V.?. Secttott Digitized by the Internet Archive in 2016 https://archive.org/details/atharvavedasainh02whit THE HARVARD ORIENTAL SERIES HARVARD ORIENTAL SERIES EDITED WITH THE COOPERATION OF VARIOUS SCHOLARS BY CHARLES ROCKWELL LANMAN Wales Professor of Sanskrit in Harvard University VoL. VIII CAMBRIDGE, MASSACHUSETTS PUBLISHED BY HARVARD UNIVERSITY 1905 cx-r /<;_o cx- . ATHARVA-VEDA SAMHITA Translated With a Critical and EIxegetical Commentary BY WILLIAM DWIGHT WHITNEY Late Professor of Sanskrit in Yale University, Knight of the Royal Prussian Order Pour le Merite, Corresponding Member of the Imperial Russian Academy vf Sciences, of the Institute of France, and of the Royal Prussian Academy of Sciences, Foreign Member of tl$e Royal Academy dei Lined of Rome, Honorary Member of the Asiatic Society of Bengal, of the Royal Asiatic Society of Great Britain and Ireland, and of the German Oriental Society, etc., Editor-in-Chief of The Century . Dictionary, an Encyclopedic Lexi- con of the English Language ' REVISED AND BROUGHT NEARER TO COMPLETION AND EDITED BY CHARLES ROCKWELL LANMAN SECOND HALF Books VIH to XIX. Indexes Pages 471-1046 CAMBRIDGE, MASSACHUSETTS PUBLISHED BY HARVARD UNIVERSITY 1905 iIV Cambridge, Mass., U.S.A Publication Agent of Harvard University. Boston, New York, Chicago, San Francisco Ginn & Company. London : Ginn & Company 9 St. Martin’s Street, Leicester Square. Leipzig: Otto Harrassowitz Querstrasse 14. *** Volumes VII. and VIII. are not sold separately. A copy of the two volumes, postage paid, may be obtained directly anywhere within the limits of the Universal Postal Union, by sending a Postal Order for the price as given below, to The Publication Agent of Harvard University^ Cambridge, Massachusetts, United States of America. The price of this work (being the two volumes VII. and VIII. of the Harvard Oriental Series, taken together) is five dollars ($5.00). According to the conversion-tables used in the United .States money-order system as the basis of international money-orders, five dollars ($5.00) = 20 shillings and 7 pence = 20 marks and 92 pfennigs = 25 francs or lire and 75 centimes = 18 kroner and 59 dre=i2 florins and 35 cents, Netherlandish. Copyright, 1904 By harvard UNIVERSITY I Codex Cashmiriensis, Fol. 187 a. Book VIII. [The second grand division of the Atharvan collection com- prehends books viii.-xii. It consists wholly of hymns of more than twenty verses, and contains all the hymns of that length except such as for especial reasons were placed in the later books. Leaving out of account the later books, there are forty-five such hymns ; and these have been divided into five books, of which the first four, books viii., ix., x., and xi., have ten hymns each, while the remaining five hymns make up the twelfth book. Dis- regarding ix. 6 and xi. 3 (/>a>yajya-hymns), it may be noted that books viii.-xi. contain all the hymns of from twenty to fifty verses to be found in the first two grand divisions, and that book xii. contains all of more than that number in the same divisions. “ Of any other principle of arrangement dependent on the length of the different hymns, no trace is to be observed,” says Whitney. For the divisions of book viii., see below. The whole book has been translated by Victor Henry, Les livres VIII et IX de r Atharva-veda traduits et comment'es, Paris, 1894. The com- mentary (“ of Sayana ”) breaks off at the end of hymn 6 and we have no more of it till the beginning of book xi. But in lieu of the missing introductions, Shankar Pandurang Pandit gives intro- ductions of his own, modelled on those of the bhasya, and drawn from the same sources, the Kau9ika, the Ke9avT, etc.J LThe Major Anukramani, at the beginning of § 2 of its treatment of book viii., says that, ‘ up to the end of book xi., the artha-suktas constitute the norm and the paryayas, beginning with virad va (viii. 10. i), the exception’ ; yavad ekadaqakanddtitam a?'tha- siikta-prakrtis, td% 3- to day and night, with vs. 20 ; 4. to the sea- sons, with vs. 22. — Finally, the comm, regards vs. 15 as intended, with v. i. 7 etc., at Kau9. 46. 1-3, in the rite against false accusation. J Translated: Muir, v. 447 ; Ludwig, p. 496; Henry, 4, 39; Griffith, i. 388 ; Bloom- field, 55, 573. 1. Take thou hold on this bundle (i*) of immortality ; unsevered length of life be thine ; I bring back thy life, [thy] life-time ; go not to the welkin (rdjas), to darkness ; do not perish. SPP. with all his authorities save one (which has j««-) reads qnustim in a, and this must doubtless be regarded as the true AV. text: compare iii. 17.2. The comm, glosses it here prasniiti ‘a dripping forth,’ and then explains amrtasya qnusti as the stream of water which, according to one direction in Kaug. (58. 14), is to be poured out while the hymn is recited. He glosses rajas with rdga, and explains it and tamas as the two familiar so called : it is, indeed, a little startling to find the two names here side by side. 2. Come thou hitherward unto the light of the living ; I take thee in order to life for a hundred autumns ; loosening down the fetters of death, imprecation, I set for thee further a longer life-time. 477 TRANSLATION AND NOTES. BOOK VIII. -Vlil. 2 Some of SPP’s mss. accent falsely abhyihi in a. Ppp- transposes the order of c and d. and reads lokani for arvan in a. 3. From the wind have I found thy breath, from the sun I thy sight ; what is thy mind, that I maintain in thee ; be in concord with thy limbs ; speak with thy tongue, not babbling. The comm, reads in d viqvany^ais and alapan. 4. I blow together upon thee with the breath of bipeds [and] quad- rupeds as upon [new-] born fire ; homage, O death, to thy sight, homage to thy breath have I made. 5. Let this man live; let him not die; him we send together; I make a remedy for him ; death, do not slay the man. The majority of the mss. (including all ours save Bp.O.) leave mrtyo in d accentless. LBoth editions read mrtyo. \ 6. The lively, by-no-means-harming, living herb, the preserving, over- powering, powerful, do I call hither, for this man’s freedom from harm. [_Padas a and b are repeated at viii. 7. 6. J The accent of the two participles jivattdm and trayamanam seems to mark them as appellatives rather than proper participles. A"aghdrisd, like naghamard, seems a fusion of the phrase na gha (or gha) risyali etc. ; the pada-m%%. chance mostly to agree in the frequent error of reading r for ri {ttaghaorsam ; Bp. orisani) ; the comm, reads and explains nagharusam, taking -gha- as representing root han : yasyah kopo 'pi na ghdtakah j he regards the plant intended as the pddid (^Clypea hernandifolia). Ppp. reads naghdrisam, adds arundhatim after sakasvatim in d, and has hvaye for have. The long i in osadhim is expressly taught by Prat. iii. 6 ; naghdrisdm is mentioned in the introduction to the fourth chapter (add. note 4, at II. 7). 7. Bless thou [him] ; do not take hold ; let him loose ; even being thine, let him be one of completed years Q) here ; O Bhava-and-Carva, be ye gracious ; yield protection ; driving away difficulty, bestow ye life-time. The obscure -hdyas in b is translated here as if akin with hdya/ia |_cf. vs. 8 dj ; the comm, glosses sarvahdyas with sarvagati j the Petersburg Lexicons conjecture ‘ having complete liveliness or power.’ For sd7i, the comm, reads sam [_and joins it with srjd., supplying prdndis\. 8. Bless thou this man, O death ; pity him ; let him go up from here ; unharmed, whole-limbed, well-hearing, hundred-yeared by old age, let him attain enjoyment with himself. Ppp. reads him for 'yam in b, and combines in d-e -hdyand "tin-. The comm, para- phrases dttndnd in d with ana?iydpeksah san. j^Read as 8 + 1 1 ; 8 -f 8 -I- 8. J 9. Let the missile of the gods avoid thee ; I make thee pass from the welkin {rajas) ; I have made thee pass up out of death ; removing afar the flesh-eating Agni, I set for thee an enclosure in order to living. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 478 viii. 2- The comm, reads in c nirauham j SPP. follows grammatical rule and reads -hah jiv- this time |_cf. note to i. 19. 4J because all his sathkitd-vn%%. happen to agree in doing so ; some of ours, however, do not. The comm, explains rdjasas in b as ?nurchdlak- sandd dvarandt. |_At 97. 6, Kau^. gives in full, for use in case of a family quarrel (cf. above, introd.), a verse whose first half agrees entirely with the second half of this.J 10. The down-going in the welkin, not to be ventured down upon, which is thine, O death — from that road defending this man, we make brdhmmi a covering {ydrman) for him. The comm, reads in b anavadhrsyam j root dhrs + ava is found only in these two derivatives. For rajasdm [_cf. Gram. § 1209 bj Ppp. has raj as as j the comm, simply paraphrases the former by rajomayam. One or two of the pada-mss. (including our Bp.) leave 7nrtyo unaccented in b ; Ppp. elides 'nav- after it ; and, in c, combines pathdi ‘‘math (satisfying the meter). 11. I make for thee breath-and-expiration, old age as [mode of] death, long life-time, welfare; all the messengers of Yama, sent forth by Vivas- vant’s son, moving about, I drive away. Ppp. reads in b jard!>tr(yu»t, and, in d, caratd "rdn (i.e. carata drdd?) apa. 12. Afar niggardliness, perdition, away seizure {grdhi), the flesh-eating pigacds, every demon that is of evil nature — that we smite away, as it were into darkness. Or ‘ like darkness.’ The comm, reads in b purogrdhUn, and, in d, eva for iva. Ppp. has tavdi 'va for tat tama iva. ‘ Afar ’ and ‘ away ’ in a, b anticipate as it were the ‘ we smite away ’ of d. 13. Thy breath I win from immortal Agni, from long-lived Jatavedas, that thou mayest take no harm, mayest be immortal in alliance [with him] : that I make for thee ; let that prove successful for thee. A number of the mss. (including our Bp.E.D.) read fsyds in c. Ppp- has vanave for va7tve in b, TmAyatrd at beginning of C. 14. Let hcaven-and-earth be propitious to thee, not distressing, con- ferring fortune abhigri) \ let the sun burn weal unto thee; let the wind blow weal to thy heart; let the heavenly waters, rich in fatness (pdyas), flow propitious upon thee. Ppp. combines siiryd "tapatu in c, reads ksara7iti in e, and adds further at the end qivds te sa7itv osadliih. The comm, gives adhiqriydii in b, glossing it with p7'dptaqrike qrlprade. I 5. Propitious to thee be the herbs ; I have caught thee up from the lower unto the upper earth ; there let both the Adityas, sun and moon, defend thee. Ppp. reads d 'hdrisa77i in b, and ati for abhi in c, and combines -77/asd ubhd at the end. 479 TRANSLATION AND NOTES. BOOK VIII. -Vlil. 2 1 6. What enveloping {paridhdna) garment thou hast, what inner wrap {nivt) thou makest for thyself, that we make propitious unto thy body ; be it not harsh to thy touch. SPP. reads, “with all his authorities,” ddrtiksnam in d. Our mss. might doubtless all be understood in the same way, but some of them look more like -dil- or -dn- ; -ru-, which our text unfortunately gives, is not found in any ; neither rukpm nor druksna appears to be met with elsewhere; the comm, glosses with ariiksam ; he also reads a^Hute for astu te at the end. Ppp. has 'duksanam. LVait. (lo. 6) employs the vs. in the paqubandha on draping the sacrificial post.J 17. In that with a dangerous marc dy ant) very sharp {siitejas) razor thou, a hair-dresser, shearest hair and beard, adorning the face, do not thou steal away our life-time. The translation given implies in c the reading qinnbhan, which, it can hardly be questioned, is the true one, although it is read by only one ms. (our W.) and by Ppp. ; the rest of our mss. all have, and our edition with them, qiimbham. SPP. accepts the unintelligible ^libham, with the comm., and with, as he reports, the majority of his authorities, the rest reading, like ours, qumbham ; the comm, explains qtibham with dipta/h tejasvi and has to supply after it kuru to make any sense. Ppp. further reads -^maqru in b, and mai 'nam for md nas in c. According to the distinct direction of the Prat. (ii. 76), we ought to read aytis prd in d, and its authority is sufficient to estab- lish that as the true text, against both the editions; half SPP’s authorities give it, though only one of ours (R.) ; on such a point the mss. are often at odds, and their evi- dence of little weight. The verse occurs also in several Grhya-Sutras, AGS. (i. 17. t6) ; PGS. (ii. I. 19), and HGS. (i. 9. 16) ; all read supeqasd in a; in b, HGS. has vaptar, PGS. vapati, AGS. and PGS. keqdn; in c, the two latter have qunddhi qiras, HGS. varcayd tnukham ; in d, AGS. and PGS. give asya for 7ias ; all have dyuh pra. LFound also MP. ii. i. 7: see also MGS. i. 21. 7 and p. 153. J [^Cf. Oldenberg, IFA. vi. 184.J 18. Propitious to thee be rice and barley, free from baldsa, causing no burning (.?) ; these drive off \.\\q ydkstna ; these free from distress. Compare Grohmann in Ind. Stud. ix. 399. The comm, does not connect abaldsdu with baldsa, but regards it as a-bala-asa, and glosses it with qdrlrabalasyd ’kseptdrdu. Adomadhati (cf. adomaddm, vi. 63. i, and note) is very obscure; Ppp. reads instead adhomadhau ; the comm, adomadhii, glossing it with upayogdnantaram 7nadhurdu. Ppp. reads yatas for etdu in both c and d, and follows it in d by t/iuhcata f7td 'nhasah. 19. What thou eatest {a^, what thou drinkest, of grain, milk of the plowing — what should be eaten, what should not be eaten — all food I make for thee poisonless. The comm, reads strangely krchrdt instead of krsyds in b. 20. Both to day and to night, to them both we commit thee. Defend ye this man for me from the ardyas that seek to devour [him]. Some of SPP’s authorities, also the comm, and Ppp., read dadlwiasi at end of b. Ppp. further has rdyebhyas at beginning of c, and 7tas (for 77te) in d. The comm, explains ardyebhyas as = adha7tebhyo dhaiiapahartrbhyo vd. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 480 viii. 2- 2 1. A hundred, a myriad years, two periods {yugd), three, four, we make for thee ; let Indra-and-Agni, let all the gods, approve thee, not showing enmity. The second half-verse is i. 35.4 c, d. The ‘periods’ here are not at all likely to be those of the later chronology, though the comm, naturally thinks them so. |_ Alterna- tively, he makes yug£ = ‘ generations. ’J Ppp- has santu for krnvias in b, and omits te in c. y^e pada-mss. read te : dnu instead of te : dmi : compare under i. 35. 4. |_We had a satahpankti" at vi. 20. 3.J 22. Unto autumn, unto winter, unto spring, unto summer, we commit thee ; [be] the rains pleasant to thee, in which the herbs grow. Ppp. has again dadhmasi in b. 23. Death is master of bipeds; death is master of quadrupeds; from that death, lord of kine, I bear thee up ; LsoJ do thou not be afraid. Ppp. reads for d ud dharami sa nia mrta [intending mrthds .?J. 24. Thou, unharmed one, shalt not die ; thou shalt not die, be not afraid; [men] die not there, nor go to lowest darkness. Ppp. gives in c pra 7niyante — a better reading, as rectifying the meter. [Pada b occurs as vs. i a of a khila to RV. i. 19J, with the two clauses inverted. J 25. Every one, verily, lives there — ox, horse, man, beast — where this charm (brahman) is performed, a defense (paridhi) unto living. The verse has a correspondent in TA. (vi. ii. 12), but with a different first pada: TA. makes it nd vdl tdtra prd miyate (nearly as our 24 c in Ppp.). 26. Let it protect thee from thy fellows, from witchcraft, from thy kinsmen ; be thou undying, immortal, surviving ; let not thy life-breaths (dsu) leave thy body. Ppp. reads sugantubhyas at end of b. 27. The deaths that are a hundred and one, the perditions (ndstrd) that are to be over-passed — from that let the gods free thee, from Agni Vaigvanara. Ppp. reads in b nastrdtta (-tu ?) jlvydh. [See note to iii. 1 1. 5 for “ loi deaths. ”J 28. Agni’s body art thou, successful {pdrayism'i) ; demon-slayer art thou, rival-slayer, likewise expeller of disease, a remedy putiidm by name. Putiidru is (OB.) Acacia catechu or Pitms deodora; the comm, reads piitadru and does not attempt [on p. S87J to identify it.* The mss. vary between -mi and -tius at end of a; our edition reads -mis (with our P.M;E.s.m.) ; SPP. adopts -nii, with the great majority of his authorities; the comm, has -ttus j Ppp., as noticed above, lacks this verse. There is little to choose in point of acceptability between the two readings. *[As noted in the introd., the use of the hymn is followed in Kauq. 58. 1 5 by the bind- ing on of putu-daru (so Bl’s text, with the variant puta-\ in citing the text, at p. 568, 481 TRANSLATION AND NOTES. BOOK VIII. -viii. 3 comm, has putt-). This is explained by Dag. Kar. as an “ amulet of deodar,” devaciaru- mani; and so Dar. and Keg. to 8. 1 5, and comm. p. 567 end.J |_ The first anuvaka, 2 hymns and 49 verses, ends here. The quoted Anukr. (cf. end of h. I ) says adyasahitapn.\ 3. To Agni : against sorcerers and demons. \_Cdtana. — sadviiifatn. dgneyam. trdistubham : 7, 12, 14, /j, tj,2i. bhurij ; 2g. y-p. brhatigarbhd jagatJ ; 22, 2J. anustubh ; 26. gdya/ri.] Found also in Paipp. xvi. (in the verse-order 1-4, 6, 5,7-14, 18, 15, 17, 16, 19-22, 24, 26, 25, 23). The first 23 verses are (in slightly different order*) vss. 1-23 of RV. x. 87, and most of them are found in no other text. |_Cf. Oldenberg, Hymnen des RV. i. 246. J *|_Namely, with 4 after 6, with 17 and 18 inverted, and with 12 between 21 and 22.J LKaug. reckons the hymn to the catana hymns (8. 25). The comm, says (p. 587, 1. 18 ff.) that the whole anuvaka, that is hymn 4 as well as 3, is to be used in a variety of practices, which he details. In the vaqa(^ainana ceremony (44. 16), after the victim’s “breath has been stopped” with ii. 34. 5, the performer takes his place at her right and mutters this hymn. Vs. 22 (not 21) is identical with vii. 71. i, which was prescribed at 2. 10 for use in the parvan sacrifices, to accompany the carrying of fire thrice about the offering. Moreover, verses of this hymn are used in four expiatory rites as follows: vss. 15-18 accompany an oblation (112. i) made when the cows give bloody milk; vs. 26 is used with vi. 63.4 if spontaneous combustion occurs (46.23); and the same vs. is used (130.3) when there appears a bright glow without any fire; and yet again (131.3), when the fire puffs {^vasati'). Finally, the same vs. is used by \’ait. (6. 1 1) in the agtiyadheya (with vi. 19. 2 etc.) with an offering to Agni Quci.J Translated: Henry, 7, 43; Griffith, i. 392. 1 . I pour ghee upon {d-glir) the vigorous (ydjiti) demon-slayer ; I go for broadest protection to the friend ; Agni, sharpened, [is] kindled with acts of skill k rat ti) ; let him by day, let him by night, protect us from harm. This verse is found further in TS. (i. 2. 146) ; neither RV. nor TS. offers a variant reading. 2. Do thou, of iron tusks, O Jatavedas, kindled, touch the sorcerers with thy flame {arcis) ; take hold of the false-worshipers with thy tongue ; cutting off (}) the flesh-eaters, shut them in thy mouth. The comm, reads dhrstva in d, paraphrasing it only with dharsitva. RV. has 'vrkivi, which is most probably to be referred to root vrj. Ppp. has datsvd (for dhatsvd). 3. Apply both thy tusks, thou that hast them in both jaws {ubhaydvm), the lower one and the upper, being harmful, sharpened ; also in the atmosphere go about, O Agni ; put together thy grinders upon the sorcerers. RV. reads ddhstra at end of a, and rajan for ague at end of c. Ppp. has dehy |_in a, apparently] and api for abhi in d. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 482 viii. 3- 4. O Agni, split the skin of the sorcerer ; let the harmful thunderbolt smite him with flame (haras) ; crush his joints, O Jatavedas ; let the flesh- eating, flesh-craving [onej divide him. RV. (vs. 5 ; its vs. 4 is our 6) reads vrkndm for enam at the end. The comm, understands ‘ a wolf or the like ’ in d, and takes vi-ci as ‘ scatter about, dragging him to and fro to eat him.’ It more probably refers to the flesh-eating y\gni. 5. Wherever now, O Jatavedas, thou seest a sorcerer standing, O Agni, or also moving, also flying in the atmosphere, him [as] archer, pierce with a shaft, being sharpened. RV. (vs. 6) has a quite different c, ydd va 'ntdrikse pathibhih pdtantarn. Ppp. (vs. 6) reads in d viddhi qarvd. Many mss. (including our Bp.W.E.O.T.) have sdrva in d. 6. By sacrifices, O Agni, straightening (sam-nam) thine arrows, by speech smearing their tips with thunderbolts — with them pierce in the heart the sorcerers ; break back (praticds) their arms. ‘ By sacrifices,’ ‘ by speech ’ — i.e. in virtue of our offerings and praise. RV. (vs. 4) offers no variant ; Ppp- (vs. 5) reads qalyam in b. 7. Both those that are seized do thou win (spf), O Jatavedas, and also the sorcerers that have seized with spears ; do thou, O Agni, first, greatly gleaming, smite [him] down ; let the variegated raw-flesh-eating ksvihkds eat him. This verse differs somewhat, and inconsistently, from RV., which has alabdham in a, and, without utd, dlebhdnat . . . yatudhanat in b, giving the clear sense ‘ win away him that is seized from the sorcerer that has seized him,’ and agreeing with the sing, tdm in d. The AV. version yields no acceptable meaning ; and most of the samhiia-m%%. read drabdham in a (including our P.M.W.I. : some of the others not noted), as if the word were after all a singular. The comm, reads ksvankds in d, and explains it simply as paksivi^esds. He gives a most absurd version of a, b : ‘ protect (us) who have begun (to praise thee) and (slay) with spears the sorcerers who have made a noise ’ ! LComm. seems to read rebhdndn and to take it from root ribh ; cf. note to vs. 21.J Ppp- has our version of a, b, except that it reads utd "lab- in a, and omits uta in b [i.e., if I understand R., it appears to begin b with drebhdndh 8. Proclaim thou here which that [is], O Agni — the sorcerer that is doing this; him take hold of with the fuel, O youngest [god]; subject him to the eye of the men-watcher. RV. inserts another at beginning of b, and Ppp. has the same. The comm, reads krnosi (explaining it |_alternativelyj as = krnoti) at end of b, and yavisthya at end of c. [Better, perhaps, in a, ‘ Proclaim which one he [is] ’ etc.J 9. With sharp eye, O Agni, defend thou the sacrifice ; conduct it for- ward to the Vasus, O forethoughtful one ; thee that art harmful, greatly gleaming against the demons, let not the sorcerers injure, O men- watcher. 483 TRANSLATION AND NOTES. BOOK VIII. -viii. 3 Ppp. reads hiiisra at beginning of c. The comm, appears to regard ab/ti^o^ucanam as a compound. 10. A men-watcher, do thou look around for the demon among the people ; crush back his three points {dgra)\ crush, O Agni, his ribs with flame {haras) ; cut up threefold the root of the sorcerer. The comm, attempts no explanation of the ‘ three points,’ but simply glosses agra with uparibhaga. 1 1 . Let the sorcerer thrice come within thy reach Q. prdsiti), who, O Agni, slays truth {rid) with untruth; roaring [at] him with thy flame {arcis), O Jatavedas, do thou put him down {ni-yuj) before the eyes of the singer. Our nl yundhi at the end is a weakened corruption of RV'. ;// vrtidhi, which is read also by Ppp., the comm., and one of SPP’s authorities. SPP. yungdhi, not heed- ing the rule of the Prat. (ii. 20) to the contrary. [^Cf. his bhangdhi in vs. 6. And in his “Corrections” to vol. ii., he is at pains thrice to correct vrndhi of p. 71-2 to vrhgdhi.\ The majority of the mss. (including all ours save D.R.p.m.K.) accent dgne in b ; both editions, of course, emend to agne. The comm, paraphrases prdsitim with jvaldm ; he does not deign to add any explanation to sphurjdyan. The occurrence of enam in d seems to require us to regard tdm as object of sphiirjdyan. 12. What, O Agni, the pair utter in curses today, what harshness {trstd) of speech the reciters {rebhd) produce : the shaft that is born of fury of the mind — with that pierce thou the sorcerers in the heart. ‘ That ’ in d is fern., as if referring to the ‘ shaft ’ alone ; and the comm, regards a and b as describing faults caused by the sorcerers, which Agni is to requite — which is doubtless the true connection. Mithund is explained as = stripunsdu, and qapdtas as = parasparam akroqatas. The verse is RV. vs. 13, its vs. 12 being found much further on, as our vs. 21. Ppp. again reads viddhi for vidhya in d. 13. Crush away the sorcerers with heat ; crush away, O Agni, the demon with flame {hdras) ; crush away with burning {arcis) the false-worshipers ; crush away the greatly gleaming ones that feed on lives {} asuirp). RV. (vs. 14) is quite different in d ; pdra 'sutfpo abhi qd(^ucdnah. The comm, para- phrases asuirpas with paraprdndir dtmdtiath iarpaymitah. 14. Let the gods crush away today the wicked one {vrjind) ; let [his] curses sent forth go back upon him ; let shafts strike {rch) in the vitals him who steals by [magic] speech ; let the sorcerer come within every one’s reach. RV. (vs. 15) reads trstas (for srstas) at end of b, and the comm, and one of SPP’s authorities have the same. The comm, this time paraphrases prdsitim with p7-akarsena abhibhavitrlm hetim, adding as alternative agner jvdldm. 15. The sorcerer that smears himself {sam-ahj) with the flesh of men, who with that of horses, with cattle, who bears [off] the milk of the inviolable [cow], O Agni — their heads cut thou into with flame. Ppp. reads bharata in c. |_The d^veyena of Aufrecht’s RV.^ seems to be a misprint.J BOOK VIII. THE ATHARVA-VEDA-SAlilHITA. 484 viii. 3- 16. Let the sorcerers bear [off] poison of the kine ; let them of evil courses fall under the wrath of Aditi ; let god Savitar abandon them ; let them lose their share of the herbs. ‘ Lose ’ : lit. ‘ have it conquered from them.’ RV. (vs. 18 ; RV. inverts the order of our vss. 16 and 17) reads pibaiitu for bharantdm (with Ppp.) in a, has the proper passive form vr<^cyantdm in b (Ppp. has mrddhyantdm), and leaves enan unlingualized in c ; the lingualization in our text is by Prat. iii. 80, where the commentary quotes this passage. 17. Yearly [is] the milk of the ruddy [cow]; of that let not the sor- cerer partake (<7f), O men-watcher ; whatever one [of them], O Agni, would fain enjoy [irp) the beestings, him do thou pierce back in the vitals with thy burning (arcis). Our pada-itxi divides wrongly ma : agft in b ; RV. has the true reading, ma : aqit. RV. also has 7ndrman at the end, making the tristubh verse regular. Ppp. once more reads vidhi (not viddhi this time) for vidhya in d, and mannan after it. 18. From of old, O Agni, thou killest the sorcerers; the demons have not conquered thee in fights ; burn ujd the flesh-eaters together with their dupes Q murd) ; let them not be freed from thy heavenly missile. We had this verse above, as v. 29. ii. The only variant in the version of RV. (vs. 19) is that, in c, sahdtnurdn is put after d>m daha; |_so also SV. i. 80, which has besides kayadas for kraxyadas The comm, regards -inUrdn as for -iniildn, and ren- ders it mulasahitdn ‘ together with their roots,’ and it is perhaps one of the cases con- templated by Prat. i. 66 — at least, the commentary there quotes this passage as one of the instances of substitution of r for / ; and it is very likely that the tradition is right. 19. Do thou, O Agni, from below, from above, do thou defend us from behind and from in front; let those [flames] of thine, unaging, extremely hot, greatly paining, burn against the evil-plotter. RV. (vs. 20) reads udaktdt at end of a, and td for tyd in c ; in the latter case, the comm, does the same ; he supplies sphulingds as the missing noun in c, d. An accent- mark has dropped out in our edition under the -du- of pat^cad ntd in b. 20. From behind, in front, below, and above, do thou, O Agni, a poet, protect us about with poesy ; [as] friend a friend, [as] unaging in order to old age, [as] an immortal mortals, do thou [protect] us, O Agni. RV. (vs. 21 ) reads again udaktdt for utd 'ttarat in a, also rdjan for ague at end of b, and sdkhe at beginning of c ; and it combines -tnud'gne between c and d. The comm, has inartydn in d. 2 1. Set thou in the reciter, O Agni, that eye with which thou seest the hoof-breaking sorcerers ; Atharvan-like, with brightness of the gods, scorch (//y) down the truth-damaging fool (acif). The obscure epithet in b is divided in pada-\.^\\. qapha°dr{tjah (RV. -jam, and later ydtudhanam'). The comm, is in part obscure : qaphdrujah ^aphavat (^aphdh : fiakhd ity arthah j but he adds as alternative atha vd pai^urftpadhdriitdm qaphd api 485 TRANSLATION AND NOTES. BOOK VIII. -viii. 3 sambhavanti : lair arujantl 'ti qaphdrujah ; i.ef ‘ breaking things with their hoofs.’ The irregularity of meter allows us to suspect the tradition of the word. The comm, also strangely explains rebhe as qabdam kur-i'ate raksase ! |_Root ribh: cf. note to vs. 7.J Ppp. reads in d aditi for acitam. The verse is R\’. vs. 1 2, where it is decidedly better in place. 22. Thee the devout, O Agni, powerful one, would we fain put about us [as] a stronghold, [thee] of daring color, day by day, slayer of the destructive one. We have had this verse above, as vii. 71. i ; for its different correspondences and variants, see the note at that place ; Lbut Ppp. here ends with blianguravalam The comm., though he notes it as ‘explained above,’ goes on to give a new explanation, curiously accordant with and yet not a little different from the other ; the most impor- tant point of difference is that, in explaining pari dhlmahi, he there gave us our choice between parito dharaydmah and paridhim kurma/t, while here he gives us our choice between the latter and dhydyemahi. The real reason of the repetition probably is that he this time reads at the end bhanguravatam , with RV. |^and Ppp.J, while before he had no variant from our AV. text. l_Here and in vs. 23, W. queries his version of bhang- as he did at vii. 71, which see.J 23. With poison smite thou back the destructive ones, the demoniacs, O Agni, with keen brightness {gocis), with heat-pointed flames (arci). RV. in b lingualizes the particle to jwa, and reads daha for jahi; and it ends d with rstlbhis instead of the anomalous arcibhis. Ppp. has in c qukrena instead of tigmena. The R\’. hymn ends with four anustubh verses, of which only the first two find place thus in our text. 24. With great light Agni shineth out ; he maketh all things manifest by his greatness ; he forceth away the ill-conditioned ungodly wiles ; he sharpeneth his two horns to gore the demons. All the authorities read at the end viniksve, and even the comm, is with them, call- ing the V a \’edic accretion {vakdropajanaq chandasah). RV., in the corresponding verse (v. 2. 9 : repeated without variant in TS. i. 2. 147), has vinikse, which our edition reads by emendation, SPP. retaining the totally inadmissible v, which seems to have blundered into the word out of vi niksva in the following verse. RV. (and TS.) has before it rdksase (sing.). 25. The two horns that thou hast, O Jatavedas, unaging, of keen thrust, sharpened by devotion (brahman) — with them do thou gore, O Jatavedas, the attacking enemy (durhard), the advancing kimtdin with thy flame (arcis). At the end of this verse, niksva seems to have been taken for a 2d sing, middle ; but it is doubtless a corruption* for 7iiksa, the root showing an ^^r«a-)sorcerer and the vulture- sorcerer — do thou destroy {pra-tnpi) the demon, O Indra, as if with a mill-stone. As to the renderings of these various names for sorcerers, see under vs. 20. For ^tiquliika- Ppp. has quliika-, the comm, qiquluka-. The translation of it is a mere guess, to avoid transferring the word. Vlll. 4- BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 490 23. Let not the sorcerous demon reach us ; let the kimldins that are paired fade away ; let the earth protect us from earthly distress, let the atmosphere protect us from heavenly. RV. reads, in a, b, yatumavatam dpo 'chatu mithuna ya kifnidijia. Ppp. has kimidinam. The comm, glosses apo 'chantu with simple apa gacchantu. The pada- division of ydt- in a is ydtuamavat both in AV. and in RV. ; the word is the subject of Prat. iv. 8. 24. O Indra, smite the man sorcerer, likewise the woman |_who isj pre- vailing with magic (indya) ; let the neckless false-worshipers vanish rd) ] let them not see the sun moving upward. The obscure rdantu in c is glossed by the comm, with naqyantu j Ppp. reads rujanta instead. Qaqadandjn the comm, explains as = hmsatim. 25. Look thou on; look abroad; O Soma, Indra also, watch ye; hurl ye the deadly weapon at the demons, the thunderbolt at the sorcerers {ydtumdnt). |_Here ends the second aniivaka, with 2 hymns and 51 verses. The quoted Anukr. says turiyam dhur iha pancavinqakam.\ 5. Against witchcraft etc. : with an amulet. \_Qukra. — dvdvinfam. krtyddusanadevatyam uta mantroktadevatyam. dnustubham ; i.upari- stddbrhati ; 2-3-p- virddgdyatri ; j. 4-p. bhurigjagatt ; j. samstdrapankti bhurij ; 6. upari- stddbrhati ; "j, 8. kakummatl ; g. 4-p. puraskrti jagati ; 10. iristtibh ; i j . pathydpankti ; 14. g-av. b-p. jagati ; ig. pu?-astddbrhati ; ig. jagatXgarbhd tristubh ; 20. virddgarbkd* prastdrapankti ; 2i. pardvirdt trisUtbh ; 22. j-av. p-p. virddgarbkd bhurik fakvari.'] Found also (except vs. 18) in Paipp. xvi. *|_The Berlin ms. reads -garbhd "s/dra-, which is more nearly right. J l_Kau9. uses the hymn, with iii. 5 etc., to accompany the binding on of an amulet in a rite (19. 22) for general prosperity ; and again, with ii. ii etc., in a rite (39-7) against witchcraft. It is reckoned (note to 19. 1) to the pus/i'ka viantras. To the svastyayana gana (note to 25. 36) are reckoned vs. 18 (not 15 : and probably not xix. 20. 4, which has the same pratlka as 18) and its fellow vs. 19; and to the abhaya gana (note to 16. 8), vs. 22. The comm, cites from Naks. Kalpa (19) the use of the hymn in a mahd- called rdudrl. Vait. passes the hymn unnoticed. J Translated: Henry, 14, 50; Griffith, i. 400 ; Bloomfield, 79, 575. 1. This reverting amulet, a hero, is bound on a hero; heroic, rival- slaying, true hero, a very propitious protection. The comm, calls the amulet iilakavrksanirniita, thus |_cf. comm, to vss. 4, 8J iden- tifying tilaka and srdktya. Ppp. omits our b and the first words of our c, reading as its b sapatnahas suvlrah : Xhtn panpdnak etc. 2. This amulet, rival-slaying, having excellent heroes, powerful, vigor- ous, overpowering, formidable, a hero, goes to meet the witchcrafts, spoil- ing [them]. Ppp. reads eiu in c. 491 TRANSLATION AND NOTES. BOOK VIII. -viii. 5 3. With this amulet Indra smote Vritra ; with this he, being filled with wisdom, ruined the Asuras ; with this he conquered both, heaven-and- earth here ; with this he conquered the four directions. Ppp. reads, for c, anena dyavaprthivt ubhe ajayat. 4. This amulet of sraktyd, back-turning, reverting, forcible, remover of scorners, controlling — let it protect us on all sides. Ppp. reads manis again for vaqi in c ; also viqvatas at the end. 5. This Agni says, this also Soma says, this Brihaspati, Savitar, Indra ; let these gods, my representatives {purohita), drive the witchcrafts back- ward with the reverters. In this verse and the next, Ppp. has the better reading pratisarena for -rais in d. The first half-verse is found again below as xix. 24. 8 c, d. |_Cf. also MS. i. 5. 3. The first pada recurs at xvi. 9. 2. J 6. I interpose heaven-and-earth, also the day, also the sun ; let these gods, my representatives, drive the witchcrafts backward with the reverters. ‘ Interpose’ — i.e. between me and what I dread. Ppp. pratisarena in d, as noted above ; also, for b, utdi 'va brahmanaspatim ; and, at beginning of c, te te devas pti-. 7. The people who make the amulet of sraktyd their defenses — like the sun ascending the sky, it, controlling, drives away the witchcrafts. Ppp. puts iva after divam in c. 8. By the amulet of sraktyd, as by a seer {rsi) full of wisdom, I have conquered all fighters; I smite away the scorners, the demoniacs. 9. The witchcrafts that are of the Angirases, the witchcrafts that are of the Asuras, the witchcrafts that are self-made, and those that are brought by others — let these, of both kinds, go away to the distances, across ninety navigable [streams]. ‘ Self-made ’ {svayamkrta), doubtless ‘ made by ourselves the comm, so understands. ‘Navigable’ — i.e. not to be crossed without the help of a boat. SPP’s mss. do not punctuate between b and c, but the comm, does so, like our edition. Ppp. combines krtyd "iigirasir, has for \i yah krtyd "surir uta (the addition rectifying the meter), and combines in f navy a 'tij and in c it puts_y(lf after krtyds. 10. On this man let the gods bind the amulet [as] defense : [namely,] Indra, Vishnu, Savitar, Rudra, Agni, Prajapati, Parameshthin, Viraj, Vaigvanara, and all the seers. |_For a somewhat similar combination of names, cf. iv. ii. 7.J 11. Thou art the chief {uttamd) of herbs, as the ox of moving crea- tures {jdgat), as the tiger of wild beasts {gvdpad) ; whom we sought, him have we found, a watcher near at hand {}). BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 492 viii. 5- The mark of division in this verse is badly placed in our edition ; it should be after qvdpaddm iva, as in the mss. |_and SPP’s edition J. SPP. reads at the end, with all the mss., dntitam j the comm, this time (cf. the note to vi. 4. 2) gives us our choice between taking it as one word (= atyantasamnihitaui) or two (= tarn eva an tike) ; Ppp. avoids the difficulty by reading instead adhruvam. To me the emendation to d?iii tdm seems unacceptable. The comm, reads before \X pratispd(^ina7n. Prat. iii. 10 notes the double form qvdpad and qvapad. The first three padas are found again below as xix. 39. 4 a, b, c ; the irregular uitamds instead of tiUama seems due to the influence of the two masculine nouns in the double comparison. 12. He verily becomes a tiger, likewise a lion, likewise a bull, likewise a lessener of rivals, who bears this amulet. ‘ Lessener’ — lit’ly ‘one who makes lean ’ ; but, though all the mss. and both edirions have -kdr<^ana, it can hardly be otherwise than a misreading for -kdrsana, which the comm, gives. Ppp- has a wholly different c, sarvd digo vi rajati (as our 13 c), and so deprives us of its witness. 13. Not Apsarases smite him, not Gandharvas, not mortals; he reigns over {vi-rdj) all the quarters who bears this amulet. 14. Kagyapa created thee; Kagyapa collected thee; Indra bore thee in human wise(.^); bearing [thee], he conquered in the conflict (.^) ; the amulet, of thousand-fold might, the gods made their defense. The obscure 7nanuse, in c, the comm, explains as (_a collectivej = 777d7msesu 77iadhye; he reads in d sa7/iqresa7ie, which is much more acceptable ; one is inclined also to con- jecture sa77tqresi7io 'jayat. Ppp. brings no help, only reading abadliTiata for akr7ivata at the end. LThe comm, reckons our e, f as a separate verse, the 5th of his “ decad,” thus making this “ decad ” come out with 13 vss. (instead of 22 — 10 = 12, as in the Berlin ed.).J 15. Whoever with witchcrafts, whoever with consecrations, whoever with sacrifices desires to slay thee — him do thou, O Indra, smite back with the hundred-jointed thunderbolt. The omission of the second iva would rectify the meter of a. 16. Let this back-turning, forcible, all-conquering amulet verily defend [our] progeny and riches, a very propitious protection. Ppp. reads sahasv&7i instead of ojasvd/i in b. Our text should, for consistency, read 6jasvd7ti s-. 17. Freedom from rivals for us below, freedom from rivals for us above, freedom from rivals for us behind, O Indra, light in front make thou, O hero. Or the directions may be understood as south, north, west, and east. Ppp. has, for c, i7tdra piqdca7h 7tas paqcdt. 18. A defense for me [be] heaven-and-earth, a defense the day, a defense the sun, a defense for me both Indra and Agni ; a defense let Dhatar assign {dha) to me. 493 TRANSLATION AND NOTES. BOOK VIII. -viii. 6 Compare AQS. i. 2. i [_and ApQS. xiv. 26. ij with a, b; both substitute agnis for ahar. The verse, as noted above, is wantinsj in I’pp. The comm, omits me in c. The first half-verse occurs again as xi.x. 20. 4 a, b. 19. Indra-and-Agni’s abundant formidable defense, which not all the gods together pierce through — let that, being great, save my body on all sides, that I may be long-lived, attaining old age. With d compare \’S. xxxiv. 52 d, which differs from it only by reading at the end the irregular form dsam. Ppp. has te for me in c, andaj«/ in d Lthough the pronoun calls for asas\. 20. The divine amulet hath ascended me, in order to great unharm- edness ; enter ye together unto this post {1 mctlii), body-protecting, thrice- defending, in order to vigor (ojas). Ppp. reads /7’S instead of md in a, and enyam instead of methim in c. The comm, questions whether mahydi in b means mahatydi or mahyam! The difficult and doubt- ful second half-verse puzzles him (as us) greatly: first he regards ‘men’ as addressed {Jie narah), and takes methi as ‘ a stirrer-up, a destroyer of enemies,’ or alternatively as a post in a threshing floor {^methl khale yatho 'cchird vartata evam ayam apl 'ti ; or, secondly, the gods are addressed, and methi means an amulet representing such a post (jnethisthdniyam manini). 21. In this let Indra deposit manliness ; this, O gods, enter ye together unto, in order to long life-time of a hundred autumns ; that he may be long-lived, attaining old age. [With d, cf. MP. ii. I. 3 d.J 22. Giver of welfare, lord of the people, Vritra-slayer, masterful remover of scorners, let Indra bind [for theej the amulet, [he] that has conquered, is unconquered, soma-drinking, fearless-making bull ; let him defend thee on all sides, by day and by night on all sides. The majority of mss. (nearly all SPP’s) put no pause at the end of d (after apard- jitah). The first two padas are nearly the same with i. 21. i a, b, above (and with other texts : see the note to that verse). Ppp. omits a, b, and reads (better) sarvadd instead of sarvatas at end of f. ]_An accent-mark is lacking under'the so of somapah.\ |_Here ends the fifth artha-sukta. The quoted Anukr. says pahcame.] |_Here also ends the prapdthaka.\ 6. To guard a pregnant woman from demons. \Mdtrndman. — sadvihfam. mdtrndmddevaiyam uta mantroktadevatyam. dnustubham : s.pitra- stddbrhatl ; 10. y-av. b-p.jagatl; ii, 12, 14, 16. paihydpaiikti ; jy. y-av. j-p. fakvarX brdhmanaspatyd ; if. tathd jagatii] Found also in Paipp. xvi., [_but with vs. 8 before 7, vs. 15 between ii and 12, and vs. 24 between 13 and 14J. [_The hymn is reckoned by Kaug. (8.24), with ii. 2 (which see) and vi. iii, to the mdtrndmdni. It is employed in the slmanta rite (35. 20) in the eighth month of a woman’s pregnancy with binding on an amulet “ as specified in the text ” (cf. vs. 20) : viii. 6- BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 494 Dar. and Ke^. and comm. (p. 636*, p. 648®) say an amulet of white and yellow mustard ; the Ath. Paddh. seems to prescribe a “ talisman in the form of a doll made of red and yellow mustard plants ” (?) and reaching from the woman’s neck to her navel. In Darila’s note on the same passage (35. 20), vs. 18 is specially cited for the same rite. The hymn is not noticed by Vait.J Translated: Weber, Ind. Stud. v. 251; Ludwig, p. 523; Henry, 17, 54; Griffith, i. 403. 1. The two spouse-finders which thy mother rubbed up for thee when born (fern.) — for them \Jdtra\ let not the ill-named one be greedy, the alih^a nor the vatsdpa (calf-drinker or -protector.?). Weber (and Zimmer after him: p. 321) conjectures that the two ‘winners of a husband ’ are the breasts, and that the reference is to the ceremonious washing of the young child. The numerous names of evil beings in the hymn are in good part unknown elsewhere and untranslatable ; of some of them tentative versions can be added in parenthesis. The comm, reads aliqas in d, and explains it as ali -I- Iqa [^taking ali as diseases (or deities representing them) that fly about like beesj. 2. Paldla (straw) and anupaldla (after-straw), qdrku, koka (cuckoo), malimlucd (robber), palijaka, the entwiner (agrdsa), the wrap-garmented, the bear-necked, the winking one. Ppp. reads qulkam for qarkum in a ; in b, malimrtam palltakam j in c, a^lesam, and adds [_cf. vss. 5, 23 J at the end muskayor apa hanmasi ‘ we smite away in pudenda ' which gives a construction to the accusatives of which our text is alone made up. The comm, gives in \> palicakam ; he supplies 7idt^aya>ni to govern the accusatives. 3. Approach (sani-vrt) thou not ; creep thou not on ; creep not down between the thighs ; I make for her a remedy, the bajd, expeller of the ill-named. Ppp. reads javam instead of bajatn in d. The comm, identifies baja with the white mustard ((vetasarsapa) [_see introd.J. 4. Both the ill-named and the well-named — both seek approach (sathvrt) ; the niggards {ardya) we smite away ; let the well-named seek what is woman’s {strdmci). Ppp. reads icchatatn at end of b, and omits the second half-verse. The comm, explains sirdinam as striydh sambandhy angath strlsamuha>h vd ; he takes -ndntan from root tiam. The ti of durndtnan is prescribed by Prat. iii. 84. 5. The dsiira that is black, hairy, tuft-born, also snouted (tutidikd) — the niggards we smite away from her pudenda, from her buttocks (bJidhsas). Ppp. reads, in c, d, asyd bhatisaso muskayor apa |_cf. vss. 2, 23 J. 6. The after-snuffling, fore-feeling, and the much-licking flesh-eater, the niggards, the dog-^’A/t/wi', hath the brown bajd made to disappear. Ppp. reads, for c, rdyaq qttkaskinath ; the comm, has ca kiskinas (for qvakis-') ; and he explains kiskin to mean either ‘uttering the sound kis kis,' or ‘constantly injuring’ (from the root kisk). 495 TRANSLATION AND NOTES. BOOK VIII. -viii. 6 7. He who lies with (tii-pad) thee in sleep, having become [like] a brother and like a father — them, eunuch-formed, tiara-decked {tirlijn), let the bajd force (sa/i) from here. Tirltin = ‘ womanish,’ as wearing a distinctive woman’s head-dress ; the comm., how- ever, paraphrases the word with antardhanena 'tatah, as if from iirah atin / I’pp. puts the verse after vs. 8, and reads suptam for svapne in a, and, in c, d, vajas (atii . . . klibarupam kiritinam. (_Cf. R\L x. 162. 5-6 with our vss. 7-8. J 8. He who surprises (tsar) thee sleeping, who tries to harm thee wak- ing— them the circling (pari-kram) sun hath made to vanish away like a shadow. Both translators understand the second half-verse to mean ‘ them hath the baja made to vanish, as the sun the shadow,’ and the comm, takes it in the same way ; but, though that may be the virtual sense, it is not what the line actually says. Bpp. reads, in a, suptam chinatti, with ca for tva in b. The comm, has carati instead of tsarati in a. Nearly all our mss. (all save D.R.) read jagratim at end of b, but SPP. strangely reports no such variant from any of his authorities. 9. Whoever makes this woman one having a dead child (-vatsd), or a miscarriage, him, O herb, do thou make disappear, lustful l_accusativej for her, slippery. The last pada is very obscure and doubtful, and quite otherwise understood by the translators; the version given follows the Petersburg Lexicon. The comm, interprets kamalam by garbhadvaram, and ahjivam by abhivyaktimad mlaksanopetatn va, and supplies to them kuru. Ppp. reads instead kamalavam dyuvamj it also reverses the order of mrtdvatsam and dvatokdm in a, b. Ahjivdm (p. anjiavdm) is quoted under Prat. iv. 18 as an example of a word made with a taddhita-^M^r. beginning with v. *10. They who dance around the dwellings in the evening, mak- ing donkey-noises — they that [are] kttsUlas (granaries) and kuksilds (paunchy), exalted (kakubhd), karihnas, srimas — these, O Ijerb, with thy smell do thou make to disappear scattered. One or two of our mss. (as of SPP's) read strftnah (I.) or srmdh (W.) at end of d, or omit the visarga before it (M.s.m.W.O.). Ppp- reads, for c, d, knquld yaq ca kuksitld kakubhd svarasd (-ramd ?) sumd ; the comm., for the last two words, has kharumdh qrumdh j he interprets kiisulds as kusiildkrtayas, kuksilds as brhatkuksayas, and kaku- bhds as arjunai'rksavad bhayamkardkrtayas. [_Over “ exalted ” W. has interlined “humped?” As for srlma, cf. srma in OB.J 11. The kuktindhas, the kukhrabhas, that bear skins (krtti), pelts Q durqd), dancing on like impotent men, that make a noise in the forest — them we make disappear from here. Ppp. reads kakundhds kariirabhds krtydir duriqdni bibhrati : klivdi 'va pr. ghosdm ye kurvate vane. The comm, has krkandhdh kukttravdk krtydir dnsydni. 12. They who do not endure yonder sun, burning down from the sky, the niggards, buck-clothed, ill-smelling, red-mouthed, the tndkakas, we make to disappear. viii. 6- BOOK VIII. THE ATHARVA-VEDA-SAKIHITA. 496 Ppp. reads in c ray dm vastavdsino, and, in e, mrsakdn for makakdn. In basta- vdsin, Weber understands -z'aj/w as ‘smelling,’ the Petersburg Lexicons (also Ludwig alternatively) as ‘ bleating ’ (for -vdqin') ; the comm, avicarmavasandn. |_For the verse- sequence in Ppp., see above. J 13. They who, putting their excessive self on the shoulder, carry [it], thrusters-forth of women’s hips — O Indra, make the demons disappear. The comm, has several different explanations of the first half-verse, the translators as many more ; a literal rendering seems admissible enough. Ppp. reads for b ahtm fnddhdya bibhrati. 14. They who go before a woman, bearing horris (pi.) in the hand, stayers in the oven, laughing out, who make light in the tuft — them we make to disappear from here. All our mss., and nearly all those of SPP., read badhvas in a, and our edition follows them. SPP. gives in his text vadhvas, with the commentator. In c, he adopts dpdke- sfhds, with a small minority of his mss., and directly against Prat. ii. 94, which prescribes -sthas. One would like to emend to apdk- ‘ standing aloof.’ 15. Of whom the front-feet are behind, the heels in front, the faces in front, who are threshing-floor-born, dung-smoke-born, who are 7crtindas and matmatds, pot-testicled, aydcus (impotent 1) — these from her, O Brah- manaspati, do thou make to disappear by attention pratibodhd). Ppp. reads in c qdkadh-, in d ye ca mayyajd, and in e combines -skd 'ydq-. Some of our mss. (Bp.P.M.W.), as of SPP’s, read mukhdh at end of b. The comm, has, for d, arundd ye ca mut/nutdky he explains aydqavas by ayo vdyur vdyuvad d^ugdminah. 16. With eyes cast about, not looking forward (} dpracankaqd), women- less be the eunuchs; make to fall down, O remedy, him who, not her husband, tries to approach this woman that has a husband. The comm, reads in a pracankaqds, and strangely explains it [_alternativelyj as = prakstnorupradeqds ; iox pandagds in b he has pannagds (^pddena na gacchantah^ ; lor pddaya in c, pdiaya. Ppp. gives in e svapati. 17. The bristling, hermit-haired, grinding up, much handling one, hastening up, copper-colored, snouted {} ttmddla) and qdluda, pierce thou forth with the foot, with the heel, as a kicking cow a pot. Doubtless the concluding word should be spandana, as given by SPP., in accordance, as he claims, with all but two of his authorities. The mss. are always so careless and untrustworthy in their distinction of sp and sy that it must be the sense rather than their testimony that decides in any case which is the true reading. Ppp. appears to have syandand. The combination uphantam (p. tipaaisantam : Ppp. upcqantam') is accord- ing to Prat, iii.52; the passage is quoted in the commentary to that rule; the comm. [_and his textj read here updis-. The comm, also has qd/adam (Ppp. qdludham') in d. and takes vidhya pravrddki) in e zs pravfdkya, gerund. Further, he has prdsydt instead of pdrsnyd, and, at the end, spandandt. His verse-division is different from ours, as he reckons e. f to vs. 18. He explains marfmrqayn in b as = punahpunar mrqantam. Ppp. has, for udumbalam tundelam, adaram sulatundenam. 497 TRANSLATION AND NOTES. BOOK VIII. -viii. 6 1 8. Whoever shall handle thy embryo, or shall make it born dead — let the brown one, with formidable bow, make him pierced to the heart. The comm, explain.s prati 7nrqat hy pidayet. The d of hrdayavtdham, and its non- division pada-XtyX, are the subject of Prat. iii. 3, iv. 68. |_Delete the accent mark under tu in d.J 19. They who suddenly make die those that are born, [who] lie by the bearing [women] — the Gandharvas, woman-seekers (.^), let the brown one drive, as the wind a cloud. Ppp. begins sto j-, and ends abhrdi vdtdi 'va rdjatu. The comm, e.xplains amno- jdtdti as = ardhotpatnian. The Prat., ii. 52, expressly prescribes that the final of anindh is not |_convertible intoj r — which seems a plain acknowledgment that at a later period the word was treated as being amndr. 20. Let [her] maintain what is left(.^); what is set, let not that fall down ; let the two formidable remedies, to be borne in the under garment, defend thine embryo. Parisrstatn in a is very hard to deal with, both on account of the meaning and because combinations of root srj with pari are hardly met with ; the Pet. Lexicon sug- gests emendation to -qristam ; as both Ppp. and the comm, have -qistam, I have taken the liberty of so translating. The comm, paraphrases it by homddiviniyogdva(;istath sarsapadvayam |_see the introductionj and makes it the object of dharayatu. Ppp. also rt2iAs yujyata»i lor yad dhitani in b, and, at the end, nivabhdryaydii. |_\Vhitney queries for a : ‘ Let what is wreathed about (^pari-srj) maintain.’ This might refer to bandages swathed around, to support the abdomen. In b, hitd>n would refer to the embryo (cf. dhata dadhatu etc.), and dva padi to untimely delivery (cf. i. u. 4-6). J 2 1. From the rim-nosed, the tahgalva, the shady (? c/idyaka) and naked, from the kiniidin, let the brown one protect thee about for progeny, for husband. Or chdyaka may come from root chd, and so signify ‘ tearing ’ or the like ; the comm, reads instead sdyakdt. Ppp. has at the heginning pavdi/iasd taii-. 22. From the two-mouthed, the four-eyed, the five-footed, the finger- less one, from the much twining twiner (yrntd) that creeps forth upon [one], do thou protect [her] about. All the pada-xo's.s. most absurdly divide anatnogurek at end of b; SPP. properly emends to anangureh, but why “ w'ith Sayana ” is not evident; Ppp. reads ananguleh ; and further has, in c, vrddhad adhi pra-. SPP. seems to regard the comm, as reading abhiprasarpatah . 23. They who eat raw meat, and who the flesh of men, the hairy ones [that] devour embryos — them we make to disappear from here. Ppp. combines at the hegmrdng yd" matn, and has in place of our d ’rdyd/i ^combined ke(^avdrdydn\ asyd bhahsaso muskayor apa hantnasi (as in its version of our 5 c, d — cf. 2). The /rt^/i2-reading keqaovah is quoted in the commentary to Prat. iv. 18. viii. 6- BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 498 24. They that creep away from the sun, as a daughter-in-law away from her father-in-law — let both bajd and pingd pierce in into their heart. Pari in a, though compounded with the verb, has the value of a strengthener of the ablative sense of siiryat, as ddhi in b of that of qvdqurat. |_Cf. Geldner, Ved. Stud. i. 270.J 25. Pingd, defend thou [the child] in process of birth ; let them not make the male female; let not the egg-eaters injure the embryos; drive thou the kimidins from here. In b, lit’ly ‘ not make the man a woman.’ Ppp- puts the md pumansam. 26. Childlessness, still-birth, also crying, guilt (aghd), barrenness avayd) — that do thou attach to [our] enemy {dpriya), as if having made a garland from a tree. Ppp. reads, in a, b, martavatsam aindbhrogham agham dnayam. The comm, has, for agJiam dvayam, aghavdvayam, and paraphrases it with aghdnd7ii pdpd7id)k tatphala- bk7ltd7id7h duhkhd7id7k vd 'sakrd vaya7ia7/i. It is curious that both d-vaya7/i and 77idrta-vatsa7/i are quoted in the commentaj-y to Prat. iv. 18, as if their second member were ‘a taddhita beginning with v.' — [_Cf. MB. i. i. 14 ; MP. i.4. i i.J LHere ends the third a7iuvdka, with 2 hymns and 48 verses. It is also the end of the sixth artha-sickta, which begins ■withyd7e te. The quoted Anukr. saysjaw te.^ From this point on, the commentary is wanting until the beginning of book xi. 7. To the plants : for some one’s restoration to health. \_Atha7-va7t. — asidvinfakam.* bhdisajydyusyam 7tla 77tatitroktdiisadhidevatdkatn. d/iustubhar/i : 2. Jiparistdd bhurig brkati ; j. puraustiih ; 4. yp. pard7tusUib atijagati ; j, 6. pathydpankti {6. virddgarbhd bhurij) ; g. 2-p. d>-ct bhurig anustubh ; 10. pathydpankti ; i2. y-p. virdd atifakvart ; 14. uparistdti 7ticrd brhatl ; \ 2y. pathydpankti ; 26. nicrt ; 28. bhurij.'] Found also in Paipp. xvi. |_with verses 16-19 in the order 16, 18, 19, 17J. *|_The mss. have sdsfdvit'i^akattt.] fLThe Anukr. omits the definition of vss. 15 {tristubli) and 24 {6-p. jagati').\ |_Used by Kaug. in a remedial rite (26. 33, 40, note), “ with a gilt and lacquered amulet made [cf. introd. to AV. ii. 9] of splinters of ten kinds of trees ” (Keg., p. 327^=), against all diseases. In the putksavana, vs. 27 accompanies (note to 35.6) the giving of food to the pregnant woman. Vait. prescribes the hymn for use in the sduirdt/tatti rite (30. 6) when the priest mixes herbs with the surd.\ Translated: Ludwig, p. 504; Henry, 20, 58; Griffith, i.408; Bloomfield, 41, 578. 1. Those that are brown, and that are bright {^itkrd), the red and the spotted, the swarthy, the black herbs — all [of them] do we address [acha-d-vad). 2. Let them save {ird) this man from ihc ydksttia sent by the gods — the plants of which heaven has been the father, earth the mother, ocean the root. The second half-verse was found above, as iii. 23. 6 a, b. This time it is also in Ppp. In c, dydtis is read by VV.I.R.T. We should expect purusatti in a. 499 TRANSLATION AND NOTES. BOOK VIII. -viii. 7 3. Waters [were] the beginning, heavenly herbs ; they have made dis- appear from every limb thy sinful {enasyd) ydkpna. The fir.st pada is a fragment, in meter and in construction ; the omission of dgram would fairly rectify both. As in sundry other like cases, most of the mss. read at the end aninaqam (or -faw) ; only P.M.W. have -gafi. 4. The spreading, the bushy, the one-spathed, the extending herbs do I address ; those rich in shoots, jointed {kandin), that have spreading branches (inqdkha) ; I call for thee the plants that belong to all the gods, formidable, giving life to men. VifdMa might also signify ‘ branchless.’ Ppp. reads in a-b ekaqrngas pradhanvatir. 5. What power [is] yours, ye powerful ones, [what] heroism and what strength [is] yours, therewith, O herbs, free ye this man from this ydksma; now {dtho) do I make a remedy. The last pada is wanting in Ppp. 6. The lively, by-no-means-harming, living herb, the non-obstructing, up-guiding, flourishing (> pusyd) one, rich in sweets, do I call hither, for this man’s freedom from harm. Compare 2. 6, with which this agrees in the first tw'O padas and in most of the last two. The mss. again are much at variance as to the reading of nagharisam ; Bp.P. M.p.m.E.p.m.O. read [Bp. with -gha-\ nagharsam. [Ppp. reads iiaghdrisam (as does Berlin ed.) and omits iha and pada e. J The omission of the obscure pusyam would rectify the meter ; the Pet. Lexx. regard the word as proper name of a plant. 7. Let the forethoughtful ones come hither, allies (mcdhi) of my spell (vdcas), that we may make this man pass forth out of difficulty. Read medlnlr in b (two accent-signs slipped out of place leftward). 8. Food of fire, embryo of the waters, they that grow up renewed, fixed, thousand-named — be they remedial [when] brought. 9. Wrapped in dvakd, water-natured, let the herbs, sharp-horned, thrust away difficulty. Literally, ‘ having the avakd as foetal envelop.’ 10. Releasing, free from Varuna, formidable, that are poison-spoiling, also i^^7/a.y(2-dispelling, and that are witchcraft-spoiling — let those herbs come hither. ‘ Free from Varuna ’ : i.e., doubtless, ‘freeing from the bonds of Varuna,’ with which he visits guilt on the guilty. Ppp. reads in c-d balasana(^inl raksondqanis krtydd-. Read in our text krtyddusaniq (for -yad-) in d. 11. Let the purchased, very powerful plants that are praised save in this village cow, horse, man, beast. Ppp. prefixes an additional pada to each half-verse: qivas ie sant%> osadhir apak-\ and apd sarasvati jyestham irdy-. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 500 viii. 7- 12. Rich in sweets the root, rich in sweets the tip of them, rich in sweets was the middle of the plants ; rich in sweets the leaf, rich in sweets the flower of them ; partaking of sweet, a drink of nectar {ainrtd)y let them milk out ghee, food, with milk i^go-) as chief {-piirogavd). The mss. (except D. and R.s.m. ?) agree in the unmotived accent babhuva at end of b. Ppp. has instead balenaj also, for sambhaktds, sambhiitas ‘ originated,’ which is easier. 13. However many [may be] these herbs upon the earth, let them, thousand-leafed, free me from death, from distress. All the mss. leave osadhis unaccented at end of b ; and most (all save P.M.D.R.T.) accent -parnyds at end of C. l_Cf. Caland, KZ. xxxi. 265. J 14. Let the tigerish amulet of plants, saving, protecting from impre- cation, smite far away from us diseases [and] all demons. The pada-t&xt reads sdrvd (not sdrvah) in c, and the translation follows it. Ppp. has vyaghro in a, and asmat at the end. Adhi in d is redundant in respect both to sense and to meter. 15. As at the roaring of a lion do they quake; as at fire do they tremble at [the herbs when] brought ; let the ydksma of kine, of men, go driven by the plants beyond navigable streams. The usual expression is ‘ beyond ninety-nine ’ such streams. Ppp. reads osadhinam for sam vijante in a. [_Over “ quake ” W. interlines “ shrink with fear.” He would probably have changed it to “ they are all in a tremble,” as in v. 21. 4, 6.J 16. The herbs, becoming freed from Agni Vai^vanara — go ye stretch- ing over the earth, [ye] whose king is the forest-tree. We should expect vocatives instead of nominatives in the first line. 17. They who, belonging to the Angirases, grow on mountains and on plains — let those herbs, rich in milk, propitious, be weal to our heart. In Ppp. this verse follows our vs. 19. [_Ppp. inserts after b virudho viqvabhesajis, and continues ia no mayasvatiq qivah : o. s. f. h.\ 18. Both what plants I know, and what I see with the eye, the unknown and what we are acquainted with, and those in which we know what is brought together — That is, probably, their collected or concentrated virtue. Ppp. reads in c janimasi for jdnimaq ca. ^We might render djndtas by ‘what we are not acquainted with,’ to correspond with W’s version of jdnimds. \ 19. Let all the entire herbs note (bndh) my spell {vdcas), that we may make this man pass forth out of difficulty. Ppp. omits the second half-verse ; it is identical with 7 c, d, above. 20. The a(^vatthd, the darblid, s6ma king of plants, immortal oblation — rice and barley [are] remedial, immortal sons of heaven. Ppp. rc^ds yavasya bhesajo in c. TRANSLATION AND NOTES. BOOK VUI. -via. 7 SOI 21. Ye rise up it thunders, it roars at [you], O herbs! when, O ye children of the spotted one, Parjanya favors you with seed. With the second half-verse is to be compared KV. v. 83.4 c, d. Pr(^Himatr is else- where epithet only of the Maruts. The accent abhikrAndati is unmotived |_unless, indeed, with Henry, we bring it, with stamiyati, under the domain olyada\. 22. Of this amrta we make this man to drink the strength ; now do I make a remedy, that he may be one of a hundred years {-hayand). W. and O.s.m. parayamasi at end of b; Bpp- \\3.s phalaydmasi. 23. The boar knows the plant ; the mongoos knows the remedial [herb] ; what ones the serpents, the Gandharvas know, those I call to aid for him. One or two of our mss. (Bp.M. ^only one. Bp., if I understand W’s Collation-book J) read vlrt'tdhdm at end of a. Ppp- puts sarpds 3.htT gandharvas in c, and has for d td ihd "yanh> osadhJh. 24. What [herbs] of the Ahgirases the eagles [know], what heavenly ones the raghdts know, what ones the birds, the swans know, and what all the winged ones, what herbs the wild beasts know — those I call to aid for him. Raghdt (which divyas ‘ heavenly ’ might also qualify) is elsewhere unknown ; Ppp. reads instead vagh- ; the major Pet. Lex. suggests emendation |_apparently withdrawn in the minor: see raghdt \ to raghdvas ‘swift’; Ludwig conjectures ‘bees.’ Ppp. also combines suparnd "ng- in a. blender hahsas by the prosaic ‘geese,’ since the poetic tone of the AVL is not so elevated as to make that version intolerable. Cf. JAOS. xix., 2d half, p. 1 54. J 25. Of how many herbs the inviolable kine partake {pra-ag), of how many the goats and sheep, let so many herbs, being brought, extend pro- tection to thee. Ppp. exchanges the second halves of vss. 25 and 26, and makes dbhrtds and osadhis change places. 26. In how many LherbsJ human physicians [bhisdj) know a xemedy, so many, all-remedial, do I bring unto thee. Ppp. l_see under vs. 25 J reads at the end iti for abhi. 27. Rich in flowers, rich in shoots {prasti-), rich in fruits, also those lacking fruits — like joint mothers, let them milk unto this man in order to his freedom from harm. Ppp. combines sammdtardi 'va in c. The first pada is nearly identical with RV. x.97.3 b. 28. I have taken thee up out of what has five galas, and also out of what has ten galas, also out of Yama's fetter, out of all offense against the gods. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 502 viii. 7- The Pet. Lexx. explain -qala as ‘ a certain measure of distance,’ but that sense does not in the least suit the connection, either here or in TB. i. 5. 10'. Ppp. reads ahdrisam in a, \_ut tvd for atho in c,J and, for d, osadhibhir apiparam. The second half-verse is identical with vi. 96. 2 c. d, above |_and nearly identical with RV. x. 97. 16 c, dj. [_Here ends the seventh artha-sdkta, with 28 verses. The quoted Anukr. says sa saptamam vrddhivm^atim rco 'sta cd 'pardh (unclear). J 8. To conquer enemies. [^Bhrgvangiras. — caiurvinfam. dindram uta vdnaspatyam. parasendhananam. dnustubham : 2,3. brhati (2. uparisidt ; 3. virdj) ; 4. brhatJpurastdtprastdrapankii ; 6. dstdrapatikti ; 7. viparltapddalaksmd 4p. atijagatl ; 8-10. uparistddbrhati 11. pathydbrhatT ; 12. bhiirij ; ig, 20. purastddbrhatl (ig. virdj ; 20. nicrt) ; 21. tristubh ; 22. 4p. fakvarl ; 23. uparistddbrkati ; 24. 3-av. tristubupuggarbhd pardfukvarT gp. jagatl.~\ Found also in Paipp. xvi.; [_but the order of vss. 3 and 4 is inverted; likewise that of vss. 6 and 7J. [_“ Verses” 22-24 ^re prose, in Brahmana style. — Whitney’s treat- ment of this hymn is doubtless only a rough first draft, which he would have revised thoroughly had his life been spared. The understanding of this hymn is so peculiarly dependent upon an understanding of the ritual that I have felt obliged to present the latter with exceptional fulness — without attempting, however, to revise W’s version into entire accordance therewith. J |_Vait. does not notice the hymn. Its principal use by Kau9. is in the army rites of the 1 6th kandika. In the previous one (15. 1 1), vs. 22 is used with v. 2. 6 etc. when the king mounts a new chariot. And at 73. 5, among the citations for the morning and evening oblations, is one that bears a marked resemblance to our vs. 14.J |_The text of the “army rites” (16.9-20), cites expressly vss. 1,2, and parts of 24, and is indeed largely made up of the names of the objects mentioned in the hymn (see below). Not only Darila, but also Ke9ava (Bl., p. 314*^ ff-), and the introd. which SPP. gives (p. 658-9) in lieu of the lost comm., all present instructive details. J (_With vs. I, the sorcerer twirls a fire-drill (16. 9) made of aqvattha and badhaka sticks (16. 1 1 : cf. vss. 3, 4). Thereupon, while reciting the first half of vs. 2, he lays down some “ old rope ” (jir/m-rnjju, Dar. : apparently to serve as tinder ?) “ in the place where the sparks [from the fire-drill] fall ” (so Dar. and Ke9.). When the smoke appears, he exorcises it with the words dhftmdm parddrqyd 'mitrd hrtsu a dadhatdm bhaydm. This is the second half of our verse 2, with agnim left out. When the flame breaks out {agnim jdtam), he addresses it with agnim parddr^yd 'mitrd hrtsu a dadhatdm bhaydm. This is the same half-verse, with dhiimdm left out. See Ke9., p. 3143' ^6, SPP., p. 658‘®-'9. — This now is the fire for the “army rites.”J [Upon it, with use of h. 8, is placed successively (16. 14) fuel of aqvattha, badhaka, tdjad-bhanga (‘castor-oil plant’), dhva {'pald(a'), khadira, and ^ara (‘reeds’). These things are all mentioned in vss. 3-4 ; Darila’s list (n. to 48. i ) agrees entirely with this: cf. also Bl., p. xliv. — Next follows the bestrewing of the tracks of the hostile army with various symbolical objects, to wit; first (16. 15), “the fetters aforesaid” (at 14.28) of hemp and of mufija-grass smeared with ihgida; then (16.16-17), “traps \_tkuta: see n. to vs. 16] of aqvattha," “hempen nets,” and “stakes of badhaka." Various expressions in the hymn may be taken either as allusions to these objects or 503 TRANSLATION AND NOTES. BOOK VIII. -viii. 8 else as suggesting their use: such are the “fetters” of v.ss. lo, i6; the “trap” of vs. i6; the “net” of vss. 4-8 and 18; the “net-stakes” of vss. 5, 12.J l_Finally, with “ hail to these ” (svahai 'bhyds of vs. 24), the sorcerer makes, with his right hand, for his friends (16. 18) an oblation in the lire kindled with the drill of badhaka; and with “wail to those” {iluraha 'mibhyas of vs. 24), he makes, with his left, in the same lire an oblation of the uncanny ingida for the destruction of the army of his enemies (16. 19). Then, setting up a branch of red aqvattha to the north of his tire, he winds it with threads of blue and red with the last pada of vs. 24, and moves it to the south (16. 20). J |_ln counter-sorcery, ingida is the regular surrogate for ghee (Kau^. 47.3). In the rites accompanying iii. 6 (the hymn is notably affiliated with ours in respect of sub- stance and expression ; cf. “ fetters,” aqvattha, khadira ; cf. also viii. 8. 3 a with iii. 6. 2 a ; 10 a, b with 5 a, b; 19 c with 7 c), it is used (48.4) for smearing the threads or sym- bolical fetters; similarly at 14.28, above; and again (with vi.75: Kauq. 48.31) with a leaf of red a(vati/ia.] |_A most interesting critical result is won from the study of the ritual use of our hymn, to wit : that here (vs. 2 c) we have an instance in which both alternatives {dhiimdm and agnim) of an tlha have been adopted into the received text. This has given it a semblance of metrical blemish (Henry, Bloomfield, and Whitney all suggest the excision of amitrah), the true meaning of which has been missed by the Occidental exegetes. SPP. (as above) understands Ke^ava’s introd. to Kau9. 14 aright and explains it clearly, p. 658**. — It may be noted that Ppp. unintelligently, with lis agnim dhamatn (intending dhumath), has both alternatives, but in the wrong order. J Translated : Muir, v. 88 (vss. 5-8); Ludwig, p. 527 ; Henr>-, 23, 61 ; Griffith, i. 412 ; Bloomfield, 117, 582. 1. Let Indra the shaker shake {math) [them], he the mighty hero, stronghold-splitter, in order that we may slay by thousands the armies of our enemies. Quoted in Kau^. 16.9 [_see introd. J. 2. Let the putrid rope, breathing on [it], make yonder army putrid ; seeing afar smoke, fire, let our enemies set fear in their hearts. Ppp. reads agnim dhamam in c. The different parts of the verse are quoted in Kaug. 16. 10, 12, 13, where the ‘putrid rope’ appears to be understood as an actual rope which is burnt, and of which the ‘smoke’ and ‘fire’ are to frighten the foe. It is perhaps quite as likely that the ceremony is founded on a crass misinterpretation of the verse, and that the ‘rope’ is a poisonous serpent (as conjectured by Ludwig). The omission of amitrds in d would rectify the meter. |_^Vith regard to the last and to the whole verse, see the introd.J 3. Crush yonder men out, O a^vatthd; devour {khad) them speedily, O khadira; let them be suddenly \tdjad\ broken \bhanj \ like hemp \bhdhga\ ; let the slayer (yddhaka) slay (Jian) them with deadly weapons (vadhd). The translation implies the emendation (which is made in our text) of ajiram (p. khadiraoajiram !') to -rdm* and the treatment of tdjdt and bhdngas (p. tajddbhdn- gahaiva!') as two separate words. Ppp. reads in b khadira 'cira7n, and in c combines viii. 8- BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 504 -bkangai 'va ; for d it has brhajjalena sathcitah |_cf. our 4 dj. Kaug. (16. 14) takes tajadbhanga as a single word, and its comm, explains it as the castor-oil plant (eratidd). |_ln qrnihi I see an allusion to the sorcerer’s favorite “reeds” ((ard) of vs. 4. Griffith notes the power of the aqvattha to rend asunder the masonry etc. in whose crevices its seed has germinated. The other word-plays, including that on vddhaka badhaka (cf. badhaka and root badh), are evident. See also introd.J *|_So also SPP. with several of his authorities. J 4. Let the rough-called one make yonder men rough {pariisa) ; let the slayer slay them with deadly weapons ; let them be broken quickly like a reed {^ard), tied together with a great net. Ppp. combines ^are 'va in c,* and has at the end (as in 3 d) samcitdsj it puts the verse before our vs. 3. The Pet. Lexx. conjecture parusahvd to be ‘ a kind of reed.’ [_For the materials of the sorcery, and the “ net,” cf. introd.J *|_As the meter requires ; why then does not the Anukr. call the vs. 2i purastadbrhati and have done with it?J 5. The atmosphere was the net; the great quarters [were] the net- stakes ; therewith encircling [them], the mighty one (pakrd) scattered away the army of the barbarians (ddsyu). Ppp. has an easier but virtually equivalent version of c, d : tend 'bhidhdya sendm indro dasytin apd 'vapat. Vss. 5-8 are translated by Muir (v. 88). |_“ Net-stakes ” ; cf. introd. — For “encircling” W. first had “girding”; abhi-dhd carries the idea of bridling, curbing, or restraining : cf. vss. 7, 8, 9 and note to iii. 1 1. 8.J 6. Since great [is] the net of the great mighty one, the vigorous {vdjinlvant) — therewith do thou crowd {ubj) down upon all [our] foes, that no one soever of them may be released. Ppp. adds to our first half-verse (with rocandvatas for vdj- in b) the second half- verse of our 7 (omitting nyarbudam and reading at the end se?tdm), then putting the whole after 7. All the mss. accent tnucydtdi, which, though supported by the usage of sundry Vedic texts (including even RV.), was emended in our edition to agree with the Atharvan accentuation elsewhere. |_Henry would read mod, of which he holds mucyatdi to be a gloss. J 7. Great, O Indra, hero (ptira), is the net of thee that art great, that art worth a thousand, that hast hundred-fold heroism ; therewith encircling the army of the barbarians, the mighty one slew a hundred, a thousand, ten thousand, a hundred million. The translation follows Ppp. (see under the preceding verse) in reading sendm at the end. Instead of our c, d, Ppp. has tena ny tibja maghavann amitrdfi qaqvatlbhyah. 8. This great world was the net of the great mighty one ; by that net of Indra do I encircle all yon men with darkness. 9. Debility, formidable ill-success, and mishap that is not to be exor- cised away {an-apavdcand), toil, and weariness, and confusion — with these do I encircle all yon men. 505 TRANSLATION AND NOTES. BOOK VIII. -vii'i. 8 10. To death do I deliver those yonder; with fetters of death [are] they bound (sd) ; the sad messengers that are death’s — them I lead them to meet, having bound (bandh) [them]. Ppp. reads khalas for aghalas in c, and at the end baddhan. All our mss. agree in giving the abbreviated form badhva. [_“ Fetters”: cf. introd.J 11. Lead ye them, O messengers of death; O messengers of Yama, restrain {apa-umbh) [them] ; be they slain to more than thousands ; let Hhava’s club (.^ matyd) shatter them. Ppp. reads for a vtrtyudiitd aviutii nayata ; d is corrupt, but apparently is the same with our d. 12. The Perfectibles {sadJiyd) go lifting with force one net-stake, the Rudras one, the Vasus one; by the Adityas one is lifted. Ppp. has for second half-verse : rudrd dvitiyam vasavas trtlyam ddityair ekd udyatd. 13. Let all the gods from above go crowding with force; let the Ahgirases go slaying midway the great army. Ppp. has at the end vadhdis instead of mahim. 14. The forest trees, them of the forest trees, the herbs and the plants, what is biped, what is quadruped I despatch (is), that they may slay yonder army. ‘ Them of the forest trees,’ vdnaspatydn, acc. pi. masc. ; the lexicographers explain the word to mean ‘ fruit tree with conspicuous flowers.’ At the end both of this verse and of the next, Ppp. reads hatdm. Bp. reads dviapdt in c. |_For the citation in Kau?. 73. 5, see introd.J , 15. The Gandharvas and Apsarases, the serpents, the gods, the pure- folks, the Fathers, those seen, those unseen I despatch, that they may slay yonder army. Ppp. makes devdn and sarpdn change places |_and reads haidni again at the end J. [Muir, V. 296, cites MBh. ii. 1 1 . 45 = 461 , where the Fathers are divided into seven troops, four of embodied and three of bodiless. J 16. Here are spread the fetters of death, which stepping into thou art not released ; let this horn (ktita) slay of yonder army by thousands. Ppp. gives for a mrtyupacd yatna |_that is, unef\ yuktd. Kaug. (16. 16) speaks of ‘ kil fas of aqvattha\j-woo6.'] and nets of hemp.’ |_Geldner, Ved. Stud. i. 139, renders the vs. and takes kuta as “trap”; SPP., p. 659*3, says nisdddndm prdnibandhanam j Bl., p. 119 (see esp. p. 585), “ hammer .^’J 17. The hot drink {gharmd) [is] kindled with fire, this thousand-slay- ing oblation (homo) ; both Bhava and the spotted-armed one — O Carva, slay ye (two) yonder army. viii. 8- BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 506 All the mss. read bhdvas at beginning of c ; our edition emends to bhavds. The common construction bhavdq ca . . . qdrva . . . hatam (cf. the next verse) is much dis- turbed by the addition of prqnibdhus, which the second ca forbids to take as a mere epithet. Ppp- reads sahasraqah and hatam at the end of the two lines respectively. 18. Let them go unto death’s burning unto hunger, debility, the deadly weapon, fear ; by snare (dksu) and net, O Carva, [do thou] and Indra slay yonder army. Only P. and R.s.m. have dsam, all the rest asani, which must accordingly be regarded as the traditional text, though unintelligible. Further emendation to osdm ‘quickly’ is hardly advisable. Ppp- has osam. Ppp. also differs much in c, d : indrasya 'ksamdla- bhydih sarva sendm amtim hatd7n. Part of our mss. also (W.O.D.T.) read sdrva in d. [Geldner discusses dksu, Ved. Stud. i. 136.J 19. Flee {Iras) forth, O enemies, being conquered; run, [_beingj thrust by the charm {brahman) ; of them yonder, thrust forth by Brihaspati, let none soever be freed. The second half-verse is nearly repeated as xi. 10. 19 c, d, below. The pada-mss. absurdly read nutta (not nuttah) in b. Amitrds is metrically redundant in a. [_Rather II -f 8 ; 8 -h 8. J The pada-reading of bfhaspdtiopranuttana}n [_cf. iii. 6. 7J is by Prat, iii. 76, iv. 77, the commentary quoting it under each rule. 20. Let their weapons {dyudha) fall down ; let them not be able to fit the arrow ; then, of them fearing much let arrows strike in the vitals. Ppp. reads qisath for qakati in d. 21. Together let heaven-and-earth yell at them; together let the atmosphere, along with the deities ; let them not find a knower, nor a foundation ; mutually destroying one another let them go unto death. The second half-verse is identical with vi. 32. 3 c, d, above. Ppp. puts enah before kroqatam, and adds ubhe at the end of a. 22. The four quarters [are] the she-mules of the god-chariot; the sac- rificial cakes [are] the hoofs, the atmosphere the seat {} tiddhi), heaven- and-earth the two sides, the seasons the reins, the intermediate directions the attendants, speech the rim {} pdrirathya). Ppp. reads qaphd 'tttariksa buddhih and omits the clause a>ttardeqah khhkardh. The verse is quoted in Kaug. 1 5. 1 1 |_see introd. J. 23. The year {saihvatsard) is the chariot, the complete year {parivat- sard) the chariot-lap, virdj the pole iisd), Agni the chariot-mouth, Indra the left-stander, the moon the charioteer. Ppp. reads, for the first part of the paragraph, ahordtre cakre 7ndma drat sa/hvatsaro adhisthd7ia77i : virad etc. Saiyasthas (p. savyaosthah) is a subject of Prat. ii. 95. |_As for the “years,” see n. to vi. 55. 3.J 24. On this side conquer thou ; on this side conquer away, conquer completely, conquer ; hail ! let these here conquer, let those yonder be 507 TRANSLATION AND NOTES. BOOK VIII. -viii. 9 conquered ; hail \_svd/id] to these ! wail {durdhd) to those ! with the blue- red one I stretch down upon them yonder. That is, probably, with Qiva’s aid I bring the net down upon them. |_I’pp. omits all after the first svd/ta.^ Parts of the verse are quoted in Kaug. i6. 18-20 : ‘ with “ hail to these ” he makes a libation for his friends ; with “ wail to those ” [he pours] with the left hand in^ida on the [staff] of badhaka ; having stuck in a branch of red a^vati/ia north of the fire, having surrounded it with two blue and red threads, he pulls it up toward the right with “ with the blue-red one ” ’ : evidently artificial adaptations of ceremonies to the words of the text. [For the whole matter, see introd.J [Here ends the fourth anuvaka, with 2 hymns and 52 verses. Here also ends the eighth ariha-siikta, which begins with indro manthatu. The quoted Anukr. says indro manthaiu.^ 9. Mystic : extolling the virij. [Atharvan. — sadviii^am. kdijyapeyam uta sarvdrsam chandasam. trdistubham : 3, j. pankti (j. dstdrapankii) ; 4, p, 3J, 3J, [26]. anuslubh ; 8, ti, /3, 33. jagati ; g. bhurij ; 14. 4p. atijagati^ Found also (except vss. 19, 20) in Paipp. xvi. |_with vs. 23 after vs. 24 J. The Kauq. takes no notice of the hymn; [^but the Vait. (33.8) allows the use of 21 vss. (from vs. 6 to the end) in the sattra sacrifice at the celebrant’s option J. Translated: Ludwig, p. 439; Henry, 26, 65; Griffith, i.416. — See also Muir, v. 370. 1 . Whence [were] those two born which side (drdha) was that } out of what world out of which earth ? the two young (yatsd) of the virdj rose out of the sea {salild) ; of those I ask thee : by whether [of them was] she milked } The ‘ which ’ is both times katama, implying the existence of more than two ; but Ppp. has instead katarasydh prthivyah. 2. He who caused the sea to resound (krand) with greatness, making a threefold lair {yoni) as he lay, the desire-milking young of the virdj ; he made his bodies secret (guhd) in the distance. Ppp. combines yo 'krand- at the beginning, and reads in b tyabhijam qaydnaih. 3. What three great ones {brhdt, n.) there are, the fourth of which [one] disjoins [as] speech — the priest (brahmdn) may know it by pen- ance, the inspired one, in which one (ekani) is joined, in which one [is joined]. Ppp. reads catvari instead of trini in a. Caturthdm ‘ fourth ’ might also be subject of ‘disjoins.’ Compare ix. 10. 27 (RV. i. 164. 45). 4. Forth out of brhdt [as] sixth five samans [were] fashioned ; brhdt was fashioned out of brhati ; out of what was brhati made Ppp. reads sasthah instead of -that. 5. Brhati the measure {indtrd) was fashioned forth out of measure [as] a mother ; illusion (indyd) was born from illusion, Matali out of illusion. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 508 viii. 9- The desire to play upon the root tnd ‘ measure, fashion,’ is the leading motive in the making of this verse. The pada-i^xt gives the absurd reading mayah at beginning of c ; Ppp. reads after it hi instead of ha. 6. Vaigvanara’s counterpart [is] the sky above, as far as Agni forced (badh) apart the two firmaments ; from that sixth yonder come the stomas ; up from here they go unto the sixth of the day. For « ’muto, in c, Ppp. reads dmico. The remainder of the hymn, from this verse on, is by Vait. 33. 8 allowed to be introduced at pleasure in the 7iavardtra ceremony. 7. We these six seers ask thee, O Ka^yapa, for thou didst join what is joined and what is to be joined ; they call {ah) virdj the father of the brdhnan ; distribute {t vi-dha) it to us [thy] friends according to [our] numbers. Ppp. rqads prchditii rs- in a. 8. After whom, when removed, the sacrifices remove {pra-cyii), [whom], when attending, they attend on {upa-sthd), in whose course (vratd) Land.i'J impulse the monster {} yaksd) stirs — that, O seers, is the virdj in the highest firmament. 9. Breathless, she goes by the breath of breathing ones (f.) ; virdj goes unto svardj from behind ; virdj that touches, that is adapted to, every- thing — some see her, some see her not. No ms. |_of oursj inserts t between -rat and sva- in b |_but four of SPP’s do soj, as required by Prat. ii. 8 (under which this is one of the passages quoted). In d we ought properly to have emended to tve . . . tve (accentless) ; all the mss. accent the two words, against the uniform usage elsewhere ; and the pada-m?,?,. commit the further blunder of giving both times tve tti, as if the word were the Vedic locative of the 2d pers. pronoun (as in v. 2. 3). 10. Who understandeth {pra-vid) the pair-ness of virdj? who the sea- sons, who the ordering, [kdlpa) of her t who her steps {krdma), how many times milked out (yi-duh)} who her abode {dhdman), how many times dawnings {vyiisti) t The version is much more literal than intelligent, especially at the end, where we expect rather vyusiavi than -tis. ‘ Pair-ness,’ mithunatvd/n, means especially the con- dition of being a pair of opposite sexes. 11. This same is she that first shone forth; among these other ones (f.) she goes about having entered ; great mightinesses [are] within her ; the woman, the new-going generatrix, hath conquered. This verse occurred above, as iii. 10. 4. It is found also in other texts in connection with the four verses which follow it here. Ppp. has |_in a, bj the same readings as in iii. 10. [_4 a, bJ; l_and, here also, it inverts the order of c and dj. 12. The two meter-winged dawns, greatly adorning themselves, move on together toward the same lair {ySni) ; spouses of the sun, they move on together, understanding, having ensigns, unaging, having abundant seed. 509 TRANSLATION AND NOTES. BOOK VIII. -viii. 9 The Pet. Lexx. give the first word in the form chdndaspaksa, although Prat. ii. 62 expressly requires -ahpa-, and all the mss. read it except Bp., which has -aspa-. The verse is found also in TS. iv.3. ii', MS. ii. 13. 10, K. xxxix. 10. Both TS. and MS. have at the beginning chdndasvatl j MS. reads usdsdii, and at the end -reiasau ; at end of b, MS. gives anusdmcarete and TS. dnu samcdrantl ; both have vi for sdm in c, and TS. ketihh krnvdne for ketumdtl in d. Ppp. reads carati in c. 13. Three (f.) have come along the road of righteousness; three heats {ghartnd) have come after the seed ; one (f.) enlivens the progeny, one the refreshment {flty) ; one defends the realm of the godly ones. The verse follows the preceding in the other three texts also. TS.MS. rectify the meter of b by rt7iA\ng gharmasas, and for rdtas MS. has rdtasd and 'Y'A. jydtisd j TS. gives rdksati for jlnvati in c; and for rdstrdm in d TS. has vratdm and MS. ksatrdm. 14. She that was fourth set Agni-and-Soma ; the seers arranging the (two) wings of the sacrifice — gdyatri, tristiibh, jdgati, anusttebh, brhad- arki, bringing heaven {svdr) for the sacrificer. The meter-names in the second half-verse are all in the accusative, possibly as coordinate with ‘ wings ’ in b ; but comparison with the other texts indicates that the verse is very corrupt. The translation implies emendation of adadhus to adadhat in a ; it would not be absolutely Impossible to take ‘ the seers ’ as subject in a, and ‘ her that was fourth ’ as joint object with ‘ Agni-and-Soma.’ Of the other texts (as above), TS. begins with catustomd abhavad, and MS. with catustomdm adadhad; both rectify the meter of a by omitting asltj in b both have rsayas as vocative, and after it bhdvanti, and MS. \izs, paksa (for -sail) before it; in c, MS. has virajam for anustiibkam j in d, TS. begins with brhdd arkdm, MS. with arkdm alone ; and both follow it with yuTija- nah svdr (TS., of course, siivar) a 'bharann iddm. Ppp’s only variant is brhadarkir in d. 15. Five milkings after five dawnings ; five seasons after the five- named cow ; five quarters arranged by the fifteenth — those (f.) [are] one- headed toward one world. ‘ The fifteenth ’ (masc. or neut. sing.) might mean also ‘ fifteen-fold, of fifteen parts,’ etc. The verse is found in the three other texts (as above), but in TS.MS. (also in K. ?) separated at some distance from those that here precede; also in PGS. iii. 3.5: all read samandmtirdhnis instead of ekamfi- in d. 16. Six [are] born the beings first-born of righteousness; s\x sdmans carry the six-day (.^) [sacrifice]; after the six-yoked plough {sira) sever- ally a sdman ; six they call {aJi) the heavens and earths, six the wide [spaces]. The translation implies in b the reading sadahdm j this is given in our text, against the authority of our y>«7^/i2-mss. |_which have sdt:ahd/ny, the samhiid-m.&s. (except O.p.m.) have sad-. All the latter read in a -jd rtdsya {y. prathamaojd : rtdsya |_cf. JAOS. X. 451 J. 17. Six they call the cold, and six the hot months; tell ye us the sea- son, which one [is] in excess (dtirikta) ; seven eagles (siiparnd), poets, sat down ; seven meters after seven consecrations. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 510 viii. 9- None of the mss. read qltant sdd in a, as demanded by Prat. ii. 9. In d the con- struction of the two nouns is reversible. 18. Seven [are] the offerings {homa), the fuels seven, the sweet things {jnddhu, n.) seven, the seasons seven ; seven sacrificial butters {djya) went about the existent thing {bhutd)\ those (f.) are seven-vultured, so have we heard. The version is as literal as possible ; to modify it would imply an understanding of it. The nearest fern, word for ‘ those ’ in d to relate to is ‘ fuels ’ in a. All the samhita- mss. combine sapid rtdvo in b. Ppp. reads in b nu for ha, and has instead of our c, d : sapta jydydm parnhiita gdyaih saptahotd rtudayajetitas sapta grdhra, iti quqravd 'ham. Nearly all the mss. (all of ours save E.) read dyam (the samhitd-mss. -awi) at end of c. 19. Seven [are] the meters increasing {-uttara) by four, the one set upon the other : how do the praises (stoma) stand firm in them ? how are they set in the praises } The gender of anyds at beginning of b speaks strongly for a compound like the later anyo '}iyaj but the double accent and the pada-rea.ding (anydh : anydsmin) are against it. The pada-text divides arpildni (dodrp-) at end of b, but not at end of d. The verse is wanting in Ppp. 20. How did gdyatri permeate (yi-dp) the triple \st6ma'\} how is tii- sUibh adapted to that of fifteen } how jdgati to that of thirty-three } how [is] anusttibh that of twenty-one 1 This verse, like the preceding, is wanting in Ppp. ; and they are in a manner inter- ruptions of the progress of the hymn. 21. Eight [are] born the beings first-born of righteousness; eight, O Indra, are the priests (ytvij) who are of the gods ; Aditi has eight wombs (^yoni), eight sons ; the oblation {havydm) goes unto the eighth night. With a compare 16 a above; here as there all the samh/ld-mss. combine -jd rtdsya, as in b all combine indra rlv-. Ppp- reads from the beginning : astdu dhdtnani pratha- majam tasyd 'ste 'ndra rlv--, and, in d, api for abhi. 22. Thus thinking what is better have I come hither; in your friend- ship I am auspicious (pdva) ; being of the same birth, your skill is propi- tious ; it (m.), understanding, goes about to you all (f.). The adjectives in a, b are fern., seeming to indicate that the virSj is regarded as speaking. Ppp. has d 'gam at end of a, and nas for vas both times in c, d. ‘It’ in d apparently refers to ‘ skill.’ 23. Eight of Indra, six of Yama, seven of the seers, seven-fold; waters, men {mannsyd), herbs — them five followed {sac) after. The nouns in c are accusatives, and are apparently summed up in ‘ them ’ (tan). All the mss. this time read with our text yamdsya fs- in a-b. Ppp- puts the verse after our 24. TRANSLATION AND NOTES. BOOK VIII. 51I -viii. 10 24. Since the heifer milked solely (k^vali) for Indra [his] will {ydqd), the beestings, [when] first milked, then [she] gratified in four ways the four — gods, men, Asuras, and seers. I’pp. reads at the end atha rslnj all our mss. save O. make the combination utd fsin as in the printed text. 25. What now [is] the ox {go), who the sole seer, what the abode {dhdman), what the blessings {dqis) ? the monster on the earth [is] simple (okavr/) ; the sole season — which now is that ? Ppp. reads sd/na for dhdma in b. All our mss. combine ekarsts in a, but all ekartiis (also Ppp.) in d. It is necessary here and in the next verse to render gaits ‘ ox,’ because the accompanying adjectives are masculine. ‘ Which ’ in d is the superlative katamd. |_Over “simple” W. has interlined “ single. ”J 26. One [is] the o.x, one the sole seer, one the abode, singly the bless- ings ; the monster on the earth [is] single ; the sole season is not in excess. Again Ppp. reads sdma for dhdma, and all the mss. (with Ppp.) have ekarsis but ekartiis. (_Here ends the ninth artha-siikia. It begins with kiitak. The quoted Anukr. here says kutah.\ 10. Extolling the viraj. YAtharvdcdrya. — sat paryayd virdddevatyds.) This curious piece of prose is (with the exception of paragraphs here and there) found also in Paipp. xvi. [_Paipp. has the order 22, 24, 23, 26, 25. J [_This is the first of the parydya-suktas. For the parydya-\\\m.x\% in general, see introduction to book viii., pages 471-2, above. J |_Neither Kau^. nor Vait. makes use of the hymn; but one of the “committals” in the upanayana (Kaug. 56. 13) is to mdrtyumjaya mdrtyava : cf. vs. 23. J Translated: Henry, 29, 71 ; Griffith, i.421. — See also Muir, v. 370. [Paryaya I. — trayoda^akam. f -J-p. drci patikti ; a of 2-y. ydjun jagatl ; h of 2,y. sdmny anustubh ; \> of j. drey anusUtbh ; \s of 4,y. virddgdyatrl ; of 6. sdmni brkati.\ 1. VirdJ verily was this [universe] in the beginning; of her when born everything was afraid, [thinking] “ this one indeed will become this [universe].” Ppp. reads ‘jdyaia for dsit, and, after tasyds, jdtdyd 'bibhed eka sarvam : yam eve 'dam bhavisyati na vayam iti. 2. She ascended {ut-kram) ; she descended {tii-kram) in the house- holder’s fire {gdrhapatya) ; house-sacrificing {grhamedhin) house-holder \_grhdpati\ becometh he who knoweth thus. This paragraph and the one following are wanting in Ppp. 3. She ascended ; she descended in the fire of offering {dhavaniya) : to his god-invocation the gods go, dear to the gods becometh he who knoweth thus. viii. lO- BOOK VIII. THE ATH ARVA-VEDA-SAMHITA. 512 The introductory clause sd 'd akrdmat, which belongs to the paragraphs from here on to 29 inclusive (8-17 counting in this respect as a single paragraph), is omitted by the mss., according to their custom, almost without exception, until the last paragraph, 29, where all give it; it is restored throughout in our edition. R. alone gives it in this paragraph . 4. She ascended ; she descended in the southern \ ddksina\ fire : justi- fied (} -rid) by the offering, fit for sacrificial gifts \_dakstnij/aj, fit for refuge {vdsateya) becometh he who knoweth thus. Owe pada-ms%. divide yajfidrias ivd.o yajha°ftah, which is evidently wrong, iox yajhdo rtah [_as indeed two of SPP’s readj ; and the quotation of the word under Prat. iii. 64 also indicates that the latter is the true accent. Ppp. reads instead yajhantas, and omits after it daksintyas. 5. She ascended; she descended in the assembly {sabhd) \ [men] go to his assembly, fit for the assembly becometh he who knoweth thus. 6. She ascended ; she descended in the gathering {sdmiti) : [men] go to his gathering, fit for gatherings becometh he who knoweth thus. This superfluous equivalent of § 5 is wanting in Ppp. 7. She ascended; she descended in address dmdfitrana)) [men] go to his address, fit for address becometh he who knoweth thus. By the connection, dmdntrana ought to involve the idea of a locality. Instead of |_line 2 ?J, Ppp. xeT^e2X'& yajndnio vdsateyo bhavati etc. from § 4. [Paryaya II. — da^akam. 8, 16. sdmny anustubh {8. J-/.) ; 9. tisniggarbhd 4~p. uparistddvirdd brhatl; 10. i-p. ydjusT gdyatri ; ii [?], 14. sdmnl pankti J-p.) ; 12. virdd gdyatrl ; ij. drey anustubh ; jy. dsurl gdyatri ; ly. sdmni brhati.'] 8. She ascended; she stood striding vikrdntd) fourfold in the atmosphere. The phrase ‘she ascended ’ is prefixed by only one or two of the mss. (P.s.m.R.), but is implied in the metrical description of the Anukr. 9. Of her gods and men said : “ she verily knoweth that upon which we of both classes may subsist ; let us call to her.” Ppp. reads at the end hvaydmahi (without iti). 10. They called to her : 11. “O refreshment, come! O svad/id, come! O pleasantness, come! O thou rich in cheer {(rd), come ! ” Ppp. combines svadhe 'hi and sfnirte 'hi, and omits Hi at the end (as in § 9). 12. Of her Indra was the young (vatsd), gdyatri the halter, cloud the udder ; Ppp. begins tasyd. 'gnir vat-. Accent in our text, with all the mss., aslt. 513 TRANSLATION AND NOTES. BOOK VUI. -vili. lO 13. Both brhdt and rathantard were two teats; yajndyajniya and vamadevyd [were] two. Ppp. prefixes a tasyas at the beginning. Accent again in our text astam, with all the mss. 14. Herbs did the gods milk [from her] by rathantard, expansion i;iydcas) by brhdt ; 15. Waters by vaniadevyd, the sacrifice hy yaj hay ajhiy a. 16. Herbs doth rathantard milk, expansion doth brhdt, 17. Waters doth vamadcryd, the sacrifice doth yajhdyajhiya, for him who knoweth thus. For the last two paragraphs, Ppp. reads : te vai virajdh kamadhuga stand kdmam- kdmam yajamdnan maha yah. [Paryaya III. — astdu. a of 18. 4-p. virdd anustubh ; b of 18. drcl tristubh ; a of ig-21. 4'P- frdjdpatyd pankti ; b of ig-21. drci brhaii.'\ 18. She ascended; she came to the forest trees; the forest trees slew her ; she in a year came into being ; therefore what is cut of the forest trees grows over in a year ; cut off {yra^c) is his unfriendly foe (bhrdtrvya) who knoweth thus. Only P.s.m. and R. give here the first phrase, and only R. in the three following paragraphs. Ppp. puts vanaspatindm after sanivatsare. |_For vrqcdte, see note to vi. 136. 3.J 19. She ascended; she came to the Fathers; the Fathers slew her; she in a month came into being; therefore to the Fathers they give in a month the monthly [oblation] ; he understandeth the road that goes to the Fathers who knoweth thus. Again Ppp. puts pitrbhyas after LR’s collation, masi\, and then reads dadhatas svadhdvdn pitrsu bkavati pitrydnam etc. O.R. accent 20. She ascended ; she came to the gods ; the gods slew her ; she in a half-month came into being ; therefore for the gods they make vdsat in a half-month : he understandeth the road that goes to the gods who knoweth thus. Ppp. reads tasmdd ardhamdse devebhyo juhoti ; juhoty agnihotram pra devay-. O.R. again accent jdnati. 21. She ascended ; she came to men (manusyd) ; men slew her; she at once (sadyds) came into being ; therefore on both days they present {npa-hr) to men ; in his house do they present who knoweth thus. ‘Present,’ i.e. ‘food’; ‘on both days’ is a queer expression for ‘every day.’ Ppp. is corrupt, but perhaps means ahar-ahar manusydndm upa h-. BOOK VIII. THE ATHARVA-VEDA-SAMHITA. 514 viii. 10- [Paryayas IV. and V. — dve soda fake. 3. of 22,23,2b, sg. 4-p. sdmnljagati ; \> of 22-24,28, 2g. sdmtiT brhatl ; C of 22, 2b. sdniny usnih ; d of 22, 23, 2b, 2g. drey anustubh ; c of 23. dsuri gdyatri ; a of 24, 23, 28. 4-p. usnih ; c of 24. prdjdpatyd ' nustubh ; b. of 24, 23, 2j. drei tristubh ; h of 23, 2b. sdmny tisnih ; z of 23, 27, 28. virdd gdyatri ; a of 2f. 4-p. prdjdpatyd jagati ; b of 2y. sdmni tristubh; d of 28. p-p. brdhmt bhurig gdyatri ; C of 2g. sdmny anustubh.^ 22. She ascended ; she came to the Asuras ; the Asuras called to her ; O illusion (itidyd), come ! of her Virochana son of Prahrada was young {vatsd), the metal-(4;'erako |_cf. our 28 cj in c. Restore in our text the lost accent-mark under the ti of jivanti in d. 28. She ascended ; she came to the other-folks ; the other-folks called to her: O concealment (tirod/id), come! of her Kubera son of Vigravana was young, the raw vessel [was] vessel ; her Rajatanabhi son of Kubera milked ; from her he milked concealment ; upon that concealment the other-folks subsist : he concealeth all evil, becometh one to be subsisted upon, who knoweth thus. Ppp. gives everj’where punyajana instead of itarajana [twice: third occurrence not noted J, and reads in b vasttrucih sQryavarcaso and puskaraparnam |_cf. our 27 bJ. P.p.m. and K. read kuveras in b, and Bp.K. read kaverakds in c. 29. She ascended ; she came to the serpents ; the serpents called to her : O poisonous one, come ! of her Takshaka descendant of Vi^ala was young, the gourd-vessel [was] vessel ; her Dhritarashtra son of Iravant milked ; from her he milked poison ; upon that poison the serpents sub- sist ; one to be subsisted upon becometh he who knoweth thus. All the mss. give the first phrase in this verse, where it is for the last time repeated. Airaovatdh is quoted under Prat. iv. 55 as an example of a word divided in pada- text notwithstanding its secondary formation with initial vrddki. Ppp. reads visd- bhayas for vdiqdleyas in b, and combines -rdstrdi "rdv- in c [_R’s collation has -rdstrdirdv- [Paryaya VI. — catuskas. jo. 2-p.virdd gdyatri ; ^ i . 2-p . samnX tristubh ; 32. 2-p. prdjdpatyd ’ nustubh ; jj. 2p. drey umih.'\ 30. Then for whomsoever that knoweth thus one shall pour out with a gourd, he should reject [it]. A gourd, apparently, being a too simple vessel to be respectful. |_The connection of the gourd with serpents (vss. 29, 32, 33), would seem to be the reason for rejection, as Dr. Ryder suggests. J The readings of Ppp. in this division of the hymn are “con- fused but apparendy essentially accordant ” with those of our text. Read tad for ydd at the beginning in our text. BOOK VIII, THE ATHARVA-VEDA-SAJflHITA. viii. lO 516 31. Should he not reject [it], he should reject [it] by [thinking] ; with the mind I reject thee. 32. In that he rejects [it], he thus rejects poison. 33. Poison is poured out after the unfriendly foe of him who knoweth thus. [The quotations from the Old Anukr. for the parydya-siikta are given piecemeal at the end of parydya. For brevity they may here be given together: I. trayoda^a/ II. daqa j III. astdu ca ; IV. tatah sodaqa; V. sodaqaj VI. catnskas.\ |_SPP., “Critical Notice,” vol. i., p. 19, prints them in full in their metrical form: trayodaqa daqd 'stdu ca tatah sodaqa sodaqa ; virddvdydtk catuskas tu j sat parydyds Uc niqcitdh ; ‘In the [hymn beginning] virdd vd" [the last parydya is] one of four [avasdaa-rcas'] ; while the parydyas count six.’J [_The summations of ganas and {gana-')avasdna-rcas are as follows : I. g., 6 ; av., 13 ; II. av., 10 ; III. 4 ; av., 8 ; IV. g., 4 ; av., 16; V. g., 4 ; av., i6 ; VI. av., 4. — Total of av., 67. J |_Here ends the fifth anuvdka, with 2 hymns and 59 verses: that is i artha-sukta of 26 verses and i parydya-siikta with 6 parydyas and 33 verses. J LSome mss. sum up the hymns and verses correctly. Thus D. reckons 30 suktas (that is 24 of the decad-divisions of our hymns 1-9, plus 6 parydya-suktas of our h. 10) with 226 verses (i.e. in our hymns 1-9) plus 67 avasdna-rcas. Similarly ms. I. makes 30 hymns; but 259 verses (i.e. 226, plus the 33 of our h. 10). J |_Here ends the nineteenth prapdthaka.\ Book IX. [This ninth book is the second of the second grand division of the Atharvan collection. For a general statement as to the make-up of the books of this division, see page 471. The Old AnukramanT describes the length of hymns i, 3, and 5 by stat- ing in each case the excess over 20 verses — perhaps assuming 20 as the normal length. The whole book has been translated by Victor Henry, Lcs livres VIII ct IX dc 1' Atharva-v'eda tra- duiis et commentes, Paris, 1S94. The bhdsya is lacking for this book.J LParyaya-hymns: for details respecting them, see pages 471-2. The />arydya-hymns of this book are hymn 6 (with 6 parydyas) and hymn 7 (with i parydyd).\ |_The a««t/a/ta-division of the book (as is explained on page 472 also) is into five anuvakas of two hymns each. The “ decad ’’-division likewise is as described on page 472. A tabular conspectus for book ix. follows; Anuvakas 12 3 4 5 Hymns 12 34 5 6789 10 Verses 24 25 31 24 38 62T 26^ 22 22 28 Decad-div. XO+14 10+10+5 10+10+11 10 + 14 10+10+10 + 8 6P iP 10+12 10+12 10+10 + 8 Here means “ paragraph of a paryaya ” (such as is numbered as a “ verse ” in the Berlin edition) and p means '•'■paryaya." The last line shows the “ decad ’’-division. These divisions are shown also in both editions. Of these “ decads,” anuvakas I, 2, 3, 4, and 5 contain respectively 5, 5, 4, 2, and 5 (in all, 21 “decads”); while anuvakas T, and 4 have respectively 6 paryayas and i. The sum is 21 “ decad and 7 paryaya-suktas or 28 siiktas.^ I. To the honey- whip etc. \_Atharvan. — cahtrvin^arcam. madhudtvatyam ; dfvinani. traistubham : 2. iristubgarbhd pankti ; y. par dnu stub h ; 6,7. mahdbrhatl {6. atifdkvaragarbhd ; 7. atijdgatagarbhd) ; 8. brhattgarbhd samstdrapankti ; g. pardbrhati prastdrapahkti ; 10. paropnk pankti ; ii-ij, ly, 16, 18, ig. amistubk ; 14. purausnih ; 17. uparistddvirdd brhati ; 20. bhurig vistdrapankti ; 21. i-av. 2p. drey anuHubh ; 22. yp. brdhml purausnih; 2g. 2-p. drei pankti ; 24. y-av. 6p. asti.'] |_Partly prose — 14 a and 21 to the end.J Found also |_with vs. 3 before 2, vs. 7 before 6, and vs. 18 before 16J in Paipp. xvi. ; |_but according to a note in W’s Collation- book, vss. 1-24 occur in Paipp. at folios 226 a, 108 a, 69 b, i.e. in several different 517 IX. I- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 51S katidas ! \. The hymn is called the madhusukta ‘honey-hymn’ in Vait. 16. 12, and is prescribed to be recited to accompany the mixing of soma with milk in a part of the agnistoma ceremony. It is reckoned to the varcasya gana (see note to Kau^. 12. 10) ; and (always in company with iii. 16; vi. 69) is directed in Kau^. 10. 24*; 12. 15 ; 13.6 to be recited in various ceremonies. LSee also notes to vss. 13, 18. J *[_vi. 125.2 and ix. I. I and xix. 3. I have the ssmt pratika' (divasprthivyds^. SPP. understands the comm, at iii. 16 and at vi. 69 as intending ix. i by divasprthivyds j but the comm, at xix. 3 understands xix. 3 as intended (cf. Whitney’s introduction to xix. 3). — The “ honeyed whip,” mddhufnatl kdqd, of the Agvins is mentioned in the RV. (i. 22. 3 ; 157. 4). Oldenberg, Rel. des Veda, p. 209, thinks it refers to the morning dew. Cf. Mac- donell, Ved. MythoL, p. 49, 54. J Translated; Henry, 81, 115 ; Griffith, i. 427 ; Bloomfield, 229, 587. 1. Verily from sky, from earth, from atmosphere, from ocean, from fire, from wind was born the honey-whip ; noting {cay') it, [as] putting on immortality, all creatures {prajd) rejoice to meet it with their hearts. The irregularities of meter in a and c may be rectified |_very unsatisfactorilyj by combining prthivya 'nt- (as Ppp. actually reads) and resolving cayitu-a. Divds p- is prescribed by Prat. ii. 68. 2. Great, all-formed [is] the milk of it ; also they call thee the seed of ocean ; whence the granting honey-whip cometh, thither breath, thither immortality {amrta) hath entered in. Ppp. puts payas in a after vi^varupam |_and combines 'syds\ and puts iva in b after uta; and it reads at the end divistam. It also gives the verse after our vs. 3. The metrical definition of the Anukr. is wrong, since a fair tristubh is restorable by a little resolution {vigtc-a, pr-dnas), 3. Men, manifoldly meditating {minidhs-) severally see its movement {caritd) on the earth ; verily from fire, from wind was born the honey- whip, the formidable daughter {tiapH) of the Maruts. Pada c is identical with i b, padas c, d with 10 c, d. Ppp. reads at end of a prthi- vyds ; at end of d, ttgrd anapatih (also in vs. 10). 4. Mother of the Adityas, daughter of the Vasus, breath of creatures {prajd), navel of immortality {a7nrta), gold-colored, dripping with ghee {ghrtdcl), the honey-whip moves among mortals [as] a great brightness {bhdrga). Bp.p.m.,Bp.*T. read gdrbhas in d, and our edition follows them, doubtless errone- ously. [All of SPP’s authorities give bhdrgas.\ With a, b compare RV. viii. 101(90). 15 a, b |_and MB. ii.8. 15 a, bj. The Anukr. does not heed the redundant syllable in c. |_Correct_^^f^M^z(: to bhdrgag.\ 5. The gods generated the whip of honey ; of it there came to be an all-formed embryo ; this, when born [and] tender, its mother fills ; it, [when] born, looks abroad on all existences. Ppp. has at the end bhuvattd 'bhi vasie. 519 TRANSLATION AND NOTES. BOOK IX. -i.x. I 6. Who knows {pra-vid) that, who understands (cit) that which [is] the unexhausted soma-holding vessel of the heart of it } The priest {brahman) of excellent wisdom — he may revel in it. ‘ Of it ’ (b) is fern., and so relates to the ‘ honey-whip ’ ; ‘ in it,’ at the end, relates to the ‘vessel.’ Aksiias (Ppp. aksatas) at the end of b is plainly an intrusive addition to the pada ; the Anukr., wrongly reckoning the initial a of asyas as unelided, counts 15 syllables in the pada, and calls both this and the next verse by the unusual and indefinite name mahabrhatl. 7. He knows those two, he understands them that [are] its two unex- hausted, thousand-streaming breasts ; they milk out refreshment {tirj), unresisting. ‘ Its,’ i.e. of the ‘honey-whip.’ Ppp. reads again aksatau in b, and it puts this verse before our vs. 6. 8. She that, crying much, great, vigor-bestowing, loud-noised, goes unto her course {}vratd), bellowing at gharmds — she lows a lowing, she abounds {pi) with milk {pdyas). ‘Crying loudly,’ lit. ‘making to e.xcess the sound hing'\ ‘abounds with milk,’ per- haps rather ‘gives milk in streams.’ The verse is very obscure; it is in part identical with 10.6 below (= RV'. i. 164. 28).' Its irregular meter (ii-f-io[ii?]:9-t-ii=4i syllables) is very ill defined by the Anukr. [_ which seems to scan as 1 1 -I- 9 19 -h 1 1 J. 9. Whom, when fattened, the waters wait upon, the mighty {gakvard) bulls that are self-ruling, they rain, they cause to rain, for him who knows this, his desire, refreshment, waters. ‘ Whom ’ is fern. ; ‘ they ’ (c) is masc., = the bulls. Parts of this verse and the fol- lowing one are lost in Ppp. The Anukr. (_seems to scan as 114-11:9-1- 9J. 10. Thunder [is] thy voice, O Prajapati ; a bull, thou castest {ksip) vehemence {}gnsma) over the earth ; verily from fire, from wind was born the honey-whip, the formidable daughter of the Maruts. The latter half-verse we had above, as 3 c, d ; the former half-verse is repeated below, as 20 a, b [_with divi for dd/ii at the endj. |_Bloomfield thinks gusma is ‘ lightning ’ : ZDMG. xlviii. s66.J O. reads at the beginning stanayitnits te. The metrical descrip- tion of the Anukr. means only that the syllables are 40 in all (10 4- 12 : 1 1 4- 7), and that one pada contains seven. 11. As at the early pressing soma is loved {priyd) of the Agvins, so, O Agvins, let splendor be maintained in my self. 12. As at the second pressing soma is loved of Indra-and-Agni, so, O Indra-and-Agni, let splendor be maintained in my self. 13. As at the third pressing soma is loved of the Ribhus, so, O Ribhus, let splendor be maintained in my self. This group of three verses is specially quoted at Vait. 21.7 to accompany an offering of ajya. It is one of the passages forming the varcasya gana (see note to Kauq. 13. i) ; IX. I- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 520 and at Kauq. 139. 15 it is prescribed to be used, with many others, in the ceremony of initiation of a Vedic student. The verses are not metrical, ‘ though the Anukr. calls them anustubh (as having 31 and 32 syllables). In 12 a the accent-mark under has dropped out. / 14. May I generate honey; may I win honey; rich in milk, O Agni, have I come ; unite me here with splendor. The second part of the verse we have had above as vii. 89. i c, d. The edition reads, with all the mss., vahqistya, but it should be emended to vahsisiya (root vati) ; cf. the similar misreading at xvi. 9. 4. Ppp. reads madhu janisi manu mambiktyah ; and it combines agnd "gatnam. By reckoning the first part of the passage as metrical (which it is not) the Anukr. counts out a good puraupiih. 15. Unite me, O Agni, with splendor, with progeny, with life-time; may the gods know me as such ; may Indra know, together with the seers. We had the verse above, as vii. 89. 2. 16. As the honey-makers bring together honey upon honey, so, O Agvins, let splendor be maintained in my self. Ppp. reads, for the second half-verse, evd me ‘^vifid balam ojaq ca dhriyatdm : cf. our 17 c, d. The line is, like the corresponding parts of 11-13, not metrical as it stands. 17. As the flies (mdksd) smear down here honey upoji honey, so, O Alvins, let my splendor, brilliancy, strength, and force be maintained. In a, delete the superfluous accent-mark under dhu. Ppp. has quite another version of a, b: yathd maksd mayuntyujam daksindm adhi ; and it omits balam ojas in d. The omission of any one of the three nouns in our d would rectify the meter. 18. What honey on hills {giri), on mountains, what in kine, in horses, in strong drink (surd) as poured out, what honey [is] there, [be] that in me. With this verse and the next are to be compared vi. 69. i, 2 |_where the use by Vait. is given J. Ppp. has only yadi girisyavipdm citvisi in place of this verse, and puts it before our 16. 19. O ye Alvins, lords of beauty ! anoint me with the honey of bees (sdraghd), that I may speak splendid words among the people. This verse differs only by one word from vi. 69. 2. 20. Thunder [is] thy voice, O Prajapati ; a bull, thou castest vehe- mence on the earth, on the sky ; upon that live all cattle ; with this it lavishes (pr) food (is) [and] refreshment. The first half-verse is the same with 10 a, b, saving divi for ddhi at the end. ‘ That ’ in c is fern, (tarn), and might refer either to ‘ voice ’ or to ‘ earth ’ ; ‘ this ’ is masc. (or neut, //««), and might refer either to ‘vehemence’ or to ‘sky’; while ‘it’ is again fern. The obscurity of the verse baffles interpretation. The Pet. Lex. suggests ‘ seed ’ as a possible rendering of qupna (‘ vehemence ’). The metrical description of the 521 TRANSLATION AND NOTES. BOOK IX. -i.\. 2 Anukr. is, as usual in such an irregular case (to + 12; ii +9[ii?] = 42), quite wortli- lesG. Ppp. omits the first pada, reads divas for dhn at the end of the second, and goes on thus; madhos kaqayos frthivlm anaksi tarn daiaraiit paqava upa jlvanti : sarve tena x'o ^esam titjam bibharti. 2 1. Earth [is] the staff, atmosphere the embryo, sky the whip, light- ning the snapper prakaqd), of gold the globule (bindii). The Pet. Lex. conjectures “ Peitschenriemen ” for prakaqd. Ppp. leaves the initial of antariksam unelided, and for prakaqas has prakd(d aiad/toka(a ci ghrtaci. 22. He who knows the seven honeys of the whip becomes rich in honey ; the Brahman, and the king, and the milch-cow, and the draft-o.x, and rice, and barley ; honey the seventh. One does not see why the Anukr. calls the passage brahmi puraupiih [_that is ^ of 12 ; 8 -(- 8 = 18 : 1 2 + 1 2 = 42J rather than simply brdhmi upiih of 8-1-8:12 = 12 + 12 : 18 = 42J ; k is the only example of either name in the treatise. [The not very sufficient reason for the preference would seem to be the position of the avasana, which divides the “vs.” as 18:24 and not as 24; 18. J [^’PP- ® inadhukaqdyas for kaq- and sapta madhumatlm for inadhiunan bhavatij then follows madhumato lokaii jayati (cf. vs. 23). J 23. Rich in honey he becomes; rich in honey becomes his provision (aharyd) ; worlds rich in honey he conquers, who knows thus. 24. When it thunders in a clear sky, that is Prajapati himself becom- ing manifest to his creatures ; therefore I stand with the sacred cord over the right shoulder, saying ; O Prajapati, take notice {anu-budh) of me : creatures [take notice], Prajapati takes notice of him who knows thus. In order to make an asti (64 syll.) of this piece of prose, we have to restore dnu and separate Ui in d, and to resolve dnu enam in e ; and to make six padas the last line has to be violently divided ; the pada-X.^^X. intimates a division after the second dnu. [_Ppp. in a-b has a tat also before prajapatis and in e it reads praja budhyante for prajap- budhyate.\ |_The hymn begins with divds and the quoted Anukr. says “ divaq ” ca cattir-uttardh (referring to a plus of 4 over the normal 20). J 2. To Kama : for various blessings. \Atharvan. — paiicavincakam. kdmadevatyam. traistubham : y. aiijagatl ; y.jagati; 8. 2-p. drci pahkti ; ii, 20, 2g. bhurij ; 12. anustubk ; ij. 2-p. drey anustubh ; ly, ij, 18, 21, 22. jagati ; 16. 4-p. fakvarigarbhd pardjagati.^ |_Partly prose — “vs.” 13. J Found also (except vs. 4) in Paipp. xvi. (_with vs. 16 before 12 and vs. 24 before 20 J. The hymn (vs. i) is prescribed in Vait. 24. 10 to be recited, with homage to Kama, in a part of the Agnistoma ceremony ; and in Kaug. 49. i it (vs. i) accompanies the release of a bull in a witchcraft ceremony. Translated: Muir, v. 404 (nearly all); Ludwig, p. 519; Scherman, Philosophische Hymnen, p. 76 (part) ; Henry, 84, 1 18 ; Griffith, i. 430 ; Bloomfield, 220, 591 . — Cf. Hille- brandt, Veda-Chrestomathie, p. 40. IX. 2- BOOK IX. THE ATHARVA-VEDA-SAxMHITA. 522 1. The rival-slaying bull Kama do I desire to aid {'igiks) with ghee, with oblation, with sacrificial butter ; do tbou, praised with great heroism, make my rivals to fall downward. Kama, lit. ‘ desire, love,’ is so thoroughly personified throughout the hymn that the word is better transferred than translated. 2. What of my mind or my sight is not agreeable {priyd), what of me gnaws, does not enjoy {abhi-nand), that evil-dreaming do I fasten on my rival ; praising Kama, may I shoot up. The sense of a, b is very doubtful ; without b added, a would naturally mean ‘ what is not agreeable to my mind or sight ’ ; the Pet. Lex. proposes to help the difficulty rather by emending b X.o yasmad bibhatse yac ca na 'bhinande. This verse and the fol- lowing one are included in the duhsvapnandgana gana : see note to Kaug. 46. 9. There is an irregularity in ever)' pada, but the Anukr. does not heed them. Ppp. has, for b. me hrdaye nd ' bhinandanti ; and, for d, kdmam justa hdnudam bhideyam — thus giv- ing us no help. |_Pischel treats the vs., Ved. Sittd. ii. 61. Aufrecht! KZ. xxxiv. 459, sees here a root bhas ‘ verdriessen, taedere.’ J 3. Evil-dreaming, O Kama, and difficulty, O Kama, want of progeny, homelessness, ruin do thou, formidable, masterful, fasten on him who shall seek to devise {cikits-) distresses for us. Ppp. combines 'smabhyam in d. 4. Thrust, O Kama; thrust forth, O Kama; let them who are my rivals go to ruin ; of them, thrust to lowest darknesses, do thou, O Agni, burn out the abodes (ydstu). The Anukr. takes no notice of the deficiency of bvo syllables in d, which in 9 d is made up by the addition of a7iu. In Vait. 4. 5 the verse is strangely used to accompany the separation of two sacrificial ladles ; in Kau9. 48. 5 it accompanies the driving away of something with a branch. 5. That daughter of thine, O Kama, is called a milch-cow, what utter- ance {vac) the poets name virdj ; with that do thou avoid them that are my rivals ; let breath, cattle, life avoid them. Or a might be ‘ that milch-cow is called thy daughter.’ O. reads pdry endn in d ; but the passage is quoted under Prat. iii. 80 as one in which the lingualization of n does not take place. 6. With the strength of Kama, of Indra, of king Varuna, of Vishnu, with the impulse of Savitar (‘ the impeller ’), with the priestship {hotrd) of Agni I thrust forth my rivals, as a skilful pole-man {}^ambin) a boat on the waters {udakd). Qambhi occurs nowhere else, and the meaning of qdmba is doubtful. Ppp. reads in C piqdcdn instead of sapatndn. 7. Let Kama, my valiant {vdjin) formidable overseer, make for me freedom from rivals; let the all-gods be my refuge; let all the gods come to this call of mine. 523 TRANSLATIOx\ AND NOTES. BOOK IX. -IX. 2 ‘ All ’ is viqve in c, and sdrve in d. The verse is called jagatl by the Anukr., though only d is a jagati pada |_and that only by countj. Ppp. combines at the end of d indi 'mam [_and thus suggests the true metrical rendering of d as a tristubh : similarly at ix.3. 15J. 8. Enjoying this sacrificial butter rich in ghee, do ye, with Kama as chief {-jyhtjia), revel here, making for me freedom from rivals. Ppp. reads ghrtam id in a, and krnvantu in c. The verse is a perfectly good virdptndmagayatri, but the Artukr. calls it an drci pankti, as if it had 30 syllables. 9. Becoming, O Kama, in alliance {sardtha^ti) with Indra-and-Agni, may ye make my rivals to fall downward ; of them, fallen to lowest dark- nesses, do thou, O Agni, burn along out the abodes. With c, d compare 4 c. d above. The first half-verse presents various anomalies : sardtham demands an instrumental case ; we should expect rather a plural verb (but compare vi. 104. 3 a, b) ; and it should be accented after hi. Emending indrdgni to indrena, and rediAmg pdddydthas, would make everything right. 10. Slay thou, O Kama, those that are my rivals; make them fall down to blind darknesses; be they all senseless {hiirindriya), sapless; let them not live any day soever. Ppp. combines sapatnd 'ndhd in a-b, combines and reads nirindriyd 'ravdh in c, and has for Ayathd nu jivdt katamac ?J cane 'sdm. 11. Kama hath slain (yadh) them that are my rivals; he hath made for me wide space, prosperity ; let the four directions bow to me ; let the six wide ones [fem.J bring ghee to me. The third pada was found above as v. 3. i c. It is unusual for the Anukr. to note as bhurij a tristubh containing a ya^a/f-pada. |_Cf. Bergaigne, Rel. Ved. ii. 122.J 12. Let them float away downward, like a boat severed from its moor- ing; of them, thrust forth by missiles, there is no return again. The verse is nearly identical with iii. 6. 7 above. l_Ppp. reads in c sdyakas pra-.\ 13. Agni [is] a repeller ydva), Indra a repeller. Soma a repeller; let the repelling (} yavaydvan) gods repel {yu) him. [Prose. J This translation is altogether questionable. Perhaps the verse accom- panies a ceremony in which barley {ydva) is used, a play on words being intended between ydva ‘ barley ’ and the root yu ‘ repel ’ ; yavayavan would then be ‘ going in barley.’ Ppp. has for second half yavayanty amum dmusydyatiam amusyds putram jivalokath mrtalokam katd 'mum. It is strange that the Anukr. does not note the paragraph as dvyavasdnd. 14. With his heroes not safe \_d-sarvavlm] let him go on, thrust forth, to be hated of friends, to be avoided of his own kin ; on earth also stay (ava-sd) thunderbolts ; may the formidable god massacre your rivals. The sense of c is obscure ; vidyrctas might also be object of the verb : ‘ they let loose thunderbolts.’ Ppp. puts dvesyas after mitrdndm in b. The Anukr. calls the verse a ix. 2- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 524 jagati, although it is a tristtibh with one jagati-^&Asi (like ii). |_W. usually renders sdrvavira by ‘with all [his, our, etc.] heroes.’] 15. This great [earth], both stirred and unstirred, bears the lightning and all the thunders ; let the Aditya, arising with property, with bril- liancy, thrust downward my rivals, he the powerful one. The first half-verse is wholly obscure, and the version given commits the grammatical solecism of taking vidyn'it as neut. accus. But for the last ca, vidyut might be taken as subject of the sentence. The verse has a tristubh-'p^da. *(a), of which the Anukr. makes no account. 16. What sufficient {iidbhi'i) triply-guarding defense thou hast, O Kama, worship {brahman) as extended protection (vdrman), made unpierceable, with that do thou avoid them that are my rivals ; let breath, cattle, life avoid them. The last half-verse is [nearly] identical with 5 c, d above, and O. again reads ena/t in d. Ppp- puts the verse next before our 12. The description of the meter by the Anukr. is unintelligible, since we have {12 + 14:12-1-14) 52 syllables, or an atijagatij perhaps parajagatl is a misreading for this. 17. Wherewith the gods thrust forth the Asuras, wherewith Indra conducted the barbarians {ddsyu) to lowest darkness, therewith do thou, O Kama, thrust forth far from this world those who are my rivals. Ppp. reads at end of b tamo 'pabadhe, and at end of d sarvan for diiram. The verse (11-1-13:11-1-11= 46) is a queer sort of '' jagati." 18. As the gods thrust forth the Asuras, as Indra drove {badh) the barbarians to lowest darkness, so do thou, O Kama, thrust forth far from this world those who are my rivals. Ppp. has again ta7no 'pabadhe, but this time dftram. The ^'jagati" meter is like that of vs. 17. 19. Kama was first born; not the gods, the Fathers, nor mortals attained {dp) him ; to them art thou superior {jydydhs), always great ; to thee as such, O Kama, do I pay homage. Ppp. reads in a, b prathamo nd ' nyat puro nai 'nath devdsas pitaro 710 'ta 77iartydh ; and it combines in d 7ia77idi V. The verse (9[io ?] -P 10 : 1 2 4- 1 1 = 42) is a queer “ tristubh." 20. How great in width are heaven-and-earth ; how far the waters flowed, how far fire — to them art thou etc. etc. With a is identical iv. 6. 2 a. Some sa/hhitd-vass. read sisyadiir in b (O.s.m.R.). [I find no note of R.] The meter is described by the Anukr. in accordance with tliat of vs. I I . 21. How great are the divergent (yisvahc) quarters [and] directions ; how great the regions {d^d), on-lookers of the sky — to them art thou etc. etc. The verse lacks two syllables of being a real jagati. 525 TRANSLATION AND NOTES. BOOK IX. -IX. 3 22. How many the humble-bees {b/irnga), the bats, the kurtirus ; how many have been the vdg/tds, the tree-creepers — to them art thou etc. etc. The verse is a jagati in number of syllables (12-1-13:124-11 =48). Bp. accents jatvdh in a. 23. Superior art thou to him that winks, that stands ; superior to the ocean art thou, O Kama, fury — to them art thou etc. etc. 24. Verily no wind soever attains (dp) Kama, not fire, sun, also not moon ; to them art thou etc. etc. Ppp. puts this verse before our 20, and reads for c, d na vapa(; Cana kamam dpur no. 'hordtrani nihatdni yantl na vdi punyajdq |_intending punyajandq ,?J cana kdmant dpur na gancihannlpsaraso na sarpdh. The Anukr. accounts the verse simply a tristubh [_perhaps counting b as 10 and balancing it with the 12 of cj. 25. What propitious excellent bodies thou hast, O Kama, with which what thou choosest becometh real, with them do thou enter wholly into us ; make evil devices (dhi) enter away elsewhere. The combination tabhis H’dm is an example under Prat. ii. 84, and is quoted in the commentary there. Ppp- reads vrnite at end of b, upa- for abhi- in c, and upa for apa in d. The Anukr. pays no heed to the extra syllable in d. The verse is quoted in Kau^. 24. 29 in the dgrahdyani ceremony, to accompany the act of lying down (appar- ently merely on account of the occurrence of -sam-viq in c). LThe quoted Anukr. here says kdmasuktah.\ |_Here ends the first anuvdka, with 2 hymns and 49 verses. J 3. To accompany the releasing of a house. [Bhrgvatigiras. — ekatrinfatkam. (dlddevatyam. dnusUtbham : 6. pathydpankti ; y. paros}tih ; ly. y-av. y-p. ati^akvari ; ly. prastdrapaJikti ; 2i. dstdrapajikti ; 2y,yi. yp. prdjdpatyd brhati ; 26. sdmnt tristubh ; 2y-yo. pratisthdndmagdyatri ; sy-yi. i-av. yp.) l_Partly prose — 25 to end.J Found also in Paipp. xvi. (in the verse-order 1-3, 5, 4, 6-10, 14, i6, II, 12, 13, 15, 17, 21, 18, 20, 19, 24, 23, 22, 25-31). The hymn is not noticed in Vait.; but several verses (i, 15, 18, 22, 24) are quoted in Kauq. 66. 22-30, in connection with an inauguration-ceremony (savayajna) in which a house (a toy house ?) is an object given. Translated : Ludwig, p. 464 ; Zimmer, p. 151 (vss. 1-24) ; Grill, 60, 188 (vss. 1-24) ; Henry, 87, 121; Griffith, i. 434; Bloomfield, 193, 595. — Cf. also Oldenberg, IFA. vi. 1 79. 1. Of the props (upamit), of the supports (praiimit), and also of the connectors (} parimit) of the dwelling (cald) that possesses all choice things, we unfasten the tied (naddhd) [parts]. Ppp. reads npamitas pratimito 'tho parimitaii ca yaq qdldyd viqvavdrdyd te naddhatt vi crtdmasi. 2. What of thee is tied, O thou that possessest all choice things, what fetter and knot is made, that with a spell (vac) I make fall apart, as Brihaspati [did] Bala. IX. 3- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 526 All the mss. read baldm (not valdtn) in c, as also Ppp. {brhaspathh vaham balatn'). , Our hzs \n A sran(ayd?ni : tvdi. The Anukr. seems to imply the abbreviation of iva to 'va in C. 3. He stretched {d-yam), he combined {sam-brh), he made thy knots firm (drdhd) ; with Indra we unfasten [them], as a knowing slaughterer the joints. 4. Of thy beams (yahgd), ties {ndhana), and binding {prandhd) grass, of thy sides {paksd), O thou that possessest all choice things, we unfasten the tied [parts]. Van^d is properly a bamboo beam. Prandhd (unchanged in pada-t^xX) seems to occur only here, nor is root nah elsewhere combined with praj I have ventured to render it as an adj., as tftia appears to call for a descriptive epithet. Ppp. reads 7taddhdn vi in d. 5. Of the clamps (samdahqd), of the paladds, and of the embracer {pdrisvanjalyd) — now of the mistress of the building do we unfasten the tied [parts]. Ppp. reads, in a, paliddttdfh parisvancanadasya ca; and, for c, sarvd mdnasya patni te ; it also puts the verse before our 4. 6. What hanging vessels (>gikyd) they bound on to thee within for enjoyment, those we unfasten for thee ; be thou, [when] set up, O mis- tress of the building, propitious to our self {tanu). Qikyd may be an ornamental hanging appendage of some kind.* All the mss. read tnatiasya patni in d ; our edition emends to i>idn~. The pada-XtxX has liddhitd, undi- vided, in e (as at xviii. 2. 34, and uddhih at viii. 8. 22) ; the case ought to fall under Prat. iv. 62, but root dhd is not mentioned there, though we find han superfluously included. Ppp. reads ydni te antag cikydtiy dmedho 'ntydya katn ; and, for d, sarvd mdnasya patnyd. *[As to decorations of this kind, see John Griffiths, The Paintings in the Buddhist Cave-Temples of Ajantd, London, 1896, plates 6, 10, and 13 ; cf. also Karpura-mafljarl, iii. 27, ed. Konow, and my note thereon at p. 289. W. has interlined “slings” as an alternative rendering of qikyd. \ 7. Oblation-holder {havird/idna), fire-place (agnicdla), wives’ site [and] seat ; seat of the gods art thou, O heavenly dwelling. The paropfh is regular, save for the common variant of a tristubh instead of a jagati-'^^idz. at the end. 8. The thousand-eyed net (dksn), stretched out as ofa^d on the division- line {visiivd?it), tied down, put on, do we with worship (brdhman) unfasten. Abhihita in c doubtless contains the suggestion of abhidhdnl ‘a lialter.’ Geldner (^Ved. Stud. i. 136) wants to make of akp( a ‘slake’ or ‘pillar.’ Viptvant probably means the ‘parting of the hair, crown’ (so Zimmer), here the ridge of the roof. Ppp. begins yakpnopiqam., and has in c the easier reading apinaddham apihitam. 527 TRANSLATIOiN AND NOTES. BOOK IX. -IX. 3 9. He who, O dwelling, accepts thee, and he by whom thou art built — let both those, O mistress of the building, live to attain old age. The manasya of the mss. in c is again emended in our edition to man-. Ppp. recti- fies the meter of a by reading yaq citra {ca tvdf) pr-. The Anukr. pays no heed to the irregularity of the verse (9 -I- 8 : 8 7). 10. Do thou, made firm, tied, adorned {pari-kr), go to him yonder — thou whose every limb, whose every joint we unfasten. O. reads in a amutrai 'nam. PdriskrtS. is unaltered in the pada-Xtxi, as prescribed by Prat. iv. 58. Enam probably indicates the “ acceptor ” (9 a, 15). Ppp. reads in b tridha for drdha, and begins c with tasyas. |^As to atmttra, cf. Oldenberg, I FA. vi. 179.J 11. He who fixed (tii-mi) thee, O dwelling, [who] brought together the forest trees — unto progeny, O dwelling, he, [as a] most exalted Prajapati, made thee. Ppp. reads pfirvas for i^ale in a. 12. Homage to him, homage to the giver, and to the lord of the dwelling we pay ; homage to the forth-moving {pra-car) fire, and to thy spirit {} piinisa) [be] homage. Ppp. reads in b krnmasi. 13. Homage to kine, to horses, whatever is born {vi-jd) in the dwelling ; thou rich in births {vijd-), rich in progeny, we unfasten thy fetters. Ppp. lacks, probably by an oversight, the second half-verse. 14. Thou coverest within the fire, the men together with the cattle {paqu) ; thou rich in births, rich in progeny, we unfasten thy fetters. 15. Between both heaven and earth what expanse [there is], therewith do I accept this dwelling of thine ; the atmosphere that pervades (vhndna) space {rajas), that do I make a paunch {uddra) for treasures ; therewith I accept the house for this man. This verse in Kaug. 66. 28 accompanies the “ acceptance ” of the house in question. The Anukr. calls it an atiqakvart, though it contains only 57 syllables (12 -(-12: 1 1 -t- 1 1 ; 1 1 ) instead of 60. Ppp. reads at end of b tai 'mam (an abbreviation which is here acceptable, as making a good trishibh--^^A-3, [_such was the case at ix. 2. 7 alsoj), and in tyac chdlam for tena q-. 16. Rich in refreshment, rich in milk, fixed (ni-mi), built upon the earth, bearing all food, O dwelling, do not thou injure those accepting [thee]. 17. Wrapped {d-vr) with grass, clothing itself in paladds, the dwelling, place of rest {niveqani) of living creatures, like the night — built on the earth thou standest, like a she-elephant, having feet. That is, apparently, heavy and big on the four corner posts, like an elephant (female because ‘dwelling’ is feminine) on its feet. With b compare xii. i. 6 b. The verse as a prastdrapankti {\ i -t- 12 : 8 -f- 8) has no irregularity which the Anukr. is wont to heed. ix. 3- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 528 18. Of thy rush-work {ita) I unfasten what was tied on, uncovering; [thee] pressed together by Varuna let Mitra in the morning open out. The verse in Kau^. 66. 24 accompanies the letting down {ava-sf) of the door. [Bergaigne has a note on the vs., Rel. Ved. iii. 122.J 19. The dwelling fixed with worship {brahman), fixed, built by the poets — let Indra-and-Agni, immortal, defend the dwelling, the seat for soma (somyd). P. reads nirtnitam in b, and saumydm in d. Ppp- has a quite different version : catussraktim paricakrdm for a ; vigvana bibhrati qalam (cf. our 16 c) auirto sdumyath sadah for c, d. ’ 20. A nest (kuldya) upon a nest, a vessel {koga) pressed together in a vessel — there a mortal is born (yi-jd), from whom all is generated {pra-Jd). Ppp. has martyas in c. 21. [The dwelling] which is fixed with two sides, 'with four sides, which with six sides — the eight-sided, the ten-sided dwelling, the mistress of the building, Agni lies in like an embryo. The pada-X&yX reads astdopaksdin in c, by Prat. iii. 2 ; iv. 94. [As to paksa, cf. iii. 7. 3.J The verse is a good pa/lkii, involving only the resolution 7nanasi-a in d, but the Anukr. absurdly treats it as of four padas ; and, in accordance with this, \X\g. pada- mss. mark a pada division after qaldm. 22. I go forward, O dwelling, turned toward thee, uninjuring, that art turned toward me; for within [are] fire and waters, the first door of right (rtd). Ppp. reads at the end prathamobhd. The mss. all have ca rtdsya in c-d. The verse is quoted in ,Kau9. 66. 25, accompanying the action of ‘ going forward with {dddya) water-pot [and] fire.’ 23. I bring forward these waters, free from ydksma, dispellers of ydkpna; I set forth unto the houses, together with immortal fire. We had this verse above, as iii. 12. 9. Ppp- (which omitted it as part of that hymn) reads in a kardnti, and in c abhi (for 7/pa). 24. Fasten thou not on us the fetter; a heavy burden, become thou light ; like a woman {vadhfl), O dwelling, we carry thee where we will. Quoted in Kau^. 66.30. [Cf. again Oldenberg, IFA. vi. 179. — Over “woman” W. interlines “ bride ? ” J 25. From the eastern quarter, homage to the greatness of the dwell- ing ! hail to the gods that are to be hailed ! [Ppp. puts svd/id devebhyah svdhyebhyah before prdcydh : and has a similar order in the following vss.J TRANSLATION AND NOTES. BOOK IX. -IX. 4 529 26. From the southern quarter, homage etc. etc. 27. From the western quarter, homage etc. etc. 28. From the northern quarter, homage etc. etc. 29. From the firm quarter, homage etc. etc. 30. From the upward quarter, homage etc. etc. 31. From every quarter, homage etc. etc. In the last verse diq6di(^ah should have been printed without space before the repeti- tion, as is our usage elsewhere. L.After this hymn, which e.\ceeds the norm by 1 1 verses, the quotation from the Old Anukr. is ekddaqai 'vo “ 'pamitam ” iti 4. Accompanying the gift of a bull. \_Brahman. — calurvhifakam. drsabham. traistubham : S. bhnrij ; b, 10, 24. JagatT ; 20, 2j. anustubh ; /iaho 'studi duhe: ya evam vidnso 'ja/ii pancdudanaih daddti ; and, as above noted, our vs. 2 then follows. The metrical description of the Anukr. (closely accordant with that of vs. 26, though 537 TRANSLATION AND NOTES. BOOK IX. -IX. 5 the real construction of the verses is very different) implies the artificial division of the refrain (as in vs. 28 and other verses below) into two padas, of 7 and 9 syllables, and counts 46 syllables in all ; the natural number is 45 (12 + 8:10+15 = 45). 25. Five gold ornaments (rukmd), five new garments, five milch-cows milking his desire come to be his who gives a goat with etc. etc. This verse, of which at least the first pada is metrical (11 + 13:15=39) is left undescribed in the Anukr. It (or vs. 26, both having the same pratlka) is quoted in Kaug. 64. 25. LMore nearly, ‘ Five milch-cows become wish-milking for him who,’ that is, ‘yield or grant to him his wishes who’ etc.J 26. Five gold ornaments become light for him ; his garments become a defense for his body, he attains the heavenly {svargd) world, who gives a goat with etc. etc. Here are plainly four padas, of which the first three are metrical, with the refrain added (11+11:8+15); the definition of the Anukr. seems to imply ii + 10:8 + 7+ 9 = 45 syllables, or a bhurik tristubh. 27. Whoever (fern.) having gained a former husband, then gains another later one — if {ca) they (dual) shall give a goat with five rice- dishes, they shall not be separated. The mss., as usual in such cases, read vitva in a ; and all but Bp. strangely accent anyatn in b. Ppp. reads pacatas for dadatas in d. |_This vs. and the next are in Ppp’s viii.J 28. Her later husband comes to have the same world with his remar- ried spouse who (masc.) gives a goat with five rice-dishes, with the light of sacrificial gifts. The Anukr. treats the prose refrain of vss. 22, 24-26 as a half aniistubh in the second line of this verse. Ppp. reads instead ajam ca paheauda/tam dadat. 29. A milch-cow having one calf after another, a draft-ox, a pillow, a garment, gold, having given, those go to the highest heaven {div). The Anukr. takes no notice of the redundant syllable in b. [_Perhaps it balances the redundancy of b witli the deficiency of c.J 30. Self, father, son, grandson, grandfather, wife, generatrix, mother, those who are dear — them I call upon. Nor does the Anukr. heed the deficient syllables in b of this verse. |_We might render jdnitrim matdram by ‘ the mother that bore [me].’J 31. Whoever knows the season “torrid” {naidagha) by name — that verily is the season “torrid” by name, namely {ydt) the goat with five rice-dishes ; he indeed burns out the fortune of his unfriendly foe {bhrdtrvya), he thrives (bhu) by himself, who gives a goat with five rice- dishes, with the light of sacrificial gifts. In this and the following verses the mss. read tiama rtum etc. throughout. The natural division is into four padas instead of seven, and |_the paragraph, read as prose. IX. 5- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 538 hasj only 61 syllables instead of 64 ( = asii) ; but the three missing syllables can easily be made out by resolutions. One would expect dahati, to correspond with naidagha. Read in \> ydd ajdh (an accent-sign slipped out of place). 32. Whoever knows the season “ making ” by name, each making fortune of his unfriendly foe he takes to himself ; that verily is the season “ making ” by name, namely the goat with five rice-dishes ; he indeed etc. etc. 33. Whoever knows the season “gathering” by name, each gathering fortune of his unfriendly foe he takes to himself ; that verily is the sea- son “ gathering ” by name, namely the goat etc. etc. 34. Whoever knows the season “fattening” by name, each fattening fortune of his unfriendly foe he takes to himself ; that verily is the season “fattening” by name, namely the goat etc. etc. 35. Whoever knows the season “up-going” by name, each up-going fortune of his unfriendly foe he takes to himself ; that verily is the season “ up-going ” by name, namely the goat etc. etc. These four verses agree in number of syllables, and the name given them by the Anukr. {prakrti) demands 84 ; this number it is possible to make out by resolutions of sa/hdhi, though the natural reading gives only 80 (10 -1-20:15:20-1-15 =80). Sam- yatim°samyatim in vs. 33 b is quoted by the commentary under Prat. iv. 44, as an example of a repeated separable word which gives up in pada-itxX its individual separa- tion in favor of that between the repetitions. Read in 32 c ydd ajdh (an accent-sign gone), and supply an omitted mark of punctuation after datte in 33. 36. Whoever knows the season “overcoming” (abhibhti) by name, each overcoming fortune of his unfriendly foe he takes to himself ; that verily is the season “ overcoming ” by name, namely the goat etc. etc. This verse has six more syllables than the preceding ones, and the Anukr. gives it a name {dkrti) applying properly to 88 syllables. In C read esd for esa. 37. Cook ye the goat and the five rice-dishes ; let all the quarters, like- minded, united {sadhrydnc), with the intermediate directions, accept that of thee. All the mss. (except D.) read at the end (d {pada-texi td) before etdm ; our edition emends to ta; the word could better be spared altogether. Ppp. has (in iii.) only the first pada. The Anukr. describes the verse as if this pada as well as the other two were metrical. 38. Let them defend this of thine for thee ; to them I offer {liu) sacri- ficial butter, this oblation. ‘ Them ’ is fern., designating the ‘ quarters ’ of vs. 37. The translation omits a tc; it may be regarded as an ethical dative, anticipating the distincter tubhyam ‘for thee ’ that follows. |_This hymn begins with a naya ; and, with its 38 vss., exceeds the norm by 18. The quoted Anukr. says astadaqa “ "naya." \ |_The twentieth prapaihaka ends here. As in the cases of the tenth and eighteenth (ending at v. 7 and viii. 5), the prapathaka-iam ?) dharanti svar- etc. 11. In that they fetch ointment and unguent, that is sacrificial butter. The pada-r&z.d.mg anjanaoabhyanjand is quoted under Prat. iv. 42, as example of words that lose their own individual division in favor of separation from each other. Ppp. omits dnjana. The Anukr. reads 16 syllables, which may be obtained in more than one way (most probably -ranti dj-). 12. In that they fetch a morsel (khadd) before the serving-up {pari- vesd), that is the two sacrificial cakes. Khddd is perhaps a special bit or bite, anticipatory of the proper meal. The verse is wanting in Ppp. 13. In that they call the food-maker (a^anakft), they so call the maker of oblations. Some of the mss. read havihkrtam. 14. The grains of rice, of barley, that are scattered out — those are soma-shoots (anpl). The Anukr. requires -yante ahq- to be read, although the passage is quoted under Prat. i. 69 as an example of the elision of initial a with the transfer of its nasalization to the eliding e. Ppp. reads at the end anqava eva te ' ntipyante. 15. The mortar and pestles — those are the pressing-stones. The Anukr. expects us to read yani %tl-. Ppp. omits ydni and reads -musalam, which is easier; it also omits eva te at the end. 16. The sieve \_<^tirpa\ is the soma-strainer [pavitra) ; the chaff is the pomace {rjtsd) ; the waters are those of pressing. That is, |_the waters arej those used in facilitating the pressing of the Soma. [^Is not qiirpa rather ‘ winnowing-basket ’ ?J The ‘ pomace ’ is the refuse stalks from which the soma has been pressed. |_A11 of SPP’s and of W’s /^44-mss. seem to agree in reading rjlsa as fem.J Ppp. reads rajisah. It omits abhisavanir dpah here ; but see vs. 17. 17. The spoon is the sacrificial spoon, the stirring-stick the spit {htdksana), the kettles the wooden vessels, the drinking-vessels those of Vayu, this [earth] itself the black antelope’s skin. 541 TRANSLATION AND NOTES. BOOK IX. -i.x. 6 Ppp. reads -kalaqas kumbhitn eva krsiuijtnam vaya7>yani patrdni j and it also has abhisavanlr apah in this verse, after ayavanam, instead of in vs. i6. The Anukr. defines the verse as if it were metrical, and intends us to read it as 10+16 + 8 = 34 syllables. [Paryaya II. — trayodafa. iS. virdt purastddbrhalT ; ig, 2g. sdmnl trisUibh ; so. dsury anustubh ; 3i. sdmny usnih ; 22, 28. sdmnl brhati (28. bhurij) ; 2j. drey anxtstuhh ; 24. y-p. svardd anustubh;* 2y. dsuri gdyatrl 26. sdmny anustubh; s'j. jp. dr cl tri- stub h ; JO. jp. drei paiikei.] *|_Berlin ms.: jp. virdt purastddbrhatl. \ t L^^erlin ms. : sdmny anustubh. \ 18. The lord of guests verily makes for himself a sacrificer’s brdhmana in that he looks at the [portions] to be partaken of, saying “ is this larger, or this } ” Several of the mss. (O.R.D.) accent at the end bhuyas (D. bhuyah 3), which is the far preferable reading; bhuyas (read by I.) could be borne, since in RV. and AV. the usage does not seem yet established that the protracted final syllable is acute, in addi- tion to whatever accent the word may have on other syllables Gram. § 78J ; but bhttyds, as our edition reads, in accordance with nearly all the mss. compared up to the time of its publication, is nothing but a blunder. The protracted words are quoted in Prat. i. 105. The verse counts naturally 18 + 8 + 8 = 34 syllables (the second and third padas being really metrical). LScan rather 10 + 8+8 + 8 with the Anukr. J Ppp. reads krnute and aveksata. 19. In that he says “take up the larger one,” he thereby makes his breath longer (ydrslydhs). Ppp. has a quite different text : yad dha bhftyo 'ddhara te prajdm edi 'va paqfmq ca 7’ardhayate . . . (p') prdnam krnuie : yat samprehati kdmam eva tend 'va rundhe : kdmo ha prsto ydjdti : yad udakam upasiheaty apa eva tend 'va rundhe. |_Then follows 20. J 20. [In that] he presents [it], he brings libations near. 21. Of them, brought near, the guest makes libations in himself; — 22. With his hand as sacrificial spoon, at his breath as stake, with the sound of swallowing as utterance of vdsat. ‘The sound of swallowing,’ lit. the sound sruk. Ppp. reads in 21 dtmani j- for dtmdh j- and has in 22 qulkdrena vasatkdrena srued hastena. 23. These same guests, both loved (priyd) and unloved, [as] priests {rtvij), make [one] go to the heavenly world. This verse is wanting here in Ppp. ; but it is inserted below, just before our vs. 49 [_and without 'variant except edrtvijas, which may be a slip of Roth’s pen for cartvijas \. 24. He who, knowing thus, shall partake, not hating, he shall not partake the food of one hating, not of one that is doubted, nor of one doubting (2). We must emend at the end either to mimdhsamdnasya or to mimdhsydmdnasya ; the translation assumes the former. Bp.' reads vidyat for vidvan, and it would be a welcome improvement ; the same reads the first time aqniyat, which seems necessary if ix. 6- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 542 vidvan and not vidyat is read, and which is implied in the translation. Ppp. has instead tasmdn na dvisann adyan na dvisato 'tina/n adydn na ?nim-. The two mss. of the Anukr. describe the verse differently but equivalently, both requiring 34 syllables (which implies restoration of ‘?inam to dn>iam). 25. Verily every such one has his sin devoured, whose food they partake of. 26. Verily every such one has his sin undevoured whose food they partake not of. ‘ Devoured,’ doubtless ‘ destroyed, removed ’ by the eating of the guests. Ppp. reads for vs. 26 sarvd upaqo jagdhapdpmdna?h yasyd 'nttatn aqndti. One of the Anukr. mss. (but doubtless by a misreading |_.’J) calls 25 as well as 26 a sdmny anustubh |_i6 syllables J. LVss. 25 and 26 have each 15 {dsurl gdyatri).\ Read in 25 jagdhd- (an accent-sign slipped out). 27. Verily he who presents [the food] hath always his pressing-stones harnessed, his cleanser wet, his sacrifice extended, his ceremony of offer- ing assumed. Ppp. reads sutasomas instead of yuktagrdvd, and puts vitatadhvaras as last of the four epithets ; it also sets the whole paragraph after our 28. 28. To Prajapati, verily, is his offering extended who presents. 29. He who presents verily strides Prajapati’s strides after [him]. This verse is wanting in Ppp. 30. [The fire] that is the guests’, that is the fire of libations {ahavaniyd) ; the one in the dwelling that is the householder’s fire {gdrha- patya) ; the one in which they cook, that is the southern fire {daksmagni). Ppp. reads sd "havantyo yo 'nnakaranasya |_intending -karanas sa .?J daksindgnir yo veq- sa gdr-. The metrical definition of the Anukr. requires us to restore at the beginning yd dtith-. ♦ [Paryaya III. — navakah. yi-y6, JC). yp. pipTHkamadhyd gdyatrl ; yj. sdmnt brhati ; j8. pipilikamadhyo ’ snih.~\ 31. Verily both what is sacrificed and what is bestowed of the houses doth he partake of who partakes before a guest. That is, doubtless, ‘ doth he eat up, devour, destroy.’ Ppp. omits grhdndm, and puts next vss. 34 and 33, omitting 35 and 39 |_and 32 and 36 alsoj. The Anukr. describes the paragraphs as if they were metrical, and defines them as if the text read piirvo dtither. 32. Verily both the milk and the sap of the houses doth he etc. etc. 33. Verily both the refreshment and the fatness of the houses doth he etc. etc. Ppp. reads payas instead of sphdiim. 34. Verily both the progeny and the cattle of the houses doth he etc. etc. 543 TRANSLATION AND NOTES. BOOK IX. -i.x. 6 35. V'erily both the fame and the glory of the houses doth he etc. etc. 36. Verily both the fortune (p'Z) and the alliance samvid) of the houses doth he etc. etc. The Pet. Lexx. interpret samvhi as ‘ possessions.’ 37. He verily is a guest, namely {ydt) one versed in sacred learning {qrotriya) ; before him one should not partake. The meaning intended ought to be that a guest is the equivalent of such a sage ; but the literal sense is as translated. The verse lacks one syllable (unless we read nd aqniyat') of being full measure. 38. When the guest hath partaken he should partake, in order to the soulfulness of the sacrifice, in order to the integrity of the sacrifice ; that is the [proper] course. The verse is an usnih only as containing (if we resolve a^itavati di-) 28 syllables (i I + 14 + 3). The /rf of 44. 4 p. prastdrapankti^ 40. He who, thus knowing, pouring out milk, presents [it] — as much as, having sacrificed with a very successful agnisto^nd, one gets posses- sion of, of so much thereby does he get possession. The mss. are divided between reckoning ten verses (with the Anukr. ^cf. the quota- tions etc. at the end of the hymnj) in this section, or only five, with two parts to each ; the latter method was adopted in our edition as the better. The second part in the first five verses, though doubtless meant only as prose, divides into three subdivisions of eight syllables each, like a real^^aty aparahna * prati haraii. LSee also note to vs. 23. J The first subdivision makes the 30 syllables required by the Anukr. if we give syllabic value (-//) to the thrice-occurring verb-ending -ty ; and similarly we get 16 for b. *|_The phonetic resemblance of udakavati to ltd gdyati (cf. note to ii. 13. 3) and of apardhna to upa harati is obviously the occasion for the confusion.] [Paryfiya VI. — caturdafakah. dsuri gdyatrl ; jo. sdmny anustubh ; y i, yy. j-p. arci pankti ; y2. ip. prdjdpatyd gdyatri ; yp-yg- drci brhatl ; 60. ip. dsuri jagati ; br. ydjusi tristubh ; 62. ip. dsury usnih.'\ 49. When {ydt) he calls the distributor, then he is just summoning {d-qrdvay-). That is, he is virtually an adhvaryu summoning the agnidh to do his duty. The verse is made an dsuri gdyatri by resolving -ty twice. Ppp. inserts before this verse our vs. 23 above ; and it omits eva tat. 50. When [the distributor] assents, then he is just answering the summons. That is, as an agnidh. Again, to justify the definition of the Anukr., we must read prati-a^rdvayati evd. [^A hyphen is missing after the pra of pratya^r-.\ Ppp. again omits eva tat at the end. 51. When the servers, with drinking-vessels in their hands, both the former and the latter, go forward, they are just cup-bearing priests. Bp. gives the false accentuation camasa^ddh- (instead of -sdoadh-). Ppp. reads yat parivestdrd 'vasatdm prabhibhyante cam-. To make 30 syllables, we must resolve ca dpare (or else camasd-adh-'). 52. Of them, none soever is not an invoker {dhotr). Ppp. reads vdi instead of tiaj and then it adds as follows: yat prdtar upaharati prdtassavanam eva tat : yad yavo 'paharati mddhyandinam eva tat savanam : yat sdyam upaharati trtiyam eva tad yad atithipatir avabhrtham eva tat prdhvayanti ; and it omits our vs. 53 ; |_R. does not expressly note such omission]. 53. Verily when the lord of guests goes up unto the houses serving the guests, then he is even going down unto the purificatory bath {avabhrtka). LPpp. omits eva tat.\ 54. When he apportions [them], he is apportioning sacrificial fees ; when he follows [them], then he is even shifting the place of sacrifice {ud-ava-sd). [Ppp. omits eva tat.] [Cf. Oldenberg, IFA. vi. 183.] ix. 6— BOOK IX. THE ATHARVA-VEDA-SAMHITA. 546 55. He |_the guest ?J, being invited {iipahiita), feeds (bhaksay-) on the earth; in him |_locativeJ, invited LnominativeJ, [he |_the host.^J feeds on] what of every form [there is] on the earth. [Whitney’s first “ on ” is intended as a rendering of the locative relation of “ earth ” ; his second “ on” goes with “ feeds.” He has tried to indicate this by putting the first after the parenthesis and the second within the brackets. The inherent ambiguity of the English combination is such that I do not know how to remove it for the non-Sanskritist save by an express statement J The sense of this and the following verses is very obscure ; it is here translated as if the guest were the subject of the first bhaksayati, and the entertainer (in recompense for the entertainment given) of the second \ bhaksayati (supplied) J. Ppp- adds prthi- vya/h tat prthivy dm d bhdti svargo loko bhavati y a evath -veda. Only vs. 56 has the full number of syllables (27) belonging to an drci brhatl j 55, 58, 59 have only 26 syl- lables (a number for which the system affords no separate name), and 57 has only 24. 56. He, being invited, feeds in the atmosphere ; in him, invited, [he feeds on] what of every form [there is] in the atmosphere. Ppp. adds antarikse patanty antariksd "bhdti \_svargo etc.J. 57. He, being invited, feeds in the sky {div) ] in him, invited, [he feeds on] what of every form [there is] in the sky. Ppp. adds divi tapati divy d bhdti \ svargo etc.J. 58. He, being invited, feeds among the gods; in him, invited, [he feeds on] what of every form [there is] among the gods. Ppp. adds devepi patati [intending tapati ?\ devesu bhdti \_svargo etc.J. 59. He, being invited, feeds in the worlds ; in him, invited, [he feeds on] what of every form [there is] in the worlds. Ppp. adds lokept patati lokesu bhdti \jvargo loko bhavati ya evath veda\. 60. He, whoever invited, — 61. Obtains this world, obtains yon [world]. The translation implies emendation in 60 to upahuta-upahutah (as repeated word) ; it seems impossible to give the verse a meaning as it stands. Vss. 60-62 are wanting in Ppp. The metrical definition of 61 demands the resolution -ti amum. 62. Worlds rich in light conquereth he who knoweth thus. [The quotations from the Old Anukr. for the six parydyas may here be given together: 1. yo vidydydih da^a sapta ca purvah sydt ; W. dvitiyah sydt trayodaqa ; III. trtiyo navako drstah; IV. and V. tasvidd dvdu daqakdu pardu ; VI. sastham tu caturda^akam dhuh. — Cf. SPP’s “Critical Notice,” vol. i., p. 20, where they are printed in metrical form.J [The summations of ganas and {gana-') avasdnarcas may be given as follows: I. av., 17; II. av., 13; III. av-i 9 ; IV. g., 5 ; av., 10* ; V. 4 ;] av. 10 f ; VI. av. 14. — Total of av., 73. J *[Cf. note to vs. 40. J t[Cf. note to vs. 45. J [Here ends the third atiuvdka, with 2 hymns and 100 verses: that is 1 artha-sukta of 38 verses and i parydya-siikta with b parydyas and 62 verses. J 547 TRANSLATION AND NOTES. BOOK IX. -i.x. 7 7. Extolling the ox. \Brahman. — ekak \^parydyali\. sadvinfah. gavyah.^ LProse.J Found for the most part (for details, see under the verses) in Paipp. xvi. also. Not noticed in Vait., but quoted (vs. i) in Kau^. 66. 19, next after hymn 4 of this book. LFor the paryaya-hymns in general, see pages 471-2.J Translated: Henrj', 103, 139; Griffith, i. 453. [Paryaya I. — sadvinfah. i.drclbrhall; a. drey usnih ; y, y. drey anustubh ; 4,14,1^,16. sdmni brhatl ; 6,8. dsurX gdyatrl ; y. y-p. pipilikamadhyd nierd gdyatri ; g, jj. sdrnni gdyatri ; 10. purausnih ; 11, 12, ij, ay. sdmny usnih ; 18,22. i-p. dsurl jagatl ; ig. l-p. diuri pankti ; 20. ydju si jagail ; 21. dsury anustubh ; ay. i-p. dsuri brhatl; 24. sdmni bhurig brhatl ; 26. sdmni tridubh. (ihd ' nuktapddd |_7, 18, jg, 22, 2yJ dmpaddh.)] See p. I045.J 1. Prajapati and the most exalted one are his two horns, Indra his head, Agni his forehead, Yama his neck-joint. The copula and the possessive, wherever read, are supplied in the translation. Ppp. omits _ya;//a/< krkatam. The verse has only 26 syllables (instead of 27). 2. King Soma his brain, the sky his upper jaw, the earth his lower jaw. Ppp. inserts, after mastiskas, satyam caksur rtath t^rotre pranapdndn namivate, and reads adhard for -rahanuh, adding after it agnir dsyam. We are required to resolve prthivl adh-. 3. Lightning his tongue, the Maruts his teeth, the Revatls his neck, the Krittikas his shoulders {skand/ids),ihe. hot drink {gharmd) his withers {vdha). Vdha is properly the “ carrying ” part, that on which the yoke rests. The Revatls and Krttikas, two asterisms, in Pisces and Taurus respectively; their connection with the parts to which they are assigned is, as in nearly all the other cases in this hymn, of the most purely imaginary and meaningless kind. Ppp. has only as far as danids, fol- lowing it with pavamdnas prdnah. Read in our text grivah {visarga-^dgxs omitted). The pada-text has kfttikdh, and. some of the mss., as usual, retain the h before the fol- lowing sk. The verse has but 23 syllables (unless we analyze jihu-a). 4. Vayu his all {vtci’am), the heavenly world his krsiiadrd, the whirl- wind (Jnivesyd) his separator ijvidhdratii). The words here in part (and in the last clause the distinction of subject and predi- cate) are wholly obscure. The pada-iext divides krsnaodrdrn (‘ black-runner ’ ?). Many of the mss. (E.O.D.R.T.K.) accent nivesydh. Ppp. reads viqvath vdyus kanthas svargo lokas krsnadra vyadrinl vivaqvah j and then it adds the omitted part of our vs. 3 except vahah at the end. 5. The falcon his breast {krodd), the atmosphere his belly pajasyd), Brihaspati his hump, the brhatis his vertebrae. The sense of brhatl here is doubtful. Ppp. reads pdjasyam and inserts our vs. 7 after it |_continuing with brhasp-\. The required number of 24 syllables is made out by reading krodd ant- pdjasi-am. IX. 7- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 548 6. The spouses of the gods his side-bones {prstj), the attendants (iipasdd) his ribs {pdr^u). The distinction between prsH and pdrqu is not clear. 7. Both Mitra and Varuna his (two) shoulders (dhsa), both Tvashtar and Aryaman his (two) shanks {dosdn), the great god his fore-legs. By Ppp. the verse is inserted in our vs. 5, as there noted. The verse has 23 syl- lables, but is not ‘ ant-waisted,’ as it divides 8 -t- 9 -I- 6. 8. IndranI his buttock, Vayu his tail {pticha), the purifying [soma] his whisk (vdlds). Some of the mss. (Bp.* s.m.E.I.O.D.R.T.Kp.) read baldh, which is preferable, since all the other passages have it. Ppp. omits, making our vs. 9 follow our 6. 9. Both the Brahman-caste (brdhmati) and the Kshatriya-caste {ksaird} his (two) hips, force his (two) thighs. 10. Both Dhatar and Savitar his (two) knee-joints [asthivdnt), the Gandharvas his calves {jdnghd), the Apsarases his dew-claws [kiisihikd), Aditi his hoofs. Ppp. combines gandharva 'ps-. The so-called purausnih divides 10 4- 1 2 -f 5 = 27 syllables. 11. Thought (cdtas) his heart, wisdom his liver, ceremony (vratd) his purltdt. The pada- text divides puriofd/, but one can only wonder why. After tnedha, Ppp. inserts harimd ciita7n. 12. Hunger his paunch, cheer {ird) his rectum (Jvanisthii), the moun- tains his pldqis. Ppp. reads at the end prd^a, ior pla^ayah, and adds next vss. i6, 17. 13. Anger his kidneys, fury his testicles, progeny his virile member. The verse follows our vs. 1 7 in Ppp. 14. The stream {uadi) his birth-giver {Isii(ri), the lords of rain his teats, thunder his udder. Ppp. prefixes samudro vastir, and puts varsasya patayas stands after udhas, then adding i 5 without interpunction. 15. The all-expansive his hide, the herbs his hairs, the asterisms his form. Ppp. reads carma osadhayo ro?nd>ii, and follows with our vs. 18. 16. The god-folks his intestines, human beings his entrails, eaters {} ntrd) his belly {nddra). Ppp. reads manusyd "utrdny dird 7id-, putting the verse after our 12. In order to make out 18 .syllables, we have to resolve -sl-d dntraiii at-. 549 TRANSLATION AND NOTES. BOOK IX. -i.x. 8 17. The demons his blood, the other-folks the contents of his bowels. Ppp. inverts the order of the two clauses, and reads iivadhyam. 18. The cloud his fat, the conclusion fiidhdna) his marrow. In Ppp. this verse follows our 15, and there is added bhfttyas prajayas paqunafh bhavati ya evam veda. 19. [He is] Agni when sitting, the two Alvins when arisen ; This verse is wanting in Ppp. The metrical definition requires restoration of the a of a^vind. 20. Indra when standing eastward, Yama when standing southward ; 21. Dhatar when standing westward, Savitar when standing northward ; The metrical definition requires the resolution dhata udan. Read savita (an accent- sign slipped out of place). 22. King Soma when having obtained grass ; The pada-m^s. have the false zcc^nt praoapi ah {ior prdodptaJi). LPpp. reads trndn prdptas somo rdjd.^ 23. Mitra when looking, delight (anandd) when turned this way; Ppp. unites this verse with the preceding, and inverts the order of the two clauses of this verse, reading rdjd "nrtd "nandah iksamdno mitrdvaruno. 24. Belonging to all the gods when being yoked, Prajapati when yoked, everything {sdn'am) when released. Ppp. reads vdiqvdnaras instead of vdiqvadevas . 25. That verily is all-formed, of every form, of kine-form. Ppp. reads voriipam for vi^vdrupam ; |_it seems to omit sarvartipath gorftpam 26. Cattle all-formed, of every form come unto (upa-sthd) him who knoweth thus. Ppp. reads updi 'na>n rupamnvatas paqavah |_intending rtlpavantas [The quoted Anukr. says sadvih^o brdhmano gavah. The avasdnarcas are summed up as 26. J 8. Against various diseases. [Bhrgvangiras. — dvdvihfakam. \_anena \ sarva^lrsdmayadydmayam \_apdkarot\. dnuHnbham : J2. anustubgarbhd kakummatT p-p. upiih ; ly. virdd anustubk ; 21. virdt pathydbrhatl ; 22. pathydpahkti.l Found also (except vs. 4) in Paipp. xvi. Not noticed in Vait, but quoted (vs. i) in Kaug. 32. 18, in a remedial ceremony. |_The last two verses are specified (32. 19) as used “with worship of the sun.”J Translated: Zimmer, p. 378 ; Henry, 105, 141 ; Griffith, i. 455 ; Bloomfield, 45, 600. I. Headache, head-ailment, earache, anaemia (} vilohitd), every head- disease of thine, do we expel out [of thee] by incantation (nir-mantrap-). Ppp. reads in a qirsaktyam, and in b trtiyakam for vilohitam. [^For qlrsakti, see references under i. 12. 3.J be. 8- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 550 2. From thy (two) ears, from thy kdnkusas, the earache, the visdlpaka, every head-disease etc. etc. As to visalpakam, instead of the visalyakam of the edition, see under vi. 127. i. For the obscure kahkiisa Ppp. has kankukha, and for b it reads guktivalfam vilohitam . 3. For reason of which the ydksma removes from ears, from mouth — every head-disease etc. etc. Ppp. reads in b nasata "syata |_intending -tas -iasj. 4. Whatever one makes a man dumb {? pramota), makes [him] blind — every head-disease etc. etc. ‘ Dumb ’ for pramota is Zimmer’s conjecture ; the word is wholly obscure, and form, accent, and meter make it suspicious; one is tempted to cori]&cinxe. prdmohitam ; but muh with prefix pra is not a Vedic combination. The Anukr. takes no notice of the defective pada. 5. Limb-splitting, limb-wasting, and visdlpaka of all the limbs — every head-disease etc. etc. Ppp. reads instead, for a, b, girsarogam angarogaih vigvdnginatn vigalyakam. [_As to visdlp-, see under vi. 1 27. i.J With a is to be compared v. 30. 9 a. 6. Of whom the fearful aspect makes a man tremble — the takmdn of every autumn we expel out [of thee] by incantation. Ppp. reads paurusam in b, and, for c, d, takmdnam giiam riiram ca tarn tve fiir man-', cf. v. 22. 10, 13. 7. The ydksma that creeps along the thighs, that goes also to the groins, from thy limbs within we expel etc. etc. Ppp. reads in c baldsam iox yakpnain te ^cf. our 8 c and under 9J. 8. If it is born out of desire, of aversion, of the heart — the baldsa from thy heart, thy limbs we expel etc. etc. 9. Yellowness from thy limbs, apvd from thy belly within, ydkpna- maker from thy self within we expel etc. etc. pada-Xt\t reads in c yakpnaho(iha?n. The Prat, takes no notice of the irregular form of the first member of the compound, as it does, superfluously (ii. 56), of the con- trary treatment of gepas in gepaoharsantm. In Ppp. our third pada becomes the second, and for third we have nearly our 7 c : yaksmam te sarvam augebhyo. 10. Let the baldsa become ash, let it become sickening urine; the poison of all ydkpnas have I exorcised from thee. 11. Forth at the orifice let it run out, the kdhdbd/ia, from thy belly; the poison of all etc. etc. |_Literally ‘to the orifice Henry “vers le trou,” i.e. “par l’anus.”J The Pet. Lexx. plausibly conjecture kdhdbdha to be an imitative term for rumbling in the bowels; it may also possibly be understood as used adverbially, like bdl in i. 3. Ppp. has a quite different reading for b : kahdvalam tvaiidard. 551 TRANSLATION AND NOTES. BOOK IX. -ix. 8 12. Out of thy belly, lung, navel, heart, the poison of all etc. etc. Ppp. rectifies the meter of a by inserting pari before klomnas, and makes c, d agree with our 9 C, d. The Anukr. brings out an upiih (28 syll.) by unnaturally refusing to make the resolutions ndbhi-as and tu-at |_and scanning as 6 + 7 : 8 + 7 J. 13. They that break apart the crown, rushers against the head (tnur- dhdn) — not injuring, free from disease, let them run out, out at the orifice. The ‘they’ in this and the following verses (13-18) is fern. The Pet. Lexx. take arsani in b as an independent noun (it is found only here), and conjecture it to mean ‘ pricking pains.’ 14. They that rush unto the heart, that stretch along the vertebrae — not injuring etc. etc. Prat. iii. 47 prescribes the form uparsdnti (instead of uparsdnti : p. upaarsdnii) in this and the two following verses. Ppp. reads every time upadiqanti. 15. They that rush unto the two sides, that stab (iiiks) along the ribs — not injuring etc. etc. The Anukr. intends pdrqvd to be read unresolved. 16. They that rush on crosswise, rushers in thy belly {vaksdnd) — not injuring etc. etc. Ppp. reads in b vaksanabhyah, and omits the following te. 17. They that creep along the intestines, and confound the entrails — not injuring etc. etc. Ppp. reads in b yapayanti for mohayanii. [_Roth most ingeniously suggests that the Ppp. reading may mean antra ni-y-amayanti. Or is yapayanti to be taken in a sense quite like our English ‘ cause (the bowels) to move,’ i.e. ‘ produce diarrhoea ’ ?J 18. They that suck out the marrow, and break apart the joints — not injuring etc. etc. Ppp. reads in a anusarpanti for nirdhayanti. We are to resolve maj-jn-o to fill out the measure. 19. They that intoxicate [maday-) the limbs, the ydksmas, thy gripers — the poison of all ydkpnas have I exorcised from thee. Ppp. reads in b ropand saha. Some of our mss. (P.M.O.p.m.) ready/ ‘iigdni. 20. Of the visalpd, of the vidradhd, or of the vdtlkdrd, of the alaji — the poison etc. etc. Ppp. again reads viqalyasya |_cf. under vi. 1 27. i J ; also, in b, vdtlkdlasya. 21. Forth from thy feet, knees, hips, buttock, spine, nape the pangs, from thy head the disease have I made disappear. Ppp. reads, alter te, gulphdbhydm jaiighdbhydm jdnubhyd??i iirtibhydm qro.p.bh.; it reads dnukydt in c, and inserts before qirpias, grivdbhyas skandhebhyas. It is apparently the intrusion of arsanis that spoils the meter in our c. ix. 8- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 552 22. ’ Together the bones {kapdla) of thy head, and the discusser (yidhu) of thy heart — arising, O Aditya, thou with thy rays hast made disappear the disease of the head, hast pacified the limb-splitter. The first two padas seem independent; an unfinished construction. The pada-itxX. reads viadhuh in b, as if it recognized in the word the root dhu -f vij this is not implau- sible, and the translation follows it (the simple “ beat ” of the Pet. Lexx. seems quite unacceptable ; it might be ‘ palpitation ’). But Ppp. reads instead vidits, and so do a part of our mss., namely, W.O.s.m.D.Kp. |_W. interlines a query over “ discusser,” which word he coins and uses in the sense ‘shaker asunder.’ “ Discuss” in this sense is “obsolete except in surgical use.”J Ppp. further has, for our c etc. : udyat sftrya- dityo angdni ro7na nakhdni sarvdni sadanani 7unaqat. |_The fourth a7iuvaka, with 2 hymns and 48 verses, ends here. The quoted Anukr. says 7tavadaqd 'pare ca.^ 9. Mystic. \Brahma7t. — dvdvinrakam. vdmtyam ddityadevatyaTn adhydtmakaram. trdistztbham : 12, 14, lb, iS.jagati.'] This hymn and the following (except a few verses of the latter) are one Rig-\'eda hymn, namely, i. 164, and but a small part of them occur in any other Vedic text. Both are found in Paipp. xvi., in somewhat changed verse-order, as will be noted under the different verses below. Vait. takes no notice of this hymn; in Kaug. it (vs. i) is quoted in 18.25, with various others, in a ceremony for prosperity; and the ga7ia7/tdld (see note to Kaug. 18. 25) reckons it as belonging to the salila ga/ia. Translated : as RV. hymn, by Ludwig, no. 951 ; and Grassmann, ii. p. 456-460 ; also by M. Haug, under the title, Vedische Rdthselfrage7i imd Rdthselspriiche, Sb. der philos.- philol. Classe der k. bairischcTi Ak. der Wiss., Bd. II., Heft 3, fiir 1875, Miinchen, 1876 (the essay, says Whitney, “casts extremely little light upon its labored obscuri- ties ”) ; further, with an elaborate comment touching the significance of its philosophic content, by Deussen, Geschichte, i.i.105-119; parts also by Muir, v. (see Index, p. 484), and Hillebrandt, Ved. MythoL, i. (see Index, p. 542) ; and under the title, Zwei Spriiche iiber Leib U7id Seek, ZD MG. xlvi. 759 f., Roth explains two verses answering to our ix. 10. 8 and 16. Under the title. Das Rdthsel vo/71 Jahre, ZDMG. xlviii. 353, E. Windisch discusses the RV. verse answering to our vs. 1 2. Translated, moreover, as AV. hymn, by Henry, 107, 143 ; Griffith, i. 458. The crit- ical remarks of Oldenberg, IFA. vi. 180-183, ^Iso be consulted Further, von Schroeder, Der Rigveda bei de/t Kathas, WZKM. xii. 282, reports variants for certain vss. of the RV. hymn which correspond to our vss. ix. 9. 9, 12, 17, 22 and ix. to. 16. — Finally, A. Wiinsche’s essay. Das Rdtsel vo/zt Jahr /t/id sei/ie/t Zeitabsch/iiite/i in der Weltlitteratur, may be cited in this connection ; it is found in Zeiischrift fiir vergl. Litteraturgeschichte, N.F., ix. 425-456. I. Of this pleasant {vamd) hoary invoker — of him the brother is the midmost stone {1 d^na)\ his third brother [is] ghee-backed; there I saw the lord of the people who hath seven sons. The three brothers are explained as the three forms of Agni, in heaven, in the atmosphere (lightning), and on earth (sacrificial fire) ; the ‘ seven sons ’ are most prob- ably his many flames. |_The collocation of 7//adhya//td with bhratd would seem more natural, considering the phrase trilyo bhratd. \ 553 TRANSLATION AND NOTES. BOOK IX. -IX. 9 2. Seven harness {yuj) a one-wheeled chariot ; one horse, having seven names, draws (t'rt//) [it] ; of three naves [is] the wheel, unwasting, unassailed, whereon stand all these existences. Doubtless the sun. The verse is repeated as xiii. 3. i8. It occurs also in TA. iii. 11.8, with attarvam yene 'ma v. bhm>a?iani t. in c, d (the accent of the verse is too corrupt to heed). 3. The seven that stand on this chariot — seven horses draw it, seven- wheeled ; seven sisters shout at [it] together, where are set down the seven names of the kine. RV. reads navante in c, and ttama in d. 4. Who saw it first in process of birth, as the boneless one bears (bhf) him that has bones ? where forsooth the earth’s life (asu), blood, soul ? who shall go to ask that of him who knows ? ‘ Bears,’ not in the sense of ‘gives birth to,’ but of ‘carries’ or ‘supports’ or the like. 5. Let him who truly knows |_herej tell (^ru) the set-down track of this pleasant bird ; the kine extract (c/u/z) milk from his head ; clothing themselves in a wrap, they have drunk water with the foot. Explained as relating to the clouds and the sun. The verse is vs. 7 in RV., and also in Ppp. ; the latter reads ^irsna in c. 6. Simple, not discerning {vi-jita) with the mind, I ask about the thus set-down tracks of the gods; over the yearling baskdya) calf have the poets stretched out seven lines (tdntn) for weaving. 7. I, not understanding (cit), ask here the understanding poets, I unknowing {vid), them that know; he who propped asunder these six spaces (rdjas), in the form of the goat (? ajd) — was that also alone ? The sense of the last pada is utterly obscure, and the version given only tentative ; ajd is perhaps here really the ‘ unborn one,’ as the translators render it. RV. reads in a dcikitvah cik-, and, in b, vidmdne, for which our vidvdnas is apparently a mere corruption. 8. The mother portioned the father in righteousness, for with medi- tation {dhlti), with mind, came together in the beginning she, repug- nant, womb-sapped, pierced ; paying homage, verily, they went unto encouragement. The version is in part only mechanical. Ppp. combines rta "babh- in a, and reads jajhe at end of b. * 9. The mother was yoked to the pole of the sacrificial gift ; the embryo stood among the wiles vrjani) \ the calf bleated, looked after the cow of all forms, in the three distances {yojana). |_Katha variants, WZKM. xii. 282, vrjanesv antdh dind. yojdnept. — Cf. IFA. vi. 1 80, as noted above. J IX. 9- BOOK IX. THE ATHARVA-VEDA-SAMHITA. 554 10. The one, bearing three mothers [and] three fathers, stood upright ; verily they do not exhaust him ; on the back of yon sky the all-knowing ones talk a speech not found by all. RV. reads gldpayanti at end of b |_and the translation follows that reading J, and, for d, viqvavidaih vacant dviqvaminvam . The ^a^/?iisam.^ l_The quoted Anukr. says navada^e ca.\ 10. Mystic. \^Brahman. — astdvinfakam. govirddadhyatmadaivatyam (2g. mditrdvarum). trdistubham : 7,7, 14, ij, 18. jagati ; 2i.y-p. atifakvarl ; 24. 4-p. piirasfirtir bhurig atijagatl ; 2,26, 2j. bhurij.'] This hymn is in RV. a continuation of the preceding ; but our vss. 9 and 23 are not found in the RV. with the rest (9 is RV. x. 55.5 and 23 is RV. i. 152.3); |_vvhile of 19, only d is found in RV., making, with the odd fifth pada of our vs. 21, the first half of RV. i. 164.42 (42 a, b = 21 e -I- 19 d) ; and our 24 (prose) does not occur in the RV'. at allj. The first 23 verses are found also in Paipp. xvi. The hymn is not quoted in Kaug. (except as vs. 20 is also vii. 73. 11) ; but a few verses (9, 13, 14) are cited in Vait. Translated: as AV. hymn, by Henry, 110,150; Griffith, i. 464. — For other transla- tions etc. see the introduction to hymn 9. 1 . That the gdyatri-v^x?>Q. is set (a-dha) in the gdyatri-\&x%^, or that they fashioned the tidstjibh-VGXse. out of the it'isitibh-VGxsG, or that the jdgati step is set in the jdgatl {jdgat) — whoever know that, they have attained immortality. RV. Lvs. 23J and Ppp. read in b trdistubhdd vd trdistubhaih. 2. By the gdyatrt-wQxsG he measures off the song {arkd), by the song the chant {sdtnatt), by the iristj'ibh-vcxsQ the hymn {vdkd), by the hymn of two feet [or] of four feet the hymn ; by the syllable they measure the seven tunes {ydni). The words ‘ song,’ ‘ hymn,’ ‘ tune ’ are used rather loosely in rendering here. 3. By the jdgati he established (skabJi) the river in the sky ; in the rathaihtard he beheld {pari-pate for tias in a and b. 13. I ask of thee the extreme {pdra) end of the earth ; I ask the seed of the male {vrsan) horse ; I ask the navel of all existence ; I ask the highest {paramd) firmament (yybmmi) of speech. RV. Lvs. 34J exchanges the place of b and c, and rectifies the meter by inserting another tva before vfsno, and reading prcha7ni ydtra bhuva/tasya Tiabhih. Ppp. fol- lows RV. in the former case, but in the latter has prchd77ti tvd7/i bh. 71.; it makes l_as between b and cj the same inversion of order as RV. ; and it begins d with vacas prcha77ti. The Anukr. takes no notice of the irregularity of our meter. The verse, with the following one, is found also in other texts: VS. xxiii. 61, 62 ; TS. vii. 4. 18'; LQS. ix. 10. 13, 14. VS. reads in both verses precisely as RV., and L^S. differs from it only by having prchd7/ias instead of -7/ti four times in vs. 13. TS. has for 13 b prcha/7ii tvd bhiiva7iasya 7tabhi77i. The two verses are quoted in Vait. 37. 3. 14. This sacrificial hearth is the extreme end of the earth ; this soma is the seed of the male horse ; this sacrifice is the navel of all existence ; this priest {brahmdn) is the highest firmament of speech. RV. |_vs. 35 J (also VS. LQS.:_see above) and Ppp. read for b, c: ayd7h yajnd bJmv. 7ia. : ayd/h s6//io etc. (our b). TS. has vddhTt ahuh pdra77i d7tta>7i prthivya yajnd77t dhur bhuvuTtasya 7iabhi77t: sd/7ia//t ahur vf. df. ri. brah77iai 'vd vacdh etc. The Anukr. absurdly calls the verse a jagati on account of the two redundant syllables in the AV. version of c. 15. I do not distinguish what this is that I am; I go secret, fastened together with mind ; when the first-born of righteousness hath come to me, then indeed I attain a share of this speech. Ppp. agrees with RV. [_vs. 37 J in putting this verse [_and the nextj after our vs. 17. The RV. pada-ie\% has in c a: dga/t (_so Muller’s five editions and Aufrecht’s first: Aufrecht’s second, a : agu7t\ ; our aodga/i is better. Ppp. reads balmd for 77ianas& in b. 559 TRANSLATION AND NOTES. BOOK IX. -1.x. lO 1 6. Offward, forward goes, seized by svadhd, the immortal one, of like source with the mortal ; the two, constantly going separate apart — the one they noted, the other they noted not. Haug and Ilillebrandt {Ved. My t hoi., i. 336, note) both understand svadha here as meaning the offering to the manes, but their conjectural interpretations of the verse are totally discordant. l_The vs. is RV. vs. 38 without variant. See the interpretations of Roth and of Bdhtlingk as cited under vs. 8 above. — The Katha variant (WZKM. xii. 282) is dpran for dpah. — The vs. is found at AA. ii. 1.8.J 17. Seven half-embryos, the seed of existence, stand in front (.? pradi^a), in Vishnu’s distribution ; they, by thoughts {dhi(i), by mind, they, inspired, surround on all sides the surrounders. Or, ‘ being surrounders.’ As noted above, the verse in RV. |_vs. 36J and Ppp. stands before our vs. 15. Both 17 and 18 are defective as jagatis. [^Cf. Oldenberg, IFA. vi. 184; also Henry, Actes dii dixilme Cottgrls intern, des Orientalistes, Section I, Inde, p. 45-50, “ Cruelle dnigme.”J 18. In the syllable of the verse (rc) in the highest firmament, on which all the gods sat down : he who knoweth not that, what will he do with the verse ? they who know that sit together yonder. RV. [_vs. 39J reads ime instead of ami in d. O. combines vidus ti just before it. The verse is found also in TB. iii. 10. 9*4 and TA. ii. ii. i — in both, with the RV. reading. Its pratfka occurs also in GB. i. 22. Read vida in c. 19. Shaping (kalpay-) with measure the step of the verse, they shaped by the half-verse all that stirs ; the brahman of three feet, many-formed, spread out {vi-sthd) ; by that do the four quarters live. The comm, to the Prat. (ii. 93) quotes vl tasthe at end of c as an example of the s of sthd lingualized after vi even though the reduplication intervenes ; and that establishes vi tasthe as the true reading. The majority of the samhitd-mss. have it ; but W.E.O. give caste; Ppp. also has parirupam vi caste. Only the fourth pada is found in RV., being i. 164. 42 b (we have 42 a as our 21 e) ; the same occurs below as xi. 5. 12 d. 20. Mayest thou be well-portioned, feeding in excellent meadows ; so also may we be well-portioned ; eat thou grass, O inviolable one, at all times ; drink clear water, moving hither. We had this verse [^RV. vs. 40J above, as vii. 73. ii. 21. The cow verily lowed, fashioning the seas ; one-footed, two-footed [is] she, four-footed ; having become eight-footed, nine-footed, thousand- syllabled, a series {panii) of existence ; out from her flow apart the oceans. The five padas are vs. 41, and 42 a, of the RV. hymn ; which, however, rtzds gduris lor gate r idma., and parame vybman for bhuvanasya pantlh in d. The RV. vs. 41 occurs also in TB. ii. 4. 6” |_and it is there followed by the RV. vs. 42 entire J and TA. i. 9. 4, with the RV. readings, excepting gauri at the beginning |_and tdsyam in TB. for tdsydsj. Our padas b-€, again, are repeated as xiii. i. 42 below. The verse (12 -I- 12 : 12 -I- 1 1 -f- 1 1 = 58) lacks two syllables of being a proper atiqakvari (60 syllables). ix. 10- BOOK IX. THE ATHARVA-VEDA-SAMHITA. $6o 22. Black the descent, the yellow eagles, clothing themselves in waters, fly up to the sky ; they have come hither from the seat of righteousness ; then, forsooth, with ghee they deluged the earth. The verse occurs also above as vi. 22. i, and padas a-c below in xiii. 3. 9. For par- allel passages etc. see the note to vi. 22. i. It is RV. i. 164. 47, the last verse of the RV. hymn that is included in the AV. text here (RV. vss. 43-46 are our 25-28 below), although of the remaining five RV. vss. all but one (51) are found in other parts of our text. 23. She that is footless goes first of them (fern.) that have feet : who understood (a-cit) that of you, O Mitra and Varuna.? the embryo brings (a-bhr) the burden of her; she (}) fills (J. pr) truth, protects {tti-pd) untruth. The last pada is especially obscure : he ? or she ? or it ? and which root pr, ‘ fill ’ or ‘pass’? The verse is RV. i. 152.3, where we read tarit instead of paii at the end, and asya for asyas at end of c. Ppp- also has tarit, but, instead of a cid asyah (or asya'), it reads ad rtasy a. 24. Virdj [is] speech, virdj earth, virdj atmosphere, virdj Prajapati ; virdj became death, the over-king of the perfectibles (sadhyd) ; in his control are what was, what is to be ; let him put in my control what was, what is to be. [Prose. J This verse, with all that follows it, is wanting in Ppp. The Anukr. reckons the whole first part to the pause as one pada (20 syllables, a X-r/f-pada) ; the Pada-text understands it as two, dividing prtkivl. 25. The dung-made smoke I saw from far, with the dividing one, thus beyond the lower; the heroes cooked a spotted ox {uksdn')\ those were the first ordinances. The construction and sense of b are very obscure. The verse is 43 of RV. i. 164, and the remaining three follow in order. [Henry, Man. de la Soc. de linguistique, ix. 247, cites the vs.J 26. Three hairy ones look out seasonably; in the (a.^) year one of them shears itself ; another looks upon all with might {qdclbhis) ; of one is seen the rush, not the form. The RV''. version [vs. 44 J has in c vi(^vam I’ko abhi caste ; our abhicdsfe is a regular case of antithetical accent. The RV. pada-X^x\. does not divide samvatsare. Haug interprets the verse of the three forms of Agni ; Hillebrandt {^Ved. Mythol., i. p. 472), of the moon (! ?), sun, and wind. 27. Speech [is] four measured out quarters {padd) ; those are known by Brahmans who are skilful ; three, deposited in secret, they do not set in motion (ihgay-) ; a fourth of speech human beings speak. This verse is found, without variant, in TB. (ii.8. 85) and Q!B. (iv. i. 3'7), as well as in RV'. [vs. 45 J. Our Bp.*D.Kp. read nd : ingayanti in c. TRANSLATION AND NOTES. BOOK IX. -IX. lO 561 28. They call [him] Indra, Mitra, Varuna, Agni ; likewise he [is] the heavenly winged eagle ; what is one the sages (yipm) name (imd) vari- ously; they call [him] Agni, Yama, Matari9van. Our /Wrt-text differs from that of RV. |_vs. 46J by dividing bahuodha. LTlie fifth amivaka, with 2 hymns and 50 verses, ends here.J |_One of our mss., P., sums up the book as of 8 artha-suktas [their vss. number 214] and 7 paryaya-sftktas [hymns 6 and 7 ; their ^f’s number 62 + 26 = 88] or “ 15 suktas of both kinds” reckoned together. Cf. the introduction, p. 517. The same ms., P., sums up the avasanarcas [of hymns 6 and 7] as 99 [73 -|- 26] and the “ verses of both kinds” as 313 [that is 214 + 99] ; but codex I. gives 302 [that is 214 + 88]. J |_The twenty-first prapathaka ends here.J Book X. [This tenth book is the third of the second grand division of the Atharvan collection. For a general statement as to the make-up of the books of this division, reference should again be made to page 471. The Old AnukramanT describes the length of hymns I, 2, 5, 6, 7, 8, and 10 by giving the overplus of each hymn over 30 verses. The assumed normal length in the case of book ix. seems to be 20 verses. The whole book has been translated by Victor Henry, Les livres X, XI, et XII de V Atharva-veda tra- duits et commentes, Paris, 1896. The bhdsya again is lacking. There are no parydya-\vjvc\'!\s in this book.J |_The anuva^a-div'ision of the book (as noted above, page 472) is into five anuvakas of two hymns each. The “ decad ’’-division likewise is as described on page 472. A tabular conspectus for this book also may be acceptable: Anuvakas i 2345 , * , , ^ , , » > , » s , « , Hymns i 2 3456 78 910 Verses 32 33 25 26 50 35 44 44 27 34 Oecad-div. xo+io-l-12 10+10+13 10+10+5 10+10+6 stens 3tens+s 3tens+X4 3tens+i4 io+ X0 + 7 xo+ xo+ 14 Sum of verses, 350. The sum of “ decad is 35. In this book, therefore, the average length of the “ decad is precisely 10 verses. J I. Against witchcraft and its practisers. \Pratyangirasa. — dvdtrinfat. krtyddiisanadevatyam. dnustubham : 1. mahdbrhati ; 2. virdn ndma gdyatrl ; g. pathydpaiikti ; 12. pankti ; ij. urobrhati ; jj. pp. virdd jagati ; 77, 20, 24. prastdrapankii (20. virdj); 16, j8. tristubh; ig. 4-p. jagati ; 22. i-av^ 2-p. drey usnih ; 2j. g-p. bhurig visanid gdyatrl ; 2S. gp. gdyatrl; 2g. madhyejyotis- matl Jagati ; g2. dvyanustubgarbhd jp. atijagati.'] Found also in Paipp. xvi. The hymn (vs. i) is quoted in Kau9. 39. 7, with several others, in a ceremony against witchcraft, and several of its verses or parts of verses elsewhere. The Vait. uses only one half-verse (21 c, d). Translated: Ludwig, p. 520 ; Henry, i, 39; Griffith, ii. i ; Bloomfield, 72, 602. I. She whom the adepts (cikitsti) prepare, all-formed, hand-made, like a bride at a wedding — let her go far off ; we push her away. ‘She,’ because krtyd ‘witchcraft’ is feminine. The name, mahdbrhati, given to the verse, is improperly applied, |_if we understand it as defined by RV. Prat. xvi. 48 ; here is meant rather that defined as of three jdgata padas (12+ 12; ii) at Ind. Stud. viii. 243 J. 562 563 TRANSLATION AND NOTES. BOOK X. -X. I 2. Having a head, having a nose, having ears, put together, all-formed, by the witchcraft-maker — let her go far off ; we push her away. The addition of a ca at the end of a would rectify the meter, and justify the Anukr. The /rt^/rt-reading qlrsanovdti is by Prat. iv. 99, and the word is quoted there in the com- ment as an example. Ppp. puts the adjectives in the accus., and reads, instead of our C : pratyak pra hinmasi yaq cakdra turn rcchatu : cf. vs. 5 c and v. 14. 1 1 c. 3. Cudra-made, king-made, woman-made, made by Brahmans (brah- man), like a wife expelled (nuttd) by her husband, let her go to her maker, as connection. Either ‘as her’ or ‘as his connection’; Ppp. decides for the former, reading ban- dhum Lfor our bdndhu\. |_\V’s alternative seems to be ; bdndhum must be in apposition with kartaram ; but bdndhv (p. bdndhu) must be a neuter (as at v. 13. 7) and so in apposition with the subject-nominative, krtya understood. J 4. With this herb have I spoiled all witchcrafts — what one they have made in the field, what in the kine, or what in thy men. This is a repetition of iv. 18. 5, above. The Anukr. here, as there, takes no notice of the defective last pada. 5. Let evil be to the evil-doer, a curse to the curser; backward we send [her] forth back, that she may slay the witchcraft-maker. Ppp. reads for a krtyds santu krtydkrie, and, for c, d pratyak pratipravartaya yag cakdra turn rcchatu. To read in our c hinmasi (as Ppp. in vs. 2 c) would rectify the meter, of whose irregularity the Anukr. takes no notice. The pada-rt3iA\ng pratiapra- htnrnak is by Prat. iv. 95 ; the word is quoted there in the comment as example. 6. Opposed [is] the Angirasa, our appointed (purohita) overseer ; do thou, having turned the witchcrafts in the opposite direction, slay yonder witchcraft-makers. Ppp. is corrupt, mixing up our verses 6 and 7. It combines "hgi- in 6 a. 7. He who said to thee “ go forth,” against the current, up-stream, him, O witchcraft, do thou return against ; seek not us who are innocent. Of this verse is legible in Ppp. uddyya/n in b ; as for our mss., they cannot be relied upon in the least to distinguish pya and yya, but the majority rather favor udayydm, while P. reads -dryyam, D. -djyaw (?), W. -dhyam. Neither word has been found anywhere else, but doubtless udapydm is the true form. 8. He who put together thy joints, as an rbhii [those] of a chariot with skill (dht), unto him go thou ; there is thy going ; this person is unknown to thee. All the samhitd-vn%s. read -va rbhur in b. 9. They who, having made, took hold of thee, cunning sorcerers — this is a healthful (qambhii) spoiler of witchcraft, counteracting, revert- ing; therewith do we bathe thee. X. I- BOOK X. THE ATHARVA-VEDA-SAMHITA. 564 The address changes, as often elsewhere, from the witchcraft to the bewitched per- son. Ppp. reads, in c, vidma for qambhu, and, in A, pratisaram. Our text ought to read in c qambhv tddm, although all the mss. happen to agree here in lengthening the i. 10. In that we have come upon the ill-portioned one (fern.), bathed forth, whose young {-vatsd) is dead — let all ill {papa) go away from me; let property come unto {upa-sthd) me. The pada-Tf\%s. have in b upaoeyimd, and combination to upeyitnd falls under the rule Prat. iii. 38, although the a contained in eyimd {— d-iyimd) does not appear [_as a\ in the ^«e (i.e. 2 above the norm of 30). J 2. The wonderful structure of man. [N'drdya^. — trayastrinfat. pdrsnisuktam ; pdurusam ; hrahmaprakdgisukiam {ji,j2.sdk- sdtparabrahmaprakdfinydu). dnusiubham : i-py,8. tristubk ; 6,ii.jagati; 28. bhurig brhatl.'\ Found also (except vss. 8, 18, 23, 28) in Paipp. xvi. (in the verse-order 1-7, 26, 27, 9-12, 17, IS, 13, 14, 16, 22, 19, 24, 25, 20, 21, 30, 29, 31, 32, 33). Quoted (vs. i) in Vait. 37. 19, together with the oxhtr ptirusasttkta (xix. 6), in iht purusamedha or human sacrifice ; not noticed in Kau^. Translated: Muir, v. 375 (nearly all) ; Ludwig, p. 398; Scherman, Philosophische Hymnen, p. 41 (nearly all) ; Deussen, Geschichte, i. i. 265 ; Henry, 5, 45 ; Griffith, ii. 6. 1. By whom were brought the two heels of a man {piirusa)} by whom was his flesh put together.^ by whom his two ankle-joints (g-ulphd)? by whom his cunning {pecana) fingers by whom his apertures } by whom his (two) uchlakhds in the midst 1 who [put together] his footing {pratistjid) ^ The /zzz/a- text divddes utaqlakhdtt, as if there were such a word as qlakha. Ppp. reads, instead of keno 'chlakhdtt, keno 'cchinam ko ; also, in a., p dr pity dbhrte pdurusasya j and, in c, peqints. Peqana is more literally ‘ arranging, adorning.’ 2. From what, now, did they make a man’s two ankle-joints below, his two knee-joints above separating Qnir-f) his two back-thighs {jdnghd), where, forsooth, did they set them in ? the two joints of his knees — who indeed understands (trtb) that ? X. 2- BOOK X. THE ATHARVA-VEDA-SAMHITA. 568 Nirftya is a difficult and doubtful expression here. Ppp. reads nirrtijafighe 7ii dadhuhj also, in d, samdhim ii ca jana. In b it has z.g2!\Tv paurusasya. 3. There is joined, fourfold (cdtustaya), with closed {sdmhita-) ends, above the two knees, the pliant [githird) trunk; what the hips are, the thighs — who indeed produced {Jan) that, by which the body {kusindha) became very firm.? Ppp. reads sa7hhatanta}h in a, and sudhrtam in d. 4. How many gods [and] which were they, who gathered {ci) the breast, the neck-bones of man.? how many disposed the two teats.? who the two collar-bones {} kaphodd)} how many gathered the shoulder-bones ( pi.) .? how many the ribs .? Ppp. has again paurusasya in b. In c it reads ni dadhus kas kapolau. The mss. are extremely discordant as to the form of the word which our edition gives as kaph- duddii ; that is the reading of Bp.W.D. ; P.M.R.s.m. have kaphedaii, I. kaphdujhati, E.O.R.p.m.T.K. kaphoddu (which accordingly has the most authority in its favor |_all SPP’s mss. read soj) ; several saihhitd-m^s. (P.M.T.O.p.m.R.s.m.) have kds before it. The meaning given is, of course, conjectural only ; ‘ collar-bone’ is Ludwig’s guess, and seems to suit the connection (though that is a rather weak ground of preference) better than the 'perhaps elbow ’ of the Pet. Lexx. The Anukr. takes no notice of the lacking syllable in a. 5. Who brought together his two arms, saying “he must perform heroism ” .? what god then set on his two shoulders upon the body {kusindha) .? |_Ppp. has krnavdn for karavdt in b, and, for d, kvasindhdd adhddadhi. \ 6. Who bored out the seven apertures in his head — these ears, the nostrils, the eyes, the mouth.? in the might of whose conquest {vijayd) in many places quadrupeds [and] bipeds go their way. Bp. reads at the end yaman. Ppp. puts /idsi'ke after caksafii, and reads in c vtjd- yasya maha7uani, and at the end yomiin. The Anukr. does not heed that d is a tristubh pada. 7. Since in his jaws he put his ample {puruci) tongue, then attached {adhi-gri) [to it] great voice ; he rolls greatly on among existences, cloth- ing himself in the waters : who indeed understands that.? With c is to be compared ix. 10. it d; the irregularity of the pada is not noticed by the Anukr. Ppp. reads instead of c : sa d varivarti tnahind %yofna>h : avasduas kata cit pra veda. Our text ought to read varivartti. 8. Which was that god who [produced] his brain, his forehead, his hindhead (.? kakdtika), who first his skull, who, having gathered a gather- ing in man’s jaws, ascended to heaven .? D. reads city dm in c; all the mss. agree in ruroha, although rurdha is obviously required. |_Otherwise Henry. J The verse, as noted above, is wanting in Ppp. 569 TRANSLATION AND NOTES. BOOK X. -X. 2 9. Numerous things dear and not dear, sleep, oppressions and weari- nesses, delights and pleasures — from where does formidable man bring {va/i) them ? Ppp. reads in b -tandriyah, and in d again paur-. 10. Whence now in man [come] mishap, ruin, perdition, misery, accomplishment, success, non-failure.^ whence thought {maii), uprisings {tiditi) 1 The minor Pet. Lex. suggests for uditi ‘end, disappearance.’ Ppp. reads in b ktito 'dhi pur-. Vyrddhis instead of dvy- would improve both sense and meter. 11. Who disposed in him waters, moving apart, much moving, pro- duced for river-running, strong (tlvrd), ruddy, red, dark and turbid, upward, downward, crosswise in man Ppp. reads in a apo dadhat, and in c combines (as the meter requires us to read) tivrd 'runs. The verse (8 -f 8 -f 7 : 1 1 -I- 1 1 = 45) is very stupidly defined as jagati by the Anukr. 12. Who set form in him.^ who both bulk {vtahmdn) and name who [set] in him progress {gdt2i)} who display (ketii)} who [set] behaviors (caritrd) in man ? Ppp. again psuruse at the end. 13. Who wove in him breath.^ who expiration and respiration (yyand)} . what god attached (adhi-gri) conspiration {samatid') to man here.^ Ppp. reads adadhat for avayat in a, and again pauruse. 14. What one god set sacrifice in man here who [set] in him truth.? who untruth .? whence [comes] death .? whence the immortal .? Ppp. reads, for b etc., eko 'gre adhi pSuruse : ko anrtam ko mrtyum ko a7firiath dadhau. 15. Who put about him clothing (ydsas)} who prepared {kalpay-) his life-time .? who extended to him strength .? who prepared his swiftness ? Ppp. reads for a ko vasasa pari dadhat, and elides ko 'sya- in d. 16. With what did he stretch the waters along.? with what did he make the day to shine.? with what did he kindle (anii-idJi) the dawn.? with what did he give the coming-on of evening.? The^i2i/fl-text reads apah (as in 1 1 a) in a. Ppp. elides 'nv after it. ^For aindha, cf. Gram. § 684 c.J 17. Who put in him seed, saying “let his line be extended”.? who conveyed into him wisdom.? who gave {dha) [him] music .? who dances .? Ppp. has, for a, ko 'sniin reio 'dadhat ; at end of b, itah j for d, ko vaqaih ko anrtafh dadhau. X. 2- BOOK X. THE ATHARVA-VEDA-SAMHITA. 570 18. With what did he cover this earth? with what did he surround the sky ? by what is man a match for {abhi) mountains in greatness ? by what, for deeds ? This verse, as noted above, is wanting in Ppp. 19. With what does he go after Parjanya ? with what [after] the out- looking Soma ? with what [after] both sacrifice and faith ? by whom was mind put in him ? Ppp. reads apnoti for anv eti, and has for c, d our 20 c, d (b\x\. pttrusah in c). 20. Wherewith does he obtain one learned in revelation {grotriya)} wherewith this most exalted one ? wherewith does man [obtain] this Agni ? wherewith did he measure (make?) the year? Ppp. has for b our 19 b again ; 2X^0 pur us ah in c. 21. The brahman obtains one learned in revelation, the brdhman this most exalted one ; the brdhman [as] man this Agni ; the brdhma7i meas- ured the year. Here and in vss. 23 and 25 an instrumental is distinctly and strongly called for, instead of the nominative brdhmaj yet to call brdhma an instr., and translate it as such, does not seem possible. [Cf- Caland, KZ. xxxi. 261.J Ppp. reads, for c, d, brahtna yajhasy a qraddha ca brahtnd 'smi ca hatam manah. 22. Wherewith does he dwell upon Qanu-ksi) the gods? wherewith [upon] the people of the god-folk ? wherewith this other asterism ? whereby is authority (ksatrd) called real {sdt) ? The sense here is very obscure, and the rendering mechanical. [_Griffith suggests that the point may lie in using naksatram as if it were na ksatram, ‘ non-power,’ in opposition to ksatram in d.J Ppp- has, for b, kena devir ajanayad di^ah. The meter requires in a ksyati, as the forms are written in some texts. The Anukr. takes no notice of the irregularity. 23. The brdhman dwells upon the gods, the brdhman [upon] the people of the god-folk ; the bt'dJmtan this other asterism ; the brdhman is called real authority. This verse is wanting in Ppp. 24. By whom is this earth disposed? by whom the sky set above? by whom this atmosphere, the expanse, set aloft and across? Ppp. reads, for a, kene 'dam bhumir nihatah. 25. By the brdJnnan is the earth disposed; the brdhtnan [is] the sky set above, the brdhtnan this atmosphere, the expanse, set aloft and across. Ppj). reads, for a, b, brahmand bhumir ttiyaid brahtna dyam uttardm dadhiiu, thus relieving in b the difficulty as to the construction of brahma. [Cf. note to vs. 21.J 571 TRANSLATION AND NOTES. BOOK X. -X. 2 26. Atharvan, having sewed together his head, and also {ydt) his heart — aloft from the brain the purifying one sent [them] forth, out of the head. ‘The purifying one’ {pdvamana) is soma; it is perhaps identified here with Athar- van ; but the whole sense is extremely obscure. Ppp. reads at the end qlrpiah. 27. Verily that head of Atharvan [is] a god-vessel, pressed together ; breath defends that, the head, food, also mind. For sainubjita, as said of a ko^a, compare ix. 3. 20 above. Ppp. reads prdno 'bhi in c, and fr/w for qiras in d. The three nouns in d might be nom. instead of accus. 28. Was he now created upward (firdhvd) ? [or] was he now created crosswise.^ did man grow unto {a-bhfi) all the quarters? — he who know- eth the brdhman's stronghold, from which man is [so] called. The meaning of the protracted final syllables here is unquestionable, although it has been overlooked by both Muir and Ludwig. The cases of protraction call out much treatment from the Prat.; see the rules i. 70, 97, 105; iv. 6, 120, 1 21, and the notes upon them. The mss. differ in regard to accenting or leaving unaccented the final syllable of b ; nor is the usage of either RV. or AV. sufficiently settled to determine which reading ought to be preferred. Purusa in this verse and the sequel seems to approach its later meaning of ‘ supernal Person or Spirit.’ There is no apparent con- nection between the two halves of the verse : for the second, see vs. 30. The whole verse is wanting in Ppp. The Anukr. should have called it a prastarapankti j bhurig brhati is purely mechanical (10 1 1 : 8 8 = 37). 29. Whoever indeed knoweth that brdhman's stronghold, covered with amrta — unto him both the brdhman and the Brahmans have given sight, breath, progeny. The verse is found also in TA. (i. 27. 3), which reads piirlm at end of b, brahma for brdhtndi^ in b, and dyuh kirtitn for caksuh prdnam in d (the accentuation is corrupt and worthless through the whole verse). Ppp. has also in d dyus for caks2ih, and at the end dadhuh. 30. Him verily sight doth not desert, nor breath, before old age, who knoweth the brdhman's stronghold from which man {piirusd) is [so] called. The latter half-verse is identical with 28 c, d. Ppp. reads purah at end of b, and yasmdt in d. 31. Eight-wheeled, nine-doored, is the impregnable stronghold of the gods ; in that is a golden vessel, heaven-going (svargd), covered with light. The verse is found also in TA. (i. 27. 2-3), which reads hiranmayas in c, and inserts lokds after svargds in d. |_ Reminiscences of this verse are seen in x. 8. 43 a, b. J 32. In that golden vessel, three-spoked, having three supports — what soul-possessing monster (yaksd) there is in it, that verily the knowers of the brdhman know. Ppp. reads in b tridive for iryare^ and, in c, antar tor yaksam. |_Padas c, d recur at X. 8. 43 c, d. J X. 2- BOOK X. THE ATHARVA-VEDA-SAICIHITA. 572 33. The brdhman entered into the resplendent, yellow, golden, uncon- quered stronghold, that was all surrounded with glory. The verse is found also in TA. (i. 27. 3-4), which again reads hiranmayi/n, and brahma viveqa [_so both ed’sj (the accent has no authority, as it is full of faults in this vicinity ; but the comm, explains brahma as = prajapatih ; which also does not go for much). |_TA. has further vi- iox pr a- at the beginning and ends with -jita (which the comm, explains as -jitam').\ Ppp- likewise has hiranmaytm ; and further, in d vive^d ca pardjitah. [_The quoted Anukr. says for this second hymn tisrah (i.e. 3 above the norm of 30). — Here ends the first anuvdka, with 2 hymns and 65 verses. J 3. With an amulet of varana. [Atharvan. — pancavihfakam. mantroktavaranadevatyam uta vdnaspatyam ; cdndramasam. dnustubham ; 2,j, 6. bhurik tristubh ; 8, ij, 14. pathydpankti ; ii, 16. bkurij ; ly, jy~2p. bp. jagatt.'] Found also in Paipp. xvi. (in the verse-order 1-7, 9, 8, 10-13, IS> I4> 16, 17, 19, 22, 21, 20, 18, 24; 23 and 25 are wanting). Quoted (vs. i) in Kauq. 19. 22, with three other hymns, in connection with the binding on of amulets for welfare. Not noticed in Vait. Translated: Zimmer, p. 60 (17 vss.) ; Henry, 9, 53; Griffith, ii. it ; Bloomfield, 81, 605. 1. This varand [is] my rival-destroying, virile (vrsan) amulet; with it do thou take hold of thy foes, slaughter thy injurers (durasy-). The varana is a tree, the Cratceva Roxburghii found throughout India. The name comes doubtless from the root vr ‘ cover, protect, ward off ’ ; and the hymn is full of allusions to a connection with that root; |_cf. the play in iv. 7. i and vi. 85. ij. Ppp. reads throughout varuna, which is also in later Skt. recognized as a form of the tree-name. 2. Crush them, slaughter, take hold ; be the amulet thy forerunner in front ; the gods by the varand warded off the hostile practice (abhyacard) of the Asuras from one morrow to another. The comm, to Prat. iii. 80 quotes the beginning of the verse as example of ena after pra. It is unnecessary to view, with the Anukr., the verse as redundant. Ppp. com- bines te 'sin in b. 3. This amulet, the varand, all-healing, thousand-eyed, yellow, golden — it shall make thy foes go downward ; do thou, in front, damage them that hate thee. Ppp. reads hiratimayah at end of b, and yas for sa at beginning of c. The verse is rather svardj than bhurij. 4. This varatid [shall ward off] the witchcraft extended for thee; this shall shield thee against fear arising from men, this against all evil. P])p. preserves unity of construction through the verse, by reading, for b, c: pduru- seyam ayam vadham : ayam te sarvam pdpmdnam. 573 TRANSLATION AND NOTES. BOOK X. -X. 3 5. The varand, this divine forest-tree, shall ward off ; the ydksma that has entered into this man — that have the gods warded off. We had this verse above, as vi. 85. i. The Anukr. takes no notice in either place of the deficient syllable in a. I’pp. reads here, for b, idam devo brhaspatih ; and, for C, yaksma pratisthd yo 'stninj |_and then (am u etc.J. 6. If, having slept, thou shalt see an evil dream ; if a wild beast ipnrgd) shall run a disagreeable course — from overmuch ( } pari-) sneezing, from the evil utterance of a bird {^akdni), this amulet, the varand, shall shield thee. The translation implies in b emendation of ydti to yddi, which seems unavoidable. Ppp., however, appears to yati j it reads further in b mrga^rutam and ajustath, in c paricchavd, [_and in d vdraydtdi The verse is included in the duhsvaptia- ndqana gana : see note to Kaug.46. 9. 7. From the niggard, from perdition, from sorcery, also from fear, from the more violent deadly weapon of death, the varand shall shield thee. Ppp. reads, for d, tvam varuno vdraya. 8. What sin my mother, what my father, and what my own brothers, what we ourselves have done, from that shall this divine forest-tree shield us. Ppp. reads tasmdt for tatas in d, and, for e, idam deva brhaspatih ; compare its version of 5 b. 9. Driven [vyath) forth by the varand, my enemies (bhrdtrvya) [who are my] kinsmen have gone unto unlighted ( ? astirta) space (rdjas) ; let them go to lowest darkness. |_Bloomfield discusses asurta, JAOS. xvi., p. clxii = PAOS. Dec. 1894.J 10. Unharmed [am] I, with unharmed kine, long-lived, having all my men ; let this amulet, the varand, protect me, being such, from every quarter. Ppp. reads in b -pdurusah (as usual, where /r/r- and notpur- is meant). 11. This varaiid on my breast, king, divine forest-tree — let it drive (badh) away my foes, as Indra the barbarians, the Asuras. The verse is quoted in the schol. to Kaug. 10. 2. Ppp. combines varnno 'rasi, as the meter requires, but as the Anukr. takes pains not to authorize. Ppp. also exchanges the second halves of vss. 1 1 and 12. 12. I bear this varand being long-lived, one of a hundred autumns; may it assign to me both kingdom and authority, to me cattle and force. Ppp., as noted above, reads for the second half of this verse our 1 1 c, d, and vice versa. X. 3- BOOK X. THE ATHARVA-VEDA-SAMHITA. 574 13. As the wind breaks with force the trees, the forest-trees, so do thou break my rivals, those born before and after ; let the varand defend thee. Ppp. reads jirnan for vrksdn in b ; and, in c, -inans tvam bhatidhi. |_With d, cf. the Ppp. vs. cited under iii. 6. 2.J 14. As both wind and fire devour {psd) the trees, the forest-trees, so do thou devour my rivals, those born etc. etc. Ppp. again relieves the redundancy of expression by reading sarvan instead of vrksdn in b ; also it has in c -tndns tva7?i for -tndn me. 15. As, destroyed by the wind, the trees lie prostrate [nydrpita), so do thou destroy, prostrate my rivals, those born etc. etc. Ppp. is quite corrupt in this verse, but does not appear to offer any variant. Prd ksinlhi properly ought to be divided in our text. 16. Them, O varand, do thou cut off {pra-chid), before what is appointed (distd), before [the end of] their life-time — them who strive to damage him in respect to cattle, and who are intent to damage his kingdom. Ppp. reads, for h, purd drstdn pard "yjisah. [^In c, pronounce 17. As the sun shines exceedingly, as in it brilliancy is set, so let the varand amulet fix (tii-yam) in me fame [and] growth ; let it sprinkle me with brilliancy; let it anoint me with glory. Part of the mss. (P.M.D.) accent astnht in b. Ppp. reads, for c etc., evd sapaindtis tva7)t sarvd7i ati bhdhi sya^vo varu/tas tvd 'bhi raksatu. [_Either Mr. Whitney took 77ie as locative {Gra77i. § 492 a) ; or else his ‘ in me ’ is an inadvertence for ‘ for me.’J 18. As glory [is] in the moon, and in the.men-beholding Aditya, so let the varatid amulet etc. etc. From here on, Ppp. has the same refrain |_as the Berlin textj, only reading at the end 77td77i. 19. As glory [is] in the earth, as in this Jatavedas, so let the varatid amulet etc. etc. 20. As glory [is] in the maiden, as in this constructed {sdmbhrta) chariot, so let the varand amulet etc. etc. 21. As glory [is] in Soma-drink, as in honey-mixture [is] glory, so let the varand amulet etc. etc. 22. As glory [is] in the agnihotrd, as in the z'rfj^rZ-utterance [is] glory, so let the varand amulet etc. etc. All the mss. save P.M.O. have_y C = 37-41 ; D = 42-50. J Verses 1-41, or the first three divisions, are found also in Paipp. xvi. ; part of the last division (vss. 45, 42 c, d, 43, 44, in this order), in Paipp. i. — |_“ Water-thunderbolts” appears to me to be nothing more than a highfalutin name, well befitting the black magic of this hymn, for handfuls of water hurled with much hocus-pocus. J *|_Bp. does indeed begin anew at vs. 41 (not vs. 42 !) to number the verses as i etc.J tLJust where vs. 36 belongs — if it does not form a division by itself — is not clear; it goes well as an ending to the group of vss. 25-35 and is cited with them (Ke^ava, p. 3523' : iti dvada^abhih). On the other hand, the Anukr. expressly defines division B as ekadaqa; and the corrupt viartvi or mdrtvi of the Anukr. seems to contain an ascription of authorship for vs. 36. Dr. Ryder suggests that Mdrica may be intended (cf. vii. 62, 63 ; X. 10). See my arrangement of the Anukr. extracts just before vs. 25. J [_A carefully digested report of the ritual uses of this hymn, even now that Caland has done so much to elucidate them, would require more detailed study than I can at present give to it. Vait. takes no notice of the hymn. The principal uses are treated in Kau^. 49. I give them, following Caland, Altindisches ZatiberriUial, p. 171 f. — With the first halves of vss. 1-6 the performer washes the jar for the water; with the second halves of vss. 1-6 he begins to make use of (yunakti) the water (49.3, 4). With vss. 7-14 he heats a part of it (see Ke^ava, p. 352'9) ; and with the seven vss. 15-21 and with vs. 42 and vs. 50 he hurls “water-bolts” (49.13). This last is done seven times (Caland, p. 172, n. 6) : namely, to the east, with vss. 15, 42, 50 ; to the south, with vss. 16, 42, 50; to the west, with vss. 17, 42, 50; and so on, to the north, nadir, center, and zenith. — With vss. 25-36 he makes his Visnu-strides (49. 14) against the foe. — Other citations under the verses. J Translated: Henry, 14, 62; Griffith, ii. 18. [A. (vss. 1-24). SindhudvTpa. — caiurvin^ati. dpyam uta cdndramasam. anustubham: i-j. j-p. purd bhikrli kakummattgarbhd pankti ; 6. 4-p. jagatigarbhd jagati ; 7-T4. p-av. p-p. viparitapddalaksmT brhatl (//, 14. pathydpankti) ; ip-21. 4-av. lo-p. trdistiibhagarbhd 'tidhrti (ig, 20. krti) ; 24. p-p. virdd gdyatri^ I. Indra’s force are ye; Indra’s power are ye; Indra’s strength are ye ; Indra’s heroism are ye ; Indra’s manliness are ye; unto a conquering junction {yoga) with bra/inian-]ViX\c\\on?, I join you. The pada-i^-x.X. marks a pada-division after each stha ; but the Anukr. lumps all [_up to the avasdna-rc\2^r\i^ together as an abhikrti-^^dz (25 syll.), and reckons the whole verse (25 : 6 -1- 8 = 39) mechanically as 2i pankti, because it contains nearly 40 syllables. Ppp. has in succession balatn, Jirmnam, quklam, vlryant, and in c, indray ogdis. X. 5- BOOK X. THE ATHARVA-VEDA-SATJIHITA. 580 [_Render : ‘ for a use conducive to victory, with uses of incantation [or with masterly uses] \or with Brahman uses] I use you.’ In brahma- I am inclined to see a triple qlesa, the second sense being like that in the title Brahma-jdla-sutta (of the Digha- nikaya), ‘the boss-net, the master-net.’ In the first and second senses, brahma- is per- tinent : not so in the sense of Brahman, in which last, however, it serves well enough for a point of departure for ksatram, considering what black magic this is.J 2. Indra’s force etc. etc. ; unto a conquering junction, with ksatrd- junctions I join you. The connection of vss. i and 2 indicates that brdhman and ksaird, as often else- where, typify the Brahman and Kshatriya classes or castes. 3. Indra’s force etc. etc. ; unto a conquering junction, with Indra- junctions I join you. Ppp. reads in c annayogdis. 4. Indra’s force etc. etc. ; unto a conquering junction, with Soma- junctions I join you. Ppp. has this time brahmayogdis. 5. Indra’s force etc. etc. ; unto a conquering junction, with water- junctions I join you. Ppp. reads apdth yogdis. 6. Indra’s force etc. etc.; unto a conquering junction; let all exist- ences wait upon {iipa-sthd) me ; joined to me are ye, O waters. The Anukr. quotes this verse by the first words that are peculiar to it, viz. viqvdni ?nd, but its description applies to the whole (25 : 6 -t- 1 1 4- 6 = 48) ; probably jagati- garbhd is an oversight for tristubgarbhd. The Kau9. quotes the common pratika of the six verses at 49. 3, in a witchcraft-ceremony ; and their common second part (^jisnave yogdya) at 49. 4, to accompany the ‘ joining of waters ’ (/(y apo yunakii'). According to the editor of Kaug., vss. 6 and 7 are quoted also in 49. 24, 25 ; but it does not appear why the ‘ sixth ’ and ‘ seventh ’ verses of this hymn should be intended. (_Caland, p. 1 73, in fact understands xiii. 3. 6, 7 as intended.] According to the comm, to Kau^. 47. 31, these verses, with vss. 15-21, 42, 50, accompany the hurling of ‘water-thunderbolts’ {tidavajra : cf. vs. 50 below), whatever those may be; it is perhaps their preparation that is the subject of these verses; in Kaug. 49. 13, only vss. 15-21, 42, 50 are quoted together, in connection with the same [_cf. the introduction]. |_See above, p. Ixxvi.] 7. Agni’s portion are ye, sperm ( ? ^ukrdnt) of the waters, O heavenly waters ; put ye splendor in us; with the ordinance (dlidman) of Prajapati I set you for this world. Ppp. reads devlr apo. 8. Indra’s portion arc ye, sperm of the etc. etc. 9. Soma’s portion are ye, sperm of the etc. etc. 10. Vanina’s portion are ye, sperm of the etc. etc. 11. Mitra-and-Varuna’s portion are ye, sperm of the etc. etc. TRANSLATION AND NOTES. BOOK X. -X. 5 581 12. Yama’s portion are yc, sperm of the etc. etc. 13. The Fathers’ portion are ye, sperm of the etc. etc. 14. God Savitar’s portion are ye, sperm of the etc. etc. In these verses, Paipp. makes 9 and 10, also ii and 12, change places. After our 13 it inserts two more verses, beginning brhaspater and prajapater ; and in our 14 it omits devasya, and reads quklam devir apo. To read dhattana for dhatta (_and pro- nounce dhamana\ would make a regular anustubh of the refrain. The Anukr., as usual, gives no real description of the agglomeration, but calls 1 1 and \\ pankti because they count up 40 syllables (9:8-1-7:84-8=40), and the others brhatl because they have nearly 36 syllables. As to the alleged quotation of vs. 7 in Kau^. 49. 25, see above, note to vs. 6. 15. What of you, O waters, is the portion of waters within the waters, of the nature of sacrificial formula, sacrificing to the gods, that now I let go; that let me not wash down against myself ; that do we let go against him who hates us, whom we hate ; him may I slay {vad/i), him may I lay low, with this spell {brdhtnan), with this act, with this weapon (yncni). [_ Render c : ‘ therewith (i.e. apam bhagetta = udavajrend) do we let fly against {abhy- ati-srj) him or do we shoot against him who ’ etc. ; i.e. ati-srj is used intransitively and “him ” is governed by the abhi-.\ |_Padasb, c are repeated below as xvi. 1. 4, 5.J At the beginning of c read Uhia (accent-sign slipped out of place). 16. What of you, O waters, is the wave of the waters within the waters, etc. etc. 17. What of you, O waters, is the young (yatsd) of the waters within the waters, etc. etc. 18. What of you, O waters, is the bull of the waters within the waters etc. etc. 19. What of you, O waters, is the golden embryo of the waters within the waters, etc. etc. 20. What of you, O waters, is the heavenly spotted stone of the waters within the waters, etc. etc. 21. What of you, O waters, are the fires of the waters within the waters, of the^nature of sacrificial formula, sacrificing to the gods, them now I let go ; them let me not wash down against myself ; them we let go against him who hates us, etc. etc. |_For c: ‘with them do we let fly against him who’ etc., as in vs. 15.J In vss. 17-21, after apam, Ppp. reads bindttr, vego, %>atso, gave, garbho respectively. For the quo- tations in Kauq. of the common pratika of vss. 15-21, together with those of vss. 42 and 50, [_see the introductionj. In all the verses it is possible only by violence to make out the structure called for by the Anukramanl. |_Delete the accent-mark over agndyo.\ 22. What untruth soever we have spoken since a three years’ period, — let the waters protect me from all that difficulty, from distress. X. 5- BOOK X. THE ATHARVA-VEDA-SAI^IHITA. 582 We had the second half-verse as vii. 64. i c, d ; and Ppp. has again the same variants as there ; it also reads in a aikahayanat. The word traihdyatiat (p. trdihayanai) is noted in Prat. iv. 83. The verse is quoted in Kauq. 46. 50 in a. prdyagcitta ceremony LKeq. : for lying or cheatingj ; and it is reckoned (see note to Kauq. 32. 27) as belonging to the anholinga gana. The Anukr. does not heed the redundant syllable in a. 23. I send you forth to the ocean; go ye unto your own lair; unin- jured, of completed years (i) ; and let nothing whatever ail (am) us. The third pada apparently belongs to ‘ us,’ though out of construction. |_As to -hdyas, cf. viii. 2. 7, note, and Bergaigne, Eel. Ved., iii. 287. J The last pada occurred above, as vi. 57. 3 b. The first two padas, with the first word of the third, are found also in sev- eral sutras : QQS. iv. 1 1. 6 ; LQS. ii. i. 7 ; PGS. i. 3. 14 ; A^S. iii. 1 1. 6 ; Ap. xiii. 18. i ; iv. 14. 4 ; the first three read in b abhi gacchata, the others api gacchata (and Ap. iv. 14. 4 has acchidrah instead of aristdh) ; the end of the verse is entirely different from ours, and more or less discordant in the various works. |_See also MGS. ii. ii. 18 and the Index, p. 1 57. J Kauq. quotes the verse at 6. 1 7, in a parvati ceremony ; and with vs. 24, at 136. 6. Ppp. reads in a vo 'pasrjdmi |_and inverts the order of vss. 23 and 24 J. 24. Free from defilement (^-riprci) [are] the waters ; [let them carry] away from us defilement, forth from us sin, mishap (duritd), they of good aspect ; let them carry forth evil dreaming, forth filth. The verse is in part repeated below, as xvi. i. 10, ii. [Bi. (vss. 25-35). JCdufika. — ckddafa. visnukramadevatyd uta pratimantroktadevatydh. 2p-jp. y-av. 6-p. yathdksaram (akvaryalifakvari.) [B2. (vs. 36). Mdrtvi ( .?). — y-p. atigdkvardlijdgatagarbhd ' sti. See introduction.] 25. Vishnu’s stride art thou, rival-slaying, earth-sharpened {-sdm^ila), Agni-brightened ; after earth I stride out ; from earth we disportion him who hates us, whom we hate; let him not live; him let breath quit. The Paipp. version of sections B. and C. agrees with that of our text with only trifling differences; the details are not furnished. It is not difficult to read this and the following verses of B. into qakvari and atiqakvari verses, as required by the Anukr. (this, for example, as 10 -f 10 : 9 -f 8 ; 9 -I- 10 = 56). The whole section, apparently, is quoted by its common pratlka in Kau^. 6. 14, to accompany the taking of the Visnu strides in a parvan ceremony; and again in 49. 14 [_after hurling the water-bolts: cf. introd.J. |_Cf. vii. 31. i d.J 26. Vishnu’s stride art thou, rival-slaying, atmosphere-sharpened, Vayu-brightened ; after atmosphere I stride out ; from atmosphere we disportion him who etc. etc. 27. Vishnu’s stride art thou, rival-slaying, sky-sharpened, sun-brightened ; after the sky I stride out; from the sky we disportion him who etc. etc. A single ms. (R.) reads dyduhsauK^itah. 28. Vishnu’s stride art thou, rival-slaying, quarter-sharpened, mind- brightened ; after the quarters I stride out ; from the quarters we dis- portion him who etc. etc. 583 TRANSLATION AND NOTES. BOOK X. -X. 5 29. Vishnu’s stride art thou, rival-slaying, region-sharpened, wind- brightened ; after the regions I stride out ; from the regions we dispor- tion him who etc. etc. 30. Vishnu’s stride art thou, rival-slaying, verse-(/r-)sharpened, chant- (^rf;«^r«-)brightened ; after the verses I stride out ; from the verses we disportion him who etc. etc. Some of the m.ss. (E.s.m.R.K.) read in a -hd rks-. 31. Vishnu’s stride art thou, rival-slaying, sacrifice-sharpened, brdh- wrt«-brightened ; after the sacrifice I stride out ; from the sacrifice we disportion him who etc. etc. 32. Vishnu’s stride art thou, rival-slaying, herb-sharpened, soma- brightened ; after the herbs I stride out ; from the herbs we disportion him who etc. etc. Read in b krame (an accent-sign slipped out of place). 33. Vishnu’s stride art thou, rival-slaying, water-sharpened, Varuna- brightened ; after the waters I stride out ; from the waters we disportion him who etc. etc. Read ap6 at beginning of b (an accent-sign slipped out of place). 34. Vishnu’s stride art thou, rival-slaying, plowing-sharpened, food- brightened ; after plowing I stride out ; from plowing we disportion him who etc. etc. 35. Vishnu’s stride art thou, riv'al-slaying, breath-sharpened, man- (/«r«yrt-)brightened ; after breath I stride out ; from breath we dis- portion him who etc. etc. |_Correct the edition; read -samqitah for -saqitah.\ 36. Ours [is] what is conquered, ours what has shot up ; I have with- stood (abhi-sthd) all fighters, niggards ; now do I involve {ni-vesf) the splendor, brightness, breath, life-time of him of such-and-such lineage, son of such-and-such mother ; now do I make him fall {pad) downward. [As to the place of this vs. in the general divisions of the hymn and its possible ascription to Marlca, see the introd. and the Anukr. excerpts above. J With this vs. compare xvi. 8. i ; |_also the mantra cited at Kauq. 47. 22J. The vs. reads naturally as 62 syllables (ii-fii:i5-t-i34-i2 = 62), but can be brought by forced resolutions up to a full asti (64 syll.). Abhy asthdm is by Prat. ii. 92. [C. (vss. 37-41). Brahman. — pahca. pratimantroktadevatydh. py. virat purastddbrhati ; p8. purausnih ; jp, 41. drsi gdyatri ; 40. virdd visamd gdyatri.^ 37. I turn after the sun’s turn {dvrt), after his turn to the right ; let it yield {yam) me property ; [let] it [yield] me Brahman-splendor. The verse is quoted in Kaug. 6. 1 5, in a parvan ceremony, accompanying a turn to the right (vss. 25-35 were quoted in the next preceding rule). |_Cf. also MB. i. 6. 19, where the comm, cites also GGS. ii. 10. 27. J X. 5- BOOK X. THE ATHARVA-VEDA-SAKIHITA. 584 38. I turn toward the quarters full of light; let them yield me prop- erty, let them etc. etc. The metrical description of the Anukr. does not fit the verse (ii :8 -f8) quite accu- rately. The resolution abhi-av- is implied in all these verses. 39. I turn toward the seven seers ; let them yield etc. etc. 40. I turn toward the brahman; let it yield etc. etc. 41. I turn toward the Brahmans; let them yield etc. etc. [D. (vss. 42-50). Vihavya. — navarcam. prdjdpatyam. dnustubham : 44. j-p. gdyatragarbhd ' nustubh {?) ; go. tristubh.'\ 42. Whom we hunt, him will we lay low with deadly weapons; by our spell (brahman) have we made him fall (pad) into the opened mouth of the most exalted one. Only the latter half-verse is found in Ppp. |_namely, in i.J. The /«44-text in d reads brdhmand ; a : apip-. The quotation of the verse, with vss. 15-21, 50, in Kaug. was noted above, [_see introd.J. 43. The missile hath closed upon him with the two tusks of Vaigva- nara ; let this offering (dhuti) devour him, the very powerful divine fuel. Ppp. reads sa>hvatsarasya instead of vai^vdnarasya. 44. King Varuna’s bond art thou ; do thou bind so-and-so, of such-and- such lineage, son of such-and-such mother, in food, in breath. There is apparently something wrong, perhaps an omission, in the text of the Anukr. at this point ; it reads tripad gayatragarbhd st anusttibh, and then passes to vs. 50, tak- ing no notice of vss. 48, 49 (which are redundant tristubhs : but see the note to vs. 49), [nor of vs. 47 J. Our present verse (prose) reads most naturally as 10: 12-1-7 = 29 syllables. 45. What food of thine, O Lord of earth (bhti), dwells upon the earth (prthivi) — of that, O lord of earth, do thou furnish unto us, O Prajapati. The Anukr. implies the contraction of ksiyati in b to ksyati (cf. above, 2. 22, 23). Ppp. |_in i.J puts this verse before our vs. 42. 46. The heavenly waters have I honored ; with sap have we been mingled ; rich in milk, O Agni, have I come; unite me here with splendor. 47. Unite me, O Agni, with splendor, with progeny, with life-time; may the gods know me as such ; may Indra know, together with the seers. These two verses we had above, as vii. 89. i, 2. Neither they nor the two that fol- low are found in Ppp. here. 48. What, O Agni, the pair utter in curses today, what harshness of speech the reciters produce : the shaft that is born of fury of the mind — with that pierce thou the sorcerers in the heart. 585 TRANSLATION AND NOTES. BOOK X. -X. 6 49. Crush away the sorcerers with heat ; crush away, O Agni, the demon with flame; crush away with burning the false worshipers; crush away the greatly gleaming ones that feed on lives. These two verses are viii. 3. 12, 13. As usual in such a case, only the first words are given here in the mss. (both pada and sam/tita) : thus, ag/ta Ui dvi. Unfortu- nately it was overlooked by us ydd ague begins not only viii. 3.12, but also vii. 61 . i ; and, though both passages fit about equally ill into the connection here, yet the meter of vii. 6i. I, 2, being anustubh, implies a less oversight on the part of the Anukr., and, on the whole, the chance is in favor of the latter passage (vii. 61. 1,2) being the one here intended. If in any one of the mss. accessible to us since the publication of the text there occurs anything to .settle the question, it has been overlooked by us. |_SPP. fills out ihe pratika with viii. 3. 12, 13 ; but herein he may merely have followed the Berlin edition.J 50. I, knowing, hurl at this man, to split his head, the four-pointed (-bhrsti) thunderbolt of the waters; let it crush all his limbs: to this on my part let all the gods assent. The Anukr., strictly understood, implies the resolution va-jr-am in a. For the quo- tations of the verse, with other verses of the hymn, by Kau^., see above |_introductionJ. |_The hymn exceeds the norm by 20 verses and the quoted Anukr. says vinqatih.\ LHere ends the twenty-second /ra/a/Aa/ta.J 6. With an amulet. \Brkaspati. — pancatrififat. mantroktaphdlamanidevatyam uta vdnaspatyam. |_j. dpyd.\ dnustubham : /, 4, 21. gdyairt ; j. 6-p. jagati ; 6. 7-/. virdi fakvart ; j-io. j-av. 8-p. asti (yo. g-p. dhrti) ; ii, 20, 2y-2j. pathydpankti ; 12-y’j. g-av. j-p. fakvart; gi. g-av. 6-p. jagati; gg-gp- tryauustubgarbhd jagati^ Found also in great part (not vss. 18, 19, 23, 24, 26, 27, 29, 30, 33, 35) in Paipp. xvi. A number of verses and parts of verses are prescribed in Kaug. 19 [_and its schol.J to be used in various acts of a ceremony for prosperity, and a few in other connections. V'erses i and 3 are also used in Vait. |_For details, see under the several verses. J Translated: Henry, 18, 65 ; Griffith, ii. 21 ; Bloomfield, 84, 608. 1. The head of the niggardly (ardtlyn) cousin, of the evil-hearted hater, I cut off with force. The hymn (vs. i) is quoted in Kaug. 19. 22, with 3 and a couple of yet earlier hymns. At 8. 12, also, the verse is used in connection with the preparation of the darbha-sxtjvXe.. Further, it is reckoned (note to Kau^. 19. i) as a pustika mantra. In Vait. 10.2, it accompanies the cutting of a sacrificial post. 2. This amulet, born of the plow-share, shall make defense (ydrman) for me ; it hath come to me filled with stir-about, with sap, together with splendor. Ppp. reads trptas instead of pftrnas in c. |_Pada b is cited with vss. 1,4 c, 6 b in the schol. to Kau^. 19. 23. J X. 6- BOOK X. THE ATHARVA-VEDA-SAMHITA. 586 3. In that the skilful smith (tdksati) hath smitten thee away with the hand by a knife, from that let the lively, bright {pki) waters purify thee, that art bright. Ppp. has in b vaqya, which is the more proper form of the word. But vasyd is read also in the Ap. (vii. 9. 9) version of the verse, which further has te for tvd in a, and, for c, d, apas tat sarvam jivalah qundhantu ^ucayah gucim. In Kau^. 8. 13 and Vait. 10. 3, the verse is used to accompany the washing off of an instrument or post. 4. Let this golden-garlanded amulet, bestowing {dha) faith, sacrifice, greatness, dwell a guest in our house. |_For Darila’s citation of C, see under vs. 2.J 5. To it we distribute {ksad) ghee, strong drink, honey, food after food ; for us, as a father for his sons, let it provide (cikits-) what is better and better, more and more, morrow after morrow — the amulet, coming from the gods. Ppp. omits the fifth pada. By a curious blunder, most of our mss. (all save I.O.D.) leave siiram in a unaccented ; |_and so do four of SPP’sJ. 6. What amulet, plow-share, ghee-dripping, the formidable khadird, Brihaspati bound on, in order to force — that Agni fastened on ; it yields {duh) to him sacrificial butter, more and more, morrow after morrow ; with that do thou slay thy haters. The series of epithets in b, c is an obscure one ; perhaps ‘ made of khadira-\\oo6. and shaped like a plow-share,’ is meant; the comm, to Kau^. 19.23 says khadirydq cibiikaydh kartavyah. Ppp. reads after d ajydya rasdya kam ; so 's»id djyam duhe. There is no reason why the Anukr. should call the verse virdj. 7. What amulet etc. etc. — that Indra fastened on, in order to force, to heroism ; it yields to him strength, more and more etc. etc. 8. What amulet etc. etc. — that Soma fastened on, in order to great hearing {^rotrd) [and] sight {cdksas) ; it yields to him splendor, more and more etc. etc. 9. What amulet etc. etc. — that the sun fastened on ; therewith he conquered these quarters ; it yields to him growth (blititi), more and more etc. etc. Ppp. has Soma in this verse, and the sun in the preceding one ; and here it reads varcas for bhutim j for 8 e it has dravindya rasdya kam; and, for varcas, mahitQ). 10. What amulet etc. etc. — bearing that amulet, the moon conquered the strongholds of the Asuras, the golden [strongholds] of the Danavas ; it yields to him fortune, more and more etc. etc. Ppp. reads tejas for griyam. 11. What amulet Brihaspati bound on for the swift wind, that yields him vigor (ydjind), more and more etc. etc. 587 TRANSLATION AND NOTES. BOOK X. -X. 6 A number of our mss. (I.O.R.D.) read vajlnatu in c. |_So do the great majority of SPP’s, and he adopts it in his te.\t. But four of his read vajinam.^ In this batch of verses (11-17) Ppp. has sundry unimportant exchanges and variants; the details are not given. 12. What amulet Brihaspati bound on for the swift wind, with that amulet the Alvins defend this plowing {krsi) ; it yields for the two physi- cians greatness, more and more etc. etc. 13. What amulet Brihaspati bound on for the swift wind, Savitar, bear- ing that amulet, conquered with it this heaven {svar) ; it yields to him pleasantness (sunrtd), more and more etc. etc. 14. What amulet Brihaspati bound on for the swift wind, bearing that amulet the waters run always unexhausted ; it yields to them immortality (amrta), more and more etc. etc. I 5. What amulet Brihaspati bound on for the swift wind, that health- ful amulet king Varuna fastened on ; it yields to him truth, more and more etc. etc. 16. What amulet Brihaspati bound on for the swift wind, bearing that amulet, the gods conquered by fight all worlds ; it yields to them con- quest, more and more etc. etc. The /rtianlk\. The pada sa md 'yam adhi rohatu (31 e. 32 c) is quoted in the comm, to Kau9. 19.25. The Anukr. takes no notice of the redundant syllable in a. Ppp. reads, for e, sa tvd 'yam abhi raksatu. 32. What gods. Fathers, men, always subsist upon, let that amulet mount here upon me, in order to supremacy, at the head. The Anukr. passes without notice the redundant syllable in a. 33. As seed in a cultivated field {urvdrd) grows up in what is dragged with the plow-share, so in me let progeny, cattle, food upon food, grow up. The Anukr. seems to read c, d asp-t- 7 syllables. 589 TRANSLATION AND NOTES. BOOK X. -X. 7 34. On whom, O sacrifice-increasing amulet, I have fastened thee, propitious, him do thou quicken unto supremacy, O amulet of a hundred sacrificial gifts. l_Cf. Bloomfield, AJP. xvii. 409. J 35. This fuel, laid on together, do thou, O Agni, enjoying, welcome with oblations ; in him may we find favor, welfare, progeny, sight, cattle — in Jatavedas kindled with worship (brahman). Some of our mss. (R.T.p.m.D.) read ague without accent, and this is decidedly prefer- able, since a pada-division before jusands gives an anustubh pada followed by a trisiubh, while one after the same word gives a tristubh followed by an irregular combination of syllables. The pada-X^r.\. puts its mark of pada-division after jusdnas, to correspond with its accentuation of dgne. |_Of SPP’s authorities, only four have agne against nine with dgne., and his text adopts the latter reading. J The concluding division is hopelessly unmetrical. The Anukr. intends us to divide 8 4- 1 1 (or ii4-8):8-)-8-fii = 46, a virad jagatl. The verse is thrice quoted in Kauq. (2.41 ; 19. 24; 137.30) to accom- pany the piling of fuel on the fire. It is wanting in Ppp. |_The quoted Anukr. says for this sixth hymn pahea (i.e. 5 over 30). — Here ends the third anuvaka, with 2 hymns and 85 verses. J 7. Mystic : on the skambha or frame of creation. [Atharvan (isudra). — catufcatvdrinfat. manlroktaskambhadhydtmadevatyam. trdistubham* : 1. virdd jagatl ; 2, 8. bkurij ; 7, ig. parosnih ; 10, 14, 16, 18, ig. tiparipdd brhatl; //, 12, ig, 20, 22, jg. uparistdjjyotirjagatl ; 17. j-av. b-p. jagatl ; 21. brhatlgarbhd 'nustubh ; 23-30,^7, 40. anustubh ; 31. madhyejyotirjagatl ; 32, 34, 36. uparistddvirdd brhatl ; 33. paravirdd anustubh ; 33. 4-p. jagatl ; 38, 42, 43. tristubh* ; 41. dr si 3-p. gdyatrl ; 44. drey anustubh (?) t.] Found also (except vss. 13, 42-44) in Paipp. xvii. (with slight differences of order, noted under the verses). Neither Kauq. nor Vait. takes any notice of the hymn. — *[_If the hymn is traistubham, why are these verses specified? see note to 38. J the Anukr’s description of this verse, see under the verse. J Translated: Muir, v. 380-384 (vss. 1-41); Ludwig, p. 400; Scherman, p. 50 (vss. 1-4 1 : with comment); Deussen, Geschichte, i. 1.310 (sympathetic interpretation and useful introduction) ; Henrj% 22, 68; Griffith, ii. 26. — As to the appearance of Brahm as a new conception, as a Wttnderding (yaksd : vs. 38), cf. the Kena Upani- shad, § 3, vss. 14-25, and Deussen's introduction, Sechzig Upanishad's,Tp. 204. — The hymn is nearly related to the following one (8), and, with many a riddle and paradox, they both lead up to the fundamental conception of the Upanishads (see last verse of hymn 8), the idea of the Atman. — In the new volume of the Ved. Stud., iii. 126 ff., Geldner discusses yaksd at length. I. In what member of him is penance situated } in what member of him is right (rtd) deposited ) where is situated [his] vow (vratd), where his faith ? in what member of him is truth established } Ppp. combines in a tapo 'sya. In b, the pada-text reads asya : ddhi : aahitam. There is no reason for calling the verse viraj. X. 7- BOOK X. THE ATHARVA-VEDA-SAMHITA. S90 2. From what member of him flames Agni ? from what member blows {pU) Matarigvan ? from what member doth the moon measure out, measur- ing the member of great Skambha ? Skambha, lit. ‘ prop, support, pillar,’ strangely used in this hymn as frame of the universe or half-personified as its soul. Ppp. reads in d skambhasya inahan 7nim-. [_Read viniimano in d?J 3. In what member of him is situated the earth.? in what member is situated the atmosphere ? in what member is the sky set ? in what mem- ber is situated what is beyond the sky ? This is one of the five verses (3-6, 9) which are left by the Anukr. to fall under the general description of the hymn as traistubham. All of them are more or less redun- dant ; this, for example, is as much bhurij as vs. 2, which was so described. Ppp. puts the verse before our 2. 4. Whither desiring to attain does Agni flame aloft .? whither desiring to attain blows Matarigvan ? whither desiring to attain, the turns (avrt) go, that Skambha tell [me] : which forsooth is he .? Here we have two syllables in excess, unnoticed by the Anukr. Many of the mss. accent svit in d. 5. Whither go the half-months, whither the months, in concord with the year.? whither the seasons go, whither they of the seasons, that Skambha tell [me] : which forsooth is he.? Again two unnoticed redundant syllables. 6. Whither desiring to attain run in concord the two maidens [ynvati) of diverse form, day-and-night .? whither desiring to attain, the waters go, that Skambha tell [me] : which forsooth is he .? Here it is only the last pada that is one syllable in excess. Ppp. puts the verse before our 5. 7. In what, having established [them], Prajapati maintained all the worlds, that Skambha tell [me] : which forsooth is he .? Many of our mss. appear to read stabciha in a, but it is doubtless only carelessness in writing. Here again, as above and in the verses below where the refrain is written out, part of the mss. accent svU. 8. What that was highest, lowest, and what that was midmost Prajapati created, of all forms — by how much did Skambha enter there.? what did not enter, how much was that .? Or (in d) ‘ what he did not enter.’ The Anukr. this time notices the redundant syllable (in a). 9. By how much did Skambha enter the existent .? how much of him lies along that which will exist .? what one member he made thousand- fold, by how much did Skambha enter there .? The Anukr. again passes without notice the redundant syllable in c. 591 TRANSLATION AND NOTES. BOOK X. -X. 7 10. Where men know both worlds and receptacles {ko^a), waters, brahman, within which [are] both the non-existent and the existent — that Skambha tell [me] : which forsooth is he } A part of this verse has disappeared in Ppp. \T\\& pada reads apah and antdh.\ 11. Where penance, striding forth, maintains the higher vow {vratd), where both right and faith, waters, brd/mian, are set together, that Skam- bha etc. etc. The verse (8-fS :8-l-8-|- 12 = 44) is, with those that agree with it, strangely named by the Anukr. LPpp- exchanges the places of vratam and rtam in b, c, and of Spas and brahma in d.J 12. In whom earth, atmosphere, in whom sky is set, where fire, moon, sun, wind stand fixed {drpita), that Skambha etc. etc. [The pada-i^xX has arpitah, which SPP., with many of his sa?hhitd-mss., adopts as jaw///V«-reading also ; Ppp. has -/a.] 13. In whose member all the thirty-three gods are set together, that Skambha etc. etc. Wanting in Ppp., as noted above. 14. Where the first-born seers, the verses, the chant, the sacrificial formula, the great one {mahi) ■, in whom the sole seer is fixed — that Skambha etc. etc. Mahi usually designates the earth ; what in this connection it should be meant to apply to is doubtful. All the sathhita-ms%. combine ekarslr (Ppp. eka rsir), but most of them, with the Anukr., fs- in a. Ppp. reads bhutakrtas lor praihamaj as. I 5. Where both immortality {amrta) and death are set together in man {piinisa), of whom the ocean, the veins (iiadi) are set together in man, that Skambha etc. etc. Ppp. reads, for purttsaq ca samdhitdh, and puts the verse after our 16. Read in a mrtyug ca (an accent-sign slipped out of place). 16. Of whom the four directions are (sthd) the teeming prapyasd) veins, where the sacrifice hath strode forth, that Skambha etc. etc. Prathamas at end of b in our edition seems to be a misprint lor prathasas, intended as a correction of prapyasas, which last, however, is distinctly read by all our mss.* (p. praapyasaJ}) ; for the formation, compare -bhyasa from root bhi (through a secondary root bhyas). * [Except P., which praihasas y SPP. puts -mas into his text against his fifteen authorities, which give prapyasas. \ ly. Whoever know the brdhman in man, they know the most exalted one ; whoever knows the most exalted one, and whoever knows Prajapati, whoever know the chief brdhmana, they know also accordingly {aiiu-sam- vid) the Skambha. For both b and f, Ppp. reads te skambham arasam viduh (intending anusamviduh ?). X. 7- BOOK X. THE ATHARVA-VEDA-SAMHITA. 592 18. Whose head [was] Vai^vanara, [whose] eye the Ahgirases were, whose members the familiar demons {ydtu) — that Skambha tell [me]: which forsooth is he? 19. Of whom they call brahman the mouth, the honey-whip the tongue also, of whom they call virdj the udder — that Skambha etc. etc. Ppp. reads for c virajath yasyo "dha "hus. 20. From whom they fashioned off the verses, from whom they scraped off the sacrificial formula, of whom the chants [are] the hairs {loman), the Atharvans-and- Ahgirases the mouth — that Skambha etc. etc. |_Ppp. combines rco 'pat- in a, and has chandansy asya for sdmani yasya in c.J 21. The branch of the non-existent, standing forth, people know as in a manner the highest thing ; also the lower ones who worship {upa-ds) thy branch think [it ? ] the existent thing. The translation of this highly obscure verse is only mechanical, and as literal as possible. Ppp. has only the first half. The definition of the Anukr. is a strange one ; the verse is only a bhurig anustubh (in virtue of the iva, which properly is to be reduced to va, making a regular anustubh'). 22. Where both the Adityas and the Rudras and the Vasus are set together ; where both what is and what is to be, [and] all the worlds are established — that Skambha tell [me] : which forsooth is he? 23. Of whom the thirty-three gods always defend the treasure (iiidhi) : that treasure, which, O gods, ye defend, who at present knoweth? 24. Where the ^ra7^;« gdtrdni bhejire. 28. People know the golden-embryo [as] highest, not to be overcrowed (anatyudyd) ; the skambhd in the beginning poured forth that gold within the world. Ppp. puts this verse after our 30. 29. In the skambhd the worlds, in the skambhd penance, in the skambhd right is set ; thee, O skambhd, I know plainly [as] set all together in Indra. The mss. are much at variance in regard to skdmbha in c ; all save \V. (the poorest and least trustworthy of all) end the word with m, and O.s.m.D. accent skambhdm. That skdmbha is really intended can hardly admit of question ; Ppp. appears to read it. 30. In Indra the worlds, in Indra penance, in Indra right is set; thee, O Indra, I know plainly [as] all established in the skambhd. The translation implies emendation in c of indram to indra. Of course, it is possible to render indram here, and skambhdm in 29 c, but where the whole sense is so mys- tically obscure alterations help little. 31. Name with name he calls aloud, before the sun, before the dawn ; as first the goat ( 1 aj'd) came into being, he went unto that autocracy beyond which there is nothing else existent. Ppp. reads johavimi in a, and jagdma (for iydya) in d. The translators all under- stand ajds here as ‘ the unborn one,’ and with more reason than in most places else- where. The description given by the Anukr. of the very irregular verse (8-t-8:io-l- 10 4- II =47) is altogether ill-fitting. 32. Of whom earth is model {pramd) and atmosphere belly ; who made the sky his head — to that chief brahman be homage. In this and the two following verses and vs. 36 we have the anomaly that brdh7nan, neuter, is apparently referred to by the masculine relative (in accordance with which the genitive jifrya is also doubtless to be understood as masculine) ; perhaps we ought to render the last pada thus : ‘ to him, [who is] the chief brdhtnan' etc. [_Cf. Deussen, p. 312.J The verse is shorter by two syllables than verses 34 and 36, with which the Anukr. reckons it, and, on the other hand, agrees with 33, to which the Anukr. gives a different name. 33. Of whom the sun is eye, and the moon that grows new again ; who made Agni his mouth — to that chief brahman be homage. Ppp. combines cakra "sya>h in c. As to the meter, see the note to vs. 32. [_The Anukr. seems to mean that this is an anustubh of which the last pada is one of 10 syllables (yirdj').\ X. 7- BOOK X. THE ATHARVA-VEDA-SA]^IHITA. 594 34. Of whom the wind [was] breath-and-expiration, [of whom] the Ahgirases were the eye ; who made the quarters fore-knowing ( ? prajndtia) — to that chief brahman be homage. Ppp. gets rid of the obscure prajnanis by reading for c divam yaf cakre miirdhd- 7iath. The Anukr. describes correctly vss. 34 and 36. 35. The skambhd sustains both heaven-and-earth here; the skambhd sustains the wide atmosphere ; the skambhd sustains the six wide direc- tions ; into the skambhd hath entered this whole existence (bht'ivana). The pada-tfx.t has (as translated) skavibhi in d. Ppp- puts the verse after our 36, and reads in & prthivlm dydni uta 'mfah, and in d combines ska?nbhdi'dafh. The Anukr. takes no notice of the irregularity of the verse (144- ii ; ii -f 13 = 49). Rel. Vid., ii. 1 22, would separate pradiqas from urvis.\ 36. Who, born from toil, from penance, completely attained all worlds ; who made soma all his own — to that chief brdhrnan be homage. The sense of ‘ own ’ in c is given by the middle verb-form. 37. How does the wind not cease (il) } how does the mind not rest (ram) ? why (ktm) do the waters, seeking to attain truth, at no time soever cease ? Ppp. reads for d pra cakramati sarvadd. [_Scherman, p. 54 : ‘ warum kommen fiirwahr die strebenden Wasser niemals zur Ruhe.^’J 38. A great monster {yaksd) in the midst of the creation (bhuvana), strode krantd) in penance on the back of the sea — in it are set (p'f) whatever gods there are, like the branches of a tree roundabout the trunk. The first pada is repeated below, as 8. 15 c. Ppp. combines in d to paritdi 'va. Notwithstanding the lack of a syllable in a, the Anukr. [_balancing a with redundant d?J calls the verse simply a tristubh j the hymn is so long that it has apparently been for- gotten that the whole was called irdistubha, and that therefore no tristubh needs a further specification. Since there are more regular a«?zj/«M-verses than tristubh also, we should expect rather the designation dnustubhani for the hymn. Read at end of a mddhye (an accent-sign dropped out). |_With regard to Brahm as a “ wonder ” (^yaksA), see introduction. J 39. Unto which with the two hands, with the two feet, with speech, with hearing, with sight ; unto which the gods continually render {pra- yam) tribute, unmeasured in the measured out — that skambhd tell [me] : which forsooth is he } Notwithstanding the discordance of case, vimite is perhaps coordinate w\t\\ ydsutdi. Ppp. omits the first two padas. The dual and the repetition of make it prob- able that we have to supply in them ‘ one renders tribute,’ or the like. The Anukr. takes no notice of the redundant syllable in d. 40. Smitten away is his darkness ; he is separated from evil ; in him are all the three lights that are in Prajapati. 595 TRANSLATION AND NOTES. BOOK X. -X. 8 41. He who knows the golden reed (vctasd) standing in the sea — he verily is in secret Prajapati. All the mss. have in z guhya pr- ; perhaps gtiha was the original reading ; our text has emended to guhyah. The remaining verses are wanting in Ppp. ; they appear to constitute no original part of the hymn. They are also not translated by Muir and Scherman. 42. A certain pair of maidens, of diverse form, weave, betaking them- selves to it, the six-pegged web ; the one draws forth the threads {tdntu), the other sets [them] ; they wrest not off {apa-vij), they go not to an end. Apa vrnjate perhaps means only ‘break off, finish.’ LA’d gamdto, ‘they shall not go’ etc.J A nearly related verse is found in TB. (0.5.53): dvi! svdsarau vayatas tdntram etdt sanatdnam vltatam sdnmayiikham : dva 'nyaiis tdntun kirdto dhattd anyan na 'pa vrjyate (?both text and comm, have in the Calc. ed. nasaprjyate (_and in the Poona ed. navaprjyate p) nd ga/nate dntam ; this is a preferable version espe- cially of c. We have to resolve tan-tr-am in order to make a full tristubh. [^The TB. comment makes the verse refer to day and night : cf. RV’. i. 1 13. 3.J 43. Of them, as of two women dancing about, I do not distinguish {vi-jnd) which is beyond ; a man {piimdhs), weaves it, ties [it] up ; a man hath borne it about upon the firmament (iidkd). The last two padas, with 44, correspond to RV”^. x. 130. 2, which reads : pumdn ena7h ianuta tit krnatti piimdn v( iatne ddhi nake asmin : imi mayukhd tipa sedtir u sddah samdni cakrus tdsardny dtave. Our ud grnatti is only a corruption, but simulates a form from root graih, and is rendered accordingly. |_For the exchange of surd and sonant, cf. Roth, ZDMG. xlviii. 1 10 and note to ii. 13. 3.J The true scanning in a is doubtless -yanti-or 'va; |_better -tior iva, with jagati cadence .?J. 44. These pegs propped up the sky ; the chants they made shuttles for weaving. See the note to the preceding verse. Both here and in 42 b some of the mss. read niayusa. Bp. reads at the end yatave. The Anukr. says of the verse ime mayukhd ity ekdvasdnd pahcapadd nicrt padapanktir ^i.e. 5 + 5 + 5+ 54-4 = 24 J drey anustub dvipadd vd [_i.e. 12-1-12 = 24 J pahcapadd nicrt padapanktir iti. [_The last three or four words seem to be mere repetition. J |_The quoted Anukr. says caturdaca (i.e. 14 over 30). J 8. Mystic. [Kutsa. — catu(catvdrih(at. adhydtmadevatyam. trdistubham : /. uparistddvirdd brhatt ; 2. brhatlgarbhd 'nustubh ; y. bhurig anustubh ; 6, 14, 23, 23, 2g, 31-34, gy, 38, 41, 43. anustubh; y. pardbrhati ; 10. anustubgarbhd ; il. jagati; 12. purobrhatl tristubgar- bhd "rsi pahkti ; 13, 2y. bhurig brhatt; 22. puraustiih ; 26. dvyustiiggarbhd 'nustubh; 30. bhurij ; 3q. brhatlgarbhd ; 42. virdd gdyatrl.'] Found in greater part (not vss. i, 7, 15, 18, 30-44) in Paipp. xvi. (in the verse-order 2. 8, 5, 9, 3, 4, 12, 6, 14, 29, 13, II, 10, 16, 19-28, 17). Not noticed in Kauq., and only one verse (42) used in Vait. X. 8- BOOK X. THE ATHARVA-VEDA-SAMHITA. 596 Translated: Muir, v. 368 n., 386 (parts) ; Ludwig, p. 395 ; Scherman, p. 60 (parts) ; Deussen, Geschichte, i. 1.318 (cf. 310); Henry, 27, 75; Griffith, ii. 34. — Deussen’s interpretation should on no account be overlooked. — Cf. the introduction to hymn 7. 1. He who is set over both what is and what is to be and everything, and whose alone is the heaven — to that chief brdhtnan be homage. The concluding pada is that of some of the verses of the preceding hymn (see vs. 32, above, and note). 2. By the skambhd these two stand fixed apart, both sky and earth ; in the skambhd [is] all this that has soul, what [is] breathing and what winking. The Anukr. is scrupulous enough not to sanction the irregular combination skambhe 'ddm in c ; why it calls the verse brhatigarbhd, instead of simply bhurij (like vs. 5), it were hard to say. 3. Three offspring {prajd) went an over-going; others settled (tti-vip) about the sun arkd) \ great stood the traverser {vhndna) of space (rdjas) ; the yellow one (m.) entered into the yellow ones (f.). The verse is RV. viii. 90 (loi). 14, which reads, for a, praja ha tisrd atydyam tyurj at end of b, vivi(;re ; for c, d, brhdd dha tasthdu bhiivanesv atiidh pdvamano harita a viveqa (the last pada is our 40 d below). AA. (ii. i. m) has the same version as RV. JB. (ii. 224) has a version agreeing in the main with RV., but beginning like ours, iisro ha prajd, ending b with viviqyur, beginning c with brhan (but brhad in a following brief exposition) ; in c, again, with our text, rajaso vimdndi 'va (in the exposition sim- ply vimdne') ; in d as RV. The Anukr. takes no notice of the defective fourth pada. Ppp. reads na (for //a) and vimduam in c, and combines 'ty-, and anyd 'rkam. 4. Twelve fellies, one wheel, three naves — who understands that .i* therein are inserted {dhata) three hundred and sixty pins {gahki't), pegs ( } khild) that are immovable. The verse is also RV. i. 164.48, which, however, has a very different second half: tds)nin sakdm trigaia nd gahkdvo 'rpitah sastir nd caldcalasah. The ‘ pins ’ or ‘ pegs ’ must be the equivalents of spokes. The three naves are probably seasons |_Hot, Wet, and Cold : cf. Biihler, Epigraphia Indica, ii. 262J, though the number is unusual. Ppp. reads kelds for khtlds in d. The Anukr. does not heed that c is a jagatt pada. [_Katha-reading nabhydni, WZKM. xii. 282. J 5. This, O Savitar, do thou distinguish : six [are] twins, one [is] sole- born ; they seek participation (apitvd) in him who of them is the sole sole-born. The usual twelve months, two to a season, and the thirteenth occasional intercalary one, are doubtless meant. Ppp. reads in hyoviokas (^lor y a >/id ckas). |_The pada-mss. of both W. and SPP. have apiotvdm j but in the Index W. assumes that dpitvdm is the word. Both are well authenticated in BR. ; but apitvdm seems to fit best here (cf. Q'B. iv. I. 3“) J 6. Being manifest (avis), [it is] deposited in secret ; the great track (padd), “aged” (jdrat) by name; there is set (drpita) this all, [there is] established what stirs, what breathes. 597 TRANSLATION AND NOTES. BOOK X. -X. 8 7. One-wheeled it rolls, one-rimmed, thousand-syllabled, forth in front, down behind ; with a half it has generated all existence ; what its [other] half is — what has become of that } This agrees nearly with xi. 4. 22 below, and Ppp. has it there, though not here. The sun is evidently meant, with half his course lost to view. 8. One carrying five carries the summit (d^ra) of them ; side-horses, harnessed, carry also along ; what is not gone of it was seen, not what is gone ; the higher thing [is] closer, the lower more distant. [Or (c) ‘ of him ’ {asya).\ The sense is wholly obscure, and the version a mechan- ical one. Paticavahi may be either fern, (of -vdhd : so ^atavdlii v. 17. 12) or masc. (of -vdhin) ; Pet. Lexx. say ‘ mit Fiinfen bespannt.’ Some of the mss. pfsthayas in b, as often in such cases. Ppp. has asya instead of esdm at end of a. 9. A bowl {camasd) with orifice sideways, bottom-side up — in it is deposited glory of all forms ; there sit together the seven seers, who have become the keepers of it, the great one. The verse has a correspondent in ^B. xiv. 5. 24 (BAU. ii. 2.4). This reads at the beginning arvagbilas ; in c, idsya . . . tire for tdt . . . sdkdm ; and, for d, vag astami brdhmand satitviddna. The Brahmana itself explains the head as intended, the seven seers being the seven prdnas or senses (the seven orifices of the head) ; this is extremely implausible. Ppp- reads at beginning of c atrd "sata. 10. The one which is applied {yuj) in front and which behind, which is applied in all cases and which in every case, by which the sacrifice is extended forward — that I ask of thee : which one of the verses is it.? The verse is quoted hy pratika in GB. i. i. 22. All our samhitd-mss. save one (R.) [and the great majority of SPP’sJ read at the end sd ream (Ppp. the same), and the words are quoted under Prat. iii. 49 as example of that combination' [p. sd ream]. The Anukr. does not heed that b is a pada. Ppp. reads twice 'ta for yd ca. 11. What stirs, flies, and what stands, and what is breathing, not breathing, winking — that, all-formed, sustains the earth; that, combin- ing, becomes one only. One may conjecture apdndt for dpranat in b. The Anukr. does not heed that two of th& padas are tristubh. Ppp. reads at end of b ea tisthat, and, in c, dydm utd 'mum [at 7.35 it was fem.J for viqvarupam. 12. What is endless, stretched out on many sides; what is endless, and what has an end, ending together — these (two) the lord of the firmament keeps {car) separating {vi-ci), knowing what is and what shall be of it. Ppp. reads samakte at end of b, prajdnan at end of C, andja^// for nta in d. Prob- ably earth and heaven are intended. The metrical definition of the Anukr. fits the verse (9-Hio;ii-t-io = 40) fairly. 13. Prajapati goes about {car) within the womb; not being seen, he is manifoldly born {vi-jd) ; with a half he has generated all existence ; what his [other] half is — which sign is that .? , X. 8- BOOK X. THE ATHARVA-VEDA-SAMHITA. 598 The third pada is the same with 7 c above ; the second half-verse is found below as xi. 4. 22 c, d ; to the first half-verse corresponds VS. xxxi. 19 a, b and TA. iii. 13. I3 a, b : both reading djayamanas at beginning of b ; |_so Katha-kss., p. 84J. Ppp. reads in b prajdyate, and, for c, d, ai'dhe7ie 'dam pari babhiiva vi^vatn etasyd 'rdhath kim u taj jajdna. The Anukr. takes no notice of the jagati pada b. 14. Him bearing water aloft, as a water-bearer (f.) with a vessel (kumbhd), all see with the eye, not all know with the mind. Some mss. (P.M.I.) accent vidiih at the end. 15. In the distance it dwells with the full one, in the distance it is abandoned by the deficient one — the great monster (yaksd) in the midst of existence ; to it the kingdom-bearers bear tribute. The verse, as noted above, is wanting in Ppp. |_Pada c occurs as x. 7. 38 a : see note thereon and introd. to hymn 7.J 16. Whence the sun arises, and where he goes to rest — that same I think the chief [jyesthd) ; that nothing whatever surpasses. The Katha Up. [_iv. 9J has a nearly corresponding verse : yataq co 'd eti sfiryo ‘stath yatra ca gacchati : ta?h devah sarve ‘rpitds tad u nd 'ty eti kaq cana; and the first half of this occurs also in ^B. xiv. 4. 334 (BAU. i. 5. 23). The Anukr. omits to define the meter {attustubh) of the verse. 17. They who hitherward, in the middle, or also anciently, speak round about him who knows the Veda, they all speak around the sun {adityd), Agni [as] second, and the threefold swan {haiisd). The verse is found also in TA. (ii. 15®), which omits 7>iddhye and rtzds purd7id in a, and trtiya77i (for trivfta77t) in d. [_Cf. Katha-hss., p. 63. J Our pada-XtxX. [_as also SPP’sJ reads near the beginning arvan, which is doubdess an error for an.'dk (though TA. reads arvan 7itd'). Perhaps vida7n in b is to be rendered simply ‘ knowledge.’ The Anukr. takes no notice of the two redundant syllables in c. 18. A thousand days’ journey [are] expanded (yi-yam) the wings of him, of the yellow swan flying to heaven (svargd) ; he, putting all the gods in his breast, goes, viewing together all existences. The verse is found again below as xiii. 2. 38 ; 3. 14. It is, as noted above, wanting here in Ppp. 19. By truth he burns aloft ; by brdlwian he looks abroad hitherward, by breath he breathes crosswise — he on whom rests {^ritd) the chief thing. 20. Whoever indeed knows those two churning-sticks, with which is churned out what is good (vdstt), he may think himself to know the chief thing ; he may know the great brdhmatia Lneut.J. 2 I . Footless came he into being in the beginning ; he in the beginning brought the heaven (svdr) ; having become four-footed, enjoyable, he took to himself all enjoyment {b/iojatta). Ppp. reads, for b,tJi» 'gre asura 'bhavat. 599 TRANSLATION AND NOTES. BOOK X. -X. 8 22. Enjoyable shall he become, likewise shall he eat much food, who shall worship [iipa-ds) the everlasting god who gives superiority (iittar- dvant). |_After bhdgyo bhavat, for which there are no variants, Bp. has a mark of pada- division; but the Anukr. evidently scans as 12:8+8, eliding the a of dunam after a pragrhya. \ Bhagyo at the beginning is a misprint for bhdgyo. 23. Everlasting they call him, also may he be at present ever-renewed ; day and night are generated {pra-jd) in each other’s forms. The pada-t^xt reads anydh : anydsya in d, although the masc. anyds shows that the two words are virtually a compound, as later. 24. A hundred, a thousand, a myriad, a hundred million, an innumer- able [number], is his own entered into him ; that of him they slay, even as he looks on ; therefore this god shines {rue) thus. Instead of esa etat at the end, Ppp. reads what appears to be agha bhavat. The version is as literal (and as unintelligent) as possible. The Anukr. takes no notice of the irregularity of the meter ; it is possible, by violence, to count only 44 syllables in the verse. 25. One thing is more minute {dnu) than a child {bald), also one is hardly («/ 'va) seen ; than that a more embracing deity, is she dear to me. Ppp. reads, for a, dragramdtram dadrqe, and begins c with atas pa-, thus doing nothing to help our comprehension of the wholly obscure verse. 26. This beautiful one (f.) [is] unaging, an immortal in the house of a mortal ; for whom she [was] made, he lies ; he who made [her] grew old. Ppp. reads tastnai for yasmai in c. [^The natural reading of b would be tndrtyasya amftd grhe ; but] the definition of the Anukr. forbids us to make [it. Can a sa have dropped out before qdye sd f Cf. note to iv. 5. 5.J 27. Thou art woman, thou [art] man, thou boy, or also girl ; thou, when aged, totterest (vane) with a staff ; thou, when born, becomest fac- ing all ways. Ppp. politely puts kumart first and kumdras second in b, and reads jdtam in d. The verse is found, without variant, in Qvet. Up. iv. 3. It is so far correctly described by the Anukr. that it counts 37 syllables (7 + 10:9+11=37). 28. Both their father, or also their son ; both the chief or also the meanest (kanisthd) of them ; the one god, who has entered into the mind, born the first, and he within the womb. The verse is also found, quoted as a qloka, in JUB. 85 (iii. 10. 12) : utdi 'sdm jdistha Ufa vd kanistka utdi 'sdm putra uta vd pitdi 'sdm : eko ha devo t?ianasi pravistah purvo ha jajhe sa u garbhe ‘ntah. Ppp. reads, for a, b, ute 'va jyesiho 'ta vd kanistho 'tdi 'sa bhrdto 'ta vd pitdi 'sahj and, in d, piirvo jdtah. 29. The full from the full he bends up {ud-ae) ; the full is poured with the full ; also that may we know today, whence that is poured out. X. 8- BOOK X. THE ATHARVA-VEDA-SAMHITA. 600 This verse is akin with [_the oft-repeatedj one in QB.xiv. 8. i (BAU. v. i) : pftrndm addh purndin iddm purnat pur7td)ii tid acyaie etc. What follows of the hymn is (as noted above) wanting in Ppp. 30. She, everlasting, born indeed of old, she, ancient, encompassed {pari-bhii) all ; the great goddess of the dawn, shining forth, she looks forth by every one who winks. The Anukr. calls the verse bhurij on account of the redundant syllable in b, not heeding the corresponding deficiency in c. 31. The deity, Avi by name, sits enveloped with right; by her form these trees [are] green, green-garlanded. Or, ‘by the form of her, the green-garlanded one ’ (so Ludwig). Avi means ‘ sheep,’ but is possibly here a derivative from the root av ‘ favor, aid.’ All the sa7///u'id-mss. combine in a, b -ta rtena. 32. Him that is near by he (.?) deserts not ; him that is near by he (.^) sees not ; see the wisdom (kdvya) of the god : he died not, he grows not old. There is nothing to determine the subject of the verbs in a, b ; Ludwig renders ‘she.’ 33. The voices sent forth by the unpreceded one — they speak as they should {yathdyathcim) ; where they go speaking, that [people] call the great brdhmana L^.J. 34. Where both gods and men (mamisyd) are set (pdid) as spokes in a nave — I ask thee of the flower (pi/spa) of the waters, where that by magic was placed. The Anukr. takes no notice of the redundant syllable [_perhaps the first ca?^ in a. 35. They by whom the wind sent forth blows on, who give the five quarters together (sadhrydfic), the gods who thought themselves above {ati-7naii) the offering (dhuti), conductors of the waters — which were they .? ’ The first half-verse is found also in Ppp. in connection with the rest of the hymn. The Anukr. does not heed that a is defective by one syllable. Read in b, with all |_W’s and SPP’sJ mss., dddante ; the form is from the same secondary root dad as the sing, dadate in 36 C. [J^B. (i. 34) has this verse, putting it in the mouth of Prthu Vainya, and its answer (vs. 36), with appended Brahmana-comment. It reads sainicih for sadhricih of our 35 b, and dhutis in c.J 36. One of them clothes himself in this earth ; one encompassed the atmosphere ; he of them who is disposer (yidharip) gives the sky ; some defend respectively all regions (d<^d). [JUB. (see under vs. 35) has ekas for esdm of our c and anye for eke of our d.J 37. Whoso may know the stretched-out string in which these offspring {prajd) are woven in, whoso may know the string of the string, he may know the great brdhmana. 6oi TRANSLATION AND NOTES. BOOK X. -X. 8 38. I know the stretched-out string in which these offspring are woven in ; the string of the string I know, likewise the great brdhmana. 39. As between heaven-and-earth Agni went, burning on, all-consum- ing, where stood beyond they (f.) of one husband — where perchance was Matari^van then ? The brhatl of the Anukr. |_scanning 1 1 -I- 9 : 1 1 -I- 1 1 J is the second pada, read with alt included as a part (the /art'rf-text so marks the division) — which is, of course, arti- ficial and wrong. |_Read as 1 2 -f 8 ; 1 1 -h 1 1, pronouncing -davlas and kue 'vd Ludwig’s ‘ spouses of the only one ’ for ^kapatnis is against the accent. 40. Matari^van was entered into the waters ; the gods were entered into the seas ; great stood the traverser of space ; the purifying one entered into the green ones. The third pada is identical with 3 c above, and the fourth with RV. viii. 90 (loi). 14 d. ‘ The purifying one ’ is probably here the wind. 41. Higher, as it were, than the gdyatri, upon the immortal {amrta) he strode out ; they who know completely chant with chant — where then was seen the goat } Or, ‘the unborn one’ (a/Vf.-.so Ludwig); the verse is too utterly obscure to let us choose between them. 42. The reposer, the assembler of good things, like god Savitar, of true ordinances {-d/idrmatt) , he stood like Indra in the conflict for riches. The verse corresponds with padas a, c, d of RV. x. 139. 3 and of VS. xii. 66, TS. iv. 2. 54, MS.ii. 7. 12. RV'. reads 'at the beginning rdyd budkndk (for nive^anah)-, the other texts have at the end pathinam. The verse is quoted in Vait. 28. 28. 43. The lotus-flower of nine doors, covered with three strands (gutid) — what soulful prodigy (yaksd) is within it, that the brd/tman-knowers know. The ‘ nine doors ’ indicate that the human body with its nine orifices is intended ; the three gimas are probably the three temperaments familiar under that name later. The second half-verse was found above as 2.32 c, d l_cf. vs. 31J. See p. 1045. J 44. Free from desire, wise {dhtra), immortal, self-existent, satisfied with sap, not deficient in any respect — knowing that wise, unaging, young soul, one is not afraid of death. |_See Deussen, Geschichte, i. 1.334: “die erste und alteste Stelle, die wir kennen, in der riickhaltlos der Atman als Weltprincip proklamiert wird, AV. x. 8. 44.” Cf. also p. 312, end. Muir, Metrical Translations froin Sanskrit Writers, p. i, gives a met- rical paraphrase of the verse. J |_The quoted Anukr. says caturdaqa (i.e. 14 above 30). The fourth anuvdka, with 2 hymns and 88 verses, ends here.J X. 9- BOOK X. THE ATHARVA-VEDA-SAMHITA. 602 9. With the offering of a cow and a hundred rice-dishes. \^Atharvan. — saptaviitfaii. mantrokta^ataudanadevatyam. dnustubham : i. tristubh ; 12. pathydpankti ; 2j. dvyumiggarbhd ' nustubh ; 26. y-p. brhatyanustubtisniggarbha jagati ; 27. y-p. atijdgatdtmstnbgarbhd fakvariP\ Found also in Paipp. xvi. The hymn (vs. i) is quoted in Kauq. 65. r to accompany the closing of the mouth of a victim, and some of the verses (1-3, 26, 27) in other neighboring parts of the sutra. In Vait. is used a single verse (26). Translated: Ludwig, p. 270 (in great part) ; Henry, 32, 83 ; Griffith, ii. 42. 1. Fasten thou up the mouths of the mischief-making LonesJ ; bring (arpay-) this thunderbolt upon our rivals ; given by Indra, first, with a hundred rice-dishes, cousin-slaying, the success i^gdtu) of the sacrificer. It is a cow (f.) accompanied by a whole hundred of odattas or offerings of boiled rice, that is here the subject ; we had in various places above a goat (m.) with five such additions. Ppp. reads in d yajamdndya. The Anukr. does not heed that the third pada is jagati. 2. Be thy skin the sacrificial hearth, [be] the hairs which [are] thine the barhis ; this rein (raqand) hath seized thee; let this pressing-stone dance over thee. The parts of this and the preceding verse are prescribed in Kauc. 65. 1-3 to be used to accompany certain sacrificial acts to which they are adapted. 3. Be thy tail-tuft the sprinklers ; let thy tongue do the cleansing, O inviolable one ; do thou, having become clean, fit for sacrifice, go on to heaven, O thou of the hundred rice-dishes. The form balds (which Ppp. also reads) [as against valds\ is vouched for ^incident- allyj by the comm, to Prat. i. 66 |_in its discussion of the exchange of r and /J. The verse is quoted in Kauq. 65. 9. Sam mdrstit = ‘ serve as sammdrjana.' 4. Whoso cooks her of the hundred rice-dishes, he is adapted to the fulfilment of wishes ; for all his priests {rtvij), being gratified, go as they should. All the satnhitd-m%%. read in c asya rtv-. 5. He ascends the heavenly road {svargd)., where is yon triple heaven of the heaven (div), who, making [her] cake-naveled, gives her of the hundred rice-dishes. The meaning and connection of c are not very clear. Ludwig renders “ and makes her the middle point of the apiipa," which is against the accent; probably ‘adding cakes numerous enough to cover her.’ [Is it not virtually equivalent to ‘ putting a cake on her navel,’ as preparatory to sacrificing her?J Ppp. has hiranyajyotisam instead of apiipanabhim (cf. the next verse). The resolution /crtu-a, necessary to make the verse a regular anustubh, is rather harsh. 603 translation and notes, book X. -X. 9 6. He obtains those worlds, [those] which are heavenly and |_thoseJ which are earthly, who, having made [her] lighted with gold, gives her of the hundred rice-dishes. Ppp. reads for b yesa devas samdsate, and has apupandbhim here in c, instead of in 5 c. 7. What people are thy quellers, O heavenly one [f.J, and what thy cookers, they shall all guard thee : be not afraid of them, thou of the hundred rice-dishes. Ppp. puts this verse before our 5. 8. The Vasus shall guard thee on the right, thee the Maruts on the left {uttardt), the Adityas behind ; do thou run beyond the Agnishtoma. That is, probably, exceed or surpass even this important ceremony. 9. The gods, the Fathers, men {manusyd), and they that are Gan- dharvas-and-Apsarases — they shall all guard thee ; do thou run beyond the over-night sacrifice (atirdtra). Ppp. reads gandharvapsaraso deva rudrangirasas tvd. |_Cf. note to vs. 8. J 10. He obtains the atmosphere, the sky, the earth, the Adityas, the Maruts, the quarters, all worlds, who gives her of the hundred rice-dishes. 11. Sprinkling forth ghee, well-portioned, the divine one will go to the gods ; hurt not him who cooks thee, O inviolable one ; go on to heaven, O thou of the hundred rice-dishes. Ppp. reads in b devan devt. 12. The gods that are stationed {-sad) in the sky, and that are stationed in the atmosphere, and these that are upon the earth — to them do thou always yield {dn/i) milk, butter, also honey. Several of the mss., with a carelessness common in such cases, read dhuksa in d. V\’e have to resolve deva-d in a, in order to make a normal pada. Ppp. rectifies the meter of a by reading instead pitaras for devds. LPpp. combines -sado 'ntar- in a-b. J 13. What head is thine, what mouth is thine, what ears and what jaws are thine — let them yield to thy giver curd, milk, butter, also honey. Ppp. reads te qrtige for second half of a, and so for second part of b ydu ca te aksdu |_cf. vs. 14J. 14. What lips are thine, what nostrils, what horns, and what thine eyes — let them yield etc. etc. Ppp. reads instead te mukhath yd te jihvd ye dantdya ca te hand. 15. What lungs are thine, what heart, the purltdt with the throat — let them yield etc. etc. yds at the beginning is emended from ydt, which all the mss. [_both W’s and SPP’sJ read. X. 9- BOOK X. THE ATHARVA-VEDA-SAMHITA. 604 16. What liver is thine, what two mdtasnds, what entrail, and what thine intestines — let them yield etc. etc. Ppp. reads in \i ya ”ntrani. 17. What pld^i is thine, what rectum {} vanist/m), what (two) paunches, and what thy skin — ^^let them yield etc. etc. 18. What marrow is thine, what bone, what flesh, and what blood — let them yield etc. etc. Ppp. reads in a.yany asthlni, thus rectifying the meter. The Anukr. does not notice the lacking syllable in the pada. Yds at the beginning is again emendation for the yd^ of all the mss. |_both W’s and SPP’sJ. 19. What fore-legs (bdhii) are thine, what shanks (dosd?t), what shoul- ders \_dhsa\, and what thy hump — let them yield etc. etc. Ppp. reads, after bdhii, ydu te atisdu diiha7iaTh yd ca etc. 20. What neck-bones [grivd) are thine, what shoulder-bones [skaftd/id^, what side-bones {prsti), and what ribs {^pdrqti) — let them yield etc. etc. The Anukr. does not notice the lacking syllable in a. 21. What thighs are thine, knee-joints, what hips, and what thy rump — let them yield etc. etc. 22. What tail is thine, what thy tail-tuft, what udder, and what thy teats — let them yield etc. etc. 23. What hind-thighs are thine, what dew-claws, [what] pasterns {rchdrci), and what thy hoofs — let them yield etc. etc. One of our mss. (O.) reads in b rtsdras, and Ppp. supports it by giving krtsards. |_The reading risdrds seems to be supported by E. as well as by O. and Ppp. Its phonetic relation to rcchdras resembles that of Pali ucchddana, jighacchd, blbhaccha to Skt. utsddafia, jighatsd, bibhatsa (Kuhn, Pdli-gram., p. 52, gives kucchd = kutsd, vaccha — vatsa'). Unless I err, our vulgate text here shows a Prakritism such as we have good right to assume also at iii. 12.4, in case of the much-discussed ucchdntu, which may be a mere vernacularized rendering of uksdntu (cf. tacchaka = taksaka, Kuhn, l.c.).J 24. What hide is thine, O thou 6f the hundred rice-dishes, what hairs, O inviolable one — let them yield etc. etc. 25. Let thy two breasts (krodd) be sacrificial cakes, smeared over with sacrificial butter ; having made them wings, O divine one, do thou carry him who cooks thee to heaven {div). The Anukr. very strangely ignores the two resolutions in b and c, and reckons the padas as 7 syllables each. 26. What in the mortar, on the pestle, and on the hide, or what rice-grain, [what] kernel in the winnowing-basket, or what the wind, Matari^van, blowing (/«), shook {math) — let Agni as hdtar make that well-offered. 6o5 TRANSLATION AND NOTES. BOOK X. -X. lO It is very much out of place to reckon five padas (12 + 9:8 + 7+11 =47) in this verse ; but the paJa-ms. supports the Anukr., by making a mark of pada-division after matarlqva j evidently either this word or pdvamanas (rather the former) is an intrusion in c. |_The last pada we had as vi. 71. 1 d.J The verse is quoted in Vait. 4.9; also (with vi. 122, 123) in Kau^.63.29, to accompany the closing libations. Ppp. reads in \iye va qurpe tandulas kanah. 27. The heavenly waters, rich in honey, dripping with ghee, I seat in separate succession in the hands of the priests (brahman) ; with what desire I now pour you on, let all that fall to my lot ; may we be lords of wealth. Ppp. begins a with imd dpo madh-, and c with yatkdme 'dam. Compare the verses vi. 122. 5 and xi. 1.27, which are in part coincident with this ; |_also MGS. i. 5.4 and Index under devir Spo\. The verse (rather than i. 4. 3, which has the same pratlkd) is quoted in Kau5.65.8, to accompany the setting of water pots. The metrical defini- tion of the Anukr. suits well enough. [_The quoted Anukr. says “ aghayatdm ” : cf. vs. i.J 10. Extolling the cow (vaca). \Ka^yapa. — catustrinfat. maniroktava^ddevatyam. dnustubham : i. kakummatl ; y. skan- dhogrivdbrhati ; 6, 8, 10. virdj ; 2j. brhatl ; 24. uparistddbrhati ; 26. dstdrapankti ; 2J. fankuniati ; 2g. y-p. virdd gdyatrl ; jl. usniggarbhd ; J2. virdt pathydbrhatJi\ Found also in Paipp. xvi. |_with the verse-sequence 15 a, b, 14 c, d, 13, 14 a, b, 15 c, d, 17, 16, 18 ; vs. 3 is lacking J. Not noticed in Vait., and only once in Kaug., at 66. 20, where vs. i (or the hymn Lrather the hymnj) is used, with xii. 4, to accompany the sprinkling of an offered cow. Translated: Ludwig, p. 534; Deussen, Geschichte, i. 1.234 (cf. p. 230!., 233 f.) ; Henr)', 35, 85 ; Griffith, ii. 45. 1. Homage to thee while being born, homage also to thee when born ; to thy tail-tuft, hoofs, form, O inviolable one, be homage. The Anukr. chooses to reject the common resolution -bhi-as (twice) in c. 2. Whoso may know the seven advances Qpravdt), [and] may know the seven distances, whoso may know the head of the sacrifice — he may accept the cow {va^d). Ppp. reads in b veda instead of vidyat. The verse is quoted hy pratlka in GB. i. 2. 16. 3. I know the seven advances, I know the seven distances ; I know the head of the sacrifice, and the outlooking soma in her. This verse, with a part of the preceding one, is wanting in Ppp. f_^sydm, sc. vafdydm.J 4. By whom the sky, by whom the earth, by whom these waters are guarded — the cow, of a thousand streams {-dhdra), we address with wor- ship (prdhman). We need to resolve -dkara-am in c in order to make out the full pada which the Anukr. assumes. X. lO- BOOK X. THE ATHARVA-VEDA-SAJHHITA. 606 5. A hundred metal dishes {kahsd), a hundred milkers, a hundred guardians, upon the back of her ; the gods that breathe in her, they know the cow singly. The verse (9 + 1 1 : 8 + 8 = 36) is a brhati in number of syllables only. 6. Having the sacrifice for feet, cheer (ird-) for milk, svadhd for breath, being mahilukd, the cow, having Parjanya for spouse, goes unto the gods with worship (brdhman). Ppp. reads for a, b yajtiapatir aksirat svadhaprana mahilokah, which does not solve the problem of the obscure word inahiluka (found nowhere else). There is no need of calling the verse viraj. 7. After thee entered Agni, after thee Soma, O cow ; thine udder, O excellent one, is Parjanya ; the lightnings are thy teats, O cow. 8. The waters thou yieldest {diih) first, the cultivated fields after, O cow ; thou yieldest kingdom third, food, milk, O cow. The permissible resolution rds-tr-dm in c would obviate the necessity of reckoning the verse as viraj. Ppp. combines in b urvard 'para. 9. When, called by the Adityas, thou didst approach, O righteous one, Indra made thee drink a thousand vessels {pdtra) of soma, O cow. By a notable inconsistency, the Anukr. reckons this verse as a complete anustubh, although it requires, to make it such, precisely the same resolution {pa-tr-dn) as vs. 8. 10. When thou didst go following {ativdnc) Indra, then the bull called thee; therefore the Vritra-slayer, angry, took thy milk {pdyas), milk iksird), O cow. All the samhitd-ms,s. accent in b -bhd 'hvayat, and one pada-ms. (D.) has accordingly dhvayat. In like manner, all save R.p.m. have kruddhd 'kar- in d. In both cases our edition emends to In this verse also (as in 6, 8) the designation virdj \% uncalled- for. Ppp. reads tiviici in a, and dd vrsabho in b. 11. When the lord of riches, angry, took thy milk, O cow, then this the firmament (iidka) now keeps {raks) in three vessels. Ppp. reads, in a-b, -patih kslraiii dehi bharad va{e. 12. In three vessels the heavenly cow took that soma, where Athar- van, consecrated, sat on a golden barhis. Ppp. reads hitam for tarn in a, and ddyevy abharad in b. 13. Since she has united (sam-gam) with soma, and with all that has feet, the cow has stood upon the ocean, together with the Gandharvas, the kalis. Before this verse, Ppp. sets one made up of our 15 a, b and 14 c, d. /’artVi-text in c ddhi : asthdt. |_As to kali, cf. Bergaigne, Rel. Vdd. ii. 482.J (_For dgata, see Gram. § H34 b.J 6o7 TRANSLATION AND NOTES. BOOK X. -X. lO 14. Since she has united with the wind, and with all winged ones, the cow danced forth in the ocean, bearing the verses, the chants. Ppp. combines (as above noted) our 15 a, b and 14 c, d, and then again our 14 a, b and 1 5 c, d, without other variant. 15. Since she has united with the sun, and with all sight, the cow has overlooked the ocean, bearing excellent lights. Some of the mss. (P.M.E.) read in c aty aksad (K. aksyad'). 16. As, O righteous one, thou didst stand decked (abhi-vr) with gold, the ocean, having become a horse, mounted (adhi-skand) thee, O cow. Ppp. puts this verse after our 17. 17. There the excellent ones united, the cow, the directress, also the svadhd, where Atharvan, consecrated, sat on a golden barhis. The second half-verse is identical with 12 c, d above. Ppp. reads in & gachatitt. 18. The co\V is mother of the noble (rdjanya), the cow thy mother, O svadhd; from the cow was born the weapon ; from it was born intent (citid). The translation implies the obvious emendation of yajhi in c to jajhe, as at iv. 24. 6 |_see note thereto J. 19. The globule (bindii) went {car) up aloft, out of the summit {kdkuda) of the brahman; thence wast thou born, O cow ; thence was the invoker born. 20. From thy mouth came {bhu) the songs {gdthd), from thy nape- bones, O cow, [came] force ; from thy belly {? pdjasya) was born the sacri- fice, from thy teats the rays. Ppp. reads in a bhavanti for abhavan. 21. From thy (two) fore-legs {Irma) motion {dyana) was born, and from thy thighs {sdkthi), O cow ; from thine entrails were born eaters {atird), out from thy belly (uddra) the plants. Ppp. reads at the beginning ayurmabhyam, and in c yatr a jajhire. [For air as, cf. note to i. 7. 3.J 22. When {ydt), O cow, thou didst enter along the belly of Varuna, thence the priest {brahman) called thee up ; for he knew thy guidance iiietrd). 23. All trembled at the embryo, while being born, of her who gives not birth (^.asusti) ; for “the cow hath given birth,” they say of her; shaped (m.) by charms (brahman) ; for it is her connection. Much here is obscure and doubtful. Asiisu (not divided in p.) ought, by its accent, to be asti-su ‘giving birth to one who does not herself give birth’ [Gram. § 1147 cj. The connection of klptds with vaqa is strange ; the former belongs probably to X. lO- BOOK X. THE ATHARVA-VEDA-SAMHITA. 608 gdrbhas understood. The accent of ahtis indicates that /^/ belongs with it, and not with sasuva. The name vaga used for the cow throughout the hymn implies non-pregnancy. Ppp. reads at the end brahmand klpta |_R’s Collation spells it klipta\ uta bandhur asydt. |_The verse may be counted as 36 syllables ; but the nearest approach to a natural scansion would seem to be 8 -f 8 ; 1 1 {tadm) -f i i.J [^I will not attempt to revise W’s treatment of this verse. Griffith and the other translators may be consulted. J 24. One combines (sam-srj) the fighters who alone is in control {vagm) of her; the sacrifices became energies (1 tdi'as)\ the cow became the eye of energies. The Anukr. should have qualified the name of this brhati by adding virdj. Ppp. combines at the beginning yud/ie 'kas s-. 25. The cow accepted the sacrifice ; the cow sustained the sun ; within the cow entered the rice-dish together with the priest [brahman). Ppp. rends yajnam instead of siiryam in b. All the mss. have brahmdnd. 26. The cow they call immortality [amrta) ; the cow they worship [upa-ds) as death ; the cow became this all — gods, men, Asuras, Fathers, seers. Ppp. reads dhur amrtam in a. The definition of the meter by the Anukr. is bad ; it Lseems to be 8 -1- 8 : 8 -f 14J. 27. Whoso knoweth thus, he may accept the cow ; for so doth the all- footed sacrifice yield milk [duh) to the giver, unresisting. 28. Three tongues glisten [didi) within the mouth of Varuna ; of these, the one that shines [raj) in the middle is the cow, hard of acceptance. The mss., as is usual in such cases, are divided between dtihpr- and duspr- in d. 29. The seed of the cow was quartered : the waters a quarter, the amrta a quarter, the sacrifice a quarter, the domestic animals a quarter. 30. The cow [is] the sky, the cow the earth, the cow Vishnu, Praja- pati ; the yield [dugdhd) of the cow did the Perfectibles [sadhyd) and they who are Vasus drink. 31. Having drunk the yield of the cow, the Perfectibles and they who are Vasus — they verily worship the milk [pdyas) of her at the summit of the ruddy one. Ppp. reads ime instead of te vdi at beginning of c. The definition of the meter by the Anukr. is bad, the verse being, by usual and easy resolutions, a regular anustubh. 32. Some milk her for soma; some worship ghee; they who gave the cow to the one knowing thus are gone to the triple heaven of the heaven. The pada-mss., by an absurd blunder, read before evdw inio ydh instead oi yd. It is apparently the intrusion of vagam into c that makes the meter irregular. [Padas a, b are a reminiscence of RV. X. 154. i (= AV. xviii. 2. 14). J 33. Having given the cow to the Brahmans, one attains all worlds; for righteousness is set in her, also brdhmau, likewise penance. Ppp. reads in a vagd dattvd brdh-, and in c dhitam instead of drpitam. 6og TRANSLATION AND NOTES. BOOK X. -X. 10 34. On the cow the gods subsist ; on the cow, men also ; the cow became this all, so far as the sun looks abroad. The Anukr. takes no notice of the redundant syllable in a (read, by irregular com- bination, devd 'pa). [Here ends the fifth antn'Ska, with 2 hymns and 61 verses. The quoted Anukr. says, referring to this last hymn, catasrah (i.e. 4 over 30). J |_One ms. (P.) sums up the verses aright as 3S0.J LHere ends the twenty-third prapathaka.\ Book XL [This eleventh book is the fourth book of the second grand division of the Atharvan collection. As to the general make-up of the books of this division, see page 471. The Old Anu- kramanl describes the length of hymns 6 and 8 by stating the excess of each over 20 verses. All of the book except hymns 3 and 8 has been translated by Bloomfield in Sacred Books of the East, vol. xlii. ; and all of it by Victor Henry, Les Livres X, XI et XII de V A tharva-v'eda traduits et commentes, Paris, 1896. Here again we have the bhdsja for the entire book.J LThe ritual uses of this book are confined for the most part to the first hymn, nearly every verse of which is quoted in Kau9ika 60-63 65 in connection with the details of the sava sacrifice. Of the other nine hymns only sporadic citations are made by Kaugika; and in the Vaitana, only a single quotation (of 2.1) is made out of the whole book.J LParyaya-hymns : for details respecting them, see pages 471-2. parydya-\c^mn of this book is hymn 3, with parydyas.\ LDiscrepancies of hymn-numeration, as between the two editions, in so far as they are occasioned by the counting of each parydya as a separate hymn by the Bombay edition. The matter is dis- cussed at this place because it is in this book, page 625, that Whitney has condemned the procedure of the Bombay edition. The facts are as follows :J See p. cxxxiv and p. 1013.J [_In book viii., the Bombay edition, counting separately each of the 6 parydyas of our last hymn (h. lo), makes for that book a total of 15 hymns; but, since the dis- crepancy is confined to our last hymn, the plus of 5 does not affect the numeration of the preceding 9.J [In book ix., the Bombay edition, counting separately each of the 6 parydyas of our hymn 6 (its 6-1 1), has a plus of 5 for our h. 7 (its 12) and the following. Our h. 7 is also a parydya-'nymx\ ; but since it has but i parydya, the plus remains a constant from our h. 7 to the end. The total is again 15.J [_In book X. there is no parydya-\\yrsm to affect the numeration. J |_In book xi., the Bombay edition, counting the 3 patydyas of our hymn 3 as its 3 and 4 and s, has a plus of 2 for our 4 (its 6) and the following. Its total is therefore 12.J TRANSLATION AND NOTES. BOOK XL 6l I |_In book xii., the Bombay edition, counting separately each of the 7 paryiiyas of our last hymn (h. 5), makes for that book a total of ii hymns; but, since the dis- crepancy is confined to our last hymn, the plus of 6 does not affect the numeration of the preceding 4.J [In book xiii., the Bombay edition, counting separately each of the 6 paryayas of our last hymn (h.4), makes for that book a total of 9 hymns; but the discrepancy is confined to our last hymn (as in books viii. and xii.), and the plus of 5 does not affect the numeration of the preceding 3.J [_Book xiv. contains no parydya-hymn. Books xv. and xvi. consist wholly of paryayas, the former of 18 and the latter of 9, and there is accordingly no practical discrepancy between the two editions. J |_In his Critical Notice (prefixed to vol. i.), pages 19-23, S. P. Pandit rests his pro- cedure in this matter of numeration upon the authority of the Major Anukr. and of the Minor or Old Anukr. (^Pancapatalikd) : see especially his page 23, end. His citations undoubtedly prove the right of each parydya to be presented separately, and they are so presented in the Berlin edition. But the mss., in numbering the verses of each parydya, begin anew each time with i ; perhaps this is required by the prescription of the Old Anukr. (Critical Notice, p. 23), parydyesv avasdndndm rgbhis (tdyo vidhir bhavet. Accordingly, R. and W. may be wrong in numbering the verses of a group of parydyas continuously (see above, p. 472, top). But I am not sure that independent verse-numbering for each parydya forbids the grouping of several related parydyas into one siikta. This is the real point at issue between the two editions and I will not try to decide it.J |_I will say, however, that the uniformity of structure in books viii.-xi. as books of ten hymns each (see p. 471), which uniformity results from counting the parydyas in groups, seems to support the procedure of R. and W. Moreover, as W. says (p. 472, top), the parydyas of a given group taken together do “evidently constitute each |_groupJ a whole ” ; and he is borne out by the comm, (at vol. iii., p. 56“^), who speaks of the “rice-dish-triad,” our xi. 3, as constituting one “subject-matter-hymn” {artha- sukta : but not in its narrower technical sense). — It may be added that the Major Anukr., at the end of its 7th patala and of its treatment of our book xi., says evam sat- irin^ad arthasuktdni : that is right; for books viii.-xi. have, according to the Berlin count, (4x10 hymns =) 40 hymns, of which 4 hymns (our viii. 10, ix. 6, ix. 7, and xi. 3) are parydya-suktas, lea\nng 36 artha-sfikias . But this does not prove that our 4 parydya-sukias should not be counted as 16 (cf. p. 471, end).J |_The anuvdka-d\\\&\on of the book (as is explained on page 472) is into five ami- vdkas of two hymns each. The “ decad ’’-division likewise is as described on page 472. A tabular conspectus for book xi. follows : Anuvakas 1234 5 Hymns i 234 5678 9 10 Verses 37 31 56T 26 26 23 27 34 26 27 Decad-div. lo-f-io-t-io-j-/ lo+io+n 3P io+io-f-6 xo-f-io-f6 io-f.13 10-1-10+7 10+10+14 10+10 + 6 10 + 10+7 Here ^ means “ paragraph of a parydya ” (such as is numbered as a “ verse ” in the Berlin edition) and p means '■'•parydya'' The last line shows the “ decad ’’-division. Of these “decads,” anuvdkas i, 2, 3, 4, and 5 contain respectively 7, 3, 5, 6, and 6 (in all, 27 “decads”) ; while anuvdka 2 has 3 parydyas. The sum is 27 " decad"-suktas and 3 parydya-suktas or 30 suktas.] XI. I — BOOK XI. THE ATHARVA-VEDA-SAMHITA. 6i2 I. Accompanying a rice-dish offering. \Brahman. — saptatrinfai. brahmdiidanikam. trdi stub ham : /. aitustubgarbhd bhurik pankti ; 2. brhatlgarbhd virdj ; j. 4-p. (dkvaragarbhd jagati; 4. bhurij ; j. brhatJgarbhd virdj ; 6. usnih ; 8. virddgdyatri ; 9. fdkvardtijdgatagarbhd jagati ; 10. virdt purotijagatl virdd- jagati ; Ji. jagati ; /j, 16. bhurij ; 77. virdd jagati ; 18. atijdgatagarbhd pardtijdgatd virdd atijagati ; 20. atijdgatagarbhd para^dkvard 4p. bhurig jagati; 21, 24-26, 2g. virddjagati (2g. bhurij'); 2J. atijdgatagarbhd jagati ; ji. bhurij ; gg. 4-p. kakummaty usnih ; gb.puro- virdd vydghrddigv avagantavyd* ; J7. virdd jagati.~\ |_Verse 35 is prose. J Found also in Paipp. xvi. (in the verse-order i-io, 12, ii, 13- 18, 22, 19, 20, 21, 23-37). Nearly every verse of the hymn is quoted in Kau9. 60-63 and 65 in connection with the description of the sava offerings ; |_see Bloomfield, page 610 and the following for details so far as they are helpful J. |_Citations in other parts of Kaug. are noted under the verses. The hymn is not noticed by Vait. : see page 610.J *[_This curious addition to the Anukr., vyaghradisv avagantavyd, recurs in the Anukr’s treatment of xiv. i . 60 and of the c of xv. 5. 1-7. See note to xv. 5. 7. J Translated : Henry, 97, 133 ; Griffith, ii. 51 ; Bloomfield, 179, 610. 1. O Agni, be thou born ; Aditi here, suppliant, cooks a brahmdn-r\ce- dish, desiring sons ; the seven seers, being-makers — let them churn thee here together with progeny. Aditi’s cooking of a rice-dish in order to obtain progeny is repeatedly referred to in the Brahmanas — probably by way of echo of this verse: compare TS. vi. 5.6'; TB. i. I. 9‘ ; K. vii. 15; MS. i. 6. 12 ; |_ii. i . 1 2 and referencesj ; [_also AV. vi. 81 . 3 J ; the comm, quotes the TS. passage in his explanation of the verse. He defines a brah- maudana as brahmane jagatsrastre svdhdkdrena deya odanah, and then adds : yad vd brahmdudanasavdkhye 'srnin karmani brdhmandndm bhojandya bhdgatvena kalpita odano brahmdudanah. 2. Make ye smoke, O ye bulls, companions, ye that are aided by the unhateful {}), unto speech ; this Agni [is] fight-overpowering, having good heroes, by whom the gods overpowered the barbarians. The second pada is mechanically rendered, being quite corrupt, as appears |_from the meter andj by comparison with the corresponding RV. verse (iii. 29. 9), which reads instead dsred/ianta itana vaj'am dcha. The comm, explains ddrogh- as adrohakdrindm sucaritrdndth yajamdndndm avitd raksitd, as if the pada-rea.ding were -avitd instead oi-avitdh. |_W’s Collation-book gwts -avitdh as /flrt'a-reading without note of variant; and this is the reading also of two or three of SFP’s mss. ; but he admits -avitd into his pada-i&xi, following one or two mss.J RV. begins also krndta, and has vrsanam for vrsanas in a ; also devasas (rectifying the meter) in d. All the m.ss. [save one or twoj read asahanta, unaccented, in d, but both editions make the necessary emendation to dsahanta — which, of course, RV. has. Ppp. is corrupt in d, reading devd 'santa* ; after it ^atnin. *[_A most interesting instance of haplography on the part of the AV. : cf. note to iv. 5. 5. Note the fourfold occurrence of the sound-combination ds within the RV. pada ; and that three of these are reduced by Ppp. to one. J 3. O Agni, thou hast been born unto great heroism, unto the cooking of the brahmdn-ncG-dxsh, O Jatavedas ; the seven seers, being-makers — 6i3 TRANSLATION AND NOTES. BOOK XI. -XI. I they have given thee birth ; do thou confirm to this woman wealth with all heroes. Ppp. reads paktaye in b, combines saptars- in c, and has in d asme and ni yachatam. 4. Kindled, O Agni, be thou kindled with kindling {samidh) ; mayest thou bring hither, knowing, the worshipful gods ; for them cooking {qrd) the oblation, O Jatavedas, make thou this man to ascend to the highest firmament (jidkd). Ppp. reads in b vii^va devan. In a, the comm, has samiddhah sa for sdm idhyasva. [For d. cf. i. 9. 2, 4 ; vi. 63. 3.J 5. Threefold is set down the share that is yours of old — of gods, of Fathers, of mortals; know ye the portions {diiga) •, I share them out to you ; that one that is the gods’ shall set this woman across. That is (at the end), as the comm, paraphrases it, istaphalasya param ga?nayati ‘bring her to the further shore (the completion) of desired result.’ Ppp. reads jata- vedas in a ioT yak pura vah, inserts uia before tnartyandm in b, and has in d sat 'vam for sa imam. 6. O Agni, powerful, overcoming, thou overcomest ; put down {ni-tibj) [our] hating rivals ; let this measure {mdtrd), being measured, and meas- ured, make [thy] fellows tribute-bringers to thee. The comm, does not trj' to give ny ubja a more distinctive meaning than adhomu- khdn pdtaya j the obscure matrd he simply glosses by nir mdtrd |_as instrumental sing, masc. (supplying iyam qdld as subject) ; but the three translators take it as nom.J. 7. In company with thy fellows, be thou united with milk ; urge her up unto great heroism ; ascend aloft to the summit (vistdp) of the firma- ment (jidka), which they call by the name heavenly world. Addressed, according to the comm., to the sacrificer; the Kau^. (61.20) makes it accompany the pouring of rice into the mortar. The comm, explains ud ubja as ud gamaya umiataqiraskdm kuru. Ppp. reads sujdtdis in a, and vistapas in c. 8. Let this great one [mahi) accept the hide, the divine earth, with favoring mind ; then may we go to the world of the well-done. This accompanies, as is plain, the spreading-out of the ox-hide upon the ground (so Kaug. 60. 30). Ppp. reads in b prthivydi, and, at the end, sukrtdm u loku7n. The last pada is the same with vi. 12 1. i d; vii. 83.4 d. 9. Join thou on the hide these two allied stones; split apart the shoots {ah^t't) successfully for the sacrificer; smiting down, smite them that would fight her; bearing up thy progeny aloft, lift up. The feminine participles in c, d indicate that the verse is addressed to the wife of the sacrificer, though the comm, understands the first half as for the priest. Aiiqu he regards as applied by a figure to the rice, zsgrdvdtidu ‘soma-pressing-stones,’ means mortar and pestle. ‘ Smite down ’ and ‘ lift up ’ are the alternate movements of the pestle, each viewed as symbolical. Ifndm is redundant in c as regards both meter and sense ; xi. I- BOOK XI. THE ATHARVA-VED A-SAMHITA. 614 perhaps it has blundered in here out of 1 1 c. Ppp- is corrupt in c and d, but can be seen to read tiddharatiti in d. The verse and its parts are quoted in Kau9. 61. 18, 22, 24. 10. Seize in thy hand, O hero, the two joint-acting (sakrt) stones ; the worshipful gods have come to thy sacrifice ; three boons, whichsoever thou choosest — those successes do I here make successful for thee. The comm, and one or two of SPP’s authorities read sukftau in a (Ppp. sayuja) ; sakrt is not elsewhere found used as an adjective. Ppp. further combines hasta d into hastd in a-b, and yajneyd and ayiis in b. The comm, renders te in b as if it were tL [_The definition of the Anukr. may perhaps mean ‘ a jagatl of elevens (^virdd-jagati), which possesses a thirteen at the beginning, (and which is) deficient-by-two (wVa/).’J 11. This [is] thy thought dhiti) and this thy place of birth; let Aditi, of hero-sons, seize thee ; cleanse away them that would fight her ; confirm to her wealth with all heroes. Said, according to Kauq. (61.23), in connection with taking up the winnowing fan (^drpa'). The com.m. explains dhlti as = pdna, taking it from the root dha ‘ suck.’ One would like to derive it from d/id ‘ put,’ as ‘ place ’ or something similar. Ppp. reads at the end ni y achat. 12. Sit ye in the wooden blower {} upagvasd) \ be ye winnowed, wor- shipful ones, from the husks. By fortune {gri) may we surpass all [our] equals ; I make [our] haters to fall under foot. LThe second half-verse recurs below, vs. 21.J The majority of SPP’s authorities, and some of ours (P.M.W.O.s.m.R.T.) read dhrtivdye |_Ppp. druye\ in a; also the comm., who explains it as = dhruvdya sthirdya satyaphaldya karmane; upagvasi [_Ppp. tipasvade ^ he absurdly takes for a verb : (Jie tanduld yupndii) upa satnipa dqvdsaydmi prabhutdti karomi ! |_The meaning ‘•das Blasen, Luftzug' is assigned to it in OB. iii. 257 b.J |_Ppp. reads pddayema at the end of d.J The verse accom- panies (so Kauq. 61. 29) the operation of winnowing. The comm, treats yajhiydsas in b as nominative. 13. Go away, woman; come back quickly; the stall {gosthd) of the waters hath ascended thee for bearing ; seize then of them [f.J whichever shall be worshipful ; having shared [them] out wisely, then leave the others. The comm, explains gostha by jalardqi; it is rather, doubtless, the vessel in which the water is brought, on the shoulder or head {adhi-ruh : comm, girasi d-ruh). |_Cf. OB. iii. 261 b.J The comm, reads dsan at end of c. Ppp. combines yajtiid 'san in c, and in d reads inbhajya, and hvaylta for jahltdt. SPP. reads in \s gosthd 'dhy, with the majority of his authorities. 14. These maidens (yosii) have come, adorning themselves; stand up, woman, take hold of the mighty one ; well-spoused with husband, pro- geny-possessing with progeny ; to thee hath come the sacrifice ; receive thou the vessel (knmbhd). 6i5 TRANSLATION AND NOTES. BOOK XI. -XI. I The comm, explains the ‘ maidens ’ as the ‘ water-bringing women,’ but they are evi- dently the waters (fern.) themselves: compare vss. 17, 27 below. The comm, reads tava saw, two separate words, in b ; [_Roth, in his Notes, adds that Ppp. reads ta^’as saw bharasva\\ the ‘mighty one’ is the ‘vessel’ of d. Verses 13-15 are quoted in Kaug. (60. 25-29), but not in natural sequence with the verses that precede and follow. 15. The portion of refreshment (tirj) [is] set down which [is] yours of old ; do thou, instructed by the seer, bring these waters ; let this sacrifice be for you progress-gaining {gatu-vid), refuge-gaining, progeny-gaining, formidable, cattle-gaining, hero-gaining. ‘Thou’ in b is fern., the water-bearer, doubtless, of vs. 13. The ‘yours’ of a and the ‘you’ of d refer probably to those interested in the ceremony, though the comm, understands the former of the' waters. Ppp. reads nihatas in a, combines and reads -sta 'pa 'harai 'tah in b, puts nathavid before gaiuvid in c, ^nd elides vo 'stu in d. 16. O Agni, the worshipful pot hath ascended thee; bright (f 7/^:2), very hot, do thou ’heat it with heat; let those of the seers, those of the gods, gathering unto their share, very hot, heat this with the seasons. The comm, understands the epithets in b as belonging to earns, which is doubtless wrong; those in c he understands of ‘ Brahmans ’ and ‘attendants on Indra and the other gods ’ ; without much question, the flames of Agni are intended. Ppp. reads in c deva 'bhisaihhatya. The verse plainly accompanies the setting of the vessel for boiling on the fire : so Kaug. 61.31 ; also 2. 7. 17. Let these cleansed, purified, worshipful maidens, the waters, beauteous ones, creep down to the pot ; they have given us abundant progeny, cattle ; let the cooker of the rice-dish go to the world of the well-doers. |_Pada a is identical with vs. 27 a and vi. 122. 5 a.J The mss. are about equally divided in c betw'een bahulam and bahtdan (our I.T.K.Kp. have the latter; O. has -lathh) ; SPP. accepts the latter, we the former ; the comm, has -Idn ; and he reads pakva iox paktd in d j_or cj. Ppp. has dadat for adus in c, and eti for etti in d. The verse concerns the pouring in of the water: so Kauq. 61. 34-5, and 2.8. — LIf we read bahulan^ ca in c, and in pakvdtidanasya as a compound (against the ^^7ai2-division, which reckons pakta to c, and against the double accent) and u for etn, we get most acceptable sense and meter : lokdm would be construed as coordinate with paqun and pakvdudanasya as coordinate with nas (cf. xi. 8. 10 c and Speyer, Vedische Syntax, § 71, end). The heroic surgery implies no worse corruptions than we have often seen. But this is all mere suggestion. J 18. Cleansed with prayer {brahman) and purified with ghee, shoots of Soma [are] these worshipful rice-grains ; enter ye the waters ; let the pot receive you ; having cooked this, go ye to the world of the well-doers. A few mss. (including our O.) read etu for eta in d. Ppp. has instead eti; further, in a, utptitds, and, in c, apa praviqyaUc. The verse accompanies the pouring of the rice-grains into the water: so Kauq. 61.36, and 2.9. LRead somdhqdvasf\ [_The Anukr. seems to scan as 12 -I- 13 : 12 -f 13 = 50 ; but the mark of pada-division is after carur, not before it.J xi. I- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 6l6 19. Spread thyself broad, with great greatness, thousand-backed, in the world of the well-done : grandfathers, fathers, progeny, descendants (iipajd) : I am thy fifteen-fold cooker. Fifteen-fold |_cf. Skt. Gram. § 488 J, probably, as representing so many generations, or degrees of kindred. The verse accompanies the boiling ^Kaug. 61 . 37 ; employed also in connection with other verses at 68. 27J, and alludes apparently to the swelling of the mess in the process. Ppp. combines te 's>ni at the end. The mss. vary between pakta and paktvd in d (our T.K.Kp. have -/a); SPP. gives with the large majority of his authorities, and it is doubtless the true reading. The comm, has again pakva. |_Correct the Berlin ed. Xo pakta.\ 20. Thousand-backed, hundred-streamed, unexhausted, [is] the brah- w««-rice-dish, god-traveled, heaven-going ; them yonder I assign to thee ; lessen (.?) thou them with progeny; be gracious then to me [as] bringer of tribute. Kaug. makes no use of this parenthetical verse of praise, prayer, and imprecation. The comm, and two of SPP’s authorities read re^aya in c, and the comment to Prat, iii. 94 (though reading resayai 'ndti) quotes it as an example of a palatal or lingual or dental mute interposed between r and «, which would seem to imply recaya.* The comm, glosses his reqaya with leqaya alpikuru, and, as the expression looks as if meant for the opposite to that in vs. 21 a, the translation has been made accordingly. LPpp. reads aksato at end of a.J (_ Where the Anukr. finds a pada of 13 syllables I know not. — The one of 14 must be c: does para mean simply the second half-verse .^J *|_That is, it implies the mute (t) rather than the sibilant (f), the intervention of which was treated in the preceding rule, iii. 93. J 21. Go thou up to the sacrificial hearth; increase her with progeny; push [away] the demon ; set her further forward ; by fortune may we surpass all [our] equals; I make [our] haters to fall under foot. The last half-verse is the same with vs. 12 c, d above. The whole evidently accom- panies the bringing of the cooked dish to the place of offering : according to Kaug. 61.41, its removal from the fire. Ppp. reads enavt at end of a, pratirath dhehy enam at end of b, pa(^ya for <^riyd in C, and padayema |_cf. vs. 12J at end of d. 22. Turn thou toward her together with cattle ; be opposite to her together with the divinities ; let not curse attain thee, nor witchcraft {abhicard) ; bear rule iyi-rdj) in thine own field (ksdtm), free from disease. The comm, reads enan in both a and b. pada-m^^. read auamlvah in d [save SPP’s ]. prima manu : W’s translation and the comm, imply -va, and this SPP. has adopted as his pada-readingj. Ppp. has in a prajaya sahai'nam, and, for c, d, a very different (and corrupt) text : svargo lokam abhi sa>hvihinam adityo deva parame vyoDia; [its b is corrupt J. According to Kau9.61.42, with this verse the vessel is made to take a turn to the right. In b the duplication of n before enam is overlooked in nearly all the mss., and SPP. admits in his text the ungrammatical combination. 23. Fashioned by righteousness (rtd), set by mind, this was ordained in the beginning the sacrificial hearth of the bra/imdn-ncc-diih. ; apply. 6i7 TRANSLATION AND NOTES. BOOK XI. -XI. I O woman, the cleansed shoulder-bearer (.^) ; on that set the rice-dish of them of the gods. SPP. reads in c aiisadrim, with rather the larger number of authorities (of our mss. Bp.P.M.W.I.K.Kp.), though only -dhrim seems to offer any etymology, and that an unsatisfactory one. The comm, has anqadhrtin ‘ portion-holder,’ which is perhaps the true reading. The ^ada-text leaves the word undivided. The mss. of Kau^. (61.44), it may be noted, also vary between ansadhrim and -drltn in quoting the praiika of the second half-verse. Daivytindm would rectify the meter of d, but no ms. reads it, though two of SPP’s, and the comm., give devandm. Ppp. reads in a tnanaso kite 'yam, in b nihantd for vihitd, in c aqadhriyam, emended by another hand to -ddht'yath. 24. Aditi’s hand, this second ladle (srnc), which the seven seers, being- makers, made — let that spoon, knowing the members of the rice-dish, collect it upon the sacrificial hearth. The comm, reads in a hastam and dviifya?/:, indicating that he regards the adjective as qualifying hastdm rather than srucam — which may well be the case. Ppp. |_has ftastdm andj combines saptarsayas. 25. Let them of the gods sit by thee, a cooked {<^rtd) oblation; having crept out of the fire, sit thou forward again to them; purified by soma, sit thou in the belly of the worshipers (brahman) ; let not them of the seers, partakers (prd^itr) of thee, suffer harm. Ppp. begins qrutam tvd havir, has for b anusrpyd 'gne punar ena/h pra srpyas (without any avasdna), reads in c-d brdhmand drseyds, and reads and combines ma rsam in d. The comm. |_with two of SPP’s authorities J reads devds at end of a, and treats te in d as te. Accompanies, according to Kauq. 63. 3, the seating of ‘ four drseyas, who know the bhrgvangiras ’ by the offering. 26. O king Soma, strew harmony for them, for whatsoever good Brahmans shall sit by thee ; with good call, I call loudly to the brahmdn- rice-dish the seers, them of the seers, born from penance (tdpas). In a-b, for -bhyah siibrdhmands, Ppp. reads -bhyo brdhm- Lintending perhaps dbrdh- mands? cf. vs. 32J; in c it has rsindm rsayas tap-, and jdtd (so also the comm.) for -tdnj L^nd begins d with brahmdudane The comm, understands suhavd in d as fern., and makes the sacrificer’s wife the speaker. The verse is not quoted in Kaug. ; Lbut Keqava cites it just before vs. 25 in 63. 3J. 27. These cleansed purified worshipful maidens I seat in separate suc- cession in the hands of the priests (brahnidn) ; with what desire I now pour you on, may Indra here with the Maruts grant me that. LPada a = vs. 17 a.J Nearly identical with vi. 122. 5, and slightly different from X. 9. 27. The verse is quoted by Kaug. 63. 4 ; L^o the comm. : under vi. 122. 5 he made the sutra apply to that verse J. Ppp. has a wholly different a ; iyatn dpo madhumatl ghrtaqcyuto j Lit reads brdhmand at beginning of bj ; and combines 'dam in c. 28. This my light (jyotis), immortal gold, cooked (pakvd) from the field, this my desire-milker ; this riches I deposit in the Brahmans ; I make a road to the Fathers that is heaven-going. XI. I- BOOK XL THE ATHARVA-VEDA-SAMHITA. 6l8 The construction of the nominatives in a, b is left undetermined in the translation, as it is in the text. [_Cf. Griffith’s version and note, p. 55. J Ppp. has hiranmayam in a, and yat svargdih at the end of d. The verse is quoted by Kauq. at 62. 22 and 68. 27 ; and at 63. 5 Kauq. cites b |_comm. b and cj as accompanying a removal of something {ity apakarsati ; it is not clear what; |_the comm, thinks the rice-dish and reads upa- for apa-^. 29. Strew thou the husks in the fire, in Jatavedas ; wipe off far away the chaff kambtikdn) ; this we have heard to be the share of the house- king ; also we know the portion {bhagadh^ya) of Perdition {mrrti). Ppp. reads upa mrdhvayetam for apa inrddhi durum in b. The comm, explains kambiikdn as — phalikaranati, and follows Kauq. (63. 7) in regarding the ‘ wiping away ’ as done with the foot. 30. Know thou the toiling, cooking, soma-pressing one ; make him to ascend the heaven-going road, by which he may ascend, arriving at the vigor that is beyond, to the highest firmament, to the furthest vault ipybrnan). ‘ Know,’ i.e. take note or be mindful of. The comm, takes the three participles in a as accus. pi. instead of gen. sing. ; |_and reads accordingly e7tdn at end of bj. Ppp. has, for b, svargath lokam adhi rohaye 'tiam, and omits d. The quotation in Kau9. 63. 20 casts no light on the verse. 31. Wipe off, O serving priest {adhvaryti), this face of the bearing one (^.babliri) ; make thou, understanding it, room for the sacrificial but- ter ; wipe off with ghee along all [its] members ; I make a road to the Fathers that is heaven-going. The real sense of the epithet babhri applied to the odana or rice-dish is obscure ; the comm, explains it here with bharanagtlasya posakasya pakvasya odanasya, ‘ supporting ’ or ‘ nourishing.’ The comm, appears to read vidvdfi instead of pravidvan in b ; Ppp. has p7-ajd7ian. Ppp. has yai ior yas in d. According to Kau9. 62. 15, the verse accom- panies the making of an dpana (.^ the mss. vary as to the word) above {upari) ; which the comm, explains by odanasyo 'pari gar tatn kuryat, glossing lokam in b with sthanam gartarupa7it ; what is meant is obscure. 32. O bearing one, [as] a demon, strew discord for them, for whatso- ever non-Brahmans shall sit by thee; rich in ground {Ipurlstn), spread- ing themselves forward, let not them of the seers, partakers of thee, suffer harm. With the first half-verse compare vs. 26a, b, above; the last pada is the same with 25 d. The construction of rdksas in a is doubtful ; it might be vocative ; the comm, combines it into a compound with sa77tada77i ; and he treats te, as before, as if it were Id. Ppp. reads at beginning of b, as our text in vs. 26, subrdh77ta7tds. The verse is not quoted in Kau9. 33. I set thee down, O rice-dish, among them of the seers ; for them that are not of the seers there is no portion here ; let Agni my guard- ian, and all the Maruts, let all the gods defend the cooked [offering]. 6i9 translation and notes, book XI. -xi. I ‘ Is no portion for,’ lit’ly ‘is not also («//) of’ — a common form of expression in the Brahmanas. Ppp. reads raksanti in d. The verse is quoted with vs. 25 c in Kau^. 65. 12. 34. The offering, yielding milk (dull), constantly full (prdpina), a male (piimdhs) milch-cow, seat of wealth, immortality through offspring, and a long life-time — and may we sit by thee with abundance (pi.) of wealth. The construction of the third pada is very indeterminate; the words may be either nomi- native or accusative ; they express in some way what the offering is to procure. To illus- trate prajamrtatvam, the comm, quotes, quite appositely, TB. i. 5. 56 and RV. v. 4. 10, ‘by progeny, O Agni, may I obtain immortality.’ Praptnam he explains zs=:pra- vrddhodhaskam, which is doubtless its true meaning. Ppp. reads in Aposatn iox posais. Neither this nor the following verse, nor vs. 37, is quoted in Kauq. [^Cf. Henry’s ver- sion, p. 102 ; and, for the awkward ca, his note, p. 139.J 35. Thou art a heaven-going bull; go to the seers, to them of the seers ; sit in the world of the well-doing ; there is there preparation (samskrtd) for us both. |_ Prose. J Ppp. reads rsabhas at the beginning, and lokam for lake in c. With the second half-verse is to be compared TS. i. 4. 43*, and MS. i. 3. 37 (end) and iv. 8. 2 (end), which read: sukrtam loki sidata tan nah samskrtdm ; and VS. iv. 34 has the last pada, reading tdn for tdtra. The pada-Xtxts do not divide samskrtam ; the case falls under rule iv. 58 of the AV. Prat. 36. Gather thou together unto, go thou together forth after; O Agni, make ready (kalpay-) the roads traveled by the gods ; by them, well- made, may we go after the offering, that stands upon the seven-rayed firmament. All the mss. |_save one or two of SPP’sJ leave agne unaccented, as if it belonged to a. and Bp. puts the double division-mark after it accordingly; SPP. reads with the |_majority of hisj mss. ; we have made the necessary emendation to dgne. Ppp. reads at the beginning samdtanusva j for c it yebhis sukrtdir anu prajhestkatts sa yaj tie. The comm, regards a as addressed to the rice-dish, which is to ‘gather up’ all its mem- bers. The verse is quoted in Kauq. 63. 9, but not in a way to cast any light upon it. TS.iv. 7. 134 and MS. ii. 12.4 are to be compared with the first half-verse, but they vary much from it and from one another. 37. With what light the gods went up to the sky, having cooked the b7-ahmdn-r\c^-d\s\\, to the world of the well-done, with that may we go to the world of the well-done, ascending the heaven, unto the highest firmament. The second half-verse is identical with iv. 14. 6 c, d, above |_see my notej. The comm, reads jesma in c, explaining it by jayema \_ = prapnuydma\, Ppp. has, instead of this repetition, a new half-verse : tarn tvd pacdmi jyotisdm jyotir uttamatn sa nas tad dhehi sukrtam u lake. [_The quoted Anukr. here says saptd ' nupurvena ^esdk syus tringateh pardh.\ XI. 2— BOOK XI. THE ATHARVA-VEDA-SAMHITA. 620 2. To Rudra, especially as Bhava and Carva. \_Aiharva7i. — ekatrinfat. mantroktarudraddivatam. trdistubkam.* i. pardtijdgatd virdd jagatl ; z. anustubgarbhd g-p. pathydjagaii ; j. pp. svardd tistiih ; 4, g, 7, jj, ig, lb, zi. anustubh ; 6. drsX gdyatrl ; 8. mahdbrhati ; g. drsT ; 10. purd krti g-p. virdj ; II- g-p- virdd jagatigarbhd fakvarl ; iz. bhurij ; 14, ij, 18, ig, zj, zb, zj. virdd gdyatri ; zo. bhurig gdyatrl ; zz. visamapddalaksmyd g-p. mahdbrhati ; Z4, zg. jagatl ; 3g- g-p- aticakvarl ; go. 4-p. usnih ; gi.g-av. viparltapddalaksmyd b-p. l^j^Jgatl.^J.J Found also in Paipp. xvi. — *LVerses 9 and 28 are tristubh, the remaining 29 being exceptions !J [_The pratika coincides with that of xi. 6. 9, bhavd^arvav iddrn brfimah, and that of iv. 28, bhdvdqarvaii manve vdm : see introduction to the latter. The only quotation in Vait. is at 29. 10, where the hymn accompanies an offering to Rudra: and it is accord- ingly reckoned to the raudra gana (note to Kauq. 50. 13). Verse 31 is reckoned to the abhaya gana (note to Kaug. 16.8). Further citations in KauQ. are as follows: the hymn is used (129. 3) with an oblation in deprecating an evil omen ; Darila understands it as meant at 28. 8 (see introd. to iv. 28) ; Kegava and the comm, hold that it is to be used with a dozen other hymns in a rite (50. 13-14) for safety on a business journey; Kegava (not the comm.) takes it to be intended with v. 6 at 5 1 . 7 in a rite for the safety of the cattle. — According to Caland’s interpretation of yuktayos at 50. 1 7, it is to be used (with vi. 128) in the rite there prescribed for keeping snakes etc. from house and field; but perhaps iii. 26 and 27 are rather intended (see my introduction to iii. 26). J Translated : Muir, iv. 334 ; Ludwig, p. 549 ; Henry, 103, 139 ; Griffith, ii. 57 ; Bloom- field, 155, 618. — Cf. also Bergaigne-Henry, Manuel, p. 157; and von Schroeder, Tiibinger Katha-hss., p. 14-15, where the text corresponding to our verses 1-9 and 13 and 16 is given. 1 . O Bhava-and-Carva, be gracious ; do not go against [us] ; ye lords of beings, lords of cattle, homage to you ! [the arrow] that is fitted, that is drawn, do not let fly ; do not harm our bipeds nor quadrupeds. The comm, first explains ma in a as if it were md, object of abhl ydtam, and then, alternatively, in its proper sense. ^For ayata, see note to vi. 65. i.J 2. Make ye not bodies for the dog, the jackal, for the buzzards {1 aliklava), the vultures, and them that are black [and] greedy {avisyti)\ let thy flies, lord of cattle, let thy birds not find themselves at food. ‘ Bodies ’ {gartra') must be taken here in the sense of ‘ dead bodies.’ The accent of kdrtam is, though rather strange, not indefensible, as in the former of two parallel clauses; the comm, reads instead kartum. Aliklava is found only here and in 9. 9, and is rendered purely conjecturally ; the comm, reads instead aviklabebhyas, and Ppp. ariklavebhyas. All the pada-m%%. separate tnavidanta at the end into ma ; avidanta; SPP., in his /rtrt'a-text, makes, with the comm., the necessary emendation to vid-. The construction and sense of d are obscure and doubtful ; Ppp. has a wholly different reading : viqase md viqyantu. 3. Unto thy noise {Ikrdnda), [thy] breath, and what pangs {IrSpi) are thine, O Bhava — homage we pay to thee that art thousand-eyed, O Rudra, immortal one. 621 TRANSLATION AND NOTES. BOOK XI. -XI. 2 The comm, glosses krandaya with krandanaya ^abdaya, and ropayas with ropayitrya mohayitryas tanvah j he reads at the end amartyas, explaining it as used for a dative. 4. We pay thee homage in front, above, also below ; forth from the sphere of the sky, homage [be] to thine atmosphere. The comm, explains abhivargd as = avakaqdtmaka akaqah. The verse is mostly- wanting in Ppp. 5. To thy face, O lord of cattle; the eyes that thou hast, O Bhava; to [thy] skin, form, aspect, to thee standing opposite [be] homage. Or ‘ to thy mouth,’ instead of ‘ face.’ The comm, paraphrases praticinaya with pratyagdtmarupine. 6. To thy members, belly, tongue, thy mouth, to thy teeth, smell, [be] homage. Ppp. (omitting the first /^) combines angebhyo 'daraya and jihvdya "sydya |_and reads ca for te at end of bj. 7. With the blue-locked archer, the thousand-eyed, vigorous, with Rudra, the half-smiter (.’) — with him may we not come into collision (sam-r). Ardhaka-ghdtin, in c, is met with only here, and is of obscure meaning ; the comm, says sendyd ardhani hantum qllam asya, i.e. ‘ able to destroy half an army at once.' No variant is reported from Ppp. |_in the Collation ; but in his Notes, Roth does report adhvaga-\ ; the minor Pet. Lex. says “ Ppp. adhva^a-," and itself conjectures attdhaka-. [_Cf. the notes of Henry, Griffith, Bloomfield. The Katha reading, however, should now be taken into account; and that has in fact adhvaga-'. stt. Ka(ha-hss., p. 15S.J Ppp. has at the end sainardmasi. 8. Let this Bhava avoid us on every side ; as fire the waters, let Bhava avoid us ; let him not plot against us ; homage be to him. Ppp. reads dpdi 'vd 'gnis pari in b, and combines no abhi in c. The comm, has in C the regular form niansta ; but long d in this tense occurs a couple of times in other texts also. 9. Four times \catiis\ homage, eight times, to Bhava; ten times, O lord of cattle, be homage to thee ; thine are shared out these five creatures {paqt'i) — cows, horses, men, sheep and goats. All the mss. agree in the inconsistent readings astakftvas and ddqa kftvas (cf. Prat. iv. 27); SPP. regards the comm, as having daqakrtvas as a compound, but I do not see on what ground. Ppp. reads in d gdvo \vds purusdnd aj-. 10. Thine are the four directions, thine the heaven, thine the earth,, thine, O formidable one, this wide atmosphere, thine is all this that has life (atmdn), that is breathing upon {dfiu) the earth. Ppp. omits tava prthivi, thus rectifying the meter ; and it has for d yad cjad adhi bhftmydm. JQ. 2- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 622 1 1 . This wide vessel, holder of good things, is thine, within which are all these beings ; do thou be gracious to us, O lord of cattle ; homage to thee; away let the jackals, the portents {abhibhd), the dogs go, away the weepers of evil with disheveled hair. The comm, identifies the vessel {koqa~) with the andakataha, the shell of the world- egg. He takes abhibhas as = abhibhavitaras, and epithet of krostaras, and agharudas as = amaiigalam yathd bhavati tathd roda7iam kurvatyah ; [_but see viii. i . 1 9 and referencesj. |_The meter of b would be rectified by reading viqvd7ii in place of i77ia v{qva.\ 12. Thou bearest a yellow golden bow, a thousand-slaying, hundred- weaponed, O tufted one ; Rudra’s arrow goes, a god-missile ; to that be homage, in whichever direction from here. SPP. reads in b sahasragh7il, with the majority of his authorities; none of ours have it, but P.M.W. have -gh7iya77t, with two of SPP’s mss., and with the comm. [_cf. note to X. 4. 7 and Henry’s notej ; Ppp. gives -gJmi. The comm, has ^ikhaTjtdi at end of b. 13. He who, attacked {abhi-ya), hides himself, [who] tries to put thee down, O Rudra, him from behind thou pursuest, like the tracker padani) of one that is pierced. With the last pada compare x. i. 26 b ; the expression is apparently a familiar or proverbial one : [_cf. Manu viii. 44, ‘ as the hunter follows the track (^pada7h nayati) of a deer by the drops of blood’; also Dhammapada, vss. 179, 180J. Ppp. reads 7tgra instead of rudra in b. 14. Bhava-and-Rudra, allied, in concord, both go about, formidable, unto heroism ; to them be homage, in whichever direction from here. Ppp., instead of repeating vs. 12 d, reads tayor bhii7ni)7t a7itariksa7h svar dyaus tabhyd7/t 7ia77to bhava77iatyaya Lcf. vs. ipaPJ krTiva. The comm, explains vir^’aya |_alternativelyj by svaviryaprakata/iartha77i, which is doubtless correct. 15. Homage be to thee coming, homage be [to thee] going away; homage to thee, O Rudra, standing ; to thee sitting also [be] homage. SPP’s text has in a ie 'stv, with about half of his authorities. The verse is repeated as 4. 7, below, with/ra«a for rudra in c; Ppp. reads pra/ia in both places. The first half-verse is found in AQ!S. i. 12. 34 and Ap. ix. 2. 9, in both with rudra for astu in b. 16. Homage in the evening, homage in the morning, homage by night, homage by day ; to Bhava and to ^arva, to both have I paid homage. 17. With the thousand-eyed one, seeing across in front, with Rudra, hurling in many places, inspired one, may we not come in collision, as he goes about with the tongue. The comm, paraphrases atipa<^yd77i with ati(ayc7id ' tikra/7tya vd pa^yati (the word is omitted in both Pet. Lexx.), and connects purastdt either with it or with asya7ita77t ; jihvdyd "ya77td/ia/7i he explains as jihvdgre7ia krts7ia7h jagad vydp7i7tva7ita77i bhaksa- 7idrtha7h liha7iia/7t, which is rather absurd; perhaps jihvayd (so Ludwig) belongs rather to ‘ we ’ : ‘ we, by what we say.’ 623 TRANSLATION AND NOTES. BOOK XI. -XI. 2 1 8. We go forward {ptlrva) to meet him of dark horses, black, swarthy, killing, fearful, making to fall the chariot of the hairy one (kcqin) ; hom- age be to him. The comm, understands the connection as here given, making kei^in the name of an Asura ; Ludwig takes ratham as object of prati 'mas and the other words as its epithets. |_Ppp. reads (yavasyam at the beginning, and has, in b, dkimo parayantam.] 19. Do not let fly at us the club maiyd), the god-missile; be not angry at us, O lord of cattle ; homage to thee ; elsewhere than [over] us shake out the heavenly bough. The bough, namely (so it would seem), from which the portents that fall from the sky appear to be shaken by a hostile divinity. The comm, reads martyam instead of matyam in a< He recognizes that srds (i.e. is from root srj (“ = vi srja ”). Ppp. has srd m. devahilam in a. 20. Do not harm us ; bless us ; avoid us ; be not angry ; let us not come into collision with thee. Ppp. omits nas before brtthi in a. and has at the end ardmasi (as in vs. 7). 21. [Be] not [greedy] for our kine, our men; be not greedy for our goats and sheep ; elsewhere, O formidable one, roll forth [thy missile] ; smite the progeny of the mockers {piydru). The insertion in c seems unavoidable; the comm. |_in a passage restored by SPP. ?J supplies tava hetimj Ludwig, deinen Pfeil. [_Ppp. inserts '^vesu before gosu.\ 22. Of whom the takmdn, the kdsikd, goes as one weapon, like the noise of a stallion horse, to him, leading out in succession, be homage. The verse is very obscure, and the translation mechanical ; Ppp. reads, in a-b, ekd '^vasya, and this reading is followed ; the comm, supplies, to ekam, apakdrinatn puru- sam, and makes it object of eti = prdpnoti. Ludwig understands nirnayate as ‘ extract- ing arrows from the quiver.’ |_As for vfsa»as, cf. JAOS. x. 534, 524. J 23. He who stands propped up in the atmosphere, killing the non- sacrificing, the god-mockers — to him be homage with the ten clever ones {(dkz'art). The ‘ ten clever ones ’ are probably the fingers : cf. v. 28. 1 1 ; the comm, glosses the word with angulibhis, as = kar?nasu qaktdbhih. Ppp. begins yas tisthati viqvabhrto antarikse 'yajvanas pra-. 24. To thee are assigned the forest animals \_paqu\, the wild beasts in the woods, the geese (Jiahsd), eagles, hawks, birds ; thine, O lord of cattle, is the monster (?yaksd) within the waters; for thine increase flow the waters of the heaven. Ppp. reads, for b, tubhyam vaydnsi cakunds patatrinah, elides the a of apszi in C, and combines divyd "po in d. The comm, has mrdhe at the end, explaining it as = undandy a. He takes yaksam as = pujy am svariipam, but does not give any reason xi. 2- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 624 why, etymological or other. |_Our a is nearly xii. i. 49 a (with the same redundancy of a dissyllable), and b is precisely xii. 1.51 b ; lox paqavas, cf. also hi. 31.3, xi. 5. 21, and iii. 10. 6 note.J 25. The dolphins {gingumdra), boas {ajagard), pnrikdyas, jashds, fishes, rajasds, at which thou hurlest : there is no distance for thee nor hin- drance for thee, O Bhava ; at once thou lookest over the whole earth ; from the eastern thou smitest in the northern ocean. Ppp. begins siqumdra jagardh ptirisayd jagd mat-. The comm, has pulikayds (like MS.) ; he takes rajasa (p. -saf}) as if it were the instr. sing, rdjasa ; he passes jasas and mdtsyds without mention, but defines qinqumdra as ‘ a kind of crocodile {nakra') ' and ajagara as ‘a kind of serpent.’ For jasas, some of the mss. (including our Bp.P.M.W.) have jakhas, one or two (including our I.) have jaghas, and one of SPP’s jhasas ; doubtless it is the sea-monster called later jhasa. Nearly all *the mss. have sdrvdn in d (only our B. |_and D.Kp.PJ and two of SPP’s sdrvdth'), and SPP’s text accordingly admits it, though it seems an evident error, and the comm, reads -vdm. Most of the pada-mss,. resolve paristhasti into -stha : dsti (instead of asti). We are surprised to find a ‘ northern ’ ocean spoken of, and set over against the ‘ eastern ’ one Lcf. xi. 5. 6J, but iittara cannot well mean anything else. Consistency requires the reading -smint sam- in e, but the t is accidentally omitted in our text, and SPP’s also leaves it out. 26. Do not, O Rudra, unite {sam-sij) us with the takmdn, not with poison, not with the fire of heaven ; elsewhere than [on] us make that lightning fall. The comm, again correctly paraphrases sam srdh with sa>k srja. 27. Bhava is master {ig) of the heaven, Bhava of the earth ; Bhava has filled the wide atmosphere ; to him be homage, in whichever direction from here. All our mss., and nearly all SPP’s, strangely read tdsydi at beginning of c, as if governed by the example of vs. 12 d. SPP. emends to tdsmdi in his text, with the comm, and less than a quarter of his authorities; [and the translation implies the change J. Ppp- has a different c ; iasya vd (with nd written over it) prdpad duchund kd catie 'ha ; it also combines bhavd "papra \_urv] in b. 28. O king Bhava, be gracious to the sacrificer, for thou hast become cattle-lord of cattle; whoever has faith, saying “the gods are,” be thou gracious to his bipeds [and] quadrupeds. 29. Not our great one, and not our small, not our carrying one, and not those that will carry, not our father and mother do thou harm ; our own self {tanti), O Rudra, do not injure. The verse occurs also as RV. i. 1 14. 7 ; VS. xvi. 15 ; TS. iv. 5. io» ; TA. x. 52, with uksantam and uksitdm for vdhantam and vaksyatds in b ; vadhfs for hihsls and md 'id mdtdram for mdtdram ca in c ; and, for d, ma nah priyas (TS.TA. pHya ma fias) ianvd rudra rlrisah. The comm, has vaksatas in b. LPpp. has, for b, md na kslyanta uta md no aksata.^ 625 TRANSLATION AND NOTES. BOOK XI. -XI. 3 30. To Rudra’s howl-making, unhymned-swallowing (.?), great-mouthed dogs I have paid this homage. The obscure asamsuktagilA (Ppp. -girebhyas') is paraphrased by the comm, with asamlcTnam a^obhanavacanam grnanti bhasante. How asamsukta should come to mean ‘ unmasticated,’ as given in the Pet. Lexx., does not appear. The translation given conjectures ‘ not having a hymn with it.’ The comm, reads elavak- in a. 31. Homage to thy noisy ones, homage to thy hairy ones, homage to those to whom homage is paid, homage to the jointly-enjoying — homage, [namely], O god, to thine armies ; welfare [be] to us, and fearlessness to us. The adjectives are fern., as belonging to sendbhyas. Ppp. disagrees with our text in the last two thirds of the verse, but is corrupt. The comm, reads cana at the end. [The vs., as noted above, is quoted in the first abhaya gana (note to 16. 8). J LHere ends the first anuvaka, with 2 hymns and 68 verses. The quoted Anukr. says iaihai 'va raudre 'pi paras tit vin^ate)i, designating the hymn as a “ Rudra-hymn.”J 3. Extolling the rice-dish (odana). \^Athan’an. — trayah parydydhi\ |_Prose, except vss. 19-22.J A corresponding passage is found in Paipp. xvi., but so different in detail that it would require to be given in full for comparison ; and this has not been done. SPP., without any good reason,* counts the parydyas or divisions of this hymn as so many independent hymns, thus not only defacing the structure of the book, but defeating all the references that had been made to it in lexicons and elsewhere. *[_ Whether Whitney’s condemnation of SPP’s procedure is justified or not may be decided when all the facts are before us. Some of them have been put together by me, above, pages 610, 611, which see.J |_The hymn is not cited by Vait. ; nor in the text of Kau^., unless vs. 31 is meant at 62.8 : but Ke^ava (p. 353') cites it for use in witchcraft practices (so the comm.), and also (p. 365*) for use in the brhaspati sava (so comm.).J Translated: Henry, 106, 145; Griffith, ii. 61 Cf. especially Henry’s introduction, p. 145. The rice-dish, hot and yellow and nourishing, is a symbol of the sun (cf. vs. 50); its ingredients and the utensils used in making it are identified with all sorts of things in the most grotesque manner of the Brahmanas. [Paryaya I. — ekatrin^at. bdrhaspatydudanadevatyam. 1,14. dsurl gdyatrl ; 2- y-p- satna- visamd gdyatri ; j, 6, 10. dsurl pankti ; 4., 8. sdmny anustubh ; j, ry, ly, 2y. sdmny ustiih ; 7, ig-22. prdjdpatyd ' nustubh ; g, 17, 18. dsury anustubh ; 11. bhurig drey anustubh; 12. ydjusl jagati ; 16, 2y. dsurl brhatl ; 24. y-p. prdjdpatyd brhatl ; 26. drey usnih ; 27 ; [28, 2g.~\ sdmnl brhatl (pg. bhurij); yo. ydjusl tristubh ; yi. alpafah (?) panktir uta ydjusl.) I. Of this rice-dish Brihaspati is the head. Brahman the mouth {mukha). The comm, combines in part two or three verses of the first parydya together in giving his explanations. XI. 3- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 626 2. Heaven-and-earth are the ears, sun-and-moon the eyes, the sevea seers the breaths-and-expirations. 3. Sight (cdksns) the pestle, desire (kdma) the mortar. 4. Diti the winnowing basket, Aditi the basket-holder ; the wind win- nowed (apa-vic). 5. Horses the corns {kdnd), kine the grains {tanduld), flies the husks. 6. Kdbrii the hulls, the cloud the stalk (pdra). The comm, reads kabhru, and gives a forced etymology, from ka ‘ head ’ and bhrii ‘brow’; he also has qiras for gdras, and this reading is found in some of the mss. (including our B.p.m.,E.s.m.,0.p.m. |_and some of SPP’sJ). 7. Dark metal its flesh, red its blood (lohitd). That is, doubtless, iron and copper respectively. 8. Tin [its] ash, greens () hdritam) [its] color, blue lotus {ptiskara) its smell. The comm, glosses hdrita with hemati ‘gold.’ |_Over “greens” W. has interlined “ gold ? (so BR.).” He rendered hdrita by “ the yellow one ” at v. 28. 5, 9. J 9. The threshing-floor [its] receptacle, the two splints (sphyd) [its] shoulders, the two poles (tsd) [its] spines {anukyd). The comm, reads sphati, and defines as pravrddhdu dhanyadharasya qakatasya 'vayavdtt j and he defines antikyi as ahsayor madhyadehasya ca samdhi. Bp. reads iqd for isi. 10. Entrails [its] neck-ropes {Ijatrti), intestines [its] straps. Jatru is rendered with the commentary, who explains it as anadudgrtvanam ^akata- yojandrthd rajjavah. 11. This very earth is the vessel {kumbJii) of the finishing iyadh) rice- dish, heaven the cover. . LW. interlines a query over “ fini.shing.” The comm, renders rcidh- hy pacyamdnasy a.] 12. The furrows [its] ribs, gravel the content of [its] bowels. The comm, reads uvadhyam. 13. Righteousness {rtd) [its] hand-washing, the brook (kidya) [its] pouring-on. In order to force a parallelism into it, the comm, explains rta as a ‘ name for water,’ and as signifying ‘ all the water that is found in the world.’ The Pet. Lex., on the other hand, conjectures ‘ family custom ’ for kulyhj it is translated above as if = kulya, as the comm, takes it. 1 4. With sacred verse (;V) is the vessel put on, with priesthood sent forth ; I 5. With sacredness (brdhman) seized about, with sacred chant (sdman) carried about. For the sake of the parallelism again, the comm, makes ‘ priesthood ’ Indicate the Yajur-Veda, and ‘sacredness’ the Brahma-Veda of the Atharvans. 627 TRANSLATION AND NOTES. BOOK XI. -XI. 3 16. Brhdt the stirring-stick, raihamtard the spoon. The comm, paraphrases ayavana with udake prakn'ptdnath tanduldnam mi^ra- nasadhanam kastham. 17. The seasons the cooks; they of the seasons kindle fire. 18. Heat {gharmd) burns upon the pot of five openings, the boiler {iikhd). 19. By the rice-dish of him who hath an offering (.^) all worlds are to be obtained together. The translation implies emendation of the unintelligible yajnavacds to yajnavatas, the Ppp. reading, as reported in the minor Pet. Lex. |_and Roth’s notes J. The comm, explains the word as = yajhdir agnistomddibhih prdptaiyatveno ' cyatndnah. 20. In which Lrice-dishJ are set (gritd), one below the other, the three, sea, sky, earth. 21. In the remnant {fichista) of which took shape six times eighty gods. The comm, paraphrases akalpanta by samarthd viryavanto 'bhavan. 22. Thee here I ask of the rice-dish, what is its great greatness. 23. He who may know the greatness of the rice-dish — 24. May not say “ [it is] little,” not “ [it is] without onpouring,” nor “ [it is] this thing soever.” Upasecana is explained by the comm, as ‘ milk, butter, curd, or the like, that is poured on ’ — we might render by ‘ sauce.’ 25. As much as the giver may set his mind upon, that one should not overbid (aii-vad). 26. The theologues (brahmavadin) say : hast thou eaten {pra-a^ the rice-dish as it was retiring {pdrdnc), or as it was coming on {pratydiic) ? The pluta- or protracted syllables in this and the next verse are quoted in Prat. i. 105, but nothing is said as to their accentuation, from which it seems most plausible to infer that the protraction made no difference in the accent ; and though in the Brahmanas a protracted syllable is always accented |_see Gram. § 78 aj, that is not the invariable rule in the Vedic texts (thus, only once among the three instances occurring in RV.). Here the mss. are greatly at variance. ^SPR’s V. (a then living qrotriya^ read/rif^/^y and by his ms. Dc the reading praqihj is given secunda 7nanii. Among our mss., O.R.Kp. (and E.?) give praqihj. SPP. reports that 16 of his authorities agree in gW\ng pratydncajfn j and (apart from the presence or position of the this seems to be the reading of many of W’s mss.J SPP’s text gives an accent to the protracted syllable in both cases in both vs. 26 and vs. 27. — |_SPP’s pada-rtzAmg in vs. 26 is prd : dqijh, and in 27 it is prd : aqijh. An accented a in dqijh would require praoaqijh (cf. vs. 28) ; but one does not see why the d should be accented. J 27. Hast thou eaten the rice-dish, or the rice-dish thee 1 The mss. again disagree as to the accent of prdqtjs, the majority (including our Bp.P.M.) having praqtgs ; as odand happens to have its natural accent on the final, there is no discordance as to odatiajh. BOOK XI. THE ATHARVA-VEDA-SAMHITA. 628 xi. 3- 28. If thou hast eaten it retiring, thy breaths {prana) will quit thee : so one says to him. 29. If thou hast eaten it coming on, thine expirations (apand) will quit thee : so one says to him. 30. Not I, indeed, [have eaten] the rice-dish, nor the rice-dish me. 31. The rice-dish itself hath eaten the rice-dish. [Paryaya II. — dvasaptati. mantroktadevatyam. a. of J2, j8, 4/, ^ of js-tfg. sdmnt trisiubk ; ^ of 3^^ 35^ c of 32-4<), e of 33,34, 44-48. if. dsuri gayatri ; d of 32, 41, 43, 47. ddivi jagaii ; b of 38, 44, 46, e of 32, 33-43, 4g. i-p. dsury anustubh ; i of 32-4g. sdmny anustubh ; a of 33-4^-* drey anustubh; a of 37. sdmni pankti ; b of 33,36,40,47, 48. dsuri jagaii ; b of 34,37, 41, 43, 43. dsuri pankti ; d of 34. dsuri tristubh ; A. of 33, 46, 48. ydjun gayatri ; d of 36, 37, 40. ddivi pankti; d of 38, 3g. prdjdpatyd gdyatri ; b of gg. dsury usnih ; di of 42, 43, 4g. ddivi tristubh ; h of 4g. ip. bhurik sdmni brhati.\'\ *|_The text of the Anukr. reads enam anyabhyam qrotrd.bhydm (= a of 33) ity aditah saptadaqd, "rcyanustubhah. The definition applies (perhaps with occasional forcing) to 14 of the 17 first avasdnas of vss. 33-49. As for the other 3, the a of 38 and the a of 41 are accurately defined above, in the first line of the Anukr. excerpts for this paryaya; and the a of 37, in the definition next following the asterisk. J tLThe definition of 33 d, 44 d (9 syllables) is omitted by the Anukr. J The second paryaya of this hymn is reckoned in the Anukr. as of 72 divisions in ganas or paragraphs; but the actual division in the mss. is into 126 such divisions (7 to each_g^a«a), as given in both editions ; and the metrical description of the Anukr. (as reported above) is also on that basis. [^The division of this paryaya into 72 avasanas. — In his Critical Notice, p. 20-21, at the beginning of his first volume, SPP. treats of this matter; and just after the end (p. 356) of the text of his third volume, he prints again this paryaya, but divided into 72 avasdnas “ according to the instructions contained in the Sarvanukramanika ” which he had printed in the Critical Notice, l.c.J [_The Major Anukr. calls the 18 main divisions of this parydya (answering to the “verses” of the Berlin ed.) by the name of dandakas. Since the dandakas are all subdivided, they are also (see p. 472) called ganas. Each dandaka falls into 7 sub- divisions or avasdnas, which may be designated as a, b, c, d, e, f, g. Each of these 7 is written out and counted for the first and last dandaka (vss. 32 and 49, Berlin). J |_Similarly, in a sequence of refrains or anusangas, the refrain is given and counted as an avasdna only for its first and last occurrence in that sequence. The third sub- division (or c : beginning tani vd aham) of each dandaka, being unvaried throughout the parydya, constitutes a sec[uence of 18 and is given and counted independently only for vss. 32 and 49; while for the 16 vss., 33-48, it is given (see SPP. in vol. iii.) and counted as one with b, thus making the avasdna to consist of b-c. — In like manner, the sixth subdivision (or f ; beginning esa vd odanah) and the seventh subdivision (or g; beginning sarvdnga ^z/rt), being unvaried throughout, constitute a .sequence of 18 and are given and counted independently only for vss. 32 and 49 ; while for the other 16 vss. they are counted as one with e, thus making the avasdna to consist of e-g.J [Furthermore, and on the other hand, subdivision e varies as to its beginning between tendi 'nam, taydi 'nant, and fair enam, and tdbhydm cnam ; but we find no unvaried sequences of more than two except iendi 'nam etc. in the 5 vss., 39-43, and tdbhydm 629 TRANSLATION AND NOTES. BOOK XI. -xi. 3 enam etc. in the 5 vss., 44-48. For vss. 40, 41, 42, accordingly, and for vss. 45, 46, 47, as well, not only is f-g reckoned to e, but also e-f-g is reckoned as an auusanga to d, thus making the avasana to consist of d-g.J LFor these si.\ verses, therefore, arranged and counted as 3 avasattas (a, b-c, d-g), we have the reckoning 6x3= 18. — For verses 32 and 49 (counted as a, b, c, d, e, f, g, as above noted), we have the reckoning 2 x 7 = 14. — And for the remaining ten verses, we have the arrangement and count, a, b-c, d, e-g, or 10x4 = 40. This gives us (18+ 14 + 40=) 72, which is the count, not only of the Major Anukr., but of the Old Anukr. or PaTicapatalikd as well.J 32. If lea] thou hast eaten it with another head than that {tdtas) with which the ancient seers ate this, thy progeny, from the oldest down, will die: so one says to him; it verily I [have] not [eaten] coming hither (arvdhc), nor retiring, nor coming on ; with Brihaspati [as] head, there- with have I eaten it, therewith have I made it go; this rice-dish, verily, is whole-limbed, whole-jointed, whole-bodied ; whole-limbed, whole-jointed, whole-bodied becometh he who knoweth thus. The /a^/rt-reading of pra0s in a is praad(ih. 33. If thou hast eaten it with other ears than those ltdtas] with which the ancient seers ate this, thou wilt become deaf : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with heaven-and-earth as ears, with them have I eaten it, with them have I made it go etc. etc. 34. If thou hast eaten it with other eyes than those with which the ancient seers ate this, thou wilt become blind : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with sun-and-moon as eyes, with them have I eaten it, with them etc. etc. All the mss. read surydeandramasabhyam, which SPP. has very properly retained in his text; ours was altered to agree with vi. 128.3, but the alteration should have been the other way. 35. If thou hast eaten it with another mouth {mukha) than that with which the ancient seers ate this, thy progeny will die from in front (inukh- atds) ; thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with brdhmafi as mouth, therewith have I etc. etc. 36. If thou hast eaten it with another tongue than that with which the ancient seers ate this, thy tongue will die: thus one says to him; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with Agni’s tongue, therewith have I etc. etc. 37. If thou hast eaten it with other teeth than those with which the ancient seers ate this, thy teeth will fall out (cad) : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on; with the seasons as teeth, therewith have I etc. etc. The comm, reads satsyanii for qatsyanti. xi. 3- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 630 38. If thou hast eaten it with other breaths-and-expirations than those with which the ancient seers ate this, breaths-and-expirations will quit thee : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with the seven seers as breaths-and-expira- tions, therewith have I etc. etc. The mss., as usual, are divided between saptarsibhis and saptarsi- in this verse ; SPP. adopts the former. 39. If thou hast eaten it with another bulk (vydcas) than that with which the ancient seers ate this, the \img-ydkshma will slay thee : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with the atmosphere as bulk, therewith have I etc. etc. The comm, explains vyacasa by vyaptimata riipena. 40. If thou hast eaten it with another back than that with which the ancient seers ate this, the lightning will slay thee : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with the sky as back, therewith have I etc. etc. 41. If thou hast eaten it with another breast than that with which the ancient seers ate this, thou wilt not prosper with plowing : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with the earth as breast, therewith have I etc. etc. 42. If thou hast eaten it with another belly than that with which the ancient seers ate this, the colic udaradard) will slay thee: thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with truth as belly, therewith have I etc. etc. The comm, explains udaradara as udarasya daranatmako ' tisarakhyo rogah, or diarrhoea. 43. If thou hast eaten it with another bladder than that with which the ancient seers ate this, thou wilt die in the waters : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor com- ing on ; with the ocean as bladder, therewith have I etc. etc. 44. If thou hast eaten it with other thighs than those with which the ancient seers ate this, thy thighs will die : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on; with the thighs of Mitra-and-Varuna, therewith have I etc. etc. 45. If thou hast eaten it with other knees (asthivdnt) than those with which the ancient seers ate this, thou wilt become lame : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with Tvashtar’s knees, therewith have I etc. etc. 46. If thou hast eaten it with other feet than those with which the ancient seers ate this, thou wilt be much-wandering : thus one says to TRANSLATION AND NOTES. BOOK XL -XI. 3 631 him ; it verily [have] I not [eaten] coming hither, nor retiring, nor com- ing on ; with the feet of the two Alvins, therewith have I etc. etc. 47. If thou hast eaten it with other front-feet than those with which the ancient seers ate this, a serpent will slay thee : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with Savitar’s front-feet, therewith have I etc. etc. Read in our text savittih in d (an accent-mark slipped out of place). 48. If thou hast eaten it with other hands than those with which the ancient seers ate this, thou wilt slay a Brahman : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; with the hands of righteousness {rtd'), therewith have I etc. etc. 49. If thou hast eaten it with another firm standing {p7-atisthd) than that with which the ancient seers ate this, without firm standing, without support (aydtand) wilt thou die : thus one says to him ; it verily [have] I not [eaten] coming hither, nor retiring, nor coming on ; standing firm in truth, therewith have I etc. etc. All our samhitd-xas&., and the majority of SPP’s, have the false accent apratisthand 'nay- in b; both editions emend to -s(/iand. Some of our mss. (B.P.M.) read /ra- tisthaya in d, as if aiming at pratisthdya. [Paryaya III. — saptakah. mantroktadevatyam. jo. dsury anustnbh ; ji. drey umih ; J2. j-p. bhurik sdmni tristubh ; j'j. dsurl brhati ; 2-p. bhurik sdmni brhatl ; jy. sdmny usnih ; yb. prdjdpatyd brhatl. \ 50. This — namely, the rice-dish — is indeed the summit (yistdpd) of the ruddy one (bradhnd). The comm, explains bradhna as siiryatnandalamadhyavarti "qvarah, and vistapa as viyati vistabdham mandalam. 51. He cometh to have the ruddy one for his world, he resorteth {pri) to the summit of the ruddy one, who knoweth thus. 52. Out of this rice-dish Prajapati verily fashioned thirty-three worlds. 53. In order to the knowledge [prajndtia) of them he created the sacrifice. 54. He who becomes the on-looker {upadrasir) of one knowing thus stops [his own] breath. Upadrastr ought to have here some special and offensive sense ; but what ? All the mss. leave bhavati unaccented, and SPP’s text follows them; ours makes the necessary emendation to bhavati. We might expect runddhe, middle, but the following verses show whose breath is meant. 55. If he does not stop [his own] breath, he is scathed a complete scathing. The comm, explains sarvajyanim by prajdpaqvadirupasya sarvasyd 'bhhnatasya vastu7iah . . . hdnir yathd bhavati tathd. |_Cf. GB. i.3. 13, p. 52'^ ; LQS. x. 17. 7.J xi. 3- BOOK XI. THE ATHARVA-VEDA-SAKIHITA. 632 56. If he is not scathed a complete scathing, before old age breath quits him. [_The quotations from the Old Anukr. for the parydya-siikta are given piecemeal at the end of paryaya. They may here be given together in their metrical form : ekatrmqad bhavet purvas tasmad dvasaptatih pa7'ah ; trtiyah saptako drsto brhaspatih qirasy" api : ‘In the [hymn beginning] ‘■‘■brhaspatih qirah" ’ etc. — The summations of gatias and {gana-)avasdna-rcas are as follows: 1. g-, o; av., 31 ; II._g^., 18; av., 72; III.^., o; av., 7. Total of av., iio. — The second parydya-siikta is called also a ga/ia-sjikta.j 4. Extolling the breath (prana). \^Bhargava Vaidarbki. — sadvihfakavi. mafitrokiaprdnadevaiyam. dnustubham : /. fh trii^atarh satsahasrdu sarvdn sa devdns tapasd bibharti. None of the mss., nor either edition, reads sattsahasrdh, as required by Prat. ii. 8. 3. The teacher, taking [him] in charge (upa-ni), makes the Vedic student an embryo within ; he bears him in his belly three nights ; the gods gather unto him to see him when born. Upa-nt probably already a technical term for ‘ receive as pupil, initiate.’ |_Prescribed in the schol. to Kauq. 55. 18, as noted above.J |_The first line seems to be prose: see at end of Anukr.-extracts.J 4. This piece of fuel [is] earth, sky the second ; also the atmosphere he fills with fuel ; the Vedic student fills the worlds with fuel, girdle, toil, fervor. 637 TRANSLATION AND NOTES. BOOK XI. -XI. 5 Ppp. reads mekhalavi for -lay a, and at the end again |_for the third timej bibharti. |_\Ve have the converse variant at xiii. i. i.J 5. Prior born of the brahman, the Vedic student, clothing himself with heat {gharmd), stood up with fervor ; from him [was] born the brdhmana, the chief brahman, and all the gods, together with immortality {amrta). Ppp. reads tapaso 'dhi tisthat at end of b. Of a the meaning may probably be ‘ was born before the brdhman ' (so the translators). 6. The Vedic student goes kindled with fuel, clothing himself in the black-antelope-skin, consecrated, long-bearded ; he goes at once from the eastern to the northern ocean, having grasped the worlds, again and again violently shaping (?dcanhr) [them]. Ppp. reads in b kdrsniw, and in c sadyel purvad. The comm, has in d samgrhya; he explains muhur dcarikrat by atyartham dbhimukhyena karoti. L‘ Northern ocean ’ : cf. note to xi. 2. 25.J 7. The Vedic student, generating the brdhman, the waters, the world, Prajapati, the most exalted one, the virdj, having become an embryo in the womb of immortality ; having become Indra, he has shattered (trh) the Asuras. Ppp. reads in d amrtdn instead of asuran. More than half of SPP’s authorities read bhutva amrt- uncombined in c. 8. The teacher fabricated both these envelops {ndbhas), the wide, pro- found, [namely] earth and sky ; them the Vedic student defends by fervor ; in him the gods become like-minded. The last pada is identical with i b above. Ppp. is more original, reading for c, d : tail brahmacdri tapasd 'bhi raksati tayor devds sadamddam madanti ; it also omits ime in a; and it puts the verse after our vs. 9. The comm. |_and two of SPP’s authori- tiesj read tarn for te at beginning of c. 9. This broad {prlhivi) earth, and the sky, the Vedic student first brought [as] alms (bhiksd) ; having made them [both] fuel, he worships ; in them are set {drpita) all beings. Ppp. omits the meter-disturbing a in b, and reads for c, te braluna krtvd samidhd updsata. ‘Worships’: i.e., as the comm, explains, ‘tends the fire with them.’ 10. The one this side, the other beyond, the back of the sky, in secret [are] deposited \jii-dha\ the two treasures (tiidJii) of the brdhmana ; them the Vedic student defends by fervor; the whole of that he, knowing, makes brdhman for himself. The construction and sense of the last pada are very doubtful. For c, Ppp. has its version of our 8 c over again : tdii brahmacdri tapasd 'bhi raksati ; it also combines pard 'nyo in a. l_To bring out the play of the original, one might render nidhi by ‘ deposits. ’J XI. 5- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 638 11. The one this side, the other hence, from earth, the two fires come together between these two envelops ; upon them are set {gri) the firm rays ; these the Vedic student stands upon by fervor. For our obscure first pada Ppp. substitutes a more translatable version : arvag anyo divas prsthad ito 'nyas prthivyah j and it reads ati for 'dhi in c; and the comm, has also ati, combining it with the following to atidrdhas. |_The comm, also has tarn (mis- printed ta : see “ Corrections”) for tan in d.J 12. Roaring on, thundering, the ruddy white-goer has introduced {la?m-bhr) in the earth a great virile member; the Vedic student pours seed upon the surface (sdnu), on the earth ; by that live the four directions. Extremely obscure, and there are no valuable variants. Ppp. has at the beginning abhikrandann irunac chatingo; the comm, reads varunah qyatihgo, explaining the latter word by (^yetavarnaih jalapiir7iam nteghatn pi'&ptah. The last pada is found elsewhere, as ix. 10. 19 d, RV. i. 164. 42 b. |_For consistency, the Berlin ed. should have abhikrdndant.\ |_The Anukr. defines the vs. as of 50 syllables and appears to scan it as 134- ii : ii -f 14=49. puts the mark of pada-division htiort prthivya/n. This last is a most palpable gloss of sanau. If we reject it, padas b, c, d are good tristubhs.\ 13. In the fire, in the sun, in the moon, in Matari^van, in the waters, the Vedic student puts fuel ; their gleams (arcis) go about separately in the cloud; their sacrificial butter (dj'ya) is man, rain, waters. % Ludwig conjectures '■'■purisain fog ” in d for purusas. Ppp. is too corrupt in c. d to be of service. ‘Their’ in c, d is tasam fern., apparently relating to samicihas ‘ sticks of fuel,’ though we had only the singular in b; but the comm, regards it as ‘of fire etc.,’ the fern, being used because the last of the series (l_the meter-disturbingj apsu ‘ waters ’) was feminine — which is possible. 14. The teacher [was] death, Varuna, Soma, the herbs, milk; the thunder-clouds were warriors ; by them [was] this heaven (svdr) brought. This verse stands in Ppp. before our vs. 13; it reads at the beginning parjanyas instead of acaryas, reads in c jimutd "sail, and in d ss'ar abharam. The comm., in order to put some sense into the identification of the teacher with death and \’aruna, regards it as alluding to the instruction of Naciketas by Death (Kadia Upanishad, etc.) and of Bhrgu by Varuna [TA. ix. i, etc.J. [For c, d, Roth compares <^B. xi. 8. i».J 15. Varuna, having become teacher, makes his own {}amd) the entire ghee ; whatever he sought of Prajapati, that the Vedic student furnished, a friend {mitrd) from his own self. The translation implies svat as the proper /<7f/td are to him simply other names for ‘year.’ 18. Come, ye gods, from the south ; from the west come up eastward ; from the east, from the north, mighty, all the gods, coming together : let them free us from distress. Ppp. rectifies the meter of b by adding nas at the end. 19. All the gods now we address, of true agreements, increasers of righteousness, together with all their spouses : let them free us from distress. 20. The collective gods now we address, of true agreements, increasers of righteousness, together with their collective spouses : let them free us from distress. This verse (omitted in Ppp.) differs from the preceding only by twice reading sarva instead of viqva. The epithet rtdvfdh may also signify ‘ increasing by righteousness.’ 21. Existence we address, the lord of existences, and who is controller of existences; all existences, assembling — let them free us from distress. Bhutdm at the beginning may be adjective, ‘ him who is.’ Ppp- reads patis for va^l at end of b, and, for c, bhiitdni sarvd brumas. 643 TRANSLATION AND NOTES. BOOK XI. -XI. 7 22. They that are the five divine directions, that are the twelve divine seasons, that are the fangs of the year — let them be ever propitious to us. All the sa/hhita-ms9,. happen to read together in b dvadaqa ?-tdvah, which SPP. adopts; Ppp. makes the same combination. |_Pada d is nearly 9 d above. J 23. The immortal remedy, chariot-bought, which Matall knows — that Indra made enter into the waters ; that remedy, O waters, give ye. The pada-icxX reads matall also. |_Concerning Matall, see Weber, Sb. 1895, p. 83 7. J All the mss. accent apo in d, and it accordingly is read by both editions ; but the sense requires the emendation to apo, as translated ; |_so the comm. : he apah\. The verse is so discordant with the rest of the hymn as to seem an addition made to it ; |^it is not found in Ppp.J. The comm. |_p. 123J regards the verse as referred to in Vait. 3. 13, quoting the whole siltra, but with mdtalyd instead of pdtrany at the beginning; the mss. of Vait. read mdtalya or inarttalya. |_Here ends the third anuvaka, with 2 hymns and 49 verses. The quoted Anukr. says agnim-brtlmake tisrah : i.e. ‘ in the hymn agnitn brumah, there are three [over twenty]. ’J 7. Extolling the remnant (ucchista) of the offering. \Atharvan. — saptavihfati. mantroktochistddhydtmaddivatam. dnustubham* : 6. purosnigbdr- hatapard ; 2i..svardj ; 22. virdt pathydbrkati.'] *[The Anukr. omits the definition of vs. 1 1 as pathydpahkti.^ Found also (except vs. 25) in Paipp. xvi. [The hymn is not cited in the text of Kauq. nor of Vait.J Translated: Muir, v. 397 (part); Scherman, p. 87 (part); Deussen, Geschichte, i. I. 305-310; Henry, 120, 156; Griffith, ii. 75 ; Bloomfield, 226,629. — See Deussen’s valuable introduction. He does not believe that ucchista means ‘ remnant of the offer- ing ’ in this hymn, but rather ‘ residuum in general,’ the remainder that we get after subtracting from the universe all the forms of the world of phenomena. 1. In the remnant [are set] name and form, in the remnant [is] set the world ; within the remnant both Indra and Agni, everything is set together. The comm, connects the hymn with hymn 3, above, making the ucchista the remnant of Aditi’s rice-dish ; he quotes Taitt. Brah. i. i. g', where it says “ they gave her what remained ” {ucchesana') etc. Ppp. reads rupdtii for rupa7h ca in b. 2. In the remnant heaven-and-earth, all existence is set together; in the remnant the waters, the ocean, the moon, the wind is set. Ppp. combines at the end vata "hitah. 3. In the remnant [are] the being one and the non-being one, both, death, vigor, Prajapati ; they of the world (Idiikya) are supported {a-yat) on the remnant, both vrd and drd; also fortune {qri) in me. Ppp. reads 'sahq [for asanq\ in a ; in d, where we should welcome its aid in making sense, it is corrupt, reading prccadrqcavrqcir tnayi; it also combines ucchista "yattds XI. 7— BOOK XI. THE ATHARVA-VEDA-SAICIHITA. 644 in c. The comm, has ahitas again instead of dyattas in c ; he supplies prajds to Idtt- kyds j and he explains vras as vdrako varunah and dras as drdvako 'mrtamayak somah, and the last clause by tatprasdddc chrih sampad tnayi vidusy d/iitd "sthitd bhavatu. 4. Being fixed, fix thou, being stanch, nyd, the bi'dhman, the ten all- creators ; as the wheel on all sides of the nave, the divinities [are] set {^ritd) in the remnant. Ppp. gives no variant in a ; at the end it has devatd hitdh (i.e. "hitdhf). SPP., against the authority of all the pada-'ms^., combines dpihasthiras into one word, merely because the comm, so explains it {drnhanena sthirikrto lokah^ — which is no reason at all for such an absurdity. Nyas the comm, glosses with netdras tatraiydh prdninah^ which gives us no help. 5. The verse {rc), the chant (sdman), the formula {ydjus) [are] in the remnant, [also] the song {iidgithd), the introductory praise the praise (stutd) ; the sound king [is] in the remnant, the tone (svdrd), and the ring (.^ medi) of the chant ; that in me. The comm, gives alternative explanations of svdra and tnedi, showing that their technical meaning was doubtful to him, as to us. Ppp. has for b ttdgiias prastuta>h sthitam; in d it has midhus for medts. |_To the last clause the comm, supplies bha-vatu ; cf. vss. 12, 14. J 6. That relating to Indra-and-Agni, that to the purifying [Soma] {pdva- mand), the great-named ones (f., mahdndmnis), the great ceremony {mahavraid) — within the remnant are [all] the members of the sacrifice, like an embryo within a mother. The dindrdgna and pdvatndna are explained by the comm, as two sdmansj for the mahdndmnis he refers to Ait. Ar. iv. i . 7. The rdjasuya (royal consecration), the vdjapdya (vigor-drinking), the agnistomd (fire-praise), then the sacrifice (adhvard), the arkd and a^ca- medhd (horse-sacrifice) [are] in the remnant, the one having a living barhis, most intoxicating. Ppp. has in b the preferable reading tato 'dhvarah. 8. The establishing of a fire, also the consecration, the desire-fulfiller, together with the meter {c/idndas) ; the removed (.^ utsanna) sacrifices, the sacrificial sessions (sattrd), are set together in the remnant. All the pada-m%%. read in b kdmaoprdh : chdndasd:, but no samhitd-ms. gives corre- spondingly kdmaprd^ chdn--, they vaiy between -prd chdn- (thus the majority) and -prdh chdn- (including our I.K.) ; both editions emend io-prd^ chdn-\ the comm, under- stands the two words as one compound. He also reads utsannayajfids as a compound in c, and takes it to mean sacrifices that have gone out of use and knowledge. 9. Both the fire-offering {agnihotrd) and faith, the T;rfj//r7/-exclamation, the vow (vratd), penance, the sacrificial gift {ddksitid), what is offered {istd) and what is bestowed {pfirtd) — are set together in the remnant. 645 TRANSLATION AND NOTES. BOOK XI. -XI. 7 Ppp. reads ' ti instead of 'dhi in d. The comm, e.xplains istd as (^rutivihitam yaga- homadi karma, and piirtd as smrtipurdndbhihitam vapikiipatatakadevdyatandrama- dinirmanam. 10. The one-night [sacrifice], the two-night, the same-day-purchase (sadyahkri), the purchasable the praiseworthy (iikthya) — [it] is woven, deposited, in the remnant ; the minute things of the sacrifice, by wisdom. Ppp. betters the grammar of the last lialf-verse by reading for d yajnasyd 'no nu vidyayd. The comm, reads in b sadyaskrih ; sadyahkri is especially prescribed by Prat. ii. 62. 11. The four-night [sacrifice], the five-night, and the six-night, of both kinds, together, the one of sixteen (sodagin), and the seven-night — from the remnant were born all the sacrifices that are put in immortality. Ppp. combines 'mrte near the end. The comm, understands by ubhayas in b the doubles of the numbers of nights given. Sodaqin is the subject of Prat. iv. 51, and caturdtra (p. catuhordtrafi) of Prat. iv. 80. 12. The response {pratikdrci), the conclusion {nidhdnd), both the all- conquering and the on-conquering {abhijit) one, the same-day and over- night ones [are] in the remnant, the twelve-day one: also that in me. Ppp. has at the beginning pratihdro. |_The comm, joins the “ also ” to what pre- cedes and says that “ that in me ” (supply bhavatu) is to be understood as a prayer : cf. vss. 5, 14.J 13. Pleasantness, compliance {sdmnati), comfort (ksema), custom svadhd), refreshment, immortality, power — in the remnant all occur- ring (pratydfic) desires are satisfied with desire. Ppp. reads at the end trmpanti. Most of the pada-xn%%. and many of the samhitd- mss. read simply ksema in a (including our Bp.O.D.R.K.Kp.). 14. The nine earths, oceans, skies, are set (pritd) in the remnant ; the sun shines in the remnant ; day-and-night : also that in me. The pada-VKs.^. in general read simply qrita (or qrta') in b. Two or three mss. (including our O.) read 'pi in d. Ppp- reads in a, b bhiimydth samudrasyo 'chiste, and has ca for api in d. |_The comm, treats the last words of the vs. as under vs. 12.J 15. The added oblation (upahdvya), the dividing [day], and the sacri- fices that are put in secret, the remnant bears, bearer of all, father of the generator. Ppp. reads divi qrntah Lintending qritdh for guhd hitdh in b. The mss. are divided between upahdvyam and upahavydm j the latter is read by our B.W.O.s.m. D.R.T. ; and K. has -havydm. 16. The remnant, father of the generator, of breath {dsii) the grand- son, grandfather — he dwells, ruler of all, an overpowering (> aiighnyd) bull upon the earth. Ppp. reads in b 'sdu puiraq ca, which, without the ca, is an acceptable improvement. XI. 7- BOOK XI. THE ATHARVA-VEDA-SAXIHITA. 646 17. Righteousness, truth, penance, kingship, toil, and virtue {dhdrma) and deed {kdrman), being (bhutd), what will be, [is] in the remnant ; heroism, fortune (laksmi), strength in strength. Ppp. has diksa for rdstram in a: a better reading. The comm, explains rta here by manasd yathdrthasamkalpanatn ‘ right conception ’ ; bale at the end he makes = balavati tas/ninn ucchiste. 18. Success, force, design, dominion, kingship, the six wide [quarters], the year [is] in the remnant, ida, the orders {praisd), the dips {grdha), the oblation. Ppp. combines oja "kiitih in a. [W. interlines ‘ potions ’ as an alternative for ‘ dips.’J 19. The four-priest (cdtur-hotr) [sacrifices], the dpris, the seasonal [oblations], the 7iivids — in the remnant [are] the sacrifices, the invoca- tions, the victim -offerings {pagubandhd), then the offerings (Jsii). Tddistayah at the end in our edition is a misprint for tdd 1st ay ah. 20. Both the half-months and the months, the year-divisions {drlavd) with the seasons ; in the remnant [are] the noisy waters, the thunder, the great sound ^ruti). The comm, reads quci in d, so we lack his conjecture as to the meaning of qruti. 21. Pebbles, gravel, stones, herbs, plants, grasses, clouds, lightnings, rain — in the remnant [are they] set together, set. Ppp. combines sikatd '(^m- in a. (_Read osadhirf] 22. Success {rdddhi), attainment, obtainment, permeation, greatness, prosperity [edkahi] — in the remnant over-attainment and growth (bJihti) [is] put in, put down, put. Several of our mss. (P.M.W.I.O.) accent vyapti in b. All the mss. save one or two (including our B.) leave edhatuh unaccented, as if it were taken for a 3d dual perfect ; both editions read edhatuh. The comm, strangely reads at the end hitdh ; [_but the pada-X^yd. makes all three words of d singularj. 23. Both what breathes with breath and what sees with sight : from the remnant were born all the gods in heaven, heaven-resorters. 24. The verses (/r), the chants, the meters, the ancient {piiratid), together with the formula {ydjiis) : from the remnant were born etc. etc. Ppp. reads, for rcah samani, rgyajussamdni, and also prefixes to the verse our 27 a, b (combining devds pit-'). 2 5 . Breath-and-expiration, sight, hearing, indestructibleness and destruc- tion : from the remnant etc. etc. The first half-verse is found below as 8. 4 a, b, 26 a, b. The verse, as noted above, is wanting in Ppp. 26. Delights, joys, enjoyments, and they that enjoy enjoyments — from the remnant etc. etc. 647 TRANSLATION AND NOTES. BOOK XL -xi. 8 [The first half-verse recurs as 8. 24 a, b.J l_In the Berlin ed., there should be a space between mddah and^ra-.J 27. The gods, the Fathers, human beings, and they that are Gandhar- vas-and-Apsarases : from the remnant etc. etc. LThe quoted Anukr. says uchiste." \ 8. Mystic : especially on the constitution of man. \_Kdurupathi. — catustrin^at. adhydtmamanyuddivatam. dnustubham : jj. pathydpafikti.'] Found also (except vss. 33, 34) in Paipp. xvi. (in the verse-order 1-6, 8-10, 7, 12, 1 1, 13, 15, 14, 16-32). LThe hymn is noticed neither by Kau9- nor by Vait.J Translated: Ludwig, p. 402; Scherman, p. 67 (8 vss.); Deussen, Geschichte, i. I. 270-277 (with introduction and interpretation) ; Henry, 123, 160; Griffith, ii. 80. 1. When fury (inanyii) brought his wife away from the house of con- trivance {samkalpd),,'fi\\o were the groomsmen {jdnyd)} who the wooers (yard)} who also was chief wooer Ppp. combines in c kd "san. |_Its c, d = our 6 c, d.J 2. Penance and also action were within the great sea [arnavd) ; those were the groomsmen, those the wooers ; the brdhman was chief wooer. The /afl'a-mss. (save one of SPP’s) divide evastdm in a into evd : astdm, and the accent of the verb is perfectly defensible, though SPP. alters to dstdm. Some of the mss. (including our Bp.P.M.E.) leave mahati unaccented : cf. vs. 6 b, and iii. 6. 3. 3. Ten gods were born together from gods of old ; whoever may know them plainly, he verily may talk big to-day. ‘ May teach the unlimited brahman ’ is the comm’s understanding of the last clause. 4. Breath-and-expiration, sight, hearing, indestructibleness and destruc- tion, out-breathing and up-breathing, speech, mind — they verily brought design {dkiiti). The first half-verse occurs also as 7. 25 a, b above, and the first three padas as vs. 26 a, b, c below. Ppp. combines vd "kutim in d. 5. Unborn were the seasons, likewise Dhatar, Brihaspati, Indra-and- Agni, the two Agvins, at that time : whom did they worship (tipa-ds) [as] chief } The comm, reads at the end dsate. 6. Both penance, namely, and action were within the great sea ; pen- ance was born from action ; that did they worship as chief. The comm, again has dsate at the end. SPP. reads dstdin in pada-\.txt, this time with two of his mss. Some mss. again (cf. vs. 2) read mahati (so our Bp.E. ; P.M. mahaty drnavi). xi. 8- BOOK XI. THE ATHARVA-VEDA-SA]«HITA. 648 7. The earth that was previous to this one {itds), which the sages (addhati) indeed knew — whoever may know that by name, he may think himself knowing in ancient things. The translation implies emendation of tan in c to tatii, which SPP. gives in his text, with about half of his mss. Ppp’s version is quite different; it reads for &ye'to bhutnis piirvd ”sttj‘ and, for c, d, ie tasyan deva "sate kasmin so. 'dhi qrutah [_intending tasydm and qrita .?J. 8. Whence was Indra, whence Soma, whence Agni born } whence did Tvashtar come into being ? whence was Dhatar born ? Ppp. has for d dhatd sam abhavat kutah. 9. From Indra Indra, from Soma Soma, from Agni Agni was born ; Tvashtar was born from Tvashtar; from Dhatar Dhatar was born. Ppp. arranges in d dhatd dhdtur. 10. The ten gods that were of old, born from gods — having given the world to [their] sons, in what world sit they ? Ppp. combines td ”san in a, and rezds purah tor purd in b. [^For consistency, the Berlin ed. should have dattva.\ 11. When he brought hair, bone, sinew, flesh, marrow, having made a body with feet, what world did he afterward enter The comm, reads sam abharat in b. 12. Whence brought he the hair, whence the sinew, whence the bones the limbs, the joints, the marrow, the flesh who brought from whence } Ppp. combines at the end kutd "bharat. The comm, appears again to read sam abharat at end of b. A few mss. (including our Bp.R.) read snavah in a. 13. Pourers-together namely are those gods who brought together the bringings-together ; having poured together the whole mortal, the gods entered man. Ppp. reads qahsatas for samsicas in a, and samsrjya for samsicya in c. 14. Thighs, feet, knee-joints, head, hands, also face, ribs, nipples {} barjahyd), sides: what seer put that together.? The comm, has nothing to say for barjahyi except ‘ the parts so called.’ Ppp- reads instead majjahye ; and it has (^ronl for qiras in b. It also makes our 14 c, d and 15 c. d exchange places. 15. Head, hands, also face, tongue and neck, vertebrae — all that, having enveloped with skin, the great putting-together put together. Ppp. reads \ bdhu for mtikham in a and hasj in c tat sarvam. The comm, para- phrases samdhd in d with samdhdnakartri devatd. 649 TRANSLATION AND NOTES. BOOK XI. -xi. 8 1 6. The great body which lay there, put together by the putting- together — who brought into it the color with which it shines (rue) here today Ppp. reads adadhat for aqayat in a, mayi for mahat in b, and ko 'smin in d. SPP. reports all his pada-ms,s. as having at the end dodbharat, which he emends to a : abharat ; our pada-xn^s. give the latter. 17. All the gods assisted Qupa-qiks)\ that she who was a woman knew; she who was wife of control (}vdqa)^ mistress (Iqd), brought color into it. Ppp. reads in a upasiksan, and visasya for vaqasya in c ; the comm, (with two or three of SPP’s mss.) has instead of the latter vt^vasya. There are, failing help from sense, various questionable points in the construction. 18. When Tvashtar bored through [him.^] who [was] the superior father of Tvashtar, having made the mortal a house, the gods entered into man. Probably c is adjunct of devas ; whether b is object of the verb in a is more doubtful. Ppp. gives no help. The comm, makes b define Tvastar himself, and understands the ‘boring’ of the openings for the senses, the eyes and ears etc. [_Ludwig renders c; “ machten die gotter den sterblichen zu [ihrem] hause.”J 19. Sleep, weariness, misery (nirrti), the deities named evils, old age, baldness, hoariness, entered the body afterward (dnu). The comm, reads tandri in a, and khalityam in c. Anu perhaps rather ‘one after another.’ 20. Theft, ill-doing, wrong, truth, sacrifice, great glory, both strength, dominion, and force, entered the body afterward. Ppp. has the better reading sakas for brhat in b. 21. Both growth (bhtui) and diminution, generosities and niggardli- nesses, both hungerings and all thirstings, entered the body afterward. Ppp. combines vd 'bkutic in a. 22. Both revilings and non-revilings, both what [says] “come on” (hdnta) and “no,” faith, the sacrificial fee, and non-faith, entered the body afterward. Ppp. combines vd 'nindaq in a. The majority of mss. (including our Bp.B.P.M.E. T.R.K.) read daksina in c; Lif I understand Ws Collation Book, only Bp.T.K. among his mss. are noted as so reading ;J both editions give ddksind. The comm, explains the word as meaning dhanasafurddhi. [_Cf. Oldenberg, ZD MG. 1. 449. J 23. Both knowledges and ignorances, and w'hat else is to be taught (upa-dig) ; the brdhman entered the body ; the verses, the chant, also the formula. Ppp. combines vd 'vidydq in a, and reads for c qariraih sarve prd 'viqan |_= our 25 cj. Brdhman perhaps is here the ‘ charm,’ representing the Atharvan hymns. xi. 8- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 650 24. Delights, joys, enjoyments, and they that enjoy enjoyments, laughter, sport, dances, entered the body afterward. Ppp. reads for a ananda nandas pra7?iado. The comm, reads mir istds in c [_see SPP’s note, p. 163 J. The first half-verse is identical with 7. 26 a, b above. 25. Both appeals (alapd) and pratings [praldpa), and they who utter {-lap) addresses {abhildpa-) — all entered the body, joiners-on {dyitj), joiners-forth {prayuj), joiners. Ppp. reads prdyujas in d. The comm, explains the last words as = ayojanani, prayojand7ii, yoja7idni. The first half-verse is as it were a change rung on 24 a, b. 26. Breath-and-expiration, sight, hearing, indestructibleness and destruc- tion, out-breathing and up-breathing, speech, mind — they go about {tya-) with the body. The first three padas are the same with 4 a, b, c, above. 27. Both blessings {dps) and precepts {pragis), demands {samgis) and explanations (yigis), thoughts, all devisings, entered the body afterward. The comm, explains the difficult compounds of -qis as mechanically as those of -yuj in vs. 25 : afdsattdTii, pragdsa7td7ii, sa7/igdsa7id7ii, vividhdTii qdsand7ii. 28. Both those of the blood and those of the bladder, the hasting and those that are pitiable, the secret, the clear, the thick waters — those they caused to settle in the repugnant one. That is, apparently, in the body that was loth to receive them. SPP. reads unac- countably at the beginning asteyls, against the great majority of his mss., the comm., and the sense. The reading has not been noted at all among our mss., but sti and st are very imperfectly distinguished in general by the scribes, and the latter may possibly have been intended by some among them. The comm, derives the word from d -H S7id, instead of from asaTt; the form in which he gives it is dsTieyyas. The second word he reads vds7ieyyas, and derives it from vd ‘ or ’ -I- sTtd ! Then he adds another derivation for both words, from dsa/ia ‘sitting,’ and vas7ta ‘price’ respectively. He reads then dpas in c. Ppp- reads qtikriyd in c. 29. Having made bone [their] fuel, then they caused eight waters to settle ; having made seed [their] sacrificial butter, the gods entered man. The first part of the verse is spoiled in Ppp. The comm, has the more regular accus. pi. apas in b (the pada-\.^yX apd ; apah, as required by the accent; the comm, in general pays no heed to accent). He acutely refers to Taitt. Brah. i. 1.94, where bone is identified with fuel, and seed with sacrificial butter. 30. What waters [there are], and what deities, what virdj, with brdh- 7tian; brdhman entered the body; on {ddhi) the body [is] Prajapati. 31. The sun, the wind, shared [respectively] the eye, the breath of man ; then his other self the gods bestowed {pra-yam) on Agni. ‘ Shared ’ {vi bhejire, pi.) is ungrammatical as taken with the subject (which is only two-fold) given in the text. The comm, understands that the other ‘ senses ’ with their deities are viewed as included with these two. Ppp. reads tathd instead of atha in c. 651 TRANSLATION AND NOTES. BOOK XI. -XI. 9 32. Therefore, indeed, one who knows man \_ptinisa\ thinks “this is brahman ” ; for all deities are seated in him, as cows in a cow-stall. Our text should read at the end iva "sate with SPP. and nearly all the mss. (our Bp.B. iva "sate). Ppp. has a less naive d : {arlre 'dhi samahitah. 33. By the first dying, it goes apart dividing threefold : yonder goes it with one [part] ; yonder goes it with one ; here with one it dwells ( } ni-sev). This verse and the one following are (as above noted) wanting in Ppp. The comm, reads ni for vi in b. He regards the two ‘yonders’ as pointing respectively to heaven and hell, and paraphrases ni sevate by nitaram stikhaduhkhatmakan bhogdn sevate. LHe makes jlvatmd the subject: and a masculine subject seems required hy visvaii, unless we read ni just after it.J 34. Within waters that are sluggish (?sitmd), old, is the body placed; within that is might {? (dva, gdvas ?) ; thence is it called might. There is perhaps in c, d a play upon the word (dvas, which may mean either ‘might’ (as neut.) or (as masc.) ‘corpse.’ The comm, paraphrases it both times with baiat- makah sutratmd |_i.e. the parameqvara He explains stimdsu as andrdram sarvam jagad drdram kurvatisu. |_Here ends the fourth anuvdka, with 2 hymns and 61 verses. The quoted Anukr. says with reference to this eighth hymn manyur" ity atra caturdaqa ca : that is 14 over 20.J 9. To conquer enemies : to Arbudi. \Kdiikdyana. — sadvinfakam. mantroktdrbudidevatyam. dnustubham : i. y-p. virdt fakvari g-av. ; g. parosnih ; 4. ^-av. usnigbrhatigarbhd pardtristup 6-p. atijagatl ; g, 11, 14, 2g, 26. pathydpankti ; ij, 22, 24, 2g. J-av. yp. fakvari ; 16. g-av. jp. virdd uparistdjjyotis tri- stubh ; ly. gp. gdyatri.] This and the following hymn are wanting in Paipp., although bits of vss. 15-17 of this one are to be found in Paipp. xvii. The opening words of the two are quoted together in Kau9. 16. 21, in connection with rites for insuring success in war. |_The use of the two hymns forms a sequel to the rites described in the introduction to viii. 8, which see ; and cf. under viii. 8. 24. J Translated: Ludwig, p. 530; Henry, 126, 164; Griffith, ii. 84 ; Bloomfield, 123, 631. 1. What arms (bdhu) [there are], what arrows, and the powers (ylryd) of bows, swords (pisi), axes (paragti), weapon, and what thought-and- design in the heart — all that, O Arbudi, do thou make our enemies to see ; and do thou show forth specters (tidard). The comm, refers to AB. vi. i, where Arbuda is named and called a serpent-sage, and declares Arbudi and Nyarbudi to be his two sons. Uddrdti he explains as udgatdn antariksacardn raksahpifdcddm mantrasdmarthyodbhdvitdn, or also as suryaraqinipra- bhavd ulkddaya dntariksyd utpdtdh, specters or portents. [_Pada d, below, vs. 13 b.J 2. Stand up, equip ye yourselves (sam-ttah), O friends, god-folk; beheld, concealed of you be [those] who are our friends, O Arbudi. XI. 9- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 652 The occurrence of mitrds m. and mitrdni n. in the same verse is puzzling, also the conjunction of samdrsta and gupta, and of vas with the singular arbude. The comm, reads sawdrstas and gnptds in c. Our Bp. reads yah in d. [_Pada a = 26 b and 10. 1 a.J |_W. interlines “ protected? ” over “ concealed.”J 3. Stand ye (two) up, take ye hold ; with tying up, with tying together, gird ye the armies of our enemies, O Arbudi. The dual verbs doubtless imply, as the comm, also points out, the inclusion of Nyarbudi in the address to Arbudi |_cf. vs. 1 1 J. The comm, reads sendm in c. 4. The God that is Arbudi by name, and the lord (igdna) Nyarbudi, by whom the atmosphere is involved {d-vr), and this great earth — by those (two) who are allied with Indra, I go after what is conquered with an army. Probably ‘ I follow up with my army what is already conquered by them.’ The two last padas are by the comm, reckoned as the first line of the next verse. 5. Stand thou up, O god-folk, Arbudi, with the army; breaking (bhahj) the army of our enemies, envelop it with [thy] coils (bhogd). The comm, explains bhogebhis as dtmlydih sarpa^arfrdik. 6. Presenting to view, O Nyarbudi, the seven kinds of specters, with them all do thou stand up, when the butter is offered, with the army. The pada-X.txX reads in a jdtan ; nioarbude j but the reading is plainly false, and should be either jdta : nioarbude, or jdtani : arbude ; either of these, considering that to the scribes nya and nnya are entirely equivalent and exchangeable (see my Skt. Gr. §§ 229, 232), would correctly represent the jaw/«'/ah samdhitrayopeiavajrdyudhdbhi- mdni vd. 24. The forest-trees, them of the forest-trees, herbs and plants, Gan- dharvas-and-Apsarases, serpents, gods, pure-folk {punyajaftd), Fathers — all those, O Arbudi, do thou make our enemies to see, and do thou show forth specters. The comm, identifies the ‘pure-folk’ with \.he yaksas. [_\Vith c, d, cf. viii. 8. 15, above. J |_Cf. Kau9. 73. 5.J 25. Mastery over you have the Maruts [gained], the heavenly Aditya, Brahmanaspati ; mastery over you have both Indra and Agni, Dhatar, Mitra, Prajapati ; mastery over you have the seers gained (kr) — exhibit- ing among the enemies — in case of thy bite, O Arbudi. One would like to emend devds to devas in a. 26. Masters {igdna) of them all, stand ye up, equip yourselves, ye friends, god-folks ; having wholly conquered in this conflict, scatter ye to your several worlds. The mss. set the avasdjia in this verse after and SPP. very properly does the same. [Our b, c = 2 a. b : b = 10. i a. J [The quoted Anukr. says ''ye bdhavah ” : see vs. i .]) 10. To conquer enemies : to Trishandhi. \Bhrgvangiras. — saptavinqati. mantroktatrisandhidevatyam. dnustubham : i. virat pathyd- brhaU ; 2. g-av. 6-p. tristubgarbhd 'tijagatX ; j. virdd dsldrapaiikti ; 4.. virdj ; 8. virdt tristubh ; 9. purorvirdt purastdjjyotis tristubh ; 12. y-p. pathydpankti ; ij. 6-p. jagati ; lb. g-av. b-p. kakummaty anustuptristubgarbhd qakvarl ; i"^. pathydpankti ; 21. j-p. gdya- tri ; 22. virdt purastddbrhati ; 2J. kakubh ; 2b. prastdrapanktii\ Not found in Paipp. [For its use by Kaug. in connection with hymn 9, see intro- duction to hymn 9.J Translated: Ludwig, p. 531 ; Henry, 129, 169; Griffith, ii. 88 ; Bloomfield, 126, 637. I. Stand ye up, equip yourselves, ye specters, together with ensigns ; ye serpents, other-folks, demons, run after our enemies. [Pada a = 9. 2 a, 26 b ; c = 9. 16 e. J XI. lO- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 656 2. Your mastery I know, [your] kingdom, O Trishandhi, together with red ensigns ; what in the atmosphere, what in the sky, and what men (tndnava) [are] on the earth, let those ill-named ones sit (Jupa-ds) in the mind (c^tas) of Trishandhi. The translation implies veda rajyani in a, while all the pada-m%%. treat the word as a compound (veda°rajyat)t). The comm, takes veda as an independent word, but renders it as a 3d sing., with trisandhis supplied as subject; and he understands the enemies as addressed by vas in a. He supplies ketavas to the three _y/s in c, d, regard- ing manavas as adj., ‘ human.’ And he cuts off the last two padas, adding them instead to vs. 3, and reading at the beginning trisandhe ive (“ = tava ”) ; explaining updsatdin by sambhajantdm, and making the following nouns its subject. For durnd- mdnas he has -nam (as also our B.O.). 3. Iron-(4r<3:j-)mouthed, needle-mouthed, likewise thorn-tree-(z^f/4’rt«- .^«(f-)mouthed, let the flesh-eaters, of wind-swiftness, fasten on our ene- mies with the three-jointed {trlsandhi) thunderbolt. The comm, regards the epithets as signifying flesh-eating birds, and supplies [_alter- nativelyj ‘sent forth’ (preritds) to the concluding instrumentals. 4. O Jatavedas, Aditya, put thou between much human flesh; let this army of Trishandhi be well-placed in my control. Most of SPP’s/a^fb-mss. give shidh in c ; no such reading has been noted among our mss. One would like to improve meter and sense together by emending trisandhes to -dhind, understanding the ‘ army ’ to be the enemy’s. Antdr dhehi at the beginning may also mean ‘hide’; and the comm, juggles the line into signifying, ‘O Jatavedas, make the corpses of our enemies hide the sun ’ ! 5. Stand thou up, O god-folk, O Arbudi, with the army; this tribute is offered (d-hu) to you [pl.J; the offering [is] dear to Trishandhi. The comm, reads dhutis (for -las') in c, and dhutipriyd as compound in d. [^In some copies the i oi priyd is broken. J 6. Let the white-footed one tie together, this shaft {^aravyd), four- footed ; O witchcraft, be thou for our enemies, together with the army of Trishandhi. The comm, reads for dyatu, in a, patatu ; cf. vs. 7 a. By qitipadi he understands a white-footed cow, called a qaravy'd as being a ^arund/n bdndndm samtlhah. 7. Let the smoke-eyed (f.) one fall together, and the crop-eared one (f.) yell ; it being conquered by the army of Trishandhi, let the ensigns be red. The comm, supplies bale to jitS j the /ar/rt-reading (simply jiW) forbids us to regard the word as fern. dual. He takes the epithets in the first half-verse first as applying to the enemy’s army, and then to the krtyd which is invoked against it. The verse is translated by Bloomfield, as noted above (see 9. 7), at AJP. xi. 340. 8. Let the winged ones descend, the birds, they that go about in the atmosphere, in the sky ; let the wild beasts, the flies, take hold together; let the raw-flesh-eating vultures scratch at the human carrion. 657 TRANSLATION AND NOTES. BOOK XI. -XI. lO The comm, explains radantiim by svatunddih paddiq ca vilikhantu. |_Read divi ca ye J 9. The agreement (samdhd) which thou hast agreed on with Indra and with the brahman, O Brihaspati, by that Indra-agreement do I call hither all the gods : conquer ye on this side, not on that ! The comm, (with two or three of SPP’s authorities) reads -adhattds in a; and he treats indra-samdhaya as two independent words in c. Samdham in a is clearly proved an intrusion by the meter. 10. Brihaspati of the Ahgiras race, the seers sharpened by the brah- man, set up (d-gri) in the sky the Asura-destroying weapon, Trishandhi. One would like to emend dngirasds to dngirasas (as Ludwig translates). The comm, renders a 'qrayan by asevanta, as if it were a '^rayanta. 11. By whom yonder sun, and Indra, both stand protected — Tri- shandhi the gods shared, in order to both force and strength. 12. All worlds did the gods completely conquer by means of that offering (dhuti) — the thunderbolt which Brihaspati of the Ahgiras race poured, an Asura-destroying weapon. ‘ Poured,’ i.e. ‘ cast ’ ; a term used also elsewhere of the thunderbolt (BR. vii. 980). 13. The thunderbolt which Brihaspati of the Ahgiras race poured, an Asura-destroying weapon — therewith do I blot out (tti-lip) yon army, O Brihaspati ; I slay the enemies with force. The comm, renders ni limpdmi by nitardm chinadmi. He also has the strange reading amiis for amitm before sendm. 14. All the gods come over hither, who partake of [the offering] made with vdsat ; enjoy ye this offering; conquer ye on this side, not on that ! 15. Let all the gods come over hither; the offering [is] dear to Trishandhi ; defend ye the great agreement by which in the beginning the Asuras were conquered. The comm, appears to read in a -yanti, as in vs. 14 a, but he interprets it as an imperative this time. 16. Let Vayu bend up the arrow-points of the enemies; let Indra break back their arms ; let them not be able to set the arrow ; let Aditya make their missile weapon (astrd) disappear; let the moon put (yu) them on the track of what is not gone. The last clause is very doubtful and difficult ; the comm, gives no aid, explaining with aprdptasyd "jigamisatah ^atroh . . . panthdnam asmatprdptyupdyabhiitam mdr- gam yutdm tatah prthakkurutdm (taking yutdm from yu ‘ separate,’ and adding) tddrqam mdrgam qatrur na paqyatv ity arthah. He divides the verse into two, making the second begin with aditya esdm. XL lO- BOOK XI. THE ATHARVA-VEDA-SAMHITA. 6S& 1 7. If they have gone forward to the gods’ strongholds, have made the brahman their defenses ; if {fydt) they have encouraged (?7i/>a-vac) them- selves, making a body-protection, a complete protection — all that do thou make sapless. The verse occurred above as v. 8. 6, and the comm, declines to repeat his explanation there given — which, however, is not in our hands. 18. Causing to follow X.\i& picrohita with the flesh-eating [fire] and with death, O Trishandhi, go forth with the army; conquer the enemies; go forward. The last pada is identical with iii. 19. 8 c. 19. O Trishandhi, do thou envelop our enemies with darkness ; of them yonder, thrust forth by the speckled butter, let none soever be freed. The last half-verse is nearly identical with viii. 8. 19 c, d. |_For the stock-phrase d, see iii. 19. 8, note.J 20. Let the white-footed one (f.) fall upon Qsam-paf) yonder lines of our enemies; let yonder armies of our enemies be confounded today, O Nyarbudi. The second pada is identical with 9. 18 b; to be put in any connection with it, the words of the first pada require to be rendered otherwise than in 6 a, 7 a, above. The comm, again reads (^ucas for sicas, as in the other passage |_9. 18: comm. p. i8i'7j. 21. Confounded [be] our enemies, O Nyarbudi; slay thou of them each best man (vara) ; slay [them] with this army. The comm, strangely reads amitrd7i beside mild/ias. l_The rationale of his variant is perhaps as in 9. 6 above (nnya — nya). The pa(fa-text has atnUrah. But the comm, also takes mudhah as = mndhati.\ 22. Whoever is mailed, and who without mail, and what enemy is in march (}djman)\ by bowstring-fetters, by mail-fetters, smitten by the march let him lie. The mss. are in good part awkward about the_combination jm (in aj/natti, ajtnana), writing what looks like a tm or pm, but there is no real variant. The comm, explains djman as ajati gacchaty attene 'ty ajma rathadi ydnam. He gives abhihi/as, a prefer- able reading, in d. 23. Who have defenses, who have no defenses, and the enemies who have defenses — all those, O Arbudi, being slain, let dogs eat on the ground. The 2^cctni yd 'varmanak, though read by all the mss. [^save R.J, is wholly inadmis- sible, and should be emended to^'^ 'v-. 24. Who have chariots, who have no chariots, those without seats and they who have seats {sudd) — all those, being slain, let vultures, falcons, birds (patatrin) eat. 659 TRANSLATION AND NOTES. BOOK XI. -XI. lO We may fairly question whether ‘ seat ’ means here ‘ seat on horseback.’ The comm, explains asadas by aqvadiydnarahitah padatayah, and sadinas by aqvariidhah ‘ mounted on horses.’ 25. Let the army of our enemies lie with thousand corpses {-kwmpa) in the conflict of weapons, pierced through, cut to pieces (.^). The obscure kakajakrta at the end is guessed by the comm, to mean kutsitajanana vilolajanand vd krtdj he attempts no etymology, but evidently sees in it the root jd. In a he has the strange reading sendm for qetdm. 26. Let the eagles {suparnd) eat him, pierced to the vitals, crying loudly, lying crushed, the evil-minded one — what enemy of ours wishes to fight against this opposing offering. The translation implies the emendation (which Ludwig’s version also makes) of suparndis to suparnas in a. The comm, takes it as qualifying qardis understood and adjunct of marmdvtdham : ‘pierced etc. by well-feathered arrows.’ In the irregular meter of the first line, the division is perhaps best made before adantu; a small minority of SPP’s mss. so regard it, and accent addntu accordingly, and he follows them in his text ; our Bp. puts its pada-division after adantu, and, with one other ms., leaves the word without accent. LSee Henry’s elaborate conjectures, p. 172: marmdvldho roruvatah suparnd gandir adantu mrditdm qdydnam. The other versions imply /ndnnaviddham, and Bloomfield expressly conjectures marmaviddhdm, overlooking the accent ; but the comm, to Prat. iv. 68 quotes mar?ndv(dham as an instance of non-separation in pada- text.J 27. [The offering] which the gods follow (anu-sthd), of which there is no failure — with that let Indra, Vritra-slayer, slay, with the three-jointed thunderbolt. |_Here ends the fifth anuvdka, with 2 hymns and 53 verses. The quoted Anukr. says, referring to this last hymn, antyo vinqatih sapta cd 'pardh.\ [The sum of the verses for hymns 1-2 and 4-10 is (68 4- 189=) 257. Reckoning hymn 3 (with the Berlin ed.) as of 56 vss., we get for the book (257 -I- 56=) 313 : and this is the summation given by codex I. On the other hand, reckoning hymn 3 as of (31 -h 72 -f 7 =) 1 10 vss. (see pp. 632, 628), we get for the book (257 4- 1 10 =) 367. But the summation given by four of W’s mss. (including P.W.B.) is 365. How to account for the discrepancy I do not see. One ms. sums up the last amivdka as 51 (i.e. 26 -I- 25 ? — instead of 26 -f 27 = 53) verses, and 10.17 is indeed a ^^AVa-verse ; but the Old Anukr. reckons hymn 10 as 27, not 25. J [Three or four mss. sum up the siiktas “ of both kinds ” as 12.J [Here ends the iwenty-iihh. prapdt/iaka. j Book XII. LThis twelfth book is the fifth and last of the second grand division of the Atharvan collection. For a general statement as to the make-up of the books of this division, page 471 may again be consulted. The Old Anukramanl describes the length of the artha-suktas^ hymns i, 2, 3, and 4, by giving the overplus of each hymn over 60 verses. The assumed normal lengths in the case of books ix., X., xi., and xii. seem to be respectively 20, 30, 20, and 60 verses. The whole book has been translated by Victor Henry, livres X, XI et XII de f Atharva-veda traduits et com- ment'es, Paris, 1896. The bhasya is again lacking. The fifth or last hymn is made up of 7 parydyas (see pages 471-2), which, if they be counted separately, make the hymns number 1 1 instead of 5 : see page 61 1, top.J |_The anuva^a-dWision of the book (as noted above, page 472) is into five a/iuvaias of one hymn each. The “ decad ’’-division likewise tabular conspectus for this book also may be added ; is as described on page 472. Anuvakas I 2 3 4 5 Hymns I 2 3 4 S Verses 63 55 60 53 73ir Decad-div. 5 tens + 13 5 tens + 5 6 tens 4 tens + 13 7 r Here, as before, ^ means “ paragraph of ^ pary ay a ” (such as is numbered as a “ verse ” in the Berlin edition) and p means paryaya." The last line shows the “ decad division. Of these “decads,” anuvakas i, 2, 3, and 4 contain respectively 6, 6, 6, and 5 (in all, 23 “ decads ”) ; while anuvdka 5 has •] paryayas. The sum is 23 “ decad "suktas and j parydya-suktas or 30 suktas. Cf. the summation at the end of hymn 5.J 1. To the earth. \Atharvan. — trisastih. bhdumam. traistubham : 2. bhurij ; 4-6, 10, j8. j-av. 6-p. jagatX ; 7. prastdrapahkti ; 8, //. J-av. 6-p. virdd asli ; g. pardnustubh ; iz, ij, jy. y-p. fak- vari {12, IJ. j-av.) ; 14. mahdbrhaii ; 16, 21. i-av. sdmiii tristubh ; 18. J-av. bp. tristubanustitbgarbhd 'tifakvari; ig, 20. urobrhatl (20. virdj) ; 22. j-av. b-p. virdd atijagatl; 2j. y-p. virdd atijagatl ; 24. y-p. anustubgarbhd jagati ; 2y. j-av. 7-/. usnig- anustubgarbhd (akvari ; 2b~28, jj, jy,jg, 40,yo,yj, y4,yb,yg, bj. anustubh (yj. purobdr- katd) ; JO. virdd gdyatrt ; j2. purastdjjyotis ; J4. j-av. bp. tristubbrhatigarbhd ' tija- gati ; jb. viparltapddalaksmi pankti ; jy. j-av.yp. (akvari; 41. j-av. b-p. kakummatl (akvari; 42. svardd anustubh ; 4J. virdd dstdrapankti ; 44, 4y, 4g. jagati ; 4b. b-p. anu- stubgarbhd pard(akvari ; 4J. bp. usniganustubgarbhd pardti(akvari ; 48. purd nustubh ; yi. J-av. b-p. anustubgarbhd kakunnnati (akvari ; yz. y-p. anustubgarbhd pardtijagati ; yy. pure tijdgatd jagati; y8. purastddbrhati ; bi. purobdrhatd ; bz. pardvirdjd 660 TRANSLATION AND NOTES. BOOK XII. -XU. I 66 1 Found also in Paipp. xvii. (excepting vss. 62, 63). Many of the verses are used by the Kaui. Some of our mss. (Bs.I.) combine 7iis kr- (nth and kr- should be separated in our edition). The Anukr. very unnecessarily scans the verse as 8 + 6;8-t-9, while it is easily read into a regular a7ntstiibh. 17. On what the gods wiped off, on what human beings {nianusyd) also — on that having wiped off the drops of ghee (.^), O Agni, do thou mount the sky. All our mss. have a77irjata unaccented save one (E.), which has dsrjata. |_A11 of SPP’s have a77irjata save his J., which has, s.m., d7nrjata.\ Ghrtastavas in c is trans- lated after the Pet. Lexx., but the rendering is in the highest degree doubtful, on account both of form and of sense. Probably the reading is corrupt. Ppp. gives no help, as most of vss. 17, 18 is lost out of the ms.; (_but their order appears to be inverted J. Our mss. seem to read -sta- very plainly |_and SPP. reports no variant J, but that need not prevent our understanding instead -S7ia-, if more acceptable. 18. Being kindled, O Agni, thou to whom oblations are made, go {kram) thou not away against us ; shine just here by day, and that [we] long see the sun. xii. 2- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 6/6 Or dyavi, in c, ‘ in the sky ’ (so Ludwig). The last pada is also i. 6. 3 d. [_Cf. also note to vi. 1 9. 2. J There is no good reason for calling the verse nicrt. 19. Wipe ye off on the lead; wipe ye off on the reeds; and what on the consuming fire ; likewise on the dark {rdma) ewe ; headache on the pillow. The rendering is very literal, and does not disguise the obscurity of the connection. Ppp. reads for b agnis samkusikaq ca yah, which is more manageable : ‘ and on [that] which [is] the consuming fire’: i.e. ‘on the fire.’ [Caland, KZ. xxxiv. 457, comparing Avestan locutions, says that agndu samkasuke ca y at is locative to agnih samkasukaq ca yah : cf. vs. 40 and i. 30. i . J The verse is quoted in Kauq. 71.16; 86.19, with vss. 13 and 40 : see above, under vs. 13. The mss. in general, according to their wont, read in a mrdhvajn (but Bs. 7nrdhdhatn'). [For qlrsakti, see ref’s under i. 12. 3.J 20. Having settled what is foul upon the lead [and] headache upon the pillow, having wiped off on the black ewe, be ye cleansed, fit for sacrifice. Compare xiv. 2.67. [Cf. MGS. ii. i. 10. J 21. Go away, O death, along a distant road which is thine here, other than that the gods go upon ; I speak to thee having sight, hearing ; let these many heroes be here. The verse (except d) is RV. x. 18. i, and found also in VS. (xxxv. 7), TB. (iii. 7. 145), and TA. (iii. 15.2: vi. 7. 3). RV. has svds for our esds in b, and, for d, ma nah prajath ririso md 'td vlran, and the other texts agree with it, save that VS. has anyds for sitds in b. Ppp. omits iha in d. [Cf. MB. i. i. 15; also MGS. ii. 18.2 m.J The verse is used several times in Kauq. : at 71. 1 1, 21 ; 72. 13 ; 86. 24. 22. These living ones have turned away from the dead ; our invocation of the gods hath been auspicious {bhadrd) today; we have gone forward unto dancing, unto laughter ; may we, rich in heroes, address counsel. The verse (again with exception of d) is RV. x. 18. 3, and found also in TA. (vi. 10. 2). The last pada in the other texts is draghiya ayuh pratardfh (TA. -ram') dddhanah ; our d is identical with RV. i. 1 17. 25 d. TA.* has a 'vavartin in a, and agdmd in c. [With b cf. RV. X. 53. 3 d.J The verse is used (with vs. 29) in Kaug. 71.18 and 86. 21. [At vs. 30, W. wrote “speak to the counsel,” and then interlined suggestion of “council.”] *[TA. has diso prdhjo ioT pratico.] 23. I set this enclosure for the living ; let not another of them now go to that goal ; living a hundred numerous autumns, let them set an obstacle to death with a mountain. The verse is RV. x. 18.4, and found also in VS. (xxxv. 15), TB. (iii. 7. Ii3), TA. (vi. 10. 2), and Ap. (ix. 12. 4 ; xiv. 22. 3). RV. differs from our text only by read- ing in c, and antdr {iox tirds) in d. VS. agrees throughout with RV. ; TB. differs only by having (like AV.) tirds in d {esan nu in b is doul)tless a misprint, as mdtydm in d is a misprint for tnrtyum : see the comm, [the Poona ed., p. 1 137, corrects them both]), and drdha/n in b. TA. reads ma ttd 'nu gad and drdham in b. and tirds and dadmahe in d. Ap. agrees exactly with TB. the first time ; but the second time it has no nu (or 'nu) in b, and dadhmahe in d. [Cf. MP. ii. 22. 24. J Ppp. gives. In c. 6/7 TRANSLATION AND NOTES. BOOK XII. 2 jyok for ^aiam, and combines qaradas pii-. In Kaug. 72. 17 the verse accompanies the setting down (of a stone) in the door ; in 72. 2 the last pada is recited while stepping over the stone. 24. Mount, choosing old age for life-time, pressing on, one after another, as many as ye be ; you here let Tvashtar, him of good births, in accord [with you], lead on to living your whole life-time. The verse is (once more with exception of the last pada) RV. x. 18.6, and found also in TA. (vi. 10. i). RV'. reads sihd after ydti in b, and ihd for tan vas in c, and its d is dirghdm ayuh karati jlvdse 7’ak. TA. differs from RV'. by having grnatias in a, surdtnas (for sajdsds) in c. and karatu in d. Bpp- puts the verse after our 25, and combines in a-b vrnana 'nu. The verse is used in Kauq. 72. 13 with vss. 21, 32, 44, 55, and others from elsewhere. 25. As days take place {bhn) one after another, as seasons go along with seasons, as an after one does not desert {hd) a preceding — so, O creator {d/idtr), arrange their life-times. This verse is RV. x. 18. 5, found also in TA. (vi. 10. i). For sakdm, at end of b, RV'’. reads sadhu, and TA. k/ptah. 26. The Stony one flows (rJ) ; take ye hold together ; play the hero, pass over, O friends ; quit here them that are of evil courses ; may we pass up unto powers (?vdja) that are free from disease. The verse is RV'. x. 53. 8, and found also in V'S. (xxxv. 10) and TA. (vi. 3. 2). R V. has ut tisthata for virdyadhvam in b, jahama and (for durivas) dqevas in c, and ^ivan vaydm (for anamivatt) in d. |_VS. agrees with RV. save that it accents sdkhayah in b and reads, for c, dtra jahlmd 'qivd y£ dsan.\ TA. agrees in general with RV., but has revatls [_unaccentedj for riyate in a, and in d puts iit tarema after abhi vajdn. Vss. 26 and 27 are quoted in Kau9. 71. 24 and 86. 27 to accompany the symbolical act of cross- ing over northward; and in V'ait. 12. ii to accompany (at any time) the crossing of streams. 27. Stand up, pass over, O friends ; the stony river here runs {syand) ; quit ye here them that are unpropitious ; may we pass up unto propitious pleasant powers. This variation of vs. 26 gives part of the RV'^. variants to that vs. j^For a discussion of the RV. verse, see notes to my Skt. Reader, p. 388. J Ppp. makes b identical with 26 a. The use by Kau^. was stated in the preceding note. 28. Take ye hold on that of all the gods in order to splendor, becom- ing cleansed, clear, purifying ; stepping over difficult tracks, may we revel a hundred winters with all our heroes. The first half-verse is identical with vi. 62.3 a. b. save that the latter begins with vdicvanarim. We have doubtless to supply navam ‘boat.’ But Ppp. has siinrtdm for varcase in a; and the comm, to Nirukta vi. 12 quotes the pratlka in this form, explaining siinrtdm by vdcam (Roth). According to Kau^. 72. 6, it is a young heifer (yatsata/'i) that is caused to be laid hold on. XU. 2— BOOK XII. THE ATHARVA-VEDA-SAMHITA. 678 29. By upward roads, full of wind, by distant {para) ones, stepping over those that are lower {dvara), thrice seven times did the departed {pdreta) seers bear back death with the track-obstructor. Ppp. reads for b apakramanto duritam parehi. In Kau9. 71. 18 and 86.21, this verse is quoted with vs. 22 ‘ for the purpose expressed in the texts ’ {maniroktam) ; and in 71. 19 and in 86.22 the second half-verse is quoted to accompany ‘ the effacement {lup) of the tracks to the streams.’ |_W’s “ {lup) ” was intended to express his doubt as to the warrantableness of Bloomfield’s change of lup Xo yup. Caland expresses the same doubt, WZKM. viii. 369; cf. his Todtengebrduche, p. 120.J 30. Come ye, obstructing the track of death, assuming further on a longer life-time ; sitting in your station, thrust ye [away] death ; then may we, living, speak to the council. The first half-verse is RV. x. 18. 2 a, b, and is found also in TA. (vi. 10. 2) ; for our i 'ta, RV. reads ydd alia, TA.ydd dima {dima unaccented, unless there is a misprint |_Poona ed. rightly dima, p. 444 J) ; and TA. has prataram in b. [Cf. MGS. ii. i. 13 and p. 1 53. J The verse is quoted in Kauq. 71. 20 and 86. 23 in connection with doing something to (symbolical) boats ; and the second half-verse in Kau^. 72. 10. Ppp. reads pratiram in b, and jivds in d, thus in the latter pada rectifying the meter. The Anukr. takes no notice of the irregularities in a and d, perhaps because they balance each other. [_As to viddtham, cf. note to vs. 22, and Bloomfield in JAOS. xix.* 14. J 31. Let these women, not widows, well-spoused, touch themselves with ointment, with butter ; tearless, without disease, with good treasures {-rdtna), let the wives ascend first to the place of union {yoni). This verse is repeated below, as xviii. 3. 57. It is RV. x. 18. 7, and found also in TA. (vi. 10.2). RV. has viqantu, and TA. 7nrgantdm, for our sprqautdiu in b, and TA. stK^ivds for surdtuds in c; RV. also combines aua^rdvo 'nam- in c. Ppp. reads sath vi^anta in b ; and it adds another corresponding verse for the men : ime vlrar avidhavds sujdnayd nard "njanena sarpisd etc. (d) syondd yotier adhi talpam vrhcyuh |_intending ruheyuh\. With our verse, in Kaug. 72. ii, grass shoots dipped in butter are handed to the women ; and 72. 12 appears to quote the Ppp. verse (the pratlka is given as ime jivd avidhavah sujdmayah) to accompany a similar act to the men. 32. I separate {vy-d-kr) these two by oblation ; I shape them apart with a spell {brdhman) ; I make for the Fathers unwasting svadhd; I unite these with a long life-time. Ppp. reads for c sudhdtii pitrbhyo amrtaih dtihdtid. From \’ait. 6. 2 the separation would appear to be that of the other two fires when taken from the householder’s fire ; but Kau^. 70. 10 has it repeated while one looks upon the householder’s and the flesh- eating fires; the latter is most likely to be its true application. It is also quoted in Kau^. 72. 13 with several other verses, from this hymn and elsewhere, as noted under vs. 24. 33. ' What Agni, O Fathers, hath entered into our hearts, an immortal into mortals, that god do I enclose in me ; let him not hate us, nor let us [hate] him. 679 TRANSLATION AND NOTES. BOOK XII. -XU. 2 Ppp. reads in b amartyas for amrtas, and, in c, mahyaw tarn prati }^rh-. Tlie verse is found also in TS. (v. 7.9') and MS. (i. 6. i); both read, for b, Amartyo mdrtyah avivdqa; for C, d, TS. has tAm AtmAn pAri grhnlmahe vayAm ma sA asmaii avahaya pAra gat, and MS. tAm atmAni pAri grhnlmasi 'hA uAii esA asman avahaya parayat. The verse is quoted in Kau9. 70. 15 for recitation while the hearts are touched. 34. Having turned away from the householder’s fire, go ye forth to the right with the flesh-eating one ; do ye what is dear to the Fathers, to self, what is dear to the priests (brahman). Ppp. reads, for a, b, ap&vartya 'gnim garhapatyam kravyada 'py etu daksina; and, in d, krnuta (not -to). Kau(;.7i.4 quotes the verse, to accompany a corresponding action. l_Caland, Todtengebrauche, Note 417, would read krAvyadah, as voc. J 35. The flesh-eating Agni that is unremoved (d-nir-d-hita), taking to himself the double-portioned riches of the oldest son, destroys [him] with ruin. Ppp. begins with vibha-\ it omits our vs. 36. 36. What one plows, what one wins {van), and what one gains {vtd) by pay (vasnd) — all that is not a mortal’s, if the flesh-eating one be unremoved. As usual in such cases, in most of the mss. it is wholly doubtful whether vastena or -sne- or -sre- is intended in b ; the true reading is vasnena. The verse, as noted above, is wanting in Ppp. Bp. reads Asti at end of c. 37. He becomes unfit for sacrifice, of smitten splendor; not by him is the oblation to be eaten ; [him] the flesh-eating one cuts off from plowing, kine, riches, whom it pursues. Ppp. reads, in a, _y 48 (52 being wanting). |_Cf. MGS. ii. i. 14 and p. 146. J In Kau9. 72.8, this verse and the next are used (next after vss. 28, 47) in laying hold on a couch (Jalpd) ; the third pada in 71. 23 and 86. 26, in causing some one to embark on a (symbolical) boat containing gold and barley. There is no good reason for calling the verse bhurij. 49. Day-and-night thou goest after, bearing, standing comfortable (ksemyd), prolonging [life], having good heroes ; bearing, O couch, health- ful (dndtura), well-minded ones (m.), do thou long be for us smelling of men {piirusagandhi). The description of the Anukr. seems to require us to resolve -ra d-tre in a. The use by Kaug. was noticed under the preceding verse. 50. They fall under the wrath of the gods, they live always evilly, after whom the flesh-eating fire, from near by, like a horse, scatters reeds. Ppp. reads in a devesu, and this is the usual and regular construction with d-vraqc. Further, for d it has our 38 d and 52 d. The Anukr. gives iva two syllables in d. Our Bp. reads antikan (instead of -kat) here and in 38 c and 52 c. LOne could easily scan d as an a?iustubh pada, dgvevdnvdpate naddm {Gram. § 233 a), if it were worth scanning.] 51. Whoever, without faith, from desire of riches then sit together with the flesh-eating one, they verily feed the fire {d-dha) about the pot {kumbhi) of others LalwaysJ. Xll. 2- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 682 That is, doubtless, never have a fire of their own. The pada-XtTfX in a-b is dhanaa -kajnya : at : kravya^dda j Ppp. has a different reading, -kdmyds krav-, thus getting rid of the difficult at. |_The mark of pada division is after at; it should be before it.J The Anukr. seems to authorize the resolution sa-am in c. 52. He desires, as it were, to fly forth with his mind ; repeatedly he returns again — they whom the flesh-eating Agni, from near by, after- knowing follows. We had the obscure second half-verse above as 38 c, d. The verse is wanting in Ppp., as already noted. The substitution of patati for pipatisati would rectify the meter of a. [_Pada b seems clearly to refer to rebirth ; cf. Pragna Upanishad, i. 9.J 53. A black ewe [is] of cattle [thy] portion ; lead, too, they call thy gold candrd), O flesh-eating one; ground beans L^-reJ thy portion [as] oblation ; seek (sac) thou the thicket of the forest -spirit (arattydni). Ppp. reads (better) uta for api in b. The verse is quoted in Kauq. 71. 6 (with vss. 4 and 7: see note to vs. 4), and. again in 71. 14, in connection with setting down the light (dipa). 54. Having made offering of withered (.? jdrat) cane {isikd), of tilpinja, of dd7idana, of reeds; having made fuel of this, Indra removed Yama’s fire. Various kinds of reed or cane are doubtless named in a, b. Jara7it is lit. ‘aged.’ Ppp. reads in c tati mdre 'dJmiarh. The Anukr. does not note c as defective ; we may resolve either iTidr-a or krtu-a. The verse is quoted (with vss. i, ii, 55 : see note to vs. i) in Kau^. 71. 5, to accompany the feeding of the flesh-eating fire. 55. Having sent in opposition an opposing {pratydiic) song (arkd), I, foreknowing, have entered abroad on the road ; I have directed away the lifebreaths of them yonder ; these here I unite with long life-time. The first half-Verse is difficult and doubtful. The use made of the verse by Kau(j. gives no help; it is quoted in 71. 5 as noted above, under vs. 54; and in 72. 13 with several other verses, as noted under vs. 24. Ppp. reads acakdra at end of b. |_W. has overlooked the hi and the accent of the two perfects : perhaps, ‘ since I have entered [and] have directed . . . , [accordingly] I unite ’ etc. Henry, p. 238, inserts another hi after amtsd7n.\ LHere ends the second anuvdka, with i hymn and 55 verses. The quoted Anukr. says “ tiadas ” Ui pahcotid. \ 3. Cremation as a sacrifice. \_Yama. — sapih. mantroktasvargdudandgnidevatyam. trdistubham : i, 42, 4y. bhurij ; 8, 12, 2t, 22, 24.jagati; /j. ? ; 77. svardd drsi paiikti ; J4. virddgarbhd ; jg. anustub- garbhd ; 44. pardbrhatl ; jy-60. j-av. j-p. fahkumaty atijdgata(dkvardti(dkvaradhdrtya- garbhd ' tidhrti (jj, S7~6o. krti ; 56. virdt krti).'] [Partly pro.se — namely parts of v.ss. 55-60. J Found also [except vs. 28J in Paipp. xvii. (with slight differences of verse-order, noted under the verses). Nearly all the verses of the hymn are used, according to Kaug. 60-63, and on the whole in their 683 TRANSLATION AND NOTES. BOOK XII. -xii. 3 natural order, and combined especially with xi. i (often a verse from each hymn being quoted in the same rule), in the sava ceremony; very few verses anywhere else. Vait. quotes only 4 verses. Translated: Henry, 195, 238; Griffith, ii. no; Bloomfield, 185,645. 1. Stand, a man (ypumahs), upon men ; go to the hide; call thither her who is dear to thee; of what age ydvaut) ye two first came together in the beginning, let that be your same age in Yama’s realm. Ppp. combines adhi and omits ihi in a. Kau^. 60. 31 has the verse u.sed when the sacrificer is made to stand upon the ox-hide which is to be his station during the ceremony. The various antecedents have been prepared to the accompaniment of the first verses of xi. i. 2. So much [be] your sight, so many your powers (ylryd), so great your brilliancy (tdjas), so many-fold your energies {vdjina) ; Agni fastens on (sac) the body when [it is his] fuel Q.) ; then, O paired ones (mithnnd), shall ye come into being from what is cooked (pakvd). The /rt& gdm, probably) ; in PGS. i. 5. I i,yaihe 'yam strl pdutram agham na roddi; and the same in HGS. i. 19. 7, with pdutram dnandam as antithesis to it. The verse is quoted in Kau9.6l. 18 (in connection with xi. 1.9), to accompany the setting of mortar, pestle, and winnowing basket, after sprinkling, upon the hide. 15. The forest tree hath come to us together with the gods, forcing off the demon, the piqdcds ; he shall rise up {tct-^ri), shall speak forth his voice ; with him may we conquer all worlds. Ppp. reads and combines sdu 'cchrdydtdi in c, and reads api for abhi in d. Accord- ing to Kaug.bi. 21, one sets up the pestle with this verse ; in 125. 3 the verse is used with reference to the sacrificial post |_in case it puts forth fresh shoots J; and similarly in Vait. 10. 8 [^in the paqubandha 16. Seven sacrifices {me'dha) the cattle enclosed — which \_tke relative pronoun\ of them was full of light, and which was pining; to them thirty deities attach themselves ; do thou (m.) conduct us (pi.) unto the heavenly {svargd) world. Our Bp. reads taut in c, and a few of the samhitd-mss. (P.M.W.E.) agree with it; tdm is certainly wrong, but tdm would be an acceptable improvement. Ppp. has me- dhasvdn instead of jyotipndn (and the latter must be taken as having the sense of the former) ; also cakarsa in b, and nest in d. |_For nesa, see Gram. § 896. J The verse is quoted in Kau^. 61. 13, to accompany the handling or stroking of something by the two spouses |_with their offspring]. Pada b has a redundant syllable, unnoticed by the Anukr., unless we contract to ydi 'sdm. 17. Unto the heavenly world shalt thou conduct us (pi.); may we be united with wife, with sons ; I grasp [her (.^)] hand ; let her {}) come here after me ; let not destruction pass us, nor the niggard. The last pada is nearly the same with vi. 124. 3 d; cf. also ii. 7. 4 c, d. Ppp- ends d with no 'rdtih. The verse is a good tristubh, and its description by the Anukr. is absurd. Kauq. 61. 14 uses the latter half-verse, not in a way to cast light on its meaning. xii. 3- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 686 1 8. The seizure {grdhi), evil {pdpmdn) — may we go beyond them (pi.) ; dissipate thou the darkness ; mayest thou speak forth what is agreeable ; made of forest tree, uplifted, do not injure ; do not crush to pieces \yi-^r\ the god-loving rice-grain. Jihihstr in c is a misprint for jihihslr, which all the |_i.e. W’sJ mss. read. [_So read 9 of SPP’s authorities : and 4 have jdhinsis; but SPP. prints jihinsts, accentless, with 3 of his mss. Perhaps the accent is to be regarded as antithetical. J A part of our mss. (O.T.K.D.R.p.m.) read ^arts in d; Ppp. has qarais |_see the references under vi. 32. 2J. The verse (with xi. i. 9 b) accompanies in Kaug. 61. 22 the pounding with the pestle. 19. About to become all-expanded, ghee-backed, go thou, of like origin {sdyoni), unto that world ; hand thou {upa-yam) the rain-increased sieve ; let that winnow away the husk, the chaff. The first half-verse is identical with 53 c, d below. Some mss. (I.O.D.K. : also half of the Kau9. mss.) read palavdm in d. Ppp. has vidvan instead of etain in b. With c, according to Kau^. 61. 23, the qiirpa is grasped ; with a (or the whole verse?), accord- ing to 24, it is raised; with d, according to 25, the sifting is done. The third pada lacks a syllable, unless we may resolve qu-xirpam. |_For “sieve,” here and in vs. 20, read rather “ winnowing-basket ” ?J 20. The three worlds are commensurate with the brdhmana: yon heaven, namely, earth, atmosphere ; having seized the [soma-]stalks, take ye (du.) hold after ; let them swell up {a-pyd) ; let them come again to the sieve. All our mss. (except D.) read asau, unaccented, in b ; emendation to asau was plainly necessary. All the ja;«^f/a-mss. (except E.) separate in c grbhitva anv-, which, accord- ingly, might perhaps as well have been left, though the Prat, does not recognize the case of irregular hiatus. Ppp. seems to combine the two words in the usual fashion ; but it has -rabhetdm ; also, in prthivyam ant-. The verse is quoted in Kau9. 61. 27 in connection with touching the winnowed grains (?) ; and, in 28, the last words of d {punar etc.), with scattering them, apparently, again on the sieve. 21. Manifoldly separate [are] the forms of cattle; thou becomest one- formed together with success ; that red skin — that thrust thou [away] ; the pressing-stone shall cleanse like a fuller malagd) the garments. Or b may be ‘ thou comest into being one-formed with success.’ Malagd occurs nowhere else ; its use with iva makes it impossible to tell whether the pada-X&yX would divide malaogah. Ppp. reads bhavati in b and malagdi 'va in d. |_ Again, as in vss. 13 and 26, it reads qundhdti for qumbhdti: cf. note to vi. 115.3.J The quotation in Kau9. 61. 26 casts no light on the meaning. Our text ought to read sdmrddhya at end of b. The verse is very ill named jagatl by the Anukr. ; the treatment of iva in d as only one syllable makes a regular tristubh of it. 2 2. Thee that art earth I make enter into earth ; this like body of thee [is] separated ; whatever of thee is burnt dyuttd), [or] scratched by driving (drpana) ; with that do not leak ; I cover that over by a spell {brdhman). 68; TRANSLATION AND NOTES. BOOK XII. -xii. 3 Ppp. reads, for a, bhumyam bhumim adhi dharayami j in c, arpanani caj in d, (^uqror apa tad, thus restoring the meter. The verse (12 + 1 1 -.11 + 13 =47) >s very ill defined simply as a jagati. In Kauq. 61. 30, the verse accompanies the smearing of a vessel {kumbhl) ; in V'ait. 28. 12, the fashioning of a kettle. 23. Mayest thou welcome as a mother a son; I unite {sam-dha) thee that art earth with the earth ; a kettle, a vessel, do not stagger upon the sacrificial hearth, overhung by the implements of offering [and] by sacrificial butter. The first pada is apparently addressed to the earth, differently from the others. Ppp. puts the verse before our vs. 22, and reads in c kumbhir vedya/h sam carantdm. One or two of our mss. (Bs.O.) read usa in c. 24. Let Agni, cooking, defend thee on the east ; let Indra, with the Maruts, defend on the south ; may Varuna fix thee in the maintenance (dhartind) of the western [quarter] ; on the north may Soma give thee together. Ppp. corrects the meter of b by reading raksat j and that of d by having varunas instead of somas. The verse is irregular, but by no means a jagati. ^If we make varunas and somas exchange places, as suggested by Ppp., and read raksat with Ppp., the vs. becomes a good tristubh.^ In Kau9. 61. 32 it is used when arranging the fire about the kettle. 25. Purified with purifiers, they purify themselves from the cloud; they go both to heaven and to earth [as their] worlds ; them, lively, rich in life, firm-standing, poured into the vessel {pdtra), let the fire kindle about, Ppp. puts the verse after our vs. 26, and reads at end of b dharmana (cf. RV. X. 16. 3 b), and in c, d jivadhanyat sametd Lcf. vs. 4J pdtrd "siktdt. The verse is defective by a syllable in a. but the Anukr. passes this without notice. Kaug. 61.34 quotes the verse to accompany putting into the strainer. 26. They come from the sky, they fasten on {sac) the earth ; from the earth they fasten upon the atmosphere; being cleansed, they just cleanse themselves ; let them conduct us to the heavenly world. The accent of qumbJianie in c is unmotived. Ppp. reads [_cf. vss. 13 and 21 and note to vi. 115. 3 J cttndhanti, which (or qumbhanti) is decidedly preferable. That the reading in a is divdh p- is noted in the comm, to Prat. ii. 68. 27. Both as it were prevailing {prabhii) and also commensurate, also bright and clean, immortal — as such do ye, O waters, directed, helping, cook the rich-dish for the two spouses, ye of good refuge. The translation implies in d emendation of dpahoqiksantih to apah qiks-, the former seeming wholly unacceptable. Ppp. combines and reads pracistd "pas siks-. Our text reads with the mss. 28. The numbered drops {stokd) fasten on the earth, being commensu- rate with breaths-and-expirations, with herbs ; being scattered on, unnum- bered, of good color, the clean ones have obtained all cleanness. XU. 3- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 688 This verse, as noted above, is wanting in Ppp. It is quoted in Kauq. 61.36 to accompany the scattering in of the rice-grains after washing. 29. They struggle up (iid-yudh), they dance on, being heated ; they hurl foam and abundant drops {bindu) ; like a woman that is in her season, seeing her husband, unite yourselves, O waters, with these rice- grains. The translation assumes the emendation, made in our edited text, of ftviya ya, for the rtviyaya of all the mss. [_See SPP’s note on this matter, p. 231. He says rtviya = maithuna.\ Ppp- reads rtviyavdis tdis tand-. In Kauq. 61.37 the verse accompanies the making of the water to boil. 30. Make thou them stand up, as they sit on the bottom ; let them touch themselves all over with the waters ; I have measured with vessels {pdtra) the water that is here ; measured are the rice-grains that are these directions. The last pada is translated as if yddimah (p.yddi itnah') were meant as equivalent \o ydd imah, corresponding to ih^ ydd etdt of c. Ppp. has srjantdm at end of b. |_Here, at the end of a decad-division, ends the twenty-sixth 3 I . Reach thou forth the sickle [pdr^u), hasten, take [it] quickly ; let them, not harming, cut {da) the herbs at the joint; they of whom Soma compassed the kingship — let the plants be without wrath toward us. One or two of our mss. read in a pdra(^tim (M.W. ; O. pdrdr^um) ; and, as usual, some (O.D.R.) accent rajyam in c. Ppp- has harantu for hardu 'sam in a; and, in c, sovio ydsdm. Amanyiitdh is undivided in the pada-it\i. In Kauq. 61.38 the first pada is used with handing over the sickle for gathering the darbha-gr^iss ; the second pada,* in 61. 39, with cutting it above the joints; and in i. 24, 25 both for a similar purpose ; so also the first pada (or the verse) in 8. 1 1 ; and yet again both in the comm, to 137. 4. *|_Quoted as osadhtr ddntu parvan at i. 25 and 61. 39. According to Dag. Kar. (note to 137. 4), the quotation pra yacha parqum covers a pada and a half, that is, it includes the ahinsantas which is omitted in the quotation of b.J 32. Strew ye a new barhis for the rice-dish ; be it dear to the heart, agreeable to the eye ; on it let the gods [and] the divine ones (f.) settle {vipj together ; sitting down {ni-sad), let them partake of this with the seasons. The mss. read in b priyam, but our text makes the unavoidable emendation to -ydm. Some of the mss. also are bothered over the unusual combination lgz>a in b : |_thus Bs. has vagldv astu ; \ R. valgdv astu ; T. valgvusiu. And again, in d, Bs. reads -(^nan ft; and O.s.m.R. -^nanty rt-. The verse accompanies in Kaug. 61. 40 the strewing of the barhis. 33. O forest tree, sit on the strewn barhis, being commensurate with the Agni-praises {agnistomd), with the deities ; like a form well made by an artisan {tvdstr) with a knife, so {cud) let the eager ones be seen round about in the vessel {pdtra). 689 TRANSLATION AND NOTES. BOOK XII. -xii. 3 Bp. and Bs.s.m. read svddhiya at end of c. The anomalous hiatu.s ena (p. ena) ehah is noted in Prat. iii. 34. Ppp. reads svadhityaindhyas pari pdtre dadrqydrn, which is wel- come as ridding us of the wholly unsupported form dadrqrdm ; |_cf. Gram. § 813J. In Kauq. 61. 43, the verse accompanies the setting of a vessel (pd/ri) upon the barhisj in Vait. 10. 7, the laying of the sacrificial po.st upon the same (the editor of Kauq. regards it as quoted also in 15. ii, but the verse there intended must be rather vi. 125. i). 34. In sixty autumns may he (.^) seek unto the treasure-keepers; may he attain unto the sky with the cooked [offering] ; may both fathers [and] sons live upon him ; make thou this one to go unto the heaven-going end of the fire. The last pada admits of various other constructions. Both here and in vs. 41 (where pada a is repeated) Bp. reads at the beginning qasthyam. In c, O.p.m.R. accent jlvan. Ppp. puts the verse after our vs. 35, and reads, for a, sastydm qaradbhyas paridadhma enamj for c, updi 'nam putrdn pitaraq ca slddm ; in d, imam for etam. There is no reason why the Anukr. should regard the verse as anything but a regular tristubh. In Kau?. 62.9 it accompanies the setting down of the rice-dish westward from the fire. 35. A maintainer, maintain thyself in the maintenance of the earth ; thee that art unmoved let the deities make to move {cyn) ; thee shall the two spouses, living, having living sons, cause to remove {iid-vas) out of the fire-holder. Ppp. combines -vyd 'cyutam in a-b, omits the meter-disturbing (and probably intru- sive) tvd of c, reads in c -putrd, and in d ud vdsaydthas p-. The Anukr. takes no notice of the redundant syllable in our c. In Kauq. 61. 41, the verse accompanies the removal of the vessel; in Vait. 10.9, the insertion of the end of the sacrificial post in the ground. 36. Thou hast come together unto all the worlds, having conquered ; however many [be] the desires, thou hast made them wholly satisfied ; plunge ye (du.) in — both the stirring-stick [and] the spoon; take thou him up upon one vessel. This obscure verse wins no light from Kau9. (62. i), which says simply iti nian- troktam, connecting it with xi. i. 24. Some of our mss. (P.M.W.T.) read abhi for ddhi in d. We should expect in c gdhetdm, as the nouns are not vocative. Ppp. reads in a samdgdn abhicikya, and in b kdmdn samitdu purastdt. [_See p. Ixxxviii.J 37. Strew thou on, spread forward, smear over with ghee this vessel ; as a lowing cow (iisrd) [toward] a young [calf] desiring the teat, do ye, O gods, utter the sound Jiing toward this one. ‘ Strew on ’ : i.e., specifically, make an upastarana or covering of butter. In Ppp. the second half-verse is wholly corrupt. The verse is quoted in Kaug. 61. 45, as accompany- ing the operation described, and the next verse is added in 61. 46 when the operation is completed. 38. Thou hast strewn on, hast made that world ; let the broad unequalled heavenly world (svargd) spread itself out; to it shall resort (fn) the mighty eagle ; the gods shall reach him forth to the deities. Ppp. begins with apdskdrdir, and makes qraydtdi and suparnas change places in c. xii. 3- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 6go 39. What in any case thy wife cooks beyond thee, or thy husband, 0 wife, in secret from thee, that do ye unite ; that be yours together agreeing sampaday-) together upon one world. KauQ. 62. 1 1 quotes the verse (^iii ma/itroktam), but casts no light upon it. |_Has a second pdcati fallen out after jaye ,?J 40. How many of her fasten on (sac) the earth, what sons came forth into being from us (pi.) — all those do ye (du.) call to you in the vessel knowing the navel, the young ones shall come together. The mss. (excepting R.D.) leave sacante in a unaccented. Ppp. reads after it 'smat. The verse, especially the first pada, is obscure. ‘ Navel ’ = ‘ central point, place of union.’ The Anukr. does not heed the deficiency of a syllable in c ; it means us, per- haps, to resolve ta-an. 41. What streams (dhdra) of good (vdsii) [there are], fattened with honey, mixed with ghee, navels of immortality — all those doth the heaven-goer (} svargd) take possession of; in sixty autumns may he seek unto the treasure-keepers. The last and obscurest pada is identical with 34 a. The Anukr. perhaps accepts the redundant syllable of b and the deficient of c as balancing each other. The verse is used, with 44 below, in Kau^. 62. 18, to accompany the further pouring in of juices. Ppp. reads saniaktas for prapinas in a, and dhamayas at end of b, and combines pd 'bh- in d. 42. He shall seek unto it, [as] treasure-keepers unto a treasure ; let those who are others be not lords (dni^vara) about ; given by us, deposited, heaven-going, with three divisions it has ascended to three heavens {svargd). Ppp. again combines in a -pd 'bhy. Kauq. 62. 10 makes the verse accompany the division of the rice-dish into three parts. There is no reason for calling it bhurij, as the Anukr. does. 43. Let Agni burn the demon that is godless ; let the flesh-eating pi^dcd not have a draught here ; we thrust him, we bar him away from us ; let the Adityas, the Angirases, fasten on him. Doubtless we should emend to rundhmas in c. Ppp. reads in d ddityd no a fig-, thus rectifying the meter. The Anukr. notices this time the redundance of the pada. Doubt- less, as often elsewhere, we are to contract to dditydi ’nam. In Kau^. 62. 14 the verse is made to accompany the carrying of fire around the offering. [^BR. render the force 01 pra by defining as ‘sich an’s Trinken machen.’J 44. To the Adityas, the Angirases, I announce this honey mingled with ghee ; with cleansed hands, not smiting down [anything of] the Brahman’s, go ye (du.), O well-doers, unto this heavenly world (svargd). The description by the Anukr. is quite wrong. The use by Kauq. 62. 18 was noted above, under vs. 41. [For the use of the genitive, W. has noted a reference to Del- briick’s Altindische Syntax, p. 161.J 691 TRANSLATION AND NOTES. BOOK XII. -xii. 3 45. I have obtained this highest division of it, from which world the most exalted one obtained [it] completely ; pour thou on the butter {sarpts) \ anoint with ghee ; this is the portion of our Afigiras here. Ppp. has in a a different order of words : ida/h kdndam uttamam prapam asya. The verse (with xi. i. 31 : the first half of each) is quoted in Kau^. 62. 15, and again (the second half of each) in 62. 17, in connection with anointing the vessel with butter. 46. Unto truth, unto penance, and unto the deities, we deliver this deposit (tiicihi), [this] treasure {pevadhi) ; let it not be lost {ava-gd) in our play, nor in the meeting ; do not ye release it to another in prefer- ence to (piird) me. One or two of our mss. (R.D.) accent at the end mdt; and the word is not found without accent unless here and at xi. 4. 26. |_SPP. reads mdt with 8 of his authorities, against 7 that have mat.\ Ppp- reads in b dadhtnas. This and the two following verses are quoted, with a number of others, in Kau9. 68. 27, at a later point in the rice- dish ceremony. [^With c, cf. 52 a.J 47. I cook; I give; verily upon my action [and] deed {} kartina) the wife; a virgin kdthndra) world hath been born, a son; take ye (du.) hold after vigor (vdyas) that hath what is superior. The translation here is purely mechanical. Ppp. puts the verse after our vs. 48, and reads in a, for dadami, ud vadami |_thus suggesting the probably correct restoration of the pada {aham u dadami)\, and in c putrds. The verse (10 + 1 1 ; n -I- 1 1 = 43) is very ill described by the Anukr. 48. No offense is here, nor support (i adhard), nor that one goes agreeing (sam-am) with friends ; this vessel of ours is set down not empty ; the cooked [dish] shall enter again him that cooked it. This verse is little more intelligible than the preceding. Ppp. puts c after d, and reads at the end of c astu instead of etat. [_It is hardly worth while to discuss the accent of dsti._\ 49. May we do what is dear to them that are dear ; whosoever hate [us], let them go to darkness ; milch-cow, draft-ox, each coming vigor {vdyas) — let them thrust away the death that comes from men. Or, ‘that concerns, comes upon, men’ {paitruseya). The Anukr. seems to accept the two redundant syllables of c {evd an intrusion) as compensating for the deficiency in a. According to Kau9. 62. 19, the verse is used of ‘the milch-cow etc.’ north of the fire. 50. The fires are in concord, one with another — he that fastens on the herbs, and he that [fastens on] the rivers ; as many gods as send heat (a-tap) in the sky — gold hath become the light of him that cooks. Ppp. reads stndhum in b, and dadhaiu* (for pacatas') in d. In Kau9. 62. 22, the verse (with xi. i. 28) is made to accompany the laying on of a piece of gold ; it is also quoted in 68. 27, with vss. 46-48, etc. : see note to vs. 46. The Anukr. does not notice the lack of a syllable in a. *[_ Intending dadhato XU. 3- BOOK XII. THE ATHARVA-VEDA-SAKIHITA. 692 51. This one of skins {tvdc) hath come into being on man; not naked are all the animals (pagu) that are other; ye (du.) cause to wrap i^pari- d/id) yourselves (ahndn) with authority {ksatrd), a home-woven garment, the mouth of the rice-dish. The translation is as literal as possible ; but other constructions may be made in the second half-verse. Ppp. leaves the hiatus between a and b, babhuva an- ; it combines -gnas sarve in b ; and it reads in c dhapayeta, with a division-line after it. Kaug. 62. 23 makes the verse accompany the depositing of such a garment, with gold. [_Has the vs. anything to do with the legend, cited under ii. 13. 3, about the cow and her skin, which the gods took from man and gave to the cow J 52. What [untruth]* thou shalt speak at the dice, what at the meeting, or what untruth thou shalt speak from desire of gain — clothing your- selves (du.) in the same web (tdtitu), ye shall settle in it all pollution. Ppp. rectifies the meter of a by reading vadasi j in b it has dhane instead of vadas; in c it gives saha for abhi. The Anukr. does not notice the deficiency in a. The verse is quoted in Kauq. 63. 1 (next after vs. 51), with the explanation ‘the two become dressed in the same garment.’ [With a, cf. 46 c.J 53. Win thou rain ; go unto the gods ; thou shalt make smoke fly up out of the skin ; about to become all-expanded, ghee-backed, go thou, of like origin, unto that world. The second half-verse is identical with 19 a, b above. Ppp. begins b with tatas instead of tvacas j and it has a different second half : vigvavyaca vigvakarmd svargas sayonmt loka7n upaydhy ekam, which seems less unintelligible. In Kau5. 63. 5 the verse is quoted (together with xi. 1.28 b) with the direction ‘ he draws off [the garment ?].’ 54. The heaven-goer hath variously changed his body, as he finds {? vidd) in himself one of another color ; he hath conquered off the black one, purifying a shining one {rtiqat) ; the one that is red, that I offer (Jiu) to thee in the fire. The adjectives here are all fern., relating to ‘body’ {tanu^. Tlie defective meter of b helps to make the isolated [or rather, unusual.^J vidd [see Gram. § 61 3 J suspicious ; the Anukr. takes no notice of the deficiency. The first half-verse is corrupt in Ppp., so that the comparison gives us no help. In Kaug. 63. 8 the verse accompanies the scat- tering on of other husks {phalikarantan'). [For the form ajdit, see the references under vi. 32. 2.J 55. To the eastern quarter, to Agni as overlord, to the black [serpent] as defender, to Aditya having arrows, we commit thee here ; guard ye him for us until our coming; may he lead on our appointed [life-time] here unto old age ; let old age commit us unto death ; then may we be united with the cooked [offering]. |_Vss. 55-60 are partly unmetrical.J We are surprised to find the pause before instead of after the phrase etdnt pAri dadmah. With the items in the first division of these verses are to be compared the corresponding ones in iii. 27. 1-6. The concluding jjada of the metrical refrain is identical with vi. 119. 2 d. The /ArtVi-reading at the end 693 TRANSLATION AND NOTES. BOOK XII. -XU. 4 of the prose is a : asmakam : a°etoh. In every verse, Ppp. omits tva before diqi (an improvement) and reads dadhmas for dadmas. In the refrain Lof every verse, appar- ently J, it has dadhatv adha lor dadatv atha. In this verse it combines diqe agnaye. The metrical description of the Anukr. is very puzzling ; the part common to all the verses is 6 -I- to ; 1 1 -I- 1 1 -I- 1 1 = 49 syllables ; then the varying parts range |_with some resolutions J from 25 to 31 syllables: all together, from 74 to 80 syllables ; and atidhrti is regularly 76, and krti 80 ; but the Anukr., after calling all atidhrti, appears to call all but one krti. The verses are quoted in Kauq. 63. 22, in connection with the rest of the hymn. 56. To the southern quarter, to Indra as overlord, to the cross-lined [serpent] as defender, to Yama having arrows, we commit thee here ; guard ye etc. etc. 57. To the western quarter, to Varuna as overlord, to the prddku as defender, to food having arrows, we commit thee here ; guard ye etc. etc. 58. To the northern quarter, to Soma as overlord, to the constrictor as defender, to the thunderbolt having arrows, we commit thee here ; guard ye etc. etc. Our edition follows all the mss. in accenting raksitri'i^dnyai ; it should be, of course, -tri. 59. To the fixed quarter, to Vishnu as overlord, to the spotted-necked [serpent] as defender, to the herbs having arrows, we commit thee here ; guard ye etc. etc. Ppp. reads vtrudbhyas for osadhibhyas. 60. To the upward quarter, to Brihaspati as overlord, to the white [serpent] as defender, to rain having arrows, we commit thee here; guard ye etc. etc. |_Here ends the third anuvaka, with i hymn and 60 verses. The quoted Anukr. says svargah sastih, i.e., ‘the svarga[-hymn] is sixty.’ The stem svarga, in one form or another, occurs a dozen times in the hymn.J 4. The cow (vaca) as belonging exclusively to the Brahmans. \_Ka(yapa. — tripahed^at. mantrokiavafddevatyam. dnustubham : y.bhurij; 20. virdj ; p2. upngbrhatigarbhd ; 42. brkatlgarbhd.^ Found also in Paipp. xvii. (with slight differences of verse-order [^4, 6, 5, 8, 7, 9 and 1 7, 19, 18, 20 J). Not noticed at all in Vait., and in Kaug. only once, in 66. 20, where, with X. 10, it (or the first verse) is to be spoken by the giver of a cow, after sprinkling etc. Translated : Ludwig, p. 448 ; Henry, 203, 248 ; Griffith, ii. 120 ; Bloomfield, 174, 656. I. I give [her] — thus should he say, if they have noticed anu-budli) her — [I give] the cow (yaqd) to the priests (brahman) that ask for her ; that brings progeny, descendants. Perhaps dnu dbkutsata is rather ‘ have recognized ’ : i.e., have made her out to be the kind of cow that is called vaqa; or there may be in it something of the meaning of anu-jnd : ‘ have approved, or taken a liking to.’ |_Cf. MGS. i. 8. 6 and p. 1 50. J Xll. 4- BOOK XII. THE ATHARVA-VEDA-SAKIHITA. 694 2. He bargains away his progeny and becomes exhausted of cattle who is not willing to give the cow (go) of the gods to the sons of seers that ask for her. [_Padas c, d recur as 12 a, b.J 3. By a hornless one they are crushed for him; by a lame one he falls (? ard) into a pit; by a crippled one his houses are burned; by a one-eyed one his possessions are taken away (?). The adjectives are feminine, and the sense doubtless is that as the result of giving such defective cows the thing threatened will happen. In a, probably the subject to be understood is gr/ias, as in c ; b and c have perhaps become transposed — and, in that case, svd/n might be the subject also of drdati. |_Ppp. has katam, like the Vulgate. J The translation of d implies emendation (which seems advisable [_cf. W. in AJP. xiii. 302 J) of kandya to kandya ; i.e. kandyd ; a : diyate. Ppp. has jiyate ‘ is harmed,’ which would remove the difficulty. |_On kiitd, see von Bradke, KZ. xxxiv. 157.J 4. Anaemia (vilohitd) from the station of the dung visits i^id) the master of kine ; so is the agreement (}) of the cow ; for door-damaging (}) art thou called. Nearly everything in the second half-verse is doubtful. The majority of our mss. read sdmvidyam (p. sdmovidyatn), but sam- instead is given by M.s.m.O.s.m. and D. ; and in R. sa/n- is emended to sam-. Samvidya seems a much more probable form of stem. The Pet. Lexx. render ‘ possession,’ which is very unsatisfactory. Duradabhna (also in vs. 19) seems pretty clearly the reading of nearly all our mss. in c, though it might, as usual in such cases, be -bhra in most ; Bp. has (both times) apparently -bhdnd, and O. [_in vs. 4J -bdna or -b-h-nd (the b and h separate letters, as again below in xiii. i. 25 c). The word is not divided in the pada-Xtxi. The translation given is [^suggested byj that of the Pet. Lexx. ; Ludwig renders here ‘ unbetrieglich ’ (undeceiv- able), but leaves the word untranslated in vs. 19. The second person ucydse is quite unexpected; |_most of ourj samhitd-mss. read hy fijcydse ; |_and SPP’s are much at variance J. |^As alternative rendering in a, b, W. notes ‘ from standing on her dung.’J Ppp. reads, in c, d, svdth vidytim duritagrdhy uccase. 5. From the station of the two feet of her, soaking (.? viklindn) namely visits [him] ; unexpectedly (.^) are they crushed who snuff at her with the mouth. Here, too, much is obscure and doubtful. The first part might be : ‘ From the sta- tion of her |_or ‘ from standing on her,’ as W. queries J, soaking of the feet visits [him],’ as it is hard to see what two feet have to do with a cow. And in d yas can be either subject or object, and jighrati either sing, or pi. I take andmanat from root man ; Ludwig renders it ‘ without becoming ill ’ ; the Pet. Lexx. explain the word as meaning a kind of disease. Ppp. reads, in a, b, asyd 'dhisthdndd vikulam dvin ndma. 6. Whoever punches (d-sku) the two ears of her, he falls under the wrath of the gods ; if he thinks “ I am making a mark,” he makes his possessions less. Ppp. begins karndv dskanoty, and reads in c lakpnfs kurvlta. ^Pada b recurs as 12 c. For the construction, cf. 26 d. 47 d: and, per contra, 12 d, 34 d, and 695 TRANSLATION AND NOTES. BOOK XII. -xii. 4 51 c.J We are to make the combination kurve 'ti. [_As to the marking of cattle’s ears, cf. vi. 141.2 and note, and Zimmer, p. 234. In a marginal note, W. compares MS. iv. 2. 9 (p. 315). The MS. passage and this vs. and the root aks are discussed by Delbriick, Gurupujakaumudl, p. 48-49. — Ppp. puts the vs. between 4 and 5.J 7. If, for any one’s advantage, any one cuts off th^ tail-tuft of her, then his colts die, and the wolf slays his calves. Or (in a), ‘ for any advantage or use.’ Ppp. makes 7 c, d and 8 c, d change places. It reads also valan in b. 8. If of her, while being with her master, a crow hath vexed (Iitd) the hair, then his boys die, [and] ydksma visits him unexpectedly (.?). As to anamandi, see note to vs. 5. The first pada apparently means ‘in presence of her master,’ and so, ‘without his interference for her protection.’ [Ppp. combines tatas k- in c.J 9. If the lye, the dung of her a barbarian woman flings together, then is born what is deformed, what will not escape from that sin. All our mss. appear to read distinctly in a, yet they are never to be trusted to make the distinction between Ip and ly. Apparently the word is used here for ‘ urine,’ and the meaning is ‘ if such precious stuff is carelessly treated by a slave-woman {dasi')' Ppp. reads 'pirfipath in c. We have to resolve as-i-ah to fill out the meter of a. 10. When being born, the cow {va^d) is born for {abhi) the gods together with the Brahmans ; therefore she is to be given to the priests (brahmdn) ; that people call the guarding {gopana) of one’s possessions. The pada-\.tx\. makes the extraordinary division goopanam [_for the sake of the play upon go ‘ cow ’ ?J, as if the word were not a simple derivative from root gup / ‘ For ’ {abhi) : more literally ‘ unto, into the possession of.’ 11. They who come to the winning (pant) of her, theirs is the god- made cow \ya^d\ ; they called it brdhmati-scdLX.h.mg, if anyone keeps her to himself. Pada b seems to mean virtually ‘ she is by the gods made theirs.’ Ppp. reads at the end (as also in vss. 21, 25) nu priyayate, and nipr- is certainly very questionable, since no nipriya nor even root prl ■+■ tii occurs. The minor Pet. Lex. gives the word two totally different explanations, under nipriyay zxiA priydy respectively. 12. Whoever is not willing to give the cow {go) of the gods to the sons of seers that ask for her, he falls under the wrath of the gods and the fury of the Brahmans. Ppp. reads, for a, \i,ya endm ydcadbhy a drseyebhyo nirticchati. |_We had a, b above as 2 c, d, and c as 6 b.J 13. Whatever may be his use for the cow (va(d-), he should then seek another [cow] ; she, ungiven, harms a man, if he is not willing to give her when asked for. Xll. 4- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 696 Ppp. has a quite different version of a-C : yasya 'nya syad vaqabhogo 'nyam icchetti barhisah: hinsrd ni dhatsva gopatwi. We should purusam at end of c, as elsewhere in such a position. 14. As a deposited treasure {gevadhi), so of the Brahmans is the cow {vagd) ; accordingly \_etdt\ they come unto her, in whosesoever possession she is born. 15. They come thus unto their own property, namely the Brahmans unto the cow; as one might scathe them in any other respect (.?), so is the keeping back of her. The third pada is unclear, and the bad meter makes the reading suspicious ; yet Ppp. has the same, and varies only in combining brahmand 'bhi in b, and combining and reading ’syd ' dhirohanafh in d. Most of our mss. (all except D. and R.s.m.) have the false accent brahniands in b; our text emends. The Anukr. takes no notice of the redundant syllable in c. 16. She may go about until \_d\ the space of three years, being of unrecognized (vi-Jnd) speech {-gada) ; should he know the cow, O Narada, then the Brahmans are to be sought. This is obscure, but appears to mean that the cow may not betray herself as a vagd for as much as three years ; but, as soon as she is recognized as such, she must be delivered over to the Brahmans. The pada-\.&xt has in a, of course, evd : a : tr-. 17. Whoever declares her to be not the cow, the deposited deposit of the gods, at him Bhava-and-Carva, both, striding about, hurl the arrow. 18. Whoever knows not the udder of her, and likewise the teats of her, to him she yields milk with both, if he has been able to give the cow. That is, probably, if her owner has sought no profit from her (cf. Ludwig). The first pada is quoted under Prat. ii. 52, as an example of udho (not udhar) before a sonant. A number of our mss. read veda, without accent. 19. Door-damaging (.?) lies she on him, if he is not willing to give her when asked for ; he does not succeed in the desires which, without having given her, he would fain accomplish {cikirsa-). The translation implies the obviously necessary emendation of ya/n to yan in d Lso LudwigJ. As to duradabh?ia at the beginning, see the note to vs. 4. That the conjectural rendering is extremely unsatisfactory is plain. Ppp. has instead, for a, duritavina- pdgaye j and, in c, d, apparently kdmas sam rdhyate yatn ad-, thus supporting our emendation. |_ln Ppp. this verse precedes our 18.J 20. The gods asked for the cow, having made the Brahman their mouth ; the wrath (Jidda) of them all incurs (ni-i) the man (mdnusa) who gives not. The translation implies emendation in b to brdhmandm. Ppp. reads in a vdcanti, which does not rectify the meter. |_Read devaso 697 TRANSLATION AND NOTES. BOOK XII. -xii. 4 21. He incurs the wrath of cattle {pagii) who gives not the cow to the Brahmans — if a mortal keeps to himself the deposited portion of the gods. The samhita-mss. accent in b brahman^bhyo dadat, and the pada correspondingly adadat (instead of ddadat). Our text makes the necessary emendation. Ppp- gives for d rtase nu priyayate. [_See note to 1 1, above. J 22. If a hundred other Brahmans should ask the cow of its master, yet {dtha) the gods said of her : the cow is his who knoweth thus. All our mss. save two (I. and [.'’] E.s.m.) read etam (without accent) inc; our text follows the two. 23. Whoever, not having given her to one who knoweth thus, then shall give the cow to others, hard to go upon for him in his station is the earth with its deity. In b the pada-\jty.\. has anyebhyah : adadat, and the samhitd-Tc\%%. correspondingly -bhyo dadad z>- ; this is emended in our text to -bhyd ‘d- (as if ddadat, as in vs. 21) ; but a decidedly better emendation would be to -bhyo dddat, as translated. Ppp. reads anyasmdi d-, which favors this understanding of the pada ; it also combines tasma 'dh- in c. 24. The gods asked the cow [of him] in whose possession she was first (agre) born ; that same one may Narada know ; together with the gods he drove her away. The connection of c, d is obscure, and tempts to conjectural emendations ; Ludwig suggests vidvan for vidyat : ‘knowing her to be such, Narada together with the gods drove her away (as theirs)’ ; this is quite acceptable. Ppp. reads at the end udajita. One or two of our mss. (D.R.p.m.) accent naraddh. The Anukr. takes no notice of the lack of a syllable in a. |_Read devaso as in 20 ?J 25. The COW makes a man {ptinisa) destitute of descendants, poor in cattle, if, when she is asked for by the Brahmans, then he keeps her to himself. Ppp. reads in b paurjisam, and in d nu priyayata. The Anukr. takes no notice of any deficiency in c ; we may best resolve br-ah-. [_Read brdhmanebhiq ? \ 26. For Agni-and-Soma, for Love (kdma), for Mitra and for Varuna — for these the Brahmans ask her; under their wrath falls he who gives not. 27. So long as the master of her should not himself overhear the verses {rc), so long may she go about among his kine {go) ; she may not abide in his house after he has heard. The translation implies the evidently necessary emendation of vacet at the end to vaset; R., indeed, has the latter ; |_and so have 8 of SPP’s authorities, against 7 with va(^etj\ Ppp. is corrupt : nd ’sya qrutd grhe sya. The Anukr. takes no notice of any redundancy in b ; but it can hardly expect us to make a pada-division between no and 'paqrnuydt. The ‘ verses ’ are doubtless those with which the Brahmans come to claim their rightful property. Xll. 4- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 698 28. If any one, having overheard the verses of her, has then made her go about among his kine {go), both the life-time and the growth of him do the gods, made wrathful, cut off {vra^c). Nearly all our mss. (E. has dci-) |_and all of SPP’sJ leave acicarat in b unaccented ; and then, as if by way of compensation, they mostly (except Bs.s.m.D.R.) accent vfqcanti. 29. The cow, going about variously, the deposited deposit of the gods, manifests her forms, when she desires to go {}) to her station {sthdman). That is, her rightful and appointed place. The translation implies in b the reading krnute instead of krnusva, although the former is found only in O.p.m.D.T. (-«*). [_Three of SPP’s pada-m%%. have krnute.] The comm, to Prat. ii. 63 quotes avis krnute rtipani, which is not found in the text unless here. The translation also implies at the end jigansati. The Prat. (i. 86) seems to imply the occurrence in the text of such forms, and the sense obviously calls for them here and in the next verse ; see the note to Prat. i. 86. Ppp. reads in ^ yathd’ios yadd. 30. She manifests herself when she desires to go to her station ; then the cow \_va0\ makes up her mind for the asking of the priests {brahmdn) . That is, prepares herself to be asked for by them ; brahmdbhyas, dat. by attraction. |_Read again jigansati : see note to vs. 29. J Read in ^ydchyaya, though the mss. mostly have -hey-, as they often blunder over such an unusual consonant-group. Ppp. reads uto for atho in c. 31. She plans {sam-klp) [it] with her mind; then she goes unto the gods ; thence the priests {brahman) go on to ask for the cow. 32. By offering of svadJid to the Fathers, by sacrifice to the deities, by giving of the cow, the noble (I'djanyd) does not incur {ga7n) the mother’s wrath. Ppp. reads devebhyah at end of b. The description of the Anukr. very unneces- sarily forbids us to resolve -bhi-ah in b. 33. The cow is mother of the noble ; so came it (n.) into being in the beginning ; they call it a non-abandonment {} dnarpand) of her that she is presented to the priests {brahmdn) . The Pet. Lexx. render the difficult dnarpana by ‘ a not giving away ’ ; Ludwig, by ‘ no restitution.’ Ppp. combines tasyd "hur in c. 34. As one might snatch {} d-lup) from the spoon sacrificial butter held forth for the fire, so he who gives not the cow \ya^d\ l_to the priestsj falls under the wrath of Agni. Perhaps, ‘as [the fire] might snatch,’ etc. — seizing on the butter before it is duly offered. Ppp. reads for a yad djyam pratijagrdha, and in d omits a, thus rectifying the meter. The Anukr. takes no notice of the redundant syllable in our text ; we are doubtless to get rid of it by contracting to agndy' a. emendation necessary, one might be tempted to suggest agnav a : but cf. note to vs. 6 b.J 699 TRANSLATION AND NOTES. BOOK XII. -xii. 4 35. With the sacrificial cake as calf, milking well, she draws near to him in the world ; she yields {duh) to him all his desires — [namely,] the cow \_vaqd\ to him who has presented her. Ppp. reads, in b. lake 'syo 'pa; and, for c. sahasmai sarvan kamati make. The Anukr. takes no notice of the irregular meter in padas a and c. All the samhiia-m%%. accent lake 'smd in b ; our text emends to loki. 36. All his desires, in Yama’s realm, does the cow [yagd\ yield to him who has presented her ; likewise they call hell the world of him who keeps her back when asked for. The pada-iQxi reads ndrakam, and the difference of the two texts is noted in Prat, iii. 21 ; iv. 90. Ppp. reads iathd for atha in c. 37. Being impregnated, the cow \_vagd] goes about angry at her mas- ter : thinking me barren, let him be bound in the fetters of death. 38. And he who, thinking her barren, cooks the cow \_va^d\ at home {amd) — his sons and sons’ sons also does Brihaspati cause to be asked for. Ppp. reads in b, for ama ca, the equivalent further, in c, d, asya svaputran pautraq catayate brh-. |_Over “ at home ” W. interlines “ in private ” : see vs. 53. J 39. She sends down great heat, going about a cow {go) among kine ; further, to the master who has not given her the cow {vaqd) milks poison. In b, apparently, ‘being treated as an ordinary cow.’ The ‘milks’ in d does not necessarily mean that she gives actual milk. Ppp. reads tato in c, for atho ha, thus rectifying the meter; the Anukr. takes no notice of the redundancy of the pada, caused by the apparently intrusive ha. 40. It is a thing dear to the cattle that she is presented to the priests {brahman) ; further, that is a thing dear to the cow \yaqd\, that she be an oblation to the gods. Lit. ‘ among the gods ’ (p. devaoird). 41. What cows the gods shaped out {ut-klp), rising up from the sacri- fice, of them Narada selected for himself the fearful vilipti. The root kip {kalpay-) with ud occurs nowhere else. In c, P.M.W.I.E.p.m.R. read viliptim, which would be the more normal accus. of -d, but the meter is against it. But the accent -(yaw is entirely inadmissible; it must be emended to -tydm ; |_cf. JAOS. 379i 369 J. What sort of a cow {vaqa) is intended by vilipd (which ought to signify ‘ smeared over ’) is altogether obscure. Ppp. reads instead vilapatifk. 42. The gods questioned (tnlmdns-) about her : is this a cow \yaqd\, or not a cow.? Of her Narada said : she is of cows the most truly cow (vaqdtama). The more proper reading in b would seem to be dvaqajUi; but all the sa>nhitd-mss. read dvaqe 'ti, as in our text, although the pada gives the sign of protraction (j) also after avaqd, as it should be. But the Prat. (i. 97) requires -qe 'ti simply : see the rules i. 97 and 105, and the notes to them. The verse (8+8:7 + 10) is very ill described xii. 4- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 700 by the Anukr. Ppp- reads in a deva '7mm- ; for b, vaqe 'ya.771 7itavaqe 'ti\ and it omits iti at the end. [_For the use of the superlative in d, cf. the punning lampoon on the name of Gotama, iTidische Spriiche^, 4875. J 43. How many, pray (piu), Narada, are the cows which thou knowest, born among men (inamisyd-) ? those I ask of thee who knowest ; of which may a non-Brahman not partake (ag)? Ppp. reads, for c, katwia "sa/h bhi77tata77ia (like our vs. 45 c). 44. The vilipti, O Brihaspati, and the cow \yaqd\ that has given birth to [such] a cow — of that one a non-Brahman who should hope for pros- perity (bhtiti) may not partake. The translation implies at the beginning emendation to vilipfi ya (as in vs. 46) ; the proper reading might also be viliptyds, nom. pi. ; -tyas seems inadmissible ; Ppp. reads vilaptya (for-5r?). Ppp. has further tdsath for tasyds in c. Siitdvaqd is rendered according to the requirement of the accent ; the Pet. Lexx. define as ‘ a cow remaining barren after the birth of one calf ’ ; and the legends told in explanation of the name in TS. vi. 1.36 and MS. ii. 5.4 support that understanding. |_Cf. Henry’s translation, p. 208, and note, p. 256. J Pada c is redundant in this verse, as are also 46 c and 43 d ; the Anukr. heeds none of these cases. 45. Homage be to thee, O Narada; [be] the cow to him who at once knows it. Which one of them is the most fearful, not having given which, one would perish.^ Ppp. reads in a te 'stu, and in b vaqd77t, which is easier (Ludwig translates |_as if the text were vaqahp). In d, our text might better read ddattvd. 46. She that is vilipti, O Brihaspati, further the cow that has given birth to [such] a cow — of that one a non-Brahman who should hope for prosperity may not partake. Ppp. reads at the beginning viluptuh brhaspataye yd ca si?-, and in c again (as in vs. 44) tdsdih. 47. Three verily are the kinds of cow : the vilipti, she that has given birth to [such] a cow, the [simple] cow \yai^d\ ; these one should present to the priests {brahman), [then] he falls not under the wrath of Prajapati. Ppp. once more reads vilnptis su- in b ; it is easier to conjecture a meaning for vilnpti than for vilipti. Most of our sathhitd-xn^s,. accent s6 'ndv- in d; our text makes the necessary correction to The irregularities of b and c are unnoticed in the Anukr. ; |_or rather, it lets them balance each the other J. 48. This, O Brahmans, is your oblation — so, when asked [therefor J, should he think, if they should ask of him the cow, which in the house of him who has not given her is fearful. 49. The gods talked about the cow in wrath, saying : he hath not given it to us ; with these verses (ix) [they talked about] Bheda ; there- fore indeed he perished. 701 TRANSLATION AND NOTES. BOOK XII. -XU. 5 Ppp. reads upa for pari in a, and, for b, sa no rajata hedita ; and in c it rectifies the meter by giving bhedasya. The Anukr. does not heed the deficiency in our verse. 50. And Bheda gave her not, when asked by Indra for the cow \ji>agd] ; for that offense the gods cut him off in the contest for supe- riority. Some of our mss. (Bp.E.D.K.) read etam (unaccented) in a; nearly all (not Bs.s.m.D.) accent agasd 'vr^can in d. Ppp. has at the beginning utai 'tarn bh- \ its second half-verse is corrupt. 51. They who, wheedling, advise (I'ad) to the non-giving of the cow the villains fall under the fury of Indra through ignorance. Ppp. combines in a vaqdya 'da-, and in c-d jalma "vrq-. 52. They who, leading away her master, then say: do not give — they, through ignorance, go to meet the hurled missile of Rudra. Pari yanti is rendered as if prati y-, for which it is perhaps a misreading. Ppp. reads cetasas for acittya. Part of our mss. (Bp.R.K.) leave ahus unaccented, and all have te instead of in c. 53. If as offered (Jiii) and If as unoffered one cooks the cow \_va^d\ in private (amd), coming into collision with the gods accompanied by the Brahmans, he goes supine {jihmd) out of the world. All the samhita-m%s. curiously read in c sdbrahmandtm (0.-ndm7i) rtva ; pada- text has sd°brdhmandn : rtva. (_For ama, cf. vs. 38. J |_Here ends the fourth anuvdka, with i hymn and 53 verses. The quoted Anukr. says saptabhir und tu '■'vaqdh," i.e. ‘the cows[-hymn] is a [sixty] deficiently seven. ’J 5. The Brahman’s cow. YAtharvdcdrya.* — sapta parydydh. brahmagavTdcvatdhi\ [_Partly metrical : vss. 15-17, 47-53, 55-70 are so reckoned by VV. in the Pidex, p. 6.J Found also in the main in Paipp. xvi., but in the central parts with omissions and disorder of which the details are not given; [_vss. 58, 60, 64-73 are wantingj. Not quoted at all by Vait., nor probably by Kau^., since ‘ the two Brahman-cow hymns ’ mentioned in Kau^. 48. 13 are doubtless v. 18, 19 ; although the comm. [_Darila : cf. Kegava, p. 35i^°J declares these |_v. 18, 19J to constitute one of the ‘two,’ and xii. 5 the other. *[_The Berlin ms. reads prdguktarsibrahmagavidevatdh : so also SPP’s citation, Critical Notice, p. 21. This seems to mean that Ka^yapa is the rsi-, h. 4 clearly has the same “ deity ” as this. J Translated: Muir, i^. 288 (vss. 4-15); Ludwig, p. 529 (vss. 47-73); Henry, 209, 257 ; Griffith, ii. 127. [Paryaya I. — sat. i. prdjdpatyd 'nustubh; 2. bhurik sdmny anustubh ; j. 4-p. svardd upiih ; 4. dsury anustubh ; y. sdmni pankti. |_For 6, see under that verse. J] I. By toil, by penance [is she] created, acquired by brdJmian, sup- ported {gritd) on righteousness. XU. 5- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 702 All our samhiia-mss. combine vittd rte. The appearance of meter in the verse (8 + 8) is perhaps not accidental ; but tliere is no metrical structure elsewhere in the section. 2. Covered with truth, enclosed with fortune, enveloped with glory. Why the verse is called sa?nm rather than prdjapatya^ like its predecessor, cannot be told. The pada-itxi does not divide pravrtd, although, in the apparently parallel case, it divides 3. Set about with svadhd, surrounded with faith, guarded by conse- cration, standing firm in the offering, the world her post (iiidhdnd). The pada-mss. absurdly write (instead of -/«). The metrical descrip- tion of the Anukr. is not less absurd ; to make the required 30 syllables, we have to resolve pdri-iidha. 4. Brdhman her guide, the Brahman her over-lord. Ppp. combines brdhmano adh-. The d- needs to be restored in order to make the 13 syllables required by the definition of the Anukr. 5. Of the Kshatriya who takes to himself that Brahman-cow, who scathes the Brahman, — 6. There departs the happiness (sunrtd), the heroism, the good luck. [_The London Anukr. text reads prathamd bhau prdjdpatyariustu pakrdmatiti (vs. 6) saiyena (etc., vs. 2) ; may be the pratika of vs. 6 is misplaced and should be put before \_ti\bhdu (vs. 6 can be stretched to 16 syllables), or else the definition of 6 is fallen out. J Ppp. reads punyalakpm. [Paryaya II. — pahca. 7. sdm/il tristubh; 8,g. drey anustubh {8. bburij) ; 10. usnih; L7-/0. l-p. : see under vs. 1 1 ; J 11. dret niert pauktiJ] 7. Both force, and brilliancy, and power, and strength, and speech, and sense (indriyd), and fortune, and virtue (dhdrnid), — 8. And holiness (brdhmati), and dominion \_ksatrdm\, and kingdom, and subjects [vigas), and brightness {tvisi), and glory, and honor, and property, — 9. And life-time, and form, and name, and fame, and breath, and expi- ration, and sight, and hearing, — 10. And milk, and sap, and food, and food-eating, and righteousness, and truth, and sacrifice {istd), and bestowal {piirtd), and progeny, and cattle : — 1 1 . All these depart from the Kshatriya who takes to himself the Brahman-cow, who scathes the Brahman. Lit. ‘all these of the K.,’ ‘that belong to him.’ Ppp. omits vs. 10, and abbreviates vs. 9 to dyu( ca qrotraih ca, and vs. 1 1 to tdni sarvdiiy apa krdmauti ksatriyasya. All our Jrtw/i//rt-mss. read in vs. i o ca rtdm. The Anukr. says of vss. 7-10, etaq catasrah punah punah padantarena padabhydsad ekapaddh : |_that is, they are /p. because repeatedly or in each case the groups ending with ca have to be recited with a pada- interval, i.e. (as Dr. Ryder suggests) because there is in each verse no main cesuraj. 703 TRANSLATION AND NOTES. BOOK XII. -Xll. 5 [Paryaya III. — is. virdd visamd gdyatri ; ij. dsury anustubh ; 14,2b. sdmny usnih ; ij. gdyatri; 16, ij, ig, 20. prdjdpatyd 'nustubh ; iS. ydjusi jagati ; 21, 2j. sdmny anustubh ; 22. sdmni brhati ; 2j. ydjusi tristubh ; 24. dsuri gdyatri ; sy. drey usnih.'\ 12. This same Brahman-cow [is] fearful, having deadly poison, witch- craft incarnate {saksdt), ktilbaja when covered. Kulbaja occurs only here and in vs. 53 below ; in the latter verse, Ppp. reads instead pulydjam. 13. In her are all terrible things and all deaths. 14. In her are all cruel things, all men-killers {pitntsavadhd). 15. This Brahman-cow, when taken to oneself, binds the Brahman- scather, the god-reviler, in the shackle of death. Several of the samhiid-mss. (Bs.P.M.W.E.) read -gavy ajdtyd-, curiously enough. All our mss. have pddv-, and one or two -vtnq- or -7>in(-. The verse admits of being read as a gdyatri, probably not by accident, and might better have been printed as such. 16. Verily {In') a hundred-killing weapon {ineni) is she; verily the destruction of the Brahman-scather is she. 17. Therefore indeed is the cow of the Brahmans hard to be dared against by one who understands (yi-jnd). 18. [She is] a thunderbolt when running, Vai^vanara when driven up {tidvita). 19. A missile when extracting {ui-khid) her hoofs, the great god when looking away. 20. Keen-edged {ksurdpavi) when looking ; when bellowing, she thun- ders at one. Bp. reads vasya-. Vss. 19 and 20 were perhaps intended as metrical (8 -1-8). [As to meni, vs. 16, cf. Geldner, F'estgruss an Bohllingk, p. 32. J 21. Death when uttering king; the formidable god when slinging about her tail. All the samhitd-mss. read -tyiijgrd [_K. ug-\. This verse also has 16 syllables, divisible into 8 -f 8, but evidently only by accident. 22. Total scathing when twisting about her ears ; \i\ng-ydkpna when urinating. The Anukr. does not heed that the verse has one syllable too many for a regular sdsnnt brhati. 23. A weapon {meni) when being milked ; headache when milked. 24. Debility when approaching {upa-sthd) ; mutual strife when felt of. Pdrdmrstd might also come from root mrj and mean ‘rubbed off.’ 25. A shaft when her mouth is being fastened up; mishap {rti) when being slain. XU. 5- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 704 The pada-itxi has api°nahydtnane, and two or three of our jaw/«/Va-mss. (P.M. O.p.m.K.R.) retain the e before rtir. 26. Deadly poisonous when falling down; darkness when fallen down. 27. Going after him, the Brahman-cow exhausts the breaths of the Brahman-scather. [Paryaya IV. — ekddaca. 2S. dsurl gdyatrJ ; dsury anustubk ; go. sdmny anustubh ; gi. ydjusl tristubh ; g2. sdmnl gdyatri ; gg,g4- sdnini brhati ; gg. bhurik sdmny anusHtbh ; gb. sdmny usnih ; g8. pratisthd gdyatri.~[ 28. [She is] hostility when being cut up, the eating of one’s children when being shared out. Two of the pada-i&xts (D.Kp.) read pdt'itramdyam. It is so difficult in most mss. to distinguish dy and^/z, that the rtdiding pdtiiragham {zi. pdutram agkdm, xii. 3. 14), which Pet. Lex. conjectures as an emendation, might possibly be intended here. 29. A gods’ missile when being taken, failure when taken. The participles, especially the present passive ones, in these verses, are very much bungled over by the mss. For hriydmdnd here are read hriy-, hriy-, hry-, kiy-\ and Bp. has rta for hria. It is necessary to make the awkward renderings with ‘ being,’ to distinguish present participle from past. The definition of the Anukr. implies the resolution vi-rd-. 30. Evil when being set on, harshness when being set down. 31. Poison when heating {} pra-yas), takmdn when heated. All the mss. read prdyasfd, but Bp. has pra°ydnchanti, Bs. -yachanti, emended to -yasy-, P.M.W. -ydsyahchanti (M. emended to -yasy- |_?J). 32. Evil (aghd) when being cooked, bad dreaming when cooked. The description of the Anukr. implies the resolution -pni-am. 33. Uprooting when being turned about (.^ pari-d-kf), destruction when turned about. The participles are rendered according to the Pet. Lexx. The Anukr. expects us to resolve pari-a- once, but not both times. Bp. reads -akrlyd-. 34. Discord by smell ; pain {^uc) when being taken up, a poison-snake when taken up. The pada-\.txt leaves both participles undivided, as prescribed by Prat. iv. 62. ‘ Taken up,’ doubtless in preparation for being served up as food. Bp. reads udhrtyd-. 35. Non-prosperity when being served up, disaster when served up. The mss. again fluctuate between -hriyd-, -hriyd-, -ht'yd-, and, at the end, between -hrtd, -hatd (P.M.p.m.W.), and -hiita (D.). The Anukr. notices this time that the verse is bhurij. 36. Carva angered when being dressed (/ff), (^imida when dressed. 37. Ruin when being partaken of, perdition when partaken of. 70S TRANSLATION AND NOTES. BOOK XII. -XU. 5 38. When partaken of, the Brahman-cow cuts off the Brahman- scather from the world, from both this one and the one yonder. Bp. appears to read loka», and M.R.T. correspondingly -an ch-\ O. LD.Kp.J have -at c/i- ; the rest -a ch-, which means -ac c/t-, since ch and cch are equivalent and exchange- able. The metrical definition of the Anukr. is ambiguous. [ParySya V. — asta. jg. sdmm pankti ; 40. ydjusy anustubh ; 41,46. bhurik sdmny anu- stubh; 42. dsurl brhati ; 4j. sdmni brhati ; 44. pipUikamadhyd 'nustubh ; 4J. drci brha/i.'\ 39. The slaying of her is witchcraft, her cutting up (aqdsatia) is a weapon {tncni), the contents of her bowels a secret charm. All of these, of course, understood as directed against the offender. Ppp. combines iasyd "han-. 40. [She is] homelessness when hidden pari-hnu). The Pet. Lexx. conjecture pari-hnu (not found elsewhere) to mean ‘ disavow, disown.’ 41. The Brahman-cow, having become the flesh-eating Agni, entering into the Brahman-scather, eats him. 42. All his limbs, joints, roots, she cuts off (vraqc). 43. She severs {chid) his paternal connection, makes perish his maternal connection. 44. All the marriages, acquaintances of the Brahman-scather does the Brahman-cow scorch {}api-ksd), when not given back by a Kshatriya. Some of our mss. (O.D.T.R.) accent -diydniana, although part of them (O.T.R.) have accented -trlyena 'pun-. The description of the passage (7-t-6;8-t- 10 = 31) by the Anukr. is very strange, and valueless. 45. Without abode, without home, without progeny, she makes him ; he becomes without succession (.^) ; he is destroyed : — The translation of aparaoparand (so the pada-ttxi) is according to the conjecture of the Pet. Lexx. The metrical definition of the Anukr. implies reading karoti ap-. 46. Whatever Kshatriya takes to himself the cow of a Brahman who knoweth thus. [Paryaya VI. — pahcadafa. 47, 49, 31-53, 57S<), 61 {?)■ prdjdpatyd 'nustubh; 48. drsy anustubh ; 50. sdmnT brhati ; 34, 33. prdjdpatyo 'pith ; 36. dsuri gdyatri ; bo. gdyatri.l 47. Quickly, indeed, at his killing the vultures make a din {dilabd). Ppp. reads at the end kurvatai 'lavam. The text of the Anukr. seems defective here. All that is said about the nine verses of 16 syllables is as follows: adya skan- dhogrivis tvayd pramurnam |_vs. (si \ prajdpatydnustnbhah. All the verses not of this measure are regularly described. Ludwig translates this whole section [^and the nextj, p. 529. 48. Quickly, indeed, about his place of burning dance the long-haired women, beating on the breast with the hand, making an evil din. xii. 5- BOOK XII. THE ATHARVA-VEDA-SAMHITA. 706 The mss. write no avasana-mark between the two halves of the verse. Ppp. again reads ailavam. Prat. iii. 92 notes the non-lingualization of nrt after pari. [_Bloom- field discusses the vs., AJP. xi. 339 or JAOS. xv., p. xlv.J 49. Quickly, indeed, in his abodes do the wolves make a din. Ppp. reads, after vastusu, gaiiganam kurvate 'pa vrsdt. 50. Quickly, indeed, they ask about him : what that was, is this now that } We should expect rather khh tdd asfji |_instead of fdi tdd etc.J, since without a question there is no good reason for the protracted 1. Ludwig translates as if that were the reading. O.D.R. accent asijd, as is the rule in the Brahmanas. Ppp. reads, after prchanti, etad asid aiatk nu da. 51. Cut thou, cut on, cut forth, scorch, burn (^ksd). 52. O daughter of Ahgiras, exhaust thou the Brahman-scather, that takes to himself [the cow]. Ppp. reads adadhatia7n. 53. For thou art called belonging to all the gods, witchcraft, ktdbaja when covered. Cf. vs. 1 2 above. Ppp. reads (as there noted) piilyajam. 54. Burning {its), consuming, thunderbolt of the brdhman. 55. Having become a keen-edged death, run thou out. Ppp. reads vibhdvasuh instead of vi dhava tva?ns the latter reading probably carries on the figure implied in kpirapavi, which applies especially to the armed wheels of a battle-chariot. 56. Thou takest to thyself the honor of the scathers, their sacrifice and bestowal, their expectations. Istdm piirtdth ca ; i.e., as later, the fruits of these good works. The Anukr. would have done much better to accept the resolution ca dq-, and reckon the verse as 16 syllables. 57. Taking to thyself what is scathed for him who is scathed, thou presentest [it to him] in yonder world. 58. O inviolable one, become thou the guide of the Brahman out of imprecation.^ The translation implies emendation of abhiqasiyd to -tydh. The verse is wanting in Ppp. 59. Become thou a weapon {vtcni), a shaft ; become thou deadly poisonous from evil {aghd). 60. O inviolable one, smite forth the head of the Brahman-scather that has committed offense, of the god-reviler, the ungenerous. This verse also is wanting in Ppp. [_Padas b, c recur below, vs. 65. J 707 TRANSLATION AND NOTES. BOOK XII. -xii. 5 61. Let Agni burn the malevolent one, slaughtered, crushed {mrd) by thee. Ppp. reads iaya pravrkno rucitam agnir dahatu duskrtam. [ParySya VII. — dvddafakah. 62-64,66,68-^0. prdjdpatyS ' ni4stubh ; 6y. gdyatrJ ; 67. prd- jdpatyd gdyatri ; 71. dsurl pankti ; 72. prdjdpatyd tristubh ; 7j. dsury usnihi\ 62. Cut (vragc) thou, cut off, cut up ; burn thou, burn off, burn up. 63. The Brahman-scather, O divine inviolable one, do thou burn up all the way from the root. Or ‘to the root.’ Bs.P.M. read muldn. In Ppp., |_vss. 62-63 somewhat altered andj the remaining vss. are wanting. 64. That he may go from Yama’s seat to evil worlds, to the distances. 65. So do thou, O divine inviolable one, of the Brahman-scather that has committed offense, of the god-reviler, the ungenerous, — 66. With a thunderbolt hundred-jointed, sharp, razor-pronged, — 67. Smite forth the shoulder-bones, forth the head. 68. His hairs {Ionian) do thou cut up {sant-chid) ) his skin strip off; — 69. His flesh cut in pieces ; his sinews wrench off ; — 70. His bones distress {ptd) ; his marrow smite out ; — 71. All his limbs, [his] joints unloosen. 72. Let the flesh-eating Agni thrust him from the earth, burn (uf) up ; let Vayu [do so] from the atmosphere, the great expanse (yarimdn) ; — 73. Let the sun thrust him forth from the sky, burn him down. The Anukr. accepts the resolution ni osatu. LThe quotations from the Old Anukr. for the seven parydyas may here be given together: vacandni ca sat ; W.panca; III. soda fay W’.ekadaqay V.astacay VI. brahmagavyam pahcadaqa; \TI. tasmad dvddaqakah parah. The sum is 73. — As is readily seen, these quotations together make an anustubh qloka y and they are printed in metrical form by SPP., vol. i., p. 21 (Critical Notice). For vacandni, see above, P- 472.J |_Here ends the fifth anuvdka, with i hymn (or 7 parydyas) and 73 vacanas or vacana-avasdnarcas .\ [By some mss. the book is summed up as of 4 artha-siiktas [their vss. number 231] and 7 parydya-siiktas [73 “verses”], or as of “ 1 1 suktas of both kinds,” with a total of 304 verses. J [The twenty-seventh ends here.J Book XIII. [Hymns to the Ruddy Sun or Rohita. J LWe come now to the third grand division of the text, books xiii.-xviii. In the first division (books i.-vii.) we had the short hymns of miscellaneous subjects, and in the second (books viii.- xii. ) we had the long hymns of miscellaneous subjects. In the third, the principle governing the arrangement and division of the material is in the main clearly that of unity of subject (compare the General Introduction and the Table of Contents): thus book xiii. consists of hymns to the Ruddy Sun or Rohita ; xiv. consists of wedding verses; xv. is the book about the Vratya; and xviii. consists of hymns for the dead. Accordingly, it is perhaps worthy of note that the Old AnukramanI does not describe the length of any hymn in book xiii. by reference to a certain length assumed as a norm. The whole book has been translated by Victor Henry, Les hymnes Rohitas. Livre XIII de VAtharva- v'eda traduit et commente, Paris, 1891. Henry’s work was made the subject of a detailed review by Bloomfield in the American Journal of Philology (xii. 429-443) for 1891. Then, at Paris in 1892, appeared Le my the de Rohita, traduction raisonnee du lye livre de I A tharva-veda, by Paul Regnaud. As appears below, Ludwig’s translation covers the first three of the four hymns of the book; Deussen’s, the first and third; and Bloomfield’s, the first. For books xii.-xvi. inclusive, the bhdsya is wanting.J LParyaya-hymns : for detaijs respecting them, see pages 471-2. The fourth or last hymn of this book is a parydya-sukta with 6 parydyas. For the discrepancy of numeration as between the two editions, see page 611.J [The anuvdka-6.W\s,\o\\ of the book is into four anuvdkas of one hymn each, and is thus (like the atiuvaka-A\\\s\oTi of book xii.) coincident with the hymn-division. A con- spectus for book xiii. follows : Anuvakas i Hymns l Verses 6o Decad-division 6 tens 2 3 4 2 3 4 46 26 s6ir 4 tens *f 6 a tens + 6 708 t P 709 TRANSLATION AND NOTES. BOOK XIII. xiii. I Here Ti mean.s “paragraph of a paryaya" (such as is numbered as a “verse” in the Berlin edition) and i> means ^'paryaya." Of the “ decads,” annvakas i, 2, and 3 con- tain respectively 6, 5, and 3 (in all, 14 “decads”); while anuvaka 4 has 6 parydyas. The sum is 14 “ decad and 6 parydya-suktas or 20 suktas (cf. p. 737). J I. To Rohita (the sun, as ruddy one). \_Brahman. — ddhydtmam ; rohitddityadevatyam (j. nidrutl ; 28-jr. dgneyyah ; jr. bahudevatyd'). trdistubham : 12, jj. jagaii (/j. atijdgatagarbhd') ; 8. bhurij ; [/6. ij. y-p. kakummatl jagati ; jj. atifdkvaragarbhd ' tijagati* ; 14. jp. puraAparafdkvard vipa- rltapddalaksmyd pankti ; i8, ig. yp. kakummaty atijagatj (/(?. parafdkvard bhurij; ig. pardtijdgatd) ; 21. drsi nicrd gdyatri ; 22, 2J, 2y. prdkrtd ; 26. virdt parosnih ; 28-yo (28. bhurij), j2,yg, 40, 4y-yo and y/-y6 [and yj-yS). anustubh (y2,yy. pathydpaiikti ; yy. kakummatl brhatigarbhd ; yy. kakummati) t ; yi.yp. kakummatl fdkvaragarbhd jagati ; yy. uparistddbrhati ; j6. nicrn mahdbrhati ; yy. paracdkvard virdd atijagati ; 42. virdd jagati; 4y. virdn mahdbrhati ; 44. parosnih ; yg,bo. gdyatrii\ Found also in Paipp. xviii. |_with vs. 30 after 31 ; vss. 56-57, 59-60 are lacking; vs. 58 is lacking in Paipp. xviii., but is found in Paipp. xx.J. A number of the verses are used in various parts of Kaug., and several (four) in Vait. *|_So the Berlin ms. (against jagati of the London ms.) : and atijagati more nearly fits the vs.J Anukr. text looks as if in disorder: it seems as \lyam vdta (vs. 51) iti sad anustubhah ought to refer to the 6 vss. 51, 53-54, 56-58. J Translated; Muir, v. 395 (parts) ; Ludwig, p. 536; Scherman, p. 73 (parts) ; Henrj-, I, 21 ; Deussen, Geschichte, i. i. 218 (cf. his introduction, p. 212 ff.) ; Griffith, ii. 133; Bloomfield, 207, 661. — Furthermore, Bloomfield, in his review (AJP. xii. 429-443) of Henry, discusses a considerable number of passages from this hymn. These discus- sions will be briefly cited by reference to “ AJP. xii.” He considers that the hymn is secondarily “ an allegorical exaltation of a king and his queen.” 1. Rise up, O powerful one {'ivdjin) that [art] within the waters, enter into this kingdom [that is] full of pleasantness ; the ruddy one (rohita) that generated this all — let him bear thee, well-borne, unto kingdom. Rohita is evidently a name or form of the sun ; and the vdjin (Henry, ‘ conqueror of booty ’) addressed is also the sun. The verse [_with faulty accentsj is found also in TB. (ii. 5. 2‘), which reads [_asi after yd in aj, a viga in b, and, for d. sd no rdstresu stidhitam dadhatu, which seems better, as removing the difficulty of the sun establishing the sun. Ppp. reads viqvabhrtam for viqvam idam in c ; and it h.z.% pipartu for bibhartu at the end; |_we had the converse at xi. 5. 4J. The resolution ud-a-ihi is required to fill out the meter of a. All the four hymns of the book (under the name rohitds) are prescribed in Kau^. 99. 4 to be used in case of a darkening (eclipse) of the sun. The first half-verse is, according to Kaug. 49. 18, to be used in the witchcraft ceremony of the ‘ water-thunderbolts ’ (see x. 5) ‘ when the boat sinks.’ (_Cf. AJP. xii. 431.J 2. Up hath arisen the power (ivdja) that is within the waters; mount (a-ruh) thou the clans ijviq) that are sprung from thee (tvddyoni) ; assum- ing (dhd) the soma, the waters, the herbs, the kine, make thou the four- footed, the two-footed ones to enter here. Xlll. I- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 710 In b begins the play of words upon the root ruh ‘ ascend, mount, grow,’ and its com- pounds and derivatives ; this play is suggested by the at least apparent relationship between ruh and rohita, |_and is found with considerable elaboration throughoutj these hymns. Here it doubtless signifies ‘ have supremacy over.’ Ppp. combines in b vi^a "roha, in c dadhana 'po ^sadh-, and in d dvipada "veq- ; and this last we have to accept in order to make a tristubh pada. In a the resolution of a agan, and in b that of tudd-, make the meter right. The Anukr. takes no notice of any irregularity in the verse. 3. Do ye [who are] formidable, O Maruts, sons of the spotted mother, with Indra as ally, slaughter our foes ; the ruddy one shall listen to you, ye liberal ones (sjiddnu), ye thrice seven Maruts that enjoy sweets together. The first half-verse occurred above as v. 21. 1 1 a, b. We can hardly help emending trisaptdso to trhaptaso. Ppp. reads instead trisapta. The verse is found also in TB. (ii. 5. 23), which reads in a ugrd (which is better), in b saytija prd nitha (corrupt), in c aqrnod abhidyavah, and in d (with the desired accent) trisaptdso. The verse lacks a syllable (in b) of being a proper jagati. 4. The ruddy one ascended (ruJi), mounted the ascents {rtili) ; [he,] the embryo of the wives, [mounted] the lap of births ; him, taken hold of by them (f.), the six wide [spaces] discovered ; seeing in advance the track, he hath brought (a-hr) hither the kingdom. The verse is found also in TB. (ii. 5. 2*), which reads in a (much better) rdham- roham (for ruho ruroha'), at the beginning of \> prajabhir vfddhim, and in c sdthrabdho avidat. Such variations are of interest especially as showing how little connected sense was recognized in these verses by those who established the texts. This verse has no right to the name of jagati, since all its padas have a trochaic close ; the two redundant syllables in a and c are removed by the TB. readings. |_For ahdh, see Prat. ii. 46. J |_With regard to the transition-sound between -dan and sdd, see Prat. ii. 9, note.J 5. The ruddy one hath brought hither thy kingdom ; the scorners have scattered; fearlessness hath become thine; unto thee, being such, let heaven-and-earth, by the revdtis, yield iduh) here thy desire by the gdkvaris. Our mss. are divided in d between duhatham and -tarn : the majority give -thdm (so Bs.s.m.Bp.O.D.R.T.K.) ; while P.M.W.E.p.m. have -tdm\ |_and so has Ppp.J. Kp. reads dsthat in b, the other pada-vs\%s. -an ; if -at is accepted, it will mean ‘ he has scattered the scorners’; the form may best be viewed, probably, as coming from sthd, like adat from dd and ddhat from dhd ^see Skt. Gram. § 847 J ; a root asth is extremely improbable ; l_it is discussed at AJP. xii.439 IF. v. 388, where references to previous discussions are given; to these add KZ. xxxii.435 ; cf. also note to vii. 76.3 above J. The verse occurs also in TB. (ii. 5. 2'), which has very different readings: ahdrsld rdstrdm ihd rdhito mrdho vy dsthad dbhayam no astu : asmdbhyam dydvdprthivi ^dkvartbhl rdstrdm duhdthdm ihd revdtlbhih. The verse is no jagati; by the frequent and permissible contraction to -prthvl in c it becomes a fairly good tristubh (badly con- structed in a). It is reckoned as belonging to the abhaya gana : see note to Kauq. 16. 8. [_Ppp., like TB., puts mrdho before vy d- in b.J |_For v.ss. 4-5, see AJP. xii. 432. J TRANSLATION AND NOTES. BOOK XIII. 711 -xiii. I 6. The ruddy one generated heaven-and-earth ; there the most exalted one stretched the line {tantn) ; there was supported {^ri) the one-footed goat {^ajct) ; by strength he made firm {dr/i) heaven-and-earth. Ppp. reads in c ekapad yo. The verse occurs in TB. (ii. 5. 23), with only slight variants : tdsmin for tdtra in b and c, and ekapdt in c. |_Cf. AJP. xii. 443. J 7. The ruddy one made firm heaven-and-earth ; by him was estab- lished the sky (svar), by him the firmament (tidka) ; by him the atmos- phere, the spaces (rajas) were measured out ; by him the gods discovered immortality (amrta). The verse is found in TB. (ib.), the second half-verse reading quite differently : sd antdrikse rdjaso vimanas iena devah stivar dnv avindan. Ppp. combines and reads in d devd 'mrtatvam. 8. The ruddy one examined (vi-mr() the all-formed, collecting to him- self the fore-ascents and the ascents ; having ascended the sky with great greatness, let him anoint (sam-anj) thy kingdom with milk, with ghee. The TB. version (ii. 5. 2^) has, for a, vi tnamar<^a rdhito vi^vdriipah ; in b, sama- cakrandh ; in c, gatvaya (for rudhva [^improving the meter J) ; ford, vl no rdstrdm unattu pdyasa svina. Ppp. combines in a -to and reads in b samdkrnvdnas. 9. What ascents, fore-ascents thou hast, what on-ascents (dnih) thou hast, with which thou fillest the sky, the atmosphere, with the brdhnati, with the milk of them increasing, do thou watch over the people (yij) in the kingdom of the ruddy one. Though the first three padas count 1 2 syllables each, only a is jagatl in structure. With a, b compare xviii. 2. 9 a, b. |_For vss. 8-9, see AJP. xii. 433. J 10. What clans (vtg) of thine came into being out of ardor (tdpas), those have come hither after the young (vatsd), the gdyatri; let them enter (d-vij) into thee with propitious mind ; let the ruddy young with its mother go against [them]. Or (in a) ‘what clans came into being out of thy heat.’ In b, the pada-iQxi has ihd : a : aguh. In d, sdmmdtd means more probably ‘having a common mother,’ but the sense is too obscure to allow of much confidence in any translation. The TB. ver- sion (ii. 5. 2*) reads in a tdpasd (better) ; for b, gdyatrdm vatsdm amt tas ta a 'guh j in c, mdhasa svena ; in putro (for vatsd). The Anukr. does not heed that the last pada is jagati. Ppp. combines in d vatso 'bhy. 11. The ruddy one hath stood aloft upon the firmament (ndka), gen- erating all forms, [he,] young, poet ; Agni shineth forth with keen light ; in the third space (rdjas) he hath done dear things. Ppp. reads bhdsi in c. The Anukr. again passes without notice the jagati pada b. |_W. suggests by interlineation as alternative, ‘ hath made for himself dear forms.’ J 12. The thousand-horned bull Jatavedas, offered to with ghee, soma- backed, having good heroes — let him not abandon me; let me not, a BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 712 xiii. I- suppliant, abandon thee * ; assign thou to me both prosperity in kine and prosperity in heroes. The verse is found also in TB. (iii. 7. 27), K. (xxxv. 1 8), and Ap. [_ix. 3. i J. TB. (with which Ap. |_substantiallyj agrees throughout) has, for b, stdmaprstho ghridvant suprd- tikah; and, for c, d, ma 710 hdsi/t 77ietthitd tiet tva jdha/zia goposdth no vlraposd/h ca yaccha. Ppp. reads in b ghrtdhutis so-. The irregular verse (12+11: 12+12, but with tristubh cadences throughout) is very ill described by the Anukr. as simply a jagati. *|_A11 the translators, with W., seem to overlook the accent of jdhafti : net can hardly mean aught else than ‘ lest.’J 13. The ruddy one is generator and mouth of the sacrifice ; to the ruddy one I make oblation with speech, with hearing, with mind ; to the ruddy one go the gods with favoring mind ; let him cause me to ascend with ascensions {roJia) of meeting {sdniitya). The y5(7(/(Z-texts read blunderingly in d sdTnoitydi (instead of -ydUi). Henry emends to sa77iitydi ‘ in order to union with him ’ ; but sd/m'ti has the well-established sense of ‘ meeting, gathering, assembly ’ ; hence Ludwig (for rohdih j-) ‘ with abundant success in the sa7/iiti.' |_See AJP. xii. 434. J Ppp- reads at the end rohaydti. The verse is kindred with ii. 35. 5 in general expression. Its metrical structure (12+15:13 + 11 = 5 1 ) is wholly irregular ; the definition of the Anukr. |_52 syllablesj [_nearlyj fits it mechanically. 14. The ruddy one disposed the sacrifice for Vi^vakarman ; therefrom have these brilliancies come unto me ; may I speak thy navel (tidbJii) upon the range (iftajtndn) of existence. The last pada is repeated below as vs. 37 d. Ppp. reads in a vi eiadhdt. The met- rical definition implies the resolution vi ad-., and two resolutions in b (-rf tipa and 7nd un-, doubtless), to make 2t. paiikti (14+12:14 = 40). 15. Unto thee ascended brhati and palikti, unto [thee], O Jatavedas, kakubh with honor ; unto thee ascended the npiihd syllable, the vdsat- utterance ; unto thee ascended the ruddy one along with seed. Or upiihdoaksardh (so p.) is, in spite of its accent, an adjective to vasatkdrah (so Henry). Read in a brhaty kid; though all our mss. except l_O.J K. happen to agree here in lengthening the k. Saha at the end is, of course, a misprint for sahd. Ppp. reads at for uta in a, and vi(;vavedah in b. [The Anukr. appears to count the syllables as II +10: 13+ i3=47.J The metrical irregularities in this book exceed the ordinary measure. [_For vss. 15, 17-20, cf. AJP. xii. 434. J 16. This one clothes himself in the embryo (womb.?) of the earth ; this one clothes himself in the sky, the atmosphere; this one, on the summit of the reddish one, has penetrated the heaven {svdr), the worlds. Ppp. reads vistapas sv- in c-d, and sa//i dnaqe in d. The verse (9 + 9 : 8 + 8 = 34) seems to be overlooked in the Anukr., or its definition has dropped out of the mss. Verses 16-20 are prescribed in Kau9. 54. 10 to accompany, in the ^gt?'iI nau \_ydndu\) ; [_SPP’s text and most of his authorities havej/ ttau; but two have yd/idUjj the edition makes the apparently neces- sary correction to yd no. [^The Anukr. seems to scan as 1 1 -f 12 : 10 -t- 14 -I- 6 = 53.J Ppp. omits ndu (or no') in a, and sam- in b, and ay usd near the end. 19. O lord of speech, [generate] well-willing and mind ; generate kine in our stall {gost/id), progeny in our wombs {yoni) ; just here be breath in our companionship ; thee here, O most exalted one, I surround with life-time, with honor. Ppp. reads in b prajdm, and in d avahaih (for aham), omitting, as before, dyusd, |_and having again dadhdtu at the end, repeated unintelligently from the precedingj. 20. May Savitar, god Agni, surround thee [with honor] ; with honor may Mitra-and-Varuna deck (abhi\-\- d/ia\) thee ; striding down all niggards come thou ; thou hast made this kingdom full of pleasantness. The shift from pari in a to abhi in b makes a mixed and difficult construction. Ppp. combines devo 'gnir in a and sarvd ’rdiir in c, and reads (better) krnuhi in d. 21. Thou whom the spotted one (f.), the side-horse, draws {yah) in the chariot, O ruddy one, thou goest with brightness (^libh), making flow the waters. This verse corresponds to RV. viii. 7. 28, which, however, has considerable variants ; for a, ydd esam pfsaii (p. -iih) rathe ; in b, rohitahj in c, yanti qubhra (p. -rah). As is usual in such cases, some of our mss. read pfstis in b, and rndn in c. And most read rohitah |_unaccented J at end of b (only Bs.R.K. -ta), as if under influence of the RV. version. |_SPP. adopts in his text rohita, but reports six of his mss. as giving rohitah, without accent. J Ppp. adds at the end iene 'math brahmanaspate ruham rohayo 'ttamam. The verse is quoted in a ceremony for prosperity by Kaug. (24. 42), which volunteers the added explanation dyduh prsaty ddityo rohitah; and it is also included among the pustika mantras: see note to Kauq. 19. i. Kaug. 24.43 states further that a spotted cow is given (as sacrificial fee) ; and the comm, appears to direct that vss. 21-26 accompany the gift. xm. I- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 714 2 2. She that is ruddy {rohint) is submissive to the ruddy one, being liberal (suri), of beautiful color, vast (brhati), very splendid ; by her may we conquer booty (}vdjan) of all forms; by her may we overcome all fighters. Rohint, doubtless the dawn. Our pada-mss. read in c -rupam, by a blundering misapprehension of the assimilated nasal in the combination -pah ja- [_Prat. ii. iij. M.p.m. |_and SPP’s C.J read at end syatna; the passage is quoted as an instance of sy- in the comm, to Prat. ii. 107. Ppp. reads stiryas suv- in b, and combines prtana 'bhi in d. In the Anukr. (by an exceptional usage hardly met with elsewhere) this verse and the next, and a little later vs. 27, are specified as prakrta |_mss. prakrta\ ; i.e., as following the established norm of the hymn, which is tristubh. 23. Here the seat (sddas), she that is ruddy, of the ruddy one ; yonder the road by which the spotted one (f.) goes ; her the Gandharvas, the Kagyapas, lead up ; her the poets defend unremittingly. All the mss. except O.D. (and these differ perhaps only by accident) read in cgan- dharvah, as if vocative. 24. The sun’s yellow (Jidri) bright {keimndni) horses, immortal, con- stantly draw the easy-running chariot ; the ghee-drinking ruddy one, shining (bhrdj), the god, entered the spotted sky. Bs.E. combine in b amrias su-. The Anukr. does not heed the jagati pada b. 25. The ruddy one, the sharp-horned bull, who encompassed Agni, the sun, who props asunder (vi-stabh) the earth and the heaven — out of him do the gods create creations. Ppp. begins with ay ant roh-. The curious reading of O. in c, stab-h-ndti (the b and h two different letters), was noted above, under xii. 4. 4. [_“ Encompassed ” ; Bloom- field, “became superior to,” AJP. xii. 443.J Kau9. 18. 25 gives the verse, in company with several others, as to be used in the so-called citrdkarman (ceremony concerning the asterism citra) to accompany the partaking of a milk rice-dish ; and the Paddhati includes both it and the following verse in the salila gana. 26. The ruddy one mounted the sky, out of the great sea (arnavd) ; the ruddy one ascended all ascents. That the verse is reckoned as belonging to the salila gana was noted under the preceding verse. 27. Measure thou out (vi-md) the milk-giving, ghee-dripping {ghrtdnc) [cow] ; this is the unresisting milch-cow of the gods. Let Indra drink the soma ; let there be comfort (kshna) ; let Agni commence praising ; do thou thrust away the scorners. Ppp. reads esdm at end of b. With the verse is to be compared Ap. xi. 4. 14: vi ntinte tva payasvatlm devanani dlieuum stidugham anapasphurantim ; indrah somam pibatu ksemo asitt nah, which accompanies the measuring out of a vedi in shape of a cow. In Vait. 15. 7 ; 28. 23, it is used in a like manner; and so also in Kaug. 137. 10, in preparing for the ajyatantra ; [_cf. also note to 137. 4J. 715 TRANSLATION AND NOTES. BOOK XIII. -xm. I 28. Agni, kindled, being kindled, increased with ghee, offered to with ghee — let the overpowering, all-overpowering Agni slay them who are my rivals. This verse (though there are others having the same pratika) is doubtless the one quoted (next after vs. i) in Kau^. 49. 19, to accompany the laying of bonds upon the “ boat ” there treated of ; [_rather, the laying of sticks with strings on them upon the fire: Caland, p. 173J. The description of the Anukr. strangely forbids us to make the elision -dho 'gnlh in a. 29. Let him slay them, burn [them] away, — the enemy (dri) who fights us ; by the flesh-eating fire do we burn away our rivals. Ppp. reads in a enam j we require enam, as antecedent to b, which, as the verse now stands, seems to describe the subject of the verbs in a. Ppp. has also agnis for aris in b. 30. Do thou, O Indra, having arms, smite them down downward with the thunderbolt ; then my rivals have I taken to myself with Agni’s brightnesses (tdjas). Ppp. puts the verse after our 31, and reads at the end a dadhe. [^Or adisi may be referred to da ‘cut’ + d: so W. in a ms. note to his Index, and so BR. But BR’s forms from vi. 104 are referred by W. to da ‘tie.’J 31. O Agni, make our rivals fall below us; stagger the truculent {titpipdna) fellow, O Brihaspati ; O Indra-and-Agni, O Mitra-and-Varuna, let them fall below [us], impotent in their fury. Lit. ‘not making their fury effective against’ us. The Anukr. apparently under- stands the structure of the verse as 12-I- i4:8-h6-f8 = 48; but there is no good reason for dividing the last redundant pada into two. Ppp. reads utapiddnam (for utpipdnam [^discussed AJP. xii. 441 J) in b. 32. Do thou, O heavenly sun, arising, smite down my rivals; smite them down with the stone ; let them go to lowest darkness. Ppp. appears to read avdi 'ndnt rapnibhir jahi rdtrmdm tamasd vadhis tarn ha7ttv adhamaih tamah. LWe had our d at x. 3. 9 d.J 33. The young (vatsd) of the virdj, the bull of prayers (pnati), mounted, bright-backed, the atmosphere ; with ghee they sing {arc) the song (arkd) unto the young ; him, being brdhman, they increase with brdhman. Ppp. combines in b -prstho ant-. TB. (ii. 8. 89) has a corresponding verse, but with numerous variants ; pita virajdtn rsabhd raymatn antdriksafh vicvdrupa a viveqa : tdfn arkdir abhy drcanti vatsdm brdhma sdntani brdhmand vardhdyantah. ^Bloom- field, AJP. xii. 441, would emend arkdm to aktdm ; but the TB. variant is very much against it. J Our verse is quoted in Kaug. 12.4, at the end of a charm for securing one’s wishes. 34. Both ascend thou to heaven and ascend to earth ; both ascend to kingdom and ascend to property ; both ascend to progeny and ascend to immortality ; make thyself contiguous with the ruddy one. Xlil. I- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 716 The verse is quoted in Vait. 13. 5 to accompany the leading up of the cow that is to be exchanged for the soma-plant. 35. The kingdom-bearing gods who go to surround (abhitas) the sun — in concord with them let the ruddy one, with favoring mind, assign kingdom to thee. The combination tals te is quoted as example under Prat. ii. 84. The verse (7 -I- 8 ; 9 4- 1 1 : or 8 in a, if we resolve deva-a or rdstr-a-') is far too irregular to be defined simply as an uparistddbrhati. 36. Sacrifices purified by brdhma^i carry thee up ; yellow (Jidri) roadsters draw (vah) thee ; thou shinest over {ati-ruc) across the ocean, the sea. The verse might better be called wVay.than nicrt (u -f 1 1 : 12). Ppp. reads in b abhyaktum {lor a dhvagatd) ; and in C -se arnavajn, as do some of our mss. (O.R.T.K.). LPadas a and b recur below, vs. 43. J 37. On the ruddy one are set {gritd) heaven-and-earth, on the goods- conquering, kine-conquering, booty-conquering one, of whom the births are a thousand and seven ; may I speak thy navel on the range of existence. Ppp. reads for b vasujid gojit samdhandjiii, and in c dravind7ii saptatir. The obscure last pada is identical with vs. 1 4 c. 38. Glorious thou goest to the directions and quarters, glorious of cattle and of people {carsani) ; glorious in the lap of earth, of Aditi, may I become pleasant {earn) like Savitar. Ppp. reads nu instead of ca in a, and asmi instead of bhtiydsam in d ; and it com- bines prthivyd 'di- in c. There is a deficiency of a syllable, unnoticed in the Anukr., in a, unless we resolve 39. Being yonder, thou knowest here ; being on this side, thou seest those things ; from this side they see the shining space (rdca/ia), the inspired sun in the sky. Ppp. begins c w\th yaias pag-. 40. Thou, a god, molestest (mre) the gods ; thou goest about within the sea (arnavd) ; they kindle the same fire ; it the high {pdra) poets know. ‘It,’ i.e. ‘the fire’ {tdm). Ppp. reads tnarcayati and carati. |_ Bloomfield, A JP. xii. 437, emends to devdm arcayasi; but Ppp., and the antithesis of a and b, admirably suggested by Deussen’s dennoch, are in favor of 7narc-.\ 41. Below the distant, thus beyond the lower, bearing her calf with her foot, the cow hath stood up ; whitherwards, to what quarter, hath she forsooth gone away.? where giveth she birth.? for [it is] not in this herd. This is a repetition of ix. 9. 17, and, as there are two successive verses beginning with avdh pdrena, this one is quoted here in the mss. with the unusual expression avdh 7^7 TRANSLATION AND NOTES. BOOK XIII. -xiii. I pAreni 'ti purvd. |_The Anukr. doubtless balances the e.xtra syllable in a by counting kiia as one syllable in d.J 42. One-footed, two-footed [is] she, four-footed ; having become eight- footed, nine-footed, thousand-syllabled, a series of existence ; out from her flow apart the oceans. This verse is the padas b-e of ix. 10. 21 (RV\ i. 164. 41 b-d, 42 a) |_see under ix. 10. 21 for variantsj. It and the preceding are very little in place in our hymn. LWith d cf. 3. 2 b, below. J 43. Mounting the sky, immortal, do thou favor my words ; sacrifices purified by brdhnan carry thee up ; yellow roadsters draw thee. Padas b and c are identical with 36 a, b. Instead of adhvagatas, I’pp. rtzAs ghrtam pibantam. Bp. accents prd : dva. 44. I know that of thine, O immortal one, namely {ydt) thy climb {akrdmana) in the sky, thy station {sad/idsiha) in the highest firmament. Vybmani would make a more regular paropiih, but the Anukr. takes no notice of the deficiency. 45. The sun overlooks (ati-pa^) the sky, the sun the earth, the sun the waters ; the sun, the one eye of what exists, hath mounted the great sky. The verse is made in Vait. 16. ii to accompany the antaryatnahotna after sunrise. 46. The wide ones (iirvi) were the enclosures ; the earth took shape as sacrificial hearth ; there the ruddy one set (a-dhd) these two fires, cold and heat. 47. Having set cold and heat, having made the mountains sacrificial posts {yftpa), having rain as sacrificial butter, the two fires of the sky- finding ruddy one performed sacrifice {yaj). The Anukr. appears to ratify the resolution krtti-a in b. Ppp-, in this verse as later, combines agni”jdte. |_For 46, Hillebrandt, Ved. Mythol. i. 179, cites QB. i. 2. 57. J 48. The fire of the sky-finding ruddy one is kindled with brdhman; therefrom heat, therefrom cold, therefrom the sacrifice was born. The majority of mss. read correctly 'jdy- at the end ; the rest vary between -hd aj- and -ito aj-. Ppp. reads -tio aj- ; and, in b, samahitah for sum idhyate. 49. The two fires [are] increasing brdhmaii, increased with brdhman, offered to with brdhman: kindled with brdJmian, the two fires of the sky- finding ruddy one performed sacrifice. Ppp. reads for a brahmand 'gnis stf/hviddfio, and in b -ddho, -hutah, and again com- bines in c agfii "jdte. With b compare vs. 28 b. 50. The one is all set in truth, the other is kindled in the waters : kindled with etc. etc. Ppp. reads in b samdhitas [_again : cf. 48 J for sam idhyate, and adds another pada: saiye adbhis samdkiiak. xiii. I- BOOK XIII. THE ATHARVA-VEDA-SAKIHITA. 718 51. What one the wind adorns about, or what one Indra, Brahmanas- pati : kindled with etc. etc. Ppp. omits vd in b. 52. Having shaped {kip) the earth as sacrificial hearth, having made the sky sacrificial fee, then having made heat his fire, the ruddy one made all that has soul, with rain as sacrificial butter. 53. Rain as sacrificial butter, heat as fire, earth as sacrificial hearth took shape ; there, with songs the fire shaped these mountains aloft. Ppp. reads 'gnir in a, and some of our mss. (P.M.p.m.W.) give the same. P.M.W. also have in common the blunder bhumipr ak- in b. It is doubtless by a loss of part of its text that the Anukr. does not define vss. L57-58 J as anustiibh, although it describes a minor feature of vs. 57, taken as an anustubh. [_With 52, cf. vs. 46. J 54. Having shaped [them] aloft by songs, the ruddy one said to the earth : in thee let this all be born, what is {bhutd) or what is to be. Ppp. reads at the end bhavyam. 55. That first sacrifice was born [as] the one that is, that is to be; from that was born this all, whatsoever shines out (vi-7'uc) here, brought {d-bhr) by the ruddy one [as] seer. Ppp. ends the hymn with this verse, although vs. 58 is found in another place. It combines jajhe 'dam, as we are doubtless to read, though not with the sanction of the Anukr., which calls the pada brhati. [_Cf. iv. 23. 7.J 56. Whoever both kicks a cow with the foot and urinates in face of the sun — of such a one I hew off {vragc) thy root ; thou shalt not further cast {kf) shadow. |_Cf. the note on the vs. concerning posture in urination at vii. 102 : and add that Buddhaghosa, in his comment on the description of the Acelakas, at Digha Nikaya, viii. 14 (as reported by Davids, Translation, p. 227), speaks of the standing posture as wrong. — As to making water with face towards the sun, cf. MBh. xiii. 104. 75 (5029), and note to Manu iv. 48 in my Reader, p. 349, and the references there given, especially the reference to Jolly’s Visnu, SBE. vii. 194 f. — As for the loss of the shadow, cf. the Peter Schlemihl story; also Jataka, i. I02«; vi. 337'*-J The character of this and the following verses shows that Ppp. has reason for not making them a part of the hymn. This verse makes its appearance in Kauq. 49. 26, at the conclusion of a series of witchcraft ceremonies. LFor the theoretical k ol pratydnk, see note to vi. 51. i.J 57. Thou that goest past me shading me, and between me and the fire, I hew off thy root ; thou shalt not further cast shadow. The connection appears to demand this pregnant rendering of abhichaydm ‘ so as to cast thy shadow on ’ (so also Ludwig). It is easy to read b as a regular anustubh pada, though the Anukr. allows it only six syllables. 719 TRANSLATION AND NOTES. BOOK XIII. -.\m. 2 58. Whoso this day, O heavenly sun, shall go between both thee and me — on him we wipe off evil-dreaming, pollution, and difficulties. This verse is found in Ppp. xx., which reads for c tasmin dusvapnyam sarvath. 59. Let US not go forth from the road, nor, O Indra, from the sacrifice with soma ; let not the niggards stand between us. That is, between us and something else, so as to cut us off from our desire or object. The verse is, without variant, RV'. x. 57. i, and found also in JB. iii. 168. It is used once in Vait. (18.8), and several times in Kauq. (54. 18; 82.6; 89. ii ; also by the schol. under 42. 15 ; 58. 17), 60. What line, accomplisher of the sacrifice, is stretched clear to the gods, that, sacrificed unto, may we attain. The verse is RV. x. 57. 2, which reads at the end naqimahi. It is used by the schol. to Kauq. 58. 17, with vs. 59, in the ceremony of name-giving. |_Here ends the first anuvaka, 1 hymn and 60 verses. The quoted Anukr. says sas/iA.^ 2. To the sun. [{BraAman. — ddhyitmam ; rohttddityadevaiyam. trdistubham :) i, i2-iy,yg~4i. anusUtbh ; 2,j, 8, 4j.jagatt ; lo- dstdrapankti ; ii. brhatlgarbhd ; 16-24. drsi gdyatri ; 2g. kakummaty dstdrapankti ; 26. purodvyatijdgatd bhurig jagati ; 2J. virdd jagati ; 2g. bdrhatagarbhd nustubh ; go. g-p. usnigbrhatigarbhd ' tijagatl ; gp. drsi pankti ; gy. g-p. virddgarbhd jagati; 44, 4g. jagati {44. 4~p. purakfdkvard bhurij ; 4g. atijdgatagarbhd).'] Found also in Paipp. xviii. Only twice (vs. i) quoted in Kaug., but several times (eight different verses) by Vait. Translated: Ludwig, p. 540; Heniy, 8, 36; Griffith, ii. 143. — In this hymn, the sun is mentioned by the name rdhita only in vss. 25 and 39-41. Verses 39-41 are trans- lated also by Muir, v. 396 ; Scherman, p. 75 (with vss. 25-26); Deussen, Geschichte, i. I. 213 (also vss. 25-26 at p. 226). — The verses 16-24, which are RV. i. 50. 1-9, are translated by the RV. translators, and are commented and in part translated by me in Skt. Reader, p. 362-3. 1. The bright {gukrd) shining lights (ketu) of him go up in the sky — of the men-watching Aditya, him of great courses {-vratd), liberal {tnidhvdhs). Ppp. reads in d mahivr-. Kaug. 58. 22 prescribes the use apparendy of the whole hymn (with xvi. 3 and xvii.) in an act of worship to the rising sun, in a ceremony for long life; also (with the same and other hymns, and xiii. i. 25) in 18. 25, in the citrd- kannan : see the note to i. 25 above. Vait. 9. 16 uses it in the caturmdsya ceremony when turning toward the sun in the east. 2. [Him,] shining {svar) with the brightness (arcis) of the foreknowing quarters, well-winged, flying swift in the ocean (arnavd) — we would praise the sun, the shepherd of existence, who with his rays shines unto all the quarters. The Pet. Lex. (followed by Henry) emends prajTiandm to prajiianam, with much plausibility ; yet it is opposed by x. 7. 34, dico yd{ cakre prajnatiih. Ppp. reads Xlll. 2- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 720 prajnana7h svadayanto arc- ; and it combines in d diqa "bhati. The verse lacks two syllables of being a proper jagati. 3. In that thou goest swiftly eastward, westward, at will {svadhdyd), makest by magic (tnayd) the two days of diverse form — that, O Aditya, [is] great, that thy great fame {^rdvas), that thou alone art born about the whole world [bhUman). ‘The two days,’ i.e. ‘day and night’ The first pada is tristubh. 4. The inspired, hasting {tardni), shining one, whom seven numerous ipahu) yellow steeds (Jiarit) draw, whom out of the liquid (} srutd) Atri conducted up the sky — thee here they see going around upon thy race. Half of our mss. appear plainly to read stutat in c, but the apparent distinction is of no value ; sr and st are virtually one in ms. use. Ppp. helps to establish sru-, by read- ing, for c, d, qrntdd divam atri divam atiyandya tarn tvd paqyema parya7itifn djmi. GB. i. 2. 17 has c (the published text reads st/(tdd), with vs. 12 a, b, as if a verse. [As for the Atri story, cf. my essay on RV. v. 40 in Festgruss a7i Roth, p. 187. For the construction of dji77t, see Ved. Rtud. ii. 261.J 5. Let them not damage thee going around upon thy race ; happily do thou cross the difficulties quickly ; when, O sun, thou goest to both sky and divine earth, measuring out day-and-night. Or, ‘sky’ and ‘earth’ may be joint objects of ‘measuring’ (so Henry, and appar- ently Ludwig). Ppp. reads parya7ita77i in a, and sugc7ia diirga77i in b. We have to make the, in its situation, awkward resolution tu-d in a in order to fill out the meter ; (_or -yda7iia7/t ?J. 6. Well-being, O sun, [be] to thy chariot for its moving, wherewith thou goest at once about both borders {dtita) — which thy yellow steeds, of excellent draught, draw : a hundred horses, or else seven, numerous. ‘ At once ’ {sadyds'), doubtless ‘ on one and the same day ’ ; ‘ borders,’ i.e. ‘ horizons.’ Half the mss. read bdhisthas, both in this and in the next verse. Ppp. has in a carato rat/idsi, and in b pa7-ydsi j* and for d, instead of repeating 7 d, it gives ta77i a roha sukhar7i dsy ai^va/zi. [“ Numerous” is fern. ; and we may think of “horses” as fem.J *[F"or the relation of pariydsi to parydsi, cf. that of -d7ii yasy a to -d7isy asya, above, X. 7. 20, and see Gra7/t. § 233 a.J 7. Mount {adhi-stha), O sun, thine easy-running chariot, rich in rays, pleasant, well-horsed, powerful (J.vdjiti), which thy yellow steeds, of excel- lent draught, draw ; a hundred horses, or else seven, numerous. All our mss. accent surya in a ; our edition emends to su7ya. Ppp. has in b syo7io- syava/i/ii/71. The Anukr. perhaps regards the redundant syllable in b as balanced by the deficiency in a. [Cf. 6 c, d.J 8. The sun hath yoked in his chariot, in order to go, his seven great yellow steeds, golden-skinned; the bright one hath been freed from the dimness {h'djas) in the distance; shaking away the darkness, the god hath mounted the sky. 721 TRANSLATION AND NOTES. BOOK XIII. -xiii. 2 Ppp. reads quras for suryas in a, and qakras for qukras in c, and apparently ayunkta in b. The verse is very ill defined as simple jagati; the true reading in b would seem to be hiranyatvacas. 9. The god hath come up with great show (ketii) ; he hath wasted away the darkness, hath set up (abhi-cri) the light ; that hero, heavenly eagle, son of Aditi, hath looked abroad unto all beings. Abhi-qri, more literally, ‘affix, fasten on’ (to the sky). |_For the form aqrait, see Gram. § 889 a, and note to vi. 32. 2. For avrk. Gram. § 832 a.J Ppp. reads in c sthaviras for sa viras, and has a curious d : adityas putram nathagam abhayam atUa. 10. Rising, thou extendest thy rays; thou adornest thyself with all forms; thou illuminest {vi-bhd) with might {1 krdtu) both oceans, encom- passing all worlds, shining. Ppp. has an altogether different b: prajas sarvd vi paqyasi. |_It may be that “adornest” is a slip on W’s part. Cf. Henry’s note, p. 37-38. J 11. They two move on one after the other by magic; two playing young ones go about the ocean ; the one looks abroad upon all beings ; yellow steeds draw the other with golden [trappings.^]. The first three padas are identical with vii. 81. i a-c (repeated at xiv. i. 23), and are found in other texts : see the note to that verse ; the last pada is peculiar, and, as apply- ing only to the sun, spoils the description of the pair of luminaries, sun and moon, which the verse sets out to make. Henry regards the daily and the nightly sun as intended, and the hairanyas as the stars, by means of which the latter finds his way back to the eastern horizon. It would have been better to read yato 'rnavdm here, as in vii. 81. i, since the majority of our samhita-mss. (all save Bs.E.) give it in this place also. 12. Atri maintained thee in the sky, O sun, to make the month; thou goest well-maintained, heating, looking down upon all things that exist. All our mss. read in b suryd, as if we had here the compound siirydmdsd ; i\\& pada- mss. have suryd : masdyaj the correction to surya seems unavoidable. GB., which has the first two padas (see note to vs. 4), also gives siiryd- ; Ppp. also has it ; and, for d, svar bhiitd viqdkaqat |_so Roth : perhaps a slip for vicdk-\. 13. Thou rushest alike {^sam-rs) to both borders, as a calf to two joint mothers; surely itiami), that brahman yon gods have long known. A naive extension of the usual naive figure of the calf : as if he had two mothers, to each of which he showed equal attachment. Brdhman, apparently ‘ sacred mystery ’ (so Henry). In d, lit. ‘know of old from now.’ 14. What is set {qritd) along the ocean, that the sun desires to gain {san) ; great is stretched out his road, which is both eastern and western. The /ai adhi vi qraye '77ia77t (cf. our ix. 5. 4 d), for which the refrain of this hymn is a senseless substi- tute. The verse is found also in K.xxxvii. 9. Our Bp. omits, by accident, the division- sign of roca7idavat in a. 11. The biPidt dresses itself in him in front; the rathamtard accepts [him] behind : [both] clothing themselves always in light unremittingly — against that god etc. etc. 12. The brhdt was his wing on the one side, rathai7itard on the other, [both] of like strength, of like motion sadhrydiic), when the gods gener- ated the ruddy one — against that god etc. etc. This verse counts 77 syllables, as required, but is irregular (9 -f 13:11 : 44). 13. This Agni becomes Varuna in the evening; in the morning, ris- ing, he becomes Mitra ; he, having become Savitar, goes through the atmosphere ; he, having become Indra, burns {tap) through the midst of the sky. — Against that god etc. etc. Or (a) ‘he becomes Varuna at evening [and] Agni ’ (so Henry : cf. Ludwig). The verse is very irregular, but can be made to count a vikrti (92 syll.). BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 730 xiii. 3- 14. A thousand days’ journey are expanded the wings of him, of the yellow swan flying to heaven ; he, putting all the gods in his breast, goes viewing together all existences. — Against that god etc. etc. The verse proper here is a repetition of x. 8. 18 and xiii. 2. 38 ; it is written in full in all the mss., because they have no other way of indicating the attachment here of the refrain. It is properly an akrti (8 x 1 1 = 88 syll.). 15. This is that god within the waters, the thousand-rooted, many- powered (.^) Atri ; he who generated all this existence — against that god etc. etc. Henry makes in b the naturally-suggested emendation to puru^akhas, ‘ many- branched ’ ; |_cf. Bloomfield, AJP. xii. 436, per contra, Deussen, p. 228, notej. The verse is most naturally read as (9-I- ii : ii 144 = 75) ^ nicrd atidhrti, in accord- ance with the description of the Anukr. 16. Swift-running yellow [horses] draw the bright one {gukrd), the god shining with splendor in the sky, whose lofty bodies heat the sky; hither- ward with well-colored gleams (^.patard) he shines forth. — Against that god etc. etc. Our edition ought to give in c tanvds, since that is the /a^/<2-reading, and it is only by accident that nearly all the safhhitd-mss. (all save R.K.) unite in protracting the d to a. The verse reads most naturally as a bhurig akrti (12 + 11:11 4-11:44 = 89). 17. By whom the yellow steeds draw the Adityas together; by what sacrifice go many foreknowing ; which, sole light, shines forth variously — against that god etc. etc. Yajh^na ‘ sacrifice ’ in b looks as if it needed emendation, and the irregularity of the pada suggests corruption. Our mss. read at the end vi bhdti and the pada-itxi has vlobhdti* ; our text makes a change of accent to vibhati. The verse (i i + 14:11 -.44 = 80) counts up a precise krti. *[_A similar pada-rtzdmg, impossible with the accentless verb-form, we met at vi. 74. 2 (see the note thereto) and at vi. 114. 2 (see note). And here, as at vi. 74. 2, a suspicion arises that an error has come in from confusion with a similar form near by, here with the ending of vs. 16 proper, where vi bhdti is called for. All SPP’s authorities have vi bhdti, except his P*, which has viobhati. This reading he also adopts. — The rationale of the blunder at xiv. 2. 59 (see note) appears to be similar. Cf. also the accent of sarvd at xiii. 4. 21, and note.J 18. Seven harness a one-wheeled chariot ; one horse, having seven names, draws [it] ; of three naves [is] the wheel, unwasting, unassailed, whereon stand all these existences. — Against that god etc. etc. We had the verse (which is RV'. i. 164. 2) above as ix. 9. 2. The mss. all give it in full here (as in the case of vs. 14 above). 19. Marnessed eight-fold draws the formidable draft-horse [vd/mi), father of gods, generator of prayers ipnati) ; measuring with the mind the line of righteousness, Matari^van goes cleansing (/>;?) to all the quarters. — Against that god etc. etc. 731 TRANSLATION AND NOTES. BOOK XIII. -Xlii. 3 Or perhaps ‘ he goes as Matari^van,’ identifying the action of sun and of wind. Mimanas in c should be emended to mlmattas, which is read only by D. The Anukr. notices this time the redundant syllable in a. 20. A united (saviydnc) line along all the directions, within the gdyatri, the womb (embryo?) of the immortal. — Against that god etc. etc. ‘Line’ here is accus., as taking up and carrying on the idea of 19c. The verse lacks two syllables of being a full atyasti (68 syll.). 21. Three settings, dawnings also three; three welkins, skies verily three : we know, O Agni, the birth-place of thee threefold ; threefold the births of the gods we know. — Against that god etc. etc. The verse is regular if tredha in c (not in d) is made, as often elsewhere, trisyllabic. 22. He who in birth {jdyamdna) opened out the earth, [who] set the ocean in the atmosphere — against that god etc. etc. The meter is the same as that of vs. 20. 23. Thou, O Agni, impelled by powers {krdfu), by lights {ketu), didst shine up, a kindled song {}arkd) in the sky; unto what did the Maruts, having the spotted one for mother, sing, when the gods generated the ruddy one ? — Against that god etc. etc. Pischel ( Ved. Stud. i. 26) takes arkd as ‘ sun ’ ; the connection with abhy drcan in c is strongly opposed to this. The last pada is the same with 12 c above. The verse (i2-hi2:i24-ii: 44) counts properly 91 syllables, one short of a full vikrti. 24. He who is self-giving, strength-giving, of whom all, of whom [even] the gods wait upon the direction, who is master of these bipeds, who of quadrupeds — against that god etc. etc. The verse proper is identical with the first three padas of iv. 2. i (found also in other te.xts : see the notes to that hymn). Bp. here reads (doubtless by accident) asya in c. Two more syllables are needed to make a full krti (80 syll.). 25. The one-footed strode out more than the two-footed; the two- footed falls upon the three-footed from behind ; the four-footed acted within the call of the two-footed ones, beholding the series {panti), draw- ing near {iipa-sthd). — Against that god etc. etc. The first two padas are identical with 2. 27 a, b, and the whole verse corresponds to RV. X. 1 1 7. 8. RV. reads in a bhuyo dvipddo, in b dvipat tripadam, in c eti (for cakre) dvipddam, in ^ paiiktir up-. The accentuation dvipat and tripat (only in these verses) was noticed under 2. 27. Here we lack two syllables of a full vikrti. 26. The white son of the black [mother], the young of night, was born ; he ascends upon the sky ; the ruddy one ascended the ascents. |_Here ends the third anuvaka,'^\\ki i hymn and 26 verses. The quoted Anukr. says sadvihqat (sadvinga f).\ Xlll. 4- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 732 4. Extolling the sun. WBrahman. — adhydtmam ; rohitddityadevatyam. irdistubham.*) sat parydydh. mantrokta devatyd/i.'] |_Partly prose, and vss. 14-15, 22-26, and 46-56 are so designated in W’s Index, p. 6.J This hymn is not found in Paipp., nor noticed either in Kaug. or in Vait. *|_Here, indeed (but cf. introd. to hymn 3), the general definition for the whole katida as trai- stubham ” does not seem to apply. J • Translated: Henry, 17, 51 ; Griffith, ii. 154. [Paryaya I. — trayoda^a. j-i I. prdjdpatyd’ nusttibh ; 12. virdd gdyatri ; ij. dsury ttsnih.'\ 1. He goes [as] impeller (Savitar) to the heaven (svdr), looking down upon the back of the sky. 2. To the cloud-nAss (ndbhas) brought by rays he goes [as] great Indra, covered. 3. He [is] the Creator (dlidtr), he the disposer, he Vayu, the upraised {ut-gri) cloud-mass. A syllable is lacking, unless we make harsh resolution, in a. 4. He [is] Aryaman, he Varuna, he Rudra, he the great god. 5. He [is] Agni, he also the Sun, he indeed great Yama. Parts of this verse are quoted as examples under Prat. ii. 21, 24 ; iii. 35, 36 ; iv. 1 16. 6. On him wait {upa-sthd) young ones {yatsd), ten, united, having one head. Henry acutely suggests emendation in b to -no 'yutd ddqa ‘ten myriads’ — i.e. of rays, all heading in the sun itself. It seems probable that the original text had dka^ir- sas ; cf. ddga(^irsas, iv. 6. i ; the verse as it stands is redundant. 7. From behind they stretch on forward; when he rises, he shines forth. Vibhasati would seem a better reading at the end. 8. His is this troop of Maruts ; he goes sling-made. That is (?), ‘as if hung in slings ’ |_OB. ‘an Schniire gehangt’J. Henry makes a venturesome and unacceptable emendation, and regards the adjective as referring to the ‘ troop ’ — which is not impossible. 9. To the cloud-mass brought by rays he goes [as] great Indra, covered. This is a repetition of vs. 2 ; all the mss. give it in full. 10. His are these nine vessels (kogci), the props set nine-fold. The pada-icxt reads vistanib/ia/i, undivided. 11. He looks abroad for living creatures [prajd), both what breathes and what does not. Cf. vs. 19, below : ‘ for,’ apparently ‘for the advantage of.’ 733 TRANSLATION AND NOTES. BOOK XIII. -xiii. 4 12. Into him is entered {ni-gam) this power; he himself is one, single {ekavri), one only. The verse lacks four syllables of the gayatri number, instead of two, as the Anukr. counts. 13. These gods in him become single. The Anukr. counts fourteen syllables in the verse ; one does not see where it finds more than thirteen. [Paryaya II. — astdu. 14. bhurik sdmni iristubh ; ly. dsurt pankti ; 16, iq. prdjdpatyd ' nustubh ; 77, 18. dsuri gdyatri.~\ 14. Both fame and glory and water {}dmbhas) and cloud-mass and Brahman-splendor and food and food-eating. The Pet. Lex. regards ndbhaq ca as intruded here, and dmbhas as having the sense of ‘ might.’ 15. He who knows this single god — 16. Not second, not third, also not fourth is he called. 17. Not fifth, not sixth, also not seventh is he called. 18. Not eighth, not ninth, also not tenth is he called. 19. He looks abroad for everything, both what breathes and what does not. 20. Into him is entered this power ; he himself is one, single, one only. 21. All the gods in him become single. The last three verses are nearly identical with 11-13 above. Of the last two the Anukr. does not define the meter, perhaps by an omission in the ms. (or else because they were defined just above). All our mss. save one (D.) |_and all SPP’s authorities, except P^J accent sarvi\n 21, as if because of eti in 13. [_Both editions emend to sdrve.\ [Paryaya III. — sapta. 22. bhurik prdjdpaiyd iristubh; 2j. drcT gdyatri ; 2p. i-p. asuri gdyatrl ; 26. arty anustubh ; 2ji 28. prdjdpatyd 'nustubh^ 22. Both worship (brahman) and penance and fame and glory and water and cloud-mass and Brahman-splendor and food and food-eating — This is vs. 14 over again, with two more items prefixed. 23. And what is and what shall be and faith and sheen and heaven (svargd) and svadha. The mss. vary between bhavydm (Bp.), bhdvyam (Bs.p.m.D.), and bhavydm (Bs.s.m., and all the rest). [^SPP’s authorities show a similar disagreement. He reads bhdryamj and the same reading J in our text is evidently called for. 24. He who knows this single god — This verse is identical with vs. 1 5 above, and is accordingly not separately described by the Anukr. xiii. 4- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 734 25. He verily [is] death, he immortality (amrta), he the monster [abhvd), he the demon. The verse is probably quoted under Prat. iii. 65 (see the note there). In order to make out the fifteen syllables of the Anukr., we have to read s6 atnftam s6 abhvdm. 26. He [is] Rudra, winner of good, in the giving of good ; in the expression of homage, [he is] the utterance vdsat, put together after. The connection here is very doubtful. Henry understands it as above; Muir (iv. 338) quite differently. The verse is very peculiarly treated by the Anukr. ; first it is quoted in its proper place thus : sa rudra ity arsi (so the Berlin ms., but the London ms. has asurt) gdyatri; and then, after the definition of vss. 27, 28, the London ms. says again sa rudro vasuvanir drey anustup. The descriptions drsi gdyatri and drey anustubh (each implying 24 syllables) both apply equally well, if we restore -kdro dnu. 27. All these familiar demons {ydti't) wait upon his direction {pragts). 28. In his control are all yon asterisms, together with the moon. [ParySya IV. — saptadaga. zg, JJ, jg, 40, 4p. dsuri gdyatri ; jo, J2, jy, j6, 42. prdjdpatyd ' nustubh ; j/. virdd gdyatri; 34,37, 3S. sdmny usnih ; 41. sdmni brhati ; 43. dru gdyatri ; 44, sdmny anustubh^ 29. He verily was born of the day ; of him the day was born. The Anukr. unaccountably ratifies the elision dhno y-, instead of restoring aj- and recognizing the pada for what it is, eight syllables. 30. He verily was born of the night ; of him the night was born. 31. He verily was born of the atmosphere ; of him the atmosphere was born. The verse lacks four syllables, instead of two, of the twenty-four that make 2. gdyatri. 32. He verily was born of Vayu (wind) ; of him Vayu was born. 33. He verily was born of the sky ; out of him the sky was born. Here again the Anukr. requires us to read divb 'j-. 34. He verily was born of the quarters ; of him the quarters were born. Here we are to make both elisions, in a and b. 35. He verily was born of the earth ; of him the earth was born. Nearly all our mss. (all save Bp.D.R.) accent bhfimds and bhfnnls. 36. He verily was born of fire ; of him fire was born. 37. He verily was born of the waters ; of him the waters were born. The metrical description is the same as that of vs. 34, and with the same lack of good reason (the mss. read sa vd adbhya rgbhyah sdnmyusnigauustubhdu, which is senseless, and should doubtless be emended to -t/pit7tdu). 38. He verily was born of the verses (;'r) ; of him the verses were born. As to the meter, see the note to tlie preceding verse. 735 TRANSLATION AND NOTES. BOOK XIII. -xiii. 4 39. He verily was born of the sacrifice ; of him the sacrifice was born. The Anukr., as above, forces the elision yajnb 'j-. 40. He is the sacrifice ; his is the sacrifice ; he [is] made the head of the sacrifice. 41. He thunders; he lightens; he indeed hurls the stone. That is, the thunderbolt. The second pada is one of the examples under Prat. iii. 36. 42. Either for the evil [man] or for the excellent ; for man or for Asura. ‘ For,’ i.e. ‘ at,’ [taking the verse as a continuation of 41 J. 43. Either when thou makest the herbs, or when thou rainest excel- lently, or when thou hast increased him of the people {fjanyd). This appears to be the only example known of the accent janyd instead of jdnya, and how little authoritative it is may be inferred from the fact that all our mss. leave avivrdhas unaccented after it. Our text makes the necessary emendation to dv-. [All SPP’s authorities, however, agree in reading not only janydm but also avivrdhas. The latter he also emends to dv-.\ 44. Such, O bountiful one, is thy greatness ; and thine, too (upd), are a hundred bodies. There is no difficulty in counting the verse into 16 syllables, as required by the Anukr. [It reads naturally as 9 -t- 8.J 45. Thine, too, are two billions, [many] billions (.^) ; or else thou art a hundred million. The translation implies the readings bddve bddvani, which, on account of the accent, seem probably meant by the mss., which vary between bddhv-, bdddh-, bdddhv- ; K. reads baddhve vddvani, D. bdddhe baddhani. [SPP’s authorities also exhibit very wide dis- agreements, which reflect a corresponding uncertainty of the tradition. J The word is just such a one as the mss. might be expected to boggle and blunder over, both they and we being left without help from the sense. Henry, who accepts the same emenda- tion, understands bddve as locative, which is perhaps better, and at any rate favored by the fact that the pada-\^xt does not read bddve iti. [Paryaya V. — sat. 46. dsuri gdyatrt ; 4J. yavamadhyd gdyatrl ; 48. sdmny usnih ; 4q. nicrt sdmni brkati ; jo. prdjdpatyd ‘nustubh ; yi. virdd gdyatri^ 46. More is Indra than non-dying (??); more art thou, O Indra, than the deaths. ‘Non-dying’ is the conjecture of the Pet. Lexx. for namurd., which occurs nowhere else ; it is adopted here, simply for lack of anything better, although in itself of a high degree of implausibility. [Henry also adopts it ; but see his note, p. 54. J It is surpris- ing to find Indra brought in here at the end for address, instead of the sun ; there is nothing to show that the two remaining are not for him. [Note, however, the praise of the sun under the names of Indra and Visnu, so prominent in book xvii., below : see page 805. Perhaps we have here a similar identification. J xiii. 4- BOOK XIII. THE ATHARVA-VEDA-SAMHITA. 736 47. More than the niggard, lord of strength {^dct) art thou, O Indra; as called mighty, prevailing, do we worship (tipa-ds) thee. Prat. ii. 71 expressly forbids the combination qdcyas p-, which we should have expected here. The verse (9 + 8:8 = 25) is strangely defined by the Anukr. 48. Homage be to thee, O conspicuous one {pagyata) ; see ipap'aj me, O conspicuous one. Paqyata is an anomalous and forced substitute for darqata, made in this passage only, for assonance with pa(^ya. The Anukr. ratifies the combination te asiu. 49. With food-eating, with glory, with brilliancy (t^jas), with Brah- man-splendor ; 50. As called water Q. dmbhas), force (dma), greatness, power, do we worship thee. The Anukr. ratifies the combination dmbho dmo. By a usage that is rare, all the mss. omit in this verse |_what followsj after Hi, although the repetition is not of the end of the next preceding verse, but of vs. 47. Then, of course, the following verses are written in the same curtailed way until vs. 54, which is filled out to the end. 51. As called water (dmbhas), red, silvery (rajatd), welkin {rdjas), power, do we worship thee. Again [_as at vs. 3 1 J we have a verse called virad gayatrl which lacks four syllables of being 24. [Paryaya VI. — paiica. S^>53- prdjdpatya 'nustubh ; yp. 2p. drsT gdyairt-l 52. As called wide, broad, happy {subhti), earths (ib/mvas), do we wor- ship thee. BJnivas is here rendered literally, in the only sense which the word has elsewhere in AV. If it is a first appearance of the vydhrti common later, its meaning is wholly obscure in this connection. [_Aufrecht, KZ. xxxiv. 458, makes some observations about the relations of the noun-forms and adjective-forms in vss. 52-53. J 53. As called breadth, width, expanse, world, do we worship thee. 54. As called one of arising good, of increasing good, of gather- ing good, of coming good, do we worship thee. The translation implies the heroic substitution of vrdhddvasu for the wholly senseless idddvasu. The Pet. Lexx., to be sure, conjecture for the latter the meaning ‘ rich in this and that ’ (which Henry follows) ; but, besides the fact that iddt = iddm is not less heroic than iddt = vrdhdt, the signification given does not belong rightly to the compound, nor has it any application here. Our rendering has at least concinnity — unless, indeed, in a text of this character, that be an argument against its acceptance. All the com- pounds are evidently possessive. 55. Homage be to thee, O conspicuous one ; see me, O conspicuous one. 56. With food-eating, with glory, with brilliancy, with Brahman- splendor. 737 TRANSLATION AND NOTES. BOOK XIII. -xiii. 4 These two verses are identical with vss. 48, 49, above Land are therefore not defined by the Anukr.J. LThe quotations from the Old Anukr., given piecemeal for this paryaya-siikta at the end of each paryaya, may here be given together: 1. trayodaqa; \\. astatt ca ; III. tatah parak sapta ; IV. sapiada^a ; \. sat ca bodhyah ; \T. saslhah pahcaka ucyate. — They are given by SPP. in his “ Critical Notice,” vol. i., p. 21, with the introductory words, caiurthasyd 'vasdnani vaksyamdudni tdni qrnu.^ \\vi parydya V., vss. 47,50, and 51 have the refrain; and in \T., vss. 52, 53, and 54 have it: these verses are gand%>asdnarcah , and the rest avasdnarcah (as was already noted above, p. 472). But since none of the former is divided in two by an avasdna-mVirV, the distinction does not affect the sums of the '•'■rcah of both kinds,” which are (as just stated) 3 + 3 for V. and 3 + 2 for VI.J LHere ends the fourth anuvdka, consisting of t parydya-sukta with (> parydyas and 56 verses. J LSome mss. reckon up the hymns as 20 (that is 14 of the decad-divisions of our hymns 1-3, plus 6 parydyas of our hymn 4) and the verses as 188.J LHere ends the twenty-eighth prapdthaka.\ Book XIV. [Nuptial Hymns. J [Nuptial ceremonies. — This fourteenth book is the second of the six books (xiii.-xviii.) that form the third grand division of the Atharvan collection, and shows very clearly that unity of subject which is the distinguishing characteristic of the books of that division. The book has been translated by Weber, Indische Studien, vol. v. (1862), pages 178-217; and the parts peculiar to our text by Ludwig in his Der Rigveda, vol. iii. {Die Mantra- litteratur)^ pages 470-476. The bhdsya is again lacking.J [The subject of the book has been often treated : thus, by that great scholar, Cole- brooke, in i8oi, in vol. vii. of the Asiatic Researches (the paper is reprinted in Cowell’s edition of H. T. Colebrooke’s Essays, vol. i., pages 217-238) ; by E. Haas, in the volume of Weber’s Studien, just cited, pages 267-412, Die Heirathsgebrduche der alien Inder, nach den Grihyasiitra j and latterly by Dr. M. Winternitz, in the Denkschriften of the Vienna Academy for 1892, vol. xl.. Das altindische Hochzeitsrituell nach dem Apastambiya-grihyasiitra etc., with a detailed comparison of the nuptial ceremonies prevailing among the other Indo-European peoples. Then, some five years later (in 1897), in the Oxoniensia, Dr. Winternitz published The Mantrapdtha or the Prayer Book of the Apastambins, which contains very many of the tnaniras cited in the editor’s Hochzeitsrittiell ; and for this reason the citations of those 7>tantras are given below in duplicate, in order that they may be easily found in either work. — Here may be mentioned also the elaborate comments given in my Sanskrit Reader, pages 398- 401, upon chapters 5, 7, and 8 of Agvalayana’s Grhyasutra, book i., which treat of the wedding customs and the wedding-service. J [Division into anuvakas. — This book is divided into two atiuvdkas, the first with 64 verses, and the second with 75. This division is confirmed by the Old Anukr. or Pahcapatalikd (as quoted at the end of each anuvdkai), which says ddyah sduryaq catuhsastih and pancasaptatir uttarah. Here ddyah and uttarah doubtless refer to anuvdkah understood. It is also confirmed by AV. xix. 23. 24. J [The decad-division is shown in the mss. as usual : thus hymn i is divided into 6 “ decad (5 tens and t “ decad ” of 14 vss.), and hymn 2 is divided into 8 “ decad (7 tens and i “decad” of 5 vss.). The sum is 14 “ decad [Division into hymns. — This seems to be a matter more or less questionable. By the Berlin edition, and also by that of SPP., the book is in fact divided into two hymns, each of which coin- cides with an anuvdka, as is the case with books xii. and xiii. The Old Anukr. seems to offer no evidence either for or against the division into hymns.J 738 739 TRANSLATION AND NOTES. BOOK XIV. |_The mss. seem to support the division of the book into two hymns : thus, at the end of anuvaka i, several mss. say anuvake arthasukta i ; red (!) 64; [supply pre- sumably daqatayali\ 6. And, at the end of the second, they say anuvdke arthasukta i ; red 75. Moreover, as noted on page 768, some mss. sum up the book as of two hymns. J |_The Major Anukr., on the other hand, seems rather to indicate that the book should not be divided into two hymns : i. by its mingling the verses of the whole book together (see the next paragraph, which is by Mr. Whitney) in its metrical and other definitions; and 2. by its expression qatatarnyd [red] ‘ hundredth verse,’ which implies a continuous counting from the beginning of the book beyond the limits of the first anuvdka (or hymn .^), which contains only 64 verses. Per contra, this method of designating a verse by any ordinal higher than the first few ordinals is very unusual, and (so far as I have noted) unexampled, save by the expression trayovihqatikayd in the next clause and by the ordinals of Kau^. 49. 24, 25 (see note to x. 5. 6).J The descriptions of meter etc. are [by the Major Anukr.J given together for the whole book ; they are here separated for the two recognized divisions {anuvakas, treated as hymns) in accordance with the method elsewhere followed. The order of verses is so much disregarded in the metrical etc. descriptions as to make one wonder whether the arrangement contemplated by the Anukr. was the same with that which we have Lcf. p. 740, top J ; yet minor deviations from the order are not very rare elsewhere. Other special points are mentioned in the notes to the verses. [The Major Anukr. begins its treatment of the book as follows : satyene 'ti (xiv. i. i) sdikonacatvdrihqachatam dvaydnuvdkakdndam . Sdvitri Suryd. dtmaddi- vatam. dnustubhatn. prathamdbhih pancabhih i. i~s) somam astauty pardbhih (xiv. 1.6-?) si'avivdham ; qatatamyd [?] (xiv. 2.36) devdn ; trayovihqati- kayd (xiv. i. 23) sontdrkdu ; parayd (xiv. i. 24) candramasam.] |_That is to say : ‘ The double-a«MZ’«^a bdndhandn mrtydr muksiya ma 'mftat ; and with this agree TS. (i. 8. 6*) and MS. (i. 10. 4), except that they accent sitgan- dhlm in b; V'S. (iii. 60) has trydmbakam in a; for b, sugandhlm patividanam ; for d, itd muksiya ma 'mutah. Ppp. has at end muhea md 'mutah. Vait. 9. 19 quotes the RV. verse in the cdturmdsya ceremony, giving the text in full; Kaug. 75. 22 makes our verse accompany an oblation offered when the wooer comes in. The Anukr. takes no notice of the redundant syllable in c (read -kdm ’va). |_For 17, 18, cf. MP. i. 5. 7, and VVint, p. s6.J 18. I release [her] from here, not from yonder; I make her well- bound yonder, that she, O gracious Indra, may be rich in sons, well- portioned. Is RV. X. 85. 25, without variant |_save that our text does not give muhedmi the anti- thetical accent J. Prat. ii. 65 teaches the combination -tas karam. Ppp. begins pre 'to muheata md 'mutah. The mantrapdtha |_MP. i. 4. 5J of the Apastamba Grhya-Sutra (see VV'internitz, Altind. Hochseitsrituell etc., p. 54) has a vaiydng version, reading in a muheati ma [_Oxford text nd\, and in b karat. \ 19. I release thee from Varuna’s fetter, with which the very propitious Savitar bound thee ; in the lair {yoni) of righteousness, in the world of the well-done, be it pleasant for thee accompanied by the wooer (^sambhald). The first three padas are the same with RV^. x. 85. 24 a-c, the only RV. variant being suqdvah at end of b ; for d, RV. has dristdm tvd sahd pdtyd dadhdmi. TS. (i. i. lo^ ; iii. 5-6') has a nearly corresponding verse; imam vi sydmi vdrunasya paqaiii ydin dbadhnita savita suketah : dhdtiiq ca yondu sukrtdsya lake syoudm me sahd pdtyd karomi. Our first half-verse is repeated below as 58 a, b ; and the pratika quoted in Vait. 4. 1 1 doubtless belongs to the latter, and not to this verse as assigned by the editor. On the other hand, iht pratika quoted in Kaug. 75. 23, used in connection with loosing the scarf {vesta) tied about the bride, doubtless belongs here. The Apastamba- text (VVinternitz, p. 63) gives bvo slightly differing versions of the verse [_MP. i. 5. 16J. XIV. I- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 744 Ppp. puts the verse next after our vs. i6; |_but further it makes our 19 c, d change place with our 58 c, d, reading, however, 'stu sahapatni vadhu for our astu sahdsam- bhalaydi^. 20. Let Bhaga lead thee hence, grasping thy hand; let the Agvins carry thee forth by a chariot ; go to the houses, that thou mayest be housewife ; thou, having control, shalt speak unto the council. RV. (x. 85. 26) begins with pfisa instead of bhdgas. In Kau9. (76. 10) the verse accompanies the leading of the bride out of her house. 2 1 . Let what is dear succeed {sam-rdh) here for thy progeny ; watch thou over this house in order to housewife-ship ; mingle thy self {tanti) with this husband ; then shalt thou in advanced age speak to the council. RV. (x. 85. 27) reads in diprajdya (as does also Ppp.), and in c-d srjasva 'dha jivri viddtham a vaddthah. Our d is the same with viii. i. 6 d above, and our mss. here also read jirvis (except Bs.L, jbvis), which ought to have been adopted in our text. The Apastamba text (Winternitz, p. 74 [_MP. i.9. 4J) has jivri. The verse, with several others, is quoted in Kau^. 77. 20 in connection with the bride’s entering her new abode. The verse lacks two syllables of being a full jagati. |_Vs. discussed by Bloomfield, JAOS. xix.^ 14 ; cf. Baunack, KZ. xxxv. 495, 499. J 22. Be ye (two) just here ; be not separated ; attain your whole life- time, sporting with sons [and] grandsons, rejoicing, well-homed. RV. (x. 85.42) reads instead of svastakau, and Ppp. has the same. Ppp. also has dirgham for viqvam in b. [_Cf. MP. i. 8. 8 and note.J 23. These two move on one after the other by magic; two sporting young ones go about the ocean ; the one looks abroad upon all beings ; thou, the other, disposing the seasons art born new. 24. Ever new art thou, being born ; sign of the days, thou goest to the apex of the dawns ; thou disposest to the gods their share as thou comest ; thou extendest, O moon, a long life-time. These two verses are repeated here from vii. 8i. 1, 2 ; |_see the notes to those verses: also the Anukr. extracts at p. 739, H 4, which refer vs. 23 to sun and moon and vs. 24 to the moonj. Most of verse 23 we had also as xiii. 2. ii. In order to make sure that the two right ones are reproduced, all our mss. read here purvapardm ndvonavah (instead of, as us\iz\, piirvdpardm iti dvd). They are RV.x. 85. 18, 19, and are found also in other texts, as to which and the various readings see the notes to vii. 81. i, 2. Ppp. has in 23 d (with RV.) jdyate punah, and in 24 (also with RV.) bhavati, eti, and dadhati (but apparently tirase). In Kaug. 75. 6, vs. 23 (according to the comm., both 23 and 24) is used with vs. i ; in 79. 28, vs. 64 is allowed instead of vs. 24, in case the latter is not known. 25. Give thou away the qdmulya; share out goods to the priests {brahmdn)\ it, becoming a walking {padvdni) witchcraft, enters the husband [as] a wife. RV. (x. 85. 29) differs only by reading bhuivi in c ; our pada-l^xi has bhiitva ; a : J-. According to Kau^. 79. 20, the verse accompanies the giving away of the bride’s 745 TRANSLATION AND NOTES. BOOK XIV. -XIV. I undergarment, which is regarded as e.xtremely ill-omened if not so disposed of and expiated by gifts to the Brahmans. |_Cf. the Anukr. extracts, p. 739, end.J Qamulya is defined in the Pet. Le.\x. as “a woolen shirt,” as identical with qatniila, which is so defined by the comm, to LQS. i.x. 4. 7. The Apastamba text (Winternitz, p. 100 |_MP. i. 17. 7J) reads instead qabalya. 26. It becomes blue-red ; [as] witchcraft, infection, it is driven away (i*) ; her relations [jtulii) thrive ; her husband is bound in bonds. Is RV'. X. 85. 28, without variant. Vy ajyate is translated as coming from root aj instead of ahj, ‘is smeared.’ Pada a perhaps refers to the bloody discoloration of the garment; d to its ill effects if not duly expiated. The Ap.-text (Wint., p. 67 [MP. i. 6. 8J) has for a mlalohite bhavatah, as if the garments were two. RV. and AV . pada-ltxts have dsaktlh undivided. 27. Unlovely becomes [his] body, glistening in that evil way, when the husband wraps his own member with the bride’s garment. RV. (x. 85. 30) reads at the beginning aqrira, and at the tnd -dhitsate ■, Ppp. also has aqrira; |_and tanus for tanus\. Most of our mss. (all save P.M.W.) give vasasas in c, and this is accordingly more probably to be regarded as the AV. reading. |_So SPP. with all his authorities. J ^The Berlin ed. has vasasd, to accord with the RV.J Afiga might mean ‘body’ (so the translators). |_For vss. 27, 28, 29, cf. respectively MP. i. 17. 8, 10, 9, and see Wint., p. 100. J 28. Carving on, carving open, also cutting over apart ; see the forms of Surya ; them also the priest {brahman) cleans {^umbh). RV. (x. 85. 35) reads at the end /« qundhati |_cf. BR. vii. 261, topj. Weber Lp. 190J sees in the verse a comparison of the blood on the bride’s garment w’ith that from the sacrificial victim when dismembered, the priest having power to cleanse both stains away. 29. Harsh is that, sharp, barbed, poisoned ; that is not to be eaten ; what priest (brahman) knows Surya, he indeed deserves the bride’s [garment]. RV. (x. 85. 34) inserts another etdt after kdtukam, and reads vidyat for veda in c. The omission of kdtukam (with, in RV., eidt) would rectify the meter of a ; as it stands, it is an extremely poor '■'•brhatt" pada. Attave ‘to be eaten’ is very strange here. Surya in c is generally understood to mean ‘ the Surya-hymn.’ The following four verses are found in no other text. 30. That priest verily takes this garment, pleasant, well-omened, who goes over the expiation, by whom the wife takes no harm. The pada-itxt reads prayaccittim, undivided ; if we had -ttam, yena would apply to it, instead of to brahma. Ppp. reads, for a, b ; sa vat tath syono harati brahma vdsas siimahgalan. 31. Do ye (two) bring together a successful (sdmrddha) portion, speaking right in right-speakings ; O Brahmanaspati, make the husband shine (riic) for her; let the wooer (sambhald) speak this speech agreeably (cdju). XIV. I- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 746 According to Kaug. 75- 8, 9, this verse is addressed to the wooer and his companion, when they are sent out to win the bride ; the second half-\'erse to the priest (who is one of them?). ‘ Make shine,’ doubtless ‘ set in a favorable light.’ The verse |_scanned by the Anukr. as 11+9:12+12 =44j may best be read as 11+11:12+12; [_but d has a bad cadence J. Ppp. reads mrtyodyena at end of b, and sumbhalo in d. 32. May ye be just here ; may ye not go away ; may ye, O kine, increase this man with progeny ; going in beauty, ruddy, with soma- splendor — may all the gods turn (kr) your minds hither. In KauQ. 79. 17 this verse (according to the commentators, this and the next) seems to be directed to accompany the paying (in kine) the price demanded for the bride ; but surely that cannot have been its original sense. The first pada is identical with iii. 8. 4 a ; C has a redundant syllable. The pada-tQxt writes qubhatn ; yatlh, but the expression is, so far as accent is concerned, treated as if a compound: compare 2. 52 below. No reason is discoverable for the accent of krdn in d. 33. May ye, O kine, enter this man together with progeny; this man minisheth {ml) not the share of the gods ; for this man shall Pushan, and all the Maruts, for this man shall Dhatar, Savitar quicken {su) you. Ppp. reads vi^adhvam at end of a. This verse indicates distinctly that the preceding one is meant as a wish for prosperity in respect to kine. 34. Free from thorns, straight, let the roads be by which [our] com- rades go a-wooing for us ; together with Bhaga, together with Aryaman — let Dhatar unite [us] with splendor. The first half-verse is RV. x. 85. 23 a, b, which, however, reads |_with MP.J pdtithas for |_our metrically bad J -thdnas ; the second half goes on : sdm aryama sdm bhdgo no niniydt etc. |_cf. MP. i. i. 2 J ; our text is a foolish and inconsistent substitute. Kau^. 77. 3 gives the verse, with 2. 1 1, as to be used when the bridal train starts off home ; in 75. 12 it [according to Daga Kar., only the first half-versej is made to accompany the sending out of a guard for the bride. [Cf. Wint., p. 40. J , 35. Both what splendor is placed in dice, and what in strong drink — what splendor, O Alvins, is in kine, with that splendor favor {av) ye this woman. All our mss. accent aqvhid in c ; our edition makes the necessary correction to aqvind. [SPP. adopts and defends the reading Ppp. puts the verse after our vs. 36. The Anukr. does not heed that the first pada lacks a syllable. According to Kau^. 75. 27, this verse, with 43 below, is used in connection with pouring of water on the bride ; and again, in 139. 15, this and the next, with several others from different books, accompany a libation [in the fire] in the ceremony of initiation into V’edic study ; both also (35, 36) are reckoned as belonging \.o\\\^varcasya gana (see note to Kau9. 13. i). [Cf. ix. i. 18; vi. 69. i.J 36. With what [splendor] the backsides of the courtezan {ma/idnagtti), O Alvins, or with what the strong drink, with what the dice were flooded {abhi-sic), with that splendor favor ye this woman. 747 TRANSLATION AND NOTES. BOOK XIV. -.\iv. I That is, apparently, give her all the attractions which these various seductive things are known to possess. ‘Courtezan,’ lit. ‘great naked woman,’ emending to -nagnyas : |_but all authorities, both SPP’s and W’s, have -naghnyas The verse has a distant likeness to one in PCS. ii. 6. 12. The s of asicyanta is by Prat. ii. 92, where this example is quoted in the commentary. The redundant syllable in the first pada passes unheeded by the Anukr. For the use of the verse in Kauq. see the note to the preced- ing verse. Ppp- puts the verse before our 35 as noted above, and the ms. reads for a : yan ma nagna jaghnam. 37. He who shines (dl) without fuel within the waters, whom the devout (vipra) praise at the sacrifices {adhvard) — O child of the waters, mayest thou give waters rich in honey, with which Indra increased, full of heroism. The verse is RV. x. 30. 4, which accents dii/ayat, and reads at the end viryhya. Ppp. combines in &yo 'nidhmo. Kauq. 75. 14 makes the verse accompany the piercing (^pra-vyad)t) of a stick of wood (loga) in the water. 38. Now do I remove (apa-iih) the glistening seizer {grdb/id), body- spoiling ; what sheen is e.xcellent, that I draw up {ud-ac). Ppp. reads in the first half-verse tanudiisim athi nudami. For its second half it has yaq ^ivo bhadro rocanas icna tvam api nudami, making a fair \\2M-a71ustubh. Accord- ing to Kau^. 75. 15, 16, the thing (the pierced piece of wood) is removed with the first two padas ; and with the third water is drawn up {anvipam ‘ in the direction of the current ’) and is then presented with vs. 39. The verse (9-1-8:11= 28) is described by the Anukr. with mechanical correctness. 39. Let the Brahmans take for her [water] for bathing ; let them draw up(.^) waters that slay not a hero; let her go about the fire of Aryaman, O Pushan ; father-in-law and brother-in-law are looking on {prati-iks). The translation implies the obvious emendation of ajantu to acantu in b. [^Cf. the MP. reading acantu, and also xi. i. 2, where vacant answers to the RV. reading vajatn.\ There is also something wrong about d, where a plural verb is made to agree with two singular subjects. The Apast. tnantra-itxi (Wint., p. 43 |_MP. i. i. 7-8 J) has in both padas (as well as in other respects) better readings : a 'syai brdhmanah sndpanath harantu : dviraghnlr ud acantv apah * : aryatnnd agnitn pdri yantu ksiprdm prdti "ksantd/h qvacruvo devdrdq ca. Ppp. reads in a-b a ‘‘stndi harantu snapanam brah- tnand 'vir-\ and in c, ‘gnint pary eti ksipram. [_The ksipram of Ppp. and MP. sug- gests thatj our pusan in c may be a corruption for osdni; Lcf. also vii. 73. 6 aj. The use of the verse by Kaug. 75. 17 was noticed in the preceding note ; in 76. 20, the second half-verse accompanies the leading of the bride thrice about the fire (in Apast. the lay- ing of a ring of darbha-gx-&.%% upon her head). The Anukr. does not heed the lack of a syllable in b. *|_Oxford text dpah ; misprint ?J 40. Weal be to thee gold, and weal be waters ; weal be the post {methi), weal the perforation {tdrdman) of the yoke ; weal be for thee the waters having a hundred cleansers (^-pavitra) ; for weal, too, mingle thy- self with thy husband. XIV. I- BOOK XIV. THE ATHARVA-VEDA-SAKIHITA. 748 Ppp. is much corrupted in this verse, but can be seen to read metis for tnethis in b ; in c it combines td "pah, and in d it omits u. In Kau(;. 76. 12, the verse is muttered (according to paddhati, it and the following verse) while the bride is bound to the right yoke-pole and the left yoke-hole, and a piece of gold is fastened to her forehead. Purification by the yoke-hole (apparently growing out of the occurrence of the next verse in RV.) plays a part in various versions of the marriage-rites ; [_cf. note to vs. 41 J. Apast. (Wint., p. 44 |_MP. i. i. loj) has this same verse with unimportant variations {tnedhl in b, etc). |_Cf. Wint., p. 46. J The verse (ii-fi2; ii-fii = 45) is slightly irregular ]_but has /r/j/?^M-cadences throughout J. 41. In the hole of the chariot, in the hole of the cart, in the hole of the yoke, O thou of a hundred activities, having thrice purified Apala, O Indra, thou didst make her sun-skinned. The verse is RV. viii. 80 (91). 7, which has for sole variant piitvi in c. Prat. ii. 64 prescribes the combination tris p-, but part of our mss. (O.R.K.) read trih. The Apast. version (Wint., p. 43 ^MP. i. 1.9J) is quite corrupt. |_Cf. MGS. i. 8. 1 1 and p. 149. J In Ppp. the verse is not found among the marriage verses, but in book iv., |_and without variantj. |_For a careful treatment of the Apala story, see H. Oertel, in JAOS. xviii.' 26. J |_The MP. version of this verse furnishes Bdhtlingk occasion for some interesting general critical remarks, Berichte der sdchsischen Gesellschaft, Feb. 5, 1898, P- 4-J 42. Hoping for well-willing, offspring, good-fortune, wealth, becoming obedient {dnuvraia) to thy husband, gird thyself in order to immortality. This verse also is found in Ppp. away from the rest, in book xx., and with much difference of text : thus, b-d, praco bahttr atho balam : indrany anuvratd san tiahye amrtdya kam. In Kaug. 76. 7, the verse is used, with 2. 70, when the bride is girded with a bond, a yoke-rope {yoktra). The Apast. version (Wint., p. 45 |_MP. i. 2. 7J) has tanum for rayim in b, agner for pdtyur in c, and, for d, sdfh nahye sukrtaya kdvi. Vait. 2. 6, again, makes it accompany the girding of the sacrificer’s wife at the sacrifice. [_In the Berlin ed., correct kam to kdm.\ 43. As the [mighty (Jvrsd)\ river {sindhti) won Qsfi) the supremacy of the streams {nadt), so be thou supreme {satnrdjni), having gone away to thy husband’s home. Perhaps sindhu should be rendered ‘ Indus’ (so Zimmer, p. 317; Weber, p. 199). Susuve, lit. ‘impelled for one’s self,’ is employed here in an unusual sense; the word is quoted as example under Prat. ii. 91 ; iv. 82. Ppp. reads susuve vrkdt. By Kaui;. 75. 27, the verse accompanies the emergence of the bride from the bath (with vs. 35, above). 44. Be thou supreme among fathers-in-law, supreme also among brothers-in-law ; be thou supreme over sister-in-law, supreme also over mother-in-law. The verse is RV. x. 85. 46, which, however, reads for a. s. qvdqure bhava ; for b, s. (va^rvam bhava; for c, udnandari s. bhava ; for d, s. ddhi de^'fsu ; and MB. (i. 2. 20) agrees throughout with RV. {(va^fydm in b must be a blunder). [MP. i.6. 6 follows RV., but with (^vaqruvam in b: cf. Wint., p. 66. J 749 TRANSLATION AND NOTES. BOOK XIV. -XIV. I 45. They (f.) who spun, wov'c, and who stretched [the web], what divine ones (f.) gave the ends about, let them wrap thee in order to old age ; [as] one long-lived put about thee this garment. Fpp. combines in a. yd 'krntan. The verse is found also in PCS. (i. 4. 13), HGS. (i. 4. 2), MB. (i. I. 5). All end a with yd atanvata ; in b, all insert ca aiter yds y and PCS. reads tantiin abhito* tatantha, and MB. devyo antdn abhito tatantha ; fore, they have tds tvd devJr (MB. devyo') jarasd (PCS. -se) samvyayantv (POS. -yasva) ; in d, only HGS. has dyupndn. |_Cf. MP. ii. 2. 5, and Wint., p. 47, and MGS. i. 10. 8 and p. IS4.J The verse has an extra syllable in a which the Anukr. does not notice. In Kauq. 76.4, this and vs. 53 accompany the putting of a hitherto unused garment upon the bride. |_The same two vss. are referred to by the name paridhdpanlye at 79. 13 ; so the schol.J *|_This sandhi is of course not to be laid at the door of the accurate Stenzler: it is doubtless the true reading of PGS., and occurs (not only in MB., but also) in Bhavadeva’s Paddhati, as Stenzler observes in his Transl., p. 12.J |_The corruption of abhito 'dadanta (so AV.) to abhito tatantha (PGS. MB. Bhava- deva) is of peculiar text-critical interest, not merely because it is a senseless and unin- telligent perversion, but because it is revealed as a corruption by the ignorant failure of the persons responsible for it to change their sandhi in such a way {abhitas tatantha) as to fit their blunder. — This interest is heightened by the fact that we can see the probable occasion of the perversion, to wit, the occurrence in the preceding pada of the words for ‘spun,’ ‘wove,’ ‘stretched web’ (root tan). These technical terms of cloth- making lend a semblance of appropriateness to the introduction of tantiin tan ‘stretch the warp’ in pada b. — Roth had already booked tatantha among the cases of exchange between sonants and surds at ZD MG. xlviii. 108. J 46. They bewail the living one (m.) ; they lead away the sacrifice (adhvard) \ the men sent their thoughts after Lroot dhl . . . dnu\ a long reach [prdsiti) ; what is lovely {vamd) for the Fathers who came together here ; joy to the husbands for embracing the wife. This is a literal version of this extremely obscure verse. RV. (x. 40. to) reads in a vi mayante adhvare ; in b, the equivalent dtdhiyus [^so also Ppp.J; in c, the equivalent samerir^; in A. jdnayas (for our jandye, which might better have been emended in the edition to jdnaye) ; [_Ppp. reads and combines yVzwayajJ. The Apast. text (Wint, p. 42 [MP. i. 1.6J) reads at the beginning jivdm. The verse is used, with 2. 59, in Kauq. 79.30, simply to accompany a libation, at the very close of the marriage rites. In two Sutras (AGS. |_i. 8.4J and QGS. |_i. 15. 2J) it is directed to be used when the bride, on the journey to her new home, walls or cries ; this is plainly only on account of the word ‘bewail’ {rudanti) at the beginning. [_Cf. Lanman’s Skt. Reader, p. 387 ; Winternitz, p. 42 ; and Bloomfield, who devotes 9 pages to the stanza in AJP. xxi. 41 1-9. J 47. I maintain for thee, in order to progeny, a pleasant, firm (dhrtivd) stone in the lap of the divine earth ; stand thou on that, one to be exulted after, of excellent glory ; let Savitar make for thee a long life-time. Ppp. puts syonam after dhruva/n in a, reiads prthivydm in b, and tarn a rohd 'numadyd suvird for c, and tvd for te in d [_i.e., it has tvdyus for ta dyus\. In Kauq. 76. 15, the first half-verse accompanies the setting of a stone in a lump of dung, and in 76. 16 the XIV. I- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 750 second accompanies the stepping of the bride upon it : this at^ the bride’s home ; and the same is repeated (Kau9. 77. 17, 19) in the new home of the pair after their arrival there. Pada a has 12 syllables, unnoticed by the Anukr. 48. Wherewith Agni grasped the right hand of this earth, therewith grasp I thy hand ; do not stagger in company with me, with both progeny and riches. The last pada \_prajaya etc.J is wanting in Ppp., |_ which puts the vs. after 50J. The verse accompanies in Kau^. 76. 19 the seizing of the bride’s hand to lead her about the fire. The Anukr. seems to overlook the vs.; though, if the last pada were omitted, it would fall under the general definition of the hymn, as an anustubh. |_As to vss. 48-5 1, cf. Wint., p. 48 f. For the panigraha7ia, he cites Ramayana, i. 75 (Gorresio : or i. 73 Schlegel).J 49. Let god Savitar grasp thy hand ; let king Soma make thee to have good offspring ; let Agni, Jatavedas, make the spouse well-portioned, long-lived, for her husband. Ppp. has this verse next after our vs. 47, by removing |_as noted j 48 to after 50. The Anukr. takes no notice of the deficiency of two syllables in c. 50. I grasp thy hand in order to good-fortune, that with me as hus- band thou mayest be long-lived ; Bhaga, Aryaman, Savitar, Purandhi \_piiramdhi \ — the gods have given thee to me in order to housewife- ship. The verse is RV. x. 85. 36, which varies only by reading at the beginning grbhuami. MB. (i. 2. 16) has precisely the RV. form of the verse ; HGS. (i. 20. i) and Apast. (Wint., p. 49 [_MP. i. 3. 3J) read in a suprajastvaya, and HGS. has also grhnami and (at end of b) asat. |_Cf. MGS. i. 10. 15 a, and p. 150. J |_As io puratndhi, cf. WZKM. iii. 268 ; and Pischel, Ved. Stud. i. 202-2 16. J 51. Bhaga hath grasped thy hand; Savitar hath grasped thy hand; thou art [my] spouse by ordinance {dhdrmaji), I thy house-lord. Ppp. reads dhatd for bhagas in a, inserts te before hastam in b, and adds after b two padas : bhagas te h. a. and aryama te h. a., [then finishing with our c, dj. One of the subsidiary treatises (see note to Kau9. 76. 10) substitutes the verse for vs. 20 above (see note there). 52. Be this woman mine, bringing prosperity ; Brihaspati hath given thee to me ; in company with me |_as husbandj do thou live, rich in offspring, a hundred autumns. Bp. and Bs.p.m. give in c (as does Ppp.) prajavatl, and \.K. prajavati ; prajavatl is evidently the preferable reading; (_and is implied in the translation]. [^Of SPP’s authorities, 4 have prajavatl against 6 with prajavati (which latter he adopts) : but not less than 7 have (like W’s I.K.) tlie impossible which supports both read- ings or neither !J The verse is found also in PGS. i. 8. 19, and in a khila to RV. x. 85 (Aufrecht », p. 682) ; both have prajavatl ; in a, both have dhrtmai 'dhi posye (RV. •syd) mayi. [_See also MP. i. 8. 9 : that also \\2,% prajavatl, \ 751 TRANSLATION AND NOTES. BOOK XIV. -XIV. I 53. Tvashtar disposed {^.n-d/id) the garment for beauty, by direction of Brihaspati, of the poets ; therewith let Savitar and Bhaga envelop this woman, like Surya, with progeny. In Kauq. 76. 4, this verse is used with vs. 45, above |_which seej, with dressing the bride in a new garment l_cf. Wint., p. 47 J ; and the same is repeated in Kau<;. 79. 13 at another point in the ceremonies. The full number of syllables is to be obtained in b only by a harsh resolution. Ppp. has in c naryath [_cf. note to vs. 59J, and at the end the decidedly better reading prajayai. 54. Let Indra-and-Agni, heaven-and-earth, Matari^van, Mitra-and- Varuna, Bhaga, both A9vins, Brihaspati, the Maruts, the brdhnan, Soma, increase this woman with progeny. Ppp. has again naryath in d. Only a is a real jagati pada, even by number of syllables (and doubtless we are to read -prthvi)\ the second definition of it in the Anukr. notices this. 55. Brihaspati first prepared {kip) the hairs on the head of Surya; with this, O Alvins, do we thoroughly adorn {qiibh) this woman for her husband. It looks as if prathamds were an intrusion in a. |_ln c, Ppp. has for a third time naryath. j In Kaug. 79. 14 the verse is made to accompany the parting of the bride’s hair with a blade of darbha-grz.ss ; according to the paddhati, this verse and the next are used together for the purpose. 56. This [is] that form in which the young woman {yosa) dressed her- self ; I desire to know with [my] mind the wife {jdyd) moving about ; I will go after her with nine-fold {Indvagvd) comrades: who, knowing, unloosened (yi-crt) these fetters.^ This obscure verse gets no light from Ppp., the other texts, or the sutras. T\\.t pada- text reads in c dtiu : artisye ; doubtless it is only a contraction for dnu vartisye. 57. I loosen (visa) in me the form of her; he verily shall know, see- ing the nest of mind ; I eat not stolenly ; I was freed (nd-viuc) by mind, myself untying {qrath) the fetters of Varuna. Ppp. reads at the end pa(^atn. This verse and doubtless the next (its pratika, which is pra tva muhcatni, would also designate vs. 19 above) are used, with vii. 78. i, by V'ait. 4. II, to accompany the ungirding of the sacrificer’s wife. Both are used also by Kaug. 76. 28 with the ungirding of the bride. 58. I release thee from Varuna’s fetter, with which the very propitious Savitar bound thee ; wide space (lokd), an easy road here, do I make for thee, O bride (yadhfi), with thy husband. The first half-verse is identical with vs. 19 a, b, and corresponds with RV. x. 85. 24 a. b (which reads at end suqevah). Ppp. reads for a-b imatii vi sydmi varunasya paqath tena tva etc. ; |_cf. the TS. version of our 19 aj. [As noted under vs. 19, Ppp. makes our 58 c. d change place with our 19 c, d. reading, however, shgam itra for our sugdrn dtra and sahapatni vadhiih for our sakdpatnydi vadhtc.\ Vss. 58, 59, 61 XIV. I- BOOK XIV. THE ATHARVA-VEDA-SANIHITA. 752 appear to be overlooked by the Anukr., probably by a loss of something out of the text : this ( 1 1 + 1 1 : 10 + 12 = 44) is an irregular tristubh; [the longer form pdnthdnam would relieve the difficulty : cf. vs. 34, where, as between the longer and shorter equiva- lent forms, our text is most clearly at faultj. 59. Raise ye [your weapons] ; may ye smite away the demon ; set this woman in what is well done ; inspired Dhatar found for her a husband ; let king Bhaga go in front, foreknowing. [_Ppp. combines a-b thus : hanathe imam; and that is followed byj naryam [_for ndrim, as in 53, 54, 55 *J in b. Kaug. 76. 32 uses vss. 59, 60, 62 at the setting out of the bride for her new home. This verse also is an irregular tristubh (11 + 10:12+11= 44). *|_Cf. the Ppp. variant bhiimyam for bhumim, xiii. 2. 40, 41.J 60. Bhaga fashioned the four feet ; Bhaga fashioned the four frame- pieces {)usyala)\ Tvashtar adorned (/ff) the straps vdrdhra) along in the middle; let her be to us of excellent omen. Kaug. uses the verse not only as stated in the preceding note, but also (76. 25), more properly, with 2. 31, when the bride mounts the couch (Jalpa'). Ppp. reads in &padas ; in b, catvdry aspaddni j in c, madhyato varadhrdth. |_For iisyala, cf. note to vi. 139. 3.J |_For the addition to the Anukr. at this point, see above, p. 740, ^ 2, and especially the note to XV. 5. 7.J 6 1 . The well-flowered {sukinptkd), all-formed bridal-car {vahatti), golden- colored, well-rolling, well-wheeled, do thou mount, O Surya, to the world of the immortal; make thou a bridal-car pleasant to husbands. The verse is RV. x. 85. 20, which reads qalmalim in a for vahatum, and in d pdtye for pdtibhyas, and krnusva for krnu tvdm. MB. (i. 3. ii) also has ^almalim, patye, and krnusva, but further in b suvarnavarnam sukrta7?i, and in c ndbhim for lokam. l_Cf. MP. i. 6. 4; MGS. i. 13. 6 and p. 157. J Kaug. 77. i combines it with 2. 30, as used when the bride is made to mount the vehicle that takes her to her new home. Ppp. has in c sukrtasya lake. The verse is a good tristubh. 62. Her, not brother-slaying, O Varuna ; not cattle-slaying, O Brihas- pati ; not husband-slaying, possessing sons, O Indra — bring [her] for us, O Savitar. The Apast. text (Wint., p. 41 [_MP. i. i. 3J) has a corresponding but quite different verse : reading dpatighnwt in b, and, for c, d, indra ' putraghnlth laks>nydm tarn asydi savitah suva. The Anukr. does not heed the deficiency of a syllable in a. For the use of the verse in Kaug. (76. 32), see the note to vs. 59. It is wanting (as above noticed) in Ppp. 63. Injure ye not the maiden {Icumdri), ye (two) pillars, on the god- made road ; the door of the divine house we make pleasant, a road for the bride. Or, ‘we make a pleasant road’ etc. In Kau9. 77. 20, the verses 2.26; i. 21, 63, 64, in this order, are used to accompany the bride’s stepping forward into the house. [^Cf. Wint., p. 72, top.J 753 TRANSLATION AND NOTES. BOOK XIV, -XIV. 2 64. Let the brahman be yoked after, the brdhmaji before, the brahman at the end, in the middle, the brahman everywhere ; going forward to an impenetrable stronghold of the gods, do thou (f.), propitious, pleasant, bear rule in thy husband’s world. Besides the use of the verse in Kau^. 77. 20, as noticed just above, it is quoted, with 2. 8, in 77. 2, when the bride sets out, with a Brahman in front. In 79. 28, it is allowed to be substituted for vs. 23 ; and in that case (? 79. 32) the ceremony is called bra/itnya instead of saury a. |_Here ends the first anuvaka, with i hymn (but see page 739, top) and 64 verses. The quoted Anukr. says adyah sduryaf catuhsasHh (see p. 738). J 2. Marriage ceremonies (continued). \Sdvitrt Siiryd. — dtmaddivatam (lo. yaismandfani ; tl. dampalyoh paripanthindfam ; j6 devdn astdut). (_As to the foregoing statements, see above, page 739, T's 8, 4, 5.J dnu- stubham : y, 6, 12, jj, yy, yg, 40. jagati (yy,yg- bhurik tristubh); g. y-av. bp. virdd atyasti ; ly, 14, ly-ig, [y4, yb>, yS,"] 41, 42, 4g, bi, 70, 7^, yy. tristubh ; iy,yr. bhurij ; 20. ptirastddbrhati ; ly [_/_|, 24, 2y,y2,yy purobrhati ; [2b. y-p. virdti ndma gdyatrt yy. virdd dstdrapankti ; yy. purobrhati tristubh ; 4y. tristubgarbhd pahkti ; 44. prastdra- pahkti ; [4y. pathydbrhati 48. satahpankti |_see under the verse J; [jo. uparistddbrhati nicrt y2. virdt parosnih ; yg, bo, b2. pathydpahkti ; [bS. pura-usnih bg. y-av. b-p. atifakvarl ; yi. brhatl.'] The AnukramanT, as we have it, omits the description of several of the verses (26, 34. 36, 38, 47, 50, 68) ; (_and, on the other hand, it defines verses 13 and 33 each twice, each once right and once wrong ;J and it mixes the order of others |_ compare Whitney’s remarks, above, page 739, ^ 3, and mine, page 740, topj. The verses (except 50, 58) of this atiuvaka or hymn are found also in Paipp. xviii. (for slight differences of order, see under the verses). |_ About a dozen verses of this anuvaka or hymn also occur in the RV. wedding-hymn, x. 85. J Only one verse (47) is used by Vait., but nearly all by Kaug. Translated: parts, of course, by the RV. translators; and the parts peculiar to our text by Ludwig, p. 472 ; and, as AV. hymn, by Weber (as above), Ind. Stud. v. 204- 217. For vss. 59-62, see Bloomfield, AJP. xi. 336~34t, or JAOS. xv., p. xliv, = PAOS. for Oct. 1890. 1. For thee in the beginning they carried about Surya, together with the bridal-car ; mayest thou, O Agni, give to us husbands the wife, together with progeny. The verse is RV. x. 85. 38, RV. reading for sd tiah in c. All our mss. accent in d ague, but it has been emended to ague in our edition. Ppp. agrees with RV. in having in c ///way /«/-. |_Cf. PCS. i. 7. 3 ; MP. i. 5. 3 ; MGS. i. 1 1. 12 b, and p. 150.J Kaug. 78. 10 quotes this verse with 45 below, both preceded by vi. 78. i, and followed by a long prose-passage, when the pair approach the priest to receive a sort of baptism. 2. Agni hath given back the spouse, together with life-time, with splendor ; of long life-time, may he who is the husband of her live a hundred autumns. Is RV. X. 85. 39, without variant. |_Cf. MP. i. 5. 4 ; MGS. i. 1 1. 12 c, and p. 152. J The combination in c is assured by Prat. ii. 70. XIV. 2- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 754 3. Soma’s wife first; the Gandharva thy next husband; Agni thy third husband ; thy fourth, one of human birth. The verse is RV. x. 85.40, which, however, has for a, b somah praihamd vivide gatidharvd vivida uttarah. It is found also in PGS. (i. 4. 16) and HGS. (i. 20. 2) ; the former agrees entirely with RV. ; the latter deviates from it only in d, where it gives turiyo 'ham tnan- : Ppp. combines in b aparas p-. |_Cf. MP. i. 3. i.J 4. Soma gave to the Gandharva; the Gandharva gave to Agni; both wealth and sons hath Agni given to me, likewise this woman. Is RV. X. 85. 41, without variant. Found also in MB. (i. i. 7) and HGS. (i. 20. 2) : in the latter, with very different readings : so7no 'dadad gatidharvaya gandharva 'gnaye 'dadat : paqiihq ca 7nahyam putrahq cd 'gnir daddty atho tvdtn. |_Cf. MP. i. 3. 2 ; MGS. i. 10. 10 a, and p. 157 ; also Wint., p. 48. J 5. Your favor hath come, O ye (two) of abundant good things {Ivdjinlvasti) \ [our] desires have rested in [your] hearts, O Alvins; ye have been twin keepers, O lords of beauty ; may we, being dear, attain favorers {aryamdn) of our homes (idtirya). The verse is RV. x. 40. 1 2, RV., however, reading ayahsata at end of b. |_MP. i. 7. 1 1 follows the RV. text, but with kdmdh for kdmds : cf. Wint, p. 70. J More points than one in the translation are doubtful. 6. Do thou (f.), rejoicing with propitious mind, assign wealth having all heroes, to be extolled ; an easy crossing {tirthd), well provided with drink, O lords (du.) of beauty ; do ye smite away the pillar standing in the road, [namely] disfavor. This verse is altered from RV. x. 40. 13 in a strange and senseless manner. RV. reads for a, b id tftandasdtia nidnuso dtirond a dhattdm rayiih sahdvira?h vacasydve, thus making the verse concern the Agvins throughout ; who is our ‘ thou ’ (sa) does not appear. In c the sense is destroyed by altering the RV. verb krtdm (as if it were mis- understood for a participle) to sugdm ; and in ^ pathestham {y. pathe°stham') is turned to pdthisthd7n (p. pdthiosthd77i) and accented as if it were a superlative ; |_cf . the con- fusion at vi. 28. ij. The verse is used also in the Apast. sutra (Wint., p. 68 (_MP. i. 6. 12J), with daqavira77i in b as its only variant from RV. Ppp. appears to read with our text. The verse lacks two syllables of being a real jagait. In Kau^. 77. 8 the verse is directed to be used on arriving at a ford or river-crossing on the bridal journey. 7. What herbs [there are], what streams, what fields, what forests — let these, O bride, defend from the demon thee, possessing progeny, for thy husband. The Apast. text (Wint., p. 70 |_MP. i. 7. 9J) has the same verse, but with different readings : for b,_ya«/ dhd7tvd7ii yd vd7Uih |_Oxford text vdna\ ; in c, td for tas ; for d, prd tvd 77iuhcantv dhhasah. Kau(;. 77. 1 1 uses it on the bridal journey ‘ under the circumstances mentioned in the verse.’ 8. We have mounted this road, easy, bringing welfare, on which a hero takes no harm, [but] finds others’ goods. 755 TRANSLATION AND NOTES. BOOK XIV. -XIV. 2 The Apast. text (Wint., p. 67 [_MP. i. 6. iij) has the same verse, but with sugdm pdnthdnam a 'ruksani dristatii svas- in a, b. Kau9. uses it in 77. 2, with i. 64 : see the note to 1.64. \_For j’dswin in c Ppp- has the sense-equivalent ; cf. its osa/u for our ksiprdm at xii. 1.35; etc. J 9. Pray hear ye now of me, O men, by what blessing {dqis) the two spouses attain what is agreeable {vdjnd) : what Gandharvas [there are] and heavenly Apsarases, who stand upon these forest trees {vdnaspa(yd), let them be pleasant unto this bride ; let them not injure the bridal-car as it is driven. The last four padas form a verse also in the Apast. text (Wint., p. 70 LMP. i. 7. 8J), where for our d is read esti vrkshu vanaspatyisv asate, further ^ivas (for syonas') and vadhval in e, and uhydmdndm in f. In TS. iii. 2. 84 is found the phrase ydm df/rd ddmpatl vdmdni a^ttuidh, and dqirddya ddmpati vdmdm a^nutdm. The verse is to be used, according to Kauq. 77. 9, when the bridal train passes great trees. The Anukr. |_appears to scan as 9 -f 1 2 : 1 1 -f 1 2 ; 1 1 -f 1 1 = 66 ; but pada a is essentially defective J. All our mss. [^and SPP’s authoritiesj read in e te, which our edition emends to td; [_but SPP. reads te, construing a-4 together, and e-f separately : ‘ unto thee, the bride here ’ ; which seems hardj. Ppp- combines in c gandharvd 'ps-. 10. What ydksmas go to the bride’s brilliant (candrd) car among the people, let the worshipful gods conduct those back whence they came. The verse is RV. x. 85. 31 ; RV'^. reads in b jdndd dnu. The Apast. text (Wint., p. 67 |_MP. i. 6. 9J) has the same verse. |_The Anukr. calls the \s. yakpnand^ani.] 11. Let not the waylayers who pursue (a-sad) [them] find the two spouses ; let them go over what is difficult by an easy [road] ; let the niggards run away. Is RV. X. 85.32, whose only variant is sugdbhis in c. We had a as xii. i. 32 d. and d as vi. 129. 1-3 d. MB. (i. 3. 12) and Apast. (Wint., p. 67 |_MP. i. 6. loj) have the RV. reading. The verse is used (Kauq. 77. 3), with i. 34, when the bridal train starts. [_The Anukr. calls the vs. dampatyoh paripanthindqant.\ 12. I cause the bridal-car to be viewed by the houses with worship (brdhman), with a friendly, not terrible eye ; what of all forms is fastened on about, let Savitar make that pleasant for the husbands. Ppp. reads at the end krnotii tat. According to Kau(}. 77. 14, the verse is uttered when the train comes in sight of the house. Apast. vi. 6 (Wint., p. 70 [^MP. i. 7. loj) has the same verse, with the variants mdUre7ia in b, asyarn for dsti in c, and (like Ppp.) kruotu tdt at the end. The comm, to Apast. understands c of the ornaments worn by the bride, as indicated by the reading asyam. The verse (13-fii :ii-fi2 = 47) is but a poor jagati. 13. Propitious hath this woman come to the home; Dhatar appointed this world (sphere) to her ; her let Aryaman, Bhaga, both Alvins, Praja- pati, increase with progeny. The Anukr. takes no notice of the irregularities of the meter (9 -f 1 1 : 10 -f 1 1 =41). defines the verse twice, first as tristubh, then 2.% purobrhati (cf. vi. 1 26. 3). Padas b and d are good tristubh padas ; and a and c will pass if we resolve nadri iyaiti and tadw.J xiv. 2- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 756 14. [As] a soulful cultivated field hath this woman come; in her here, O men, scatter ye seed ; she shall give birth to progeny for you from her belly (vaksdnds), bearing the exuded {ditgdhd) sperm of the male {rsabhd). A couple of our mss. (|_E.JD.) read asyam in c. The first pada is capable of being compressed into 1 1 syllables, but with violence. Ppp- has for b yasyan naro vapanta bijam asydh, and in c janaydt. |_The likening of the woman to the field is very familiar later : cf. Manu ix. 33 f. Cf. also the /xarpos apovpav of Aeschylus (Septem, 753) ; Sophocles’ apwaipoi yap XaTepwv elcTiv yvat (Ant., 569) ; Eurip. Phoen. 18 ; etc. My colleague, Professor George F. Moore, calls my attention to Koran ii. 22, “Your women are your plow-land,” in Arabic, harth. — Griffith’s (not very close) version suggests a different interpretation : he takes dugdhdm as ‘ milk ’ of the maternal breast. Perhaps after all we should (with W.) join it with retas, and in the sense of ‘ milked ’ ; but with this difference, that it refers to the rdtas which is “ milked ” as a result of the action implied vapdso ni galgaliti dharaka. at VS. xxiii. 22. MahTdhara says viryani ksarati (cf. ksirat/i). — This inter- pretation is fortified by the use of dhayati at RV. i. 1 79. 4, Ldpatnudra vrsanam {naddtn) dhayaii qvasdnta7n.\ 15. Stand firm ; virdj art thou ; as it were, Vishnu here, O Sarasvatl ; O Sinivall, let her have progeny ; may she be in the favor of Bhaga. Kaug. 76. 33 uses the verse to accompany the act of making the bride stand firm after rising from the couch. The Anukr. forbids us to abbreviate to 'va in b. In Ppp. a considerable part of the verse is lost. The second half-verse appears again below as 21 c, d. 16. Let your wave smite up the pegs ; O waters, release the yoke- ropes {yoktrd) ; let not the two inviolable [kine], not evil-doing, free from guilt, come upon what is unpropitious dgnna). The verse is RV. iii. 33. 13, which, however, reads ^unam for d(^unam in d, and vyenasd for -sdu in d; and Ppp. agrees with RV. [_W’s “[kine]” seems to overlook the gender of aghnydic : see Griffith’s note, p. 174.J Kau^. 77. 15 makes the verse accompany the sprinkling of the car and unyoking of the oxen at the end of the bridal journey. 17. With an eye not terrible, not husband-slaying, pleasant, helpful {qagmd), very propitious, of easy control (suydma) for the houses, hero- bearing, loving brothers-in-law {}), with favoring mind — may we thrive together with thee. The concluding word is here rendered as the text gives it, but there is little question that it ought to be emended (with Ppp.) to -md>tdh, as qualifying ‘ we.’ This verse and the next are a sort of duplication and variation of RV. x. 85.44; our a here is nearly the same with the first pada of that verse, which, liowever, reads edhi for our syond. Ppp. makes our 17 c, d and 18 c, d change places, reading for the former virasur devakdmd syond/h tvedhislmahi sumanasyaindndh. Our mss. are divided in C between dcvfkdtnd and devdk-, the majority (not Bp.Bs.p.m.E.O.D.) having, with RV. and Ppp., the latter, which is therefore more probably the true reading. Ppp. in a (like RV.) edhi but with syond after it [_a “blend-reading” such as the Vulgate shows at vs. 18 ?J; and, in b, siiyamd grhcpt. [Cf. MP. i. 1.4; MGS. i. 10. 6, and 757 TRANSLATION AND NOTES. BOOK XIV. -.XIV. 2 р. 146.J The verse accompanies in Kauq. 77. 22 the leading of the bride thrice about the fire. PCS. i. 4. 16 and HGS. i. 20.2 have it in its RV. form, with slight variants in HGS. Our verse (11 + 11:7 + 13 = 42) is metrically much too irregular to be set down as simply a tristubh. 18. Not brother-in-law-slaying, not husband-slaying be thou here, propitious to the cattle, of easy control, very splendid, having progeny, hero-bearing, loving brothers-in-law {.?), pleasant, do thou worship {sapary) this householder’s fire. Our mss. differ, as in the preceding verse, between devfkama and devdk- in c. The first three padas agree nearly with RV. x. 85. 44 a-c, but the latter begins a with dghora- caksus (like our 17 a) |_and omits ihd\, reads sumdnas instead of suydmd in b, and in c omits prajavati and gives devdkdma j its fourth pada is the commonplace phrase fd//> no bhava dvipdde qdiit cdtuspade. Ppp. reads for a. b : adevaraghni patiraghny edhi syonas paqubhyas sumanas suvirah ; and, for c, d (given, as noted above, as second half of the preceding verse) : prajavati virasur devrkame 'mam agn- etc. ; it thus gets rid of the syond whose apparent intrusion spoils the ZrAV/^M-character of our с, d. |_The ms. reckons syona to d (by placing the mark of pada-division before it) ; but the integrity of imdm etc. as a pada (without syona) is palpable. Likely our text represents a blend of two readings: virasutir devdkdmd siona (RV.), and prajavati virasur devfkdmd (Ppp.): cf. under vs. 17. — Perhaps the corruption at xviii. 1.39 below is in part due to a confused blending of two readings. J 19. Stand up from here; desiring what hast thou (f.) come hither.? I [am] thine overcomer, O Ida, out of [my] own house ; thou that hast come hither, O perdition, seeking the empty — stand up, O niggard ; fly forth ; rest not here. This exorcism accompanies, according to Kauq. 77. 16, a complete sprinkling of her new home by the bride. All our mss. |_and all SPP’s authoritiesj have at end of c djagdndha J our edition [^not SPP’s J makes the, as it seems, necessary emendation to -ntha, which Ppp. also appears to have. |_See Roth, ZDMG. xlviii. 108. J Ppp. further reads in a -thd 'das kim, combines d 'gd 'ham, and begins c with aqiinyesi. In b the translation assumes the pada-rezdmg ide — not ide, as previous translators prefer to understand ; it is hard to tell which word is more out of place. The verse is once more a very poor sort of tristubh. [_It may be counted as 44 syllables. Padas a, b, c scan easily as 1 1 + 12 : 1 1 ; but the good tristubh cadence of d casts suspicion on the integrity of its prior part.J 20. When this bride hath worshiped the householder’s, the former {purva) fire, then, O woman, do thou pay homage to Sarasvatl and to the Fathers* Ppp. (which not rarely substitutes di for i) seems to agree with all our mss. in reading asaparydit |_see the note to vi. 32. 2J. Prat. ii. 65 prescribes the combination ndmas k- in d. The first pada (10 .syll.) is both irregular and defective. By Kaug. 77. 23, the verse, with vs. 46 below, is to accompany the homage paid by the bride to the deities mentioned. 21. Take this protection, defense, to spread under this woman ; O Sinl- vall, let her have progeny ; may she be in the favor of Bhaga XIV. 2- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 758 The second half-verse is the same with 15 c, d above. The rendering implies |_after 7taryai in bj an emendation to upastire (infinitive), which is the reading of Ppp. The Apast. text (Wint., p. 71 [_MP. i. 8. ij) also has it; further, in a it has idd7n a bhara, and, in d, iyd77t inserted before bhdgasya. In Kaug. 78. i, the verse is directed to be uttere'd while he (the bridegroom?) brings the hide of a red ox. 22. What rushes {bdlbajd) ye cast down, and [what] hide ye spread under, that let the girl {kanya) of good progeny mount, who finds a husband. Balbaja is the Eleusuie mdica, a coarse rush-like grass. In Ppp., the parts of vss. 22 and 23, and of 24 and 25, are more or less exchanged. In Kaug. 78, the second pada is first quoted (in 2), after our vs. 21 ; then follows (in 3) a, then (in 4) the first part of vs. 23, then (in 5) our c, then (in 6) the second half of vs. 23, all accompanying the corresponding acts of preparing a seat for the bride, that she may take a Brahman-boy into her lap, to encourage the obtainment of male progeny. It may be that Ppp. fol- lows with its changed order the succession of the acts as given in Kau^. 23. Spread under the rushes upon the red hide; sitting down upon it, of good progeny, let her worship this fire. Bp.E. |_and SPP’s C.J read at the end saparyata. For the use in Kauq., see the preceding note. The second half-verse is used again in 79. 5, when the bride sits down on the nuptial bed. 24. Mount the hide; sit by the fire; this god slays all the demons; here give birth to progeny for this husband ; may this son of thine be of good primogeniture. The last pada is used by Kauq. 78. 8 as the boy is seated in the bride’s lap, though unsuited to the purpose unless forced out of its natural meaning. [_Cf. Wint., p. 75. J There must be some error in the Anukr. text relating to this verse and vs. 25 (which are tristubli) and vs. 32 (see below). 25. Let there come fojth (yi-sthd) from the lap of this mother animals (pagii) of various forms, being born; as one of excellent omen, sit thou by this fire ; with thy husband {sd77ipat7ii), be thou serviceable to the gods here. In Kauq. 78. 9 this verse accompanies the removal of the boy again from the bride’s lap. The verse is a pure tristubh. |_W. pencils the note “cf. K. xxxix. 10. ”J 26. Of excellent omen, extender {pratdra7ia) of the houses, very pro- pitious to thy husband, wealful to thy father-in-law, pleasant to thy mother-in-law, do thou enter these houses. The comm, to Prat. iii. 60 notes the accent of ^7ia^7~vd(. The verse seems to be overlooked altogether in the Anukr. as we have it; it should be called a j-p. virdn 7id77ia gdyairi (i i -t- 1 1 : 1 1 =33). It is used in Kau9. 77. 20 as the bride enters her new abode. 27. Be thou pleasant to fathers-in-law, pleasant to husband, to houses, pleasant to all this clan ; pleasant unto their prosperity {pustd) be thou. Ppp. puts this verse at the end of the book. 759 TRANSLATION AND NOTES. BOOK XIV. -.\iv. 2 28. Of excellent omen is this bride; come together, see her; having given unto her good-fortune, go asunder and away with ill-fortunes. The verse is RV. x. 85.33, which, however, has a different ending; asyai dattvaya 'tha 'stam vi pdre 'tana; and this is read also by PGS. (i. 8. 9) and MB. (i. 2. 14). |_Cf. MP. i. 9. 5 ; Wint., p. 74 ; MGS. i. 12. 1, and p. 157. J According to Kau^. 77. 10, it is to be addressed to women who come to look at the bride on her journey. Ppp- reads in d daurbhagyena par-. Our edition should read dativa. 29. What evil-hearted young women, and likewise what old ones, [are] here — do ye all [sdtn] now give splendor to her ; then go asunder and away home. The last pada is nearly identical with R\'. x. 85. 33 d; see the preceding note. All our mss. |_and SPP’sJ read in b jaratts, as if vocative ; our edition [_not SPP’sJ emends to jdr-, as seems unavoidable. 30. The gold-cushioned -prastarand) vehicle, bearing all forms, did Surya, Savitar’s daughter, mount, in order to great good-fortune. |_ Nearly J all our mss. [and four of SPP’sJ accent rukmdprdst- (p. rukmdoprdst-) in a; our edition emends to rukmdpra-. [_SPP., with 13 of his authorities, reads ruk- maprd-.\ The verse is used with i. 61 (Kauq. 77. i), when the bride mounts the car. [Note bibhratam joined with vahydm, neuter! is the case like those of cakrdm a(^tim, rdtnam brkdnta/n, gotrdth hariqrtyam of R\'. ? cf. my A'otni-injlection, p. 600, s.v. Genders. \ 31. Mount the couch with favoring mind; here give birth to progeny for this husband ; like IndranI, waking with good awakening, mayest thou watch to meet dawns tipped with light. Ppp. reads in c suptd for subudha, of which the stem and sense are questionable (it occurs elsewhere only in vs. 75, below) ; at the end it has cakarah (for jagarah). |_Cf. Wint., p. 92. J The excess of syllables in d is a very poor reason for calling the verse (1 1 -I- 1 1 : 1 1 4- 13 = 46) a jagati. In Kauq. 76. 25 the verse is used, with i. 60, when the bride mounts the couch ; and again, 79. 4, when she ascends the nuptial bed (vs. 23 immediately follows ; see above). 32. The gods in the beginning lay with {ni-pad) their spouses; they embraced [sam-sprg) bodies with bodies ; like Surya, O woman, all-formed, with greatness, having progeny, unite (sam-bhu) here with thy husband. Ppp. combines at the beginning devd 'gre. The verse (i i 4- 1 1 : 12 -I- 1 1 =45) is almost a good trisUibh, in spite of the Anukr. |_It would be a perfect tristubh in cadence and otherwise if we had the right to excise ndri, the intrusive character of which is very likely.J It is used in Kaug. 79. 6 when the bride enters the nuptial bed ; and also, in 75. ii, vss. 32-36 are strangely made to accompany the strewing of grasses by the wooers w'ho have gone out to arrange for the bridal. 33. Stand up from here, O Vigvavasu ; with homage do we praise thee ; seek thou a sister {jdmi) sitting among the Fathers, inserted {hiydktdni)\ that is thy portion by right of birth ; know thou that. XIV. 2- . BOOK XIV. THE ATHARVA-VEDA-SAI^IHITA. 760 This verse corresponds to RV. x. 85. 22 a, b and 21 c, d; but RV. reads at the beginning tid irsva 'to viq- ; and in c afiyam for jamtm, and vyaktam for nyaktam, which seems a mere ignorant substitution for it. Our mss. are divided between nyaktam and -tarn; I.E.p.m.O.s.m.R.T.D.K. give -tarn, which ending is doubtless to be accepted as the true reading. Ppp. reads with RV. at the beginning, but goes on independently; tid irsva 'tas patl hy esdtk viqvdvasiiih namasa girbhir ids. The Apast. text (Wint., p. 89 [_MP. i. 10. 1-2 J) reads vittam for vyaktam. Compare Hillebrandt also in ZDMG. xl. 7*1 ! he renders vyaktam simply by ‘bride,’ one does not see why. |_Cf. also Ved. Mythol. i. 435. J |_For the metrical definitions of the Anukr., see above. J 34. The Apsarases revel a joint reveling, between the oblation-holder and the sun ; they are thy birthplace ; go away to them ; homage I pay thee with the Gandharva-season. The first half-verse is identical with vii. 109. 3 a, b. The verse, a fairly good tristubh, appears, with vss. 36 and 38, to be passed over by the [_LondonJ Anukr. |_The Berlin ms. gives the three pratikas, followed, without iti, by agastatakse (!).J Ppp- begins the verse with yd 'psarasas s- (for ya aps-), and in b puts antara (for -ra) before havirdhdnam. 35. Homage to the Gandharva’s mind(.?), and homage to his terrible (bhdma) eye we pay ; O Vigvavasu, homage [be] to thee with worship (brahman) ; go away unto thy wives, the Apsarases. The translation implies the naturally suggested emendation in a of ndmase to mdnase, which Ppp. supports, reading manaso. Ppp. has further bhdsdya for bhdmdya in b ; and, for c, viqvdvaso namo brakmand te krtiomi, and, in d, combines jdyd 'ps-. The addition of 'stu at the end of our c would rectify the meter of the pada and make the definition of the Anukr. exact. 36. With wealth may we be well-willing; we have made the Gan- dharva go (vrt) up from here ; that god hath gone to the highest station (sadhdstha) ; we have gone where they lengthen out [their] life-time. The prefix a in b seems out of place. The last pada appears twice in RV. (i. 1 13. 16 d ; viii. 48. 1 1 d). The definition of the verse (as noted under vs. 34) appears to be omitted in the Anukr. For the application made in Kau^. of this and the preceding verses, see under vs. 32 ; it does not seem at all suitable. Ppp. has in d for yatra the variant vayam |_implying, perhaps, that the Kashmir Vaidikas understood pratirdnta (p. praotirdnte) as pratirdntas |_With regard to an Anukr. statement that seems to concern this verse, see above, p. 739, ^’s 4, 5, 7.J [_Cf. xviii. 2. 29 n.J 37. Unite {sam-srj), O ye (two) parents (pith), the (two) things that are seasonable ; ye shall be mother and father of seed ; as a male (mdrya) a female {ydsd), do thou mount her ; make ye (two) progeny ; here enjoy (pus) wealth. |_For “mount her,” VV. suggests in pencil “make her mount”; but I suspect that the full expression would be ddlii rohaya <^dpa endm.\ In a, rtviye is regarded by the pada-texX as dual, and is translated accordingly; it probably means the respective con- tributions of the two to the embryo. Ppp. reads instead (~rd) vrddhaye, a welcome emendation. Further, in b, it puts pita before mdtd and has ja for ca and ends b TRANSLATION AND NOTES. BOOK XIV. -XIV. 2 761 with bhavatha ; |_and it makes our 37 d and 39 c change place, but with pusyatu no for our pusyatam |_I’ronounce nniryeva in c : the verse then scans easily as 1 1 + 1 1 : II + 12, if we accept the resolution ftuiye in a.J According to Kaug. 79. 8, it is used in the act of coition. |_Concerning the matter as an essential element of the ritual, see Winternitz, p. 92. J I’pp. arranges this and the following six verses in the order 37, 40, 38, 39, 42, 41, 43. 38. Send, O Pushan, her, most propitious, in whom men scatter seed (bija) ; who, eager, shall part our thighs ; in whom we, eager, may insert the member. The verse is RV. x. 85. 37, which, however, reads at end of c (with Ppp.) -qrayate |_‘ who, eager, shall part her thighs for us ’J, and of d -hdrama qepam. All our mss. accent ptisan in a; Bp. begins c yah : na/t. The same verse is found in HGS. i. 20. 2, with nas after (dm in a, visraydtdi in c, and -harema qepam in d. PCS. (i. 4. 16) has a corresponding, but quite different, text : sd nah pusd qivataindin e "raya sd na tirtl uqatl vi hara : yasydm uqantah prahardma qepam yasydni u kdmd bahavo nivistydi. The Apast. text (Wint., p. 90 |_MP. i. 1 1. 6J) has the RV. version, except -qrdydtdi at end of c. LBarring the bad cesura in a, the verse is a good tristubh; but the definition (as noted under vs. 34) is omitted by the Anukr.J 39. Mount thou the thigh ; apply the hand ; embrace thy wife with well-willing mind; make ye (two) progeny here, enjoying; let Savitar make for you a long life-time. The first half-verse is found also in the Apast. text (Wint., p. 90 [_MP. i. 1 1. 7J), with the variant (after urum) tipa barhasva bdhiim. |_Ppp., as just noted, makes our 37 d change place with our 39 c, reading, however, rodamdndn for mod-\ and in its d it has tu for vdm, combining tv dyus saz>-.\ The verse is ill defined as a jagati or bhurik tri- stubh; it is properly a svardt tristubh, 40. Let Prajapati generate progeny for you (two) ; let Aryaman unite {sam-ahj) [you] with days-and-nights ; not ill-omened, enter thou this world of thy husband ; be weal to our bipeds, weal to [our] quadrupeds. The verse is RV. x. 85. 43, which, however, begins a with a nah pr-, b with djarasaya, and c with ddurmangalih p-. Ppp. also reads the latter (-/fy p-') ; and, in d, astu for bhava. RV. further omits imdm in c. |_MB. at i. 2. 18 follows RV.J The Apast. text (Wint.,p. 90 |_MP. i. 11.5J) has precisely the RV. version. MS. (ii. 13. 23) has pada a only. The verse is almost a good jagati, only a little damaged by the intrusion of imam in c; |_and a perfect jagati, if (with RV. MB. MP.) we omit imam\. , 41. This bridal garment and bride’s dress, given by the gods together with Manu, whoso gives to a knowing (cikitvdhs) priest (brahman), he verily slays the demons of the couch (.?). The translation implies at the end the emendation (suggested also by Weber, p. 21 1) of tdlpdni to tdlpydni, as required by both sense and meter, and supported by the Ppp. reading irpydni. For b, Ppp. gives vddhiiyam baddho (vadhvo?) vdso'sydh, which, though metrically awkward, is not redundant in expression. In Kaug. 79. 21, the verse accompanies the priest’s acceptance of the bridal garment, given him with i. 25. The verse is a good tristubh, if emended as proposed in d. |_Cf. vii. 37. i n.J XIV. 2- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 762 42. What priest’s portion they (dual) give to me the bride-seeker {vadhuyu), the bridal garment and bride’s dress, do ye, O Brihaspati and Indra, assenting, together give it to the priest (brahman). The anomalous accent dattd7n at the end is read by all our |_and SPP’sJ authorities. Ppp. varies considerably ; yan no 'diti brahtnabhagath 'vadhuyor vdso vadhva<^ ca vastram ; and dhattam at the end. 43. Awaking out of a pleasant lair (yoni), mightily enjoying your- selves, merry, having good kine, good sons, good houses, may ye, living, pass the outshining dawns. Ppp. reads in c, d stibhau suputrau sukrtau caratdu jivd us-\ our P.M.W. have cardtho. To accent tdrdthas, counting it to d instead of c, would be an improvement. The verse (which scans 11+ 11 : 8+11 or 11 +8=41) is very ill described by the Anukr. According to Kau^. 79. 12, it accompanies the rising from the nujitial bed. 44. Clothing myself anew, fragrant, well-dressed, I have risen alive unto the outshining dawns ; as a bird from the egg, I have been released out of all sin. Ppp. combines a-b suvdso 'dd-. According to Kau9. 79. 27, the verse is used when the priest comes back after washing the bridal garment. 45. Beautiful [are] heaven-and-earth, pleasant near by, of great courses ; seven divine waters have flowed ; let them free us from distress. This verse is a repetition of vii. 112. i. Ppp. reads in h yantusumne, and, for c, dpas sapta sravaniis (td etc.). The redundant syllable in c is not noticed by the Anukr. here, although it was so at the other occurrence. The verse is used by Kau^. 78. 10 with vs. I (see the note to that verse), and again in 78. 13 it accompanies the pouring of water into the folded hands of the pair ; and yet again, in 79. 25, the pouring of water on the bridal garment; this use is evidently the one which gives the verse its place here. 46. Unto Surya, unto the gods, unto Mitra and Varuna, unto them who are forethoughtful of that which exists, have I paid this homage. The verse is RV. x. 85. 17, with a differently ordered d, iddfh tdbhyo 'karaiii ndntah, by which is avoided the redundancy of a syllable — which the Anukr. passes unheeded. |_Ppp. avoids it in yet another way by reading tebhyo 'ham akaratii naniah.\ Kau^. uses itj;wice in 77; once in 5, on the wedding-journey; and again in 23, on arrival at the new home. |_As to the “ deity ” of the verse, see above, p. 739, IPs 4, 5, 7.J 47. He who, without a clamp {}abhigris), before the piercing of the neck-ropes (}jatru), combines (sam-dhd) a combination — he the bounti- ful, the one of much good — removes again what is spoiled (yilirnta). |_Or ‘joins a joining’ and ‘mends again what is damaged,’ as W. suggests in pencil. J This obscure verse is RV. viii. i. 12, and is found akso in several other texts, as SV. (i. 244), MS. (iv. 9. I 2), TA. (iv. 20. i), PB. (ix. 10. i), KQS. xxv. 5. 30. The R\’. text differs from ours only by having in d fxkartd for nbsk-; KQS. alone agrees with RV'. in this; SV. is throughout as AV. ; PB. begins a'd, and has vihrtam in d; TA. 763 TRANSLATION AND NOTES. BOOK XIV. -XIV. 2 begins ydd rtS, has jartrbhyas in b. purovdsus in c, (_and vihrtam in d in the Calcutta ed. ; the Poona ed., p. 327, prints it vihrutam, with a virama after the h !J. MS. has a very corrupt text for a, b {jdri celid etc.), and samdhis and ptirnv- in c ; and the Apast. text (Wint., p. 69 [_MP. i. 7. 1 J) agrees throughout with TA. Ppp. writes ardah for atrdah. The needed description of the verse as a pathyabrhatl is omitted by our Anukr. Vait. 12. 7 has the verse used as expiation when anything is broken during the sacrifice ; Kauq. 77. 7, when anything on the bridal car needs mending ; and also, 57. 7, when a student’s staff is broken. 48. Away from us let the darkness shine {vas), that is deep blue, brown [pi^dTiga), also red ; she who is consuming, spotted, her I fasten (a-saj) on this pillar. The latter half-verse is corrupt in Ppp. beyond intelligibility. |_The definition saiah- pankti (cf. my note to vi. 20. 3 and Ind. Stud. viii. 45) presumably means 94-11:9+11. If we could dispense with theja in c, the verse would be excellent so far as rhythm and cadence go (8 + 1 1 : 8 + 1 1 ). J It is used in Kaug. 79. 22 in connection with taking away the bridal garment to cleanse it. The ‘ she ’ is perhaps the female demon sup- posed to belong to the defiled article. 49. How many witchcrafts in the outer garment (htpavdsana), how many fetters of king Varuna, what failures, what non-successes — them I cause to sit upon this pillar. Ppp. has paqcacane in a for upavasane ; and, for d, asmin id stdno muhcdmi sar- vdm. Our P.M.W. read in d tarn sth-\ the rest, tah sth-. In Kau^. 79. 23 the verse is used immediately after the preceding. The lack of a syllable in a is disregarded by the Anukr. 50. What is my dearest self (tanti), that of me is afraid of the gar- ment ; of it do thou, O forest-lord, make first {dgre) for thyself an inner wrap (tiivi) ; let us not suffer harm. This verse is used in Kau9. 79. 24 next after the two preceding, the person who has the garment in charge wrapping a tree with it. The Anukr. contains no definition of the meter (8 + 8 : 8 + 1 1 = 35). The verse, as noted above, is wanting in Ppp. 5 1 . What ends [there are], how many edges (sic), what webs, and what lines ; what garment woven by the spouses — may that touch us pleasantly. More lit., ‘ [as] a pleasant one.’ With this verse, according to Kau^. 79. 26, the new possessor of the garment puts it on, then coming back with vs. 44. The Anukr. notices this time the redundant syllable in b (we are doubtless to contract to ydti 'tavo). Ppp. reads, for c, d, vdso yat patnibhrtam tanvd syonam tipa sprqah. 52. Eager, these young girls, going to a husband from the father’s world, have let go the consecration : hail ! All our mss. |_and SPP’s authorities J yatih in b unaccented, as in i. 32 c, as if pdtim yatih were a sort of compound word, [although the pada-X&xt treats them as separate words !J. [Cf. MP. i. 4. 4, and Wint., p. 54, vs. 4, p. 55 n. i.J The Anukr. counts in svahd at the end as a metrical part of the verse. According to Kaug. 75. 24, xiv. 2- BOOK XIV. THE ATHARVA-VEDA-SAMHITA. 764 this verse is uttered as the bride lays fuel on the fire ; then L75. 25 J, with seven verses, (apparently, this and the six that follow [_so schol.J), the prepared water is heated, and with vs. 65 below, the Bride is bathed. 53. Her, let go by Brihaspati, all the gods maintained ; what splendor is entered into the kine, with that do we unite this woman. [_Cf. Bohtlingk, ZDMG. liv. 614.J Besides the use of vss. 53-58 made by Kaucj. 75. 25, as noticed in the preceding note, they are again applied in 76.31, when at the end of the wedding ceremony the bride is sprinkled with fragrant powders. The con- nection of dvasrstam with dva 'srksata in vs. 52 c, suggests diksam as the word to be supplied in the first lines of these verses ; and so Ludwig translates. 54. Her, let go etc. etc. ; what brilliancy {t^jas) is entered etc. etc. 55. Her, let go etc. etc. ; what fortune (bhdgd) is entered etc. etc. 56. Her, let go etc. etc. ; what glory is entered etc. etc. 57. Her, let go etc. etc.; what milk {pdyas) is entered etc. etc. 58. Her, let go etc. etc. ; what sap is entered etc. etc. Of these six verses, differing from one another only in one word, Ppp. omits one (58), and puts 55 after 56. 59. If these hairy people have danced together in thy house, doing evil with wailing — from that sin let Agni and Savitar release thee. This and the three following verses are discussed by Bloomfield in AJP. xi. 336 ff. |_or JAOS. XV., p. xliv. = PAOS. for Oct. 1890J. They evidently have no connection origi- nally with marriage ceremonies, but rather with wailings for the dead, which are regarded as ill-omened and requiring expiation.* |_Cf. the following verses. J Kau^. quotes only this one (79.30), and for no definite purpose, combining it with 1.46 (see note to the latter). Ppp. reads in &yad ami iox yadi 'me, and in c krnvatls. The false accent krnvatitds (which our edition has not corrected) is read by all our mss. save one (D.). |_The case is nearly the same with the authorities of SPP., who says, “ This reading \_krnvantd'\ appears ancient, traditional, and general.” A note in my copy of AV. sug- gests that the blunder may have crept in from vs. 61 ; and I find my surmise confirmed not only by SPP. (who, however, attributes the wrong accent and kampa to vs. 60 ; see his note), but also by the fact of similar occurrences elsewhere ; cf., for example, the curious avagraha of sdmojtiapaydmi at vi. 74. 2 (and my note) ; the impossible vhbhati at xiii. 3. 1 7, and note ; etc. J * [_Cf. F rands J ames Child, The English and Scottish Popular Ballafis, part x., p. 498, under the heading “Tears destroy the peace of the dead," and the citation from MBh. xi. I. 42-43 given on p. 294 of the same part: “ For they [the tears], like sparks, ’tis said, do burn those men [for whom they’re shed].”J LSee Liiders, ZDMG. Iviii. 507. J 60. If this daughter of thine has wailed with loosened hair {vikegd) in thy house, doing evil with wailing — from that sin etc. etc. Ppp. has a very different text: yad dsdu |_! yada 'sdu?^ duhitd tava vikresv arujat: bahu rodhena krnvaty agham. TRANSLATION AND NOTES. BOOK XIV. -.XIV. 2 765 61. If {ydt) sisters {jdini), if young women, have danced together in thy house, doing evil with wailing — from that sin etc. etc. Because of the redundant syllable |_the second ydd, intrusion ?J in a, the Anukr. absurdly separates this verse from the others here, and calls it a tristubh. 62. If in thy progeny, in thy cattle, or in thy houses is settled {ni-sthd) any evil done by the evil-doers — from that sin etc. etc. 63. This woman, scattering shrivelled grains {ptilya) appeals : be my husband long-lived ; may he live a hundred autumns. Ppp. reads in b Linstead of our pulydni. For the distinction between Ipa and lya (note to vi. 127. 1), ndgarl mss. are of course not to be trusted. All but one of SPP’s read pulpiini and his two then living qrotriyas recited pulpdni. But in view of the Prakrit pulla etc. he reads pulyani.\ Instead of our d, Ppp. reads edhantam pitaro mama. The same verse is found in several Sutras: PCS. (i. 6. 2), IIGS. (i. 20.4), MB. (i. 2. 2), and the Apast. text (Wint., p. 56 |_MP. i. 5. 2 J) ; but with sundry various readings in b and d : for pulydni, the Apast. text has gulpdni |_Oxford ed. kulpdni^, and PGS. Idjdn, while HGS. and MB. give for the whole ^aAa.'gndu Idjdn dvapanti; in d the Apast. text reads jivdtu, and the other three (nearly agree- ing with Ppp.) for the whole pada edhantdm jndtayo mama; MB., moreover, inserts between c and d qatath varsdni jlvatu. [_PGS. has in c dyusmdn for dirghayus.\ |_Cf. MGS. i. II. 12 d, and p. 148.J According to Kaug. 76. 17, the verse is repeated while the bride stands firm upon the stone and scatters the grains. [_For dvapantika, cf. ii. 3. I ; iv. 37. 10 ; v. 13. 9 and notes.J 64. Here, O Indra, do thou push together these two spouses like two cakravdkas ; let them, with [their] progeny, well-homed, live out all their life-time. Ppp. has in c the better reading prajdvantdu sv-, and, in d, dtrgham for viqvam. Some of our mss. (Bp.E.T.K.) [^and three of SPP’sJ read at the end -nutam. The Kau^. (79. 9), on account of the verb sam-nud, has the verse used to accompany the act of coition. 65. What is done on the chair {asandt), on the cushion (tipadhdnd), or what on the covering (iipavdsand) ; what witchcraft they have made at the wedding (vivahd) — that do we deposit in the bath. Ppp. reads in a dsandhyd rtp-. By Kauq. 75. 26, the verse is used at the bride’s bath, next after vss. 52-58, and before 1.35, 43. |_Griffith would seem to take ydd as virtually equivalent to yam krtyam.^ LThe dsandt appears to be now a throne (cf. AB. viii. 5, 6, 12), and now something between a lounging chair and a bed, ‘ a long reclining chair ’ such as Anglo-Indians use today with more comfort than elegance. That it was usable also as a bier carried by four bearers appears from DIgha Nikaya, ii. 23, and Buddhaghosa’s scholion. Compare also the description below, AV. xv. 3. 3 ff. — In Hala’s Saptaqataka, dsandia is glossed by khatvd (no. 112, ed. 1870) ox paryankikd (no. 700, ed. 1881). J 66. What ill deed, what pollution at the wedding, and what on the bridal car — that difficulty do we wipe off on the dress (kambald) of the wooer. XIV. 2- BOOK XIV. THE ATHARVA-VEDA-SAI^IHITA. 766 Ppp. reads in c sambharasya. Kauq. 76. i makes the verse accompany the rubbing of the bride dry after the bath with a garment, which is then carried to the woods and fastened to a tree. 67. Having settled the defilement on the wooer, the difficulty on the dress, we have become worshipful, cleansed {gudh) ; may he extend our life-times. Ppp. also has this time sambhale in a ; in d, it combines na "yiinsi and reads idrisam. [_Here, as at iv. 10. 6 and ii. 4. 6 : see notes, J part of our mss. (Bs.E.O.D.) read tdrsat. With the verse compare xii. 2. 20 above. The Anukr. passes without notice the extra syllable in a. 68. The artificial hundred-toothed comb(.?) that is here shall scratch away the defilement of the hair of her, away that of her head. The majority of our mss. (all but Bs.s.m.P.R.) read kdntakas ‘thorn’ in a. Ppp. has kaiikadas. The Kau^. text, 76. 5, with the subsidiary texts (see note to that rule), gives kankata, with our edition. There is little to choose between the two readings. Ppp. reads in b apd 'sydt k-. The verse, which is a puraupiih, is not defined by the Anukr. Kaug. 76. 5 makes it accompany the combing of the bride’s hair after she has been bathed and (with i. 45, 53) clothed in a new garment. 69. Away from every limb of her do we deposit ydksma ; let that not attain {p7'a-dp) the earth nor the gods; let it not attain the heaven, the wide atmosphere ; let that defilement not attain the waters, O Agni ; let it not attain Yama and all the Fathers. Ppp. reads in a, byo 'yam asydm upa yaks?nam ni dhatta nah. Kau9. 76. 14 uses the verse to accompany the purifying of the bride. The metrical structure (8 -I- 8 ; = 60) is described as well as the Anukr. knows how. 70. I gird thee with the milk of the earth ; I gird thee with the milk of the herbs ; I gird thee with progeny, with riches ; do thou, being girded, win (a-san) this strength Qvdja). TS. (iii. 5. 6‘) has a corresponding verse, of which this seems an artificial variation; sdiii ivd nahydmi pdyasd ghrtina s. t. fi. apd dsadhibhih ; s. t. n. prajdyd 'Mm adyd sd diknta sanavo vajam asmi. [_Cf. MGS. i. 1 1. 6 (with adbhfs for apds~), and p. 156.J Kau9. 76. 7 uses the verse (with i . 42) at the girding of the bride. 71. He am I, she thou ; chant am I, verse thou ; heaven I, earth thou ; let us (two) come together here ; let us generate progeny. The verse (8-l-8-t-8; 7-1-8 = 39) is strangely called a brhatl by the Anukr. It is found, with more or less variation, in a host of other texts: AB. (viii. 27.4), TB. (iii. 7.19), K. (xxxv. 18), QB. (xiv. 9. 4'9), AGS. (i. 7. 6), PGS. (i. 6. 3), HGS. (i. 20. 2), Ap. (ix. 2.3). In the first pada, TB. (with which HGS. and Ap. agree throughout) has the unintelli- gent reading dmuhdm ; AB. has sa for sd, which seems also a mere blunder. After tills, AB.((B.AGS.PGS. add the same, inverted : sa (AB. sa again) tvdm asy dmo 'hdm (k'B. PGS. ahdm'). As regards our third pada, there is no variant in reading, liut AB.TB.AGS.HGS.Ap. put it before our second. In our second pada, the same texts omit the asmi ; the whole pada is wanting in Ppp. For our d. AB. has tdv eka sam vahdvahdi, and ends there ; TB. etc. give as ending to the ver.se tax< d 'hi sdm bhavdva 767 TRANSLATION AND NOTES. BOOK XIV. -XIV. 2 sahd rcto dadhavahai pumsd ptitraya vdttavdi ; nearly the same, hut with satitra- bhavahdi, dadhavahai, and vittaye ; AGS. instead tav e 'hi vi vahdvahai prajam pra janayavahai j PCS. spins out the longest ending : tav e 'hi vi vahavahdi saha reto dadhavahai prajam pra janayavahai putran vindavahai bahiin te santu jaradastayah. [_Cf. MP. i. 3. 14, and Wint., p. 52; also MGS. i. 10. 15 d, andp. 146, and i. 10. 15 e, and p. 150, s.v. td ; also GB. ii. 3. 20 ; JUB. i. 54. J Kau9. 79. 10 uses the verse, with i. 34. 1, after the consummation of the union. 72. The unmarried of us seek a wife, the liberal seek a son ; may we (two), with uninjured life-breath, be companions {sac), in order to what is great, to winning of strength {hvdja-). ‘ Of us ’ in a is dual {nau) in the text, but requires, doubtless, emendation to nas or to nh. The corresponding half-verse in R\'. (vii. 96.4 a, b) has it reads janiydnto nv dgravah putrlydntah s-. That our denominatives have a right to their short i is further vouched for by their quotation as examples for it under Prat. iii. 18. Whether one should emend in d to brhatyai, or translate as is done above, may be made a ques- tion ; it seems most likely to be a mixed construction, meaning virtually ‘ in order to the gaining of great vaja' Vajasataye is never joined with an adjective in RV. Ppp- reads with our text throughout. 73. What bride-beholding Fathers have come to this bridal-car, let them bestow on this bride, with her husband, protection accompanied with progeny. The /<7t .?J dtiusiubha>n d 710 agTta (ii. 36. i) iti pativedanah sd7t7ftya7h trdistubha/h vi hi (xx. 126. i) 'ti tryadhikdi "tidro \Jryadhika771 di>idro?\ vrsdkapir i7idrd7ti ^7idraq ca (mss. -drasya) sa//itldire pdnktat>i ity esa sduryavivdha iti. |_Here ends the second anuvdka, with i hymn (but see pages 738-9) and 75 verses. The quoted Anukr. says pahcasaptatir 7ittarah (see p. 738). J |_Some mss. sum up the book as of 2 hymns and 139 verses (see p. 739). J |_Here ends the twenty-ninth Book XV. [The Vratya.J LThis fifteenth book is the third book of the third grand divi- sion (books xiii.-xviii.) of the Atharvan collection ; and (like books xiii. and xiv.) it clearly shows that unity of subject which is the distinguishing characteristic of the books of the division. Books XV. and xvi. are unlike all the others in that they consist exclu- sively of paryaya-suktas, the former of i8, and the latter of 9. The book has, I believe, the distinction of being the first book of the Atharva-veda ever translated into an Occidental language : not only a translation of it, but also the original text, was pub- lished by Theodor Aufrecht, in the very first part of the first volume of the hidischc Studien, pages 1 21-140, in August, 1849 (title-page, 1850: but see ZDMG. iii., pages 484, 482), some five or six years before the first part of the Berlin edition, the pro- visional preface of which is dated February, 1855. The bhdsya is again lacking.] [_The word vratya is defined by BR. as ‘ belonging to a roving band {vraia), vagrant ; member of a fellowship that stood without the Brahmanical pale.’ It is further applied ,to the son of an uninitiated man (Baudhayana, i. [8.] i6'*: cf. Manu, x. 20), or also to one who has let the proper time for the sacrament of initiation slip by (Manu, ii. 39). And the MBh., at v. 35. 46 = 1227, classes the vratya with the offscourings of society, such as incendiaries, poisoners, pimps, adulterers, abortionists, drunkards, and so on. — In the St. Petersburg Lexicon, vi. 1503, BR. express the opinion that the praise of the vratya in this book is an idealization of the pious vagrant or wandering religious men- dicant. In this connection, Weber’s History of Indian Lit., p. 112, may be consulted; also Bloomfield’s more recent paragraph in his contribution to Biihler-Kielhorn’s Grundriss, entitled The Atharvaveda, p. 94. J LThe Anukr., in its statements as to the “ deity ” of the book, says adhyatmakam (see p. 773); and the Culika Upanishad (see Deussen’s Upaniskads, pages 637, 640) reckons the vratya as one among the many forms in which Brahman is celebrated in the A V., mentioning in the same verse with vratya (celebrated in AV. xv.) also the brahmacdrin and the skambha and \.\\q palita (celebrated respectively at AV. xi. 5 and x. 7, 8 and ix. 9), etc. — And this view accords well with the penultimate verse of the fifth prapdthaka 769 BOOK XV. THE ATHARVA-VEDA-SAMHITA. 770 of the Chandogya Upanishad (v. 24.4), where it is said of the sac- rificial remnant that, if it be offered even to an outcaste, it is as good as if offered to the omnipresent All-soul, provided only it be done with the right knowledge. And a similar idea is per- haps meant to be expressed by our text here, A V. xv. 1 3. 8, 9.J [_In spite of its puerility and surface-obscurity, the book is not unworthy of a search- ing investigation. That investigation should be one of much wider scope than I can now make ; but I presume that the principal passages of the literature whith would here come into consideration are those that treat of the vrdtya-stomas (ceremonies by which vratyas gain admission to the Brahmanical order), namely the seventeenth adhyaya of the PB. (parts 1-4) and the eighth of LQS. (part 6). — Excerpts from these passages were given by Weber (1849), Stud. i. 33, 52; and, more recently, the main points were reported by Hillebrandt, Ritual-litter atur, p. 139. And the whole matter has been made the subject of an article by Rajaram Ramkrishna Bhagavat, in the Journal of the Bombay Branch of the RAS., vol. xix., pages 357-364. He regards the vratyas as non-Aryans. It is noteworthy that a number of the articles of the outfit of a vratya as rehearsed by these two texts are found also in our AV. text ; so, for example, the turban, the goad, the vipatha.\ [_The divisions of the book. — To begin with, the division into two anuvdkas or ‘les- sons,’ the first of 7 and the second of 1 1 parydyas, is clearly avouched by the Old Anukr. (see next If but one) ; and it is also proved by AV. xix. 23. 25, where the vratya-\)Oo\i is mentioned as a dual, the text reading vrdtyabhydm [accent ! : sc. anitvdkabhydm .?] svahd, ‘ to the anuvdkas about the vratya hail ! ’ — The decad-division is wanting. J [_In the foregoing books, the Berlin edition has grouped together for the purposes of numeration the combinable pages 471-2) so as to form the groups which it numbers as viii. 10 (with 6 parydyas') ; ix. 6 (with 6) ; [ix. 7 has but 1 ;] xi. 3 (with 3) ; xii. 5 (with 7); and xiii. 4 (with 6). For theoretical consistency, the same procedure should have been followed in this book and the next : but the practical difference would have amounted to little (we should have had to cite, for example, xv. i. i8‘ instead of XV. 18. 1, or xvi. I. 9‘ instead of xvi. 9. i) ; moreover, the procedure of the Berlin edition is questionable and has not been followed by the Bombay edition. For an account of the discrepancies thus arising, see pages 6 1 0-6 1 1 ; and for SPP’s detailed defense of his procedure, see the Critical Notice in his first volume, pages 21-22, where he prints the pertinent text of the Old Anukr. in full and that of the Major Anukr. in large part. — A comparison of the two texts shows that the later work has quoted the precise words of its predecessor throughout. J [The quotations from the Old Anukr. are given piecemeal at the end of the anuvdka or parydya or group of parydyas to which they severally refer. They may here be given in metrical form. Of the first line, the prior half refers to the first anuvdka as a whole, and the latter half to the second. Lines 2-4 refer to the parydyas of the first anuvdka J and lines 5-10 refer to those of the second. The numbers in parentheses refer to the parydyas as counted from the beginning of the anuvdka j and those in brackets refer to the parydyas as counted from the beginning of the book. vratyddydh sapta parydyd ekdda^a paro bhavet ; astdu (i. i) dnytind tatas irihqad (i. 2) ekdda^a paro bhavet (i. 3). dvyund tu vihqatis turyah (i.4) pancatnah sodai^a smrtah (i. S) : vih^atih sat ca sasthaf ca (i.6) saptamah paTicaka ucyate (i. 7). 771 TRANSLATION AND NOTES. BOOK XV. 9 ekadaqakas trayo'tra bodhya [lo, ii, 12] dvai) adyav atha niqcitau irikau tan (ii. 1,2): [8, 9] sastham [/«] caturda^a 'tra vidyad (ii.6) [13] dt^a dai^amam (ii. 10) tiavamas tu saptakah syat (ii.9). [17, 16] catvari vinqatiq cai 'va saptamo vacanani tu (ii. 7) : [14] astamam navakani vidyat (ii.8) paticako dai^amat parah (ii. 1 1). [15, i8]J LA conspectus of the divisions in tabular form follows. In each of the two tables, the first line gives the number of the anuvaka, and that of the paryaya as counted from the beginning of the anuvaka j the second line gives the number of the paryaya as counted from the beginning of the book ; the third gives the number of such divisions (^ganas : p. 472) of paryaya as show minor subdivisions; and these subdivisions are shown in the fourth line of the first table and in the fourth and fifth lines of the second table (the subdivisions of the fourteenth paryaya being called vacanani : p. 472). In each table, the last line gives the number of divisions of -x paryaya which are not further subdivided. — Observe that the statements of the two tables are all contained in the text of the Old Anukr., excepting those concerning the number of ganas (the third line in each table), which statements are taken from the summations noted by some mss. at the end of the gana-paryayas, and excepting the “ sums ” in the last column, and except- ing the distribution of the avasanarcas of parydyas 13 and ii into 2 categories (as explained in the fourth paragraph of the next page). Pary.-n» in anuv. i. I i. 2 i-3 i. 4 •• 5 i. 6 i-7 Sums “ “ book I 2 3 4 5 6 7 Ganas 4 6 7 9 Ganavasanarcas 28 18 16 26 88 Paryaya vasanarcas 8 II 5 24 1 1 2 Pary.-n° in anuv. ii. I ii. 2 ii-3 ii-4 ii. 5 ii. 6 ii.7 ii. 8 U.9 ii. 10 ii. II “ “ book 8 9 10 1 1 12 13 14 15 16 17 18 Ganas 3 5 12 Ganavasanarcas 6 10 16 Vacanani 24 24 Paryayavasanarcas 3 3 1 1 S 1 1 4 9 7 10 5 68 108 Note that the “fourteen” and “eleven ” assigned respectively to parydyas ii. 6 (or 13) and ii.4 (or ii) represent non-coordinate divisions, as explained below, p. 772. — Some mss. sum up the avasdnarcas of the first anuvdka as 1 12. This agrees with the Old Anukr. (and the table). At the end of the second, we find the summation : ganas, 20 ; gana-avasdnarcas, 16; vaca?ia-avasdnarcas, 24; parydya-avasdnarcas, 71; in all, 16 -f 24 -I- 71 = 1 1 1. This agrees with the table except in the last item, 71, which exceeds the 68 of the table by 3 ; and the sum for the whole book, (112-1-111=) 223, shows the same excess.J L^ee pp. clxi, cxxx end, cxxxvii top, clx.J [Differences between the two editions in the divisions of the paryayas. There are no differences between them in the parydyas proper (as distinguished from the gafia- parydyas'), i.e. in those eleven parydyas which have no subdivided divisions, to wit, parydyas i, 3, 7, 8, 9, 10, 12, 15, 16, 17, 18. But for 15 and 16 and 17, this statement needs to be modified by rehearsal of the fact that SPP. prefixes to the^'f) 'sya of each of the avasdnarcas of the Berlin ed. from 15. 3 to 17. 7, and also to the 3 remaining BOOK XV. THE ATHARVA-VEDA-SAMHITA. 772 avasdnarcas of 17, the words tdsya vratyasya with an avasd}ta-va‘dx\i, but nevertheless makes his numbering as does the Berlin ed.J |_The differences accordingly are confined to the remaining seven parydyas (those which have subdivided divisions), that is, to the gana-parydyas 2, 4, 5, 6, 1 1, 13, 14. In parydya 14, each of the 12 numbered divisions of the Berlin ed. is really a ga7ia and is subdivided (alike in both editions, by a mark just after krtva) into 2 vacatias ; but the vacanas are numbered as 24 only by SPP. — A similar statement applies to parydya 4, save that here the subdivision is each time into 3 ; thus the 6 divisions of the Berlin ed. become 18 with SPP. — We should expect the case of parydya 6 to be just like that of 4: namely that the 9 gatias of the Berlin ed. would become (9 x 3=) gatia- avasdnarcas in the Bombay ed. ; but in fact the mss. divide one gana (the eighth : see note thereon) into only 2 subdivisions ; so that the sum is only 26. Note here especially that the anomalous division is supported by the Old Anukr. and that the two editions do not differ in the marking of the subdivisions, but only in the numbering. J |_With parydyas 5 and 2, the case is as explained on pages 628-629 : in a sequence of refrains or anusaiigas, the refrain is given in full and counted as a separate avasdna only for its first and last occurrence in that sequence. — In parydya 5 (see note), there are "j ganas, each with 3 subdivisions (the first ending with akurvan and the second with iqdnah) : therefore we have 2 ganas (the first and last), each with 3 subdivisions, making 6 ; and the remaining 5, each with 2 (a and b-c), making 10 ; and so, in all, 16. — In parydya 2 (for minor differences, see notes), we have the first and last, each with 8 subdivisions, making 16 ; and the remaining 2, each with 6 (a, b, c, d, e, and f-h), making 12 ; and so, in all, 28. J |_Finally, in the case ol parydyas 13 and ii, we have divisions which are not coordi- nate. In 13, each of the first 5 divisions as numbered in the Berlin ed. is really a gana with 2 subdivisions (the prior one ending with vdsati) ; and each of the remain- ing 4 is undivided: SPP. therefore numbers them as (5x2=) 10 gana-avasd}iarcas and i, parydya-avasdnarcas, thus making “ 14 avasdnarcas of both kinds,” as required by the Old Anukr. — In the case of parydya ii, the Old Anukr. requires the division into 1 1 avasdnarcas, and this is the division of both editions. The requirement of the non-coordinate subdivisions, namely into S-l-(3 X2=)6=ii, is made only by the sum- mations of the mss., and only by some of them, not all. This division, if made at all, is doubtless to be made by taking the first 5 as parydya-avasdnarcas and the last 6 as gana-avasdnarcas ganas of 2 each).J [Of this book we find in Paipp. (in xviii.) only the first paryaya and a phrase from the second.* Moreover, neither Kau9. nor Vait. make any citations from the book ; but it may be noted that XV. 5. I is reckoned to the raudra gana by the schol. to Kau9. 50. 13. In respect of contents and style, the book is quite like the Brahmanas, and it is all in prose. Occasional sequences of words are rhythmical (so the first phrase of 17.8 and the relative clauses of 15 and 16 and 17); but these are doubtless mere casual lapses into meter (cf. p. 869). J p. 1016.J ^Whitney’s ms. appears to indicate that he intended to give to each parydya-sukta a heading (in Clarendon type, as before) ; and I have thought it well, for the sake of convenience and typographical clearness, to carry out his apparent intent. — Moreover, 773 TRANSLATION AND NOTES. BOOK XV. XV. I to facilitate reference to the Bombay edition, I have added, in ell-brackets ([_ J), the numbers of SPP’s minor divisions, wherever the latter differ from those of the Berlin edition. J |_The excerpts from the Major Anukr. which concern the kanda as a whole may first be given. J \astadaqa paryayah. adhyatmakam ; mantroktadevatya uta vratyadaivatam.'\ I. Paryaya the first. \astdu. I. sdmni pankti ; 3. 2-p. sdmnT brhatl ; j. ip. yajurbrdhmy anustubh ; 4. i-p. virdd gdyatri ; y. sdmny anustubh ; 6- y-p. prdjdpatyd brhati ; 7. dsttri pankti ; 8. j-p. anustubh.'\ Translated: Aufrecht, Ind. Stud. i. 130; Griffith, ii. 185. 1. A Vratya there was, just going about ; he stirred up Prajapati. Ppp. reads ; vrdtyo va ida agra dsit. The verse lacks one syllable of a full sdmni pankti (20 syll.). 2. He, Prajapati, saw in himself gold (sttvdrnd) ; he generated that. For suvarnam dtmann, Ppp. reads: dtmanas suparnam. 3. That became one ; that became star-marked (laldma) ; that became great ; that became chief ; that became brahman ; that became fervor ; that became truth ; therewith he had progeny. Ppp. has the same text with slight differences of order. The verse counts the required 48 syllables if we restore the elided a in tdpo abhavat. 4. He increased ; he became great ; he became the great god {makadcvd). In this verse both elided initial a's have to be restored, making 19 syllables. 5. He compassed the lordship of the gods ; he became the Lord {i^dna). We need to read pari dit and -no abhavat to make 16 syllables. |_Of this verse, Ppp. has only the last three words. J 6. He became the sole Vratya; he took to himself a bow; that was Indra’s bow. Ppp. inserts devandm before ekavr-., and reads tad indr adhanur abhavat. To read abhavat, again, fills out the 20 syllables. 7. Blue its belly, red [its] back. That is, apparently, of the bow (the rainbow) ; though ‘ its ’ {asya') might equally well be ‘ his.’ 8. With the blue he envelops [pra-vr) a hostile cousin, with the red he pierces one hating him [ — he who knows thus]: so say the theo- logians {brahmavadin). If we read -ii iti, the syllables are 32 ; but to call the passage an anustubh is absurd. It can hardly be questioned that the addition in brackets is called for by the sense. XV. 2- BOOK XV. THE ATHARVA-VEDA-SAMHITA. 774 2. Paryaya the second. \dvyilnd trinfat. a of 1-4, 1 t, 4 t. sdmny amtstubh ; of 1,3,4. sdtnnl tristubh ; i c. 2-p. drsi pankti ; d of 1,3,4. 2-p. brahnit gdyatrl ; e of 1-4. 2-p. drci jagati ; 2 f. sdnuti pankti ; 3 i. dsuri gdyatri ; g of 1-4. padapankti ; h of 1-4. 3-p. prdjdpatyd tristubh ; 2\t. i-p. usnih ; 2 c. 2-p. drn bhurik tristubh ; 2 d. drn pardnustubh ; 3 C. 2-p. virdd drsi pankti ; 4 C. nicrd drsi panktii\ The Anukr. professes to count 28 divisions in this paryaya j but its metrical defini- tions are of 32 divisions, 8 in each ; in the translation they are marked by introduced letters. |_The reckoning is explained above, at page 772, Tf 3.J Translated : Aufrecht, Ind. Stud. i. 130 ; Griffith, ii. 186. I. a. |_i.J He arose; he moved out (vi-cal) toward the eastern quarter; b. 1_2.J after him moved out both the brhdt and the rathamtard and the Adityas and all the gods ; c. [S-J against both the brhdt and the ratham- tard and the Adityas and all the gods doth he offend {a-vragc) who revil- eth a thus-knowing Vratya; d. L4.J of both the brhdt and the rathamtard and of the Adityas and of all the gods doth he become the dear abode {dhdman) [who knoweth thus]. Of him in the eastern quarter e. L5.J faith is the harlot, Mitra the magadhd (bard.^), discernment the garment, day the turban, night the hair, yellow the two pravartds, kalmali the jewel {mani), f. [6.J both what is and what is to be the two footmen {pariskandd), mind the rough vehicle (vipathd), g. L/.J Matari^van and Pavamana (the ‘ cleansing ’ wind) the two drawers {-vdhd) of the rough vehicle, the wind the charioteer, the whirlwind the goad, h. |_8.J both fame and glory the two forerunners : to him cometh fame, cometh glory, who knoweth thus. The natural division of the matter of this and the following verses is in the latter half strangely violated by the tradition. Division d should most certainly have at its tndyd evdm vdda, as is shown by the requirements of the sense and by the occurrence of these words in the same connection in 6. 1-9, 8. 3, and 9. 3 ; but the phrase is wanting in all the mss. ; we have introduced it in our text, and the translation gives it (in brackets). Then the mss. most senselessly reckon to d the words which really introduce e-h, or the second half of the verse ; i.e., they set no avasdna before tdsya, but have one after rt'/f// and the Anukr. follows the same method ; it is corrected in our text Lalthough the division by letters in the translation follows the mss. J ; the analogy of the verses of hymns 4 and 5 is a sufficient justification for so doing. In the second half, the only natural division is after purahsardu ; very strangely, however, the mss. and Anukr. set no avasdna here, but one, altogether out of place, after pratodds, and two that are uncalled for after mants and vipathdm respectively ; of the.se two we have retained only that after mants (as it denoted a certain change of subject), while we have shifted forward to its proper place the one after pratodds. The metrical definitions of the Anukr. are evidently applicable, with the usual degree of exactness, to the divisions as made by the mss. The translation follows the mss. in reading in e mitrd (but all save Bs.s.m.D.R. accent mttro) mdgadhd. [Correct the Berlin ed. from mdntro to mitrd. \ The Pet. 775 TRANSLATION AND NOTES. BOOK XV. -XV. 2 Lex. conjectures pravarta to signify a rounded ornament. |_As for turban, goad, etc., see p. 770, H 2.J |_Ppp. has sa praam diqam annvyacalat ; the remainder of the book is wanting. J 2. a. L9-J He arose; he moved out toward the southern quarter; b. Lio.Jafter him moved out both WiQ yajudyajuiya and the vamadevyd and the sacrifice and the sacrificer and the cattle; c. |_ii.J against both the yajndyajniya and the vamadevyd and the sacrifice and the sacrificer and the cattle doth he offend who revileth a thus-knowing Vratya; d. \_i2.] of both the yajndyajhiya and the vaviadevyd and the sacrifice and the sacrificer and the cattle doth he become the dear abode [who knoweth thus]. Of him in the southern quarter e. L^S-J dawn is the harlot, the mdntra the magadhd, discernment the garment, day the turban, night the hair, yellow the two pravartds, kalmali the jewel, f. LH-J both new moon and full moon the two footmen, mind the etc. etc. All the mss. have in e mdniroj |_so also SPP. : correct the Berlin ed. J ; in our text it and the mitrd of i e have been made to change places, for the sake of better adapta- tion to the surroundings. Why 2 d (44 syllables) should be called by the Anukr. an arsl paranustubh is obscure ; perhaps trisiubh is to be added (or implied from the next preceding definition). \¥ or pa(;avas, perhaps ‘victims ’ would suit the connection better than ‘cattle,’ here and below. J 3. a. L15J He arose; he moved out toward the western quarter; b. L16.J after him moved out both the vairupd and the vdirajd and the waters and king Varuna ; c. Li7-J against both the vairupd and the vdi- rajd and the waters and king Varuna doth he offend who revileth a thus- knowing Vratya; d. L^^.J of both the vairupd and the vdirajd and the waters and king Varuna doth he become the dear abode [who knoweth thus]. Of him in the western quarter e. L^Q-J cheer is the harlot, laughter the mdgadhd, discernment the garment, day the turban, night the hair, yellow the two pravartds, kalmali the jewel, f. L20.J both day and night the two footmen, mind the etc. etc. All our earlier mss. accent ira in e, and our edition followed them, but some of the later ones (O.D.R.s.m.K.) have correctly trd, and the text should be emended accord- ingly. |_SPP., p. 322, maintains that the mss. showing trd are influenced by the RV. accentuation of the word, and holds that ira is the true AV. reading.J Some mss. (Bs.R.s.m.D.) accent hasds. 4. a. |_2i.J He arose; he moved out toward the northern quarter; b. L22.J after him moved out both the qyditd and the ndudhasd and the seven seers and king Soma; c. L23J against both the ^yditd and the ndu- dhasd and the seven seers and king Soma doth he offend who revileth a thus-knowing Vratya ; d. L24J of both the gyditd and the ndudhasd and the seven seers and king Soma doth he become the dear abode [who knoweth thus]. Of him in the northern quarter e. L25.J lightning is the XV. 2- BOOK XV. THE ATHARVA-VEDA-SAMHITA. 776 harlot, thunder the mdgadhd, discernment the garment, day the turban, night the hair, yellow the two prava7'tds, kahnali the jewel, f. [26. J both what is heard and what is heard abroad the two footmen, mind the [_ rough vehicle, g. 27. Matari^van^ and Pavamana the two drawers of the rough vehicle, the wind the charioteer, the whirlwind the goad, h. 28. both fame and glory the two forerunners : to him cometh fame, cometh glory, who knoweth thus.J The majority of our mss. read (^aitd in b, c, d ; qyaitd is given by I.O.D.R.K. In b, I.O.K. have saptars-\ in c, d they agree with the rest in saptars-. |_The qydita and naudhasa are mentioned together at KBU. i. 5.J 3. Paryaya the third. [ekadafa. 1. pipllikamadhyd gayatri ; 2. sdmny usnih ; j. ydjun jagati ; 4.. 2p. drey usnih ; y. drci brhait ; 6. dsury anustubh ; 7. sdmnl gdyatrl ; 8. dsuri pankti ; 9. dsurijagatl; JO. prdjdpatyd tristubh ; //. virdd gdyairl\ Translated : Aufrecht, Ind. Stud. i. 131 ; Griffith, ii. 188. — In part also by Zimmer, p. 155. 1. He stood a year erect; the gods said to him: Vratya, why now standest thou.^ One ms. (O.) accents urdhvd The Anukr. apparently reads -vd at- and scans as 10 + 6 + 8 = 24. 2. He said : Let them bring together a settle \_dsattdi\ for me. The Anukr. implies s6 ab- and -tu iti. 3. For that Vratya they brought together a settle. The Anukr. implies -yaya as-. With the description that follows compare that of a similar structure in KBU. i. 5, and JB. ii. 24, |_AB. viii. 12, and my note to xiv. 2. 6sJ. 4. Of it, both summer and spring were two feet, both autumn and the rains [were] two. 5. Both brhdt and rathamtat'd were the two length-wise [pieces], both yajhdyajhiya and vatnadevyd the two cross[-pieces]. Nearly all our mss. (not Bp., which has -eye iti) give anucyl ; |_and SPP. so reads without note of variantj. At the end, the majority have tiraqci or else -qce (E.O.K. have -fcia-mzr\i after the first vy dcalat: [^compare above, p. 772, •[[ 2J. The mss. all agree in accenting the second dnu. 9. L24J He moved out toward all the intermediate directions; L^S-J after him moved out both Prajapati and the most exalted one and the father and the grandfather. [26. \ Verily both of Prajapati and of the most exalted one and of the father and of the grandfather doth he become the dear abode who knoweth thus. 7. Paryaya the seventh. [pancaka. i. j-p. nicrd gdyatri ; 2. i-p. virdd brhatl ; j. virdd usnih ; /f.. i-p. gdyatri ; y. patikti^ Translated: Aufrecht, Ind. Stud. i. 133 ; Griffith, ii. 191. I. That greatness, becoming sessile (jsddru), went to the end of the earth ; it became ocean. XV. 7- BOOK XV. THE ATHARVA-VEDA-SAMHITA. 782 LOr, ‘He, becoming a sessile greatness, went’ etc.: so W. suggests in a pencilled note.J Aufrecht and the Pet. Lexx. suspect a play of words between sddrn and satmi- drAy but the likeness is too slight to make the matter certain. Aufrecht renders sddrur bhiitva by “ setting itself in motion,” as if sa + dm, and the Pet. Lexx. seem to favor the same etymology as had in view by the writer, but it is hardly to be credited. Aufrecht reads in the third pada sa samndroj I have noted sd only as inserted sec. 7nanu in one ms. (O.) ; if read, it would make the verse answer better the metrical description. |_SPP. does in fact read sd satnudro, with the support of all his authorities. J* 2. After it, turned out both Prajapati and the most exalted one and the father and the grandfather and the waters and faith, becoming rain. 3. To him come waters, to him cometh faith, to him cometh rain, who knoweth thus. All our mss. gachati after apas ; [_and so all of SPP’s authoritiesj. 4. Unto it turned about both faith and sacrifice and world and food and food-eating, coming into being {bhiitva). 5. To him cometh faith, to him cometh sacrifice, to him cometh a world, to him cometh food, to him cometh food-eating, who knoweth thus. |_Here ends the first anuvdka with 7 parydyas : see above, p. 770, end. For the summation of avasdnarcas (112), see p. 771, near end.J 8. Par y ay a the eighth. \trika. J. sdmtiy usnih ; 2. prdjdpatyd 'nustub/i ; j. drct panktii\ Translated; Aufrecht, Ind. Stud. i. 134; Griffith, ii. 192. 1. He became impassioned {raj) ; thence was born the noble {rdjanya). Both elided initial a’s need to be restored in order to fill out the metrical description of the Anukr. 2. He arose toward {abhi°) the tribes {vij), the kinsmen, food, food- eating. Half the mss. (Bp.Bs.p.m.E.O.D.K.) omit Annam ; the metrical definition of the Anukr. implies its presence. 3. Verily both of the tribes and of the kinsmen and of food and of food-eating doth he become the dear abode who knoweth thus. *|_Upon the margin of his ms., opposite this passage, Whitney has pencilled the memorandum “?Ask Weber and Rost and Roth.” He evidently intended to ask them to examine upon this point the Berlin and London and Tubingen mss. respectively and to tell him whether any of them did in fact read sa samudro. In the brief inter\’al since that query was noted, all those three distinguished men of learning have passed away, and likewise he who would have asked them. Meantime, the question has been cleared up {vydkrta) by the edition of that admirable Hindu scholar, S. P. Pandit, and he too, alas, is no more here ! prastavydh prastukdma(^ ca te same svargam dsthitdh \ dihikdnityatdm paqya ?ia vydkartd 'pi jlvati\\ 783 TRANSLATION AND NOTES. BOOK XV. -XV. lo 9. ParySya the ninth. \trika. i . asuri jagati ; 2. drct gdyatri ; j. drci fankti.'] Translated: Aufrecht, Ittd. Stud. i. 134; Griffith, ii. 192. — Cf. Zimmer, p. 194. 1. He moved out toward the tribes. 2. After him moved out both the assembly and the gathering and the army and strong drink. 3. Verily both of the assembly and of the gathering and of the army and of strong drink doth he become the dear abode who knoweth thus. 10. Paryaya the tenth. [ekddafaka. /. 2-p. sdmnt brhatt ; 2.g-p. drci faiikti; j. 2-p. prdjdpatyd pankti ; 4. jp. var- dhamdnd gdyatri ; g. jp. sdmnl brhatl ; 6, 8, 10. 2p. dsuri gdyatri ; 7, 9. sdmny usnih ; ji. dsuri brhatl. Translated: Aufrecht, Ind. Stud. i. 134; Griffith, ii. 192. 1. So then, to the houses of whatever king a thus-knowing Vratya may come as guest, — 2. He should esteem him better than himself ; so does he not offend (a-vraqc) against dominion ; so does he not offend against royalty. |_That is, ‘he [the king] should esteem him [the Vratya] better,’ etc.J The Berlin mss. read, as the sense requires, manayet tdtha, nor was any deviation from this noted in the mss. collated before publication ; those compared later, however, all give manaye tdtha ; |_and so do all of SPP’s authorities, including his then living reciters, but except- ing his ms. C*’, which has manayet tdtha, secunda manu, and manaye t-, prima manu. — Compare the case oiyame dirgham, yarned dirgham, at xviii. 2. 3.J 3. Thence verily arose both sanctity {brahman') and dominion; they said: Whom shall we enter.^ ‘Thence ’ {dtas) Aufrecht understands to mean “out of him (the Vratya) ” — which is possible, but doubtful : compare dtas in vs. 5. 4. Let sanctity enter Brihaspati [and] dominion Indra ; thus verily : it was said {iti). Or the iti means ‘he (the Vratya) said’; Aufrecht so understands it. The mss. make very bad work over the verb in this verse : Bp. reads praaviqatu, Bs.P.M.O.T.K. prdviqaht, all without accent ; E. has pra viqatu, R. praviqdtii, D. praovit^dtu . The true reading is doubtless pravi^dtu, and our text should be emended to this ; the situa- tion is one in which an accent on the verb-form is called for. There is' no reason for understanding pra-a, and the prolongation of simple pra to pra is wholly unsuited to this book. [SPP’s authorities show a fairly bewildering variety of differences, in respect to brdhma pravicdtii : see his note, p. 334-J The metrical definition of the Anukr. [ 6-1- 74-8: Ind. Stud. viii. 129J does not fit at all. 5. Thence {dtas) verily sanctity entered Brihaspati [and] dominion Indra. Tor pravi^at the pada-text has prd .■ avi^aty doubtless it should be praodvit^at. XV. lO- BOOK XV. THE ATHARVA-VEDA-SAMHITA. 784 6. This earth verily is Prajapati, the sky is Indra. 7. This fire verily is sanctity, yonder Aditya is dominion. 8. To him comes sanctity, he becomes possessed of the splendor of sanctity (brahmavarcashi), — 9. Who knows earth as Brihaspati, fire as sanctity. 10. To him comes Indra’s quality, he becomes possessed of Indra’s quality, — 1 1. Who knows Aditya as dominion, the sky as Indra. II. Paryaya the eleventh. [ekddafaka. i. ddivi pankti ; 2. 2-p. purvdtristub atifakvari ; j-6,8,io.jp. drci brhati (lo. bhurij') ; 7,9. 2p. prdjdpatyd brhati ; ii. 2-p. drey amtstubh.'] LAs for the minor divisions of \h\s paryaya, see page 772, ^ 4, above. J Translated: Aufrecht, Ind. Stud. i. 134; Griffith, ii. 193. — Griffith here cites most appositely the parallel passages of the Apastamblya Dharma-sutra ; and I have thought it good to give them in the sequel. |_For convenience of comparison, the passage from Ap. Dharma-sutra, ii. 3. 7, parallel to our vss. 1-2, may here be given : ahitagnim ced atithir abhydgacchet, svayatn enam abhyudetya brUydt : vrdtya kvd 'vdtsir iti : vrdtya 7idakam iti : vrdtya tarpayaiistv (!) iti. 13. purd 'gnihotrasya homdd updiiqji japet : vrdtya yathd te manas tathd 'stv iti : vrdtya yathd te va(as tathd 'stv iti : vrdtya yathd te priyam tathd 'stv iti : vrdtya yathd te nikdmas tathd 'stv iti. 14.J 1. So then, to whosesoever houses a thus-knowing Vratya may come as guest, — All that the mss. give for this verse is the two words vratyd 'tithih. But this is obviously in virtue of their usual abbreviation in case of repeated matter ; the verse is the same with 10. i except for the omission of rajiias between vratyas and dtithis. The abbreviation is continued in 12. i and in 13. 1-4, and then 13. 5 reads in full tdd ydsydi 'vdtit vidvan vratyah, because it is the last case of occurrence of the phrase. All this admits of no real question, and the verses are all thus filled up by Aufrecht in his translation, although he leaves the Sanskrit text in its abbreviated form ; it is worth so many words here only because the Anukr. commits the blunder of regarding vratyd 'tithih as the whole* verse, and defines it as one of five syllables (restoring the elided tas').\ |_Part IV., verses 24-26. — These are 3 perfectly regular anustubh verses, to the first of which is added the anusaiiga that is characteristic of Part II. The 3 verses are closely related and are addressed to the Sun as Aditya or Surya, the first and last being appro- priate for use at sunrise, and the second for use at sundown. — It may be noted that of the Pali paritta verses (Jataka, ii. p. 33-35) cited in the introduction to iii. 26, one set is used at sunrise and the other at sundown. J |_Part V., verses 27-30. — These (if we disregard the palpably intrusive brdhmana of 27 a) are 4 perfectly regular stanzas, of which all the padas are tristubh except 30 a and 30 c, which are jagatl in count and cadence. We might call them paritta-vtrs^s, charms for defense and protection ; they show various derivatives of the roots vr and gup, and references to Kagyapa (see note to iv. 20. 7).J I. Prayer and praise to Indra and the Sun. [^Brahman. — rcas trinfat} ddityadevatyas. i.jagati; 1-8. try-avasdna ; * i-4\_intend- ing2-£?\. atijagati;^ 6,"^, ig. atyasti ; ^ 8, ii, ib. atidhrti ; g. g-p. (akvari ; 10-13, 16, 18-ig, 24. try-avasd7ia ; * jo. 8p. dhrti ; 12. krti ; 13. prakrti; 14-13. gp. fakvari ; j’g. gp.virdd atifakvarl ; 18. bhurig asti ; 24-virdd atyasti ; 1-8 \Jntetid- ing 1-3 .?J. bp. ; J i^~i3i 1^1 i^~i9i ^4- 7'P-^ kakubh ; 21. 4p. uparistdd- brhatl ; 22. ariusUibh ; 23. nicrd brhati (22-23. yaju.n dve ^'P-) > 23, 2b. anustubh ; 27, 30. jagati ; 28, 2g. trispibhi\ The Anukr. has some bad readings and confusions in its account of the book, but they do not concern things of much consequence. [_So Whitney, in a note to vs. 5, which note I have transposed hither. He had altered (as often, for brevity) the order of his excerpts from the Anukr. : but I have restored them in this case to the order of the original. Moreover, there are several trifling items which he has omitted or mis- apprehended : and these I have added or tried to set right without marking them with the usual ell-brackets.J LNotes to the Anukramanl-excerpts. J ' |_The text begins, visasahir rcas irin^at, which is taken from the Old Anukr. : see p. 81 2. J ^|_As to the structure and count of vss. 1-5, see page 805, ^ 4.J 3|_Text reads simply udihiti dve asati sad atyastayah : read ity astayah? or, perhaps, ity atyastayah? but see note to verse 7.J 4|_The state- ments concerning the try-avasdna verses are given in two instalments and are entirely correct, although the Berlin edition makes them seem partially incorrect : vss. 1-5 are 7,-av. in both ed’s ; 6-8 and 10-13, 16, 18-19, 24 are 3-«z'. in the mss. and the Bombay ed. and are \-av. in the Berlin ed. : see page 805, 5, above. J s[_The text says astdu [should be panca'] satpadah, ^esah saptapadah : ‘ the rest ’ ((esdh) are those that remain after taking out from the verses thus far discussed those verses (i-8[s], 9-10, 14-15, 17) the number of whose padas has been already stated: and the Anukr. therefore means (after emending astdu to panca'), ‘verses 1-5 are of 6 padas, while the rest, — namely verses [6-8,] 11-13, '8-19, 24, — are of 7 padas’; and this is quite correct.J 6 [See note to vs. 22 and cf. note to xvi. 8. i.J [Partly prose — verses 20-23 : see II 1, on this page.J The hymn, or anuvdka, or book, occurs (except vss. 13, 14, 24) also in Paipp. xviii., following immediately upon what represents our xvi. 8o7 TRANSLATION AND NOTES. BOOK XVII. -xvii. I A few of the later verses (i8, 21-23) used in Vait. The hymn (or the first verses of it) is reckoned to the salila gana, according to Kauq. (iS. 25); and the Pariqista [given under Kau9. 54. 1 1 J reckons it also to an ayusya gana. It is used (with i. 30 ; iii. 8 ; etc.) in the ceremony of reception of a Vedic student (Kau^. 55. 17) ; and (with iii. 31 ; iv. 13 ; etc.) in the following ceremony for long life (58. 3, 11); and in the antia- praqana rite (58. 22) ; further, in a solar eclipse (the whole hymn or sukta : 99. 3 ; and Ke^ava, in his note to 100. 3, p. 372s, adds it also for use in a lunar eclipse). [Vss. 1-5 are quoted by the schol. to Kauq. 7. 21. As to the use of the hymn in the visasahi- vrata, see above, p. 805, If 2.J Translated : Griffith, ii. 209. — Perhaps the Sun is elsewhere variously identified ; thus at xiii. 4. 46 (see note) with Indra; and at xiii. 2. 31 with Visnu. 1. Indra of mighty power, overpowering, having overpowered, very powerful, overpowering, power-winning {saho-jit), heaven-winning, kine- winning, booty-winning, to be praised {id), by name, do I call : may I be long-lived. 2. Indra of mighty power etc. etc. do I call : may I be dear to the gods. 3. Indra of mighty power etc. etc. do I call : may I be dear to living beings {prajd). 4. Indra of mighty power etc. etc. do I call : may I be dear to cattle. 5. Indra of mighty power etc. etc. do I call: may I be dear to my equals {satnand). Ppp. reads [in the above 5 verses J every time visasahyatn ; and, for c-f, s. s. vigva- jitam svarjitam abhijitam vasujiiath gojitam samjita/h samdhandjitam ; tdya7h nania bhiiyd indram dyusmdn priyd bhftydsatn ; in the repetitions, hilya (in place of its pre- vious bhuyd), and indra devdnd?h priyo bhftydsa/n. Here, and everywhere else in the hymn, the comm, insists that by itidra is intended the sun, and not Indra, quoting in proof of it TS. i. 7. 63 : asdii vd ddityd indrah. [For the structure and count of the vss., see above, p. 805, If 4.J 6. Arise, arise, O sun ; arise upon me with splendor ; both let my hater be subject to me, and let not me be subject to my hater. — Thine, O Vishnu, are heroisms manifold ; do thou fill us with cattle of all forms ; set me in comfort in the highest firmament {vyhman). Ppp. reads in the concluding pada of the refrain svadhdydth tio dh- ; the comm, also has svadhdydm. The mss. commit the absurdity throughout of setting no avasdna between the verse proper and the refrain ; we have, as required by the sense, introduced it in our text ; [the matter is further discussed above, p. 805, ^ 5 J. The refrain is, as usual, represented in vss. 7-18 only by the word tdva in the mss. (except in R., which fills it out a little further). [With reference to the main stock of the verse, the comm, cites most appositely TB. iii. 7. 6*3, ud agdd aydm ddityd viqvena sdhasd sahd : dvisdn- tam mdma randhdyan md ahdth dvisatd radhatn, although it does not appear why he did not cite rather our verse 24 a-d, below, which see.J [The refrain seems to count as 1 1 : 12 4- 1 1 = 34 syllables with the Anukr. ; but the true tristubh cadences [yiqvdriipdih, viofnan) of its second and third padas suggest the XVll. I- BOOK XVII. THE ATHARVA-VEDA-SAlCiHITA. 808 suspicion of metrical disorder in the prior part of each of those padas. One is tempted to think of prnihi as an ill-considered modernization of purdhij and to wish that ma (before dhehi) might be excised, as superfluous in meter and in sense and as making a harsh change from plural {Has') to singular. — The change from singular to plural as between the main stock and the refrain, considering the looseness of their connection, is not to be called harsh. J 7. Arise, arise, O sun ; arise upon me with splendor ; both those whom I see and those whom I do not — among them make thou favor for me. Thine, O Vishnu etc. etc. We should expect 7ne for 7nd in d ; and the comm., on account of 77id, takes su77iati77i as an adjective (= qobha7iabicddhiyukta77i) — which is not grammatically impossible, but against all Vedic usage. Verses 6 and 7, |_if the main stock of each verse be read rhythmically,J are undoubtedly to be counted as 66 syllables, two less than a true atyasti (68), |_but also, on the other hand, two more than a true asti (64) ; but the a and the b of each can be read as 7 so as to make totals of just 64 ; see above, page 806, ^ 6, note 3 J. |_Concerning the refrain, see notes to vs. 6.J 8. Let them not damage thee in the sea, within the waters — they who approach there having fetters ; quitting imprecation, thou hast ascended that sky ; be thou then gracious to us ; may we be in thy favor. — Thine, O Vishnu etc. etc. Ppp. reads in b pdqi7ia77t, and in c 5 ruha etd7i. The verse counts most naturally 78 syllables (ii X4: 34); a proper atidhrti has 76. Bp. reads in d a -.ruksah; D.Kp. and all SPP’s authorities have a : ar-, which is doubtless the true /a^/a-text. 9. Do thou, O Indra, in order to great good-fortune, protect us about with unharmed rays. — Thine, O Vishnu etc. etc. The comm, takes akitibhis in its sense of ‘ night.’ Ppp- reads adabdhdis pari in b. 10. Do thou, O Indra, with propitious aids, be most wealful to us — ascending to the triple heaven of the heaven idiv), besung unto soma- drinking, having a dear abode {-dhdmafi) unto well-being. — Thine, O Vishnu etc. etc. Ppp. reads in a t7idro adbkiq (f-). The comm, gives us our choice between -sthd7ia and -tejas as meanings of -dhd77ia7i in e. The verse has two syllables too many for a regular dhrti (72) ; |_it reads properly as 5 x 8 and 34 ; but pada a may be read as 6J. 11. Thou, O Indra, art all-conquering, all-gaining {sari'a-vid)\ much invoked [art] thou, O Indra; do thou, O Indra, send onward this well- invoking praise ; be thou gracious to us ; may wc be in thy favor. — Thine, O Vishnu etc. etc. Ppp. reads in a viqvavitj and instead of our d (=8 d) it has qivdbhis ta/iubhir ablti 7tas sajasva. The verse is a true atidhrti by number of syllables, but very irregular in structure (8-1-10:13-1-11 : 34 = 76). 12. Unharmed in the heaven (div), also on earth, art thou ; they have not attained thy greatness in the atmosphere ; increasing with unharmed 8o9 translation and notes, book XVII. -xvii. I worship {brd/iman), do thou there, O Indra, being in the heaven {div), bestow protection {^drman) on us. — Thine, O Vishnu etc. etc. Ppp. reads divas p- in a. [^In d, all of SPP's authorities give sdh or sdn : and W’s Collation Book notes nothing to the contrary ; butj the comm, omits the word, as the meter plainly requires. The verse (11 + 12; 11 + 12: 34 = 80) is by number of syllables an exact krti. 13. What body of thine, O Indra, is in the waters, what on the earth, what within the fire ; what of thine, O Indra, is in the heaven-gaining (svarvid) purifying one {pdvamana) ; with what body, O Indra, thou didst permeate (vi-dp) the atmosphere — with that body, O Indra, bestow thou protection upon us. — Thine, O Vishnu etc. etc. In nearly all our mss. (all save D. and R.p.m.) vyapitha (p. vi°dpif/ia) is most strangely left unaccented, and the reading was in our text emended to vyapitha, in accordance with the invariable accentuation of such forms in RV. and AV. elsewhere. But a minority of SPP's authorities are reported by him as accenting vydpithd, and he accordingly prints vy&pithd in his edition (our D. R.p.m. have the same). The ‘purify- ing one’ is doubtless here the wind {vdyu : so comm.). The verse (12 + 16:12+12: 34 = 86) counts two more syllables than a proper prakrti. 14. Increasing thee, O Indra, with worship {brd/iman), the imploring seers have sat down [for] the session {sattrd). — Thine, O Vishnu etc. etc. The verse (i i + 12:34 = 57) has one more syllable than a regular t^akvari. |_Verses 13 and 14, as was noted above, are wanting in Ppp.J 15. Thou goest about Trita (.^), thou about the fountain of a thousand streams, the heaven-gaining council. — Thine, O Vishnu etc. etc. All the mss., and hence both editions, read trtdm in a ; but the ms. of the comm, has tritam, and we cannot well believe that the latter is not the true reading ; though the sense of the whole verse is extremely obscure. The comm, explains tritam mysteriously, as either vistirnam antariksam or meghdir avrtam udakam. Vidatha, he says, = yajha. The verse is capable of being read as 56 syllables. Ppp- puts it after our verse 1 7. 16. Thou defendest the four directions; thou shinest abroad with brightness {pods) unto the two firmaments {ndbhas) ; thou pursuest {anu- st/id) all these beings ; thou, knowing, followest {anu-i) the way of right- eousness.— Thine, O Vishnu etc. etc. The samhita-xt\%%. read vidvahs tdve 'd between verse and refrain. The whole (11 + 11:12+11:34 = 79) reads naturally as three more syllables than belong to an atidhrti. 17. With five thou heatest upward {pdrdn), with one hitherward; thou goest driving off the imprecation in good weather {sudind). — Thine, O Vishnu etc. etc. The comm, supplies, as is natural, dldhiti or tnarici ‘ ray ’ for the missing noun, and explains the five as required in order to illuminate so many worlds beyond the sun. xvii. I- BOOK XVII. THE ATHARVA-VEDA-SAMHITA. 8lO But Ppp. reads instead saptabhis p- ‘ with seven.’ |_With reference to the rays, Griffith (note to xi. i. 36) cites Mahidhara as quoted by Eggeling on ^B. i. g. 3‘*.J The comm, has the bad reading nadhamanas for badh-. We have to resolve a samdhi in a in order to make 58 syllables in the verse. 18. Thou art Indra, thou great Indra, thou the world, thou Prajapati ; for thee the sacrifice is extended ; to thee the offerers make oblation. — Thine, O Vishnu etc. etc. Ppp. reads visnus for lokas in b, and, in c, yajayate for vi tayate. Our Bp.P.M.W. T.R.p.m. also have jay ate for tayate. To make the verse on\y bhtirig asti (65 sylL), we have to read the first pada as seven syllables, though it easily makes eight. In Vait. 3. 3 the verse, with vi. 5. 2, is made to accompany a sdmnayya offering to Indra, in the dargapurnamasa ceremony. In our edition, the ih of tvdrh before lokds is lost in printing. 19. In the non-existent is the existent made firm; in the existent is being [bhutd) made firm ; being is set in what is to be; what is to be is made firm in being. Thine, O Vishnu etc. etc. Ppp. combines bhavyd "hita?n |_double sandhi after -e as at ix. i. 14J in c, and has satndhitam for pratisthitam in d. The verse, like 6 and 7, lacks two syllables of a full atyasti ; |_but see note to vs. 7 and p. 806, If 6, note 3, above J. 20. Brilliant {gukrd) art thou; shiny art thou; as thou art shiny by the shining one {bhrdjatit), so may I by the shining one shine. The Ppp. text of this verse is in confusion. Our P.M.I.T. combine (second time) bhrdjb ‘si, as if we had here, as the first time, asi (instead of dsi). The first pada is the same with the beginning of ii. 1 1 . 5. MS. iv. 9. 5 has passages resembling this verse and the next. This prose bit is a queer kakubh : |_the kakubh calls for 8 -H 1 2 + 8 = 28 ; and this may be read as 8 + 1 1 -f gj. 2 1. Brightness art thou, bright art thou; as thou by brightness art bright, so may I by both cattle and Brahman-splendor be bright (nic). Our P.M.T. have again (second time) rocb 'si; |_and one of SPP’s pada-mss. has correspondingly asi without accent J. The MS. version is in some respects better : rucir asi rucb (or rocyb') 'si sd ydthd tvdm rucya rbcasa evdm ahdm rucya rocislya. Ppp. also gives rocisiya. |_For rucisiya or roc-, see Gram. § 907. J The metrical definition of the Anukr. is absurd, the “ verse ” being prose, and having only three possible divi- sions ; it can be made 36 syllables by reading roco asi either in a or in b. It is used in Vait. 14. 2, in the agnistoma ceremony. 22. To the rising one be obeisance ; to the one coming up be obeisance ; to the arisen one be obeisance ; to the wide ruler {virdjj be obeisance ; to the self-ruler {svardj) be obeisance ; to the universal ruler (samrdj) be obeisance. We should expect, by the analogy of the next verse, udesyatd for uddyati. The comm, explains the latter by urdhvatn Isad gacchate. In Vait. 1 1. 16, the verse accom- panies worship of the rising sun in the agnistoma ceremony. It is so far an anustubh that it contains 32 syllables. [_The Anukr. informs us that this verse is a yajus; and so of the next. A similarly isolated bit of information we had concerning xvi. 8. i a.J 8ll TRANSLATION AND NOTES. BOOK XVII. -xvii. I 23. To the setting one be obeisance ; to the one about to set be obei- sance ; to the one that has set be obeisance ; to the wide ruler be obeisance ; to the self-ruler be obeisance ; to the universal ruler be obeisance. In Vait. II. 13, the verse accompanies worship of the setting sun in the agnistoma ceremony. The Anukr. restores both the elided initial a's in the first half-verse, thus counting 35 syllables. 24. This Aditya hath arisen, together with all ardor {tdpas), making subject to me my rivals; and let me not be subject to my hater. — Thine, O Vishnu etc. etc. We have repeated here once more the refrain of vss. 6-19. The verse is wanting in Ppp. Padas c, d are nearly identical with our 6 c, d above. LThe main stock of the vs., without the refrain, corresponds toj RV. i. 50. 13, which reads sdhasd in b, and dvisdn- tam (for sapdinati) in c; also tnd for ma ca in d ; |_and it is also TH. iii. 7. 6*3, quoted above in full under vs. 6, which reads like RV., save that it has mdma for mdhyam in c, and dvisatd for dvisatd'm d. — In the Calcutta ed. of TB., sdhasd is misprinted mdhasd in the text, but is given aright in the comm. (p. 504), and aright in the Poona ed., p. iios.J 25. O Aditya, thou hast ascended a boat of a hundred oars in order to well-being ; thou hast made me to pass over the day, make thou me likewise (satrd) to pass over the night. The comm, explains satra by sahdi 'va, ahnd saha j he gives also as admissible alternative explanation “ I have ascended thee as a boat” etc., understanding the second person to be used as a first ! Ppp. reads, in fact, d 'ruham; and, in c, altar no 'ty. 26. O sun, thou hast ascended a boat of a hundred oars in order to well-being ; thou hast made me to pass over the night, make thou me likewise to pass over the day. Passages analogous and in part accordant with the two preceding verses are found in MB. ii. 5. 13, 14. Ppp. reads in a « 'riksamj and, in c, rdtrl no 'ty. 27. With Prajapati’s worship (brahman) [as] defense am I covered, with Kagyapa’s light and splendor ; long-lived, of finished heroism, vigorous (ivi/idyas), having a thousand life-times, well-made, may I go about. [Or, to bring out the connection between varman and dvrta, one may render, ‘ with P’s defense am I defended,’ ‘with P’s covering am I covered. ’J It is plain that brdh- mand, which is metrically redundant, has slipped in here out of 28 a ; but it appears to be found also in Ppp., as in the text of the comm. The latter explains vlhdyds by vividhagatnanah, sarvaird 'pratibaddhagatih ; [cf. Bergaigne, Rel. Ved. iii. 287 J. The verse (14-1-11:114- io[or 1 1 ?] = 46) has nothing of a jagati character ; [but, if we excise brahmand, it is a perfectly good tristubh\. 28. Encompassed with worship [as] defense am I, with Ka9yapa’s light and splendor ; let not the arrows that are the gods’ attain me, nor those of men, let loose in order to slay {vadhdya). xvii. I BOOK XVII. THE ATHARVA-VEDA-SAMHITA. 8 12 SPP. reports his pada-mss. as reading ja instead of yah at end of c; I have not observed the blunder in ours. All, both his and ours, give dva°srsta instead of -tah in d. The comm, adds the visarga in both words. A part of the verse is wanting in Ppp. 29. Guarded by righteousness and by all the seasons, guarded by what is and by what is to be am I ; let not evil attain me, nor death ; I inter- pose with a sea of speech. That is, I set my uttered charms like a sea between me and them. 30. Let Agni [as] guardian protect me all about ; let the sun, rising, thrust [away] the fetters of death; out-shining dawns, firm mountains — let a thousand breaths abide (d-yat) in me. Ppp. reads in a gopas pari, transposes padas b and c (corrupting to vicchantir, and combining tisasas /-), and ends d with mayu te ramantdm y and it then adds our xviii. 4. 49. The connection of our c is obscure ; the comm, understands ?nrtyupagan nudantam or else 7ndtn antigrhna7itn ; the former is possible. |_The verse is to be read as 12 -P 1 1 : 12 -f i i.J |_Here ends the first and sole a7tuvdka, with i hymn and 30 verses. The words pratha77io '7iuvdkah are not printed here in either edition, but are found in several of W’s mss. The quotation from the Old Anukr. is ity etat sa7>ia7iukrd7ita77i rcas trih^ad “ visasahih."" \ |_Here ends also the Xh'iriy-stconA prapdthaka,\ Book XVIII. [Funeral verses. J [Funeral ceremonies. — This eighteenth book is the sixth and last book of the third grand division (books xiii.-xviii.) of the Atharvan collection, and shows very clearly that general unity of subject which is the distinguishing characteristic of the books of that division. In particular, however, the verses of the book do not show an orderliness of arrangement corresponding with that unity of subject. In large part, the verses of this book appear also in the Rigveda and in book vi. of the Taittirlya Aranyaka, and the readings of these two texts are wont to agree together rather than with those of the Atharvaveda. As appears from the excerpts below, p. 814, the Pancapatalikd seems to have a special name for this book, ‘ The Yamas’ or ‘ Yama-hymns.’ The book has been translated by Weber in the Sitzungsberichte der k'onig- licli Prcussischen Akadcmie dcr IVissenschaften zu Berlin (cited below as “ vS15.”) for 1895 and 1896. The bhdsya is not wanting.] [The funeral ceremonies of the ancient Hindus (like their nuptial ceremonies — see p. 738) have been often treated: thus, as early as i8oi, by Colebrooke, in vol. vii. of the Asiatic Researches (the paper is reprinted by Cowell in his edition of H. T. Cole- brooke’s Essays, vol. i. : see pages 172-206); by H. H. Wilson, Works, ii. 270!.; by R. Roth, ZD MG. viii. 467-475 ; by Max Muller, ZD MG. lx., appendix, pages i-lxxxii ; by Monier-Williams in his Religious Thought and Life in India, chapter xi. ; and by H. Oldenberg, Religion des Veda, pages 570-591. Closely akin in subject is Whitney’s essay on The Vedic doctrine of a future life, reprinted in his Oriental and Linguistic Studies, i. 46-63. — See also my notes upon the customs and ritual of cremation and burial (AGS. iv. 1-6) in my Sanskrit Reader, pages 401-405, and my notes on RV. X. 18 tie.. Reader, pages 382-386: in both places I have given many pertinent biblio- graphical references. — The sixth prapathaka of the Taittirlya Aranyaka is devoted to the funeral rites, and contains much of the material of this book of the AV. Rajen- dralala Mitra’s analysis of the prapathaka (pages 41-48 of the “Contents” prefixed to his text-edition) may well be consulted, and also pages 33-58 of his Introduction. — The most comprehensive treatment of the subject has been given by Dr. W. Caland, under the title Die Altindischen Todten- und Bestattungsgebrduche niit Benutzung handschriftlicher Quellen dargestellt, Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam, Afdeeling Letterkunde, Deel I. N° 6, Amsterdam, 1896, pages xiv -f 193.J [Hymns (or anuvdkas) i and 2 are treated by Weber (as above) in the Sitzungs- berichte for 1895, pages 815-866; and hymns (or anuvdkas') 3 and 4, in the Sitzungs- berichte for 1896, pages 253-294. — Weber’s essays give first a general introduction for 813 BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 814 the whole book (Sd., 1895, pages 815-819); and then, for each anuvaka, a special introduction followed by a translation with running comment. Each special introduction treats of the ritual uses of the anuvaka concerned and of the provenience of the various verses or groups of verses which enter into its composition and also of some general matters relating to that anuvaka. \ |_Divisions of the book. — The material of this book is divided by our text into 4 anuvakas and this division coincides with the division into 4 hymns. (Compare the anuvaka-dWision of books xii. and xiii. and xiv.) A conspectus for book xviii. follows : Anuvakas I 2 3 Hymns I 2 3 Verses 61 60 73 Decad-di vision 5 tens -f- It 6 tens 6 tens + 13 4 4 89 8 tens + 9 Of the “decads,” anuvakas i, 2, 3, and 4 contain respectively 6, 6, 7, and 9. The sum is 28 “ decad "-silktas. These 4 anuvakas and 28 suktas are recognized by the Major Anukr., as noted below, next If. The sum of verses is 283, as is also stated by the same treatise, if we disregard an apparent misreading, ibidem. \ |_The Major Anukr. begins its treatment of the book thus : o cit sakhayam (xviii. i. i) iti caturanuvakam astdvinqatisuktakam trya^itidvigatanavatyarcam (? read -dviqa- tarcajn') yafnadevatya?h traistubham katidam atharvd mantroktabahudevatyatn ca.\ [_That is to say : ‘ The book that begins with 0 cit sakhayam has four anuvakas and twenty-eight suktas and two-hundred-and-eighty-three verses and is in tristubh meter ; the seer is Atharvan; and the deities are Yama and many others mentioned in its ?nantras' \ |_The Pancapatalika. — The excerpts from the Old Anukr. are given piecemeal at the end of each anuvaka and may here be reconstructed into a metrical couplet : ekasastiq ca sastiq ca saptatis tryadhika parah : ekonatiavatig cai 'va yamesu vihitd rcah. That is to say: ‘Sixty-one; and sixty; the next \anuvaka'\ three-over-seventy; and ninety-less-one: are the verses disposed among the Yama-hymns.’ These excerpts are quoted in part and verbatim by the Major Anukr. J [_lt would thus appear from the Old Anukr. that the division into anuvakas is indeed of considerable antiquity. On the other hand, we cannot claim much intrinsic signifi- cance for the coincident division into hymns : at all events, the fact that a ritual sequence runs over the division-line between hymns i and 2 (see my note to i. 49) makes against such significance ; and my suggestion (p. 848) as to a possible misdivision between hymns 3 and 4 points the same way.J [_See p. clx, near end.J The whole book is wanting in Paipp., although a very few of the verses (namely, 1.46; 2. 13, 17; 3.56; 4.49) are found here and there in its text. In the Vait., which has no chapter devoted to funeral rites, only fifteen scattered passages j_covering about a score of versesj are used ; but in the Kau9., most of the verses from 1.40 on to the end of the book are quoted, solely in the chapter [adhydya xi.: sections or kandikds 80-89) which deals with funeral rites and rites to the Fathers or Manes. |_See p. 1016.J 8i5 translation and notes, book XVIII. -xviii. I I. LFuneral verses. J \^Atharvan. — ekasasti. yamadevatyam mantroktabahudtvatyam ca (41-4J. sarasvatidevatyds ; 40. rdudri ; 44-46. mantroktapitrdivatyds ; yi, yz. pitrye). trdistubham : 8, ly. drsi pahkti ; 14, 4q, yo. bhurij ; i8-zo, zi-zj. jagatl ; yj, y8. parosnih ; y6,yj,6i. anustubh ; yg. purdbrhati.'\ LOnly one verse (46) is found in Paipp., and that in book ii. Only four siitras of the Vait. cite verses from this hymn, and those verses are 44-46, 51, and 55. In the Kaug., as already noted by Whitney, p. 814. nearly all the verses from 1.40 to the end of the book have their uses in the ritual. That Parts I. and II. and III. of the hymn as divided below are utterly impertinent to the proper subject of the book and there- fore without ritual application, is a fact on which Weber, Sb. 1895, p. 819, has already animadverted. J |_A clear synoptic statement of the provenience of the different groups of verses, or of the single verses, that enter into the composition of this hymn appears so desirable for the critical study thereof, that I subjoin the following : Part I., verses 1-16. — This is the hymn of Yama and Yarn!, RV. x. 10, of 14 vss., but covering 16 in our text by reason of the strange insertion of RV. i. 84. 16 between the RV. vss. 5 and 6 (our 5 and 7) and the expansion of the RV. vs. 12 to two (our 13 and 14). — See Weber, Sb. 1895, p. 819. Part II., verses 17-26. — This is the Agni-hymn, RV. x. 1 1, of 9 vss. The order of the last two is inverted, and to the whole part is prefixed a vs. (our 17) not found in other texts. — See Weber, Sb. 1895, p. 828. Part III., verses 27-36. — This is the Agni-hymn, RV'. x. 12, of 9 vss., with the order of vss. 3 and 4 inverted and with its last vs., 9, which we had above as our vs. 25, not repeated. To the whole is prefixed (as our 27, 28) a repetition of the Agni-vss., AV. vii. 82. 4, 5 ; perhaps vs. 5 (our 28 : of which all four padas begin w'xih prdti') is put here as a parallel to our 29 (on account of its pratydn') ; in that case, vs. 4 (our 27) might be regarded as a mere variation of vs. 5, with dnn four times for prdti, etc. — See W'eber, Sb. 1895, p. 830. Part IV., verses 37, 38. — To Indra, RV'. viii. 24. i, 2. See Weber, l.c., p. 819 n. Part V., verse 39. — Corresponds to RV. x. 3 1 . 9. Part VI., verse 40. — Here begin the vss. used in the ritual. — To Rudra, RV. ii. 33. 1 1. Part VII., verses 41-43. — To Sarasvati with the Fathers, RV. x. 17. 7-9. Part VIII., verses 44-46. — To the Fathers, R\^. x. 15. i, 3, 2. Part IX., verse 47. — To the Fathers, RV'. x. 14. 3. Part X., verse 48. — To Soma, RV'. vi. 47. i. Part XL, verses 49, 50. — To Yama, RV'. x. 14. i, 2. Part XII., verses 51, 52. — To the Fathers, RV. x. 15.4, 6. Part XIII., verse 53. — Tvastd duhitre etc., RV. x. 17. i. Part XIV. a, verse 54. — To the dead man, RV. x. 14. 7. Part XIV. b, verse 55. — Averruncatio, RV. x. 14. 9. Part XV., verses 56, 57. — Fire-kindling, RV. x. 16. 12 and variation. Part XVI., verses 58-60. — To Yama and the Fathers, RV. x. 14. 6, 5, 4. Part XVII., verse 61. — To the Fathers (?), SV'. i. 92. J |_It thus appears that every verse of our hymn has its correspondent in the RV. save four (or five, if one wishes to count vs. 57) : to wit, vs. 17, which is not found to my knowledge in any other text ; vss. 27, 28, repeated from AV. vii. (see above) ; and vs. 61, found in SV.J 8i6 xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. Translated; as AV. hymn, by Weber, as already noted, S3. 1895, pages 825-842; Griffith, ii. 215. — Translated, furthermore, in so far as it corresponds to RV. material (see above), by the RV. translators, Wilson, Ludwig, Grassmann; 8 of the 14 verses 47 to 60 are from RV. x. 14, which has been translated by Geldner, Siebenzig Lieder des Rigveda, p. 146. In particular. Part I. (RV. x. 10), “ Yama and Yarn!,” has been rendered by Muir, v. 288-291 ; Geldner, l.c., p. 142; Ludwig, in his Rigveda, vol. ii., no. 989, with comment in vol. v., p. 510. With reference to this same Part L, J. Ehni, Die urspriingliche Gottheit des vedische7i Yajua, Leipzig, 1896, pages 1 39-1 41, may be consulted. Most important is Geldner’s article in the Gurupujakaumudl, pages 19- 22, in which he subjects his older views concerning RV. x. 10 to a critical revision in the light of Sayana’s interpretation. 1. Unto a friend would I turn with friendship; having gone through much ocean, may the pious one take a grandson of [his] father, consider- ing further onward upon the earth {ksdni). That is, ‘ making thoughtful provision for the future.’ The verse is, without variant, RV. X. 10. I. Our Bs.E. have purti in sathhila. The verse is also SV. i. 340, which has a considerably different text : for a, a tva sakhdyah sakhya vavrtyus ; in b, artiavah jagamydh ; for d, asmin ksAye pratarath dtdydnah. The comm, takes vavrtyd/u as of causative value, = variaydtni : didhydnas he explains first (as if it were didydnas) by dipyamdnas, ‘ becoming illustrious over the whole earth ’ ; but also, alternatively, by “thinking [upon a means of impregnating me].” — The word sakhya he takes as instr. of sakhyd ‘friendship’ [_so Lanman, Nou>i-I>t/lection, ] ROS. n. and renders by sakhitvena ; but also alternatively as instr. of sakhi, ‘by means of a female friend,’ a go-between ! |_An oxytone feminine stem sakhi corresponding (cf. JAOS. x. 368) to a barytone masculine sdkhi should accent its instr. sakhya (JAOS. x. 368, top, 381), not sakhya. \ [_Aufrecht, Fesigruss an Bohtlingk, 1888, page i, took sakhya as a dative of sakhyd; and Pischel, Ved. Stud. i. 65 (title-page dated 1889), made a cogent and interesting argu- ment against my view and came (independently, without doubt) to the same conclusion as Aufrecht. — For Geldner’s interpretation of the whole verse, see Gurupujdkaumudi, p. 1 9-20. J 2. Thy friend wants {va^ not that friendship of thine, that she of like sign should become of diverse form ; the sons of the great Asura, heroes, sustainers of the sky (div), look widely about. That is, Varuna’s spies are on the watch against such unpermitted acts. Our Bp.Bs. read in b sdlaksmyd. The comm, understands salakpnd as ekodaratvalaksanam yasydh ‘ marked as from the same womb,’ and viptrupd as “ changing from sister to wife.” The same expression occurs below in i. 34, and variations of it in TS. i. 3. lo' (quoted further at vi. 3. 1 1 *) and MS. i. 2. 17 (a passage corresponding to, but different from, that in TS.) ; also VS. vi. 20 b (do.). It seems to have a kind of proverbial currency, as applied to things that change from one character to another. The comm, renders pari khyan hy pari vadanti or nirdkarisyanti. The verse is RV. x. 10. 2. 3. Truly those immortals want that — posterity Q tyajds) of the one mortal ; may thy mind be set in our mind ; mayest thou enter [as] hus- band a wife’s body. 8i7 TRANSLATION AND NOTES. BOOK XVIII. -xviii. I The verse shows no variant from RV. x. 10.3. Bs.E. read in d tanvatn. The comm, explains tjajdsam by iyagam, garbhan ttirgamanam, utpattim. [Cf. Weber, Sb., p. 824.J 4. What we (pi.) did not do formerly, why [do that] now } speaking righteousness, should we prate unrighteousness ? The Gandharva in the waters and the watery woman — that is our (du.) union (/idblii), that our [du.J highest relation {Jdmt). RV'^. X. 10. 4 reads rta in b, and sa no n- in d, but ndu at the end. LThe inconcinnity of number as between uo and tiatt tempts one to think that here at least the text of the AV. has scored a point against that of the RV.J Anrta seems to be used here, as hardly elsewhere, in the directly opposed sense to rtd. The comm, explains rapema by spastam briimah. |_Cf. Weber, Sb., p. 825. J 5. Verily, the generator made us (du.) in the womb man and spouse — god Tvashtar, Savitar of all forms; none overthrow {p7'a-mi) his ordi- nances {vratd) ; earth knows us |_twoJ as such, also heaven. RV. X. 10. 5 has no variants. The treatment of prthivi in d as pragrhya is noticed in Prat. iii. 34 c. [Presumably, W’s literal version of d would be ‘ earth is cognizant of that [fact] of us two, also heaven. ’J 6. Who yokes to the pole today the kine of righteousness, the diligent, the bright, the slow to wrath Q dtirkpidyii), that have arrows in the mouth, that shoot at the heart, amiable ones whoso shall prosper their burden, he shall live. This strangely intruded verse [cf. Weber, Sb. 1895, p. 819 n.J is RV. i. 84. 16 (also found in TS. iv. 2. ii3; MS. iii. 16. 4), without variant [save that TS. accents diir- hrndyiinj. SV. has it at i. 341 (next after our verse i), with the bad variants asdnn esdm apsuvdhah in c. [Cf. Aufrecht’s Rigveda^, vol. i., preface, p. xliv.J The comm, understands bhrtydm rnddhat in d as here translated ; also durhrndyun [alternatively] in b. 7. Who knows of that first day who saw it ? who shall proclaim it here Great is the ordinance {dhdman) of Mitra, of Varuna; why, O lustful one, wilt thou speak to men with deceit (Jvici)} RV'. x. 10. 6 has no variants. The comm, blunderingly attributes the verse to Yarn! ; he also takes vicyd [p. vicyd\ as for vicyds, an adj. meaning vividham ancanto gac- chantah samcarantah, and qualifying nfn, which is used as nominative, = nards ! [See Geldner, Gurupujdkau^tudt, p. 2 1-22. J 8. Desire of Yama hath come unto me YamI, in order to lying together in the same lair {yoni) ; I would fain yield (rzV) my body, as wife to husband ; may we whirl off, like tw'o chariot wheels. That is, probably, like the wheels of two chariots interlocked with each other in battle. RV'. X. I o. 7 has no variants from our text. The comm, makes vl vrheva mean samqlesam karavdva, adding itaretarayoh samqleso vivarhd ; and his first explanation of rathyd is as = rathyayd ‘on the carriage road’ ! Our P.M.I. accent vrhiva. The metrical xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 8l8 definition of the Anukr. as paiikti is very strange, though the verse can be reduced to 40 syllables by refusing to make ordinary resolutions. 9. They stand not, they wink not, those spies of the gods who go about here ; with another than me, O lustful one, go quickly ; with him whirl off like two chariot wheels. The verse is RV. x. 10. 8, without variant. The comm, reads eke at end of a ; he explains tuyam in c by turnam, and supplies ramasva ; ‘ hasten to enjoy thyself.’ 10. By nights, by days one may pay reverence {dagasy) to him; the sun’s eye may open tm mimiydt) for a moment ; with heaven, with earth paired, of near connection; — Yarn! must bear the unbrotherly (djdmi) [conduct] of Yama. RV. X. 10. 9 differs from our text only by reading in d bibhryat ; and this reading the translation implies, vivrhdt seeming unexplainable save as a corruption, suggested by the forms of vi-vrh in the two preceding verses. The connection of the verse is very loose, and the sense of b especially doubtful. One is tempted to emend to mimil- ydt ; but a mimiydt is found in TB. iii. 6. 13 |_2d/rawaJ, explained by its commentary as meaning dgafya praviqeyuh. Our comm, explains tin as urdhvam gacchet (the RV. comm, as ud etu). Our comm, further reads at the end ajdmis, and understands it of Yaml. The adjectives in c are dual ; the comm, supplies “earth with heaven and heaven with earth.” |_Cf. Weber, Sb., p. 823. J 11. Verily there shall come those later ages {yugd) in which next of kin [jdmi) shall do what is unkinly \ djdmi]. Put thine arm underneath a hero (yrsabhd) ; seek, O fortunate one, another husband than me. The verse is, without variant, RV. x. 10. 10. Upa barbrhi in c means ‘make an upabdrhana (cushion, pillow) of.’ Our comm, regards the anomalous barbrhi \_Gram. § loi I aj as barbr + hi, -br- being for -brh- by Vedic license. 12. What should brother be when there is no protector.!* or what sis- ter, when destruction impends (ni-gam)? Impelled by desire, I prate thus much ; mingle thou thy body with my body. The first half-verse apparently means that the matter of near kindred is overborne in importance by the consideration of her loneliness and of the necessity for continuing their race. The verse agrees throughout with RV. x. 10. 1 1. The comm, renders -mtitd in c by murchitd. 13. I am not thy protector here, O Yarn! ; I may not mingle my body with thy body; with another than me do thou prepare enjoyments; thy brother wants not that, O fortunate one. All our mss. save Op.K. accent ydmi in a; SPP. reports only one of his as doing so. RV. X. 10. 12 is in our text expanded into two verses, its second half being our c, d, without variant. The comm, reads nunam for tanum in b; he explains ndthdm in a by abh im a td r thus a mpd da has. 14. Verily, I may not mingle my body with thy body; they call him wicked {pdpd) who should approach his sister. That is not consonant 8i9 TRANSLATION AND NOTES. BOOK XVIII. -xviii. I asamydt) with my mind [and] heart, that I, a brother, should lie in a sister’s bed {^dyana). The first half-verse |_cf. vs. 13 J is RVL x. 10. 12 a, b, which latter, however, reads in a te tanva tanvam sAm. All the mss. leave <^ayiya at the end unaccented, and both editions read accordingly ; we ought in ours to have made the necessary emendation to qdylya. The mss. vary in c between dsawyat, asawydt, dsatnydt, and asamyat ; SPP. gives in his text dsamyat, which is better than our asamydt j the pada-X&'x.i divides asa/noyai. The comm, reads instead asuth yat, and supplies a verb, apaharet, to govern asum. 15. A weakling {Hatd), alas, art thou, O Yama; we have not found mind and heart thine ; verily, another woman shall embrace thee, as a girth a harnessed [horse], as a twining plant (libnjd) a tree. RV. X. 10. 13 varies from this only by reading (as also our Bp.) in d svajdte. The translation given of kaksyi 'va yuktdm agrees with the comm, (also the comm, to RV.), which renders yuktam by svasa/nbaddhatn a^vam. Pada b evidently alludes to 14 c, where Yama talks of his mind and heart. If batds is a genuine word (the metrical dis- array intimates corruption), it looks like being the noun of which the common exclama- tion bata is by origin the vocative. The RV. Anukr. takes no notice of the defective meter ; ours requires the verse to be read as only 40 syllables, which is possible (10-1-9:10-1-11= 40) ; |_c and d are good tristubh padas and b has a tristubh cadencej. 16. Another man, truly, O YamT, another man shall embrace thee, as a twining plant a tree ; either do thou seek his mind or he thine ; then make for thyself very excellent concord (saitivid). RV. X. 10. 14 has for a the much better version any Am ft sft tvdm yamy anyd u tvam, and in b again svajdte. Our D., and a single ms. of SPP’s (with the comm.), also have any am |_at the beginning J, and SPP. accordingly admits any dm into his text, in spite of the absence of tvdm. But the comment on the Prat, three times (under ii. 97; iii. 4 ; iv. 98) reads anya ft stt, and it cannot well be questioned that this is the true text of our AV. Our P.M.E. accent again ydmt. The Anukr. takes no notice of the lacking syllable in a ; [_perhaps it balances c against aj. 17. Three meters the poets extended (}vi-yat) — the many-formed one, the admirable, the all-beholding; waters, winds, herbs — these are set (drpita) in one being (bJmvand). The verse is extremely obscure, in meaning and in connection. The mss. vary much as regards the accent of pttritrfipam j two of ours (O.D.) and several of SPP’s accent -nip-, which, as it is found in other texts, the latter has very properly admitted in his edition. The comm, renders vi yetire by yatnath krtavantah. The Anukr. takes no notice of the irregularity of the meter. |_Concerning praksipta-v^x's,^, “ glossenartige Parallelstelle,” see Weber, Sb. 1895, p. 819 note, and p. 828. J 18. The bull yieldeth {duh) milks for the bull with the milking of the sky {div), he the unharmable son (jtyahvd) of Aditi ; everything knoweth he, like Varuna, by thought {dhi) ; he, sharing the sacrifice {yajhiyd), sac- rificeth to the seasons that share the sacrifice. 820 xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. The verse is RV. x. .11. i, whose only variant is yajatu for -ti in d. The comm, explains vfsd as Agni, and vfpie as the sacrificer, dohasa as = dohanasadhanena yajnd- dina, yahvds as mahan and qualifying vrsd together with ddabhyas, while ddites means “ indivisible ” and qualifies divds, which is ablative : the general sense being that the god procures rain for his worshiper. His understanding of c agrees with the translation given above. Compare Pischel’s version of the verse and general explanation of the RV. hymn in Ved. Stud. i. 1 83 ff. ; his exposition is excessively ingenious and extremely unsatisfactory. 19. Prateth the GandharvI and tvatery woman ; in the noise of the noisy one {nadd) let [her] protect our mind ; let Aditi set us in the midst of what is desired (}istd)', our oldest brother shall first speak out. RV. X. II. 2 has for sole variant me for nas in b. The comm, to the first half-verse appears to be defective ; but it certainly understands the goddesses Bharat! and Saras- vatl to be intended in a; istasya is phalasya ox yagasya ; the “brother” is Agni. |_Pischel discusses the RV. verse at Ved. Stud. i. 183.J 20. She now, the excellent, rich in food, full of glory — the dawn hath shone for man {mdnu), full of light (svdr-) ; since they have generated for the council [as] hotr Agni, the eager one, after the will (krdtn) of the eager ones. This is RV. x. ii. 3, without variant. The comm, renders ksitmdti in a by mantra- riipaqabdavati, and viddthaya (of course) \>y yajhdy a, and understands dnu krdtum as “ for each several ceremony.” 21. Then that mighty (vibhu) conspicuous drop did the bird, the lively falcon, bring at the sacrifice ; if the Aryan tribes {vi^) choose the won- drous one, Agni, [as] hotr, then prayer (dhi) was born. RV. X. 1 1. 4 differs only by reading inids in b. The comm, makes a couple of refer- ences, to TB. iii. 2. I' and TS. vi. i.6‘, where the legends of the bringing of soma from heaven by the falcon are given. Prat. iii. 25 notes the short final of ddha in a and d. 22. Ever art thou pleasant {ranvd), as pastures to him that enjoys {pus) them, being, O Agni, well sacrificed to with the offerings of man {nidniis) ; or when, active, praiseworthy, having won the strength (vdja) of the inspired one (yipra), thou approachest with very many. RV. X. 1 1. 5 differs only by reading ukthydm at end of c. The construction and meaning of the second half-verse are difficult and obscure. The comm, explains fafrt- mdnas by ^ansan yajamanam praf^ansan (similarly the comm, to RV.) ; and bhuribhts as “accompanied by many desires or else by many gods” (RV. comm, only the latter). 23. Send thou up the (two) fathers, [as] a lover, unto enjoyment (bhdgd). The welcome one (haryaid) desires to sacrifice ; he sends from the heart ; the bearer (vd/im) speaks out ; the merry one (? tnnh/id) docs a good work ; the Asura shows might {tavisy) ; he trembles with purpose 821 TRANSLATION AND NOTES. BOOK XVIII. — XVlll. I The verse is RV. x. 1 1. 6, without variant. It is extremely obscure, and the general sense, as well as the meaning of several words, is in a high degree doubtful ; the trans- lation given is no more than mechanical. |_Cf. Weber, p. 829. J The ‘two fathers’ (parents) are declared by the comm., probably rightly, to be heaven and earth ; jaras is explained as adityas, and d as = iva. Or, alternatively, is “ praiser,” coming from jara “ praise,” and to a is to be supplied hvayati. The isyati is made = icchati ; x'ahni is Agni ; makhas is makhasddhano manhanlyo va ; tavisyate is vardhisyate. All this is of interest only as showing that no help is to be obtained from the native exegetes. 24. Whatever mortal hath seen thy favor, O Agni, son of power, he is renowned exceedingly ; acquiring {dhd) food {ts), borne by horses, he, lightful, vigorous, passes {'id-bhfis) the days {dh<). RV. X. II. 7 reads in a dksat, of which our dkhyat is doubtless only a corruption. Our Bp. and one of SPP’s authorities have aksat. The comm, renders a bhiisati by abha7>ati; (^he adds alternatively : bhiisati = bubhusati, dyuman . . . bhavitum icchati In b he reads abhi instead of ati. 25. Hear us, O Agni, in thy seat, thy station ; harness the speedy chariot of the immortal (amrtd) ; bring to us the two firmaments {rodasi), parents of the gods ; be thou of the gods never {mdkis) away ; mayest thou be here. The verse is RV. x. 1 1. 9 (and 12. 9), without variant. The comm, comfortably sup- plies samghe in d to govern the genitive devanam. Then, as alternative explanation, he understands bhiis and syds as third persons, and mdkis as “no one.” 26. That, O Agni, this meeting may take place (b/ifi), divine, among the gods, worshipful, thou reverend one, and that thou mayest share out treasures, O self-ruling one, do thou enjoy here our portion filled with good things. The verse is, without variant, RV. x. ii. 8 (also found in MS. iv. 14. 15). 27. Agni hath looked after the apex of the dawns, after the days, [he] first, Jatavedas ; a sun, after the dawns, after the rays ; after heaven-and- earth he entered. 28. Agni hath looked forth to meet the apex of the dawns, to meet the days, [he] first, Jatavedas, and to meet the rays of the sun in many places; to meet heaven-and'-earth he stretched out. These two verses we had above as vii. 82. 4, 5. They are here again written out in full by two of our mss. (O.R.). |_Cf. my introduction, above, p. 815.J 29. Heaven and earth, first by right, truth-speaking, are within hear- ing, when the god, making mortals to sacrifice, sits as hotr, going to meet his own being (dsii). The verse is RV. x. 12. i, without variant. Some of our mss. (Bp.Bs.Op.) read abhisrdvi in b. The comm, explains the word by stotuh qravanayogye. xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAKIHITA. 822 30. A god, encompassing the gods with right, carry thou first our offering, understanding [it] ; smoke-bannered by the fuel, light-beaming, a pleasant, constant hotr, skilled' sacrificer with speech. The verse is RV. x. 12. 2, without variant. The majority of SPP’s mss., with one of ours (Op.), read bharclko in c. Neither our Anukr. nor that of the RV. notes the deficiency of a syllable in a. 31. I praise (arc) your (du.) work unto increase, ye ghee-surfaced ones; O heaven-and-earth, hear me, ye two firmaments (rodasi) \ when days, O gods, went to the other life (dsnnlti), let the two parents {pitdrd) sharpen us here with honey. The rendering is only mechanical, the obscurity of the verse being unresolved. It is RV. X. 12. 4, which, however, reads for c dhd ydd dyavd 'sunitim dyan. Our mss. and the authorities of SPP. vary in c between devas, devds, and devds ; SPP. reads devas, with Lat leastj two of his ; our devds is not defensible ; the translation implies devds. The comm, makes the word the subject of ayan, taking dhd (p. dhd) as for ahahsu ; he explains devds by stotdras or rtvijas. Our Bp. is the only pada-m%. that reads (with the . pada) dpah in a; the others have apah ; but, as the comm, gives the former, SPP. adopts it in his text. A majority of SPP’s mss. accent ghrtdsnu, but only one of ours (O.) does so. 32. If the god’s immortality {amrta) is easy to appropriate for the cow, thence those who are born maintain themselves on the broad [earth] ; all the gods go after that sacrificial formula of thine, when the hind yields (duh) the ghee, heavenly liquor (ydr). The verse is RV. x. 12. 3, without variant. It is all extremely obscure, especially the first pada, which admits of being rendered in half-a-dozen different ways ; the trans- lation given is purely tentative. The comm, gives little help. The pada-\.^\\. does not divide or otherwise change svavrk, which indicates that its makers did not see in the word the formation su-d-vrj, which is plausibly seen in it by western scholars and by our comm. The latter takes urvi (p. urvi iti) as dual, but in the Prat, it is quoted by the comment (to i. 74) as example of a locative in ?, which it doubtless is. Our comm, derives first from xooX. yuj and makes \t=karma9i; devds is again, as above (vs. 31), stotdras, rtvijas. |_With the expression divydtn vah, applied to ghee, compare the expression at x. 4. 3, vdr ugrdm, applied to snake-venom, which may well be called a ‘ terrible fluid ’ : but see note to x. 4. 3.J 33. 'Why forsooth hath the king seized {gra/i) us } what have we done in transgression of {dti) his ordinance (vraid)} who discerns [it].^ for even Mitra, swerving the gods, like a song of praise (ploka), is the might also of them that go. The verse is RV. x. 1 2. 5, without variant. The second half-verse, especially the last pada, is bafflingly obscure. The accent of dsti, as well as the absence of other construction for mitrds, strongly indicates tliat the whole of the second half-verse forms one sentence ; in which case vajas is perhaps most probably a corruption. The comm, understands rajd in a as Yama, and jagrhe as signifying his “ acceptance ” of offerings — which is very ill guessed ; doubtless it is Varuna (so Ludwig ; the RV. comm, makes it 823 TRANSLATION AND NOTES. BOOK XVIII. -XV^lll. I Agni). He then renders juhurands most absurdly by ahvayan, |_saying that “ the root hvr ‘ crook ’ is here used in the sense of root hii ‘ call ’ ”J. He reads in d (as do some of the mss., including our O.Op.R.) as accus. of the pple ydta, qualifying devdn understood, rendering devdn abhigacchato no 'smdn raksitiim ! and so on. The ver- sion of the line given above is of course mechanical only. 34. Hard to reverence dnrmdntu) here is the name of the immortal, that she of like sign should become of diverse form ; whoso shall rever- ence Yama with proper reverence {’isumcintu), him, O Agni, exalted one, do thou protect, unremitting. This verse is found also as RV. x. 12. 6, without variant, but the RV. comm, passes it without notice, as if recognizing it as not genuine. It is very strange to find repeated here as b vs. 2 b, above, as the connection this time does not explain the feminine words in it. The comm, first explains (like Grassmann) the pada as quoted from the other verse ; but goes on to add other interpretations. He defines durmdnUi by dt4rmananam durvacam. 35. In whom the gods revel at the council, maintain themselves in Vivasvant’s seat — they placed light in the sun, rays in the moon: the two, unfailing, wait upon {pari-car) the brightness (dyotani). The verse is x. 12. 7, without variant. The comm, separates ydsmin from viddthe, supplying agndu for the former to qualify (the RV. comm, does the same) ; perhaps rather manmani is to be inferred from the following verse. |_W. suggests by a note to his ms. as an alternative for a, ‘ In what council the gods revel. ’J Our comm, also explains, in d. dyotanim by dyotamdnam agnim, and it reads ajasram, understanding it adverbially ; aktiin in c is either raqmln or rdtrts. |_This vs. and the next are dis- cussed by Foy, KZ. xxxiv. 228. J 36. In what secret {apicyd) devotion {mdntnan) the gods go about {sam-car) — we know it not; may Mitra, may Aditi, may god Savitar declare us here guiltless to Varuna. The verse is RV. x. 12. 8, without variant. Our comm, explains mdnmani by man- tavye sthdne varundkhye. 37. O companions, we would supplicate (a-qds) worship (brdhntan) for Indra, possessor of the thunderbolt, to praise, indeed, the most manly, the daring. The verse is RV. viii. 24. i (also SV. i. 390), which reads in a ^isdmahi (SV. -he), and inserts in c vas after it sit, as required by the meter. The comm’s text (but not his exposition) also has the vas. Our Anukr. takes no notice of the lack of a syllable in the pada. The comm, explains a qisdmahe by dqdsmahe, and supplies kartnm ; he ren- ders stuse\>'j either sidumi or stotum. The particles ft sft are included in the prescrip- tions of Prat. ii. 97 ; iii. 4 ; iv. 98. [_\Veber, Sb. 1895, p. 819 n., can assign no reason why vss. 37-38 should appear here.J 38. For thou art famed for might {(d'c'as), for Vritra-slaying, a Vritra- slayer; thou out-bestowest the bounteous with thy bounties, O hero. The verse is RV. viii. 24. 2, and without variant, if, with SPP., we read qrttids at end of a. Our text has qritds, with a part of the mss. ; they vary between qrttids (our xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 824 O.Op.D.R., and half of SPP’s ; also the comm.), qritds (our P.M.T., and two of SPP’s), and (our Bp.Bs.E.I.K.Kp., and three or four of SPP’s authorities) — which last is doubtless only a careless variant of qritds. The translation given above implies qrutds. The comm, perhaps reads in b vrtrahaiye 'va. 39. Thou goest over the earth as a stegd over the ground ; let winds blow here on the great earth (bhtimi) for us; Mitra for us there (dtrd), Varuna, being joined, hath let loose heat {qSkd), as fire does in the forest. RV. X. 31. 9 corresponds, but has very considerable differences of reading: in a, eti prthvim; for b, miham nd vato vi ha vdti bhuina j in z^ydtra (for no dtra) and ajyd- manas {lo>x yuj-') ; in d, 'gnir v-. Part of the AV. mss. also have 'gn{r v- (our O.R., and nearly half of SPP’s), which accordingly might well be adopted in the text ; but SPP., like our edition, reads agnir v-. One or two of our mss. (Op.R.s.m.) read in d asrsta {vyds-')^ and so do a minority of SPP’s ; and the latter gives in his samhita-X&xX. vydsrsta, but (apparently by an oversight) in \ns pada-itxi vi : asrsta j one sees no reason at all for the accentuation of the verb [_in the AV. text, with its dtra\.* Our text is plainly an unintelligent corruption of an unintelligible verse. The RV. comm, guesses raqmisamghdty adityah to be the meaning of the |_very rarej stegd, but only on the ground of a worthless etymology. Our comm, is defective here, but the lacuna is filled up by the editor, who makes it signify “ a frog ” ! [_a meaning possibly sug- gested by the passage at TS. v. 7. 1 1 (which is parallel to VS. xxv. i)J. Ludwig con- jectures “ a plowshare ” |_and ’Weber follows himj. Our pada-\.&xt reads in b mahi iti, and the case is quoted under Prat. i. 74 as that of a locative in i j our comm, renders it LalternativelyJ by mahatlm j he also renders vydsrsta by ndgayatu / The m oi prthi- vim is |_ almost or quite illegiblej in our text. The Anukr. takes no notice of the metrical irregularities of the verse (10 -p 1 1 ; 12 -f 1 1 =44). *|_The RV. reads vy dsrsta, and has the difficult pada-rea.d\ng vi : dsrsta ; here the RV’s accentuation of dsrsta is accounted for by the ydtra ; and the accent of vi is to be put with the remarkable cases (some thirty) mentioned by W., Gram. § 1084 a, whether we regard it as a blunder helped by the wavering tradition as to dtra, ydtra, or not. (Cf. what is said about “ blend-readings” under xiv. 2. 18 and, just below, under xviii. I. 42.) Whitney’s Bp. follows the RV. in giving vi : dsrsta and his Bs. has vydsrsta : cf. the vi : ddadhus of xix. 6. 5 a.J 40. Praise thou the famed sitter on the hollow of men {jdnn), the ter- rible king, formidable assailant {} tipahatnn) ; being praised, O Rudra, be gracious to the singer; let thine army (isdnya) lay low [ni-vap) another than us. The verse corresponds to RV. ii. 33. 1 1 (also found in TS. iv. 5. io3, without variant from RV.), which reads in a-b -sddath ytivdnain mrgdm nd bh-, and, for d, 'nydm te as/ndn ni vapantu sdndh. The substitution in our text of sdnyam for sdnds at the end throws into confusion sense and construction. The comm, first takes it as = sends, and then as accus. qualifying anydm and signifying tava sendrham, in the latter case sup- plying sends as subject of the verb. Gartasddam he takes first in the Nirukta sense of (^tnaqdnasamcaya, and then in its “ordinary” (^prasiddha) meaning, adding tasyd 'ranye samcdrdd gartasadana/ii yujyate. The Kau(;. (85. 19) uses the verse in con- nection witli the digging of a hollow {garta) in the middle of the measured space at the pindapitryajna, and the scattering into it of a number of heterogeneous substances. 825 TRANSLATION AND NOTES. BOOK XVIII. -xviii. I Our comm., by some rare and strange oversight, makes no mention of this viniyoga, and so does not take it into account in the explanation of the verse. Apparently it is only the occurrence oi gartasad \n the verse that suggests the use ; of real applicability to the situation there is none. 41. On Sarasvati do the pious call ; on Sarasvatl, while the sacrifice is being extended ; on Sarasvatl do the well-doers call : may Sarasvatl give what is desirable to the worshiper {dagvdhs). RV. X. 17. 7 is the same verse, but makes better meter by having ahvayanta for havante \n c\ and the comm, agrees with it. Verses 41-43, with others to Sarasvatl (vii.68. 1-2 ; also xviii. 3. 25), are used by Kauq. (81. 39) in the pitrmedha ceremony, accompanying offerings to Sarasvati. |_And they recur below, as noted under vs. 43. J The Anukr. takes no notice of the deficiency of a syllable in 41 c, and 42 a, nor of the excess of two syllables in 43 a. 42. On Sarasvati do the Fathers call, arriving at the sacrifice on the south ; sitting on this bar/its do ye revel ; assign thou to us food (isas) free from disease. Here again the RV. version (x. 17. 9 a, b, 8 c, d) makes the meter good by inserting [or rather (cf. vs. 59), by not omittingj yam in a before pitdras (and hence accenting hdvante *) ; it also accents daksina in b, as other texts do ; two of our mss. (O.s.m.Op.) do the same, with the majority of SPP’s, whence the latter adopts daksina in his edition ; it is undoubtedly the correct reading |_as is explicitly stated also by the comm, to xix. 13. 9, page 325*' J. RV. also avoids the change of subject in the second line by reading madayasva in c. *|_It is interesting to note that SPP’s CP accents hdvante, as if the missing yam were not missing : cf. my note about “ blend-readings ” under xiv. 2. 18, and the end of my note under xviii. i. 39; also note to 4. 57.J 43. O Sarasvatl, that wentest in company {sardihom) with the songs {ukthd), with the svad/ids, O goddess, reveling with the Fathers, assign thou to the sacrificer here a portion of refreshment {id) of thousandfold value, abundance of wealth. Here, once more, the AV. disturbs the meter by the intrusion into a of ukthais, which is wanting in the RV. version (x. 17. 8 a, b, 9 c, d). [_RV. reads ydjamanesu in d.J The three Sarasvatl verses are repeated below as xviii. 4. 45-47. The comm, gives annasya as equivalent of idds. 44. Let the lower, let the higher, let the midmost Fathers, the soma- drinking (Jsomyd), go up; they who went to life {dsu), unharmed (avrkd), right-knowing — let those Fathers aid us at our calls. The verse is found, without variant, as RV. x. 15. i, VS. xix. 49, and in TS. ii. 6. i23, MS. iv. 10. 6. It is used twice by Kau^. in the funeral book : once (80. 43) at the piling of the funeral pile, and once (87. 14), in the phidapitryajha, at the digging of a pit for receiving certain offerings. Verses 44-46 appear together (87.29) in the latter cere- mony with the bringing in of certain water-pots |_i.e. the pouring in (of their contents) ?J. In Vait. (30. 14), vss. 44 and 45, with 51, and 3. 44, 45, are prescribed to be repeated after the pouring of sura into a perforated vessel, in the sdutramanl ceremony ; and again, vss. 44-46 accompany (37. 23) the binding of a victim to the sacrificial post in the purusamedha. xviii. I- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 826 45. I have won hither {a-vid) the beneficent Fathers, both the grand- son and the wide-striding of Vishnu ; they who, sitting on the barhis, partake of the pressed drink with svadhd — they come especially hither. The verse is, without variant, RV. x. 15. 3, VS. xix. 56, and found in TS. ii. 6. 123 and MS. iv. 10.6 (MS. puts ye after svadhdya in c). Our comm, is uncertain from which root vid to make avitsi, and casts no light on the obscure second pada ; he ren- ders agamisthas either by agamaya or agacchantti. The abbreviated form barhisddas (p. barhioeddah) is one of those quoted by the Prat, comment as aimed at by rules ii. 59 ; iv. 100. For the use of the verse by Kauq. and Vait., see under vs. 44. 46. Be this homage today to the Fathers, who went first, who went after, who are seated in the space (rajas) of earth, or who are now in regions (dij) having good abodes (suvrjdna). The verse is RV. x. 15. 2, which, however, reads in b dpardsas, and in d vikpi; and with it in both respects read the corresponding verses in TS. ii. 6. 124 and MS. iv. 10. 6 ; also VS. xix. 68 (but this, with our E., has ndmo 'stu in a). Ppp. also gives the verse in book ii., reading in ye pardsas pareyuh, and in d suvrjindsu viksu. Some of our mss. (P.M.I.R.T.), and one of SPP’s, agree with RV. in reading upardsas ; the comm, divides u pardsasj and our E. has vikpi, while P.M. give diviksu, and I. prikni. For the use of the verse in Kauq. and Vait. with vss. 44-45, see under 44; it also (or else, more probably, 4. 51 : see under that verse) is prescribed alone (80. 51) to accom- pany the scattering of darbha-grzss in preparing the funeral pile. 47. Matall with the kavyds, Yama with the Angirases, Brihaspati increasing with the rkvans (‘ praisers ’) ; both they whom the gods increased and who [increased] the gods — let those Fathers aid us at our calls. RV. X. 14. 3 has the first three padas, but, instead of repeating our 44 d, reads for the fourth svahd '7iyi svadhdyd 'nyd tnadanti ; and TS. (ii. 6. I25) and MS. (iv. 14. 16) agree with it in so doing. 48. Sweet verily is this \s6ina], and full of honey is this ; strong (tivrd) verily is this, and full of sap is this ; and no one soever over- powers in conflicts (ahavd) Indra, having now drunk of it. The verse is RV. vi. 47. i, without real variant; its applicability in the funeral book is not apparent, and neither Kau^. nor Vait. uses it. Part of our mss. (O.R.K.), with nearly all SPP’s, combine at the beginning svddus k-, which RV\ also has ; and SPP., with good reason, adopts tliis in his text. 49. Him that went away to the advances called great, spying out the road for many, Vivasvant’s son, gatherer of people, king Yama, honor (sapary) ye with oblation. The verse is RV. x. 14. i, which, however, reads dnu for iti at end of a, and duvasya for saparyata in d. A verse in MS. iv. 14. 16 has the RV. version throughout. TA. (in vi. I. I ) gives at the end the genuine variant duvasyata, but also in a and b tlie incred- ible blunders pare yuvansatn and anapaspa^dndai ; [_so even the Poona ed., p. 405 J. With the first half-verse is to be compared our vi. 28. 3 a, b. The (ti of our version, at 827 TRANSLATION AND NOTES. BOOK XVII I. -xviii. I end of a, seems a worthless corruption (SPP. thinks it certainly “a mistake for dti" j but that is not very plausible, though our I., doubtless by an accidental slip, has dti, and P.M. have ata) ; the comm, reads anu, with the other texts. |_With this vs. and the next, cf. 3. 13 below: the second half of 3. 13 is identical with the second half of this vs.J In Kau^. (81. 34), recital of the verse accompanies offerings to Yama at the lighting of the funeral pile. Metrically, it is svardj (12 + 11 :ii+i2 = 46) rather than bhurij. [Caland, Todtengebrduche, p. 65, observes that “ Kau?. 8r. 34-36 [meaning 34-37] form one single whole.” They indicate the eleven verses (translated by C., p. 64) that are to be used to accompany the eleven oblations to Yama {ya>/ian homatt), offered in the pitrmedha, after the lighting of the fire. The vss. are: xviii. i. 49, 50, for the first two oblations; xviii. t. 58, 59, 60, 61 (the last vs. of the hymn) and xviii. 2. i, 2, 3, for the next seven ; and xviii. 3. 13 and 2. 49, for the last two : in all, eleven, ify ekadaqa. Whereupon follow the oblations to .Sarasvatl. — It should be noted that the group 1 . 58 to 2. 3 (Kaug. : iti sathhUah sapia) disregards the existing division of the book into purva rtasapa rtavanah, in c pitrn, in d tang cid evd (as in our vss. 14, 16, 17). The comm, explains yanta here to mean yamavan tiiyata, or yamena fiTyamdna preta, which is probably not far from correct ; it is the deceased person who is addressed. 16. They who by fervor are unassailable, who by fervor have gone to heaven [svdr), who made fervor their greatness, unto them do thou go. The corresponding RV. verse (x. 1 54. 2) has no variant ; in TA. (vi. 3. 2), however, we gatas for yayds in b, and mahdt for mdhas in c: this latter reading the comm, appears to have in mind when he explains mahas as signifying mahat. 17. They who fight in the contests {pradhdtia), who are self-sacrificing (tanutydj) heroes, or who give thousand-fold sacrificial gifts, unto them do thou go. The corresponding RV. verse (x. 154. 3) has no variant ; TA. (in vi. 3. 2) has tanuty- in b. Ppp. has the verse, in book xx., and reads for c, tas tvam sahasradaksinah, and in ^ gachatam. 18. Poets {kavi) of a thousand lays {-ttithd), who guard the sun — to the seers rich in fervor, born of fervor, O Yama, do thou go. The verse is RV. x. 1 54. 5, without variant. The comm, adds this time to its explana- tion of yama (cf. under vs. 15) niyata gakate baddha va. 19. Be pleasant to him, O earth, a thornless resting-place; furnish him broad refuge. RV. has a corresponding verse (i. 22. 15), but reads for a syona prthivi bhava ; and in c it reads nas for astnai, and saprdthas for -thas |_see my Noun-Inflection, p. s6oJ ; VS. (xxxv. 21) has nearly the same, but inserts nas after prthivi, and ends with -thas, like our text; MB. (ii. 2. 7) agrees with VS. except in having -thas, like RV. ; it also adds a fourth pada. [^MP. ii. 15. 2 agrees with RV. save that it combines nag gdrma and ends with -thas. Cf. the pratika in MGS. i. 10. 5, and the Index, p. 158. J The comm, explains anrksard by anadhika. In Kau^. (80. 3) this verse (according to the comm., vss. 19-21) is to be used when the man threatened with death is laid on the floor on darbha-^r?L%?, ; and again (80. 38), when the dead body is taken down from the cart at the funeral pile; and once more (82. 33), when the jar containing the bones is deposited in (or on) the earth. In Vait. 37. 25, vss. 19 and 20 accompany the knocking-down of the animal-victim in the pitrusamcdha sacrifice. 837 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 2 20. In the unoppressive wide space {/oka) of earth be thou deposited; what svad/ids thou didst make when living, be they dripping with honey for thee. Most of the /rtaa^(3-mss. save Bp. (which has sva : nali) having svanah; again, it implies in h pra°tirdntah, w'hile all read pra°tirdnte |_or -ate\ ; here also SPP. emends to -ntah. The comm, reads -nte, and glosses it by pravardhayantu / L A similar uncer- tainty (as between the Vulgate and Ppp.) concerning the understanding of the combina- tion/Jra/fraw/a dyuh was noted by me under xiv. 2. 36. J The verse is used, according to Kaug. (83. 29), next after the use of i. 52, in arranging the bones for burial; and it is repeated, like the latter, in the pindapitryajha (87. 28) ; sam-viq, as here applied, perhaps has its secondary sense of ‘ turn in, lie down.’ The comm, reads daksamdnas in c, explaining it by vardhamdnds. The Anukr. does not notice the redundant sylla- ble in c l_or perhaps assumes a deficiency in d to balance it. The word naks- demands an accusative : so that both meter and syntax combine to cast suspicion on tebhyas\. 30. What milch-cow I set down {ni-pr) for thee, and what rice-dish for thee in milk {kstrd) — with that mayest thou be the supporter of the per- son {jdtta) who is there (dtj-ci) without a living. That is, ‘ without the means of sustaining life.’ Our Bp.E. read ajivanas, unaccented ; the normal accent would be ajlvands. The comm, remarks that ni-pr is used distinc- tively of a gift for the Fathers (^pitrye ddne vartate). xviii. 2- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 840 31. Pass forward [over a stream] rich in horses, which is very propi- tious, or, further on, an rksdka, more new ; he who slew thee, be he one to be killed ; let him not find any other portion. The first half-verse is extremely obscure, and its translation only mechanical ; we may conjecture that its text is corrupt. Such a combination as -^a4h:-texts read) into -vd rks- is contrary to grammatical rule, unauthorized by the Prat., and unsupported, so far as I know, by any second case. Part of our samhitd-ms,s. (P.M.E.I.) have -vd rks-, but that is equally abnormal ; SPP. makes no mention of any such reading among his authorities. “ Stream ” is supplied to agvdvatim because Kaug. (82. 10) prescribes the verse to be used, in the ceremonies of the first day after cremation, on crossing a stream, and prd tara naturally suggests it. Aqvdvatwi is unquestionably the AV. text ; it is quoted as an example of long d in such a position under Prat. iii. 17. One may conjecture as a plausible emendation dqmanvatim prd tarayd suqevdm (cf. for dqmanvati xii. 2. 26, 27 ; and our comm, reads here taraya for tara ya). Then rksdka might possibly be a region or road [_beyond the river J ‘ infested by bears ’ {fksa : so the comm.) ; the word rksdka is ignored by both Pet. Lexx. [_save in so far as this vs. is cited by the Major Lex. under rksikd\. |_Weber takes it as ‘ the milky way’ : Festgruss an Roth, p. 138.J But it is of little use to speculate in such a case. SPP. reads in c vadhyas, with (as he reports) all his authorities save two; we also have both va- and ba- among our mss., but I cannot specify all that favor the one reading or the other. The lacking syllable in b, not noticed by the Anukr., helps in its degree to indicate corruption of text. 32. Yama beyond, below Vivasvant — beyond that do I see nothing whatever; into Yama has entered my sacrifice ; Vivasvant stretched after the worlds {bhti). SPP. accents pdras in a, and vivasvdn in a and d, though the majority of his authori- ties pards, and, in a, vivdsvdn; of our mss., only Op. has pdras and in a vivasvdn; but O.Op.R.T.K. have vivasvdn in d. The Anukr. takes no notice of the metrical irregularities (io-t-12: ii-t-ii= 44). 33. They hid away the immortal one (f.) from mortals; having made one of like color, they gave her to Vivasvant ; what that was carried also the two A9vins ; and Saranyu deserted two twins. Whether ‘ two pairs of twins ’ is meant is not altogether certain ; but that would be strictly dvd mithund; |_but see BR. v. 777, line 3J. The verb abharat does not mean ‘bore,’ in the sense of ‘gave birth to,’ though it might mean ‘carried [in her womb],’ and so might have a nearly equivalent value; our comm, renders it by samabharat or udapddayat. The third pada means ‘ that substitute, whatever it really was,’ though the usual version “when that was” {lor ydt tdd dsit) is not altogether impossible. The verse is RV. x. 1 7. 2, which differs only by reading in b krtvi and adadus (for which our -dims is a common corruption). It is properly inseparable from 1. 53 above ; [for bibliographical references, see under that vs.J. Kau9. and Vait. pass it unused, as they did I. 53. |_The comm., with one or two of SPP’s mss., reads amrtdn in a.J 34. They that are buried, and they that are scattered (yap) away, they that are burned and they that arc set up (nddhita) — all those Fathers, O Agni, bring thou to eat the oblation. 841 TRANSLATION AND NOTES. BOOK XVUI. -xviii. 2 Ap. (in i. 8. 7) has a verse analogous with this ; the divisions there are \_j'a garbhe mamrus,\ parasias, uddhatas, and nikhatas. The comm, explains paroptds by diiradeqe kasthavat parityaktdh j but uddhitas by samskarottarakdlam urdhvade^e pitrloke sthitdh ! it evidently refers to exposure on something elevated, such as is practised by many peoples. The pada-\.^\\. reads uddkitdh, undivided, by Prat. iv. 63. The verse (according to Kauq. 87. 22) is used, with 3.47,48 and 4.41, in pindapitryajna ceremony, to accompany the setting up of one of two lighted sticks (cf . under i . 56) and piling fuel around it. 35. They who, burned with fire, [and] who, not burned with fire, revel on svadhd in the midst of heaven — them thou knowest, if thine, O Jata- vedas ; let them enjoy with svadhd the sacrifice, the svddhiti. The verse corresponds to RV. x. 15. 14 a, b and 13 c, d (and to VS. xix. 60 a, b and 67 c, d). In the first half, AVL and RV'. agree (two of our mss., O.R., combine yi 'nag-') ; VS. has -svdttas both times for -dagdhds. For c, RV. and V'S. read ivdth veitha ydii ti jdt- ‘ thou knowest how many they are,’ and of this our text is doubtless a cor- ruption. Nearly half the mss. have te (both editions, with the remaining mss., including our O.R.T.K., //) ; the translation implies te. HGS. (ii. ii. i) has ague tdn veti/ia yadi te jdtavedah. For d, RV’^. and VS. have svadhabhir yajndm sukrtam jnsasva ; and here again our text seems only a corruption; svddhitim (p. svdodhitim) must be meant as nomen actionis to svad/ta, I think, = ‘the giving of svadhd' — a false forma- tion. The comm, reads svadhdyds and svadhitam, explaining the latter as svadhd samjdtd yasya. According to the comm., this verse and the preceding are used in the pindapitryajfia “on laying two pieces of fuel.” 36. Burn {tap) thou propitiously (f«/«) ; do not burn overmuch ; O Agni, do not burn the body ; be thy vehemence {qtisma) in the woods ; on the earth be what is thy violence {haras). Two of our mss. (R.s.m.Op.), and one of SPP’s reciters, leave tapas at end of b unaccented; and this is, of course, more correct. For the application of the verse according to Kau^., see under 2. 4, with which it is closely akin in sense. |_The comm, reads tanvas in b.J 37. I give this release to him who hath thus come and hath become mine here — thus replies the knowing Yama — let this one approach {upa-sthd) my wealth here. The translation implies that rdyd before upa in d means rdyds (accus. pi.), and not rdyi, as understood by the ^art<2-text ; the comm, understands rdyas. Also, that cedvn. b admits of being taken as ca id |_the pada-ttxX always reads ca : it, even when the meaning is ‘ if ’J with individual meaning, and not as the compound particle, = ‘ if.’ l_There is a gap in the commentary just after the explanation of etat ; but the com- mentator’s text of the AV.J reads ydt ios yds at beginning of b. For the Kaug. use of the verse with i. 55, see under the latter. This verse also accompanies (with 3. 73 : Kaug. 85. 24) the deposition of the bones in the hole in the ceremony of interment. 38. This measure do we measure, so that one may not measure further; in a hundred autumns, not before. That is, that there be no more such measuring for any of us till his hundred years of life are full. The comm, understands nd ?ndsdtdi f_(7ram. § 893 aj zs yathd md BOOK XVIII, THE ATHARVA-VEDA-SAT^IHITA. 842 xviii. 2- |_= }nam\ na "satai, nd "sita, na prdpnuydt ! Kau9- uses the verse twice (85. 3, 12 — unless in the ce of sutra three is disguised the beginning of vs. 39 or 41) in con- nection with the elaborate measuring out of the place of interment of the bone-relics. [_See Caland, Todtengebrduche, p. 145 and note 534. J 39. This measure do we measure forth, so that etc. etc. 40. This measure do we measure off, so that etc. etc. 41. This measure do we measure apart, so that etc. etc. 42. This measure do we measure out, so that etc. etc. 43. This measure do we measure up, so that etc. etc. 44. This measure do we measure together, so that etc. etc. The comm, regards all these parydya-\2Lx'\zX\ox\s of vs. 38 as to be used with it where it is prescribed ; the Kau^. says nothing of this. The comm, also gives artificial and absurd interpretations of the altered prepositions at the beginnings of the verses. |_Some of the alterations spoil the meter (p. 830, H 4).J 45. I have measured the measure, I have gone to heaven {svd}-) ; may I be long-lived ; so that etc. etc. |_The prior half of the verse appears to be prose. J The Anukr. scans 8-h6:8-f8 = 3o syllables. This verse (according to the comm., vss. 45-47) follows the process of measurement (Kaug. 85. 17). 46. Breath, expiration, through-breathing (vydna), life-time, an eye to see the sun : by a road not beset with enemies {-pdra) go thou to the Fathers whose king is Yama. The comm, explains : mukhandsikdbhydm bahir nihsaran vdyuh prdnah ; antar- gacchann apdnah : madhyasthah sann a<;itapttddikam vividham dniti krtsnadeham vydpayati ’ii vydtiah. It foolishly understands yamdrdjnas in d as gen. sing.: (the road) “of king Yama.” The Pet. Lexx. render dparipara by ‘not roundabout,’ as if the final para were somehow also a pari; the comm, understands the word nearly as above translated ; |_and the translation is supported by VS. iv. 34 J. The Prat. (iv. 39 c) notes the division vi°dndh \n pada-text, while prd/id and apdnd are always undivided. 47. They that departed unmarried [but] assiduous, abandoning hatreds, having no progeny — they, going up to heaven {dh^, have found a place (lokd), Lthey,J shining didhydna) upon the back of the firmament. The comm, commits the absurdity of glossing agru by agragdmin, and (^a^amdnd (‘ assiduous ’ : i.e. having faithfully performed their religious duties) by qansamdna or else (from root faf ‘leap’) pluiagamanaqlla / It seems hardly possible to avoid taking didhydna in d as meant for didydna ; the comm, renders by dipyautdua. The mss. vary between agrdvas and dgravas, none of ours that were collated before publication having the latter, which is the true accent [correct the Berlin ed.J, and is adopted by SPP. on the authority of a majority of his authorities (with which our O.Op.R.T. agree). 48. Watery is the lowest heaven {dtv), full of stars is called the midmost ; the third is called the fore-heaven {pradiv), in which the Fathers sit. 843 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 2 Rather than leave plln- in b untranslated, we set in our version the comm’s worthless etymological guess (^palayanll 'ti pllavah; grahanaksatradayah'). SPP. has at the beginning the better accent udanvdti, as read by half his authorities (and by our O.Op.R. among those collated after publication). Our Bp.D. accent also pilumati ; O. reads puiimatl, doubtless an accidental blunder, yet suggesting the emendation pitiimdti ‘rich in nourishment.’ For the use of the verse prescribed by Kau^., see under i. 6i ; the comm, says simply that with this verse and another one {iti dvdbhydm) the body is raised in order to being laid on the cart or litter (for transportation to the funeral pile); a schol. (note to Kau^. 82. 31) uses it also in connection with the inter- ment of the bone-relics. 49. They that are our father’s fathers, that are [his] grandfathers, that entered the wide atmosphere, they that dwell upon earth and heaven {dtv) — to those Fathers would we pay worship with homage. The first half-verse is found again below as 3. 59 a, b. The verse is used (Kaug. 81. 37) |_as the last one of eleven verses (see my note to xviii. i. 49) which accompany the oblations offered to Yama and poured upon the corpse (comm., vol. iv., p. 1 1 s'7 : he says iti dvdbhydm) in the cremation ceremony after the fire is lighted J. 50. This time, verily, not further {dparam), seest thou the sun in the heaven {div) ; as a mother her son with her hem (sic), do thou cover him, O earth. The last half-verse is RV. x. 18. ii c, d, without variant (TA., in vi. 7. i, has at the end bhiitni vrnu), and is also found below as 3. 50 c, d. Kau9. (86. 10) applies the verse, with 3. 49 and 4. 66, in raising a pile over the interred bones ; according to the comm. [_vol. iv., p. 115J, the pile is of an uneven number of sticks (y^aldkd) or bricks, and vss. 50-52 are to be used. |_Over “ hem ” W. interlines “ skirt.” “ Border of the gar- ment” says our comm., celdncalena.\ [_As to this beautiful verse, see Weber, Sb. 1895, p. 861, and cf. the epilogue to the T^a Upanishad, especially vss. 1 5, 16.J 51. This time, verily; not further; in old age another further than this ; as a wife her husband with her garment, do thou cover him, O earth (bhtimi). The first half-verse is very obscure, and the second pada perhaps corrupt. The comm, takes jardsi with the first pada, and explains that “what food etc. has been enjoyed in old age, this verily, left over, not anything else [further], is to be enjoyed ” ; and then “than this place of interment, any other place is not found for him” : all of which is simply silly. The Anukr. pays no attention to the redundant syllable (unless we pronounce patim ’va) in c. 52. I cover thee excellently with the garment of mother earth; what is excellent among the living, that with me; svad/id among the Fathers, that with thee. The comm, does not scruple to take bhadrdyd as used for bhadrdyds, and qualify- ing prthivyas. |_He treats tdn mdyi etc. as at xi. 7. 5, 12, 14: cf. note to xi. 7.12. Weber thinks this vs. is spoken by the heir of the dead man.J BOOK XVIII. THE ATHARVA-VEDA-SAI^IHITA. 844 xviii. 2- 53. O Agni-and-Soma, makers of roads, ye have distributed (vi-dha) to the gods a pleasant treasure [and] world ; send ye unto [us] Pushan, who shall carry by goat-traveled roads him that goes thither. The translation implies emendation at the end of gachatain to gdchantatn, which seems necessary in order to make sense ; the corruption to the former may have been made because it better suits the meter. — ^The translation also implies the reading presyatam, which is given in the Berlin text and is supported byj our Op. (prd : isya- tam), by SPP’s |_Cp. {^prd : isyatani) and by hisj Dc. secunda manu : all the rest read prcsyanta7n (p. prd : is- or prd : is-), which SPP. accordingly adopts in his saihhitd- text ; |_but in h\s pada-re.xt. he prints .• isyantatn, and he mentions the accent in his notej. The comm, glosses presyantam with pragacchantam in his usual loose and easy way. — Nearly all our mss. also have ajoyandis (p. ajahay-) in d; we followed Bs. in giving ajay- (which the translation implies). ^Weber also accepts the reading ajay- and interprets it as ‘ traveled by man’s unborn {a-ja) or immortal part, i.e. his spirit ’ : Festgruss an Roth, p. 138 and note 5.J On the authority of a single ms., SPP. accepts as his reading anjoyandis j |_as to this matter, see my note marked with a * in the next paragraphj. The reading anjoyandis had already been conjectured by the Pet. Lexx. ; |_so BR. V. 959, with the meaning ‘ leading straight to the goal ’ : cf. OB. i. 18 bj. The reading anjay- is given by two or three of SPP’s mss. ; among them is that of the comm., who explains hy aiijasd, drjavena ydnti . . . ebhih. The “ goat- traveled ” roads, of course, are those to which Pusan’s team of goats are wonted. — Two of SPP’s authorities give dadhatus in b ; the comm, reads dadhatus in one of two alternative explanations, and -thus in the other. — Possibly vi before lokd?n is to be taken as belonging to this word alone : ‘ye have assigned to the gods a pleasant treasure.’ |_I do not see what W. means by the last sentence. J — For the use of the verse by Kau^. etc., see under 1.61 and 2.48; the comm, includes with it vss. 54 and 55. It exceeds a proper tristubh by two syllables. * [In reading anjoyandis, SPP. is supported in fact by three or four of his mss. (B.C.R.Dc.p.m.) and presumably also by at least three of his/iidasa and pivasd, and in d it has vidhaksydn paryankhdyate, which is decidedly better. TA. (in vi. 1.4) reads dddhad vidhaksydn paryankhdyatai. Our vidhaksdfi, though read by both editions, is only another example of the not infrequent careless omission of y after a y or fy only one of our mss. (Op.) reads -ksydn, but five of SPP’s authorities give -ksyan (as against six with -ksa7i'), and it is much to be wondered at that he has not adopted it in his text ; the comm, seems to read -ksan, but explains as if -ksyan (^vi^esena dag- dhujn icchati). At the end we ought to rt,zA parihkhdyatdi, and SPP. gives that, with the majority of his mss., the rest having, with our ttxt, pdrihkhay-\ of our mss., only two of the later collated ones (O.Op.) have the proper accent; Bp. pdrioinkhaydtdi, which is absurd * ; the comm, treats pari as an independent word (as if the r.eading were pdri "hkhdyatdi). The comm, glosses dadhfk hy pragalbkas; |_cf. my Noun-Injlection, JAOS. X. 498 J. By Kauq. (81. 25) the verse is taught to be used when the dead man’s face is covered with the omentum of the anustarani cow (hence ‘ of kine ’) on the pile ; the omentum is to be pierced with seven holes. * |_Cf. the impossible pada-rending vlobhati at xiii. 3. 17, and the other similar ones cited in the note to that verse. J 59. Taking the staff from the hand of the deceased man {gaidsu), together with hearing, splendor, strength — thou just there, here may we, rich in heroes, conquer all scorners [and] evil plotters. 60. Taking the bow from the hand of the dead man, together with authority {ksatrd), splendor, strength — take thou hold upon much pros- perous good ; come thou hitherward unto the world of the living. The two verses together correspond to RV. x. 18. 9, our 60 a, b most nearly to 9 a, b, and our 59 c, d to 9 c,d. But RV. has for its b asmd ksatraya vdrcase bdlaya, and in its d spfdhas for fnrdhas. TA. (in vi. i . 3) has three verses, with a-b respectively as follows : suvdrnafh hdstdd adddatia mridsya qriydi brdhmane tijase bdlaya; dhdnur hdstad adddana mrtdsya qriydi ksatraydu 'jase bdlaya; and mdtiim hdstdd addddnd fnrtdsya qriydi vige pustydi bdldya; their common second half agrees with RV. except in having suqevds for suvirds ; they are addressed to Brahman, Kshatriya and Vaigya respectively, as our two are addressed to Brahman and Kshatriya, and that of RV. to Kshatriya only. ‘ Hearing’ in our 59 b has a special meaning, the hearing or inspired reception of the sacred word |_cf. i. 1.2, and notej. Kauq. 80. 48, 49 explains the two verses as uttered while staff or bow is taken from the dead hand, as the body lies on the pile ready for cremation ; and 80. 50 implies a third verse addressed to a Vai9ya, on taking from him a goad {astrdm'). Our 60 c, d is evidently addressed to the person (the son) who removes the article. The comm, reads in 59 c (with TA.) suqevds. (_Here ends the second amtvdka, with 1 hymn and 60 verses. The quoted Anukr. says sastig ca ; cf. page 814, ^ 5.J |_Here ends also the i\\\TX.y-i\\\Td prapdthaka. \ 3. [Funeral verses. J \^Atkarvan. — saptatis tryadhikd. yamadevatyam mantroktabahudevatyam ca (y, 6. dgneyydu ; 44, 46. mantroktadevatye ; yo. bhduml ; y4. dindavi ; yb. dpyd). trdistubham : 4, 8, it, sata/ipankti ; y. y-p. nicrd gdyatrJ ; 6, yb, b8, 70, 7^. anustubh ; 18, gy~2<), 44, 4b. jagati {18. bhurij ; sg. virdj)* ; yo. y-p. atijagati ; yt. virdt gakvari; y2-yy, 47, 4g, y3. bhurij ; yb. i-av. dsury anustubh ; yy. i-av. dsurt gdyatri ; yg. pardtristup paiikti ; yo. prastdrapankti ; y4. purd nustubh ; y8. virdj ; bo.y-av. b-p. jagati ; b4- bhurtk pathyd- pankty drsi ; by. pathyd brhati ; bg, yi. uparistddbrhati.'] 847 . TRANSLATION AND NOTES. BOOK XVIII. -xviii. 3 •|_The Anukr. (the text of which is perhaps in disorder at this point) reads aujate vyaiijata (vs. l8) indro ma marutvan iti patica (vss. 25-29) jagatyas : tatrdi 'kadhika (?) bhurig antya (vs. 29) viral. See under vss. 18 and 29. J |_The prose parts are the first padas (the ;7//a-padas) of vss. 25-28 and 30-35, and \\-\t yajurmantras, vss. 36-37: see Part III., below. J |_In Paipp. (in xx.) is found of this hymn only verse 56. J LRitual uses. — Only eight verses (2, 5, 18, 25, 38, 39, 44, 45 : the last two together twice, and both times in the order 45, 44) are used in Vait., and, of course, in rites other than funeral rites: see under the verses. In Kauq., about three quarters of the hymn (all but 21 vss.) are used, and used in the chapter (xi. : as noted by Whitney, page 814) on funeral rites: see under the verses. It is of critical interest that two blocks of verses (Parts II. and IV'., as divided below, where see) which find no use in the funeral ritual, form each a nearly corresponding block in RV'.J |_The provenience of the material of this hymn. — In this hymn, as compared with hymn 2 (see p. 830), the proportional part of material recurring in the RV. rises again, and is about 33 verses out of 73, or nearly one half. — The “Parts” into which the hymn is here divided are primarily for the convenience of the discussion, although some of them (as II., III., IV., V., VI.) have also a critical significance. Part I., verses 1-20. — This part contains only 3 verses (2, 6, 13) from the funeral hymns of the RV., and only 2 others (7, 18) from other parts thereof, parts widely separated. Of the last 7 vss. of this part, only vss. 17 and 18 find use in the Kau^ikan ritual. Part II., verses 21-24. — This block of verses corresponds, without changes of order, to the last varga of the second Vamadeva hymn, more precisely to RV'. iv. 2. 16, 17, 18, and 19 a, b, to which is then appended the last half-verse of RV. ii. 23, with the Grtsamada refrain. Neither ritual makes any use whatever of any verse or pada of this part. Part III., verses 25-37. — This part consists of two six-membered sequences, a and b (a=the five verses, 25-29: b = the six verses, 30-35), each sequence with one member for each of the “six directions” (E., S., VV'., N., fixed, and upward) ; the whole followed by \.^o yajurmantras (vss. 36-37: comm., p. 1584). — All the ii verses of sequences a and b have the refrain lokakrtas etc. (a jagati-tristubh half- verse) in common. Moreover, all those 1 1 verses (except one, namely vs. 29) have as tlieir second pada the obscure y'rt^a^f-pada, bdhucyutd prthivi dyatn ivo 'pdri ; and for their first pada an «//a-pada applying in turn to one or another of the six directions. — In the excepted verse (vs. 29 : see my note below), it would seem as if two directions had been crowded into one verse, the ‘ fixed ’ into pada a and the ‘ upward ’ into pada b : if so, it is this condensation that has reduced sequence a from 6 verses to 5, and effected the displacement of the pada bdhucyutd etc. — Thus the refrains of this part are all metrical (smooth jagati or tristubh padas), as is also the first half of vs. 29 ; while the r?Aa-padas are prose, as are also the yajur- mantras. — Parts III. a and III. b look to me like antiphonal sequences (cf. the introduction to ii. 5), the verses of a containing the prayers that are worded as if uttered by the suppliant dead man, and the verses of b containing the responses * of his helper, very likely the dead man’s eldest son (see my note to vs. 25 : but just how they were used, of course, I cannot say). If I am right, vs. 34, reinforced by the first bv'O clauses of 36, would answer to 29 a ; and vs. 35 would answer to 29 b. But against my view is the fact that we have tvd in 29 a where we should expect md. — * [After writing the above, I find that Weber, Sb. p. 265, had expressed a similar view as to the responsive structure, and had proposed to emend tvd to XVlll. 3- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 848 Part IV., verses 38-41- — This again is a real unity in the RV., being the entire hymn RV. X. 13 except its last verse, the fifth, and except its vs. i d. The verses of this part, again like those of part II., find no use in the funeral ritual (although, indeed, Vait. uses two of them in the agnistoma). For the curious dislocation and mis- division of the material by AV., see p. 858, *[[ 10, and cf. T] 8 of this page. Part V., verses 42-48. — Verses from the principal RV. hymn to the Fathers, x. 15, namely its vss. 12, 7, ii, 5, 8, 9, and 10, with much derangement of the RV. order. Part VI., verses 49-52. — Burial-verses from RV. x. 18, to wit, vss. 10, 1 1, 12, 13, in strict RV. sequence. Part VII., verses 53-60. — Eight verses, of which seven are from five of the RV. funeral hymns, x. 14, 15, 16, 17, 18 (represented in the order 16, 16, 17, 18 : 14, 15, 16), and of which the remaining one (our vs. 54) is without ritual use and plainly intrusive and doubtless put after our 53 on account of its striking surface- resemblances to our 53. Our vs. 60 is widely separated from its fellow, our vs. 6, as is noted under the verses. Part VIII., verses 61-64. — Verses not elsewhere found, save, in part, in AV.(^(JS.MB. Part IX., verses 65-67. — Found in RV. outside the limits, x. 10 and x. 18, between which the funeral verses are massed, to wit, as RV. x. 8. i ; x. 123. 6; and vii. 32. 26. Part X., verses 68-72. — This is an anustubh sequence, peculiar to our AV. text, and with only a couple of longer padas (namely 69 d, jagatl; 7 1 d, tristubJi). Part XI., verse 73. — This is a trishibh which looks as if it had been put here on account of superficial likenesses to its next following companion, vs. i of hymn 4. If this surmise is correct, we are to assume here amisdivision of their material by the makers of thea«?i!7/a^a-divisions somewhat similar to that seen at RV. vii. 55. i. Cf. the cases at AV. i. 20 (vs. 4) and 21, vi. 63 (vs. 4) and 64 ; also at iv. 15. 1 1 and 12.J Translated; Weber, Sb. 1896, pages 253-277 (with analysis, etc.); Griffith, ii. 236; verses not taken from the RV. are rendered by Ludwig, pages 484-487. — The RV. verses are translated, of course, by the RV. translators: the verses from RV. x. 18, in particular, by Whitney, Oriental and Linguistic Studies, i. 54, 53 (vs. 44 at p. 60 ; and so on) ; RV. x. 18 also by Roth, in Siebenzig Lieder des RV., p. 1 50. 1. This woman, choosing her husband’s world, lies down {tii-pad) by thee that art departed, O mortal, continuing to keep [her] ancient dpty {dhdrma) ; to her assign thou here progeny and property. Verses 1-4 are translated and interpreted (I think, incorrectly) by Hillebrandt in ZDMG. xl. 708 ff. Kau^. (80.44) the comm, declare that with this verse the wife is made to lie down beside her dead husband on the funeral pile. The comm, glosses dharmam with sukrtani, and understands the sense of the pada as it is translated above. The sense of d alone seems to indicate that the woman’s action is nothing more than a show, expected to be followed by that of the next verse, since “progeny and property ” are rewards for this life, not for the other. The comm, says it is meant for her next birth. TA. also has the verse (in vi. i. 3), but reads for c vl^vam purandm dnu paldyanti — a very inferior text. Some of our mss. (O.Op.D.R.K.), and even the majority of SPP’s, have in c -pdddyantl, but SPP. rightly accepts -paid-', |_cf. the phonetic relation of udumbara and ulumbala, above, 2. 13J. 2. Go up, O woman, to the world of the living ; thou liest by {upa-qi) this one who is deceased : come ! to him who grasps thy hand, thy second spouse {(iidhisu), thou hast now entered into the relation of wife to husband. 849 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 3 The verse is RV. x. 18. 8, whose text differs only by reading in c didhisds, and this is given also by two of our mss. (R.D.) and the majority of SPP’s, so that it certainly ought to be accepted as the true reading, dadh- being only a corruption. TA. (in vi. I. 3) has didhisds, but after it ivdrn etiit, and in b iiasum, in neither case making any important change in the sense. |_TA., both text and comm, in both ed’s, reads abht sdmbabhiiva : the comm, xt.wditxsh'j abhimukhyena samyak prapnuhi ! which pro- cedure gives a shock even to one who is wonted to the Hindu laxity of ideas about I'diyadltikaranya.^ The meaning given to abhi sdm-bhu in the translation is decidedly the only admissible one ; nor need one hesitate to render didhisii according to its later accepted meaning. The woman cannot be left free and independent ; she can only be relieved of her former wifehood by taking up a new one (even if this be, as is probable enough, nominal only) ; he who grasps her hand to lead her down from the pile becomes, at least for the nonce, her husband. The direction of Kaug. (80. 45) in connection with the verse is simply “one makes her rise”; the comm. |_vol. iv., p. 129, endj specifies that this is done “ if she desires to live in this world again ” ; neither tells who is to take her hand — as, for example, A9valayana does (AGS. iv. 2. i8) : “her husband’s brother, a representative of her husband, a pupil [of her husband], or an aged servant.” [Whether the levir and the “ representative ” are the same person or two different ones does not appear from the translation nor from the original of AGS.J Vait. (38. 3) uses the verse in Xht pttrusamedha. 3. I saw the maiden being led, being led about, alive, for the dead ; as she was enclosed with blind darkness, then I led her off-ward {dpacl) from in front {prdktds). The translation of b implies, [not the jiva?n rtdbJiyas of the Berlin text, but ratherj the reading ymfw mridbhyas : this is accepted by SPP. and is supported by the majority of his authorities [including two recitersj and by the comm, and by some of our mss. collated later (O.Op.R.T.), [and especially by the variant of TA., belowj. [Compare the cases of yame dlrghatn, etc., discussed in the note to xviii. 2. 3. J The version in TA. (vi. 12. i) is better than ours in a. b: dpa^yama yuvathn acdrantim mrtaya jivam parinlydmdndm ; but not so good in c, d: andhena ya tdmasa pravrta 'si praclm dvacim dva ydnn dristyai. According to Kau^. (81.20), vss. 3 and 4 are used as the cow (to serve as anustarani) is led, at the funeral pile, around (the fires) leftwise ; the comm, gives a corresponding explanation ; and the comment to TA. also understands it of such a cow (rajagavi) ; [cf. Caland, Todtengebrditche, p. 40J. It is very difficult to believe that this was the original meaning of the verse, and that it did not rather refer to some rescue from immolation of a young wife. The comm, paraphrases pada d by enath gam purvadeqat qavasamipad apanmukhiiii qavdi pardFimukhim asmadabhimukhim prapayami : this is of no authority. Pada a can be made full only by the unacceptable resolution dpaqiam j the TA. reading of the word would remove the difficulty. 4. Foreknowing, O inviolable one, the world of the living, moving together [with him] upon the road of the gods — this is thy herdsman {gopati) ; enjoy him ; make him ascend to the heavenly (svargd) world. There is no difficulty in understanding this of the a7iustarani cow, with the sutras and commentaries, although we should expect rather pitrlokdm in a, and josaya in c. [By ^^siitras" I suppose W. means sutra 20 of Kau^. 81 (cited under vs. 3) and siitra 37 of Kau^. 80 (cited under this vs.) ; and by “ commentaries,” the AV. comm, to vss. 3-4 (vol. iv., p. 1313) and the comm, to the TA. correspondent in vi. 12. i (Poona ed., p. 449) BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 850 xviii. 3- of our vs. 3.J Besides the use of the verse with the one preceding, as explained under the latter, it again (Kaug. 80. 37) accompanies the leading of a cow around fuel and fire ; and the schol. (note to 81. 33) employ it further at the kindling of the pile. The verse lacks only one syllable of being a regular tristubh (11 + 11:10+11= 43). 5. Unto sky {div), unto reed, more helpful of streams; O Agni, gall of the waters art thou. The translation of a and b is purely mechanical. Other texts have a quite different version of them. VS. (xvii. 6 a-c) reads upa jmdnn upa vetase 'vatara nadlsv a; MS. (in ii. 10. i ; but p. dvataratti) the same (and the editor reports K. and Kap.S. as agreeing) ; TS. (in iv. 6. i^) the same except dvattarmn ; VS. and MS. admit a much more intelligible rendering (‘ close to earth, close to reeds, descend thou in the streams ’). In all the other texts, the verse is preceded by our vi. 106.3 b and other similar addresses to Agni, in the agtiicayana ceremony; and so also in Vait. (29. 13), where the verses accompany the drawing of a frog, of the water-plant avakd, and of reeds, across the fire-site in all directions. In Kauq. (82. 26), this verse and 3. 60 are used in the ceremony of gathering the bone-relics on the third day after cremation, with the direction iti mantroktany avaddya. |_The authorities differ as to the day : Caland, Todtengebrduche, p. 99. J The comm, explains [_vol. iv., p. 132*5, p. i69*°J that vss. 5 and 6 Ath. Paddhati cited in note to Kauq. 82. 26) J [_and 60 J are addressed to the plants mentioned in those verses |_and gives a list of plants : cf. SPP’s note with extract from Keqava, and Bloomfield’s note to 82. 26 J. The comm, adds that the plants are used by the performer in besprinkling a Brahman’s bones with milk. Under this verse the comm, makes dydm mean avakdm^ because this rises above the water without touching earth ! The verse does not need to be scanned as nicrt. 6. Whom thou, O Agni, didst consume, him do thou extinguish again; let there grow here the kydmbu, the ^andadurvd, the vydlkaga. RV. (x. 16. 13) has the same verse, but calls two of the plants kiyambu and pdka- diirva. Vyalkaqd (p. vhalkaqd') might well be an adjective, ‘ free from alkaqa ’ or the like, if we only knew what alkaqa meant. |_W’s Op.R. accent vyalkaqa ; and so five of SPP’s authorities, against four with 29/dA.J TA. disagrees with both AV. and RV. in reading at vi. 4. i kydmbus |_both ed’sj, but agrees with RV. in having pdkadurva, [_and with both ed’s of AV. in accenting vyalkagd] ; it reads jdyatdfn for rohatu in c, and tvdin for tdm in b. — The comm, explains qdndadurvd as dtlrvd (‘millet’) that springs up near water, having egg-shaped roots, or that has long joints, and adds that it is called “big millet” {brhaddurvd')\ but this is probably without authority. With as little reason he glosses alka by qdkhd ‘branch,’ and declares vyalkaqa to mean “fur- nished with various (yividhd) branches”; [_so also the comm, on RV. and on TA.J. The verse is not directly quoted by Kauq., but (as was pointed out above) it is regarded by the comm. |_and the PaddhatiJ as included with vss. 5 and 60 in 82. 26, and probably with justice. — This verse and its successor in RV. and TA. (strangely removed to be 3. 60 in AV.) are both plainly intended as remedial and expiatory for the cruel office of Agni in burning a corpse ; the fire is not only to be extinguished, but to be followed by its antithesis, the growth of water-plants and the appearance of their attendant frogs : compare Bloomfield in AJP. xi. 342-350 Lor JAOS. xv., p. xxxixj. L^his expiatory and remedial rite is avouched for antiquity by MBh. viii. 20. 50 = 819; Pdndyah . . . svadhdm ( = pretaqarlrarvpam havdi) ivd “pya jvalanah pitrpriyas ( = qmaqdndgnih) 851 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 3 tatah praq&ntah salilapravahatah j and a note to the P. C. Roy version of this pas- sage, p. 65, says that it persists even to this day in India. J 7. Here is one for thee, beyond is one for thee; enter thou into union with the third light ; at entrance be thou fair {cdrti) with [thy] body, loved of the gods in the highest station. The verse is RV. x. 56. i, which reads in c tanvds, and in d janitre (for sadhdsthe'). It is also found in SV. (i. 65), TB. (in iii. 7. 13), TA. (vi. 3. i ; 4. 2), and Ap. (ix. i. 17); in a, TB.Ap. have u (for u before te) ; in c. all have samveqanas, while SV. gives ianvi and the others tanuvai ; in d, TB.Ap. read priye, and S\'. TB.Ap. agree with RV’. in janitre. According to Kau^. (80. 36), the verse accompanies the carrying of the fire at the head of the procession to the funeral pile ; as the comm, states it, carrying the three fires, in the case of one who has established sacrificial fires. The three “ lights ” are thus understood to be the three sacrificial fires ; but they are probably, in the origi- nal meaning of the verse, rather three regions of light, to the highest of which the deceased is to be translated. 8. Rise thou, go forth, run forth ; make thee a home {okas) in the sea [as] station ; there do thou, in concord with the Fathers, revel with soma, with the svadhds. The first half-verse is found also in TA. (in vi. 4. 2) which has the easier ending paratni vyhman ; the second half of the TA. verse is our vi. 63. 3 c, d. The majority of our samhita-'cn%%. combine dravd 'kah in a-b, but SPP. reports nothing of the kind from his authorities. The verse can be forced down to forty syllables (as 2l patikti) by violence in c ; |_its natural scansion is as 8 -I- 1 1 ; 1 1 -1- 1 1 J. It is one of the utthapani or ‘uplifting’ verses, which, with the harinis or ‘taking’ verses, are used more than once in Kau^., and are cited in V’ait. (37.23-24) and elsewhere, in connection with lift- ing and moving the corpse etc. This one accompanies (Kau^. 80. 31) the raising of the corpse to carry it to the funeral pile, and later (80.35), "’•fb 1.61 and 3. 9 and others, the lifting on to the cart and removing ; and yet later (82. 31) the gathering up and carry- ing away the bone-relics. 9. Start {cyu) forward, collect {sam-bhr) thy body ; let not thy limbs {gdtra) nor thy frame {qdrira) be left out ; enter together after thy mind that has entered ; wherever in the world thou enjoyest, thither go. The first half-verse and the last pada are found also, as parts of different verses, in TA. vi. 4. 2 ; which, however, reads ut tistha 'tas tanuvam sdrn bharasva me 'hd gatram dva hd nia qdriram, and ydtra bhumydi vrndse tdtra gaccha. Some of our mss. (P.M.O.R.T.K.) accent dmt in c; and some (all except O.Op.R.K., also two of SPP’s) have bhume in d; the comm, reads bhumdu. According to Kaug. (80. 32), the dead body, after being raised {utthdpay-) with the preceding verse, is made three times to set forth (? samhdpay- ; sam-hd means usually simply ‘ get up ’ ; it is added, “ as many times as it is raised ”) with this one ; and this verse is used again, with the preceding verse (under which see) and others, in 80. 35 and 82. 31. 10. Let the soma-drinking (somyd) Fathers anoint me with splendor, the gods with honey, with ghee ; making me pass further on unto sight, let them increase me, attaining old age, unto old age. xviii. 3- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 852 Some of the mss. (including our D.R.p.m.T.) read djantu in b; possibly it is their way of emending the false accent of dhjantu ; doubtless we ought to change this to ahjdntu rather than to admit the modulated stem dhja. praiika (yarcasa matn) applies either to this verse or to the next, or probably is used to include both ; whatever it applies to is used, according to Kau9. (81.47; 87. 4), in connection with rinsing the mouth at the end of the cremation ceremony and at the beginning of the pindapitr- yajna; and also (86. 17), with 3. 61-67, in the ceremony of interring the bones, in con- nection with supporting the dhriivanas* on the north-west of the fire. The comm, takes notice of only the first of these three applications. *[_Caland, WZKM. viii. 369, would read dhuvanany upayachante at 86. 16 : I suppose he would render, ‘they offer fannings [to the relics].’ But are we sure that 86. 17 goes with 86. 16 and forms a part of the dhuvana ceremony 1 — Cf. my note to vs. 1 7 below. — The non-lingualization of the first n gives the strongest possible support for dhuvanani as against dhru-.\ 11. Let Agni anoint me completely with splendor; let Vishnu anoint wisdom into my mouth ; let all the gods fix wealth upon me ; let pleasant waters purify me with purifiers. The verse is, with resolution of ma-am, a regular tristubh, and no paiikti. As to its ritual application, see under the preceding verse ; the comm, regards it as sharing with that verse. 12. Mitra-and-Varuna have enclosed {pari-dha) me; let the sacrificial posts of Aditi increase me ; let Indra anoint splendor into my hands ; let Savitar make me one attaining old age. Most of our mss. (all except Op.R.), and half of SPP’s, read at the beginning mUra- varuna (Bp. -nati), vocative, which might stand if we altered adhatam to -thdmj both editions give mitravdruna, ours by emendation. A variant for svdravas in b would be very welcome ; the comm, gets rid of the difficulty in its characteristic way, by making the word an adjective to adiiyds, and signifying either “ making a pleasant sound ” or “ making a distress directed at our enemies ” ! The third pada, if properly read, has a redundant syllable ; but the Anukr. would apparently have us read nyanaktii in three syllables, as written. The Kaug. uses the verse with washing the hands, at the end of the cremation ceremony (81. 46), and at the beginning of the pindapitryajha (87. 3) ; the comm, notices only the latter of the two uses. 13. Him who died first of mortals, who went forth first to that world, Vivasvant’s son, assembler of people, king Yama honor ye with oblation. The second half-verse is identical with 1.49 c, d, and the first half is analogous with the same, a, b ( = RV. x. 14. i etc. : see under i. 49). The verse is redundant by a syllable in [the perfectly good jagatl padaj d. For its use by Kau^., with 2.49, see under the latter; [and especially my note to i. 49 J. [The verse is discussed by Hille- brandt, Ved. My t hoi. i. 491.J 14. Go away, ye Fathers, and come; this sacrifice is all anointed with honey for you ; both give to us here excellent property, and assign to us wealth having all heroes. The second half-verse is found also in A(^S. (ii. 7. 9) and MB. (ii. 3.5); both read at the end ni yacchaia, and at the beginning MB. has datta 'sm-, and AQS. strangely 853 TRANSLATIOiX AND NOTES. BOOK XVIII. -xviii. 3 dattaya 'sm-. |_Our /rt^/d-texts read dattd {= datld u) iti: see Prat. i. So.J The trans- lation implies that drdvine 'hd is for drdvinam ihd (p. drdvind : ihd')\ the comm, glosses drdvind by drmnnam ; [_cf. my A'oun-InJIection, p. 331, IT 4J. The comm, also understands the first pada to signify that the Fathers are to go to their own world, and then to return when invoked to their own sacrifice ; and this is probably the sense. 15. Let Kanva, Kakshivant, Purumlclha, Agastya, (^yavaqva, SobharT, Archananas, Vigvamitra, Jamadagni here, Atri, Kagyapa, Vamadeva, aid us. ‘ The comm, amuses himself with giving etymologies for all these names, only passing over Agastya and Sobhari as “evident” {prasidd/ia). 16. O Vigvamitra, Jamadagni, Vasishtha, Bharadvaja, Gotama, Vama- deva— Atri hath taken [grab/i) our with obeisances; ye Fathers of good report, be gracious to us. The translation implies in d emendation of sti-sadt^dsas to suqansasas [_so W’s ms. ! it must certainly be a double slip for su^ansasas ], for which it seems most probably a corruption, and which is read by the comm, ^he reads in fact sut^ansdsas, and under- stands it as \V. doesj ; the only variants in the mss. are suqanqdsas |_with palatal f twicej in some of ours (P.M.I.) and one (C.) of SPP’s, and the accentuation on the second syllable, -sdtkq-, in a few (including our O.R.T.).* Pltaras in b ought properly to be without accent. [_As to what precedes, see the next li.J Some of the mss. read qdrdir or qdrdir. The comm, first identifies the word with chardis, and pronounces it a name for ‘ house ’ ; then, as alternative, he gets it from root qard and makes qardayati signify balayatij |_and, as a final alternative, he regards the word as the name of a RishiJ. Neither Kaug. nor \'ait. makes any use of these two verses. |_Weber, Episches im vedischen Ritual, Sb. 1891, p. 787, suggests a special connection of this book xviii. with the Kaugikan Vigvamitras.J *LThe decision here lies between the well-authenticated su-qdhsa (‘of good wishes, kindly ’ : root qans') and the doubtful su-sam^ds (‘ kindly admonishing,’ presumably oxytone : root ^ds with sam). The former occurs five times in RV. and also at AV. xix. 10.6. The latter occurs nowhere, unless here, nor does it seem to be apposite in meaning : yet the authority of the mss. and of the qrotriya \ . is decidedly in favor of it. No ms. soever actually gives su^ansdsasy but the mss. that have the impossible S7tqan<^dsas may well be regarded as intending sugatisdsas. — Moreover, if the two voca- tives stood in the order pitarah su-, I should leave the second one unaccented {Gram. § 314 d), as W. suggests ; but with the order su- pit-, the second seems distinctly more independent of the first {Gra?n. § 314 e) and may properly be accented. I would there- fore read suqansdsah pitarah, and render ‘ O ye kindly ones, ye Fathers ! ’ As for the meaning of sugdhsa: note that ^dhsa means ‘a wash, good or evil,’ i.e. not only ‘curse,’ but also ‘ blessing,’ and is used in these two opposite senses in two contiguous RV^ verses, vii. 25. 2, 3 ; and that, in its good sense, it is pertinent to the Fathers, as at RV. X. "jS. 2,, pitrnam nd qdhsdh surdtdyah. Note further that ‘kindly’ accords well with the character of the Fathers as described in RV. x. 15: they bless and help (vss. 5 d, 4 c), and are harmless (i c, 6 c) and gracious (3 a, 9 c). — That, in such a “ pestilent congregation of ” sibilants as suqahsdsas, a blunder of the tradition is rather to be expected than not, is my opinion : whoso doubts it, let him attempt “ with moderate haste” to repeat aloud three times the simple English sentence “she sells sea-shells. ”J BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 854 xviii. 3- 17. They overpass defilement (riprd), wiping [it] off in the metal bowl kasyd), assuming further on newer life-time, filling themselves up with progeny and riches ; then may we be of good odor in the houses. [_Pada c = RV. x. 18. 2 c.J The translation boldly assumes that kasyd is a corrup- tion of, or equivalent to, kansd j the Pet. Lexx. pass the word without notice ; the comm, says that kasa means klkasa ‘ vertebra,’ the ki being dropped by Vedic license (!), and that kasya, as an adjective derived from it, means “the place of cremation”! All authorities read without variation, |_save that SPP’s qrotriya K., whose memory of this book was not perfect, recited kdsye\. |_See note *, below. J The authorities are divided, however, between mrjands and 7tirja7ias (among those having the latter are our O.R.) ; both editions give the former, though it is an isolated accentuation; 77irjd7td is regular (and occurs in RV.), while 77ifjana is supported (Gra77i. § 619 d) by the analogy of several other such participles; [_cf. note to vs. 73 J. Two of our three pada-xass. (Bp.Kp.) have dyuhodddhuTtas in b as compound, and most of our sa7hJiitd-mss. (all save 0. R.) accent accordingly dyur d-\ but SPP. acknowledges the reading in only a single ms. (pada), and of course gives in his text (as we in ours by emendation) dyur d-. The comm, regards surabhdyas in d as figurative, for qldghyagtuiayuktds. In Kau^. (84. 10) the verse is directed to be used as the women go three times round (the relics of the funeral pile) leftwise, with disheveled hair and beating the right thigh. *LAccording to Caland, WZKM. viii. 369, the passage in Kaug. 84. 8-1 1 describes the curious rite named dhuva7ia or ‘ fanning ’ of the bone-relics : see his TodtCTtgebrauche, pages 138-9, and cf. my note to vs. 10, above. The dhuvaTia is part of the procedure called 7iidhd7ia or ‘laying to rest’ (ibidem, p. 129). According to the sutra next pre- ceding 84. 10, an empty pot, rikta-ku77ibha, is set down, and beaten with an old shoe. According to our AV. comm. (p. 143*7 : but see SPP’s note 5), our verse is repeated by the one who breaks the empty jar, rikta-kalai^a, on the night of the day of cremation, that is, at a time a good deal earlier than the 7iidhd7ia! — However that may be, it does seem as if our kasyd might well mean the same thing as the kta/ibha or kalaqa of the ritual authorities. J 18. They anoint, they anoint out (yi), they anoint together {sd7>i)\ they lick the rite krdtu), they smear {abhi-anj) with honey; the bull {uksdn) flying in the upheaving of the river, the victim {pagtl) do the gold-purifiers seize {grh) in them [f.J. The verse is RV. ix. 86. 43, the only variant in which \s grbimate at the end (and our 1. also has this ; also the comm.). SV. (i. 564 ; ii. 964) has it akso and agrees with RV'. in this word, but also has before it apsti instead of dsu, and in b 77idd/i7id. The comm, understands sthdlisti to be intended by the pronoun dsu. The verse is one of the wild utterances of the soma-purifiers in RV., and seems to be introduced here without any proper connection with the funeral ceremonies, simply because there is so much “anoint” in it. In Kaug. (88. 16), it accompanies an anointing in the pi/idapitryajda ; and in Vait. (10.4), a smearing of the sacrificial post with butter in the paquba7idha. |_Padas b, c, d are good jagatl : but a has no jagati character whatever, and by count it is viT-dj rather than bhurij ; but perhaps the Anukr. (see note to the excerpts from Anukr.) does not mean to call it bhurij. \ ig. What of you is joyous, O I'athers, and delectable {soviyd), there- with be at hand (sac), for ye are of own splendor; do ye, rapid {'( driHvi) poets, listen, beneficent, invoked at the council. 855 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 3 Nearly all our mss. (save Op.R.s.m.) accent in a ; SPP. reports only a single pada-ms. as doing so, and of course reads pitaras, as does our text by emendation. Nearly all the authorities, again, give bhiitdm at end of b; Lbut Whitney’s Op. has bhuta ; and hisj K. has bhutd, as have three of SPP’s, who reads bhtttd. ^The word itself is lost from the comm., but glossed by bhavatha.\ We ought to have emended to bhutd. Once more, all the authorities without exception accent suvidatras, which SPP. accordingly retains, while we have made the necessary emendation to -ddtras. One is tempted to change arvanas in c to ari'ahcas. The extra syllable in b suggests corruption ; |_and so, perhaps, does the fact that in O.R. the avasana is before bhiitdjn, not after itj. 20. Ye who are Atri.s, Angirases, Navagvas, having sacrificed, attached to giving {'i ratisdc), bestowers (dddhana), and who are rich in sacrificial fees, well-doing — do ye revel, sitting on this barhis. The meaning of some of these epithets is not altogether clear. No use is made of the verse in the sutras. 21. So then as our distant Fathers, the ancient ones, O Agni, sharp- ening the rite : they went to the bright, they shone,* \jhould be shiningj, praising with song ; splitting the ground, they uncovered the ruddy ones. The verse corresponds to RV'. iv. 2. i6, found also in \'S. (xix. 69) and TS. (in ii. 6. 124) which read precisely with RV. The variants of our text are no better than corruptions ; the others have at end of b aqusdnas |_p. aqusanah\, and in c didhitim. The translation follows our text.* The comm, takes aqaqanas (p. aofaf-) from root aq, and glosses it with vydpnuvantas f The “ruddy ones” are in its opinion the dawns |_or else the stolen cows which the Angirases got back from the PanisJ. — * LWhitney’s ms. reads “ they shone ” : this is probably an oversight and should be “ shining ” ; his Bp., to be sure, but Bp. alone, has didhyata, not -tah.\ 22. Of good actions, well-shining, pious, heavenly ones (devd), forging the generations as [smiths forge] metal, brightening Agni, increasing Indra, they have made for us a wide conclave {parisdd), rich in kine. The corresponding verse in RV. (iv. 2. 17) combines in a-b devaydntd ‘yo, has in c vavrdh-, and for d urvdm gdvyani parisddanto agman ; its pada-X.&-x.\. in b reads \_jdnima like oursj. [Weber, Sb. 1896, p. 263-64, takes deva (^jdnhna) as = devana?n and the whole verse as a parallel to vs. 23, where the phrase devanatii jdnund occurs in full.J 23. As herds at food {kpim), the formidable one hath looked over [«7/J the cattle, the births of the gods, near by ; mortals have lamented the nrvdqis, unto the increase of the pious, of the next man. The translation is purely mechanical, and sundry of the words in it are extremely questionable. The verse corresponds to RV. iv. 2. 18, which, however, reads in a ksu- mdti as one word (p. ksuouidtij our p. ks7im : dti), makes good meter in b by inserting ydt after devanam, and reads in c mdrtanam. SPP. reads, with RV. and with the comm., ksumdti; this is against nearly all his and our authorities ; [they have kpim dtij ; but our O.R. have ksumdti and Op. has [the impossible] ksum : dti [with accent- less ksum\. The translation implies at the end of b Jtgrds, which SPP. reads, with about half his authorities and the comm. ; of ours, most of the later ones have it also BOOK XVIII. THE ATHARVA-VEDA-SAl^IHITA. 856 xviii. 3- (Op.D. ugrdhj O.R.K. ugrah Laccentless !J). The comm, renders a, b thus: “the mighty one, Agni, looks near by upon the birth of the gods, Indra etc., as in a noisy {ksumati = gabdavati) herd {yiithd being = yuthe) of kine a master sees his own cattle {pagvas)" ■. or, he says, it is the consuming fire that is addressed: “O Agni, this sacrificer who is being consumed by thee, mighty by thy favor, in a noisy cattle- crowd, looks upon the birth of the gods as upon herds of cattle {pacvas) ; the sense being that the gods come to light in the neighborhood of him who has gone to the world of the gods.” This is the kind of help that the commentator gives in a difficult pas- sage. Urvdgis is to him the Apsarases, Urvagl etc.; and akrpran = akalpayan, which means upabhoktum samarthd bhavanti. A ryds = svami. The verse can be forced into the compass of forty syllables (ii-l-8:io-l-ii = 40), as the Anukr. estimates it. *[_The RV. verse has been discussed by Bloomfield, JAOS. xx.‘, p. 183. He ren- ders c, d thus: “ Even for mortal men Urvagls were fashioned for the production of the noble lower Ayu.” He takes akrpra^i as ‘ there were formed,’ aor. pass, of krp = kip : cf. the akalpayan of our comm, and the klptds of Sayana on RV. He explains : Just as Urva^T, the goddess Cloud, produces the celestial fire, so the fire-drills (called urvdgis') produce for mortals the terrestrial sacrificial fire (tipara dyti').^ 24. We have made [sacrifices] for thee ; we have been very active ; the illuminating (vi-bha) dawns have shone upon [our] rite irtd) ; all that is excellent which the gods favor ; may we talk big at the council, having good heroes. The first half-verse is, without variant, RV. iv. 2. 19 a, b; the second half is, also without variant, RV. ii. 23. 19 C, d (and VS. xxxiv. 58 c, d). Many of the mss., however, (including our Bs.O.K.) combine in a-b to abhiima rtdm. The comm, has in b the strange reading avasvan (voc. : = avanavati or pdlaka^. 25. Let Indra with the Maruts protect me from the eastern quarter; arm-moved [is] the earth, as it were to the sky above ; to the world- makers, the road-makers, do we sacrifice, whoever of you are here, shar- ing in the oblation of the gods. |_As for this whole passage, vss. 25-37, see my introductory notes, p. 847, ^ 8, and Caland’s orientation of it in his Todtengebrduche, p. i 54. J This is a very curious and obscure refrain (its last two padas occur again as refrain of 4. 16-24). In b, bdhucytitd (which ought to mean ‘by a mover, or a moving, of arms’) is rendered as if it were bdhucyutd j |_Weber proposes to emend to -tdm the comm, also takes -cyutd as past pass, pple., glossing it by vinirgatd, or, in an alternative explanation, hy prdptd; either “ proceeded out from the arms of the givers ” or “ arrived in the arms of the receivers ” ; the allusion being to the giving of land to Brahmans : “ as land given protects in the future {updri) the heavenly world which is to be enjoyed by both parties ” ! The use by the sfitras casts no light upon the meaning. Vait. (22. 3) prescribes the verse for use with an offering to the Maruts in the agnistoma ceremony [doubtless on account of the word marutvdn\. In Kau^. (81.39), this verse alone, so far as appears [but the comm., p. 1525, says vss. 25-29 J, is combined with i. 41-43 etc. to accompany the offerings to Sarasvati at the funeral pile; again (85. 26), vss. 25-37 (the comm, says, 25-35) used with 2. 24, 26, etc. in connection with the interment of the bone-relics. [This last use does indeed perhaps cast light on the passage. The previous satra, 85. 25, with Caland’s emendation (l.c., p. 154), reads: edam barhir [xviii. 4. 52] ity 857 TRANSLATION AND NOTES. BOOK XVIII. -.vviii. 3 asthitas tanum yathaparu samcinoti. I think his emendation receives support from the A'V^ comm., who says, at vol. iv., p. 224*, edam barhir tty red kule jyestho 'sthtni yathaparu samcinuydt. If we take sam-ci m. the sense of ‘assemble’ as used in the phrase ‘assemble the interchangeable parts of a bicycle or a Waltham watch,’ o\xx siitra would then mean, ‘ while repeating xviii. 4. 52, he (the dead man’s eldest son) assembles a human figure {tanuni), limb by limb, from the bones (yisthi-tas'), i.e. he makes such a figure out of the bones by assembling them.’ — If this be right, then we probably have to infer from the AV. text and from the next sutra, 85. 26, that the eldest son addresses the deities with vss. 25-29, and does so as spokesman of his dead father, represented by the prostrate figure of bones; and that, while uttering vss. 30-35, he addresses his dead father, but does so as speaking for himself. — As to forming a human figure {purusdhrti) with the’bones, cf. further Baudhayana’s Pitrmedhasutra, i. 10, especially lines 5, 7, to, 13 of p. 15, ed. Caland.J 26. Let Dhatar protect me from perdition from the southern quarter ; arm-moved etc. etc. 27. Let Aditi with the Adityas protect me from the western quarter ; arm-moved etc. etc. 28. Let Soma with all the gods protect me from the northern quarter; arm-moved etc. etc. 29. Dhartar the maintainer shall maintain thee aloft, as Savitar the light {b/idnti) to the sky above ; to the world-makers etc. etc. The translation follows the comm, in connecting urdhvdm with what precedes, instead of (as the meter suggests, and as is perhaps rather to be preferred) with what follows it.* The definition by the Anukr. of the meter of these five verses is not very acceptable ; the refrain of 25-28 has 35 syllables (12: 12 -I- ii); the prefixed variable part varies from 12 to 14; 28 has 46 syllables (iiH- 12:12-1-11). |_Cf. note to excerpts from Anukr., above, p. 847, top.J *[_There is a clear play of words in dhartd dharuno dharayatai, not without con- scious reminiscence, perhaps, of the familiar plays in varano vdraydtdi at x. 3. 5 and vi. 85. I, and in vdr idam vdraydtdi varandvatydm adhi at iv. 7. i.f Moreover, I think that these derivatives of root dhr make clear reference to dhruvd diq, the ‘ fixed direc- tion’ or ‘steadfast region,’ and that tirdlivam makes similar reference to the ‘upward region.’ Render perhaps : ‘ Let the Steadier, steadying, steady thee [in the steadfast region], as aloft [that is, in the upward region] Savitar [steadieth or maintaineth] the light, the sky above.’ Cf. my note, p. 847, ^8. — t Cf. xix. 36. 6 d.J 30. In the eastern quarter, away from approach (.^), do I set thee in svadhd ; arm-moved etc. etc. The phrase samvftah is veiy doubtful; perhaps it means rather, with the more literal sense of pura and taking -vrt as from root vr, ‘ before covering up ’ [so Caland takes it: Todtengebrduche, p. 154-5J; the comm., with his ordinary heedlessness of accent, makes it a pple. (as if sdmvrtas'), rendering it “ formerly covered up ” {purvam samchdditaK) ; or else, he says, pura is instr. of pur = qarira ‘ body,’ and it means “along with thy body ” (sagartra eva san^. Kaug. (80.53) uses the verse (doubtless with the five that follow it) in fixing the body in place on the funeral pile ; but he adds in the next rule that Uparibabhrava prohibits it. The comm, takes no notice of any such application. 858 3- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 31. In the southern quarter, away etc. etc. 32. In the western quarter, away etc. etc. 33. In the northern quarter, away etc. etc. 34. In the fixed quarter, away etc. etc. 35. In the upward quarter, away etc. etc. These six verses, 30-35, have the same refrain of 35 syllables as vss. 25-28 ; and the prefixed part, variable only in its first word, ranges from 17 to 19 syllables; the defini- tion of the Anukr. is approximately accurate. 36. Dhartar (‘ maintainer ’) art thou ; maintaining art thou ; bull (ydhsagd) art thou. 37. Water-purifying art thou ; honey-purifying art thou ; wind-purify- ing art thou. The comm, regards both these prose verses (yajur»tan(ra) as addressed to Agni, quoting RV. iv. 58. 3 and vi. 16. 39 to prove the applicability to him of the epithets in 36. The sutras make no use of them save by their inclusion in the series 25-37 in Kau^. 85. 26: see above, under vs. 25. The Anukr., in counting the syllables of 36, restores both the elided initial a's. |_Verses 38 and 39 are addressed to the oblation-carts. The rearrangement of the RV. padas in the AV. text is of such critical interest that it is worth a little space to exhibit the method to the eye. — The yitje vatn etc. of the RV. seems to be clearly prefatory, and probably few will deny that the RV. order is the more nearly original, and that the AV. order and readings are secondary. RV. X. 13. I and 2. ynj^ vdm brdhma piirvydm ndmobhir vi qloka etu pathylva siireh \ qrnvd7itu viqve atuftasya piitra a yd dhatndni divyani tasthiih || • yamd iva ydtainane ydd ditam prd vdm bharan tnanusd devaydiitah | a sidatarh svdtn u lokdm viddne svdsasthd bhavatam ijidave nah [p A\'. xviii. 3. 38 and 39. itd(^ ca md amtttaq cdvatdm [/«an, (rtdbhagas, and qataksard respectively ; in the third set (west), by ksTrdvan, kstrd- bhagds, and sahdsraksara ; in the fourth set (north), hy dddhivan, ddd/tibhagas, and aytUdksara ; and in the fifth set (center), by mddhuman, mddhubhagas, and dcyuiak- sard. Thus the mantra of the last set would begin apupdvdn tnddhumdn etc., for the deposition of cakes is common to that of all the dishes (so AV. comm., p. 202s ; apupa- sdkityam sarvesdm carundm sddhdranam).\ 17. Rich in cakes, rich in curds {ddd/ii-), let the dish etc. etc. 18. Rich in cakes, rich in drops (drapsd-), let the dish etc. etc. Our O. reads drdpsa-, |_and so does one of SPP’s mss.J. According to the comm., drapsa signifies “ particles of curds” {dadhikands'). 19. Rich in cakes, rich in ghee, let the dish etc. etc. 20. Rich in cakes, rich in flesh {mahsd-), let the dish etc. etc. 21. Rich in cakes, rich in food, let the dish etc. etc. 22. Rich in cakes, rich in honey, let the dish etc. etc. 23. Rich in cakes, rich in sap, let the dish etc. etc. 24. Rich in cakes, rich in water {dpa-), let the dish etc. etc. Instead of apavant in this verse, the comm, has a second time apupavant, explain- ing that it means cakes of a different material. In the five dishes of TA. (vi. 8) are contained respectively (besides the cakes), ghee, boiled flesh (qrtd), milk, curds, and honey. [_CaIand’s suggestion of 'pavanta?n for pacantam at Kaug. 86. 4 (see WZKM. viii. 369) brings the text of Kau^. into harmony with dpavdhs of this vs. : cf. 3 of the notes to vs. 16.J 25. What vessels covered with cakes the gods maintained for thee, be they for thee rich in svadha, rich in honey, dripping with ghee. This is a |_precise 1 repetition of 3. 68 above. While most of the mss. quote it, as usual, by the first words with ity dkd added, two (O.R.) write it in full. According to the comm., the verse follows the deposition of the nine dishes ; and it adds : “ one should put on mixed grains ” ; the Kaug. makes no mention of it. 878 xviii. 4- BOOK XVIII. THE ATHARVA-VEDA-SAICIHITA. 26. What grains I scatter along for thee, mixed with sesame, rich in svadhd, be they for thee uprising [tidb/m), prevailing ; them let king Yama approve for thee. This verse, differing from 3. 69 and 4. 43 by a single word {itdbhvis instead of vibhvis), is written out in full by all the mss. The comm, has, instead of udbhvls, abhvts, gloss- ing it with ttiahatyas. [_For a possible ritual use of the verse, see under 3. 69.J 27. A more abundant inexhaustibleness. The comm, adds this to the preceding verse as a part of it; but the Anukr. and the mss. reckon it as an independent verse. 28. The drop leaped {ska?id) toward the earth, the sky {div), toward both this lair {yoni) and the one that was of old; of the drop that goes about toward the same lair do I make oblation, after seven invocations (Jidtra). The verse is RV. x. 17. 1 1, and found also in several other texts : VS. (xiii. 5), TS. (iv. 2. 8^, 95), TA. (vi. 6. i), MS. (ii. 5. 10), QB. (vii. 4. 1^°). RV. differs from our text by reading in a pratha7nan dnu dyuti; all the rest agree throughout with AV., save that TS.TA. have trtiyatn for satndndm in c. [_In MS. this verse stands between our ix. 4. 5 and 4. 4, as already noted under ix. 4. 5.J Kaug. does not apply the verse, but it is found (as above) in the funeral ceremony of TA., next after our 4. 35 below, being addressed to any overflow of the offered dish of curds and honey. The comm, explains drapsa by somarasasthiiodakakana, and teaches that such a drop, or the soma itself, is here praised, in view of the enjoyment of the fruit of their soma-sacrifices by the Fathers in heaven ; it also points out that in QB. (vii. 4. i*«>) this drop is praised as the sun {adityd). In Vait. (16. 17) the verse (with RV. x. 17. 12, 13 and one or two others) is used in the agnistoma ceremony, with offerings to the soma-drops {yaiprusd), on occasion of the overflow of soma. 29. A hundred-streamed Vayu, a heaven-finding sun (J.arkd), wealth, do those men-beholders look upon ; whoso bestow (/>r) and present {pra- yam) always, they milk a sacrificial gift having seven mothers. The verse corresponds to RV. x. 107. 4, which differs by reading havis at end of b, |_and sathgami at end of cj ; it also reads duhate in d and puts the word after ddksi- 7}dm ; the RV. hymn is one in praise of generous givers. A^rcdksasas in b might of course be gen. sing, (so Grassmann) ; both translators [_Crassmann and LudwigJ take saptdviataram as ‘mother of seven,’ which is against the accent; the comm, takes it properly as possessive, but gives three different guesses at its value. The comm, takes // in b as ‘ for thy sake,’ against the accent. Kaug. does not quote the verse; the comm, says that it and the next are used together on watering the bone-relics with water fall- ing from a vessel with a hundred holes ; and these hundred holes it regards as referred to by the first word of the verse. 30. They milk a receptacle {kd^d), a jar with four orifices, idd [as] milch-cow rich in honey, in order to well-being; reveling refreshment, Aditi among the people, injure thou not, O Agni, in the highest firma- ment (pybinati). 879 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 4 The first half-verse is found also in TB. iii. 7. 4'6 and Ap. i. 13. i, both of which read utsam for kdqam, devim for dheniim, and suvarvidam for svastdye. The second half occurs in VS. (xiii.49 c, d), TS. (in iv. 2. lo'), LMS., in ii. 7. 17, page i02'sj, and TA. (in vi. 6. i) ; they all agree in reading for c ghrtd/h duhandm ddithh jdnaya, for which our text is a corruption, capable of only mechanical translation. The comm., in a, still thinks of four of the holes in the hundred-holed vessel ; ida is either the earth or the name of a certain cow. In the funeral ceremony of TA. (as above), our c, d, with Lthe correspondent of J our 36 a, b below as first half, is used next after our vs. 28, and for the same purpose. The Anukr. does not heed that the first two padas are jagatl. 31. This garment god Savitar gives thee to wear {bhr)\ putting on that, which is tarpyd, do thou go about in Yama’s realm. Some of the mss. (including our O.Op.R.) read dadatu in b. Our Op. accents tarpyam, and the word is variously accented by half of SPP’s authorities. The comm, first explains the word as tarpandrham pritikaratn, and then adds : ‘or, made of a kind of grass called trpa, [and] anointed with ghee.’ For the ritual use of the verse, in com- pany with 2. 57, see under the latter verse. The comm, says only that it is addressed to the garment when the dead man is wrapped up. 32. The grains became a milch-cow ; the sesame became her calf ; upon her, unexhausted, one lives in Yama’s realm. The mss. are a little at variance as to the accent of tilo 'bhavat; but the majority give tilb, which is accepted in both editions. The comm, reads at the end jivati. The ritual application of this verse and its successor was given with that of 3. 69 above ; the comm, says here that with vss. 32-34 grains mingled with sesame are put upon the bones. The first pada is one syllable short. 33. Be these, O so-and-so, thy milch-kine that yield what is desired; variegated, white, of like form, of different form, with sesame as calf, let them wait upon {upa-stha) thee there. One of our mss. (Op.), and three or four of SPP’s authorities, accent tllavatsas in d. The comm, has bhavanti in b. The verse (8-1-7:114-11= 37) is not at all an upa- ristddbrhati, but rather an irregular astarapankti. 34. Grains variegated, yellow, white, grains black, red, [be] thy milch- kine here ; with sesame as calf, yielding (, adhojd/iu. — The meaning of our comm, on 4. 55, accordingly, seems to be: ‘after the mound has been heaped up 887 TRANSLATION AND NOTES. BOOK XVIII. — .xviii. 4 (citam'), they should pat {kiitfay) it with splints of wood or with bricks, [going around it, as they pat it,] to the left.’ — If this be right and if kuttay is the comm’s version of the word after iti in siltra 1 1 , then I suspect that Bloomfield has not hit the right read- ing in the printed text. Whitney’s ‘ on finishing the pile ’ would call for samsihapyaj but is much nearer to the meaning of kuttay and also to the probable inten- tion of Bl’s mss., and I would accordingly read samqnathya in place of the printed satii- qritya. Root qnath means ‘thrust, push,’ in their ordinary and in their obscene senses, and here, with sam, ‘to make [the mound] compact or firm by striking or beating or patting,’ as a modern gravemaker pats the mound with his spade to give it shape and firmness. J 56. Wear {bhr) thou this gold, which thy father wore before ; of thy father, going to heaven (svargd), do thou wipe off the right hand. The majority of mss. read pitur in c, some///«r, and hardly any (of ours, only Op.) pitur. Many of ours have mrdhdhi in d : see Prat. i. 94 and note. The comm, strangely gives piprhi |_cf. xiii. i. i, notej in a (though abibhar in b !). According to Kau^. 80. 46, 47, the first half-verse is used as the manager takes with the right hand some gold worn by the deceased, smears it with ghee, and passes it to the eldest son ; the second half-verse, as he makes him wipe off his (of course, the father’s) right hand ; the comm, states it thus: “with the first half he makes the oldest son heat {adlpayet : as if the comm, read in Kau^. adlpayati instead of adap-') in the fire gold found in the hand of the deceased ; with the other half the son should wipe the deceased’s hand.” 57. Both those who are living and those who are dead; those who are born and those who are worshipful — for them let there go a brook of ghee, honey-streamed, overflowing. We had the second half-verse above as 3. 72 c, d, only with qatddhara instead of mddhudhara. The mss. are again at variance as to the accent of kulya ; and the majority also accent madhudhara, as if they had qatddh- in mind [_cf. end of note to I. 42 above J. YajTiiya is a queer antithesis to jdtd^ and the comm, reads instead yq/'/z/yaj, explaining it as jajTiim utpattirii yanti gacchatiti : that \s, jajhi root ya / The comm, also understands in d madhudharas, as object of vyundati. A correspond- ing verse is found in TA. (in vi. 12) : it omits the first ca in a; has at end of b the almost acceptable reading jdntyds (it ought to be jdntvds') ; offers in c the curious cor- ruption dharayitu7it for kulydi 'tuj [and accents tnddhtidhara in dj. The schol. add the verse to 56, as used by Kauq. 80. 46 ; the Kau?. uses it twice with 3. 72 : see under that verse; in TA. it has an utterly different application, in the ceremony of turning loose the cow that was led with the corpse to the funeral pile. 58. There purifies itself the conspicuous bull of the prayers, the sun of days, lengthener out of dawns, of the sky {div) ; the breath of the rivers hath made the jars to resound loudly; entering Indra’s heart with skill. This is a verse out of one of the most formidable hymns of the RV. soma-book (RV. ix. 86. 19), and occurring also twice in SV. (i. 559; ii. 171). In b, RV. reads sdmo dhnah pratarito 'sdso divdh ; in c, krana and avlvaqat ; in d. hardi and fnanid- bhis; with this SV. in general agrees, but has, with AV., dh7td77i and 7isdsd7/i in b, and acikradat in c ; it is peculiar in reading prd7ia (p. praod7ta) at beginning of c ; a cor- ruption, doubtless, which is carried out to greater intelligibility in our prd7ids. The 888 xviii. 4- BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. AV. corruption, of both sense and meter, in b, pratdrtta us-, supported by the pada- reading praatdritah, is very strange; of our mss., only three (O.R., supported by Op. -td : us-~) have the correct -to ’s- ; of SPP’s, according to his account, about half support -to 's-, and he accordingly admits that reading into his text ; we ought to have done the same -by emendation. [_For hardiui dvi^dn (p. dovi(^d)i) man-, the comm, reads hdrdima . . . aviqat . . . man-.\ What right the verse has here (or vs. 6o, coming from the same RV. hymn) does not appear ; neither Kau^. nor the comm, uses it in the ritual ; but the latter says, as if by way of excuse, that, as the Fathers enjoy the fruit of the soma- sacrifices which they have offered, soma is praised in the ceremonies for the Fathers. Pie explains the ‘ rivers ’ in c as the vasativari waters. |_He says, p. 224*3, vrsd mati- nd/n ityddlndik tisrndm (vss. 58, 59, 60) pitrmedha eva kdndokto viniyogo 'nusam- dheyah, which is not clear to me : should it be pitrmedhakdnda evokto ,?J 59. Let thy sparkling (.? tvesd) smoke cover, being in the sky, extended bright ; for thou, O purifier, shinest like the sun with luster, with beauty {krpd). The verse is RV. vi. 2. 6 and SV. i. 83 ; both read rtivati in a ; [_in b, SV. combines divt sdh ch- : cf. divt sdii ch- at xvii. i. 12J. The comm, explains krpd as = krpayd or stutyd. Vait. (6. ii) uses the verse, with others, in the ceremony of establishing the fires. 60. Soma {indu) verily goes forward to Indra’s rendezvous ; the com- rade does not violate {pra-nii) the comrade’s agreements ; thou rushest to join, as a male after females — soma, in the jar, by a road of a hundred tracks. The verse corresponds to RV. ix. 86. 16, which has, however, important variants: in a.-, prd aydsid indur and niskrtdm ; in b, samgiram ; in c, yuvattbhis and arsati ; in d, qatdydmnd ; SV. (i. 557 ; ii. 502) agrees with RV. except in the last item, having, like our text, -ydmand. |_The meter shows that it is to be pronounced -ydmand, whichever way it is written : cf. JAOS. x. 532. J Our niskrtim is hardly better than a corruption of the RV. reading ; but the comm, understands it as Indra’s “ belly ” (^jatharalaksanam sthditam), and supports his opinion by quoting RV. iii. 35. 6. Samgirds, in b, is understood in the translation as samgiras (which is read by two or three mss., including our O.), the former being unintelligible ; the comm, gives two explanations, both imply- ing the accent -gir-, one from sam-gr ‘ agree,’ the other from sam-gr or -gil ‘swallow down,’ thus finding in the verse another “ belly ” (samgiras = samgiram = udarani). Our text of c spoils both the meter and the connection, making the line render very lamely ; the comm, reads ydsd, and takes it as an instrumental (like yuvat(bhis') ; in d he has the RV.SV. reading. The metrical definition of the Anukr. is worthless. |_The RV. verse is a good jagati, and so is this, barring c, where the corruptions have spoiled meter as well as sense. J 61. They have eaten; they have revelled [surely J ; they have shaken off {dva) those that are dear; having own brightness {svdbhdnu), they have praised ; inspired, youngest, we implore. The verse corresponds to RV. i. 82. 2 a-d, and is found also in other texts : SV. i. 415 ; VS. iii. 51 ; TS. in i. 8. 5* ; MS. in i. 10. 3. All these agree in reading in c priyas for priyan, and, for d, vlprd ndvisthayd mati ; and they add a fifth pada, a refrain, having nothing to do with the meaning of the verse. A majority of the AV. 889 TRANSLATION AND NOTES. BOOK XVIII. -xviii. 4 mss. (including our M.O.Op.R.K.D.) read dvd 'priyaii (p. dva ; apriyan), and this is perhaps the true Atharvan text (though the accent, in that case, should be dva 'priydn), and defensible on the ground of sense ; our last pada is nothing but a senseless corrup- tion. In Kau^. (88. 27) the verse is used, next after vss. 81 ff.,* in the pindapitryajTia, with the direction ity uttarasicam avadhuya ; the comm, paraphrases this to mean that one is to perform an additional sprinkling (.? uitarapariseka) next after the worship {upasthdna) of the pindas. For the application of the verse to the Fathers, compare TB. ii. 6. 3*, dksan pitdrah : dmlmadanta pitdrahy etc.; ^also Sayana’s comm, on TS. i. 8, 5’, Poona ed., p. 1 159J. *l_It is to be noted that in ihe pindapi/ryajfia of the VS. (\\.'^\), amit/tadanta pitarah etc. comes just before the verses corresponding to our vss. 8 1-85. J L(^GS., i. 15, prescribes the RVL verse for use when the bride greases the axle of the wedding-car : is this because of the resemblance of aksam (‘ axle ’) to aksan (root ? ! J [_See p. Ixxix.J 62. Come ye, O Fathers, delectable, by profound roads that the Fathers travel, assigning to us lifetime and progeny; and do ye attach yourselves to us with abundances of wealth. The last pada was found above as ix. 4. 24 d. Corresponding verses are found in HGS. ii. 10. 5 and MB. ii. 3. 5. For a, b, MB. rtzds eta pitarah somydso gambhirebhih Pathibhih purvinebhih ; and as second half-verse it has our 3. 14 c, d. HGS. has d ydta pitarah sontyd gambhlrah (misprint for -rdih .?) pathibhih pnrvydih, with an altogether different c, d. We should prefer somydsas unaccented, both in this verse and in the next, but no ms. so reads. The comm, has in c dadhata, which he pronounces the same as dhatta. In Kau^., in the pitrnidhdna ceremony, the verse accompanies (S3. 27) the bringing of the bone-relics, before sunset [_into the hut : Ke9.J ; and it is followed (S3. 28, 29) by i. 52 and 2. 29 ; then, in i\\& pindapitryajha (87. 28), the three are repeated ; the comm, notices only the latter use, stating that with this verse one is to scatter sesame on the barhis spread for the purpose of giving pindas. In number of syllables, the verse answ’ers to the description of the Anukr. (9 -f- 10 : 1 1 -f 1 1 = 41). |_The MB. reading makes a rectification of the meter at the beginning of b.J 63. Go away, O Fathers, delectable, by profound roads that go to the stronghold {piirydna) ; then, in a month, come ye again to our houses to eat the oblation, with good progeny, with good heroes. All the /^r^fij-mss. commit the strange blunder of dividing aydta in c into a : aydta ; both editions make the necessary correction; the comm, also understands d ydta. In d, some of the mss. make great difficulty over dttum, reading also \_annum,\ atnum, antiim, atnun, and the comm, gives as a compound haviratniin j but our O.R.D., and the majority of SPP’s authorities, have the correct reading; as does also HGS. in its corresponding verse |_ii. 13. 2J. HGS. Lspoils the meter of a by modernizing somyasas toj somydsy reads in b piirvydis ; |_and begins C w’ith atha\. The first half-verse occurs also in MS. i. 10. 3 and AQS. ii. 7. 9. MS. makes nearly good meter of it, reading pdre 'tana pitarah so7>iydso gambhirebhih pathibhih piirvebhih (which should evidently be emended to pdrvyibhis') ; A(JS. differs from this only by having at the end piirvinebhis (with K. and Kap.S., as pointed out by Schroder). Prat. iii. 83 quotes the word/7?r- ydna. Kaug. uses the verse in the pindapitryajha (88. 28), next after vs. 6t , in dismiss- ing the Fathers after their feast oi pindas. The metrical description of the Anukr. is very poor: [_it is probable that the verse originally was 1 1 -t- 1 1 ; 12 4- 1 1 ; but its b is spoiled metrically J. BOOK XVIII. THE ATHARVA-VEDA-SAKiHITA. 890 xviii. 4- 64. What one limb of you Agni Jatavedas left when making you go to the Fathers’ world, that same for you I fill up again ; revel ye, O Fathers, in heaven (svargd) with [all] your limbs. HGS. has (in ii. ii. i) an analogous but quite different verse: yad vah kravyad angam adahal lokdn ayatn pranayah jatavedah : tad vo 'ha?n punar a veqayatny ari- stdh sarvdir angdih sani bhavata pitarah. Most of our mss. (all except O.Op.R.), but, by his account, only one of SPP’s, leave ajahdt in a unaccented; on the other hand, all without exception accent in ApUdras, which SPP. accordingly admits into his text; but our emendation to pitaras is plainly necessary. What the comm, says is here unknown, because the manuscript shows a considerable lacuna, involving the latter half of the explanation of this verse, with the text of the next and the larger part of its expo- sition. Kauq. uses the verse (88. 5) in the pindapitryajha^ next after vss. 74, 78, to accompany an offering of rice-grains with the stirring-stick {sdyavana |_that is, sa- dyavana : SPP’s sdmyavana, p. 2334, does not seem rightj). |_As to completeness of limbs in the other world, see my note to 4. 12, above. This verse was translated met- rically by Whitney, O. and L. S., i. 57.J 65. Jatavedas has been the messenger sent forth, at evening, at close of day to be honored by men; — thou hast given to the F'athers; they have eaten after their wont ; eat thou, O god, the presented oblations. We had the second half-verse above as 3. 42 c, d. Part of our mss. (O.Op.R.D.), with, so far as appears, the majority of SPP’s, read in b upavdndyas, and the latter accordingly adopts it in his text; the root vand does not appear to be anywhere else combined with tipa. The line reads like a kind of echo of RV. iv. 54. i |_TB. iii. 7. 134J. The verse is the last one quoted in pindapitryajna by Kau?. (89. 14), to accompany the withdrawal of the “ extended ” fires. |_By “ extended ” I suppose W. means the tech- nical pranita (cf. comm., p. 233^). The words of Kaug. are agnhn pratydnayati : the ceremony seems to be the same as that prescribed by (^B. at ii. 4. 2^*, punar ttlmukam api srjati, and by (JQS. at iv. 5. 9, ulmukam agndu krtvd.\ 66. Thou yonder, ho ! hither thy mind ! as sisters (jatni) a kdkutsala, do thou cover him, O earth. The translation implies the evidently necessary emendation to dsdu in a ; both edi- tions give asdu., because this is read by all the mss. ; the comm, understands the word as a vocative ; it also reads the interjection as hd, while the pada-\.f>Ci gives hdi. It further glosses jdmayas [_alternativelyj with bhagi/tyas, and reads kakutsthalam, explaining it as pradhdndvayavapradeqam, and paraphrasing with pttirddlndm <^irah- prabhrtiny aiigdni qltdtapavdtanivdrandya. The Pet. Lexx. conjecture kakutsala to be a pet word for a little child. We had the third pada above as 2. 50 d. 51 d, and 3. 50 d. Kauq. uses the verse (86. 10) with 2. 50 and 3. 49 in the ceremony over the bone-relics. The comm, includes with it vs. 67. 67. Let the worlds where the Fathers sit adorn themselves {gumb/i) ; I make thee to sit in the world where the Fathers sit. The first phrase is VS. v. 26 f, which, however, reads ^undhantdm ; Ap. vii. 9. 10 has qundhatdm lokah pitrsadanah. [I'or variants as between qundh and qumbh, cf. notes to vi. 115. 3; xii. 2.40; 3. 13, 21, 26; xviii. 3. s6.J TRANSLATION AND NOTES. BOOK XVIII. 891 -xviii. 4 68. Thou art the bar/ns of them that are our Fathers. The metrical description of the Anukr. implies the reading asm-. In Kau9. (87. 27) the verse is used with i. 51 etc. (see under 1. 51) in connection with the strew- ing of barhis. 69. Loosen up the uppermost fetter from us, O Varuna, [loosen] down the lowest, off the midmost ; then may we in thy sphere, O Aditya, be guiltless unto Aditi. The verse [which is RV. i. 24. 15, etc.J occurred above as vii. 83. 3 [which see J ; among our mss., only O.R. write it out in full. The comm, notices the repetition, yet goes on to give a full explication. In Kauq. (82. 8), it is used in the ceremony of the first day after cremation (next before 3. 56), with the direction iti jyesthah, apparently implying that “ the oldest ” son of the deceased pours water on the attendants ; the comm, says that with this verse, immediately after the cremation, all the Brahmans should take a bath {snanam kuryuh). 70. Release from us all fetters, O Varuna, with which one is bound crosswise, with which lengthwise ; so may we live hundreds of autumns, by thee, O king, guarded, defended. The rendering of samami and vydmi in b is far from certain : cf. iv. 16. 8. The comm, explains : samamo ttama vyamasamjTiitaprade^dt samkucitapramdnako de^ah : samnihite prade^e dure pradeqe ce 'ti ydvat. Two of our mss. (O.R.) and one of SPP’s read samdne; and two or three of the latter have badhyate, without accent. Nearly all, again, read ^arddam in c (our O.R.p.m. [and one of SPP’sJ -das), and SPP. admits qarddam into his text ; our -ddm is an emendation, and a necessary one, unless we take instead -das, as in apposition with qatatii. The comm, makes no difficulty of reading -dam, understanding it, according to one of his convenient rules of interpreta- tion, as a sing, used in place of a plural. Most of our mss., again (except P.O.Op.R.), but only one of SPP’s, accent rajan. The comm, points out that rdksamdnds is for rdksya-, which is altogether probable, considering how easily a is lost after s or f. The first pada is identical with vii. 83. 4 a. All pada-mss. except one of SPP’s read gupita instead of -tah. The comm, directs the verse to be recited for good fortune evening and morning at the end of the daqardtra in the pitrmedha. 71. To Agni, carrier of the kavyds, [be] svadhd [and] homage. 72. To Soma with the Fathers [be] svadhd [and] homage. [Verses 71-87 are prose, except vs. 75, with regard to which see p. 869, 5.J These verses [71, 72J are found, in reversed order, in AQS. ii. 6. 12. In VS. ii. 29 a, b, are found both, but with svahd in place of svadha fidmak, and the same in QQS. iv. 4. i and GGS. iv. 2.39, except that in the latter svdhd precedes the datives. VS. accents pitrmdte. [See also under vs. 74. J In Kauq. 87. 8, vss. 71-74 are combined in alter- nation with vss. 78-80 to accompany in the pindapitryajna the scattering downward of three handfuls of offering; and [are usedj again, later (88.2,3,4) the same cere- mony, with oblations. [Verse 71 is employed by Vait. (9.8) in the sdkamedha, and I suspect (see p. 869, ^ 7) that the sutra intends vss. 72 and 73 also to be thus used ; cf. also Ap^S. viii. 13. 15, 16. J 73. To the Fathers with Soma, svadhd [and] homage. 74. To Yama with the Fathers, svadhd [and] homage. xviii. 4- BOOK XVIII. THE ATHARVA-VEDA-SAI^IHITA. 892 For the ritual use of these verses see the preceding note. |_Parallels of our vss. 72 and 74 and 71, and in that order, recur at MGS. ii. 9. 13: cf. the pratlkas in Knauer’s Index, and also \mdtr pitrbhyas, p. IS2.J 75. Here is svadhd for thee, O great-grandfather, and for them that are after {anu) thee. 76. Here is svadhd for thee, O grandfather, and for them that are after thee. 77. Here is svadhd for thee, O father. Passages analogous with these three verses are found in a number of other texts : TS. i. 8. 5‘ ; A^S. ii. 6. 15 ; Ap. i. 9. i (cf. also viii. 16. 6; xiii. 12. 9) ; (JQS. iv. 4. 2 ; GGS. iv. 2. 35 ; (JB. ii. 4. 2‘9 forbids the use oi ca tvam dnu, and K^S. iv. i. 12 is of the same opinion. [_Opposite vs. 75, W. notes K. ix. 6.J In 77 all our mss. save one (Op.) read tdtas instead of tataj half of SPP’s do the same. In Kaug. 88. ii the three verses (doubtless; only the pratika of 75 is quoted; the comm, says the three) are used on setting down three combined {samhata) pindas on the barhis j and Vait. (22. 22) employs them similarly in the agtiistoma. Though 75 is easily read as two anustidh padas, the Anukr. allows it only 15 syllables, refusing to resolve tu-am here, as it also refuses in 76. |_As to vs. 75, see p. 869, ^ 5.J [Apropos of tata and td/a, the comm, cites AA. i. 3. 3 ; and Sayana, in his comment on that passage, gives two little tales about Prajapati’s early linguistic ventures which remind us somewhat of the beautiful ySexds story as told by Herodotus in the beginning of Euterpe.J 78. Svadhd to the Fathers that sit upon the earth. 79. Svadhd to the Fathers that sit in the atmosphere. 80. Svadhd to the Fathers that sit in the sky (div). These verses are found also in Ap. i. 9. 6, and in GGS. iv. 3. 10. GGS. \\tl% prthi- visadbhyas [and aniariksasadbhyas \ \ ho\.h combine, pitrbhyo ‘ntar-\ and our O.R.K., with half of SPP’s authorities, do the same; the Anukr. implies -bhyo antar-., but that proves nothing. For the ritual use, see under vss. 71, 72 above. Both Ap. and GGS. prescribe the verses for the case that the names of the Fathers intended are not known. 81. Homage, O Fathers, to your refreshment ijirj) ; homage, O Fathers, to your sap. 82. Homage, O Fathers, to your terror* (bhdma) ; homage, O Fathers, to your fury. 83. Homage, O Fathers, to that of yours which is terrible; homage, O Fathers, to that of yours which is cruel. 84. Homage, O Fathers, to that of yours which is propitious ; homage, O Fathers, to that of yours which is pleasant. 85. Homage to you, O Fathers ; svadhd to you, O Fathers. For a wonder, these formulas are written by all the mss. without variation and vvith- out error. Corresponding passages are to be found in many other texts: VS. ii. 32; TB. i. 3. 108 ; MS. i. 10. 3 ; K. ix. 6 ; QQS. iv. 5. i ; AQS. ii. 7. 7 ; Ap. i. 10. 2 and xiii. 12. 10 ; GGS. iv. 3. 18-21 ; MB. ii. 3. 8-1 1 ; none of them agree closely with our text ; but the details of accordance and of difference are not worth giving. In Kau^. (88. 26) 893 TRANSLATION AND NOTES. BOOK XVTII. -xviii. 4 they accompany in the pindapitryajha the reverence {upasihand) paid to the Fatliers, being then followed by vss. 6i and 63. *|_That is, ‘ to your terror-inspiring fury.’J 86. They who are there, O Fathers — Fathers there are ye — [be] they after you ; may ye be the best of them. 87. They who are here, O Fathers — alive here are we — [be] they after us; may we be the best of them. The translation here implies certain emendations of the text: pitaras |_accentlessj in S7 and the first time in 86, and the omission of yi after the second pitdras in 86 ; the latter is made also in our text, while SBP. reads, with the mss., yi 'tra pitdrah pitdro yi 'tra yiiydm sthd. As to the accent of the pitarah pitaro in 86, the mss. are wildly discordant, presenting every possible variation, and, considering the many accentual blunders which they commit in this part of the text, the details are not worth reporting, nor need we feel any hesitation in amending to what seems to make the best sense. The omission of yi is much more serious, but seems demanded by the sense, and by the analogy of 87. Similar passages are found in |_TS. iii. 2. 5*,J TB. i. 3. io*-9 [like TS.J, and ^(^S. iv. 5. I (the latter nearest like our text : ye 'tra pitarah pitarah stha yiiyam tesdm ^resthd bhiiydstha : ya iha pitaro manusyd vayam tesdtii ^resiha bhuydsma') \ compare also MS. i. 10. 3 and AQS. ii. 7. 7.* All our mss. save one (Op.), and most of SPP’s, leave in 86 unaccented ; this non-accentuation, so far as it goes, favors the omission of yi. Bhiiydstha is a grammatically impossible form, and should be emended to ~sta, which is read by |_TS. andj TB. in the corresponding passage ; QQS., as has been seen, gives -stha. One of SPP’s mss. has bhiiydsta. In 87, most of the mss. insert an avasdna after smah, and SPP. follows them; it is of course sense- less, unless we use one also after stha in 86 f ; nor does the Anukr. appear to acknowl- edge it, since it notes no difference of division as between the two verses ; but our (_printedj text at any rate blunders in not reading either s7no astnan or stno 'smart since it has omitted the avasdna-maTk. The metrical definitions of the Anukr. are worthless, as there is no trace of meter in the two passages ; they can by violence be read into the number of syllables called for. * [In the second and third paragraphs below are given these passages from TB., MS., and AQ;S. The TS. passage agrees with the TB. passage, save that TS. has ye 'smih loki for the very bad_y^ 'smiti loki of TB.J t|_We ought, I think, in fact to read with SPP. an avasdna-mark after stnah in vs. 87, not only as being abundantly supported by the mss. of both editions, but also as called for by the sense and the general (quadripartite) structure of the verse. And the same applies to the reading of an avasdna-ra.axk after stha in vs. 86 ; it is printed in neither edition, but appears to be well warranted by the authorities of both.J [The TB. passage, at i. 3. io*-9, with the avasdnas as printed in the Poona ed., is: yd etdsmih loki sthd (%~) yupnahs ti'nu jye 'smiti loki \ mam ti'nu \yd etdsmih loki sthd \ ytiydth tisdm vasisthd bhiiydsta \ye'smih loki \ ahdth tisdm vdsistho bhuydsam. — This passage and its analogues have been discussed in two papers by Bohtlingk, Berichte der sdchsischen Gesell., sessions of July 8, 1893, and May 2, 1896. In the first, having the TB. passage before him, he proposed to read, in place of the first sthd, the word sytis, and to begin the first apodosis with it, and to delete the second sthd. In the second, having our AV. verses before him, he ascribes the false ending of bhiiydstha of 86 to the correct preceding stha; and, on the other hand, the false sma of 87 to the correct ending of bhieydsma. The false sma, however, is — as we have seen — to be BOOK XVIII. THE ATHARVA-VEDA-SAMHITA. 894 xviii. 4 printed stno or S7nah (cf. Index, p. 41 b). Moreover, he suspects that the second pitaras of 86 may be a corruption of pdretas (‘ mortui istic vos estis ’) ; this would be an easy corruption in ttdgarl, but I do not feel pdretas offers a better antithesis to the jivas of 87 (QQS. 7/ianusyds) than does the word pitaras itself; and the latter are distinctly enough other-world beings: cf. 2.48 (but also 49), and i. 50, 54 above, also X. 6. 32. — Apropos of the blunder bhiiydstha : reading DIgha Nikaya on the day of writing the above note, I observed at ix. 7, line 5, the phrase sahnd uppajja7iti etc., ‘ ideas arise,’ and then in the very next sentence, ekd sanhd 7ippajja7iti, ‘ a single idea arise,’ with plural verb-ending, albeit the ekd makes the breach of common concord most manifest and some mss. indeed read uppajjati. For the like error, see xv. 7.3: cf. also notes xiv. 2. 59 ; xviii. 3. 47. J |_The MS. passage, p. 143^, is: esa y7iS7naka77t pitarah : t77ta as77iaka77t : jlva vo jiva7ita\h'\ ihd sdntah syd77ia. — The AQS., p. 125 end, reads: etd yus77idka77t pitarah ; i77id as7ndka77t : jlvd vo jiva7ita iha santah syd77ta. To this, Gargya, in his vrtti, adds : itikdrddhydhdre7ia sutracchedah : sa7itah syd77ieti 7na7itrah pathitavyo vahkd- raTh varjayitvd. — The etds and u/ids seem to refer to svadhas (cf. as above : yd atra pitarah svadhd, ytipndka7h sd ; ya iha pitara edhatnr, as77idka7h sah) ; and the esa of MS. appears to require correction to eta p. etah.\ 88. Thee, O Agni, would we kindle, full of light {dymtidtif), O god, unwasting ; as that very wondrous fuel of thine shall shine in the sky (dtv), bring thou food for thy praisers. The verse is RV. v. 6. 4, and occurs also as SV. i. 419 and ii. 372, and in TS. iv. 4. 4^ and MS. ii. 13. 7. All these agree together throughout, reading in a te agna idh- for tvd 'gna idh-, and in c sya for sa. SPP. reads in c, with the comm., ydd gha, and makes no note upon it, implying that his mss. have the same; ours, however, give^d^ dha (^p. ydt : ha), in accordance with the other texts. All the mss. put an avasdna between d and e [_i.e. after dydvi\, and the Anukr. supports it, whence SPP. has it in his edition; we left it out as being uncalled for, and wanting in the parallel texts. For the use of the verse in Kau^. with 3. 42, see the note to the latter : cf. p. 871, U 3. 89. The moon among the waters runs, an eagle in the sky (div) ; they find not your track, O golden-rimmed lightnings : know me as such, O firmaments (rddasi). The verse is RV. i. 105. i and also SV. i. 417 LTraita Saman J ; and its first two padas are VS. xxxiii. 90 a, b ; it is quoted hy pratika in GB. i. 2. 9; |_pada e is refrain all through the RV. hymn, save in the last, the 19th, verse J. Both RV. and SV. read in d vidyiitas, as vocative, and the AV. mss. are divided between that and indyvttas ; SPP. has the former, which is to be preferred. The comm, repeats the story of Trita and his two brothers, as “ told by the Qatyayanins,” in almost precisely the same words as those in which it is given in the commentator’s introduction to RV. i. 1 05. |_Oertel gives a summary thereof, and also the corresponding passage, JB. i. 184, text and version, JAOS. xviii.' p. 1 8-20. J LThe comm, quotes the verse as applied in a 77iahdqd7iti called vdnuil in the Nak.satra Kalpa, 18. J Why the verse should be found as conclusion of this book of funeral hymns is very obscure. P' l_llere ends the fourth a7iuvdka, with i hymn and 89 verses. The quoted Anukr. says cko/7a7iavati^ cdi 'va ya/neni vihitd rcah ; cf. pages 814 and 869, TJ 4, note i.J [_llere also ends the thirty-fourth Book XIX. LSupplementary hymns. J LThis nineteenth book forms a supplement to the three grand divisions of the Atharvan collection, and is shown to be a later addition by a considerable variety of cumulative evidence. The evidence concerns in part the contents of the book ; in part, the character of its tradition as respects both text and division and extent; and in part, the relation of its text to the ancillary Vedic treatises, the Pada-patha and the Pahcapatalika and the Prati- 9akhya, and to the Kau9ika and Vaitana sutras.J LThe contents of book xix. resemble in large measure those of the earlier books, and wear (as W. says: see the General Introduction) the aspect of after-gleanings: cf. hymn i with i. 15 ; h. 18 with iv. 40 ; h. 34 with ii. 4, and especially 34. 4 with ii. 4.6; h. 39 with V. 4 ; h. 44 with iv. 9; h. 57 with vi. 46. Had these hymns of book xix. been parts of the original collection, we should have expected (as \V. intimates) to find them in their respective places with those of the earlier books. But more conclusive evidence could hardly be wished than is offered by hymn 23 of book xix., which hymn, under the form of “ Homage to parts of the AV.,” is incidentally also in some sort a table of contents to the preceding eighteen books, and presupposes their existence as a collection, and in an arrangement substantially accordant with that which they show in our text : cf. the introduction to h. 23. J I^The general character of the tradition in this book is strikingly inferior to that of the preceding eighteen. Such a statement can be duly verified only by a detailed study of the verses of the book, with reference to their intelligibility as they stand, and to the multiplicity or wildness of the variants presented ; but a casual glance at the footnotes on pages 47S, 484-5, and 539 of the Bombay edition will give some idea of their multi- plicity. Many of them (like trin nakafis at 27.4: see W’s note) “ are of the superficial variety of discordant readings which swarm in this book and have no real importance.” Others are blunders of the grossest sort, as to which there is substantial agreement among the authorities or even complete harmony : such for example is the impossible ydsmai . . . yacchati at 32. 2, where not a single one has the absolutely necessary chati : cf. W’s note to 45. 5. Especially noteworthy is vs. 4 of h. 40 as illustrating “what this nineteenth book can do in the way of corruption even of a text that is intel- ligibly handed down elsewhere ” (so Whitney : the AV. version is so utterly corrupt that he is forced to translate from the RV. version, RV. i. 46. 6). If degrees of cor- ruption and badness are to be distinguished, perhaps we may set down 49. 2 as the worst in book xix., or possibly in books i.-xix. ; in the latter case, vi. 22. 3 is surely a close second. The uncertainties of the tfadition of this book as to the precise amount of material to be included in it, and as to its division and the numeration of the parts, are rehearsed in the sequel : cf. the references at p. 898, end of ^ 2.J |_Relation of the text of book xix. to the ancillary Vedic treatises. — First, the Pada- patha appears to be very modem, as it is certainly very blundering and untrustworthy : 895 BOOK XIX. THE ATHARVA-VEDA-SAKIHITA. 896 see SPP’s notes on pages 410 and 460 and especially 543, and W’s note on hymn 68, and observe, for example, the wild resolution of vdrmd stvyadhvdm as vdrma : asi : vioadhvdm at 58. 4. The corruptness of the text made Whitney doubt (in 1862 : see his Prat., p. 581) the existence of a pada-patha. — Second, book xix. is entirely ignored by the Pancapatalika or Old Anukr., as is stated also by SPP. in his Critical Notice, vol. i., p. 24. — Third, “ to the apprehension of the Pratigakhya the Atharva-Veda com- prehended only the first eighteen books of the present collection ” : so Whitney, Prat., p. 581 ; cf. his Index of passages referred to by the AV. Prat., p. 600 c, and especially his notes to Prat. ii. 67 c and ii. 22. J ^Relation of book xix. to Kaucika. — The sutra-citations do not imply recognition of the text of book xix. as an integral part of the samhita. — Bloomfield has made a crit- ical separation of the more original vidhana-mdiXitT from the grhya-mz.XX&r in the text of Kaugika, and styles the former “ Atharva-sutra ” or “ Vidhana-sutra ” ; see his Introd. to Kaug., p. xxviii., and his essay in Gdttingische gelehrte Anzeigen, 1902, p. 489. His Vidhana-sutra comprehends the text of Kau^. from the beginning of kandika 7 to the end of kandika 52, excepting perhaps most of the matter (42. 19 to 43. 20) just preced- ing the vaqaqama7ia, and excepting the vaqacamana itself (43.21 to 45. 19): that is, his Vidhana-sutra runs from 7. i to 42. 18 and from 46. i to 52. 21.* — Now it is in the first place to be noted that no verse whatever is cited in the text of the “Vidhana- sutra ” (whether by pratlka or by technical designation or in sakalapdthd) which is also to be found in book xix., with the single exception of prdfia prdtid}>i.\ In the second place, disregarding the verses cited by technical designation (the “//z/aj-verses see below) and those which are cited in full and hy praiika besides (33. 3 ; 52. 5 ; 72. i ; see below), it appears that there are in the entire text of Kaucika only six pratikas which might seem at first blush to imply the recognition of book xix. as part of the Atharvan text by Kaugika. The six pratikas cover some eleven verses. Including with them a seventh praiika, devdsya tvd, I give them in tabular form : [Darila, in full; RV.MS.TS.VS.] [RV.TB.TA.] ( [Dag. Kar., in full; AGS.PGS. ( gGS.HGS.GGS.MB.] [TS.TA.PGS.] [?3 [Passim.] 139. 10 dvyacasaq ca (xix. 68. i) [Dag. Kar.; Ath. Paddh. ; Kegavl.] The place of citation in Kaugika is given at the left ; the place of occuirence in AV. is given in parentheses ; and the texts, other than AV., in which the mantras occur, are noted at the right in square brackets.] *[This delimitation of the Vidhana-sutra differs slightly from Bloomfield’s as given in the places just cited : it has been revised with the help of a friendly note from him.] f [The verse prana prattd/n (xix. 44. 4) is cited at 47. 16, which is a part of Bloomfield’s “Vidhana-sutra,” and seems to have been over- looked by him at p. xxxi.J J|_Kegava (006.37) and Darila (0045. 17) understand the whole AV. hymn of five verses as intended by kamas tdd.J [Citations by pratika. — The three phrases, (i) devdsya tvd saviti'ih prasavi and (2) aqvhior bdhubhydni and (3) piisnd hdsidbhydm, are unvaried as between the AV’. text and the citations by Kaug. (in full at 2. i and 2. 21 and 137. 18 : the citation at 91. 3 is 6. 37 ( tvdi}i ague vratapa asi (xix. 59. 1 -3) ( kdinas tdd dgre \ 45. 17 kdfttas tdd dgre v (xix. 52. i {) 68. 29 kamas tdd ) 57. 26 dg>ie sani idhafn ahdrsatn (xix. 64. 1-4) 66. I van ma dsdn (xix. 60. i) ( dyuto 'hdm (xix. 51.1) ^ ^ ( devdsya tvd savitiis (xix. 51.2) 897 TRANSLATION AND NOTES. BOOK XIX. hy pratlka with dyuto 'hdm) and by Vait. (in full at 3. g); what follows hdstdbhyam is, at Kaug. 2. 1, agndye justam n(r vapami (as at TS. i. 1.4*); at 2. 21 and in Vait., it is prasutah praqisd paristrndmi (Vait. pratigrhndmi) ; and at 137. 18 it is « dade (as at TS. i. 3. I' and very often); while AV'. xix. differs from all these in adding prdsfita a rabhe. The phrases are of such extremely frequent occurrence (see introd. to h. 51) that they may be called a commonplace of the jw/ra-literature ; and, as \V. intimates, the pratfka-c'\t.7ii\on by Kaug. is not to be regarded as having any special reference to our book xix., — much less the citations in full by Kaug. and Vait. The case is a typical and striking one. Of the same type are the hymns tvdm ague vratapa asi and dgne samtdham ahdrsam, both of which, besides, are given by the scholia in sakalapdtha. For the rest, so far as any necessary connection with book xix. is concerned, van tna asdn and kamas tdd and dvyacasaq ca may fairly be regarded as kalpajd mantras. Only for dyuto 'hdm am I unable to point out occurrences elsewhere than in book xix. ; but it may be noted that the comm., at p. 499'*, takes dyuto 'hdm and the immediately following devdsya tvd as one siikta of sacrificial lormvXzs, yajurmantratmakam suktam.\ LCitations by technical designation. — Thrice in the text of Kaug. (at 3.4; 58.7; 90. 22), as also once in Vait. (at i. 19), we meet the prescription jivdbhir acamya. The “yiWj-verses,” says Darila (on 3.4), mean “four verses beginning with Jiva stha." They are associated, both at Kaug. 3. 4 and at Vait. i. 18, 19 as well, with other sutra- material, and in particular also with the five prapads (which are called in Vait. prapa- danas and which Darila characterizes as kalpajd) : considering this fact, the citation may well be viewed as containing no distinct reference to our book xix., albeit indeed the verses are found there as 69. 1-4; and the entire absence of sakalapdtha both in text and in scholia, if taken in connection with the mode of citation (by a technical name and so without iti), does not appear to be inconsistent with this view.J |_Citations in sakalapatha. — The most conclusive evidence to show that book xix. was not recognized by Kaug. is afforded by the five verses which, although occurring in our xix., are yet cited by Kaug. in full {sakalapdtha) : these are 59. 3 ; 33. 3 and 44. 4 ; and 52. 5 and 72. i. As to the first of the five, a devandm dpi pdnthdm aganma, cited at 5. 12, Bloomfield has already remarked in his note that the sakalapdtha shows that it is regarded as coming from some other source than our book xix., and it is in fact not infrequent elsewhere (RV.MS.TS.^B.); moreover, it is a part of the same group as tvdtn ague vratapa asi, of which group, as already noted, Darila (on 6. 37) gives the sakalapdtha. The verses tvdm bhumim (cited in full at 2. i : a later citation, at •37- 32) is naturally by pratfka) and prana prdndm (cited in full at 47. 16) have not been found, so far as I know, except at xix. 33. 3 and 44. 4 ; but of the former Darila expressly says that it is kalpaja. Finally, there remain the cases of ydt kdma and ydsmdt koqdt. These are peculiar in that they are cited at 92. 30 and 139. 25 hy pratika, and immediately thereafter (at 92.31 and 139.26) in sakalapdtha: cf. Bloomfield’s Introduction, p. xxix. The verse ydt kdma is found at xix. 52. 5, 2,x\6. ydsmdt koqdt at the end of the book, and neither elsewhere. J |_Relation of book xix. to Vaitana. — Still less than Kaugika, does Vaitana imply by its citations a recognition of the text of book xix. as an integral part of the samhitd. — In all Vaitana there are only seven sutras (Garbe gives five) that cite passages occurring in book xix. : they are Vait. i. 18 and 19, citing the apratiratha hymn and the '■'■jivas- verses” ; 3. 5 and 19. 12, citing a devandm j 3. g, citing devdsya tvd; 28. 14, citing ague yani kani cit ; and 37. 19, c\\sng sahdsrabdhus. Of these, the devdsya tvd, the “yVz/aj-verses,” and the a devandm are cited also by Kaug. and have already been suffi- ciently discussed. ' Of the remaining three : the purusa hymn {sahdsrabdhus : xix. 6) XIX. I- BOOK XIX. THE ATHARVA-VEDA-SAMHITA. 898 appears also in RV.VS.TA.SV. ; and the verse ydd agne yani kani cit (xix. 64. 3) is common to RV., and to the Yajus texts, MS.K.Kap.TS.VS. ; while the apratiratha hymn {aquh qiqanah : xix. 13. 2 ff.) is found in RV. and the Yajus texts just named and in SV. also.J [_Divisions of the book. — The prapathaka-dS.v\%\ov^ is not found in this book, having ended with book xviii. ; nor does any decad-division appear. The following statements refer to the hymns as printed, divided, and numbered in the Berlin edition. The book numbers 72 hymns, with 456 verses, and is divided into seven anuvakas. If the verses numbered 455, a precisely even division would give 65 to each anuvdka, and it appears that the division aims in general to make each anuvaka as nearly of that length as may be without breaking hymns : but hymn 20 is put into anuvaka 2 rather than 3, because it forms a subject-group with hymns 17-19; for a like reason the limit of anuvdka 4 is set after hymn 33 and not before it ; and that of anuvdka 5, after hymn 45 and not before it. A tabular conspectus follows : Anuvakas i 234567 Hymns 9 ii 6 7 12 9 18 Verses 59 72 65 68 74 63 55 Sum, 456 verses. Several mss. sum up the verses as 457. Uncertainty of verse numeration affects hymns 16, 27, 38, 47, 54, 55, 57, and 67 (see notes to the hymns). The comm, omits hymns 60-63 ^nd reckons 69 and 70 as one hymn (see introd. to h. 60) ; and some mss. insert RV. i. 99 between our 65 and 66. J I. With an oblation for confluence. \Brahman. — \jrcam.\ydjhikam ; cdndramasam. dnustubham : i, 2. pathydbrhatydu ; j. pankti-l The hymn is found also in Paipp. xix. (the order of vss. 2 and 3 being inverted). It resembles i. 15, and, as it has the same pratlka of the first verse, the comm, maintains that it may be used along with or instead of that hymn where the latter is quoted (Kaug. 19. 4, and Naks. K. 20). l_Cf. also note to Kau^. 19. i.J Translated: Griffith, ii. 259. 1. Together, together let the rivers flow, together the winds, together the birds ; increase ye this sacrifice, O songs {gir)\ I make offering with an oblation of confluence. The first half-verse is nearly identical with i. 15. i a, b; the third pada, nearly with i. 15.2c; the last pada; with i. 1 5. i d ; ii. 26. 3 d. The translation implies giras, voc., in this verse and the next ; it is read by the mss. almost without exception, and so by SPP’s text; also in i. 15.2. Ppp. reads in a sravanti sindhavah. 2. This sacrifice do ye aid, O offerings {Jtoma) ; this one, ye also that flow together : increase ye this sacrifice, O songs ; I make offering with an oblation of confluence. SPP. reads in a hdmds, with all the mss., but our emendation to homds is evidently demanded by the sense ; the comm, also understands the word as vocative. Ppp. reads homd yajna pacatc idatii, and uses the last half of vs. 3 as refrain, instead of that of vs. I. 899 TRANSLATION AND NOTES. BOOK XIX. -XIX. 2 3. Form by form, vigor {vdyas) by vigor — taking hold together I embrace him : let the four quarters increase this sacrifice; I make offer- ing with an oblation of confluence. The comm, understands the sacrificer by enam in b. |_In c, cdtasrah is metrically and otherwise superfluous. J The metrical definitions given by the Anukr. for this hymn are of no value ; the first two are inexact even as regards a mechanical count of syllables. 2. Praise and prayer to the waters. [Sindhudvipa. — pahcarcam. dpyam. dnustnbham.'\ Found also in Paipp. viii. The comm, finds it used in Naks. K. 20, in addressing waters brought from streams etc. for a ceremony of appeasement Translated: Griffith, ii. 259. 1 . Weal to thee [be] the waters from the snowy mountains {/idimavatd), and weal be to thee those from the fountains ; weal to thee the running waters, and weal to thee be those of the rain. Our sanisyadas in c is an emendation, and called for [see Skt. Gram. § 1148. 4. k., near the endj; all the mss., and SPP., accent sanisyddas. Many of the mss. accent te in d. The comm, omits u in b. The pada-m.^. make the absurd division saniosyddah. Ppp. makes the combinations ^ath ta "po and -syadd "paq 2. Weal to thee [be] the waters of the wastes, weal be to thee those of the marshes ; weal to thee the waters of the canals (khariitrhna), weal those brought with vessels. Ppp. has again qam td "po dh- ; [also -trimd "paq f-J. T A. (in vi. 4. i ) has a verse and a half similar to these two, and in part accordant with them (reading corruptly anukyds): [Poona ed., p. 420, rightly anukyds Our i. 6. 4 above is still more closely analogous. 3. Digging for themselves without shovels, keen {viprd), working in the deep {gambJiird), more healing than the healers {b/iisdj), the waters we address. The mss. and SPP. with them, read in b gambhiri apdsah, which is good enough to be exempt from emendation ; the comm, seems to make a compound, gam b hire ap as ah. The mss. and SPP. also have in ^dchd vad- (p. dcha : vad-) ; it was altered in our text to achavad- acha^vad-') because the Atharvan everywhere else [except iii. 20. 2J reads the latter and not the former. Ppp. reads and combines gambhirepsd bhisagbhyo bhisaktard "po a-. 4. Of the waters indeed from the sky, of the waters from the streams {srotasyd) — in the forth-washing indeed of the waters, ye become vigor- ous (ydjhi) horses. The last pada is very literally rendered ; anything else would require some alteration of the text; it is identical with i. 4. 4 C. SPP. reads in a divydndm, with very nearly all the mss. ; the emendation of accent \ divya-, as in the Berlin text] is unquestionably to be made. [Error due to sroiasydndm ? ^ XIX. 2- BOOK XIX. THE ATHARVA-VEDA-SAMHITA. 900 5. Weal [be] to thee the waters, propitious the waters, effecting free- ■ dom from ydksma the waters ; just as joy to one who thirsts, [be] they for thee healers of dislocation. The translation follows our text, which has numerous emendations. At the begin- ning, the mss. and SPP. read tas for qdih te {juntas might be better) ; the latter was intended to fill up both sense and meter (the Anukr. says nothing of a defective pada ; but this is of very little account). Then they have thrice apds in a, b, instead of apas j but the comm, has apas both times in a. In c they all give trpyate ; Ppp. has athdi 'va drqyate mayas. For d, SPP. reads tas ta a datta bhesajih, with the comm. [_who understands the second word as te or also as te\ ; the mss. mostly have ad uta (p. at : uta'), but they vary to adutta, adata, \_adatta, adruta,\ dhuta, with various accentuation. The verse is so corrupt throughout that it offers a free field for con- jectural emendation. SPP. combines in b apd 'yakpna?'nkdr-, which is inadmissible, though found in the mss. ; we must change to apb 'y-, if not to apo 'y-. Ppp. makes in a its usual combinations, ta "paq qivd ”po *_y-, and reads for d tvabhyatva bhesajih. 3. Praise to Agni. [Aikarvdhgiras. — caturrcam. dgneyam. trdistubham : 2. bkurij.) The hymn occurs also in Paipp. xx., but only in fragments, not intelligible beyond the first half-verse. The comm, notices that the hymn has the same pratika as ix. i , and labors to point out that it Lxix. 3J and its successor have features adapting them to the same use as the two parts of ix. i ; and that hence they may also be regarded as quoted (Kauq. 10. 24; 12. 15 ; etc.) by that pratika: this is, of course, a worthless bit of special pleading. Vait. (16. 12), wishing to quote ix. i only, adds the specification madhusiiktena. Translated: Griffith, ii. 260. 1. Forth from the sky, from the earth, from the atmosphere, out of the forest trees, the herbs — whithersoever borne, O Jatavedas, come thou, enjoying, thence to us. The translation implies emendation to jatavedas, voc., in c. SPP. reads in d tdta stutd j-, with nearly all the mss. ; one or two read tdtas-tato j- ; [^this report coincides virtually with the Index, p. 124 b: but, if I understand the Collation Book, P. and M., which Whitney here intends, read tdtas tatd j-, which is neither one thing nor the other, but a confusion between the amredita and tdtas -f stutd and the comm, has tatas- tatah. The mss. also, almost without exception, give bibhrtas or btbhratas in c ; here SPP’s text agrees with ours, and with the comm. Ppp. has for b vdtd. paqubhyo ay osadhibhyah, evidently intending the text which TB. has in a corresponding verse (in i. 2. I *^), vatdt paqubhyo ddhy dsadhibhyah. For c, d TB. hzs ydtra-yatra jatavedah sambabhuva Lso Calc, ed., text, p. 32, comm., p. 91 ; but Poona ed. has aright sam- babhutha, text and comm., p. 83 J tdto no agne jusdmana d'hij Ap. (in v. 13. 4) agrees with TB. |_precisely : sambabhiitha 2. What thy greatness is in the waters, what in the woods, what in the herbs, in the cattle, within the waters — all thy bodies (tanil), O Agni, grasp together; with them come to us, a giver of property, unfailing. 901 TRANSLATION AND NOTES. BOOK XIX. -X1.X. 4 Two or three of our mss., |_and (six) halfj of SPP’s, read tanv'ah in c, and some of ours have bharasva instead of rabhasva, prolAbly as an only accidental variation, though bharasva would be a verj- good reading. A little emendation would rid us of the otiose repetition of apsti in the first line. [^In d we have to pronounce tial 'hi, with double sandhi (as often in Ppp.).J 3. What thy heavenly {svargd) greatness is, among the gods, what body of thine entered into the Fathers, what prosperity of thine was spread among men (inanusya) — therewith, O Agni, assign wealth to us. The translation implies at end of a s7>argds |_so SPP.J; our text has -gi on the authority of only a single ms., and against the comm, \jvargah ^ and the parallel texts l^suz'argdhj as found in TB. (in i. 2. and Ap. (in v. 13. 4). Both these read further, for b,yds ta attna pa^iisu prdvistah, and, for d, tdya no ague jusdmdrta d'hi ; while TB. has in z prathd for papraM |_so Calc, ed., text and comm. : but Poona aright, paprathi The Anukr. takes no notice of the redundant syllable in c. 4. To him of hearing ears, the poet, worthy to be known, I apply for gifts (rati) with words, with speeches ; whence [there is] fear, be there no fear for us ; pacify (ava-yaj), O Agni, the wrath (hddas) of the gods. The verse is found also in Ap. xiv. 17. i, but with very different b: namobhir nakam upa yami qahsan j with tat krdhi nah at end of c; and, for d, 'gne devdnam ava heda iyaksva : cf. also Ap. v. 5.8, which is far more different. c, asty is a misprint for astv.\ 4. To various divinities. [Atharvdiigirai. — caturrcam. dgneyam \_2. mantroktadevatyd trdistubham : i. j-p. virdd atijagatl ; z.jagatii] The second, third, and fourth verses are found in Paipp. xix. Translated: Griffith, ii. 261. I. What oblation (dimti) Atharvan sacrificed first, with what one Jatavedas made an offering, that same do I first call loudly for thee ; gratified with that, let Agni carry the offering : hail to Agni. This version represents neither of the edited texts, nor the mss., nor the comm., but is a pure make-shift. SPP. reads in a-b dtharva ya jdta yd h-, and at beginning of d tdbhi stuptd V- (p. tdbhih : stuptdh ; :>o all the pada-ms%. [_but Op. and L. have srup- tdk^ ; what stuptdh [_or sruptdh, for that matterj should be supposed to be is a com- plete mystery). The comm, reads in a-b atharvd yd jdtdya havydm, and in d tdbhi stutahj he explains that Atharvan means the paramdtman, who at the beginning of creation made an oblation to please the gods whom he had created ; pada b signifies this: “what (yd being used instead oi ydm) oblation, given by Atharvan, Jatavedas made worthy to be offered for his progeny |_the progeny of Atharvan in the role of paramdtman ?J : that is, for the crowd of gods made manifest by him.” Our dyeje in a is indefensible, but the translation implies eji (d-ije) or something equivalent ; in d it implies tdyd, trpto v- ; all the mss. have -pto, except one of ours s.m., which favors the comm. Johavimi possibly comes from root hu (so BR.) instead of hu. We ought to have in a akutim, as in the following verses, but it is not easy to reconstruct the verse so as to match that emendation. XIX. 4— BOOK XIX. THE ATHARVA-VEDA-SAMHITA. 902 2. Heavenly fortunate design {dkiiti) do I put forward {puro-dhd)\ let the mother of intent {cittd) be easy*of invocation for us ; to what expecta- tion I go, be it entirely mine ; may I find it entered into [my] mind. Half the mss. accent in b cittasya; in c and d, all have e7ni and |_nearly allj videyam, which SPP. accordingly admits into his text; our e7ni and vidiya77i are necessary emenda- tions : in such a condition of text as is offered in this book, it is useless to be governed by the tradition when it is certainly and palpably wrong. The verse is found also in TB. (in ii. 5.3^), which reads in a md7iasas for subhdga7ti, in b \_yajndsya for cittdsya andj 77ie for nas, and for c, d ydd icchaTrii mdnasd sdkd77io videya77t ettad dhfdaye 7iivista77i. Ppp. reads devyd.771 in a, and 77te 'stii in b [_? or c?J. The first pada is the only jagati element in the verse. 3. With design to us, O Brihaspati, with design come thou unto us ; then assign to us of fortune {bhdga) ; then be easy of invocation for us. The comm, has in c dehi. The definition of the verse as an UTiustubh has apparently dropped out of the Anukr. Ppp- reads in d subhagas. 4. Let Brihaspati acknowledge my design, the son of Ahgiras this [my] speech ; of whom the gods, the deities, came into being, let that desire (kdmd), well-conducting, go after us. Ka77ias in d is shown both by meter and by sense to be intrusive ; also the omission of vdca77i in b would improve the verse in both respects, making it easier to understand dngirasds as simply epithet of Brhaspati. The mss. differ in their accent of sarnba- bhuvus ; |_of SPP’s authorities, about seven accent sd77i-, and four accent -V7ih\. All read in d suprdnltas, which SPP. accepts in his text. Ppp- gives tasya deva devatd sa7h- babhuva qi(^7tpra7tiha, which is too corrupt to give any help. Ppp- also combines in a 77td "kuti/h. The comm, has abhy etu in d. The omissipn of metrical definition by the Anukr. seems due to a lacuna. [_If the suspicions resting on vdca77t and kd77tas are justified, the vs. would scan smoothly as 8 + 1 1 ; 1 1 -b i i.J 5. Praise and prayer to Indra. \_Athai^dngiras (T). — ekarcam. dhidram. trdistubham.'] The verse is RV. vii. 27. 3, without variation, and is found also, with the same text, in Paipp. xx. The comm, gives as its vhiiyoga that one who desires riches may wor- ship Indra with it. Translated: Griffith, ii. 261 ; also by the RV. translators. I. Indra [is] king of the moving creation {jdgat), of human beings (carsani), whatever of various form is upon the earth {ksdm) ; thence he gives good things to his worshiper {dd^vdhs) ; may he, whenever praised, urge [cud) hitherward bestowal (rddhas). 6. Purusha and his sacrifice. \^Ndrdya7ta. — sodafarcam. ptirusadevaiyam. dnustubham!\ This is the familiar /«r«j RV. hymn, very often: so by Colebrooke (1798), in Misc. Essays'^, i. 183 ; by Burnouf (1840), in the Preface to his great folio ed. of the Bhagavata Purana (see pages cxiv to cxxiv) ; by Muir, v. 367; Ludwig, Der Rigveda, ii., p. 574, notes in v., p. 437; Grassmann, Rig-Veda, ii., p. 486; Zimmer, • p. 217 ; Scherman, Philosophische Hymnen, pages 11-23 (with ample notes) ; Henry W. Wallis, Cosmology of the RV., p. 87; P. Peterson, Hymns frojn the RV., p. 289; Deussen, Geschichte, i. i. 150-158 (repeated in his Sechzig Upanishads, p. 830). — Finally, as VS. hymn, it was translated by Weber (apropos of Anquetil du Perron’s Upanishads), in Indische Studien, ix. 5, with instructive notes and introduction and a tabular view (p. 4) of the sequence of the verses in RV'., TA., VS., and AV. ; and also by Griffith, in The Texts of the White Yajurveda, p. 260. — It may be added that the text of the hymn with Sayana’s comment was published as a separate work as no. 3 of the Ananda A^rama Series. — Burnouf cited and translated the hymn for the purpose of comparison with the corresponding passage in the Purana, ii. 5. 35-6. 29, pages 235- 241. Note the multum-in-parvo half of vs. 35, sahasro-'rv-anghri-bahv-aksah sahasrd- "nana-qirsavan. — Especial attention is called to Deussen’s elaborate introduction to his translation in his Geschichte, as cited above, p. 150-156. 1. Thousand-armed is Purusha, thousand-eyed, thousand-footed; he, covering the earth entirely, exceeded it by ten fingers’ breadth. |_The verse is RV. x. 90. i ; VS. xxxi. i ; SV. i. 618 ; TA. iii. 12. i.J All the other texts begin with sahdsraqirsd (SV. -rsdk) ; SV'^.VS. [^KathaB.J have in c sarvdtas, and VS. after it sprtva j |_von Schroeder reports the KathaB. reading as smrtva : but per- haps the intention of his mss. is rather sprtva \. The comm, gives very long expositions of most of the verses, but casts no light upon them. L^eussen, p. 150, calls the substi- tution of -bdhuh for -0rsd a “rationalizing variant: because, if Purusha has 1000 eyes, he ought to have only 500 heads ” ! But even the AV. comm, glosses sahasrdksah by bahubhir aksibhir upetah.^ 2. With three feet he ascended the sky; a foot of him, again, was here ; so he strode out asunder, after eating and non-eating. LRV. X. 90. 4; VS. xxxi. 4; SV. 1. 6t9; TA. ill. 12. 2.J RV. has a quite different text : tripad urdhvd tid dit piirusah pado ‘sye 'ha 'bhavat punah : tdto visvan vy xix. 6- BOOK XIX. THE ATHARVA-VEDA-SAKIHITA. 904 akramat sd(^anana(^an^ abhi ; VS. agrees with this throughout; |_and so does KathaB., except that it has bhumim for v{svan\ ; TA. differs only by reading in b 'ha "bhavdt |_i.e. 'hd : a : bhavatt \ (doubtless, however, a misprint); |_but abhavdt is read by both Calc, and Poona ed’s in the text ; while both ed’s have dbliavat in the comm.J ; SV. differs (and agrees with AV.) by tathd in c and aqan- in d. The comm, has in a « 'roliat, and in b (with RV. etc.) pado 'sya; two or three of SPP’s authorities agree with the comm, in both points. The y)add uc- |_AV. and RV. pada-i^xXs, pAdAu\, while T.\. has kav and padavj Bpp. has padav ucyate : cf. Prat. ii. 22 and note ; [_also my Noun-Injlection, p. 341 J. [_KathaB. agrees with VS. in showing the intrusive asU, and with Ppp. in reading the ungrammatical ucyate. \ 6. The Brahman was his face ; the Kshatriya (rdjanya) became his (two) arms ; the Vai^ya [was] his middle ; from his (two) feet was born the (ludra. [RV. X. 90. 1 2 ; VS. xxxi. 1 1 ; TA. iii. 1 2. s.J The other three texts read in b rajanyah krtdh, and in c uru (for unidkyam'). 7. The moon [is] born from his mind ; from his eye the sun was born ; from his mouth both Indra and Agni ; from his breath Vayu was born. |_RV. x. 90. 13; VS. xx.\i. 12; TA. iii. 12. 6.J RV.TA. have no variant from our text ; VS. reads for the second line qrdtrdd vaytiq ca prandq ca mukhad agnir ajayata. [KathaB. has for b the much better cdksusor ddhi suryah (avoiding the undesirable cdksos: see Noun-Inflection, p. 569 top, p. 410 top); and in c, d it agrees with VS., except that it substitutes ndsor for (^r6trad.\ 8. From his navel was the atmosphere; from his head the sky came into being (sam-vrt) ; from his (two) feet the earth, the quarters from his ear {qrotrd) : so shaped they the worlds. [RV. X. 90. 14; VS. xxxi. 13 ; TA. iii. 12. 6.J The three other texts agree with ours throughout. 9. Viraj in the beginning came into being {sam-bhu) ; out of Viraj, Purusha ; it, when born, exceeded the earth behind, also in front. LRV. X. 90. 5; VS. xxxi. 5; SV. i. 622; TA. iii. 12. 2.J RV.TA. read, for a, tds- mdd virad ajayata; SV.VS. |_and KadiaB. readj the same, save tdtas for tdsmat. Ppp. reads in \> pdurusdt, and in d purd. \yox purah in the Berlin ed., read/«r^f/i!.J 10. When, with Purusha as oblation, the gods extended the sacrifice, spring was its sacrificial butter, summer its fuel, autumn its oblation. [RV. X. 90. 6; VS. xxxi. 14; TA. iii. I2. 3.J |_The first half-verse is our vii. 5. 4 a, b, where, however, devas loWows yajhdm.^ Of the other three texts, the only variant is vasantb 'sy- in VS. 11. They sprinkled with the early rain {prdvrs) that sacrifice, Purusha, born in the beginning ; therewith the gods sacrificed, the Perfectibles (sadhyd) and they that are Vasus. [RV. X. 90. 7 ; VS. xxxi. 9 ; TA. iii. 12. 3.J The other three texts agree in reading in a barhtsi (for prdvrsd'), in b agratds, in d f say as (for vdsavas). Ppp. has in d sadhyd ca. One or two of our mss. give agratds (like RV. etc.) ; about half SPP’s authorities accent dyajanta |_as does also TA.J. 12. From that were born horses, and whatever [animals] have teeth in both jaws ; kine were born from that ; from that [are] born goats and sheep. xix. 6— BOOK XIX. THE ATHARVA-VEDA-SAKIHITA. 906 1_RV. X. 90. 10; VS. xxxi. 8; TA. iii. 12. 5.J The other three texts |_but not KathaB.J omit ca after in b. 13. From that all-sacrificing sacrifice were born the verses (;r), the chants {sdman) ; meter |_sic !J were born from that ; sacrificial formula was born from that. |_RV. X. 90. 9 ; VS. xxxi. 7 ; TA. iii. 12. 4.J The other texts have at beginning of c chd/iddnsi, and our edition gives the same ; but the mss., except one of ours p. m. and two of SPP’s, read instead chdndo ha, and SPP. follows them; this, though an ungram- matical corruption (as shown in the translation), has the best right to figure as Atharvan text. |_See p. xcvii.J 14. From that all-sacrificing sacrifice was collected the speckled butter {prsaddjyd)\ it made those cattle belonging to Vayu — those that are of the forest and of the village. That is, the wild and the tame. |_The verse is RV. x. 90. 8; VS. xxxi. 6; TA. iii. 12. 4.J RV. alone combines in c pai^un ta-\ in d, RV. and TA. read aranyan. SPP. unaccountably accents at end of \> prsadajydm, against the majority of his mss., all of ours, and the usage everywhere else. The mss. vary between vayavyan and vdyavyan. Ppp. has in c cakrire j [_and so has KathaB.J. 15. Seven were made its enclosing sticks {paridhi), thrice seven its pieces of fuel, when the gods, extending the sacrifice, bound Purusha as victim. [_RV. X. 90. 15 ; VS. xxxi. 15 ; TA. iii. 12. 3.J The other three texts offer no variant. In connection with the ‘seven,’ the comm, of course thinks of the meters; of the ‘ twenty-one ’ he gives more than one explanation, sufficient to show that he is merely guessing. 16. Seven times seventy rays (anp'i) were born from the head of the great god, of king Soma, when born out of Purusha. This verse is found nowhere else. The RV. has also a i6th verse, an appendage to the hymn in a different meter, which was earlier found as RV. i. 164.50, and is our vii. 5. I, besides occurring in a number of other texts — in VS. |_xxxi. 16J and TA. [_iii. 12. 7J, in connection with the rest of the Purusha-hymn. The comm, refers to the double character of soma, as plant and as moon, and notes that, while the sun’s rays are a thousand, those of the moon are four hundred and ninety. 7. To the lunar asterisms : for blessings. \^Gdrgya. — panca. mantroktanaksatradevatyam. irdislubkam : 4. hhurij^ The hymn is wanting in Paipp. The comm, finds it used three times (in i, 6, and 12) in the Naksatra Kalpa. |_ Regarding the asterisms in general, the reader may consult Whitney’s Oriental and Linguistic Studies, ii., pages 351-356, 377, and 421 and the chart following it, or else Whitney in JAOS., vi. 414, 468, and chart; further, Weber’s essays, Die vedischen Nachrichte7i von den naxatra, Abh. der Berliner Ak., i860 and i86i.* A list of the asterisms is given in my translation of the Karpura-mafijarT, appended to Konow’s ed.. 907 TRANSLATION AND NOTES. BOOK XIX. -xi.x. 7 p. 214. Especially important are the «<7^j