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THE
HARVARD ORIENTAL SERIES
Cambridge, Mass., U.S.A.
Boston, New Yokk, Chicac
Foblicalion Agent of Harvard Univenitjr-
, San Francisco
London: Ginn & Coupakv .
Leiratc: OiTO Hakxassowitz
9 St. Marlin's Street, Leicester Squaie.
Queistrasse ^4.
%'Volum«t VIT. and VIII, are not sold separately. A copy of the two volumes, postage
paid, may be obtained directly anywhere within tlie limits of the Universal Postal Union, by
sending a Postal Order (or the price as given below, to The Publication Agent 0/ Hart-aril
Univtrtity, Cambridgi, Masiathasills, Unilid Slilis af America.
The price of this work (being the two volumes VIL and VIIL of the Harvard Oriental
Senes, taken together) is five dollars (S5.00). According to the conversion-tables used in the
United States money^rder system as the basis of international moaeynjrders, five dollars
(t5.oo) = zo shillings and 7 pence = io marks and 9Zpfennigs = 35 francs or lire and 75 cenlimei
= tS kroner and 59 dre=l2 florins and 35 cents, Netherlandish.
HARVARD
ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS
BY
CHARLES ROCKWELL LANMAN
Wales Professor of Sanskrit in Harvard University
Vol. VII
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY
1905
ATHARVA-VEDA SAMHITA
Translated
With a Critical and Exegetical Commentary
BY
WILLIAM DWIGHT WHITNEY
Late Professor of Sanskrit in Yale University^ Knight of the Royal Prussian Order Pour U
Merite^ Corresponding Member of the Imperial Russian Academy of Sciences ^ of the
Institute of France^ and of the Royal Prussian Academy of Sciences ^ Foreign
Member of the Royal Academy dei Lincei of Rome^ Honorary vdember
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
FIRST HALF
Introduction. Books I to VII
Pages i-clxii and 1-470
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY
1 90s
copyrioiit, 1904
By harvard university
The composition, electrotyping, press work, and binding of
this work were done by Messrs. Ginn & Company, at
QLit 3[t()enarttm J^xttm
CAMIIRIIXJE, MASS., U. S. A.
The paper for this work was made by Messrs. S. D.
Warren & Company, of Boston. Mass., U. S. A., at
Cbe Cttmbrrlaiili fRHln
First edition, first issue, 1905. One thousand copies
/ ■
COLLEGI • YALENSIS • PRAESIDI • SOCIISQVE
HOS • LIBROS
QVOS • SVA • MANV • SCRIPTOS • RELIQVIT
PROFESSOR • ILLE • YALENSIS
GVIUELMVS • DWIGHT • WHITNEY
A • DISCIPVLO • EIVS
CAROLO • ROCKWELL • LANMAN
ALVMNO • YALENSI
PROFESSORE • IN • COLL • HARV
EDITOS
SVMPTIBVS • ALVMNI • HARV
HENRICI • CLARKE • WARREN
PRELO • SVBIECTOS
FERIIS
A • POST • COLL • YALENSE • CONDITVM
CC • CELEBRANDIS
DDLL
PRAESES • SOCIIQVE • COLLEGI • HARVARDIANI
Vll
142324
CONTENTS
PAGE
Plates, one in each volume of this work
Portrait of Whitney, facing page xliii
Facsimile of Kashmirian text, birch-bark leaf 187 a, just before page 471
Prefatory and biographical and related matter xvii-lxi
Paragraphs in lieu of a preface by Whitney xvii-xxi
Announcement of this work xvii
Statement of its plan and scope and design xviii
The purpose and limitations and method of the translation xix
Editor's preface xxiii-xlii
Whitney's labors on the Atharva-Veda xxiii
The edition of the text or the " First volume " xxiii
Relation of this work to the " First volume " xxiv
And to this Series xxiv
External form of this work xxiv
Its general scope as determined by previous promise and fulfilment . . xxv
Of the critical notes in particular xxvi
Scope of the work as transcending previous promise xxvii
Evolution of the style of the work xxvii
Partial rewriting and revision by Whitney xxvii
Picking up the broken threads xxviii
Relation of the editor's work to that of the author xxviii
Parts for which the author is not responsible xxviii
The General Introduction, Part I. : by the editor xxix
The same, Part II. : elaborated in part from the author's material . . . xxix
The editor's special introductions to the eighteen books, ii.-xix xxx
The special introductions to the hymns : additions by the editor . . . xxx
His bibliography of previous translations and discussions : contained in
The paragraphs beginning with the word " Translated " xxx
Added special introductions to the hymns of book xviii. etc xxxi
Other editorial additions at the beginning and end of hymns .... xxxii
Other additions of considerable extent xxxii
The seven tables appended to the latter volume of this work .... xxxii
Unmarked minor additions and other minor changes xxxiii
The marked minor additions and other minor changes xxxiv
The revision of the author's manuscript Verification xxxiv
Accentuation of Sanskrit words xxxv
Cross-references xxxv
Orthography of Anglicized proper names xxxv
Editorial short-comings and the chances of error .• .* • xxxv
ix
X Contents of Prefatory and Related Matter
The biographical and related matter xxxvi
General significance of Whitney*s work xxxvii
Need of a systematic commentary on the Rig- Veda xxxvii
The Century Dictionary of the English Language xxxviii
Acknowledgments xxxviii
Human personality and the progress of science xl
The same in English verse and in Sanskrit verse xli-xlii
Biographical and related matter xliii-lxi
Brief sketch of Whitney's life : by the editor xliii
Estimate of Whitney's character and services: by the editor .... xlvii
Select list of Whitney's writings: by Whitney Ivi
General Introduction, Part I. : by the editor Ixiii^vii
General Premises Ixiii^lxiv
Scope of this Part of the Introduction Ixiii
Scope of the reports of the variant readings Ixiii
The term <* manuscripts" often used loosely for ** authorities" . . . Ixiv
Which authorities are both manuscripts and oral reciters Ixiv
Difficulty of verifying statements as to authorities Ixiv
z. Readings of European manuscripts of the Vulgate recension Ixiv-lxv
Reports include mss. collated, some before, and some after publication . Ixiv
Interpretation of the records of the Collation-Book Ixv
a. Readings of Indian manuscripts of the Vulgate Ixvi
By " Indian mss." are meant those used by S. P. Pandit Ixvi
His reports not exhaustive Ixvi
3. Readings of Indian oral reciters of the Vulgate Ixvi-lxvii
By " Indian oral reciters " are meant those employed by S. P. Pandit . Ixvi
Errors of the eye checked by oral reciters Ixvi
4. Readings of the Hindu commentator Ixvii-lxviii
The critical value and the range of his variant readings Ixvii
ExcnrBas : Was he identical with Sayana of the Rig-Veda ? Ixviii
5. Readings of the Pada-patha Ixix-lxx
Reported in Index Verborum, and since published in full Ixix
Illustrations of its deficiencies Ixix
In verb-compounds and various other combinations Ixix-lxx
6. The Pr&tipakhya and its commentary Ixx-lxxi
Character of Whitney's editions of the Prati^akhyas Ixx
Their bearing upon the orthography and criticism of the text .... Ixx
Utilization of the Atharvan Pratiqakhya for the present work .... Ixxi
7. The Anukramanis : « Old " and <' Major " Ixxi-lxxiv
More than one Anukramam extant Ixxi
The Paftcapatalika or «* Old Anukr." or " Quoted Anukr." Ixxi
Manuscripts thereof Ixxii
The Brhatsarvanukramanl or " Major Anukr." Ixxii
Manuscripts thereof Ixxii
Text-critical value of the Anukramanis Ixxiii
The author of the Major Anukr. as a critic of meters Ixxiii
His state|;nepts as to the seers of the hymns (quasi-authorship) . . . Ixxiv
•••\ '•: ••• : •
•v* •••. ; : :
• • • ••• • •
Contents of Gefural Introduction^ Part /.
XI
rAGB
8. The Kiupika-Sutra and the Vaitftna-Sutra budv-Ixxix
The work of Garbe and Bloomfield and Caland Ixxiv
Bearing of Sutras upon criticism of structure and text of Samhita . . Ixxv
Grouping of mantra-material in Sutra and in Samhita compared . . Ixxv
Many difficulties of the Kau^ika yet unsolved Ixxvi
Value of the Sutras for the exegesis of the Samhita Ixxvii
Kau^ika no good warrant for dogmatism in the exegesis of Saihhita . Ixxvii
Integer vitae as a Christian funeral-hymn Ixxviii
Secondary adaptation of mantras to incongruous ritual uses .... Ixxviii
9. Readings of the Kashmirian or Paippal&da recension Ixxix-lxxxix
I ts general relations to the Vulgate or (^aunakan recension .... Ixxix
The unique birch-bark manuscript thereof (perhaps about A.D. 15 19) . Ixxx
Roth's Kashmirian nagarl transcript (Nov. 1874) Ixxxi
Arrival (1876) of the birch-bark original at Tubingen Ixxxi
Rothes Collation (June, 1884) of the Paippalada text Ixxxi
Roth's autograph nagarl transcript (Dec. 1884) Ixxxii
The facsimile of the birch-bark original (190 1 ) Ixxxii
Roth's Collation not exhaustive Ixxxiii
Faults of the birch-bark manuscript Ixxxiii
Collation not controlled by constant reference to the birch-bark ms. . Ixxxi v
Such reference would have ruined the birch-bark ms Ixxxiv
Care taken in the use of Roth's Collation. Word-division . . . . Ixxxv
Kashmirian readings not controlled directly from the facsimile . . . Ixxxv
Provisional means for such control : the Concordance (pages 10 18-1023) Ixxxv
Excarsas : The requirements for an edition of the Paippalada : . . . Ixxxvi
1 . A rigorously precise transliteration Ixxxvii
2. Marginal references to the Vulgate parallels Ixxxvii
3. Index of Vulgate verses thus noted on the margin Ixxxvii
4. Accessory material : conjectures, notes, translations Ixxxviii
10. Readings of the parallel texts Ixxxix-xci
The texts whose readings are reported Ixxxix
The method of reporting aims at the utmost accuracy Ixxxix
Completeness of the reports far from absolute xc
Reports presented in well-digested form xc
zi. Whitney's Commentary : farther discnssion of its critical elements . . xci-xciii
Comprehensiveness of its array of parallels xci
Criticism of specific readings xci
Illustrations of classes of text-errors xcii
Auditory errors. Surd and sonant. Twin consonants xcii
Visual errors. Haplography xciii
Metrical faults. Hypermetric glosses, and so forth xciii
Blend-readings xciii
za. Whitney's Translation and the interpretative elements of the Cozziznentary xciv-xcix
The translation : general principles governing the method thereof . . xciv
The translation not primarily an interpretation, but a literal version . xciv
A literal version as against a literary one xciv
Interpretative elements : captions of the hymns xcv
xii Contents of Gefieral Introduction^ Part /.
rAGB
Interpretations by Whitney xcv
Exegetical notes contributed by Roth . xcvi
The translation has for its underlying text that of the Berlin edition . . xcvi
This is the fact even in cases of corrigible corruptions xcvi
Cases of departure from the text of the Berlin edition xcvii
Whitney's growing skepticism and correspondingly rigid literahiess . . xcvii
Poetic elevation and humor xcviii
13. Abbreyiations and signs explained xcix-cvi
General scope of the list : it includes not only xcix
The downright or most arbitrary abbreviations, but also xcix
The abbreviated designations of books and articles xcix
Explanation of arbitrary signs :
Parentheses ; square brackets c
Ell-brackets ( [ J ) ; hand (J®*) c
Small circle; Italic colon; Clarendon letters, a, b, c, etc c
Alphabetic list of abbreviations c
14. Tabular yiew of translations and native comment cvi-cvii
Previous translations. — Native comment cvi
Chronologic sequence of previous translations and discussions .... cvii
General Introduction, Part II. : partly from Whitney's material cbc-clxi
General Premises cix
Contents of this Part cix
Authorship of this Part cix
I. Description of the manuscripts used by Whitney cix-cxvi
The brief designations of his manuscripts (sigla codicum) cix
Synoptic table of the manuscripts used by him ex
Table of the Berlin manuscripts of the Atharva-Veda ex
Whitney's critical description of his manuscripts:
Manuscripts used before publication of the text(B. P. M. W. E. I. H.; Bp.Bp.^) cxi
Manuscripts collated after publication of the text (O. R. T. K. ; Op. D. Kp.) cxiv
a. The stanza (am no devir abhistaye as opening stanza cxvi-cxvii
As initial stanza of the text in the Kashmirian recension cxvi
As initial stanza of the Vulgate text cxvi
3. Whitney's Collation-Book and his collations cxvii-cxix
Description of the two volumes that form the Collation-Book .... cxvii
Whitney's fundamental transcript of the text cxvii
Collations made before publication of the text cxviii
The Berlin collations cxviii
The Paris and Oxford and London collations cxviii
Collations made after publication (made in 1875 or later) cxviii
Haug, Roth, Tanjore, Deccan, and Bikaner mss cxviii
Other contents of the Collation-Book cxviii
4. Repeated verses in the manuscripts cxix-cxx
Abbreviated by pratika with addition of ity eka etc cxix
List of repeated verses or verse-groups cxix
Further details concerning the pratika and the addition cxix
Contents of General Introduction^ Part II. xiii
rAGB
5. Refrains and the like in the manuscripts cxx-cxxi
Written out in full only in first and last verse of a sequence .... cxx
Treated by the Anukramani as if unabbreviated cxx
Usage of the editions in respect of such abbreviated passages . . . cxxi
6. Harks of accentuation in the manuscripts cxxi-cxxiii
Berlin edition uses the Rig-Veda method of marking accents . . . cxxi
Dots for lines as accent-marks cxxi
Marks for the independent svarita cxxii
Horizontal stroke for svarita cxxii
Udatta marked by vertical stroke above, as in MSitrayanI .... cxxii
Accent-marks in the Bombay edition cxxii
Use of a circle as avagraha-sign cxxii
7. Orthographic method pursued in the Berlin edition cxxiii-cxxvi
Founded on the usage of the mss., but controlled by the Prati^akhya . cxxiii
That treatise an authority only to a certain point cxxiii
Its failure to discriminate between rules of wholly different value . . cxxiii
Items of conformity to the Pratigakhya and of departure therefrom . cxxiv
Transition-sounds : as in tan-t-sarvan cxxiv
Final -n before 9- and j- : as in pa^yafi janmani cxxiv
Final -n before c- : as in yahg ca cxxiv
Final -n before t- : as in tans te ^ cxxiv
Final -t before 9- : as in asmac charavah cxxv
Abbreviation of consonant groups : as in paiikti cxxv
Final -m and -n before 1- : as in kan lokam cxxv
Visarga before st- and the like : as in ripu stenah cxxvi
The kampa-figures i and 3 cxxvi
The method of marking the accent cxxvi
8. Metrical form of the Athanran Samhitft cxxvi-cxxvii
Predominance of anustubh stanzas cxxvi
Extreme irregularity of the metrical form cxxvii
Apparent wantonness in the alteration of Rig-Veda material . . . cxxvii
To emend this irregularity into regularity is not licit cxxvii
9. Divisions of the text cxxvii-cxl
Summary of the various divisions cxxvii
The first and second and third *< grand divisions ** cxxvii
1. The (unimportant) division into prapathakas or ♦ lectures' . . . cxxviii
Their number and distribution and extent cxxviii
Their relation to the anuvaka-divisions cxxviii
2. The (fundamental) division into kandas or ^ books * cxxix
3. The di\ision into anuvakas or < recitations* cxxix
Their number, and distribution over books and grand divisions . . cxxix
Their relation to the hymn-divisions in books xiii.-xviii cxxx
4. The division into suktas or * hymns ' cxxxi
The hymn-divisions not everywhere of equal value cxxxi
5. The division into rcas or * verses ' cxxxi
6. Subdivisions of verses : avasanas, padas, and so forth .... cxxxii
xiv Contents of General Introduction^ Part II.
rAGR
Numeration of successive verses in the mss cxxxii
Groupings of successive verses into units requiring special mention : . . cxxxii
Decad-suktas or * decad-hymns * cxxxii
Artha-suktas or < sense-hymns ' cxxxiii
Paryaya-suktas or * period-hymns ' cxxxiii
Differences of the Berlin and Bombay numerations in books vii. and xix. . cxxxiv
Differences of hymn-numeration in the paryaya-books cxxxiv
Whitney's criticism of the numbering of the Bombay edition cxxxvi
Suggestion of a preferable method of numbering and citing cxxxvi
Differences of verse-numeration cxxxvii
Summations of hymns and verses at end of divisions cxxxviii
The summations quoted from the Paftcapatalika cxxxviii
Indication of extent of divisions by reference to an assumed norm . . . cxxxviii
Tables of verse-norms assumed by the Paftcapatalika cxxxix
The three ** grand divisions " are recognized by the Paftcapatalika . . . cxxxix
zo. Extent and structure of the Atharra-Veda Saiiiliit& cxl-clxi
Limits of the original collection cxl
Books xix. and xx. are later additions cxl
The two broadest principles of arrangement of books i.-xviii. : . . . . cxli
I. Miscellaneity or unity of subject and 2. length of hymn cxli
The three grand divisions (I., II., III.) as based on those principles . . cxli
The order of the three grand divisions cxli
Principles of arrangement of books within the grand division : cxli
1 . Normal length of the hymns for each of the several books cxlii
2. The amount of text in each book. Table cxlii
Arrangement of the hymns within any given book cxlii
Distribution of hymns according to length in divisions I. and II. and III. cxlv
Tables (i and 2 and 3) for those divisions (see pages cxliv-cxlv) . . . cxlv
Grouping of hymns of book xix. according to length cxlv
Table (number 4) for book xix cxlvi
Summary of the four tables. Table number 5 cxlvi
Extent of AV. Samhita about one half of that of RV cxlvi
First grand division (books i.-vii.): short hymns of miscellaneous subjects cxlvi
Evidence of fact as to the existence of the verse-norms cxlvi i
Express testimony of both AnukramanTs as to the verse-norms .... cxlvii
One verse is the norm for book vii cxlix
Arrangement of books within the division :
1. With reference to the normal length of the hymns cxlix
Excursus : on hymn xix. 23, Homage to parts of the Atharva-Veda . . cl
Exceptional character of book vii. . *. cli
Book vii. a book of after-gleanings supplementing books i.-vi clii
2. Arrangement of books with reference to amount of text clii
R^sumd of conclusions as to the arrangement of books i.-vii clii
Departures from the norms by excess cliii
Critical significance of those departures cliii
Illustrative examples of critical reduction to the norm cliii
Arrangement of the hymns within any given book of this division . . . cliv
Contents of the Main Body of this Work xv
rAGB
Second grand division (books viii.-xii.) : long hymns of miscellaneous subjects civ
Their hieratic character : mingled prose passages civ
Table of verse-totals for the hymns of division II clvi
General make-up of the material of this division clvi
Order of books within the division : negative or insignificant conclusions . . clvii
Order of hymns within any given book of this division clvii
Possible reference to this division in hymn xix. 23 clvii
Third grand division (books xiii.-xviii.) : books showing unity of subject . . clviii
Division III. represented in Paippalada by a single book, book xviii. . . . clix
Names of the books of this division as given by hymn xix. 23 clix
Order of books within the division clix
Table of verse-totals for the hymns of division III clix
Order of hymns within any given book of this division clx
The hymn-divisions of books xiii.-xviii. and their value clx
Cross-references to explanation of abbreviations and so forth clxii
To explanation of abbreviations (pages xcix-cvi) clxii
To explanation of abbreviated titles (pages xcix-cvi) clxii
To explanation of arbitrary signs (page c) clxii
To key to the designations of the manuscripts (pages cix-cx) clxii
To synoptic tables of the manuscripts (pages cx-cxi) clxii
To descriptions of the manuscripts (pages cxi-cxvi) clxii
To table of titles of hymns (volume VIII., pages 1 024-103 7) clxii
The Atharva-Veda Samhita: Translation and Notes . . . 1-1009
z. First Grand Division. — Books I.-Vn 1-470
Seven books of short hymns of miscellaneous subjects
[For table of the titles of the 433 hymns, see p. 1024]
[Volume VII. ends here with book vii.]
[Volume VIII. begins here with book viii.]
a. Second Grand Division. — Books Vlll.-Xn 471-707
Five books of long hymns of miscellaneous subjects
[For table of the titles of the 45 hymns, see p. 1034]
3. Third Grand Division. — Books XIII.-XVIII 708-894
Six books of long hymns, the books showing unity of subject
[For table of the titles of the 15 hymns, see p. 1035]
Book xiii. : hymns to the Ruddy Sun or Rohita (seer: Brahman) . . 708-737
Book xiv. : wedding verses (seer : Savitrl Surya) 738-768
Book XV. : the Vratya (seer : — ) 769-79 1
Book xvi. : Paritta (seer : Prajapati ?) 792-804
Book xvii.: prayer to the Sun as Indra and as Vishnu (seer: Brahman) 805-81 2
Book xviii. : funeral verses (seer : Atharvan) 813-894
4. Supplement. — Book XIX 895-1009
After-gleanings, chiefly from the traditional sources of division I.
[For table of the titles of the 72 hymns, see p. 1036]
P3ippalada excerpts concerning book xx 1009
XVI Contents of Appended \4uxiliary Matter
Indexes and other auxiliary matter loii-
z. The non-metrical passages of the Athanran Samhitft
Tabular list
a. Hymns ignored by the Kiupika-SQtra loi i-
Tabular list
3. The two methods of citing the K&upika-Sutra
Tabular concordance
4. The discrepant hymn-numbers of the Berlin and Bombay editions . . .
Tabular concordance
5. P&ippalada passages corresponding to passages of the Vulgate . . . . 10 13-
Primary use of the table, its genesis and character
Incidental uses of the table
Vulgate grand division III. and Paippalada book xviii
Conspectus of the contents of Paippalada book xviii
Explanation of the table
Manner of using the table
Tabular concordance 10 17-
6. Whitney's English captions to his hymn-translations 1024-
They form an important element in his interpretation of this Veda
In tabular form, they give a useful conspectus of its subject-matter
Table of hymn-titles of Division I., books i.-vii 1024-
[Stop-gap: the division of this work into two separately bound volumes]
Table of hymn-titles of Division II., books viii.-xii \
Table of h)iiin-titles of Division III., books xiii.-xviii
Table of hymn-titles of the Supplement, book xix 1036-
7. The names of the seers of the hymns 1038-
Whitney's exploitation of the Major AnukramanI
Doubtful points
Entire books of division III. ascribed each to a single seer ....
Value of these ascriptions of quasi-authorship
Prominence of Atharvan and Brahman as seers
Hymns of Atharvan and hymns of Afigiras : possible contrast . . .
Consistency in the ascriptions
Palpably fabricated ascriptions
Alphabetical index of seer-namcs and of passages ascribed to them . 1040-
8. Brief index of names and things and words and places 1042-
An elaborate index uncalled for here
Alphabetical list of names and things
Alphabetical list of Sanskrit words
List of AV. passages
g. Additions and corrections 1044-
Omissions and errors not ea.sy to rectify in the electrotype plates . .
PAGB
046
Oil
Oil
012
012
012
012
013
013
023
013
013
014
015
016
017
023
037
024
024
032
033
034
035
037
041
038
038
038
038
039
039
039
040
041
044
042
042
044
044
046
045
PARAGRAPHS IN LIEU OF A PREFACE
BY WHITNEY
[^Annoonoeineiit of this work. — The following paragraphs from the pen of Professor
Whitney, under the title, ** Announcement as to a second volume of the Roth- Whitney
edition of the Atharva-Veda," appeared about two years before Mr. Whitney's death, in
the Proceedings for April, 1892, appended to the Journal of the American Oriental
Society^ volume xv., pages clxxi-clxxiii. They show the way in which the labor done
by Roth and Whitney upon the Atharva-Veda was divided between those two scholars.
Moreover, they state briefly and clearly the main purpose of Whitney's commentary,
which is, to give for the text of this Veda the various readings of both Hindu and
European authorities (living or manuscript), and the variants of the Kashmirian or
Paippalada recension and of the corresponding passages of other Vedic texts, together
with references to, or excerpts from, the ancillary works on meter, ritual, exegesis, etc.
They are signiflcant as showing that in Mr. Whitney's mind the translation was entirely
subordinate to the critical notes. Most significant of all — the last sentence makes a
clear disclaimer of finality for this work by speaking of it as ** material that is to help
toward the study and final comprehension of this Veda." — C. R. L.J
When, in 1855-6, the text of the Atharva-Veda was published
by Professor Roth and myself, it was styled a "first volume,"
and a second volume, of notes, indexes, etc., was promised. The
promise was made in good faith, and with every intention of
prompt fulfilment; but circumstances have deferred the^ latter,
even till now. The bulk of the work was to have fallen to Pro-
fessor Roth, not only because the bulk of the work on the first
volume had fallen to me, but also because his superior learning
and ability pointed him out as the one to undertake it. It was
his absorption in the great labor of the Petersburg Lexicon that
for a long series of years kept his hands from the Atharva-Veda —
except so far as his working up of its material, and definition of
its vocabulary, was a help of the first order toward the understand-
ing of it, a kind of fragmentary translation. He has also made
important contributions of other kinds to its elucidation: most of
all, by his incitement to inquiry after an Atharva-Veda in Cash-
mere, and the resulting discovery of the so-called Paippalada text,
now well known to all Vedic scholars as one of the most important
finds in Sanskrit literature of the last half-century, and of which
xvii
xviii Paragraphs in lieu of a Preface by Whitney
the credit belongs in a peculiar manner to him. I have also done
something in the same direction, by publishing in the Society's
Journal in 1862 (Journal, vol. vii.) the Atharva-Veda Prati9akhya,
text, translation, notes, etc.; and in 188 1 [Journal, vol. xii.J the
Index Verborum — which latter afforded me the opportunity to
give the /^£j-readings complete, and to report in a general way
the corrections made by us in the text at the time of its first issue.
There may be mentioned also the index of pratikas, which w'as
published by Weber in his Indische Studien, vol. iv., in 1857, from
the slips written by me, although another (Professor Ludwig) had
the tedious labor of preparing them for the press.
I have never lost from view the completion of the plan of pub-
lication as originally formed. In 1875 I spent the summer in
Germany, chiefly engaged in further collating, at Munich and at
Tubingen, the additional manuscript material which had come to
Europe since our text w-as printed; and I should probably have
soon taken up the work seriously save for having been engaged
while in Germany to prepare a Sanskrit grammar, which fully
occupied the leisure of several following years. At last, in 1885-6,
I had fairly started upon the execution of the plan, when failure
of health reduced my working capacity to a minimum, and rendered
ultimate success very questionable. The task, however, has never
been laid wholly aside, and it is now so far advanced that, barring
further loss of power, I may hope to finish it in a couple of years
or so; and it is therefore proper and desirable that a public
announcement be made of my intention.
[Statement of its plan and scope and design. J — My plan includes, in
the first place, critical notes upon the text, giving the various
readings of the manuscripts, and not alone of those collated by
myself in Europe, but also of the apparatus used by Mr. Shankar
Pandurang Pandit in the great edition with commentary (except
certain parts, of which the commentary has not been found)
which he has been for years engaged in printing in India. Of
this extremely well-edited and valuable work I have, by the kind-
ness of the editor, long had in my hands the larger half; and doubt-
less the whole will be issued in season for me to avail myself of
it throughout. Not only his many manuscripts and (roiriyas
(the living equivalents, and in some respects the superiors, of
Plan and Scope and Design of this Work xix
manuscripts) give valuable aid, but the commentary (which, of
course, claims to be " Say ana's ") also has very numerous various
readings, all worthy to be reported, though seldom offering anything
better than the text of the manuscripts. Second, the readings of the
Paippalada version, in those parts of the Veda (much the larger
half) for which there is a corresponding Paippalada text; these
were furnished me, some years ago, by Professor Roth, in whose
exclusive possession the Paippalada manuscript is held. Further,
notice of the corresponding passages in all the other Vedic texts,
whether Samhita, Brahmana, or Sutra, with report of their various
readings. Further, the data of the Anukramani respecting author-
ship, divinity, and meter of each verse. Also, references to the
ancillary literature, especially to the Kau9ika and Vaitana Sutras
(both of which have been competently edited, the latter with a
translation added), with account of the use made in them of the
hymns and parts of hymns, so far as this appears to cast any light
upon their meaning. Also, extracts from the printed commentary,
wherever this seems worth while, as either really aiding the under-
standing of the text, or showing the absence of any helpful tradi-
tion. Finally, a simple literal translation; this was not originally
promised for the second volume, but is added especially in order
to help "float" the rest of the material. An introduction and
indexes will give such further auxiliary matter as appears to be
called for.
The design of the volume will be to put together as much as
possible of the material that is to help toward the study and final
comprehension of this Veda.
[^The purpose and limitations and method of the translation. — In a critique pub-
lished some six years earlier, in 1886, in the American Journal of Philology^ vii. 2-4,
Whitney discusses several ways of translating the Upanishads. His remarks on the
second ** way " leave no doubt that, in making his Veda-translation as he has done, he
fully recognized its provisional character and felt that to attempt a definitive one would
be premature. His description of the ** third way/' mutatis mutandis, is so good a
statement of the principles which have governed him in this work, that, in default of
a better one, it is here reprinted. — C. R. L.J
One way is, to put one's self frankly and fully under the guid-
ance of a native interpreter. . . . Another way would be, to give
a conspectus, made as full as possible, of all accessible native inter-
pretations — in connection with which treatment, one could hardly
XX Paragraphs ift lieu of a Preface by Whitney
avoid taking a position of critical superiority, approving and con-
demning, selecting and rejecting, and comparing all with what
appeared to be the simple meaning of the text itself. This would
be a very welcome labor, but also an extremely difficult one ; and
the preparations for it are not yet sufficiently made; it may be
looked forward to as one of the results of future study.
A third way, leading in quite another direction, would be this :
to approach the text only as a philologist, bent upon making a
version of it exactly as it stands, representing just what the words
and phrases appear to say, without intrusion of anything that is
not there in recognizable form: thus reproducing the scripture
itself in Western guise, as nearly as the nature of the case admits,
as a basis whereon could afterward be built such fabric of philo-
sophic interpretation as should be called for ; and also as a touch-
stone to which could be brought for due testing anything that
claimed to be an interpretation. The maker of such a version
would not need to be versed in the subtleties of the later Hindu
philosophical systems ; he should even carefully avoid working in
the spirit of any of them. Nor need he pretend to penetrate to
the hidden sense of the dark sayings that pass under his pen, to
comprehend it and set it forth; for then there would inevitably
mingle itself with his version much that was subjective and doubt-
ful, and that every successor would have to do over again. Work-
ing conscientiously as Sanskrit scholar only, he might hope to
bring out something of permanent and authoritative character,
which should serve both as help and as check to those that came
after him. He would carefully observe all identities and paral-
lelisms of phraseology, since in texts like these the word is to no
small extent more than the thing, the expression dominating the
thought: the more the quantities are unknown, the less will it
answer to change their symbols in working out an equation. Of
all leading and much-used terms, in case the rendering could not
be made uniform, he would maintain the identity by a liberal
quotation of the word itself in parenthesis after its translation, so
that the sphere of use of each could be made out in the version
somewhat as in the original, by the comparison of parallel pas-
sages ; and so that the student should not run the risk of having
a difference of statement which might turn out important covered
from his eyes by an apparent identity of phrase — or the contrary^
Purpose^ Limitations^ and Method of the Translation xxi
Nothing, as a matter of course, would be omitted, save particles
whose effect on the shading of a sentence is too faint to show in
the coarseness of translation into a strange tongue; nor would
anything be put in without exact indication of the intrusion. ' The
notes would be prevailingly linguistic, references to parallel pas-
sages, with exposition of correspondences and differences. Sen-
tences grammatically difficult or apparently corrupt would be
pointed out, and their knotty points discussed, perhaps with
suggestions of text-amendment. But it is needless to go into
further detail ; every one knows the methods by which a careful
scholar, liberal of his time and labor toward the due accomplish-
ment of a task deemed by him important, will conduct such a
work.
EDITOR'S PREFACE
Whitney's labors on the Atharva-Veda. — As early as March, 1851, at
Berlin, during Whitney's first semester as a student in Germany, his teacher
Weber was so impressed by his scholarly ability as to suggest to him the
plan of editing an important Vedic text.^ The impression produced upon
Roth in Tubingen by Whitney during the following summer semester
was in no wise different, and resulted in the plan for a joint edition of
the Atharva-Veda.^ Whitney's preliminary labors for the edition began
accordingly upon his return to Berlin for his second winter semester.
His fundamental autograph transcript of the Atharva-Veda Samhita is
contained in his Collation-Book, and appears from the dates of that book ^
to have been made in the short interval between October, 185 1, and
March, 1852. The second summer in Tubingen (1852) was doubtless
spent partly in studying the text thus copied, partly in planning with
Roth the details of the method of editing, partly in helping to make the
tool, so important for further progress, the index of Rig- Veda pratlkas,
and so on ; the concordance of the four principal Samhitas, in which, to
be sure, Whitney's part was only "a secondary one," was issued under
the date November, 1852. During the winter of 1852-3 he copied the
Prati^akhya and its commentary contained in the Berlin codex (Weber,
No. 361), as is stated in his edition, p. 334. As noted below (pp. xliv, 1),
the collation of the Paris and Oxford and London manuscripts of the
Atharvan Samhita followed in the spring and early summer of 1853, just
before his return (in August) to America. The copy of the text for the
printer, made with exquisite neatness in nagari letters by Mr. Whitney's
hand, is still preserved.
The Edition of the text or " First volume/* — The first part of the work,
containing books i.-xix. of the text, appeared in Berlin with a provisional
preface dated February, 1855. The provisional preface announces that
the text of book xx. will not be given in full, but only the Kuntapa-hymns,
and, for the rest of it, merely references to the Rig-Veda ; and promises,
as the principal contents of the second part, seven of the eight items of
accessory material enumerated below. — This plan, however, was changed,
^ See the extract from Weber's letter, below, p. xliv. The text was the T&ittiriya Aranyaka.
* See the extract from Roth's letter, below, p. xliv.
• See below, p. cxviL
xxiii
xxiv Editor s Preface
and the second part appeared in fact as a thin Heft of about 70 pages,
giving book xx. in full, and that only. To it was prefixed a half-sheet
containing the definitive preface and a new title-page. The definitive
preface is dated October, 1856, and adds an eighth item, exegetical notes,
to the promises of the provisional preface. The new title-page has the
words "Erster Band. Text," thus implicitly promising a second volume,
in which, according to the definitive preface, the accessory material was
to be published.
Relation of this work to the << First volume '' and to this Series. — Of
the implicit promise of that title-page, the present work is intended to
complete the fulfilment. As most of the labor upon the first volume had
fallen to Whitney, so most of the labor upon the projected "second" was
to have been done by Roth. In fact, however, it turned out that Roth's
very great services for the criticism and exegesis of this Veda took a
different form, and are embodied on the one hand in his contributions
to the St. Petersburg Lexicon, and consist on the other in his brilliant
discovery of the Kashmirian recension of this Veda and his collation of
the text thereof with that of the Vulgate. Nevertheless, as is clearly
apparent (page xvii), Whitney thought and spoke of this work^ as a
" Second volume of the Roth- Whitney edition of the Atharva-Veda," and
called it "our volume" in writing to Roth (cf. p. Ixxxvi); and letters
exchanged between the two friends in 1894 discuss the question whether
the "second volume" ought not to be published by the same house
(F. Diimmler's) that issued the first in 1856. It would appear from
Whitney's last letter to Roth (written April 10, 1894, shortly before his
death), that he had determined to have the work published in the
Harvard Series, and Roth's last letter to Whitney (dated April 23)
expresses his great satisfaction at this arrangement. This plan had the
cordial approval of my friend Henry Clarke Warren, and, while still in
relatively fair health, he generously gave to the University the money to
pay for the printing.
External form of this work. — It is on account of the relation just
explained, and also in deference to Whitney's express wishes, that the
size of the printed page of this work and the size of the paper have been
chosen to match those of the "First volume." The pages have been
numbered continuously from i to 1009, as if this work were indeed one
volume ; but, since it was expedient to separate the work into two halves
in binding, I have done so, and designated those halves as volumes seven
^ In a letter to the editor, dated March 28, 1881, speaking of Roth's preoccupation with
Avestan studies, Whitney says : " I fear I shall yet be obliged to do AV. ii. alone, and think
of setting quietly about it next year." Again, June 17, 1881, he writes: "I have begun work
on vol. iL of the AV., and am resolved to put it straight through."
General Scope of this Work xxv
and eight of the Harvard Oriental Series.^ The volumes are substan-
tially bound and properly lettered ; the leaves are open at the front ; and
the top is cut without spoiling the margin. The purpose of the inexpen-
sive gilt top is not for ornament, but rather to save the volumes from the
injury by dirt and discoloration which is so common with ragged hand-
cut tops. The work has been electrotyped, and will thus, it is hoped, be
quite free from the blemishes occasioned by the displacement of letters,
the breaking off of accents, and the like.
General scope of this work as determined by previous promise and fulfil-
ment.— Its general scope was determined in large measure by the promise
of the definitive preface of the ** First volume." The specifications of
that promise were given in eight items as follows :
1. Excerpts from the Pratigakhya ; 5. Excerpts from the Anukramani ;
2. Excerpts from the Pada-patha ; 6. General introduction ;
3. Concordance of the AV. with other Samhitas ; 7. Exegetical notes ;
4. Excerpts from the ritual (Kau^ika); 8. Critical notes.
Of the above-mentioned promise, several items had meantime been
more than abundantly fulfilled by Whitney. In 1862 he published the
Prati9akhya (item i), text, translation, notes, indexes, etc. Of this
treatise only excerpts had been promised. In 1881 followed the (unprom-
ised) Index Verborum,^ in which was given a full report of the pada-
readings (item 2). The Table of Concordances between the several Vedic
Samhitas (1852) and the Index of pratlkas of the Atharva-Veda (1857), —
the first in large measure, the second in largest measure, the. work of
Whitney, — went far toward the accomplishment of the next item (item 3).
Pupils of the two editors, moreover, had had a share in its fulfilment.
In 1878 Garbe gave us the Vaitana-Sutra in text and translation; and
that was followed in 1890 by Bloomfield's text of the Kaugika-Sutra.
The inherent difficulties of the latter text and the excellence of Bloom-
field's performance make us regret the more keenly that he did not give
us a translation also. The material for report upon the ritual uses of the
verses of this Veda (preparative for item 4) was thus at hand.
^ For conscience sake I register my protest against the practice of issuing works in gratui-
tously confusing subdivisions, as Bdnde and Ildlften and Abteilungen and Lieferungen. — In
this connection, I add that the page-numbers of the main body of this work, which are of use
chiefly to the pressman and the binder and are of minimal consequence for purposes of cita-
tion, have been relegated to the inner comer of the page, so that the book and hymn, which are
of prime importance for purposes of finding and citation, may be conspicuously and conven-
iently shown in the outer comers. I hope that such regard for the convenience of the users of
technical books may become more and more common with the makers of such books.
^ The published Index gives only the words and references. It is made from a much fuller
manuscript Index, written by Whitney on 1721 quarto pages, which quotes the context in which
the words appear, and which for the present is in my hands.
xxvi Editors Preface
While making his London collations in 1853 (see below, p. Ixxii), Whit-
ney made also a transcript of the Major AnukramanI, and subsequently
he added a collation of the Berlin ms. thereof (preparative for item 5).
— In the course of his long labors upon Atharvan texts, Whitney had
naturally made many observations suitable for a general introduction
(item 6). Roth had sent him a considerable mass of exegetical notes
(item 7). — Furthermore, during the decades in which Whitney had
concerned himself with this and the related texts, he had noted in his
Collation-Book, opposite each verse of the Atharvan Sarhhita, the places
in the other texts where that verse recurs, in identical or in similar form,
in whole or in part ; thus making a very extensive collection of concord-
ances, with the Atharvan Sarhhita as the point of departure, and providing
himself with the means for reporting upon the variations of the parallel
texts with far greater completeness than was possible by means of the
Table and Index mentioned above under item 3.
The critical notes. — Of all the eight promised items, the one of most
importance, and of most pressing importance, was doubtless the eighth,
the critical notes, in which were to be given the various readings of the
manuscripts. In his Introductory Note to the Atharvan Pratigakhya
(p. 338 : year 1862), Whitney says :
The condition of the Atharvan as handed down by the tradition was such as to
impose upon the editors as a duty what in the case of any of the other Vedas would
have been an almost inexcusable liberty — namely, the emendation of the text-
readings in many places. In so treating such a text, it is not easy to hit the pre-
cise mean between too much and too little ; and while most of the alterations made
were palpably and imperatively called for, and while many others would have to
be made in translating, there are also a few cases in which a closer adherence
to the manuscript authorities might have been preferable.
The apparatus for ascertaining in any given passage just what the mss.
read was not published for more than two decades. Complaints on this
score, however, were surely estopped by the diligence and effectiveness
with which both editors employed that time for the advancement of the
cause of Indie philology. In his Introduction to the Index Verborum
(p. 2 : year 1880), Whitney says :
There will, of course, be differences of opinion as to whether this |_course of pro-
cedure J was well-advised — whether they |_the editors J should not have contented
themselves with giving just what the manuscripts gave them, keeping suggested
alterations for their notes ; and, yet more, as to the acceptableness of part of the
alterations made, and the desirableness of others which might with equal reason
have been made. ... It is sought |_in the IndexJ simply to call attention to all
cases in which a published reading differs from that of the manuscripts, as well
as to those comparatively infrequent ones where the manuscripts are at variance,
and to furnish the means ... for determining in any particular case what the
manuscripts actually read.
Partial Rewriting and Revision by Whitney xxvii
Thus the eighth item of the promise also (as well as the second) was ful-
filled by the Index. — Desirable as such critical notes may be in con-
nection with the Index, a report of the variants of the European mss. of
the Vulgate recension in the sequence of the text was none the less
called for. The report is accordingly given in this work, and includes
not only the mss. of Berlin, Paris, Oxford, and London, collated before
publishing, but also those of Munich and Tubingen, collated twenty years
after (see below, p. xliv, note 5, p. Ixiv).
Scope of this work as transcending previous promise. — The accessory
material of this work, beyond what was promised by the preface of the
text-edition, is mentioned in the third paragraph of Whitney's "Announce-
ment," p. xviii, and includes the reports of the readings of the Kashmirian
recension and of S. P. Pandit's authorities, extracts from the native com-
mentary, and a translation. For the first, Roth had performed the long
and laborious and difficult task of making a careful collation of the
Paippalada text, and had sent it to Whitney. In his edition published in
Bombay, S. P. Pandit had given for the Vulgate recension the variants
of the authorities (Indian : not also European) accessible to him, and
including not only the variants of manuscripts, but also those of living
reciters of the text. The advance sheets of his edition he had sent in
instalments to Whitney, so that all those portions for which Pandit pub-
lished the comment were in Whitney's hands in time to be utilized by
him, although the printed date of Pandit's publication (1895-8) is sub-
sequent to Whitney's death.
Evolution of the style of the work. — To elaborate all the varied material
described in the foregoing paragraphs into a running commentary on
the nineteen books was accordingly Whitney's task, and he was "fairly
started" upon it in 1885-6. As was natural, his method of treatment
became somewhat fuller as he proceeded with his work. There is in my
hands his prior draft of the first four or five books, which is relatively
meagre in sundry details. It was not until he had advanced well into the
second grand division (books viii.-xii.) that he settled down into the style
of treatment to which he then adhered to the end.
Partial rewriting and revision by Whitney. — Thereupon, in order to carry
out the early books in the same style as the later ones, it became neces-
sary to rewrite or to revise the early ones. He accordingly did rewrite
the first four (cf. p. xcviii below), and to the next three (v., vi., vii.) he
gave a pretty thorough revision without rewriting ; and at this point,
apparently, he was interrupted by the illness which proved fatal. The
discussion of the ritual uses in book viii. (supplied by me) would doubt-
less have been his next task. Not counting a lot of matter for his General
Introduction, Whitney's manuscript of his commentary and translation,
xxviii Editors Preface
as he left it at his death in 1894, consisted of about 2500 folios. Had
Whitney lived to see it printed, the editor of this Series would probably
have read one set of proofs, and made suggestions and criticisms freely
on the margins, which the author would then have accepted or rejected
without discussion ; and the whole matter, in that case a very simple one,
would have been closed by a few lines of kindly acknowledgment from
the author in his preface.
Picking up the broken threads. — It is, on the other hand, no simple
matter, but rather one of peculiar difficulty and delicacy, to edit such a
technical work as this for an author who has passed away, especially if he
has been the editor's teacher and friend. The difficulty is increased by
the fact that, in the great mass of technical details, there are very many
which have to be learned anew by the editor for himself, and others still,
which, through long years of labor, have grown so familiar to the author
that he has hardly felt any need of making written memoranda of them,
and which the editor has to find out as best he can.
Relation of the editor's work to that of the author. — Although Whit-
ney's manuscript of the main body of the work was written out to the end,
it was not systematically complete. Thus he had written for book i. (and
for that only) a special introduction, showing that he meant to do the like
for the other eighteen. Of the General Introduction as it stands, only a
very few parts were worked out; for some parts there were only rough
sketches ; and for very many not even that. And in unnumbered details,
major and minor, there was opportunity for long and patient toil upon the
task of systematically verifying all references and statements, of revising
where need was, and of bringing the whole nearer to an ideal and unat-
tainable completeness. What these details were, the work itself may
show. But besides all this, there was the task of carrying through the
press a work the scientific importance of which called for the best typo-
graphical form and for the utmost feasible accuracy in printing.
Parts for which the author is not responsible. — No two men are alike
in the various endowments and attainments that make the scholar ; and, in
particular, the mental attitude of any two towards any given problem is
wont to differ. It is accordingly not possible that there should not be,
among the editorial additions to Whitney's manuscript or changes therein,
many things which he would decidedly have disapproved. They ought
certainly therefore to be marked in such a way that the reader may easily
recognize them as additions for which the editor and not the author is
responsible ; and for this purpose two signs have been chosen, L and J,
which are like incomplete brackets or brackets without the upper hori-
zontal strokes, and which may be called "ell-brackets" and suggest the
Parts for which t/ie Author is not responsible xxix
initial letter of the editor's name (cf. p. c). Besides the marked additions,
there are others, like the paragraphs beginning with the word "Trans-
lated," which are not marked. It is therefore proper to give a general
systematic account of the editorial additions and changes.
The General Introduction. — This consists of two parts : the first, by the
editor ; the second, elaborated in part from material left by the author. —
Part I. — Besides the topics which unquestionably belong to the General
Introduction and are treated in Part II., there are a good many which,
but for their voluminousness, might properly enough have been put into
the editor's preface. Such are, for example, the discussions of the vari-
ous critical elements which form the bulk of Whitney's Commentary.
I have printed them as Part I. of the General Introduction. The form
of presentation is, I trust, such that, with the help of the Table of Con-
tents, the student will be able to find any desired topic very quickly.
The General Introduction: Part II. — Certain general statements con-
cerning the manuscripts and the method of editing, and concerning the
text of the Atharva-Veda Samhita as a whole, must needs be made, and
are most suitably presented in the form of a general introduction prefixed
to the main body of the work. For this Introduction, Whitney left a
considerable amount of material. Parts of that material were so well
worked out as to be nearly or quite usable for printing : namely, the brief
chapter, 8, on the metrical form of the Samhita, and (most fortunately!)
nearly all of the very important chapter, i, containing the description of
his manuscripts. The like is true, as will appear from the absence of ell-
brackets, of considerable portions of chapter lo, on the extent and struc-
ture of the Samhita. — Chapters 2 and 3 (concerning the stanza qdin no
devir abldstaye and the Collation-Book) might have been put in Part I.,
as being from the editor's hand ; but, on the ground of intrinsic fitness,
they have been put immediately after the description of the mss.
For chapters 4 and 5 and 6 (on repeated verses, on refrains, and on
accent-marks) and chapter 9 (on the divisions of the text), Whitney left
sketches, brief and rough, written with a lead-pencil and written (it would
seem) in the days of his weakness as he lay on a couch or bed. I have
made faithful use of these sketches, not only as indicating in detail the
topics that Whitney most desired to treat, but also as giving, or at least
suggesting, the language to be used in their treatment. Nevertheless,
they have been much rewritten in parts, and in such a way that it is hardly
feasible or even worth while to separate the author's part from the editor's.
The final result must pass for our joint work. The sketch for chapter 7
(on the orthographic method of the Berlin text) was also a lead-pencil
draft ; but it was one that had evidently been made years before those
last mentioned, and its substance was such as to need only recasting in
XXX Editor s Preface
form, and expansion, — a work which I have carried out with free use of
the pertinent matter in Whitney's Prati^akhyas (cf. p. cxxiii, note).
To revert to chapters 9 and 10 (on the divisions of the text, and on its
extent and structure), they are the longest of all, and, next after chap-
ter I (on the mss.), perhaps the most important, and they contain the
most of what is new. After putting them once into what I thought was
a final form, I found that, from the point of view thus gained, I could, by
further study, discover a good many new facts and relations, and attain to
greater certainty on matters already set forth, and, by rewriting freely,
put very many of the results in a clearer light and state them more con-
vincingly. The ell-brackets distinguish in general the editor's part from
the author's. If, in these two chapters, the latter seems relatively small,
one must not forget its large importance and value as a basis for the
editor's further studies.
With the exceptions noted (chapters 2 and 3), it has seemed best, in
elaborating this part of the General Introduction, to restrict it to the
topics indicated by Whitney's material, and not (in an attempt at sys-
tematic completeness) to duplicate the treatise which forms Bloomfield's
part of the Gnindriss, Bloomfield's plan is quite different ; but since a
considerable number of the topics are indeed common to both, it seemed
better that the treatment of them in this work should proceed as far as
possible independently of the treatment in the Grundriss,
The editor's special introductions to the eighteen books, ii.-ziz. — Since
Whitney's manuscript contained a brief special introduction to the first
book, it was probably his intention to write one for each of the remaining
eighteen. At all events, certain general statements concerning each
book as a whole are plainly called for, and should properly be cast into
the form of a special introduction and be prefixed, one to each of the sev-
eral books. These eighteen special introductions have accordingly been
written by the editor, and are, with some trifling exceptions (cf. pages
471-2, 739, 792, 794, 814) entirely from his hand. The parydya'\iyxciw%
(cf. p. 471) and the divisions of the /^r^Jj^-material (pages 628, 770, 793)
called for considerable detail of treatment ; similarly the discrepancies
between the two editions as respects hymn-numeration (pages 389, 610)
and the /^r^4y«-divisions (pages 771, 793) ; likewise the subject-matter of
book xviii. (p. 813) ; while the supplementary book xix., on account of its
peculiar relations to the rest of the text and to the ancillary treatises,
called for the most elaborate treatment of all (p. 895).
The special introductions to the hymns : editor's bibliography of previous
translations and discussions. — These are contained in the paragraphs begin-
ning with the word "Translated." — In the introduction to each hymn, in
a paragraph immediately following the Anukramani-excerpts, and usually
Parts for which tfie Author is not responsible xxxi
between a statement as to where the hymn is ** Found in Paipp." or in
other texts, and a statement as to how the hymn is " Used in Kaug./'
Whitney had given in his manuscript a statement as to where the hymn
had been previously translated by Ludwig or Grill or some other scholar.
For Weber's and Henry's translations of whole books, he had apparently
thought to content himself by referring once and for all at the beginning
of each book to the volume of the Indische Studien or of the Traduction,
By a singular coincidence, a very large amount of translation and explana-
tion of this Veda (by Deussen, Henry, Griffith, Weber, Bloomfield : see
the table, p. cvii) appeared within three or four years after Whitney's
death. The version of Griffith, and that alone, is complete. As for the
partial translations and discussions, apart from the fact that they are
scattered through different periodicals and independent volumes, their
multiplicity is so confusing that it would be very troublesome in the case
of any given hymn to find for oneself just how many of the translators
had discussed it and where. I have therefore endeavored to give with
all desirable completeness, for every single one of the 588 hymns of books
i.-xix. (save ii. 20-23), a bibliography of the translations and discussions
of that hymn up to the year 1898 or thereabout. For some hymns the
amount of discussion is large: cf. the references for iv. 16; v. 22 ; ix. 9;
X. 7 ; xviii. i ; xix. 6. At first blush, some may think it "damnable iter-
ation " that I should, for hymn-translations, make reference to Griffith
some 588 times, to Bloomfield some 214, to Weber some 179, or to Henry
some 167 times ; but I am sure that serious students of the work will find
the references exceedingly convenient. As noted above, they are given
in the paragraphs beginning with the word " Translated." Although these
paragraphs are almost wholly editorial additions, I have not marked them
as such by enclosing them in ell-brackets.
I have always endeavored to give these references in the chronological
sequence of the works concerned (see the table with dates and explana-
tions at p. cvii). These dates need to be taken into account in judging
Whitney's statements, as when he says ** all the translators " understand
a passage thus and so. Finally, it is sure to happen that a careful com-
parison of the views of the other translators will often reveal a specific
item of interpretation which is to be preferred to Whitney's. Here and
there, I have given a reference to such an item ; but to do so systematic-
ally is a part of the great task which this work leaves unfinished.
Added special introductions to the hymns of book xviii. and to some others.
— The relation of the constituent material of the four so-called " hymns "
of book xviii. to the Rig-Veda etc. is such that a clear synoptic statement of
the provenience of the different groups of verses or of single verses is in
the highest degree desirable ; and I have therefore endeavored to give such
xxxii Editor s Preface
a statement for each of them, grouping the verses into " Parts " according
to their provenience or their ritual use or both. An analysis of the
structure of the single hymn of book xvii. also seemed to me to be worth
giving. Moreover, the peculiar contents of the hymn entitled " Homage
to parts of the Atharva- Veda " (xix. 23) challenged me to try at least to
identify its intended references ; and although I have not succeeded
entirely, I hope I have stated the questionable matters with clearness.
I have ventured to disagree with the author's view of the general signifi-
cance of hymn iii. 26 as expressed in the caption, and have given my
reasons in a couple of paragraphs. The hymn for use with a pearl-shell
amulet (iv. 10) and the hymn to the lunar asterisms (xix. 7) also gave
occasion for additions which I hope may prove not unacceptable.
Other editorial additions at the beginning and end of hymns. — Whitney's
last illness put an end to his revision of his work before he reached the
eighth book, and reports of the ritual uses of the hymns of that book
from his hand are insufficient or lacking. I have accordingly supplied
these reports for book viii., and further also for x. 5 and xi. 2 and 6, and
in a form as nearly like that used by Whitney as I could; but for viii. 8
("army rites ") and x. 5 ("water-thunderbolts *'), the conditions warranted
greater fulness.^ Whitney doubtless intended to give, throughout his
entire work, at the end of amivdkas and books and prapdthakaSy certain
statements, in part summations of hymns and verses and in part quota-
tions from the Old Anukramanl. In default of his final revision, these
stop at the end of book vii. (cf. p. 470), and from that point on to the
end I have supplied them (cf. pages 475, 481, 516, 737, and so on).
Other additions of considerable extent. — Of the additions in ell-brackets,
the most numerous are the brief ones ; but the great difficulties of books
xviii. and xix. have tempted me to give, in the last two hundred pages,
occasional excursuses, the considerable length of which will, I hope, prove
warranted by their interest or value. The notes on the following topics
or words or verses may serve as instances : twin consonants, p. 832 ;
aiijoydndisy p. 844; su-fdhsa, p. 853 ; ditat^ p. 860 ; dva ciksipatiy p. 875 ;
the pitrtiidhdna (" eleven dishes "), p. 876 ; vdnyd etc., p. 880 ; santgritya^
p. 886; on xviii. 4. 86-87; xix. 7. 4 ; 8. 4 ; 26. 3 ; 44. 7 ; 45. 2 (suhdr
etc.); 47. 8; 55. I, 5.
The seven tables appended to the latter volume of this work. — The list of
non-metrical passages is taken from the introduction to Whitney's Index
Verborum, p. 5. — The list of hymns ignored by Kau^ika, p. ion, is
taken from memoranda in Whitney's hand-copy of Kaugika. — The
* It may here be noted that, for the short hymns (books i.-vii.), the ritual uses are given in
the prefixed introductions ; but that, for the subsequent long hymns, they are usually and more
conveniently given under the verses concerned.
Parts for which t/ie Author is not responsible xxxiii
concordance of the citations of Kaugika by the two methods, I have
made for those who wish to look up citations as made in the Bombay
edition of the commentary. The same purpose is better served by writ-
ing the number of each adhydyUy and of each kandikd as numbered
from the beginning of its own adhydya^ on the upper right-hand corner
of each odd page of Bloomfield's text. — The concordance of discrepant
Berlin and Bombay hymn-numbers I have drawn up to meet a regret-
table need. — The concordance between the Vulgate and Kashmirian
recensions is made from notes in the Collation-Book, as is explained at
p. Ixxxv, and will serve provisionally for finding a Vulgate verse in the fac-
simile of the Kashmirian text. — The table of hymn-titles is of course
a mere copy of Whitney's captions, but gives an extremely useful con-
spectus of the subjects in general. — The index of the names of the seers
is a revised copy of a rough one found among Whitney's papers. To
it I have prefixed a few paragraphs which contain general or critical
observations.
The unmarked minor additions and other minor changes. — These are of
two classes. The first includes the numerous isolated minor changes
about which there was no question, namely the correction of mere slips,
the supplying of occasional omissions, and the omission of an occasional
phrase or sentence. Of the mere slips in Whitney's admirable manu-
script, some (like " thou has " at ii. lo. 6, or the omission of " be brought *'
near the end of the note to ii. 13. 5) are such as the care of a good proof-
reader would have set right ; but there were many which could be recog-
nized as slips only by constant reference to the original or to the various
books concerned. Such are " cold " instead of " heat " for ghrahsd at
xiii. I. 52 and 53; ** hundred" (life-times) for "thousand" at vi. 78. 3;
"Mercury" for "Mars" at xix. 9. 7 ; "kine" for "bulls" at iii. 9. 2 and
"cow" for "bull" at i. 22. i; vd(^dh for *vdfdh at xviii. 2. 13. At vi.
141. 3 his version read "so let the A^vins make," as if the text were
krnutdm aqvind. At the end of the very first hymn, Whitney's statement
was, "The Anukr. ignores the metrical irregularity of the second pada";
here I changed "ignores" to "notes." — He had omitted the words
"the parts of" at iv. 12. 7; "a brother" at xviii. i. 14; "which is very
propitious " at xviii. 2. 31 ; "the Fathers " at xviii. 2. 46. Such changes
as those just instanced could well be left unmarked.
The second class has to do with the paragraphs, few in number, the
recasting or rewriting of which involved so many minor changes that
it was hardly feasible to indicate them by ell-brackets. The note to xviii.
3. 60 is an example. Moreover, many notes in which the changes are
duly marked contain other changes which seemed hardly worth marking,
as at xix. 49. 2 or 55. i : cf. p. 806, ^ 5.
xxxiv Editor s Preface
The marked minor additions and other minor changes. — In a work like
this, involving so great a mass of multifarious details, it was inevitable that
a rigorous revision, such as the author could not give to it, should detect
many statements requiring more or less modification. Thus at xix. 40. 2,
the author, in his copy for the printer, says : " We have rectified the
accent of sumedhds ; the mss. and SPP. have sum^d/ids.*' In fact, the
edition also has sumMhdSy and I have changed the statement thus :
"Lin the edition J we Lshould havej rectified the accent Lso as to readj
sumed/ids*' The changes in the last two books are such that it was
often best to write out considerable parts of the printer's copy afresh :
yet it was desirable, on the one hand, to avoid rewriting ; and, on the
other, to change and add in such a way that the result might not show
the unclearness of a clumsily tinkered paragraph. To revise and edit
between these two limitations is not easy ; and, as is shown by the
example just given, there is no clear line to be drawn between what
should and what should not be marked. As noted above, it is evident
that all these matters would have been very simple if the author could
have seen the work through the press.
The revision of the author's manuscript. Verification. — The modifica-
tions of the author's manuscript thus far discussed are mostly of the
nature of additions made to carry out the unfinished parts of the author's
design, and are the modifications referred to on the title-page by the
words "brought nearer to completion." The work of revision proper
has included a careful verification of every statement of every kind in the
commentary so far as this was possible, and a careful comparison of the
translation with the original. This means that the citations of the parallel
texts have been actually looked up and that the readings have been com-
pared anew in order to make sure that the reports of their variations from
the Atharvan readings were correct. This task was most time-consuming
and laborious ; as to some of its difficulties and perplexities, see below,
p. Ixiv, Verification means further that the notes of Whitney's Collation-
Book and of the Bombay edition and of Roth's collation of the Kashmirian
text were regularly consulted to assure the correctness of the author's
reports of variants within the Atharvan school ; further, that the text and
the statements of the Major AnukramanI were carefully studied, and, in
connection therewith, the scansion and pada-division of the verses of the
Samhita ; and that the references to the Kau9ika and Vaitana Sutras
were regularly turned up for comparison of the sutras with Whitney's
statements. Many technical details concerning these matters are given on
pages Ixiv fF. of the General Introduction. Since the actual appearance of
Bloomfield and Garbe's magnificent facsimile of the birch-bark manuscript
Meaning of ^^ Revised and brought nearer to Completio^i " xxxv
•
of the Kashmirian text antedates that of this work, the reasons why the
facsimile was not used by me should be consulted at p. Ixxxv.
Accentuation of Sanskrit words. — In the reports of the readings of
accented texts, the words are invariably accented. The Kashmirian text is
reckoned as an unaccented one, although it has occasional accented pas-
sages. The author frequently introduces Sanskrit words, in parentheses
or otherwise, into the translation, and usually indicates their accent.
The editor has gone somewhat farther : he has indicated in the transla-
tion the accent of the stems of words which happen to occur in the voca-
tive (so saddnvds^ ii. 14. 5), except in the cases of rare words whose proper
stem-accent is not known (examples in ii. 24) ; and, in cases where only
one member of a compound is given, he has indicated what the accent of
that member would be if used independently (so -nltltd at xviii. 2. 18, as
part of sakdsranit/ta ; -ks^tra at iii. 3. 4, as part of anyaksetrd ; cf. ii. 8. 2).
Cross-references. — Apar^ from the main purpose of this work, to serve
as the foundation of more nearly definitive ones yet to come, it is likely
to be used rather as one of consultation and reference than for consecu-
tive reading. I have therefore not infrequently added cross-references
from one verse or note to another, doing this even in the case of verses
which were not far apart : cf., for example, my reference from vii. 80. 3
to 79. 4 or from vi. 66. 2 to 65. i.
Orthography of Anglicized proper names. — The translation is the princi-
pal or only part of this work which may be supposed to interest readers
who are without technical knowledge of Sanskrit. In order to make the
proper names therein occurring more easily pronounceable, the author
has disregarded somewhat the strict rules of transliteration which are fol-
lowed in the printing of Sanskrit wordsr as Sanskrit, and has written, for
example, Pushan and Purandhi instead of Pusan and Puramdhi, sometimes
retaining, however, the strange diacritical marks (as in Aftgiras or Varuna)
where they do not embarrass the layman. To follow the rules strictly
would have been much easier ; but perhaps it was better to do as has been
done, even at the expense of some inconsistencies (cf. Vritra, Vritra,
Vrtra; Savitar).
Editorial short-comings and the chances of error. — Labor and pains have
been ungrudgingly spent upon Whitney's work, to ensure its appearance
in a form worthy of its great scientific importance ; but the work is exten-
sive and is crowded with details of such a nature that unremitting care is
needed to avoid error concerning them. Some striking illustrations of
this statement may be found in the foot-note below.^ Despite trifling
^ Thus in the first line of his note on xix. 50. 3, the author wrote tareyus instead of tarema^
taking tareyus from the word immediately below tarema in the text. This sense-disturbing
error was overlooked by the author and by Dr. Ryder, and once by me also, although discovered
xxxvi Editors Preface
inconsistencies of orthography or abbreviation, I trust that a high degree
of accuracy in the real essentials has been attained. I dare not hope that
my colleagues will not discover blemishes and deficiencies in the work ;
but I shall be glad if they do not cavil at them. India has much to teach
the West : much that is of value not only for its scientific interest, but
also for the conduct of our thought and life. It is far better to exploit
the riches of Indian wisdom than to spend time or strength in belittling
the achievements of one's fellow-workers or of those that are gone.
The biographical and related matter. — The First American Congress of
Philologists devoted its session of Dec. 28, 1894 to the memory of Whitney.
The Report of that session, entitled "The Whitney Memorial Meeting,*'
and edited by the editor of this work, was issued as the first half of vol-
ume xix. of the Journal of the American Oriental Society. The edition
was of fifteen hundred copies, and was distributed to the members of the
Oriental Society and of the American Philological Association and of the
Modern Language Association of America, to the libraries enrolled on
their lists, and to some other recipients. Besides the addresses of the
occasion, the Report contains bibliographical notes concerning Whitney's
life and family, and a bibliography of his writings : but since, strictly
speaking, it contains no biography of Whitney, I have thought it well to
give in this volume (p. xliii) a brief sketch of his life ; and in preparing it,
I have made use, not only of the substance, but also, with some freedom,
of the form of statement of the autobiography which Whitney published
in 1885 (see p. Ix). Moreover, since the people into whose hands this
work will come are for the most part not the same as those who received
the Report, it has been thought advisable to reprint therefrom the editor's
Memorial Address (p. xlvii) as a general estimate of Whitney's character
and services, and to give, for its intrinsic usefulness, a select list of his
writings (p. Ivi), which is essentially the list prepared by Whitney for the
"Yale Bibliographies" (List, 1893).
at last in time for correction. — At xix. 27. 7, I had added suryam as the Kashmirian reading
for the Vulgate suryam^ simply because Roth*s Collation gave suryam ; but on looking it up in
the facsimile, last line of folio 136 a, I found, after the plates were made, that the birch-bark
leaf really has suryam and that the slip was Roth's. — In regard to xix. 24. 6 bi the Fates
seemed to have decreed that error should prevail. Here the manuscripts read vdpinam. This
is reported in the foot-note of the Berlin edition as vdpinam (ist error). The editors intended
to emend the ms. reading to vafandm^ which, however, is misprinted in the text as vafdftam
(2d error). [The conjecture vafuMdm, even if rightly printed, is admitted to be an unsuccessful
one.] In the third line of his comment, Whitney wrote, "The vdfdndm of our text " etc. (3d
error). This I corrected to vafandm^ and added, in a note near the end of the paragraph, that
the conjecture was ** Misprinted vafdnam." My note about the misprint was rightly printed in
the second proof; but in the foundry proof, by some mishap, it stood "Misprinted vafdnam.^*
(4th error). The fourth error I hope to amend successfully in the plate.
General Significance of Whihteys Work xxxvii
General significance of Whitney's work. — Its design, says Whitney
(above, p. xix, Annoiincenient)^ is " to put together as much as possible of
the material that is to help toward the study and final comprehension of
this Veda." Thus expressly did the author disavow any claim to finality for
his work. As for the translation, on the one hand, the Announcement
shows that he regarded it as wholly subordinate to his commentary ; and
I can give no better statement of the principles which have guided him in
making it, than is found in the extracts from a critical essay by Whitney
which I have reprinted (above, p. xix), and from which moreover we may
infer that he fully recognized the purely provisional character of his trans-
lation. I am sorry that infelicities of expression in the translation, which
are part and parcel of the author's extreme literalness (see p. xciv) and do
not really go below the surface of the work, are (as is said below, p. xcviii)
the very things that are the most striking for the non-technical reader
who examines the book casually.
As for the commentary, on the other hand, it is plain that, taking the
work as a whole, he has done just what he designed to do. Never
before has the material for the critical study of an extensive Vedic text
been so comprehensively and systematically gathered from so multifa-
rious sources. The commentary will long maintain for itself a place of
first-rate importance as an indispensable working-tool for the purposes
which it is designed to serve. I have put together (below, pages xcii—
xciii) a few examples to illustrate the ways in which the commentary will
prove useful. A variety of special investigations, moreover, will readily
suggest themselves to competent students of the commentary; and the
subsidiary results that are thus to be won (the *' by-products," so to say),
are likely, I am convinced, to be abundant and of large interest and value.
Furthermore, we may confidently believe that Whitney's labors will inci-
dentally put the whole discipline of Vedic criticism upon a broader and
firmer basis.
Need of a systematic commentary on the Rig-Veda. — Finally, Whitney
seems to me to have made it plain that a similar commentary is the indis-
pensable preliminary for the final comprehension of the Rig- Veda. That
commentary should be as much better and as much wider in its scope as it
can be made by the next generation of scholars; for it will certainly not be
the work of any one man alone. It is a multifarious work for which many
elaborate preparations need yet to be made. Thus the parallel passages
from the Rig- Veda and the other texts must be noted with completeness
on the margin of the Rik Samhita opposite the padas concerned ; for this
task Bloomfield's Vedic Concordance is likely to be the most important
single instrument. Thus, again, Brahmana, ^rauta, Grhya, and other
texts appurtenant to the Rig- Veda, together with Epic and later texts.
xxxviii Editors Preface
should all be systematically read by scholars familiar with Vedic themes
and diction, and with an eye open to covert allusion and reference, and
should be completely excerpted with the Rik Samhita in hand and with
constant references made opposite the Rik verses to the ancillary or illus-
trative passages which bear upon them. It is idle folly to pretend that
this last work would not be immensely facilitated by a large mass of
translations^ of the more difficult texts, accurately made, and provided
with all possible ingenious contrivances for finding out quickly the rela-
tions between the ancillary texts and the fundamental ones. Thus to
have demonstrated the necessity for so far-reaching an undertaking, may
prove to be not the least of Whitney's services to Vedic scholarship.
The Century Dictionary. — Doubtless much of the best of Whitney's
strength through nearly ten of his closing years was given to the work
devolving on him as editor-in-chief of The Century Dictionary^ an Eficyclo-
pedic Lexicon of the English Language (see p. Ix, below). But for that,
he might perhaps have brought out this commentary himself. Since I,
more than any one else, have personal reasons to regret that he did not do
so, there is perhaps a peculiar fitness in my saying that I am glad that he
did not. Whoever has visited for example the printing-offices which make
the metropolitan district of Boston one of the great centers of book-
production for America, and has seen the position of authority which is
by them accorded to that admirable work, and has reflected upon the
powerful influence which, through the millions of volumes that are affected
by its authority, it must thus exercise in the shaping of the growth of
our English language, — such an one cannot fail to see that Whitney was
broad-minded and wise in accepting the opportunity of superintending the
work of its production, even at the risk of not living to see the appear-
ance of the already long-delayed Atharva-Veda. Perhaps his most potent
influence upon his day and generation is through his labors upon the
Century Dictionary.
Acknowledgments. — I desire in the first place to make public acknowl-
edgment of my gratitude to the late Henry Clarke Warren of Cambridge.
He had been my pupil at Baltimore ; and, through almost twenty years
of intimate acquaintance and friendship, we had been associated in our
Indian studies. To his enlightened appreciation of their value and poten-
tial usefulness is due the fact that these dignified volumes can now be
issued ; for during his lifetime he gave to Harvard University in sundry
^ Roth writes to Whitney, July 2. 1893 ' ^^ begreife nicht, wie ein junger Mann, statt nach
wertlosen Dingen zu greifen, nicht lieber sich an die Uebersetzung und Erklarung eines Stiickes
aus Taittirfya Brahmana oder Maitray^nl Samhita wagt ; nicht um die minutiae des Rituals zu
erforschen, sondern um den Stoff, der zwischen diesen Dingen steckt, zuganglich zu machen
und zu erlautem. Auch in den Medizinbiichem gabe es viele Abschnitte, die verstanden und
bekannt zu werden verdienten.
Acknowledgments xxxix
instalments the funds with which to pay for the printing of Whitney's
commentary. Whitney was professor at Yale ; the editor is an alumnus
of Yale and a teacher at Harvard; and Warren was an alumnus of
Harvard. That the two Universities should thus join hands is a matter
which the friends of both may look upon with pleasure, and it furnishes the
motif for the dedication of this work. But I am glad to say that learning,
as well as money, was at Mr. Warren's command for the promotion of
science. Before his de'kth there was issued his collection of translations
from the Pali which forms the third volume of this Series and is entitled
" Buddhism in Translations," a useful and much-used book. Moreover,
he has left, in an advanced state q^ preparation for press, a carefully made
edition and a partial translation of the Pali text of Buddhaghosa's famous
encyclopedic treatise of Buddhism entitled "The Way of Purity" or
Visuddhi-Magg^. It is with gladness and hope that I now address myself
to the arduous and happy labor of carrying Mr. Warren's edition through
the press.
Next I desire to express my hearty thanks to my former pupil. Dr.
Arthur W. Ryder, now Instructor in Sanskrit at Harvard University, for
his help in the task of verifying references and statements and of reading
proofs. He came to assist me not long after the close of his studies
with Professor Geldner, when I had got through with a little more than
one third of the main body of Whitney's commentary and translation.
For books i.-vii., I had revised the manuscript and sent it to press, leav-
ing the verification to be done with the proof-reading and from the proof-
sheets. Dr. Ryder's help began with the verification and proof-reading
of the latter half of book vi.; but from the beginning of book viii., it
seemed better that he should forge ahead and do the verification from
the manuscript itself, and leave me to follow with the revision and the
supplying of the missing portions and so on. His work proved to be so
thoroughly conscientious and accurate that I was glad to trust him, except
of course in cases where a suspicion of error was aroused in one or both
of us. A few times he has offered a suggestion of his own ; that given
at p. 739 is so keen and convincing that greater boldness on his part
would not have been unwelcome. To my thanks I join the hope that
health and other opportunities may long be his for achieving the results
of which his literary sense and scholarly ideals give promise.
Mrs. Whitney, upon turning over to me her husband's manuscript of
this work, together with his other manuscript material therefor, was so
kind as to lend me a considerable number of his printed books, some
of which, in particular his copy of the Kau^ika Sutra, have been a great
convenience by reason of their manuscript annotations. It is a pleasure
to be able to make to Mrs. Whitney this public expression of my thanks.
xl Editors Preface
To my neighbor, Miss Maria Whitney, I am indebted for the loan of
the medallion from which the noble portrait of her brother, opposite
page xliii, has been made. The medallion is a replica of the one in the
Library of Yale University, and is a truthful likeness.
Of an occasional friendly turn from Professors Theobald Smith, George
F. Moore, and Bloomfield, and from Dr. George A. Grierson, I have already
made note (see pages 242, 756, 983, 243). Professors Bloomfield and
Garbe allowed me to reproduce here a specimen leaf from their beautiful
facsimile of the Kashmirian text. Professors Cappeller and Hopkins and
Jacobi were so good as to criticize my Sanskrit verses.^ In particular,
I thank my colleague. Professor Morris H. Morgan, for his kindness in
putting the dedication into stately Latin phrase.
It is with no small satisfaction that I make public mention of the
admirable work of the Athenaeum Press (situated in Cambridge) of Messrs.
Ginn and Company of Boston. The Hindus sometimes liken human
effort to one wheel of a cart. Fate, indeed, may be the other ; but our
destiny, they say, is not accomplished without both elements, just as there
is no progress without both wheels. It is so with a book : good copy is
one wheel ; and a good printing-office is the other. Whitney's long expe-
rience was guarantee for the prior requisite ; and the other I have not
found lacking. The way has been a long one, with plenty of places for
rough jolting and friction ; but the uniform kindness and the alert and
intelligent helpfulness of all with whom I have had to do at the Press
have made our progress smooth, and I am sincerely grateful.
Human personality and the progress of science. — Had Whitney lived to
see this work in print and to write the preface, his chief tribute of grateful
acknowledgment would doubtless have been to his illustrious preceptor
and colleague and friend whose toil had so largely increased its value, to
Rudolph Roth of Tubingen. Whitney, who was my teacher, and Roth,
who was my teacher's teacher and my own teacher, both are passed
away, and Death has given the work to me to finish, or rather to bring
nearer to an ideal and so unattainable completeness. They are beyond
the reach of human thanks, of praise or blame : but I cannot help feeling
that even in their life-time they understood that Science is concerned
only with results, not with personalities, or (in Hindu phrase) that the
Goddess of Learning, SarasvatI or Vac, cares not to ask even so much
as the names of her votaries ; and that the unending progress of Science
is indeed like the endless flow of a river.
^ These, I trust, will not be wholly unpleasing to my pundit-friends in India, who, as they
will find the thought in part un-Indian, will not, I hope, forget that it was primarily and design-
edly conceived in Occidental form. Their great master, Dandin, has a kind word for men in my
case at the close of the first chapter of his Poetics.
Human Personality and the Progress of Science xli
Teacher and teacher's teacher long had wrought
Upon these tomes of ancient Hindu lore,
Till Death did give to one whom both had taught
The task to finish, when they were no more.
'Tis finished, — yet unfinished, like the flow
Of water-streams between their banks that glide ;
For Learning's streams, that down the ages go.
Flow on for ever with a swelling tide.
Here plodding labor brings its aflfluent brook ;
There genius, like a river, pours amain :
While Learning — ageless, deathless — scarce will look
To note which ones have toiled her love to gain.
Alike to her are river, brook, and rill,
That in her stately waters so combine.
If only all who choose may drink their fill.
And slake the thirst to know, the thirst divine.
The Gita's lesson had our Whitney learned —
To do for duty, not for duty's meed.
And, paid or unpaid be the thanks he earned,
The thanks he recked not, recked alone the deed.
Here stands his book, a mighty instrument,
Which those to come may use for large emprise.
Use it, O scholar, ere thy day be spent.
The learner dieth, Learning never dies.
xlii Editors Preface
Wnrt^nJ VTOTTnr IPWIHT:
C^* K.. JL.
Cranberry Isles, Maine,
Summer, 1904.
viiiL^iiAifiv^ ij^;'mi;'?i>"t w:^:'ipj'aii:
BRIEF SKETCH OF WHITNEY'S LIFE
BY THE EDITOR
William Dwight Whitney was born at Northampton, Massachusetts,
February 9, 1827, and died at New Haven, Connecticut, on Thursday,
June 7, 1894, aged sixty-seven years and nearly four months. He
was son of Josiah Dwight and Sarah (Williston) Whitney. The father,
Josiah Dwight Whitney (i 786-1869), was born in Westfield, oldest son
of Abel Whitney (Harvard, 1773) and of Clarissa Dwight, daughter of
Josiah Dwight. The mother was daughter of the Rev. Payson Williston
(Yale, 1783) of Easthampton, and sister of the Hon. Samuel Williston,
the founder of Williston Seminary. The father was a business man in
Northampton, and later manager, first as cashier and then as president,
of the Northampton Bank, and was widely and honorably known for his
ability and integrity. William was one of a goodly family of children,
of whom may be named, as devoted to scientific and literary pursuits, the
eldest, Josiah Dwight Whitney (Yale, 1839), f^^ ^ l^^g ^^"^^ ^^e head of
the Geological Survey of California and from 1865 to 1896 Professor of
Geology in Harvard University; Miss Maria Whitney, the first incumbent
of the chair of Modern Languages in Smith College ; James Lyman
Whitney (Yale, 1856), since 1869 a member of the Administrative Staff
of the Boston Public Library and its head from 1899 to 1903; and Henry
Mitchell Whitney (Yale, 1864), from 1871 to 1899 Professor of English
in Beloit College.
Whitney made his preparation for college entirely in the free public
schools of his native town, entered the Sophomore class of Williams Col-
lege in 1842, and was graduated in 1845. He then spent three full years
[jn service in the bank, under his father. Early in 1848 he took up the
study of Sanskrit. In the spring of 1849 he left the bank; spent the
summer as assistant in the Geological Survey of the Lake Superior
region, and in the autumn went for a year to New Haven, to continue
his Sanskrit studies under Professor Edward E. Salisbury and in com-
pany with James Hadley, and to prepare for a visit to Germany, already
planned. On May 22, 1850, he was elected a corporate member of the
American Oriental Society. He sailed (for Bremen) September 20, 1850.
The next three winters were passed by him in Berlin and the summers
of 1851 and 1852 in Tubingen, chiefly under the instruction of Professors
xliii
xli V Brief Sketch of IVhiUieys Life
Albrecht Weber ^ and Rudolph Roth respectively, but also of Professor
Lepsius and others. Already during his first summer with Roth, the
edition of the Atharva-Veda was planned.^ In October, 1851, he began
copying the Berlin manuscripts of the text, and finished that work in
March, 1852. Leaving Berlin ^ in March, 1853, he stayed seven weeks in
Paris, three in Oxford, and seven in London (collating Sanskrit manu-
scripts), and then returned to America, arriving in Boston August 5.
Before quitting Germany, he received an invitation to return to Yale
College as Professor of Sanskrit, but not until August, 1854, did he go
there to remain. His election was dated May 10, 1854, so that his term
of service exceeded forty years. The events of such a life as his are, so
far as they concern the outside world, little else than the succession of
classes instructed and of literary labors brought to a conclusion. It may
be noted, however, that very soon after their marriage, Mr. and Mrs.
Whitney went, partly for health and partly for study,* to spend somewhat
less than a year in France and Italy (November, 1856 to July, 1857),
passing several months at Rome. In 1873 he took part in the summer
campaign of the Hayden exploring expedition in Colorado, passing two
full months on horseback and under canvas, coursing over regions which
in good part had been till then untrodden by the feet of white men, and
seeing Nature in her naked grandeur — mounting some nine times up to
or beyond the altitude of 14,000 feet. In the summer of 1875 Mr. Whit-
ney visited England and Germany,^ mainly for the collection of further
1 In a letter to Salisbury from Weber (see JAGS. iii. 215), dated Berlin, March 29, 185 1,
Weber writes : " I have already had the pleasure of instructing two of your countrymen in
Sanskrit, Mr. Wales and Mr. Whitney. Mr. Whitney certainly entitles us to great hopes, as he
combines earnestness and diligence with a sound and critical judgment. I hope to induce him
to undertake an edition of the Taittiriya-Aranyaka, one of the most interesting Vedic Scrip-
tures." Whitney's fellow-student was Dr. Henry Ware Wales (Harvard, 183S), who had
already, nearly two years before, by a will dated April 24, 1849, provided for the endowment of
the Wales Professorship of Sanskrit in Harvard University, which was established in due course
January 26, 1903, and to which the editor of these volumes was elected March 23, 1903.
2 This appears from the following portion (see JAGS. iii. 216: cf. also p. 501) of an interest-
ing letter from Roth, dated Tiibingen, August 2, 1851 : "I have had for a scholar, through this
summer, one of your countrymen, Mr. W^hitney of Northampton. Through the winter, he will
reside in Berlin, in order to collect there whatever can be found for the Atharvaveda, and then
return here with what is brought together. We shall then together see what can be done for
this Veda, hitherto without a claimant, which I consider as the most important next to the
Rigveda." Cf. Roth's letter of November 18, 1894, JAGS. xix. 100.
* The date given on p. 1 is not quite correct : see p. cxviii.
* The AV. Pratlka-index (Ind. Stud., vol. iv. : see p. 62) is dated Paris, May, 1857.
* In particular, Munich and Tiibingen (cf. JAGS, x., p. cxviii, = PAGS. for Nov. 1875). ^^
that time, the editor of these volumes was residing at Tiibingen as a pupil of Roth and as one
of the little group to which belonged Garbe, Geldner, Kaegi, and Lindner. Whitney's arrival
(July 6) was a great event and was hailed ^nth delight. It may be added that it was the privi-
lege of Whitney and myself to take part in the memorable feast given at Jena by Bohtlingk on
his sixtieth birthday, June 11, 1875, "^^ celebration of the completion of the great Sanskrit Lexicon.
Brief Sketch of Whitney s Life xlv
material for the Atharva-Veda. In 1878 he went to Europe with his
wife and daughters, to write out his Sanskrit Grammar and carry it
through the press, and spent there fifteen months, chiefly at Berlin and
Gotha.
Of Whitney's scientific writings, the most important ones ^ (since they
are scattered among many other bibliographical items : pages Ivi to Ixi)
may here be briefly enumerated in several groups of related works.
— I. The edition of the Atharva-Veda; the Alphabetisches Verzeichniss
der Versanfange der Atharva-Samhita ; the Atharva-Veda Prati^akhya; the
Index Verborum ; to which must now be added the two present volumes
of critical commentary and translation. In the same general category
belongs his Taittiriya Prati^akhya. As a part of the fruit of his Sanskrit
studies must be mentioned also the Surya-Siddhanta ; and, finally, his
Sanskrit Grammar, with its Supplement, The Roots, Verb-forms, and
Primary Derivatives of the Sanskrit Language. — 2. His chief contribu-
tions to general linguistics are comprised in his Language and the Study
of Language and in the two series of Oriental and Linguistic Studies
and in his Life and Growth of Language. Here may be mentioned his
article on ** Language " in Johnson's Cyclopaedia (vol. ii., 1876) and that on
** Philology " in the Encyclopaedia Britannica (vol. xviii., 1885). — 3. His
principal text-books are his German Grammars (a larger and a smaller)
and Reader and Dictionary, his Essentials of English Grammar, and his
French Grammar. Important as an influence upon the conservation and
growth of the English language is his part in the making of The Century
Dictionary (see p. xxxviii).
Of Whitney's minor writings, those which he included in the Yale
Bibliographies (p. Ivi, below) extending to 1892, with a few others, are
enumerated in the List below. A much fuller list, comprising 360
numbers, was published in the MemoriaJ Volume, pages 121-150. One
reason for putting some of the lesser papers into the last-mentioned list
was to show the versatility of Mr. Whitney's mind and the wide range of
his interests.
Mr. Whitney's services to science were recognized by scholars and
learned corporations. Thus he received the honorary degree of Doctor
of Philosophy from the University of Breslau in 1861 ; that of Doctor of
Laws from Williams College in 1868, from the College of William and
Mary (Virginia) in 1869, from the University of St. Andrews (Scotland)
in 1874, from Harvard in 1876, and from the University of Edinburgh in
1889. He was a member of the American Philosophical Society (Phila-
delphia) and of the National Academy of Sciences (Washington). He
was an honorary member of the Oriental or Asiatic societies of Great
^ Some estimate of their general significance is given below, pages li to liii.
xlvi Brief Sketch of Whitney s Life
Britain and Ireland, of Japan, of Germany, of Bengal, of Peking, and of
Italy; and of the Philological Society of London. He was a member
or correspondent of the Royal Academy of Berlin, of the Royal Irish
Academy, of the Imperial Academy of St. Petersburg, of the Institute of
France, of the Royal Academy in Turin, of the Lincei in Rome, of the
Royal Danish Academy, and so on. He was a Fellow of the Royal
Society of Edinburgh. In 1881 he was made a Foreign Knight of the
Prussian Order pour le m^rite, being elected to fill the vacancy occasioned
by the death of Thomas Carlyle.
On the 27th of August, 1856, Mr. Whitney married Miss Elizabeth
Wooster Baldwin, daughter of Roger Sherman and Emily (Perkins)
Baldwin of New Haven. Mr. Baldwin, a lawyer of the highest rank,
had been Governor of Connecticut and Senator in Congress, and inherited
his name from his grandfather, Roger Sherman, a signer of the Declara-
tion of Independence, and one of the committee charged with drawing
it up. Miss Baldwin was a great-great-granddaughter of Thomas Clap,
President of Yale from 1740 to 1766. Mr. and Mrs. Whitney had six
children, three sons and three daughters. The daughters, Marian Parker
and Emily Henrietta and Margaret Dwight, with their mother, survive
their father; as does also one son, Edward Baldwin, a lawyer of New
York City, Assistant Attorney-General of the United States from 1893
to 1897. He married Josepha, daughter of Simon Newcomb, the astron-
omer, and one of their children, born August 26, 1899, bears the name
of his grandfather, William Dwight Whitney.
MEMORIAL ADDRESS
Delivered by the Editor at the First American Congress of Philologists^ Whitney
Memorial Meetings December, i8g4
AN ESTIMATE OF WHITNEY'S CHARACTER AND SERVICES
Ladies and Gentlemen, — There are some among us who can remember the time
when »* a certain condescension in foreigners " easily gave us pain. There was little
achievement behind us as a people to awaken us to national self-consciousness and to a
realizing sense of our own great possibilities. Time is changing all that The men
have come, and some, alas ! are already gone, of whose achievements we may well be
proud wherever we are. In the battles for the conquests of truth there are no distinc-
tions of race. It needs no international congress to tell us that we belong to one great
army. But to-night — as the very titles of these gathered societies show — Science has
marshalled us, her fifties and her hundreds, as Americans. We look for the centurion,
for the captain of the fifties ; and he is no more ! And we call, as did David, lamenting
for Abner, " Know ye not that there is a prince and a great man fallen this day in
Israel,'* yea, and like Jonathan, ** in the midst of the battle ? "
It is in the spirit of generous laudation that we are assembled to do honor to our
illustrious countryman. And it is well. We may praise him now ; for he is gone.
But I cannot help thinking of a touching legend of the Buddha. Nigh fifty years he
has wandered up and down in Ganges-land, teaching and preaching. And now he is
about to die. Flowers fall from the sky and heavenly quires are heard to sing his
praise. ** But not by all this," he answers, — " but not by all this, O Ananda, is the
Teacher honored ; but the disciple who shall fulfil all the greater and lesser duties, —
by him is the Teacher honored." It is fitting, then, that we pause, not merely to praise
the departed, but also to consider the significance of a noble life, and the duties and
responsibilities which so great an example urges upon us, — in short, the lesson of a life
of service.
It would be vain to endeavor, within the narrow limits which the present occasion
imposes, to rehearse or to characterize with any completeness the achievements that
make up this remarkable life. Many accounts ^ of it have been given of late in the
public prints. Permit me rather to lay before you, by way of selection merely, a few
facts concerning Mr. Whitney which may serve to illustrate certain essential features of
his character and fundamental motives of his life.
And indubitably first in importance no less than in natural order is the great fact of
his heredity. William Dwight Whitney was born, in 1827, at Northampton, Massachu-
setts, and in his veins flowed the best blood of a typical New England community, of
the Dwights and the Hawleys, — heroes of the heroic age of Hampshire. His stock
was remarkable for sturdy vigor, both of body and of intellect, and was in fact that
genuine aristocracy which, if it be true to its traditions, will remain — as for generations
1 Most notable among them is the one by Professor Thomas Day Seymour of Yale, in the
•• American Journal of Philology," vol. 15.
xlvii
xlviii Memorial Address by the Editor
it has been — one of the prime guarantees of the permanence of democracy in America.
Few places in this land have produced a proportionately greater number of distinguished
people than has Northampton. Social advantages were thus added to those of birth,
and to all these in turn the advantages of dwelling in a region of great natural beauty.
It was in William Whitney's early infancy that his father moved into a dwelling built
on the precise site of the Jonathan Edwards house. This dwelling was the second in a
row of six neighboring houses, all of which could boast of more or less notable occu-
pants. In the first lived Dr. Seeger, who was educated at the same school and time as
Schiller, at ** the Solitude." Beyond the Whitneys* was the house in which lived Lewis
S. Hopkins, the father of Edward W. Hopkins, the Sanskrit scholar of Bryn Mawr.
The fourth was the original homestead of the Timothy Dwights, in which the first Yale
President of that name, and Theodore, the Secretary of the Hartford Convention and
founder of the New York " Daily Advertiser^* were born, both grandsons of Jonathan
Edwards. The adjoining place was the home of the elder Sylvester Judd, and of his son
Sylvester, the author of " Margaret ; " and the sixth house was occupied by the Italian
political exile, Gherardi, and later by Dr. William Allen, ex-President of Bowdoin College.
Whitney was a mere boy of fifteen when he entered Williams College as a sopho-
more. Three years later (in 1845) he had easily outstripped all his classmates and
graduated with the highest honors ; and with all that, he found ample time to range the
wooded hills of Berkshire, collecting birds, which he himself set up for the Natural
History Society. The next three or four years were spent by him as clerk in the North-
ampton Bank, with accounts for his work, German and Swedish for his studies, orni-
thology and botany for his recreations, and music for his delight, — unless one should
rather say that all was his delight. These oft-mentioned studies in natural history I
should not linger over, save that their deep significance has hardly been adverted upon in
public. They mean that, even at this early age, Whitney showed the stuff which dis-
tinguishes the genuine man of science from the jobbers and peddlers of learning. They
mean that, with him, the gift of independent and accurate observation was inborn, and
that the habit of unprejudiced reflection upon what he himself saw was easily acquired.
This brings us to a critical period in the determination of his career. In the ency-
clopedias, Whitney is catalogued as a famous Indianist, and so indeed he was. But it
was not because he was an Indianist that he was famous. Had he devoted his life to
the physical or natural sciences, he would doubtless have attained to equal, if not greater
eminence. Truly, it is not the what^ but the how ! That he did devote himself to
Indology appears to be due to several facts which were in themselves and in their con-
comitance accidental. First, his elder brother, Josiah, now the distinguished professor
of geology in Harvard University, on his return from Europe in 1847, ^^^^ brought with
him books in and on many languages, and among them a copy of the second edition of
Bopp's Sanskrit Grammar. Second, it chanced that the Rev. George E. Day, a college-
mate at Yale of Professor Salisbury, was Whitney's pastor. And third, he met with
Eduard Desor.
There is in possession of Professor Whitney of Har\'ard a well-worn volume of his
father's called the Family Fact-book. It is, I am sure, no breach of confidence if I say,
in passing, that this book, with its varied entries in all varied moods and by divers
gifted hands, is the reflex of a most remarkable family life and feeling. In it, among
many other things, are brief autobiographic annals of the early life of William Whitney,
and in its proper place the following simple entry: ** In the winter of 1848-49 com-
menced, the study of Sanskrit, encouraged to it by Rev. George E. Day. In June, 1849,
went out with Josiah to Lake Superior as * assistant sub-agent ' on the Geological
An Estimate of Whitney s Character a7id Services xlix
Survey." To William Whitney were intrusted the botany, the barometrical observations,
and the accounts. And although the ornithology was not formally intrusted to him,
there is abundant evidence that he was habitually on the look-out for the birds, with
keen eye and with attentive ear. He must, already, in the spring, have made substantial
progress by himself in Sanskrit; for his article (almost the first that he published)
entitled ** On the Sanskrit Language,'* a translation and abridgment of von Bohlen,
appeared in the August number of the " Bibliotheca Sacra " for 1849, ^^^ must there-
fore have been finished before he left home. With him, accordingly, he took his
brother's copy of Bopp.
Besides the two brothers, there was a third man-of-power in the little company that
spent the summer among the swamps and mosquitoes of the great copper region.
That man was Eduard Desor, already a young naturalist of distinction, and afterward
famous both in science and in public life in Switzerland. He had come only a short time
before, with Agassiz, and as his friend and intimate associate in scientific undertakings,
from Neufchitel to Cambridge. He was by nature full of the purest love for science ;
and that love had been quickened to ardent enthusiasm by his own work, and by his
intercourse with other bright minds and eager workers whom he had known in Paris
and Neufchitel and in the Swiss glacier-camps of Agassiz. Small wonder if the intimate
relations of that summer's camp-life in common gave opportunity for potent influence of
the brilliant young Huguenot upon the brilliant young Puritan. It is to Desor, and to
liis words and example, that my Cambridge colleague attributes in large measure his
brother's determination to devote himself to a life of science rather than to business or
to one of the learned professions. That the chosen department was Sanskrit may be
ascribed in part to the accident of the books thrown in his way ; in part to the interest
of the language and antiquities of India, intrinsically and as related to our own ; and in
part to the undeniable fascination which the cultivation of the virgin soil of an almost
untrodden field has for a mind of unusual energy, vigor, and originality.
William Whitney has left a full and interesting journal of this summer. Tuesday,
July 24, while waiting for the uncertain propeller to come and rescue them from the
horrible insect pests, he writes from Copper Harbor : " For my part, I intend attacking
Sanskrit grammar to-morrow." And then, on Wednesday : ** I have, after all, managed
to get thro the day without having recourse to the Sanskrit, but it has been a narrow
escape." And five weeks later, from Carp River : "Another day of almost inaction,
most intolerable and difficult to be borne. How often have I longed for that Sanskrit
grammar which I so foolishly sent down before me to the Sault ! "
The autumn of 1849, accordingly, found him aj New Haven, and in company with
Professor Hadley, studying under Edward Elbridge Salisbury, the Professor of the
Arabic and Sanskrit Languages and Literature. The veteran Indologist of Berlin, Pro-
fessor Weber, has said that he and Professor Roth account it as one of their fairest
honors that they had Whitney as a pupil. To have had both a Whitney and a Hadley
at once is surely an honor that no American teacher in the departments here represented
this evening can match. In a man whose soul was beclouded with the slightest mist of
false pretension or of selfishness, we may well imagine that the progress of such pupils
might easily have occasioned a pang of jealousy. But Mr. Salisbury's judgment upon
them illuminates his own character no less than that of his pupils when he says, ** Their
quickness of perception and unerring exactness of acquisition soon made it evident that
the teacher and the taught must change places."
We have come to the transition period of Whitney's life. He is still a pupil, but
already also an incipient master. ** 1850, Sept. 20. Sailed for Germany in the steamer
1 Memorial Address by the Editor
Washington. Spent three winters in Berlin, studying especially with Dr. Weber, and
two summers in Tubingen, Wiirtemberg, with Professor Roth." Thus runs the entry in
the Fact-book. A few lines later we read: ** Leaving Berlin in April, 1853, stayed six
weeks in Paris, three in Oxford, and seven in London (collating Sanskrit manuscripts),
and then returned in the steamer Niagara, arriving in Boston Aug. 5." Such is the
modest record that covers the three momentous years of the beginning of a splendid
scientific career. For in this brief space he had not only laid broad and deep founda-
tions, by studies yi Persian, Arabic, Egyptian, and Coptic, but had also done a large
part of the preliminary work for the edition of the Atharva-Veda, — as witness the
volumes on the table before you, which contain his Berlin copy of that Veda and his
Paris, Oxford, and London collations.
Meantime, however, at Yale, his honored teacher and faithful friend. Professor Salis-
bury, »* with true and self-forgetting zeal for the progress of Oriental studies " (these are
Mr. Whitney's own words), had been diligently preparing the way for him ; negotiating
with the corporation for the establishment of a chair of Sanskrit, surrendering pro tanto
his own office, and providing for the endowment of the new cathedra ; leaving, in short,
no stone unturned to insure the fruitful activity of his young colleague. Nor did hope
wait long upon fulfilment ; for in 1856, only a trifle more than two years from his induc-
tion, Whitney had, as joint editor with Professor Roth, achieved a most distinguished
service for science by the issue of the editio princeps of the Atharva-Veda, and that
before he was thirty.
In September, 1869, — that is to say, in the very month in which began the first
college year of President Eliot's administration, — Whitney was called to Harvard. It
reflects no less credit upon Mr. Eliot's discernment of character and attainments than
upon Mr. Whitney's surpassing gifts that the youthful president should turn to him,
among the very first, for aid in helping to begin the great work of transforming the
provincial college into a national university. The prospect of losing such a man was
matter of gravest concernment to all Yale College, and in particular to her faithful
benefactor. Professor Salisbury. Within a week the latter had provided for the endow-
ment of Mr. Whitney's chair upon the ampler scale made necessary by the change of
the times ; and the considerations which made against the transplanting of the deeply
rooted tree had, unhappily for Harvard, their chance to prevail, and Whitney remained
at New Haven.
It was during his studies under Mr. Salisbury, in May, 1850, that he was elected a
member of the American Oriental Society. Mr. Salisbury was the life and soul of the
Society, and, thanks to his learning,. his energy, and his munificence, the organization
had already attained to ** standing and credit in the world of scholars." Like him,
Mr. Whitney was a steadfast believer in the obligation of which the very existence of
these assembled societies is an acknowledgment, — the obligation of professional men
to help in "co-operative action in behalf of literary and scientific progress ; " and, more
than that, to do so at real personal sacrifice.
The first meeting at which Mr. Whitney was present was held October 26, 1853.
More than thirty-three years passed, and he wrote from the sick-room : " It is the first
time in thirty-two years that I have been absent from a meeting of the American Oriental
Society, except when out of the country." His first communication to the Society was
read by Mr. Salisbury, October 13, 1852 ; and his last, in March, 1894, at the last meet-
ing before his death. Of the seven volumes, vi.-xii., of- the Society's Journal, more
than half of the contents are from his pen, to say nothing of his numerous and important
papers in the Proceedings. In 1857, the most onerous office of the Society, that of
An Estimate of Whitney s Character a^id Services li
Corresponding Secretary, which from the beginning carried with it the duty of editing
the publications, was devolved upon him ; and he bore its burdens for twenty-seven
years. Add to this eighteen years as Librarian and six as President, and we have an
aggregate of fifty-one years of official service. The American Philological Association,
too, is under deep obligatioii to Whitney. He was one of its founders, and, very fit-
tingly, its first president For many years he was one of the most constant attendants
at its meetings, a valued counsellor, and one of its most faithful helpers and contributors.
Some might think it a matter of little importance, but it is certainly a significant one,
that, after paying his Oriental Society assessments for about thirty-five years, at last,
and when facing mortal illness, he paid over the considerable sum required to make
himself a life member. A little later, — for the candle still burned, — and with strictest
injunction of secrecy during his lifetime, he sent to the Treasurer his check for a
thousand dollars of his modest savings, to help toward defraying the Society^s expenses
of publication, and in the hope that it might serve as a <* suggestion and encouragement
to others to do likewise.''
Added to all this was his service in keeping up the very high scientific standard of
the Society's publications. The work of judging and selecting required wide knowledge,
and the making of abstracts much«labor ; while the revision or recasting of the papers
of tyros unskilled in writing demanded endless painstaking, not always met by gratitude
and docility. All this cost him a lavish bestowal of time, of which hardly any one in
the Society knew, and that for the reason that he took no steps to have them know. So
exemplary was his freedom from self-seeking in all his relations with the Society.
The rehearsal of the titllss of Mr. Whitney's books and treatises would give to this
address too much the character of a bibliographical essay; and, besides, it would
merely tend to impress hearers who are accustomed to count volumes rather than to
weigh them. His distinguishing qualities, as reflected in his work, are everywhere so
palpable that it is not hard to describe them. Perhaps the most striking and pervading
one is that which Professor Lounsbury calls his ** thorough intellectual sanity." In read-
ing his arguments, whether constructive or critical, one can hardly help exclaiming,
How near to first principles are the criteria of the most advanced theories and high-
stepping deliverances ! With him, the impulse to prick the bubble of windy hypothesis
upon the diamond-needle (as the Hindus call it) of hard common-sense was often irre-
sistible, and sometimes irresistibly funny. Witness this passage from his boyish journal:
" On entering the river [the St Mary's], we found ourselves in an archipelago of small
islands, which stretches from the Sault down to the foot of the Georgian Bay. says
[that] actually visited thirty-six thousand such islands, . . . which in my opinion
is a whopper. To have done it, he must have stopped upon ten a day, every day for ten
years." This may seem trivial. In fact, it is typical. It is in essence the same kind
of treatment that he gave in later life to any loose statement or extravagant theory,
although printed in the most dignified journal and propounded by the most redoubtable
authority.
Breadth and thoroughness are ever at war with each other in men, for that jnen are
finite. The gift of both in large measure and at once, — this marks, the man of genius.
That the gift was Whitney's is clear to any one who considers the versatility of his
mind, the variousness of his work, and the quality of his results. As professor of
Sanskrit, technical work in grammar, lexicography, text-criticism, and the like, lay
nearest to him ; but with all this, he still found strength to illuminate by his insight
many questions of general linguistic theory, the origin of language, phonetics, the
difficult subject of Hindu astronomy and the question of its derivation, the method and
Hi Memorial Address by the Editor
technique of translation, the science of religion, mythology, linguistic ethnology, alpha-
betics, and paleography, and much else. Astonishing is the combination of technical
knowledge in widely diverse fields which appears in his elaborately annotated translation
of the famous Sanskrit astronomical treatise called Suryasiddhanta, and which, again,
he brought to bear upon his criticisms of earlier and later attempts to determine the age
of the Veda by its references to solar eclipses, and by its alleged implications respecting
the place of the equinoctial colures.
But not only in respect of contents were Whitney's writings of conspicuous merit ; he
had also the sense of form and proportion, — that sense for lack of which the writings
of many a scholar of equal learning are almost nugatory. At twenty-two, his English
style had the charms of simplicity, clearness, and vigor, and they held out to the last.
And what could be more admirable than his beautiful essay, — a veritable classic, —
"The Vedic Doctrine of a Future Life"? His subjects, indeed, if treated seriously,
do not lend themselves to the graces of rhetorical or ornate writing ; and his concise
and pregnant periods sometimes mock the flippant or listless reader. But his presenta-
tion, whether of argument or of scientific generalization, is always a model of lucidity^
of orderly exposition, and of due subordination of the parts. This was a matter on
which he felt deeply ; for his patience was often sorejy tried by papers for whose sloven-
liness in diction, arrangement, and all the externals of which he was a master, the
authors fondly thought that their erudition was forsooth an excuse.
Indeed, for the matter of printer's manuscript, more than once has Boehtlingk, the
Nestor of Indianists, taxed him home with making it too good, declaring it a wicked sin
to put time on such things, though playfully admitting the while that he had killed off
with his own desperate copy I cannot remember how many luckless t^'pe-setters in the
office of the Russian Academy.
Where there was so much of the best, it is not feasible to go into details about all.
Yet I cannot omit mention of some of his masterpieces. Very notable is his " Language
and the Study of Language," — a work of wide currency, and one which has done more
than any other in this country to promote sound and intelligent views upon the subjects
concerned. It deals with principles, with speculative questions, and with broad gener-
alizations, — the very things in which his mastery of material, self-restraint, even balance
of mind, and rigorous logic come admirably into play.
Of a wholly different type, but not one whit inferior withal, are his PrStigakhyas.
These are the phonetico-grammatical treatises upon the text of the Vedas, and are of
prime importance for the establishment of the text. Their distinguishing feature is
minutiae, of marvellous exactness, but presented in such a form that no one with aught
less than a tropical Oriental contempt for the value of time can make anything out of
them as they stand. Whitney not only out-Hindus the Hindu for minutiae, but also —
such is his command of form — actually recasts the whole, so that it becomes a book of
easy reference.
As for the joint edition of the Atharva-Veda, it is a most noteworthy fact that it has
held its own now for thirty-eight years as an unsurpassed model of what a Vedic text-
edition ought to be. His "Index Verborum to the Atharva-Veda," a work of wonderful
completeness and accuracy, is much more than its name implies, and may not pass with-
out brief mention, inasmuch as its material formed the basis of his contributions to the
Sanskrit-German lexicon published by the Imperial Academy of Russia. This great
seven-volumed quarto, whose steady progress through the press took some three and
twenty years, is the Sanskrit Stephanus. Americans may well be proud of the fact
that to Whitney belongs the distinguished honor of being one of the four "faithful
An Estimate of Whitney s Character and Services liii
collaborators" who, next to the authors, Boehtlingk and Roth, contributed most to
this monumental work.
Of all his technical works, his " Sanskrit Grammar," with its elaborate supplement,
" The Roots, Verb-forms, and Primary Derivatives of the Sanskrit Language," forms
the crowning achievement Here he casts o£E the bonds of tradition wherever they
might hamper his free scientific procedure, and approaches the phenomena of language
in essentially the same spirit and attitude of mind as that in which Darwin or Helmholtz
grappled the problems of their sciences. The language is treated historically, and as
the product of life and growth ; and the work is filled with the results of scores of
minute and far-reaching special investigations. The amount of material which is here
subjected to rigorous and original methods of classification and scientific induction is
enormous ; and none but those who were familiar with his writing-table can well realize
the self-restraint that he used in order to bring his results into moderate compass.
In all these technical works there is little that appeals to the popular imagination,
and absolutely nothing to catch the applause of the groundlings ; but much, on the
other hand, to win the confidence of the judicious. It was therefore natural that
Whitney should be sought as editor-in-chief for what is in every sense by far the
greatest lexicographical achievement of America, "The Century Dictionary." And
despite the ability and size of the editorial staff, we may well believe that this office was
no sinecure ; for the settlement of the principles of procedure demanded the full breadth
of learning, the largeness of view, and the judicial temper of a master mind. Among
the great body of his countrymen, this will be Whitney's best-known monument.
Mr. Whitney was a genuine lover of nature and of the world out of doors no less
than of his books ; and so, with his keen sense of humor and love of fun, he was a
charming companion for the woods and hills. Physical courage, too, abounded, often
with a daring impulse to meet bodily risk and danger, as when he climbed the so-called
Look-o£E Pine, about one hundred and thirty feet high, a monarch overtopping the
primeval forests of the Ontonagon River, and broke off its top as a trophy ; or as when,
with his brother, he indulged in the youthful escapade of passing the forbidden point of
the spire of Strasburg Cathedral by clambering out and around the point of obstruction
on the outside, and of mounting thence toward the summit as far as there was any
opening within the spire large enough to contain a man's body. He was intensely
American, in the best sense of the word ; and his patriotism, aside from its loftier mani-
festations (of which a moment later), showed itself in some lesser ways not unpleasing
to recall. In describing his passage through the wilds of the Detroit River, he says in
that youthful journal, "There was little difference in the appearance of the two sides;
but I endeavored to persuade myself that the American offered evidence of more active
and successful industry than the British."
I venture to quote in part the words and in part the substance of a recent letter from
one of his old pupils. There is no one, said this pupil, whose privilege it was to know
him more intimately, who could not speak of the deep tenderness underlying his ordinary
reserve, of his profound sympathy with difficulty and misfortune, and of his ever-steadfast
loyalties. Of the last a touching illustration is found in his remembrance of the Schaal
family, in whose house auf dem Graben he lodged during his Tubingen summers of
1851 and 1852. Nearly forty years later he wrote to this pupil, nhen in Tubingen,
asking him to seek out the Schaals, and to be the bearer of kindly messages to them.
Fraulein Schaal spoke of the delight her mother and herself had felt at the messages
sent them by the professor who had become so celebrated, but who had not forgotten
them, and showed the visitor Professor Whitney's room, all unchanged, a typical
liv Memorial Address by tlu Editor
Studentenzimmer; in the middle, a long plain table, and by it an uncushioned arm-chair.
That, said she, was Professor Whitney's chair, and in it he used to sit for hours at that
table, almost without moving. When he moved the chair more than a little, I knew
that it was time for me to take him his mug of beer, and perchance a bit of bread. And,
as a very small girl then, I wondered at the table, which was covered with little bits of
paper, which he had arranged in a certain order, and was very particular that no one
should disturb. The only adornment which he had in the room was an American flag
draped over the mirror ; and on the Fourth of July he said he would work an hour less
than usual, as it was the anniversary of American independence. The flag was the
symbol of a true passion ; and in his toils for truth he felt that he was working, first for
the welfare, and second for the glory of his country. And as for the latter, how many
an American student in Germany has been proud of the generous recognition of
Whitney's success ! Years ago, continues the letter, I was exchanging a few words with
a famous Orientalist. The Herr Professor kindly asked me from what part of America
I came. New Jersey, I told him, and his face grew very blank. I know Connecticut,
said he. And he knew Connecticut, as did his colleagues, largely because he knew
Whitney. So much for the letter of a loving and beloved pupil.
It suggests withal an inquiry: What was the secret of Whitney's great productivity?
In the flrst instance, — it is almost needless to say, — his native gifts. But it is far
from true that native gifts are always fruitful. Next to them came his power of dis-
cerning what was the really important thing to do, and his habit — self-imposed, and
enforced with Spartan rigor — of doing something every working-day upon that really
important thing, and, above all, of doing that something flrst. Such was his regularity
that even the dire necessity — which arose in 1882 — of moving from one dwelling-
house into another did not break it. " Even moving," he writes, " I expect to find con-
sistent with regular doses of Talavakara, etc." The <* art of judicious slighting " was a
household word in his family, a weapon of might ; its importance to the really great is
equalled only by its perilousness in the hands of the unskilful. His plans were formed
with circumspection, with careful counting of the cost, and then adhered to with the
utmost persistence, so that he left behind him nothing fragmentary. We may change
Goldsmith's epitaph to suit the case, and say that Whitney put his hand to nothing that
he did not carry out, — nihil quod incepit non perfecit.
And what shall I say of the lesser virtues that graced him ? As patient as the
earth, say the Hindus. And endless patience was his where patience was in place.
And how beautiful was his gentleness, his kindness to those from whom he looked for
nothing again, his gratitude to those who did him a service ! And how especially well
did the calm dignity which was ever his wont become him when he presided at the
meetings of learned societies! How notable the brevity with which he presented his
papers ! No labored reading from a manuscript, but rather a simple and facile account
of results. An example, surely ! He who had the most to say used in proportion the
least time in saying it. And this was indeed of a piece with his most exemplary habit,
as editor of the publications of the Oriental Society, of keeping his own name so far in
the background. For how genuine was his modesty of bearing, of speech, and of
soul!
And in harmony therewith was his reverence for things hallowed.
He counted not himself to have attained,
This doughty toiler on the paths of truth ;
And scorned not them who lower heights had reached.
An Estimate of Whitney s Character and Services Iv
As was his attitude toward things sacred, so also was it toward those who went before
him in science. He did not speak sneeringly of what they, with lesser light, had
achieved. And to him Aristotle was none the less a giant because some dwarf on a
giant^s shoulders can see farther than the giant himself.
If I may cite my own words used on a former occasion, Whitney's life-work shows
three important lines of activity, — the elaboration of strictly technical works, the
preparation of educational treatises, and the popular exposition of scientific questions.
The last two methods of public service are direct and immediate, and to be gainsaid of
none ; yet even here the less immediate results are doubtless the ones by which he
would have set most store. As for the first, some may incline to think the value of an
edition of the Veda or of a Sanskrit grammar — to say nothing of a Prati^akhya —
extremely remote ; they certainly won for him neither money nor popular applause ; and
yet, again, such are the very works in which we cannot doubt he took the deepest satis-
faction. He realized their fundamental character, knew that they were to play their
part in unlocking the treasures of Indian antiquity, and knew that that antiquity has its
great lessons for us modems ; further, that the history of the languages of India, as it
has indeed already modified, is also yet to modify, and that profoundly, the whole
teaching of classical and Germanic philology, both in method and in contents ; and that
the history of the evolution of religions in India is destined to exert a powerful influence
for good upon the development of religious thought and life among us and our children.
He labored, and other men shall enter into his labors. But it is this ** faith, the
assurance of things hoped for," — irurris IAiri(oficF(Dv vxroarao-is, — which is one of the
most vital attributes of the true scholar.
In the autumn of 1886 came the beginning of the end, an alarming disorder of
the heart Adiiering closely to a strictly prescribed physical regimen, he labored on,
according to his wavering strength, heaping, as it were, the already brimming measure
of his life-work. His courage, his patient learning of the art of suffering, his calm
serenity in facing the ever-present possibility of sudden death, — this was heroic. And
through it all forsook him not the two grand informing motives of his life, — the pure
love of truth, and an all-absorbing passion for faithful service.
With this love of truth, this consuming zeal for service, with this public spirit and
broad humanity, this absolute truthfulness and genuineness of character, is not this life
an inspiration and an example more potent by far than years of exhortation ? Is not
this truly one of the lives that make for righteousness?
And what then ? On the tympanum of the theatre at Harvard are inscribed in the
Vulgate version those noble words from the book of Daniel : —
QVI-AVTEM-DOCTIFVERINT
FVLGEBVNTQVASISPLENDORFIRMAMENTI
ETQVIAD-IVSTITIAMERVDIVNTMVLTOS
QVASISTELLAEINPERPETVASAETERNITATES
We may say them of him : And they that be wise shall shine as the brightness of the
firmament ; and they that turn many to righteousness, as the stars for ever and ever.
SELECT LIST OF WHITNEY'S WRITINGS
This list is reprinted with unimportant modifications from the one com-
piled by Whitney and published at New Haven, 1893, as his part of the
Bibliographies of the Present Officers of Yale University. It consists of
about 1 50 numbers ; a much fuller list (of about 360 numbers) is given
in the Memorial Volume mentioned above, p. xxxvi. The articles (about
a score) reprinted in his Oriental and Linguistic Studies (First series, 1873 :
Second series, 1874) are marked by the note "Reprinted in Studies,*
with an added i. or ii.
The abbreviations are for the most part as explained below, pages ci-
cvi ; but for the non-technical reader, several of the most frequently
cited serials may here be noted : Journal of the American Oriental
Society (JAOS.) ; Transactions of the American Philological Association
(APA.) ; American Journal of Philology (AJP.) ; North American Review
(N. Amer. Rev.).
1849 On the grammatical structure of the Sanskrit. (Translated and abridged from von
Bohlen.) Bibliotheca Sacra, vi. 471-486.
1850 A comparison of the Greek and Latin verbs. Ibid.<, vii 654-668.
1852 Tabellarische Darstellung der gegenseitigen Verhaltnisse der Sanhitas des Rik, Saman,
weissen Yajus und Atharvan. Ind, Stud., ii. 321-368.
1858 On the main results of the later Vedic researches in Germany. JAOS. iii. 289-328.
Reprinted in Studies, i.
>^854 On the history of the Vedic texts. Ibid., iv. 245-261.
if55 Bopp*8 Comparative accentuation of the Greek and Sanskrit languages. Ibid., v. 195-218.
On the Avesta, or the sacred scriptures of the Zoroastrian religion. Ibid., v. 337-383.
Reprinted in Studies, L
1856 Contributions from the Atharva-Veda to the theory of Sanskrit verbal accent. Ibid.^
V. 385-419. Translated into German in Kuhn and Schleicher's Beitrdge t. vergL
Sprachforschung, L 187-222.
1855-56 Atharva-Veda-Sanhita, herausgegeben von R. Roth und W. D. Whitney, i, 1855;
2, 1856; roy. 8^458 pp.
1857 Alphabetisches Verzeichniss der Versanfange der Atharva-Saihhlta. Ind. Stud.,vf. 9-64.
1858 The British in India. New Englander, zvL 100-141. Reprinted in Studies, ii.
1859 China and the Chinese. Ibid., xvii. 1 11-143. Reprinted in Studies, ii.
On the Vedic doctrine of a future life. Bibliotheca Sacra, xvi. 404-420. Reprinted in
Studies, L
1860 Translation of the Surya-Siddhanta, a text-book of Hindu astronomy : with notes, and
an appendix. JAOS. vi. 141-498. [Both translation and notes are entirely by Pro-
fessor Whitney, though in the work itself this fact is acknowledged only in the words
" assisted by the Committee of Publication.*']
1861 China and the West. New Englander, xix. 1-3 1. Reprinted in Studies, ii.
Miiller's History of Vedic literature. Christian Examiner, Ixx. 251-281. Reprinted in
Studies, i.
Ivi
For the Years 1 849-1 871 Ivii
1861 On Lepsias's Standard Alphabet. J A OS. vii. 299-332.
Review of Soule and Wheeler's Manual of English pronunciation and spelling. New
Englander^ xix. 913-929.
1868 The Atharva-Veda-Prati9akhya, or ^aunakiya Caturadhyayika : text, translation, and
notes. JAOS. vii. 333-616.
1868 On the views of Biot and Weber respecting the relations of the Hindu and Chinese
systems of asterisms ; with an addition, on Miiller's views respecting the same subject.
Ibid.,, viii 1-94.
1861-1868 The following articles in AppletofCs New American Cyclopadia, ist ed. : Persia,
Language and Literature of, xiii. 324-328. — Sanskrit, xiv. 611-616. — Semitic Race
and Languages, xiv. 760-762. — Syriac Language and Literature, xv. 547-549. — Tura-
nian Race and Languages, xvi. 42-43. — Turkish Language and Literature, xvi 63-66.
— Veda, xvi. 280. — Zendavesta, xvi. 810-81 1. — Zoroaster, xvi. 834-^35.
1864 Brief abstract of a series of six lectures on the Principles of Linguistic Science, delivered
at the Smithsonian Institution in March, 1864. Smithsonian Report iox 1864, pp. 95-1 16.
1865 On the Jyotisha observation of the place of the colures, and the date derivable from it.
JRAS, i. 31^33*-
On MuUer's second series of lectures on the Science of Language. N Amer. Rev.^ c.
565-581. Reprinted in Studies^ L
Is the study of language a physical science ? Ibid.^ ci. 434-474.
1866 On Lepsius's Standard Alphabet : a letter of explanations from Prof. Lepsios, with notes
by W. D. Whitney. JAOS. viii. 335-373.
Reply to the strictures of Prof. Weber upon an essay respecting the asterismal system
of the Hindus, Arabs, and Chinese. Ibid.^ viii. 382-398.
1867 Language and the Study of Language: twelve lectures on the principles of linguistic
science. New York, 12^, xi + 489 pp. Translated into German by Prof. Julius Jolly,
1874, Miinchen (Ackermann), 8°, xxix + 713 pp. ; — into Netherlandish by J. Beckering
Vinckers, 2 vols., 1877-81, Haarlem (Bohn), 8°, xvi + 436 pp. and iv + 476 pp.
The value of linguistic science to ethnology. New Englander^ xxvL 30-52.
Languages and dialects. N. Amer. Rev.,, civ. 30-64.
On the testimony of language respecting the unity of the human race. Ibid.y cv. 214-241.
Key and Oppert on Indo-European philology. Ibid., cv. 521-554. Reprinted in Studies, i.
The aim and object of the Sheffield Scientific School. Annual Statement for 1867-8,
pp^9-2i.
1868 The translation of the Veda. N. Amer. Rev., cvi. 515-542. Reprinted in Studies, I
On A. M. Beirs Visible Speech. Ibid., cvii. 347-358. Reprinted in Studies, ii.
1869 On Miiller's Chips from a German Workshop, I., II. Ibid., cix. 544-556. Reprinted in
Studies, iL
A Compendious German Grammar, with supplement of exercises. New York, 1 2^, xvi +
252 + 51 pp.
1870 A German Reader, in prose and verse, with notes and vocabulary. New York, 12^,
X + 523 PP-
Miiller on the Science of Religion. Nation, No. 276, Oct. 13.
CbLfomparative grammars. 'N Amer. Rev., cxi. 199-208.
1871 lOn the nature and designation of the accent in Sanskrit. Trans, APA, for 1869-70,
^pp. 20-45-
On the present condition of the question as to the origin of language. Ibid., pp. 84-94.
Reprinted in Studies, L
On Cox*s Mythology of the Aryan Nations. N Amer. Rev., cxii. 218-229. Reprinted
in Studies, ii.
On Miiller's translation of the Rig- Veda. Ibid., cxiii. 174-187. Reprinted in Studies, i.
Language and Education. Ibid., cxiii. 343-374. Reprinted in Studies, i.
On Miiller*s lectures on the Science of Language, 6th ed. Ibid., cxiii. 430-441. Reprinted
in Studies, L .
Iviii Select List of Whitney s Writings
1871 Examination of Dr. Haug's views respecting Sanskrit accentuation. /A OS. x., pp. ix-xi,
= Proc. for May.
The Taittiriya-Prati9akhya, with its commentary, the Tribhashyaratna : text, translation,
and notes. J A OS. ix. 1-469.
1878 Steinthal on the Origin of Language. N. Amer. Rev.^ cxiv. 272-308. Reprinted in
Studies^ i.
JacoUiot's Bible in India. Independent^ May 2.
Strictures on the views of August Schleicher respecting the nature of language and kin-
dred subjects. 7Va«j. i4/*i4. for 1871, pp. 35-64. Reprinted in ^Vk^/iW, i.
1878 Oriental and Linguistic Studies: the Veda; the Avesta; the Science of Language.
New York, 12°, ix+ 417 pp. [First series.]
On material and form in language. Trans. APA. for 1872, pp. 77-96.
Notes to Colebrooke*s Essay on the Vedas. Pp. 103-132 of vol. i of the second edition
of Colebrooke*s Essays, London, 8°.
Intercollegiate emulation. Nation^ No. 399, Feb. 20.
On the U. S. Geological Survey of the Territories. Amer. Journal of Science ioi Dec,
vi. 463-466.
Hall's Recent Exemplifications of False Philology. The New York Times^ Feb. 26.
Hall's Modem English. Ibid.t Dec. 6.
The Hayden Expedition (letters from Colorado). The New York Tribune^ extra No. 14,
Dec. 30.
Text-books for the study of Sanskrit. The (Yale) College Courant, Dec. 13. Reprinted,
with corrections and additions, June 27, 1874.
La question de I'anusvara Sanscrit. Mimoires de la Sociiti de Linguistique dt Paris^
vol. 2 (1875), pp. 194-199.
1874 On Darwinism and language. N. Amer. Rev.y cxix. 61-88.
Oriental and Linguistic Studies. Second series : The East and West ; Religion and
Mythology ; Orthography and Phonology ; Hindu Astronomy. New York, 1 2^
xi + 432 pp.
Who shall direct the national surveys? Nation^ No. 464, May 21.
On Peile's Greek and Latin Etymology. Trans. Philol. Soc. of London for 1873-4,
pp. 299-327.
On the Chinese sieu as constellations. J A OS. x., pp. Ixxxii-lxxxv, = Proc. for May.
On recent discussions as to the phonetic character of the Sanskrit anusvdra. Ibid.,
pp. Ixxxvi-lxxxviii.
On the Sanskrit accent and Dr. Haug. Ibid., pp. ciii-cv (for Oct.).
1875 The life and Growth of Language: an outline of linguistic science. (International
Scientific Series, vol. 16.) New York, 12°, ix + 326 pp. Translated into German by
Prof. A. Leskien, 1876, 12°, xv + 350 pp., Leipzig (Brockhaus); — into French, 1876,
8°, vii + 264 pp., Paris (Bailli^rc) ; into Italian by Prof. F. d'Ovidio, 1876, 8°, xxi +
389 pp., Milan (Dumolard); — into Netherlandish by G. Velderman, 1879, ^°* ^ +
274 pp., Amhem (Quint) ; — into Swedish by G. Stjemstrom, 1880, 12®, viii + 320 pp.,
Stockholm (Bjorck).
^^ti or diati — natural or conventional ? Trans. APA. for 1874, pp. 95-116.
Are languages institutions ? Contemporary Rev. (London), xxv. 713-732.
Streitfragen der heutigen Sprachphilosophie. Deutsche Rundschau (Berlin), iv. 259-279.
1876 On the classification of the forms of the Sanskrit aorist. JAOS. x., pp. cxxiv-cxxv, =
Proc. for May.
Zeu = dydks, and other points relating to Sanskrit grammar, as presented in M. Miiller's
recent volume of " Chips." Ibid., pp. cxxvi-cxxix.
On De Rough's derivation of the Phenician alphabet from the Egyptian characters.
Ibid., pp. cxxxi-cxxxii (for Nov.).
The study of English grammar. New England Journal of Education, Mar. 18, Apr. 15,
May 13.
For the Years 1871-1885 lix
1876 Miiller's Rig- Veda and commentary. New Englander, xxxv. 772-791.
Language. Article xn Johnson* s New Universal Cydopeedia^ ii. 1633-1641.
The system of the Sanskrit verb. Proc, APA.^ pp. 6-8, in Trans, for 1876.
1877 Essentials of English Grammar, for the use of Schools. Boston, 1 2®, xi + 260 pp.
A botanico-philological problem. Trans. APA. for 1876, pp. 73-86.
On Cockneyisms. Proc. APA.^ pp. 26-28, in Trans, for 1877.
On the current explanation of the middle endings in the Indo-European verb. J A OS.
X., pp. cxliii-cxlv, = Proc. for May.
Douse on Grimm's Law. Nation^ No. 631, Aug. 2.
1878 On the relation of surd and sonant. Trans. APA. for 1877, pp. 41-57.
The principle of economy as a phonetic force. IHd.j pp. 123-134.
On the derivative conjugations of the Sanskrit verb. J A OS. x., pp. clxviii-clxx, = Proc.
for May.
1879 A Sanskrit Grammar, including both the classical language and the older dialects, of
Veda and Brahmana. Leipzig (Breitkopf u. Hartel), 8°, xxiv + 486 pp. Second ed.,
revised and extended, ibid.^ 1889, xxvi + 552 pp. Third ed., ibid.<t 1896. Translated
into German by Prof. H. Zimmer, ibid.^ 1879, ^°> xxviii + 520 pp.
1880 Collation of a second manuscript of the Atharva-Veda Prati9akhya. JAOS. x. 156-17 1.
Logical consistency in views of language. AJP. \. 327-343.
Miiller's Sacred Books of the East. Independent^ Nov. 11.
Sayce on the Science of Language. Nation, No. 774, Apr. 29.
On the rules of external combination in Sanskrit. JAOS. xi., pp. xxxii-xxxiv, = Proc.
for May.
On the transliteration of Sanskrit. Ibid.., xi., pp. li-liv, = Proc. for Oct.
1881 In^x Verborum to the published text of the Atharva-Veda. Ibid., xii. 1-383.
On the so-called Science of Religion. Princeton Rev., Ivii. 429-452.
On inconsistency in views of language. Trans. APA. for 1880, pp. 92-112.
What is articulation ? ^//*. ii. 345-350.
On Lepsius*s Nubian Grammar. Ibid., iL 362-372.
1888 On mixture in language. T^ans. APA. for 188 1, pp. 5-26.
General considerations on the Indo-European case-system. Ibid, for 1882, pp. 88-100.
£ggeling*s translation of the Qatapatha-Br&hmana. AJP. iii. 391-410.
The cosmogonic hymn, Rig- Veda x. 129. JAOS. xi., pp. cix-cxi, = Proc. for May.
Further words as to surds and sonants, and the law of economy as a phonetic force.
Proc. APA., pp. 12-18, in Trans, for 1882.
Le pr^tendu H^noth^isme du V^da. Revue de VHistoire des Religions (Paris), vi. 1 29-143.
1888 On the Jiiminiya- or Talavakara-Brahmana. JAOS. xi., pp. cxliv-cxlviii, = Proc. for
May.
Isaac Taylor's The Alphabet. Science, Sept. 28.
The various readings of the Sama-Veda. JAOS. xi., pp. clxxxiv-clxxxv, = Proc. for Oct.
1884 The varieties of predication. Trans. APA. for 1883, pp. 36-41.
The study of Hindu grammar and the study of Sanskrit. AJP. v. 279-297.
On £. Kuhn's Origin and Language of the Transgangetic Peoples. Ibid., v. 88-93.
On the classification of certain aorist-forms in Sanskrit. JAOS. xi., pp. ccxviii-ccxx, =
Proc. for Oct.
On the etymology of the Sanskrit noun vrata. Ibid., pp. ccxxix-ccxxxi.
1885 On combination and adaptation as illustrated by the exchanges of primary and secondary
suffixes. Trans. APA. for 1884, pp. 111-123.
The roots, verb-forms, and primary derivatives of the Sanskrit language. A supplement
to his Sanskrit Grammar, by W. D. W. Leipzig (Breitkopf u. Hartel), 8°, xiv +250 pp.
Translated into German by Prof. H. Zimmer, ibid., 1885, 8°, xv + 252 pp.
The sis- and /^-aorists (6th and 7 th aorist forms) in Sanskrit. AJP. vi. 275-284.
Numerical results from indexes of Sanskrit tense- and conjugation-stems. JAOS. xiii.,
pp. xxxii-xxxv, = Proc. for May.
Ix Select List of Whitney s Writings
1885 On Professor Ladwig*s views respecting total eclipses of the sun as noticed in the Rig-
Veda. Ibid.^ xiii-, pp. Ixi-lxvi (for Oct.).
Philology, pt. I. — Science of Language in general. Article in the Encycl. Brit. xviiL
765-780.
|_£dited: Forty years' record of the class of 1845, Williams College. New Haven, 8°,
xvii + 196 pp. Pages 175-1S2 contain an autobiographical sketch. Although brief,
it is of importance because it is trustworthy.J
1886 Hindu eschatology and the Ka^ha Upanishad. J A OS, xiii., pp. ciii-cviii, = Proc. for
May.
A Practical French Grammar, with exercises and illustrative sentences from French
authors. New York, 12^, xiii + 442 pp.
The roots of the Sanskrit language. Trans, A PA. for 1885, pp. 5-29.
The Upanishads and their latest translation. A/P. vii. 1-26.
The following articles in AppletofCs New American Cyclopadia^ 2d ed. : Alphabet, i. 348-
351. — Africa, Languages of, i. 171. — Aryan Race and Language, i. 799-802.
1887 The method of phonetic change in language. Proc. APA.^ pp. 33-35, in Trans, for 1886.
The Veda. Century Magazine^ xxxiii. 912-922.
Notes on part IV. of Schroder's edition of the Maitrayani-Samhita. /A OS. xiii., pp.
ccxxvi-ccxxviii, = Proc. for Oct.
1888 On the second volume of Eggeling's translation of the Qatapatha-Brahmana. Ibid, xiv.,
pp. vi-xi (for Oct.).
1889 On the r and ar-forms of Sanskrit roots. Ibid, xiv., pp. cxlviii-cl (for Oct.).
1890 Bohtlingk*s Upanishads. A/P. xi. 407-439.
1891 Translation of the Katha Upanishad. Trans. A PA. for 1890, pp. 88-112.
Open letter to the members of the American Oriental Society. Privately printed. New
Haven, 8°, 8 pp.
1,1889-91 The Century Dictionary. An Encyclopedic Lexicon of the English Language.
Prepared under the su]>erintendence of William Dwight Whitney, Ph. D., LL.D.,
Professor of Comparative Philology and Sanskrit in Yale University. Published by
The Century Co., New York. In six volumes, royal quarto. Pages xviii + 7046
(=21,138 columns) + 30. J
[_The preface to the first volume is dated May ist, 1889. The supplementary note to
preface is dated October ist, 1891. The actual work began, of course, long before
the prior date. The " superintendence " of the Lexicon naturally involved very far-
reaching thought and planning (p. liii, above) ; but, in addition to this, the proofs of
every one of the 21,138 columns were read by Mr. Whitney himself. See The Century
Magazine i xxxix. 31 5. J
1892 On Delbriick's Vedic Syntax. AJP. xiii. 271-306. •
Max Miiller and the science of language : a criticism. New York, 12°, iii + 79 pp.
\^Mr. Whitney's list closes here. The following titles are added by the editor.^
Announcement as to a second volume of the Roth- Whitney edition of the Atharva-Veda.
JAOS. XV., pp. clxxi-clxxiii, = Proc. for April.
On the narrative use of imperfect and perfect in the Brahmanas. Trans. A PA. for 1892,
PP- 5-34.
Review of F. Max Miiller's Vedic Hymns, Translated. (Sacred Books of the East, vol. 32.)
The New World for June, pp. 349-351.
1898 Select list of Whitney's writings. (Essentially the same as that just given: see above,
p. Ivi.)
The native commentary to the Atharva-Veda. Festgruss an Roth (Stuttgart, Kohlham-
mer), pp. 89-96.
The Veda in PaninL Giornale delta Society Asiatica Italiana, vii. 243-254.
For the Years 1 885-1894 Ixi
189S Simplified spelling. A symposium on the question " Is simplified spelling feasible as
proposed by the English and American Philological Societies ? '* XI. The American
Anthropologist^ April.
On recent studies in Hindu grammar. AJP. xiv. 171-197.
On recent studies in Hindu grammar. /A OS. xvi., pp. xii-xix, = Proc, for April.
1894 Examples of sporadic and partial phonetic change in English. Brugmann und Streit-
berg*s Indogermanische Forschungen^ iv. 32-36.
On a recent attempt, by Jacobi and Tilak, to determine on astronomical evidence the
date of the earliest Vedic period as 4000 B.C. J A OS. xvi., pp. Ixxxii-xciv, = Proc. for
March.
On the third volume of Eggeling's translation of the ^atapatha-Brahmana, with remarks
on " soma = the moon." Ibid.^ xvi., pp. xcv-ci.
[^Posthumously published.^
1905 Atharva-Veda Samhita : translated, with a critical and exegetical commentary. Revised
and brought nearer to completion and edited by C. R. L. Cambridge, Mass., roy. 8^»
clxii + iv + 1046 pp. ( Vol's viL and viii. of the Harvard Oriental Series.)
GENERAL INTRODUCTION, PART I.
BY THE EDITOR
General Premises
Scope of this Part of the Introduction. — As stated above, p. xxix, this
Part contains much that might, but for its voluminousness, have been put
into a preface. The main body of the present work consists of transla-
tion and commentary. Of the latter, the constituent elements are mainly
text-critical, and their sources may be put under ten headings, as follows :
1 . Vulgate. European mss. 6. Vulgate. Priti^akhya and its comm.
2. Vulgate. Indian mss. 7. Vulgate. The Anukramanis.
3. Vulgate. Indian reciters. 8. Vulgate. Kau^ika and V^itana.
4. Vulgate. Commentator's readings. 9. Kashmirian recension. Paippalida ms.
5. Vulgate. Pada-readings. 10. Parallel texts.
Of these sources, nine concern the Atharva-Veda, and the tenth concerns
the parallel texts. Of the nine concerning the Atharva-Veda, eight con-
cern the Vulgate or Caunakan recension, and^the ninth concerns the
Kashmirian or Paippalada recension. Of the pight concerning the Vul-
gate, the first four concern both the sainhitd- and the pada-pdthas} and
the second four concern the ancillary texts.
Partly by way of indicating what may fairly be expected in the case of
each of these elements, and partly by way of forestalling adverse criti-
cism, it will be well to make certain observations upon them seriatim,
under the ten headings. Under an eleventh, I desire to add something
to what was said in the preface, p. xxxvii, about the commentary as a
whole ; and, under a twelfth, to add a few necessary remarks concerning
the translation. Under a thirteenth, the explanation of abbreviations etc.
may be put ; and finally, under a fourteenth, a tabular view of previous
translations and comments.
Scope of the reports of variant readings. — By ** variant readings *' are here
meant departures from the printed Berlin text.^ Absence of report means
^ Doubtless the pada-pdtha also is an ancillary text, and these headings are therefore not
quite logical ; but they will serve.
^ Here it is to be noted that, by reason of breakage of type, the last part of the " run '' (as
the printers say) is not always like the first; in other words, that not every copy of the Berlin
edition is like every other (cf. note to i. 18. 4).
1 • • • •
Ixui
Ixiv Gefteral Introduction, Part /. ; by t/ie Editor
in general that the mss. present no true variants, albeit Whitney does
not rehearse every stupid blunder of every ignorant scribe. There is of
course no clear line to be drawn between such blunders and true variants ;
and in this matter we must to a certain degree trust the discrimination
of the learned editors.
The term "manuscripts** often used loosely for ** authorities,** that is,
manuscripts and oral reciters. — S. P. Pandit, in establishing his text,
relied not only upon the testimony of written books, but also upon that
of living reciters of the Veda. Accordingly, it should once for all here
be premised that Whitney in the sequel has often used the word ** manu-
scripts" (or **mss.") when he meant to include both mss. and reciters and
should have used the less specific word "authorities." I have often, but
not always,^ changed "mss." to "authorities," when precise conformity
to the facts required it.
The difficulty of verifying statements as to the weight of authority for a
given reading may be illustrated by the following case. At iii. lo. 12 c,
Whitney's first draft says, "The s of vy asalianta is demanded by Prat,
ii. 92, but SPP. gives in his text vy dsakanta, with the comm., but against
the decided majority of his mss., and the minority of ours (H.O., and per-
haps others : record incomplete)." The second draft reads, " SPP. gives
in his text vy ds-, against the decided majority of all the mss." Scruti-
nizing the authorities, written and oral, for the sarnhitd (since for this vari-
ant/^^^-mss. do not count), I find that Whitney records H.O., and that
SPP. records Bh.K.A.Srti.V., as giving /, in all, seven authorities; and
that Whitney records P.M.W.E.I.K., and that SPP. records K.D.R., as
giving J, in all, nine authorities. Whitney's record is silent as to R.T. ;
and SPPs report of K. is wrong either one way or else the other. The
perplexities of the situation are palpable. I hedged by altering in the
proof the words of the second draft so as to read " against a majority of
the mss. reported by him."
I. Readings of European Mss. of the Vulgate Recension
The reports include mss. collated, some before publication of the text, and
some thereafter. — To the prior group belong Bp.B.P.M.W.E.I.H. ; to
the latter, collated some twenty years after publication,^ belong O.R.T.K.
Op.D.Kp. Whitney's description of the mss. is given in Part II. of the
Introduction (p. cxi), and to it are prefixed (pp. cx-cxi) convenient tabular
1 Thus in the note to iii. 7. 2, ** a couple of SPP*s mss." means two men, not books. Cf. notes
to xix. 32.8; 33. I.
2 In discussing iii. 23. 6, Whitney says in the Prat. (p. 442), " Every codex presents dyduh ";
while in this work (below, p. 1 28) he reports O. as reading dydus. Since " every codex " means
every codex collated before publication, this is no contradiction.
I . Readings of European Mss. of the Vulgate Ixv
views of the mss. The immediate source of these reports is his Collation-
Book : see pages cxvii to cxix. In the Collation-Book, the Berlin and
Paris readings (B.P.) are in black ink; the Bodleian readings (M.W.) are
in red; the London or " E.I.H." readings are in blue; and, excepting the
variants of K.Kp. (which are also in blue), those of the mss. collated after
publication (O.R.T.Op.D.) are in violet. The writing is a clear but small
hand. The indications of agreement with the fundamental transcript are
either implicit (the absence of any recorded variant), or else made explicit
by the use of very small exclamation-points. The differences of method
in recording are duly explained at the beginning of the Collation-Book, as
are also the meanings of the various colored inks : and Whitney's procedure
throughout the Book conforms rigorously to his prefatory explanations.
The interpretation of a record so highly condensed and not always complete
was sometimes an occasion of error, even for Whitney who made the
record and knew the circumstances of its making ; and, as may well be
imagined, such interpretation was positively difficult and embarrassing for
the editor (who had not this knowledge), especially in cases where, after
the lapse of years, the colors of the inks were somewhat faded. — Thus
Whitney misinterprets his notes of collation at vi. 36. 2, where it is P.I.K.
(and not Bp.'I.K., as he wrote it in his copy for the printer) that read
vififdk, — Again, at vi. 83. 3, it is W.O.D. (and not H.O.R., as he wrote
it for the printer) that read galantds, — Again, in writing out his com-
mentary for the printer so many years after making his collation, he
frequently forgot that there was no Op. for books v.-xvii., and has
accordingly often reported a reading in violet ink as a reading of Op.
when he should have reported it as a reading of D. This slip happened
occasionally through several hundred type-pages and remained unnoticed
even until the electroplates were made ; but I believe I have had all the
instances of this error rectified in the plates. — Likewise, in writing
out for the printer, the fact seems to have slipped frpm his mind that
he had made his fundamental transcript of book v. from codex Chambers
109 (= Bp.*) and not, like all the rest of the first nine books, from Cham-
bers 8 (= Bp.). I have accordingly had to change "Bp." into **Bp.^"
or vice versa, some ten times in book v. (at 6. 8 ; 7. 3 ; 8. 3 ; 24. 3, 14;
27. 10; 30. 11). — I may add that in (the often critically desperate)
book xix., Whitney seems to use such an expression as " half the mss.**
loosely in the sense of* ** a considerable part of the mss.** : so at xix. 29. i,
where the record is presumably not complete for Whitney*s authorities,
and where "half** is not true for SPP's. — For my own part, in con-
sulting the Collation-Book for manuscript readings, I have exercised all
reasonable care, using a magnifying glass regularly and referring fre-
quently to the prefatory explanations.
Ixvi General Introduction^ Part I. : by tlie Editor
2. Readings of Indian Manuscripts of the Vulgate
By << Indian mss.** are meant those used by S. P. Pandit. — No other
Indian authorities are intended, in this section and the next, than those
given in S. P. Pandit's edition ; they include, as is fully and most inter-
estingly explained in his preface, not merely manuscripts, but also oral
reciters. Whitney had only the advance sheets of the parts with comment
(books i.-iv., vi.-viii. 6, xi., and xvii.-xx. 37) ; but, although the remain-
ing parts were accessible to me, I did not attempt for those remaining
parts to incorporate S. P. Pandit's apparatus criticus into Whitney's work.
I refrained with good reason, for such an attempt would have involved far
too much rewriting of Whitney's copy for the printer.
S. P. Pandit's reports not exhaustive. — It is far from being the case that
S. P. Pandit always reports upon all his authorities. For books, i.-xvii.
he had 12 samhitd and 6 pada authorities, besides the incomplete comm.;
but at ii. 36. 4, note 2, for instance, he reports only 6 out of 13 authori-
ties.^ In summarizing SPP's reports, Whitney often says ** all of SPP's
mss.," "all but one," **the majority," "half," and so on; and it must
therefore here be noted that these expressions refer not to the totality of
SPP's authorities concerned, but rather to the totality of those concerned
and reported upon by SPP. in any given instance. Compare Whitney's
notes to iii.4. 5 (line 2 of the notQ) ; iv. 7. 3 (line 6); iv. 26. 5 and iii. 30. 3;
ii. 36. 4 (line 9), with SPP's critical notes on the same verses.
3. Readings of Indian Oral Reciters of the Vulgate
By << Indian oral reciters '' are meant those employed by S. P. Pandit. — It
was from the lips of three living authorities that the Bombay editor took
much of the testimony which he used in the establishment of his text.
His Vaidikas were BapujI Jivanram (cited as Bp.), Ke^ava Bhat bin Daji
'Bhat (K.), and Venkan Bhatjl (V.), "the most celebrated Atharva Vaidika
in the Deccan." The last two were authorities for the whole text in
both pathas, samhitd and pada. The remarks made in the preface to
the Bombay edition by S. P. Pandit concerning his reciters are extremely
interesting and suggestive.
Errors of the eye checked by oral reciters. — The student should bear in
mind the especial weight of the oral testimony in cases where errors of
the eye, as distinguished from errors of the ear, are probable. Thus the
testimony of the reciters, at ix. 8 (13). 20, establishes the reading visalpa-^
as against visalya- of the Berlin text. Save in AV., the word is otherwise
^ At iv. 26. 5, SPP. reports 8 out of 13 satkhitd authorities, Sm. and V. being given on both
sides, and of course wrongly on one or the other.
3. Readings of the Indian Oral Reciters Ixvii
unknown, and, as the ms.-distinction between lya and Ipa in such a case
is worthless, the instance is a typical one to show the value of the
reciters' reading: see W's note to vi. 127. i. The case is somewhat
similar at iii. 12. 3, dsyand-^ as against dspand- (see the note and my addi-
tion) ; so also at viii. 6. 1 7, spandand, as against syandandy where, although
only V. is cited, his testimony is abundantly confirmed by the sense (see
note). At xix. 66. i (see note), as between those mss. which give pdhi
and the Vaidikas K. and V., who recited ydhiy there can be no question
that we ought to follow the latter, although SPP. strangely rejects their
evidence. Cf. the notes on qdyaya^ at iv. 18. 4, and samuspald^ at vi. 139. 3.
One of the clearest errors of visual or graphical origin is ** Sayana's *'
idatftf at vi. 37. 2, for hradam or hrdam of the authorities, including K.
and y. (cf. W's and SPFs notes). If this comm. was the real Sayana,
the blunder does him no credit. At viii. 2. i, fnusti is established (as
against frusti) by the testimony of all the reciters ; although the case is
less clear at iii. 17. 2 and 30. 7 (see the notes). Upon their testimony, at
X. 7. 16 (see notes), we ought to accept as the true Atharvan reading,
prapyasds^ albeit aTraf 7uy6fi€vov and of questionable meaning.
4. Readings of the Hindu Commentator
The critical value and the range of his variant readings. — Whitney has
given full and well-reasoned expression to his low opinion of the exegeti-
cal value of the commentary and of the range and critical value of its
variant readings, in an article in the Festgruss an Rothy pages 89-96.
To that article, with its abundant lists and details, I call, as in duty bound,
the especial attention of the reader. The commentator does indeed cor-
rect a good many surface-blunders, part of which the Berlin editors had
also corrected ; and his readings are occasionally supported (as against
the two editions) by a parallel text : ^ but his variants " consist almost
exclusively of single words or forms," and of real critical insight he
exhibits almost none.
Thus he fails to recognize the fact that the ordinary usage of the mss.
makes no distinction between double consonants in groups where the
duplication is phonetic, and those in groups where the duplication is ety-
mological (cf. W*s Grammar^ § 232) ; and is accordingly so obtuse as to
misunderstand and explain tddydmeti, at iv. 19. 6, as tddydm eti, although
the slightest heed for the rules of accent would have shown him that it is
impossible for the combination to mean anything but tdddydm eti. Simi-
larly at iv. 28. 3, again with utter disregard of accent, he makes out of
1 Thus at xix. 20. 4 b, vdrmhkar vdrma suryah, the comm. reads agnir for ahar^ and is
supported therein by A^S. and Ap.
Ixviii Gefteral Introduction^ Part /. ; by tlu Editor
stuvdnnemi (that is stuvdn emi : cf. Festgruss, p. 90-91) an untranslatable
stuvan nemi: here, it is true, one of the wildest blunders of the pada-
kara was before him ; but even a modicum of insight should have kept
him out of that pitfall. Again, he seems never to have observed that
past passive participles with a preposition accent the preposition (cf.
Grammar^ § 1085 a), and accordingly takes sainvrtas at xviii. 3. 30 as if
it were sdmvrtas. Despite accent and pada-kara, he takes rajasd, p. -sdh^
at xi. 2. 25, as instr. of rdjas ! And so on.
The text used by the commentator is nevertheless notably different
from that given by the mss. used for the Berlin edition, and from that
given by S. P. Pandit's authorities. In books i.-iv. Whitney counts over
three hundred peculiarities of the commentator's text, and in the Fest^
gruss he gives several lists of them. He has intended in the present
work to report all variants of the commentator's text throughout, and I
trust that those which may have escaped his notice (or his and mine) will
prove to be few indeed.
Was the commentator of the Atharva-Veda identical with the Sayana of
the Rig-Veda? — I suggest that it might prove to be an interesting and by
no means fruitless task to institute a systematic and critical comparison of
the Madhaviya-vedartha-praka^a (or KV .-b/idsya) with the bhdsya on the
A v., with special reference to the treatment of the accent in the twa
works, and to the bearings of these comparisons upon the question of
the identity of the Sayana of the RV. with the " Sayana " of the AV.
The latter ^ does indeed sometimes heed his accents ; but the occasions
on which he takes notice of them expressly are of utmost rarity (see W's
note to xix. 13. 9 and mine to verse 4).
If, by way of comparing the two comments, we take the accusative plural
yamdrdjfias, we find that at RV. x. 16. 9 Sayana explains it quite rightly
as a possessive compound, yamo rdjd yesdnt^ tan; while at AV. xviii. 2. 46,.
on the other hand, in the half-verse addressed to the dead man, *by a
safe(.^) road, go thou to the Fathers who have Yama as their king,'
dpariparena pathd yamdrdjfiah pitrn gacha, " Sayana " makes of the very
same form a gen. sing, and renders *by a safe road belonging to king
Yama (tasya svabhutena mdrgena) go thou to the Fathers ' ! Evidently,
so simple a matter as the famous distinction between indra-gairu and the
blasphemous indra-qatri (cf. Whitney on TPr. xxiv. 5 ; Weber, Ind, Stud.
iv. 368) was quite beyond his ken. Such bungling can hardly be the work
of a man who knew his Rig- Veda as the real Sayana did.
1 A remark in his comment on ii. 4. i (Bombay ed., i. 210'^), to the effect that the jan^'da is
a kind of tree familiarly known in Benares, suggests the surmise that his bhdsya may have beea
written in that city.
5- Readings of tfte Padorpaifia ^ Ixix
5. Readings of the Pada-patha
These were reported in the Index, and have since been published in full. —
As elsewhere noted, these have been reported in the Index Verborum in
such wise (see IndeXy p. 4) as to enable us to determine the pada-ioxxix of
every item of the Atharvan vocabulary. An index, however, is an incon-
venient vehicle for such information, and the complete pada-patjuit as
published by S. P. Pandit, is accordingly most welcome. Some of his
occasional errors of judgment in the establishment of that text are pointed
out by Whitney in the places concerned ; but the pada-pdpia has deeper-
seated faults, faults which are doubtless original with its author and not
simple errors of transmission.^ Here again I may make a suggestion,
namely, that a critical and systematic study of the palpable blunders of
Xh^ pada-pdtha would be an interesting and fruitful task. Even th^ pada-
text of books i.-xviii. stands on a very different plane from that of the
RV. (cf. Geldner, Ved, Stud., iii. 144). A critical discussion of its char-
acter is not called for here ; but several illustrative examples may be given.
Illustrations of the defects of the Pada-patha. — Verb-compounds give
occasion for several varieties of errors. Thus, first, as respects accentua-
tion, we find, on the one hand, incorrect attribution of accent to the verbal
element (cf. v. 22. 11); and, on the other, denials of accent which are quite
intolerable, as at xiv. 2. 73 {y^: d: agaman instead of dodgaman) and xiv.
1 . 9 {ydt : savitd : adaddt : where ^akalya resolves aright savitd : ddaddt),^
Secondly, as respects details of division, we find gross violation of the
rule. The rule (a very natural one) for compounds with finite verb-forms
is that the preposition, if accented, is treated as an independent word
and has the vertical mark of interpunction (here represented by a colon)
after it ; but that, if accentless (proclitic), it is treated, not as an inde-
pendent word, but as making a word-unit with the verb-form, and is
accordingly separated therefrom only by the minor mark of separation
or avagrafia (here represented by a circle). Thus in AV. i. i, we have
ni:ramaya ?inA parity dnti. Such a division as nl^raniaya ox pari : ydnti
would be wholly erroneous ; and yet we find errors of the first type at
vi. 74.2 (sdmojflapaydmi), 114. 2 {jipaofekimd), xiii. 3. 17 {viob/idti), xviii.
2. 58 {pdriolhkhaydtdi)t 4. 53 (viodadhat)?
1 The pada-iexi of book xix., which swarms with blunders (cf. p. 895, end, 896, top), is
clearly very different both in character and origin from the pada-i^xi of books i.-xviii.
* If Whitney is right in supposing that vi. 1.3 is a spoiled gdyatri the first pada of which
ends with savita, then I believe that the accentlessness of sdvisat is to be regarded as pointing
to a false resolution and that the /a</a-text should be amended to aosdvisat; but cf. vii. 73. 7 c
and Qakalya's resolution of its RV. parallel.
'In some of these cases, the rationale of the error is discernible : cf. the notes, especially
the note to xiiL 3. 1 7.
Ixx General Introduction^ Part I. : by the Editor
Various combinations. — The combination ot e or o (final or initial) with
other vowels gives rise to errors. Thus at viii. 2.21 cd = i. 35.4 cd,
^/nu (= te dnu) is resolved by the pada-kara as // dnu, and the comm.
follows him in both instances. In matters concerning the combination
of accents he is especially weak, as when he resolves saptdsydni into saptd
dsydni at iv. 39. 10 (see note). The errors in question are of considerable
range, from the venial one of not recognizing, at xiv. i. 56, that dnvar-
tisye means dmi: vartisye} to the quite inexcusable ones of telling us that
yd stands for yd/i in the verse x. 10. $2, yd evdin viduse dadtis, //etc., or
that mdyd stands for mdydh as subject oi jajhe in viii. 9. 5. Perhaps his
tdt : ydm : eti (iv. 19. 6) and stiivdn : nenti (iv. 28. 3), already noticed (p. Ixvii)
in another connection, may be deemed to bear the palm. Beside the
former we may put his resolution ^ of sdmdtvdtn \ — sdmdt tvdm)^ at
iv. 10. 6, into sdnid: tvdm,
6. The Prati^akhya and its Commentary
Character of Whitney's editions of the Prati^akhyas. — In the preface
to his edition of the Taittiriya Samhita, Weber speaks with satisfaction
of the service rendered him in the task of editing that Samhita by
Whitney's critical edition of the appurtenant Prati^akhya. Whitney's
edition of that treatise is indeed a model ; but even his earlier edition of
the Atharvan Pratigakhya was buttressed by such elaborate studies of
those actual facts which form the topics of the Prati^akhya, and by such
complete collections of the different classes of those facts, that he could
speak with the utmost authority in criticism of the way in which the
maker of the Prati^akhya, or of the comment thereon, has done his work,
and could pronounce weighty judgment concerning the bearing of the
treatise in general upon the constitution of the Atharvan text.
Bearing of the Atharvan Pratiqakhya upon the orthography and criticism
of the text. — First, as for the orthography, a discussion of the importance
of the Prati^akhya for that purpose is superfluous for any student
acquainted with the nature of the treatise ; but the orthographic method
pursued by the editors of the Berlin text and the relation of that method
to the actual prescriptions of the Prati^akhya are made the subject of a
special chapter, below, p. cxxiii. — Secondly, the treatise does bear upon
the general criticism of the text. That it ignores the nineteenth book is
a weighty fact among the items of cumulative evidence respecting the
original make-up of the text and the supplementary character of that
* Cf. the confusion between /<f/i/ rsabhds zxiA pdtu vrsabhds at xix. 27. i, Bombay ed.
2 Cf. note to xix. 50. i, where nlrjahydstina tdm drupadi jahu doubtless meaning nir jahi
and a stendm drupadi jahi^ is resolved as nih : jahydh : Una,
6. The Pratifakhya and its Commentary Ixxi
book : see p. 896, line 6. In matters of detail also, the treatise or its
comment is sometimes of critical value : thus the non-inclusion of i4as
fade among the examples of the comment on APr. ii. 72 (see note)
arouses the suspicion that vi. 63. 4 (see note) was not contained in the
commentator's AV. text.
Utilization of the Atharvan Praticakhya for the present work. — Whit-
ney's edition is provided with three easily usable indexes (not blind
indexes) : one of Atharvan passages, one of Sanskrit words, and a general
index. The first gives in order some eight or nine hundred Atharvan
passages, and gives nearly twelve hundred references to places in the
Praticakhya or the comment or Whitney's notes, in which those passages
are discussed. Whitney has transferred the references of the first index
with very great fulness, if not with absolute completeness, to the pages
of his Collation-Book, entering each one opposite the text of the verse
concerned. Very many or most of them, after they have once been util-
ized in the constitution of the text of the Samhita, are of so little further
moment as hardly to be worth quoting in the present work ; the rest will
be found duly cited in the course of Whitney's commentary, and their
value is obvious.
7. The Anukramanis : " Old'* and " Major'*
More than one Anukramani extant. — At the date of the preface to the
Berlin edition, it was probably not clearly understood that there was
more than one such treatise. The well-known pne was the Major Anu-
kramani, the text of which was copied by Whitney from the ms. in the
British Museum in 1853, as noticed below, p. Ixxii. In making his fun-
damental transcript of the Atharvan text, certain scraps, looking like
extracts from a similar treatise, were found by Whitney in the colophons
of the several divisions of the mss. which he was transcribing, and were
copied by him in his Collation-Book, probably without recognizing their
source more precisely than is implied in speaking of them as "bits of
extract from an Old Anukramani, as we may call it " (see p. cxxxviii).
The Pancapatalika. — The Critical Notice in the first volume of the
Bombay edition made it clear that the source of those scraps is indeed
an old Anukramani, and that it is still extant, not merely as scattered
fragments, but as an independent treatise, and that its name is Paftca-
patalika. That name is used by " Sayana" when he refers to the treatise
in his comm. to iii. 10. 7. In the main body of this work the treatise is
usually styled the "quoted Anukr." or the "old Anukr." The word
"old" means old with reference to the Major Anukramani; and since
Ixxii Gefteral Introduction^ Part /. ; by tfie Editor
the dependence of the latter upon the former is now evident (see p. 770,
^4, end, p. 793, ^ I, end) it appears that the word "old" was rightly
used. The excerpts from the treatise, scattered through Whitney's
Collation-Book, have been gathered together on six sheets by him. I was
tempted to print them off together here for convenience ; but several
considerations dissuaded me : they are after all only fragments ; Aey are
all given in their proper places in the main body of this work ; and, finally,
the Bombay editor (see his Critical Notice, pages 17-24) gives perhaps
more copious extracts from the original treatise than do the colophons
of Whitney's mss. For some of the excerpts in their proper sequence
and connection, see below, pages 770-1, 792-3, and cf. pages 632, 707,
737» 814.
Manuscripts of the PaScapatalika. — Doubtless S. P. Pandit had a com-
plete ms. of the treatise in his hands ; and, if its critical value was not
exhausted by his use of it, it may yet be worth while to make a criti-
cal edition of this ancient tract. It is not unlikely that the ms. which
S. P. Pandit used was one of those referred to by Aufrecht, Catalogus
catalogorum, p. 315, namely, Nos. 178-9 (on p. 61) of Kielhorn's Report
on the search for Sanskrit mss. in tlie Bombay Presidency during tlu year
1880-81. Both are now listed in the Catalogue of the collections of mss,
deposited in tfte Deccan College (Poona), p. 179. According to Garbe's
Verzeichniss der Indischen Handschriften (Tubingen, 1899), p. 90, Roth
made a copy of the treatise from a Bikaner ms., which copy is now in
the Tubingen Library.
The Brhatsarv&nukramanl. — This treatise is usually styled in the
sequel simply " the Anilkr.," but sometimes " the Major Anukr." The
excerpts from the treatise which are given at the beginning of the intro-
ductions to the several hymns in this work are taken from Whitney's
«^^^«rf transcript which he made in London in 1853 on the occasion of
his visit there to make his London collations (p. xliv). The transcript
is bound in a separate volume; and the edited excerpts are so nearly
exhaustive that relatively little work remains for an editor of the treatise
to do.
Manuscripts of the Brhatsarvanukramanl. — Whitney made his tran-
script from the Polier ms. in the British Museum which is now numbered
548 by Bendall in his Catalogue of the Sanskrit mss, in the British
Museum of 1902. The ms. forms part of Poller's second volume described
below, p. cxiii, under Codex I ; and it is the one from which was made
the ms. transcribed for Col. Martin and numbered 235 by Eggeling (see
again p. cxiii). Whitney afterwards, presumably in 1875, collated his
London transcript with the Berlin ms. described by Weber, Verzeichniss,
vol. ii., p. 79, No. 1487, and added the Berlin readings in violet ink. The
7- The Anukramanis : ''Old'' and ''Major'' Ixxiii
Berlin ms. bears the copied date satnvat 1767 (a.d. 171 i) : it is characterized
by Weber, Ind, Stud, xvii. 178, as "pretty incorrect"; but my impres-
sion is that it is better than the ms. of the British Museum.
Text-critical value of the Anukramanis. — The most important ancillary
treatise that an editor needs to use in establishing the text of the santhitd^
is the Pratigakhya; but the Anukramanis are also of some importance,
especially for the settlement of questions concerning the subdivisions of
the text (cf., for example, pages 611, 628: or note to iv. 11. 7), as has
been practically shown by S. P. Pandit in his edition, and in his Critical
Notice, pages 16-24. — The pronouncements of the Anukramanis con-
cerning the verse-norms of the earlier books (see p. cxlviii) are also of value
in discussing general questions as to the structure of the satnhitd. In
particular questions, also, the statements of the Major Anukr. are some-
times of critical weight. Thus iii. 29, as it stands in our text, is a hymn
of 8 verses ; but our treatise expressly calls it a sadrca, thus supporting
most acceptably the critical reduction (already sufficiently certain : see
note to vs. 7) of the hymn to one of 6 verses, the norm of the book.
— Here and there are indications that suggest the surmise that* the order
of verses (cf. p. 739) or the extent of a hymn (cf. p. 768), as contemplated
by the Anukr., may be different from that of our text. — Its statements
as to the ** deity " of a given hymn are sometimes worth considering in
determining the general drift of that hymn ; and its dicta regarding the
"seers" of the hymns are of interest in certain aspects which are briefly
noticed below, pp. 1038 ff. — Then too, the manuscripts of the Anukr.
may sometimes be taken as testimony for the readings of the c\ttd pratlkas
(cf. note to iv. 3. 3). And it happens even that the authority of the.
Major Anukr. may be pressed into service at x. 5. 49 (see the notes) to
determine which pair of verses (whether viii. 3. 12-13 ^^ vii. 61. 1-2) is
meant by the ydd agna iti dvi of the mss. (see below, p. cxx : and cf. the
case at xix, 37. 4).
The author of the Major Anukramani as a' critic of meters. — The author
shows no sense for rhythm. His equipment as a critic of meters hardly
goes beyond the rudimentary capacity for counting syllables. Thus he
calls ii. 12. 2jagatl ; but although pada a has 12 syllables, its cadence has
nojagati character whatever. To illustrate the woodenness of his methods,
we may take ii. 13. i : this he evidently scans as 1 1 -f 1 1 : 10 -|- 12 = 44,
and accordingly makes it a simple tris^tibhy as if the ** extra *' syllable in
d could offset the deficiency in c ! For the spoiled c of the Vulgate, the
Ppp. reading pibann amrtam (which is supported by MS.) suggests the
remedy, and if we accept that as the true Atharvan form of the verse, it
is then an example of the mingling (common in one and the same verse)
of acatalectic yVjr^^/f padas with catalectic forms thereof. So far, indeed.
Ixxiv Gefieral Introduction^ Part L : by tlte Editor
is he from discerning matters of this sort, that his terminology is quite
lacking in words adequate for their expression.*
If the author of the Major Anukr. showed some real insight into Vedic
meters, his statements might, as can easily be seen, often be of value in
affecting our critical judgment of a reading of the sainhitd or in deter-
mining our choice as between alternative readings. The contrary, rather,
is wont to be the case. Thus at iv. 15. 4, his definition, virdtpurastdd-
brhati, implies the division (given also by the /^^j&i-mss.) 10 + 8 : 8-1-8,
thus leaving the 2iccentless par/anya stranded at the beginning of a pada!
An excellent illustration of the way in which he might help us, if we
could trust him, is offered by iv. 32. 3 b, which reads tdpasd yujd vi jahi
fdtrun. Here Ppp. makes an unexceptionable tristubh by readingy^/////^,
and the author of the Anukr. says the verse is tristubh. His silence
respecting the metrical deficiency in the Vulgate text would be an addi-
tional weighty argument for judging the Ppp. reading to be the true
Atharvan one, if only we could trust him — as we cannot. Cf. end of
W*s note to iv. 36. 4.
Such as it is, his treatment of the meters is neither even nor equably
careful. Thus he notes the irregularity of vii. 112. i, while in treating
the repetition of the very same verse at xiv. 2. 45 (see note), he passes
over the bhuriktvam in silence. Throughout mfist of the present work,
Whitney has devoted considerable space to critical comment upon the
treatment of the meters by the Anukr. Considering the fact, however,
that the principles which underlie the procedure of the Hindu are so
radically different from those of his Occidental critic, no one will be
•likely to find fault if the criticisms of the latter prove to be not entirely
exhaustive.
His statements as to the seers of the hymns. — The ascriptions of quasi-
authorship, made by the author of the Major Anukr. and given in the
Excerpts, are set forth in tabular form at p. 1040 and are critically dis-
cussed at p. 1038, which see. '
8. The Kaugika-Sutra and the Vaitana-Sutra
The work of Garbe and Bloomfield and Caland — As elsewhere mentioned
(p. xxv), the Vaitana has been published in text and translation by Garbe,
and the text of the Kau^ika (in 1890) by Bloomfield. Since 1890, a
good deal of further critical work upon the Kau^ika has been done by
1 For the reader's convenience it may be noted that verses deficient by one or two syllables,
respectively, are called by him nicrt and virdj ; and that verses redundant by one or two are
called bhurij and svardj.
8. The KdufikaSuira and tlie Vditana-Sutra Ixxv
Bloomfield^ and by Caland.^ — The value of these Sutras is primarily as a
help to the understanding of the ritual setting and general purpose of
a given hymn, and so, mediately, to its exegesis. From that aspect they
will be discussed below (p. Ixxvii). Meantime a few words may be said
about their value for the criticism of the structure of the Samhita.
Bearing of the ritual Sutras upon the criticism of the structure and text
of the Saibhitfl. — Bloomfield himself discusses this matter in the intro-
duction to his edition of Kau;ika, p. xli. He there points out instances
in which briefer independent hymns have been fused into one longer
composite hymn by the redactors of the Samhita, and shows that the
Sutras recognize the composite character of the whole by prescribing
the employment of the component parts separately. Thus (as is pointed
out also by Whitney), iv. 38 is made up of two independent parts, a
gambling-charm (verses 1-4) and a cattle-charm (verses 5-7). The Sutra
prescribes them separately for these wholly different uses, the former
with other gambling-charms ; and to the latter it gives a special name.
Bloomfield's next illustrations, which concern vii. 74 and 76, have in the
meantime given rise to the critical question whether vii. 74. 1-2 and
76. 1-2 did not form one hymn for Ke^ava.^
The mss. of the Sutras may sometimes be taken as testimony for the
readings of the cited pratikas. The like was said (p. Ixxiii) of the mss. of
the Anukramanis. The mss. of the Kau^ika (cf. Bloomfield's Introduction,
p. xxxix) are wont to agree with those of the Vulgate, even in obvious
blunders.
Grouping of mantra-material in Sutra and in Saiiihita compared. — Many
instances might be adduced from the Kaugika which may well have a
direct bearing upon our judgment concerning the unitary character of
hymns that appear as units in our text. To cite or discuss them here
would take us too far afield, and I must content myself once more with a
suggestion, namely, that a systematic study of the grouping of the mantra-
material in the ritual, as compared with its grouping in the Samhita, ought
to be undertaken. At Kau^. 29. 1-14 the verses of AV. v. 13 are brought
in for use, all of them and in their Vulgate order. The like is true of
AV. ix. 5. 1-6 at Kau^. 64. 6-16. Whether it would lead to clear-cut
* See his seven Contributions to the interpretation of the Veda (below, p. ci), his Hymns of
the A V, (SBE. xlii.), and his review of Caland's Zauberritual (Gottingische gelehrte Anzeigen,
1902, no. 7).
2 See his Altindisches Zauberritual y and his eight papers Zur Exegese und Kritik der rituellen
Sutras (ZDMG. li.-lvii.). Of the papers, those most important for the Kau9ika are the ones
contained in vol. liii. See also WZKM. viii. 367.
' See Bloomfield's note, SBE. xlii. 558 ; Whitney's introduction to vii. 74, and the note added
by me at p. 440, top ; and Caland*s note 5 to page 105 of his Zauberritual, Hymn 76 of the
Berlin ed. is in no wise a unity : see the introduction thereto.
Ixxvi General Introduction, Part /. ; by the Editor
results is doubtful ; but the relation of the two groupings is a matter no
less important than it is obscure. The obscurity is especially striking in
book xviii., where the natural order of the component rites of the long
funeral ceremony is wholly disregarded by the diaskeuasts in the actual
arrangement of the verses of the Samhita. Thus xviii. 4. 44, which accom-
panies the taking of the corpse on a cart to the pyre, ought of course to
precede xviii. 2. 4, which accompanies the act of setting fire to the pile.
See my remark, below, page 870, lines 7-9, and my discussion, pages
870-1, of "Part III/' and "Part V.'' of xviii. 4. As is noted at xviii.
I. 49 and 2. I, the ritual group of verses that accompany the oblations to
Yama in the cremation-ceremony wholly disregards even so important a
division as that between two successive anuvdka'\iyxaxi^. It is pointed
out on p. 848 that verse 60 of xviii. 3 is widely separated from what
appears (most manifestly and from various criteria) to be its fellow, to wit,
verse 6.
Many difficulties of the Kau^ika yet unsolved. — It will very likely
appear that Whitney has misunderstood the Kau9ika here and there ; as
also, on the other hand, he has in fact here and there corrected the text
or the interpretation of Garbe or of Bloomfield. At the time of Whit-
ney's death, Bloomfield's chief contributions (SBE. xlii.) to the interpre-
tation of Kau9ika had not yet appeared, nor yet those of Caland. As I
have more than once said, no one ought to be so well able to give a trust-
worthy translation of a difficult text as the man who has made a good
edition of it ; and for this reason one must regret that Bloomfield did not
gfive us — in the natural sequence of the sutras — as good a version as
he was at the time able to make, instead of the detached bits of inter-
pretation which are scattered through the notes of SBE. xlii. Caland
observes, in the introduction to his Zaiiberritualy p. IV, that in using the
Kau^ika he soon found that, in order to comprehend even a single
passage, it is necessary to work through the whole book. The like is,
of course, equally true of the Prati9akhya. A commentator upon the
Samhita who wishes (as did Whitney) to combine in his comment the
best of all that the subsidiary treatises have to offer, cannot of course
stop to settle, en passant, a multitude of questions any one of which may
require the investigation of a specialist. Thus Whitney, in his note to
X. 5.6, said in his ms. for the printer, "The Kau^. quotes the common
pratika of the six verses at 49. 3, in a witchcraft-ceremony, in connection
with the releasing of a bull." If Caland is right {Zauberriiual, p. 171),
the hocus-pocus with the "water-thunderbolts" does not begin until
49. 3, and the svayam is to be joined to the preceding sutra (ZDMG.
liii. 21 1), and the letting loose of the bull (49. i) has nothing to do with
the uses of x. 5. This is just the kind of error which we cannot fairly
8. The Kdufika-Suira and the Vditana-Sutra Ixxvii
blame Whitney for making. Special difficulties of this sort should have
been settled for him by the sutra-specialists, just as he had settled the
special difficulties of the Prati^akhya when he edited that text.
Value of the ritual SQtras for the exegesis of the Sadihitfl. — Estimates
of the value of these Sutras as casting light upon the original meaning
of the mantras have differed and will perhaps continue to differ. The
opinion has even been held by a most eminent scholar that there is, on
the whole, very little in the Kau^ika which really elucidates the Sariihita,
and that the Kau^ika is in the main a fabrication rather than a collection
of genuine popular practices. The principal question here is, not whether
this opinion is right or wrong, but rather, to what extent is it right or
wrong. It is, for example, hard to suppose that, upon the occasion con-
templated in kandika 79 of the Kau^ika, a young Hindu, still in the hey-
day of the blood, would, at such an approach of a climax of feeling as is
implied in the acts from the talpdrohana to the actual nidhuvana (79. 9)
inclusive, tolerate — whether patiently or impatiently — such an accom-
paniment of mantras as is prescribed in sutras 4 to 9. Whatever philo-
logical pertinence may be made out for them (cf. Whitney's note to xiv.
2. 64), their natural impertinence to the business in hand seems almost
intolerable.
To this it may be answered that the Sutra often represents an ideal
prescription or ideale Vorschrift} compliance with which was not expected
by any one, save on certain ceremonial occasions, the extreme formality
of which was duly ensured by elaborate preparation and the presence of
witnesses.
The data of the Kauqika no sufficient warrant for dogmatism in the
exegesis of the Samhitft. -^ There is every reason to suppose that the
actual text of the samhitas is often a fragmentary and faulty record of
the antecedent (I will not say original) oral tradition ; and that the
stanzas as we find them have often been dislocated and their natural
sequence faulted by the action of the diaskeuasts. It is moreover
palpable that questions of original sequence, so far from being cleared up,
are often complicated all the more by the comparison of the sequences of
the ritual texts (see p. Ixxv). In these days of rapid travel and communi-
cation, it is hard to realize the isolation of the Indian villages {gramas)
and country districts ijanapadas) in antiquity. That isolation tended to
1 I owe this suggestion to Professor Delbriick of Jena, who was my guest while I had this
chapter in hand and was so kind as to criticize it. As a curious parallel to the case above
cited, he told me of the verses prescribed for use in the Briidergemeine of Count Zinzendorf :
Mein mir von Gott verliehenes Weib I
Anitzt besteig' ich deinen Leib.
Empfange meinen Samen
In Gottes Namen. Amen.
Ixxviii General Introduction, Part I. : by tJie Editor
conserve the individuality of the several localities in respect of the details,
for example, of their nuptial and funeral customs ; so that the local
diversities are sometimes expressly mentioned {uccdvacd jatiapadadharmd
grdmadharmdq ca : AGS. i. 7'). Astonishingly conservative as India is
(see my remarks in Karpuramaftjarl, p. 206, ^ 2, p. 231, note 2), it can
nevertheless not be doubtful that her customs have changed in the time
from the date of the hymns to that of the ritual books. Evidently, there
are divers general considerations which militate strongly against much
dogmatism in the treatment of these matters.^
Integer vitae as a Christian funeral-hymn. — During the last twenty-four
years, I have often been called to the University Chapel to pay the last
tribute of respect to one or another departed colleague or friend. On
such occasions, it frequently happens that the chapel choir sings the first
two stanzas of the Horatian ode (i. 22), integer vitae scelerisque purus, to
the solemn and stately music of Friedrich Ferdinand Flemming. Indeed,
so frequent is the employment of these words and this music, that one
might almost call it a part of the " Funeral Office after the Harvard Use/'
The original occasion of the ode, and the relation of Horace to Aristius
Fuscus to whom it is addressed, are fairly well known. The lofty moral
sentiment of the first two stanzas, however seriously Horace may have
entertained it, is doubtless uttered in this connection in a tone of mock-
solemnity. Even this fact need not mar for us the tender associations
made possible by the intrinsic appropriateness of these two pre-Christian
stanzas for their employment in a Christian liturgy of the twentieth cen-
tury. But suppose for a moment that the choir were to continue singing
on to the end, even to Lalagen amabo, duke loquentem ! what palpable,
what monstrous ineptitude ! If only the first two stanzas were extant,
and not the remaining four also, we might never even suspect Horace of
any arriere-pensee in writing them ; and if we were to interpret them
simply in the light of their modern ritual use, how far we should be from
apprehending their original connection and motive !
Secondary adaptation of mantras to incongruous ritual uses. — Let no
one say that this case is no fair parallel to what may have happened in
India. On the contrary : instances — in no wise doubtful and not a whit
less striking — of secondary adaptation of a mantra to similarly incongru-
ous uses in the ritual may there be found in plenty. This secondary
association of a given mantra with a given practice has often been
1 Caland's sketch of the funeral rites is a most praiseworthy and interesting one, and his
description of the practices which he there sets forth in orderly and lucid sequence is well worth
the while : but his descriptions are taken from many sources differing widely in place and time ;
and it is on many grounds improbable that the ritual as he there depicts it was ever carried out
in any given place at any given time.
8. Tfie Kdufika-Sutra mid tfte Vditana-Sutra Ixxix
determined by some most superficial semblance of verbal pertinence in the
mantra, when in fact the mantra had no intrinsic and essential pertinence
to the practice whatsoever. For example, CGS. prescribes the verse
dksan for use when the bride greases the axle of the wedding-car ; here,
I think, there can be no doubt ^ that the prescription has been suggested
by the surface resemblance of dksan *they have eaten' to dksant *axle.'
Or, again, to take an example which has been interestingly treated by
Bloomfield, the verses xiv. 2. 59-62 doubtless referred originally to the
mourning women, who, with dishevelled hair, wailed and danced at a
funeral ; and they were presumably used originally as an expiation for
such noisy proceedings. Secondarily, they have been adapted for use in
connection with the wedding ceremonies, ** in case a wailing arises," and
doubtless for no better reason than that they contained the word for
"wailing"; and they have accordingly been placed by the diaskeuasts
among the wedding verses, where we now find them. See Bloomfield,
A J P. xi. 341, 338 : and cf. vii. 466.
9. Readings of the Kashmirian or Paippalada Recension of the
Athanra-Veda Samhita
General relations of this recension to the Vulgate or ^aunakan recension.^
— Just as, on the one hand, the minute differences between two closely
related manuscripts of the same recension (for example, between Whit-
ney's P. and M.) represent upon a very small scale the results of human
fallibility, so, upon the other hand, do the multitudinous and pervading
differences between the general readings of the manuscripts of the Vul-
gate and those of the birch-bark manuscript of the Kashmirian recension
truly represent in like manner the fallibility of human tradition, but on a
very large scale. The ^aunakan or Vulgate recension represents one
result of the selective process by which the Indian diaskeuasts took from
the great mass of mantra-material belonging to the oral tradition of
their school a certain amount, arranging it in a certain order ; the Kash-
mirian recension represents another and very different result of a similar
process.
Since the birch-bark manuscript has thus far maintained its character
as a unique, we shall perhaps never know how truly it represents the best
Kashmirian tradition of this Veda; it is quite possible that that tradition
was vastly superior to the written reflex thereof which we possess in the
1 1 had hesitatingly advanced this view, below, in my note to xviii. 4. 61 ; and I am pleased
to see now that Bloomfield had unhesitatingly given it as his own opinion long before, at A J P.
xi. 341.
^ Further reference is made to these general relations below, at p. 1013.
Ixxx General Introduction^ Part I. : by tJte Editor
birch-bark manuscript, and which, although excellent in many places, is
extremely incorrect in very many. Systematic search will doubtless
reveal the fact that the Paippalada recension, even in the defective form
in which it has come down to us, often presents as its variant a reading
which is wholly different, but which, as a sense-equivalent, yields nothing
to the Vulgate in its claim for genuineness and originality : thus for the
Vulgate readings tdtas (x. 3. 8), iydya (x. 7. 31), yd ca (x. 8. 10), ksiprdm
(xii. I. 35), amd ca (xii. 4. 38), respectively, the Paipp. presents the sense-
equivalents tasmdty jagdtna^ yota^ osatfiy ^xvd grhesu.
The material selected by the makers of the two recensions is by no
means coincident. The Kashmirian text is more rich in Brahmana pas-
sages and in charms and incantations than is the Vulgate.^ The coinci-
dent material, moreover, is arranged in a very different order in the two
recensions (cf. p. 1015); and it will appear in the sequel that even the
coincident material, as between the Kashmirian and the Vulgate forms
thereof, exhibits manifold differences of reading, and that the Kashmirian
readings are much oftener pejorations than survivals of a more intelligent
version.
This, however, is not always the case : thus, of the two recensions, the
Kashmirian has the preferable reading at xii. 2. 30 d. Or again, at v. 2. 8
and xiv. i. 22, the Kashmirian recension agrees with the Rig- Veda, as
against the Vulgate, and, at xi. 2. 7, with the Katha reading. In this
connection it is interesting to note that the conjectures of Roth and
Whitney for the desperate nineteenth book are often confirmed in fact
by the Kashmirian readings : instances may be found at xix. 27. 8 ; 32. 4,
S, 8 ; 44. 2 ; 46. 3 (two) ; 53. 5 ; 56. 4.
The unique birch-bark manuscript of the Paippalada text. — This is
described by Garbe in his Verzeichniss as No. 14. It consisted of nearly
three hundred leaves, of which two are lost and eight or more are defec-
tive. They vary in height from 14 to 21 centimeters; and in width,
from II to 16; and contain from 13 to 23 lines on a page. The ms. is
dated santvat 95, without statement of the century. If the year 4595 of
the Kashmirian loka-kdla is meant, the date would appear to be not far
from A.D. 1519. A description of the ms., with a brief characterization
of some of its peculiarities, was given by Roth at Florence in Sep. 1878,
and is published in the Atti del IV Congresso intemazionale degli Orien-
talisti, ii. 89-96. Now that the facsimile is published, further details are
uncalled for. A specimen of the plates of the facsimile is given in the
latter volume of this work. The plate chosen is No. 341 and gives the
obverse of folio 187, a page from which have been taken several of
the illustrative examples in the paragraphs which follow,
^ So Roth in the Atti (p. 95), as cited on this page.
9. Readings of the Kashmirian or Pdippalada Recension Ixxxi
Roth's Kashmirian nagari transcript (Nov. 1874). — A nagari copy of
the original birch-bark manuscript was made at ^rinagara in 1873. This
copy is No. 16 of Garbe's Verzeichniss, and we may call it Roth's Kash-
mirian nagari transcript. It came into Roth's hands at the end of
November, 1874. The year of its making appears from Roth's essay,
Der Atharvaveda in Kaschmiry pages 13-14 ; and the date of its arrival
in Tubingen, from p. 11 of the same essay. With great promptness,
Roth gave an account of it in his essay, just mentioned, which was pub-
lished as an appendix to an invitation to the academic celebration of the
birthday (March 6, 1875) of the king.^ — It would appear that Roth's
Kashmirian transcript was not the only one made from the birch-bark
original in India : S. P. Pandit seems also to have had one ; for he cites
the Paippalada in his edition, vol. iv., p. 369. The copy used by him is
doubtless the nagari copy procured by Biihler, and listed as VIII. i of
the collection of 1875-76, on p. 73 of the Catalogue of the Deccan Col-
lege manuscripts. See also Garbe's Verzeichniss, under No. 17, for the
description of another copy (incomplete).
Arrival of the birch-bark original in 1876 at Tiibingen. — The original
seems to have come into Roth's hands in the early summer of 1876.
The approximate date of its arrival appears from Whitney's note to
p. xiii of the pamphlet containing the Proceedings of the Am. Oriental
Society at the meetings of May and Nov., 1875, and May, 1876 (= JAOS.
X., p. cxix): "As these Proceedings [that is, the pamphlet just mentioned]
are going through the press, it is learned from Professor Roth that the
original of the Devanagari copy, an old and somewhat damaged ms. in
the Kashmir alphabet, on highly fragile leaves of birch-bark, has reached
him, being loaned by the Government of India, which had obtained
possession of it. It corrects its copy in a host of places, but also has
innumerable errors of its own. It is accented only here and there, in
passages."
Roth's Collation (ended, June, 1884) of the Paippalada text This is
written on four-page sheets of note-paper numbered from i to 44 (but
sheet 6 has only two pages) ; the pages measure about 5>^ X 8j^ inches,
and there are some 9 supplementary pages (see p. Ixxxii, top), sent in
answer to specific inquiries of Whitney. As appears from the colo-
phon added by Roth (see below, p. 1009), this Collation was finished
June 25, 1884. Since Roth's autograph transcript described in the next
paragraph was not made until some months later, I see little chance of
error in my assuming that Roth made his Collation for Whitney from his
Kashmirian nagari transcript, and that he used the birch-bark original to
1 My copy of Roth's essay was given me by my teacher, the author, Feb. 26, 1875.
Ixxxii General Introduction^ Part /. ; by the Editor
some extent to control the errors of the copy.^ Occasional suspicions
of error in the Collation were not unnatural, and they led Whitney to
ask Roth to reexamine the manuscript upon certain doubtful points.
Whitney's questions extend over books i. to v., and others were noted,
but never sent. Roth's answers form a valuable supplement to his
Collation, and end in April, 1894.
Roth's autograph nagari transcript (Dec. 1884). — The end of the Colla-
tion which Roth made for Whitney was reached, as just stated, June 25,
1884. After the following summer vacation. Roth made a new transcript
from the birch-bark, as appears from his letter to Whitney, dated Jan. 1 1,
1893: "Von Paippalada habe ich devanagari Abschrift, aber nicht voll-
standig. Die mit Vulgata gleichlautenden Verse, die nur durch Fehler
Eckel erregen, habe ich bios citiert, z.B. die vielen aus RV., nehme mir
aber doch vielleicht noch die Miihe, sie nachzutragen. Ich habe an der
Abschrift unermiidlich vom 19. Sept. bis 28. Dez. 1884 geschrieben und
diese Leistung als eine ungewohnliche betrachtet." This transcript is
doubtless far more accurate than the one used for the Collation. The
badness of the latter and the fragility of the birch-bark original were
doubtless the reasons that determined Roth to make his autograph nagari
transcript : see p. Ixxxv, top. LS®* See p. 1045. J
The facsimile of the Tiibingen birch-bark manuscript (1901). — A mag-
nificent facsimile of the birch-bark manuscript has now been published by
the care and enterprise of Bloomfield and Garbe.^ The technical perfection
of the work is such as to show with marvellous clearness not only every
stroke of the writing and every correction, but even the most delicate
veinings of the bark itself, with its injuries and patches. Even if other
things were equal, the facsimile is much better than the original, inas-
much as a copy of each one of 544 exquisitely clear and beautiful chromo-
photographic plates, all conveniently bound and easy to handle and not
easily injured and accessible in many public and private libraries through-
out the world, is much more serviceable than the unique original,
^ In some cases, fragments of the birch-bark original seem to have become lost after Roth's
Kashmirian nagari transcript was made, so that the latter, and the two other Indian copies
mentioned on p. Ixxxi, have thus become now our only reliance. Thus for avlvrdhat of the Vul-
gate at L 29. 3 b. Roth reports as Paipp. variant abhibhr^at^ and adds " nur in der Abschrift
vorhanden." This must have stood on the prior half of line 12 of folio 3 b of the birch-bark
ms. ; but a piece of it is there broken out.
3 The Kashmirian Atharva-Veda (School of the Paippaladas). Reproduced by chromo-
photography from the manuscript in the University Library at Tiibingen. Edited under the
auspices of the Johns Hopkins University in Baltimore and of the Royal Eberhard-Karls-
University in Tiibingen, Wiirttemberg, by Maurice Bloomfield, Professor in the Johns Hopkins
University, and Richard Garbe, Professor in the University of Tiibingen. Baltimore. The
Johns Hopkins Press. 1901. The technical work by the firm of Martin Rommel & Co.,
Stuttgart.
9- Readings of the Kashmirian or Paippalada Recension Ixxxiii
written on leaves of birch-bark, fragile with age, easily injured, requiring
the utmost caution in handling, and accordingly practically inaccessible
except to a very few persons : but other things are not equal ; for the
transitory advantage of the brilliantly heightened contrast of color which
is gained by wetting the birch-bark original, and which passes away as
soon as the leaf is dry, is converted into a permanent advantage by the
chromophotographic process, in which the plates are made from the
freshly wetted original. Moreover, the owner of a facsimile is at liberty
to use it at home or wherever he pleases, and to mark it (with pen or
pencil) as much as he pjpases. The facsimile may therefore truly be said
to be in many respects preferable to the original.
Roth's Collation not exhaustive. — Now that the superb facsimile is
published, it is possible for a competent critic to test Roth's Collation in
respect i. of its completeness, and 2. of its accuracy. As, first, for its
completeness, it is sufficiently apparent from several expressions used by
Roth,^ that he saw plainly that it would be the height of unwisdom to
give with completeness the Kashmirian variants as incidental to a work
like this one of Whitney's, whose main scope is very much broader. Roth
was a man who had a clear sense of the relative value of things — a sense
of intellectual perspective ; and he was right.
Faults of the birch-bark manuscript. — The birch-bark manuscript is
indeed what we may call in Hindu phrase a veritable * mine of the jewels
of false readings and blunders,' an apapdihasklialitaratndkara^ a book in
which the student may find richly-abounding and most instructive illus-
trations of perhaps every class of error discussed by the formal treatises
on text-criticism. Thus it fairly swarms with cases of haplography (the
letters assumed, on the evidence of the Vulgate, to be omitted, are given
in brackets) : tdin tvd qdle sarvavlrds stivird [aristavird] abhi sah carema :
ihdiva dhruvd prati [tijsf/ta fd/e, folio 54 b^-^ = iii. 12. i c, d, 2 a ; vasatkdre
yathd yaqah: [yathd yarns'] sontapithe, folio i87a'5-»^ = x. 3. 22 b, 21 a;
dditye ca \nrca\ksasi^ folio 187 a'7 = x. 3. 18 b ; apa stedain^ vdsanta-
tham gotliatn uta \ta\skaramy folio 158 b' = xix. 50. 5 a, b. Confusions as
between surd and sonant (cf. p. 749, p. 57) and between aspirate and non-
aspirate and between long and short vowels are so common as hardly to
be worth reporting : cf . usase nas pari dhehi sarvdn rdtri andkasahy which
is found at folio I58b^ = xix. 50. 7 a, b, and exemplifies all three cases
^ Such are : " Verse, die nur durch Fehler Eckel erregen," p. Ixxxii ; " On y trouve, il est vrai,
de tr^s-bonnes parties, mais d'autres sont tellement d^figurees, qu'on a besoin de conjectures
sans nombre pour arriver k un texte lisible/* Attit p. 96; *'das Kauderwelsch," **ganze Zeilen
so unsicher dass man nicht einmal die Worter trennen kann," p. Ixxxvi.
* To judge from stedam for stenam, we might suppose that the ms. at this point was written
down by a scribe at the dictation of a reciter with a bad cold in his head.
Ixxxiv General Introduction^ Part /. ; by tlu Editor
(dk for d, t for /, k for g), — Of variety in the character of the Kash-
mirian variants there is no lack. Thus we see the omission of a needed
twin consonant (cf. p. 832) in yad [d]andena, folio 91 b 5 = v. 5. 4a; inter-
esting phonetic spellings in mahiyam of folio 264 b ^ for mahyatn of
iii. 15. I d, and in e te rdtriy anadvdhas of folio 158 a *7 for ye te ratty
anadvdhas of xix. 50. 2 a ; inversion in the order of words in sa me ksatratn
ca rdsfkram ca of folio 187 a 4 = x. 3. 12 c. Not one of these examples was
reported, though probably all were noticed, by Roth. In his Collation
for V. 6, he notes for verses 11-14 "unwesentliche Differenzen," without
specifying them. We may regret his failure to report such an interesting
reading as yathd/tam qatruhdsany^ folio 3 b ^4, where qatruhd is a correct
equivalent of the qatruhas of the Vulgate, i. 29. 5 c ; but with such a blun-
der as asdni in the very next word, and such grammar as ayam vacah in
the preceding pada, we cannot blame him. In an incomplete collation,
there is no hard and fast line to be drawn between what shall be reported
and what shall not.
Collation not controlled by constant reference to the birch-bark ms. —
Secondly, as for the accuracy of Roth's Collation in the variants which
he does give, — I do not suppose that Roth attempted to control his
Kashmirian ndgari transcript (No. 16, Garbe) on which he based his
Collation, by constant reference to the original. Thus far, I have hardly
come upon inaccuracies myself ; but it is not improbable that occasional
slips ^ on his part may yet come to light. It is proper here, therefore,
partly by way of anticipating ill-considered criticism, to explain the
situation.
Such reference would have ruined the birch-bark ms. — As any one can
see from the table, pages 10 18 to 1023, the Kashmirian correspondents
of the Vulgate verses are to be found in the birch-bark manuscript in an
entirely different order. Thus, if we take for example the six Vulgate
verses iii. 12. i, 6, 8 ; 13. i ; 14. i ; 15. i, we shall find their Kashmirian
correspondents at the following places (leaf, side, line) respectively :
54 b 2, 276 b 7, 225 a JO, 50 a I, 32 b 8, 264 b 5. From this it is evident that
the mechanical process of referring, as one proceeds verse by verse through
the Vulgate, to the parallel verses of the birch-bark original, for the pur-
pose of checking step by step the transcript used for the Collation, would
have involved an amount of handling of the fragile birch-bark leaves
(nearly 300 in number) which would have ruined them. The leaves are
now about 400 years old, and some idea of their fragility may be gained
from the remarks in the preface to the facsimile, page II. It was doubt-
less this difficulty that impressed upon Roth the necessity of making a
copy which should be at once accurate, and also strong enough to endure
^ Such as suryam at p. xxxvi, foot-note.
9. Readings of the Kashmirian or Paippalada Recension Ixxxv
handling without injury. To copy the birch-bark leaves in their proper
order is a process by which they need suffer no harm ; and this is pre-
cisely what Roth did (see p. Ixxxii) as soon as possible after finishing the
pressing task of making the Collation for Whitney. \JS^^ See p. 1045. J
Care taken in the use of Roth's Collation. Word-division. — In carrying
this work through the press, I have constantly and with the most scrupu-
lous pains utilized Roth's original Collation and his supplementary notes
thereto, endeavoring thus to check any errors concerning the Kashmirian
readings that might have crept into Whitney's copy for the printer. Since
Roth's system of transliteration differs considerably from Whitney's, the
chances for mistakes arising through confusion of the two systems were
numerous ; and I have taken due care to avoid them. It may here be
noted that Whitney's system transliterates anusvara before a labial by m
and not by i« ; ^ but that in printing the Kashmirian readings, I have
followed the Collation in rendering final anusvara by m (or «), save before
vowels. Furthermore, in making use of Roth's Collation, Whitney has
habitually attempted to effect a satisfactory word-division. In many
cases this is hardly practicable ; and in such cases it was probably a
mistake to attenipt it. For examples, one may consult the readings at
V. 29. 2, *syatamo ; vi. 44. 2, saroganam ; 109. lyjivdtavd yati ; 129. 3, vrkse
sdrpitah intending vrksesv dr-; vii. 70. I, drstd rdjyOy intending drstdd dj-.
The Kashmirian readings have not been verified directly from the fac-
simile by the editor. — As the facsimile appeared in 1901, it is proper for
me to give a reason for my procedure in this matter. In fact, both my
editorial work and the printing were very far advanced ^ in 1901, so that
a change of method would in itself have been questionable; but an
entirely sufficient and indeed a compelling reason is to be found in the
fact that it would have been and still is a task requiring very much labor
and time to find the precise place of the Kashmirian parallel of any given
verse of the Vulgate, a task which can no more be done en passant than
can the task of editing a Prati^akhya, — all this apart from the difficulties
of the Carada alphabet.
Provisional means for finding Vulgate verses in the facsimile. — Whitney
noted in pencil in his Collation-Book, opposite each Vulgate passage hav-
ing a Kashmirian parallel, the number of the leaf of the Kashmirian text
on which that parallel is found, adding ^ or ^ to indicate the obverse or
the reverse of the leaf. These numbers undoubtedly refer to the leaves
of Roth's Kashmirian nagarl transcript (No. 16, Garbe) from which Roth
^ I am sorry to observe that the third (posthumous) edition of his Grammar (see pages 518-9)
misrepresents him upon this point.
^ The main part of this book was in type as far as page 614 (xi. i. 12) in Dec. 1901. The
remaunder (as far as p. 1009, the end) was in type Dec. 13, 1902.
Ixxxvi General Introductiouy Part L : by tlie Editor
made his Collation ; but as there was no prospect of their being of any
use, Whitney has not given them in this work.
One of Roth's first tasks, after the arrival of the birch-bark original,
was doubtless to find the place therein corresponding to the beginning of
each leaf of his Kashmirian nagarl transcript. These places he has indi-
cated by writing over against them on the side margin of the bark leaf
the number of the leaf (with a or b) of that transcript.
This was most fortunate ; for the added numbers, in Roth's familiar
handwriting, although sometimes faint or covered up by a patch used in
repairing the edges of the bark leaf, are for the most part entirely legible
in the facsimile : and it has given me much pleasure during the last few
days (to-day is April 21, 1904) to assure myself of the fact which I had
previously surmised, that these pencilled numbers afford us an exceed-
ingly useful, albeit roundabout, means of finding the place of any Kash-
mirian parallel in the facsimile, — useful at least until they are superseded
by the hoped-for edition of an accurate transliteration of the facsimile
with marginal references to the Vulgate. Whitney's pencilled reference-
numbers were arranged by Dr. Ryder in the form of a table, which I
have recast and given below : see pages 10 13 fF.
What ought an « edition " of the Kashmirian text to be ? — This question
was privately discussed by Whitney and Roth in the letters ^ exchanged
between them in 1893. Whitney hoped that all that was peculiar to the
Kashmirian text might be printed in transliteration in the Kashmirian
order and interspersed with references to the Vulgate parallels of the
remainder, also in the Kashmirian order, the whole to form an appendix
^ Under date of Feb. 14, Whitney suggests to Roth : "Why not give a Pilipp. text, as an
appendix to our volume [" our volume " means the present work], noting in their order the
parallel passages by reference only, and writing out in full, interspersed with the former, the
remainder?'' — Roth makes answer, March 14: '* Ich will nur wiinschen, dass Ihre Gesund-
heit so lange Stand halte, um das Werk zu Ende zu fiihren. Weil das aber als ein gliicklicher
Fall zu betrachten ist, nicht als eine sichere Voraussicht, so wiinschte ich alle Erschwerungen,
also auch die Frage von einer Publikation der Paippal. Rec. ganzlich beseitigt zu sehen."
— Whitney, June 16, expresses the hope that Roth may reconsider the matter, i. because "a
text of such primary importance will and must be published, in spite of its textual condition,"
and 2. because " there will, so far as I can see, no other opportunity present itself of producing
it so modestly and unpretendingly, or in a method adapted to its imperfect state : the occasion is
an ideal one." — Roth answers, July 2 : ** Mein lieber Freund, das ist kein erfreulicher Bericht,
welchen Ihr Brief vom 16. Juni iiber Ihre Erlebnisse erstattet. Und ich sehe namentlich
daraus, dass Sie die Geduld sich erworben haben, die durch Uebung im Leiden kommt. . . .
In einer Ausgabe der Paipp. miisste das ganze gedruckt werden, von A bis Z. . . . Wie wird
sich das Kauderwelsch gedruckt ausnehmen ? ganze Zeilen so unsicher, dass man nicht einmal
die Worter trennen kann. . . . Daran bessem, was ja das einzige Verdienst ware, diirfte man
nicht. . . . Fiir Sie wird die einzige angemessene Sorge in diesem Augenblick sein, wieder
gesund zu werden, alsdann die zweite, den Atharvan ans Licht zu bringen." — Whitney
writes, Aug. 25 : *' I give up with reluctance the hope of the further inclusion of Paipp. in our
edition ; but I will not bother you further with remonstrances or suggestions."
9. Readings of the Kashmirian or Pdippalada Recension Ixxxvii
to the present work. Roth's hope was that Whitney's strength might
hold out long enough for him to finish this work without such a burden-
some addition. Neither hope was fulfilled ; and at that time, doubtless,
even the thought of a facsimile reproduction was not seriously enter-
tained. Bloomfield's difficult task of securing the needed funds once
accomplished, the next step, unquestionably, was to issue the facsimile
without any accessory matter. That too is now an accomplished fact;
but the facsimile, apart from its large paleographic interest, is still, in
default of certain accessories, a work of extremely limited usefulness.
As to what should next be done, I have no doubt.
1. A rigorously precise transliteration. — First, the whole text, from A
to izzard (as Roth says), should be printed in a rigorously precise trans-
literation. Conventional marks (other than those of the original), to indi-
cate divisions between verses and padas and words, need not be excluded
from the transliteration, if only the marks are easily recognizable as
insertions of the editor.
As to minor details, I am in doubt. In the prose parts, the translit-
eration might correspond page for page and line for line with the birch-
bark original : the metrical parts might either be made to correspond in
like manner line for line with the original ; or else they might be broken
up so as to show fully the metrical structure (and at the same time, with
a little ingenuity, the Kashmirian vowel-fusions), in which case the begin-
ning of every page and line of the bark leaves should be duly indicated
by a bracketed number in its proper place. In case the transliteration
corresponds with the original line for line throughout, then the obverse
and reverse of each bark leaf might well be given together in pairs, the
obverse above, and the reverse below it, on each page of the translitera-
tion, since this would be especially convenient and would yield a page of
good proportion for an Occidental book.
2. Marginal references to the Vulgate parallels. — Secondly, on the mar-
gin throughout, and opposite every Kashmirian verse that corresponds to
a verse of the Vulgate, should be given the reference to the place in the
Vulgate where the corresponding Vulgate verse is found.
3. Index of Vulgate verses thus noted on the margin. — Thirdly, in an
appendix should be given, in the order of the Vulgate text, an index of
all the Vulgate verses thus noted on the margin, with a reference to the
birch-bark leaf and side (obverse or reverse — ^ or ^) and line where its
Kashmirian correspondent may be found.
These I conceive to be the essential features of a usable edition of
the Kashmirian text, and I hold them to be absolutely indispensable.
The text is often so corrupt that one cannot emend it into intel-
ligibility without sacrificing too greatly its distinctive character. All
Ixxxviii General IntroductioHy Part I. : by tlie Editor
conjectures, accordingly, should be relegated to a second and separately
bound volume.
4. Accessory material : conjectures, notes, translations. — The accessory
material of the second volume should be arranged in the form of a single
series of notes and in the sequence of the Kashmirian original, and it
should have such numbers and letters at the outside upper corners in the
head-lines, that reference from the original to the notes and from the
notes to the original may be made with the very utmost ease and celerity.
This accessory material should comprehend all conjectures as to the more
original Kashmirian form of manifestly corrupt words or passages, in so
far as they point to readings not identical (compare the next paragraph)
with those of the Vulgate; indications of word-division, especially the
word-division of corrupt phrases and the resolution of the very frequent
double sandhi ; a running comment, proceeding verse by verse, giving
any needed elucidatory matter, and explaining the rationale of the blun-
ders of the Kashmirian version where feasible (as is often the case), point-
ing out in. particular its excellences, and the many items in which it
serves as a useful corrective of the Vulgate or confirms the conjectural
emendations of the latter made in the edition of Roth and Whitney; —
and all this in the light of the digested report of the variants of the
parallel texts given by Whitney in the present work and in the light of
the other parallels soon to be made accessible by Bloomfield's Vedic Con-
cordance. An occasional bit of translation might be added in cases where
the Kashmirian text contains something peculiar to itself or not hitherto
satisfactorily treated.
For the cases (hinted at in the preceding paragraph) where corrupt
Kashmirian readings point simply to readings identical with those of the
Vulgate, a simple reference to the latter will sometimes suffice to show
the true reading and sense of what the Kashmirian reciters or scribes
have corrupted into gibberish. Thus the Kashmirian form of xii. 3. 36 b,
found at folio 226 b '3, \% ydvantah kdmdn samitdii piirasthdt. Apart from
the aspiration (overlooked by Roth) of the prior dental ol purastdt, each of
these four words by itself is a good and intelligible Vedic word ; but taken
together, they yield far less meaning than do the famous Jabberwock
verses of Through the Looking-glass} Their presence in the Kashmirian
text is explained by their superficial phonetic resemblance to the Vulgate
pada ydvantah kdmdh sdm atitrpas tdn^ of which they are a palpable and
wholly unintelligent corruption. It is evident that, with the Vulgate
before us, conjectural emendation of the Kashmirian text in such cases
^ For the sake of fathers to whom English is not vernacular, it may be added that this
clsissic of English and American nurseries is the work of Charles Lutwidge Dodgson (" Lewis
Carroll ") and is a pendant to Alice's Adventures in Wonderland,
9. Readings of tlu Kashmirian or Paippalada Recension Ixxxix
is an entirely gratuitous procedure. 'And as for such grammar as kene-
dam bhumir nihatah (a feminine noun, with neuter adjective pronoun and
masculine predicate participle: folio i86a'5 = x. 2. 24*), — to mend that
would be to rob the Kashmirian text of its piquancy ; and why should
we stop with the genders, and not emend also the senseless niha- to the
intelligible vihi- ? Let all this be done, and we have the Vulgate text
pure and simple.
ID. Readings of the Parallel Texts
The texts whose readings are reported. — The principal texts included in
these reports are : of the Sarhhitas, the Rig-Veda, Taittirlya, MaitrayanI,
Vajasaneyi-, Sama-Veda, and Atharva-Veda ; of the Brahmanas, the
Aitareya, Kausitaki, Taittirlya, Catapatha, Paftcavin^a, and Gopatha ; of
the Aranyakas, the Aitareya and Taittirlya; of the Upanishads, the
Kausitaki, Katha, Brhadaranyaka, and Chandogya ; of the ^rauta-Sutras,
the A9valayana, Caiikhayana, Apastamba, Katyayana, and Latyayana ;
of the Grhya-Sutras, the A9valayana, ^ankhayana, Apastamba, Hiran-
yake9i-, Paraskara, and Gobhila. Other texts are occasionally cited :
so the Kathaka and the Kapisthala Samhita, and the Jaiminlya Brah-
mana; and the names of some others may be seen from the List of
Abbreviations, pages ci ff. I have added references to some recently
edited parallel texts, without attempting to incorporate their readings
into the digested report of the variants : such are the Mantra-patha, von
Schroeder*s "Kathahandschriften," and Knauer's Manava-Grhya-Sutra.
Von Schroeder's edition of Kathaka i. came too late. The information
accessible to Whitney concerning the then unpublished Black Yajus texts
was very fragmentary and inadequate ; this fact must be borne in mind
in connection with implied references to the Kathaka and Kapisthala (cf.
his notes to iii. 17 ; 19 ; 20 ; 21 ; v. 27 ; vii. 89).
The method of reporting the readings aims at the utmost possible accu-
racy. — Whitney has constantly striven for three things : that his reports
should be characterized, i. and 2., by the utmost attainable accuracy and
completeness ; and, 3., that they should be presented in a thoroughly
well-digested form. First, as to the accuracy, little need be said. It
may be well to remind the reader, however, that Whitney has used the
most methodical precision in this matter, and that, accordingly, if, under
a given AV. verse, he cites a parallel text without mention of variant, his
silence is to be rigorously construed as meaning positively that the
parallel text reads as does the AV. verse in question. As a matter of
fact, I believe that it will be found possible in nearly every case to recon-
struct the parallel texts with precision from the data of Whitney's reports.
xc Gefteral Introduction^ Part I. : by the Editor
It needs here to be noted that Whitney, in reporting variants from the
Maitrayanl, has disregarded what are (as explained by von Schroeder in
his introduction, pages xxviii-xxix) mere orthographical peculiarities of
that text. Accordingly, at iii. 14. 3, he treats the nd (= nas) d gata of
MS. as if it were fia d gata. Again, the MS. correspondent of iii. 19. 3
has, in samhita, svdh^ and in pada, svdn ; Whitney reports svdh^ and quite
properly, although it is neither the one thing nor the other. So at ii. 34. 3,
he reports /rf«, although MS. has, in s., /^«, and in p., tdn.
The completeness of the reports far from absolute. — Secondly, as for its
completeness, it may be asked whether Bloomfield*s great work, the Vedic
Concordance, will not show Whitney's parallels to be far from exhaustive.
To this I reply that the primary purpose of Bloomfield's Concordance is
to give the concordances, and to do so with as near an approach to com-
pleteness as possible, even for the less important texts, a task of which
the preliminaries have required the assiduous labor of years. In Whit-
ney's work, on the other hand, the giving of concordances is only one of
many related tasks involved in his general plan, and is, moreover, only
incidental to the discussion of the variants. I have tested the two works
by comparison of random verses in the proof-sheets, and find (as I
expected) that Bloomfield does indeed give very many references which
are not given by Whitney; but that these references (apart from the
Kathaka) are concerned prevailingly with the numerous subsidiary or
less important texts which fall within the purview of the Concordance.
Whitney had excerpted all the texts, so far as published (see the list,
above), which were of primary importance for his purpose. The parallels
to which Bloomfield's additional references guide us will have to be
reckoned with in due course by Whitney's successors ; but I surmise that
they are not likely upon the whole greatly to affect the sum of our critical
judgments respecting the Atharvan text.^
The reports are presented in well-digested form. — Thirdly, as to the form
of the reports. It is one thing to give numerical references to the places
where the padas and their variants are to be found.^ It is another to
rehearse, in full for each text concerned, the readings containing variants ;
and the result of this process is in a high degree space-consuming and
repetitious for the author, and time-consuming and confusing for the user.
It is yet another and a very different thing to compare these readings
carefully, to note the points of agreement, and to state briefly and clearly
the points on which they differ.^ The result of this last procedure is a
^ In spite of its intrinsic importance, such is the case, I believe, with the QB., to which
Whitney makes, I think, rather meagre reference.
^ And it is a large achievement to do it on such a scale as does the Concordance.
* Whoever doubts it, let him take so very simple a case as AV. ii. 29. 3 or iv. 14. i, write
out the AV. text in full and then the three parallel Yajus-texts beneath it, compare them,
lo. Readings of t/ie Parallel Texts xci
well-digested report of the variants which is easily and quickly usable for
the purpose of critical study. I call especial attention to this valuable
feature of Whitney's work, partly because of its practical importance, and
partly because it shows the author's power of masterly condensation and
of self-restraint.
II. Whitney's Commentary: Further Discussion of its Critical
Elements
Comprehensiveness of its array of parallels. — I have already called
attention (p. xxxvii) to the fact that the Commentary expressly disavows
any claim to finality; and have spoken briefly of its importance as a tool,
and of its comprehensiveness. In respect of the comprehensiveness of
its array of parallels, it answers very perfectly one of the requirements
set by Pischel and Geldner in the Introduction (p. xxx) to the Vedische
Studien : ** Das gesamte indische Altertum kann und muss der vedischen
Exegese dienstbar gemacht werden. In vorderster Linie wollen auch
wir den Veda aus sich selbst erklaren durch umfassenderes Aufsuchen
der Parallelstellen und Combinieren zusammengehoriger aber in verschie-
denen Teilen des Veda zerstreuter Gedanken." That Whitney's work will
prove to be an instrument of great effectiveness in the future criticism
and exegesis of the Veda I think no one can doubt. It will easily be seen
that often, in the cases where the older attempts have failed, the fault is
to be laid not so much to the learning and ingenuity of the scholars con-
cerned, as to the lack of powerful tools. Such a powerful tool is this ;
such is Bloomfield's Concordance ; and other such helpful tools are sure
to be invented and made in the next few decades. The /m/f^a-indexes of
Pertsch, Whitney, Weber, Aufrecht, and von Schroeder are admirable;
and without them Whitney's work could not have been made. Their
main use is to make feasible the systematic comparison of the texts one
with another. This is what Whitney has done here, with the Atharvan
text as starting-point, and the results of his comparison lie before us in
the conveniently digested reports of the variants.
Criticism of specific readings. — Examples abound showing how the
reports may be used for this purpose. They enable us to recognize the
corruptness of a reading, which, although corrupt, is nevertheless to be
deemed the genuine Atharvan reading, as in the case of ydq cdrati at
underscore in red ink the points of difference, and then state them with brevity and clearness.
Then let him examine Whitney*s reports, and I think he will freely admit that they are indeed
well-digested and are models of masterly condensation. More difficult cases are ii. i. 3 ; 13. i ;
iii. 10. 4 ; 12. 7 ; 19. 8 ; vii. 83. 2 ; 97. i ; xiv. 2. 71. The amount and intricacy of possible varia-
tion is well exemplified by vi. 117. i. Perhaps Whitney has erred in the direction of over-
condensation in his note to vii. 29. 2.
xcii General Introduction^ Part I. : by the Editor
iv. 5. 5 over against the ydq ca cdrati of RV. vii. 55. 6; or, again, to dis-
cover with certainty the true intention (cf. TB. ii. 4. 7'*>) of a lot of waver-
ing variants, as in the case of those that disguise the svdravo mitdh of
xix. 42. I. They show us that the vastly superior tradition of the RV.
corrects that of the AV. in many places (cf. the accentless asahanta of
xi. I. 2); but that the AV. occasionally scores a point even against the
RV., as in the case of maghdsu at xiv. i. 13 (RV. ag/idsu), or as in the
case of ndu . . . nan at xviii. i. 4 (RV. no , , . nan). What a puzzle is
the phrase (xiv. 2. 72) janiydnti ndv dgravah^ *The unmarried [plural] of
us two [dual] seek a wife,' by itself, involving, as it does, a breach of the
mathematical axiom that the whole is greater than any of its parts ! but
the comparison of RV. vii. 96. 4, with its nu for ndu^ teaches us that the
error lies in the ndu^ even if it does not show us with certainty how that
error is to be emended. Even with all the array of variants, we are (as
Whitney notes at iv. 8. i ; vi. 22. 3 ; 31. 3) at times forced to the conclu-
sion that certain verses were hopelessly spoiled before ever any of the
various text-makers took them in hand.
Illustrations of classes of text errors. — I have already hinted at the
variety of special investigations to which the mass of critical material here
assembled invites. The various occasions of probable error in the trans-
mission of Indie texts have not yet been made the object of a systematic
and formal treatise. Here we have, conveniently presented, the very
material needed for such an advance in the progress of Vedic criticism.
By grouping suspected readings into clearly defined classes, it will become
possible to recognize suspected readings as real errors with a far greater
degree of certainty than ever before. Illustrations of this matter are so
abundant as easily to lead us far afield ; but several may be given.^
Auditory errors. — A most striking example of a variation occasioned
by the almost complete similarity of sound of two different readings is
presented by the pratitya of AGS. iii. 10. 11, as compared with the
praticah of AV. vi. 32. 3. Compare dydm of HGS. i. 15. 3, withy/rfw of
AV. vi. 42. I. — Confusion of surd and sonant is exemplified in the variant
version of part of the familiar RV. hymn, x. 154, given at AV. xviii.
2. 14, where we have y^bhyo mddhu pradhdv ddhiy *for whom honey [is]
on the felly.' This may or may not be the genuine Atharvan reading ;
but it is certainly an unintelligent corruption of the pradhdvati of the
RV. : and it is very likely that we have the same blunder at vi. 70. 3,
where the occasion for the corruption is palpable.^ The simplification of
twin consonants is exemplified at xviii. 3. 3, where the editors of the Berlin
^ Others, taken from the Kashmirian text, are given above, p. Ixxxiii.
* Confusions of surd and sonant are discussed by Roth, ZDMG. xlviii. 107 : cf. note to
ii. 13. 3, below. The Kashmirian text swarms with them.
II. Whitney s Commentary xciii
text gave, with the support of all the mss. then accessible, the reading
jivdtn rt^bhyas : that this is an error for mrtibhyas is shown beyond all
doubt by the TA. v2j\2jiX. jmrtdya jivdtn (cf. the note on p. 832).
Visual errors. — Several classes of errors are chargeable to ** mistakes
of the eye." Confusions such as that between pdhi and ydhi are simple
enough, and are sometimes to be controlled by the evidence of oral
reciters (cf. p. Ixvi); but, considering the fragmentariness of our knowl-
edge of Indie paleography, who may guess all the more remote occasions
for error of this kind ? — Of errors by haplography, yd dste ydq cdrati
(just mentioned) is a good type : this is undoubtedly the true Atharvan
reading, and it is undoubtedly wrong, as is shown by the meter, and the
comparison of RV., which has^^f ca cdrati: cf. notes to iv. 5. 5 ; vi. 71. i ;
vii. 81. I ; xix. 42. 3; 55. 3. For a most modern case, see note to
xiii. 2. 35.
Metrical faults. Hypermetric glosses and so forth. — Our suspicions of
hypermetric words as glosses are often confirmed by the downright
absence of those words in the parallel texts. Instances are : hdstdbhydm
at AV. iv. 13. 7 (cf. RV. x. 137. 7) ; dev6 at RV. x. 150. 4^ (cf. RV. iii.
2. 8); asmdbhyam at TS. ii. 6. 122 (cf. nah at RV. x. 15. 4); imdm at
AV. xiv. 2. 40 (cf. RV. X. 85. 43). — On the other hand, the damaged
meter of our text often suggests a suspicion that some brief word has
fallen out or that some briefer or longer or otherwise unsuitable form
has been substituted for an equivalent suitable one ; and the suspicion is
borne out by the reading of the parallel texts. Thus in div6 \yd'\ visna
utd vd prthivyd^ mahd [z/^] visna ur6r antdriksdtj the bracketed vas, miss-
ing at AV. vii. 26. 8, are found in their proper places in the TS. and VS.
parallels. The /J/// and tyus of AV. xviii. 2. 55 quite spoil the cadences
of a and c, which cadences are perfect in their RV. original at x. 17. 4.
Blend-readings. — The blend- readings, as I have called them, stand in
yet another group. A good example is found, at AV. xiv. 2. 18 (see
note), in prajdvatl vlrasUr devrkdmd syond ; its genesis is clear, as is
also the intrusive character of syond, when we compare the Kashmirian
TQdidmg prajdvatl vtrasilr devrkdmd with that of the RV., vlrastlr devdkdmd
syond (11 syllables). The like is true of asyd at VS. xii. 73, dganma
tdmasas pdrdm asyd : oi, the oft-recurring^ dtdrisma tdmasas pdrdm asyd
with the aganma tamasas pdram of the Kathaka, xvi. 12, p. 235^ — The
above-given examples suffice to show how rich is the material gathered
in this work for an illuminating study of the fallibilities of human tradition
in India.
^ Here Bollensen long ago proposed (Orient und Occident^ ii. 485) to athetize abhavat.
xciv General Introduction ^ Part I. : by the Editor
12. Whitney's Translation and the Interpretative Elements of the
Commentary
The Translation : general principles governing the method thereof. — The
statements concerning the principles involved in the translating of the
Upanishads, as propounded by Whitney in his review of a translation of
those texts, apply — mutatis mutandis — so well to the translation of this
Veda, that I have reprinted them (above, p. xix : cf . p. xxxvii) ; and to
them I refer the reader.
The translation not primarily an interpretation, but a literal version. —
Whitney expressly states (above, p. xix) that the design of this work is
"to put together as much as possible of the material that is to help
toward the study and final comprehension of this Veda"; accordingly,
we can hardly deny the legitimacy of his procedure, on the one hand, in
making his version a rigorously literal one, and, on the other, in restrict-
ing the interpretative constituents of the work to narrow limits. He
recognized how large a part the subjective element plays in the business
of interpretation ; and if, as he intimates, his main purpose was to clear
the ground for the interpreters yet to come, his restriction was well
motived. It is, moreover, quite in accord with his scientific skepticism
that he should prefer to err on the side of telling less than he knew, and
not on the side of telling more than he knew : a fact which is well illus-
trated by his remark at viii. 9. 18, where he says, "The version is as lit-
eral as possible ; to modify it would imply an understanding of it."
A literal version as against a literary one. — Let no one think that
Whitney was not well aware of the differences between such a version as
he has given here, and a version which (like that of Griffith) makes con-
cessions to the demands of literary style and popular interest. Whitney's
version of xviii. i . 50, as given below, reads : * Yama first found for us a
track ; that is not a pasture to be borne away ; where our former Fathers
went forth, there [go] those born [of them], along their own roads.'
With this compare his version of 1859 (O- ^^^ L. S., i., p. 58):
Yama hath found for us the first a passage;
that's no possession to be taken from us;
Whither our fathers, of old time, departed,
thither their offspring, each his proper pathway.
Each version has its own quality ; each method has its justification : to
make a complete translation after the second method, one must inevitably
waive the consideration of philological difficulties, a thing by no means licit
for Whitney in such a work as this. The admirable version of Griffith
12. Whihteys Translation xcv
illustrates the advantages of the second method, and also its inherent
limitations.^
Interpretative elements : captions of the hymns. — The preponderating
elements of the commentary are of a critical nature, and these have been
discussed by me at length in chapters i to 1 1 of this Part I. of the Gen-
eral Introduction (above, pages Ixiv to xciii) ; of the interpretative elements
a few words need yet to be said. And first, it should be expressly stated
that the English titles of the hymns (the captions or headings printed
in Clarendon type throughout, just before the Anukramanl-excerpts) con-
stitute, for the books of short hymns at least, a most important part of
the interpretative element of this work. They have evidently been formu-
lated by Whitney with much care and deliberation, and are intended by
him to give briefly his view of the general purport of each hymn. In a
few cases these captions were lacking, and have been supplied by me
from his first draft (so at i. 35) or otherwise (so at ii. 12 ; v. 6 ; vii. 109 :
cf. books XV., xvi., and xviii., and p. 772, end). These captions are given
in tabular form near the end of the work : see volume viii., p. 1024.
Interpretations by Whitney. — Where the text is not in disorder, a rigor-
ously literal version is in many (if not in most) cases fairly intelligible
without added interpretation. The need of such additions Whitney has
occasionally, but perhaps not often, recognized. Thus after rendering the
padas i. 2. 3 ab by the words * when the kine, embracing the tree, sing the
quivering dexterous reed,* he adds, "that is, apparently, 'when the gut-
string on the wooden bow makes the reed-arrow whistle.' " Similarly at
vi. 125. I. The text speaks at xviii. i. 52 of an offense done purusdtd :
Whitney renders * through humanity,* and adds " that is, through^ human
frailty.** Cf. note to vii. 33. i.
It may be noted in this place (for lack of a better one) that Whitney,
in reporting the conjectures or interpretations of his predecessors, passes
over some in silence. Sometimes this appears to have been done inten-
tionally and because he disapproved them. Thus at iv. 37. 3, he notes in
his first draft the suggestions of BR. and OB. concerning avagvasdm;
^ It would be idle presumption in me to praise the work of a man whose knowledge of the
literature and customs and spirit of India is so incomparably greater than my own ; but I may
be allowed to repeat the judgment of my revered and beloved friend, M. Auguste Barth, con-
cerning Griffith*s Veda-translations : Elle [the RV. translation] se presente ainsi sans aucun
appareil savant, ce qui, du reste, ne veut pas dire qu'elle n'est pas savante. L'auteur, qui a
longtemps dirige le Benares College^ a une profonde connaissance des langues, des usages, de
Tesprit de Tlnde, et, pour maint passage, on aurait tort de ne pas tenir grandement compte
de cette version en apparence sans pretentions (Revue de Thistoire des religions, year 1893,
XX vii. 181). Elle [the AV. translation] . . . m^rite les m€mes eloges (Ibidem, year 1899,
xxxix. 25).
2 By a curious coincidence, "through human frailty" is precisely the rendering given by
Griffith.
xcvi Gefteral Iniroduciian^ Pari I. : by tJu Editor
but ignores them in his second. Similarly, at ii. 14. 3, he omits mention
of a translation of the verse given by Zimmer at p. 420.
Exegetical notes contributed by Roth. — It appears from the letters
between Roth and Whitney that the former had written out a German
version of this Veda, and that, although it was complete, its author did
not by any means consider it as ready for publication. In order to give
Whitney the benefit of his opinion on doubtful points. Roth made a brief
commentary upon such selected words or phrases (in their proper sequence)
as seemed to him most likely to present difficulties to Whitney. The
result is a parcel of notes, consisting of 250 pages in Roth's handwriting,
which is now in my keeping. From these notes Whitney has incorpo-
rated a considerable amount of exegetical matter into his commentary.
It is yet to be considered whether the notes contain enough material
unused by Whitney to warrant their publication, if this should appear
upon other grounds to be advisable.
The translation has for its underlying text that of the Berlin edition. —
With certain exceptions, to be noted later, the translation is a literal ver-
sion of the Vulgate Atharvan text as given in the Berlin edition. For
the great mass of the text, this is, to be sure, a matter of course. It is
also a matter of course in cases where, in default of helpful variants to
suggest an emendation of a desperate line, we are forced to a purely
mechanical version, as at xii. i. 37 a, *she who, cleansing one, trembling
away the serpent,* or at vi. 70. 2 ab. Even in the not infrequent cases
where (in spite of the lack of parallel texts) an emendation is most obvious,
Whitney sticks to the corrupted text in his translation, and reserves the
emendation for the notes. Thus, at iv. 12. 4, dsrk te dsthi ro/iatu mditsdnt
mdhs^na roltatii^ he renders *let thy blood, bone grow,' although the
change of dsrk to asthnd would make all in order.
The translation follows the Berlin text even in cases of corrigible corrup-
tions. — On the other hand, it may seem to some to be not a matter of
course that Whitney should give a bald and mechanically literal version
of the true Atharvan text as presented in the Berlin edition in those very
numerous cases where the parallel texts offer the wholly intelligible read-
ings of which the Atharvan ones are palpable distortions. Granting,
however, that they are, although corrupt, to be accepted as the Atharvan
readings, and considering that this work is primarily a technical one, his
procedure in faithfully reproducing the corruption in English is entirely
justified.
A few examples may be given. Whitney renders tdht tvd bhaga sdn^a
ij johavlmi (iii. 16. 5) by *on thee here, Bhaga, do I call entire,* although
RV.VS. have joliavlti, * on thee does every one call.' At v. 2. 8, turaq
cid vifvam arnavat tdpasvdn is rendered * may he, quick, rich in fervor.
12. Whitney s Translation xcvii
send(?) all/ although it is a corruption (and a most interesting one) of
the very clear line duraq ca vigvd avrnod dpa svdh. So puruddtndso
(vii. 73. I), *of many houses/ although the ^rauta-Sutras oS^er puruta-
tndso. At RV. vi. 28. 7 the cows are spoken of as 'drinking clear water
and cropping good pasture/ suydvasam riqdntlh: the AV. text-makers, at
iv. 21. 7, corrupt the phrase to -se rtifdntih, but only in half-way fashion,
for they leave the RV. accent to betray the character of their work.
Even here Whitney renders by * shining (ru(antt/i) in good pasture/ The
AV., at xviii. 4. 40, describes the Fathers as dsindnt tlrjant upa y^ sdcante ;
Whitney is right in rendering the line by * they who attach themselves unto
a sitting refreshment,' although its original intent is amusingly revealed
by HGS., which has {jusantdm) mast *mdm^ urjant uta ye bhajante^ *and
they who partake of this nourishment every month.* For other instances,
see the notes to iv. 21. 2a; iii. 3. i ; iv. 16.6 (ruqantas for rusdntas)^ 8
(ydruno) ; 27. 7 {viditdm) ; vi. 92. 3 (dhdvatu) \ ii. 35. 4 ; iii. 18. 3 ; iv. 2. 6 ;
IS- 5 ; vii. 21. I ; and so on.
Cases of departure from the text of the Berlin edition. — These are always
expressly stated by Whitney. They include, first, cases in which the
Berlin edition does not present the true Atharvan text. An example
may be found at xix. 64. i, where the editors had emended wrongly to
dgre and the version implies dgne. At xix. 6. 13, the editors, following the
suggestion of the parallel texts, had emended to clidnddhsi the ungram-
matical corruption of the AV. chdndo lia (JajHire tdsmdi) ; but since
Whitney held that the latter reading "has the best right to figure as
Atharvan text," his intentionally ungrammatical English 'meter were
born from that ' is meant to imply that reading.
Here are included, secondly, cases in which the Berlin reading, although
it has to be recognized as the true Atharvan reading, is so unmanageable
that Whitney has in despair translated the reading of some parallel text
or an emended reading. Thus at vii. 57. 2 c it is assumed that ubh^ id
asyo *bhi asya rdjatah is, although corrupt, the true Atharvan reading.
The corruption is indeed phonetically an extremely slight distortion, for
the RV. has ubh^ id asyo ^bhdyasya rdjatah; and from this the translation
is made. — Other categories might be set up to suit the slightly varying
relations of mss. and edition and version: cf. xix. 30. i ; xviii. 4. 87; and
so on.
Whitney's growing skepticism and correspondingly rigid literalness. —
At xiii. 4. 54, Whitney says : ** Our rendering has at least concinnity —
unless, indeed, in a text of this character, that be an argument against
its acceptance." The remark is just; but one does not wonder that its
author has been called der gross e Skeptiker der Sprachwissenschaft. That
^ Perhaps the corruption is yet deeper seated, and covers an original mdsi-mdsy urjam.
xcviii Gefieral Introduciio7t, Part I. : by tlie Editor
his skepticism grew with the progress of his work is clear from a com-
parison of the unrevised with the revised forms (cf. p. xxvii) of the early
books. Thus at vi. 57. 2, as a rendering oijdldsd, his manuscript at first
read ' healer ' ; but on the revision he has crossed this out and put the
Vedic word untranslated in its stead. With his skepticism, his desire for
rigid literalness seems to have increased. At ii. 33. 5, the first draft trans-
lates prdpada very suitably by ' fore parts of the feet ' ; but the second
renders it by ' front feet.' Similarly, at vi. 42. 3, there is no reasonable
doubt that pdrsnyd prdpadena ca means [I trample] * with heel and with
toe ' (cf . viii. 6. 1 5 ; vi. 24. 2) ; but again he renders by * front foot.' At
iii. 15. 7, his prior draft reads 'watch over our life': 'life' is an unim-
peachable equivalent of 'vital spirits* ox prdnds; but the author has
changed it to ' breaths ' in the second draft.
His presumable motive, a wish to leave all in the least degree doubtful
interpretation to his successors, we can understand ; but we cannot deny
that he sometimes goes out of his way to make his version wooden. Thus
he renders bhr, when used of skins or amulets (viii. 6. 1 1 ; 5. 13) by 'bear '
instead of 'wear.' At iv. 21. i, he speaks of cows as 'milking for Indra
many dawns,' although 'full many a morning yielding milk for Indra'
can hardly be called too free. Cf. his apt version of uttardm-uttardm
sdtndm at xii. i. 33, 'from one year to another,' with that given at iii. 10. i ;
17.4, 'each further summer.* In a charm to rid the grain of danger,
vi. 50. I d, 'make fearlessness for the grain' is needlessly inept. It is
easy for Sanskritists, but not for others, to see that ' heroism ' (vtryd), as
used of an herb at xix. 34. 8, means its ' virtue ' (and so he renders it at
xii. 1.2); that 'bodies' of Agni at xix. 3. 2 are his 'forms' (fivds or
ghords) ; and so on; but to others, such versions will hardly convey the
intended meaning. The fact that svasHbhis^ in the familiar refrain of the
Vasisthas, is a plural, hardly justifies the infelicity of using such a plural
as 'well-beings' to render it at iii. 16. 7; and some will say the like of
' wealfulnesses ' (iv. 13. 5), 'wealths,' and 'marrows.'
It lies entirely beyond the province of the editor to make alterations
in matters of this kind. It is perhaps to be regretted that these infelici-
ties, which do not really go below the surface of the work, are the very
things that are the most striking for persons who examine the book casu-
ally and without technical knowledge ; but the book is after all primarily
for technical study.
Poetic elevation and humor. — The places in which the AV. rises to any
elevation of poetic thought or diction are few indeed. Some of the
funeral verses come as near it as any (among them, notably, xviii. 2. 50) ;
and some of the philosophic verses (especially of x. 8 under Deussen's
sympathetic treatment) have an interest which is not mean. The motive
12. Whitfuys Translation xcix
of xix. 47 is an exceptionally coherent and pleasing one. I presume
that the idea of sending the fever as a choice present to one's neighbors
(v. 22. 14) is intended to be jocose. Witchcraft and healing are serious
businesses. If there is anything else of jocular tone in this extensive
text, I do not remember that any one has recognized and noted it. The
gravity of Whitney's long labor is hardly relieved by a gleam of humor
save in his introduction to ii. 30 and his notes to vi. 16. 4 and 67. 2 and
X. 8. 27, and the two cited at p. xcvii, line 4 from end, and p. xciv, 1. 23.
13. Abbreviations and Signs explained
General scope of the list. — The following list is intended not only to
explain all the downright or most arbitrary abbreviations used in this
work, but also to explain in the shortest feasible way all such abbreviated
designations of books and articles as are more or less arbitrary. The
former generally consist of a single initial letter or group of such letters ;
the latter, of an author's name or of the abbreviated title of a work.
The downright abbreviations. — These are for the most part identical
with those used by Whitney in his Grammar and given and explained by
him on p. xxvi of that work : thus AA. = Aitareya-Aranyaka. — Whit-
ney's omission of the macron proper to the A in AA., AB., A^S., AGS.,
BAU., and TA. was doubtless motived by a purely mechanical considera-
tion, the extreme fragility of the macron over a capital A ; that he has not
omitted it in Apast. or Ap. is a pardonable inconsistency. — The sigla codi-
cum are explained at p. cix, and only such of them are included here as have
more than one meaning : thus, W. = Wilson codex and also = Whitney.
Abbreviated designations of books and articles. — For these the list is
intended to give amply sufficient and clear explanations, without follow-
ing strictly any set of rules of bibliographers. In the choice of the des-
ignations, brevity and unambiguousness have been had chiefly in mind. —
An author's name, without further indication of title, is often used arbi-
trarily to mean his most frequently cited work. Thus " Weber " means
Weber's Indisclie Studien, With like arbitrariness are used the names
of Bloomfield, Caland, Florenz, Griffith, Grill, Henry, Ludwig, Muir,
Winternitz, and Zimmer : cf. the list. — Where two coordinate reference-
numbers, separated by a comma, are given (as in the case of Bloomfield,
Grill, and Henry), the first refers to the page of the translation, and the
second to the page of the commentary. Of similar numbers, separated
by "or" (as on p. 286), the first refers to the original pagination, and
the second to the pagination of the reprint.^
^ Here let me protest against the much worse than useless custom of giving a new pagina-
tion or a double pagination to separate reprints. If an author in citing a reprinted article does
c General Introduction^ Part I. : by the Editor
Explanation of arbitrary signs. — The following signs (and letters) are
used in the body of this work more or less arbitrarily.
Parentheses are used in the translation to enclose the Sanskrit original
of any given English word (see above, p. xx), such indications being
often most acceptable to the professional student. For numerous
instances, see xii. i, where the added bh&mi ox prthivt (both are added in
vs. 7) shows which of these words is meant by the English earth. They
are also used to enclose an indication of the gender (m. f. n.) or number
(du. pi.) of a Vedic word whose gender or number cannot otherwise be
shown by the version.
Square brackets are employed to enclose some of the words inserted
in the translation for which there is no express equivalent in the
original.
£ll-bracketS| or square brackets minus the upper horizontal stroke
(thus : L J )> were devised by the editor to mark as portions of this work
for which Whitney is not responsible such additions or changes as were
made by the editor (cf. p. xxviii, end). These types were devised partly
because the usual parentheses and brackets were already employed for
other purposes, and partly because they readily suggest the letter ell, the
initial of the editor's name.
Hand. — In order to avoid the expense of alterations in the electro-
plates, all considerable additions and corrections have been put together
on pages 1045-46, and reference is made to them in the proper places by
means of a hand pointing to the page concerned (thus, at p. 327, line 1 1 :
J|@^See p. 1045).
The small circle (thus : o ) represents the avagra/ia or division-mark
of the pada-ttxts. This use of the circle is common in the mss. (as
explained at p. cxxii) and has been followed in the Index Verborum
(see p. 4).
The Italic colon ( ; ) is employed as equivalent of the vertical stroke
used in ndgari to separate individual words or padas. Both circle and
colon are used in the note to vi. 131. 3. I regard both the circle and the
colon as extremely ill adapted for the uses here explained.
The letters a, b, c, d, e, f , etc., when set, as here, in Clarendon type, are
intended to designate the successive padas of a Vedic stanza or verse.
Alphabetic list of abbreviations. — The downright abbreviations and the
abbreviated designations of books and articles follow here, all in a single
alphabetically arranged list.
not give each reference thereto in duplicate, or if his reader does not have at hand both the
original and the reprint (and either of these cases is exceptional), the seeker of a citation is
sure to be baffled in a large proportion of the instances concerned. It is amazing that any
author or editor can be so heedless as to tolerate this evil practice.
13. Abbreviations and Signs explaifted
ci
A A. = Aitarcya-Aranyaka. Ed. Bibl. Ind.
1876.
AB. = Aitareya-Brahmana. Ed. Th. Auf-
recht Bonn. 1879.
Abh. = Abhandlungen.
AQS. = A^valayana- Qrauta- Sutra. Ed.
Bibl. Ind. 1874.
In the ed., the 12 adhydyas of the work
are divided into two Hexads {satkas)^ a
Prior and a Latter, and the numbering of
those of the Latter begins anew with i.
In Whitney's citations, the numbers run
from i. to xiL : thus (in his note to iv. 39. 9)
A^S. II. ii. 14. 4 is cited as viiL 14. 4.
AGS. = A^valayana-Grhya-Sutra. Ed. A.
F. Stenzler in Sanskrit and German.
Leipzig. 1864-5. Ed. also in Bibl.
Ind. 1869.
A J P. = American Journal of Philology.
Ed. B. L. Gildersleeve. Baltimore.
1880-.
Ak. = Akademie.
Amer. = American.
Anukr. = Anukramanl or. sometimes the
author of it.
ApQ)S. or Ap. = Apastamba-Qrauta-Sutra.
Ed. R. Garbe in Bibl. Ind. 1882-
1902. 3 vol's.
ApGS. = Apastambiya-Grhya-Sutra. Ed.
M. Wintemitz. Vienna. 1887.
APr. = Atharva-Veda Prati^akhya. Ed.
W. D. Whitney in JAOS. (vii. 333-
615). 1862. Text, translation, and
elaborate notes.
Aufrecht Das XV. Buch des AV. Text,
translation, and notes. Ind. Stud. i.
1 21-140. 1849. See below, p. 769.
AV. = Atharva-Veda. AV. = also Athar-
va-Veda-Saihhita. Ed. by R. Roth and
W.D.Whitney. Berlin. 1855-6. Ed.
also by Shankar Pandurang Pandit
Bombay. 1895-8. 4 voPs.
-av. = -avasana : see explanation following.
In the excerpts from the Anukr., the
Sanskrit eka-^ dvi-^ tri-^ etc., constantly
recurring in composition with avasdna and
pada^ are abbreviated by the Arabic nu-
merals I, 2, 3, etc. Thus, at p. 727, the
excerpt ^-av. 6-p. atyasti may be read as
try-avasdnd sat-padd *tyastih.
B. = Brahmana.
BAU. = Brhad-Aranyaka-Upanisad. Ed.
Otto Bohtlingk. Leipzig. 1889. Other
ed's : Gale, Bo., Poona.
Baudhayana = Baudhayana-Dharma-Q)as-
tra. Ed. E. Hultzsch. Leipzig. 1884.
Bergaigne : see Rel. V^d.
Bergaigne-Henry, Manuel = Manuel pour
^tudier le Sanscrit v^dique. By A.
Bergaigne and V. Henry. Paris. 1890.
Bibl. Ind. = Bibliotheca Indica, as desig-
nation of the collection of texts and
translations published by the Asiatic
Society of Bengal in Calcutta.
Bl. = Bloomfield.
Bloomfield (without further designation of
title) = Hymns of the AV., together
with extracts from the ritual books and
the commentaries, translated by Mau-
rice Bloomfield. Oxford. 1897. This
book is vol. xlii. of SBE.
In this work Bl. sums up a very large
part, if not all, of his former " Contribu-
tions " to the exegesis of this Veda, which
he had published in hfP. (vii., xL, xii.,
xvii.), JAOS. (xiii., xv., xvi. — PAOS.
included), ZDMG. (xlviu.). The " Contri-
butions *' are cited by the abbreviated des-
ignations (just given) of the periodicals
concerned.
Bloomfield, Atharvaveda = his part, so en-
titled, of the Grundriss. 1899.
Bo. = Bombay.
BR. = Bohtlingk and Roth's Sanskrit-
Worterbuch. Published by the Impe-
rial Russian Academy of Sciences. St
Petersburg. 1 852-1 875. Seven vol's.
Often called the (Major) (St.) Peters-
burg Lexicon. Cf. OB.
Caland (without further indication of title)
= Altindisches Zauberritual. Probe
einer Uebersetzung der wichtigsten
Theile des Kauqika-Sutra (kandikas 7-
52). By W. Caland. Amsterdam.
1900. From the Verhandelingen der
Koninklijke Ak. van Wetenschappen
te Amsterdam. Deel III. No. 2.
Caland, Todtengebrauche = Die Altindi-
schen Tod ten- und Bestattungsgebrau-
che. Amsterdam. 1896. Seep. 813.
}-
Cll
Gefieral Introduction^ Part L : by tfie Editor
Caland, Totenverehrung = Ueber Toten-
verehning bei einigen der Indo-Ger-
manischen Volker. Amsterdam. 1 888.
Caland, Pitrmedha-Sutras = The Pitrme-
dha-Sutras of Baudhayana, Hiranyake-
9in, Gautama. Leipzig. 1896.
Calc. = Calcutta or Calcutta edition.
QB. = Qatapatha - Brahmana. £d. A.
Weber. Berlin. 1855.
CQ^S. = Qankhayana- Qrauta-Sutra. Ed.
A. HUlebrandt. Bibl. Ind. 1888.
QGS. = Qankhayana-Grhya-Sutra. Ed. H.
Oldenberg in Ind. Stud. (xv. 1-166).
1878. Skt. and German.
ChU. = Chandogya - Upanisad. Ed. O.
Bohtlingk. Leipzig. 1889. Skt and
German. Ed. also in Bibl. Ind., Bo.,
and Poona.
Collation- Book = manuscript volumes con-
taining Whitney's fundamental tran-
script of the AV. text and his collations,
etc. For details, see p. cxvii.
comm. = the commentary on AV. (as-
cribed to S|yana and published in the
Bombay ed.) ; or^ the author thereof.
Da^. Kar. = Da^a Karmani, a paddhati to
certain parts of the Kauq. See Brs
introduction, p. xiv.
Delbriick. Altindische Syntax. Halle.
1888.
Denkschr. = Denkschriften.
Deussen, Geschichte = Allgemeine Ge-
schichte der Philosophic mit besonderer
Beriicksichtigung der Religionen. By
Paul Deussen. Leipzig. The first vol.
(part I, 1894: part 2, 1899) treats of
the philosophy of the Veda and of the
Upanisads.
Deussen, Upanishads = Sechzig Upani-
shad's des Veda aus dem Sanskrit
iibersetzt und mit Einleitungen und
Anmerkungen versehen. Leipzig.
1897.
Dhanvantari = Dhahvantariya - Nighantu.
Some references are to the Poona ed.;
Roth's references are, I presume, to
his transcript described by Garbe,
Verzeichniss der (Tiibinger) Indischen
Handschriften, No. 230.
du. = dual.
ed. = edition (of) or editor or edited by
or in.
et al. = et alibi.
f. or fem. = feminine.
Festgruss an Bohtlingk = Festgruss an
Otto von Bohtlingk zum Doktor-Jubi-
laum, 3. Februar 1888, von seinen
Freunden. Stuttgart 1888.
Festgruss an Roth = Festgruss an Rudolf
von Roth zum Doktor-Jubilaum, 24.
August 1893, von seinen Freunden und
Schiilem. Stuttgart. 1893.
Florenz = his German translation of AV.
vi. 1-50, with comment, in vol. xii. of
Bezzenberger's Beitrage. Gdttingen.
1887. See below, p. 281.
GB. = Gopatha-Brahmana. Ed. Bibl. Ind.
• 1872.
Geldner : see Siebenzig Lieder and Ved.
Stud,
Ges. = Gesellschaft.
GGA. = Gottingische Gelehrte Anzeigen.
GGS. = Gobhila-Grhya-Sutra. Ed. Fried-
rich Knauer. Leipzig. 1885. Text,
transl., and comment : in 2 parts.
Grammar or (Skt.) Gram, or Gr. = Whit-
ney's Sanskrit Grammar, 2d ed. Leip-
zig and Boston. 1889. There is a 3d
ed. (1896), which is essentially a re-
print of the 2d.
Grassmann = Rig- Veda. Uebersetzt etc.
Leipzig. 1876-7. 2 vol's.
Griffith = The hymns of the AV., trans-
lated, with a popular commentary. By
Ralph T. H. Griffith. Benares and Lon-
don. 1 895-6. 2 vol's. Cf . p. xcv, above.
Grill = Hundert Lieder des AV. By Julius
Grill. 2ded. Stuttgart 1888. Trans-
lation and comment.
Grohmann = Medicinisches aus dem AV.,
mit besonderem Bezug auf den Takman.
In Ind. Stud. (ix. 381-423). 1865.
Grundriss = Grundriss der Indo-Arischen
Philologie und Altertumskunde. Be-
griindetvonGeorg Biihler. Fortgesetzt
von F. Kielhom. Strassburg. 1896-.
Gurupujakaumudi = Festgabe zum fiinf-
zigjahrigen Doctorjubilaum, Albrecht
13- Abbreviations and Signs explained
cm
Weber dargebracht von seinen Freun-
den und Schiilern. Leipzig. 1896.
h. = hymn or hymns.
Hala*s Sapta^ataka : reference is made to
A. Weber's treatise thereon (Leipzig.
1870) and to his edition thereof (Leip-
zig. 1 881).
Hardy = Die Vedisch - brahmanische Pe-
riode der Religion des alten Indiens.
By Edmund Hardy. Miinster in West-
phalia. 1893.
Henry (without further indication of title)
= Victor Henry's French translation
of books vii.-xiii. of the AV., with com-
mentary. It appeared in 4 vol's (Paris,
Maisonneuve) as follows: book xiii.,
1 891; book vii., 1892; books viii.-ix.,
1894; books x.-xii., 1896. For pre-
cise titles, see below, pages 388, 471,
562, 708.
HGS. = Hiranyakeqi-Grhya-Sutra. Ed. J.
Kirste. Vienna. 1889.
Hillebrandt, Veda-Chrestomathie. Berlin.
1885.
Hillebrandt, Ved. Myth. = his Vedische
Mythologie, Breslau. 1 891 -1902.
Hillebrandt, Ritual-litteratur = his part of
the Grundriss. 1897.
IF. = Indogermanische Forschungen. Ed.
by Brugmann and Streitberg. S trass-
burg. 1 892-.
I FA. = Anzeiger fiir Indogermanische
Sprach- und Altertumskunde. " Bei-
blalf'to IF.
Index Verborum = Whitney's Index Ver-
borum to the published Text of the
AV. Issued as JAOS., vol. xii. New
Haven, Conn. 1881.
Ind. Streifen = A. Weber's Indische
Streifen. Berlin and Leipzig. 1868.
1869. 1879. 3 vol's.
Ind. Stud. = Indische Studien. Ed. Al-
brecht Weber. Volume i. (Berlin. 1849-
50) to volume xviii. (Leipzig. 1898).
J A. = Journal Asiatique. Public par la
Soci^td Asiatique. Paris. 1822-.
Cited by series, vol., and page.
JAOS. = Journal of the American Oriental
Society. New Haven, Conn. 1843-.
JB. = Jaiminiya-Brahmana. Cited from
Whitney's transcript, described by him
at JAOS. xi., p. cxliv, = PAOS. for
May, 1883.
JRAS. = Journal of the Royal Asiatic
Society of Great Britain and Ireland.
London. 1834-.
JUB. = Jaiminiya- Upanisad - Brahmana,
Ed. H. Oertel in JAOS. (xvi. 79-260).
1896 (presented, 1893). Text, transl.,
notes.
K. = Kathaka ; or^ sometimes the codex
K. Von Schroeder's ed. of book i. of
the Kathaka appeared in Leipzig, 1900.
Kap. = Kapisthala-Samhita.
KathaB. = Katha-Brahmana : see below,
P- 903* IT 2.
Katha-hss. = Die Tiibinger Katha-Hand-
schriften und ihre Beziehung zum TA.
By L. von Schroeder. Sb. der k. Ak. der
Wiss. in Wien. Vol. 137. Vienna. 1898.
Kau^. = The Kau^ika-Sutra of the AV.
With extracts from the commentaries
of Darila and Keqava. Ed. Maurice
Bloomfield. Issued as vol. xiv. of JAOS.
1 890 . For concordance of two methods
of citing this text, see p. 1012.
KB. = KausTtaki-Brahmana. Ed. B. Lind-
ner. Jena. 1887.
KBU. = Kausitaki - Brahmana - Upanisad
Ed. E. B. Cowell. Bibl. Ind. 1861
Text and translation.
KQS. = Katyayana-Qrauta-Sutra. Ed. A
Weber. Berlin. 1859.
Keq. = Ke^ava or his scholia on Kau^
See Bl's introd., p. xvi.
Kuhn's Pali-gram. = Beitrage zur Pali
grammatik von Ernst W. A. Kuhn
Berlin. 1875.
KZ. = Zeitschrift fiir vergleichende Sprach
forschung .... begriindet von Th
Aufrecht und A. Kuhn. Berlin. (Now
Giitersloh.) 1851-.
Lanman, Noun- Inflection = Noun- Inflec-
tion in the Veda. By C. R. Lanman.
In JAOS. (x. 325-601). 1880.
Lanman, (Skt.) Reader = Sanskrit Reader,
with Vocabulary and Notes. By C. R.
Lanman. Boston. 1888.
CIV
General hitroduction^ Part /. ; by tlu Editor
LQS. = Latyayana- ^rauta- Sutra. Ed.
Bibl. Ind. 1872.
Ludwig (without further indication of title)
= vol. iii. of his Der Rigveda in 6 vol's.
Prag. 1876-S8.
Vors i.-ii. contain the translation of the
RVm and iv.-v. contain the comment.
Vol. iii. (1878) contains many translations
from AV. and is entitled Die Mantra-lit-
teratur und das alte Indien als Einleitung
zur Ueb. des RV. — Where reference to
the transl. of the RV. equivalent (in vol. 1.
or ii.) of an AV. passage is intended, that
fact is made clear (as at p. 118 top, 113,
248, etc.).
Ludwig, Kritik des RV.-textes : see p. 860.
m. = masculine.
Macdonell, Ved. Mythol. = his Vedic My-
thology in the Gnindriss. 1897.
MB. = Mantra- Brahmana (of the SV.).
Cited from ed. in periodical called
Usha. Calcutta. 1891.
MBh. = Maha-Bharata. Citations refer to
Bo. ed. (or ed*s), or to both Bo. and
Calc. ed's.
M^m. Soc. Ling. = M^moiresde la Soci^t^
de linguistique de Paris.
MGS. = Manava-Grhya- Sutra. Ed. F.
Knauer. St. Petersburg. 1897.
MP.= Mantra-Patha : or, the Prayer Book
of the Apastambins. Ed. M. Winter-
nitz. Oxford. 1897. Part of the ma-
terial of MP. had already been given
in the work cited below under Winter-
nitz^ Hochseitsrituell^ as explained
also below, p. 738.
MS. = MaitrayanT-Samhita. Ed. L. von
Schroeder. Leipzig. 188 1-6.
Muir (without further indication of title) =
OST., which see.
Muir, Metrical Translations from Sanskrit
Writers. London. 1879.
N. = North.
n. = note ; or^ sometimes neuter.
Naigeya-kanda of SV. : see below, under
SV.
Naks. or Naks. K. = Naksatra-Kalpa. See
BKs introd. to Kauq., p. xix.
Noun- Inflection : see above, under Lan-
man.
O. and L. S. = Oriental and Linguistic
Studies. By W. D. Whitney. New
York. 1873. 1874. 2 vol's.
OB. = Otto Bohtlingk's Sanskrit-Worter-
buch in kiirzerer Fassung. St. Peters-
burg. 1879-89. Seven vol's. Often
called the Minor (St.) Petersburg
Lexicon. Cf. BR.
Oldenberg, Die Hymnen des RV. Band L
Metrische und textgeschichtliche Pro-
legomena. Berlin. 1888.
Oldenberg, Die Religion des Veda. Ber-
lin. 1 894.
Omina und Portenta : see under Weber.
OST. = Original Sanskrit Texts. Trans-
lated by John Muir. London. 1868-
73. 5 vol's,
p. = pada-patha.
-p. (as in 3-p., 4-p.) = p^da (in the sense
of subdivision of a stanza) : see expla-
nation above, under -a v.
Paipp. = Paippalada or Kashmirian AV.
For details concerning the collation
and its sources and the birch-bark
original and the facsimile, see above,
pages Ixxx £[.
Pan. = Panini's Grammar.
Pandit, Shankar Pandurang: see below,
under SPP.
PAOS. = Proceedings of the American
Oriental Society.
They were formerly issued (with pagina-
tion in Roman numerals to distinguish
them from the Journal proper) as appen-
dixes to be bound up with the volumes of
the Journal ; but they were also issued in
separate pamphlets as Proceedings for
such and such a month and year. The
citations below are so given that they can
readily be found in either issue.
Pariq. = AV. Pari^ista : cf. Bl's introd. to
Kauq., p. xix.
PB. = Paficavinqa-Br^hmana or Tandy a-
Maha-brahmana. Ed. Bibl. Ind. 1870-
74. 2 vol's.
Peterson, Hymns from the RV. Ed. with
Sayana's comfti., notes, and a transl. by
Peter Peterson. Bombay. 1888.
Pet. Lex. = the Major St Petersburg Lexi-
con. See BR.
13. Abbreviaiions and Signs explained
cv
Pet Lexx. = the two St. Petersburg Lexi-
cons, Major and Minor. See BR. and
OB.
PGS. = Paraskara-Grhya-Sutra. Ed. A.
F. Stenzler. Leipzig. 1876. 1878.
Skt. and German.
Pischel, Gram, der Prakrit-sprachen = his
part, so entitled, of the Gnindriss.
1900.
Pischel, Ved. Stud. : see below, under Ved.
Stud
p. m. = prima manu.
Poona ed. = ed. of the Ananda-A^rama
Series.
Ppp. = PSippalada A V. : see above, under
Paipp.
Prat or Pr. = Prati^akhya of the AV. : see
above, under APr.
Proc. = Proceedings.
R. = Roth ; or^ sometimes the codex R.
Rajan. = Rajanighantu. Cited no doubt
from Roth's own ms., now Tubingen
ms. 176. There is a Poona ed.
Rel. V^d. = Abel Bergaigne*s La Religion
v^dique d*apr^s les hymnes du RV.
Paris. 1878-83. 3 vol's. Bloomfield
made an Index of RV. passages there-
in treated. Paris. 1897.
Rev. = Review.
Roth, Zur Litteratur und Geschichte des
Weda. Stuttgart 1846.
Roth, Ueber den Atharva Veda. Tubin-
gen. 1856.
Roth, Der Atharvaveda in Kaschmir.
Tubingen. 1875.
Roth, Ueber gewisse Kiirzungen des
Wortendes im Veda. Verhandlungen
des VI L Intemationalen Orientalisten-
Congresses. Vienna. 1887.
Roxburgh, Flora Indica: the citations by
vol. and page refer to Carey's ed. of
1832 ; but these can easily be found in
the margin of the Calc. reprint of 1 874.
RPr. or RV. Prat = RV. Pratiqakhya.
Ed. Max Miiller. Leipzig. 1869. Also
by A. Regnier in J A.
RV.= Rig-Veda or Rig- Veda- Samhita.
Ed. Th. Aufrecht Also by Max
Miiller.
RW. = Roth and Whitney.
s. = samhita-patha.
Sachsische Ber. = Berichte der konigl.
Sachsischen Ges. der Wiss.
SB. = Sadvin^a-Brahmana. Cited pre-
sumably from ed. of JIbananda Vidya-
sagara. Calc. 1881. Ed. of part by
K. Klemm. Giitersloh. 1894.
Sb. = Sitzungsberichte. Those of the Ber-
lin Ak. are usually meant.
SBE. = Sacred Books of the East. Transl.
by various Oriental Scholars and ed.
by F. Max Miiller. Oxford. 1879-
1904. 49 vol's.
Scherman, Philosophische Hymnen = Phil.
Hymnen aus der RV.- und AV.-Sam-
hita verglichen mit den Philosophemen
der alteren Upanishad's. Strassburg.
1887.
schol. = scholia of Darila or of Ke^ava or
of both, on Kau^. : see Bl's introd., p.
xi and p. xvi.
von Schroeder : see above, Katha-hss.,
and below, Zwei Hss.
Siebenzig Lieder des RV. Uebersetzt
von Karl Geldner und Adolf Kaegi.
M i t Bei tragen von R. Roth. Tiibingen.
1875.
s.m. = secunda manu.
Speyer, Vedische Syntax = his part of the
Grundriss, entitled Vedische und San-
skrit Syntax. 1896.
SPP. = Shankar Pandurang Pandit as
editor of the Bombay edition of the AV.
It is entitled: Atharvavedasamhita
with the Commentary of Sayanacarya.
1895-8. 4 vol's.
Surya - Siddhanta = Translation of the
Surya-Siddhanta, a Text-book of Hindu
Astronomy; with Notes; etc. InJAOS.
(vi. 141-498). i860.
SV-= Die Hymnen des Sama-Veda. Ed.
Th. Benfey. Leipzig. 1848. Text,
transl., glossary.
The verses of the Prior drcika are cited,
by the numbers in natural sequence, as i.
1 to i. 585 ; similarly, those of the Latter
drcika^ as ii. i to ii. 1225. — The verses of
the Naigeya supplement to the Prior drcika
CVl
Gefieral Introduction^ Part I. : by tlie Editor
are cited as SV. 1. 586 to i. 641, and as
edited by S. Goldschmidt in the Monats-
bericht der k. Ak. der Wiss. zu Berlin,
session of Apr. 23, 1868. Cf. note to AV.
iv. 26. 1 and to xiiL 2. 23.
TA. = Taittiriya - Aranyaka. Ed. Bibl.
Ind. 1872. There is also a Poona ed.
TB. = Taittiriya - Brahmana. Ed. Bibl.
Ind. 1 8 59-? There is also a Poona ed.
TPr. = Taittiriya-Prati^akhya. Ed. W. D.
Whitney. In JAOS. (ix. 1-469).
1871.
Trans. = Transactions.
TS. = Taittiriya-Samhita. Ed. A. Weber.
In I nd. Stud., vol's xi. and xii. Leipzig.
1 87 1 -2. There is also a Poona ed.
Vait. = Vaitana-Sutra. Ed. R. Garbe.
London. 1878. German transl. by
him. Strassburg. 1878.
Ved. Stud. = Vedische Studien. Von R.
Pischel und K. F. Geldner. Stuttgart.
3 vol's. 1889. 1897. 1 90 1.
VPr. = Vajasaneyi-Prati^akhya. Ed. A.
Weber. In Ind. Stud. (iv.). 1857-8.
Skt. and German.
VS. = Vajasaneyi-Saihhita. Ed. A. Weber.
Berlin. 1852.
vs. (never v., which is used as meaning 5)
= verse : vss. = verses ; cf ., for exam-
ple, line 2 of note to iv. 12. i.
W. = Whitney; or^ sometitnes the codex
W.
Weber (without further indication of title)
= Weber's Indische Studien: see
above, Ind. Stud.
Weber, Omina und Portenta : in Abh. der
k. Ak. der Wiss. for 1858. Berlin.
1859.
Weber, Rajasuya = Ueber die Konigs-
weihe, den Rajasuya : in Abh. der k.
Ak. der Wiss. for 1893. Berlin. 1893.
Weber, Sb. : for the meaning in book
xviii., see below, p. 813.
Weber, Vajapeya = Ueber den Vajapeya :
in Sb. der k. Ak. der Wiss. for 1892,
pages 765-813. Berlin. 1892.
Weber, Vedische Beitrage.
Under this title was bsued a series of 9
articles in Sb. der k. Ak. der Wiss. zu
Berlin, from 1894 to 1901. They are
usually cited by Sb. and the date. For the
A v., the most important is no. 4 (1895,
concluded 1896), treating book xviii., as
explained below, p. 813.
Weber's Translations of books i.-v. and
xiv. and xviii.: for these, see p. cvii.
Wh. or Whitney, Grammar: see above,
under Grammar.
Whitney, Index Verborum : see above,
under Index.
Whitney, O. and L. S. : see above, under
O. and L. S.
Whitney, Roots = The Roots, Verb-forms,
and primary Derivatives of the San-
skrit Language. Leipzig. 1885.
Whitney's other contributions relating to
the AV. : for some of these, see Preface,
pages xxiii, xxv, xxvi.
Winternitz or (in book xiv. : cf. below, p.
738) simply Wint, = his Hochzeits-
rituell in the Denkschriften der k. Ak.
der Wiss., vol. xl. Vienna. 1892.
Wiss. = Wissenschaften.
WZKM. = Wiener Zeitschrift fiir die
Kunde des Morgenlandes. Vienna.
1 887-.
ZDMG. = Zeitschrift der Deutschen Mor-
genlandischen Gesellschaft. Leipzig.
1 847-.
Zimmer (without further indication of title)
= his AltindischesLeben. Berlin. 1879.
Zwei Hss. = Zwei Handschriften der k. k.
Hofbibliothek in Wien mit Fragmen-
ten des Kathaka. By von Schroeder.
In Sb. der k. Ak. der Wiss. for 1895
(38 pages). Vol. cxxxiii. Vienna. 1896.
14. Tabular View of Translations and Native Comment
Previous translations. — Native commentary. — It may prove useful to
have, in convenient tabular form, a list of the most important or compre-
hensive previous translations, with dates ; and also a list of those parts of
14- Tabular View of Translations and Native Commefit cvii
the text upon which the native commentary has been published in the Bom-
bay edition. The dates are taken from the title-pages of the volumes con-
cerned ; the dates of the prefaces, or of the parts of the volumes concerned,
are sometimes considerably earlier. For bibliographical details, see the
List, pages ci-cvi. The braces at the right show which of SPP's four
volumes contains the text, or the text with comment, of any given book.
I. Translation of the whole text.
Griffith, 1895, 1896: see p. ciL
n. Translations of a mass of selected hymns.
Bloomfield, 1897: see p. ci. Ladwig, 1878 : see p. civ. Grill, 1888: see p. cii.
ni. a. Translations of single books. m. b. Books with comment of '' Sayana."
Book L Weber, Indische Studien, iv. 1858. Book i., entire.
u.
■ • •
ui.
iv.
V.
<(
t<
«
u
<i
II
u
II
II
II
XIU.
xvii.
" XVIU.
II II
1873-
1885.
1898.
II
vi. 1-50. Florenz (see p. 281). 1887.
vii. Henry, Le livre vii. 1892.
viii. " Les livres viii et ix. 1894.
ix. " " " "
X. '* Leslivresx, xietxii. 1896.
Book ii., entire.
Book iii., entire.
Book iv., entire.
Book vi., entire. ^
Book vii., entire.
Book viii., 1-6.
SPP*8 vol. L
SPP*s vol. ii.
XI.
II
II
II
II
• •
xu.
II
II
II
II
Book xi., entire.
xiii. <* LeshymnesRohitas. 1891.
xiv. Weber, Indische Studien, v. 1862.
XV. Aufrecht, Indische Studien, i. 1850.
xvi.
xvii.
xviii. Weber, Sitzungsberichte. 1895-6.
xix.
XX.
y SPP's vol. iii.
Book xvii., entire.
Book xviii., entire.
Book xix., entire.
Book XX., 1-37.
Y SPP's vol. iv.
Chronologic sequence of previous translations and discussions. — In judg-
ing between the translations or opinions of different exegetes, it is
desirable to know their chronological sequence. In giving the detailed
bibliographical minutiae below, at the beginning of each hymn, I have
always endeavored to arrange them chronologically ; but the following
brief table in addition will not be superfluous. The difference in time
of the printing of the translations of Griffith and Bloomfield and Henry
(x.-xii.) was so small that they must have been each independent of the
others. For the places of publication etc., see the List, pages ci-cvi.
1850. Aufrecht, book xv.
1858. Weber, book i.
1862. Weber, book xiv.
1872. Muir, select., OST. v.
1873. Weber, 2d ed., book ii.
1878. Ludwig, selections.
1879. Zimmer, selections.
1885. Weber, book iii.
1887. Scherman, selections.
1887. Rorenz, book vi. 1-50.
1888. Grill, 2d ed., 100 hymns.
1 89 1. Henry, book xiii.
1892. Henry, book vii.
1 894. Deussen, Geschichte, i. i .
Henry, books viii.-ix.
1895. SPP's text, vol's i.-ii.
1895. Griffith, books i.-ix.
Weber, book xviii. 1-2.
1896. Weber, book xviii. 3-4.
Griffith, books x.-xx.
Henry, books x.-xii.
1897. Bloomfield, selections.
1898. Weber, books iv.-v.
SPP*s text, vol's iii.-iv.
GENERAL INTRODUCTION, PART 11.
ELABORATED BY THE EDITOR, IN LARGE PART FROM WHITNEY'S
MATERIAL
General Premises
[Contents of this Part. — While Part I. contains much that might be pre-
sented in a preface, the contents of Part II. are more strictly appropriate
for an introduction. The contents of Part I. are briefly rehearsed at
p. Ixiii; and the contents of both Parts, I. and II., are given with more
detail and in synoptic form at pages x-xv, which see. As was the case
with the ten text-critical elements of the commentary in Part I., the
subject-matter of Part II. also may be put under ten headings as follows:
1. Description of the manuscripts. 6. Accentuation-marks in the mss.
2. Their opening stanza. 7. Orthographic method of Berlin text.
3. Whitney's Collation- Book. 8. Metrical form of the Atharvan samhita.
4. Repeated verses in the mss. 9. Divisions of the text
5. Refrains and the like in the mss. 10. Its extent and structure. J
[Authorship of this Part. — While Part I. is wholly from the hand of
the editor. Part II. is elaborated in large measure from material left by
Whitney. Chapters 2 and 3, however, although written by the editor,
are incorporated into this Part, because the most fit place for them is
here, just after chapter i. In the rewritten portions of the other chap-
ters, it has not been attempted thoroughly to separate the author's part
from the editor's; but paragraphs which are entirely by the editor are
enclosed in ell-brackets, [ J- The whole matter has been carefully stated
by me in the preface, at pages xxix-xxx, and these the reader is requested
to consult.J
I. Description of the Manuscripts used by Whitney
[The brief designations of his manuscripts (sigla codicum). — The sigla
O. and L. seem to be arbitrary. It is helpful to note that Whitney appar-
ently intended that all the rest should be suggestive. Thus B., P., R., T.,
and D. are the initials respectively of Berlin, Paris, Roth, Tanjore, and
Deccan ; small p. of course means pada-t^xi ; and small s, means samhitd-
text ; and K. was the first letter of Bikaner not previously employed as
CIX
ex General Introduction^ Part II. : in part by Whitney
siglum. M. and W., which designate the mss. of the Mill collection and
Wilson collection of the Bodleian, were chosen as being initials of Mill
and Wilson. The letters E. I. H., as designating the mss. of the Library
of the India Office in London, were plainly meant to suggest the name
East India House, the designation of the London establishment of the
Hon. East India Company previous to 1858. Observe that Whitney's
**I." was first used by him to designate E.I.H. ms. No. 2142 (Eggeling*s
No. 234), but only until he discovered that that ms. was a mere copy of
the Polier ms. in the British Museum ; after that time Whitney collated
the Polier original, retaining for it, however, the designation ** I." The
sigla of the mss. used by Whitney before publication are essentially the
same as those given by him at the end of his Introductory Note to the
AV.Pr., p. 338, which see.J
LSjmoptic table of the manuscripts used by Whitney. — It will be conven-
ient to have, in addition to Whitney's description of his mss., a synoptic
table of them, cast in such a form that the reader may easily see just
what ones were available for any given book. The following table is
essentially the same as one which Whitney made for his own use. J
SAMHITA-MANUSCRIPTS
P ADA-MANUSCRIPTS
r
"East
Tan-
Bik-
r
" Dec-
■\
I
Berlin Pari.
1 Oxford
India House "
A
Haug
Roth
jore
aner
Berlin
Haug
can" ]
Bikaner
Mill
Wilson
I t
Mus.
r
>
•
1.
P.
M.
w.
E.
H.
0.
R.
T.
K.
Bp.«
Bp.^«
Op.
D.
Kp.
• •
11.
P.
M.
w.
E.
. H.
0.
R.
T.
K.
Bp.«
Op.
D.
Kp.
• « •
m.
P.
M.
w.
E.
. H.
0.
R.
T.
K.
Bp.«
Op.
D.
Kp.
iv.
P.
M.
w.
E.
H.
0.
R.
T.
K.
Bp.tf
Op.
D.
Kp.
V.
P.
M.
w.
E.
H.
0.
R.
T.
K.
Bp>
Bp.^3'
D.
Kp.
vi.
P.
M.
w.
E.
H.
0.
R.
T.
K.
Bp.«
Bp.^*"
D.
Kp.
• •
Vll.
P.
" M."
w.
E.
0.
R.
T.
K.
Bp.tf
Bp.^*"
D.
Kp.
• • •
VUl.
P.
" M."
w.
E.
0.
R.
T.
K.
Bp.«
Bp.^3"
D.
Kp.
ix.
P.
" M."
w.
E.
0.
R.
T.
K.
Bp.tf
Bp.^^"
D.
Kp.
X.
P.
"M."
w.
E.
0.
R.
T.
K.
Bp/
D.
Kp.
xi.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp/
D.
Kp.
• ■
xu.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.*
D.
Kp.
• • •
Xlll.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.*
D.
Kp.
xiv.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.^
D.
Kp.
XV.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.*
D.
Kp.
xvi.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.*
D.
Kp.
xvii.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.^
D.
Kp.
xviii.
B.
P.
M.
E.
0.
R.
T.
K.
Bp.3
Op.
D.
Kp.
xix.
B.
P.
M.
w.
E.
0.
R.
T.
K.
D.L.
Kp.
XX.
B.
P.
M.
w.
E.
0.
R.
T.
K.
Bp.f
Bp.^c
Op.
D.
Kp.
[Berlin manuscripts of the Atharva-Veda. — A tabular view of the vari-
ous numberings and designations of the nine Berlin mss., Weber, Nos.
331-339, will be found useful and is given here. The left-hand column
I. Description of the Alaituscripts used by Whit^tey cxi
gives the sigla used by Whitney, but with some marks (a, b, c, ', ") added
for convenience of reference to or from the preceding table. The second
column shows which books any given ms. contains. The third gives the
numbers of the mss. as they stand in Weber's Catalogue ; and the fourth
gives the old numbers assigned to those mss. when they formed a part of
the collection of Sir Robert Chambers. The right-hand column shows what
book or group of books was transcribed by Whitney from the original ms.
named in the same line.
Books
Weber-No.
Ouunbers-No.
Copied by Whitney
Bp.o
• •
L-IX.
332
8
Books i.-iv. and vi.-ix.
Bp.^
x.-xviii.
335
108
Books x.-xviu.
Bp.^
XX.
336
114
Book XX.
Bp.^«
•
ZZ^
117
Bp.^*'
333
109
Book V.
Bp.^*"
^V1.-1X.
334
107
Bp.»
XX.
337
116
b;
xi.-xx.
338
"S
Book xix.
B."
xL-xx.
339
120
J
LManuscripts used by Whitney before publication of the text. — The fol-
lowing descriptions were written out by Whitney in such form as to
require almost no changes.J
Bp. Under this designation are, for convenience's sake, grouped two
Berlin /«^&- manuscripts, making together a complete pada-ttxt to books
i.-xviii. The first manuscript, Bp.* (Chambers, No. 8 ; Weber, No. 332), is
described on pp. 82-83 of Weber's Catalogue of the Berlin Sanskrit mss.
It contains books i.-ix., written in a clear but rather rude hand, quite
fairly correctly, and accented throughout in a uniform manner. At the
end of book ii. is a colophon (given in full by Weber), stating the date as
A.D. 1 593-4 ; but this is probably copied from the scribe's original. At
the end of the fourth book was perhaps another colophon ; but, if so, it
is lost, with the last word of the last verse in the book, by the omission
of a leaf (leaf 125). The second manuscript, Bp.^ (Chambers, No. 108;
Weber, No. 335 : see Weber's Catalogue, pp. 83-84), containing books
x.-xviii., is defective at the end, lacking the last two verses of xviii.
(except the first word of 4. 88), and of course also the colophon. It is
written in three different hands, with fair correctness (Weber's note,
"by the same hand as 334," is a mistake). It is accented in the same
manner as No. 332.
Bp.* This designation also applies to more than one manuscript : the
first manuscript, Bp.**, contains only book i. (Chambers, No. 117; Weber,
No. 331 : Cat., p. 82), is handsomely and very accurately written, and is
quite independent of Bp. It is dated a.d. 1632. Its mode of accentua-
tion changes soon after the beginning (see below, p. cxxi). The second
cxii Gefieral Introdtictioii^ Part IL : in part by Whitney
manuscript, Bp.*^ contains books v.-ix. This manuscript, though one in
paper, size, and hand, has by some means become separated into two
parts, the one (Chambers, 109; Weber, 333) containing only book v., and
the other (Chambers, 107 ; Weber, 334 : both p. 83 of Cat.) containing
books vi.-ix. They are less independent than Bp/", representing the
same proximate original as Bp. (though they are not copied from Bp., nor
are they its original) ; but they are decidedly more accurate than Bp., and
also more carefully corrected since copying. There is no colophon to
either part, but they are as old, apparently, as Bp.**", or as Bp. ; their
mode of accentuation agrees throughout with that of the latter.
B. or Ba. This is the Berlin manuscript (Chambers, 115; Weber, 338 :
pp. 84-85 of Cat.) of books xi.-xx. in sain/iitd'ttxt. It is rather incorrect
and somewhat worm-eaten. It bears the date a.d. 161 i. In the Berlin
Library is (Chambers, 120; Weber, 339: p. 85 of Cat.) a modern copy
LB."J of it, having value only as having been made before its original was
so much worm-eaten as at present.
P. and M. These are virtually one manuscript, being two copies of the
same original, by the same hand, and agreeing precisely in form and
style. P. is in the Paris Library, and is in two volumes, marked D 204
and D 205. M., also in two volumes, belongs to the Mill collection in
the Bodleian Library at O.xford.^ By some curious and unexplained blun-
der, the copy of books vii.-x. that belonged to M. was sent by mistake to
Paris with P., so that P*s first volume contains books i.-x., and its
second vii.-xx., while of M. the first volume contains i.-vi., and the
second xi.-xx. In the references made in the notes below, the copy of
vii.-x. included in the first^ volume of P. is accounted as M. The diflFer-
ences of the two are not altogether such as are due only to the last copy-
ist ; since P. has been collated and corrected (winning thereby some false
readings). P. is also more carefully copied than M., but both are rather
inaccurate reproductions of a faulty original. A colophon copied in both
at the end of book xi. gives sainvat 181 2 (a.d. 1756) as the date, doubtless
of the original ; the copies are recent, probably since the beginning of the
nineteenth century. Their mode of accentuation is by strokes, not dots ;
that of P. is defective from xiii. i to xix. 10.
W. This also, like M., belongs to the Bodleian Library at Oxford,^ and
is a jtf»i////^-manuscript of the whole Atharvan, excepting only book
^ |_M. is the ms. listed by Aufrecht, in his Catalogue of the Bodleian Sanskrit Manuscripts,
p. 392 b, as No. 80 of the Codices Milliani. J
2 LThe printer's copy of this paragraph in Whitney's handwriting says clearly " second vol-
ume"; but the original description of the mss. (made by him probably in 1853) says clearly
"first volume": I feel sure that the original is right and have altered the proof to correspond
therewith. J
" Llisted by Aufrecht, p. 385 b, as Nos. 499 and 500 of the Codices Wilsoniani. J
I. Description of i/ie Manuscripts used by Whitney cxiii
xviii. It has no colophon at the end, but is a modern copy, on European
paper, and in part made from the same original as P. and M., as is shown
both by accordances in minute peculiarities and errors of reading, and
by containing at the end of book xi. the same colophon as they. In
certain of the books, namely i., ii., vi.-x., xvi., xvii., it shows signs of
greater independence. It is by far the most faulty and least valuable of
all the manuscripts collated. Only the first book is accentuated, nearly
in the familiar RV. method.
E. This is a j^wAi/^-manuscript of all the twenty books (except the
latter half of xviii., from 3. 6 on), belonging to the India Office Library in
London. It is described in Eggeling's Catalogue on p. 37 (now numbered
229 and 230; formerly 682 and 760 or 113). It has no date; Eggeling
reckons it as of the 17th century. It is written on coarse rough paper,
in a large and irregular hand, apparently by a scholar for his own use,
and is fairly correct. The text is here and there a little mutilated at the
edges by the reprehensible carelessness of the binder ; otherwise it is in
good preservation. Its method of accentuation is very various : see
below, p. cxxii.
I. This is a complete copy of the samhitd-t^xty in large form (14^
X 6^ in.), being one of the set of Vedic manuscripts brought to Europe
by Col. Polier, and now belonging to the British Museum in London.
The Atharvan material is contained in two volumes : vol. i. gives first
book xix., then xx., then i.-x. ; vol. ii. gives the Anukramanl, then the
Gopatha Brahmana, then books xi.-xvii., then xviii. — each division, in
both volumes, being separately paged. There is no colophon ; but the
whole is evidently a modern copy, made for Col. Polier himself. It is on
smooth paper, well written, and not especially inaccurate. It contains
the verse fdm no devir etc. prefixed at the beginning, like some of the
manuscripts compared later (see p. cxvi).
Of all this Atharvan material of Polier* s, a copy was made for Col.
Martin while it remained in the latter's keeping (as Prof. H. H. Wilson
informed me that he personally knew it to have been for a time) ; and this
copy now constitutes Nos. 233-236 of the India Office collection, being
credited as presented by R. Johnson (No. 234, containing Books xi.-
xviii., has W. D. W.*s note to this effect reported in the Catalogue ; but
Prof. Eggeling fails to notice that the other volumes are of the same
character). The collation of No. 234 was begun, but abandoned on the
discovery of its origin. Doubtless No. 232 (old number 901) is another
copy of the Polier first volume, made at the same time for Colebrooke,
or else |_made for Martin andj later given [to ColebrookeJ by Martin, as
it is stamped ** Claud Martin '' ; |_at all events, the one who gave it to the
Library was ColebrookeJ.
cxiv General Introduction^ Part II. : in part by Whittiey
H. This manuscript, again, belongs to the India Office Library (No. 231 ;
old No. 1 137; Catalogue, p. 37). It contains only the first six books,
and is handsomely but rather incorrectly written. It has no date, but its
accentuation was added in a.d. 1708. Its mode of marking the accent
varies : see below.
[Manuscripts collated after publication of the text. — The following
descriptions also were written out by Whitney, except those of mss. R.
and T., which have been supplied by the editor.J
The above are all the manuscripts known to have been in Europe in
1853 ; and upon them alone, accordingly, the printed text was founded.
Those that follow have been since collated, and their readings are reported
in the notes to the translation.
0. In the possession at present of the Munich Library, but formerly of
Prof. M. Haug (to whom they belonged at the time of their collation), are
a parcel of Atharvan manuscripts containing a complete safhkitd'\.exX.y
with a fada-XtxX, of six books, variously divided and bound together,
and in part mixed with other texts. The samAiid-text is designated as
above : it is in five parts : i. books i.-v., on European paper, 8^ x 3 in.,
each book separately paged. The date at the end, (ake 1737 (= a.d. 1815)
may be that of the original from which this copy is made. It is written
in a small but neat and clear hand. 2. Books vi.-xvii., 8^x3^ in., writ-
ten in a good sizeable hand, by a Mamnajl; dated samvat 1690 (a.d. 1634) ;
the paper is in parts badly damaged, so as hardly to hold together, and
of two leaves in book xii. only fragments remain. It makes great use of
the virdmay and of vi; as aniisvdra'^xgn. It numbers the verses only in
vargasy making no account of the hymns {suktas) ; nor does it notice the
prapdthaka division. 3. Book xviii., 9^ X 5 in. ; in a large regular hand;
dated qake 1735 (a.d. 1813). When collated, it was bound in one volume
with /^^<a:-ms. of i.-iii. before it, and samkitd of xx. after it. 4. Book xix.,
bound up with i. (sathhitd i.-v.), and in all respects agreeing with it, save
that the (copied }) date is two years later ; both are works of the same
copyist. 5. Book xx., bound in (as above noted) after 3. The size is
8Ji X 4J4 in., and it is dated qake 1735 (a.d. 1813).
Op. This designates the /^^Az-text of the Haug or Munich manuscripts,
as above described. They include books i.-iv., xviii., and xx., in three
divisions : i. books i.~iii., bound up (as noted above) with the samhitd-
text of xviii. and xx. The books are paged separately, but all written by
one hand ; the date at the end is gake 1733 (a.d. 181 i) ; size 9 x 4^ in.
The hand is large and clear, and the text (corrected by the accentuator)
very correct. 2. Book iv. : size 8x4 in.; date gake 1736 (a.d. 18 14).
3. Books xviii. and xx., bound with the preceding, and of same size;
I. Description of tlie Manuscripts used by Whitney cxv
separately paged ; date qake 1762 (a.d. 1840). From xx. are omitted the
peculiar Atharvan parts, except hymn 2.
O. and Op. were not collated word by word throughout, because use of
them was allowed only for the time of a limited stay in Munich. Books
xv.-xix., and the peculiar parts of xx., also the parydya hymns in the pre-
ceding books, and the /a^fo-text, were collated thoroughly ; in the met-
rical parts of vi.-xiv. the comparison was made by looking through the
transliterated copy and noting readings on all doubtful points.
[These mss. are described in the Verzeichniss der orientalischen Hand-
schriften aus dent Nachlasse des Professor Dr. Martin Haug in Miinchen^
Munchen, T. Ackermann, 1876. By the siglum O. are designated the
mss. there numbered 12, 13, and 14; by Op., those numbered 15 and 17.
The dimensions there given differ in part a little from those given by
Whitney. It is worth while to report from JAOS. x., p. cxviii, W*s criti-
cal remark about this material : " all in good and correct manuscripts,
made by and for Hindu scholars (not copies by professional scribes for
the use of Europeans).'*J
R. |_This is a complete samhitd-ms.^ belonging at the time of its collation
(1875) to Roth, and now in the Tubingen University Library. It is
described by Roth, Der Atharvaveda in Kasckmir, p. 6, and by Garbe, in
his Verzeichniss, as No. 12, p. 11. It is bound in two volumes, the one
containing books i.-x., and the other, books xi.-xx. In the colophons to
a number of the books (so viii., ix., x., xiv., xix.) is the date fake 1746
(a.d. 1824); but at the end of xx. is the date sathvat 1926 (a.d. 1870).
It was bought for Roth from a Brahman in Benares by Dr. Hoemle, and
Roth judged from the name of the scribe, Patuvardhana Vithala, that it
originated in the Deccan. Whitney says (JAOS. x., p. cxviii, = PAOS.
Nov. 1875) that it has special kindred with the Haug mss. Roth adds
that it is written and corrected throughout with the most extreme care-
fulness and is far more correct than the AV. mss. are wont to be. J
T. |_This also is a complete samhitd-ms., a transcript made from the
Tanjore-mss. described on p. 12 of A. C. Burnell's Classified index to the
Sanskrit mss, in the palace at Tanjore and numbered 2526 and 2527.
The transcript was sent to Roth by Dr. Burnell and is described by Roth
and by Garbe in the places just cited under codex R. Books i.-iv. of the
transcript are unaccented ; the rest are accented. According to Burnell,
No. 2526 contains books i.-xx., is unaccented, and was written about
A.D. 1800; and No. 2527 contains books v.-xx., is accented, and was writ-
ten A.D. 1827 at Benares. I find no note stating the relation of Roth's
transcript to its Tanjore originals : presumably the transcript of the unac-
cented books, i.-iv., was taken from the unaccented No. 2526; and that
of the accented books, v.-xx., from No. 2527. J
cxvi General Introduction^ Part 11. : in part by Whit^tey
D. This is a /a/&-manuscript belonging to the Deccan College at
Poona, collated while in Roth's possession at Tubingen. It is unac-
cented in book xviii. It is very incorrectly written, and its obvious
errors were left unnoted. It gives a fada-l^xt even for book xix., but
not for the peculiar parts of xx. |_The Index to the Catalogue of 1888
of the Deccan College mss. gives only two complete /^?rfa-mss. of the AV.,
to wit, the ms. listed as III. 5 on p. 13, and the one listed as XII. 82 on
p. 174. The Catalogue gives as date of the latter samvat 1720; and as
date of the former, samvat 1741. In the Collation-Book, Whitney gives
at the end of book xx. the colophon of his D. with the dates samvat 1741,
qake 1606. This agreement in date seems to identify his D. with the
ms. III. 5. That ms. is a part of the collection of 1870-71, made by
Buhler; it is booked as consisting of 435 pages and as coming from
Broach or Bharuch.J
L. A /a/&-manuscript of xix. in the Berlin Library was apparently
copied from D. while it was still in India (this copy is denoted by L.).
|_It is described by Weber, Verseichniss, vol. ii., p. 79, under No. i486,
with details confirmatory of the above.J
K. By this sign is meant a manuscript from Bikaner containing the
complete samhiid-ttxt \ it was for some time in the hands of Roth at
Tubingen, and was consulted by means of a list of some 1 200 doubtful
readings sent to Tubingen and reported upon. These concerned books
i.-xviii. alone ; xix. and the peculiar parts of xx., not admitting of treatment
in that way, did not get the benefit of the collation. The manuscript
claims to be written in samvat 1735, fake 1600 (a.d. 1678-9), by Einrnvd-
ganeqay under king Anupasinha, at Pattana-nagara.
Accompanying this is a /^^<2-manuscript written by the same scribe,
but without accents. Where there is occasion for it, this is distinguished
by the designation Kp.
3. The Stanza 9im no devir abhistaye as Opening Stanza
[It was doubtless the initial stanza of the text in the Kashmirian recen-
sion. — This stanza, which appears as i. 6. i of the Vulgate, doubtless
stood at the beginning of the Paippalada text. In 1875, Roth, in his
A V, in Kaschmir, p. 16, remarks upon the general agreement in the tra-
dition according to which fdm no etc. was the initial stanza of Paipp.,
and not 7/ trisaptdh as in the Vulgate ; and regrets all the more on that
account that the first leaf of the Paipp. ms. is lost. J
[Qdih no as initial stanza of the Vulgate text. — Whitney notes that this
stanza is also found prefixed to the text of the Vulgate in four of the mss.
used by him, to wit, I. and R. and O. and Op. Thus at the beginning of I.
we have the stanza qdtn no 4evir abhis(aye entire, and Xh^n y^ trisaptdh. ]
2. Tlie Stanza (am no devir as Opening Siaftza cxvii
[In 1 87 1, Haug had noted, p. 45 of his Brahma und die Brahtnanen^
that the Mahabhasya, in rehearsing the beginnings of the four Vedas,
gives ^am etc. as the beginning of the AV.,^ and that both of his mss.
(our O. and Op., as just stated) prefix the stanza. In 1873, ^^d, Sl xiii.
43i-3> Weber again called attention to the fact concerning the Maha-
bhasya, and to a similar one concerning the Gopatha Brahmana. In 1874,
Indian Antiqiiary^ iii. 132, Bhandarkar speaks of our stanza as representa-
tive pratika of the AV. in the Brahmayajfta or daily devotional recitation
of the Hindus. For further discussion of the matter, see Bloomfield,
Kau^ika, Introduction, pages xxxvii and xxxviii, and the references there
given, and his note to 9. 7, and his §§ 13-14 in the Grundriss^ p. 14.
*
We may add that in 1879 Burnell observed, on p. 37 b of his Tanjore
Catalogue^ that the real South Indian mss. of the Mahabhasya ignore the
AV. and omit the qdm no devir. \
3. Whitney's Coilation-Book and his Collations
[Description of the two volumes that form the Collation-Book. — The
Collation-Book is the immediate source of the statements of this work
concerning the variants of the European mss. of the Atharva-Veda. It
contains, in Whitney's handwriting, the fundamental transcript (in Roman
transliteration) of the text, and the memoranda of the subsequent colla-
tions. It is bound in two volumes : of these, the second, comprehending
books x.-xx., appears to have been wVitten first, since it is dated " Berlin.
Oct i8si-Jan 1852**; while the first, comprehending books i.-ix., is
dated "Berlin. Jan-March 1852," and thus appears to have been written
last. The volumes are of good writing-paper (leaves about 8 by 10 inches
in size), the first containing 334 leaves, and the second, 372. J
[Whitney's fundamental transcript of the text. — In copying book x.
(the first book copied), Whitney has written the text on both sides of the
leaf ; but for the books subsequently copied, books xi.-xx. and i.-ix., he
has written the text on the verso only and used the recto of the next leaf
for various memoranda. For all the first eighteen books except book v.,
this fundamental copy is a transcript of the fada-ttxi contained in the
two Berlin fada-mss. (see the table on page cxi), called Chambers, 8
and 108, and designated above as Bp. For book v., he copied from one
of the four mss. to which the designation Bp.* is applied, to wit from
Chambers, 109. J
^LWhile reading proof, I see that Weber had made the same observation in 1862, /«</. Stud.
V. 78. Moreover, the fact that fdrh no figures as opening stanza of AV. in the GB. at i. 29 is
now used (1904) by Caland, WZKM. xviii. 193, to support his view that the GB. attaches itself
to the Paipp. recension. J
cxviii General Introduction^ Part' 11. : in part by Whitftey
|_The fundamental copy of book xix. was made by Whitney from the
samAitd-ms. Chambers, 115 = B. He appears to have copied the text first
on the recto, without word-division, and using Roman letters, although
applying to them the vertical and horizontal accent strokes as if to
ndgan ; and afterwards to have written out the text on the opposite page,
the verso of the preceding leaf, with word-division, and with accents
marked in the usual European way. At xix. 2T. 6 Whitney makes the
note, "ace. from Paris ms. to the end of the book." — For book xx., the
transcript was made from Chambers, ii4 = Bp.^J
[Collations made before publication of the text. The Berlin collations
(first collations). — In this paragraph, only books i.-xix. are had in view,
and codex B.", as being a mere copy of B.', is disregarded. From the
table on p. ex, it appears that for books ii.-iv., x., and xix. there was
only one ms. at Berlin, and so none available for collation. The first col-
lation of book V. (since this was copied from Bp.* = Chambers, 109) was
made of course (see the table) from Bp. = Ch. 8. The first collation of
the books copied from Bp. was made (also of course) from Bp.*: that
is, the first collation of book i. was made with Ch. 117, and that of books
vi.-ix. with Ch. 107. For books xi.-xviii. the collation was made of
course with B. = Ch. 11 5. J
[The Paris and Oxford and London collations. — These, made in the
months of March to July, 1853, were the last collations before the printing
of the text. They were made in the order as named, and their sequence
appears from the biographical sketch ^ above, p. xliv. J
[Collations made after publication (that is, made in 1875 or later.) —
Twenty years or more after the issue, in Feb. 1855, ^^ ^^e printed text
of books i.-xix., were made the collations of the mss. enumerated below.
See above, page xliv, and JAOS. x., p. cxviii.J
[Collation of the Haug, Roth| Tanjore, and Deccan mss. — The collation
with the Haug mss., O. and Op., was made at Munich, in June and July,
1875. Then followed, at Tubingen, the collations with the mss. D. and
T. and R.J
[The collation with the Bikaner ms., K. — This, as stated above, p. cxvi,
was made by means of a list of doubtful readings sent by Whitney to Roth
and reported upon. J
[Other contents of the Collation-Book. — The various memoranda (men-
tioned above, p. cxvii, ^ 3) are usually written on the blank page opposite
the hymn or verse concerned. They include the excerpts from the
Major AnukramanT, the citations of concordant passages gathered from
an exceedingly comprehensive study of the other Vedic texts, very full
^ [The date quoted at top of page 1 is not quite correct. Whitney spent from March 19 to
May 10 (1853) at Paris, May 12 to June i at Oxford, and June i to July 22 at London. J
3- Whitney s Collation- Book and his Collations cxix
references to the AV. Pratigakhya and to the Kaugika and Vaitana
Sutras, references to the writings of Occidental Vedic scholars in which
a given verse or hymn has been treated by way of translation or comment,
schemes of the meters and criticism thereof, and finally miscellaneous
notes. — I may add here that Whitney left a Supplement to his Collation-
Book. It consists of 19 loose leaves containing statements of the variants
of B.P.M. W.E.I. H. in tabular form. With it are about a dozen more
leaves of variants and doubtful readings etc. J
4. Repeated Verses in the Manuscripts ^
Abbreviated by pratlka with addition of ity eka etc. — There are 41
cases of a repeated verse or a repeated group of verses occurring a second
time in the text and agreeing throughout without variant with the text
of the former occurrence. These in the mss. generally, both samhitd and
pa€la, are given the second time by pratlka only, with ity ikd (sc. rk) or
/// dv^ or iti tisrdh added and always accented like the quoted text-words
themselves. Thus ix. 10. 4 (= vii. 73. 7) appears in the mss: as ipa hvaya
ity ikd. On the other hand, the very next verse, although it differs from
vii. 73. 8 only by having *bhydgdt for nydgan^ is written out in full. So
xiii. 2. 38 (=x. 8. 18) appears as sahasrdhnydm ity ^kd; while xiii. 3. 14,
which is a second repetition of x. 8. 18 but contains further the added
refrain tdsya etc., is written out in full as far as tdsya. The like holds
good of xiii. 3. 18. See note to xiii. 3. 14.
List of repeated verses or verse-groups. — The 41 cases of repetition
involve 52 verses. The list of them is given on p. 3 of the Index Verbo-
rum (where xix. 23. 20 is a misprint) and is given with the places of first
occurrence. The list is repeated here, but without the places of first
occurrence, which may always be ascertained from the commentary
below. It is: iv. 17. 3 ; v. 6. i and 2 ; 23. 10-12 ; vi. 58. 3 ; 84.4; 94. 1-2;
95. 1-2 ; 101.3 ; vii.^3. I ; 75. I ; 112. 2; viii. 3. 18, 22 ; 9. 11 ; ix. 1. 15 ;
3. 23; 10.4, 20, 22; X. 1.4; 3.5; 5.46-47, 4S-49; xi. 10. 17; xiii. I. 41 ;
2. 38 ; xiv. I. 23-24 ; 2. 45 ; xviii. i. 27-28 ; 3. 57 ; 4. 25, 43, 45-47, 69 ;
xix. 13. 6; 23.30; 24.4; 27.14-15; 37.4; 58.5.
Further details concerning the pratlka and the addition. — The pratlka
embraces the first word, or the first two, |_or even the first three, when
one or two of them are enclitics : so vi. 94. i ; loi. 3 ; viii. 3. 22 ; ix. i. 15J ;
but at xix. 58. 5 the whole first pada is given with ity ikd added. Occa-
sionally, in one or another ms., the repeated verse or group is given in
full : thus by O.R. in the cases of repetitions in book xviii. Both edi-
tions give all the repeated verses in full.
1 [,On this topic, Whitney left only rough notes, a dozen lines or so : cf . p. xxiz. J
cxx General Introduction^ Part II. : in part by Whit^tey
The addition is lacking at v. 6. i and v. 6. 2 ; although these are consecu-
tive verses, it is clear from the separate giving of two pratikas that here
repetitions of non-consecutive verses are intended, and that the addition
in each case would be ity^kd. The addition is also lacking at xiv. i. 23-24 ;
where, however, the repetition of consecutive verses, vii. 81. 1-2, is intended.
Here again the mss. give tvfo pratikas separately, purvdpardm (= vii. 81. i
and xiii. 2. 11) and ndvonavah (= vii. 81.2); and they do this instead of
giving purvdpardm tti dvi^ because the latter procedure would have been
ambiguous as meaning perhaps also xiii. 2. 1 1-12.
The addition /// pilrvd is made where the pratika alone might have
indicated two verses with the same beginning. This happens at xiii. i. 41
(where avdh pdrena might mean either ix. 9. 17 or 18 : see note, p. 716)
and at xviii. 4. 43 (but as to this there is disagreement : see note). — By
lack of further addition, the intended repetition is doubtful at x. 5.48-49,
where ydd agna iti dv^ might mean either viii. 3. 12-13 ^^ vii. 61. 1-2
(see note, p. 585) ; there is doubt also at xix. 37. 4 (the case is discussed
fully at p. 957).
5. Refrains and the like in the Manuscripts
Written out in full only in first and last verse of a sequence. — For the
relief of the copyists, there is practised on a large scale in both the sunt-
httd' and the pada-mss. the omission of words and padas repeated in suc-
cessive verses. In general, if anywhere a few words or a pada or a line
or more are found in more than two successive verses, they are written
out in full only in the first and last verses and are understood in the
others |_cf. p. 793, end J. For example, in vi. 17, a hymn of four verses,
the refrain, being c, d of each of the four, is written out only in i and 4.
Then, for verse 2 is written only maki dddhdre ^mdn vdnaspdtitiy because
ydtlte ^ydm prthivi at the beginning is repeated. |_That is, the scribe
begins with the last one of the words which the verse has in common
with its predecessor. J Then, because dddltdra also is repeated in 2-4, in
verse 3 mahi also is left out and the verse reads in the mss. simply
dddhdra pdrvatdn girtn — and this without any intimation of omission by
the ordinary sign of omission. — Sometimes the case is a little more
intricate. Thus, in viii. 10, the initial words s6 V akrdmat are written
only in verses 2 and 29, although they are really wanting in verses 9-17,
parydya II. (verses 8-17) being in this respect treated as if all one verse
with subdivisions |_cf. p. 512 top J.
Such abbreviated passages treated by the Anukramani as if unabbreviated.
— The Anukramani generally treats the omitted matter as if present,
that is, it recognizes the true full form of any verse so abbreviated. In
5. Refrains and the like in the Manuscripts cxxi
a few instances, however, it does not do so : such instances may be found
at XV. 2, where the Anukr. counts 28 instead of 32 or 4 x 8 ; at xv. 5 (16
instead of 7 x 3) ; at xvi. S (10 instead of 6 x 3) ; at xvi. 8 (33 instead of
108 or 27 X 4) : cf. the discussions at p. 774, ^ 2, p. 772, ^ 3, p. 793 end,
p. 794 top. Such treatment shows that the text has (as we may express
it) become mutilated in consequence of the abbreviations, and it shows
how old and how general they have been. — One and another ms., how-
ever, occasionally fills out some of the omissions — especially R., which,
for example, in viii. 10 writes s6 *d akrdmat every time when it is a real
part of the verse.
Usage of the editions in respect of such abbreviated passages. — Very
often SPP. prints in full the abbreviated passages in both samhitd and
pada form, thus presenting a great quantity of useless and burdensome
repetitions. Our edition takes advantage of the usage of the mss. to
abbreviate extensively ; but it departs from their usage in so far as always
to give full intimation of the omitted portions by initial words and by
signs of omission. In all cases where the mss. show anything peculiar,
it is specially pointed out in the notes on the verses.
6. Marks of Accenttiation in the Manuscripts
Berlin edition uses the Rig-Veda method of marking accents. — The
modes of marking the accent followed in the different mss. and parts of
mss. of the AV. are so diverse, that we were fully justified in adopting
for our edition the familiar and sufficient method of the RV. That
method is followed strictly throughout in books i.-v. and xix. of the Haug
ms. material described above at p. cxiv under O. i and 4, but only there,
and there possibly only by the last and modern copyist. [Whitney notes
in the margin that it is followed also in book xviii. of O., and in books
i.-iii. and iv. of Op., and in part of Bp.*^ In this last ms., which is
Chambers, 1 17, of book i., thej method of accentuation is at the beginning
that of the Rik, but soon passes over to another fashion, precisely like
that of Bp. [see next ^J saving that horizontal lines are made use of
instead of dots. The method continues so to the end.
Dots for lines as accent-marks. — The use of round dots instead of lines
as accent-marks is a method that has considerable vogue. It is applied
uniformly in the pada-mss, at Berlin (except in Bp.*» as just stated) : a
dot below the line is the anuddtiatara-sign, in its usual place ; then the
sign of the enclitic svarita is a dot, usually not above, but within the
aksara ; and the independent svarita is marked either by the latter
method or else by a line drawn transversely upward to the right through
the syllable. The dots, however, are unknown elsewhere, save in a
cxxii Gefteral Introduction^ Part II. : in part by Whitney
large part of E. (from near the end of vi. 27 to the end of xix.) and also
in large parts of H.
Marks for the independent svarita. — It was perhaps in connection with
the use of the dots that the peculiar ways of marking the independent
svarita arose. The simplest way, used only in parts of the mss., is by a
line below, somewhat convexed downwards. Or, again, we find just such
a line, but run up into and more or less through the aksara, either below
or through the middle. [From this method was probably developed the
method of J starting with a horizontal bit below and carrying it completely
through the aksara upwards and with some slant to the right and ending
with a bit of horizontal above. [Cf. SPP's Critical Notice, p. 9.J This
fully elaborated form is very unusual, and found only in three or four
mss. (in part of Bp.** = Ch. 117, in D. and L., and occasionally in Kp.);
Lits shape is approximately that of the "long /" : cf. SPP's text of ii. 14
and my note to iii. 1 1. 2j.
Horizontal stroke for svarita. — A frequent method is the use of the
anuddttatara line below, just as in the RV., but coupled with the denota-
tion of the enclitic svarita by a horizontal stroke across the body of the
syllable, and of the independent svarita by one of the signs just noted.
But even the independent svarita is sometimes denoted by the same sign
as the enclitic svarita^ to wit, by a dot or a horizontal line in the syllable
itself. The last method (independent svarita by horizontal) is seen in
the old ms. of book xx., Bp.^ dated a.d. 1477, and in B'.
The udfltta marked by vertical stroke above, as in the M&itrayanl. —
It is a feature peculiar to E. among our AV. mss. that, from the begin-
ning of book vi. on, it marks the uddtta syllable by a perpendicular stroke
above,* while the enclitic svarita^ as in other mss., has the horizontal
stroke in the aksara; but just before the end of vi. 2T^ both these strokes
are changed to dots, as is also the anuddttatara-sUo^it ; while in xx. the
accentuator goes back to strokes again for all three. *LNote that in
SPP's mss. A. and E. the uddtta is marked by a red ink dot over the
proper syllable. J
Accent-marks in the Bombay edition. — SPP., in his edition, adopts the
RV. method, with the sole exception that he uses the fully elaborated
peculiar /-sign, given by the small minority of the mss.,* for the inde-
pendent svarita. No ms., I believe, of those used by us, makes this
combination of methods ; and it may safely be claimed that our procedure
is truer to the mss., and on that as well as on other accounts, the preferable
one. *LSee, for example, his Critical Notice, p. 14, description of Cp.J
Use of a circle as avagraha-sign. — As a matter of kindred character,
we may mention that for the sign of avagraha or division of a vocable
into its component parts, a small circle is used in all our /^^^-texts, even
6. Marjis of Accentuation m the Manuscripts cxxiii
of book XX., excepting in the Munich text of xviii. and xx., as stated on
p. 4 of the Index Verborum, |_It is used also in SPP's pada-mss. : see his
Critical Notice, pages 11-14.J This special AV. sign has been imitated
in our transliteration in the Index and in the main body of this work
[cf . page cj ; but it may be noted that SPP. employs in his /fada-tcxt the
sign usual in the RV.
7. Orthographic Method pursued in the Berlin Edition^
Founded on the manuscripts and the Pr&ti^Akhya. — Our method is of
course founded primarily upon the usage of the manuscripts; but that
usage we have, within certain limits, controlled and corrected by the
teachings of the AV. Prati^akhya.
That treatise an authority only to a certain point. — The rules of that
treatise we have regarded as authority up to a certain point ; but only up
to a certain point, and for the reason that in the AVPr., as in the other
corresponding treatises, no proper distinction is made between those
orthographic rules on the one hand which are universally accepted and
observed, and those on the other hand which seem to be wholly the out-
come of arbitrary and artificial theorizing, in particular, the rules of the
varna-krama^ or dtrgha-pafha. [Cf. Whitney's notes to AVPr. iii. 26
and 32 and TPr. xiv. i.J
Its failure to discriminate between rules of wholly different value. —
Thus, on the one hand, we have the rule |_AVPr. iii. 27 :.see W*s note J
that after a short vowel a final n or n or n \s doubled before any initial
vowel, a rule familiar and obligatory^ not only in the language of the
Vedas but in the classical dialect as well ; while, on the other hand, we
have, put quite upon the same plane and in no way marked as being of a*
wholly different character and value, such a rule as the following:
The rule |_iii. 31 J that after r or A an immediately following consonant
is doubled ; |_as to these duplications, the Pratigakhyas are not in entire
accord, Panini is permissive, not mandatory, and usage differs greatly, and
the h stands by no means on the same footing as the r : cf . W*s Grammar,
§ 228 ; his note to Pr. iii. 31 ; and Panini's record, at viii. 4. 50-51, of the
difference of opinion between ^akatayana and C^kalyaJ
Another such rule is the prescription that the consonant at the end of
a word is doubled, as in trts(ufpf vidyutt, godhukk; this is directly con-
travened by RPr., VPr., TPr. — Yet another is the prescription that the
*LFor this chapter, pages cxxiii to cxxvi, the draft left by Whitney was too meagre and unfin-
ished to be printed. I have rewritten and elaborated it, using freely his own statements and
language as given in his notes to the Prati9akhyas.J
2 Cf. p. 832, IF 4f below.
> Nearly all the mss. and SPP. violate it at xi. i. 22.
cxxiv General Introduction^ Part II. : in part by Whitney
first consonant of a group is doubled, as in aggnih, vrkksah, etc. |_See
W's notes to these rules, at iii. 26 and 28. J [" The manuscripts of the
AV., so far as known to me, do not, save in very infrequent and entirely
sporadic cases, follow any of the rules of the varnakrama proper, except-
ing the one which directs duplication after a r\ and even in this case,
their practice is as irregular as that of the manuscripts of the later litera-
ture." So Whitney, note to. iii. 32. J
Items of conformity to the Prftti^flkhya, and of departure therefrom. —
Without including those general euphonic rules the observance of which
was a matter of course, we may here state some of the particulars in
which the authority of the Prati^akhya has served as our norm.
Transition-sounds : as in tdn-i'Sarvdn, — Pr. ii. 9 ordains that between
«, «, n and f, j, s respectively, ky {, t be in all cases introduced : the first
two thirds of the rule never have an opportunity to make themselves
good, as the text offers no instance of a conjunction of h with f or of «
with s ; that of final n with initial j, however, is very frequent, and the /
has always been introduced by us (save |_by inadvertence J in viii. 5. 16
and xi. 2. 25). — The usage of the mss. is slightly varying |_" exceedingly
irregular,*' says W. in his note to ii. 9, p. 406, which seej : there is not a
case perhaps where some one of them does not make the insertion, and
perhaps hardly one in which they all do so without variation.
Final -n before 9- and j-: as in pa^yafi janvidnu — Pr. ii. 10 and 1 1 pre-
scribe the assimilation of -n before a following palatal (i.e. its conversion-
into -^), namely, before f- (which is then converted by il 17 into ch')^ and
before a sonant, Le. before j- (since jh- does not occur). In such cases
we have written for the converted -n an anusvara ; there can hardly arise
an ambiguity f in any of the instances. \_h, few instances may be given :
for -«/-, i. 33. 2* ; ii. 25. 4, 5 ; iv. 9. 9* ; 36. 9* ; v. 8. 7 ; 22. 14* ; vi. 50. 3 ;
viii. 2. 9* ; xii. 5. 44 ; for -« f-, i. 19. 4* ; iii. 1 1. 5 ; iv. 8. 3 ; 22. 6, 7 ; xviii.
4. 59. The reader may consult the notes to those marked with a star.
— SPP. seems to allow himself to be governed by his mss.; this is a
wrong procedure: see notes to viii. 2. 9; i. 19.4; iv. 9. 9.J tL^^^ see
xiii. I. 22. J
Final -n before c-: as in ydhq ca, — Rule ii. 26 virtually ordains the
insertion of f. Owing to the frequency of the particle ca, the cases are
numerous, and the rule is strictly followed in all the Atharvan mss. and
so of course in our edition. This is not, however, the universal usage of
the Rik: cf. for example ii. i. 16, asmdH ca tdhq ca, and see RPr. iv. 32.
Final -n before t-: as in tdhs te. — The same rule, ii. 26, ordains the
insertion of s. As in the other Vedas, so in the AV., a j is sometimes
inserted and sometimes not ; its Pr. (cf. ii. 30) allows and the mss. show
a variety of usage. Of course, then, each case has been determined on
7. Orthographic Method pursued in the Berlin Edition cxxv
the authority of the mss., nor do there occur any instances in which this
is wavering and uncertain. |_The matter is fully discussed in W's note
to ii. 26, and the 67 cases of insertion and the 28 cases of non-insertion
are given on p. 417. Cf. also note to AV. i. 1 1. 2.J
Final -t before 5- : as in asmac cliaravas, — By the strict letter of rules
ii. 13 and 17, the f- is converted into ck- and the preceding final -/ is then
assimilated, making -cch-. In such cases, however, we have always fol-
lowed rather the correct theory of the change, since the -/ and f- by their
union form the compound -^A-, and have written simply <h'y as being a
truer representation of the actual phonetic result. The mss., with hardly
an exception, do the same. [The procedure of the edition and of the mss.
is, I believe, uniformly similar also in cases like rchdt, gacka^ yackuy etc. J
Abbreviation of consonant-groups : as in pankti and the like. — By ii. 20
a non-nasal mute coming in the course of word-formation between a
nasal and a non-nasal is dropped : so panti ; chintam and rundhi instead
of chinttam and runddhi ; etc. The mss. observe this rule quite consist-
ently, although not without exceptions ; and it has been uniformly fol-
lowed in 'the edition. At xii. 1.40, anuprayuhktdm is an accidental
exception ; and here, for once, the mss. happen to agree in retaining
the k, [Cf. the Hibernicisms siren th, len'thj etc. J
Final -m and -n before 1-: as in kah lokam and sarudh lokdn, — Rule
ii. 35 prescribes the conversion of -m and of -n alike into nasalized -/. In
either case, the resultant combination is therefore, according to the pre-
scription of the Pr., nasalized -/-}-/-, or two V% of which the first is nasal-
ized. Thus kam lokam becomes ita -f- nasalized l-Vlokaniy a combination
which we may write as kdl lokam or as kahl lokam or as kah lokam,
|_It is merely the lack of suitable Roman type that makes the discussion
of this matter troublesome. In ndgari^ the nasalized / should properly
be written by a / with a nasal sign over it. In Roman, it might well be
rendered by an / with a dot as nearly over it as may be (thus 7) ; in prac-
tice, a « is made to take the place of the dot alone or else of the dot -f- /,
so that for the sound oi "nasalized /*' we find either hi or simply «.J
For the combination resultant from -m /-, the mss. are almost unani-
mous in writing [not what the Pr. ordains, but ratherj a single / with
nasal sign over the preceding vowel, as in kah lokam at xi. 8. 1 1 ; this
usage is followed by the Berlin text.
For the resultant from -n /-, the mss. follow the Pr., not without excep-
tions, and write doubled / with nasal sign over the preceding vowel, as in
sarvdh lokdn, x. 6. 16, etc., asmih loke^ ix. 5. 7, etc.; this usage also has
been followed in the Berlin text (but not with absolute uniformity). — It
would probably have been better to observe strictly the rule of the Pr.
and to write both results with double / and preceding nasal sign.
cxxvi General hitroduction^ Part IL : in part by Whitney *
Visarga before st- and the like : as in ripu stena steyakrt, viii. 4. lo =
RV. vii. 104. 10. Our Pr. [see note to ii. 40 J contains no rule prescribing
the rejection of a final visarga before an initial sibilant that is followed
by a surd mute. The mss. in general, although with very numerous and
irregularly occurring exceptions, practice the rejection of the A, and so
does the Rik [cf. RPr. iv. 12 ; TPr. ix. i ; VPr. iii. 12 J; and the general
usage of the mss. has been followed by us. |_For examples, see x. 5. 1-14 :
cf. also notes to iv. 16. i (ya stdyat : SPP. yas tdyat)^ i. 8. 3, etc. J
The kampa-figures i and 3. — Respecting the introduction of these
figures between an independent circumflex and an immediately following
acute accent in the samkitd, our Pr. is likewise silent. The usage of the
mss. is exceedingly uncertain and conflicting : there is hardly an instance
in which there is not disagreement between them in respect to the use of
the one or of the other ; nor can any signs of a tendency towards a rule
respecting the matter be discovered. There are a few instances, pointed
out each at its proper place in the notes, in which a short vowel occurring
in the circumflexed syllable is protracted before the figure by all the
samhitd-mss* Such cases seemed mere casual irregularities,* however,
and we could not hesitate to adopt the usage of the Rik, setting i after
the vowel if it were short in quantity, and 3 if it were long. |_This matter
is discussed with much detail by W. in his notes to APr. iii. 65, pages
494-9, and TPr. xix. 3, p. 362.J *LSee APr., p. 499, near end, and notes
to AV. vi. 109. 1 and x. i. 9. J
The method of marking the accent. — With respect to this important
matter, we have adapted the form of our text to the rules of the Rik
rather than to the authority of the mss. As to the ways of marking the
accent, a wide diversity of usage prevails among the Atharvan mss., nor
is there perhaps a single one of them which remains quite true to the
same method throughout. Their methods are, however, all of them in
the main identical with that of the Rik, varying only in unimportant
particulars. [The details have been discussed above (see p. cxxi), and
with as much fulness as seemed worth while.J
8. Metrical Form of the Atharvan Sadihita
Predominance of anustubh. — The two striking features of the Atharva-
Veda as regards its metrical form are the extreme irregularity and the
predominance of anusfubk stanzas. The stanzas in gdyatrt and tristubh
are correspondingly rare, the AV. in this point presenting a sharp con-
trast with the Rig- Veda. The brief bits of prose interspersed among
metrical passages are given below, at p. ion, as are also the longer pas-
sages in Brahmana-like prose. [In the Kashmirian recension, the latter
are even more extensive than in the Vulgate : see p. Ixxx. J
8. Metrical Form of tlu Atharvan Samhita cxxvii
Extreme metrical irregularityr — This is more or less a characteristic of
all the metrical parts of the Vedic texts outside of the Rig- Veda (and
Sama-Veda). In the samhitds of the Yajur-Veda, in the Brahmanas, and
in the Sutras, the violations of meter are so common and so pervading
that one can only say that meter seemed to be of next to no account in
the eyes of the text-makers. It is probable that in the Atharvan samhita
the irregular verses outnumber the regular.
Apparent wantonness in the alteration of RV. material. — The corrup-
tions and alterations of Rig-Veda verses recurring in the AV. are often
such as to seem downright wanton in their metrical irregularity. The
smallest infusion of care as to the metrical form of these verses would
have sufficed to prevent their distortion to so inordinate a degree.
To emend this irregularity into regularity is not licit. — In very many
cases, one can hardly refrain from suggesting that this or that slight and
obvious emendation, especially the omission of an intruded word or the
insertion of some brief particle or pronoun, would rectify the meter. It
would be a great mistake, however, to carry this process too far, and by
changes of order, insertions, and various other changes, to mend irregu-
larity into regularity. The text, as Atharvan, never was metrically regu-
lar, nor did its constructors care to have it such ; and to make it so would
be to distort it.
9. The Divisions of the Text
[Summary of the various divisions. — These, in the order of their extent,
are : pra-patliakas or * Vor-lesungen ' or * lectures,' to which there is no
corresponding division in the RV. ; kdndas or ' books,' answering to the
mandalas of the RV. ; and then, as in the RV., anu-vdkas or * re-cita-
tions,' and suktas or * hymns,' and rcas or * verses.' The verses of the
long hymns are also grouped into * verse-decads,' corresponding to the
Vargas of the RV. Besides these divisions, there are recognized also
the divisions called artha-suktas or * sense-hymns ' and parydya-suktas or
' period-hymns' ; and the subdivisions of the latter are called parydyas.
In the parydya'\i^vciii^^ the division into ganas (or sometimes dandakas:
p. 628) is recognized, and the verses are distinguished as avasdnarcas and
gandvasdnarcas (see p. 472). A great deal of detail concerning the divi-
sions of the books (the later books especially) may be found in the special
introductions to the several books.J
[The first and second and third grand divisions of books i.-xviii. — A
critical study of the text reveals the fact that the first eighteen books are
divided (see p. xv) into three grand divisions : the first (books i.-vii.)
contains the short hymns of miscellaneous subjects ; the second (books
viii.-xii.) contains the long hymns of miscellaneous subjects; and the
cxxviii Gefteral Introduction^ Part II, : in part by Whitney
third consists of the books (xiii.-xviii.) characterized each by unity of
subject. These divisions, although not clearly recognized in name (but
cf. page clvii, below) by the text-makers, are nevertheless clearly recog-
nized in fact, as is shown by the general arrangement of the text as a
whole and as is set forth in detail in the next chapter, pages cxl-clxi.
Concerning their recognition by the Old Anukr., see the paragraphs
below, pages cxxxix f. In this chapter will be treated the divisions
commonly recognized by the native traditionj
The division into prap&thakas. — The literal meaning of pra-pdthaka is
*Vor-lesung' or 'lesson' or 'lecture.' This division, though noticed in
all the mss., is probably a recent, and certainly a very secondary and
unimportant one. It is not recognized by the commentary, and it does
not appear in the Bombay edition. No ms. gives more than the simple
statement, "such and such 2l prapdfhaka finished"; no enumeration of
hymns or verses is anywhere added. There are 34 prapdthakas^ and they
are numbered consecutively for the whole text so far as they go, that is,
from book L to book xviii. inclusive. The prapdihaka-^wx^xon is not
extended into books xix. and xx.
Prap&thakas: their number and distribution and extent. — First grand
division (books i.-vii.) : in each of the books i.-iii. there are 2 prapdthakas;
in each of the books iv.-vi. there are 3 ; and in book vii. there are 2 : in
all, (6 4- 9 4- 2 =) 17. — Second grand division (books viii.-xii.) : in each
of the five books viii.-xii. there are 2 prapd(/iakas : in all, 10. — Third*
grand division (books xiii.-xviii.) : each of the first five books, xiii.-xvii.,
forms I prapdfkaka, while the sixth and last, book xviii., forms 2 : in all, 7.
— Sum for the three divisions, (17 -f 10 4- 7 =) 34. — In book iv. the
division is very uneven, the first of the 3 prapdfhakas containing 169
verses or over half the book ; while in xii., on the other hand, in order to
make an even division of the 304 verses as between the 2 prapdthakas^
the end of the first is allowed to fall in the middle of a hymn (just after
3.30), thus giving 148 verses to the first and 156 to the second. [On
comparing the verse-totals of the books of the first grand division with
the number of prapdthakas in each book, an attempt towards a rough
approximation to equality of length among them will appear. The like
is true in the second grand division; and also in the third (note espe-
cially book xviii.), so far as is feasible without making a prapdthaka run
over more than one book. J
Their relation to the anuvftka-divisions. — The prapdihaka-^wx^xoxi^
mostly coincide with the aniivdka-^xm^xon^. Exceptions are as follows :
prapdthaka 1 1 begins with v. 8, in the middle of the second annvdka of
book v.; 19 begins with viii. 6, in the middle of the third annvdka of
book viii.; 21 begins with ix. 6, in the middle of the third annvdka
9. The Divisions of the Text cxxix
of book ix. ; 23 begins with x. 6, in the third anuvdka of book x. ; 25
begins with xi. 6, in the third anuvdka of book xi. ; and 27, as already
noted, begins in the middle of the third hymn (and conterminous anuvdka)
of book xii.
The division into k&n^s or < books.' — |,The word kdnda means literally
« division * or ' piece,' especially the ' division of a plant-stalk from one
joint to the next/ and is applied to the main divisions of other Vedic
texts (TS., MS., ^B., etc.). The best and prevailing rendering of the
word is * book.* As to the length of the kdndas and their arrangement
within their respective grand divisions, see p. cxliii, below. J The division
into kdndas is of course universal, and evidently fundamental.
The division into anuvftkas. — The anu-vdkas, literally ' re-citations,' are
subdivisions of the individual book, and are numbered continuously
through the book concerned. They are acknowledged by the mss. in
very different manner and degree. There is usually added to the anu-
vdka a statement of the number of hymns and verses contained in it.
Land those statements are reproduced in this work in connection with
the comment.J LFrom these it appears that the ^;i^i/a^/7-divisions are
sometimes very unequal : thus the last anuvdka of book vi., where the
average is 35 verses, has 64. J Lin the course of the special introductions
to the books, there is given for each of the books vii.-xix. (except xiv.
and xvii.) a table showing the number of hymns and the number of
verses in each anuvdka: see pages 388 and so on. For xiv. and xvii.
also the facts are duly stated, but not in tabular form, which was need-
less.J The enumeration of verses is often made continuously through
the anuvdka (cf. p. 388, end).
LTheir numbeti and distribution over books and grand divisions. — The
pertinent facts may be shown by a table with added statements. In the
table, the first couple of lines refers to the first grand division ; the second,
to the second ; and the last, to the third.
Books
•
1.
• •
u.
• ••
m.
iv.
V.
vi.
vii.
contain
respectively
6
6
6
8
6
13
10
anuvakas.
Books
• ••
viu.
ix.
X.
xi.
xii.»
contain
respectively
5
5
5
5
5
anuvakas.
Books
XIU*
xiv.*
XV.
xvi.
xvu.*
xviii.*
contain
respectively
4
2
2
2
I
4
anuvakas.
Thus the first grand division has 55 anuvakas; the second has 25 ; and
the third has 15 : sum, 95. Moreover, book xix. contains 7, and xx. con-
tains 9. In the colophon to book xvii., neither printed edition has the
no\.^ prathatno *nuvdkah; but it is found (cf. p. 812) in the mss. Each
of the books viii.-xi. has ten hymns (p. 472), and so each anuvdka there
consists of just two hymns. In book xii., of five hymns, the anuvdka is
cxxx General Introduction ^ Part II. : in part by Whitruy
coincident with the hymn. The like is true in books xiii., xiv., xvii., and
xviii. (p. 814). In the table, these five books are marked with a star.
But furthermore : if, as seems likely (see p. cxxx, below), books xv. and
xvi. are to be reckoned each as a book of two hymns (and not as of 18
and 9 respectively), then all the books from xii. on, to xviii., are to be
starred, and regarded as having \\\€vc aniivdkas 2JiA hymns conterminous. J
Lit is noted at p. 898, ^ 2, that in book xix. there appears an attempt
to make the anuvdka'6\\vsXoTiS coincide with the sense-divisions or divi-
sions between the subject-groups. I do not know whether the same is
true in books i.-xviii., not having examined them with regard to this
point ; it is true in the case of the last anuvdka of book ix. (= RV. i. 164
= AV. ix. 9 and 10), where, as the RV. shows, the true unit is the
anuvdka and not the AV. hymn. On the other hand, Whitney observes
(at p. 194) that an anuvdha-^wx^xon falls in the middle of the Mrgara-
group, and (at p. 247) that another falls between v. 15 and 16 with entire
disregard of the close connection of the two hymns. J
[Their relation to the hymn-divisions in books xiii.-zviii. — In these books
and in xii., the anuvdka is, as noted above, admittedly conterminous with
the hymn everywhere except in the two parydya'\iOo\i%^ xv. and xvi. In
the colophon to xiv. i, a ms. of Whitney's speaks of the hymn as an
anuvdka-sukta ; and it is possible that, for book xiv., at least, the author
of the Anukr. did not recognize the hymn-divisions (see p. 739). That
they signify very much less in books xiii .-xviii. than they do in the earlier
books is very clear (see the third paragraph of p. cxxxi, and the third of
p. clx) ; so clear, that it is not unlikely that they are of entirely second-
ary origin. J
Lit is at the beginning of book xii. that the anuvdka-^wvsSon^ begin to
coincide with the hymn-divisions ; and it is precisely at the corresponding
point in the Anukr. (the beginning of patala viii.) that the author of that
treatise apparently intends to say athd 'nuvdkd ucyante. From book xii.
on, therefore, it would seem that the samhita was thought of by him as a
collection of anuvdkas. or that the subordinate division below the kdnda
which was alone worthy of practical recognition, was in his opinion the
anuvdka and not the sukta,]
\li this be right, then it would seem as if, in the series of books
xii.-xviii., the books xv. and xvi. ought not to be exceptions. In them,
also, the groups of individual parydyas or parydya-gxoM^?^ should be con-
terminous with the anuvdkas. Book xv. will fall, accordingly, into two
groups of 7 and 1 1 parydyas respectively ; and book xvi. into two groups
of 4 and 5. This method of grouping the parydyas receives some
support from the fact that hymn xix. 23 refers to book xv. as "two
anuvdkas " (see note to xix. 23. 25), and from the fact that the Paficapatalika
9. The Divisions of tlie Text cxxxi
makes similar reference to book xvi. (see p. 792, ^ 4, to p. 793), and
speaks of our xvi. 5 as ddya^ that is, * the first ' of the second group
(p. 793). Moreover, the treatment of books xv. and xvi. by the makers
of the Paipp. text (see p. 10 16, line 12) would indicate that the anuvdka
is here the practically recognized unit subordinate to the kdnda. As for
the bearing of this grouping upon the citation of the text concerned and
upon the summations, cf. p. cxxxvii, top, and p. cxlv, table 3, both forms.J
l^The division into sOktas or <h3nnn8.' — The hymn may well be called
the first considerable natural unit in the rising scale of divisions. Of the
hymn, then, verses and padas are the natural subdivisions, although single
verses or even stock-padas may also be regarded as natural units. Book
and hymn ^ and verse are all divisions of so obviously and equally funda-
mental character, that it is quite right that citations should be made by
them and not otherwise. However diverse in subject-matter two succes-
sive suktas may be, we rightly expect unity of subject within the limits
of what is truly one and the same sukta. It is this inherent unity of
subject which justifies the use of the term artlia-sukta (below, p. cxxxiii)
with reference to any true metrical hymn ; and our critical suspicions are
naturally aroused against a hymn that (like vii. 35) fails to meet this
expectation. The hymn, moreover, is the natural nucleus for the second-
ary accretions which are discussed below, at p. cliii.J
LThe hymn-divisions not everywhere of equal value, — It is matter of
considerable critical interest that the hymn-divisions of different parts of
our text are by no means of equal value (cf. p. clx). Thus it is far from
certain whether there is any good ground at all for the division of the
material of book xiv. into hymns (the question is carefully examined at
pages 738-9). And again, the material of book xviii. is of such sort as
to make it clear that the hymn-divisions in that book are decidedly
mechanical and that they have almost no intrinsic significance (see p. 814,
^6, p. 827, ^2, p. 848, ^8). The familiar Dlrghatamas-hymn of the
Rig- Veda has been divided by the Atharvan text-makers into two (ix. 9
and 10), and doubtless for no other reason than to bring it into an
approximate uniformity in respect of length with the hymns of books
viii.-xi. (p. clvi). As Whitney notes, hymns xix. 53 and 54 are only two
divided parts of one hymn : so 10 and 1 1 ; 28 and 29. J
LThe division into rcas or < verses.' — This division is, of course, like the
division into books and hymns, of fundamental significance. It is main-
tained even in the non-metrical passages ; but the name is then usually
modified by the prefixion of the determinative avasdna, so that the prose
verses in ih^ farydya-hymns are called avasdtiarcas (p. 472). J
^ LThis part of the statement is subject, for books xiii.-xviii., to the modification implied in
the preceding paragraph. J
cxxxii General Introduction^ Part II. : in part by Whitftey
l^Subdivisions of verses : avas&nas, padaSi etc. — Concerning these a few
words may be said. Avasdna means 'stop/ and so *the verse-division
marked by a stop/ The verse usually has an avasdna or * stop ' in the
middle and of course one at the end. Occasionally, however, there are,
besides the stop at the end, two others : and the verse is then called tty-
avasdna. Moreover, we have verses with more than three stops, and
sometimes a verse with only one (ekdvasdna), — The next subordinate
division is the pdda or * quarter.' As the name implies, this is commonly
the quarter of a four-lined verse or verse with two avasdnas; but some-
times, as in a verse with an odd number of pddas (like the gdyatri), a
pada may be identical with an avasdna. The division into padas is recog-
nized by the ritus^l, which sometimes prescribes the doing of a sequence
of ceremonial acts to the accompaniment of a verse recited pada by pada
{pacchas) in a corresponding sequence. — Even the pada is not the final
possible subdivision, as appears from KB. xxvi. 5, rcatk vdrdharcath vd
pddam vd padain vd varnatn vdy where the verse and all its subdivisions
receive mention. J
Numeration of successive verses in the mss. — In this matter, the mss.
differ very much among themselves, and the same ms. differs in different
books, and even in different parts of the same book ; so that to give all
details would be a long, tedious, and useless operation. A few may be
given by way of specimen. In books iii. and v. the enumeration in our
mss. is by hymns only. [Sometimes it runs continuously through the
anuvdka: above, p. cxxix. J In vi. it is very various : in great part, 2
hymns are counted together; sometimes 4; also 10 verses together, or 9,
or 8. In book vii., some mss. (so P. and I.) number by decads within
the anuvdka^ with total neglect of real suktas; and the numbering is in
all so confused and obscure that our edition was misled in several cases
so as to count 5 hymns less in the book than does the Anukr., or than
SPP's edition. The discordance is described at p. 389 and the two num-
berings are given side by side in the translation.
[Groupings of successive verses into units requiring special mention. —
The grouping of verses into units of a higher degree is by no means so
simple and uniform in the mss. as we might expect. It is desirable,
accordingly, to discriminate between d^cdid'Sfiktas and artlta-suktas and
parydya-suktas. The differences of grouping are chargeable partly to the
differences of form in the text (now verse, now prose) and partly to the
differences in length in the metrical hymns.J
Decad-sUktas or < decad-h3nnns.' — With the second grand division
begins (at book viii.) a new element in the subdividing of the text: the
metrical hymns, being much longer than most of those in the first division,
are themselves divided into verse-decads or groups of ten verses, five or
9. The Divisions of the Text
CXXXlll
more odd verses at the end of a hymn counting as an added decad. The
numbers in the final group thus run from five to fourteen : cf. pages 388,
end, and 472, ^ 5. Book xvii. divides precisely into 3 decads : p. 805.
The average length of the di^Z2A'Suktas is exactly ten verses in book x.
(35 decads and 350 verses: p. 562), and almost exactly ten in book xviii.
(28 decads and 283 verses: p. 814). In the summations, these decads
are usually called suktas and never by any other name (as daqatayas)^
while the true hymns are called artha-suktas,
LAlthough known to the comm. and to some mss. in book vii. (p. 388),
the decad-division really begins with book viii. ; and it runs on through,
book xviii. (not into xix. : p. 898, line 6), and continuously except for the
breaks occasioned by the //ir^aj^-hymns (p. 471, end) and parydya^ooV^
(XV. and xvi. : pages 770, 793). In book vii., this grouping is carried out
so mechanically as to cut in two some nine of the short sense-hymns of
the Berlin edition. The nine are enumerated at p. 389, line 8 ; but in
the case of five of them (45, 54, 68, 72, 76), the fault lies with the Berlin
edition, which has wrongly combined the parts thus separated. J
Lin the summations, as just noted, the decads are usually called suktas;
and they and the parydya-suktas are added together, like apples and pears,
to form totals of "hymns of both kinds" (p. 561, line 8). The summa-
tions of the A^c^A'Suktas and parydya-suktas for books viii.-xviii. are duly
given below in the special introduction to each book concerned, and these
should be consulted ; but for convenience they may here be summarized.
Book
vm.
•
iz.
X.
zi.
• •
XIL
XllL
xiv.
Decads
24
21
35
27
23
14
14
Paryayas
6
7
3
7
6
XV.
iS
XVI.
xvu.
3
• ••
xvm.
28
Artha-suktas or < sense-h3nnns.' — [This technical term might be ren-
dered, more awkwardly, but perhaps more suitably, by 'subject-matter
hymns.' It is these that are usually meant when we speak of ** hymns **
without any determinative. The comm. very properly notes that hymns
xix. 47 and 48 form a single artha-suktay and that the next two form
another. The determinative artha- is prefixed in particular to distinguish
the sense-hymns from the /ar^/tfj/^-hymns (p. 611, ^ 5), and there is little
occasion for using it of the short hymns of the first grand division. J The
verses of the artha-sukta are sometimes numbered through each separate
component decad or sukta^ and sometimes through the whole artha-sukta^
the two methods being variously mingled. In books xii.-xiv. and xvii. and
xviii., as already noted, the artha-suktas and anuvdkas are coincident, the
mss. specifying their identity.
LPary&ya-stiktas or 'period-hymns.' — In the second and third grand
divisions are certain extended prose-compositions calledj parydya-suktas.
cxxxiv General Introduction^ Part II. : in part by Whitney
They are divided into what are called parydyas^ or also parydya-suktas^
but never into decads. LThe term parydya-sukta is thus somewhat
ambiguous, and has a wider and a narrower* meaning as designating, for
example, on the one hand, the whole group of six parydyas that compose
our ix. 6, or, on the other, a single one of those six (e.g. our ix. 6. 1-17).
To avoid this ambiguity, it is well to use parydya only for the narrower
meaning and parydya-sukta only for the wider. The hymn ix. 7 is a
parydya-sukta consisting of only one parydya. For the word pary-dya
(root i: literally Utn-gang, circuit, ireploho^) it is indeed hard to find an
English equivalent: it might, with mental reservations, be rendered by
' strophe ' ; perhaps * period ' is better ; and to leave it (as usual) untrans-
lated may be best. J
LThe parydya-hymns number eight in all, five in the second grand
division (with 23 parydyas)^ and three in the third grand division (with
33 parydyas). They are, in the second division, viii. 10 (with 6 parydyas)\
ix. 6 (with 6) and 7 (with i) ; xi. 3 (with 3) ; and xii. 5 (with 7) ; and, in
the third division, xiii. 4 (with 6) ; book xv. (18 parydyas) ; and book xvi.
{9 parydyas). The parydya-suktas are marked with a p in tables 2 and 3.
For further details, see p. 472. J
Lit will be noticed that two books of the third division, xv. and xvi.,
consist wholly of parydyas; and, further, that each book of the second
division has at least one of these hymns (ix. has two such, and contigu-
ous), except book x. Even book x. has a long hymn, hymn 5, consisting
mostly of prose, but with mingled metrical portions ; but despite the fact
that the Anukr. divides the hymn into four parts, which parts are even
ascribed to different authors (p. 579), it is yet true that those parts are
not acknowledged as parydyas. Moreover, the hymn is expressly called
an artha-sukta by at least one of Whitney's mss.J
LDifferences of the Berlin and Bombay numerations in books vii. and xiz.
— As against the Berlin edition, the Bombay edition exhibits certain
differences in respect of the numeration of hymns and verses. These
are rehearsed by SPP. in his Critical Notice, vol. i., pages 16-24. Those
which affect book vii. are described by me at p. 389, and the double
numberings for book vii. are given by Whitney from vii. 6. 3 to the end
of vii. The Bombay numberings are the correct ones (cf. p. 392, line 4
from end). Other discrepancies, which affect book xix., are referred to
at p. 898.J
LDifferences of hymn-numeration in the paryftya-books. — These are the
most important differences that concern hymns. They affect all parts of
a given book after the ivc^X, parydya of that book. They have been carefully
explained by me at pages 610-11, but the differences will be more easily
apprehended and discussed if put in tabular form. The table harmonizes
9. The Divisions of the Text
cxxxv
the hymn-numbers, without going into the detail of the difference of verse-
numberings, which latter, however, are not seriously confusing.
Hymns of the
parts of hymns of the Berlin edition
correspond
Hymns of the
Bombay ed.
to the hymni
( of the Bombay edition as
numbered in either margin.
Bombay ed.
Book
Book
Book
Book
Book
vUi.
ix.
•
xt.
• •
xu.
xni.
I
I
I
I
I
I
I
2
2
2
2
2
2
2
3
3
3
3»-3«
3
3
3
4
4
4
3-3»-49
4
4-i-»3
4
5
5
5
3-50-56
5.1-6
4. 14-2 I
5
6
6
6.1-17
4
5'7-««
4.22-28
6
7
7
6.18-30
5
5.11-27
4-*9-45
7
8
8
6.31-39
6
5.28-38
4-46-51
8
9
9
6.40-44
7
5-39-46
4-5a-56
9
lO
IO.I-7
6.45-48
8
5-47-*»
10
II
10.8-17
6.49-63
9
5-6a-73
II
12
10. 18-21
7.1-26
10
12
■
'3
IO.aa-as
8
13
14
10.16-39
9
. '4
15
10.30-33
10
15J
LSince the two editions differ, the question arises. Which is right ? The
fourth paragraph of p. 611 (which see) leaves it undecided, but states the
real point at issue plainly. I now believe that the methods of both
editions are at fault and would suggest a better method. To make the
matter clear, I take as an example the parydya-sukta xi. 3, which consists
of a group of three parydyas.
Suggested method
xi. 3. I i-3«
xi. 3. 2 «-«8
xi. 3. 3 1-7
Berlin method
xi. 3. I-31
xi. 3. 32-49
»• 3- 5^56
Bombay method
xi. 3. I-31
xi. 4. 1-18
xi. 5. 1-7
The four sets of numbers in the first column relate to the four text-
divisions : the first set (xi.) to the book ; the second (3) to the parydya-
m
sukta or group ol parydyas ; the third (1,2, 3) to the miiWvdMdX parydyas of
that group ; and the fourth ('-3»' '-»*• «-7) to the verses of ^}^^ parydyas, \
Lin the Berlin text, on the one hand, we must admit that each of the
three component parydyas of xi. 3 is duly indicated as such by typograph-
ical separation and. that the parydya-tiMxc^^x^ (i and 2 and 3) are duly
given in parenthesis. That text, however, practically ignores the parydyas^
at least for the purposes of citation, by numbering the verses of all three
continuously (as verses 1-56) from the beginning oi parydya i to the end
of 3. Thus only the group oi parydyas is recognized ; and it is numbered
as if coordinate with the artha-suktas of the book.J
Lin the Bombay text, on the other hand, each parydya is numbered as
if coordinate with an artha-sukta, and the verses are numbered (of course,
in this case) beginning anew with i for each parydya. This method
cxxxvi Gefieral Introduction^ Part II. : in part by Whitney
ignores the unity of the group of individual parydyas and throws previous
citations into confusion. J
I^Books XV. and xvi. consist wholly of parydyas. Here, therefore, the
case is not complicated by the mingling of parydyas and artha-suktas^
and the Berlin text ignores the grouping^ of \\i^ parydyas^ and treats and
numbers each parydya as if coordinate with artha-suktas^ and numbers
the verses beginning anew with i for t2L,z\i parydya (cf. p. 770, line 30) .J
Whitney's criticism of the numbering of the Bombay edition. — [Whitney
condemned, at p. 625, the procedure of the Bombay edition. In his
material for this Introduction, I now find a few additional words on the
matter, which may well be given. J
Each parydya is reckoned, in the summations, as on the same plane as
a real hymn or art/ia-sukta. Hence SPP. is externally justified in count-
ing, for example, the nine art/ia-suktas and three parydyas of book xi. as
twelve hymns, numbering the verses of each separately ; at the same
time, such a deviation from the method pursued in our edition, throwing
into confusion all older references to book xi. after 3.31, was very much to
be deprecated, and has no real and internal justification, since each body
or group of parydyas is obviously and undeniably a unitary one (see, for
example, our viii. 10, and note the relation especially of its third and fourth
and fifth subdivisions or parydyas). In such matters we are not to allow the
mss. to guide us in a manner clearly opposed to the rights of the case.
[Suggestion of a preferable method of numbering and citing. — It is
plain, I think, that both editions are at fault : the Berlin edition, in ignor-
ing the \ndW\d\xA parydyas in books viii.-xiii. and in ignoring Xht parydya-
groups in xv.-xvi. ; and the Bombay edition, in ignoring th^ pafydya-grouY^s
everywhere. Moreover, the procedure of the Berlin text is inconsistent
(p. 770, line 27) as between books viii.-xiii. and books xv.-xvi., the unity
of the groups in xv.-xvi. being no less "obvious and undeniable" than in
the example just cited by Whitney.J
[The purpose underlying the procedure of the Berlin edition was that
all references should be homogeneous for all parts of the Atharvan text,
not only for the metrical parts but also for the prose parydyas, and con-
sist of three numbers only. But, as between the parydyas and the rest,
it is precisely this homogeneity that we do not want ; for the lack of it
serves the useful purpose of showing at a glance whether any given cita-
tion refers to a passage in prose or in verse.J
[For a future edition, I recommend that all /^ryo^^-passages be so
numbered as to make it natural to cite them by book, parydya-growi^
parydya, and verse. The verse-number would then be written as an
exponent or superior; and, for example, instead of the now usual ix. 6. 31,
1 As to what this grouping should be, see the discussion at p. cxxx, near end.
9. The Divisions of the Text
cxxxvii
45 ; T'^^'i xi- 3- 50, we should have ix. 6. 3>, 5* ; 7. 126; xi. 3. 31. In books
XV. and xvi. I should reckon the anuvdka as determining the limits of each
group of parydyas (p. cxxx) ; and thus, for example, instead of the now
usual XV. 7. I ; 8. I ; 17. i ; xvi. 5. i, we should havexv. 1.7* ; 2. i^ ; 2. 10^;
xvi. 2.1^. The tables on pages 771 and 793 may serve for conversion-
tables as between the proposed method and the Berlin-Bombay method. J
LThe merits of this method are clear from what has been said : it avoids
ignoring the parydyas of viiL-xiii. and the groups of xv.-xvi., and avoids
the inconsistency of the Berlin method ; it maintains the recognition of
the uniformity of books viii.-xi. as books of ten hymns each (p. 611,
line 25); and it assimilates all references to parydyaA.tyX in a manner
accordant with the facts, and shows at a glance that they refer to parydya-
passages.^ Moreover, it avoids the necessity of recognizing hymns of
less than 20 verses for division III. (p. cxlv) ; and by it one is not incon-
venienced in finding passages as cited by the older method.J
[^Differences of verse-numeration, — The differences of hymn-numeration,
as is clear from the foregoing, involve certain differences of verse-numer-
ation also ; but besides these latter, there are certain other differences of
verse-numeration occasioned by the adherence of the Bombay editor to
the prescriptions of the Anukramanls. They have been fully treated in the
introductions to the books concerned ; but require mention here because
they affect the verse-totals of the tables considered in the discussion
(pages clvii, clix) of the structure of the text. The five parydya'\i^vciTi^
affected are given in the first line of the subjoined table, and in the sec-
ond are set references to the pages of this work where the Bombay totals
are given. The third line gives the totals of avasdnarcas for the Bombay
edition, and the fourth those for the Berlin edition, and the fifth the dif-
ferences. It may be well to remind the reader, that, in its proper place
in the text, the second parydya of xi. 3 is printed, both by RW. and by
SPP. (at vol. iii., pages 66-83), as 18 numbered subdivisions; but that
the Bombay editor prints it again (just after p. 356 of the same vol.), this
time as 72 avasdnarcas^ as required by the Anukr. The matter is fully
explained by me, pages 628-9. The totals for xi. 3 in the one ed. are
3 1 + 18 -f 7 = 56, and in the other 31 -f 72 -f 7 = 1 10, a difference of 54.
The sum of the plus items is 188.
Pary2ya-hymns
[See pages
Bombay totals
Berlin totals
Plus items
^ \\ beg the reader to compare my remarks on the Method of Citation in the preface to the
Karpuramafijar!, pages xv-xvi. For citations of the Maharastr! or verse passages, the expo-
nent is a letter ; for ^aurasenl or prose, it is a figure. J
viii. 10
ix. 6
xi. 3
book XV.
book xvi.
516
546
632
771
793]
67
73
lie
220
s 103
33
62
56
141
93
34
II
54
79
10 J
cxxxviii General Introduction^ Part II. : in part by IVhitfiey
Suinmations of hymns and verses at end of divisions. — These are made
in the mss. at the end of the division summed up, and constitute as it
were brief colophons ; and the details concerning them are given in the
notes at the points where they occur. [For examples, see the ends of the
several anuvdkas and books : thus, pages 6, 12, 18, 22, 29, 36, and so on.
The summations become somewhat more elaborate and less harmonious
in the later books : see, for example, pages 516, 561, 659, 707, 737. J
The summations quoted from the PaScapatalika. — A peculiar matter to
be noted in connection with the summations just mentioned is the con-
stant occurrence with them, through books i.-xviii., of bits of extract
from an Old AnukramanI, as we may call it : catch-words intimating the
number of verses in the divisions summed up. [For details respecting
this treatise, see above, p. Ixxi.J These citations are found accordantly
in all the mss. — by no means in all at every point ; they are more or less
fragmentary in different mss. ; but they are wholly wanting in none of
ours (except K. L and perhaps L.J). The phrases which concern the end
of a book are the ones apt to be found in the largest number of mss. In
book vii. there is a double set, the extra one giving the number of hymns
in the anuvdka.
[Indication of the extent of the divisions by reference to an assumed norm.
— In giving the summations of verses, it is by no means always the case
that the Paftcapatalika expresses itself in a direct and simple way. Some-
times indeed it does so where its prevailing method would lead us to
expect it to do otherwise : thus in book vi., where the normal number of
verses to the anuvdka is 30, it says simply and expressly that anuvdkas
3 and 4 have 33 verses each (trayastritiqakdu : p. 311) and that 5 and 6
have 30 each {triiiqakdu: p. 1045). Very often, however, the extent of
a division is intimated by stating its overplus or shortage with reference
to an assumed norm. One hardly knows how much critical value to
assign to the norms (the last anuvdka of book vi., with 64 verses, exceeds
the norm of 30 by more than the norm itself) ; but the method is a devia-
tion from straightforwardness of expression, and that deviation is increased,
as is so often the case, by the gratuitous exigencies of the metrical form
into which the Paftcapatalika is cast. Thus for book v. it says (pages
230, 236), 'the first \anuvdkd\ falls short of sixty by twice six and the
next after the first by eleven.' So forty-two is in one place (p. 61) 'half-
a-hundred less eight,' and in another (p. 439) it is 'twice twenty-one.'
For anuvdka 3 of book vii. the total is 31 (norm 20); but here (p. 413)
not even the overplus is stated simply as * eleven,' but rather as * eight
and three.* 'This method of reference to a norm is used even where the
departure from it is very large, as in the case of anuvdka 3 of book iv.,
which is described (p. 176) as having 21 verses over the norm of 30. J
9. The Divisions of the Text cxxxix
LTables of verse-norms assumed by the Pancapatalik&. — For the first
grand division (books i.-vii.), on the one hand, this treatise assumes a
norm for the verse-totals of the anuvSkas of each book.^ These may be
shown in tabular statement as follows :
For book
i.
iL
• ••
IIL
iv.
V.
vi.
• •
vu.
Verse-totals
153
207
230
324
376
454
286
Anuvakas
6
6
6
8
6
13
10
Averages
25
34
38
40
63
35
29
Anuvaka-Norms
20
20
30
30
60
30
20
The norm is spoken of (p. 92) as a nimittd^ literally, perhaps, ' fundamental
determinant/ ' Frequent reference has already been made to these norms
in the main body of this work, either expressly (as at pages 220 and 388 :
cf. also pages 6, 18, 22, 152), or implicitly at the ends of the anuvakas, \
LBy combining (as in lines 2 and 3 of the table) a part of table i of
p. cxliv with a part of the table on p. cxxix, the actual average of the
verse-totals of the anuvakas may be found for each book (as in line 4).
It is perhaps a fact of critical significance that for each book this average
is greater than the norm assumed by our treatise.J
LFor the second grand division (books viii.-xii.), on the other hand,
our treatise assumes a norm which concerns the verse-totals of the hymns,
and not (as in the first division) those of the anuvakas. They are, in
tabular statement, as follows :
For book
• ••
vm.
iz.
z.
xi.
• •
XIL
Verse-totals
259
302
350
Z^Z
304
Hymns
10
10
10
10
5
Averages
26
30
35
31
61
Hymn-Norms
20
20
30
20
60
The lengths of the hymns are often (not always) described by stating the
overplus or shortage with reference to these norms. This is oftenest
the case in book x. (so with seven hymns out of ten : see p. 562) ; it is
the case with all the artha-suktas of book xii. (four out of five : p. 660) ;
with hymns i, 3, and 5 of book ix., and 6 and 8 of book xi. ; and least
often and clearly the case with book viii. (cf. the unclear citation, p. 502,
^ 2). — Here again the actual averages are greater than the norms. J
[The three << grand divisions " are recognized by the Pancapatalika. —
Partly by way of example, and partly with ulterior purpose, we may
instance the citations from the Paficapatalika which give the verse-totals
of the six anuvakas of book iii. These totals are respectively 33, 40, 38,
40, 35, and 44. The citations are indeed to be found below, scattered
over pages 92, 103, 113, 123, 131, and 141 ; but it will be better to combine
' LAnother and wholly different matter is the norm assumed for the verse-totals of the indi-
vidual hymns of each book (see p. cxlviii) : thus book i. is the book of four-versed hymns. J
cxl General Introductio7i, Part II. : in part by Whitney
them here (with addition of the «* obscure" clause of p. 141, ^ 8) into
what appears to be their proper metrical form, with attempted emendation
at the points ^ in which the verse was obscure to Whitney :
trihqannimittdh sadrcesu kdryds
tisro dagd *s(du da fa patica ca rcah :
cattirdaqd ^ntyd; anuvdkaqaq ca
sainkhydin vidadhydd adhikdin nimittdt,
'Among the six-versed [hymns] (i.e. in book iii.), the verses are to be
(made : i.e.) accounted [respectively] as three, ten, eight, ten, and five,
with thirty as their fundamental determinant ; and the last as fourteen :
and one is to treat the number {anuvdka by anuvdka: i.e.) for each
anuvdka as an overplus over the norm. 'J
Lin the section headed "Tables of verse-norms" etc., it was shown
that, while the Paftcapatalika's norms for books i.-vii. concern the arm-
vdkas, its norms for books viii.-xii. concern the hymns. This distinction is
observed also by the comm. in making his decad-divisions (see p. 472 : 1. 28).
These facts are in entire accord with the explicit statements of the Paftca-
patalika : to wit, on the one hand, with that of the verse just translated ;
and, on the other, with the remark cited at the end of viii. i (p. 475, end),
suktaqaq ca ganand pravartatCy * and the numbering proceeds hymn by
hymn.* Here suktagas is in clear contrast with the anuvdkaqas of our
verse, and the remark evidently applies to the remaining books of the
text that come within the purview of the Paflcapatalika, that is (since it
ignores books xix.-xx.), to books viii.-xviii. or to the second and third
grand divisions. J
LThus, between the first grand division on the one hand and the second
and third on the other, our treatise makes a clear distinction, not only by
actual procedure but also by express statement. But this is not all.
As between the second and the third, also, it makes a distinction in fact :
for, while a norm that concerns the verse-totals of artha-suktas (and not
of anuvdkas) is assumed for the second, no norm is assumed for the third
(cf. p. 708, line 12) and the verse-totals for each arthasukta or parydya-
sukta are stated simply hymn by hymn.J
10. Extent and Structure of the Atharva-Veda Samhita
Limits of the original collection. — It is in the first place clearly appar-
ent that of the twenty books composing the present text of the Atharva-
Veda, the first eighteen, or not more than that, were originally combined
^ The mss. read: *ntydnu'y with double sandhi; -sa^ for faf, with confusion of sibilants;
sathkhyd (but one has indeed -ydm) ; and adhikdnim-^ with omission of a needed twin conso-
nant (cf. p. 832). As to the use of kr^ cf. below, p. 52 end, and p. 186, T 3.
lo. Extent and Structure of the Atharva-Veda Samhita cxli
together to form a collection. There appears to be no definite reason to
suppose that the text ever contained less than the books i.-xviii. It is
easy to conjecture a collection including books i.-xiv. and book xviii.,
leaving out the two prose parydya-hooV'^ xv. and xvi. and the odd little
book xvii. with the queer refrain running nearly through it ; but there is
no sound reason for suspecting the genuineness of these prose books
more than of the prose hymns scattered (see below, p. ion) through
nearly all the preceding books; and in the Paippalada recension it is
Vulgate book xviii. that is wanting altogether, books xv.-xvii. [or rather,
books xv.-xviii. : cf. p. 1015J being not unrepresented.
Books zix. and zx. are later additions. — That these are later additions
is in the first place strongly suggested by their character and composi-
tion. As for book xx., that is in the main a pure mass of excerpts from
the Rig- Veda; it stands in no conceivable relation to the rest of the
Atharva-Veda ; and when and why it was added thereto is a matter for
conjecture. As for book xix., that has distinctly the aspect of being an
after-gleaning ; if its hymns had been an accepted part of the main col-
lection when that was formed, we should have expected them to be dis-
tributed among the other books ; and the text is prevailingly of a degree
of badness that sets it quite apart from the rest; while its/^^-text must
be a most modern production. LFor the cumulative evidence in detail
respecting book xix., see my introduction, pages 895-8. J
Other evidences of the former existence of an Atharva-Veda which
was limited to books i.-xviii. are not rare. That the /m^^////i^^-division
is not extended beyond book xviii. may be of some consequence, but
probably not much. The Old AnukramanI stops at the same point.
More significant is it that the Kau^ika-sutra Ldoes not, by its citations,*
imply recognition of the text of book xix. as an integral part of the sam-
hitd, and that itj ignores book xx. completely. It is yet more impor-
tant that the Prati^akhya and its commentary limit themselves to books
i.-xviii.
In the Paippalada text, the material of book xix. appears in great part,
as we are bound to note, and quite on an equality with the rest. Of
book XX., nothing Lor practically nothing : see p. loogj'so appears. It is
also noteworthy that Paipp. (as mentioned above) omits book xviii. ; but
from this need be drawn no suspicion as to the appurtenance of xviii. to
the original AV. — The question of the possible extension of individual
hymns anywhere does not concern us here, [but is discussed on page cliii. J
1 LThere are five verses which, although occurring in our xix., are yet cited by Kau9. in full,
as if they did not belong to the Atharvan text recognized by Kau9. Moreover, there are cited
by Kau9. six pratikas which, although answering to six hymns (between 51 and 68) of our xix.,
may yet for the most part be regarded as kalpajd mantrds. For a detailed discussion of the
matter, see pages 896-7. J
cxlii General Introduction, Part II. : in part by Whitftey
[The two broadest principles of arrangement of books i.-zviii. — Leaving
book XX. out of account, and disregarding also for the present book xix.
as being a palpable supplement (see pages 895-8), it is not difficult to
trace the two principles that underlie the general arrangement of the
material of books i.-xviii. These principles are :J
[I. Miscellaneity or unity of subject and 2. length of hymn. — The books
i.-xviii. fall accordingly into two general classes: i. books of which the
hymns are characterized by miscellaneity of subject and in which the
length of the hymns is regarded ; and 2. books of which the distinguish-
ing characteristic is a general unity of subject and in which the precise
length of the hymns is not primarily regarded, although they are prevail-
ingly long.^ The first class again falls into two divisions: i. the short
hymns ; and 2. the long hymns. J
LThe three grand divisions (I. and II. and III.) as based on those princi-
ples.— We thus have, for books i.-xviii., three grand divisions, as follows :
I. the first grand division, consisting of the seven books, i.-vii., and com-
prehending the short hymns of miscellaneous subjects, more specifically,
all the hymns (not parydyas: p. cxxxiv) of a less number of verses than
twenty^; n. the second grand division, consisting of the next five books,
viii.-xii., and comprehending the long hymns of miscellaneous subjects,
more specifically, all the hymns (save those belonging to the third division)
of more than twenty verses ; and HI. the third grand division, consisting,
as aforesaid, of those books of which the distinguishing characteristic is
a general unity of subject, to wit, the six books, xiii.-xviii. — There are
other features, not a few, which differentiate these divisions one from
another; they will be mentioned below, under the several divisions. J
LThe order of the three grand divisions. — It is clear that the text ought
to begin with division I., since that is the most characteristic part of it
all, and since books i.-vi. are very likely the original nucleus of the whole
collection. Since division I. is made up of hymns of miscellaneous sub-
jects (the short ones), it is natural that the other hymns of miscellaneous
subjects (the long ones) should follow next. Thus the last place is natu-
rally left for the books characterized by unity of subject. This order
agrees with that of the hymn-totals of the divisions, which form (cf. tables
I, 2, 3) a descending scale of 433 and 45 and 15. J
LPrinciples of arrangement of books within the grand division. — If we
have rightly determined the first rough grouping of the material of books
i.-xviii. into three grand divisions, the question next in logical order is,
^ |_This statement Is true without modification, if we treat books xv. and xvi. each as two
hymns or parydya-^oyy^^ in the manner explained and reasoned at p. cxxx, and implied in the
second form of table 3, p. cxlv : cf. p. cxxxvii, line 13. J
lo. Extent and Structure of tJie A tharva-Veda Samhita cxliii.
What governs the arrangement of the books within each division ? This
question will be discussed in detail under each of the three divisions
(cf. pages cxlix ff., clvii, clix) ; here, accordingly, only more general state-
ments are called for. Those statements concern the verse-norms of the
hymns for each book, and the amount of text. J
[The normal length of the hymns for each of the several books. — For
the first grand division these norms play an important part in determin-
ing the arrangement of the books within that division, as appears later,
p. cxlix. For the second grand division it is true that the Paftcapatalika
assumes a normal hymn-length for each book (p. cxxxix) ; but that seems
to have no traceable connection with the arrangement of the books within
that division (p. civ). For the third, no such norm is even assumed (p. cxl,
near end). J
[The amount of text in each book. — Table. — This matter, in its relation
to the order of the books, I must consider briefly here for the three grand
divisions together, although it will be necessary to revert to it later (pages
clii, clvii, clix). Since our samhita is of mingled verse and prose, it is
not easy (except with a Hindu ms., which I have not at hand) to esti-
mate the precise amount of text to be apportioned to each separate book.
If we take as a basis, however, the printed page of the Berlin text, and
count blank fractions of pages, the 352 pages are apportioned among the
1 8 books as follows :
Book i. has 13 pages
u.
• • •
IIL
iv.
V.
vi.
• •
Vll.
16
20
27
28
40
27
Division I. 171
Book viii. has 22 pages
ix. 21
X. 27
xi. 25
xiL 22
Division II. 117
Book xiii. has 13 pages
xiv. X 2
XV. 10
xvi. 5
xvii. 3
xviii. 21
Division III. 64
From this it appears that, for division I., the amount of text is a continu-
ously ascending one for each of the books except the last (book vii.) ; and
that, for division III., it is a continuously descending one for each of the
books except (in like manner) the last (book xviii.) ; and that, although
the verse-totals of the Bombay edition for the books of division II. form
a series (see p. clvii, line 11) which ascends continuously (like that of I.)
for all books except (once again) the last, the books of division II. are, on
the whole, most remarkable for their approximate equality of length. J
Arrangement of the hymns within any given book. — While the general
guiding principles of arrangement of the books within the division are
thus in large measure and evidently the external ones of verse-norms and
amount of text, it is not easy to see what has directed the ordering of the
cxliv General Introduction, Part II. : in part by Whitftey
Table i. First strand division, books i.-vii., seven books
Book
vii.
Verse- > •
norms ) *
Book
Ti.
8 S
. Book
i.
4
Book
ii.
6
Book
iii.
6
Book Book
iT. T.
1 8
contains
Sum of
hymns
Sum of
verses
56
hs.
of
1 vs.
56
56
26
hs.
of
2 vss.
26
52
10
122
hs.
of
8 vss.
132
396
11
12
30
hs.
of
4 vss.
53
212
3
8
1
22
hs.
of
6 vss.
34
170
4
2
5
13
hs.
of
6 vss.
24
144
3
1
5
6
21
hs.
of
7 vss.
36
252
3
4
6
10
2 hs.
of
8 vss.
25
200
1
1
2
3
4 hs.
of
9 vss.
11
99
2
3
2 hs.
of 10 vss.
7
70
1
1
6 hs.
of 11 vss.
8
88
2
5 hs.
of 12 vss.
7
84
1
3 hs.
3 hs.
3 hs.
of IS vss.
of 14 vss.
of 16 vss.
4
3
3
52
42
45
1
h.
2 hs.
1 h.
of 16 vss.
of 17 vss.
of 18 vss.
1
2
1
16
34
18
118
142
35
36
31
40
31 hymns
433
286
454
153
207
230
324
376 verses
2,030
Table
a. Second strand division,
books viU.-
xii
., five books
Book
viii.
Book
ix.
Book
X.
Book
xi.
Book
xii.
conulns
Sum of
hymns
Sum of
verses
1
h. of 21 vss.
1
21
1
2
1
hs. of 22 vss.
h. of 2S vss.
3
1
23
1
2
hs. of 24 vss.
3
72
1
1
1
hs. of 26 vss.
3
75
3
Ip
1
1
3
2
hs. of 26 vss.
hs. of 27 vss.
8
3
208
81
2
1
1
1
1
hs. of 28 vss.
hs. of SI vss.
h. of S2 vss.
3
2
1
84
62
32
Ip
1
1
1
1
2
1
1
1
hs. of 88 vss.
hs. of S4 vss.
h. of S6 vss.
h. of S7 vss.
h. of S8 vss.
hs. of 44 vss.
h. of 60 vss.
h. of6Svss.
2
2
66
68
35
37
38
88
50
53
h. of 66 vss.
55
Ip
h. of 66 vss.
h. of 60 vss.
56
60
Ip
p
h. of 62 vss.
h. of 68 vss.
h. of 7S vss.
hymns
_
62
63
73
10
10
10
10
5
45
259
302
350
313
304
verses
1,528
lo. Extent and Structure of the Atharva-Veda Samhita cxlv
Table 3. Third strand division, books xiii.-xviii., six books
Rohita
Wedding
Vritya
Puitta
Sun
Funeral
Book
Book
Book
Book
Book
Book
Sum of
Sum of
ZiU.
xiT.
ZY.
XTl.
XTii.
ZTiii.
contains
hymns
verses
2
hs
. of S TSS.
2
6
1
1
hs
. of 4 vss.
2
8
2
hs
. of 6 vss.
2
10
1
3
hs
. of S vss.
4
24
2
1
hs
.of 7 vss.
3
21
1
h.
of 8 vss.
1
8
3
hs
. of 9 vss.
3
27
1
h.
of 10 vss.
1
10
4
1
hs
. of 11 vss.
6
66
1
h.
of 18 vss.
1
12
2
hs. of is vss.
2
26
— f-
h.
of 8S vss.
1
26
1
1
-TP
h.
h.
of 87 vss.
of so vss.
1
1
27
30
1
h.
of4Svss.
1
46
IP
h.
ofSSvss.
1
66
1
"T—
hs. of SO Tss.
2
120
"-T"
1
h.
h.
of SI vss.
ofS4vss.
1
1
61
64
1
h.
o{7Svss.
1
73
1
h.
of 7Svss.
1
76
1
h.
of 89 vss.
hymns
1
80
4
2
18 p
Op
1
4
38
188
130
141
03
30
283
verses
874
|_Such is Whitney's table ; and it is well to let it stand, as it furnishes the
best argument against treating Xki^parydyas of books xv. and xvi. each as
a single hymn (cf. p. cxxxvi, top). Treating them as explained at p. clx, it
will appear as follows.
Table 3, second form
Rohita
Wedding
Vritya
Paritu
Sun
Funeral
Book
Book
Book
Book
Book
Book
Sum of
Sum of
ziii.
xiv.
ZY.
jcvi.
ZYii.
ZTiii.
contains
hymns
verses
1
h.
of 8S vss.
1
26
1
h.
of so vss.
1
30
IP
h.
of 88 vss.
1
32
1
h.
of 4S vss.
1
46
IP
h.
of 60 vss.
1
60
IP
h.
of 6S vss.
1
66
1
hs
. of SO vss.
2
120
IP
hs
of SI vss.
2
122
1
h.
h.
of S4 vss.
of 7S vss.
1
1
64
73
1
h.
h.
of 7S vss.
of 89 vss.
1
1
76
80
IP
h.
of 91 vss.
hymns
1
01
4
2
2p
2p
1
16
188
130
141
03
80
283
verses
874 J
cxlvi General IntroductioUy Part II.: in part by Whitney
several hymns within any given book. It is clear that the subject has
not been at all considered ; nor is it at all probable that any regard has
been had to the authorship, real or claimed (we have no tradition of any
value whatever respecting the "rishis"). Probably only chance or arbi-
trary choice of the arranger dictated the internal ordering of each book.
LOn this subject there is indeed little that is positive to be said; but (in
order to avoid repetition) I think it best to say that little for each grand
division in its proper place under that division : see pages cliv, clvii,
and clx.J
[Distribution of hymns according to length in the three grand divisions. —
Tables i and 2 and 3. — The distribution of the hymns according to their
length throughout the books of the three grand divisions is shown by
Whitney's tables i, 2, and 3, preceding. The numbers rest on the numera-
tions of the Berlin edition, and due reference to the differences of numera-
tion of the Bombay edition is made below at p. cxlvii. A vertical column
is devoted to each book and in that column is shown how many hymns of
I verse, of 2 or 3 or 4 and so on up to 89 verses, there are in that book,
by the number horizontally opposite the number of verses indicated in
the column headed by the word "contains." To facilitate the summation
of the number of hymns and verses in the Atharva-Veda, the last column
but one on the right gives the number of hymns of i vs., of 2 vss. and so
on, in the division concerned, and the last column on the right gives the
total number of verses contained in the hymns of i vs., of 2 vss. and so
on (the total in each line being, of course, an exact multiple of the num-
ber preceding in the same line). Accordingly we may read, for example,
the sixth line of table i as follows : "Book vii. contains 10 hymns of 3
verses and book vi. contains 122. The sum of hymns of 3 verses in the
division is 132, and the sum of verses in those hymns is 396." J
[Tables i and 2 and 3 for divisions I. and II. and III. — These ought
properly to come in at this point; but as their form and contents are
such that it is desirable to have them stand on two pages that face
each other, they have been put (out of their proper place) on pages cxliv
and cxlv.J
[Grouping of the hymns of book xiz. according to length. — Table 4. —
Apart from the two hymns, 22 (of 21 verses) and 23 (of 30), which are in
divers ways of very exceptional character, it appears that every hymn of
this book, if judged simply by its verse-total length, would fall into the
first grand division, as being of less than 20 verses.^ This fact is of crit-
ical interest, and is in keeping with the character of book xix. as an after-
gleaning, and in particular an after-gleaning of such material as would
properly fall into the first grand division (cf. p. 895, ^ 2). The table :
^ [And so would hymns 22 and 23, if judged by their actual length.J
I o. Extent and Structure of t/te A tliarva-Veda Samhita cxl vii
Table 4. The supplement, book xiz., one book
In book xix. there are 15 4 2 9
Containing respectively 1234
In book xix. there are 2 i i i
Containing respectively 14 15 16 21
684
567
I hymns,
30 verses.
3 I 12 2 hymns,
8 9 10 XI verses.
Total : 72 hymns.
Total: 456 verses. J
LSummary of the four tables. — Table 5. — Extent of AV. Samhita about
one half of that of RV. — The totals of hymns and verses of tables '1-4
are summed up in table 5. From this it appears that the number of
hymns of the three grand divisions of the Atharva-Veda Samhita is 516
or about one half of that of the Rig- Veda, and that the number of verses
is 4,432 or considerably less than one half. If the summation be made to
include also the supplement and the parts of book xx. which are peculiar
to the AV., the number of hymns amounts to 598 or about three fifths of
that of the RV., and the number of verses amounts to 5,038 or about one
half of that of the RV. Table 5 follows :
Table 5. Sununary of Athanran hymns and verses
Grand division I., books i.-vii., contains 433
Grand division II., books viii.-xiL, contains 45
Grand division III., books xiii.-xviii., contains 38
Totals for the three grand divisions : 516
The supplement, book xix., contains 72
Totals for books i.-xix. : 588
The Kuntapa-khila of book xx. contains 10
Totals for books i.-xix. and khila: 598
hymns and
hymns and
hymns and
hymns and
hymns and
hymns and
hymns and
hymns and
2030
1528
874
4432
456
4888
150
verses,
verses,
verses.
verses.
verses.
verses.
verses.
5038 verses. J
[The numbers of tables 1-5 rest on the Berlin edition. The difiFer-
ences between that and the Bombay edition do not affect the amount of
text, but only the verse-totals. Even the verse-totals are not affected,
but only the hymn-totals (p. 389, 1. 10), by the difiFerences in book vii.
For the parydya-\iyxtin% the verse-totals of the Bombay edition amount
to 188 more (see p. cxxxvii) than those of the Berlin edition. For the
Bombay edition, accordingly, the grand total must be raised (by 188)
from 5,038 to 5,226.J
LFirst grand division (books i.-vii.) : short hymns of miscellaneous sub-
jects.— While the general considerations of length and subject are indeed
sufficient for the separation of books i.-xviii. into three grand divisions
as defined above, the first division shows yet other signs of being a minor
collection apart from the other two. In the first place, the hymns that
compose it are mostly genuine charms and imprecations, and wear on the
cxlviii General Introduction, Part II. : in part by Whitney
whole a general aspect decidedly different from that of books viii.-xviii., as
is indeed apparent enough from the table of hymn-titles, pages 1024-37;
they are, in fact, by all odds the most characteristic part of the Atharva-
Veda, and this is tacitly admitted by the translators of selected hymns
(see p. cvii), their selections being taken in largest measure (cf. p. 281)
from this division. In the second place, the books of this division are
sharply distinguished from those of the others by the basis of their inter-
nal arrangement, which basis is in part that of a clearly demonstrable
verse-norm, a norm, that is to say, which, for each separate book, governs
the number of verses in the hymns of that book.^J
[Evidence of fact as to the existence of the verse-norms. — A most per-
vading implicit distinction is made by the Major Anukramani between
this division and the next in its actual method of giving or intimating^
the length of the hymns. In division II., on the one hand, the number
of verses is stated expressly and separately for every hymn. In division
I., on the other hand, the treatise merely intimates by its silence that the
number for any given hymn conforms to the norm assumed for that book,
and the number is expressly stated only when it constitutes a departure
from that norm. Thus for the 142 hymns of book vi., an express state-
ment as to the length is made only for the 20 hymns (given at p. 281,
lines 17-18) which exceed the norm of three.^ — For convenience of
reference, the norms may here be tabulated :
Books vii vi.
Norms i 3
1. u. m. IV. V.
4567 8J
[Express testimony of both Anukramaids as to the verse-norms. — The
Major Anukr. (at the beginning of its treatment of book ii. : see p. 142)
expressly states that the normal number of verses for a hymn of book i.
is four, and that the norm increases by one for each successive book of
the first five books : pmvakdndasya caturrcaprakrtir ity evant uttarottara-
kdndesti sasf/tam ydvad ekdikddhikd etc. Than this, nothing could be
more clear or explicit. Again, at the beginning of its treatment of book
iii., it says that in this book it is to be understood that six verses are
the norm, and that any other number is a departure therefrom : atra
^ [That books i.-vii. are distinctly recognized as a separate unity by the Major Anukr. appears
also from the fact that for the right or wrong study of its first five patcUas (in which books i.-vii.
are treated), special blessings or curses are promised in a passage at the beginning of the sixth.
The fact was noted by Weber, Verzeichniss^ vol. ii., p. 79; and the passage was printed by him
on p. 81. J
^ I^At i. I, and also at v. 9 and 10 (these two are prose pieces), the treatise states the number
when it is normal. Thb is not unnatural at L i, the beginning ; and considering the prevailing
departure from the norm in book v., it is not surprising there. On the other hand, the omis-
sions at iv. 36 and vi 121 are probably by inadvertence. J
lo. Extent and Structure of t lie Atharva-Veda Santhitd cxlix
sadrcaprakrtir anyd vikrtir iti vijdniydt. At the beginning of book iv.
it has a remark of like purport : brahma jajHanam iti kdnde saptarcasukta'
prakrtir (so London ms. : cf. p. 142 below) anyd vikrtir ity avagachet.
Moreover, it defines book vi. as t\it trcasUktakdndam (cf. pages 281, 388),
and adds to the definition the words tatra trcaprakrtir itard vikrtir iti,
Cf. Weber's Verzeichniss der Berliner Sanskrit-Jiss., vol. ii., p. 79. J
[In the recognition of the verse-norms, as in much else (p. Ixxii, top),
the Paftcapajalika serves as source and guide for the author of the Major
Anukr. Thus the older treatise calls book ii. * the five-versed ' (see the
citation at p. 45), and book iii. in like manner 'the six-versed' (see p. cxl).
Cf. also the statements of the next paragraph as to book vii.J
LOne verse is the norm for book vii, — The absence of any book in which
two-versed hymns are the norm, and the frequency of two-versed hymns
in book vii., might lead us to think that both one-versed and two-versed
hymns are to be regarded as normal for book vii, (cf. p. 388, line 13);
but this is not the case (cf. line 24 of the same page). The Major Anukr.
speaks of book vii. as * the book of one-versed hymns,* ekarcasuktakdndant ;
and its testimony is confirmed by the Old Anukr., as cited by SPP. on
p. 18 of his Critical Notice, which says, 'among the one-versed hymns
[i.e. in book vii.], [the anuvdkas are or consist] of hymns made of one verse,'
rk'Suktd ekarcesu. Further confirmation of the view that one (not one or twa)
is the true norm for book vii. is found in the fact that the Anukr. is silent
as to the length of the hymns of one verse (cf. p. cxlviii), but makes the
express statement dvyrcant for each of the thirty ^ hymns of two verses. J
LArrangement of books l.-vil. with reference to verse-norms. — If we
examine table i (p. cxliv), in which these books are set in the ascending
numerical order of their verse-norms, several facts become clear. It is
apparent, in the first place, that this division is made up of those seven
books in which the number — normal or prevalent — of verses to a hymn
runs from one to eight ; secondly, that the santhitd itself begins with the
norm of four; and, thirdly, that the number two as a norm is missing
from the series. Fourthly, it is indeed apparent that every book shows
departures from its norm ; but also — what is more important in this con-
nection — that these departures are all on one side, that of excess, and
never on that of deficiency.J
1 \T\i\% is the true number. The number 26, given at p. cxliv in table i, rests on the actual
hymn-divisions of the Berlin text. On account of the discordance, the 30 hymns may here be
named: i, 6. 1-2, 6.3-4, 13, 18, 22, 25. 29, 40-42, 47-49» S^* 54- 2 with 55. i, 57-58, 61, 64,
68. 1-2, 72. 1-2, 75, 76.5-6, 78, 108, 112-114, 116. (They are very conveniently shown in the
table, p. 1021.) Note on the other hand the silence of the Anukr. as to our 45, 54. i, 68.3,
and 72. 3. Its silence means that our 45. i (seer, Praskanva) and 45. 2 (Atharvan) and 54. i
(Brahman) form three one-versed hymns, a fact which is borne out by the ascriptions of quasi-
authorship ; and that 68. 3 and 72. 3 form two more. J
cl Getteral Introductiony% Part II, : m part by Whitney
LWe may here digress to add that, if we compare table i with those
following, it appears, fifthly, that in book vii. are put all the hymns of
the three grand divisions that contain only i or 2 verses ; sixthly, that
neither in this division, nor yet in the other two, nor even in book xix.,
is there a hymn of 19 verses, nor yet one of 20} From table i, again, it
appears, seventhly, that this division contains a hymn or hymns of every
number of verses from 4 verses to 18 verses (mostly in books i.-v.) and
from I verse to 3 verses (exclusively in books vi. and vii.). J
LEzcursus on hymn xix. 23, Homage to parts of the Atharva-Veda. —
It is worth while at this point to recall to the reader's mind this remark-
able hymn in its bearing upon some of the questions as to the structure
of our text : see pages 931-4, and especially ^ 6 of p. 931. As our sain-
hita begins with four-versed hymns, so does xix. 23 begin with homage
" to them of four verses " (p. 931, line 29), and not with homage " to them
of one verse." Again, grouping all hymns of four verses or more in this
division according to length, there are 15 groups (not in the least con-
terminous with books) each containing a hymn or hymns of every num-
ber of verses from 4 to 18, and to these 1 5 groups the first 1 5 verses of
xix. 23 correspond (p. 931, line 27). Again, of the fact that books i.-xviii.
contain not one hymn of 19 verses nor yet one of 20, account seems to
be taken in that the form of verses 16 and 17 differs from that of the
15 preceding (p. 931, line 37). Again, as in our series the norm two is
lacking, so also is lacking in xix. 23 a dvyrcebhyah svdhd (but cf. p. 931,
line 28, with p. 933, line 2). Finally the verses of homage "to them of
three verses" and ** to them of one verse" (xix. 23. 19-20) stand in the
same order relative to each other and to the verses of homage to the 1 5
groups as do books vi. and vii. to each other and to the books containing
the hymns of more than three verses, namely books i.-v. — Cf. further
pages clvii and clix.J
[We now return to the arrangement of the books within the division by
norms. — The norms of books i.-vii. respectively, as the books stand in
our text, are 4, 5, 6, 7, 8, 3, i. . From this point of view, the books fall
into two groups : group X contains books i.-v., and its norms make a sim-
ple continuous ascending numerical scale beginning with four (4, 5, 6, 7, 8) ;
group Y contains books vi. and vii., and its norms make a broken descend-
ing numerical scale beginning with three (3, i). Here several questions
arise as to group Y : first, why is its scale inverted, that is, why does not
book vii. precede book vi. } second, why does not group Y (and in the
reversed order, vii., vi.) precede group X, so as to make the whole series
begin, as is natural, with one instead of four, and run on in the text as
it does in the table at p. cxliv } and, third, why is the scale broken, that
1 [In the Kuntapakhila there are two hymns of 20. J
lo. Extent and Structure of the A tharva-Veda Samhitd cli
is, why have not the diaskeuasts made eight books of the first division,
including not only one for the one-versed hymns, but also another for
the two-versed ?J
LWith reference to the last question, it is clear that the amount of
material composing the two-versed hymns (30 hymns with only 60 verses :
seep, cxlix, note) is much too small to make a book reasonably commensurate
with the books of the first division ; it is therefore natural that the
original groupings of the text-makers should include no book with the
norm of two. J
[Exceptional character of book yii. — The first two questions, concern-
ing group Y or books vi. and vii., are closely related, inasmuch as they
both ask or involve the question why book vii. does not precede book vi.
By way of partial and provisional answer to the second, it is natural to
suggest that perhaps the scrappy character of the one-versed and two-
versed hymns militated against beginning the Vedic text with book vii.
And indeed this view is not without indirect support from Hindu tradition :
for according to the Brhad-Devatdy viiL 99, the ritualists hold that a hymn,
in order to be rated as a genuine hymn, must have at least three verses,
trcddhatnam yajhikdh suktatn dkuh} It may well be, therefore, that the
diaskeuasts did not regard these bits of one or two verses as real hymns,
as in fact they have excluded them rigorously from all the books i.-vi.
From this point of view our groups X and Y have no significance except
for the momentary convenience of the discussion, and the true grouping
of books i.-vii. should be into the two groups, A, containing books i.-vi.,
and B, containing book vii.J
[The exceptional character of book vii. is borne out by several other
considerations to which reference is made below. Its place in the sant-
hitd is not that which we should expect, whether we judge by the fact
that its norm is one verse or by the amount of its text (p. cxliii). If
we consider the number of its hymns that are ignored by Kaugika
(see pp. 1 01 1-2), again we find that it holds a very exceptional place in
division I. Many of its hymns have a put-together look, as is stated at
p. cliv ; and this statement is confirmed by their treatment in the Paip-
palada recension (p. 1014, 1. 15). Just as its hymns stand at the end of
its grand division in the Vulgate, so they appear for the most part in the
very last book of the Paippalada (cf. p. 1013, end). As compared with the
great mass of books i.-vi., some of its hymns (vii. 73, for instance) are
quite out of place among their fellows.J
^ [For the productions of modem hymnology, one hardly errs in regarding three verses as
the standard minimum length, a length convenient for use, whether in reading or singing, and
for remembering. A two-versed hymn is too short for a dignified unity. Possibly similar con-
siderations may have had validity with the ancient text-makers.J
clii General IittroductioUy Part II.: hi part by Whitney
LBook vii. a book of after-gleanings supplementing books i.-vi. — It is
very easy to imagine group A, or books i.-vi., as constituting the original
•
nucleus ^ of the samhitd (p. cxlviii, top), and group B, or book vii., as being
an ancient supplement to that nucleus, just as book xix. is unquestionably
a later supplement to the larger collection of the three grand divisions
(cf. p. 89s). This view does not imply that the verses of book vii. are
one whit less ancient or less genuinely popular than those of books i.-vi.,
but merely that, as they appear in their collected form, they have the
aspect of being after-gleanings, relatively to books i.-vi. This view
accords well with the exceptional character of book vii. as otherwise
established and as just set forth (p. cli).J
[Arrangement of books with reference to amount of text. — If these con-
siderations may be deemed a sufficient answer to the first two questions
so far as they relate to book vii., there remains only that part of the
second question which relates to book vi. One does not readily see why
the samhitd might not have opened with book vi., the book of the varied
and interesting three-versed hymns, so that the norms would have run in
the order 3, 4, 5, 6, 7, 8 (i) ; and, since this is not the case, it may be
that some other principle is to be sought as a co-determinant of the
order of arrangement.J
[If we consult the table on p. cxliii, we see that, in division I., the
scale of numbers of printed pages of text in each book (13, 16, 20, 27 y 2^^
40, 27) is a continuously ascending one for each book except the last
(book vii.). The like is true if we base our comparison on the more pre-
cise scale of verse-totals for each book (153, 207, 230, 324, 376, 454, 286),
as given at the foot of table i, p. cxliv.J
[These facts, in the first place, strongly corroborate our view as to the
exceptional character of book vii. By the principle of norms, it should
stand at the beginning of the division ; by the principle of amount (judged
by verse-totals), it should stand between books iii. and iv. That it does
neither is hard to explain save on the assumption of its posteriority as a
collection. In the second place, these facts suggest at the same time the
reason for the position of book vi. in the division, namely, that it is placed
after books i.-v. because it is longer than any of those books. J
[Rfeum^ of conclusions as to the arrangement of books i.-vii. — Book vii.,
as a supplement of after-gleanings, is placed at the end of the grand
division, without regard to amount of text or to verse-norm. Books i.-vi.
are arranged primarily according to the amount of text,^ in an ascending
scale. For them the element of verse-norms, also in an ascending scale,
^ [If asked to discriminate between the books of that nucleus, I should put books vi. and i.
and ii. first (cf. p. cliii, ITs) ; at all events, book v. stands in marked contrast with those three. J
^ (^Whether this amount is judged by verse-totals or by pages, the order is the same. J
lo. Extent and Structure of t/te Atharva-Veda Samhita cliii
appears as a secondary determinant. It conflicts with the primary deter-
minant in only one case,^ that of book vi., and is accordingly there
subordinated to the primary one, so that book vi. (norm : 3) is placed after
books i.-v. (norms : 4-8).J
[Departures from the norms by excess. — The cases of excess are most
numerous in book v. (see p. 220), and concern over \^ of all the hymns.
On the other hand, the cases of conformity to the norm are most numer-
ous in books vi. and i. and concern about ^ of the hymns in each book.
For books ii., iv., vii., and iii. respectively, the approximate vulgar fraction
of cases of conformity is |, J, J, and \, For each of the seven books, in the
order of closeness of conformity to the verse-norm, the more precise frac-
tion is as follows : for book vi., it is .859 ; for i., it is .857 ; for ii., it is .61 ;
for iv., it is .52 ; for vii., it is .47 ; for iii., it is .42 ; and for v., it is .06. J
LCritical significance of those departures. — From the foregoing para-
graph it appears that the order of books arranged by their degree of
conformity (vi., i., ii.), agrees with their order as arranged by their
verse-norms (3, 4, 5), for the books of shorter hymns. This is as it
should be ; for if the distinction of popular and hieratic hymns is to be
made for this division, the briefest would doubtless fall into the prior
class, the class less liable to expansion by secondary addition.J
We are not without important indications ^ that the hymns may have
been more or less tampered with since their collection and arrangement,
so as now to show a greater number of verses than originally belonged to
them. Thus some hymns have been expanded by formulized variations
of some of their verses ; and others by the separation of a single verse
into more than one, with the addition of a refrain. [Yet others have
suffered expansion by downright interpolations or by additions at the
end ; while some of abnormal length may represent the juxtaposition of
two unrelated pieces.J
Illustrative examples of critical reduction to the norm. — [The instances
that follow should be taken merely as illustrations. To discuss the cases
systematically and thoroughly would require a careful study of every
case of excess with reference to the structure of the hymn concerned
and to its form and extent in the parallel texts, — in short, a special
investigation.^J
^ [That the two orders, based on the one and the other determinant, should agree throughout
books L-v. is no doubt partly fortuitous ; but it is not very strange. The variation in the num-
ber of hymns for each book (35, 36, 31, 40, 31) is confined to narrow limits ; and if , as is prob-
able, the departures from the norm were originally fewer and smaller than aow, the verse-totals
for each book would come nearer to being precise multiples of those ascending norms. J
2 [Cf. p. 281, IT 2.J
' [A very great part of the data necessary for the conduct of such an inquiry may be
found already convenienUy assembled in this work in Whitney's critical notes; for, although
cli V Gefieral hitroductioUy Part II: in part by Whitney
Thus in i. 3 (see p. 4), verses 2-5 are merely repetitions of verse i (and
senseless repetitions, because only Parjanya, of the deities named, could
with any propriety be called the father of the reed: cf. i. 2. i); while
verses 7 & 8 have nothing to do with the refrain and are to be combined
into one verse : we have then four verses, the norm of the book.
Once more, in ii. 10 (see p. 51), no less evidently, the verse-couples
2 & 3, 4 & 5, and 6 %i 7 are to be severally combined into three single
verses, with omission of the refrain, which belongs only to verses i and 8 :
so that here we have five verses, again the normal number.
So, further, in iii. 31 (see p. 141), as it seems clear, 2 & 3, without the
refrain, make verse 2 ; 4 with the refrain is verse 3 ; and 5 is a senseless
intrusion ; then, omitting all further repetitions of the refrain, 6^y make
verse 4 ; 8 & 9 make verse 5 ; and 10 & 1 1 make verse 6, six being here
the verse-norm.
In book vi., a number of hymns which exceed the regular norm are
formular and would bear reduction to hymns of three verses : instances
are hymns 17, 34, 38, 107, 132. LThe cases are quite numerous in which
the added verse is lacking in one of the parallel texts. Thus in book vi.,
hymns 16, 17, 34, 63, 83, 108, 121, and 128 (see the critical notes on
those hymns and cf. p. 1014, 1. 16) appear in the Paippalada text as hymns
of three verses each.J
Besides these cases, there are not a few others where we may with
much plausibility assume that the verses in excess are later appendixes
or interpolations : such are i. 29. 4-5 ; ii. 3. 6 ; 32. 6 ; 33. 3 ab4cd, 6 ; iii.
15. 7-8 ; 21.6, 8-10 (see note under vs. 7) ; 29. 7-8 ; iv. 2. 8 ; 16. 8-9 ;
17- 3 ; 39- 9-10; vi. 16. 4; 63.4; 83.4; 122.3,5; 123.3-4. In book
vii., moreover, the put-together character of many of the longer hymns is
readily apparent (cf. hymns 17, 38, 50, 53, y6^ 79, and 82 as they appear
in the table on p. 102 1).
But such analyses, even if pushed to an extreme, will not dispose of all
the cases of an excess in the number of verses of a hymn above the norm
of the book : thus iii. 16 corresponds to a Rig- Veda hymn of seven verses ;
iv. 30 and 33 each to one of eight ; and v. 3 to one of nine. It will be
necessary to allow that the general principle of arrangement [by verse-
normsj was not adhered to absolutely without exception.
LArrangement of the hymns within any given book of this division. — In
continuation of what was said in general on this topic at p. cxliii, we may
add the following. The " first " hymn {purvam)^ " For the retention of
sacred learning," is of so distinctly prefatory character as to stand of
scattered through those notes, they may yet be said to be '* assembled " in one work, and
more " conveniently " than ever before. The investigation is likely to yield results of interest
and value.J
lo. Extent and Structure of the Atharva-Veda Santhita civ
right at the very beginning of the text, or removed therefrom only by the
prefixion of the auspicious qam no devtr abkisfaye (p. cxvi). It is note-
worthy that books ii., iv., v., and vii. begin each with a " Mystic *' hymn ;
that the five kindred hymns "Against enemies" are grouped together at
ii. 19-23, as are the seven Mrgara-hymns at iv. 23-29. Hymns iii. 26-27
are grouped in place and by name, as digyukte ; and so are the "two
Brahman-cow" hymns, v. 18 and 19, and the vdigvdnarfya couple, vi. 35
and 36. The hymns "To fury" make a group in the AV. (iv. 31-32) as
they do in the RV., from which they are taken. J
[Second grand division (books viii.-xii.) : long hymns of miscellaneous sub-
jects. — As was said of the first division (p. cxlvii), there are other things
besides length and subject which mark this division as a minor collection
apart from the other two : the verse-norms do not serve here, as in division
I., to help determine the arrangement, the norms assumed by the Pafica-
patalika (p. cxxxix) being for another purpose and of small significance ;
and the reader may be reminded of the fact (p. cxxxii) that the grouping
of verses into decads runs through this grand division. It is a note-
worthy fact, moreover, that the material of division II. appears distinctly
to form a collection by itself in the Paippalada recension, being massed
in books xvi. and xvii. The Vulgate books viii.-xi. are mostly in Paipp.
xvi. and the Vulgate book xii, is mostly in Paipp. xvii. This is readily
seen from the table on p. 1022. J
[Their hieratic character: mingled prose passages. — More important
differential features are the following. In the first place, if it be admitted
that the first division is in very large measure of popular origin (p. cxlvii),
the second, as contrasted therewith, is palpably of hieratic origin : witness
the hymns that accompany, with tedious prolixity, the offering of a goat
and five rice-dishes (ix. 5) or of a cow and a hundred rice-dishes (x. 9) ;
the extollation of the virdj (viii. 9), of the cow (x. 10), of the rice-dish and
the prdnd and the Vedic student (xi. 3-5) and the ucchista (xi. 7) ; the
hymn about the cow as belonging exclusively to the Brahmans (xii. 4) ;
the prevalence of " mystic " hymns (cf. viii. 9 ; ix. 9-10 ; x. 7-8 ; xi. 8) ; the
priestly riddles or brahmodyas (cf. x. 2, especially verses 20-25) ; and the
taking over of long continuous passages from the Rig- Veda, as at ix. 9-10.
In no less striking contrast with division I., in the second place, is the
presence, in every book of division II., of an extensive passage of prose
(viii. 10; ix. 6, T \ x. 5 ; xi. 3 ; xii. 5). This prose is in style and content
much like that of the Brahmanas, and is made up of what are called (save
in the case of x. 5) 'periods ' ox parydyas: see pages cxxxiii and 472. It is
evident that we are here in a sphere of thought decidedly different from
that of division I.J
clvi General Introduction^ Part II. : in part by Whit^uy
[Table of verse-totals for the hymns of diidsion II. — The following
table may be worth the space it takes, as giving perhaps a better idea of
the make-up of the division than does the table on p. cxliv. Opposite
each of the five prose parydya-hyvaxi^ is put a p, and opposite the hymn
X. 5 (partly prose) is put a p. Disregarding the hymns thus marked, the
verse-numbers are confined, for books viii.-xi., within the range of varia-
tion from 21 to 44, and from 53 to 63 for book xii.
Hymn
in viii.
in ix.
in z.
inxi.
in xii.
I has
21
24
32
37
63
2
28
25
ZZ
3'
55
3
26
31
25
56 P
60
4
25
24
26
26
53
5
22
38
sop
26
73 P
6
26
62 P
35
23
7
28
26 P
44
27
8
24
22
44
34
9
26
22
27
26
10
33 P
28
34
27
verses
J
General make-up of the material of this division. — Whereas division I.
contains a hymn or hymns of every number of verses from one to eighteen
and none of more, division II. consists wholly of hymns of more than
twenty verses, and contains all the hymns of that length occurring in
books i.-xviii. except such as belong of right (that is, by virtue of their
subject) to the third division.^ The forty-five hymns of this division have
been grouped into books with very evident- reference to length and num-
ber, as shown by the table just given : the five longest have been put
together to form the last or twelfth book, while each of the four preced-
ing books contains an even quarter of the preceding forty or just ten
hymns. Disregarding ix. 6 and xi. 3 (/^fy^y^-hymns), books viii.-xi. con-
tain all the hymns of from 21-50 verses to be found in the first two grand
divisions, and book xii. contains all of more than 50 in the same divisions.
Anything more definite than this can hardly be said respecting the arrange-
ment of the several books within the second division. From the tables
it appears that no such reference to the length of the hymns has been
had in division II. as was had in division I. None of the books viii.-xii.
is without one of the longer, formular, and mainly non-metrical pieces
(marked with p or p in the table above) ; and this fact may point to an
inclination on the part of the text-makers to scatter those prose portions
as much as possible among the poetical ones.
^ I^See the tables, pages cxliv-cxlv. — Book xix. contains two hymns, mostly prose, of which
the subdivisions number 21 and jo (cf. p. cxlvii) ; and among the Kuntipa-hymns are three of
20 or more verses. J
lo. Extent and Structure of the Atharva-Veda Samhita clvii
[Order of t)00k8 within the division : negative or insignificant conclusions.
— If we consider, first, the amount of text in pages ^ for each book,
namely 22, 21, 27, 25, 22, the series appears to have no connection with
the order of the books ; on the contrary, the books are, on the whole,
remarkable for their approximate equality of length. The case is similar,
secondly, with the hymn-totals of the Bombay edition, 15, 15, 10, 12, and
1 1. Thirdly, the verse-totals for each of the five books, according to the
numeration of the Berlin edition, are 259, 302, 350, 313, and 304 (see
above, p. cxliv), a sequence in which we can trace no orderly progression.
On the other hand, fourthly, if we take the verse-totals of the Bombay
edition, to wit, 293, 313, 350, 367, and 304,^ we see that the first four
books, viii.-xi., are indeed arranged, like books i.-vi. (p. clii), on a con-
tinuously ascending arithmetical scale. Furthermore and fifthly, if, for
the verse-totals of each of the five books, we make the (very easy) substi-
tution of the average verse-totals of the hymns ot each book, we obtain
again a series, to wit, 29.3, 31.3, 35.0, 36.7, and 60.8, which progresses con-
stantly in one direction, namely upward, and through all the five booksj
Arrangement of the hymns within any given book of this division. —
[From the table on p. clvi it would appear that the individual hymns are
not disposed within the book with any reference to length. It may, how-
ever, be by design rather than accident that the only hymn with the small-
est number of verses in this division is put at the beginning, and that the
longest is put last.J The arrangement in this division, like that in the
first, shows no signs of a systematic reference to the subjects treated of,
although (as in division I. : p. civ, top), in more than one instance, two
hymns of kindred character are placed together : thus viii. i & 2 ; 3 & 4 ;
9 & 10 ; ix. 4 & 5 ; 9 & 10 ; x. 7 & 8 ; 9 & 10 ; xi. 9 & 10 ; xii. 4 & 5.
[Possible reference to this division in hymn six. 23. — Such reference,
I suspect, must be sought in verse 18, if anywhere, and in the two words
maliat'kdnddya svdhdy ' to the division of great [hymns], hail ! ' See
p. 931, ^ 7, and the note to vs. 18. J
[Postscript. — Such was my view when writing the introduction to
xix. 23. Even then, however, I stated (p. 932, line 12) that verses 21 and
22 were not accounted for. Meantime, a new observation bears upon
vs. 2 I.J
[Immediately after the passage referred to at p. cxlviii, foot-note, the
Major Anukr., at the beginning of its treatment of book viii., proceeds :
« Now are set forth the seers and divinities and meters of the mantras of
^ [As printed in the Berlin edition (see above, p. cxliii). From a fUfgari ms. written in a hand
of uniform size, I might obtain different and interpretable data. J
^ [This series differs from the Berlin sequence by a plus of 34 and 1 1 and 54 in the first and
second and fourth members respectively: see p. cxxxvii, and cf. pages 516, 546, 632. J
clviii General Introduction^ Part II.: in part by Whitney
the sense-hymns of the ksudra-kdndas (? or -kdnda }\, To the end of the
eleventh kdnda, the sense-hymn is the norm.' etc. atha ksudra-kdndd-
Wthasukta-tnantrdndtn rsi-ddivata-chanddhsy ucyante, tato ydvad ekddaqa-
kdndd-ntam artJiasukta-prakrHs tdvad vihdya parydydn virdd vd (viii. lo)
prabhrtln iti etc. What pertinence the word ksudra may have as applied
to books viii.-xi. I cannot divine ; but it can hardly be an accident that
the very same word is used in the phrase of homage to parts of the AV.
at xix. 22. 6 and 23. 21, ksudr^bhyah svdhd, and that this phrase is followed
in h. 22 and in the comm's text of h. 23, by the words parydyikibhyah
svdhd, that is, by an allusion to the parydyas, just as in the text of the
Anukr. Apart from vss. 16-18 of xix. 23, vss. 1-20 refer most clearly to
the first grand division ; and vss. 23-28 refer just as clearly to the third.
The allusion to the second ought therefore certainly to come in between
vs. 20 and vs. 23, that is it ought to be found in vss. 21 and 22. We have
just given reason for supposing that vs. 21 contains the expected allusion.
The meaning of ekdnrc^bhyah of vs. 22 is as obscure as is the pertinence
of ksudribhyah : probably ekdnrMhyah is a corrupt reading. If I am
right as to vs. 21, the mystery of vs. 18 becomes only deeper. J
Third grand division (books xiii.-zviii.) : books characterized by unity of
subject. — The remaining six books constitute each a whole by itself and
appear to have been on that account kept undivided by the arrangers
and placed in a body together at the end of the collection. The books
in which the unity of subject is most clearly apparent are xiv. (the wed-
ding verses), xviii. (the funeral verses), and xv. (extollation of the Vratya).
LThe unity of books xiiL and xvii., although less striking, is yet sufficiently
evident, the one consisting of hymns to the Sun as The Ruddy One or
Rohita, and the other being a prayer to the Sun as identified with Indra
and with Vishnu. In book xvi., the unity of subject is not apparent,^
although it seems to consist in large measure (see p. 792) of " Prayers ^
against the terror by night."J Book xvi. is not so long that we might
not have thought it possible that it should be included as ^ parydya-sukta
in one of the books of the second division ; and book xvii., too, is so
brief that it might well enough have been a hymn in a book.
[Hindu tradition assigns at least four of the books of this division each
to a single seer; the whole matter is more fully set forth at p. 1038.
However much 'or little value we may attach to these ascriptions of
^ |_In one of the old drafts of a part of his introductory matter, Whitney says : Until we
understand the character of the ceremonies in connection with which book xvi. was used, it
may not be easy to discover a particular concinnity in it. With reference to that remark, I
have said, at p. 792 : The study of the ritual applications of the book distinctly fails, in my
opinion, to reveal any pervading concinnity of purpose or of use. J
2 [_ Perhaps, using a Pali term, we may designate book xvL as a Paiitta.J
lo. Extent and Structure of tlie Atharva-Veda Samhita clix
quasi-authorship, they are certainly of some significance as a clear mark
of differentiation between this division and the other two.J
[Division III. represented in Paippalflda by a single book, book zviii. —
An item of evidence important in its relation to the Vulgate division III.
as a separate unity is afforded by the treatment of that division in the
Kashmirian recension : the Vulgate books xiii.-xviii., namely, are all grouped
by the makers of the Paippalada text into a single book, book xviii., and
appear there either in cxtenso or else by representative citations. The
relations of the Vulgate division to the Paipp. book are set forth in detail
at p. 1014, which see. J
LNames of these books as given by hymn ziz. 23. — It is a most signifi-
cant fact, and one entirely in harmony with the classification of books
xiii.-xviii. on the basis of unity of subject, that they should be mentioned
in hymn xix. 23 by what appear to be their recognized names. It is
therefore here proper to rehearse those names as given in verses 23-28
of the hymn (see pages 931, ^ 5, and 933). They are: for book xiii.,
'the ruddy ones,' rShitebkyaSy plural; for xiv., 'the two Suryas,' suryd-
bhydmy or the two \anuvdkas\ of the book beginning with the hymn of
Surya's wedding ; for xv., * the two \ani4vdkas'\ about the vrdtya^ vrdtyd-
bhydm (accent !) ; for xvi., 'the two \anuvdkas\ of Yx2!]k^zX\y prdjdpatyd-
bhydtn ; for xvii., 'the Visasahf,' singular; and for xviii., 'the auspicious
ones,' tnangalik^bhyas^ euphemism for the inauspicious funeral verses.J
LOrder of books within the division. — The verse-totals for the books
are, by the Berlin numeration, 188, 139, 141, 93, 30, and 283, and, by the
Bombay numeration, 188, 139, 220, 103, 30, and 283 (above, p. cxxxvii).
But for the disturbing influence of the numerous brief parydya-v^xs^s of
book XV. upon the third member of these series, they would both coincide
in their general aspect with the series based on the amount of text in
pages of the Berlin edition, namely, 13, 12, 10, 5, 3, and 21 (as given
above, p. cxliii). From the last series, it appears that these books, except
the last, are arranged in a descending scale of length, therein differing
from divisions I. and II. in which the scale was an ascending one. In
all three divisions, the final book is an exceptional one : in the first, it is
a scanty lot of after-gleanings ; in the second, it contains the five longest
hymns, each about twice as long as the average of the four books preced-
ing; and in the third, again, it contains very long hymns, which are,
moreover, an extensive and peculiar collection of verses, unified indeed
(like those of book xiv.) in large measure by the ritual uses to which they
are put, but on the whole quite different in origin and character from
most of the rest (see the introductions to the hymns of book xviii.). J
LTable of verse-totals for the hymns of division III. — The following
table is made like that on p. clvi, and may give a better idea of the
clx General Introduction^ Part II. : in part by Whitney
make-up of the division than does the one on p. cxlv. That seems to me
wrong, because it follows the Berlin edition in treating the i8 individual
parydyas of book xv. and the 9 of book xvi. each as one hymn (see
p. cxxxvi), and in having to recognize accordingly hymns of 3 verses, of
4 and 5 and so on, in this division. We certainly must recognize some
larger unity than the parydya in books xv. and xvi. ; and, whether that
unity be the book or the anuvdka^ in either case we avoid the necessity
of recognizing any hymns with a verse-total of less than 20 in this division
(see table 3, second form, p. cxlv). Assuming that xv. and xvi. make
each two hymns, the table is as follows :
Hymn
inxiii.
io xiv.
in XV.
in xvi.
inxvii.
inxviU.
I has
60
64
50 P
32 P
30
61
2
46
75
91 P
61 P
60
3
26
73
4
56 P
89
verses
The scale of hymn-totals for each book is thus 4, 2, 2, 2, i, and 4 ; and it
then appears that all the books of the division except the last are arranged
on a descending scale, the three books of two hymns each being arranged
among themselves on a descending scale of amount of text.J
[Order of hymns within any given book of this division. — As to this,
questions can hardly be raised ; or, if raised, they resolve themselves into
questions in general concerning the hymn-divisions of books xiii.-xviii.
and their value. J
[The hymn-divisions of books xiii.-xviii. and their value. — In these
books the whole matter of hymn-division seems to be secondary and of
little critical value or significance (cf. p. cxxxi). — First, as to the metri-
cal books (xiv., xviii., xiii., xvii. : that is, all but the two parydya-hoo\i'& xv.
and xvi.). In them, the hymn-division is, as in book xii. of division II.,
coincident with the anuvdka-dA\v&\oxi, Book xiv. is divided into two hymns
by both editions, not without the support of the mss. ; but the Major
Anukr. seems rather to indicate that the book should not be divided (for
details, see pages 738-9) : the hymn-division is here at any rate question-
able. Book xviiL, properly speaking, is not a book of hymns at all, but
rather a book of verses. The Paftcapatalika says that these verses are
'disposed' {vihitds) in four anuvdkas (see p. 814, ^ 5, and note the word
parahf masculine) : from which we may infer that the anuvdka'diwi^xon is
of considerable antiquity; but the significance of the coincident hymn-
division is minimized by the facts that a ritual sequence runs over the
division-line between hymns i and 2 (see p. 814, ^ 6, and p. 827, ^ 2)
and that the division between hymns 3 and 4 ought to come just before
3. 73 (and not just after : see p. 848, ^ 8). Even with book xiiL the
case is essentially not very di£ferent : see the discussions in Deussen's
lo. Extent and Structure of t lie Atharva-Veda Samhita clxi
Geschichte^ i. I. 215-230. Book zviL consists of a single anuvdka (it is
the only book of which this is true: p. 805); and although in the colo-
phons the mss. apply both designations, anuvdka and artha-suktay to its
30 verses (which the mss. divide into decads), it is truly only one hymn.J
LThe parydya'\iOo\i'Si^ books xv. and -r^ remain. These, as appears from
the tables on pages 771 and 793, consist each of two amivdkas with 7 and
1 1 and with 4 and 5 parydyas respectively. When writing the introduc-
tions to those books, I had not seriously considered the proper grouping
of the parydyas (cf. p. 770, lines 29-30). The discussion at p. cxxx,
above, seems now to make it probable that the parydya-gxoyx^^ should be
assumed, as everywhere else from book xii.-xviii., to be conterminous
with the anuvdkas. The bearing of this assumption oh the method of
citation is treated at p. cxxxvi, above. The effect of this assumption
upon the summations is shown in table 3, second form, p. cxlv, and in
the table on p. clx.J
Cross-references to Explanation of Abbreviations and so forth
[As such explanations are often sought at the end of the matter paged
with Roman numerals (or just before page i of the pages numbered with
Arabic), it will be well to give here cross-references to certain matters
most frequently sought for, as follows :
PAGBS
For explanation of abbreviations, see xcix-cvi
For explanation of abbreviated titles, see xdx-cvi
For explanation of arbitrary signs, see c
For key to the designations of the maniiscriptSi see .... cix-cx
For synoptic tables of the manuscripts, see cx-cxi
For description of the manuscripts, see cxi-cxvi
For table of titles of hymns, see volume VIII I024~i037j
ATHARVA-VEDA-SAMHITA.
TRANSLATED INTO ENGLISH
WITH A CRITICAL AND EXEGETICAL COMMENTARY.
Book I.
The first book is made up mostly of hymns of 4 verses each,
and no other ground of its existence as a book needs to be
sought. It contains 30 such hymns, but also one (34) of 5 verses,
two (11 and 29) of 6 verses, one (7) of 7, and one (3) of 9. There
are conjectural reasons to be given in more than one of these
cases for the exceptional length. Hymns of 4 verses are also
found in books vi. and vii. (12 in vi., and 11 in vii.), also 9 in xix.
The whole book has been translated by Weber, Indische Siudien,
vol. iv. (1858), pages 393-430-
I. For the retention of sacred learning.
[Atharvan, — vdcaspatyam. caturrcam, dnustubham : 4. 4^. virdd urobrhatiS[
The hymn is found also near the beginning of Paipp. i. MS. (iv. 12. i end) has the
first two verses. It is called in Kau^. (7. 8 ; 139. 10) trisaptiya^ from its second word ;
but it is further styled (as prescribed in 7. 8) briefly piirva * first/ and generally quoted
by that name. It is used in the ceremony for " production of wisdom " (medhdjanana :
10. I), and in those for the welfare of a Vedic student (11. i) ; further, with various
other passages, in that of entrance upon Vedic study (139. 10) ; and it is also referred
to, in an obscure way (probably as representing the whole Veda of which it is the
beginning), in a number of other rites with which it has no apparent connection (12. 10 ;
14. I ; 18. 19; 25. 4; 32. 28) ; finally (13. i, note), it is reckoned as belonging to the
varcasya gana. And the comm. Lp. 5, end J quotes it as used by z parifista (5. 3) in
the puspdbhiseka of a king. The Vait. takes no notice of it.
Translated: Weber, iv. 393 ; Griffith, i. i.
I. The thrice seven that go about, bearing all forms — let the lord of
speech assign to me today their powers, [their] selves (tanu),
Ppp. reads paryanti in a, and tanvam adhyddadhdtu me for d. MS. combines
trisaptis in a, and tanvb *dyd in d. The s of our irisapta is prescribed in Prat. ii. 98 ;
v&cas p- is quoted under Prat. ii. 71.
Trisaptis is plainly used as the designation of an indefinite number, = < dozens ' or
* scores.* Supposing qrutd to signify one's acquired sacred knowledge, portion of fr«//,
1
i. I- BOOK I. THE ATHARVA-VEDA-SAMHITA. 2
it perhaps refers to the sounds or syllables of which this is made up. If, on the other
hand, ^ruta (as in vi. 41. i) means * sense of hearing/ the trUaptds may be the healthy
hearers, old and young (so R.). R. prefers to regard tanvds as gen. sing. : tanvd me
= * to me * ; the comm. does the same ; Weber understands accus. pi. Read in our
edition bdld (an accent-sign dropped out under -Id),
As an example of the wisdom of the comm., it may be mentioned that he spends
a full quarto page and more on the explanation of tri^aptds. First, he conjectures
that it may mean * three or seven ' ; as the three worlds, the three gunas, the three
highest gods ; or, the seven seers, the seven planets, the seven troops of Maruts, the
seven worlds, the seven meters, or the like. Secondly, it may mean * three sevens,' as
seven suns (for which is quoted TA. i. 7. i) and seven priests and seven Adityas
(TA. i. 13.3; RV. ix. 114. 3), or seven rivers and seven worlds and seven quarters
(TB. ii. 8. 38), or seven planets and seven seers and seven Marut-troops. Thirdly, it
may signify simply thrice seven or twenty-one, as twelve months + five seasons + three
worlds -f one sun (TS. vii. 3. io5), or five mahdbhutas -f five breaths -f five jHdnen-
driyas -f five karmendriyas -f one antahkarana. At any rate, they are gods, who are
to render aid. [_ Discussed by Whitney, Festgruss an Roth, p, 94. J
2. Come again, lord of speech, together with divine mind ; lord of
good, make [it] stay {ni-ram) ; in me, in myself be what is heard.
Two of our mss. (H. O.) have rdmaya in c. Ppp. begins with upa neha, and has
asospate in c, which R. prefers. But MS. rather favors our text, reading, for c, d,
vdsupate vi ramaya mdyy evd tanvdm mdmaj and it begins a with upaprihi. The
comm. explains qrutam as upddhydydd vidhito *dhltam vedaqdstrddikam j and adds
** because, though well learned, it is often forgotten.^'
3. Just here stretch thou on, as it were the two tips of the bow with
the bow-string ; let the lord of speech make fast {ni-yam) ; in me, in my-
self, be what is heard.
Ppp. reads, in a, b, tana ubhey aratnl. With the verse is to be compared RV. x.
166. 3. Prat i. 82 prescribes the /a^-reading of artnioiva, and iv. 3 quotes abhi vi
tanu. [_That is, apparently (a), * Do [for me] some stretching [or fastening],* namely,
of my sacred learning, as also in c. J
C4. Called on is the lord of speech ; on us let the lord of speech call ;
may we be united with (sam-gam) what is heard ; let me not be* parted
with what is heard.
Ppp. has, for b flF., upahUto *ham vdcaspatyu somsrtena rddhasi sdmrtena vi
rddhasi — badly corrupt. For similar antitheses with upahU, see AB. ii. 27 ; VS. ii. 10 b,
II a. In AA. (ii. 7. i) is a somewhat analogous formula for the retention of what is
heard or studied (adkita) : (rutam me md pra hdsir anend ^dhitend *hordtrdnt sam
dadhdmu The Anukr. notes the metrical irregularity of the second pada.
2. Against injury and disease: with a reed.
\Atharvan. — cdndramasam ; pdrjanyam, dnustubham : j. j-p. virdnndma gdyatrt."]
The hymn is not found in the Paipp. ms., but may have been among the contents of
the missing first leaf. In the quotations of the KHu^. it is not distinguishable from the
following hymn ; but the comm. is doubtless right in regarding it as intended at 14. 7^
3 TRANSLATION AND NOTES. BOOK I. -i. 3
where it, with i. 19-21 and sundry other hymns, is called sdfhgrdmika or * battle-hymn,'
used in rites for putting an enemy to flight; and it (or vs. i) is apparently designated
hy prathamasya (as first of the s&mgrdmika hymns) in 14.12, where the avoidance of
wounds by arrows is aimed at; it is also reckoned (14.7, note) as belonging to the
apardjita gana ; further, it is used, with ii. 3, in a healing ceremony (25. 6) for assuag-
ing wounds, etc. ; and, after hymn i has been employed in the updkarman, it and the
other remaining hymns of the anuvdka are to be muttered (139. 11). The comm.
[_p. 16, top J, once more, quotes it from Naksatra [_error, for ^anti, says BloomfieldJ
Kalpa 17, 18, as applied in a mahdqdnti called apardjita.
Translated : Weber, iv. 394 ; Griffith, i. 3 ; Bloomfield, 8, 233. — Discussed : Bloom-
field, A J P. vii. 467 ff. or JAOS. xiii. p. cxiii ; Florenz, Bezzenberger* s Beitrdge^ xiv. 1 78 ff.
1. We know the reed's father, Parjanya the much-nourishing; and
we know well its mother, the earth of many aspects.
Vidmd is quoted in PrUt iii. 16 as the example first occurring in the text of a
lengthened final a,
2. O bow-string, bend about us ; make thyself a stone ; being hard,
put very far away niggards [and] haters.
A bow-string is, by Kau^. 14. 13, one of the articles used in the rite. With b com-
pare ii. 13. 4 b. Pada d is RV. iii. 16. 5 d. * Niggard ' is taken as conventional render-
ing of drdti. The comm. reads vilus^ RV.-wise.
3. When the kine, embracing the tree, sing the quivering dexterous
(.? rbhil^ reed, keep away from us, O Indra, the shaft, the missile.
That is, apparently (a, b), * when the gut-string on the wooden bow makes the reed-
arrow whistle ' : cf . RV. vi. 67. 1 1 c, d. The comm. explains rbhum as uru bhdsamdnam ( !),
and didyum as dyotamdnam^ which is probably its etymological sense. [_ Discussed,
Bergaigne, ReL vid, i. 278 n., ii. 182. J
4. As between both heaven and earth stands the bamboo (? UJana)^ so
let the reed-stalk (muH/a) stand between both the disease and the flux
(dsrdvd).
The verse seems unconnected with the rest of the h3ann, but to belong rather with
h3ann 3. The comm. glosses Ujana with venu. For dsrdva^ cf. ii. 3 ; vi. 44. 2 ; the
comm. explains it here by mUtrdtUdra * difficulty (?) of urinating ' or * painful urina-
tion' [_* diabetes,' rather ?J. Bloomfield understands it to mean ** diarrhoea," and bases
upon this questionable interpretation his view of the meaning of the whole hymn, which
he entitles ** formula against diarrhoea."
3. Against obstruction of urine: with a reed.
\AtharDan, — navarcatn, parjanyatnitrddibahudevatyam, dnustubham : i-j, pathydpahkti.']
Of this h3ann, only vss. 7-8 are found in Paipp. (in xix.), without the refrain. It is
doubtless intended at Kau^. 25. 10, as used in a rite for regulating the flow of urine ;
vss. 8-9 are specified in 25. 12. The **reed" implies some primitive form of a fistula
urinaria^ the vastiyantra (one of the nddiyantrdni) of the later physicians — who,
however, do not appear to have made frequent use of it.
Translated: Weber, iv. 395 ; Griffith, i. 4; Bloomfield, 10, 235. — Cf. Bergaigne-
Henry, Manuel, p. 130.
i. 3- BOOK I. THE ATHARVA-VEDA-SAMHITA. 4
1. We know the reed's father, Parjanya of hundredfold virility; with
that will I make weal (fdm) for thy body ; on the earth [be] thine out-
pouring, out of thee, with a splash !
The last pada is found also at TS. iii. 3. 10' ; dd/ ///', again at xviii. 2. 22.
2. We know the reed's father, Mitra of hundredfold virility ; with that
will etc. etc.
3. We know the reed's father, Varuna of etc. etc.
4. We know the reed's father, the moon of etc. etc.
5. We know the reed's father, the sun of etc. etc.
6. What in thine entrails, thy (two) groins {? ^avini), what in thy
bladder has flowed together — so be thy urine released, out of thee, with
a splash ! all of it.
The comm. reads in b (with two or three of SPP*s mss., which follow him) sam^ri-
tarn. He explains the gavlnydu as ** two vessels {n&dl) located in the two sides,
a£Eording access to the receptacles of urine."
7. I split up thy urinator, like the weir of a tank — so be thy etc. etc.
The comm. (with the same mss. as above) has in b variant, Ppp. reads vrtram
veqantyd : yantyah, [_* I pierce or open up thy urethra ' — with a metallic catheter,
says the comm.J
8. Unfastened [be] thy bladder-orifice, like [that] of a water-holding
sea — so be thy etc. etc.
Ppp. gives, for b, samudrasyo *tadhir eva,
9. As the arrow flew forth, let loose from the bow — so be thy etc. etc.
Instead of parSodpaiat in a, we should expect pardopdtat, the equivalent of a
present.
It is easy to reduce this hymn to the substance of four verses, the norm of the book,
by striking out vss. 2-5, as plainly secondary variations of vs. i, and combining vss. 7-8
(as in Ppp.) into one verse, with omission of the sense-disturbing refrain.
4. To the waters : for blessings.
[Sindhudvipa, — aponaptrtydni^ somdbddivatdni. gdyatrdni: 4. purastddbrhafi^
The hymn is not found in Paipp. It and the two that next follow are reckoned by
KiluQ. (9. 1,4) to both qdnti ganas^ major (brhai) and minor (Jaghu) ; also (7. 14) to
the apdm sUktdni or water-hymns, applied in various ceremonies ; and by some (18. 25,
note) to the saiiia gana^ which Kau^. begins with h3anns 5 and 6. The same three are
joined with others (19. i) in a healing rite for sick kine, and (41. 14) in a ceremony for
good fortune. Again (25. 20), this hymn is used (with vi. 51) in a remedial rite, and
(37. i) in the interpretation of signs. Hymns 4-6 further appear in Vait. (16. 10) as
used in the aponaptrfya rite of the agnistoma sacrifice, and 4. 2 alone with the setting
down of the vasatlvarl water in the same sacrifice. The four verses are R V. i. 23. 1 6-1 9 ;
for other correspondences, see under the verses.
Translated : Weber, iv. 396 ; Griffith, i. 6.
5 TRANSLATION AND NOTES. BOOK I. -i. S
1. The mothers go on their ways, sisters of them that make sacrifice,
mixing milk with honey.
2. They who are yonder at the sun, or together with whom is the sun
— let them further our sacrifice.
The verse is found further, without variant, in VS. (vi. 24 e).
3. The heavenly waters I call on, where our kine drink ; to the rivers
(sindhu) is to be made oblation.
LCf. note to X. 9. 27, below. J
4. Within the waters is ambrosia {amrta)y in the waters is remedy;
and by the praises i^prdqasti) of the waters ye become vigorous (vdjiti)
horses, ye become vigorous kine.
The second half -verse is here rendered strictiy according to the accent, which for-
bids taking the nouns as vocatives ; SPP. reads in c, with all his mss. and the great
majority of ours bhdvatha (our two Bp. give bhav-) ; the accent is to be regarded as
antithetical. RV. gives prdqastaye at end of b, and ends the verse with c, reading ddvd
bhdvata v&jinah. Other texts have the verse: VS. (ix. 6 a), TS. (i. 7. 7')» ^^d MS.
(i. 1 1. 1) ; all lack a fourth pada, and have at end of h prdgastisu j for c, VS. has dfvd
bhdvata vdjinah, TS. d^vd bhavatha vdjinah^ and MS. dqvd bhavata vdjinah,
S. To the waters: for blessings.
\Sindhudvtpa. — (etc., as 4).]
The first three verses occur, without variants, in Paipp. xix. The whole hymn, with
the first three verses of the one next following, are, also without variants, RV. x. 9. 1-7
(vs. 5 is here put before 4; 6, 7 are also RV. i. 23. 20 a, b, c, 21) ; and they likewise
occur in other texts : thus, 5. 1-3 in SV. (ii. 1187-1189), VS. (xi. 50-52 et al.), TS.
(iv. I. 5« et al.), MS. (ii. 7. 5 et al.), and TA. (iv. 42. 4et aJ.), ever3rwhere with the same
text Lfor other references, see MGS., p. 147 J ; as to 5. 4 and the verses of 6, see under
the verses. Hymns 5 and 6 together are called qambkumayobhU^ Kau^. 9. i ; for their
uses in connection with the preceding hymn, see under that hymn. Both appear also in
the house-building ceremony (43. 1 2), and this one alone in the darqapurnamasa- or
/<?n/<wf-sacrifices (6. 17) ; while the schol. add it (42. 13, note) to the ceremony on the
home-coming of the Vedic student. For the use in Vait with hymns 4 and 6, see under 4 ;
with 6 (also under the name qambhumayobhu) it accompanies in iht paqubandha (10. 19)
the washing of articles employed ; and with it alone, in the agnicayana (28. 11), is the
lump of earth sprinkled. The comm., finally, quotes the hymn from Naks. Kalpa 1 7,
1 8, as used in a mahdqdnti called ddityd.
Translated : Weber, iv. 397 ; Griffith, i. 7.
1. Since ye are kindly waters, do ye set us unto refreshment (urj)^
unto sight of great joy.
2. What is your most propitious savor (rdsd), of that make us share
here, like zealous mothers.
3. We would satisfy you in order to that to the possession of which
ye quicken, O waters, and generate us.
i. S- BOOK I. THE ATHARVA-VEDA-SAMHITA. 6
LMay noX jandyathd^ like ILngWsYi produce , here mean * bring,* and so signify about
the same thing ?& jinvatha f\
4. Of the waters, having mastery of desirable things, ruling over
human beings {carsani)^ I ask a remedy.
The verse follows in RV. our 6. i. It is found, without variants, in TB. (ii. 5.8^)
and TA. (iv. 42. 4) ; but MS. (iv. 9. 27) has a corrupt third pada, with much discordance
among the mss., and adds a fourth.
6. To the waters: for blessings.
\Sindhudvtpa (Atharvdkrti). — (etc., as 4). 4, pathydpankti^
The hymn is not found in Paipp., but perhaps stood at the beginning of its text, on
the lost first leaf : see [_Bloomfield*s introd. to the Kau^., p. xxxvii and ref s, esp. Weber,
V. 78 and xiii. 431 J. Verses 1-3 occur in RV., as noted under the preceding hymn, and
1-2 in other texts, as pointed out under the verses. For the use of the hymn, with its
predecessor or its two predecessors, in Kau^. and Vait., see above, under those hymns.
Verse i is also (Kau^. 9. 7) directed to be repeated (with the gdyatrl or sdviirf-vtrse)
at the beginning and end of ^dnti rites, and to be recited part by part six times, with
rinsing of the mouth, in the indramahotsava ceremony (140. 5).
Translated : Weber, iv. 397 ; Griffith, i. 8.
1. Be the divine waters weal for us in order to assistance, to drink;
weal [and] health flow they unto us.
The verse occurs further, without variants, in VS. (xxxvi. 12), TB. (i. 2. i » et al.), TA.
(iv. 42. 4), and Ap. (v.4. i); in SV. (i. 33) is repeated qdm nas (instead of ipas) at
beginning of b. The comm. explains abhisti by abhiyajana /
As to the prefixion of this verse to the whole text in a part of our mss., see p. cxvi.
2. Within the waters^ Soma told me, are all remedies, and Agni (fire)
wealful for all.
Found also in TB. (ii. 5.8^), without variants, and in MS. (iv. 10.4), with, for c,
ipag ca vi^vd^ambkuvah,
3. O waters, bestow a remedy, protection {vdrutha) for my body, and
long to see the sun.
Only RV. has this verse.
4. Weal for us the waters of the plains, and weal be those of the
marshes, weal for us the waters won by digging, and weal what are
brought in a vessel ; propitious to us be those of the rain.
Padas a-d are nearly repeated in xix. 2. 2.
The mss. sum up this anuvdka [_i.J or chapter as of 6 h3anns, 29 verses ; and their
quoted Anukr. says ddyaprathama rco nova syur vidydt : i.e. the verses exceed by 9
the assumed norm of the chapters, which is 20. [^Regarding vidydt^ see end of notes
to i. ii.J
7 TRANSLATION AND NOTES. BOOK I. -i. 7
7. ToAgnl: for the discovery of sorcerers.
[Cdtana. — saptarcam. dnustubham : j. tristubh.'\
This hymn and the following occur in Paipp. iv., where the length of this one is
more in place than here among the hymns of four verses. Both, with eight other hymns
(mostly attributed by the Anukr. to Catana as author), are called by Kauq. (8. 25)
cdtandni < expellers/ and are used in a few places for exorcism and such purposes.
Translated : Weber, iv. 398 ; Ludwig, p. 523 ; Griffith, i.9 ; Bloomfield, 64, 237. —
Cf. Bergaigne-Henry, Manuel^ p. 131 ; also Whitney, Festgruss an Roth, p. 94 f.
1. Bring hither, O Agni, the sorcerer {ydtudhana)^ the kimtdittf speak-
ing out {stu) ; for thou, O god, being revered, hast become slayer of the
barbarian (ddsyu),
Stu is shown by its use also in 8. i , 2 to have here the virtual meaning < confess *
[_* naming, i.e. confessing himself*; cf. laudare * praise,' but also *name,' * mention 'J.
The comm. does not see this, but stolidly renders it * praise,' making the first line mean
*< bring the god who praises my oblation or else who is praised by us, and make the
ydtudhana etc. go away " ! He is never weary, when kimldin occurs, of repeating
Yaska's (6. 1 1 ) silly etymology from kim iddnlm * what now ? ' Ppp. reads for a stu-
vdnastdnaya, and, for c, d, tvam hi devdm stu to hantd tasyo *ta babhuvyathd.
2. O most exalted one {paramesfhin)^ Jatavedas, self-cont roller, Agni,
partake of {pra-ag) the sacrificial butter, of the sesame oil Q) ; make the
sorcerers cry out.
The translation * sesame oil' follows our text, tdildsyaj but the reading of all the
mss., which SPP. follows, is tduldsya, and Ppp. has tulasya. The comm. explains
the word as meaning *< situated in the sacrificial ladle," from tuld * balance,' used for
* spoon,' because by the latter the butter is measured out — or, he adds, it signifies
simply avadlyamdna * cut off ' (in the technical sense), since the root tul means unmdne
L* mete out 'J. Ppp. further reads in c, d prdqdnam ydtudhdndd vildpayah. The
comm. first takes vi Idpaya from root /f, and makes it equal vindqaya / but he adds
further a derivation from vi lap L* make 'em squeal,' as we should say J. At end of a,
the samhitd'Vnss.j as usual, are divided between -sthin and -sthihj SPP. chooses the
former Lcf . Prat. ii. 1 1 J. Ppp. has vaqim in b.
3. Let the sorcerers cry out {vi-lap), let the devouring kintldins; then
do you, O Agni together with Indra, welcome this our oblation.
Ppp. combines, as often, -dhdnd *tri', in a-b ; and it reads yathd for atha in c, and
at the end haryatdm, SPP. reads everywhere attrin^ the theoretically correct form,
but never found in the mss.
4. Let Agni first take hold ; let Indra, having arms, push forth ; let
everyone that has a demon, coming, say " here am L"
Ydtumant * having a familiar demon (ydtu) ' is the equivalent of ydtudhdna * sor-
cerer,' lit'ly * holding a demon.' Ppp. has for a, b agnis purastdd d yachatu pratha
indro nudadas vdhumdj and for d, ay am asmdi tedyd,
5. We would fain see thy heroism (vtryd), O Jatavedas ; proclaim to
I 7- BOOK I. THE ATHARVA-VEDA-SAMHITA. 8
US the sorcerers, O men-watcher ; let them all, burnt about by thee in
front, come to this place, proclaiming themselves.
Ppp. reads in a vlryd; in c, -taptas; in d, y&ntu. The change of meter makes
the verse suspicious as original part of the hymn ; but the presence of all the verses in
Ppp., in the same order, puts the intrusion, if it be one, far back.
6. Take hold, O Jatavedas ; thou wast born for our purpose ; becoming
our messenger, O Agni, make the sorcerers cry out.
The comm. this time, utterly regardless of the obvious connection with vi lapantu
in 2 d, and of the general sense of the hymn, glosses vi Idpaya only with vind^aya.
Ppp. has a totally different text : d rabhasva br&hmand jdtavedo hrdi kdmdya
randhaya : duto na agnir ut tistha ydtudkdndn ihd **naya,
7. Do thou, O Agni, bring hither the sorcerers bound ; then let Indra
with his thunderbolt crush in (api-vraqc) their heads.
Api vra^c (used almost always of the head) is perhaps more nearly * cut open ' ;
Ppp. reads apa qlrsd vrqcatu. In b, upa baddhih would be a more acceptable reading.
The Prat. (ii. 27) quotes upabaddhdh as the first instance in the text of such treatment
of final -dn. Our text, by an error of the printer, reads bdjrena for vdj- in c.
8. To Agni and other gods: for the discovery of sorcerers.
\Cdtana. — dnustuhham : 4, bdrhatagarbhd trispibh.']
The hymn, except vs. 4, is found in Paipp. iv. also next after our hymn 7, but in the
verse-order i, 3, 2. For its use by Kau^. with 7, see under the latter.
Translated : Weber, iv. 401 ; Ludwig, p. 523 ; Griffith, i. 11 ; Bloomfield, 65, 239. —
Cf. Bergaigne-Henry, Manuel, P« 132 ; Whitney, Festgruss an Roth, p. 94 f.
1. This oblation shall bring the sorcerers, as a stream does the foam ;
whoever, woman [or] man, hath done this, here let that person speak out.
Ppp. has fore, d nldam strt pumdn kar yaqam bhuvatdm janah, \Yox stu, see
i. 7. 1, note. J
2. This man hath come, speaking out ; this man do ye welcome ; O
Brihaspati, taking [him] into thy control — O Agni and Soma, do ye (two)
pierce [him] through.
Ppp. has in a, b stuvdnd gama tvam smo *ta prati; in c, d, vaqe krtd *gnlsomdv
id dhatam. The comm. makes nonsense every time by insisting on rendering stu by
"praise" ; here it is yusmdn sfuvan.
3. Of the sorcerer, O soma-drinker, slay the progeny and conduct
[him hither] ; of him, speaking out, make fall out {nis-pat) the upper eye
and the lower.
The comm. fills out the ellipsis in b by making it mean "conduct our progeny
to obtain desired result " ! and stuvdnasya is bhUyd tvadvisaydm stutifh kur^fatah,
Ppp. reads nyastuvdnasya, SPP*s text as well as ours gives ni st- (p. nth: st-) ; the
samhitd-mss., as everywhere, are divided between that and nih st-; the latter is author-
ized by the silence of the Pr&ti9akhya [stt p. 426J concerning the combination.
9 TRANSLATION AND NOTES. BOOK I. -l. 9
4. Wherever, O Agni, thou knowest the births of them, of the
devourers that are in secret, O Jatavedas, them do thou, increasing
through worship {brdhman) — slay of them, O Agni, with hundredfold
transfixion. ,
The irregular meter and broken connection of the second half-verse suggest possible
corruption of the text : cf. dsurdnSm ^atatarhin, TS. i. 5. 7^. The meter (i i + 1 1 :
9 + 9 = 40) is well enough described by the Anukr. if we may take bdrhatagdrbha as
meaning dvibdrh- * containing two padas of nine syllables.' LFor -tdrham, cf. Gram.
§995.J
9. For some one's advancement and success.
[Atharvan. — vasvddindndmantroktadevatyam. trdistubham»'\
Found also in Paipp. i. Reckoned to the varcasya gana (Kau9. 13. i, note), and
further used in various ceremonies : by itself, in that of the restoration of a king (16. 27) ;
with i. 35 and v. 28, in two ceremonies for fortune and for power (11.195- 52. 20) ; with
seven others, employed by a teacher at the reception of a Vedic student (55. 17). In
Vait. (3. 1), vs. 3 accompanies an oblation to Agni in the /^rr/^w-sacrifices. And the
comm. quotes its use in the Naks. Kalpa 17-19, in two mahdqdnti ceremonies called
dirdvatl 2Xi^ bdrhaspatt; and in Pariqista 5.3, in Xh^ puspdbhiseka rite.
Translated: Weber, iv. 401 ; Ludwig, p. 456; Zimmer, p. 163; Griffith, i. 12;
Bloomfield, 116, 239.
1. In this man let the Vasus maintain good things (vdsu) — Indra,
Pushan, Varuna, Mitra, Agni ; him let the Adityas and also the All-gods
maintain in superior light.
Ppp. substitutes tvasid for ptlsd in b, and uia me devd for uttarasmin in d. The
Anukr. appears to sanction the metrical combination ddityo *ta in c.
2. At his direction {pradiq), O gods, be there light, sun, fire, or also
gold ; be his rivals (sapdtna) inferior to him ; to the highest firmament
{naka) make this man ascend.
The translation implies in c the obviously called-for emendation of asmdt to asmdtj
the comm. first explains it as asmadiydt purusdt^ and then, alternatively, as used for
asmdt by Vedic shortening of the vowel. Ppp. begins with asmin devdh pradifdj and
its second half-verse is quite different : uttarena brahmand vi bfidhi krnvdno anydn
adhardn sapatndn (d = ii. 29. 3 d).
3. With what highest worship {brdhman), O Jatavedas, thou didst
bring together draughts {pdyas) for Indra, therewith, O Agni, do thou
increase this man here ; set him in supremacy {frdisfhya) over his fellows
{sajdtd),
Ppp. reads uttarena in b, and its d is rdyas posam qrdisthyam d dhehy asmdt.
The verse is found also in TS. (iii. 5.4*), MS. (i.4. 3), and K. (v. 6). Both TS. and
MS. read havisd for brdhmand in b, and agne tvdm utd (for tvdm agna ihd) in c;
and MS. has -bharan in a, vardhayd mam in c, and md for enam at the end ; and it
inserts mddhye before qrdlsthye in d.
i. 9- BOOK I. THE ATHARVA-VEDA-SAMHITA. 10
4. I take to myself their sacrifice and splendor (vdrcas), their abun-
dance of wealth and their intents (ciud), O Agni ; be his rivals inferior to
him ; to the highest firmament make this man ascend.
The second half-verse is the same with 2 c, d above, and the translation makes the
same emendation as there. Doubtless viitini * acquisitions * should be read for cittani
in b ; the comm. glosses with buddhipn. The text is defaced in Ppp. ; but in d can be
read utiame devd jyotisi dhatutama (?) [^meaning, presumably, dadhdtana\,
10. For some one's release from Varuna's wrath.
\^Atharvan, — dsuram^vdrunam. trdistubham: J, ^. anustubh {j. kakummati),'\
Found in Piipp. i. Used in Kau^. (25. 37) to accompany lavation of the head in a
healing ceremony (for dropsy, comm. and schoL).
Translated : Weber, iv. 403 ; Ludwig, p. 445 ; Griffith, i. 13 ; Bloomfield, 11,241 ;
Weber, Sb. 1897, p. 599, cf. 594 ff. — Cf. Bergaigne-Henry, Manuel, p. 133.
1. This A sura bears rule over the gods; for the wills {vdfa) of king
Varuna [come] true ; from him, prevailing by my worship {brdkman)^
from the fury of the formidable one {ugrd) do I lead up this man.
' Come true,' i.e. are realized or carried out : the more etymological sense of satyd.
Ppp. reads viqdya for vaqd hi. The comm. explains qdqaddna as ** exceedingly sharp ;
having attained strength by favor of Varuna, gratified by praise etc.'' Tatas pari in c,
as the first example of its kind of combination, is quoted in Prat. ii. 66. The Anukr.
ignores the first pada as a jagatU
2. Homage be to thy fury, O king Varuna ; for, O formidable one,
thou dost note (tii-ci) every malice {drugdftd). A thousand others I impel
{pra-sU) together ; a hundred autumns of thee shall this man live.
The obscure third pada is understood by the comm., perhaps correctly, to mean " I
buy o£F this man by furnishing Varuna a thousand others as substitutes." Two of our
mss. (O. Op.) read ugrdm (or ugram) in b ; Ppp. is defaced in a, b ; as second half-
verse it reads : qatam sahasram pra suvdmy anydn ayath no jlvdm qarado vyapdye.
Here, too, pada a is an unacknowledged yVz^^j/f. LComm. cites, for c, AB. vii. 15. J
3. In that thou hast spoken with the tongue untruth, much wrong —
from the king of true ordinances {'dkdrman)^ from Varuna, I release thee.
[_Read ydt tvdm uvdktha dnrtamf\ The comm. has in a the absurd reading
uvakta, treating it as for uvaktha, which all the mss. give.
4. I release thee out of the universal, the great flood (artiavd) ; speak,
O formidable one, unto [thy] fellows here, and reverence our incantation
(brdhmatC),
* Universal ' {vdiqvdnara), i.e., perhaps, dangerous to all men ; and the dropsy,
Varuna's special infliction, is probably spoken of as * flood ' Lcf. RV. vii. 89. 4 J. The
(doubtful) rendering of the second half-verse takes it as addressed, like the first, to the
patient ; the comm. regards it as said to Varuna, which is not impossible. |^See Geld-
ner, ZDMG.lii. 733. J Ppp. reads amuhcam at the beginning, and has a lacuna in place
of c, d. L Render apa-ci by * regard ' .^J
II TRANSLATION AND NOTES. BOOK I. -i. II
II. For successful childbirth.
[Atharvan. — sadrcam, pdusnatn. pdiiktatn : 2. anustubh ; j. ^.-p. umiggarbhd kakumtnaty
anustubh ; 4-6. pathydpankti.'\
Verses 2-4 occur together in Paipp. i., 5 and 6 in xx., but at different points. In
Kau9. (33. i) it is quoted at the beginning of a long and intricate ceremony (filling the
whole section) for safe delivery, the first of the strikarmdni or * women's rites ' ; its
details have nothing to do with the text of the hymn, and cast no light upon the latter*s
difficulties. The Anukr. add to the author^s name : anena mantroktdn aryamddidevdn
ndrUukhaprasavdyd *bhistuye ^stam ca sarvdbhir aprdrthayat.
Translated: Weber, iv. 404 ; Ludwig, p. 478 ; Griffith, i. 14 and 473 ; Bloomfield,
99,242. — Discussed : Roth, Ueber den Atharva-veda, p. 15.
1. At this birth, O Pushan, let Aryaman [as] efficient {vedhds) invoker
utter vdsat for thee ; let the woman, rightly engendered, be relaxed ; let
her joints go apart in order to birth.
The translation of c implies emendation of the text to vi sisrtdm. Roth formerly
preferred sisrtdm ndry rtdprajdtah * let a timely child come forth, O woman * ; Weber
leaves sisratdm as pi. with indefinite subject, and understands the two following words
as a parenthesis : " be the woman properly constructed " ; Ludwig renders as if sisrtdm;
Roth now (as in BR.) would emend only sisrtdm^ and understand it of the *flow' of
water preceding birth ; but that would be rather sru^ and sr without a prefix in such a
sense seems very unlikely Lcf., however, sdrann apah^ RV. iv. 17. 3J. Rtdprajdtd
might also be possessive, * rightly engendering.* The comm. takes sutdu as from suti
|_not J////, fem., nor sutu^ fem. : note accent and gender !J, and meaning the ceremony
at birth ; vedhas as = Dhatar » the creator * ; rtaprajdtd as ^jlvad-apatydj and
sisratdm (to the plural form of which he finds no objection) as " may she be relieved
(vinihsrtd) of the pangs of birth." The metrically irregular verse (9 + 10 : 10 + 11 =
40) is a pankti solely in virtue of the Laggregate J number of its syllables.
2. Four [are] the directions of the sky, four also of the earth : the
gods sent together the foetus ; let them unclose her in order to birth.
Or * undose it,' tdm^ which SPP. reads in text and comm. (the latter omits the
word itself in the paraphrase) with the minority of his mss., but against all of ours ;
Weber and Roth prefer tdm. The word and its predecessor are quoted in the Prat
(ii. 30), as the earliest example in the text of a combination of n and / without inserted s ;
but the form of the quotation {samdirayantddfndm) prevents our seeing whether its
authors read tarn or tdm; the comm. gives tdm. In d, the comm. gives the false form
Urnavantu, The text in Ppp. is confused, but does not appear to intend any variants
from our reading.
3. Let Pushan (}) unclose [her or it] ; we make \\\^ y6ni go apart ; do
thou, susandy loosen ; do thou, biskaldy let go.
The translation implies a very venturesome emendation in a, pUsi for siisi (all the
authorities have the latter) ; Pushan, referred to in vs. i as principal officiating deity,
might well be called on to do in particular what all the gods were begged to do in vs. 2
c, d. LBut see Bloomfield's commentj The comm. gives three different etymologies
for sUsd: root sU 4- suffix -sd; root sH + root san; and su-usas, SUsand and biskald
are possibly names of organs ; for the latter, Ppp. has puskale^ probably an alteration
i. II- BOOK I. THE ATHARVA-VEDA-SAMHITA. 12
to a more familiar word ; the comm. understands siisani and biskali (of course, equally
possible) ; the former, from roots sH and san^ is name of an accouching goddess ; the
latter (for which are given three diverse but equally absurd etymologies) is another
deity. The Anukr. apparently intends the verse to be read as 6 + 8 : 7 + 8 = 29,
instead of admitting the obvious resolution tu-dm in c. The supplying of gdrbham as
omitted at the beginning would make a good anustubh.
4. Not as it were stuck (ahatd) in the flesh, not in the fat, not as it
were in the marrows, let the spotted slimy (?) afterbirth come down, for
the dog to eat ; let the afterbirth descend.
SPP. reads in a ptvasi, with the comm. and a small minority of his mss. ; three of
ours (H. O. Op.) have pibasi, Ppp. has a very different text (preserved in the ndgarl
copy, though lost in the original text) : ndi *va sndvasu na parvasu na kethesu {ke<^esu)
na nakhesu caj then our c, d, without variant ; then ndi *va pause (manse f) na plvasi
ndi *va kastyoq vand yutam; then our e; and with this ends the hymn as given in
book i. The comm. reads in a mdhshia for mdhsi nd, and resorts to various devices
to get rid of the difficulty thus caused ; two of our mss. (O. Op.), and one or two of
SPP*s, give the same. Some of our mss. are very awkward about combining jarayu
and dttave, in part omitting the v, or (I.) reading -yutt-, PGS. (i. 16. 2) has the verse,
but in different order : first our c, d, without variant ; then our a, b, in the form ndi *va
mdnsena plvari na kasming cand **yatamj then our e. But for its support of ^^valam,
we might be tempted to emend to kivalamj the comm. has the worthless explanation
jalasyo ^paristhita^&ivdlavat dntardifayavdsdmbaddham. Further may be compared
HGS. ii. 3. 1. LMP., at ii. 11. 19, 20, has the verse with variants.J
5. I split apart thy urinator, apart the ydni^ apart the [two] groins,
apart both the mother and the child, apart the boy from the afterbirth ;
let the afterbirth descend.
Ppp. (xx.) has for a, b vi te crtdmi tagaruh v* yoni vi gavenydu ; for d, vi garbham
ca jardyujah J and TS. (iii. 3. io») presents a version nearly accordant with this, but
with takarim^ gavlnydiiy and (at the tnd)jardyu ca: neither has our refrain.
6. As the wind, as the mind, as fly the birds, so do thou, O ten months'
[child], fly along with the afterbirth ; let the afterbirth descend.
Ppp. has the version ^^M J vdto yathd dagha yathd sasadroyajanta : evd te garbha
ejatu nir ditu daqamdsyo bahir jardyund saha. For * do thou fly ' might be given * do
thou fall,' the verb having both meanings. LTen (lunar) months : cf. Weber's second
nafcsatra-tsszy^ p. 313, Abh, der Berliner Akad,, 1861.J LCf. RV. v. 78. 8. J
This anuvdka |_3.J has 5 hymns, 25 verses ; and the old Anukramani, as quoted,
says pahca pare tu (apparently the vidydt quoted at the end of an, i belongs rather
here than there).
12. Against various ailments (as results of lightning?).
\Bhrgvangiras. — yaksmandfanadevatdkam, jdgatam : 4. anustubh.']
Found also in Paipp. i. It is reckoned (Kaug. 26. i, note) as belonging, with many
other hymns, to a takmandqana or //2>&//r^;i-destroying gana, and is used (26. i) to
accompany the drinking of various things in a healing ceremony (comm. says, against
13 TRANSLATION AND NOTES. BOOK I. -i. 12
disease arising from hurtful changes of wind, bile, or phlegm), and also (38. i) in one
against bad weather {durdina\ or (Ke^.) for the prevention of rain. The third verse
further is added to the Mrgara hymns in connection with lavation in another healing
rite (27. 34).
Translated: Weber, iv. 405 ; Griffith, i. 15; Bloomfield, JAOS. xiii. p. cxiii ff.
(= PAOS. May 1886) ; AJP. vii.469£E. ; SHE. xlii. 7, 246. — Bloomfield regards it
as addressed to "lightning, conceived as the cause of fever, headache, and cough."
See his elaborate comment. Weber made it relate to fever, puerperal or infantile (on
accoimt oi jar&yujd, i a).
1. First born of the afterbirth, the ruddy (usHyd) bull, born of wind
and cloud (?), goes thundering with rain; may he be merciful to our
body, going straight on, breaking ; he who, one force, hath stridden out
threefold.
The translation implies emendation in b to v&tdbhrajds or -jas^ as suggested by 3 c ;
it is proposed by Weber, and adopted by Bloomfield, being a fairly plausible way of
getting out of a decided difficulty. Weber renders, however, " with glowing wind-
breath " ; R., " with scorching wind " (emending to -bhrajjds). The comm. reads
vdtavrajds (a couple of SPP's mss., which usually follow him, do the same), and
explains it as " going swiftly like the wind," or, alternatively, " having a collection of
winds." The * bull * is to him the sun, and he forces this interpretation through the
whole hymn. Neither he nor Kauq. nor the latter's scholia see anywhere any intima-
tion of lightning ; yet this is perhaps most plausibly to be suspected in the obscurities
of the expression (so R. also). The first words in a are viewed as signifying * just
escaped from its fcetal envelop (in the cloud).* Ppp. is wholly defaced in the second
half-verse ; in the first it offers no variants, merely combining -jas prath- in a, and read-
ing 'bhraja st- in b. Emendation in d to ydsy&C kam would improve both meter and
sense. Tredha in d must be read as three syllables (as in RV.) to make the verse a
full jagatU LAt OB. vi. 59 b, vata-dhrajUs is suggested — by R. .?J
2. Thee, lurking {qri) in each limb with burning {focis), we, paying
homage, would worship {vidh) with oblation ; we would worship with
oblation the hooks, the grapples, [him] who, a seizer, hath seized this
man's joints.
Ox yds y at beginning of d, is abbreviation for * when he ' or * with which he.' LRen-
der, rather, * hath seized his (accendess) joints.' The patient is in plain sight of the
exorcist. Emphatic pronoun is therefore needless ; so enam vs. 3. J Some of our
mss., by a frequent blunder, read in a (t'^ry-. The prolongation of the final of asya in
d is noted by the comment to Prat. iv. 79. Ppp. has a very different (and corrupt)
text : . . . (ifrtydno yo grhlta par asya grbhlti: anko tarn anko havisd yajdtni hrdi
^rito manasd yo jajdna. The definition of this verse and the next as tristubh seems
to have been lost from the Anukr., which reads simply dvitlyd before antyd *nustubh.
3. Release thou him from headache and from cough — whoever hath
entered each joint of him ; the blast Q (usma) that is cloud-born and that
is wind-born, let it attach itself to forest-trees {vdnaspdti) and mountains.
Ppp. has srjatdm for sacatdm in d. The comm. takes kdsds in a as nomin., explain-
ing it as hrtkanthamadhyavartl prasiddhah qlesmarogaviqesah j vdtajis to him is
i. 12- BOOK I. THE ATHARVA-VEDA-SAMHITA. I4
kdusthydd v&yor utpannah. \Tox qlrsakti^ see Knauer, Indogermanische Forschun-
gen, Anzeiger, vii. 225 ; Bloomfield, A J P. xvii. 416 ; Bohtlingk, Berichte der sdchsischen
Ges,y 1897, xlix. 50, who takes it as * a stiff neck with head awry.' J
4. Weal [be] to my upper member {gdtra)^ weal be to my lower, weal
to my four limbs ; weal be to my body.
Ppp. has a quite different text : in a, b, /^ both times for me, and pardya for ava-
r&ya; for c, qam te prstibhyo majjabhyah ca; in d, tava for mama: the address to a
second person is decidedly to be preferred. This is found also in the corresponding
verse in VS. (xxiii. 44) and TS. (v. 2. I2»), with readings in part agreeing further with
those of Ppp. : (^dm te pdrebhyo gitrebhyah qdm astv ditarebhyah : qdm asthdbhyo
majjdbhyah qdm v astu ianvdl tdva: but TS. has for d qdm u te taniive bhuvat,
13. Deterrent homage to lightning.
[Bhrgvangiras. — vdidyutam. dnustubham : ^, 4-p. virdd jagati ; 4. tristuppard brhatigarbhd
panJkti,]
The hymn occurs in Piipp. xix., and vs. i also in xv. It is used by Ktu^. (38. 8, 9)
in a charm against lightning, with vii. 11 ; and it also appears (139.8), with i. 26 and
vii. 1 1 and several other hymns, in the ceremony of introduction to Vedic study.
Translated : Weber, iv. 406 ; Griffith, i. 1 6.
•
1 . Homage be to thy lightning, homage to thy thunder ; homage be
to thy bolt {d(man), with which thou hurlest at the impious one (duddf).
The version of this verse in Ppp. xix. is like ours ; in xv., d reads ^^^ J dUrdt pradi-
jassasi (^pratyasyasif). The first half-verse is found also in VS. (xxxvi. 21a, b).
The irregular combination dudiqe (p. duhodaqe) is noted by Prat ii. 60. The comm.
regards Parjanya as addressed, but then proceeds to give another interpretation of the
verse, based on the absurd assumption that namas = annam, which appears also in
numerous other places. To him, also, dqman is a meghandman. In our edition, an
accent-mark is omitted over the -qma- of dqmane,
2. Homage to thee, child of the height {pravdt), whence thou gather-
est {sant'uh) heat (tdpas) ; be merciful to ourselves ; do kindness {mdyas)
to our offspring (tokd),
Ppp. has qatk nas for mdyas in d. The first half-verse forms in VS. (xxxvi. 21 c, d)
one verse with our i a, b ; but VS. has Lfor a ndmas te bhagavann astu; and J for b
ydtah svdh samihase * from whence thou strivest after the sky,* which indicates that
our reading is corrupt. LPischel discusses pravdt (= * stream*) at length, Ved, Stud,
ii. 63-76, see 68.J
3. Child of the height, be homage to thee; homage we pay to thy
missile {heti) and heat (tdpus) ; we know thy highest abode (dhdmati)
that is in secret ; thou art set as navel within the [cloud-] ocean.
LThe te in b is superfluous. J Ppp. rectifies the meter of a by omitting eva; its
other padas are more or less corrupt : namas te hete tipusydiin b (which ends there) ;
gandharvo ndma par- in c ; nihitdsa ndbhih at the end. The comm. takes tdpus as
adjective. The verse is scanned by the Anukr. asi2-Hi2:ii + ii=46 syllables.
IS TRANSLATION AND NOTES. BOOK I. -i. I4
4. Thou whom all the gods did create, the bold one, LP^^ gods]J
making an arrow for hurling — do thou, besung in the council {viddtha)^
be merciful to us ; to thee as such be homage, O goddess.
Dhrsnum in b might qualify (sum directly. The comm. supplies he aqane * O thun-
derbolt' as addressed. He reads mrla in c Ppp. reads for a, hyam tvd devd ajana-
yanta vi^vesdm krnvdnd a^andya trisvdi; and for d mitrasya varunasya prasrstdu.
The Anukr. seems to scan as 10+ 11 110 + 9 = 40 syllables. [_Read in c mrdaya
and in d utd tdsydi? — For viddtha^ see discussions of Bloomfield, JAOS. xix.^ 17, and
Geldner, ZDMG. lii. 757 ; and the literature cited by Foy, KZ, xxxiv. 2 26. J
14. Imprecation of spinsterhood on a woman.
\Bhr^angiras, — vdrunam vo *ta ydmyam vd. dnustubham : i. kakummati; j. 4-p, vird/.']
Found in Paipp. i. Used by Kau^. (36. 1 5-1 8) in an incantation against a woman ;
the details of it cast no light on those of the hymn ; and the comm. defines its purpose
simply as striydh purusasya vd ddurbhdgyakaranam.
Translated : Weber, iv. 408 ; Ludwig, p. 459 ; Zimmer, p. 314 (these misapprehend
its character) ; Griffith, i. 17 ; Bloomfield, JAOS. xiii. p. cxv = PAOS. May, 1886 ; or
AJP. vii.473 ff. ; or SBE. xlii. 107, 2^2.
1. Her portion (bhdgd)^ splendor have I taken to myself, as from off
a tree a garland ; like a mountain with great base, let her sit long with
the Fathers.
Ppp. has for a aham te bhagam d dade; its b is defaced ; in c it gives mahdmUldi
""va. The comm. renders bhagam by bhdgyam^ here and in the other verse, recognizing
no sexual meaning. Pitrsu he renders " in the later [2 c, d] to be specified houses of
father, mother, etc.,^* and all the translators understand it in the same way ; but it is
questionable whether the plural of pitar would ever be used in this sense ; and the
repeated mention of Yama later indicates that there was at least a double meaning in
the expression. Perhaps a girl remaining unmarried was called "bride of Yama,"
i.e. as good as dead, and her stay at home compared to that in the other world. \QL
Antigone, 816, "I shall be the bride of Acheron," 'Ax^poi^t rw/n^rtJo'w.J The Anukr.
appears to ratify the abbreviated reading -budhne *va in c ; it counts six syllables in d.
2. Let this girl, O king, be shaken down to thee [as] bride, O Yama ;
be she bound in her mother's house, also in her brother's, also in her
father's.
Ppp. has yat for esd at the beginning. The comm. foolishly interprets rdjan as
indicating Soma, because Soma is first husband of a bride (he quotes RV. x. 85.40 :
cf. AV. xiv. 2. 3 ff.), and takes yama as his epithet, as being her constrainer {niyd-
maka). For ni-dha compare iii. 11. 7 ; at TS. v. 2. 53 it is used with pitrsu. LDoes
not ni'dhU covertly suggest nidhuvana^ which, in its obscene sense, may be as old as
the Veda ? J
3. She is thy housekeeper, O king ; we commit her to thee ; she
shall sit long with the Fathers, until the covering in of her head.
The translation of d implies the obvious emendation to samopydt^ which SPP. even
admits into his text, on the authority of the comm., but against every known ms. ; Ppp.,
i. 14- BOOK I. THE ATHARVA-VEDA-SAMHITA. 16
however, gives samofiyd. The comm. explains it by samvapandt bhiimdu sampatandt,
and as equivalent to maranaparyantam * till death * ; that this last is the virtual sense
is extremely probable. That vap has not the sense * shave ' in the compound (cf. AQS.
vi. 10. 2) is shown by the inappropriateness of the prefixes sam + 5 to that sense, and
the frequency of the combination in the other sense. LSee Bloomfield, 255, a qlrsndh
kii^am dptdty * till she shed the hair from her head.'J Ppp. has further tmdm u pari
dadhmasi in b. The comm. gives kulapd (ior-pds: omx pada-itxi kulaop&K) in a. The
resolution qlr-sn-ah in d would make the verse a full anustubhj the Anukr. counts only
14 syllables in the second half.
4. With the incantation (brdhman) of Asita, of Ka^yapa, and of Gaya,
I shut up (api'fiah) thy portion {vulva ?), as sisters do what is within a
box {'kSfd),
[Tor the names, see Bloomfield, 255, and AJP. xvii.403.J Bhaga perhaps has
here a double meaning. Three of our mss. (E.I.H.) with one or two of SPP's, read
in c antasko^dm, against Prat ii. 62, which expressly prescribes h. The comm. treats
antah and koqam as two independent words ; antdh kdqe would be a not imacceptable
emendation. The Anukr. appears to sanction the abbreviation -koqam *va,
15. With an oblation: for confluence of wealth.
[Atharvan. — sdindhavam. drtustubham : 2. bhurikpathydpankti^
Foimd in Paipp. i. (in the verse-order i, 4, 3, 2). Used by Kau^. only in a general
rite for prosperity (19.4), to accompany a douche for persons bringing water from two
navigable streams and partaking of a dish of mixed grain; it is also reckoned (19. i,
note) to the pustika mantras, or hymns bringing prosperity.
Translated : Weber, iv. 409 ; Ludwig, p. 371 ; Griffith, i. 19.
1. Together, together let the rivers flow, together the winds, together
the birds {patatrin) ; this my sacrifice let them enjoy of old ; I offer with
a confluent {samsrdvyd) oblation.
The verse is nearly identical with xix. 1. 1, and in less degree with ii. 26.3. From
xix. 1.3 c it may be conjectured that we should read pradiqas in c. [^If we do read
pradlvas^ why not render it by * continually * ?J Ppp. has not the second half-verse,
but instead of it vs. 3 c, d. For b Ppp. gives sam vdtd divyd uta. The comm. accents
sdm-sam in a. There is perhaps some technical meaning in samsrdvyd * confluent' or
* for confluence ' which we do not appreciate, but it is also unknown to the comm., who
explains the word only etymologically. The verse is an dstdrapankti (strictly virdj :
8 + 8:11 + 11 = 38), and its definition as such is perhaps dropped out of the Anukr.
text (which reads ddyd dvitfyd bhurik etc.).
2. Come straight hither to my call, hither ye confluents also ; increase
this man, ye songs ; let every beast (pa(u) there is come hither ; let what
wealth (rayi) there is stay (st/td) with him.
The pada-mss, all give yah in e. Ppp. has in a, b idam havyd upetane ^dam, and,
for c asya vardhayato rayim. The last pada is nearly RV. x. 19. 3 d. [_ Render
♦with this man let * etc. J The omission of evd in a would make the verse regular.
17 TRANSLATION AND NOTES. BOOK I. -i. l6
3. What fountains of the streams flow together, ever unexhausted, .
with all those confluences we make riches {dhdna) flow together for me.
Ppp. has in a, b ^^ nadibhyas samsravanty ucchdmas saram aksikd. The comm.
gives the verse twice, each time with a separate explanation.
4. What [fountains] of butter (sarpis) flow together, and of milk, and
of water, with all those confluences we make riches flow together for me.
Ppp. reads samsrdvds for sarpisas in a. The comm. supplies first avayavds as
omitted subject in the verse, but afterwards utsdsas from vs. 3, which is of course right
i6. Against demons : with an amulet of lead.
[Cdtana. — agnindrantt vdrunam, dadhatyam. dnustubham : 4. kakufnmaflJ\
Found in Paipp. i. Kau^. does not include the hymn among the cdtandni (8. 25),
but a Pari^. (ib., note) reckons it to them (in accordance with the Anukr.). Kau^.
(47. 23) uses it once in a rite of sorcery (for the death of one^s enemies : comm.), and
its commentator (47. 13, note) in another.
Translated : Weber, iv. 409 ; Grill, i, 75 ; Griffith, i. 20 ; Bloomfield, 65, 256.
1. What devourers, on the night of new moon, have arisen troop-
wise Q) — the fourth Agni is the demon-slayer ; he shall bless us.
Vrdjam in b is obscure ; * troopwise ' is the conjecture of BR. ; the comm. reads
instead bhrdjam^ and absurdly explains it as bhrdjamdndm or -nam < shining,* and
qualifying either the night or the " hearty " man whom the demons have risen to injure I
Ppp. has turyas for turtyas in c ; what is meant by it is not clear ; the comm. gives
three different explanations : fourth after the death of his three brothers and predeces-
sors (quoting for these TS. ii. 6. 61) ; as the house-fire apart from the three sacrificial ;
or as the dngirasa fire, as distinguished from the sacrificial, the household, and that of
battle — thus teaching us nothing but his own ignorance and perplexity. Grill follows
Weber in imderstanding the word to mean " powerful." For d, Ppp. has san nah pdtu
tebhyah,
2. The lead Varuna blesses ; the lead Agni favors; Indra bestowed
on me the lead ; it, surely, is a dispeller of familiar demons.
Ppp. combines mdi *ndra /- in c, and has for d amlvdyas tu cdtam (for cdtanam).
The comm. ascribes the mention of Varuna to the fact that river-foam is one of the
articles declared (KauQ. 8. 18) equivalent to lead, and here intended by that name.
LCf. Bloomfield, JAOS. xv. 1 58. J
3. This overpowers the viskandha; this drives off {bddk) the devour-
ers ; with this I overpower all the races (jdtd) that are th^ pif act's.
The first half-verse is nearly repeated below, as ii. 4. 3 a, b. The short a in the
reduplication of sasahe in c, though against the meter and in part against usage, is read
by all the mss., and in the comment to Prat. Hi. 13. Ppp. has in a viskandam (but
compare ii. 4. 3, where -dham). The comm. explains the (more or less fully personified)
disorder as a disturbance caused by raksas or piqdca and obstructing motion {^gati-
pratibandhaka) : cf. below ii. 4 and iii. 9.
L l6- BOOK I. THE ATHARVA-VEDA-SAMHITA. l8
4. If our cow thou slayest, if [our] horse, if [our] man {pirusa), we
pierce thee there with lead, that thou be no slayer of our heroes.
Ppp. has for c slsena vidhydmas tvd.
The 5 hymns of this anuvdka L3.J, as of the next, have just the norm, 20 verses,
and the quotation from the old Anukr. (given at the end of hymn 21) is vih^akdv ata
*nydu. At the end of the present hymn is read vinqatyd kuru^ which is perhaps the
statement as to the assumption of a norm.
The fiLT^\. prapdthaka ends here.
17. To stop the vessels of the body.
\Brahman, — yosiddevatyam. dnu stub ham : i. bhurij ; 4. j-p. drst gdyatru']
Found in Paipp. xix. (in the verse-order 3,4, i, 2). Used once by Kauq. (26. 10 :
the quotation appears to belong to what follows it, not to what precedes), in a remedial
rite, apparently for stopping the flow of blood (the comm. says, as result of a knife
wound and the like, and also of disordered menses).
Translated : Weber, iv. 41 1 ; Ludwig, p. 508 ; Grill, 16, 76 ; Griffith, i. 21 ; Bloom-
field, 22, 257. — Cf. Hillebrandt, Veda-Chrestomathie^ p. 46.
1 . Yon women {yosit) that go, veins with red garments, like brother-
less sisters [jdmi) — let them stop {stha)y with their splendor smitten.
Ppp. makes yositas and jdmayas change places, and has sarvds (better) for hirds
in b. The comm. takes yositas as gen. sing., and hence naturally understands rajova-
hananddyas to be meant in the verse ; he renders hirds by sirdsj and he explains that
brotherless sisters pitrkule samtdnakarmane pindaddndya ca tisthanti. The Anukr.
refuses to sanction the contraction -tare *va in c.
2. Stop, lower one ! stop, upper one ! do thou too stop, midmost one f
if the smallest stops, shall stop forsooth the great tube {dhamdni).
The accent of tisthati seems to show ca to be the equivalent of cet here.
3. Of the hundred tubes, of the thousand veins, have stopped forsooth
these midmost ones ; the ends have rested (ram) together.
In d, emendation to dntyds * the end ones * would be an improvement ; but Ppp^
also has antds : sakam antd ^ramsata; its c is corrupt {asthii nibaddhdmdvd) ; and it
inserts te after qatasya in a.
4. About you hath gone (kram) a great gravelly sandbank (dhanu)\
stop [and] be quiet, I pray (su kam).
The comm. sees in dhanu only the meaning " bow," and interprets it " bent like a
bow " : namely, a vessel containing the urine ; in sikatds he sees an allusion to the
menses, or to gravel in the bladder. Kau^. (26. 10) speaks of sprinkling on dust and
gravel as a means of stanching the flow of blood ; more probably, as Weber first sug-
gested, a bag filled with sand was used : in neither case can the menses be had in view.
Ppp. reads siktdmayi buna sthiraq carasthidam. The third pada is identical with
RV. i. I9i.6d ; the comm. (as Sayana to the latter) fails to recognize the root il\ and
he renders it prerayata, as if root fr were in question.
19 TRANSLATION AND NOTES. BOOK I. -i. l8
i8. Against unlucky marks.
\^Dravinodas. — vdindyakam. dnustubham: i. uparistddvirddbrhati ; 2. nicrjjagatt ;
J. virdddstdrapanktitristubh . ]
Verses 1-3 are found in Paipp. xx. (but vs. 2 not with the others). Used by Kau^.
(42. 19) in a charm against unlucky signs in a woman.
Translated : Weber, iv. 411 ; Ludwig, p. 498 ; Geldner, Fed. Stud. i. 314 ; Griffith,
i. 22 ; Bloomfield, 109, 260. — It may be mentioned that Geldner takes the whole hymn
as relating to a domestic cat.
1. Out we drive {nir-su) the pallid sign, out the niggard; then, what-
ever things are excellent (bhadrd)^ those we lead together (.?) for our
progeny.
The translation implies in d the very venturesome emendation of drdtim to sdmj
the former appears wholly impracticable, and has perhaps stumbled into d from b ;
Geldner conjectures instead tvd. Ppp. is defaced, and gives no help. The comm.
reads laksmam, and explains lal&myam as accus. sing. masc. : lal&me bhavath tila-
kasthanagatam ; to^Jw/inche supplies cihndni \m2M\vig c a separate sentence and
supplying bhavantu\. It would also be possible to make the cesura iSXtx prajdydi^ and
read ndqaydmasi (so R.). In our edition, dele the accent-mark under td- of tani in c.
2. Savitar has driven out the trouble Q drani) in her feet ; out have
Varuna, Mitra, Aryaman [driven] [that] in her hands ; out hath Anumati,
bestowing (rd) upon us ; the gods have driven this woman forward unto
good fortune.
All the mss. give in a sdvisak^ which SPP. very properly retains, though the comm.
and Ppp. have -sat (see my Skt Gr.», § 151 a) ; *sdvisak (p. as-) would be an improve-
ment, and may be imderstood. For c, d, Ppp. hzs yad dditydmavatl rardnd prnasuvd
savitd sdubhagdya. The comm. gives two etymological guesses at aranlm (which is
his reading, instead of -nim), both worthless, and describes rardnd as accented on the
final. The separation of this verse from the others in Ppp. indicates that it probably
has nothing to do with "marks." It is rather unusual for the Anukr. to take notice of
the occurrence of a tristubh pada in ^jagail verse. Ld, no less than c, is tristubh^ pro-
nounce devdsdvisuh,\
3. Whatever in thy self, in thy body, is frightful, or what in hair or
in mien — all that do we smite away with [our] words ; let god Savitar
advance (sud) thee.
* God Savitar * or * the heavenly impeller,' everywhere equivalent. Ppp. begins yat
td **tman tanvd ghoram^ and has for c, d tat te vidvdh upabddhayesdm pra tvd suvd
savitd sdubhagdya. The metrical description of the verse (11 + 11:10+10 = 42)
by the Anukr. is unusual and questionable.
4. The antelope-footed, the bull-toothed, the kine-repelling, the out-
blowing, the licked-out, the pallid — these we make disappear from us.
Designations either of the unlucky signs or of the women marked with them —
probably the former. The comm. prefers the latter, except for the two last, which he
blunderingly takes from the stems -dhya and -mya, and makes them qualify laksma
i. l8- BOOK I. THE ATHARVA-VEDA-SAMHITA. 20
understood. He explains gosedhd (^, goosedhani) as "going like a cow," and villdha
as a lock " on the edge of the forehead, licked as it were the wrong way " — or what is
called a " cowlick " LSkt kdkapaksa]. Both editions give at the beginning riqyap-y
instead of the true reading fqyap-^ which the comm. (with three of SPP's mss.) has ;
the mss. bungle all the occurrences of this word. In part of our edition the m is broken
off from vi^sadatUh,
19. Against enemies.
\Brahman. — difvaryam. dnustubham : 2. purastddbrhail ; j, pathydpankti.']
The hymn is found also in Paipp. i. With the two that follow it (and others), it is
reckoned by Kau^. (14. 7) among the sdmgrdmikdni or battle-hymns, or likewise (ib.,
note) to the apardjita (*unconquered') j^^w^y without them, but with vi. 13, it is used
in several of the charms to ward off the effects of portents (104. 3 ; 105. i ; 113. 3). In
Vait. (9. 21), vs. 3 appears alone in the cdturmdsya or seasonal sacrifice, accompanying
the release of the two puroddqa baskets.
Translated : Weber, iv. 413 ; Griffith, i. 23 ; Bloomfield, 120, 262. — Cf. Bergaigne-
Henry, Manuely p. 134.
1. Let not the piercers find us, nor let the penetraters find [us] ; far
from us make the volleys {^arav^ut) fly, dispersing, O Indra.
Ppp. combines mo *bht' in b. The rendering of qaravyd follows the comm., here
and to vs. 3 (j^arasamhati),
2. Dispersing from us let the shafts fly, those that are hurled and
that are to be hurled ; ye 'divine arrows of men (manusy^d-), pierce my
enemies.
The comm. inserts an <* and *Mn c : *' divine and human arrows '' ; this is possible,
but opposed by the accent. Ppp. has for c, d : devd manusyd rsayo ^mitrdn no vi
viddhatu; the comm. also reads vidhyatu,
3. Whether one of our own or whether a stranger, fellow or outsider,
whoso assails (abhi-dds) us — let Rudra with a volley pierce those my
enemies.
Ppp's version is somewhat different : yas samdno yo *samdno*mitro no jighdhsati :
rudrd^ ga7yd tdn amitrdn vi viddhata. With a, b compare RV. vi. 75. 19 a, b : j^
nah sv6 drano ydq ca nistyo jighdhsati (= SV. ii. 1222 a, b, which combines svd 'rano) ;
the latter half of this verse is our 4 c, d. Two or three of our mss. (P.M.O. p.m.) fol-
low RV. in omitting j^ after sv(f, Ap. iv. 16. i has yo nah sapatno yo * ratio marto
*bhiddsati devdh^ with a wholly different second half. The comm. absurdly explains
nistyas as nirgataviryo nikrstabalah qatruh,
4. Whatever rival (sapdtna\ whatever non-rival, and whatever hater
shall curse us, him let all the gods damage {dhurv) ; incantation (brdhman)
is my inner defense.
Ppp. has as first half-verse sabandhuq cd *sabandhuq ca yo na indrd *bhiddsati.
The second half-verse is found, without variant, in RV. (and SV. : see under vs. 3).
The comm. explains sapatna well as jfidtirupah qatruh, SPP. follows the very bad
example of a part of his mss. by reading dvisan ch- (instead of -ah or -an) in b Lcf. i. 33. 2,
ii. 4. 6, and see Prat. ii. 10, 1 7, and especially 11. — The pada-XtTuX. reads dvisdn].
21 TRANSLATION AND NOTES. BOOK I. -!• 20
20. Against enemies and their weapons.
\^AtAarvan. — sdumyam. dnustubham : /. trtstubhS\
The first three verses are found in P^ipp. xix., and vs. 4 in ii. : see below. For the
use of the hymn by Kau^. with 19 and 21, see under 19. And vs. i is used alone (so
the comm.) in the /tf rv^w-sacrifices (Kau^. 2.39), on viewing the cooked oblation.
Translated : Weber, iv.413 ; Griffith, i. 24.
1 . Let there be the dddrasrt^ O god Soma ; at this sacrifice, O Maruts,
be gracious to us ; let not a portent find us, nor an imprecation ; let not
the wrong that is hateful find us.
The first pada is rendered on the assumption that the sdman of this name, as
described in PB. xv. 3.7, is intended ; it might be used of the person intended to be
benefited : * let him be one not getting into a split (i.e. hole, or difficulty) ' : this is the
sense distinctly taught in PB. ; the comm. says na kaddcid api svastrUamlpam prd-
pnoiu (madtyah gatruh) ! The verse occurs in TB. (iii. 7. 5»* : and repeated without
change in Ap. ii. 20. 6), with bhavata in a, mrdatd (without the anomalous accent) in b,
and vrjdnd in d. Ppp. begins with addrasur bh-, adds ayam after soma in a, and has
in d the easier reading prd *^pad duchund for vtdad vrjtnd. The second half-verse
occurs again as v. 3. 6 c, d. Though connected with vss. 2, 3 in Paipp. also, this verse
does not appear to have anything originally to do with them.
2. What missile (s/nya) weapon of the malignant (aghayu) shall go up
today, do ye, Mitra-and-Varuna, keep that off from us.
The first half-verse in Ppp. is^^ *dya sdinyo vadho jighdsafk nam updyatl^ which is
nearly our vi.99. 2a,b. The half-verse occurs also in PB. 0*3. 3 a, b) and AQS.
(v. 3. 22 a, b), both of which have sdumyas ; PB. elides yo *dya; A<JS. gives at the
end 'Irati, AghdyHnam would be the proper accent (and this the comm. has), unless
the word were understood as feminine.
3. Both what [is] from here and what from yonder — keep off, O
Varuna, the deadly weapon ; extend great protection {qdrman) ; keep very
far off the deadly weapon.
The pada text marks the pada-division in the first half -verse before instead of after
the second ydt, Ppp. reads in b ydvayah. The second half- verse is found again at
the end of the next hymn — which is perhaps an additional indication that this hymn
properly ends here. The Anukr. ignores the metrical irregularity of the verse (9-^8:
7 + 8 = 32). LRead in a itd ydd^ and in cyacha nah,\
4. Verily a great ruler {qdsd) art thou, overpowerer of enemies, unsub-
dued, whose companion (sdkhi) is not slain, is not scathed {jya) at any
time.
This verse is the first in RV. x. 152, of which the remaining verses constitute the
next hymn here ; in Ppp. it occurs with them in ii., far separated from the matter which
in our text precedes it. RV. and Ppp. both read for b amitrakhddd ddbhutah; and
RV. accents In d fiyate kddd. The comm. paraphrases qdsds by gdsaJto niyantd; he
\.2^t^ jlydte as from root jiy wtiich is of course equally possible.
i. 21- BOOK I. THE ATHARVA-VEDA-SAMHITA. 22
21. Against enemies. ^
[AtAarvan. — dindram. dnustubham.']
As just pointed out (under 20. 4), this hymn and the last verse of the preceding
make one hymn in RV. (x. 152) and in Paipp. (ii.) > ^e latter has a different verse-
order (3, 2, I, 4), but no various readings. For other correspondences, see under the
several verses. For the ritual use of the hymn with the two preceding, see under 1 9 ;
it is further reckoned (Kau^. 16.8, note) to the abhaya (*free from fear or danger')
gana. It is the first hymn applied (with vii. 55) in the svastyayana or *for well-being '
ceremonies (50. i), and is, according to the comm., referred to as such in 25. 36. Verse 2
is also used, with others, by Vait. (29. 5), in the agnicayana or building of the fire-altar.
Translated : Weber, iv. 414 ; Grifiith, i. 25.
1. Giver of well-being, lord of the people (i^/f), Vrtra-slayer, remover
of scorners, controlling, let the bull Indra go before us, soma-drinker,
producing fearlessness.
The comm. renders vimrdhds by viqesena mardhayitd qatrUndm^ although he
explains mfdhas in vss. 2, 3 by samgrdmdn; the word is plainly a possessive com-
pound Laccent ! no genitive J, expressing in form of epithet the action of 2 a and 3 a.
RV. reads in a vii^ds fidtis. The verse occurs further in TB. (iii. 7. i M) and TA. (x. 1.9);
both have vi0s, and, in d, svasiidis for somapis.
2. Smite away, O Indra, our scorners (mrdh) ; put {yam) down them
that fight {prtany) [us] ; make go to lowest darkness whoso vexes us.
RV. reverses the order of c and d, and reads ddharam; and with it agree precisely
SV. (ii. 1218) and VS. (viii.44 a et al.) ; while TS. (i.6. 124) and MS. (iv. 12.3) have
for c adhaspaddm tdm Im krdhu \Qi, MGS. ii. 15. 6 h and p. 15 5. J
3. Smite away the demon, away the scorners ; break apart Vrtra*s
(two) jaws ; away, O Indra, Vrtra-slayer, the fury of the vexing enemy.
RV. and SV. (ii. 121 7) have the same text ; TS. (i.6. 12s) reads qdtrun for rdksasj
nuda ioY jahty and bhdmitd for vrtrahan.
4. Off, O Indra, the mind of the hater, off the deadly weapon of him that
would scathe; extend great protection ; keep very far off the deadly weapon.
RV. reads many 6s for mahdt in c, 2Xi'diyavayd (or ydv- in d. TS. (iii. 5. 8, only a, b)
supplies in the first half-verse the missing verb, jaAi\ putting it in place of vadhdm.
Unless we resolve qdrma into three syllables, the anustubh is defective by a syllable.
LAdd nah ziieryac/ta f]
The 5 hymns of this anuvdka L4. J again have 20 verses, the norm : see at the con-
clusion of the preceding anuvdka (after hymn 16).
22. Against yellowness (jaundice).
[Brahman. — sduryam uta mantroktaharimadtvatyam. dnustubham.'\
Found in Paipp. i. Used by Kau^. (26. 14) in a remedial rite (against heart disease
and jaundice \kdmala^ Ke^. ; kdmila, the comm.]).
23 TRANSLATION AND NOTES. BOOK I. -l. 23
Translated: Weber, iv. 415; A. Kuhn, KZ. xiii. 113; Griffith, i. 26 ; Bloomiield,
7, 263. — Cf. also Zimmer, p. 388 ; Bloomfield, AJP. xii. 437 ; Bergaigne-Henry, Manuel,
p. 134. Kuhn adduces analogous old Germanic charnis.
1 . Let them (both) go up toward the sun, thy heart-burn {-dyota) and
yellowness ; with the color of the red bull, with that we enclose {pari-dlia)
thee.
Ppp. reads in a udet&m; its c is yo rohitasya gor varnas, which construes better
with d. The abbreviated writing hrdyot- for hrddyot- (see my Skt. Gr. §232 a Land
Roth, ZDMG. xlviii. 102J) betrays the pada-XJtuX into dividing hrodyotdh (cf. tdd yam,
iv. 19. 6; so even the RV. pada-XtKX has jaratovlsam irovci jaraddvisam at v. 8. 2).
SPP. has properly in his text the unabbreviated form hrddyo-, U'doayatdm in the
AV. Index Verborum is an erratum for iid ayatdm : the comm. takes the form, doubt-
less wrongly, as 3d sing. mid. instead of 3d du. active. Kau^. follows the indication of
c, d, and of 3 a, b, by prescribing the use of products of a red cow, hair and skin etc., in
the healing rite.
2. With red colors we enclose thee, in order to length of life ; that this
man may be free from complaints {-rdpas), also may become not yellow.
Ppp. has a different second half-verse : yathd tvam arapd *so atho *hdrito bhava.
The third pada is iv. 13. 4 d (or RV, x. 137. 5 d). The comm. explains rapas as = papa,
3. They that have the red one for divinity, and the kine that are red
— form after form, vigor {vdyas) after vigor, with them we enclose thee.
The translation implies the easy emendation in a to rdhinldevatyds, in accordance
with the universal use of devatya elsewhere. The * red one ' is perhaps the red star (or
lunar asterism) Rohini, our Aldebaran. Ppp. reads rohinlr devatyd, and in b rohinlr
uta; in d it has tena tvd.
4. In the parrots, in the ropandkds, we put thy yellowness ; likewise
in the hdridravas we deposit thy yellowness.
Not one of our mss. gives at the beginning the true reading qukesu, as found in RV.
i. 50. 12 Land Ppp. J (and TB. Hi. 7. 6»»), but it is presented by the comm., and by three
of SPP's authorities. RV. and TB. have me for te both times, and accent h&ridra-
vhu. The names are understood by the comm. as those of birds : ropan&kd = kdstha-
^uka, apparendy a kind of parrot, and hdridrava =^ gopttanaka, apparently a yellow
water-wagtail. LPpp. has in h prapandka^a, \
23. Against leprosy: with a healing herb.
[Atharvan (fveialaksmavindfandyd *nend ^sikmm osadhim astdut). — vdnaspatyam.
dnustubham.'X
Found in Paipp. i., but defaced, so that for the most part comparison is impossible.
Also, with vs. 3 of the next hymn, in TB. (ii. 4. 4»-»). Used by KauQ. (26. 22-24), in
company with the next following hymn, in a remedial rite (against white leprosy,
qvetakustha, schol. and comm.).
Translated : Weber, iv. 416 ; Ludwig, p. 506; Grill, 19,77 ; Griffith, i. 27 ; Bloom-
field, 16, 266 ; furthermore, vss. i, 2 by Bloomfield, AJP. xi. 325. — Cf. Bergaigne-Henry,
Manuel, p. 135.
i. 23- BOOK I. THE ATHARVA-VEDA-SAMHITA. 24
1. Night-born art thou, O herb, O dark, black. Land J dusky one;
O colorer (rajam), do thou color this leprous spot and what is pale {palttd).
According to the comm., the herb addressed is the haridrd, {Curcuma longa),
R. writes : " The rajanl is known to the lexicographers, and has later as principal name
parpatl\zxi Oldenlandia dyeing red, OB.], Madana 46. 47, Dhanvantari (ms.) i. 27. In
Bhavapr. i. 194 (where, according to my old and good ms., rafijanfis to be read instead
of 'Md)^ it is noted that this remedy is fragrant, and comes out of the north. It has a
dark aspect The species not to be determined, because the later identifications are
entirely untrustworthy." LSee Dhanvantari, Ananda-i^rama ed., p. 17. J The causative
stem rajaya (the meter calls for rdj-) is found only here.
2. The leprous spot, what is pale, do thou cause to disappear from
hence, the speckled ; let thine own color enter thee ; make white things
{gukld) fly away.
TB. has na {nah /) for tvH and aqnut&m for viqatdm in c, and in d qvetini for
qukldni. The comm. ^vts pfthak iox pfsat in b, and has the usual support of a small
minority of SPP*s mss.
3. Dusky is thy hiding-place, dusky thy station (asthdnd)\ dusky art
thou, O herb ; make the speckled disappear from hence.
TB. has the easier reading nildyanam in a. The comm. again gives prthak in d ;
he holds that the plant here addressed is the indigo (nfU).
4. Of the bone-bom leprous spot, and of the body-born that is in the
skin, of that made by the spoiler {dust) — by incantation have I made
the white (fvetd) mark disappear.
Ppp. has in c dhUsydj TB. reads instead krtydyd; the coram, explains dUsi as
qatrHtpdditd krtyd, Ppp. has at the end anenagam.
24. Against leprosy.
[^Brahman. — dsurwanaspatidevatyam, dnustubham : 2. ntq^tpathydpankti.']
Found in Ptipp. 1., but not in connection with the preceding hymn. For the use of
23 and 24 together by Kaug., see under hymn 23.
Translated : Weber, iv. 417 ; Ludwig, p. 509 ; Grill, 19, 77 ; Griffith, i. 28 ; Bloom-
field, 16, 268.
1. The eagle (suparnd) was born first ; of it thou wast the gall ; then
the Asura-woman, conquered by fight {ytidh), took shape as forest-trees.
Ppp. reads at the end vanaspatih^ which is more in accordance with the usual con-
struction of rupam kr (mid.) and the like. Ppp. has ^\so jighdnsitd iox yudhd jitd in c
R. suggests the emendation : tad dsurl (instr.) jighatsitam nl-, * that, attempted to be
eaten by the AsurT, took on vegetable form ' : i.e. became a healing plant The comm.
still regards the indigo as addressed. He coolly explains jitd by its opposite, ji/a7fa/f.
All our mss. have in d the absurd accent cdJtre (emended in the edition to cakre) ;
SPP. reports the same only of two pada-mss,
2. The Asura-woman first made this remedy for leprous spot, this
25 TRANSLATION AND NOTES. BOOK I. -l. 2$
efFacer of leprous spot ; it has made the leprous spot disappear, has made
the skin uniform (sdrupa),
Ppp. has again (as in 23. 4) anena^at in c ; in d it reads surupam,
3. Uniform by name is thy mother; uniform by name is thy father;
uniform-making art thou, O herb ; LsoJ do thou make this uniform.
Found also, as noted above, in TB. (ii. 4. 4>), which has for c sarQpd *sy osadhe,
Ppp. reads throughout surUp-, It inserts between .this verse and the next : yat tanU-
jam yad agnijam citra kildsa jajhise : tadastu sukrtas tanvo yatas tvd ^pi naydmasi,
4. The swarthy, uniform-making one [is] brought up off the earth ;
do thou accomplish this, we pray; make the forms right again.
All our mss. have at the beginning qdmi^ and also very nearly all SPP's ; but the
latter very properly admits qyd- into his text, it being read by the comm. with a couple
of mss. that follow him, and being found in Ppp. also. Ppp. once more has surHp-j
it corrupts b into prthivydbhyarbhavam^ and gives sddaya at end of c. The phrase
iddm U sti is quoted in Prat. iii. 4 and iv. 98, which prescribe the protraction and linguali-
zation, and words of the verse are repeatedly cited in the commentary to other rules.
25. Against fever (takmdn),
\Bhrgvangiras. — yaksmand^andgniddivatam, trdistubham : 2,j. tnrddgarbhd ;
4., puro 'rtustubA-l
Found in Paipp. i. Used by KauQ. in a remedial rite (26. 25) against fever, in con-
nection with heating an ax and dipping it in hot water to make a lotion ; and reckoned
(26. I , note) to the takmand^ana gana.
Translated : Weber, iv. 419 ; Grohmann, Ind. Stud. ix. 384-6, 403, 406 ; Ludwig,
p. 511 ; Zimmer, p. 384 and 381 ; Griffith, i. 29 ; Bloomfield, 3, 270 ; YltiiTy, Journal
Asiatique^ 9.x. 512. — Cf. Bergaigne- Henry, Manuel^ p. 136.
1. As Agni, entering, burned the waters, where the maintainers of
duty {dhdrma-) paid acts of homage, there they declare to be thy highest
birth-place ; then do thou, O fever (taknidn)^ complaisant, avoid us.
The comm. explains pada a in accordance with the ceremonial act founded on its
mechanical interpretation ; c Lcf. kV. i. 163. 4 dj shows that it is part of the heavenly
waters that is intended. Samvidvdn (occurring nowhere else) he renders " fully know-
ing thy cause, the fire (or Agni) " : the translation takes it as equivalent to the not
MViZoxtixnovi samvidana, Adahat he quietly turns into a future : "shall bum thee, O
fever " ! Ppp. reads aduhat instead, and in c combines to td **huh, \Qi, Grohmann^s
interpretation, I.e., 403, 404.J
2. If thou art flame (arcis) or if heat {gocis)^ or if thy birth-place seeks
the shavings (?), hrudii by name art thou, O god of the yellow one ; then
do thou, O fever, complaisant, avoid us.
The /<2^-reading ^akalyaoesi in b is assured by Prat. iii. 52, but the meaning is
extremely obscure. Ppp. has the better reading ^dkalyesu * among the shavings * ;
janitram rather requires a locative. The comm. guesses it as loc. of qakalyes^ from
qakalya explained as a " heap of shavings,'^ and root is * seek,' and so an epithet of fire ;
i. 25- BOOK I. THE ATHARVA-VEDA-SAMHITA. 26
BR. conjecture "following the shaving, i.e. glimmering." Ppp. reads in a dhUmas for
^ocis. The name at the beginning of c is of quite uncertain form ; the ms. readings are
hrUdu, hrudruy hrudu^ hUdu^ rUdUj hrudbhu^ hrudu, riidhu \hrudhu\ ; SPP. adopts
in his text the same form as we, and, it is to be hoped, on the authority of his oral
reciters, which in such a case must be better than mss. ; Ppp. has (in both verses)
hudu^ which is a word occurring also elsewhere, and meaning " ram " ; the comm. reads
riidhu, explaining it as = rohaka or purusaqarlre utfiddaka * producing in the human
body.'
L Henry, Journal Asiatique, 9'>c-Si3» suggests that the problematic word may be
connected with the Assyrian huraqu and the Hebrew haruq^ and so go back to a proto-
Semitic ^harudu^ »gold.' J. Haldvy, however. I.e., 9. xi. 320 ff., suggests that it may be
rather a Sanskritization of x^<^P^s» * greenish-yellow,' and compares the relations of
vHidHrya, Prakrit velurya {veruliyd) pripdWtop. Cf. further, Barth, Revue de Vhistoire
des religions, xxxix. 26. J
3. If heating {fokd) or if scorching (abhiqokd)^ or if thou art son of
king Varuna, hrudu by name etc. etc.
Ppp. has for b the more sensible version rudrasya firHnoyadi vdruno (vd *runo?) *si.
4. Homage to the cold fever, homage I pay to the fierce (nlrd) heat
{(oc/s) ; to the one that befalls on every other day, on both days, to the
third-day fever be homage.
Ppp. reads in b durdya fcrni'd vayam te, and in c ubhayebhyaq ca hatas. The com-
pound ubhayadyus is noticed in Prat. iv. 2 1 . [_ As for rhythmical fevers — tertian,
quartan, etc., see Grohmann, I.e., 387, 388. J
26. For protection from the wrath of the gods.
\Brahman. — indrddibahudevatyam, gdyatram: s. j-p. sdmni trislUbh ; 4. pddanicrt
{2y 4. ekdvasdna)].
Found in Paipp. xix., but vss. 3-4 elsewhere than 1-2. The hymn appears to be
called (so schol. and the comm.) apanodandni *thrusters away* in Kau^. (14. 14), and
quoted and used as such in 25. 22 and (with iv. 33) in 42. 22 ; it is further applied
(with 27 and vi. 3, 76) at the beginning of the n'astyayana rites, on going to bed and
getting up again (50.4), and (with i. 13 and other hymns) in the rite of entrance on
Vedic study (139.8).
Translated : Weber, iv. 420 ; Griffith, i. 3 1 .
1. Far be that from us — may [your] missile (luti) be, O gods; far
the bolt {dpnan) which ye hurl.
The last pada is identical with RV. i. 172. 2 c ; the other two padas (for which Ppp.
has no variants) sound in part like a misunderstood echo of the RV. text : dr/ si vah
suddnavo mdruta rtijati (druA. For c Ppp. has dre tnantdm (or martdm; for maru-
idm f) agastih. The comm. foolishly supplies an " O our enemies " in c ; a^md he
explains zs yantrddivtnirmufctah pdsdnah. The Anukr. ignores the defectiveness of b.
2. Be yon Rati (* liberality ') a companion (sdkhi) for us ; a companion
[be] Indra, Bhaga, Savitar of wondrous favors.
27 TRANSLATION AND NOTES. BOOK I. -i. 2/
Rdti seems to be made a personification here, as in iii. 8. 2 and vii. 1 7. 4 below ; the
comm. makes it equal to Mitra or Surya. Ppp. has a very different text : sakhe *va no
rdtir astu sakhe *n<iras sakhH savitd : sakhd bhagas satyadharmH no *stu ; which is
better as regards both sense and meter. The tripadd of the Anukr. is probably a mis-
reading for dvipaddj the mss. agree with it in using no avasdna-?\^ in the verse, and
SPP. very properly follows them ; the pada-mss. mark a cesura after rdtih. The
comm. makes citrarddhds = bahuvidham dhanark yasya,
3. May ye, issue {ndpdt) of the height, sun-skinned Maruts, yield us
breadthful protection.
The mss. all read at the end saprdthds, and SPP. retains it in his text ; the comm. has
saprathas^ in accordance with our emendation. |_Cf. Lanman, Noun-Inflection^ p. 560.J
The comm. further has yacchdta in c.
4. Do ye advance [us], be gracious ; be thou gracious to our selves
{iami)y show kindness (mdyas) to our offspring (tokd).
Ppp. fills up the deficiency of a, reading su mrdatd susudatd mrdd no aghdbhyak
stokdya tanve dd (perhaps defective at the end). The mss., supported by the Anukr.,
make no division of the verse before mdyas^ and SPP. follows them ; the meter, how-
ever, is plainly gdyatrl. The name given by the Anukr. is not used by it elsewhere ;
it doubtiess signifies, as in the VS. Anukr., 7 + 7+7 = 21 syllables, the resolution
-bhi-as being refused in b and c.
27. Against various evils.
\Atkarvan (svastyayanakdmah). — cdndramasam ute * ndrdnlddivatam. dnustubkam :
/. pathydpankti.'[
Found in Paipp. xix. For the use of the hymn with its predecessor by Kau^., see
under 26 ; it is also reckoned to the svasiyayana gana (25. 36, note) ; and vs. 4 appears
by itself near the beginning of the svasiyayana ceremonies, in the same rite as hymns
26 and 27.
Translated: Weber, iv. 421 ; Ludwig, p. 517; Griffith, i. 32. — Griffith says the
sloughs are to make the travellers invisible to highway robbers, and cites an old English
analogue.
1. Yonder on the further shore are she-adders, thrice seven, out of
their sloughs {-jardyu) ; with the sloughs of them do we wrap up (dpi vyd)
the (two) eyes of the malignant waylayer.
Jarayu in the sense * cast-off skin of a snake ' appears to be quotable only here ;
the comm. regards the word as so applied by a figure : jardyuvat qarirasya vestakds
tvacah. Ppp. reads imds pdre in a, and jarjardyuvah in b ; the comm. has instead
nirjard iva, explaining 2& jardrahita devd iva.
2. Let the cutting one {krt) go asunder, she who bears as it were a
club {pindka) ; asunder [go] the mind of her that returns to life {punar-
bhu ) ; unsuccessful [are] the malignant ones.
Ppp. has no variants to cast light on this very obscure verse ; it adds at the end
ape *tas paripanthino *po *ghdyur arsatu. The comm. reads punarbhavd in c ; he
i. 2J- BOOK I. THE ATHARVA-VEDA-SAMHITA. 28
supplies " the army (send) of our enemies '^ as the missing noun in the verse, and
explains the epithet as ** reassembling after dispersal.'' He paraphrases krntad with
chindatl, LSPP*s pada-residing is punahobhUvdh, against Index Verborum^ p. 184
(corrected p. 383), and against Skt. Gr, § 352 a, which should be corrected by p. 411
of Lanman's Noun-Inflection, \
3. The many have not been able together ; the few have not ventured
on [it] ; like the sprouts (? ddgd) of a bamboo (venu) round about, unsuc-
cessful [are] the malignant ones.
The first half-verse in Ppp. is defaced, but apparently its text agreed with ours,
except that at the end stands ad/ii dhrsnuvam. As the second half is wanting, these
two p^das probably form one verse with the two reported above, under vs. 2. The
comm. reads dddrqus at end of b, and has udg& iva paritas in c, explaining udga ety-
mologically as = qdkhd. The comment to Prat. ill. 13 quotes dddhrsus, and that to
ii. 38 gives adgds among its examples ; neither adga nor udga appears to be quotable
from elsewhere.
4. Go forward, ye (two) feet ; kick (sphur) forward ; carry to the
houses of the bestower (/r) ; let Indrani go first, unscathed, unrobbed,
in front.
Ppp. hzsgrAam and vahantu (yttpdddu) in b, and, for d, jihitvd muktvd pathd.
The comm. reads ajitd in d ; he ingeniously quotes from TS. (ii. 2. 8') "Indrani is
deity of the army " in explanation of her introduction here. |_Cf. Bergaigne, Religion
Vidique^ iii. 155 n. J
28. Against sorcerers and witches.
\Cdtana. — svastyayanam. dnustubham : j. virdtpathydbrhatt ; 4. pathydpankti,']
The hymn is not found in Paipp. Though not mentioned as one of the cdiandni
by the text of KSug., it is added to them by the schol. (8. 25, note). It is once used
by itself in a witchcraft ceremony (dbhicdrikd) for the relief of one frightened, accom-
panying the tying on of an amulet (26. 26).
Translated : Weber, iv. 423 ; Griffith, i. 33.
1. Hither hath come forth god Agni, demon-slayer, disease-expeller,
burning away deceivers, sorcerers, kinildins.
In our text, upd is a misprint for iipa (an accent-sign slipped out of place to the
left). The comment on Prat iv. 3 quotes the first three words as exemplifying the dis-
connection of prefixes from a verb.
2. Burn against the sorcerers, against the kimidins^ O god; burn up
the sorceresses that meet thee, O black-tracked one.
In c the comm., with two or three of SPP's authorities that follow him, reads
krsnavartmane (treating it as a vocative).
3. She that hath cursed with cursing, that hath taken malignity as
her root (? murd)^ that hath seized on [our] young to take its sap — let
her eat [her own] offspring.
29 TRANSLATION AND NOTES. BOOK I. -i. 29
The verse is repeated below as iv. 17. 3, and has there a parallel in Ppp. The
comm. first takes miram as for mulam (as rendered above), but adds an alternative
explanation as miirchakaram, adjective to aghatn; he has ddade in place of -dhe,
Jdtdm is metrically an intrusion, but completes the sense.
4. Let the sorceress eat [her own] son, sister, and daughter Q, naptt)\
then let the horrid-haired sorceresses mutually destroy {vi-han) one
another ; let the hags (ardyi) be shattered asunder.
The comm. explains naptl as naptrf or p&utrasya {putrasya f) apatyariipd sum-
tatu He r^2As ydtudhdnl (for -nls) in a, and atha in c.
The 7 hymns of this anuvdka [_5.J have 28 verses, as determined by the quoted
Anukr. : pahcame *sidu,
29. For a chief's success: with an amulet.
[Vasistha. — sadrcam. abhivartamanisuktam, dnustubham.^
Found (except vs. 4) in Paipp. i., and (with the same exception, in RV., chiefly x. 1 74
|_: namely, AV. verses i, 2, 3, 6 correspond respectively with RV. verses i, 2, 3, 5. See
Oldenberg, Die Hymnen des RV,^ i. 243 J. Kaug. uses the hymn in the ceremony of
restoration of a king, with preparing and binding on an amulet made of the rim of a
chariot- wheel (16. 29 : the comm. says, vss. 1-4); the last two verses are specifically
prescribed for the binding on. The comm. quotes the hymn as employed by the
Naksatra Kalpa (19) in a mahdqdnti called mdhendrl.
Translated : Weber, iv. 423 ; Gnffith, i. 33.
1. With an over-rolling amulet (mani), wherewith Indra increased —
therewith, O Brahmanaspati, make us increase unto royalty (rds(rd),
A6Ai\ literally * on to,* so as to overwhelm. Our version spoils the consistency of
the verse by reading -vdvrdhd and vardhaya in b and d for RV. (x. 1 74. i ) -vdvrte
and vartaya, which Ppp. also gives (Ppp. vartayah). Ppp. further has imam for
asmdn in c. RV. reads havisd for manind in a. The long i of abhlvarta (p. abhiov-)
is noted by Prat. iii. 12.
2. Rolling over our rivals, over them that are niggards to us, do thou
trample on him who fights — on whoever abuses (durasy-) us.
RV. (x. 174. 2) has in d irasydti; Ppp., by a not infrequent blunder, reads duras-
yatu, Pada a lacks a syllable, unless we resolve -patndn into three syllables.
3. Thee hath god Savitar, hath Soma made to increase, thee have all
existences {bhutd) [made to increase], that thou mayest be over-rolling.
The connection is again spoiled in our text by the substitution of avlvrdhat in b for
avlvrtat (which is read by RV. x. 1 74. 3) ; with the former it is impossible to render
the prefix abhi. This time Ppp. gives abhlbhrqat instead, doubtless a mere corruption.
4. The over-rolling, overcoming, rival-destroying amulet be bound
upon me unto royalty, unto the perishing {pardb/tu) of rivals.
The verse is wanting in both RV. and Ppp. Its excision, with the following verse
i. 29- BOOK I. THE ATHARVA-VEDA-SAMHITA. 30
(which, however, Ppp. has), would leave the hymn of normal length, and composed of
four out of the five verses of RV. x. 1 74 [_, of the fourth of which the excision is called
for J.
5. Up hath gone yon sun, up this spell {vdcas) of mine, that I may be
slayer of foes, without rivals, rival-slayer.
RV. X. 1 59. I a, b is to be compared (b reading ud ay dm mamakd bhdgak) ; Ppp.
appears to mix the versions of b, giving, ungrammatically, ayam with vacas. |_Cf. also
MP. i. 16. I.J
6. A rival-destroying bull, conquering royalty, overpowering — that I
may bear rule over these heroes and the people (Jdna).
RV. (i. 174. 5) has instead of a our 5 d (found also as x. 6. 30 c, and xix. 46. 7 b) ;
in c it reads bhutdndm. \Qi, MP. i. 16. 5. J
30. For protection: to all the gods.
\Atkarvan (dyuskdmah). — vdifvadevam, trdistubham : j. fdkvaragarbhd virddjagaii.']
Found in Paipp. i., but damaged and only in part legible. The hymn belongs,
according to the comm., to the dyusya (* for length of life ') gana, although not found
among those mentioned (Kau^. 54. 11, note) as composing ih^X gana; it is used in
ceremonies for long life by 52. 18 and 59. i ; also, with i. 9 and other hymns, in the
reception of a Vedic student (55.17), and in dismissal from Vedic study (139.15).
And vss. 3, 4 appear in Vait. (4. 4, 15) in connection with different parts of \h^ parvan-
sacrifices. The comm. further quotes it from Naks. Kalpa 17 and 18 in two mahdqdnti
rites, styled dirdvatl and vdiqvadevl^ and from Pari^ista 5.4, in the puspdbhiseka
ceremony.
Translated : Weber, iv. 424 ; Ludwig, p. 430 ; Griffith, i. 34.
1. O all ye gods, ye Vasus, protect this man; likewise ye Adityas,
watch ye over him ; him let not one related (sdndbhi) nor one unrelated
— him let not any deadly weapon of men {pduruseya) reach.
Ppp. has in b the false form jdgrata. The comm. paraphrases -ndbhi in c by
garbhdqaya, \Yox the syntax, cf. Caland, KZ. xxxiv. 456.J
2. Whoso of you, O gods, are fathers and who sons, do ye, accordant
{sdcetas), hear this utterance of mine ; to you all I commit this man ;
happily unto old age shall ye carry him.
Ppp. has at the end naydtha. The comm. reads in b uLlkam.
3. Ye, O gods, that are in the heaven, that are on earth, that are in
the atmosphere, in the herbs, in the cattle, within the waters — do ye
make old age the length of life for this man ; let hfm avoid the hundred
other deaths.
The intrusion ol pa^Hsu and apsH in b spoils the meter [^or we may re^d y^ 'ntdriksa
dsadkisv apsu anidh\ ; Ppp., omitting paqtisu and antdr^ makes it good. The Anukr.
requires us to scan the pada as of 14 syllables. Prat ii. 101 notes the lingualization in
forms of as after divi^ and the comment cites this passage (a) as example. The comm.
has in d vrnakta^ and renders it as causative. |_As to loi deaths, see Zimmer, p. 400. J
31 TRANSLATION AND NOTES. BOOK I. -i. 3^
4. Whose are the fore-offerings and whose the after-offerings ; the
gods that share the oblation and that eat what is not made oblation of ;
you among whom the five directions are shared out — you do I make
sitters at the session {sattrd^ of this man.
Ppp. reads in d tdn no ^srndi satrasadhah k-. The comm. explains ahutadas as
baliharanddidevds ; in sattra he sees nothing more than simple sadana. Both editions
read satra-j in accordance with universal manuscript usage.
31. To the divine guardians of the quarters.
[Brahman. — dfdpdliyam^ vdstospatyam, dnustubham : j. virdttristubh ;
4, pardnustuptristubh^
Found in Paipp. i. The hymn is called in Kau^. (38. 11) d^dpdllyam^ and is also
reckoned by the schol. (8. 23, note) to the vdstospatiydni or vdstu gana. It is used
with xii. I in the ceremony (38. 16) for establishing a house, and again, except vs. 3, as
drhhandni < establishers ' in a like rite (38. 11); it appears in one of the J^l^//l-sacriflces
(64. 1 ) with an offering of four dishes {catuhqardvd)^ and in the portent ceremony
(127.6) against obscuration of the " Seven Sages" (the Dipper, or Charles's Wain) by
a comet. Verse 2 (32. 27, note ; but the comm. says instead vs. i, quoting its pratika)
is reckoned among the ahholingds, and applied in rites for healing, security, long life,
etc. ; and vs. 4 (50. 11) in one for good fortune in the night. In Vait. (36. 20) the
hymn (as dqdpdllyd) accompanies in the aqvamedha the turning loose of the sacrificial
horse. And the comm. quotes it as used in Naks. Kalpa 14 in the adbhuta mahdqdntL
Translated : Weber, iv. 425 ; Ludwig, p. 372 ; Griffith, i. 35.
1. To the four immortal region-guardians of the regions (dqa)^ to the
overseers of existence (bhutd)^ would we now pay worship {vidh) with
oblation.
The verse occurs also in TB. (ii. 5.33) and AQS. (ii. 10. 18) : in the latter, without
variants ; TB. inserts tvd after d^dndm in a. The comm. paraphrases d^ds by prdcy-
ddidi^as, which is plainly its meaning here.
2. Ye, O gods, who are the four region-guardians of the regions — do
ye release us from the fetters {pdfd) of perdition {nirrti)^ from every dis-
tress (dhhas).
The comm. reads siana for sthana in b. The Anukr. does not note b as metrically
deficient, doubdess making the harsh resolution ca-tu-i-ro,
3. Unlamed I sacrifice to thee with oblation ; unmaimed I make obla-
tion to thee with ghee ; the god that is fourth region-guardian of the
regions, he shall bring hither to us welfare (subhutd).
At the beginning, dqrdmas is read by half the mss. (including our E. I. O. Op. K. Kp.)
and by the comm. ; SPP. gives dsr- in his text, as we in ours. Aqlonas in b in our
edition is an erratum for dqlonas, Ppp. has for a, b aqronas te havisd vidhema maqrd-
mas te ghrt'S the comm. also reads aqronas, Ppp. gives iuryas in c : the word perhaps
means simply * [any] one of the four.' The Anukr. appears not to sanction the resolu-
tions to tu-d which would fill out a and b. The pada'VCi^&. mark the division between
€ and d after devaSy as the sense, but not the meter, demands.
i. 31- BOOK I. THE ATHARVA-VEDA-SAMHITA. 32
4. Well-being {svasti) be to our mother and father, well-being to kine,
to creatures {jdgat), to men {purusa) ; all welfare [and] beneficence
(? suviddtra) be ours ; long may we see the sun.
For jagate in b Ppp. has uta^ with manifest advantage to both meter and sense ;
and it reads pirusebhyas (with our H.s.m.), and in d drqeva. Many of the samhitH-
mss. (including our H. K.) give no after pitrd in a. The comm. gives three different
interpretations (taking it always, however, from vid and not from dS) for the ambigu-
ous suviddtra. The Anukr. appears to read no *stu in c, and ji-dg and su-ri-am in d
[_rather,y/4f ^^d siryam, so as to make 1 1 + 1 1 : 1 1 + 8 ?J. LAs to jagat, see Zimmer>
p. 1 50. J
32. Cosmogonic.
[Brahman, — dydvdprthiviyam. Snustubham : a, kakumma^^
Found in Paipp. i., next after our h)rmn 31. Used by Kau^. in a women's rite
(34. 1), against barrenness, and again (59.3) in a ceremony for prosperity, to heaven
and earth ; and the first verse (so the comm.) further (6. 17), as alternate to x. 5. 23,
with conducting water into the joined hands of the sacrificer's wife, in the parvan-
sacrifices.
Translated : Weber, iv. 426 ; Ludwig, p. 533 ; Grifl5th, i. 36.
1. Now, ye people, take knowledge; he will speak a great mystery
(? brdkman) ; that is not on earth nor in the sky whereby the plants
breathe.
With a, b is to be compared the very similar line xx, 127. i a, b : tddfh jana upa
qruta ndrdqansd stavisyatej which makes it probable that the ungrammatical viddtha
means vidata or vedatha (accent is unmotived), and suggests also vadisyate, passive ;
the former seems confounded with the noun viddtha^ of which viddthe, or, as Ppp.
reads, viddtham^ would make fairly good sense : * will now be spoken at (or to) the
council.' Ppp. x^^A&yatas iox yena in d. \Yox prdndntU see Prat. iv. 57.J
2. In the atmosphere is the station of them, as of those sitting^
wearied ; the station of this that exists {bhutd) : that the pious know —
or they do not.
* Of them ' (dsdm, fem.) in a the comm. explains to mean ** of the plants," and then,
alternatively, " of the waters " ; doubtless the latter is correct, the waters being that
"whereby the plants live" (i d). Ppp. reads in a antariksam, which means virtually
the same as our text : the reservoir of the waters is the atmosphere or is in it (not in
heaven nor earth, i c). The analogy of vii. 95. 2 suggests gdvdm as wanting at the
beginning of b : the waters are ordinarily as quiet as cows that lie resting : a compari-
son from the usual Vedic source. Weber suggested that sthima be read twice ; and
this R. favors. The Anukr. ignores the deficiency in the pada. For d, Ppp. has vidus
krd bhesatodanah,
• • •
3. What the (two) quaking firmaments (r6dast) — and the earth —
fashioned out, that at present is always wet, like the streams of the
ocean.
In b the translation implies emendation to dtaksatdm, as favored by the Ppp. read-
ing nara-caksaidm J there remains the anomaly of letting the verb agree with rddasf
33 TRANSLATION AND NOTES. BOOK I. -i. 33
(Ppp. has rodhasl) ; perhaps we ought to read bhumes » out of the earth.' The comm.,
with a disregard of the accent which is habitual with him, takes rddasl and its epithet
as vocatives, and then supplies dydus^ vocative LJAOS. xi. 66 J, in b to help make a
dual subject for the verb ! For d Ppp. has vidurassevavartasl. \Yox c, cf. QB. vi. 6. 33. J
4. The one hath covered all ; this rests upon the other ; both to the
heaven and to the all-possessing earth have I paid homage.
The first pada is translated according to the Ppp. version : viqvam anyd, *bhi
vavdra; which is quite satisfactory ; Weber had suggested abhi *vd **ra. The pada-
reading is abhiovira^ and the word is quoted under Prat. iii. 1 2 as an example of a
compound showing protraction of the final vowel of the first member. TB. (iii. 7. io3)
and Ap. (ix. 14. 2) have the verse, and both have anya ^bhivdvrdkd. The comm. gives
abhivdras^ and explains it in three ways, as abhito varanam chddanam, as abhivrtam^
and as abhitah sambhajanayuktam. For b, Ppp. has vi^vam anyasydm adhi qratam.
For viqvdvedase in c (Ppp. viqvavedhase ; TB. Ap. viqvdkarmane) the comm. also
gives two interpretations, from vid * acquire * and from vid * know.'
33. To the waters: for blessings.
\^Qamtdti, — cdndramasam dpyatn uta. trdistubham."]
Found in Paipp. i., and also in TS. (v. 6. i), MS. (ii. 13. i), and the Mantrapatha
|_i. 2. 2-5 J (Winternitz in Denksch, d, Wiener A kad, y\,^^), LSee also MGS. i. 2. 11
and p. 1 58. J Reckoned by Kau^. to the apdm sUktdni * hymns of the waters '(121. i , and
7. 14, note), also to both the qdnti ganas (9. 1,4) ; appears further, with several other
hymns, in a rite for good-fortune (41. 14) ; and in the goddna ceremony to accompany
bathing after the shaving (54. 5), also in the feet-washing of a guest (90. 9), against
the portent of the appearance of water in a waterless place (121. i), and against that of
the causeless breaking of water-jars etc. (136. 8). And the comm. quotes it as employed
by Pari^ista v. 2 in the puspdbkiseka rite.
Translated : Weber, iv. 428 ; Winternitz, Hochzeitsrituell^ Wiener Denkschr, xl. 44 ;
Griffith, i. 37.
1 . Of golden color, clean (ftici), purifying, in whom [was] born Savitar,
in whom Agni ; who, of beauteous color, assumed Agni as embryo — let
those waters be weal, pleasant to us.
Lin c, for dadhiri^ better, » conceived * .^ J TS. and MS. read in h jdtdh kaqydpo
yasv indrahj and Ppp. agrees with them ; MP. has agnih instead of indrah. In c
TS. MS. give virUpds for suvarnds; and TS. omits yis^ and hence has dadhire (un-
accented) ; MS. puts^ij" after agnim, MP. offers te for nas in d. LAs to saviir —
kaqyapa^ cf. Bloomfield, AJP. xvii. 403.J
2. In the midst of whom goes king Varuna, looking down at the
trutfc-and-falsehood of men ; who, of beauteous color, etc. etc.
The first half-verse is found also in RV. (vii. 49. 3 a, b), without difference of read-
ing ; MP. agrees through the whole verse Lexcept in d, te for n(is\ ; TS. MS. have a
wholly different c. The comment to Prat. ii. 11 gives avapaqyah jandndm as example
of the general requirement that final n be assimilated to a following initial palatal, and
half or more of our mss. so read ; but SPP., as elsewhere, gives -an j- |_cf. note to
i. 19. 4 J.
i. 33- BOOK I. THE ATHARVA-VEDA-SAMHITA. 34
3. They of whom the gods in heaven make [their] draught (bhaksd) ;
they that come to be abundantly in the atmosphere ; who, of beauteous
color, etc. etc.
Again TS. MS. have a different c i^yih firthivim fidyaso *nddnii ^ukrah). Our O.
has at end of c virupnh (as TS. MS. in i c). MP. substitutes nivistds for bhavanti
in b. The comm. renders bhaksdm by ufiabhogyam,
4. With propitious eye behold me, O waters; with propitious body
touch my skin ; they that are ghee-dripping, clean, purifying — let those
waters be weal, pleasant to us.
The first half-verse appears again below as xvi. 1. 12. It alone is found in TS. and
MS. ; but our c is RV. vii. 49. 3 c, and the two other texts have it after our 2 a, b
[_all reading madhu- iox ghrta-\. MP. reads qivina tvd cdksusd paqyantv ipah^ and
in b sprqaniu and te, AB. (viii. 6. 10) quotes the whole verse in its TS. and MS. ver-
sion. Our Bp. K. read -^cyutas in c ; Ppp. has -gcatas. The Anukr. ignores the redun-
dancy of one syllable (or more) in b.
34* A love-spell: with a sweet herb.
[AtAarvan. — pancarcam. madughamanisuktam. vdnaspatyam. dnustubkam.'\
Verses i, 2, 5 are found in Paipp. ii., vs. 3 in vi., and vs. 4 in part in viii. It is
used by Kaug. in a ceremony for superiority in disputation (38. 1 7) : the ambitious dis-
putant is to come into the assembly from the north-east, chewing the sweet plant ;
again, twice in the nuptial ceremonies, once with tying a madugha amulet on the finger
(76. 8), and once (79. 10) on crushing the amulet at the consummation of the marriage.
The comm. further declares it used at the disputation in the aqvamedha sacrifice ; but
he quotes no authority for it All these applications are evidently imposed upon the
hymn, not contained in it.
Translated ; Weber, iv. 429 ; Grill, 52, 78 ; Griffith, i. 38 ; Bloomfield, 99, 274. —
Cf. Hillebrandt, Veda-chrestomatkie^ p. 46.
1 . This plant is honey-(wrf^A«-)born ; with honey we dig thee ; forth
from honey art thou engendered ; [soj do thou make us possessed of
honey.
The comm. calls the plant madhuka^ and uses that form of the name also in the
quotations from Kau^. (instead of madugha^ madhugha, etc. ; the mss. vary greatly in
their readings).
2. At the tip of my tongue honey, at the root of my tongue honeyed-
ness ; mayest thou be altogether in my power (krdtu), mayest thou come
unto my intent {ciitd).
The second half-verse agrees nearly with that of iii. 25. 5 and vi. 9. 2, in both of
which the ydthd^ here unexpressed, helps the construction (though the accent of dsas
does not absolutely need it, being capable of being viewed as antithetical). Ppp. has
for dijihvdyd *gre me ntadhu^ and for c, Ayaihd tndm kdminy aso (our 5 c) yam vdcd
mdm anvdyasl. The comm. explains madhulakam by madhurarasabahuiam jalama-
dhalakavrksapuspam yathd J he understands the plant to be addressed in c, d — which
is plainly wrong.
35 TRANSLATION AND NOTES. BOOK I. -i. 35
3. Honeyed (rnddhumant) [is] my in-stepping, honeyed my forth-going ;
with my voice I speak what is honeyed ; may I be of honey-aspect.
Vadani might be a better reading in c. The first half-verse resembles RV. x. 24. 6 a,b
{m, m, parayanam mddhumat piinar ayanatn), Ppp* bas for second half-verse vdcd,
madhumad ubhydma akso me madhusamdrql. The comm. takes madhu and samdrqas
in d as two independent words.
4. Than honey am I sweeter {mddhti)^ than the honey-plant more
honeyed ; of me verily shalt thou be fond Q van)^ as of a honeyed branch.
The majority of our mss. (not Bp. I. £. D.) read here madhughdt in b, as do also
the Prat. mss. in both places (ii. 5c; iv. 16 c) where the verse is quoted ; but at vi. 102. 3
all read 'du-\ SPP. reads -du- (as does our text), and makes no report of discordance
among his authorities ; the comm. has -du-^ and derives the word from madhudugha.
All the mss., and both texts, give the unmotived accent vdnds in c ; the comm. explains
the word by sambhajes. He again regards the plant as addressed in the second
half-verse. Ppp. (in viii.) has a and b, with \aham for asmi andj madhumdh for
madughdt,
5. About thee with an encompassing {paritatnu) sugar-cane have I
gone, in order to absence of mutual hatred ; that thou mayest be one lov-
ing me, that thou mayest be one not going away from me.
The second half- verse is found repeatedly later, as ii. 30. i d, e and vi. 8. 1-3 d, e.
The pada'Xt,z,^\xi^ in d is dpaogd, and the word is quoted under Prat. iii. 34 as one of
the cases of irregular hiatus to which the rule refers. Disregarding this, SPP. alters the
pada-Xtxi to dpaogdh, against all our pada-ms&, and most of his, for no better reason
than that the comm. seems to read so. Our Bp. (both copies) accents here apaogi, as
also at vi. 8. i, 3, but not at ii. 30. i. The comm. allows this time that the address is to
a woman. LPpp. has for h-d yaksandJbdm avidvise yathd na vidvSvadvi na vibhava
kadS cana. As for the rite, cf. Paraskara^s Grhya-sutra, iii. 71, and Stenzler^s note. J
35. For long life etc. : with a gold amulet.
[^Atharvan. — hdiranyam ; dindrdgnam uta vdifvadevam. jdgatam: 4. anustubgarbhd
4'P. tristubh.']
Not found in Paipp. LOf vss. i and 2, Schroedcr gives the Katha version, with
variants, Tiibinger Katha-hss.^ p. 36. J Used by Kau^., with i. 9 and v. 28, in two cere-
monies for fortune and for power (1 1. 19 ; 52. 20) ; and the comm. considers it involved
also at 57. 31, in the upanayana. The comm. further quotes it from the ddityd mahd-
qdnti in Naks. Kalpa 19 ; also from Pari^ista 4. i and 13. i.
Translated : Weber, iv. 430 ; Ludwig, p. 457 ; Griffith, i. 39.
I. What gold the descendants of Daksa, well-willing, bound on for
(Zatanlka, that I bind for thee, in order to life (dyus)^ splendor, strength,
to length of life for a hundred autumns.
It would rectify the meter and improve the sense (considering that dlrghdyutvd
follows) to omit ay use in c ; the Anukr. notes the redundancy of the pada (14 syllables).
VS. (xxxiv. 52) has the first half -verse, with a different second half ; and so has a RV.
i. 35 BOOK I. THE ATHARVA-VEDA-SAMHITA. 36
khila to RV. x. 128 (9, Aufrecht, p. 685). The Kau^. speaks oi yugmakrsnala as the
amulet : probably a pair of beads of gold like krsnala berries. The comm. quotes
AB. viii. 21.5 for Qatanlka.
2. Not demons, not piqdcds overcome him, for this is the first-born
force of the gods ; whoso bears the gold of the descendants of Daksa,
he makes for himself long life among the living.
VS. (xxxiv. 51) has the verse, reading tdd ioi enam and taranti for sahante in a,
accenting bibhdrti in c, and giving devisu iox jlvisu in d ; and it repeats d with manus-
yhu instead ; and the RV. khila (8, as above) follows it very nearly (but caranti in a,
and ddksdyand, hir- in c). The Anukr. ignores the metrical irregularities of a and b.
3. The waters* brilliancy, light, force, and strength, also the heroic
powers (vtryd) of the forest trees, do we maintain in him, as in Indra
Indra's powers (indriyd) ; this gold shall he, being capable, bear.
The comm. explains ddksamdna in d by vardhamdna. Omission of the superfluous
indriyani in c would rectify the meter ; the pada-X^xt marks the division wrongly before
asmin instead of after it ; |_the Anukr. likewise reckons asmin to d and describes the
pada as one of 14 syllables !J.
4. With seasons of summers (.^ sdmd)^ of months, we [fill] thee, with
the milk of the year I fill [thee] ; let Indra-and-Agni, let all the gods,
approve thee, not bearing enmity.
Emendation to ivd *ham at the end of a would rectify both meter and construction.
Between c and d the pada-Xtxi wrongly resolves // *nu into //: dnu (as again at viii. 2.21),
and the pada-mss, put the sign of pada division before instead of after tej apparently
the Anukr. makes the true division [_after /^, accentlessj. The comm., too, understands
//. The combination -bhis tvd is quoted as an example under Prat. ii. 84.
The concluding anuvdka |_6.J has again 7 hymns, with 31 verses ; and the quoted
Anukr. of the mss. says ekddaqa co ^ttare pard syuh.
Some of the mss. sum the whole book up correctly as 35 hymns, 153 verses.
Here ends also the second prapdthaka.
Book II.
[The second book is made up mostly of hymns of 5 verses each.
It contains 22 such hymns, but also five hymns (namely, 3, 4, 14,
15, and 32) of 6 verses each, five hymns (namely, 5, 17, 27, 29, and
33) of 7 verses each, and four hymns (namely, 10, 12, 24, and 36)
of 8 verses each. Compare page i. The possibilities of critical
reduction to the norm are well illustrated by hymns 10, 12, 14,
27; see, for example, the critical notes to ii. 10. 2.
The whole book has been translated by Weber in the Monats-
berichte der K'on. Akad. der JVzss. zu Berlin^ June, 1870, pages
462-524. This translation was reprinted, with only slight
changes, in Indische Studien, vol. xiii. (1873), pages 129-216.
The following references to Weber have to do with the reprint.J
I. Mystic.
[ Vena, — brahmdtmaddivatam. trdistubham : j. jagatl^
Found in Paipp. ii., and parts of it in other texts, as pointed out under the several
verses. LVon Schroeder gives what may be called a Katha-recension of nearly all of it
in his TUbinger Katha-hss,^ pp. 88, 89. J Used by Kau^. (37. 3) in addressing various
articles out of whose behavior afterward signs of success or the contrary, and the like
oracular responses, are to be drawn (the comm. gives them in a more expanded detail).
And Vait. (29. 14) applies vs. 3 in the ufiavasatha rite of the agnicayana.
Translated : Weber, xiii. 129 ; Ludwig, p. 393 ; Scherman, Philosophische Hymnen^
p. 82 ; Deussen, Geschichte^ i.' 253 ; Griffith, i. 41.
I. Vena (the longing one }) saw that which is highest in secret, where
everything becomes of one form ; this the spotted one {prqni) milked
[when] born ; the heaven-(.rz/^r-)knowing troops {yrd) have shouted at it.
A bit of labored obscurity, like the verses that follow ; books iv. and v. begin simi-
larly ; no attempt will be made here to solve the riddles. The comm. explains at great
length (nine 4to pages), but evidentiy without any traditional or other understanding ;
he guesses and etymologizes this way and that, giving in part wholly discordant alter-
native interpretations. In this verse he first takes vina as = Aditya ; and then, after a
complete exposition on this basis, he says : yadvd : vettah parjanydimd madhyama-
sthdno devah^ and gives another ; prqni to him is ** the common name of sky and sun."
The translation given implies emendation in c oi jiyamdnds to -ndj but the epithet
might belong to vras (so Ludwig and the comm.), or be the second object of aduhat
(so Weber). The variants of the parallel versions of other texts make the impression
(as often in other cases) of rather aimless stumbling over matters not understood.
37
ii. I- BOOK II. THE ATHARVA-VEDA-SAMHITA. 38
VS. (xxxii. 8) and TA. (x. 1.3) have the first half-verse : VS. reads in diPaqyan nikitam
guhd sdd^ and TA. pdqyan viqvd bhuvandni vidvanj both have ^kanidam at end of b.
The pratika is quoted in CQS. xv. 3.8, with the addition iti pafica^ apparently referring
to this hymn. Ppp. has padam iox guhd in a, ekanadam in b, dhenur for prints in c
(with -nds at the end), and, for d, svarvido *bhyanuktir virSt. The phrase abhy dnu-
sata vrih occurs also in RV. iv. i. i6d; Pischel (^Ved, Stud, ii. 121 |_and 321 J) takes
vras to mean ** women '' ; the comm. etymologizes it as dvrtdtmdnak prajdh, [_Cf.
RV. X. 123. 2. J
2. May the Gandharva, knowing of the immortal, proclaim that high-
est abode that is in secret ; three quarters {padd) of it [are] deposited in
secret ; whoso knoweth them, he shall be the father's father.
Ppp. begins with prthag (for pra tad)^ and for amrtasya has -tarn na^ probably
intending the amftarn^nu of VS. (xxxii. 9) and TA. (x. i. 3-4: TA. reads also voce).
In b, TA. gives nama (for dhamd) ; and for paramdm TA. has nihitam^ and VS.
vibhrtam, while VS. ends "w'lih guhd sdt and TA. with gikhdsu. In c, Ppp. and TA.
giwtpada, and Ppp. nihatd; and TA., this time with the concurrence of Ppp., ends the
p5da again with gUhdsu. In d, TA. has tdd for tini^ and savMs for sd pittis^ while
Ppp. gives vas for yas at the beginning. Prat. ii. 73 prescribes the combination
pities p- (in d), and both editions read it, though nearly all our samhitd-mss.y and part
of SPP's, read -tuh p- instead. To make a good tristubh pada, we must resolve pr-d
at the beginning. LHillebrandt^ Ved, AfythoL i. 433, discusses the verse.J
3. He, of us the father, the generator, and he the connection (bdndhii),
knoweth the abodes, the beings all ; who of the gods is the sole nomen-
clator, of him all beings come to inquire.
Here, as usual elsewhere Lcf. BR. iv. 1088, citations from TB., TS., AB.J, -praqnam
is of infinitival value. Ppp. begins quite differently : sa no bandhur janitd sa vidhartd
dhdrmani veda etc. ; its c, d are our 5 c, d, with variants for which see under vs. 5.
VS. (xxxii. 10) and TA. (x. 1.4) have a verse made up like that of Ppp., differing
from the latter in the first half only by having vidhdti and dhamdni, A corresponding
verse in RV. (x. 82. 3) reads in a yds for sd and again for sd uid, accents of course
v^da in b, and has ndmadhas in c and anyi for sdrvd in d ; and with it agrees in all
points VS. xvii. 27 ; while TS. (iv. 6. 2) and MS. (ii. 10.3) also follow it closely in a,
C, d (MS. vidharta in a) but have a different b: yd nah satd abhy a sdj jajana. Our
O. has the RV. readings, vida in b and ndmadhis in c ; and the latter is given by the
comm. and by nearly half of SPP*s authorities; the latter's text, however, agrees with
ours. The verse is no jagatl at all, but, if we make the frequent (RV.) combination
s6 *td in c a perfectly regular tristubh.
4. About heaven-and-earth at once I went ; I approached (upa-stlia)
the first-born of righteousness (rtd)^ abiding in beings as speech in the
speaker ; eager (.?) is he ; is he not Agni (fire) }
Of this verse, only the first pada is found in VS. (xxxii. 12 a) and TA. (x. i. 4), VS.
reading itvi for dyam, and TA. having at the end yanti sadydh. Ppp. has for first
half pari viqvd bhuvandny dyam updcaste prathamajd rtasya^ and for d dhdsram
nesana tveso agnih. The accus. vacant in c suggests emendation to -stham^ in apposi-
tion Yiiih prathamajam s but then the comm. agrees with Ppp. in reading instead -jds.
39 TRANSLATION AND NOTES. BOOK II. -li. 2
and emendation without any traceable sense to guide us is of no avail. The combina-
tion bhuvanestha (p. -ne^stha) is noted under Prat. ii. 94. In the pada-\^yi\, of b is
noted from our mss. no other reading than upa: atisthe; but SPP. gives iipa: dotisihe,
and reports no various readings ; as doUsthe (without any accent) is an impossible form
\Skt. Gr, § 1083 a J this is perhaps simply a blunder in his text; the comm., with a
minority of SPP's mss., has -tistheL
5. Around all beings I went, the web (tdntu) of righteousness stretched
out for beholding, where the gods, having attained immortality {amrtd)
bestirred themselves Qiraya-) upon the same place of union {ySni),
The proper rendering of d is especially doubtful, but ddhi, by its independent accent
(which is established by Prat. iv. 5), is clearly only a strengthener of the locative sense
of ydndu. In b, perhaps better * to behold the web * etc. (the comm. absurdly explains
the particle kdm as sukhdtmakam brahmd). The second half-verse is, as noted above,
found in VS., TA., and Ppp., combined into one verse with our 3 a, b; Ppp. has in it
dna^dnd samdne dhdmann addhl ^^rayanta; VS. reads trfiye dhaman ioT our samdnd
ydndu; TA., trttye dhamdny abhy dirayanta, Ppp. has as vs. 5 something quite
different : for a, pari dydvdprthivl sadyd **yam (exchanging 4 a and 5 a : see under 4) ;
for b, our own b ; for c, d devo devatvam abhiraksamdnas samdnam bandhum vipa-
ricchad ekah. The first pada requires the harsh resolution vi-^u-d to make it full \y{^'
vdni would be easierj.
2. To Gandharvas and Apsarases.
\Mdirndman. — gandharvdpsarodevatyam. trdistubham : i. virddjagati ; 4. j-p. virdnndma-
gdyatrt ; j. bhuriganustubh.'\
Found in Paipp. i. (only in the ndgarl copy). Called by Kaug. (8. 24), with vi. 1 1 1
and viii. 6 (and the schol. add iv. 20 : see ib., note), mdtrndmdni * mother-names ' (per-
haps from the alleged author) ; they are employed in a remedial rite (26. 29 ; ** against
seizure by Gandharvas, Apsarases, demons etc." comm.), and several times (94. 1 5 ;
95. 4; 96. 4 ; loi. 3 ; 114. 3 ; 136. 9) in charms against various portents {adbhuidni).
And verse i is allowed by Vait. (36. 28) to be used in the aqvamedha sacrifice as alter-
native for one given in its text (27). Further, the comm. quotes the mdtrndman hymns
from the Q!anti Kalpa (16) as accompanying an offering in the sacrifice to the planets
i^grahayajhd) ; and from the Naks. Kalpa (23) in the iantrabhiltd mahdqdnti.
Translated; Weber, xiii. 133 ; Griffith, i. 42; verses 3-5 also by Weber, Abh. Ber-
liner A kad.i^s^^ P- 350 (= Omina undPortentd). — Cf. Hillebrandt, Ved. Mythol. i. 433.
1 . The heavenly Gandharva, who is lord of being (bhiivand), the only
one to receive homage, to be praised ijd) among the clans (z//f) — thee
being such I ban i^yii) with incantation, O heavenly god ; homage be to
thee ; in the heaven is thy station.
Ppp. reads in c deva diiya. The comm. understands ydumiva c as "join" {satn-
yojaydmi) |_BR. vi. 138, * f esthalten * J : RV. i. 24. 11 a, tdt tvd ydmi brdhmand, sug-
gests emendation. The combination ^^j/- in a is by Prat. ii. 70.
2. Touching the sky, worshipful, sun-skinned, deprecator of the seizure
(hdras) of the gods — gracious shall be the Gandharva, who is lord of
being, the only one to receive homage, very propitious.
ii. 2- BOOK II. THE ATHARVA-VEDA-SAMHITA. 40
Ppp. begins with diva sprstOy and inverts the order of c and d. The comm. explains
siryatvac by sHryasamdnavarna^ and haras by krodha. The Anukr. does not heed
that c is Tijagatl pada.
3. He hath united himself (sam-gatn) with those irreproachable
ones (f.) ; in (dpi) among the Apsarases was the Gandharva ; in the ocean
is, they tell me, their seat, whence at once they both come and go.
Ppp. combines yVz^x^d **bkih in a, and has in b apsardbhis for -rdsuj its second half-
verse reads thus: samudrd sath sadanatn dhus tatas sadyd updcaryantl. Weber
takes sam jagme in a as ist sing. The comm. gives two diverse explanations of the
verse, the first taking the Gandharva as the sun and the Apsarases as his rays.
4. O cloudy one, gleamer (didyut), starry one — ye that accompany
(sac) the Gandharva Vigvavasu, to you there, O divine ones, homage do
I pay.
All those addressed are in the feminine gender, i.e. Apsarases. Ppp. has namditu
for nama it in c. The Anukr. |_if we assume that its name for the meter (as at i. 2. 3 ;
iv. 16. 9) means 11 4- 11 4- 1 1 J passes without notice the deficiency of two syllables in a.
5. They that are noisy, dusky, dice-loving, mind-confusing — to those
Apsarases, that have the Gandharvas for spouses, have I paid homage.
Ppp. reads in a tdmis-^ and two of our mss. (P.M.) give the same. Ppp. has also
aksikdmds in b. Our W.I. combine -bhyo akaram in d. The verse is not bhurij (as
the Anukr. calls it), but a regular anusfubh. On account of the epithet "dice-loving"
in b, Weber calls the whole hymn ** Wurfelsegen " (* a blessing for dice ').
3. For relief from flux: with a certain remedy.
[^Afigiras. — sadrcam. bhdisajydyurdhanvantariddivatam. dnustubham: 6. ^-p.svardduparis-
tdnmahdbrkati^
This hymn in Paipp. also follows the one that precedes it here ; but in Paipp. vss. 3
and 6 are wanting, and 4 and 5 are made to change places ; and vs. i is defaced. Kau^.
employs it only once (25.6), in a healing rite for various disorders and wounds i^jva-
rdtfsdrdtimatranddlvranesu, comm.), with i. 2.
Translated : Weber, xiii. 138 ; Ludwig, p. 507 ; Grill, 17, 79 ; Griffith, i. 43 ; Bloom-
field, 9, 277.
I. What runs down yonder, aiding (.^), off the mountain, that do I
make for thee a remedy, that thou mayest be a good remedy.
At the end, dsati would be a very acceptable emendation : * that there may be.*
Avatkd (p. avatokdm : quoted in the comment to Prat. i. 103 ; ii. 38; iv. 25) is
obscure, but is here translated as from the present participle of root av (like ejatkdy
v. 23. 7 Lcf. abhimddyatkdy QB., viksinatkd^ VS. J) ; this the comm. favors {yyddhi-
parihdrena raksakam) ; Ppp. has in another passage twice avatakam (but evidently
meant for avatkam : avatakam mama bhesajam avatakam parivdcanam). In a, our
P.M. read -dhivasi.
41 TRANSLATION AND NOTES. BOOK II. -ll. 3
2. Now then, forsooth ! how then, forsooth ? what hundred remedies
are thine, of them art thou the chief {uttamd)j free from flux, free from
disease (drogana).
In b, me < are mine * is an almost necessary emendation. Yet Ppp. also has ie : ddangdq
qatam yad bhesajdni te sahasrarh vd ca ydni te; and, in d, arohanam; cf. also vi. 44. 2.
The obscure first pada is here translated as if uttered exclamatorily, perhaps accompanying
some act or manipulation. Asrdva is rendered by the indefinite term *flux,' its specific
meaning being uncertain ; it is associated with roga also in i. 2. 4 ; the comm. explains
it as ailsdrdtimutranddlvranddi, \Qi. Zimmer, p. 392.J
3. The Asuras dig low down this great wound-healer; that is the
remedy of flux ; that has made the disease (rSgd) disappear.
The pada'\<tii\. in b is aruhosranam^ and the word is quoted under Prat. ii. 40 as an
example of the assimilation of a final h to an initial sibilant ; there can be no question,
therefore, that the proper reading is arussrina or aruhsrinaj yet the abbreviated
equivalent (see my Skt, Gram, § 232 a) arusrdna is found in nearly all the mss.,
both here and in vs. 5, and SPP. adopts it in his text. The comm. gives two discord-
ant explanations of the word : vranasya pdkastkdnam vranamukham \^ place where
it gets ripe or comes to a head ' .^J, and aruh srdyati pakvam bhavaty anena. At the
end, the comm. has aqlqamat (as our text in 4 d).
4. The ants (upajikd) bring up the remedy from out the ocean ; that
is the remedy of flux ; that has quieted (sam) the disease.
The comm. explains upajikds as valmlkanispddikd vamryahj Ppp. has instead
upacfkdsj elsewhere is found upadikd (see Bloomfield in A J P. vii. 482 ff., where the
word is ably discussed) ; Lcf. also Pali upacikd]. The Ppp. form, upacfkdy indicates
a possible etymology, from upa 4- ci ; Ppp. says in book vi. : yasyd bhumyd upactkd
(ms. -kdd) grham krnvatd ** tmane : tasyds te viqvadhdyaso visadusanam ud bhare.
The earth which ants make their high nests of, and which contains their moisture, has
always been used as having remedial properties. The ** ocean " here (cf . udaka in vi.
100. 2), if not merely a big name for the reservoir of water beneath the surface, is a
tank or pool. Ppp. has an independent second half-verse : aruspdnam asy dtharvano
rogasthdnam asy dtharvanam,
5. This is a great wound-healer, brought up from out the earth; that
is the remedy of the flux ; that has made the disease disappear.
Ppp. reads aruspdnam (or -syd-) in a, and in b prthivyd *bhy,
6. Weal be to us the waters, propitious the herbs ; let Indra's thun-
derbolt smite away the demoniacs {raksds) ; far away let the discharged
arrows of the demoniacs fly.
In a all the mss. read apds, which SPP. righdy retains in his text ; other examples
of the use of this accusative form as nominative occur in the text (see the Index Verbo-
rum) ; the comm. has dpqs, as our edition by emendation. We may safely regard this
unmetrical ** verse " as a later addition to the hymn ; so far as regards the number of
syllables (12 : 12 -f 14 = 38), it is correctly described by the Anukr., as the name mahd-
brhati is elsewhere used in the latter, but apparently by no other similar treatise.
il 4- BOOK II. THE ATHARVA-VEDA-SAMHITA. 42
4. Against various evils : with a jangidi amulet.
[AiAarvan. — sadrcam. cdndramasam uta jangidadevatdkam, dnustubham : i. virdt
prastdrapahkti, ]
Found also (except vs. 6 and parts of i and 2) in Paipp. ii. Accompanies in Kaug.
(42.23) the binding on of an amulet ** as described in the text" {iti mantroktam),
against various evils (the comm. says, ** for thwarting witchcraft, for protecting one's
self, for putting down hindrances ").
Translated: Weber, xiii. 140 ; Griffith, i.45; Bloomfield, 37, 280; in part also by
Grohmann, Ind, Stud. ix. 417-418. — As to X\it jan^da, see Zimmer, p. 65 ; also Weber
and Grohmann, 11. cc.
1. In order to length of life, to great joy, we, taking no harm, all the
time capable {daks), bear thtjangidd, the viskandha-si^oWing amulet.
Ppp. has I a, b with 2 c, d as its first verse ; very possibly the two half-verses
between have fallen out in the ms. ; it has in b rsyambhv rksamdnd (for raks-) s-. The
comm. has raksamdnds also ; it is the better reading. The comm. gives no further
identification of jangida than that it is " a kind of tree " (adding vdrdnasydm prasid-
dhah, * familiarly known at Benares M) ; he defines viskandha in the same manner as
above, to i. 16. 3.
2. From jamblidy from viqard, from viskandha, from scorching (abhi-
f6cana)y let the jahgidd, the amulet of thousand-fold valiance {-vlryd),
protect us about on every side.
Jambhd is perhaps * convulsion,' or lockjaw; at Ppp. xi. 2. 10 it is mentioned with
hanugrahaj below, at viii. 1. 16, it is called samhanu * jaw-closing ' ; the comm. gives
two discordant and worthlessly indefinite explanations. Viqard should signify some-
thing crushing or tearing to pieces; Ppp. xi. 2. 3 names it with vijrmbha; the comm.
says ^arlraviqaranat, Ppp. has of this verse (see under vs. i ) only the second half,
and combines manis sahasravlryas pari nas p-.
3. This one overpowers the viskandha ; this drives off the devourers ;
let \^\^ jahgidd, possessing all remedies, protect us from distress.
The first half-verse we had above as i. 16. 3 a, b, with iddm for ay dm, Ppp. begins
this time also with idam^ has sdte {mdte f) for sahaU, and for b reads ayam rakso *pa
bddhatej it gives viskandham with our text.
4. With the amulet given by the gods, the kindly jangidd, we over-
power in the struggle (yydydmd) the viskandha [and] all demons.
Ppp. reads for d dhydyase sdmahe. The comm. explains vydydme first by samca-
rane^ and then by sarncaranapradeqe,
5. Let both the hemp and Xhtjahgidd defend me from the viskandha:
the one brought from the forest, the other from the juices {rdsa) of
ploughing.
That is, from cultivated ground. The " hemp " is doubtless, as the comm. defines
it, that of the string by which the amulet is bound on. Ppp. has at the beginning kha-
naf ca ivdja-j and its second half -verse is corrupted into aranydd abhy dbhrtas krsyd
*nyo rasebhyah.
43 TRANSLATION AND NOTES. BOOK II. -n. 5
6. Witchcraft-spoiling is this amulet, likewise niggard-spoiling ; like-
wise shall the poweriul jan^^idd prolong our life-times.
The absence of this verse in Ppp. indicates that the hymn originally consisted of
five verses, in accordance with the norm of the book. The verse is very nearly xix.
34.4. Emendation to ardtidusanas (as in xix.) in b would rectify the meter; the
Anukr. takes no notice of its irregularity. At the end, two of our mss. (E.I.) and
three of SPP's read tdrsat. LFor his sdhasvdn, see note to i. 19. 4. J
5. Praise and prayer to Indra.
[Bhr^ Aiharvana. — saptarcam. dindram, • trdistubham : 1^2. uparistdd brhatJ (i. nicrt ;
2.virdj)\ j.virdtpathydbrhatl ; 4. Jagati purovirdj.']
Verses i, 3, and 4 are found in Paipp. ii., and 5-7 elsewhere in its text (xiii.).
Verses 1-3 occur also in SV. (ii. 302-4) and CCS. (ix. 5.2) ; and the first four verses
form part of a longer hymn in A^S. (vi. 3. i). KB. (xvii. i) quotes by way of pratlka
vs. I a, b (in their SV. and CC^* form), and speaks of the peculiar structure of the
verses, as composed of twenty-five syllables, with nine syllables interpolated (three at
the end of each of the first three five-syllabled padas) : cf. Roth, Ueb, d, AV,^ 1856,
p. II ff., and Weber, notes to his translation. At TB. 11.4.3*0 may be found RV. x.
96. I treated in a somewhat similar way (four syllables prefixed to each y<z^a//-pada) ;
the first five verses of RV. x. 77 itself are another example ; Lyet others are AV. vii.
14 (i 5). I, 2 ; V. 6. 4 a, c ; RV. i. 70. 1 1 as it appears at A^S. vi. 3. i ; cf. further RV.
X. 21, 24, 25 J. LI suspect that these interpolations were used as antiphonal responses. J
The hymn is used once in Kaug. (59. 5), among the kdmya rites, or those intended
to secure the attainment of various desires ; it is addressed to Indra, by one desiring
strength {balakdmd). In Vait. (16. 11), it (not vs. i only, according to the comm.)
accompanies an oblation to Soma in the agnistoma sacrifice, and again (25. 14) a soda-
qigraha. And the comm. quotes it from Naks. Kalpa 17 and 18, in a mahdqdnti to
Indra. None of these uses has about it anything special or characteristic.
Translated : Weber, xiii. 1 43 ; Griffith, i. 46. — Verses 5-7 discussed, Lanman*s
Reader^ p. 360-1.
I. O Indra, enjoy thou — drive on ; — come, O hero — with thy two
bays; — drink of the pressed [soma] — intoxicated here — loving the
sweet [draught], fair one, unto intoxication.
Ppp. omits the three interpolations (as Weber reports certain Sutra-works to assert
of the Atharvan texts in general), and reads indra jusasva ydhi qiira pibd sutaq qa
madhoq cakdna cdrum madathah. The second interpolation in AQS. is harl iha,
apparently to be read as hari *hay for which then SV. and C^S. give the senseless
hdriha. The third, in all the three other texts, is matir nd (* like a wise one ' ?) ; the
translation above implies the heroic (or desperate) emendation of matir ihd to mattd
ihd (to be read matti *Ad) ; Weber conjectures mdder ha, AQS. and Q^S. have the
older madhvas for madhos. The comm. has no notion of the peculiar structure of
these verses : as, indeed, he has no phraseology in his vocabulary to suit such a case ;
he explains mates first as mananlyasya^ then as medhdvinas ; and cakdnas as either
tarpayan or stUyamdnas. The Anukr. implies that the second half-verse scans as
8 -f 1 1 syllables, instead of 9 + 10.
ii. 5- BOOK II. THE ATHARVA-VEDA-SAMHITA. 44
2. O Indra, [thy] belly — like one to be praised — fill thou with the
sweet [draught] — like the heavens — with this soma — like the sky
(svdr) — ; unto thee have gone the well-voiced intoxications.
The omission of this verse in Ppp. is perhaps only an accidental one, due to the
scribe. The first interpolation in the other texts is ndvyam nd; to get a sense, Weber
boldly emends to ndvyam na * like [the hold] of a vessel * ; the comm. explains by
nfitanas (anend **dardti^aya ukiah /), taking no heed of the accent — which, however,
requires to be changed to ndvyasy whichever sense be given it ; perhaps nadyb nd * like
streams,* would be most acceptable. In the third interpolation, SV. combines svdr nd
and A^S. CQS. svdr nd; and the mss. vary between the two; our edition reads the
former, with the majority of our mss.; SPP. has the latter, with the majority of his ; one
or two of ours corrupt to svdr md *pa. The three other texts have at the end asthus.
The comm. takes divds as gen., supplying amrtena to govern it ; and he takes svdr as
of locative value. The Anukr. scans the verse as8 + 8:8-f 10 = 34 syllables.
3. Indra, a swiftly-overcoming friend, who slew Vritra — like moving
[streams] — , [who] split Vala — like- Bhrgu — , who overpowered his foes
in the intoxication of soma.
The translation follows closely our text, though this, as the other versions show, is
badly corrupted in a, b, even to the partial effacement of the first interpolation. The
others read accordantiy : indras turdsan mitrd nd jaghina vrtrdth ydtir nd; owx yaitr
may possibly be meant iox ydttn *as he did the Yatis.* The comm. explains ^/?//j first
as dsuryah prajdh^ then as parivrdjakdh. Ppp. agrees with the other texts, only
omitting the interpolations: indras turdsdd jaghdna vrtram; it then omits the third
pada, and goes on thus : sasdhd qatrftn mamuq ca : vajrlr made somasya. All the
AV. mss. read sasahe, unaccented, and SPP. admits this into his text; our edition
makes the necessary emendation to sasahi |_in some copies (and so the Index Verba-
rum) ; in others the accent-mark has slipped to the right J ; the other texts rectify the meter
by reading sasdhi (our O. agrees with them as regards the 5). Words of verses 2 and
3 are quoted in the Prat, comment, but not in a way to cast any light upon the
readings. LSPP., with most of his authorities and our Op., reads valdm,\ The metrical
definition of the Anukr. is of course senseless; it apparendy implies the division
9-f7:8-f 10 = 34 syllables.
4. Let the pressed [somas] enter thee, O Indra ; fill thy (two) paunches ;
help, O mighty one ! for our prayer (rf///) come to us ; hear [my] call,
enjoy my songs ; hither, O Indra, with self-harnessed [steeds] ; revel
here unto great joy.
This verse is really, as AQS. plainly shows, made up of two like the preceding three,
of five five-syllabled p^das each, but without interpolations. The first half-verse is
vs. 5 in AQS., where it reads thus: d tvd viqantu kavir na sutdsa indra tvastd na:
prnasva kuksl somo nd ^vidhdhi qilra dhiyd hiydnah. Of the two versions of the last
p§da, that of A^S. is doubdess the original, though ours (the pada has dhiyi a ihi i
nah) is ingenious enough to give a fair sense ; the reading dhiyihi is authenticated by the
Prat, comment, which quotes it more than once (to iii. 38 ; iv. 11 3-1 15). The trans-
lation implies the restoration of aviddhi^ as the only true reading [^namely, an aorist
imperative from av — see Skt. Gram.^ § 908 J ; the mss. all read vidhdhi, which SPP*s
45 TRANSLATION AND NOTES. BOOK II. -ii. 6
edition as well as ours properly emends to viddhi, LMy copy of the printed text reads
vidhdhi; but Whitney's Index Verborum and his Roots, Verb-forms, etc. have viddhi,
under vis.\ The comm. reads vrddhi, explaining it by vardhaya! The second half-
verse is rather more altered in its AV. version ; in A^S. (as vs. 4), with the interpo-
lations, it runs thus : qrudhl havarh na indro na giro jusasva vajrl na : indra sayug-
bhir didyun na matsvd maddya make randya. Ppp. has only this half-verse (without
the interpolations), reading thus : qruti hava me kiro jusasya indrasya gubhir matsa
maddya make randya. The Anukr. would doubtless have us divide 10 -f 13 : 10 + 13
= 46 syllables. LAs to vidhdhi, see notes to Prat i. 94. Accent of mdtsva. Gram,
§628.J
We may conjecture that the hymn originally ended here, as one of five verses ; the
appended three verses that follow are of a wholly other character. A^S. adds one
more verse, which is RV. i. 70. 11, with similar interpolations after each of its four
five-syllabled padas.
5. Now will I proclaim the heroisms of Indra, which first he of the
thunderbolt (vajrin) did ; he slew the dragon {dki) ; he penetrated to
the waters ; he split [forth J the bellies {vaksdnd) of the mountains.
Verses 5-7 are RV. i. 32. 1-3; and found also in TB. (ii. 5.4*-*) ; vss. 5 and 6
further in MS. iv. 14. 13, and vs. 5 in SV. (i. 613) : in these texts without any variant
from the RV. reading ; they all have in 5 a prd, and put viryhni before it. Ppp. also
offers no variants from our text. SPP. reads prd in a, with all the mss. [except our O.J,
and our text should have done the same. The comm. renders dnu in c by tadanan-
tar am, and ta tarda by jihihsa / also vaksdnds in d by nadyas,
6. He slew the dragon that had resorted {fri) to the mountain ; Tvash-
tar fashioned for him the whizzing (J) thunderbolt ; like lowing kine,
flowing (syand), at once the waters went down to the ocean.
The text is precisely the same as in the other passages. The comm. explains si'ary^
as susthu preranlya (from su + root r), and tataksa as tiksnam cakdra /
7. Acting like a bull, he chose the soma ; he drank of the pressed
[draught] in the trikadrukas ; the bounteous one {maghdvan) took his
missile thunderbolt ; he slew that first-born of dragons.
RV. (and TB.) combines in a -no *7/rnfta, and some of the mss. (including our O.)
do the same. The comm. understands the trikadrukas as the three abhiplava days.
[For d, rather, * smote him, the first-bom of dragons.' The difference is, to be sure,
only a rhetorical one.J
■
In the first anuvdka, ending here, are included 5 hymns, of 29 verses; the old
Anukr. says : pahcarcddye (i.e. * in the first division of the 5-verse book *) vihqateh syur
navo **rdhvam,
6. Praise and prayer to Agni.
[Qdunaka (sampatkdmah). — dgneyam, traistubham : 4, 4-p. drsi pankti;
J. virdtprastdrapankti.']
Found in Paipp. iii.; also in VS. (xxvii. i, 2, 3, 5, 6), TS. (iv. i. 7), and MS.(ii. 12. 5).
Used by Kau^., with vii. 82, in a kdmya rite for success {sampad, 59. 15) ; and also, in
ii. 6- BOOK II. THE ATHARVA-VEDA-SAMHITA. 46
the chapter of portents, alone, in one against bad years (samds). Vait. has it in the
agnicayana ceremony (28. 4), at the beginning, and a little later (28. 10) vs. 3 alone, on
depositing the lump of earth on a lotus-leaf. The comm. quotes it from the Naks. K.
(17 and 18), in a mahd^nti called dgneyi; and, from Parigista 7. 2, vs. 5 (with vii. 35),
in a nightly rite. LObserve (note to vs. 3) that Ppp. agrees with the Yajus-texts and
Kaug. in associating our vii. 82 with this hymn. J
Translated: Weber, xiii. 146 ; Griffith, i. 48.
1. Let the summers (sdmd), O Agni, the seasons, increase thee, the
years, the seers, what things are true; shine thou with the heavenly
bright space (rocand) ; illuminate (a-bha) all the four directions.
TS. reads at the end prthivyis (for cdtasras), Ppp. has for b samvatsara rsayo
yd nu sakhydy and in c gives dyumnena for divyina. The comm. glosses samds by
samvatsards, \\i the translation implies that rocanina is an instr. of accompaniment,
it is less apposite than Mr. Whitney*s earlier version, * shine together with heavenly
brightness ' — which I take to be Agni's own (cf. RV. x. 4. 2). His brightness is nil
by day-time. The " together " were better left out. J
2. Both do thou become kindled, Agni, and do thou increase this
man, and arise unto great good fortune ; let not thine attendants (upa-
sattdr) be harmed, O Agni ; be thy worshipers (brakmdn) glorious, not
others.
The other texts are in accordance in reading bodhaya (for vardhayd) in a, and Ppp.
nearly agrees with them, having prati bodhaye ^namj for c the others give mi ca risad
upasatta te agne.
3. Thee, O Agni, do these Brahmans choose ; be propitious to us, O
Agni, in the [sacrificial] enclosure (.^ sathvdrana) ; rival-slayer, Agni,
conqueror of hostile plotters, be thou ; watch unremitting over thine own
household.
MS. has the same text; the two others give a slightly different c: sapatnaha no
abhimdtijic ca, Ppp. has for b qivo *gne prabhrno nedihi^ and for d sve ksa didihy
aprayuchan; it then inserts, before vs. 4, our vii. 82. 3 ; and it is very noteworthy that
the three Yajus-texts do the same. The comm. renders satkvarane bhava by vidyamd-
nasyd *pi pramddasya samchddane vartasva *hide any oversight of ours.* The
Anukr. passes without notice the two^Vz^^z/^padas in the verse.
4. Take hold of thine own dominion (ksatrd\ Agni ; with [thy] friend,
Agni, strive {yaf) in friendly wise ; [as one] of midmost station among
[his] fellows {sajdid), [as one] to be severally invoked of kings, Agni,
shine thou here.
VS. TS. read svayus for sv^na in a, and all the three parallel texts have mitradhiye
(for -dhi) in b, while Ppp. gives mitradheyam^ and the comm. -dhds. In c, VS. TS.
fill out the meter by adding edhi after -sthdj MS. has instead -sthiydya^ Ppp. -stheha
masyd, Ppp. also has vacasva at end of b. The three other texts accent vihavyds in d.
The comm. joins rdjHdm to what precedes, and sagely points out that Brahmans are
47 TRANSLATION AND NOTES. BOOK II. -ii. /
Agni's * fellows * because, like him, born from the mouth of Brahman, and hence that
sajdta here means Brahmans. The metrical definition of the verse (ii + ii :8 + ii
= 41) is wholly artificial and bad.
5. Over enviers, over delinquents, over the thoughtless, over haters, —
verily all difficult things, O Agni, do thou cross ; then mayest thou give
us wealth accompanied with heroes.
The translation implies emendation of the impossible nihds to nidds; the comm.
shows his usual perverse ingenuity by giving two different etymologies of nihas, from
ni + han and from ni 4- hd; neither of them is worse than the other. The three
parallel texts all have nihasy Ppp. nuhas. Both editions read sfdhas, but it is only a
common error of the mss., putting r for ri\ nearly half of SPP*s mss. (though none of
ours) have the true reading sridhas, which is that also of VS. and TS. (MS. sfdhas).
In c all the pada-mss. present the absurd reading vf^vdhy and nearly all the mss.
leave fara unaccented, in spite of ^/, and both printed texts leave it so, although three
of SPP's mss. have correctiy ^dra, as also MS.; VS. and TS. give sdhasva for tara
ivam^ and Ppp. has car a tvam. For a, b, Ppp. has ati nuho *ti ninrtir aty aratlr
nti dvisah; for b, VS. TS. *ty dcittim dty drdiim agne^ and MS. dty dciitim dii nirrtim
adyd. The comm. explains sridhas by dehaqosakdn rogdn. In the metrical definition
of the verse, prastdra- must be a bad reading for dsidra-.
7. Against curses and cursers: with a plant.
\Atharvan. — bkdisajydyurvanaipatiddivatyam, dnustubham : i, bkurij ; 4. virdd-
uparistddbrhaiiJ]
Not found in Paipp. Used with other hymns (ii. 25 ; vi. 85, etc.) in a healing rite
(Kaug. 26. 33-35) for various evils, and accompanying especially (ib. 35) the binding
on of an amulet. And the comm. reports the hymn as employed by Naks. Kalpa (i 7, 19)
in a mahdqdnii called bkdrgavl.
Translated : Weber, xiii. 148 ; Ludwig, p. 508 ; Grill, 24, 81 ; Griffith, i. 49 ; Bloom-
field, 91, 285.
1. Hated by mischief, god-born, the curse-effacing plant hath washed
away from me all curses, as waters do filth.
Ap. (vi. 20. 2) has a verse much like this : atharvyustd devajUtd vtdu qapathajam-
hhanlh : dpo malam iva prd ^nijann asmat su qapathdh adhi. The comm. explains
-yopani in c ^discussed by Bloomfield, AJP. xii. 421J as vimohanl nivdrayiirf. The
comm. states dUrvd {panicum dactylon) to be the plant intended, and the Anukr. also
says dUrvdm as taut. In our edition read in d mdchapd- (an accent-sign slipped out of
place). The Anukr. refuses this time to sanction the not infrequent contraction tndlam
*va in c.
2. Both the curse that is a rival's, and the curse that is a sister's, what
a priest (J brahmdn) from fury may curse — all that [be] underneath
our feet.
Sdpatnd perhaps here * of a fellow wife,* znd j'dmyds perhaps * of a near female rela-
tive* ; the comm. explains yViw/ as "sister, but connoting one's fellows (saAajdta).^^
ii. 7- BOOK II. THE ATHARVA-VEDA-SAMHITA. 48
3. From the sky [is] the root stretched down, from off the earth
stretched up ; with this, thousand-jointed (-kdnda), do thou protect us
about on all sides.
Compare xix. 32.3, where darbha-grzs& is the plant similarly described and used.
4. Protect me about, my progeny, [and] what riches are ours ; let not
the niggard get the better {if) of us; let not hostile plotters get the better
of us.
Our text reads at the beginning /<irf 'wiw, with the majority of our mss. (only P.p.m.
W.K.Kp. are noted as not doing so) ; h\xX pdri mim, which SPP. gives, and which all
his authorities, as reported by him, support, is doubtless better, and the translation
follows it. Two of our mss. (H.K.), with one of SPP's, give ar&tir no m- in c The
irregular meter of the verse (8 -f 8 : 7 + 10 = 33) is very ill described by the Anukr.
I^The avasdna of c is put after tdrit; but the accent of t&risus marks that as the initial
of d. RV. ix. 1 14. 4 suggests that our c is in disorder. J
5. Let the curse go to the curser; our [part] is along with him that is
friendly (suhdrd) ; of the eye-conjurer {-mdntra), the unfriendly, we crush
in the ribs {prs({).
Nearly all our mss. (except P.M.K.), and part of SPP*s, read in b suhit ; many
also have in d prsthts^ but the distinction of st and sth is not clearly made in any of
the mss. The comm. takes caksus and mantrasya in c as two independent words.
I^See Griffith's note, and mine to xix. 45. 2.J
8. Against the disease ksetrlyi: with a plant.
\Bkrgvangiras. — vdnaspatyam ; yaksmandfanaddivatatn, dnustubham : j, patkydpankti ;
4. virdj ; j. nicrtpathydpahkti.'\
Verse i occurs in P§ipp. i. It is reckoned (Kaug. 26. i, note) to the takmand^ana
gana, and is used in a healing ceremony (against kuldgatakusthaksayagrahanyddirogds,
comm.), accompanying various practices upon the diseased person, which are evidently
rather adapted to the words of the text than represented by them (26.41-27.4), and,
according to the comm., are rather alternative than to be performed successively.
Translated: Weber, xiii. 149; Ludwig, p. 513; Griffith, i. 50 ; Bloomfield, 13,286.
I . Arisen are the (two) blessed stars called the Unf asteners (vtcrt) ; let
them unfasten {vi-ntuc) of the ksetriyd the lowest, the highest fetter.
The disease ksetriyd (lit'ly, * of the field *) is treated elsewhere, especially in iii. 7
(mentioned also in ii. 10 ; 14. 5 ; iv. 18. 7). The comm. defines it here as ksetre para-
ksetre putrapdutrddiqarlre cikitsyah (quoting for this interpretation Pan. v. 2. 92)
ksayakusthddidosadusitapitrmdtrddigartrdvayavebhya dgatah ksayakusthdpasmdrd-
dirogah — apparently an infectious disorder, of various forms, appearing in a whole
family, or perhaps endemic. The name vicrtdu * the two unfasteners ' is given later to
the two stars in the sting of the Scorpion (X and v Scorpionis : see Surya-Siddhdntay
note to viii. 9), and there seems no good reason to doubt that they are the (^nes here
intended ; the selection of two so inconspicuous is not any more strange than the appeal
to stars at all ; the comm. identifies them with Mula, which is the asterism composed
of the Scorpionis tail. The verse is nearly identical with iii. 7. 4, and its first half is vi.
49 TRANSLATION AND NOTES. BOOK II. -ii. 8
121. 3 a, b. Ppp. has for c, d suksetriyasya muhcat&rh samgranthya hrdayasya ca,
L" Their [the two stars*] healing virtue would doubtless be connected with the meteoro-
logical conditions of the time at which their heliacal rising takes place." — Surya-
siddkdnta^ I.e., p. 33 7. J
2. Let this night fade away {apa-vas); let the bewitchers (f., abhikrt-
van) fade away ; let the kseiriyd-eSdicing {-ndfana) plant fade the ksetriyd
away.
The night at time of dawn is meant, says the comm. (doubtless correctly). He
gives two renderings of abhikrtvarls : one, from root kr^ abhito rogaqUntim kurv&n&h^
the other from krt * cut,' kartanaqll&h piqAcyah, According to Kau^. the hymn accom-
panies a dousing with prepared water outside the house {Ibahis) ; with this verse it is
to be done at the end of the night
3. With the straw of the brown, whitish-jointed barley for thee, with
the sesame-stalk (.^ -pifijt) of sesame, let the ksetriyd'eSzcing etc. etc.
The comm. understands arjuna- in a as a tree so named : " with a splinter of it '* ;
tilapihjfis to him tilasahitamahjarU With this verse ** what is mentioned in the text"
is directed by Kaug. (26. 43) to be bound on, and also (so the comm. understands the
connection) a clod of earth and stuff from an ant-hill etc.
4. Homage to thy ploughs (Jdhgala), homage to thy poles-and-yokes :
let the ksetriyd't&dicitig etc. etc.
Comm. makes Idngala = vrsabhayuktaslra : " homage to the specified parts of the
plough or to the divinities of them." With this verse, he says, the sick person is put
underneath an ox-harnessed plough for his dousing (Kau^. "with his head under a
plough-yoke "). Some allusion to the name of the disease as coming from ** field " is
perhaps intended. The Anukr. strangely forbids the resolution -bhi-as in a and b.
5. Homage to them of constantly falling eyes, homage to them of the
same region ( } samdeqyd)^ homage to the lord of the field : let the ksetriyd-
effacing etc. etc.
With this verse, according to KSug. (27. 2-4) the patient is put in an empty house
(jqUnyaqdld)^ and further in an old hole (Jaratkhdtd) that has housegrass {qdldtrna) in
it, and is there doused and mouth-rinsed. In accordance with this, the comm. declares
sanurasdksas to signify " empty houses," as having their round windows {gavdksd)
and other openings in a state of dilapidation. He reads in b sarndeqebhyas^ making it
mean " old holes " {jaradgartd), because satndiqyante tyajyante tadgatamrddddnena
— which is hardly intelligible ; and both words are of obscure meaning. In a charm
against all sorts of hurtful beings, Ppp. (vi.3.4) reads as follows: abhihastam sari-
srpam bhrastdksam mrdvangulim^ and ddsagranthyam sdnisrasam ud ranye dahqd-
rusyam idm. In this verse again^ -bhyas in b is read as one syllable by the Anukr.
LSPP. divides the verse after samdeqylbhyah with most of his mss. ; but three of them
make avasdna after pdtaye, Comm. and all five translators take sani- as a possessive
compound {sanisrasd + aksdn) : accent, Gram.^ % 1298. b, end. J
\
ii. 9- BOOK II. THE ATHARVA-VEDA-SAMHITA. 50
9. Against possession by demons: with an amulet*
[Bhrgvan^ras. — vdnaspatyam ; yaksmandfanaddivatam. dnustubham : i, virdtpro'
stdrapanktiJ]
Found in P5ipp. ii. (in the verse-order i, 5, 4, 2, 3). Reckoned, like the next pre-
ceding and the next following hymn, to the takmand^ana gana (Kau^. 26.1, note),
and made (27. 5,6) to accompany the binding on of an amulet composed of splinters'
(from ten different trees : the comm.), being muttered by ten friends who lay hands on
the patient.
Translated : Weber, xiii. 1 53 ; Ludwig, p. 506 ; QnU« S» ^2 ; Griffith, i. 5 1 ; Bloom-
field, 34, 290. — Cf. Bergaigne-Henry, Manuel^ p. 137.
1. O thou of ten trees, release this man from the demon, from the
seizure {grdhi) that hath seized him in the joints ; then, O forest tree, con-
duct him up to the world of the living.
The first half-verse is quite different in Ppp. : daqavrkso sam ce *mam ahinsro grd-
hydq ca. The comm. takes parvan in b as either the joints of the body or those of
the month, new and full moon. The Anukr. scans the verse as i o -f 12: 8 -f 8 = 38,
making the first p^da-division after raksasas (and the pada-mss. so mark it) ; but it is
rather a regular pank^i, with the easy resolution muflca imam in a.
2. This man hath come, hath arisen, hath gone unto the troop {vrdta)
. of the living ; he hath become of sons the father and of men {nr) the
most fortunate.
Ppp. has in c abhiita (for abhild «), and in d nfndm. LPronounce a ag&d,\
3. He hath attained (adhi-ga) attainments; he hath attained (adhi-
gam) the strongholds {-purd) of the living; for a hundred healers are his,
also a thousand plants.
The * attainments ' {adhlti)^ according to the comm., are the Vedas and objects
formerly learned (adhltd), and now, by restored health, recovered to memory. Ppp.
reads instead adhltam in a, and purd *gdt in b ; and its c, d are gatam te 'sya vlrudha
sahasram uta bhesajah. Emendation to bhesaja in our c would improve both sense and
meter. The comm. here, as in sundry other places, derives vlrudh from vi + rudh^ on
the ground that they virundhanti vindqayanti rogdn,
4. The gods have found thy gathering {} citi)^ the priests (brahmdn)
and the plants ; all the gods have found thy gathering upon the earth.
In a, our Bp. has cittm^ and Op. cUdm (both cltim in c) ; Ppp. reads cdtam in both
a and c ; either word is elsewhere unknown. The comm. derives cttt either from the
false root civ * take, cover,' or from cit * observe,' and fabricates his alternative explana-
tions accordingly. If it -comes from ci^ there is hardly another example of a like forma-
tion. Ppp. has for a cdtam te devd *vidam; and, in c, d, cdtam tebhyo tu mdm avidam
bhU'.
5. Whoso made, he shall unmake; he verily is best of healers; he
himself, clean, shall make for thee remedies, with the healer.
The application of the pronouns here is more or less questionable. Ppp. reads su
SI TRANSLATION AND NOTES. BOOK. II. ~ii. 10
for ja in a, and has a more intelligible second half-verse : sa eva tubhydm bhesajam
cak&ra bhisajHtica; our bhisdjd in d is probably to be emended to -jam [_* the clean one
of the healers ' ? J. The comm. understands sa at the beginning either as ** the great
sage Atharvan " or as the creator of the universe ; and niskarat as grahavikdrasya
^amanam or niskrtim karotu, Weber renders the latter ** shall put it to rights."
10. For release from evflSi and for welfare.
[Bhrgvang^ras. — astarcam. nirrtidydvdprthivyddindnddevatyam, i. tristubh ; 2. y-p.asti ;
j-jf 7, 8. 7-/. dhrti; 6. 7-/. atyasti (evd *ham tvdm iti dvdv dusnihdu pdddu).']
Found in Paipp. ii. (with vs. 8 preceding 6 and 7, and the refrain added only to vs. 8).
The hymn occurs further in TB. (ii. 5.6 ***), and parts of it in HGS. (ii. 3. 10; 4. i).
|_And its original structure is doubtless clearly reflected by the MP. at ii. 12. 6, 7, 8, 9,
10. Cf. note to our verse 2. J It is, like the two next preceding, reckoned (Kau^. 26. i,
note) to the iakmandqana gana^ and it is employed (27. 7) in a healing ceremony, per-
formed at a cross-roads, while chips of kdmpila are bound on the joints of the patient,
and they or he are wetted with bunches of grass. According to the comm., the rite is
intended against ksetriya simply.
Translated : Weber, xiii. 156 ; Ludwig, p. 513 ; Griffith, i. 52 ; Bloomfield, 14, 292.
1. From ksetriyd^ from perdition, from imprecation of sisters {jdmi')^
from hatred (dnih) do I release thee, from Varuna's fetter; free from
guilt {'dgas) I make thee by [my] incantation ; be heaven-and-earth both
propitious to thee.
TB. HGS. have for a only ksetriydi tvd nirrtydi tvd, in c brdhmane and karomi^
and in d imi instead of stdm, Ppp. has at the end -ihivl *ha bhatdm.
2. Weal to thee be Agni, together with the waters ; weal [be]
Soma, together with the herbs : so from ksetriyd^ from perdition,
etc. etc.
The repetition (with evd *ham prefixed) of the whole first verse as refrain for the
following verses is not made by TB. and HGS. except after our vs. 8, and there only to
paqdt; and in Ppp. it forms (complete) a part only of the same verse 8 (though this
stands before our vs. 6). Its omission from vss. 2-7, and their combination into three
whole 4-pada verses Land the omission of padas e and f from vs. 8 J, would reduce the
hymn to the norm of the second book, and is recommended not only by that circum-
stance, but by the Lwording in vss. 2-3, the construction in vss. 4-5, the concurrent
testimony of TB. and MP., and also of HGS. so far as it goes, and by thej plain
requirements of the sense also. j^Cf. the analogous state of things in iii. 31 and the
note to iii. 31. i i.J For a, b TB. HGS. substitute i^dm te agnih sahi *dbhir asiu (dm
dyavdprthivi sahdu *sadhtbhth ; and Ppp. differs from them by having dhlbhis instead
of adbhisj and gdvas ior dy . , , vt (also saho ^sa-). The comm. reads ^vd for tvdm
in vss. 2-7 at the beginning of the refrain. This refrain is scanned by the Anukr. as
7 + 7 + 11:11 + 11 =47; and the addition in vs. 2 of 9 + 8 makes 64 syllables, a true
as/iy but the other verses it is not possible to make agree precisely, in any natural way,
with the metrical definitions given ; 3-7 are of 69 syllables, 8 of 7 1 . ^By beginning padas
a and b with fdm ttibhyam^ and pronouncing both sahd*^ with hiatus, and combining
2 ab with 3 ab, we get a perfectly regular tristubh.\
ii. lO- BOOK II. THE ATHARVA-VEDA-SAMHITA. 52
3. Weal to thee may the wind in the atmosphere bestow (dlia) vigor;
weal to thee be the four directions : so from ksetriyd, etc. etc.
TB. HGS. have for a ^dm antdriksatn sahd vatena te ; Ppp. differs by reading
sahavdtam astu te; the two former, in b, put bhavantu last. The comm. has in a \ioT
vdyo dh&t\ the better reading vayodhds, but he makes it mean "sustainer of birds" I
L* Weal to thee [be] the wind in the atmosphere, the vigor-bestower.' J
4. These four heavenly (devd) directions, having the wind as lord,
upon which the sun looks out — so from kseiriyd^ etc. etc.
TB. HGS. (4. i) have for a ya ddivfq cdtasrah pradlqah ; Ppp. also omits imas^
and combines devls pra-^ combining the pada immediately with our 3 b. HGS. makes
one verse of our 4 a, b and 5 a, b, and puts it in 4, after all the rest
5. Within them I set thee in old age; let \\i^ ydksmay let perdition
go forth far away : so from ksctriyd^ etc. etc.
Ppp. has at the beginning tasv e *dam jarasa d; TB. HGS. give tasQth tvdjardsa
i; both the latter read in b nirrtim.
6. Thou hast been released from ydksma^ from difficulty {durtid), f ror»
reproach (avadyd) ; from the fetter of hatred and from seizure hast thou
been released : so from ksetriyd, etc. etc.
Ppp. has both times amoci for amukthds, TB. likewise, and also, in a, b dvartydi
druhdh pi^Am nirrtyai cd *d am-, HGS. has neither this verse nor the next; that
Ppp. puts our vs. 8 before it was noticed above. The comm. explains avadydt by
jdmyddyabhii^ahsanariipdn nindandt. |_TB., in comm. to Calc. ed., and in Poona ed.,
has avarfydi,\
7. Thou hast left niggardy, hast found what is pleasant; thou hast
come to be in the excellent world of what is well done : so from ksetriyd,
etc. etc.
Nearly all the samAitd-mss, omit the final visarga of dvidah before syondm. The
comm. reads abhut in b ; TB. does the same, and, correspondingly, dvidat in a, with
dvartim (better Lcf. iv. 34. 3 ; x. 2. 10 J) for drdtim. The comment to Prat. ii. 46 quotes
ahds in this verse as not ahdr^ i.e. as from hd, not hr,
8. The gods, releasing from the seizure of darkness the sun whom it
had befallen, let him loose from sin {i^nas) : so from ksetriyd, etc. etc.
It was noticed above that the other texts add the refrain (TB. HGS. ^MP.J only to
pigdt) only to this verse, where alone it is in place. Ppp. h^iS yathd for adhi at end
of a, and the other X^xisydt; b in Ppp. is devd muflcaniu asrjan paretasah; in the
other texts deva dmuficann dsrjan vy^nasah,
LFor rtdm^ cf. rtva^ iv. 40. i. Most of SPP*s mss. and our M.I.H.O.K. read
nir inasah. For inas^ W*s first draft has * evil,* which is better. See Lanman, Fest-
gruss an Roth^ pp. 187-190. — If, with the other texts, we drop e» f and omit nirrtyds
from c, we get a perfect meter, 12+12:11 + 11. The other texts spoil the refrain by
beginning evdm ahdm imdm,\
The anuvdka {2.\ has again 5 hymns, with 28 verses ; the quotation is asta kurydd
dvitlye.
53 TRANSLATION AND NOTES. BOOK II. -ii. 12
II. To counteract witchcraft: with an amulet.
[(uJtra. — krtydpratiharanasuktam ; krtyddusanadrvatyam. i. 4'p.virddgdyatrt ;
2-j. j-p. parosnik (^. pipUikamadhyd nicri).]
LThe hymn is not metrical.J Not found in Paipp., nor elsewhere. Reckoned as
first of the krtydpraiiharana (* counteraction of witchcraft *) ^«/ia (Kau^. 39.7 and
note) ; used in a charm for protection against witchcraft (39. 1 ), with binding-on of a
sraktya amulet; and again later (39. 13 ; the comm. says, only vs. i), in a similar rite.
The comm. quotes it further from Naks. K. (17, 19), in a mah&qdnti called bdrkaspatl.
Translated: Weber, xiii. 163; Griffith, i. 54. — Discussed by Bloomfield, AJP. vii.
477 ff., or JAOS. xiii., p. cxxxii (= PAOS. Oct. 1886).
1. Spoiler's spoiler (dusi) art thou; missile's missile (keti) art thou;
weapon's weapon {meni) art thou : attain {dp) the better one, step beyond
the equal (samd).
The body of the verse is addressed to the amulet ; the refrain more probably to its
wearer (so, too, Weber) ; but the comm. assigns the latter also to the amulet, and
quotes to show it TS. ii. 4. i ^, which rather supports the contrary opinion. He calls
men/ tl vajrandman^ deriving it from root ml * damage.' LSee Geldner's discussion of
meni(^ hurt done to another in vengeful anger *), Festgruss an Bohilingk^ P* 3i» 32.J
2. Sraktyd art thou ; re-entrant {pratisard) art thou ; counter-conjur-
ing art thou : attain the etc. etc.
The comm. says that srakti is the tilaka-Xxt^^ and sraktya means made from it ;
pratisara is something by which sorceries are turned back (upon their performer); it
seems to mean virtually a circular amulet — Lsuch as a bracelet? For re-entrant^ Whit-
ney \\^ interlined reverteni (sic), better, perhaps, reverting, trans, or intrans. J.
3. Conjure (abki-car) against him who hates us, whom we hate : attain
the etc. etc.
4. Patron (suri) art thou ; splendor-bestowing art thou ; body-protect-
ing art thou : attain the etc. etc.
The comm., without explaining why, glosses sUri with abhijha * knowing.'
5. Bright (fukrd) art thou; shining (phrdjd) art thou; heaven {svdr)
art thou ; light art thou : attain the etc. etc.
The comm. thinks svi^r to be jvarddirogotpddanena idpakah, or else *' the common
name of sky and sun.^'
The Anukr. scans vs. i as 6 + 6 -H 6 : 1 2 = 30, and the other verses as 8 + 8 : 1 2 = 28,
excepting vs. 4, which is 9 -H 6 : 12 = 27 (restoring the a of asi in b).
12. [Against such as would thwart my Incantatlons.J
[Bharadvdja. — astarcam. ndnddevatyam. trdistubham : 2, jagafi ; y^S. anustubh^
Found in Paipp. ii., but in the verse-order 1,3,2,4-6,8,7. The hymn is called by
Kaug. (47. 12) bharadvdjapravraskam * Bharadvaja^s hewer-off * [_ ^^ * cleaver* J (from
expressions in the verses), and is to accompany the cutting of a sta£E for use in rites of
ii. 12- BOOK II. THE ATHARVA-VEDA-SANIHITA. 54
witchcraft (as at 47. 14, i6, i8 ; 48. 22) ; and its several verses are applied through an
extended incantation (47. 25-57) against an enemy ; the details of it throw no light
upon their interpretation.
Translated: E. Schlagintweit, die GoitesurtheiU tUr Indier (Miinchen, 1866, Abh,
der bayer, Akad, der JViss.)^ p. 13 ff.; Weber, xiii. 1 64 ; Ludwig, p. 445; Zimmer,
p. 183; Grill, 47,85; Griffith, i. 55 ; Bloomfield, JAOS. xiii., p. ccxxi f. (= PAOS.
Oct. 1887) or AJP. xi. 334-5 ; SEE. xiii. 89, 294. — The first four interpreted it as
accompanying a fire-ordeal ; but Grill and Bloomfield have, with good reason, taken a
different view. The native interpreters know nothing of any connection with an ordeal,
nor is this to be read into the text without considerable violence.
1. Heaven-and-earth, the wide atmosphere, the mistress of the field,
the wonderful wide-going one, and the wide wind-guarded atmosphere —
let these be inflamed (tapya-) here while I am inflamed.
All the /a^tf-mss. read at the end tapydmdne iti^ as if the word were a dual fem. or
neut. : a most gratuitous blunder; SPP^s /<?^-text emends to -ne, Ppp. reads in d
tesu for td ihd (which is, as in not infrequent other cases, to be contracted to ti *hd ;
the Anukr. at least takes no notice of the irregularity here ; but it also ignores ih^jagatl
value of b). The comm. naturally explains the ** wide-goer " as Vishnu ; he does not
attempt to account for the mention of " the wide atmosphere " twice in the verse, though
sometimes giving himself much trouble to excuse such a repetition. The last pada he
paraphrases by ** just as I am endeavoring to destroy the hateful one, so may they also
be injurers of [my] enemy, by not giving him place and the like '* : which is doubtless
the general meaning.
2. Hear this, O ye gods that are worshipful {yajfiiya) ; Bharadvaja
sings {fans) hymns {iikihd) for me ; let him, bound in a fetter, be plunged
(ni-yttj) in difficulty who injures this our mind.
That is, probably, our design or intent ; the comm. says (inappropriately) idam pur-
vam sanmdrgapravrttam mdnasam: i.e. seduces us to evil courses. All the mss.
chance to agree this time in omitting the visarga of yajhly&h before sthd in a. But
Ppp. reads /// instead of stha^ and in b ukty&ni qahsatUy as it often changes -// to -tu;
but here the imperative (or Weber's suggested qansat) would improve the sense. ^Pro-
nounce deva&h and reject sthdj the meter is then in order — 12 + 12: 12 + 11.J
3. Hear this, O Indra, soma-drinker, as I call loudly to thee with a
burning (guc) heart ; I hew {yraqc) him [down], as a tree with an ax, who
injures this our mind.
Or (in b) * call repeatedly ' ; the comm. says punah punah. Ppp. has in c vrqcdsi.
The comm. paraphrases kuliqena with vajrasadrqena paraqund, LAn orderly tristubh
is got by adding ivdm after somapa.\
4. With thrice eighty j^/^^^f-singers, with the Adityas, the Vasus, the
Angirases — let what is sacrificed-and-bestowed of the Fathers aid us —
I take yon man with seizure (hdras) of the gods.
Istdpurtdm in c has probably already the later meaning of merit obtained by such
sacred acts ; the comm. says tadubhayajanitam sukrtam. Haras he calls a krodha-
ndman. He understands the * three eighties * of a to be the triplets {trca) in gdyatrf.
55 TRANSLATION AND NOTES. BOOK II. -ii. 12
usnih, and brhail^ eighty of each, spoken of in A A. i. 4. 3 — simply because they are
the only such groups that he finds mentioned elsewhere ; the number is probably taken
indefinitely, as an imposing one.
5. O heaven-and-earth, attend {a-dtdhi) ye after me ; O all ye gods, take
ye hold (a-rabfi) after me ; O Angirases, Fathers, soma-feasting (sontyd)^
let the doer of abhorrence (apakdmd) meet with (a-r) evil.
Ppp. reads in a dldhyatam ^cf. Bloomfield, AJP. xvii. 417J, and in t pupasdriccheiv
ap-. The comm. does not recognize dldhl as different from didt, rendering ddipte
bhavatam. [^In a, the accent-mark under -vl is missing. J
6. Whoso, O Maruts, thinks himself above us, or whoso shall revile
our incantation (brdhman) that is being performed — for him let his wrong-
doings be burnings (tdpus) ; the sky shall concentrate its heat (sam-iap)
upon the brdhfnan-\i^X.^x.
The verse is RV. vi. 52.2, with sundry variants. At the beginning, RV. has the
better reading dii vdj in b, kriy&mdnam ninitsdt; for d, brahmadvisam abhi tdfk
qocatu dyduh, Ppp. follows RV. in d (hj^t with qoca for gocaiu) ; in c it reads vrajandni.
The comm. renders vrjinani falsely by varjakdni bddhakdni,
7. Seven breaths, eight marrows : them I hew [off] for thee with [my]
incantation ; thou shalt go to Yama*s seat, messengered by Agni, made
satisfactory.
The last pada is xviii. 2. i (RV. x. 14. 13) d. All our mss. and about half of SPP*s
have in a majhds (for majjhds) ; yet SPP. adopts in his text the reading manyds,
because given by the comm., which explains it artificially as for dhamanyasy and signi-
fying ** a sort of vessels situated in the throat *' ; no such word appears to be known
elsewhere in the language, and some of the mss. have in other passages of the text
manyas for majhds. Our Bp. gives dyd at beginning of C; the word is translated
above as L^y^-^Jj subjunctive of i with doubled subjunctive-sign (see my Skt. Gram.
§ 560 e), or of its secondary root-form ay ; the comm. takes it from yd^ which makes
him no difficulty, since in his view imperfect and imperative are equivalent, and he
declares it used ior ydhi, Ppp. reads for c yamasya gacha sddanam, |_In many parts
of India today y^ and ny are phonetically equivalent. Cf. SPP's mss. for ix. 5. 23.J
8. I set thy track in kindled Jatavedas ; let Agni dispose of Q vis) the
body ; let speech go unto breath Q dsu).
The verse is in part obscure ; the comm. sets it in connection with one of the details
of the Kauq. ceremony : " I set or throw in the fire the dust from thy track combined
with chopped leaves : i.e. I roast it in the roaster ; let Agni, through this dust entering
thy foot, pervade or bum thy whole body " ; he takes dsu as simply equivalent to prdna^
and explains: sarvendriyavyavahdraqUnyo bhavaiu, become incapable of acting for
the senses : i.e. become mere undifferentiated breath — which is perhaps the true mean-
ing. LQuite otherwise A. Kaegi — citation in Bloomfield, p. 294. J The Anukr. appar-
ently expects us to resolve a at the beginning into a-i, Ppp. has in a ^I daddmi, and
for d imam gachaiu te vasu.
The last two verses are so discordant in style and content, as well as in meter, with
ii. 12- BOOK II. THE ATHARVA-VEDA-SAMHITA. 56
the rest of the hjrmn that we can hardly consider them as properly belonging to it
Their omission, with that of the borrowed RV. verse (our 6), would reduce the hymn to
the norm of this book.
13. For welfare and long life of an infant.
l^AlJkarvan. — bahudrvatyam utd **gneyam. trdistubham : 4. anusiubh ; 5. virddjagati.']
Verses i, 4, 5 are found in Paipp. xv. Though (as Weber points out) plainly having
nothing to do with the goddna or tonsure ceremony, its verses are applied by Kau9. to
parts of that rite. Thus, it accompanies the preparations for it (53. i) and the wetting
of the youth's head (53. 13); vss. 2 and 3, the putting of a new garment on him (54. 7);
vs. 4, making him stand on a stone (54.8); vs. 5, taking away his old garment (54-9).
And the comm. quotes vss. 2 and 3 from Pari9ista 4. i as uttered by a purohita on handing
to a king in the morning the garment he is to put on, and vs. 4 from ibid. 4, as the same
throws four pebbles toward the four directions, and makes the king step upon a fifth.
Translated : Weber, xiii. 171 ; Zimmer, p. 322 ; Griffith, i. 57.
1 . Giving life-time, O Agni, choosing old age ; ghee-fronted, ghee-
backed, O Agni — having drunk the sweet pleasant (cdru) ghee of the
cow, do thou afterward defend (raks) this [boy] as a father his sons.
The verse occurs also in various Yajur-Veda texts, as VS. (xxxv. 17), TS. (i. 3. 144
et al.), TB. (i. 2. i"), TA. (ii. 5. i), MS. (iv. 12.4) LMP. ii. 2. i J, and in several Sutras,
as A^S. (ii. 10.4), (JGS. (i. 25), and HGS. (i. 3.5), with considerable variations. TS.
(with which the texts of TB., TA., and AQS. agree throughout) has in a haviso jusd-
ndsj which is decidedly preferable to jardsam vrndnds |_, which is apparently a mis-
placed reminiscence of RV. x. 18. 6 or AV. xii. 2. 24 J; at end of h^ ghrtdyonir edhi;
and, in d, putrdm for putrin. VS. has for a ayusmdn agne havisd ifrdhdndsy and
agrees with TS. etc. in b, and also in d, save that it further substitutes iman for imdm,
MS. reads deva for agne in a, zxApibann amrtam iox pitva mddhu of c |_thus making
a good tristubh padaj, and ends d with putrdm jar dse ma e *mdm. Ppp. agrees through-
out with MS., except as it emends the latter's corrupt reading at the end to jarase naye
*mam; and HGS. corresponds with Ppp. save by having ^//J/z^j in a. LMP. follows
HGS.J QGS. gives in a havisd vrdhdnas^ in b agrees with TS. etc., and has in d
pite *va putram iha r-. The last pada is jagatl.
LThe Anukr. counts ii4'ii:io4'i2 = 44: as if 10-I-12 were metrically 'the same
asii-Hiilorasif the "extra" syllable in d could offset the deficiency in c! The
impossible cadence of c is curable by no less radical means than the adoption of the
Ppp. reading. All this illustrates so well the woodenness of the methods of the Anukr.
and its utter lack of sense of rhythm, that attention may well be called to it. J
2. Envelop, put ye him for us with splendor ; make ye him one to die
of old age ; [make] long life ; Brihaspati furnished {pra-ya7n) this garment
unto king Soma for enveloping [himself].
The verse is repeated below, as xix. 24.4. It is found also in HGS. (i. 4. 2) |_MP.
ii. 2.6J, and a, b in MB. (i. 1.6). HGS. in a omits nas^ and reads vdsasdi^nam for
varcase *mam, and in b it has ^atdyusam for jardmrtyum ; MB. agrees with this, only
making the verse apply to a girl by giving endm and qatdyuslm. There appears to be
a mixture of constructions in a : pdri dhatta vdrcasd is right, but dhattd requires rather/
vdrcase. Emending to krnutd would enable jardmrtyum to be construed with imann
57 TRANSLATION AND NOTES. BOOK II. -ii. 14
in a |_; but cf. ii. 28. 2 J. Verses 2 and 3 are apparently lost out of Ppp., not originally
wanting.
3. Thou hast put about thee this garment in order to well-being ;
thou hast become protector of the people {?) against imprecation; both
do thou live a hundred numerous autumns, and do thou gather about
thee abundance of wealth.
The translation implies emendation of grstfnam in b to krstlnim, as given by
Ppp. and by PGS. (i. 4. 12) and HGS. (i. 4. 2) in a corresponding expression to xix.
24.5 below. |_MP., ii.2. 8, reads J/i>fixfr.J Such blundering exchanges of surd and
sonant are found here and there ; another is found below, in 14. 6 b |_so our ii. 5. 4, Ppp. J.
All the mss., and both editions, read here^j-, and the comm, explains it hygavdnty and,
with absurd ingenuity, makes it apply to the asserted fear of kine, on seeing a naked
man, that he is going to take from them the skin which formerly belonged to him, but was
given to them instead by the gods ; the legend is first given in the words of the comm.
himself, and then quoted from QB. iii. 1.2. 13-17. For comparison of the Sutra-texts
in detail, see under xix. 24. 5, 6. In c, our O. Op. rezd jivas, [CL MGS. i. 9. 27 a
and p. 152, s.v. paridAdsye, With c, d cf. PGS. ii. 6. 20.J The first pida is properly
jagatl (su-astdye). \JSS^ See p. 1045. J
4. Come, stand on the stone ; let thy body become a stone ; let all
the gods make thy life-time a hundred autumns.
The second pada is nearly identical with RV. vi. 75.12 b; with a, b compare also
AGS. i. 7. 7 and MB. i. 2. i, similar lines used in the nuptial ceremonies. LWith a, C, d
compare MGS. i. 22. 12 and p. 149. J Ppp. has for a, b imam a^mdnam d tistkd ^qme
*va tvatk sthiro bhava : pra mrnihi durasyatah sahasva prtandyatahj which differs
but little from the AGS. verse. The Anukr. apparently expects us to resolve vi-^u-e in c.
5. Thee here, of whom we take the garment to be first worn, let all
the gods favor ; thee here, growing with good growth, let many brothers
be born after, [[after thee,] J as one well born.
This verse makes it pretty evident that in vs. 3 also the garment is the first that is
put on the child after birth. But the comm., ignoring the gerundive -vdsyam^ thinks
it a " formerly worn '' garment that is " taken away " ; and Kaug. misuses it correspond-
ingly. HGS. (i. 7. 17) has a corresponding verse, omitting vdsas in a, combining
vi^ve av- in b, and reading suhrdas for suvrdhd in c. |_Nearly so, MP. ii. 6. 15. J In
Ppp. the text is defective ; but savitd is read instead of suvrdhd. Some of our sam-
hitd-mss. (P.M.W.I.H.) lengthen to <fasyhm before hdrdmas in a. The verse is very
irregular in the first three padas, though it can by violence be brought into tristubh
dimensions ; it has no jagatl quality whatever.
14. Against sadinv&s.
\Cdtana. — sadrcam. ^dlagnidevatyam uta mantroktadevatdkam, dnustubham: 2. bhurij ;
4.. uparistddvirddbrhati.'\
All the verses are found in Paipp., vs. 4 in v., the rest (in the verse-order i, 5, 6, 2, 3)
in ii. It is reckoned by Kaug. to the cdtandni (8. 25), and also among the hymns of
the brhachdnti gana (9. i ) ; it is used in the women's rites (strfkarmdni) to prevent
ii. 14- BOOK II. THE ATHARVA-VEDA-SAMHITA. 58
abortion (34.3); also in the rite for expiation of barrenness in cattle (vagd^amana s
44.11); and in the establishment of the house-fire (72.4), with sprinkling of the
entrance, and finally in the funeral ceremonies (82. 14), with the same action. The
comm. further refers to the use of the cdtana and mdtrndman hymns in Naks. K. 23
and <^anti K. 15. All these uses imply simply the value of the hymn as exorcising evil
influences or the beings that represent them, and do not help us to see against what it
was originally directed : Weber suggests rats and worms and such like pests ; perhaps,
rather, troublesome insects : as usual, the indications are so indefinite that wide room
for conjecture is left open.
Translated : Weber, xiii. 175 ; Ludwig, p. 522 ; Grill, i, 89 ; Griffith, i. 58 ; Bloom-
field, 66, 298. LB"®* S^^ P- '045-J
1. The expeller, the bold, the container, the one-toned, the voracious
— all the daughters {napti) of the wrathful one, the saddnvds, we make
to disappear.
By the connection, the obscure words in the first half-verse should be names of indi-
vidual saddnvds^ but dhisdnam (the translation implies emendation to -ndtn) is mascu-
line (or neuter), and dhrsnum (for which Ppp. reads dhisnyatn) not distinctively
feminine. Nissdli (SPP's text reads, with the samAi/d-mss. generally, nihsd-: p. nih-
osdlam) is taken by the letter of the text, as if from nih-sdlay = nih-sdray; the comm.
gives first this derivation, but spoils it by adding as alternative *' originating from the
sdloy a kind of tree." R. suggests nihsdlam " out of the house," adverb. The comm.
shamelessly derives dhisanam from dhrs^ and explains it as " a seizer with evil, so
named"; he also takes -vddya as = vacana. All our /j^^-mss. commit the gross
blunder of dividing jighatosvd.m^ as if the word were a compound ; SPP. lets the
division stand in his /a^^-text. Ppp. reads in c napatiyas,
2. Out of the cow-stall we drive you, out of the axle, out of the
wagon-body Q)\ out of the houses we expel you, ye daughters {duhitf) of
magundi.
The comm. understands updnasit (for which two of our mss., P.M., read upamdna-
sit) to mean " a granary " — or else " a wagon full of grain " ; and dksa " a gambling
house." He does not venture to etymologize magundl^ but calls it simply the name of
a certain /if 5rf. The/<j^-mss. read magundyd, which SPP. properly emends to -dydh.
Ppp. has for b the corrupt nir yoninnrpdnaca^ |_in c magundyd^\ and at end of d cdta-
ydmast. The Anukr. takes notice of the metrical irregularity of c.
3. Yon house that is below — there let the hags be ; there let debility
(sedi) make its home {ni-uc), and all the sorceresses.
Ppp. has a different version of the first three padas : amusminn adhare grhe sarvd
svanta rdyah : tatra pdpmd ni yacchatu. The comm. renders sedi by nirrti.
|_Our accent-notation does not here distinguish a ksdipra circumflex {ny-hcyantu)
from an enclitic circumflex (sedir nyhcyantu — as if it were the impossible ni-ucyantu^
accentless) ; nor do the mss. of SPP. : but in his text, he here employs the stroke, like
"long/"" or the sign of integration, which does distinguish them. J
4. Let the lord of beings drive out, also Indra, from here the saddn-
vdSy sitting on the bottom of the house ; let Indra subdue them with the
thunderbolt.
59 TRANSLATION AND NOTES. BOOK II. -ii. 1 5
The omission of this verse, as being not found with the rest in Ppp. ii., would reduce
the hymn to the norm of the second book. Ppp. (in v.) rectifies the meter of d by
omitting indras. The metrical definition of the Anukr. is mechanically correct The
comm. understands bhiitapati to designate Rudra.
5. If ye are of the endemic {} ksetriyd) ones, or if sent by men ; if ye
are born from the barbarians {ddsyu) — disappear from here, O saddnvds.
All the mss., both here and in the next verse, accent at the end sadinvds, though the
word is plainly a vocative, and is so understood by the comm. (who says nothing of the
accent, and indeed in general pays no heed to it); SPP. retains the manuscript reading.
Ppp. has for 9iyd devd gha ksetriyddy and for cyad astu daqvibho jdtd,
6. I have gone around the abodes {dhdman) of them as a swift [steed
about] a race-course ; I have won (Ji) all your races {dji) ; disappear from
here, O saddnvds.
The translation implies the evidently necessary emendation asaram at end of b ; Ppp.
has it, and also the comm. ; both editions give asaran, with all the mss. But Ppp. agrees
with the mss. in giving just before it the false reading gasthdm for ki- (our text emends,
but, by an oversight, gives -^ur instead of -f«A before it); and SPP. retains ga-. The
comm. has instead gldsthdm, and explains it as ** the further goal, where one stops {sthd)
wearied {gland) y
15. Against fear.
[Brahman. — sadrcam . prdndpdndyurdevatyam . trtpddgdyatram."]
Found also in Paipp. vi., but in a much fuller form, with thirteen verses, of which
our six are, in their order, vss. 1,4, 3, 7, 12, 13 ; the others deal with wind and atmos-
phere, cow and ox, Mitra and Varuna, Indra and Indra^s might (Jndriya), hero and
heroism, breath and expiration, and death and immortality {amrtani) ; after bibher is
added in vs. i evd me *pdna md risayd^ and, at the end of the hymn, the same, but
with risa for risayd. In Kau<^. (54. 11), the hymn is used, with vi. 41, at the end of the
goddna ceremony, on giving food to the boy. It is also counted by the schol. (ib., note)
to the dyusya gana. The comm. makes no reference to the goddna rite, but declares
the use to be simply by one desiring long life (dyuskdma).
Translated : Weber, xiii. 1 79 ; Grifiith, i. 59.
1 . As both the heaven and the earth do not fear, are not harmed, so,
my breath, fear not.
LMGS., at i. 2. 13, has evam me prdna md bibka evam me prdna md risah,\
2. As both the day and the night do not fear etc. etc.
The comm. here applies for thp first time the term parydya to these sentences, corre-
spondent but with elements in part different.
3. As both the sun and the moon do not fear etc. etc.
4. As both sacrament {brdhman) and dominion (ksatrd) do not fear
etc. etc.
That is, the Brahman and Ksatriya castes (brdhmanajdti and ksatriyajdti, comm.),
as the words might properly enough be translated.
ii. IS- BOOK II. THE ATHARVA-VEDA-SAMHITA. 6o
5. As both truth and untruth do not fear etc. etc.
6. As both what is {bhutd) and what is to be (bhdvyd) do not fear
etc. etc.
The comm. paraphrases bhutdm by sattdm prdptam vastujdtam ; the past would
seem to be a better example of fixity than the future ; but neither is " untruth " (vs. 5)
to be commended as an example. |_ Weber would read ca rtdm,\
16. For protection.
\Brakman. — prdndpdndyurdevaiyatn, ekdvasdnam : i. i-p. dsuri tristubh ; 2. i-p. dsury
usnih ; j. /-/. dsuri tristubh ; ^, 5. 2'p. dsuri gdyatrt^
|_Not metrical. J Found (except vs. 5) in Paipp. ii. (in the verse-order 2, 1,3,4).
The hymn, with the one next following, is used by Kau9. (54. 1 2) immediately after
hymn 1 5 ; and the comm. adds, quoting for it the authority of Paithinasi, to accompany
the offering of thirteen different substances, which he details. Both appear also in
Viit. (4. 20), in the parvan sacrifices, on approaching the dhavanlya fire ; and vss. 2
and 4 further (8. 7, 9) in the dgrayana and cdturmdsya sacrifices.
Translated : Weber, xiii. 1 79 ; Griffith, i. 60.
1 . O breath-and-expiration, protect me from death : hail (svdha) !
The first extension of the notion of prdna * breath,' lit. * forth-breathing,* is by addi-
tion of apdna^ which also is lit. * breathing away,' and so, when distinguished from the
generalized /rJ^a, seems to mean 'expiration.' The comm. here defines the two thus :
Prdg Urdhvamukho *niti cestata iti prdnah; apd *nity avdnmukha^ cestata ity apdnah.
For svdhd he gives alternative explanations, following Yaska. The verse (without
svdhd) is found also in Ap. xiv. 19.3. ^^ Tristubh ^^ in the Anukr. is doubdess a mis-
reading for panktij as the verse has 1 1 syllables, and i and 3 would have been
defined together if viewed as of the same meter.
2. O heaven-and-earth, protect me by listening {upagmti) : hail !
The pada-mss, read Upa^grutyd (not -ydh), and, in the obscurity of the prayer, it is
perhaps best to follow them |_* by overhearing ' the plans of my enemies ?J ; otherwise,
* from being overheard ' Lby my enemies ? J would seem as suitable ; and this is rather
suggested by the Ppp. reading, upa^rute (for -tehf),
Ppp. has after this another verse : dhandyd *yuse prajdydi tnd pdtam svdhd,
3. O isun, protect me by sight : hail !
Ppp. has caksusl ^ {^xoXaqX my) two eyes.' Our O.Op., with some of SPP's mss.,
read sQryas for -ya.
4. O Agni Vaigvanara, protect me with all the gods : hail !
Ppp. makes, as it were, one verse out of our 4 and 5, by reading agne viqvambhara
viqvato md pdhi svdhd. The comm. gives several different explanations of vdiqvdnara
* belonging to all men,' one of them as viqvdn-ara — jantUn pravistah /
5. O all-bearing one, protect me with all bearing (blidras)\ hail!
The sense is obscure ; at xii. 1.6 the epithet * all-bearing ' is, very properly, applied
to the earth ; but here the word is masculine. The comm. understands Agni to be
meant (and this the Ppp. reading favors); but he relies for this solely on BAU. i. 4. 7
i
6l TRANSLATION AND NOTES. BOOK II. -ii. 1 8
«
(which he quotes); and that is certainly not its meaning there. Weber conjectures
Prajapati. LThe BAU. passage is i. 4. i6 in Bdhtlingk's ed. See Whitney's criticism
upon it at A J P. xi. 432. I think nevertheless that fire may be meant — see Deussen's
Sechzig Upanishad'^s^ p. 394. J It does not appear why the last two verses should be
called of two padas.
17* For various gifts.
\Brakman, — saptarcam, prdndpdndyurdevatyam. ekdvasdnam : 1-6. ip* dsnri trtstubh ;
7. dsury usniA.]
|_Not metrical. J Paipp. has a similar set of phrases in ii. For the use of the hymn
by Kau9. and Vait, see under hymn 16. It is also, with 15 and others, reckoned by the
schol. to Kau9. (54. 11, note) to the Qyusya gana.
Translated: Weber, xiii. 180; Grifl5th, i. 61.
1. Force art thou ; force mayest thou give me : hail !
The Ppp. has no phrase corresponding to this. Some of our mss., as of SPP's, read
dd instead of ddh before svihd^ in this hymn and the next, where they do not abbreviate
the repetition by omitting both words. The comm. regards them both as addressed to
Agni, or else to the article offered {kUyamdnadravyafn), |_Cf. MGS. i. 2. 3, and p. 149
and citations. J
2. Power art thou ; power mayest thou give me : hail !
Ppp. has sahodd agues saho me dhd svdhd,
3. Strength art thou ; strength mayest thou give me : hail !
Ppp. gives baladd agnir balam me svdhd,
4. Life-time art thou ; life-time mayest thou give me : hail !
The corresponding phrase in Ppp. is : dyur asyd dyur me dhd svdhd,
5. Hearing art thou ; hearing mayest thou give me : hail !
There are no phrases in Ppp. answering to this and the two following verses ; but
others with varcas and tejas as the gifts sought.
6. Sight art thou ; sight mayest thou give me : hail !
7. Protection {paripdnd) art thou ; protection mayest thou give me :
hail !
The anuvaka |_3. J has 7 hymns, with 42 verses ; the Anukr. says : astonam tasmdc
chatdrdham trtiye.
Here ends also the thvrd. prapdthaka,
18. For relief from demons and foes.
[Cdtana {sapatnaksayakdmah). — dgneyam. dvdipadam ; sdmntbdrhatam^
|_Not metrical. J Ppp. has some similar phrases in ii. The hymn belongs to the
cdtandni (Kaug. 8. 25 : the comm. regards only the last three verses as cdtana^ because
vs. 3 is the one whose pratika is cited in the Kaug. text ; but it is perhaps more likely
that ardyaksayanam is an oversight for bhrdtrvyaks-) ; it is used by itself also in one
of the witchcraft rites {dbhicdrikdni)^ while adding fuel of reeds to the fire (48. i).
Translated: Weber, xiii. 180; Grifiith, i.6i.
ii. 1 8- BOOK II. THE ATHARVA-VEDA-SAMHITA. 62
1. Adversary-destroying art thou; adversary-expulsion mayest thou
give me : hail !
* Adversary ' is lit. * nephew ' or * brother's son ' {bhrdtriyd). The Ppp. phrases are
after this model : bhr&trvyakslnam asi bhrHtrvyajambhanam asi svdhd^ and concern
successively the piqdcas^ saddnvdSy and bhrdtrvyas. The Anukr. supports the comm.
in regarding the hymn as addressed to Agni, and agrees with Kau9. in regard to the
accompanying action, saying : sapatnaksayanlh samidha ddhdyd *gnim pr&rthanlyam
apr&rthayat, |_Instead of "destroying" W. has interlined " destruction."J
2. Rival-destroying art thou ; rival-expulsion mayest thou give me :
hail!
3. Wizard- Q ardya-) destroying art thou ; wizard-expulsion mayest thou
give me : hail !
4. Pigdcd'dtstroying art thou ; pigdcd'tx^\x\s\OTi mayest thou give me :
hail!
5. Saddnvd-Atstroying art thou; saddnvd-txpuXsioTi mayest thou give
me : hail !
Read in our edition saddnvdcat-.
19. Against enemies: to Agni (fire).
[Atharvan. — dgneyam. 1-4. nicrdvisamdgdyatri ; j, bkurigvisamd!]
|_Not metrical. J This hymn (but not its four successors and counterparts) is found
in Paipp. ii. ; also in MS. (i. 5.2: in verse-order 1,4, 3, 2, 5) and Ap. (vi. 21.1: in
verse-order 3, 4, i, 2, 5) ; further, in K. Its first pratika (but regarded by the schol. and
by the comm. as including all the five hymns) is used by Kauq. (47. 8) to accompany
the purastdd homas in the witchcraft rites. The Anukr. has a common description of
the five hymns, 19-23, 2c& paHca stlktdni pahcarcdni pahcdpatydni (For -catapdty-)
tripddgdyatrdny ekdvasdndni, |_The mss. blunder; but pahcdpatydni is probably
right ; see note to Kaug. 47. 8. J
Translated: Weber, xiii. 181 ; Grifiith, i. 62.
1 . O Agni ! with the heat that is thine, be hot against him who hates
us, whom we hate.
MS. leaves (in all the verses) the a of asman unelided, and both MS. and Ap. insert •
ca before vaydm,
2. O Agni ! with the rage (Jtdras) that is thine, rage against him who
hates us, whom we hate.
Prdti hara has to be strained in rendering, to preserve the parallelism of the expres-
sion. |_0r, * with the seizing-force that is thine, force back him * etc. ? J
3. O Agni! with the gleam (arcis) that is thine, gleam against him
who hates us, whom we hate.
*
4. O Agni ! with the burning {qocis) that is thine, burn against him
who hates us, whom we hate.
63 TRANSLATION AND NOTES. BOOK II. -ii. 24
5. O Agni! with the brilliancy (t^jas) that is thine, make him unbril-
liant who hates us, whom we hate.
Ppp. \i2L&jyotis for tejas, 2LVi& firati daha for atejasam krnuj for the latter, MS. and
Ap. Ttz&firatt titigdhi (also K., tityagdhi).
The meter is alike in the four hymns 19-22 ; the Anukr. restores the a of asmdn, and
in vss. 1-4 scans 6 + 7 + 10 = 23, and, in vs. 5, 6 + 9 + 10 = 25.
20. The same: to Vayu (wind).
This and the three following hymns are mechanical variations of the one next preced-
ing, differing from it only by the name of the deity addressed, and in hymn 23 by the
pronouns and verbs being adapted to the plural deity. They are wanting in the other
texts. The comm. does not deign to explain them in detail, but prefixes a few intro-
ductory words to the text of this one. For the Anukr. descriptions of the meter, and for
the use by Kauq., see under hymn 19. It would be space wasted to write out the trans-
lation in full. |_They should all be regarded as non-metrical. J They are briefly treated
(not translated) by Weber, xiii. 182, and Griffith, i. 62.
I . O Vayu ! with the heat that is thine etc. etc.
2-5. O Vayu! with etc. etc.
21. The same: to Siirya (sun).
I . O Surya ! with the heat that is thine etc. etc.
2-5. O Surya! with etc. etc.
22. The same: to the moon.
I. O moon ! with the heat that is thine etc. etc.
2-5. O moon ! with etc. etc.
23. The same: to water.
I . O waters ! with the heat that is yours etc. etc.
2-5. O waters ! with etc. etc.
Here the meter, owing to the plural verbs, is different; the Anukr. calls that of
vss. 1-4 (64-8-1-10 = 24) samavisamdy 3l gOyafrt *oi uneven members,* and vs. 5
(6 -I- 10 -I- 10 = 26) the same, with two syllables in excess [^svarOd-visamd],
24. Against kimidins, male and female.
[Brahman, — astarcam. dyusyam, pdhktam . . . .]
|_Not metrical. J Part of the hymn is found in Paipp. ii., but in a very corrupt con-
dition : see under the verses below. Kauq. makes no use of it that is characteristic, or
that casts any light upon its difficulties, but prescribes it simply as to be employed in
a certain ceremony (19. 9-13) for prosperity (according to the comm., for removal of
a bad sign), called *'of the sea" (sdmudra: the comm. says, offering in a q&petastha
fire, in the midst of the sea) ; it is also reckoned (19. i, note) to the mantras called
pustika ♦ for prosperity.' The words that precede the refrain in each verse are apparendy
ii. 24- BOOK II. THE ATHARVA-VEDA-SAMHITA. 64
the names of kimfdins. The Anukr. says that Brahman in each verse praised with
verses the deity mentioned in it; and gives a long description of the meters that is
too confused and corrupt to be worth quoting in fulL
Translated : Weber, xiii. 182 ; Grifl5th, i. 62.
1 . O qerabhaka, qerabha ! back again let your familiar demons go ;
back again your missile, ye kimidins ! whose ye are, him eat ye ; who
hath sent you forth, him eat ye ; eat your own flesh.
Ppp. reads : qarabhaka seraqabha punar bho ydnti y&davas punar hatis kimldinah
yasya stha dam atta yo va pr&hf tarn uttam mdsdnsd manyatd. The comm. in the
last phrase gives sd instead of svd, and has much trouble to fabricate an explanation
for it (as = tasya^ or else for sd hetih), Qerabhaka he takes as either sukhasya prdpaka
or qarabhavat sarvesdm hhisaka, but is confident that it designates a ** chief of ydtu-
dhdnas^"^ Of the refrain, the first part seems metrical, and the second prose, in three
phrases ; and it may be counted as 8 + 8 : 6 -f 7 4- 5 (or 7) = 34 (or 36) : the prefixed
names add 7 syllables (vss. i, 2), or 5 (vss. 3, 4), or 3 (vss. 6-8), or 2 (vs. 5). LBloom-
field comments on dhdit and the like, ZDMG. xlviii. 577. J
2. O qevrdliaka^ q^rdha! back again let your familiar etc. etc.
3. O mrokdy anumroka I back again let your familiar etc. etc.
4. O sarpdy anusarpa ! back again let your familiar etc. etc.
5. Ojurnif back again let your familiar demons go; back again your
missile, ye she-kimtdins ; whose ye are etc. etc.
6. O upabdi ! back again let your familiar etc. etc.
7. O dfjunl! back again let your familiar etc. etc.
8. O bharujl! back again let your familiar etc. etc.
To represent all these verses, we find ia Ppp. qevrka qevrdha sarpdn sarpa mrokdn
mro jyarnyatro jarjUnvapaprado punar vo yanti yddavah : punar juiis kimldinah
yasya stha dam atta yo na prdhl tam utvas sd mdhsdny at id. It has not seemed
worth while to try to translate the names, though most of them contain intelligible ele-
ments Lsee Weber, p. 184, 186 J, and the comm. forces through worthless explanations
for them all. In vs. 8 he reads bharHciy and makes an absurd derivation from roots bhr
and aHc ("going to take away the body"). LIn the first draft, W. notes that the four
feminine names of vss. 5-8 might be combined to one tristubh pada, which with the
common refrain would give us the normal five " verses." J
25. Against k&nvas: with a plant.
\Cdtana. — vdnaspatyam, dnustubham : 4. bhurij^
Found in Paipp. iv. Both Weber and Grill regard the hymn as directed against
abortion ; but no sufficient indications of such value are found in its language, though
some of the native authorities intimate their discovery of such. Kau^. (8. 25) reckons it
to the cdtana hymns ; and it is employed, with ii. 7 and other hymns, in a remedial cere-
mony (26. 33-36) against various evils, specially accompanying the smearing of the
designated plant with sacrificial dregs {sampdta) upon the patient.
Translated: Weber, xiii. 187; Grill, 20,92; Griffith, i. 64; Bloomfield, 36,302.
I. Weal for us, woe {d(am) for Nirrti ('perdition') hath the divine
€5 TRANSLATION AND NOTES. BOOK II. -ii. 25
spotted-leaf made ; since it is a formidable grinder-up (Jdmbhand) of
kdnvaSy it, the powerful, have I used {bhaj).
The comm. makes no attempt to identify the prqniparnl as any particular plant, but
simply paraphrases it with citraparny osadhih, R. discusses the word as follows : ** the
prqniparnl is, i. according to the commentary to KQS. xxv. 7. 17, the same with mdsa-
parnl^ i.e. Glycine debilis; 2. according to other schol., the same with laksmand, a plant
having upon its leaves red spots, in which the form of a child is claimed to be seen.
Bhavapr., i. 208, calls it OLso putrajanl^ and Rajanigh., vii. 1 14, putrakandd^ ox putradil,
or pumkanddy indicating a bulbous plant; it is credited with the power to cure barren-
ness of women ; 3. according to Am. Ko^. and the other Nighantus, it is a leguminous
plant, identified by Chund Dutt {Mat. medica) with Uraria lagopodioides Dec, having
hairy leaves without colored spots. The second of these identifications would suit the
hymn." Abhaksi might mean * I have partaken of or drunk * ; but neither K5U9. nor
the comm. know of such a use of the plant. The strange appearance in this hymn (only)
of kdnva as name of evil beings is passed by the comm. without a word of notice ; he
simply paraphrases the word with pupa, LBut see Bergaigne, ReL vid, ii. 465, and Hille-
brandt, Ved. MythoL i. 207. J Ppp. reads in b nirrtaye karat, and in d tvd ^harsam
for abhaksi.
2. This spotted-leaf was first born overpowering; with it do I hew
[off] the head of the ill-named ones, as of a bird (fakum),
[^Qaku- is misprinted qakf'.\ The reading vrqcdmi, without accent (which is given
in both editions, on the authority of all the mss.) implies that the fourth pada begins
with qirasy the preceding three words being (as is easy) resolved into eight syllables ;
and the pada-mss. also mark the pada-division before giras. The Anukr., however,
regards the verse as a simple anustubh, which it plainly is, qiras belonging to c ; the
accent should therefore be emended to vrqcami. Ppp. reads saddnvdghnl pr- for a,
and, in c, d, tayd kanvasydfk qiraq chinadmi qak-. The comm. explains the " ill-named "
as dadruvisarpakaqvitrddikustharogaviqesds, or varieties of leprosy.
3. The blood-drinking wizard, and whoso wants to take away fatness,
the embryo-eating kdnva do thou make disappear, O spotted-leaf, and
overpower.
One or two of our mss. (W.I.), and several of SPP's, read in h jikfrisati [I, has
'frlS']. Ppp. has at the end sahasvatl.
4. Make them enter the mountain, the life-obstructing {-yopana) kdn-
vas; do thou, O divine spotted-leaf, go burning after them like fire.
LAs to kanvdfiy cf. i. 19. 4 n. As to -yopana, see Bloomfield, AJP. xii. 423.J This
verse and the next are too much defaced in Ppp. to admit comparison in detail ; but its
text differs somewhat from ours. The Anukr. refuses to sanction the common abbre-
viation to agnir *va in d.
5. Thrust them forth to a distance, the Wit-ohstrMcXXng kdnvas ; where
the darknesses go, there have I made the flesh-eaters go.
ii. 26- BOOK II. THE ATHARVA-VEDA-SAIflHITA. 66
26. For safety and increase of kine.
[Savstar. — pa^avyam, irdisUtbkam, j. uparistddvirSdhrkati ; ^,5. anustubk (4. Murtj).']
Found in P^ipp. ii. Used by Kau^. (19. 14), with iii. 14, iv. 21, and ix. 7 |_not vi. 1 1.
3 — see comm. to ix. 7 = 12 J, in a ceremony for the prosperity of cattle.
Translated: Weber, xiii. 188; Ludwig, p. 371 ; Griffith, i.65; Bloomfield, 142,303;
vss. I and 2, also by Grill, 64, 92. — Cf. Bergaigne-Henry, Manuel^ p. 138.
1. Hither let the cattle come that went away, whose companionship
{saltacdrd) Vayu (the wind) enjoyed, whose form-givings Tvashtar knows ;
in this cow-stall let Savitar make them fast {ni-yam).
Or, * whose forms,' rupadheya being virtually equivalent to simple rupa, Ppp. reads
in b sahatdram. The " cow-stall *' does not probably imply anything more than an
enclosure. The Anukr. passes without notice t\i^jagatf pada d.
2. To this cow-stall let cattle flow-together [stream togetherj {sam-
sru)\ let Brihaspati, foreknowing, lead them hither; let Sinlvall lead
hither the van {dgra) of them ; make them fast when they have come,
O Anumati.
Lin the prior draft of 3, Mr. Whitney has * stream.' J Ppp. has at the end yacchdt;.
one of SPP's m^&.^ yacchaU The comm. gives anugate {=^ he anugamanakdrini) in d.
The value oipra in the common epithet /rtf;'J«4«/ (rendered** foreknowing *) is obscure
and probably minimal. |_As to the deities here named, see Zimmer, p. 352, and Hille-
brandt, Ved. MytkoL i. 422. J
3. Together, together let cattle flow [stream J, together horses, and
together men, together the fatness that is of grain ; I offer with an obla-
tion of confluence.
For the oblation called *of confluence,* to effect the streaming together of good
things, compare i. 15 and xix. i. The change of meter in this hymn need not damage
its unity, in view of its occurrence as one hymn in Ppp. Ppp. reads in b pdurusds^ and
in c sphdtibhis (ioryd sph-). The metrical definition of the Anukr. seems to reject the
obvious resolution -vi-e-na in d.
4. I pour together the milk (kstrd) of kine, together strength, sap^
with sacrificial butter; poured together are our heroes; fixed are the
kine in me {rather^ with mej [as] kine-lord.
Ppp. reads valam in b, combines -ktd ^smdkam in c, and has for d mayi gdvaq ca
gopatdu. The redundant syllable in d (noticed by the Anukr.) would be got rid of
by changing mdyi to the old locative m^\_\ but with better metrical result, by adopting
the Ppp. reading J. With the second half- verse is to be compared AQS. iii. 1 1 . 6 : aristd
asmdkam vird mayi gdvah santu gopatdu. The comm. says that gavdm in a means
grstlndm * of heifers (having their first calf).*
5. I bring (d-hr) the milk of kine; I have brought the sap of grain;
brought are our heroes, our wives, to this home (dstaka).
67 TRANSLATION AND NOTES. BOOK II. -ii. 2/
Ppp. has aharsam in b, in c dharisatn (for dhrtds) and vfrdn, and in d ^ patnlm
e *dam. Our Bp. gives ahdrisam (and H. ahardrisam) in b, and ahiitds in c.
The anuvdka |_4. J has this time 9 hymns, with 48 verses ; the old Anukr. says dvy-
Unarn [j^atdrdhafn'] turfyah,
27. For victory in disputation: with a plant.
[Aapt'n/ala . — sap tar cam . vdnaspatyam . dnu stub ham .]
Found in Paipp. ii. Kau9. uses the hymn in the rite or charm for overcoming an
adversary in public dispute: one is to come to the assembly from the north-eastern
direction (because of its name apardjita * unconquered *), chewing the root of the plant,
and to have it in his mouth while speaking ; also to bind on an amulet of it, and to wear
a wreath of seven of its leaves (38. 18-21). Verse 6, again, is reckoned (50. 13, note)
to the rdudra gana. The comm. further quotes from the Naks. |_error for QantiJ K.
(17, 19) a prescription of the use of the hymn in a mahdgdnti called apardjitd.
Translated: Weber, xiii. 190 ; Ludwig, p. 461 ; Grill, ist edition, 18, 51 ; Bloomfield,
JAOS. xiii., p. xlii (PAOS. May, 1885), or AJP. vii. 479 ; Grill, 2d edition, 23, 93 ; Griffith,
i. 66; Bloomfield, SB£. xlii. 137,304. — Bloomfield was the first to point out (on the
authority of K^ug.) the connection of prdq with root prach^ and to give the true inter-
pretation of the hymn. Grill follows him in the second edition.
1 . May [my] foe by no means win {ji) the dispute ; overpowering,
overcoming art thou ; smite the dispute of [my] counter-disputant ; make
them sapless, O herb.
" Dispute " (/^^f ) is literally * questioning.' The comm. renders the word in a by
prastar * questioner,' but in c gives us our choice between that and praqna * question,'
and in 7 a acknowledges only the latter meaning. Prdtiprdqas is translated here as
genitive ; the comm. takes it secondly as such, but first as accus. pi. ; the Ppp. reading
favors the latter: sd *miin pratiprdqo jaya rasa kr-. With either understanding, the
accent is anomalous ; we ought to have pratipraqas, Arasin also is in favor of the
plural. If we could emend praqam in c to prdqi * in the disputation,' it would make
things much easier. For a Ppp. has yaq catrun samjaydt, Nid in a is simply the
emphasized negative.
2. The eagle discovered (anu-vid) thee ; the swine dug thee with his
snout : smite the dispute etc. etc.
- Pada b shows that the root is the part of the plant employed. If we struck off the
impertinent refrain from vss. 2-5, and combined the lines into two verses, the hymn
would conform to the norm of the second book (as in more than one case above
Lp- 37J).
3. Indra put {kr) thee on his arm, in order to lay low (str) the Asuras :
smite the dispute etc. etc.
The comm., both here and in the next verse, understands -bhya{h) stdrltave as -bhyas
tdrl'^ though he then explains tarltave by staritum, Pada a is rendered in accordance
with the comm. and with Weber ; Grill, * took thee into his arm.'
4. Indra consumed {vi-a() the pd(d, in order to lay low the Asuras :
smite the dispute etc. etc.
ii. 27- BOOK II. THE ATHARVA-VEDA-SAlClHITA. 68
The comm. reads in a fidthdm, and uses that form in all his explanations ; putdm
seems to be given in all the mss., and in Ppp., sind both editions adopt it ; but the mss.
are very little to be trusted for the distinction of / and M. " The plant is the Clypea
hernandifoliay whose bitter root is much used. It grows all over India, and is said to
be applied to ulcers in the Penjab and in Sindh (W. Dymock, Vegetable mat, tned.) "
(R.). |_In his note, Roth gives putam as Ppp. form ; but in his coUation, he gives as
Ppp. reading in a, b pnyam indro\ vydsndn kantave as-. The Anukr. apparently expects
us to resolve vi-d-^n-dt in a.
5. With it will I overpower the foes, as Indra did the sdldvrkds : smite
the dispute etc. etc.
The translation implies emendation of the inadmissible sdkse to sdksye^ than which
nothing is easie^ (considering the frequent loss of^ after a lingual or palatal sibilant) or
more satisfactory, for both sense and meter ; it is favored, too, by the Ppp. reading,
sakslye. No other example of long J in a future form of this verb appears to be quot-
able ; but the exchange of a and d in its inflection and derivation is so common that this
makes no appreciable difficulty. The comm. accepts sdkse, rendering it by abhi bhavdmi.
The Anukr. notes no metrical irregularity in the verse. In our text, accent sdldi^rkin
(an abcent-mark out of place). LTo Weber's note on sdldvrkd, add Oertel, JAOS.
xix.2 123 f. This allusion adds to the plausibility of W's suggestion about the Yatis,
note to ii. 5. 3.J
6. O Rudra, thou of healing (i) remedies, of dark {ntla) crests, deed-
doer ! smite the dispute etc. etc.
Ppp. has for c, Aprstam durasyato jahi yo smdn abhiddsati, which is plainly much
better than the repetition of the refrain, and for which the latter has perhaps been sub-
stituted in our text. The comm. draws out to great length a series of derivations for
rudra, and gives two iorjaidsa, and three different explanations of karmakrt. |_ Bloom-
field discusses yVi/- etc. at length, A J P. xii. 425 ff. J
7. Do thou smite the dispute of him, O Indra, who vexes us ; bless us
with abilities {gdkti) ; make me superior in the dispute.
Ppp. re?Lds prstam for prd^am tvant in a, and ends b with -ddsate. The comm. has
prdqam instead of prdqi in d and is supported in it by two of SPP's authorities. The
prdqam in a he explains by vdkyam, and that in his d \>y prastdram,
28. For long life for a certain person (child?).
[Qambhu. — jarimdyurddrvatam. trdistubham : i.jagati ; j. bhurij.']
Found in Paipp. (vss. 1-4 in i.; vs. 5 in xv.). Used by Kau^. in the goddna cere-
mony (54. 13), as the parents pass the boy three times back and forth between them and
make him eat balls of ghee ; and the same is done in the cudd or cdula (hair-cutting) cere-
mony (54. 16, note); the schol. also reckon it to the dyusya gana (54. 11, note).
Translated: Weber, xiii. 192; Grill, 48,94; Griffith, i. 67; Bloomfield, 50, 306.
I. For just thee, O old age, let this one grow; let not the other
deaths, that are a hundred, harm him ; as a forethoughtful mother in her
lap a son, let Mitra protect him from distress that comes from a friend
(mitriya).
69 TRANSLATION AND NOTES. BOOK II. -ii. 28
Ppp. has in b tvat for qatam ye^ and combines in d mitre *nam. The omission of either
imdm or any^ would rectify the meter of b. The coram, most foolishly takes jariman
first iromj'r *sing,* and explains it as Ae s/uyamdna agnel then adding the true ety-
mology and sense. The ^'•jagatl^^ is quite irregular: 12 + 13: 11 +12 = 48. LBloom-
field cites an admirable parallel from RV. iv. 55. 5; but in his version he has quite
overlooked the verb-accent. J
2. Let Mitra or helpful (i rigadds) Varuna in concord make him one
that dies of old age ; so Agni the offerer (Jidtar)^ knowing the ways
{vayuna)y bespeaks all the births of the gods.
All our pada-mss. read in a rtqadd instead of -ddh ; SPP. properly emends to -ddh.
This wholly obscure word is found independently only here in AV. ; its rendering above
is intended only to avoid leaving a blank ; the comm. gives the ordinary etymology, as
hinsakdndm attd; Grill, emending to ariqddas^ brings out an ingenious but uncon-
vincing parallelism with Gr. ipixvS'/is ; and, as noticed by him, Aufrecht also would under-
stand arifddas * very prominent.' Ppp. reads for a mitraq ca tvd varunag ca risdd&u^
and has at the end of d -mdni vakti.
3. Thou art master (ff) of earthly cattle, that are born, or also that
are to be born ; let not breath leave this one, nor expiration ; let not
friends slay (yadh) this one, nor enemies.
All the mss., and the comm., read at end of hjanitrds, which SPP. accordingly retains,
while our text makes the necessary emendation Xo jdnitvds, which Ppp. also has. Ppp.
[^omits vd in b ; J elides the initial a of apdno and amitrdh after mo; and it puts the verse
after our vs. 4. Pada b lacks a syllable, unnoticed by the Anukr. \x^2Ajdtasasf\,
4. Let father heaven, let mother earth, in concord, make thee one that
dies of old age ; that thou mayest live in the lap of Aditi, guarded by
breath and expiration, a hundred winters.
Ppp. reads U for tvd in a, and dlrgham dyuh for sathviddne in b ; also rtyd for adites
in c. The Anukr. takes no notice of the irregularity of the meter (9 4- 11 : 10 -I- 12
= 42 : a poor tristubh!)\ the insertion of ca ziitx prthivi in a, and emendation to
jivdsi in c, would be easy rectifications. |_In order to bring the cesura of a in the right
place, read dydus and tvd each as one syllable and insert a ca also 2Littr pita. Thus all
is orderly, 1 1 -I- 1 1 : 1 1 4- 1 2. The accent-mark over pr- is gone. J
5. This one, O Agni, do thou lead for life-time, for splendor, to dear
seed, O Varuna, Mitra, king ! like a mother, O Aditi, yield (yam) him
refuge ; O all ye gods, that he be one reaching old age.
All XhQ pada -mss, read at end of b mitraordjaftj as a compound ; and SPP. so gives
it ; the comm. understands rdjan correctly as an independent word, but perhaps only as
he in general is superior to the restraints of the /^ ^/^-readings. Ppp. (in xv.) \i2& priyo
for -yam in b. The verse is found also in TS. (ii. 3. io3), TB. (ii. 7. 7s), TA. (ii. 5. i),
and MS. (ii. 3.4). All these give krdhi for naya at end of a ; TA. MS. have tigmdm
djas instead oi priydm ritas in b ; TS. TB. MS. read soma rdjan at end of b, while TA.
offers instead sdtn qiqddhi; all accent jdradastis in d, and MS. leaves asat at the end
unaccented. In QGS. (i. 27), again, is a version of the verse, omitting naya in a, read-
ing (with MS.) tigmam ojas and soma in b, and having aditih qarma yamsat in c.
LVon Schroeder gives the Katha version, Tubinger Katha-hss,, p. 72-3.J
ii. 29- BOOK II. THE ATHARVA-VEDA-SAMHITA. ^0
29. For some one's long life and other blessings.
\Atharvan. — saptarcam. bahudeuatyam. trdistubham : /. anustubh ; 4. pardbrkad
nicrtprasidrapankti^
Found in Paipp., but in two widely separated parts: vss. 1-3 in xix., and vss.4-7
in i. (next following our hymn 28). Used in Kaug. (27. 9 ff.) in a curious healing rite
for one afflicted with thirst : the patient and a well person are set back to back, wrapped
in one garment together, and the latter is made to drink a certain potion apparently
prepared for the other ; thus the disease will be transferred to the well person : a total
perversion of the proper meaning of the hymn. Again, it is used (54. 18) in ^^ god&na
and cQdd ceremonies, and, according to the schol. (58. 17, note), in that of name-giving ;
and the schol. (42. 15) further add it in the rite on the return home of a Vedic student
And vs. 3 accompanies in V5it. (22. 16) the pouring of the dqfr milk into the clarified
soma in the putabhrt at the agnistoma sacrifice |_cf. comm. and Hillebrandt, Ritual-
iitteratur, p. 129 J.
Translated : Weber, xiii. 194; Ludwig, p. 493 ; Griffith, i. 68; Bloomfield, 47, 308.
1. In the sap of what is earthly, O gods, in the strength of Bhaga's
self {tanA) — length of life to this man may Agni, Surya — splendor may
Brihaspati impart.
Or it might be *in the sap of earthly portion, in strength of body' (a, b); * what is
earthly' would refer to some characteristic product of earth applied in the rite; the
comm. understands the god Bhaga, but his opinion is of no authority. As Weber sug-
gests, the exchange of dyusyUm here in c and ayus in 2 a would rectify the meter of
both verses : in neither case docs the Anukr. note an irregularity. Ppp. has here dyur
asmdi^ but follows it with somo varca dhdtd brh-* Some of our mss., with two or three
of SPP's, accent dyusyam. The comm. takes devds in a for a nominative.
2. Length of life to him assign thou, O Jatavedas ; progeny, O Tvashtar,
do thou bestow on him ; abundance of wealth, O Savitar (* impeller '), do
thou impel to him ; may he live a hundred autumns of thee.
The construction of a dative with adhi-ni-dhd in b seems hardly admissible ; BR.
|_iii. 917J, in quoting the passage, reads asmi^ apparentiy by an intended emendation,
which, however, does not suit the connection ; asmin is the only real help.
3. Our blessing [assign him] refreshment, possession of excellent
progeny; do ye (two), accordant, assign [him] dexterity, property {drd-
vino) ; [let] this man [be] conquering fields with power, O Indra, putting
{kr) other rivals beneath him.
The verse is difficult, and, as the parallel texts show, badly corrupted. Aqtr nas
(for which Weber ingeniously suggested aqlrne) is supported by aqir nas in MS.
(iv. 12. 3) and dqir me in TS. (iii. 2. 85) and KQS. (x. 5. 3) ; and all these versions give
it a verb in b, dadhdtUy instead of the impracticable dual dhattam^ with which our sdce-
tasdu is in the same combination. The alteration of this to the sdvarcasam of TS.
MS., or the suvarcasam of KQS. and Ppp., would indicate that of dhattam to -tdm (as
middle), and allow sense to be made of the pada. All the other texts, including Ppp.,
give in a suprajdstvdm instead of the anomalous and bad sdupr-. TS. MS. K^S.
have isam for ddksam in b. The translation implies emendation oijdyam in c Xojdyan
71 TRANSLATION AND NOTES. BOOK II. -li. 29
in accordance with the samjdyan of the other texts ; but Ppp. has sath jayat^ which
would be even more acceptable — only not with ahdm^ as all the four read for ay dm.
TS. MS., finally, combine anyah ddh- in d; KQS. elides *ix^^». In KQS., as in Vait,
the first word is to be understood as dqirj the comm. interprets both ways |_as from d^is
* blessing ' or from dqir * milk * J. He regards the Hu of sdupra- in a as simply " Vedic,"
and heaven and earth as addressed in b.
4. Given by Indra, instructed by Varuna, sent forth by the Maruts,
hath the formidable one come to us ; let this man, in your lap, O heaven-
and-earth, not hunger, not thirst.
The *' thirst " of the patient in Kau9. 1^^ ^o more substantial foundation than the
last two words of this verse. The text in Ppp. is defaced, but shows srstas for qistas in
a, and in c, d, after -thivf, pari daddmi sa md. The Anukr. would have us scan
II + 11:8 + 9 = 3 9, dividing before updsthe; but the pada-mss. mark the division
correctly, after that word.
5. Assign refreshment to him, ye (two) that are rich in refreshment ;
assign milk to him, ye rich in milk ; refreshment have heaven-and-earth
assigned to him, [have] all the gods, the Maruts, refreshment [have] the
waters.
* Refreshment * is the conventional rendering selected for the ambiguous word Hrj and
its varieties. Nearly all our mss. (all save P. M.), and all of SPP's, have the false
accentuation iUvds in d ; both editions emend to devas, which the comm. also under-
stands. So also with dyavdprthivi in c, for which the mss. have either dydvdprthivl (so
nearly all of ours and one of SPP's) or dydvdprthivt (so, according to SPP., all his save
one, with our O.D.); only our H. has the true reading, which is given by emendation in
both editions. The verse (10 + 10 : 12 + 11 =43) is far from being a good tristubh.
6. With propitious things (f.) I gratify thy heart ; mayest thou enjoy
thyself {mud) free from disease, very splendid ; let the two that dwell
together Q savdsiti) drink this stir-about (jnanthd), putting on [as] magic
the form of the (two) A^vins.
The second half-verse is said apparently of a married pair, who are by supernatural
means to become as beautiful as the Agvins. Of course, the comm. follows Kau^. in
understanding it of the sick and well man, and taking savdsin as ** dressed in one gar-
ment." The comm. supplies adbhis in a, which is plausible (so Weber). Ppp. reads in
a tarpayantu, in b modamdna^ care ^ha, and in d agvindu. Several of SPP^s mss.
give mathdm in c.
7. Indra in the beginning, being pierced, created this refreshment,
[this] unaging svadhd ; it is thine here; by it live thou for autumns, very
splendid ; be there no flux of thee ; the healers have made [it] for thee.
In d, i susrot is here rendered as if it involved the idea of dsrdva *flux'; the d
seems to forbid its being taken to mean " let it not be spilled " ; the comm., however,
so understands it: pracyuto md bhut. Some of our mss. (M.P.W.) read tvdyd at
beginning of c. The comm. has urjam in b. Ppp. gives, in a, b, vidyo agram iirjam
svadhdm ajatdm etam esd.
ii. 30- BOOK II. THE ATHARVA-VEDA-SANIHITA. 72
30. To secure a woman's love.
\PrajdpaH (kdmimmano bhimukhikaranakdmah), — dfvinam. dnuspibham :
I , pathydpankti ; j. bhurij^
Found in Paipp. ii. (in the verse-order i, 5, 2, 4, 3). Used by Kau^. (35. 21 ff.), with
vi. 8 and other hymns, in a rite concerning women, to gain control over a certain person :
a mess of various substances is prepared, and her body smeared with it — which is
much like the proverbial catching of a bird by putting salt on its tail.
Translated: Weber, v. 218 and xiii. 197; Ludwig, p. 517; Grill, 52, 97; Griffith,
i. 70 ; Bloomfield, 100, 311.
1 . As the wind here shakes the grass ofif the earth, so do I shake thy
mind, that thou mayest be one loving me, that thou mayest be one not
going away from me.
The last half-verse is the same with the concluding padas of i. 34. 5 and vi. 8. 1-3 ;
SPP. again alters the padaA&rX to dfiaog&h (see imder i. 34. 5) ; Ppp. has here for e
gvd mama tvdyasf, Ppp. reads in a, b bhumyd *dhi vatas ( \) tr-. We should expect
in a rather bhumydm^ and this the comm. reads, both in his exposition and in his quota-
tion of the pratika from Kau^. ; but Bloomfield gives no such variant in his edition.
2. May ye, O A^vins, both lead together and bring [her] together
with him who loves her. The fortunes {bkdga) of you (two) have come
together, together [your] intents, together [your] courses {vratd).
Notwithstanding the accent of vdksathas^ it does not seem possible to understand
cid in a as * if ' (Grill, however, so takes it ; Weber as above), since the second half-
verse has no application to the A^vins (we should like to alter vdm in c to ndu), |_But
see Bloomfield.J The translators take kdmind in a as for kdmin&u * the (two) lovers,'
which it might also well be ; the comm. says kdmind mayd. He also calls vrata simply
a karmandmafiy which is very near the truth, as the word certainly comes from root
vrt (see J AGS. xi., p. ccxxix = PAOS. Oct. 1884). Ppp. reads nesitas in b for vafcsa-
thasj and, in c, d, sarvd *ngandsy agmata sath caksUhsi sam etc. Both here and in
vs. 5 bhdga might possibly have its other sense of genitalia^ or imply that by double
meaning ; but the comm., who would be likely to spy out any such hidden sense, says
simply bhdgydni. Lin a, a(vind is misprinted. — W's implications are that if vaksathas
were toneless it might be taken as a case of antithetical construction and that there
would be no need to join it with cid,\
3. What the eagles [are] wanting to say, the free from disease [are]
wanting to say — there let her come to my call, as the tip to the neck of
the arrow (kUlmala),
The first half-verse is very obscure, and very difiEerently understood by the transla-
tors ; the rendering above is stricdy literal, avoiding the violences which they allow
themselves ; the comm. gives no aid ; he supplies strlvisayatk vdkyam Xoyat, and explains
anamlvds by arogino *drptdh (? SPP. understands drptdh) kdmijandh, Ppp. has an
independent text : yas suparnd raksdna vd na vaksana vd trdtdnpitatn manah : ^alye
*va gulmaiUm yathd — too corrupt to make much of. The Anukr. declines to sanction
the contraction galy^ *va in d.
73 TRANSLATION AND NOTES. BOOK II. -ii. 3 1
4. What [was] within, [be] that without; what [was] without, [be]
that within ; of the maidens of many forms seize thou the mind, O herb.
In the obscure formalism of a, b the comm. thinks mind and speech to be intended.
LWhy not ritas and qipas f\ * Of all forms,' i.e., as often elsewhere, * of every sort
and kind.' LPpp. reads abdhyatn for bdhyatk yad b&hyafn.\
5. Hither hath this woman come, desiring a husband ; desiring a wife
have I come ; like a loud-neighing (krand) horse, together with fortune
have I come.
That is, perhaps, * I have enjoyed her favors.' None of the mss. fail to accent ^rfM5
in c.
31. Against worms.
\Kdnva, — mahuUvatyam uta cdndram. dnustubkam : 2. uparistddvirddbrhaH ; j. drsi
tristubh ; 4, prdguktd brhatt ; j. prdguktd tristubh,'\
Found also in Paipp. ii. Used by Kau^. (27. I4ff.) in an extended healing rite
against worms ; the detail of the ceremonial has nothing to do with that of the hymn,
and does not illustrate the latter.
Translated : Kuhn, KZ. xiii. 135 ff. ; Weber, xiii. 199 ; Ludwig, p. 323 ; Grill, 6, 98 ;
Griffith, i. 71 ; Bloomfield, 22, 313. — Cf. Zimmer, pp.98, 393 ; Mannhardt, Der Baum-
kultus der Germanen, p. 1 2 £f. ; K. Miillenhoff, Denkmdler deutscher Poesie aus dem
8, bis i2,Jahrhundert 3, i. 17, 181 ; and especially the old Germanic analogues adduced
by Kuhn, I.e. Griffith q\\&'& Harper'' s Magazine^ June, 1893, p. 106, for modem usages
in vogue near Quebec.
1 . The great mill-stone that is Indra's, bruiser (tdrhand) of every worm
— with that I mash i^pis) together the worms, as khdlva-^^Sxi^ with a
mill-stone.
Our mss. and those of SPP., as well as Ppp., vary, in this hymn and elsewhere, quite
indiscriminately between krimi and kfrni^ so that it is not at all worth while to report
the details; SPP. agrees with us in printing everywhere krimi. Two of our mss.
(O. Op.), with one of SPP's, read dhrsdt in a. Ppp. gives at the end khalvan iva.
The comm. explains kritnln by qarirdntargatdn sarvdn ksudrajantun.
2. The seen, the unseen one have I bruised, also the kurbru have I
bruised ; all the algdnduSy the galunaSy the worms we grind up with our
spell (vdcas).
The distinction of -Iga- and -Id- in the manuscripts is very imperfect ; I had noted
only one of our mss. as apparently having algdndUn^ here and in the next verse ; but SPP.
gives this as found in all his authorities, including oral ones ; and the comm. presents
it, and even also Ppp.; so that it is beyond all question the true reading. The comm.
explains it here as etanndmnah krimiviqesdn^ but in vs. 3 as qonitatndhsadasakdh jantUn
— which last is plainly nothing more than a guess. Instead of kururum in b, he reads
kuriram, with three of SPP's mss., and Ppp.; other mss. differ as to their distribution
of u and « in the syllables of the word, and two of ours (Op. Kp.) give kuriram. Two
of SPP's authorities give vdrcasd in d. Ppp. further has adraham for atrham both
times, and qaluldn in c. The omission of krimln in d would ease both sense and meter.
LAs to sarvdn ch-^ cf. iii. 11. 5, iv.8. 3, and Prat. ii. 17, note. J
ii. 31- BOOK II. THE ATHARVA-VEDA-SAMHITA. 74
3. I smite the algdndus with a great deadly weapon ; burnt [or]
unburnt, they have become sapless ; those left [or] not left I draw down
by my spell {vdc)y that no one of the worms be left.
It seems hardly possible to avoid amending at the end to uchisyatdi, passive. Ppp.
reads in b dundddund^ and its last half-verse is defaced.
4. The one along the entrails, the one in the head, likewise the worm
in the ribs, the avaskavd, the vyadhvard — the worms we grind up with
our spell (vdcas).
The comm., and two of SPP's mss., read in \i parsneyam *in the heel'; and SPP.
admits into his text after it krimfn^ against the great majority of his mss. and against
the comm.; none of ours have it, but three (O. Op. Kp.) give krimlm^ which looks like
an abortive attempt at it. For vyadhvaram in c, Ppp. has yarath j all the mss. have
vyadhvardm ; unless it is to be emended to lyadvardm (cf. vi. 50. 3, note), it must prob-
ably be derived from vyadh * pierce *; but the /^i/^-reading vioadhvardm points rather
to vi-adhvan; the comm. takes it from the latter, and also, alternatively, from vi and
a-dhvara; avaskavd is, according to him, avdggamanasvabhdva ; it seems rather to
come from -^sku * tear.* The expression prdgukta * as heretofore defined * is not used
elsewhere in the Anukr. ; it is used by abbreviation for uparistddvirdd (vs. 2) ; but why
the two verses were not defined together, to make repetition needless, does not appear.
|_In d, again, krimfn is a palpable intrusion. J
5. The worms that are in the mountains, in the woods, in the herbs,
in the cattle, within the waters, that have entered our selves {tanu) — that
whole generation (jdnintan) of worms I smite.
Two of SPP's mss. agree with the comm. in reading //for^/at beginning of c; and
the comm. has further tanvas for tanvam. Ppp. inserts _y^ before vanesu^ znAye (with
an avasdna before it) also before osadhfsu; for second half -verse it gives yg *smdkam
tanno (i.e. tanvo) sthdma cakrir (i.e. cakrur or cakriri) indras tdn hantu mahatd vadh-
ena. Prdgukid in the Anukr. apparently repeats this time the superfluous drsi of vs. 3.
The anuvdka |_5.J has 5 hymns and 29 verses, and the extract from the old Anukr.
says tato ^pardtdi or *pardnte,
32. Against worms.
\Kdnva. — sadrcam. ddityadevatyam, dnustubham: i. ^-p.bhuriggdyatri; 6. 4-p.nicrdusnih^
This hymn occurs in Paipp. ii. (with vs. 3 put last), next before the one that here
precedes it. Kau^. applies it (27. 21 £E.) in a healing ceremony against worms in cattle.
LThe material appears in Ppp. in the order i, 2 ab, 4 cdab, 5 ab, 6, 3 abc 5 d. The
expression of Kaug. 27. 22, " with the words te hatdh (vs. 5 d) at the end of the hymn,"
suggests the reduction of the h)min to the norm of the book, 5 vss. (see p. 37). This
is borne out by Ppp., where the material amounts to 5 vss. and ends with our 5 d.
But what the intruded portions are it is not easy to say. The parts missing in Ppp.
are our 2 cd, 3 d, 5 c.J
Translated: Kuhn, KZ. xiii. 138; Weber, xiii. 201 ; Ludwig, p. 500; Grill, 7, 100;
Griffith, i. 72; Bloomfield, 23, 317. — Cf. Hillebrandt, Veda-chrestomathie, p. 47.
I. Let the sun {adityd), rising, smite the worms; setting, let him
smite [them] with his rays — the worms that are within the cow.
75 TRANSLATION AND NOTES. BOOK II. -ii. 32
The change of ddityds to siryas in a would rectify the meter. But Ppp. has adityas;
its b reads suryo nimrocan raqmibhir hantuj and for c it has ye *ntas krimayo
gavl nah,
2. The worm of all forms, the four-eyed, the variegated, the whitish
— I crush (fr) the ribs of it ; I hew at (api-vraqc) what is its head.
The mss., as usual, vary between prstis and prsthis in c. Ppp. has a different ver-
sion of the first half-verse : yo dviqlrsd caturaksas krimiq qdrgo arjunah^ with our
4 c, d as second half. The Anukr. expects us to make the unusual resolution a-si-a in c
3. Like Atri I slay you, O worms, like Kanva, like Jamadagni ; with
the incantation of Agastya I mash together the worms.
Ppp. rectifies the meter of a by reading tvd krme; it has agastyam in c, and, for d,
our 5 d. The Anukr. ignores the redundant syllable in our a. Compare TA. iv. 36
(which the comm. quotes, though the editor does not tell from whence): dtrind tvd
krime hanmi kdnvena jamddagnind : viqvivasor brdhmand; also MB. ii. 7. i a, b :
hatas te atrind krimir hatas te jamadagnind, SPP. writes in a attrivdd, Vss. 3-5
are repeated below as v. 23. 10-12.
4. Slain is the king of the worms, also the chief (sthapdti) of them is
slain ; slain is the worm, having its mother slain, its brother slain, its
sister slain.
Ppp. has in b sthapacis^ and in c, d (its 2 c, d) -trdtd for -mdtd^ and -mahatd for
bhrdtd, TA. (iv. 36) has again a parallel verse : hatdh krimlndm rajd dpy esdtk stha-
pdtir hatdh : dtho mdta *tho pitd; cf. also MB. ii. 7. 3 a, b : hatah krimlndm ksudrako
hatd mdtd hatah pitd. The comm. explains sthapati by saciva,
5. Slain are its neighbors (i vefds), slain its further neighbors (i pdri-
veqas)y also those that are petty {ksullakd), as it were — all those worms
are slain.
The translation of d implies the emendation of te to //y all the mss. have the former,
but SPP. receives the latter into his text on the authority of the comm., who so under-
stands the word. Ppp. reads in a, b *sya vesaso hatdsas p-; our c is wanting in its
text ; our d it puts in place of our 3 d. Our ksullaka is a kind of Prakritization of
ksudraka, quoted from MB. under vs. 4 ; TA. (ib.) also has dtho sthiiri dtho ksudrah.
The comm. explains veqdsas as ** principal houses,'' and pdriveqasas as ** neighboring
houses." We might suspect -ves-^ from root vis^ and so * attendants, servants.'
6. I crush up {pra-ff) thy (two) horns, with which thou thrustest ; I
split thy receptacle (i), which is thy poison-holder.
The decided majority, both of our mss. and of SPP's, give in c kusitmbham^ which'
is accordingly accepted in both editions ; other sporadic readings are kumsutnbham^
kusdbham, kaqdbham^ kusubham, kusdmbham; and two of SPP's mss. give sukum-
bham, nearly agreeing with the sukambham of the comm. Our P.M.E. have vinud-
in b. Ppp's version is as follows : pa te qqrndmi qrnge ydbhyayattatk vitaddyasi: atho
bhinadmi tarn kumbhatn yasmin te nihatam visam^ which in c is better than our text,
and is supported by the MB. (ii. 7. 3) form of c, d : athdi *sdm bhinnakah kumbho ya
esdm visadhdnafcah. The metrical definition of the verse (7 + 7:7+6=27) given
by the Anukr. is only mechanically correct.
ii. 33- BOOK II. THE ATHARVA-VEDA-SAWHITA. 76
33. For expulsion of y&ksma from all parts of the body.
[BraAman. — saptarcam. yaksmavibarhanam ; cdndramasam ; dyusyam. dnustubham.
J. kakummatl; 4. 4-p, bhurig usnik ; j. uparistddvirddbrkatl ; 6. usniggarbhd
nicrdanustubh ; 7. pathydpankti.'\
Found in Paipp. iv. Corresponds, with important variations, to most of RV. x. 163
(found also in MP., the mantra-XityX to ApGS.: see Winternitz, l.c., p. 99). LNamely,
our vss. I, 2, 4 ab with 3 cd, and 5 correspond to MP. i. 1 7. i, 2, 3, and 4 : the MP. version
follows most nearly that of RV.J The hymn is called by Kau^. (27.27) vlbarha
(from vs. 7 d), and is prescribed in a healing ceremony ; it is also reckoned (54. 1 1, note)
to the dyusya gana; but the comm. makes up an ahholinga gana of it and iii. 1 1 ; iv. 1 3 ;
V. 30 ; ix. 8, which is quite different from the one reported by Bloomfield from the gana-
tn&ld in note to K&U9. 32. 27 |^on page 89, but agrees with the one reported in B's sup-
plement, page 334, except that for i. 10. 4 should be put iii. 1 1. 1 J. It (or vs. i) is also
employed by Vait. (38. i) in Xh^ purusamedha.
Translated: by the RV. translators; and Kuhn, KZ. xiii. 66 ff . ; Weber, xiii. 205 ;
Griffith, i. 74; Bloomfield, 44, 321. — Oldenberg compares critically the RV. and AV.
versions, dig Hymnen des RV*^ i. p. 243.
X. Forth from thy (two) eyes, (two) nostrils, (two) ears, chin, brain,
tongue, I eject (vi-vrh) for thee \\it ydksma of the head.
The verse is RV. x. 163. i, without variant. Two or three of SPP's mss., with the
comm., read in b cUbufcdt; MP. has cibukdt Lin the Whish ms.J ; Ppp. substitutes for it
ndsydt (i.e. dsydt)^ has uta for ddhi^ and has for d laldtdd vi vayemasi.
2. From thy neck {grivds)^ nape (tisnilids)^ vertebrae {jkikasa)^ back-
bone, (two) shoulders, (two) fore-arms, I eject for thee the ydksnta of
the arms.
This, again, is precisely RV. x. 163.2. Ppp. reads in b anUkyds^ and in d urastas
(for bdhubhydm) and vrhdmasi. The pi. grlvas for * neck ' designates, according to
the comm., the 14 small bones found there ; and he quotes ^B. xii. 2. 4. 10 for authority.
The usnihds he declares to be certain vessels (nddf)] the klkasds^ to h^ jatruvakso-
gatdsthfni, which is quite indefinite.
3. Forth from thy heart, lung (klontdti), hdliksna, (two) sides, (two)
mdtasnas^ spleen, liver, we eject for thee \\i^ ydksma,
Weber conjectures "gall " for hallksna (Ppp. hallksmd)^ and " kidney " for matasna.
The comm. defines klomdn as " a kind of flesh-mass in the neighborhood of the heart,"
hallksna as etatsamjhakdt tatsambandhdn mdnsapindaviqesdt^ and matasndbhydm as
ubhayapdrqvasambandhdbhydm vrkydbhydm tatsamlpasthapittddhdrapdtrdbhydm vd.
'For a, Ppp. has klomnas te hrdaydbhyo. Of this verse, only the latter half has a paral-
lel in RV., namely x. 163. 3 c, d, where d is varied to yakndh pldqlbhyo vl,vrhdmi te.
The Anukr. foolishly rejects all resolution in b.
4. Forth from thine entrails, guts, rectum, belly, (two) paunches, pld^y
navel, I eject for thee \}ci^ ydksma.
The comm. explains guddbhyas by dntrasamlpasthebhyo malamutrapravahana-
mdrgebhyah^ and pldqis by bahucchidrdn malapdtrdt; and he quotes QB. xii. 9. 1.3,
where many of the names in the verse occur. RV. (also MP.) has the first half-verse,
JJ TRANSLATION AND NOTES. BOOK II. -ii. 34
as 163. 3 a, b, reading hfdaydt i6x uddr&t. For b, c, Ld, J Ppp. substitutes our 6 b, c Ld,
but with p&nyor in c and vrhdmasi at the end J. The Anukr. again rejects all resolu-
tions, which would make the verse a fair anustubh, and counts 7+8 : 7 + 7=29.
5. From thy (two) thighs, knees, heels, front feet, hips, fundament
(? bhdhsas\ I eject for thee i}[i<t ydksnta of the rump.
In the translation here is omitted bhasadam^ the pure equivalent of bhasadyhniy
and hence as superfluous in sense as redundant in meter. [_Is not prdpada *toe'?J
The verse is nearly RV. x. 163.4, which, however, omits bhasadyhm^ and reads, after
qrdnibhyam^ bhisaddt^ indicating the whole region of anus and pudenda, Ppp. ends
the verse (like 2 and 4) with vrhdmasi. Several of our mss., with two or three of
SPP's, carelessly begin with «r«-. MP. has in h janghdbhydm for pdrsnibhydm, and
in d dhvansasas. The verse seems to be scanned by the Anukr. as8 + 7;8 + ii= 34.
6. From thy bones, marrows, sinews, vessels, (two) hands, fingers^
nails, I eject for thee the ydksma,
Pdni is distinctively * palm,* and might properly be so rendered here. Nearly all our
samAifd-mss,, with most of SPP's, omit the visarga before snavabhyo. Ppp. has a
different a, 0, d : hastebhyas te mdnsebhyas . . . : yaksmam prstibhyo majjabhyo nddydtk
virvahdmasi. The Anukr. scans as 7 + 7 :9+8=3i.
7. What [ydksma is] in thine every limb, every hair, every joint —
the ydksma of thy skin do we, with Ka^yapa's ejector {vibar/id) eject
away {visvafic).
The first half-verse corresponds to RV. x. i63.6.a, b, which (as also MP.) reads
thus : dngdd-angdl l6mno4omno jdtdm pdrvani-parvani; and Ppp. agrees with it,
except in having baddham for jdtam; Ppp. also omits d. In d our P. M., with some
of SPP*s mss., read vibar-^ as does also the comm. \yivarham\, In our edition, aa
accent-mark has fallen out under -hcam in e.
34. Accompanying the sacrifice of an animal.
\Atharvan. — pd^patyam ; papibhdgakaranam. trdi stub ham. "]
Found in Paipp. iii.; and also in the Black- Yajus texts, TS. (iii. i.4»-3), and K.
(xxx. 8, in part). Used by Kau^. (44. 7) in the vagdgamana ceremony, accompanying
the anointing of the vaqdj in the same, vs. 5 accompanies (44. 15) the stoppage of the
victim's breath; and the same verse appears in the funeral rites (81.33), with verses
from xviii. 2 and 3, in connection with the lighting of the pile. This hymn and the one
next following are further employed among the kdmydni, with invocation of Indra and
Agni, by one who "desires the world" (59.21: "desires over-lordship of all the
world," comm.). In Vait. (10. 16), the hymn (so the comm.) is said on the release of
the victim from the sacrificial post in the pa^ubandha.
Translated : Weber, xiii. 207 ; Ludwig, p. 433 ; Griffith, i. 75. — See also Roth, Ueber
den A V. p. 14.
I. The lord of cattle, who rules over (ff) the cattle, the four-footed,
and who also over the two-footed — let him, bought off, go to [his] sacri-
ficial portion ; let abundances of wealth attach themselves to {sac) the
sacrificer.
ii. 34- BOOK II. THE ATHARVA-VEDA-SAMHITA. 78
In the TS. version, this verse comes second (the v6rse-order being 5» i» 3, 4, 2). Both
TS. and K. have at the beginning yisdm^ which Ppp. supports by reading esdm^ and
which rectifies the meter of a : this gives quite a different application to c, and a differ-
ent cast to the meaning of the verse. TS. has also ca for yds in b, qydm {^ydni) for sd
in c, and it ends (better) with ydjamdnasya santu. K. (Weber) has for b catnspada
utaye dvipddah^ and for c niskritds te yajhiyam bhdgam yantu; and Ppp. differs from
it only slightly, adding vd after uta in b, and ending c with yajhiyd ydnti lokam.
Apparently it is the lord of cattle who is to be bribed to content himself with his sacri-
ficial share, in lieu of taking the whole. The Anukr. does not heed the irregularities of
meter in a, b. LThe Ppp. form of b seems to be catuspaddm uta vd ye dvipadah !\
2. Do ye, releasing {pra-^muc) the seed of being, assign progress
(^gdtu) to the sacrificer, O gods ; what hath stood brought hither (upd-
krtd)^ strenuous (fafamdnd), let it go upon the dear path of the gods.
TS. (and K. ?) rectifies the meter of a (whose irregularity the Anukr. ignores) by read-
ing pramuficdmdnds ; it also hzsjfvdm for priydm in d. Ppp. gives gopd for retas in a,
and in b makes dhatta and devds change places; in d it reads eti, Priydm may qualify
the subject in d : • let it, dear [to the gods], go ' etc. UpAkrta and ga^amdnd have their
usual technical senses, * brought to the sacrifice ' and * efficient in the performance of
religious duty'; the latter is explained by the comm. alternatively, as ** being put to
death " or " leaping up " (root ftff ) ! Devds is, according to him, first " the breaths, sight
etc.," then " the gods, Agni etc." LE. Sieg discusses pathas^ Gurupujdkaumudi^ p. 98.J
3. They who, giving attention to (anu-cUif) the one being bound,
looked after [him] with mind and with eye — let the divine Agni at first
{dgre) release them, he the all-working, in unison with (sam-ra) progeny.
TS. and MS. (i. 2. 15) have badhydmdnds ior dtdkydnds, and TS. follows it with
abhydikS'j and in c combines agnis tan; MS. also has tan. Both read in ^ prajapatis
for viqvdkarmd; and TS. ends with samviddnds, Ppp. has in c mumukta devds ^ and,
for d, prajdpatis prajdbhis satkviddndm j it then adds another verse : yesam prdno
na badhnanti baddhatn gavdm paq&ndm uta pdurusdndm : indras tdm (i.e. tdn agre
pra etc.). The comm. reads in a vadhyamdnam, which is better ; he explains samra-
rdnas hy saha qabddyamdnas^ as if from the root rJu^bark'! Comparison with the
next verse seems to show the other animals, comrades of the victim, to be aimed at in
the verse. LCf. Weber's notes, p. 209, and esp. his reference to QB. iii. 7. 4s. — MS.
has tdii^ p. tin: see above, page xc.J
4. The cattle that are of the village, all-formed, being of various
forms, manifoldly of one form — let the divine Vayu at first release
them, Prajapati, in unison with progeny.
TS. and K. have dranyas *of the forest' in a, iot grdmyis, and TS. combines vdyus
tin in c, and ends again with -viddnah, TA. (iii. 11) has two versions (vss. 29, 32),
of which the second precisely agrees with TS., while the first has grdmyis, like our
text (and agnis tan in c). Ppp. is quite different : ya dranyds paqavo viqvarHpd uta
ye kiirUpdh .• . . . mumukta devah prajdpatis prajdbhis samviddndm.
5. Foreknowing, let them first {pUrvd) receive the breath {prdnd)
coming to [them] forth from the limbs. Go to heaven ; stand firm with
thy bodies ; go to paradise (svargd) by god-traveled roads.
79 TRANSLATION AND NOTES. BOOK II. -ii. 35
Ppp. has devds for purve in a, t&bhydm for divam in c, and at the end -Mif qivebhih,
TS. reads grhnanti in a ; and TS. K. MS. (ii. 5. lo c, d) invert the order of c and d, and
give the better reading dsadhlsu for divam gacha Lcf. RV. x. 16. 3J; MS. also has
hutds for svargam. The comm. makes purue mean <* the gods previously stationed in
the atmosphere *' ; perhaps it is * before the demons get hold of it'
3$. To expiate errors in the sacrifice : to Vi9yakarman.
\Angiras. — vdifvakarmanam, trdistubham : i. brhcUigarbhd ; 4tj.bhurij^
Found (except vs. 5, and in the verse-order 2, 3, i , 4) in Paipp. i. The same four verses
are found in TS. (iii. 2. 8»-3 : in the order 2, 4, 3, i), and the first three in MS. (ii. 3. 8 :
in the order i, 3, 2). The hymn is used by Kau^. (38. 22) in a rite intended, according
to the comm., to prevent faults of vision {drstidosanivdrandya ; Ke^ava says " to pre-
vent rain," vrstinivdrandya ; perhaps his text is corrupt), accompanying the eating of
something in an assembly. Its employment (59.21) with the hymn next preceding was
noticed under the latter. The comm. (difEering in his reading and division of the rules
from the edited text of Kau^.) declares it to be used in all the sava sacrifices, to accom-
pany the purastdd homas (59. 23-4 : uttarena savapurastdddhomdn) ; and vs. 5 is used
(3. 16) with a purastdd homa in the parvan sacrifices. In Vait the hymn appears
{9. 7) in the cdturmdsya sacrifice, with two oblations to Mahendra and Vigvakarman
respectively ; and again (29. 22) in the agnicayana. In all these applications there is
nothing that suits the real character of the hymn.
Translated : Weber, xiii. 211; Ludwig, p. 302 (vss. 1-4) ; Griffith, i. 76.
1. They who, partaking [of soma] {bhaks)^ did not prosper {rdh) in
good .things, whom the fires of the sacrificial hearth were distressed about
(ami'tapya-) — what was the expiation {avayd) of their ill-sacrifice, may
Vi^vakarman (*the all-worker') make that for us a good sacrifice.
The translation implies emendation of duristis in c to -tes^ and of tan in d to tarn;
tarn is read by the comm., as well as by TS. and MS., and SPP. even admits it into
his text, though nearly all his mss., as well as ours, read tan. Our P. and M. read
dvrdhus at end of a ; TS. has dnrhus^ MS. dnaqHs. TS. elides the a of anu in b ; it
begins c with iydm for yd, and ends it with duristydt\ thus supporting our emendation.
Both TS. and MS. give krnotu in d, and MS. puts it after viqvdkarmd. The pada-
mss. read in c avaoyi^ but SPP. alters his/a<^-text to ava-yih, on the authority of the
comm. ; it is a matter of indifference, as the concluding element, in spite of the native
grammarians, is doubtless the root yd, Ppp. gives duristd svistam in c, d. The various
readings, here and in the following verses, are in good part of the kind which show
that the text-makers were fumbling over matter which they did not understand. The
comm. is no better off. Here, in a, he is uncertain whether to take nd as * as if * or
^not,' and to make vdsUni object of bhaksdyantas or of dnrdhi&s (= vardhitavantas^
which is not bad). |_The fires, pada b, are personified in like fashion at AGS. iv. i. 2, 3. J
The verse (12 + 12:9+11=44) is much more irregular than the definition of the
Anukr. admits.
2. The seers declare the master (-pdti) of the sacrifice by reason of
sin disportioned, distressed about [his] offspring. What honeyed drops
he ofif ended in {} apa'rddh)y with them let Vi^vakarman unite (sam-srj) us.
ii. 35- BOOK II. THE ATHARVA-VEDA-SANIHITA. 8o
MS. has in a the equivalent ydjamdnamj its b reads vihiya prajim anutdpya-
mdndh; while TS. has praji(h) nirbhaktdQi) anutapydmdndh^ and Ppp. nirbhdgatd
bhdgdd anutapyamdnd, TS. and MS. make the lost drops only two : madhavydh
stokdti . . . tabhydm^ with tdu instead of yin^ and hence rarddka. The translation
implies correction to madhavy-, as read by both the parallel texts and the comm. ;
SPP's text agrees with ours in reading the mathavy- of all the mss. (except three of
SPP^s, which follow the comm.). All the samAifd-mss. make the absurd combination
nas t^bhih in'd, seeming to have in mind the participle nastd; SPP. retains nastdbhis
in his text, while ours emends to nas tibhis^ as given in the comment to Prat ii. 3 1 .
Ppp. has our second half- verse as its 3 c, d ; it reads tnadhavydh stokdn up a yd rarddka
sam md tardis srjad viqvakarmd. The comm. takes anu and tapy- in b as two inde-
pendent words ; he explains apa rarddka in c by antaritdn krtavdn, which is doubtless
its virtual meaning. L W's prior draft reads : " what honeyed drops he failed of " —
that is, * missed.' J
3. Thinking the soma-drinkers to be unworthy of gifts Q addnyd),
[though] knowing of the sacrifice, [he is] not wise (dhira) in the conjunc-
ture (samayd)\ in that this man is bound having committed a sin, do
thou, O Vi^vakarman, release him for his well-being.
The o£Eense here had in view is far from clear. Instead of addnyd (which occurs
only here), TS. has the apparendy unintelligent ananyanj MS. reads ayajHiyan yajfii-
ydn fftdny- * thinking the unfit for offering to be fit for offering * (or vice versa) ; both
have in h prdndsya iox yajfidsya^ and samariiox -yi. Ppp. gives the second half-verse
as 2 c, d, and ends it with/r<z tnumugdhy enath. TS. MS. have no ydt at beginning of
C ; TS. gives dna^ cakrvdn mdhi^ and MS. ino mahdc cakrvin b-^ and TS. esdm for esd.
The comm. explains addnydn as ajhatvdrapena ddndnarhdn^ takes ixa in b as particle of
comparison, and makes samaya equal samgrdma : ** as if one by confidence in the
strength of his own arm should think the opposing soldiers despicable '* ! The verse
(11 -i-i I : 10+12=44) has marked irregularities which the Anukr. ignores.
4. Terrible [are] the seers ; homage be to them ! what sight [is] theirs,
and the actuality {satyd) of their mind. For Brihaspati, O bull {mahisd),
[be] bright (dyumdnt) homage ; O Vi^vakarman, homage to thee ! protect
thou us.
The translation follows our text, though this is plainly corrupted. TS. makes b less
unintelligible by reading cdksusas for cdksur ydt^ and samdhdu for satydtn; Ppp. has
in the half-verse only minor variants : bhlma for ghordSy *stu for astu^ samdrk for
satyam. In c, TS. has mahl sdt for the senseless mahisay and the comm. presents the
same ; Ppp. reads brhaspate mahisdya dive : namo vifv-. TS. gives for d ndmo vifvd-
karmane sd u pdtv asman. In d all the pada-ms^. have the strange blunder /5^/, for
pdki zs required by the sense and by the samhi/d-ttxt] and SPP. adopts the blunder,
thus giving a pada-reviding that is inconvertible into his own samhitd. The comm.
takes rsayas in a as " the breaths, sight etc.," and satyam in b 2>& yathdrthadarqi ; and
he founds on this interpretation the use in Kau^. 38. 22, ** against faults of vision."
5. The sacrifice's eye, commencement, and face : with voice, hearing,
mind I make oblation. To this sacrifice, extended by Vi^vakarman, let
the gods come, well-willing.
8 1 TRANSLATION AND NOTES. BOOK II. -ii. 36
The verse is found in no other text, and is perhaps not a proper part of the hymn ; it
is repeated below as xix. 58. 5. A few of the samAitd-mss, (including our O.) ignore
the a at beginning of d. The comm. is not certain whether the three nominatives in a
designate Agni or sacrificial butter ; but he has no scruple about making them objects
to j'uhomi,
36. To get a husband for a woman.
[Pativedana. — astarcam. d^yttsomfyam. trdistubkam: i.bhurij; 2^ ^-y. anustubh ;
8. nicrtpurausnih,']
Found (except vss. 6, 8) in Paipp. ii. (in the verse-order 1,3,2,4,5,7). Used by
Kau9. (34. I3£F.) among the women's rites, in a ceremony for obtaining a husband;
vss. 5 and 7 are specially referred to or quoted, with rites adapted to the text It is
further regarded by the schol. and the comm. as signified hy pativedana (75. 7), at the
beginning of the chapters on nuptial rites, accompanying the sending out of a wooer
or paranymph.
Translated : Weber, v. 219 ; xiii. 214 ; Ludwig, p. 476 ; Grill, 55, 102 ; Griffith, i. 78 ;
Bloomfield, 94, 322. — Cf. Zimmer, p. 306.
1 . Unto our favor, O Agni, may a wooer come, to this girl, along with
our fortune {bhdga). Enjoyable {jusfd) [is she] to suitors (vard), agree-
able at festivals {sdtnana) ; be there quickly good-fortune for her with a
husband.
The text is not improbably corrupt. Ppp. reads in a, b sumatitk skandaloke idam
am kumdrydmdno bhagena; but it combines c and d much better into one sentence by
reading for d osam patyd bhavati (jtu f) subhagg yam. The comm. explains sambha-
las as sambhdsakah samdddtd vd; or else, he says, it means hinsakah pHrvam abhild-
savighdtl kanydm anicchan purusah. He quotes ApGS. i. 4 to show that vard also
means paranymph. Justi he quotes Panini to prove accented jUstd. In d he reads
Usarn, and declares it to signify sukhakaram, |^Bergaigne, /^e/, v/d. i. i sg, takes
sdmana as = * marriage.' J
2. Fortune enjoyed by Soma, enjoyed by Brahman, brought together
by Aryaman; with the truth of divine Dhatar, the husband-finder I
perform {kf),
Ppp. has a mutilated first half -verse : somajusto aryamnd sathbhrto bhaga; and at
the end patirvedanam. The comm. understands in a brahma- to mean the Gandharva,
who and Soma are the first husbands of a bride (xiv. 2. 3, 4). He does not see in bhaga
anything but kanydrUpam bhdgadheyam; but the meaning " favors " is not impossible.
LBoth bhagam (" fortune " or " favors ") and pativedanam (the ceremony called
" husband-finder") are objects of krnomi ; which, accordingly, needs to be rendered
by *make' or 'procure* for the one combination and by * perform' for the other. It
is hardly a case of zeugma. — Bloomfield notes that sambhrta contains a conscious
allusion to sambhala^ vs. i.J
3. May this woman, O Agni, find a husband; for king Soma maketh
her of good-fortune ; giving birth to sons, she shall become chief consort
(mdhisl) ; having gone to a husband, let her, having good-fortune, bear
rule (vi-rdj).
ii. 36- BOOK II. THE ATHARVA-VEDA-SANIHITA. Sz
Three mss. (including our P.O.) read ndri in a. LFor videsta in a {Grammar'^
§ 850 a),J Ppp. has videstuj at end of b it reads -gatk krnotu; and it changes the
second half-verse into an address by reading bhav&si^ and subhage vi rdjd. The
comm. explains mahisl as mahantyd qresthd bhdryd. The fourth pada is best scanned
zsjagatl^ with resolution ^fl-/«-i Lor insert si before subhdgd\,
4. As, O bounteous one {maghdvan)^ this pleasant covert hath been
dear to the well-settled (susdd) wild beasts, so let this woman be enjoyed
of Bhaga, mutually dear, not disagreeing with her husband.
The translation here involves emendation of the unmanageable susddd in b to susd-
ddm^ as suggested by iii. 22. 6. SPP. has in his pada-Xj^mX. suosdddh (as if nom. of
susddas)^ and makes no note upon the word — probably by an oversight, as of our pada-
mss. only Op. has such a reading ; the comm. understands susddds, and explains it by
sukhena sthdtufk yogyah * comfortable to dwell in ' ; which is not unacceptable. The
comm. also has in a maghavdn, and in d abhirddhayantl (= abhivardhayantt, or else
putrapaqvddibhih samrddhd bhavantf), Ppp. has at the beginning yathd khatkratk
maghavah cdrur esu^ and, in c, d, yatn vayam justd bhagasyd *stu sampr-. All our
samAi^d'tnss. save one (H.), and half of SPP^s, give esdA pr- in a-b; but the comment
to Prat. ii. 57 quotes this passage as illustration of the loss of its final visarga by esds,
Kau^. (34. 14) evidendy intends an allusion to this verse in one of its directions : ntrgd-
khardd vedydm mantroktdni *the articles mentioned in the text on the sacrificial
hearth from a wild beast^s covert,* but the comm. does not explain the meaning. The
Anukr. ignores the redundancy of a syllable in c. [_ Pronounce justd iyam and reject
ndrlf — The use of sdmpriya in dual and plural is natural: its extension to the
singular is rather illogical (cf. TS. iv. 2. 4), unless we assign intensive value to sam
(*very dear*). J
5. Ascend thou the boat of Bhaga, full, unfailing; with that cause to
cross over hither a suitor who is according to thy wish.
Or pratikdmyd may perhaps mean 'responsive to thy love.' Ppp. has in a 5 ruhdy
in b anuparas'^ and for c, d trayo pUsd hitatn yas patis paiikdmyah. The comm.
understands upa- in c as an independent word. With this verse, according to the
comm., the girl is made to ascend a properly prepared boat
6. Shout to [him], O lord of riches ; make a suitor hither-minded ;
turn the right side to every one who is a suitor according to thy wish.
Circumambulation with the right side toward one is a sign of reverence. A krandaya
in a is perhaps a real causative, * make him call out to us * ; the comm. takes it so. His
explanation Lpage 332 J of the accompanying rite is: "offering rice in the night, one
should make the girl step forward to the right**
7. Here [is] gold, bdellium ; here [is] duksd^ likewise fortune ; these
have given thee unto husbands, in order to find one according to thy
wish.
Auksd (cf. duksagandkt\ iv. 37. 3) seems to be some fragrant product of the ox ; or
it may perhaps come from uks * sprinkle,* but not through uksan. The mss. vary here,
as everywhere else, in an indiscriminate manner between giiggulu and gulgulu ; here
the majority of ours have -Ig-^ and the great majority of SPP*s have -gg'\ but -gg- is-
83 TRANSLATION AND NOTES. BOOK II. -ii. 36
accepted (as elsewhere) in our edition, and -Ig' in the other ; Ppp. reads -Ig-^ the comm.
-gg', Ppp. has further vayam ukso atho bhaga ; and, in c-d, adhuh patik-. The comm.
d^fints guggulu as " a well-known* kind of article for incense,*' and for duksa he quotes
from Ke^ava {k&uqikasUtrabhdsyakdr&s) the couplet given in Bloomfield's Kaugika on
p. 335 (but reading surabhln gandhdn kslratn). The comm., p. 332, explains that with
this verse is to be performed a binding on and fumigation and anointing of the girl with
ornaments, bdellium, and duksa respectively. LBR., iv. 947, SMggt&ipratikdmyaya,\
8. Hither let Savitar conduct for thee, conduct a husband that is
according to thy wish ; do thou assign [him] to her, O herb.
The second nayatu is a detriment equally to sense and to meter ; the Anukr. counts
it to a, and the /a^a-mss. mark the division accordingly. Emendation of tvdm in c to
tdm is strongly suggested. The verse hardly belongs to the hymn as originally made
up ; there has been no reference elsewhere to an " herb " ; nor does Kau^. introduce
such an element.
In the concluding anuvdka |^6.J are 5 hymns, 31 verses: the Anukr. sa}rs accord-
ingly trihqadekddhiko *ntyah.
This is the end also of the ioMcih prapdthaka,
LOne or two mss. sum up the book as 36 hymns and 207 verses.J
Book III.
LThe third book is made up largely of hymns of 6 verses each.
It contains 13 such hjmins, but also six hymns (namely 4, 7,
13, 16, 24, 30) of 7 verses each, six hymns (namely 5, 6, 11, 15,
19, 29) of 8 verses each, two hymns (namely 12, 17) of 9 verses
each, two hymns (namely 20, 21) of 10 verses each, one hymn
(namely 31) of 11 verses, and one hymn (namely 10) of 13 verses.
See Weber's introduction to his translation, p. 178. The possi-
bility of critical reduction to the norm is well illustrated by hymn
31 — compare pages i and 37. The whole book has been trans-
lated by Weber, Indisclie Studien, vol. xvii. (1885), pages 177-3 14. J
I. Against enemies.
\^Atharvan, — sendmohaftam, bahudevatyam. trdistubham: 2. virddgarbhd bhurij ;
jt 6. anustubh ; j, vtrdtpurausmk.'\
Found in Paipp. iii., next after the one which here follows it. In Kau^. (14. 17),
this hymn and the next are called mohandni * confounders,* and are used in a rite
(14. 17-21) for confounding an enemy ^s army ; its details have nothing to do with those
of the h3rmns.
Translated : Ludwig, p. 518 ; Weber, xvii. 180 ; Griffith, i. 81 ; Bloomfield, 121, 325.
1. Let Agni, knowing, go against our foes, burning against the impre-
cator, the niggard ; let him confound {mohaya-) the army of our adver-
saries {pdra) ; and may Jatavedas make them handless.
Ppp. makes (a/ran and vidvdn in a change places. SPP. reports that the text used
by the comm. reads nah after agnir both here and in 2. i a. The comm. signalizes
the beginning of the book by giving absurd etymologies of agni at the length of nearly
a page. Pada c lacks a syllable, unless we allow ourselves to resolve sd-na-dm,
2. Ye, O Maruts, are formidable for such a plight ; go forward upon
[them], kill, overcome ! The Vasus have killed [them] ; suppliant [are]
these ; for let Agni, their messenger, go against [their foes], knowing.
The second half-verse is rendered literally as it stands, but is certainly badly corrupt.
Ppp. has amfmrdam vasavo ndthitebhyo agnir hy esdm vidvdn pratyetu qatrun^ which
is much more acceptable : ndth- would be * for [us] who supplicate.' Diitas seems to
have blundered in here out of 2. i a. Ludwig emends ndthitas to -tan^ which woul(\
improve c, but leave it unconnected with d. In our edition prdty etu is an erratum for
pratydtu^ which all the mss. read. The comm., with his customary neglect of accent,
8i
85 TRANSLATION AND NOTES. BOOK III. -Hi. I
takes ugris in a as vocative. He takes tdfqe as a locative (= apradhrsye samgr&ma'
laksane karmani\ against the testimony of the other passages where the word occurs,
and supplies matsah&y&s. In b, he reads (with a couple of SPP's mss. that follow him)
mrndlas, and takes it (again against the accent) as accus. pi. Atnlmrnan in c he renders
as an imperative. The meter of the verse (11 + 11:12 + 13 = 47) is capable of being
fitted to the description of the Anukr. Lii + io :i2+i2=45j by duly managing the
resolutions. LAufrecht, KZ. xxvii. 219 (1885), reconstructs the vs., putting mrddyata
for mrndta in b and reading c, d thus : dtnlmrdan vdsavo ndthitaso agnir hi ^atrun
pratyiti vidhyan. CL Bloomfield, 326. — Roth gives (in his notes) mrdata for
mrnata and (in his collation) yesdm for hy esdm^ as Ppp. readings. J
3. The army of enemies, O bounteous one, playing the foe against
us — do ye (two), O Vrtra-slaying Indra, Agni also, burn against them.
The verse is found also as SV. ii. 121 5, which reads chatruyadm in b, and begins c
with ubhdu tim {tint is read by the comm., and is called for as an emendation in our
verse) ; it also has the correct accent amitrasenam, which is found in only two of our
mss. (O.Op.) and three of SPP's; both editions read -sindm. In our text, dgniq in d
is a misprint for agnlq, LSPP. combines asmin ch-^ badly: cf. i. 19.4, note. J
4. Impelled, O Indra, forwards Qpravdta) by thy (two) bays — let thy
thunderbolt go forth, slaughtering {pra-mr) the foes ; smite the on-coming,
the following, the fleeing {pdrdHc) ; scatter their actual intent.
The verse is RV. iii. 30. 6 ; which, however, reads at the beginning prd su te (as does
also the comm.), accents in cpratfcd aniicdh (and the comm. claims the same for our
text), and has for d viqvam satydm krnuhi vistdm astu^ which is even more unintelli-
gible than our text. Weber proposes visvaksatydm as a compound, " tiu'ning itself in
every direction " ; this, however, makes nothing out of -satyam, Ludwig translates
" fulfil their design in all [both] directions," which is not very clear. Ppp. reads viqvam
vistath krnuhi satyam esdm; also quite obscure. The comm. takes satyam as
*' established, settled," and visvak krnuhi as " scatter, unsettle, make uncertain." One
would like to take visvak- as something like * contrariwise,' with the general sense " turn
their plans against themselves." Ppp. has further nuah for anHcas in c.
5. O Indra, confound the army of our enemies ; with the blast of fire,
of wind, make them disappear, scattering.
The defective first half-verse is completed by Ppp. in this form : manomohanam
krnva (i.e. krnavas f) indrd *mitrebhyas tvam. The second half-verse is also 2. 3 c, d.
The comm. explains dhrdjyd hy dahanavisayg yd vegitd gatis tathdvidhayd vegagatyd
tayor eva vd gatyd,
6. Let Indra confound the army ; let the Maruts slay with force ; let
Agni take away its eyes ; let it go back conquered.
All the mss. read indra^ vocative, at the beginning of the verse ; but SPP's text, as
well as ours, emends to indrah s-y and this the comm. also has. The comm. further in
c dhattdm instead of dattdm.
iii. 2- BOOK III. THE ATHARVA-VEDA-SAMHITA. 86
2. Against enemies.
[AiAarvan. — sendmohanam. bahudevatyam, trdistubham : 2-4. anustubh."]
Found in Paipp. iii., next before the hymn here preceding. Used in Kau^. only with
the latter, as there explained.
Translated : Weber, xvii. 183 ; Griffith, i. 82 ; Bloomfield, 121, 327. — Cf. Bergaigne-
Henry, Manuel^ p. 139.
1. Let Agni our messenger, knowing, go against [them], burning
against the imprecator, the niggard ; let him confound the intents of our
adversaries ; and may Jatavedas make them handless.
All the mss. have in a the false accent praty itu (seemingly imitated from 1.2 d,
where hi requires it), and SPP. retains it ; our edition makes the necessary emendation
to prdty etu, Ppp. appears to have qatrUn instead of vidvdn at end of a.
2. Agni here hath confounded the intents that are in your heart ; let
him blow (dhatn) you away from [our] home ; let him blow you forth in
every direction.
Ppp. has dhamdtu for -matu both times. The comm. renders amUmuhat by moha-
yatUy in accordance with his doctrine that one verbal form is equivalent to another.
3. O Indra! confounding [their] intents, move hitherward with [their]
design {dkuti) ; with the blast of fire, of wind, make them disappear,
scattering.
The second half-verse is identical with 1.5 b, c. Pada b apparently means * take
away their design, make them purposeless ' ; the comm., distorting the sense of arvdn,
makes it signify " go against [their army], with the design [of overwhelming it]."
Ppp. reads dkUtyd ^dhi (i.e. -tyds adhif). In our edition, restore the lost accent-mark
over the -dra of indra in a.
4. Go asunder, ye designs of them ; also, ye intents, be confounded ;
also what is today in their heart, that smite thou out from them.
All the mss. have in b cittani^ as if not vocative, and SPP. retains the accent, while
our text emends to cittdni; the comm. understands a vocative. The comm. further
takes vydkutayas as one word, explaining it as either viruddhdh samkalpdh or else
(qualifying devds understo<5d) as qatrundth vividhdkiityutpddakdh. \Yox d, rather,
*that of them smite thou out from [them]. 'J
5. Confounding the intents of those yonder, seizing their limbs, O
Apva, go away ; go forth against [them] ; consume [them] in their hearts
with pangs (((fka) ; pierce the enemies with seizure (grd/ii), the foes
with darkness.
The verse is RV. x. 103. 12, which reads in a cittdm pratilobhdyantl^ and, for d,
andhind ^mitrds tdmasd sacantdm; and SV. (ii. 1211) and VS. (xvii. 44) agree with
RV. Both pada-ttxXs give in b grhdnd, as impv. ; but the word is translated above (in
accordance with Grassmann's suggestion) as aor. pple. fem. grhdni^ because this com-
bines so much better with the following pdre *kL A number of the samAiid-mss,
87 TRANSLATION AND NOTES. BOOK III. -Hi. 3
(including our P.s.m.E.s.m.I.H.p.m.) make the curious blunder of accenting apvl in b:
the comm. explains it as a papadevatd, adding the precious etymology apavdyayati
apagamayati sukham prdndn^ ca, LWeber, ix.482, thinks apvd has reference to
impurity (root pu) and to diarrhcea as caused by fear. To Weber's citation (xvii. 1 84)
from the Purana, add the line near the beginning of the Bhisma book, MBh. vi. 1. 18,
(rutvS tu ninadatk yodhdh qakru-tniitram pra5usruvuh,\ The Anukr. ignores the
redundancy in a ; emendation to citti would remove it
6. Yonder army of our adversaries, O Maruts, that comes contending
against us with force — pierce ye it with baffling darkness, that one of
them may not know another.
The verse is an addition (as vs. 14) to RV. x. 103 LAufrecht, 2d ed'n, vol. ii. p. 682 J,
but forms a proper part of SV. (ii. 12 10) and VS. (xvii. 47). RV.VS. read in b abhyditi
mis (for asmih dity abhi) ; SV. has abhyiti; all have in c gUhata for vidhyata;
and with the latter Ppp. intends to agree, but has gukata. For esdm in d, RV. gives
amisdm^ S V. eUsdm^ and VS. ami and accordingly at the end jdndn. It takes violence
to compress oiu: b into a tristubk pada.
3. For the restoration of a king.
\Atharvan, — ndnddevatyam utd**gneyam. trdistubham : j. 4-p. bhurik pankH ; jt 6. anustubAJ]
Found in Paipp. ii. (our vs. 5 coming last). Used by Kau^. (16. 30), with the hymn
next following, in a ceremony for the restoration of a king to his former kingdom. In
Vait. (9. 2), vs. I accompanies a morning oblation to Agni anfkavant in the sdkamedha
rite of the cdturmdsya sacrifice ; and again (30. 27), vs. 2 is used at the end of the
sdutrdmanl ceremony.
Translated: Ludwig, p. 441 ; Weber, xvii. 185 ; Griffith, i. 83 ; Bloomfield, 112, 327.
— Cf. Bergaigne-Henry, Manuel^ p. 140.
I. He hath shouted Q krand) \ may he be protector of his own here;
O Agni, bend apart the two widened firmaments (rSdast) ; let the all-
possessing Maruts harness i^yuj) thee ; lead thou hither with homage yon
man of bestowed oblation.
This is a very literal translation of the obscure verse, which is plainly an adaptation
or corruption, or both, of a RV. verse in a hymn to Agni (vi. 1 1 . 4 : it is repeated, with-
out variant, in MS. iv. 14. 15) : ddidyutat sv dpdko vibhivi *gne ydjasva rddasl urUci:
dyum nd ydm ndmasd rdtdhavyd aftjdnti supraydsam pdhca jdndhj and, what is very
noteworthy, the latter half-verse of RV. is decidedly more closely reflected in the Ppp.
version : amum naya namasd rdtahavyo yujanti suprajasam paHca jandh; Ppp. has
also bhavat at end of a. It could not be expected to find concinnity and sense in a
verse so originated ; the address seems to be changed from Agni to Indra, and some
sort of comparison aimed at between the latter and the reinstated king. The pada-Xti^X.
divides in a svaopih^ and, as the word may be a part of the adaptation |_of the original
to the purpose of this hymn J, the translation so treats it, instead of substituting, as
Weber and Ludwig do, suoapah; the comm. explains it both ways : svaklydndm pra-
jdndm pdlakah sukarmd vd. The comm. makes the king subject of dcikradat in a,
apparently takes vydcasva in b as one word (= vydpnuhi)^ ivd in c as designating
Agni (^yufijantu = prdpnuvantu, tvatsahdyd bhavantu\ and amim in d as the king.
V-
iii. 3- BOOK III. THE ATHARVA-VEDA-SANfHITA. 88
The Anukr. ignores ^t jagatl pada (c) Lor lets it offset a counted as io!J. LThe
usual compound is sv-dpusj but sv-apis^ though not quotable, is quite possible. J
2. Indra, the inspired one, however far away, let the ruddy ones set
in motion hither (a-cydvaya-) in order to friendship, when the gods ven-
ture (i) for him a gdyatri, a brhatt, a song {arkd), with the sdutrdmant
(ceremony).
This verse is nearly as obscure as the preceding, and probably as hopelessly corrupt
The " ruddy ones " in a are, according to the comm., priests (ftvij) ; Weber under-
stands " horses," Ludwig " somas." The comm. takes dddhrsanta in d first from root
dhr ( ! = adhdrayan), then apparently from dhrs (^pUn'am visrastdvayavam indram
Punah sarvdvayavopetam akurvafiy citing TS. v. 6. 34); Ppp. has dadrqanta; perhaps
dadrhanta might be made to yield the best sense ; restoration of the augment would fill
out the deficient meter, which the Anukr. fails to remark. R. conjectures ** made firm
for him the mx^tj gdyatrl as bolt" About half the mss. (including our Bp.E.I.H.K.)
accent in b sakkyhya; the same uncertainty as to this word appears elsewhere.
3. For the waters let king Varuna call thee; let Soma call thee for
the mountains ; let Indra call thee for these subjects {yiq) ; becoming a
falcon, fly unto these subjects.
" For " may of course be " from " in a and b, as preferred by Lthe four J translators
and comm. Ppp. reads, in a, b varuno juhdva somas tvd ^yam hvayatij and again in
C, indras tvd ^yam hvayatu With the proper resolutions, this verse is a decent tristubh;
the Anukr. scans it as ii + io: 10 + 10 = 41. The verses in our text are wrongly
numbered from this one on.
4. Let the falcon lead hither from far {pdra) the one to be called,
living exiled in others' territory (ksitra) ; let the (two) A^vins make the
road for thee easy to go ; settle together about this man, ye his fellows.
The translation follows both previous translators, and the comm. (= hvdtavyam)^ in
implying hdvyam in a instead of havydm * oblation ' ; yet Ppp. reads havis, which sup-
ports havydm. The comm., with several of SPP*s mss., has avaruddham in b; for
l^the technical J aparuddhaq caran (and ava-gam, 6 d) compare especially PB. xii. 12. 6.
J. Let thine opponents call thee ; thy friends have chosen [thee] against
[them] Q prdti) ; Indra-and-Agni, all the gods, have maintained for thee
security {kshnd) in the people i^dq).
The comm., and a few of SPP's mss. that follow it, have at the beginning vdyantu
(= sdfhtatyena sevantdm). Several samhitd-mss, (including our P.M. O. Op.) read
pratijdnah; Ppp. has the easier reading paHca jandh^ with hvayanti for -«/«, and, in
b, varsata for avrsata; also it ends with adldharas. As in more than one other case,
all the mss. accent // in the second half-verse, and the pada-XtxX. puts its double stroke
of p§da-division before the word ; and both editions read t^; but it should plainly be te^
as our translation renders, and as the comm. also explains it. The comm. combines in
b pratimitrdSf making it mean " opposing friends " ; the combination of vr * choose *
with prati is strange and obscure.
6. Whatever fellow disputes thy call, and whatever outsider — making
89 TRANSLATION AND NOTES. BOOK III. -iii. 4
him go away {dpdfU), O Indra, then do thou reinstate (ava-gatnaya) this
man here.
The comm. explains sajdtd and nistya as samabala and nikrstabala ( ! ) |_as at i. 1 9. 3 Ji
and ava gatnaya as bodhaya. The Anukr. takes no notice of the metrical deficiency
in a; emendation to -vddati would fairly rectify it. LFor ava-gam^ see note to vs. 4. J
4. To establish a king.
\Atkarvan, — saptakam. dindram. trdistubham: t.jagatl; 4tj. bhurtj\'\
Found in Paipp. iii. Used in Kau^. only with the next preceding hymn (as there
explained), although the two are of essentially different application, this one referring
to a king who has been called or chosen, and has to be inaugurated as such. In
Vait. (13.2), in the agnistoma sacrifice, vs. 7 accompanies, with vii. 28, oblations to
pathyd svasti and other divinities.
Translated : Ludwig, p. 252 ; Zimmer, p. 164 ; Weber, xvii. 190 ; Griffith, i. 84 ; Bloom-
field, 113, 330. — Cf. Bergaigne-Henry, Manuel^ p. 141.
1 . Unto thee hath come the kingdom ; with splendor rise forward ; [as]
lord of the people {vifas)^ sole king, bear thou rule (vi-rdj)) let all the direc-
tions call thee, O king ; become thou here one for waiting on, for homage.
The translation implies in a agan, which is very probably the true reading, though
the pada-mss. divide tvd :gan. The metrical redundancy in a, b is best removed by
omitting prafi (for which Ppp. and the comm. read prdk), which seems (as meaning
also * in the east *) to have been added in order to make yet more distinct the compari-
son with the sun implied in ud ihij the pada-ttxt reckons the word wrongly to b, and
the comm. renders it pUrvam * formerly ' ; he takes vi rdja as " be resplendent," which
is of course possible. The verse has but one reaiy^^tf/f pada (a). LWith d (= vi. 98. i d),
cf. ndmasopasddyasy used twice in RV.J
2. Thee let the people (vi(as) choose unto kingship {rdjyd), thee
these five divine directions ; rest (frt) at the summit of royalty, at the
pinnacle (kaktid) ; from thence, formidable, share out good things to us.
The verse is found also in TS. (iii. 3.9*) and MS. (ii. 5. 10), with nearly accordant
differences of reading: gavo *vrnata rdjyaya in a; tvam havanta (MS. vardhanti)
marutah svarkah forb; ksatrdsya kakubhi (MS, kakubbhih) ftgriydnds inc. TB.,
moreover, has the second half-verse (in ii. 4. 77 ; the first half is our iv. 22. 2a,b),
agreeing with AV. except by giving ksatrdsya kakubhis, Ppp. further varies the
word by reading kakudhi; it also has in a vrnutdm, and for d ato vasuni vi bhajdsy
ugrah. A number of the mss. (including our O.Op.) read in a rajydya^ as, indeed, they
generally disagree Lin threefold wise J as to the accent of this word. P.M.W. have in a
vrsatdm. The comm. renders vdrsman by ^arire, qrayasva by dssva,
3. Unto thee let thy fellows come, calling [thee] ; Agni shall go along
as speedy messenger ; let the wives, the sons, be well-willing ; thou, for-
midable, shalt see arrive i^prati-paq) much tribute.
Ppp. has in a, hyantu bhuvanasya jdld ^gnir duto *vajarase dadhdtiy and combines
in cjdyds p-. The comm. finds in b an incomplete simile: "thy messenger, unassail-
able like fire, shall '' etc.
Hi. 4- BOOK III. THE ATHARVA-VEDA-SAlClHITA. 90
4. Let the (two) Agvins thee first, — let Mitra-and-Varuna both, let all
the gods, the Maruts, call thee ; then put (kr) thy mind unto the giving
of good things ; from thence, formidable, share out good things to us.
With c compare RV. i. 54. 9 d, which rectifies the meter by reading krsva. The
second half-verse is quite different in Ppp. : sajdtdndfh madhyamesthe *ha masyd (cf.
ii. 6. 4 c ; iii. 8. 2 d) sve ksetre savite vi rdja. The third pada is made bhurij by the
change of krsva to krnusva,
5. Run forth hither from the furthest distance; propitious to thee be
heaven-and-earth both ; king Varuna here saith this thus ; he here hath
called thee ; Ltherefore {sd)\ do thou come to this place.
Ppp. has babhUtdm for ubhe stdm at end of b, and ahvat svenam ehi at end of d.
SPP. reports all his/<z^-mss. as reading aha instead of dha in c; no such blunder has
been noted in ours. His ms. of the comm. also appears to have dhvat in d, but doubt-
less only by an oversight of the copjrist (under the next verse it gives ahvat in an iden-
tical phrase of exposition). MS. (ii. 2. 1 1 ; p. 24. 3) gives a pratfka reading a pr^hi
paramdsydh pardvdtahy while no corresponding verse is found in its text — or else-
where, so far as is known; unless here.
6. Like a human Indra, go thou away ; for thou hast concurred {sam-
jfid) in concord with the castes {}) ; he here hath called thee in his own
station ; he shall sacrifice to the gods, and he shall arrange the people
(vigas).
The translation of this obscure and difficult verse implies much and venturesome
emendation in the first half: namely, in a, indra iva tnanusydh^ and in b vdrndis,
Weber also takes manusyas as meant for a nom. sing., and renders it <* menschenge-
staltet " ; the other translators understand manusyh viqas^ as does the Pet. Lex. The
Ppp. version, indro idam manusya pre *hi, suggests -syah^ and is decidedly better in
prehi (to be resolved into pr-e-hi^ whence perhaps the corruption to parehi)\ the
repeated vocative indra<dndra (so the //i^^-text) is not to be tolerated. For b, Ppp.
has sam hi yajHiyds tvd varunena samviddnah^ which is too corrupt to give us aid ;
the emendation to vdrndis is a desperate and purely tentative one, as there is no evi-
dence that vdrna had assumed so early the sense of * caste.* Weber suggests that
varuna here is equal to varan a * elector ' ; Zimmer takes it as virtually for devdis : both
entirely unsatisfactory. Ppp. ends the verse with so kaipaydd di^ah. To the comm.
there is no difficulty ; the repeated vocative is out of reverence {ddardrtham) ; manu-
syds is a Vedic irregularity for -sydn, or else qualifies prajds understood ; the plural
varUndis is plur. majestaticus for varunena; kalpaydt, finally, is svasvavydpdresu
niyunktdm. The Anukr. passes without notice the yVz^^/f pada d, it being easy to read
the verse into 44 syllables.
7. The wealthy roads, of manifoldly various form, all, assembling,
have made wide room for thee ; let them all in concord call thee ; to the
tenth [decade of life] abide here formidable, well-willing.
Pathyd revatlSy divinities of good roads and welfare, are explained by the comm. as
patho *napetd mdrgahitakdrinya etatsatnjhd devatdh; or else pathyds is pathi sddh-
avah, and revatfs is dpas. Both editions read in d va^e *hd, but the comm., with
SPP's qrotriyas V. and K., read vase *hd^ and the translation implies this. Ppp. offers
91 TRANSLATION AND NOTES. BOOK III. -iii. 5
no variants for the verse. Many of our samhitd-mss, (P.M.W.E.I.H.) retain the final
visarga of samviddndh before hv- in c; SPP. does not report any of his as guilty of
such a blunder. |_V. and K. recognize vaqehd as a variant. J
Ppp. appends another verse : yadi jarena kavisd datvd gamaydmasi: atrd ta
indras kevallr viqo balihrtas karat (cf. RV. x. 173. 6 c, d).
5. For prosperity: with a parnd-amulet.
\^Atharvan. — astakam. sdumyam. dnu stub ham : i. fmrdnustup tristubh ; 8.virddurobrhatu\
Found (except vs. 8) in Paipp. iii. Used by Ktu9. (19.22), with viii. 5 and x. 3, 6,
to accompany the binding on of an amulet for general prosperity {tejobaldyurdhanddi-
pustaye, comm.). And the comm. quotes it from Naks. K. Lcomm. should say Qanti K.
— Bloom field J as employed in a mahdqdnti named dngirasl, \\n the prior draft, W.
writes " For success of a king : with *' etc. as title of this hymn. Its place in the
collection, next after iii. 3 and 4, and its second vs., seem to justify that title. J
Translated: Weber, xvii. 194; Grifl5th, i.86; Bloomfield, 114, 331. — Vss. 6 and 7,
Zimmer, p. 184, with comment.
1. Hither hath come this /^m^i-amulet, strong, by strength slaughter-
ing our rivals ; force of the gods, milk of the herbs, let it quicken me
with splendor unremittingly.
Ppp. has for d mayi rdstram jinvatv aprayucchan, Apraydvan in d, which is read
by all the mss. (hence by both editions) and the comm., is unquestionably to be emended
(as suggested by BR., v. loi 5) to -ydvam \Skt. Gram,* § 995 b, xooiyu ; ci,yuch\ ; the
word is quoted in the Prat, text (iv. 56), but not in a way to determine its form (apra-
ydvddt'). As the later verses s\io^ ^ parna is to be imderstood here as the tree of that
name (JButea frondosa : comm. pald^avrksa). The comm. raises no objection to dpra-
ydvatiy and explains it as either mdm vihdyd ^napagantd san (with irregular exchange
of case-forms), or else apraydtar, i.e. sarvadd dhdryamdna,
2. In me [maintain] dominion, O /arw^f-amulet, in me maintain wealth;
may I in the sphere of royalty be familiar Q. nijd), supreme.
Compare the nearly corresponding vi. 54. 2, which suggests emendation of nijds to
yujds L* may I be supreme above [any] ally or fellow-king * (^yujds as abL) J. Ppp. has
rdstram for ksatram in a, and its d reads yajd bhuydsam uttardy supporting the emen-
dation. Our Bp. reads in c -vargri^ as some of the mss. do in the other occurrences of
this obscure word : the comm. explains it by dvarjane svddhinl-karane * appropriation,*
and nija by ananyasahdya, LBR. give * bestandig * for nija.\
3. The dear amulet which the gods deposited hidden fn the forest-tree
— that let the gods give to us to wear, together with length of life {dyus),
Ppp. has for b vdjim devdh priyam nidhim^ and its second half-verse is tarn ma
indras sahd *^yusd manith daddtu bhartave,
4. The parndy Soma's formidable power, hath come, given by Indra,
governed (gas) by Varuna; may I, shining greatly, wear it in order to
length of life for a hundred autumns.
The translation implies emendation in c of the unmanageable priydsam to bhriydsamy
an obvious improvement, adopted also by Weber, and supported by the reading of Ppp*,
iii. 5- BOOK III. THE ATHARVA-VEDA-SAMHITA. 92
iam aham bibharmi; the comm., too, though reading priy-^ glosses it with bhriydsam
dhdrayeyam. In b, Ppp. has sakhyas for ^istas. The comm. finds in sdmasya par-
nds in a allusion to the origin of the parna-trtt from a leaf (^parna) of soma, and
quotes for it TS. iii. 5.7'. Rdcamdnas in c he uses sls -ftamj qualifying /dm. The
metrical definition of the verse is wanting in the Anukr. mss. ; we may call it a nicr/
irisiubh, [See Weber's note on /^ir«4. J
5. The parnd'dLinultt hath ascended me, in order to great unharmed-
ness, so that I may be superior to patron (aryamdn) and to ally (samvid),
Samvid is here taken as corresponding noun to the common adjective samviddnd
(the Pet. Lex., " possession " ; Weber, " favor ") ; the comm. makes it samdnajhdndt
or samabaldt; and aryaman^ according to him, comes from arln yamayati^ and means
adhikabalah purupraddtd ca. Ppp. combines mahyd ^rist- in b, and has for d manusyd
adhi sarhqatah (or sammatak). All the mss., and SPP's text, read uttards in c;
our iittaras is a necessary emendation. |_As to aryamdn, cf. Weber's note.J
6. They that are clever chariot-makers, that are skilful smiths — sub-
jects to me do thou, O parnd^ make all people {jdna) round about.
Ppp. htgm&yat taksdno rath-^ and its second half-verse is sarvdns tvd *nrna randhayo
*Pastim krnu medinam. The comm. renders dhfvdnas by dhlvard mdtsikdh * fisher-
men,* and gives the technical definition of the caste of rathakdras, Weber (p. 196 ff.)
treats with much fulness of these and other caste matters. Upastln the conmi. explains,
nearly enough correctly, by sevdrtham samipe vidyamdndn updslndn vd.
7. They that are kings, king-makers, that are charioteers and troop-
leaders — subjects to me do thou, O parnd^ make all people round about.
Our Bp. reads in b grdma^nydh, emended to <>nydh ; Kp. has grdmanydh j Op. and
D. (and, so far as appears, all SPP^s pada-mss.) ^dmanydA y the word is divided by
the RV. pada-text (jrdmaoniA), as in all reason it should be ; and its division seems
favored, if not required, by our Prat. iii. 76. Ppp. has a quite different text : upastir
astu vdiqya uta qHdra utd **ryah for a, b, with c, d as in its version of vs. 6 (but with
tdn rna [^intending tdn parnaf\ instead of tvd 'nrna). Weber, on authority of
<JB. iii. 4. 1.7, proposes to emend a to y/ 'rdjdnoy the comm. explains the rajdnas
by anyadeqddhipdh ; and rdjakrtas by rdjye 'bkisiHcanif *ti sacivdh, [^In SPP's Cor-
rections (to p. 364), his J. P. are reported as dXvidXng grdmaonydh, \
8. Parnd art thou, body-protecting ; a hero, from the same womb
(yifni) with me a hero; with the year's brilliancy^ — therewith I bind
thee on, O amulet.
Wanting in Ppp. The second p§da is damaged, in meter and in sense, by the
apparently intruded vfrds.
The anuvdka [_!. J ends here, having 5 hymns and 33 verses ; the old Anukr. says :
trinqannimittdh sadrcesu (mss. -dare-) kdryds tisrah,
6. Against enemies: with a^vatthd.
[/agadbljampurusa. — astarcam . vdnaspatydqvatthadevatyam . dnustubkam . ]
Found (except vs. 6) in Paipp. iii. Used by Kaug. (48. 3 ff.) in a rite of sorcery
against enemies ; vss. 7, 8 are specially quoted (48. 6, 5), with actions adapted to the
93 TRANSLATION AND NOTES. BOOK III. -Hi. 6
text. The comm. also describes it as employed by the Naks. |_comm. again errs;
should be ^anti — BloomfieldJ K. (17, 191) in a makdq&nti called dngirasi.
Translated: A. Kuhn, Herabkunft des Feuers etc., 1859, P* 224, or 2d ed., p. 198;
Weber, xvii. 204 ; Grill, 21, 104 ; Griffith, i. 87 ; Bloomfield, 91, 334.
1. The male {pumdns) [is] born out of the male — the agvatthd forth
from the khadird; let it smite my foes, whom I hate and who [hate] me.
A very acceptable emendation would be pdri jdtdSy since pdri .\s plainly accessory
to the ablative pumsds, as ddhi to khadirAt in b (cf. dsatas pdri jajhiri^ x. 7. 25).
Ppp. retains the initial a of aqvatthas^ and begins d with^^^if c& *kam. The aqvattha
begins as a parasite, usually on the qamf (fern.), this time from the hard khadira (masc).
2. Crush them out, O aqvatthd^ our violent foes, O expelling one, allied
with Vrtra-slaying Indra, with Mitra, and with Varuna.
The translation implies the reading of vaibddha in b as an independent word ; it is
so regarded by BR., Weber, the later translators, and the comm. ; all the pada-m&z,
make it into a compound with dddhatas^ and both editions so write it. Ppp. reads
instead, for b, qatrfin mayi bddha todhata. Some of our mss. (P.M.W.E.) read in a
ni (r- ; one of SPP*s has srnfhi. The comm. explains dddhatas as bhrqatk kampayitfnj
[_but see Ved, Stud. ii. 10 J.
Ppp. adds a verse of its own : yatJid ^qvattha nisndmi pUrvdh jdi&n utd *pardn
(cf. X. 3. 1 3-1 5) : evd prdanyatas tvam abhi tistha sahasvatd.
3. As thou, O aqvatthdy didst break out [the khadird\ within the great
sea, so do thou break out all these, whom I hate and who [hate] me.
" The sea," doubtless the atmosphere, as explained by the comm. (and Weber). The
comm. reads dbhinas in a, and two or three of SPP's mss. so far agree with him as to
give the (blundering) nirdbhinnas ; this reading exhibits a much less startling and
anomalous crowding-out of the root-final by the personal ending than does -abhanas (see
my Skt. Gr. §555), and so is more acceptable. Some of SPP*s mss. similarly mix up
bhindhi and bhandhi in c ; the comm., of course, has the former. A part of the mss.
(including our Bp.P.M.E.H.) leave mahati in b unaccented (as again at xi. 8. 2, 6).
Ppp. yathd ^qvattha vibhinaccham tahaty arnave : evd me qatro cittdni visvag bhidhi
sahasvatd (cf. our vs. 6 c, d).
4. Thou that goest about overpowering, like a bull that has over-
powered — with thee here, O a^vatthd, may we overpower our rivals.
Ppp. reads in a carati, as does also the comm., followed by two or three of SPP*s
mss. Ppp. further combines in b sdsahdndi *va rs-, and ends d with samvisivahi, LThe
samAitd-mss. all combine iva rs- in b; see note to Prat. iii. 46.J
5. Let perdition bind them, with unreleasable fetters of death — my
foes, O aqvatthd, whom I hate and who [hate] me.
Ppp. has avimokydis in b, and (as in vs. i ) begins d with ydhq cd *ham. Several of
our mss. (P.M.W.E.) have at the beginning the senseless reading simdtu.
6. As, O agvatthdy ascending them of the forest-trees, thou dost put
them beneath thee {dd/uira), so the head of my foe do thou split apart
and overcome.
iii. 6- BOOK III. THE ATHARVA-VEDA-SAKIHITA. 94
Ppp. (as we saw above) has the second half of this verse, with variants, as its 3 c, d.
What the vdnaspatyd is, as distinguished from vdnaspdti^ is as obscure as the similar
relation of rtu and drtavd |_iii. 10.9 note J; possibly * they of that sort, they and their
kind*; our translation marks, rather mechanically, the distinction. The comm. says
that here vanaspati means " the place where trees grow," and vdnaspatya the trees
themselves — which is an explanation quite after his kind.
7. Let them float forth downward, like a boat severed from its moor-
ing (bdndhand) \ of them, thrust forth by the expelling one, there is no
returning again.
Ppp. reads in c nurb&dhaj our Op. has vdibddhd : praonuttSndm. Astu in d, for
asti^ would be an improvement. The comm. gives a double explanation of bandhana^ as
either place or instrument of fastening. LThe vs. recurs at ix. 2. 1 2, with siyaka- for
vdibddhd', — W's collation of Op. gives /r^zo, not/r<fo!j
8. I thrust them forth with mind, forth with intent and incantation ;
forth with branch of tree, of agvatthd^ we thrust them.
Ppp. has in a prdi *n3n nuddmi (which makes the meter easier), and at the end cor-
respondingly the active nuddmasi; for b it gives pra ^rtyena brdhmand. The linguali-
zation of the first n of endn is noted in Prat. iii. 80, and the comment on that rule quotes
the instance in c, but not that in a. According to Kau^. the thing ** mentioned in the text **
(perhaps an effigy of the person aimed at, in the *< vitals " of which something has been
buried by the preceding rule) |_having been put upon a boatj is with this verse and
ix. 2. 4 pushed forth with a branch, and with vs. 7 made to float away.
7. Against the disease k^etriyd.
\BhrgvangircLS, — saptarcam, yaksmandfanaddivatam uta bahudevaiyam, dnustubham :
6. bhurij."]
Found in Paipp. iii., with few variants, but with vs. 5 at the end. Used by Kau^.
(27. 29) in a healing ceremony (its text does not specify the disease) ; and reckoned
(26. 1 , note) to the takmand^ana gana. And the comm. quotes it as employed by the
Naks. |_(^anti?J K. (17, 19) in the mahdqdnti called kdumdrl.
Translated: Weber, xvii. 208 ; Grill, 8, 105; Griflith, i. 89; Bloomfield, 15, 336.
1. On the head of the swift-running gazelle (harind) is a remedy; he
by his horn hath made the ksetriyd disappear, dispersing.
Visand is divided (viosand) in the pada-text, as if from vi 4- sd » unfasten ' — which
is, indeed, in all probability its true derivation, as designating primarily a deciduous
horn, one that is dropped off or shed ; and in this peculiarity, as distinguished from the
permanent horns of the domestic animals, perhaps lies the reason of its application to
magical remedial uses. The verse occurs also in Ap^S. xiii. 7. 16 Lwhere most mss.
have raghusyato]. For the ksetriya, see above, ii.8. LB®* ^^^ P- '°45'J
2. After thee hath the bull-gazelle stridden with his four feet ; O horn,
do thou unfasten {visa) the ksetriyd that is compacted {}) in his heart.
Ppp. has a different d: yadi kimcit ksetriyam hrdi. The word-play in c, between
visdnd and vi-sd^ is obvious ; that any was intended with visuclna in i d is very ques-
tionable. This verse, again, is found in Ap^S. ib., but with considerable variants : anu
95 TRANSLATION AND NOTES. BOOK III. -iii. /
tvd, harino tnrgah padbhi^ caturbhir akramfi : visdne vi sydi *tam granthim yad asya
guiphitarn hrdi; here it is a " knot " that is to be untied by means of the horn. One
of our mss. (O.) has in c padbhis, like Ap(^S. The comm., followed by a couple of
SPP*s mss., further agrees with Ap^S. by reading guiphitarn in c, and explains it as
guiphavad gratkitam. The occurrence of the rare and obscure guspita |_misprinted
gustitam\ in Q!B. iii. 2. 2. 20 is also in connection with the use of a deer^s horn.
3. What shines down yonder, like a four-sided roof (chadis)^ therewith
we make all the ksetriyd disappear from thy limbs.
In our edition, Una in c should be tind^ as read by nearly all the samkitd-mss.
(all save our P.M.), and by SPP. The sense of a, b is obscure to the comm., as to us ;
he guesses first that it is ** the deer-shaped thing extended in the moon's disk,'' or else
'^ a deer's skin stretched on the ground " ; chadls is " the mat of grass with which a
house is covered." Weber takes it as a constellation ; Grill (mistranslating paksa by
'^ post "), as the gazelle himself set up on his four legs, with his horns for roof ! If a
constellation, it might be the Arab ** manzil " 7, ^, 17, v Aquarii, which its shape and name
connect with a tent : see Siirya-Siddhdntay note to viii. 9 (under 25th asterism) ; this is
not very far from the stars mentioned in the next verse |_X and v ScorpionisJ.
4. The two blessed stars named Unfasteners (vie ft), that are yonder
in the sky — let them unfasten of the ksetriyd the lowest, the highest
fetter.
The verse is nearly identical with ii. 8. i above, which see Lb recurs at vi. 121. 3 b;
y. Schroeder gives the Katha version of a, b, Zwei hss.y p. 1 5, and Tubinger Katha-hss,,
P- 7 5 J- Ppp* nnakes it in part yet more nearly so, by beginning with ud agdtdm bhaga-
vati, but reads in c vi ksetriyam tvd *bhy dna^e [cl, our 6 bj ; and its end and part of
vs. 6 (which next follows) are defaced.
5. The waters verily [are] remedial, the waters disease-expelling, the
waters remedial of everything ; let them release thee from ksetriyd.
The first three padas are RV. x. 137. 6 a, b, c, save that RV. has sdrvasya in c; but
vi. 91. 3 below represents the same verse yet more closely.
6. If from the drink {} dsuti) that was being made the ksetriyd hath
come upon {vi-ag) thee, I know the remedy of it ; I make the ksetriyd
disappear from thee.
The word dsuti is of doubtful and disputed sense ; Weber says " infusio seminis "
^as immediate cause of the " Erb-ubel," which is Weber's version of ksetriyd \ ; Grill,
"gekochter Zaubertrank "; the comm., dravlbhutam annam * liquidized food.'
7. In the fading-out of the asterisms, in the fading-out of the dawns
also, from us [fade] out all that is of evil nature, fade out (apa-vas) the
ksetriyd,
Ppp. has tato ^sasdm at end of b, and in c dmayat for durbhutam. Emendation of
asmdt in c to asmdt (as suggested by Weber) would notably improve the sense. The
second pada has a syllable too many, unless we make the double combination vdsd
''sdsdm.
iii. 8- BOOK III. THE ATHARVA-VEDA-SAMHITA. 96
8. For authority.
[AtAarvan. — mditram uia vdi(vad€vam. triistubham: 2j6.jagati; 4. 4'p. virddbrhatigarbhd ;
J, anustMbh.'\
Verses 1-4 found in PSipp. i., but defaced. The hymn is used by K^u^. (55. 17-18 ;.
also 55. I, note), with i. 9, 30, etc., in the ceremony of reception of a Vedic student, and,
according to the schol. (10. 19, note), in that for the generation of wisdom (the comm.
says, as belonging to the dyusya gana). Verses 5 and 6 are the same with vi. 94. i, 2^
and it is vi.94, rather than these verses here, that is used in Kaug. 12.5 (the comm.
blunderingly prescribes the use under both passages). Verse 4 has the same pratika
as xiv. 1.32 and one or the other of the two verses is taught in Vait. (22. i) as used
** by K&ugika *' in the agnistoma; but our Kau^. has no such use, and it is doubtless
xiv. 1.32,33 that he prescribes (79.175.) in the nuptial ceremonies; but the comm.
reports the use here, as if it referred to vss. 4 and 5. The comm. further regards the
hymn as employed by the Naks. K. (18), in the dirdvatl rite, and by Pari9ista 5.3 j
in both cases as an dyusya hymn.
Translated : Weber, xvii. 212; Griffith, i. 90.
1. Let Mitra come, arranging with the seasons, uniting {} sam-vefaya-}
the earth with the ruddy ones (tisriya) ; then to us let Varuna, Vayu,
Agni, assign great royalty of union (} samvefyd).
The verse is very obscure, and probably corrupt, though found almost without vari-
ant (only tat for atha in c) in Ppp. also. The epithet samveqyd, (found only here)
seems fashioned to correspond to the participle sathveqdyan in b ; but Weber renders
the ppl. by "umlagernd" and the epithet by "ruhsam"; the comm., by "pervading"
{7ydpnuvah) and " suitable for abiding in " {samveqdrham avasthdnayogyani). The
comm. takes usriyds as gdvas, i.e. kirands * rays.' R. ventures heroic emendations :
** Let Mitra come after ordering of the time, enlivening {samhdpayan or something
equivalent, since * putting to rest * is no result of the action of Mitra's rays) the earth
with his rays ; but let Varuna make wind and fire (ydyum agnim)^ make our great
realm go to rest." The first pada is redundant, unless we make the double combination
mitrd rtubhih, LBR. take kalp- as » sich richtend nach.'J
2. Let Dhatar, Rati, Savitar enjoy here (iddm) ; let Indra, Tvashtar,
welcome my words (vdcas) ; I call the divine Aditi, mother of heroes
{(6ra')f that I may be midmost man of my fellows.
The first pada is also vii. 17. 4 a, and VS. viii. 17 a. The plural verb in b seems to
imply that all the deities mentioned in the line are to be regarded as its subjects.
Madhyamesthi (like madhyama(t, iv. 9. 4), probably the one whom the others gather
about as chief; the comm. has nothing valuable {samrddhakdmah san svasaiftdndih
sevyaK), The comm. takes rdtl in a as = Aryaman. Ppp. h2LS grAnantu for haryaniu
in b. The meter of d would be rectified by reading syam (or dsanty as is perhaps
assumable in this stage of the language) for dsdni. The verse as it stands (11 4- 12 :
II + 12 =46) is ill described as dijagatf,
3. I call, with acts of homage, Soma, Savitar, all the Adityas, in the
contest for preeminence ; may this fire shine for very long, kindled by
[my] fellows who gainsay not.
97 TRANSLATION AND NOTES. BOOK III. -Hi. 8
The translation implies in b emendation Lcf. iii. 18.4 J to ahamuttaratvi (against all
the mss. and both editions), as proposed by BR., i. 891 ; the comm. also takes it as
two words, and renders uttaratvi by yajamdnasya qraisthye. Ppp. reads devdn for
Aditydn in b. The comm. has dldayat in samhitdj our //i^-text has it, and Prat. iii. 22
and iv. 89 deal with its conversion to dlddyat in sarhhitd.
4. May ye be just here ; may ye not go away {pards) ; may an active
herdsman {gopd), lord of prosperity, drive you hither ; do ye, with [your]
desires, [attend] upon (!) his desire ; let all the gods conduct you together
hither.
The translation implies emendation in d of -yantu to -nayantu^ as called for by both
meter and sense, and also the addition of a verb, sta or ita^ at end of c, for a like reason.
If, as seems very probabfe, the verse is originally addressed to kine, kdminls in c is quite
natural ; if not, we may regard v^as as understood : the sense is * be your desires sub-
ject to his.' Ppp. has a different reading: asmdi vas kdmd upa kdminfr viqve devd
upasatydm tha. The comm. regards kdminls as addressed throughout, and explains
it finally as meaning striyah gdvah (perhaps the text is defective or incorrect; the
general explanation of the verse implies striyah). The comm. reads ///r^zj iox paras
in a, and in b divides fry as ^ deriving it from root fr^ and rendering it mdrgaprerakas
ypada has iryas\. The Anukr. calls for 1 1 + 1 1 : 9 4- 1 1 = 42 syllables, and strictly
requires at the end -i-antu; but no inference as to a difference of reading is to be
drawn from this. LPpp. combines in b vdjat. — Weber says: ^^asmdt diesem, dem
Hausherrn, kdmdya zu Liebe ; oder gehort asmdi zu kdmdya selbst? "J
5. We bend together your minds, together your courses {vraid),
together your designs ; ye yonder who are of discordant courses, we
make you bend [them] together here.
This and the following verse, not found with the others in Ppp., occur again below
as vi. 94. 1, 2 Lcf. also ii. 30. 2 J, and vs. i occurs in Ppp. xix., with the other material of
our sixth book ; they are so far discordant in subject with the preceding verses that we
may fairly call them out of place here. This one exists in MS. (ii. 2. 6), with anamsata
for namdmasi, and sthd for sthdna. A RV. JtAi/a to x. 191 hzs jdnaidm in a for sam
vraidj dkHtis in b, and, for c, d, asdu yo vimand janas tarn samdvartaydmasi. The
first half-verse, further, nearly accords with VS. xii. 58 a, b, TS. iv. 2. 5' a, b, MS. ii. 7.
1 1 a, b (they have vdm for vas^ and, for b, sdm u cittany i *karam). Nearly all our
samhi/d-mss. read -tdh before sthdna, nor is there anything in the Prat to prescribe
the omission of the visarga in such a situation, while the comment to ii. 40 expressly
quotes the passage as an example of the assimilation of it to a following initial sibilant.
The comm. reads stana instead of sthana. Three of our mss. (P.M.E.) read at the
end -naydmasi.
6. I seize [your] minds with [my] mind; come ye after my intent
with [your] intents ; I put your hearts in my control ; come with [your]
tracks following my motion {ydtd).
The comm. rezds grhndmi in a, and three or four of SPP's mss. follow him ; he also
makes in b a compound of anucittebhis. Quite a number of mss. (including our
P.M.W.H.s.m.I.) very strangely combine at the end -mdnar Ha. MB. has a somewhat
similar verse at i. 2.21. How heedless the Anukr. is of metrical irregularity is well
Hi. 8- BOOK III. THE ATHARVA-VEDA-SAMHITA. 98
illustrated by c, where the desirable alteration of vd^esu to vd^e, and the abbreviation
of hfdaydni to the equivalent -yd (both suggested by Weber) would leave a good
tristubh pada ; there is no jagatf character to any part of the verse. |_The combination
-mdnareta looks as if it had blundered in from the end of b. J
9. Against viskandha and other evils.
[ Vdmadeva, — dydvdprthivtyam uta vdifvadevam. dnustubham : 4, 4-p. nicrd brhatt ;
6. bhurij.l
Found in Paipp. iii. (with vs. 6 at the beginning). Used by Kau^. (43. i) in a charm
against demons and the hindrances caused by them.
Translated: Weber, xvii. 215 ; Griffith, i.91 ; Bloomfield, 67, 339.
1 . Of the karqdphuy of the viqaphdy heaven [is] father, earth mother :
as, O gods, ye have inflicted (abhi-kf)^ so do ye remove (apa-kr) again.
The whole hymn contains much that is obscure and difficult, and the comm. gives
no real help anywhere, being as much reduced to guessing as we are. Ppp. begins
with karsabhasya visabhyasya^ which rather favors Weber's opinion, that the apha of
the two names is a suffix, related with abhaj probably two varieties of viskandha are
intended, though none such are mentioned in the later medicine. The comm. finds
qapha * hoof ' in both : one = kr^a^aphasya (vydghrddeh)^ the other either vigata-
qaphasya or vispasta^aphasya. SPP. reads in b dyduh /-, which is doubtless prefer-
able to our dydus p-', it is read by the majority of his mss. and by part of ours (H.I.K.) ;
Ppp. also has it. Ppp. further omits abhi in c, and reads apt for apa in d.
2. Without claspers they held fast (dhdrayd)\ that was so done by
Manu ; I make the viskandha impotent, like a castrater of bulls.
Ppp. begins with aqlesamdno *dh- ; some of the mss. (including our O.) also give
af/esmdnasj and it is the reading of the comm. ; he gives two different and equally arti-
ficial explanations ; and, what is surprising even in him, three diverse ones of vddhriy
without the least regard to the connection ; one of the three is the right one. Ppp. adds
ca after vadhri in c. Weber plausibly conjectures a method of tight tying to be the
subject of the verse ; castration is sometimes effected in that way.
3. On a reddish sXxm^ 2i khfgala — that the pious {vedkds) bind on;
let the binders (i) make impotent the flowing (.^), puffing {}) kdbavd.
All obscure and questionable. Ppp*s version is : for a, siitre pigunkhe khugilam; m
h^yadior tad; fore, qravasyam qusma kdbabam (the nagari copyist writes kdvardham).
The comm. also has in c qravasyam^ and three or four of SPP's mss. follow him ; the
translation assumes it to be for srav-. The comm. explains khfgalatn by tanutrdnatn
* armor,' quoting RV. ii. 39. 4 as authority ; qravasyam by bdlarnpam annam arhati
(since qravas is an annandman ! )\ qusmam by qosakam Lsee Bloomfield, ZDMG.
xlviii. 5 74 J; kdbava as a hindrance related with a kabu^ which is a speckled (karbura-
varna) cruel animal ; and bandhuras is either the amulet bound upon us, or it is for
-rds^ **the amulet, staff, etc., held by us."
4. Wherewith, O flowing ones, ye go about (car)^ like gods with
Asura-magic (-mdyd), like the ape, spoiler of dogs, and with the binder (?)
of the kdbavd.
99 TRANSLATION AND NOTES. BOOK III. -lli. ID
Or qravasyu is * quick, lively ' (Pet. Lexx.) ; the comm., " seeking either food or
glory.** Ppp. reads in c, d dUsanam vandhard kabhavasyam ca. The comm. explains
bandhurd by sambaddha dhrtd khadgddirupa hetih. The verse is scanned by the
Anukr. as94-9:94-8 = 35; the usual abbreviation of iva to ^va would make b and c
good anustubh padas. LRead qravasy&q^ voc, in a.^J
5. Since I shall bind thee [on] for spoiling, I shall spoil the kdbavd ;
ye shall go up with curses, like swift chariots.
The translation implies emendation of bhartsyami (our edition) ox bhatsyami {^W^z
and the comm.) to bhantsyami^ from root bandh, which seems plainly indicated as
called for ; the comm. explains bhats- first as badhndmi, and then as dlpaydmi; the
great majority of mss. give bharts-, Ppp. is quite corrupt here : justl tvd kdmcchd *bhi
josayitvd bhavam. The comm. has at the end carisyatha (two or three of SPP*s mss.
agreeing with him), and he combines in c uddqavas into one word, ** harnessed with
speedy horses that have their mouths raised for going.**
6. A hundred and one viskandhas [are] distributed over the earth ;
thee have they first taken up, of them the viskandlia-s'^o^vcig amulet.
That is, * an amulet that spoils those viskandhas ' (Weber otherwise). In c, for the
jaharus of all the mss. and of both editions, we ought of course to have jahrus; this
the comm. reads : such expansions of r with preceding or following consonant to a
syllable are not rare in the manuscripts. Ppp. has a different second half- verse : tesdfk
ca sarvesdm idam asti viskandhadusanam. The second pslda is found, in a different
connection, as MB. ii. 8.4b. The comment on Prat. ii. 104, in quoting this verse,
appears to derive viskandha from root skand. The verse is made bhurij only by the
false ioTTSi jaharus, \Yox " loi,** see note to iii. 1 1. 5.J
10. To the ekfls(aki (day of moon's last quarter).
\^Atharvan. — trayodaqarcam. dstakyam, dnustubham: 4^^^6^ t2. tristubh ; y. j-av. 6-p.
virddgarbhdtijagati.']
Found, except vss. 9 and 13, in Paipp. i., but with a very different order of verses
(1-4,6, 1 1, 10, 8, 5, 12, 7). Used by Kau^. in connection with the astakd ceremony, or
celebration of the festival of the moon*s last quarter (19. 28, and again, with more ful-
ness, 138. 1 -1 6), or of a particular last quarter, regarded as of special importance.
The details of the Kaug. are expanded and explained by the comm. ; they are not of a
nature to cast light upon the interpretation of the verses. Weber (pp. 219 ff.) discusses
at considerable length the questions connected with the festival. Vait., which does not
concern itself with the astakd^ yet emplojrs vs. 6 (13.6) at the agnistoma sacrifice, in
connection with the somakrayanl cow ; and also vs. 7 c-f (9.4) in the sdkamedha rite of
the cdturmdsya sacrifice. The comm. quotes vss. 2, 3, 7 as employed by Parigista 6. i.
Translated ; Ludwig, p. 189 ; Weber, xvii. 218 ; Grifl[ith, i. 93.
I. She first shone out; she became a milch-cow at Yama's; let her,
rich in milk, yield (dtih) to us each further summer (} sdmd).
The verse occurs also in several other texts: in TS. (iv. 3. iis), MS. (ii. 13. 10),
K. (xxxix. 10), PGS. (iii. 3. 5), and MB. (ii.2. 1 ; 8. i); and its second half is RV. iv.
57. 7 c, d, and MB. i. 8. 8 c, d; ii. 2. 17 c, d, and also found below as 17.4 c, d. The
version of K. agrees (Weber) throughout with ours ; TS. has, for a, yi prathami
- • •• ••
* • » • * • •
iii. lO- BOOK III. THE ATHARVA-VEDA-SAMHITA. ICO
vyduchat, with dhuksva at end of c, and PCS. agrees with it; MS. has duhe at end of
c; MB. (in all four occurrences) has duhS, utt-^ and in 8. i also arhand putra vdsa for
a. The comm. takes sdmdm in d as an adverbial accus. (^ = sarvesu vatsaresu), as
does Weber. LCf. Hillebrandt, Ved, MythoL i. 500. J
2. The night which the gods rejoice to meet, [as] a milch-cow coming
unto [them], which is the spouse {pdtni) of the year — let her be very
auspicious to us.
The verse is found also in PGS. (iii. 2. 2), HGS. (ii. 17. 2) LMP. (ii. 20. 27) and
MGS. (ii. 8. 4c)J, and its second half in MB. (ii. 2.16 c d); the first four have the
better readings jan&s in a and ivd ^^yatlm in b |_and MGS. has rdtrim\, Ppp. has in
b dhenu rdtrim up-, and at the end -gald. For sathvatsardsya pdtnf (cf. vs. 8 a, b)
the comrn. quotes TS. vii. 4. 8^
3. Thou, O night, whom we worship (upa-ds) as model {pratimd) of
the year — do thou unite our long-lived progeny with abundance of
wealth.
Or, perhaps better (so the comm. and Weber), *do thou [give] us long-lived
progeny ; unite [us] with abundance of wealth.* Ppp. has for \iye tvd rdtrim updsate,
and in c iesdm for sd nas. [_MGS. has the vs. at ii. 8.4^ (cf. p. 156), agreeing nearly
with Ppp. J The first half-verse is read also in TS. (v. 7. 2'), K. (xl. 2), PGS. (iii. 2. 2),
and MB. (ii. 2. 18) : TS. gives at end of b upisate^ ^\^. yajdmahe ; PGS. h2LS pratimd
yd tdth rdtrim updsmake. In our edition, restore a lost accent-mark over the sr of
srja in d.
4. This same is she that first shone out ; among these other ones (f.)
she goes about {car), having entered ; great greatnesses [are] within her ;
the bride (vadhii), the new-going generatrix, hath conquered.
This verse is repeated below as viii. 9. 11. It occurs, with considerable variants,
in a whole series of other texts: TS. (iv. 3. ii»), MS. (ii. 13. 10), K. (xxxix. 10),
^GS. (iii. 12. 3), and MB. (ii. 2. 15). For dsv itardsUy TS. and QGS. have antdr
asyam; MS., also Ppp.» sa *psv cintds; MB., se yam apsv antas. All of them, with
Ppp., invert the order of c and d ; and they have a different version of our c : trdya
(but Ppp. trita) endm mahimanah sacante (^GS. -ntdm), but MB. vi^ve hy asydm
mahimdno antah; while, for jigdya in d, TS. and Q!GS. give jajdna^ and MS. and
Ppp. mimdya, QGS. following it with navakrj; and MB. reads prathamd for our
navagdt. (^GS., moreover, has in a vyuchat. These variants speak ill for the tradi-
tion. The comm. gives four diverse explanations of navagdt: going in company with
each new or daily rising sun ; pervading the new originating kind of living creatures ;
going to a daily originating new form ; or, finally, going to the nine-fold divisions of
the day; and the comment to TS. Lreported by Weber J adds a fifth, "newly married";
if the last is the meaning, jajdna is better with it than jigdya : " as soon as wedded to
the new year, she bears the days that follow." The meter is really redundant by a
syllable in a \_iydfvdfj. L Further, MB. has in a esdi*va sd yd piirvd vy-j and Ppp.
ends d yf'xihjanitrtm, — BR., v. 1538, give * erst-gebarend ' for ftavagdt.j
5. The forest-tree pressing-stones have made their sound, making the
oblation of the complete year {parivatsartna) ; O sole dstakd, may we,
having good progeny and good heroes, be lords of wealths.
lOI TRANSLATION AND NOTES. BOOK III. -hi. lO
" Stones " : i.e. probably, blocks of wood used instead of stones Lsee Hillebrandt,
Ved, Mythol. i. 162, i6i J ; or the wooden mortar and pestle (so the comm.). Ppp. reads
for c ekdstakayl (= -kdydi) havisd vidhema. Some of the mss. combine havih kr- in
b ; the comment to Prat. ii. 63 requires havis k-, which both editions accept. Some of
our mss. (P.M.W.Op.) give in c suprajdsas, HGS. (ii. 14. 4) and MB. (ii. 2. 13) have
a corresponding verse: HGS. begins with ulnkhalds, combines havih k- and reads
-rlndm in b, and has suprajd vlravantas in c ; MB. gives for a dulukhaldh sampra-
vadanti grdvdnasy ends b with -rfndm, and has f or d jyog jlvema bait hr to vayath te.
Lit recurs also at MP. ii. 20. 34 and MGS. ii. 8.4b.J The first pada is jagatl^ unnoted
in the Anukr. LAs to astakd, cf. Zimmer, p. 365. J
6. The track {padd) of Ida [is] full of ghee, greatly trickling ; O Jata-
vedas, accept thou the oblations. The cattle of the village that are of all
forms — of those seven let the willing stay (rdniti) be with me.
Versions are found in AQS. (ii. 2.17), ApQS. (vi. 5. 7), HGS. (ii. 17. 2), and MB.
(ii. 2. 14), and of the latter half in TA. (iii. 11. 12, vs. 31 a, c). MB. agrees with our
text throughout ; the three others have cardcaram at end of a, and all three havir idam
jusasva (for prati etc.) in b ; HGS. begins with iddydi srptam, and Ap^S. combines
iddydh P'\ then, in d, Ap^S., HGS., and TA. read ihd instead of mdyij and AQS.
Pustis for ramtis; HGS. ends with ramtir astu pustih. The comm. reads ildyds in
a; he renders sarlsrpam by atyartham sarpat, ramtis by prftis^ and specifies the
seven village (i.e. domestic) animals as cow, horse, goat, sheep, man, ass, camel ; but
the number seven is doubtless used only as an indefinite sacred one. Pada a is again
jagatly as in vs. 5. LPada c is our ii. 34.4 a; between viqvarupds and tesdm Ap^S.
inserts virUpds (a fragment of our ii.34. 4b!). — Prat. ii. 72 requires iddyds p-.\
7. [Set] thou me in both prosperity and abundance ; O night, may we
be in the favor of the gods.
O spoon, fly away full ; fly back hither well-filled ; jointly enjoying all
sacrifices, bring to us food (/j), refreshment {^fj).
The first two padas, which seem to have nothing to do with the rest of the verse, are
wanting in Ppp. What follows them is a complete anustubh^ and quoted by its pratika
in Vait. (see above) ; its first half is found in several other texts : VS. (iii. 49), TS.
(i.8. 4»), MS. (i. 10. 2), K. (ix. 5), A^S. (ii. 18. 13) ; of these, VS. TS. AQ:S. read darvi
for darve^ as does also the comm., with a few of SPP*s mss. Ppp. has sathprficatl
isam in the last half-verse. The comm. understands d sthdpaya in a, as in the transla-
tion ; bhaja would answer an equally good purpose. He explains that the spoon is to
go forth with oblation and to return with the answering blessings. Sambhufijatl he
renders by havisd samyak pdlayantl prinayantf. Finally, he points out that, as c is
quoted as a pratika, a and b have a right to the character of a separate verse ; but that
in the pahcapatalikd the whole is made a verse, with three avasdnas ; the statement,
but not the title, appears to fit our Anukr.; this scans as 8-1-10:8-^8:8 + 8 = 50,
needlessly counting only 10 syllables in b. In our ed,, read md for me. \QL iv. 15. 12 n.J
8. Hither hath come the year, thy spouse, O sole dsfakd; do thou
unite our long-lived progeny with abundance of wealth.
Instead of repeating the second half-verse of vs. 3, Ppp. gives for c, d tasmdi
juhomi : havisd ghrtena qdu naq qarma yacchatu. Against his usual habit, the comm.
explains c, d anew, but quite in accordance with his former explanation.
iii. lO- BOOK III. THE ATHARVA-VEDA-SAMHITA. I02
9. I sacrifice to the seasons, the lords of the seasons, them of the
seasons {drtavd), and the winters (/layand), to the summers {sdtnd), the
years, the months ; for the lord of existence I sacrifice.
The change of case, from accusative to dative, in d, doubtless intends no change of
construction. The verse, as noted above, is wanting in Ppp. ; it is in part repeated
below, as xi. 6. 17. According to the comm., the *Mords of the seasons*' are the gods,
Agni etc. ; the drtavas |_cf. iii. 6. 6 note J are ** parts of seasons ; other unspecified divi-
sions of time, sixteenths, kOsthdSy etc.'' ; and although samd^ samvatsara^ and h&yana
are synonymous, yet hdyana here signifies " days and nights," and samd *•*• half-months."
10. To thee for the seasons, them of the seasons, the months, the
years, the Creator {dkdtdr), the Disposer {vidhdtdr\ the Prosperer
(isamrdh)t the lord of existence, do I sacrifice.
All the samhitd'ms&. combine in a -bhyas tvd^ and SPP. accepts the reading in his
text ; ours emends to -bhyas tvd ; such treatment of final as is common in Ppp., and
sporadic examples of it are found among the AV. mss., but it is hardly to be tolerated
in a text like ours ; and the comment to Prat. iv. 107 quotes the passage as -bhyas tvd.
The comm. Lat xix. 37. 4 J deems this verse Land not v. 28. 13 J to be the one repeated as
xix. 37.4; sec under that verse. Ppp. has, for a, b, yajur rtvigbhya drtavebhyo mdbhyas
safkvatsardya ca^ which at any rate rids the text of the embarrassing tvd. Here the
comm. declares the drtavas to be " days and nights, etc." ; samfdh he explains as
samardhayitre etanndmne devdya,
1 1 . We, making oblation with idd — I sacrifice to the gods with what
is rich in ghee; unto houses not disorderly {} dlubhyant)^ rich in kine,
may we enter together.
Or, it might be, * may we lie down, go to rest ' ; the translation would imply more
naturally sam Upa vi^ema ^the Index Verborum takes iipa as an independent " case-
governing " preposition J ; the comm. says upe *tya sam viqema sukhena ni vasema; he
comfortably removes the anacoluthon in a, b by declaring yaje =^ yajdmahe^ and takes
alubhyatas as either nom. {gdrdhyam akurvdnds) or ace us. (gdrdhyarahitdn), Ppp.
reads for d drsadesvpagomata.
12. The sole dsfakd, paining herself (tapyd-) with penance, generated
an embryo, a greatness, Indra ; by him the gods overcame their foes ;
slayer of the barbarians became the lord of might {(dci-).
The verse is found also in TS. (iv. 3. Ii3), K. (xxxix. 10), PGS. (iii. 3. 5), and
MB. (ii. 3. 21); and a is identical with HGS. ii. 15.9a |_and MP. ii. 20. 35aJ: TS.
accents tdpya- in a (the comm. does the same), and its c, d read : tina ddsyiin vy
dsahanta devi hanti *surdndm abhavac chdclbhih. and K. PGS. have the same ver-
sion ; Ppp. agrees with them in reading asurdndm for ddsyundm^ and MB. has their d,
but our c, except asahanta for vy asah-. The s oi vy ds- is distinctly required by
Prat. ii. 92 ; but SPP. gives in his text vy ij-, against a majority of the mss. reported by
him. Our P.M.W. are corrupt at the end, but P.M. show distinctly -ibhih, indicating
the reading of TS. etc. The comm. gives three different explanations of gdrbham in b,
adding garanfyam or stutyam (from gr *sing'), and then garbhasthavad adr^yam
(iromgr * swallow '), to the true meaning. The ekdstakd he defines to be ** eighth day
of the dark half of Magha." The concluding pada is jagatL
I03 TRANSLATION AND NOTES. BOOK III. -Hi. II
13. Thou whose son is Indra, whose son is Soma, daughter art thou
of Prajapati ; fulfil thou our desires ; accept our oblation.
Wanting in Ppp., as above noted.
The second anuvdka contains 5 h3rmns, 40 verses ; and the quotation from the old
Anukr. is simply da^a,
II. For relief from disease, and for long life.
[Brahman and Bhrgvangiras. — astarcam. dindrdgndyusyam^ yaksmandfanadrvatyam.
trdistubham : 4. ^akvarigarbhd jagati ; j, 6. anustubh ; 7. um^brhatigarbhd
pathydpankH ; 8. j-av. 6-p» brhatxgarbhd jagati^
The first four verses are found in Paipp. i., with the bulk of the 4-verse hymns ; they
are also RV. x. 161. 1-4 (RV. adds a fifth verse, which occurs below as viii. 1.20).
The hymn is used by Kau^. (27. 32, 33) in a general healing ceremony (without specifi-
cation of person or occasion ; the schol. and comm. assume to add such), and, in com-
pany with many others (iv. 13. i etc. etc.), in a rite for length of life (58. 11); and it is
reckoned to the takmand^ana gana (26. i, note) and to the dyusya gana (54. 11, note;
but the comm., ignoring these, counts it as one of the ahholinga gand). In Vait.
(36. 19), vs. 8 accompanies the setting free of the horse at the aqvamedha sacrifice ; and
the hymn (the edition says, i. 10. 4 ; the pratikas are the same) is employed, with ii. 33
etc., in i\i^ purusamedka (38. i). — LSee also W's introduction to ii. 33. J
Translated: Weber, xvii. 231 ; Griffith, i. 95 ; Bloomfield, 49, 341. — In part also by
Roth, Zur Litteratur und Geschichte des Weda, p. 42.
1. I release thee by oblation, in order to living, from ymkno^n ydksma
and from roy2\ ydksma ; if now seizure {grdhi) hath seized him, from it,
O Indra-and-Agni, do ye release him.
RV. inserts vd after yddi in c Ppp. has, in the second half- verse, grdkyd grhUo
yady esa yatas tata ind-. The comm. explains rdjayaksma as either " king oi yaksmas "
or else "the^. that seized king Soma first," quoting for the latter TS. ii. 5.6s |_see ref-
erences in Bloomfield*s comment J. The first pada is jagatf,
2. If of exhausted life-time, or if deceased, if gone down even to the
presence (antikd) of death, him I take from the lap of perdition ; I have
won (spr) him for [life] of a hundred autumns.
The translation implies in ^dspdrsam, which is the reading of our edition, supported
by RV., and also by the comm. {^prabalam karomif), and two of SPP's mss. that
follow the latter ; the dspdrqam of nearly all the mss. (hence read by SPP.), and of Ppp.,
can be nothing but a long-established blunder. Ppp. has at the beginning ^<i</ ukhard'
yury-. LAt ii. 14. 3 SPP. used the " long/" to denote the ksdipra circumflex ; with
equal reason he might use it here for \ht pra^lista of nita = n{-ita.\
3. With an oblation having a thousand eyes, a hundred heroisms, a
hundred life-times, have I taken him, in order that Indra may lead him
unto autumns, across to the further shore of all difficulty (duritd).
RV. has in a (^atdqdradena for ^atdvtryena, and makes much better sense of c, d by
reading ga/dm for indras^ and indras for dti (it also has imdm for enam),
4. Live thou increasing a hundred autumns, a hundred winters, and a
Hi. II- BOOK III. THE ATHARVA-VEDA-SAMHITA. IO4
hundred springs; a hundred to thee [may] Indra, Agni, Savitar, Brihas-
pati [give] ; with an oblation of a hundred life-times have I taken him.
Our text, in the second half-verse, ingeniously defaces the better meter and sense
given by RV., which reads indrdgnt for ta indro agnih in c, and ends with havise
*mdm punar duh. The verse is fairly correctly defined by the Anukr., its c having 14
syllables (fakvarf), and making the whole number 47 syllables {jagati \tss i).
5. Enter in, O breath-and-expiration, as two draft -oxen a pen {vrajd) ;
let the other deaths go away (t//), which they call the remaining hundred.
In this verse, as in the preceding and in vs. 7 and elsewhere, SPP. makes the inde-
fensible combination n ch^ instead of H ch^ as the result of mutual assimilation of n and q
Lcf. note to i. 19. 4 J.
LAs to the "one hundred and one deaths," cf. viii. 2. 27; xi. 6. 16; i. 30. 3;
dkaqata in Index ; and the numbers in the notable passage, xix. 47. 3 fip. ; Kuhn's most
interesting Germanic parallels, KZ. xiii. I28£f. ; V^mV^^^ Deutscher Volksaberglaube^^
30 '» 335 > Hopkins, Oriental Studies . . . papers read before the Oriental Club of
Philadelphia, 1888- 1894, p. 152; Zimmer, p. 400. Cf. also the words of the statute,
18 Edward I., §4, concerning the "Fine of Lands," "unless they put in their claim
within a year and a day ."J
6. Be ye just here, O breath-and-expiration ; go ye not away from
here; carry his body, his limbs, unto old age again.
At the end of b, the comm. xt,2jd& jat'am {=-qfghram^ akdle) instead of yuvdm, and
two or three of SPP*s mss., as often, follow him.
7. Unto old age do I commit thee ; unto old age do I shake thee down
{ni'dka) ; may old age, excellent, conduct thee ; let the other deaths go
away, which they call the remaining hundred.
The Anukr. scans the verse as9-H8 :7-H8-l-8=4o, not admitting any resolution in c
8. Old age hath curbed (abhi-dhd) thee, as it were a cow, an ox, with
a rope ; the death that curbed thee, when born, with easy fetter — that
Brihaspati released for thee, with the (two) hands of truth.
The verb-forms represent the noun abhidhanl * halter, or bridle, or rope for confining
and guiding.' LA case of " reflected meaning " : discussed, Lanman, Transactions of
the Am, Philol. Association^ vol. xxvi, p. xiii (1894). Cf. note to iv. 18. i. J As in many
other cases, the comm. renders the aorist ahita (for adhita) as an imperative, baddham
karotu. On account of jdyamdnam in d (virtually * at thy birth *) Weber entitles the
hymn " on occasion of difficult parturition," which is plainly wrong. Perhaps it is for
the same reason that the comm. regards it as relating to a child, or to a person diseased
from improper copulation. In our text, at the beginning, read abhi (an accent-sign
lost under a-). There is no brhatl element in the verse.
12. Accompanying the building of a house.
\Brahinan, — ttavarcam. fdldsiiktam. vdstospati^dldddivatam. irdistubham : 2, virddjagati ;
J. brhati; 6> ^akvartgarbhd jagatl ; 7. drsy anustubh ; 8. bhurij ; g. anustubh.'\
The first eight verses are found in Paipp., but only 1-5, 7 together, in iii., vs. 6 being
in XX., and vs. 8 in xvii. ^More or less correspondent vss. recur at MP. ii. 15. 3 ff. and
lOS TRANSLATION AND NOTES. BOOK III. -in. 12
at MGS. ii. 1 1. I2ff. (cf. p. 148 thdiva),] The hymn is reckoned by Kau^. (8. 23) to
the vastospatiya hymns, and is used with them in a house-building ceremony (43. 4 fif. ;
the " two dhruvas,'^ mentioned in 43. 1 1 Lare doubtless the same as the " two dhruvas "
mentioned in J 136. 7 ; Land the latter J are, according to the comm. to vi.87, not vss.
I and 2, but hymns vi. 87 and 88) ; vss. 6 and 8 are specially quoted (43.9, 10). Vait
(16. 1, in the agnistoma sacrifice) gives a pratlka which is nearly that of vs. 8, but
with adhvaryo for n&ru LVs. 9, q. v., occurs in Ppp. with others of our ix. 3. J
Translated: Ludwig, p. 463; Zimmer, p. 150; Weber, xvii. 234 ; Grill, 59, 108;
Griffith, i.97; Bloomfield, 140, 343. — Cf. HiUebrandt, Veda-chrestomathie^ p. 44; and
Bloom field's references ; also M. Wintemitz, Mittheilungen der Anthropologischen
Gesellschaft in Wien^ vol. xvii, p. [38].
1. Just here I fix {ni-mi) [my] dwelling {fdld) firm; may it stand in
security, sprinkling ghee ; unto thee here, O dwelling, may we resort
{sam-car) with all our heroes, with good heroes, with unharmed heroes.
Ppp. reads abhi instead of upa in d. Padas a, b are found in PGS. iil. 4. 4, with
tisthatu for '&ti\ and b in QGS. iii. 3, with tistha for the same ; HGS. (i. 27. 2) has the
whole verse, with tisthati in a, anu (for upa) in d, and suvfrds before sarvav- in c
2. Just here stand thou firm, O dwelling, rich in horses, in kine, in
pleasantness, in refreshment, in ghee, in milk; erect thyself {ut-^ri) in
order to great good-fortune.
Ppp. leaves the a of agvdvatt in b unelided. PGS. (ibid.) has padas b and d, mak-
ing one verse of them with 3 c, d; padas a, b are also found in ^GS. (ibid.), with con-
siderable variants : sthune for dhruvd, dhruvd for gdU, and sllamdvatl for sUnr- ; and
HGS. (ibid.) has again the whole verse, with firjasvatl payasd pinvamdnd for c.
The comm., with the usual queer perversion of the sense of sUnrtd^ renders sUnrtdvatl
by bahubhih priyasatvavdgbhir bdlddlndm vdnlbhir yuktd. Padas b and c ^xtjagatl.
3. A garner {} d/tanmt) art thou, O dwelling, of great roof, of cleansed
grain ; to thee may the calf come, may the boy, may the kine, streaming
in at evening.
This translation of the difficult and doubtless corrupt first half-verse implies emenda-
tion of 'Chandas Xo-chadis^ and oipAti- \oputd which latter is, in fact, the Ppp. read-
ing. In d, SPP. adopts the bad reading dspdndamdnds, claiming to find it in the
majority of his mss. ; but the scribes are so wholly untrustworthy in their distinction of
sy and sp that the requirement of the sense is sufficient to show that they intend sy
here ; the comm. reads -syand-^ and so does QGS. (iii. 2) in the parallel passage : endm
qii^uh krandaty a kumdra d syandantdm dheftavo nityavatsdh ; PGS. (ibid.) has d
tvd qiqur d krandatv d gdvo dhenavo vdqyamdndh. LMGS. ii. 11.12^ reflects our
vs. 7. J The comm. lets us understand by dharutti either bhogajdtasya dhdrayitrl or
pra<;astdi stambhdir npeidj and by brhachandds t\i\i^r prabhiitdckddand or mahadbhiq
chandobhir veddir upeid; putidhdnya is "having com malodorous from age" — a
sign of stores unexhausted. The Anukr. apparently scans as 7 + 8: 10+11= 36: a
very poor sort of brhatl, LNote that of SPP's authorities for dsyand-^ K and V were
men, not mss. ; none of his living authorities gave dspand-. The blunder is easy for
the eye, not for the ear. J
4. This dwelling let Savitar, Vayu, Indra, Brihaspati fix, foreknowing ;
iii. 12- BOOK III. THE ATHARVA-VEDA-SAMHITA. I06
let the Maruts sprinkle it with water, with ghee ; let king Bhaga deepen
{ni'tan) our ploughing.
Ppp. reads in a, b v&yur agnis tvastd hotd ni, and has somas (which suits rdjd
better) for bhagas in d. In c it begins with the true reading uksantu; this is so natu-
rally suggested as emendation of the uchdntu of the mss. that all the translators assume
it (Weber, strangely mistaking the plain statement of the Index Verborum^ accuses us
of having wrongly altered uksdntu in our edition to uchdntu!) ; uksdntu is also read
by the comm., and by two or three of SPP's mss. that follow him ; and SEP. very
properly admits it into his text SEP. also reads after it udna^ with the comm., but
against all his mss. Lexcept the ^rotriya KJ ; there is no instance where udna and udnds
are correctly read in any of them (here, our Bp.O.Op. have utna^ E.M. utv&y the
rest ♦ unna : our edition gives unni^ and Weber has failed to see that it was corrected
in the Index Verborum Lunder uddn^. The comm. makes d refer to the ploughing
of the site of the house : qdldbhUmeh karsanam nitardm karotu, L*E.H.D.K.Kp. and
Epp. have unni; I. has utti; W. has -tu tvd.\ LFor uchantu, see x. 9. 23 n.J
5. O mistress of the building Q mdna), as sheltering, pleasant, hast
thou, a goddess, been fixed by the gods in the beginning ; clothing thy-
self in grass, mayest thou be well-willing; then mayest thou give us
wealth together with heroes.
Epp. has, for c, d, iinnam vasand sumand yaqas tvath rayim no dhisubhage suviram,
" Grass " in c refers probably to a thatched roof. Mana the comm. gives two explana-
tions for : either " of the reverend (mdnanfya) lord of the site {ydstupati)^'* or else
" of the spoiling (} mlyamdnd) grain etc." {patni in this case signifying /^/ory/'/r/). In
b the comm. reads nirmitd. HGS. (i. 27.8) has a, b, c (with a wholly different d) in
a corrupt form : md nah sapatnah garanah syond devo devebhir vimitd *sy agre : trnatn
vasdndh sumand asi tvam ; but our d (with -vlrdm r-) occurred just before (i. 27. 7).
6. With due order, O beam (vahfd), ascend the post ; formidable,
bearing rule, force away (apa-vrj) the foes ; let not the attendants (iipa-
sattdr) of thy houses be harmed, O dwelling ; may we live a hundred
autumns with all our heroes.
Epp. reads sthund *dhi in a, and in c, d has -tdro * tra virdjdm jlvdth qarada^
qatdni. Both meter and sAise indicate that grhandm is an intrusion in c ; and suvtrds
at the end would rectify the meter of d. The first pada is the beginning pf a verse in
AGS. ii.9 ; and HGS. (i. 27. 7) has the first half-verse, with sthundu in a, and Urdhvas
and apa sedha in b Lcf. ME. ii. 15.6; MGS. ii. 11. 14 is corrupt J. The comm. reads
arsan for risan in c ; he explains rtina by abddhyena rupena saha^ and upasattdras by
upasadanakartdras. The verse (ii-f-ii:i4-f-i2 =48) is defined by the Anukr. with
mechanical correctness.
7. To it the tender boy, to it the calf, with moving creatures {jdgat),
to it the jar oi parisrut^ with mugs of curd, have come.
Epp. has tvd for itndm in a and c, and in t pariqrtas ; and it ends d with kalaqaq ca
yd. The mss. vary between parisrutas and -fri//- (our Bp.H.O.Op.Kp. have f) ; the
comm. has x, and renders the word by parisravana^llasya madhunah * foaming over
sweet' The word is quoted in the comment to Erat. ii. 106 as an example of s after i
protected from lingualization by a following r. The comm. reads in c kumbhds^ and
I07 TRANSLATION AND NOTES. BOOK III. -Hi. 1 3
in d kalaqU; half the mss. (including our Bp.E.I.H.K.) accent kalaq&is. The comm.
explains yVi^tf/^ 2& gamanaqllena gav&dind^ which is doubtless its true sense. The verse
is found also in AGS. (ii.8. i6), PGS. (iii.4.4), CGS. (iii.2.9), and HGS. (i. 27. 4) :
the first two and the last have (like Ppp.) tv&^ and ^GS. reads enam (for i*m&tn)\ for
jdgatd^ PGS. h2iS jagadSis and AGS. jdyatam; Q:GS. gives bhuvanas^ with pari for
sahd; all differ again as to the last word, presenting upa (PGS.), ayan (AGS.), ayann
iva (HGS.) or gatnan (^GS.); and ^GS. has further kumbhy&s in c, while for pari-
srutas AGS. has pariqritas and HGS. hirantnayas Lsee also MP. ii. 15.4 and MGS.
ii. 1 1 . 1 2b J. The epithet &rsT, added by the Anukr. to the metrical definition of the
verse, is without meaning as aistinguishing it from vs. 9 |_cf. iii. 14.6, note J.
8. Bring forward, O woman, this full jar, a stream of ghee combined
(sam-bhr) with ambrosia (atnrtd)\ anoint these drinkers (.^) with ambro-
sia; let what is offered-and-bestowed defend it (f. : the dwelling.^).
The well-nigh universal reading of the mss. in c is imim p&tfn^ which SPP. accord-
ingly presents in his text, in spite of its grammatical impossibility (of our mss., E. gives
pdtrin^ -tren being a misreading of -tfn found also more than once elsewhere ; P. has
pdddn, and VJ , pdtran)\ we emended imam to iman; but perhaps imam pdtrlm *this
drinking-vessel,* which the comm. has, would be preferable, as better suited to sdm
andhi; and endm at the end would then refer to it The comm. has sam indhi instead
of sdm andhi; he makes endm imply fdl&m. The corresponding verse in Ppp. (xvii.)
is quite different, and corrupt ; piirndm ndbhiri pra hard *bhi kumbham apdtn ramant
osadhlndn ghrtasya : imdm pdtrer amrtdir d sam agdhi sthird vlrds sumanaso
bhavantu : this suggests imam patrdir amftasya in c * anoint this [dwelling] with ves-
sels of ambrosia*; but also its separation from the preceding verses makes uncertain its
belonging to the same ceremony with them. In the ceremonial use, it accompanies the
entrance into the new dwelling, the wife first, carrying a water-jar.
9. These waters I bring forward, free from ydksmay ydksma-eSdiCing ; I
set forth Q pra-sad) unto (upa) the houses, along with immortal (amrtd) fire.
The verse, as already noted, is wanting [^in this connectionj in Ppp., and neither
Kau9. nor the comm. specify anything as to its use. It appears again below as ix. 3. 23
Lwith Ppp. version J. The comm. gives no explanation nor paraphrase of prd sfddmi.
L" Prepositions " discussed. Prat. iv. 3, note. J
13. To the waters.
[BArgu. — saptarcant. vdrunam uta sindhuddivatant. dnustubham : i, nicrt ;
J", virddjagati ; 6. nicrt tristubh^
The first six verses occur in Paipp. iii., and also in TS. (v. 6. i), MS. (ii. 13. i), and
K. (xxxix. 2). The hymn is used by Kau^. in a ceremony for directing water into a
certain course (40. i ff.) ; the padas of vs. 7 are severally employed in it (see under that
verse); it also appears, with other hymns (i. 4-6, 33, etc. etc.), in a rite for good-fortune
(41. 14). And the comm. describes it as used by one who desires rain. Verse 7 is
further employed, with a number of other verses, by Vait. (29. 13), in the agnicayana,
accompanying the conducting of water, reeds, and a frog over the altar-site. — L Berlin
ms. of Anukr. reads sindhvabddivatam. \
Translated: Weber, xvii. 240 ; Griffith, i. 99; Bloomfield, 146, 348. — Cf. Bergaigne-
Henry, Manuel^ p. 143.
iii. 13- BOOK III. THE ATHARVA-VEDA-SAMHITA. 108
1. Since formerly (? adds), going forth together, ye resounded {nad)
when the dragon was slain, thenceforth ye are streams (nadt) by name :
these are your names, O rivers.
The pada-mss, all commit the very gratuitous blunder of writing tih instead of ti at
the beginning of d, as if it belonged Xo sindhavas instead of to nimdni; SPP. emends
to tiy and the comm. so understands the word. The comm. takes adds as Vedic substi-
tute for amusmin^ qualifying dhdu. None of the other texts gives any various reading
for this verse. PSda d sets forth, as it were, the office of the first four verses, in finding
punning etymologies for sundry of the names of water.
2. When, sent forth by Varuna, ye thereupon (dt) quickly skipped
{yalg) together, then Indra obtained {dp) you as ye went ; therefore are
ye waters (dp) afterward.
TS. and MS. have in d ipas (nomin.), and this is obviously the true reading, and
assumed in the translation ; both editions follow the mss. (except our Op.) in giving
dpas, MS. begins the verse with samprdcyutds ; for at in b MS. \i2&ydt and TS. tas.
In d, Ppp. elides the a of anu; TS. leaves sthana unlingualized. The comm. reads
instead stana,
3. As ye were flowing perversely (apakdmdm), since Indra verily hin-
dered {var) you by his powers, you, ye divine ones, therefore the name
water (ydr) is assigned you.
Ppp. has for c indro vas saktabhir dev&is, TS. combines in d var nama. The
comm. apparently takes hikatn as a single word (the TS. pada-itxt so regards it), quot-
ing as his authority Ndighantuka iii. 12 ; and again in d, if the manuscript does not do
him injustice, he reads hikam for hitam.
4. The one god stood up to you, flowing at [your] will ; ** the great
ones have breathed up {ud-an),'* said he ; therefore water (udakd) is [so]
called.
The name here really had in mind must be, it would seem, udan^ but udakdm has to
be substituted for it in the nominative ; none of the other texts offer a different form.
TS. improves the meter of a by omitting vas^ and TS. and MS. leave the a of api^
unelided. Ppp. differs more seriously : eko na de^'a updtisthat syandamdnd upetyah.
Vathdva^am in b might be *at his will,' opposed to apakdmdm in vs. 3. The sense of
C is rather obscure ; the comm. understands : ** saying * by this respect on the part of
Indra we have become great,' they breathed freely (or heaved a sigh of relief : ucchva-
sitavatyas) " — which is senseless. R. suggests " Indra put himself in their way with
the polite address and inquiry: * their worships have given themselves an airing'; and
conducted them on their way again"; Weber understands them to sigh under the
burden of the god standing " upon " (dpi) them. The comm. declares api to have the
sense of adhi.
5. The waters [are] excellent; the waters verily were ghee; these
waters verily bear Agni-and-Soma ; may the strong (tivrd) satisfying
savor (rdsd) of the honey-mixed {-pre) come to me along with breath,
with splendor.
109 TRANSLATION AND NOTES. BOOK III. -Hi. I4
TS. reads dsus for Ssan at end of a, and both TS. and MS., as also the comm., have
gan at the end (MS.p. agan), MS. combines differently the material of our vss. 5
and 6 : first our 6 a, b with 5 c, d, then our 5 a, b with 6 c, d ; and for our 5 a it reads
ipo devlr ghrtaminva u dfias. This last seems also to be intended by Ppp., with its
dpo devlr ghr tarn it&p&hus; and it has ityd instead of // t^ at end of b, and combines
'gamd md in c-d. The comm. renders madhuprcdm by madhund rasena samprktd-
ndm; the description in pada c almost makes us fancy some kind of mineral water to
be had in view.
6. Then indeed I see, or also hear ; unto me comes the noise, to me
the voice of them ; I think myself then to have partaken ambrosia
(amrtd) when, ye gold-colored ones, I have enjoyed {trp) you.
TS. has the inferior readings nas i<yc md at end of b and ydd iox yadi in d. MS. is
corrupt in b; its pada-XtrX reads vik: nu: dsdm^ but the editor gives in samAi^d-ttxt
vir nv dsdm. The comm. combines vig md. Ppp. has at the beginning ^5</ for dd.
The comm. takes the opportunity of the occurrence of hiranya- in d to bring forward an
etymology of it which he here and there repeats ; it is hita-ramanfya / The verse is
improperly reckoned as nicrt. \\xi the edition amftastha is a misprint for -sya.j
7. This, O waters, [is] your heart, this your young (vatsd), ye righteous
ones ; come thus hither, ye mighty ones, where I now make you enter.
The preceding verses have been simple laudation of the waters ; this appended one
(which is found neither in Ppp. nor in the other texts) adds a practical application, and
is the sole foundation of the employment of the hymn by K&U9. With the first p^da a
piece of gold is buried in the desired channel ; with b a prepared frog is fastened there ;
with c the frog is covered with a water-plant ; with d water is conducted in.
14. A blessing on the kine.
[BraAman. — ndnddevatyam uta gosthadevatdkam. dnustubham: 6. drsJ tristubh."]
The hymn (except vs. 5) is found in Paipp. ii. (in the verse-order 2, 4, 6, i, 3). It
is used by Kau^., with other hymns (ii. 26 etc.), in a ceremony for the prosperity of
cattle (19.14). In Vait. (21.26), vs. 2 accompanies the driving of kine in the agnt-
stoma. The Vait. use does not appear to be mentioned by the comm., and his report of
the Kau^. use is mostly lost from the manuscript (but filled in by the editor).
Translated : Ludwig, p. 469 ; Weber, xvii. 244 ; Grill, 64, 112; Griffith, i. loi ; Bloom-
field, I43» 351-
1. With a comfortable (stisdd) stall, with wealth, with well-being, with
that which is the name of the day-born one, do we unite you.
Ppp. reads in b sapustyd for subhiltyd. The obscure third pada is found again below
as V. 28. 1 2 c ; it is altogether diversely rendered (conjecturally) by the translators
(Weber, "with the blessing of favorable birth"; Ludwig, "with [all] that which one
calls day-born "; Grill, " with whatever a day of luck brings forth "); R. suggests " with
all (of good things) that the day brings, or that is under the heaven": none of these
suits the other occurrence.
2. Let Aryaman unite you, let Pushan, let Brihaspati, let Indra, who
is conqueror of riches ; in my possession gain ye what is good.
Hi, 14- BOOK III. THE ATHARVA-VEDA-SAMHITA. IIO
*In my possession,* lit. * with me* (bei mir, chez moi). The comm. takes pusyaia
z& '=z posayata ; and so do the translators, unnecessarily and therefore inadmissibly ;
or, we may emend to pusyatu^ with vdsu as subject. " Unite " calls for the expression
of with what ; this is not given, but the verse may be regarded as (except d) a continua-
tion of vs. I. The three pSdas a-c are found as a ^J^/i/rZ-verse in MS. (iv. 2. 10 : with
posa ioT pusd in b). Ppp. has iha pusyati at beginning of d.
3. Having come together, unaffrighted, rich in manure, in this stall,
bearing the sweet of soma, come ye hither, free from disease.
Three of the padas (a, b, d) again form, with considerable variants, 2igdyatrl in MS.
(ibid.) immediately following the one noted above : MS. has dvihrutds for dbibhyusis,
purlsinls for kar-^ and, in place of our d, svdve^i na a gata. Ppp. gives, as not sel-
dom, in part the MS. readings, corrupted : it begins samjandtidm vihrtdtn^ has havis
ioT madhu in c, and, for d, svdve^dsa etana. The combination of p. upa^tana into s.
upitana is one of those aimed at by Prat. iii. 52, according to the comment on that rule ;
but it would equally well fall under the general rule (iii. 38) as to the order of combina-
tion when d comes between two vowels (upa-d-itana like indra-dihi etc.). LCf. also
Lanman, JAOS. x. 425. J
4. Come ye just here, O kine, and flourish here like qdkd; also mul-
tiply {pra-ja) just here ; let your complaisance be toward me.
Qdke *va (p. fdJkdoiva) in b is very obscure : Weber renders " like dung " (as if
^dkd=^dkrt)\ Ludwig, "with the dung" (as if (dkd =(aJbni); Grill, "like plants"
(implying (dkam iva or qdkd iva)\ the comm. says "multiply innumerably, like flies "
(^qakd = maksikd) ; this last is, so far as can be seen, the purest guesswork, nor is any-
thing brought up in its support ; and the " dung " comparisons are as unsuitable as they
are unsavory. The explanation of the comm. accords with one among those offered by
the commentators on VS. xxiv. 32 (= MS. iii. 14. 13) and TS. v. 5. 18', where ^dkd also
occurs. Ppp. reads sakd iva. SPP. reports h\s pada-mss. as Ticctnimg gavah in a, but
emends in h\s pada-X'tJiX. io gdvah; the latter is read by all ours, so far as noted.
5. Let your stall be propitious; flourish ye like qdriqdkd; also mul-
tiply just here ; with me we unite you.
There is no Ppp. text of this verse to help cast light on the obscure and difficult
qdriqdkd (p. <idriqakdnvd). The comm. (implying -kds) explains the word as meaning
" kinds of creatures that increase by thousands in a moment," but offers no etymology or
other support ; the translators supply a variety of ingenious and unsatisfactory conjec-
tures (Weber, " like f5r/-dung," qdri perhaps a kind of bird ; Grill " [fatten yourselves]
like the qdrikd " or hooded crow ; Ludwig simply puts a question-mark in place of a
translation). R. offers the conjecture qdrih (= qdlih) gaka iva *like rice in manure.*
Our P. M.E.I, accent qariqake *va.
LBloomfield emends to (dri-qukeva (= -kds iva), * thrive ye like starlings and par-
rots.' True, these birds are habitual companions in literature as in life (see my trans-
lation of Karpura-maHjarf, p. 229, note), loquacity being their salient characteristic ;
but what is the tertiiun comparationis between the thriving of cows and of starlings.** J
6. Attach yourselves, O kine, to me as lord of kine ; this your stall
here [be] flourishing ; to you, becoming numerous with abundance of
wealth, to you living, may we living be near {upa-sad).
Ill TRANSLATION AND NOTES. BOOK III. -lli. 1 5
Bhdvantas in c would be a desirable emendation. Upa-sad may be rather < wait
upon ' (so Grill), only then we should expect rather saddma (comm., upagacchema),
I^W^s implied difference between sadema and saddma is not dear to me.J * Ppp. reads
in a gopatyd^ and its b is mayi vo gostha iha posay&ti. |_The epithet drsi seems to be
as meaningless here as at iii. 12. 7 — see note, end. J
15. For success in trade.
\AtharuaH (panyakdmah), — astarcam. vdifvcuitvam utdi^^ndrdgnam, trdistubham :
I. bhurij ; ^.^-av, &-p. brhaiigarbhd virddatyafti; j, tnrddjagati ;
7. anustubh ; 8. nicrt,']
Four of the verses are found in Paipp. xix. (i, 4, 6, 2, in this order). The hymn is
used by K^u^. in a rite for good-fortune in trading (50. 12), and again (59. 6) for a simi-
lar purpose ; also (or vs. i) in the indramahotsava ceremony (140. 16); also vss. 7 and
Z in the appeasing of the flesh-eating fire (70. 13, 14). In V§it. (6. 9), vs. 7 is employed
in the ceremony of establishing the sacrificial fire. The usual statement of these various
uses appears to be lacking in the manuscript of the comm., and is supplied, only in part,
by its editor.
Translated: Ludwig, p. 215; Zimmer, p. 258 (except vss. 7, 8); Weber, xvii. 247 ;
Grill (vss. 1-6), 69, 113; Griffith, i. 102; Bloomfield, 148, 352. — Cf. Hillebrandt,
Veda-chrestomathie^ P- 38.
1. I Stir up (cud) the trader Indra; let him come to us, be our fore-
runner; thrusting [away] the niggard, the waylaying wild animal, let
him, having the power (ff), be giver of riches to me.
Or paripanthinam and mrgdm in c may be independent of one another (so comm.,
and translators except Weber and Zimmer). Ppp. has, for a, b, indram vayatn vanijam
havdmahe sa nas trdta pura etu prajdnan. The Anukr. notices c as jagatl pada.
1^" Indra, the trader": cf. Bergaigne, ReL vid.^ ii. 480. — Many Jataka tales (e.g. no's
I, 2) give vivid pictures of the life of the trading caravans. J
2. The many roads, travelled by the gods, that go about (sam-car)
between heaven-and-earth — let them enjoy me with milk, with ghee,
that dealing {kri) I may get {a-hr) riches.
Ppp's version is very different : ihdi *vas panthd bahavo devaydndm anu dydvd-
prthivl supranltih : tesdm ahndm varcasy a dadhdmi yathd klttvd dhanam dvahdni.
The comm. allows us alternatively to understand deva- in a as ** by traders "; he renders
jusantdm in c by sevantdm^ as if it-were causative. His text has at the beginning ye
te panth-. The emendation, suggested by Weber, of md in c to me would help the
sense. The first half-vers^ is found again below as vi. 55. i a, b. To make a regular
iristubh, we must contract to -prthvt in b, and expand to krl-tu-i in d ; the Anukr. per-
haps regards the two irregularities as balancing one another.
3. With fuel, O Agni, with ghee, I, desiring, offer the oblation, in
order to energy (tdras)^ to strength ; — revering with worship {brdkman),
so far as I am able — this divine prayer (/////), in order to hundred-fold
winning.
The verse is RV. iii. 18. 3, without variant — save that RV. accents of course juhifmt\
as does our edition by necessary emendation, while SPP. follows all the mss. in giving
iii. 15- BOOK III. THE ATHARVA-VEDA-SAJflHITA. 1 12
juhomi {^t padaAAnX. puts a sign of pada-di vision after the word, but also before it).
The verse is not at all likely to have been an original part of our hymn ; the word
qatasdy&ya in d has caused its addition. The comm. renders tdrase by veg&ya qlgkra-
gamandya^ and applies ^az/<;// iqe in two ways, to the winning or to the worshipping.
4. This offense {} qardni) of ours mayest thou, O Agni, bear with
(mrs), what distant road we have gone. Successful ((Uftd) for us be bar-
gain and sale ; let return-dealing make me fruitful ; do ye two enjoy this
oblation in concord ; successful for us be our going about and rising.
The first two padas are wanting in the Paipp. version of the hymn (though they
occur, in another connection, in Ppp. i.), and they are plainly an intrusion here, due to
the mention of distant travel in b; they form the first half of RV. i. 31. 16 (but RV.
reads for b imdm ddhvdnam ydm dgdma diirat; L^S., in its repetition of the RV.
verse at iii. 2. 7, agrees with AV. in preferring duram). The insertion dislocates the
commas division of the hymn ; he reckons only the first 4 padas as vs. 4, then the last
two with the first two of our 5 as vs. 5, and the latter half of our 5 with the former half
of our 6 as vs. 6, making a vs. 7 of only the two concluding padas of our 6, and number-
ing the two remaining verses as 8 and 9. Some of our mss. (P.M. W.E.I.) divide and
number in the same way to the middle of our vs. 6, then making vs. 7 consist of 6 padas
and end where our vs. 7 ends. Ppp. has for its verse a different version of our c-f :
pano for (unam at the beginning (with 'siu after no)y godhani nas for phalinam md^
and, for our e, sathrardnd havir idam jusantdm. The Anukr. seems to scan the verse
as 11+9:12 + 11: 11 + 12 = 66, though c and f are properly to be made regidarly
tristubh by elision to ^stu. The comm. renders qardni in a by " injury " (Jiinsd ), and
explains it as either that arising (to Agni) from the intermission of sacred rites in con-
sequence of the householder's absence from home, or else that to the absentee from his
long journey as expressed in b — mlmrsas being in the first q2S^ = ksamasva, and in
the second = marsaya or titiksaya * cause us to endure ' : perhaps the second is, after all,
the better. LFor d, rather, * may barter make me abounding in fruit,' i.e. * may barter
bring me its reward. 'J
5. With what riches I practise {far) bargaining, seeking riches with
riches, ye gods — let that become more for me, not less; O Agni, put
down (ni'Sidli) with the oblation the gain-slaying gods.
Or, possibly, * the gods of the gain-slayer ' (sdtaghnds as gen. sing. ; the comm. takes
it as accus. pi., and Zimmer and Ludwig so translate). The omission of devin would
rectify the meter and better the sense, and Weber and Grill Land HillebrandtJ leave
it out. The Anukr. gives a mechanically correct definition of the verse as it stands.
6. With what riches I practise bargaining, seeking riches with riches,
ye gods — therein let Indra assign me pleasure (i nici), let Prajapati,
Savitar, Soma, Agni.
Ppp. has a better version of a : ya/ panena pratipanam cardmi; and it arranges c
differently : indro me tasmin ream d; and reads brhaspatis for prajdp- in d. HGS.
(i. 15. 1) has a kindred verse, with second pada nearly identical with ours, and rucam
in c. LSee also MP. ii. 22. 4. J Ruci^ lit. * brightness,' is variously understood by the
translators: Zimmer, ** attractive power"; Ludwig, "pleasure"; Weber, "understand-
ing"; Grill, "consideration"; the comm. explains it hy sarvajanaprUim dhanapradd-
nend **ddnecchdm, |_Ppp. seems to omit dhanena in b.J
113 TRANSLATION AND NOTES. BOOK IIL -iH. l6
7. Unto thee with homage do we, O priest Vai5vanara (* for all men '),
give praise ; do thou watch over our progeny, our selves, our kine, our
breaths.
Two of our pada-mss. (Bp.Kp. ; also D. p. m. ?) divide vAigvatuirah : tumah in b;
P.M.W. give sdm for sd at beginning of c. This verse and the next seem to be addi-
tions to the original hymn. [_ Under stu^ BR. and Index Verborum join Upa with stu;
correct Index under apa accordingly. J
8. Every day may we bring constantly for thee as for a standing
horse, O Jatavedas ; rejoicing together with abundance of wealth, with
food, may we thy neighbors, O Agni, take no harm.
The verse nearly accords with xix. 55. i, below; the second half is the same as
there ; the first half here is more unlike the parallel verse in other texts (VS. xi. 75 ;
QB. vi. 6.4. 1 ; TS. iv. i. io» ; K. xvi. 7 ; MS. ii. 7. 7) than is xix. 55. i ab — see under
xix. 55. 1 ; in the second half they vary only by putting dgne at the beginning of d;
they make a more manageable sentence by furnishing an object, ghdsdm * fodder,' for
bharema. The comm. renders tisthate by svagrhe vartamdndya.
Here, at the end of the third anuvdka^ of 5 hymns and 38 verses, the old Anukr.
says simply astdu (but O.R. give astatrinqat).
The fifth prapdthaka also ends with this hymn.
16. Morning invocation to various gods, especially Bhaga.
\Atharvan, — saptarcam, prdtahsuktam. bdrhaspatyam uta bahudevatyam, trdistubham :
I. drsi jagati ; 4. bhurikpankii.']
Found in Paipp. iv., with very few variants. It is a RV. hymn (vii. 41), repeated
also in VS. (xxxiv. 34-40) and TB. (ii. 8. 979) ^and MP. i. 14. 1-7, in the same order
as here J. It is used by Kau^. Lwith hymns vi. 69 and ix. ij, in the rite for generation
of wisdom (10. 24), to accompany washing the face on arising from sleep ; also in certain
ceremonies for "splendor" (varcas : 12. 15 ; 13.6), with hymns VL69 and ix. i ; and it
is reckoned to the varcasya ganas (12. 10, note; 13. i, note). In Vait. (5. 17), vs. 6
accompanies, in the agttyddheya^ the horse's setting his foot on the boundary ; and its
latter half, an oblation in the cdturmdsya sacrifice LVait. 8. 14 J.
Translated : as RV. hymn, by Grassmann, i. 336, and by Ludwig, no. 92 ; as AV.
hymn, by Weber, xvii. 251 ; Griffith, i. 104. — Cf. Winternitz, Hochzeitsrituell^ P- 97i
and notes.
1 . Early {prdtdr) do we call Agni, early Indra, early Mitra-and-Varuna,
early the (two) A^vins, early Bhaga, Pushan, Brahmanaspati, early Soma
and Rudra do we call.
The other texts, and Ppp. with them, read at the end of d huvema,
2. The early-conquering formidable Bhaga do we call, the son of Aditi
who is disposer {vid/iartdr)^ to whom every one that thinks himself weak
[or] strong, [to whom even the kingj says : " apportion [me] a portion."
Bhaksi in d might also be ist sing. mid. of the j-aorist, *may I obtain' (so Weber,
etc.) ; the comm. explains it both ways. Again all the other texts, including Ppp.,
have huvema for havdmahe in a ; the Anukr. ignores the metrical irregularity caused
by our reading. ^Note the play on the god's name : * portion ' is bhdga.\
iii. l6- BOOK III. THE ATHARVA-VEDA-SAMHITA. II4
3. O Bhaga, conductor, Bhaga, thou of true bestowal, Bhaga, help
upward this prayer {dhi)^ giving to us ; O Bhaga, cause us to multiply
with kine, with horses, O Bhaga, with men, — rich in men may we be.
In this verse AV. and RV. agree throughout ; TB. reads ava with unlengthened
final in b, and VS. no with unlingualized nasal in c.
4. Both now may we be fortunate (bhdgavant)^ and in the advance
(i prapitvd) and in the middle of the days; and, O bounteous one, at the
up-going of the sun, may we be in the favor of the gods.
As to the difficult word prapitvd^ see Bloomfield, JAOS. xvi. 24 ff. ; " up-going " is
probably here * out-going, disappearance ' ; the comm. renders prapitvd by sdydhne/
his understanding of udit&u is lost out of the manuscript. The other texts read uditd^
LFor this vs., see especially p. 35 end, 36 top, of BPs paper.J
5. Let the god Bhaga himself be fortunate; through him may we be
fortunate ; on thee here, Bhaga, do I call entire ; do thou, O Bhaga, be
our forerunner here.
RV. (with VS. and TB.) leaves the final of Una unlengthened at beginning of b ;
and RV. and VS. make the sense of c better by reading johavUi; all the three have
at the end of a the voc. devds. LComm. to TB. ra3\itsjohavimi=ahvayati/\
6. The dawns submit themselves (i sam-nam) to the sacrifice {adhvard),
as Dadhikravan to the bright place ; hitherward let them convey for me
Bhaga, acquirer of good things, as vigorous (vdjiti) horses a chariot.
All the other texts, including Ppp., read nas instead of me at end of c. The comm.
renders sdtn namanta by sath gacchantdm, calls dadhikrdvan a horse's name, and
explains the action of the obscure pada b by sa yathd quddhdya gamandya samnaddho
bhavati. The Anukr. appears to sanction the abbreviation rdtham *va in d.
7. Let excellent dawns, rich in horses, rich in kine, rich in heroes,
always shine for us, yielding {duh) ghee, on all sides drunk of : do ye
protect us ever with well-beings.
TB. Tt2id. prdpfnds at end of c; Ppp. has msX^zA pravlnds ; the comm. explains by
dpydyitds » filled up, made teeming,' which is very possibly to be preferred. LDelete
the accent-mark under gdmatfr.\
17. For successful agriculture.
[Vifvdmitra. — navarcam. sitddevatyam, dnustubham : j. drsi gdyatri; 2, ^^ ^. tristubh ;
^. pathydpankti ; y . virdtpurausnih ; 8. nicrti\
Four verses of this hymn are found together in Paipp. ii., in the order 2, i , 5, 4 ; vs. 3
occurs in Paipp. xix., and there are verses in Paipp. xii. and xix. resembling our vs. 6.
Much of its material appears also in RV. x. loi, iv. 57, and parts in VS.,TS.,TA., and
MS.: see under the several verses. The hymn is used by Kau^. (20. i ff.) in an extended
ceremony for success in plowing, the details of which, however, do not help the inter-
pretation of the verses ; vs. 8 (ib. 10) is specially quoted as accompanying an oblation
to Indra at the further end of a furrow, or of each one of three furrows ; the comm. also
regards it as intended by qundslrdni at 106. 8, in the book of portents, in a charm against
115 TRANSLATION AND NOTES. BOOK III. -iii. 1/
the portent of mixed-up plows (whatever that may be ♦) ; vs. 4, again, accompanies the
marking out of the sacrificial hearth at 137. 19. In Vait. (28. 30-32), vss. i, 3, and 2 b
appear in the agnicayana^ in the ceremony of plowing the sacrificial hearth, and vs. 7
(9. 27) at the end of the cdturmdsya sacrifice, with an oblation to the fundslrd,
♦ L" Wenn zwei Pfiiige sich verstricken beim Ackern," says Weber, Omtna, p. 368. J
Translated: Weber, xvii. 255; Griffith, i. 106. — Vs. 3 is elaborately discussed by
Roth, Festgruss an Bohtlingk^ p. 95 fif. See also Weber, Omina und Portenta^ P* 37i«
1. The poets (kavi) harness the plows (sim), they extend severally
the yokes — they the wise ones (d/tira), with desire of favor (?) toward
the gods. #
The verse seems to imply a hidden comparison of the poefs work with the plow-
man's. The other texts (RV. x. 101.4; VS. xii. 67; TS. iv. 2. 5s; MS. ii. 7. 12;
K. xvi. 1 1 ; Kap. xxv. 3) read sumnayi (but K. has -yuh : Kap. not noted), which the
translation adopts, -ydu seeming an unintelligent corruption of it ; but the comm. gives
a double explanation of -ydu^ one as ** desiring a happy-making sacrifice *' and qualify-
mg yajamdne understood, the other as from sumna-ya (-ya for root ^5) and qualifying
ballvarddu understood ! He makes sfra equivalent with Idngala^ and takes vi tanvate
as = " put on the oxen's shoulders " ; vi-tan as here applied seems imitated from its
use of stringing a bow ; in TB. ii. 5. 8»* we have even vi tanoti siram,
2. Harness ye the plows, extend the yokes; scatter {yap) the seed
here in the prepared womb ; may the bunch {}) of virdj be burdened for
us ; may the sickles draw in (a-yu) the ripe [grain] yet closer.
In the first half-verse, RV. (ib. 3) and VS. (ib. 68) have tanudhvam for tanota^ the
rest (ibid.) agreeing with our text (but K. has krto yonir) ; Ppp. rtsids kse/re instead of
yondu; ydndu, of course, involves a hidden comparison of sowing with impregnation.
In the difficult and obscure second half, the other texts (not Ppp.) givegt'ra ca for the
unintelligible virajas, and dsat (with accent apparently meant as antithetic) for asat^
which is read in all the mss., but in our edition (not in SPP's) emended to dsat; the
same texts accent qrustis (and our edition was emended to agree with them; SPP.
accents the first syllable, with all the mss.). SPP. reads qnustis^ with the majority of
his authorities (including oral reciters), and with the comm. ; among his mss. are found
also (^rustis^ ^lu-^ sni-^ snti-, and fniisUs. Part of our mss. also (E.I.H.Op.) are noted
as seeming to intend f««-, and, as Ppp. supports it by reading sunistis sabh-^ the read-
ing f ««///>% is adopted in the translation Las also atviii. 2. ij. The manuscripts are
not at all to be relied on for distinguishing qnu and fri/ Lcf. iii. 30. 7 and note J. The
comm. explains it by dquprdpakah stambah^ and sdbhards as phalabhdrasahitas * heavy
with fruit' ; of viraj he makes easy work by identifying it with anna^ on the authority
of TB. iii. 8. io4 : dnnam vdi virat! In d, finally, the chief discordance of the versions
is at the end, where, for a yavan (Ppp. dyuvam), RV.VS.Kap. read / ^J/, and
TS.MS.K. d yat. But TS. has srnyh (instead of -yds), and some of our mss. (P.M.W.),
with the majority of SPP's, combine ichrnyds or icchrnyds, implying (rnyds. The
Anukr. does not heed that pada d is, as it stands, jagatf. LW., in his own copy and
in l7tdex^ seems to approve the accentless asat. — Comm. has dyavam in d.J
3. Let the plow (Idhgala), lance-pointed, well-lying, with well-
smoothed handle, turn up (ud-vap) cow, sheep, an on-going chariot-
frame, and a plump wench.
iii. 17- BOOK III. THE ATHARVA-VEDA-SAMHITA. II6
That is, apparently, let all these good things come as the reward of successful agri-
culture. The verse, not found in RV., but occurring in VS. (ib. 71 ; and thence quoted
in the Vasistha Dharmasutra ii. 34 and explained in ii. 35), as well as in TS.MS.K. (as
above), has many difficult and questionable points. Yox pavlrdvat (Ppp. puts it before
UXngalatn) VS. Sicctnts pdvfravatj and TS.MS.K, subsXitutt pdvfravamy for sugimam
all have su^evam * very propitious ' ; the Pet. Lex. suggests susfmam * having a good
parting' i.e. of furrows, or * even-furrowed ' ; and R. refers to MB. i. 5. 2, sfm&nath
naydmi. Ppp. reads suvegam, which probably means suf^vam. The impracticable
somasat-saru (so in /fl</fl-text) is somapit-saru in VS., MS., K., and Vasistha, and j^xwa-
pitsalatn in Ppp. ; Vas. renders it " provided with a handle for the drinker of soma/'
implying the division somapi-tsajru ; Weber conjectures a noun uman * strap,' and
emends to soma (= sa-uma) satsaru, " with strap and handle." But TS. reads sumati-
otsaru, and this is adopted in the translation, matt being taken not as from man but
as the word found in matlkr and its derivatives, and related with matya etc. (Weber
also refers to this meaning and connection.) The comm. explains suqlmam by karsa-
kasya sukhakaram^ without telling how he arrives at such a sense ; and somasatsaru
(disregarding the /a//<?-division) as from tsaru, either ** a concealed going in the ground "
(root tsar, explained by chadmagatdu), or else " a kind of part to be held by the plow-
man's hand " ; in either case " a producer of the soma-sacrifice " (i.e. soma-sa). For
ratha-vahana »the frame that carries a chariot when not in use,' and prasthavaty
here virtually *with the chariot on it,' see R. in the Festgruss an Bohtlingk, p. 95 ff.;
the comm. interprets as aqvaballvardddikam rathavdhanasamartham. VS. reads at
the beginning of C tdd ud vapati, and TS. ud it krsati; Ppp. has dadata krsata;
VS.TS.MS.Ppp. give for e prapharvydm (Ppp. -ydm) ca ptvarim [and VS.TS. invert
the order of d and ej ; the comm. also Yyaj&pivarlm (= sthuldm)\ prapharvl he explains
as prathamavaydh kanyd. The first pada is defective unless we resolve la-dn-.
LZimmer, p. 236, refers to Sir H. M. Elliot's Memoirs, ii. 34i» ^o** ^ description of the
Penjab plow.J
4. Let Indra hold down the furrow ; let Pushan defend it ; let it, rich
in milk, yield to us each further summer.
This verse is found only in RV. (iv. 57. 7), which reads dnu yachatu for abhiraksatu ;
Ppp. has mahyath instead of abhi. We had the second half-verse above, as iii. 10. i c, d.
5. Successfully {qundni) let the good plowshares thrust apart the
earth ; successfully let the plowmen follow the beasts of draft ; O Cuna-
sira, do ye (two), dripping ()) with oblation, make the herbs rich in
berries for this man.
VS. (xii. 69) and MS. (ii. 7. 12) have the whole of this verse; RV. (iv. 57. 8) and
TS. (iv. 2. 5^), only the first two padas. For suphdlas in a, VS. (also our J.) has sti
phalds, and RV.TS. nah phalds, both preferable readings ; RV.VS. have krsantu for
tudantu. In b, TS. gives abhi for dnu (our P.M. have dbhinu)-, MS. has kfnd^o
abhy hu vdhdih; RV.VS., -qd abhi yantu vdhdih. In c, the comm. gives tosamdnd,
explaining it by tusyantdu. In d, the mss. vary (as everywhere where the word occurs)
between -pippalas and -pispalas ; about half are for each ; VS. MS. end the pada with
kartand *smi. Ppp. has a peculiar version : gunam kendqo anv etu vdhath qunam
phdlo vinadann ayatu bhUmim : qundslrd havisd yo yajdtrdi supippald osadhayas
saniu tasmdi. The comm. Lquoting YaskaJ declares Qundslrdu to be Vayu and Aditya
(wind and sun) ; or else, he says, Quna is god of happiness and Slra of the plow.
117 TRANSLATION AND NOTES. BOOK III. -Hi. l8
6. Successfully let the draft-animals, successfully the men, success-
fully let the plow (Idngala) plow ; successfully let the straps be bound ;
successfully do thou brandish the goad.
This is RV. iv. 57. 4, without variation ; it is also found, with the two following
verses, in TA. (vi. 6. 2, vss. 6-8), which reads ndras instead of ndras at end of a. Part
of our mss. (P.M.W.E.) have iistrSm in d. The comm. declares Quna to be addressed
in the last pada. Ppp. has in xii. gunam vrtrdm dyaccha gunam astrdm ud ihgayah
qunatn tu tapyatdfk phdlaq qunam vahatu Idngalam; and in xix. the same a, b [_end-
ing 'ya\^ but, for c, d, qunath vahasya quklasyd *strayd jahi daksinam,
7. O Cunasira, do ye (two) enjoy me here ; what milk ye have made
in heaven, therewith pour ye upon this [furrow].
* Milk,' i.e. nourishing fluid. Weber implies at the end "earth" (instead of "fur-
row "), which is perhaps to be preferred. RV. (iv. 57. 5) reads for a qundslrdv imam
vacam ju'\ TA. (as above) the same, except that it strangely omits the verb, and thus
reduces the tristubh pada to a gdyatrl; both texts mark the principal pada-division
after b. The comm. changes all the three verbs to 3d dual. The Anukr. forbids in a
the resolution -slrd ihd. In our edition the verse is numbered 6, instead of 7.
8. O furrow, we reverence thee; be [turned] hitherward, O fortunate
one, that thou mayest be well-willing to us, that thou mayest become of
good fruit for us.
RV. (iv. 57. 6) inverts the order of a and b, and both it and TA. (as above) end
c and d respectively with subhdgi *sasi and suphdli *sasL All the pada-mss. have the
blundering reading suophalih in d. The Anukr. perversely refuses to make the reso-
lution tU'd in a.
9. With ghee, with honey (mddhu) [is] the furrow all anointed,
approved {ami-man) by all the gods, by the Maruts ; do thou, O furrow",
turn hither unto us with milk, rich in refreshment, swelling with fulness
of ghee.
The verse is found also in VS. (xii. 70), TS. (iv. 2. 5^), and MS. (ii. 7. 12). VS. MS.
read -ajyatdm for -aktd in a ; all make c and d exchange places, and at the beginning
of c read asman for sa nas; and VS.TS. put pdyasd in place of ghrtdvat in d, while
MS. gives urj6 bhdgdm mddhumat plnv-,
18. Against a rival wife : with a plant.
\^Atharvan. — vdnaspatyam. dnustubkam : 4. 4'p. anustubgarbhd usnik ;
6. usniggarbhd pathydpankii.']
This peculiarly Atharvan hymn has found its way also into the tenth book of the
Rig-Veda (as x. 145, with exchange of place between vss. 3 and 4 ; it is repeated in RV.
order at MP. i. 15. 1-6). Only three verses (our 4, 2, i, in this order) are found in
Paipp. (vii.). Kaug. uses it, among the women's rites, in a charm (36. 19-21) for getting
the better of a rival ; vs. 6 a and b accompany the putting of leaves under and upon
the (rival's) bed. And the comm. (doubtless wrongly) regards vss. 5 and 6 to be
intended by the pratika quoted in 38.30, instead of xii. 1.54, which has the same
beginning.
iii l8- BOOK III. THE ATHARVA-VEDA-SAMHITA. II8
Translated: as RV. hymn, Ludwig, ii. 554, no. 932; Grassmann, ii.415; as AV.
hymn, Weber, v. 222 ; Zimmer, p. 307 ; Weber, xvii. 264 ; Griffith, i. 108; Bloomfield,
'07» 354* further, by Winternitz, Hochzeitsrituell^ p. 98.
1. I dig this herb, of plants the strongest, with which one drives off
ipddh) her rival ; with which one wins completely {sam-vid) her husband.
RV. reads in b the accus. vlrudham. For d, Ppp. gives krnute kevalam patint.
The comm. (with our Op.) has osadhlm in a ; he understands throughout the herb in
question to be the p&thd (cf . ii. 27. 4), though Kaug. and the Anukr. speak only of bdnci-
parnl * arrow leaf * (not identified).
2. O thou of outstretched leaves, fortunate, god-quickened, powerful,
do thou thrust away my rival, make my husband wholly mine.
< Outstretched,' lit. supine ; horizontal, with the face of the leaf upward. RV. has
dhama for nuda in c, and the modern kuru for krdhi at the end. Ppp. offers only the
first half-verse, in this form : uttdnaparndth subkagdm sahamdndth sahasvatlm ; MP.
also has sahamdne instead of devajnte,
3. Since he has not named {grah) thy name, thou also stayest {ram)
not with him as husband ; unto distant distance make we my rival go.
This translation of the first half-verse follows closely our text. RV. has a very dif-
ferent version : nahy dsyd nima grbhnami nd asmin ramate jdne * since I name not
her (its ?) name, she (it ?) also does not stay with (find pleasure in) this person (people .'*).*
Winternitz applauds and accepts his commentator^s explanation of b : '' nor finds she
pleasure in me " (taking ayam janas in th^ much later sense of " I *'), but it seems
wholly unsatisfactory. The meter calls for emendation in a Xojagrdha * I have named,*
equivalent to the RV. reading ; and R. makes the emendation, and retains the jdne of
RV., rendering (as addressed by the woman using the charm to the plant) " I have not
pamed [to her] thy name ; and thou stayest (stayedst) not with the person (bei der
Person)." The comm. regards the rival as addressed, and conveniently makes ramase
= ramasva : " stay thou not with this my husband." Weber renders ramase by
" kosest," thou dalliest not. No satisfactory solution of the difficulty is yet found.
4. Superior [am] I, O superior one ; superior, indeed, to them (f.) that
are superior ; below [is] she that is my rival ; lower [is] she than they (f .)
that are lower.
RV. has the better reading dthd for adhds in c, allowing c and d to be combined into
one sentence ; and the comm. gives correspondingly adha, Ppp. is more discordant
and corrupt : uttard *ham uttarabhyo uttaro ed ddharabhyah : adhah sapatni sdmarthy
ad/tared adhdrabhyah, R. conjectures in a uttardhdhamuttare^ for uttard *hdm aham-
uttard Lcf. iii. 8. 3 J. The verse, even if scanned as T'\-T\ 8 + 7 = 29, ought to be called
bhurij,
5. I am overpowering; likewise art thou very powerful; we both,
becoming full of power, will overpower my rival.
The verse xix. 32. 5 is a variation on this. RV. reads dtha for dtho in b, and the
older bhUtvi for bhutva in c.
6. I have put on (abhi) for thee the overpowering one (f.) ; I have put
119 TRANSLATION AND NOTES. BOOK III. -lii. IQ
to {iipa) for thee the very powerful one ; after me let thy mind run forth
as a cow after her calf, run as water on its track.
RV. reads iipa for abhi in a, and has for b abhi tvd *dhdm sdhfyasd. The applica-
tion of a and b as made by Kaug. (see above) would suit the prepositions as found in
RV. decidedly better than as in our text ; but much more appropriate is the use made
by MP., elements of the root being secretly bound on the arms of the wife, with which
she embraces the husband below and above [so that one arm is under him and the
other over him J ; then in abhy adhdm is further implied (as elsewhere Le.g. iii. 1 1. 8J)
the value of abhidhdnl^ the halter or bridle with which a horse is controlled. The
Anukr. does not sanction the resolution ma-dm in c
19. To help friends against enemies.
[Vasistha. — axtarcam. vdicvadevam uta cdndramasam utdi **ndram, dnustubham:
/. pathydbrhati ; j. bhurigbrkati ; d.j-av. 6-p. tristupkakummafigarbhd
^tijagatl; y.virdddstdrapahkti; 8. pathydpankH.']
The verses are found in Paipp. iii. (in the verse-order i, 2, 4, 3, 5, 7, 6, 8). The
hymn is applied by Kaug. (14. 22-24) '^^ a rite for gaining victory over a hostile army,
and reckoned (14. 7, note) to the apardjita gana. The Vait. uses vs. i in the agni-
cay ana (28. 15) in connection with lifting the ukhya fire, and vss. 6-8 in a saitra
sacrifice (34. 16, 17), with mounting a chariot and discharging an arrow.
Translated : John Muir, Original Sanskrit Texts ^ i.» 283 ; Ludwig, p. 234 ; Weber,
xvii. 269; Griffith, i. 109.
1. Sharpened up is this incantation (} brdhman) of mine ; sharpened up
[my] heroism, strength ; sharpened up, victorious, be the unwasting
authority {ksatrd) [of them] of whom I am the household priest {purdhita).
Or brdhman and ksatrdm may signify respectively the Brahman and Ksatriya quality
or dignity of the purdhita and his constituency. The verse is found also in VS. (xi. 81 ),
TS. (iv. 1. 103), TA. (ii. 5. 2, vs. 15), MS. (ii. 7. 7), and K. (xvi. 7, Weber). The first
two of these agree in all their readings, omitting iddm in a and ajdram astu in c, and
reading in c, ^jisnu ydsyd *hdm dsmi; and TA.MS. differ from them only by adding
me before jisnu; Ppp. has ksatram me jisnu^ but agrees with our text in d. The
comm. moreover hzs jisnu^ and the translation implies it; jisnus can only be regarded
as a blunder. Ppp. further gives may I *dam for ma idam in a, and mama for balam
in b. Our original c has apparently got itself mixed up with vs. 5 c.
2. Up I sharpen the royalty of them, up their force, heroism, strength ;
I hew [off] the arms of the foes with this oblation.
The translation implies emendation of the sydmi of all the mss. and of both editions
to qydmi; it is obviously called for (suggested first by the Pet. Lex.), and the comm.
reads qydmi; Ppp. probably intends it by paqydmi. The latter half-verse is found
again below as vi. 65. 2 c, d ; its text is confused here in Ppp. {yrqcdmi qatrUndm bdhU
sam aqvdm aqvdn aham). The Anukr. ignores the redundant syllable in a.
3. Downward let them fall, let them become inferior, who shall fight
against {prtany-) our bounteous patron (sUri) ; I destroy the enemies by
my incantation ; I lead up our own men.
Ppp. reads adhas pad at the beginning, and indram for sHrirn in b. The second
iii. 19- BOOK III. THE ATHARVA-VEDA-SAMHITA. I20
half-verse is found in VS. (xi. 82 c, d), TS. (iv. 1.103), and MS. (ii. 7. 7)» with the
various readings ksindmi and svan; the comm. also gives ksinomi. The comm. renders
siirim by k&rydkdryavibhdgajham. The Anukr. should call the verse vir&t prastdra-
pahkti^ since it properly scans as ii + ii :8+8=38.
4. Sharper than an axj^also sharper than fire, sharper than Indra's
thunderbolt — [they] of whom I am the household priest.
Emendation to indravajrit would rectify the meter of c ; but the Anukr. apparentiy
accepts the redundancy there as balancing the deficiency in a.
5. The weapons of them I sharpen up ; their royalty having good
heroes, I increase ; be their authority unwasting, victorious ; their intent
let all the gods aid.
The translation again (as in vs. 2) implies emendation of sydmi in a to qydmi, which
is read by Ppp. and by the comm. Most of our mss. (all save O.Op.), as of SPP's,
accent in b suvfram, and both editions have adopted the reading ; but it ought, of
course, to be suviram^ as always elsewhere (and as the comm. here describes the
word). Ppp. has vardhayasva at end of b, and its d is ugram esdfk cittam bahudhd
vigvarupd. The definition of the verse as tristubh is wanting in the Anukr. L Lon-
don ms.J, doubtless by an error of the manuscripts, which are confused at this point.
LThe Berlin ms. does give it J
6. Let their energies (ydjina) be excited, O bounteous one {tnaglidvan) ;
let the noise of the conquering heroes arise ; let the noises, the clear
{ketuntdnt) halloos, go up severally ; let the divine Maruts, with Indra as
their chief, go with the army.
With the first two padas compare RV. x. 103. 10 a, d: ud dharsaya maghavann
iyudhdni, . . Hdrdihdndmjdyatdrhyantugkdsdh. Some of our mss.(P.M.W.O.Op.Kp.),
as of SPP's, read in c ulaldyas, but both editions give -/i//-; the comm. has ullulayas,
and declares it an imitative word. The omission either of ululdyas or of ketumdntas
would make a jagatl p^da of c, and that of devas would do the same for d ; a^ the
verse stands, the Anukr. scans it ii-Hii ;8-f-8 :64-8 = 52. Part of our mss. (I. O.Op.)
agree with the comm. in ending this verse with ud Iratdm^ and throwing the two
remaining padas into vs. 7, to the great detriment of the sense, as well as against the
probable earlier form of the verse. Ppp. reads : uddharsantdm vdjindm vdjindbhy ad
vdirdndm jayatdm etu ghosdh: prthag ghosd ulalayas ketumantu udlratdm; with
e and f as in our text.
7. Go forth, conquer, O men ; formidable be your arms (bdhu) ; having
sharp arrows, slay them of weak bows ; having formidable weapons, hav-
ing formidable arms (bdhu)^ [slay] the weak ones.
The first half-verse is RV. x. 103. 13 a, C (found also in SV. ii. 1212; VS. xvii. 46),
without variation ; TS. (iv. 6. 44) has the same two padas together, but reads upa pri
*tajdyatd nara sthiri vah etc. Ppp. has the first half- verse (with pra yatd and vas)^
adding as second half indro vaq i^artna yacchaty anddhrsyd yathd ^satd. The verse
is not virdj L7-f 8 : 1 1 + 12J, if the obviously proper resolutions are made.
8. Being let loose, fly thou away, O volley, thou that art sharpened up
121 TRANSLATION AND NOTES. BOOK III. -Hi. 20
by incantation ; conquer the enemies ; go forth ; slay of them each best
one ; let no one soever of them yonder be released.
Padas a-c and e are RV. vi. 75. i6, a verse found also in a number of other texts :
SV. ii. 1213; VS. xvii.45; TS. iv.6.44; TB. iii. 7.6*3; ApQS. iii. 14.3. RV.SV.VS.
agree throughout, ha,vinggdcAa iorjdya at beginning of C, and, for d, md *misam kdm
cand V chisah; the others have this d, except that they put esdm in place of anitsdm;
they also give viqa for padyasva at end of c, and TS. has the nom. -fi/5, which is
better, at end of b, while TB. and Ap(JS. alter to dvasrstah pdrd fiata qard (for gdro?)
brdhmasam^itah. Our d is found again as xi. 10. 21 b ; our e, as viii. 8. 19 d ; xi. 9. 20 d ;
10. I9d. The presence of -samqite in this verse gives it a kind of right to stand as
part of the hymn, of which sam-qa is the unifying word ; vss. 6 and 7 are probably
later additions. In Ppp., vss. 6-8, with RV. x. 103. 10, form a piece by themselves ;
vs. 8 ends with pra padyasva sd mdisdm kam cano V chisah (nearly as RV.). Correct
the accent-mark in d so as to read vdram-varam,
20. To Agni and other gods: for various blessings.
\Vasistha. — da^arcatn. dgneyam uta mantroktadevatyam. dnustubkam : 6. pathydpahkti ;
8, virddjagati.^
Excepting the last verse, the hymn is found in Paipp. iii. (in the verse-order
i-3» 7» 4»6, 5, 8, 9). It includes (vss. 2-7) a whole RV. hymn (x. 141), with a single
RV. verse (iii. 29. 10) prefixed, and only the last two verses occur nowhere else. It
is used in Kau^. (18. 13) in the nirrtikarman^ with an offering of rice mixed with
pebbles ; again (40. 11), in the rite of the removal of the sacrificial fire, with transfer of
it to the fire-sticks or to one's self; again (41.8), with v. 7 and vii. i, in a rite for suc-
cess in winning wealth ; and the comm. directs vs. 4 to be used in the sava sacrifices
{ity anayd bhrgvangirovidaq catura drseydn dhvayet). In Vait., vs. i appears in the
agnistoma sacrifice (24. 14), and again in the sarvatnedha (38. 14) with the same use
as in Kaug. 40. 1 1 ; and also in the agnicayana (28. 25), with the laying of the gSrha-
patya bricks; further, verses 2-4 and 7 and 8 in the agnicayana (29. 19) ; vs. 4 a, b
in the agnistoma (15. 16), as the adhvaryu follows the fire and soma; vs. 5 in the
same (23.20), with certain oiferings; and vs. 6 in the same (19.2), with a graha to
Indra and Vayu.
Translated: Weber, xvii. 272 ; Griffith, i. in. — See Weber, Berliner Sd,, 1892,
P- 797.
1. This is thy seasonable womb {ydni), whence born thou didst shine ;
knowing it, O Agni, ascend thou ; then increase our wealth.
The verse is found in numerous other texts: besides RV. (iii. 29. 10), in VS.
(iii.i4etal.), TS. (i. 5.5^ etal), TB. (i. 2. n^et al.), MS. (i. 5. i et al.), K. (vi.9etal.),
Kap. (i. i6etal.), JB. (i. 61) : in nearly all occurring repeatedly. VS.TS.TB.JB. differ
from our version only by reading dthd for ddhd at beginning of d ; Ppp. and the comm.
have atha; MS.K. substitute tdtas; but RV. gives further slda for roha in c, and
giras for rayim in d. The comm., in accordance with the ritual uses of the verse,
declares aydm at the beginning to signify either the fire-stick or the sacrificer himself.
2. O Agni, speak unto us here ; be turned toward us with good-will ;
bestow upon us, O lord of the people (viq) ; giver of riches art thou to us.
RV. X. 141 begins with this verse, and it is found also in VS. (ix. 28), TS. (i. 7. 10*),
Hi. 20- BOOK III. THE ATHARVA-VEDA-SANfHITA. 122
MS. (i. 11.4), and K. (xiv. 2). RV.VS.MS.K. have prd no y- in c, and, for viqUm
pate^ RV.MS.K. read viqas pate, TS. bhuvas p-y and VS. sahasrajit; VS. goes on
with tvdtk hi dhanadA dsi for d ; VS.TS. further have prdti for pratydn in b. Ppp.
combines in d dhanadd *si,
3. Let Aryaman bestow upon us, let Bhaga, let Brlhaspati, let the god-
desses ; let the divine Sunrta also assign wealth to me.
Found also in the other texts (RV. x. 141. 2; VS. ix.29; the rest as above; and
Kap. 29. 2). All of these, excepting TS., leave no in a again unlingualized ; VS.K. sub-
stitute pusi for bhdgas in b, and omit c ; the others have devis instead of devis; for d,
RV. gives rdyd devt daddiu noA, while the others vary from this only by prd vik for
rayds. By Sunrti (lit * pleasantness, jollity *) the comm. understands Sarasvati to be
intended.
4. King Soma [and] Agni we call to aid with [our] songs {gir) ; [also]
Aditya, Vishnu, Surya, and the priest {brahmdn) Brihaspati.
Found in RV. (x. 141. 3), SV. (i. 91), VS. (ix. 26), and TS.MS.K. (as above). The
only variant in RV. is the preferable ddityin in c ; it is read also by the other texts
except SV.K. ; but SV.TS.MS.K. give vdrunam for dvase in a ; and they and VS.
have anv i rabhdmahe for glrbhir havdmahe in b. The comm. takes brahmanam in
d as " Prajapati, creator of the gods."
5. Do thou, O Agni, with the fires (agni)^ increase our worship {brdh-
vtan) and sacrifice ; do thou, O god, stir us up to give, unto giving wealth.
The second half-verse is of doubtful meaning — perhaps * impel to us wealth for giv-
ing* etc. — being evidently corrupted from the better text of RV. (x. 141.6; also SV.
ii. 855), which reads in c devdtdtaye for deva datave^ and in d rdyds for rayUn; even
Ppp. has devatdtaye. The comm. has ddnave (rendering it *' to the sacrificer who has
given oblations ") for ddtave^ also nodaya for codaya.
6. Indra-and-Vayu, both of them here, we call here with good call, that
to us even every man may be well-willing in intercourse, and may become
desirous of giving to us.
Found also (except the last p5.da, which even Ppp. repudiates) in RV. (x. 141. 4),
VS. (xxxiii. 86), and MS.K. (as above). For ubliav ihd in a, RV. reads bfhaspdtim^
and the other texts susamdfqd. For d, VS. has anamlvdh samgdme for sdmgatydm^
and MS. the same without anamlvds ; TS. has (in iv. 5.1*) a nearly corresponding
half-verse : ydthd nah sdrvam (j jdgad ayaksmdm sumdnd dsat, Ppp. omits a, per-
haps by an oversight. The comm. takes suhdvd in b as for suhdvdu, which is perhaps
better. In our edition, the word is misprinted susdv-.
7. Do thou stir up Aryaman, Brihaspati, Indra, unto giving; [also]
Vata (wind), Vishnu, Sarasvati, and the vigorous iydjin) Savitar.
Found also in RV. (x. 141.5), VS. (ix. 27), and TS.MS.K. (as above). All save
RV. read vacam instead of vatam in c, and so does the comm. ; K. puts vdcam after
visnum [_and for a it has our vs. 4 a J.
8. In the impulse {prasavd) of vigor (i vdjd) now have we come into
being, and all these beings within. Both let him, foreknowing, cause him
123 TRANSLATION AND NOTES. BOOK III. -m. 21
to give who is unwilling to give, and do thou confirm to us wealth having
all heroes.
The verse seems to have no real connection with what precedes and follows, nor do
its two halves belong together. They are in other texts, VS. (ix. 25 and 24) and TS.
(ini. 7. 10'), parts of two different verses, in a group of three, all beginning with
vijasya followed by prasavd^ and all alike of obscure and questionable interpretation,
and belonging to the so-called vdjaprasavfydni, which form a principal element in the
vSjapeya sacrifice (see Weber's note on this verse Lalso his essay Ueber den Vdjapeyay
Berlimr Sd., 1892, p. 797 J). Instead of nii in a, TS. and MS.K. (as above), as also
Ppp., have the nearly equivalent iddm; and all (save Ppp.) read a babhuva instead of
sdm babhUvima at end of a, and sarvdtas instead of antdr at end of b, omitting the
meter-disturbing utd at beginning of c ; VS.K. read in c dspayati for -tu ; and all save
K. give the ^rtitribX^ yachatu at the. end (the comm. hzs yacchai)\ then VS. gives sd no
raylm in d, and K. has a peculiar d : somo rayim sahavlram ni yamsat, Ppp. is defec-
tive in parts of this verse and the next ; it reads at the end of c prajdndm. Pada a is
the only one that has TLJagati character. LTS. has sdrvavtrdm.\
9. Let the five directions yield {duh) to me, let the wide ones yield
according to their strength ; may I obtain all my designs, with mind and
heart.
All the pada-mss, divide and accent /rrf .• dpeyam^ but SPP. emends Xo prd: dpeyam
Lsee Sansk. Gram. §85oJ; the comm. reads dpeyam. The comm. declares urvis to
designate heaven and earth, day and night, and waters and herbs.
10. A kine-winning voice may I speak ; with splendor do thou arise
upon me ; let Vayu (wind) enclose {d-rudh) on all sides ; let Tvashtar assign
to me abundance.
Several of our mss. (P.M.W.O.Kp.) read rudhdm in c. The comm. explains i
rundhdm by prdndtmand **vrnotu.
This fourth anuvdka contains 5 hymns, with 40 verses, and the quotation from the
old Anukr. is simply da<ia,
21. With oblation to the various forms of fire or Agni.
[ Vasistka. — da^arcam. dgneyam. trdistubhatn : /. puro *nustubh ; ^, j, 8. bkurij ; ^. jagati ;
6. uparistddvirddbrhati ; 7. virddgarbhd ; g^io. anustubh (9. nicrt).'\
The whole of the hymn is found in Paipp., vss. 1-9 in iii., vs. 10 in vii. The material is
used by Kaug. in a number of rites : it is reckoned (9. i ; the comm. says, only vss.
1-7) to the brhachdnti gana ; it appears in the charm against the evil influence of the
flesh-eating fire (43. 16-21 ; according to the comm., vss. 1-7 are quoted in 16, and the
whole hymn in 20); again, in the establishment of the house-fire (72.13; vss. 1-7,
comm.); again, in the funeral rites (82. 25), on the third day after cremation, with obla-
tion to the relics; once more, in the expiatory ceremony (123. i), when birds or other
creatures have meddled with sacrificial objects. Moreover, vs. 8 (the comm. says,
vss. 8-10), with other passages from xii. 2, in a rite of appeasement in the house-fire
ceremony (71.8). In Vait, vss. 1-7 are used in the agnistoma (16.16) on occasion
of the soma becoming spilt; and vs. 7 in the sdkamedha part of the cdturmdsya
sacrifice [9. 17 J.
Translated: Weber, xvii. 277 ; Griffith, i. 113 ; vss. 1-7 also by Ludwig, p. 325.
iii. 21- BOOK III. THE ATHARVA-VEDA-SAWHITA. 1 24
1. The fires that are within the waters, that are in Vrtra, that are in
man, that are in stones, the one that hath entered the herbs, the forest-
trees — to those fires be this oblation made.
Verses 1-4 are found also in MS. (ii. 13. 13) and in K. (xl. 3) ; both texts read yds
iox yi through the first half-verse, and d^mani for d^masu; MS. begins yd apsv dntdr
agnir^ and Y., yd apsv dgnir antdr; K. further has bhuvandni viqvd for dsadhlr yd
vdnaspdtlns, Ppp. reads yo apsv antar yo iftre antar yah puruse yo *qmani : yo
vive^a osa-^ and combines in d tebhyo ^gni-. Part of the mss. (including our P.M. W.I.)
combine viviq* dsadh- in c, and both editions have adopted that reading — doubtless
wrongly, since the Prat prescribes no such irreg^arity, nor is it elsewhere found to
occur with osadhi. The comm. explains what different "fires" are intended: the
vddava etc. in the waters; that in the cloud (by Nir. ii. 16) or else in the body of the
Asura Vrtra ; in man, those of digestion ; in stones, those in the siiryakdnta etc.
(sparkling jewels) ; those that make herbs etc. ripen their fruits. Weber regards the
stones that strike fire as intended, which seems more probable. The division of the
verse by the Anukr., 8 + 11 :ii + ii, is not to be approved. LPadas a and b rather as
11+8; padas c andd are in order, 12+ 11. — In c, correct to dviv^qdusadhlr^ as MS.
reads. J
2. [The fire] that is within soma, that is within the kine, that is
entered into the birds, into the wild beasts (nirgd)^ that entered into
bipeds, into quadrupeds — to those fires be this oblation made.
MS. and K. begin b with vdydhsi yd Hvivdqa; Ppp. with yo visto vayasi. The
comm. takes the kine in a as representing the domestic animals in general, the fire
being that which makes their milk cooked instead of raw, as often alluded to. SPP.
follows the mss. in reading in b vdyahsu; our alteration to the equivalent vdyassu
was needless. The verse (10+ 11 : 13 + 11 =45) is bhurij\ but also irregular enough.
|_ Padas b and d are in order, each a trisiubhj and c, if we throw out the second yds^
is a goo& jagatl; a is bad. J
3. He who, a god, goes in the same chariot with Indra, he that
belongs to all men (vdifvdtiard) and to all gods (.^), whom, very powerful
in fights, I call loudly on — to those fires be this oblation made.
MS. and K. have for diydni *ndrasya rdtham sambabhfwur^ and Ppp. partly agrees
with them, reading ^^ *ndrena sarathath sambabhuva. In b, the translation ventures
to follow Ppp's reading viqvadevyas instead of -ddvydsy because of its so obvious
preferabijity in the connection ; -ddvyas is quite in place in vs. 9, and may perhaps
have blundered from there into this verse ; but MS. and K. have -ddvyds; they further
exchange the places of our 3 c and 4 c. Pada b is a very poor tristubh^ though capable
of being read into 11 syllables Lread utd vdf\,
4. He who is the all-eating god, and whom they call Desire {kdma),
whom they call giver, receiving one, who is wise, mighty, encompassing,
unharmable — to those fires be this oblation made.
MS. begins the verse with viqvadam agnUnj K., with hutddam agnim; of b, both
spoil the meter by reading pratigrahltaram ; MS. begins c with dhtro ydh; K's c is
corrupt. Ppp. reads dha ior dhus in a (not in b also). The comm. simply paraphrases
pratigrhndntam \>y pratigrahltaram ; the reference is probably to the offerings which
125 TRANSLATION AND NOTES. BOOK III. -iii. 21
Agni receives in order to give them to the various gods. In our edition, an accent-
mark belonging under a of dAus in a has slipped aside to the left
5. Thou on whom as priest (hStar) agreed with their mind the thirteen
kinds of beings (bhduvand)^ the five races of men (tndfiavd) : to the splen-
dor-bestowing, glorious one, rich in pleasantness — to those fires be this
oblation made.
The unusual and obscure number " thirteen " here seduces the comm. into declaring
first that bhauvand signifies *• month,'* coming from bhuvana *♦ year " ; and then the
mdnavas are the seasons ! But he further makes the latter to be the four castes, with
the nisddas as fifth, and the former the thirteen sons, Vigvakarman etc., of a great sage
named bhuvana (because of vi^vakarman bhduvana in AB. viii. 21.8-11). Ppp.
reads bhuvand for bhduvanas. The Anukr. does not heed that the last pada is trisiubh,
6. To him whose food is oxen, whose food is cows, to the soma-backed,
the pious : to those of whom the one for all men (vdi^dnard-) is chief —
to those fires be this oblation made.
The first half-verse is RV. viii. 43. 1 1 a, b (also found, without variant, in TS. i. 3. 147).
MS. (ii. 13. 13) has the whole verse as padas a, b, d, e, interposing as c the pada
(sidmair vidhemd *gndye) which ends the gdyatrl in RV.TS. The meter (8 + 8:8+11)
is, as brhatl^ rather nicrt than virdj\
7. They who move on along the sky, the earth, the atmosphere, along
the lightning; who are within the quarters, who within the wind — to
those fires be this oblation made.
Our P.M.W. read in b vtdyutam^ and P.M.W.I. end the pada with -caratu SPP.
regards the exposition of the comm. as implying that the latter takes anu in b as an
independent word : dnu same-. In the definition of the Anukr., virdj appears to be
used as meaning < a pada of 10 syllables ' (11 + 10:10+11 =42). \K^2A. yi ca vate?\
The three remaining verses of the hymn are plainly independent of what precedes,
concerning themselves directly with the appeasement of an ill-omened fire ; but the
combination of the two parts is an old one, being found also in Ppp. The ejection of
the evidently patched-together vs. 6 would reduce the first part Lvss. 1-7 J to the norm
of this book.
8. Gold-handed Savitar, Indra, Brihaspati, Varuna, Mitra, Agni, all the
gods, the Angirases, do we call ; let them appease {qam) this flesh-eating
fire.
Ppp. inverts the order of a and b. LMGS. has the vs. at ii. i. 6.J The comm. gives
a double explanation of " gold-handed " : either ** having gold in his hand to give to his
praisers," or " having a hand of gold " ; he also allows us to take dngirasas either as
accusative or as nominative, *' we the Angirases." The Anukr. notes that c isjagati.
9. Appeased is the flesh-eating, appeased the men-injuring fire ; so also
the one that is of all conflagrations, him, the flesh-eating, have I appeased.
Ppp. has atho purusaresinah for b, and this time viqvadavyas in c. The anustubh
is rather virdj than nicrt,
ID. The mountains that are soma-backed, the waters that lie supine,
iii. 21- BOOK III. THE ATHARVA-VEDA-SAWHITA. 1 26
the wind, Parjanya, then also Agni — these have appeased the flesh-eating
one.
All our mss. save one (O.), and all SPP's save two or three that follow the comm.,
read agifamam (apparently by infection from the end of vs. 9) at the end ; both editions
emend to -man, which is the reading of the comm. [^Ppp. has the vs. in vii. (as noted
above), and combines -prs/Ad "/« in a-b and parjanyd 'V in c. — For ** soma-backed/'
see Hillebrandt, Ved, MythoL i. 60 f. J
22. To the gods: for splendor (v^cas).
\Vasistha, — varcasyam. bdrhaspatyam uta vdi^adevam, dnustubham : i , virdt tristubh ;
3' S'P' P^^^^^it^ virddatijagatl ; 4.j-av. 6-p. Jagati.']
Found also (except vs. 6) in Paipp. iii. Is reckoned to the varcasya gana
(Kaug. 12.10, note), and used in a charm for splendor (13. i), with binding on an
amulet of ivory. The comm. quotes the hymn also as employed by the Naks. K. in a
ma^JfJ/i// called brdhml, for attainment of brahmaft'S^XtnAof \ and by Parig. iv. i, in
the daily morning consecration of an elephant for a king.
Translated : Ludwig, p. 461 ; Weber, xvii. 282 ; Griffith, i. 1 15.
1. Let elephant-splendor, great glory, spread itself, which came into
being from Aditi's body; that same have all together given to me — all
the gods, Aditi, in unison. ^Cf. vii. 17. 3 n.J
A number of the mss. (including our Bp.Op.) read adityds LaccentlJ in b, and
several of ours follow it with^iw instead oiydt, Ppp. rectifies the meter of d by read-
ing devdsas. Emendation in a to brhddyaqas would be acceptable. (^B. (iii. 1.3.4;
perhaps on the basis of b ?) has a legend of the production of the elephant from some-
thing born of Aditi (see R. in Ind. Stud. xiv. 392). The comm. explains prathatdm in
a by asmdsu prathitam prakhydtam bhavatu * be proclaimed as belonging to us.' In
our edition, an accent-mark has dropped out from under the ba of -babhUva, An irregular
verse, scanned by the Anukr. as 12 + 10:10+10=42, but convertible into 45 syllables
by resolving tanH-as, sdru-e^ viqu-e (of which only the first is unobjectionable). LIf we
read devdsas in d, the vs. is in order (12 + 1 1 : ?+i i), except in c {tdd (t sdrve?),\
2. Let both Mitra and Varuna, Indra and Rudra, [each] take notice ;
the all-nourishing gods — let them anoint me with splendor.
All the mss.* read cetatus at end of b, and so does Ppp., and our edition has it ; but
SPP. follows the comm. and substitutes cetatu; SV. i. 154 has sdmah piisa ca cetatuh;
the translation implies cetatu^ the other being probably a false form, generated under
stress of the difficult construction of a singular verb with the preceding subjects.
Weber takes it as cetatus^ 3d dual perf. of root cat " frighten into submission." The
Anukr. takes no notice of the deficiency of a syllable in a. ♦ LSo W*s two drafts ; but his
collations note P.M.W. as reading cetutah (!) and Op. as reading cetatu. \
3. With what splendor the elephant came into being, with what the
king among men {tnamtsyd), among waters, with what the gods in the
beginning went to godhood — with that splendor do thou, O Agni, now
make me splendid.
Apsu^ in b, is an impertinent intrusion as regards both sense and meter ; it is wanting
in Ppp. In c all the mss. give dyam {samh,^ dyam)\ our edition makes the necessary
127 TRANSLATION AND NOTES. BOOK III. -m. 23
emendation to ayan^ and so does SPP. in his /^^iij-text ; but in samhitd (perhaps by an
oversight) he reads dyan^ unaccented ; the comm. has Syan (accent doubtful) : cf.
iv. 14. 1 c, where the mss. again read dyam for dyan in the same phrase. Ppp. has a
very different second half- verse : ^/«fl devd jyoiisd dydm uddyan tena md *gne varcasd
sam srje *ha. The comm. makes apsu in b mean either " [creatures] in the waters," or
else " [Yakshas, Gandharvas, etc.] in the atmosphere." The metrical definition of the
Anukr. is mechanically correct LS^— 2=5oJ if we count 13 syllables in b Land combine
varcasdgne\ I
4. What great splendor becomes thine, O Jatavedas, from the offering ;
how great splendor there is of the sun, and of the dsura-Wk^ elephant —
so great splendor let the (two) A^vins, lotus-wreathed, assign unto me.
All the mss. read in b bhavati, and SPP. accordingly adopts it in his edition ; ours
makes the necessary correction to bhdvati. The comm. reads dhute, vocative, at end
of b; Ppp. has instead dhutam; and then adds to it, as second half-verse, our 3 d, e
(with abhya for adyd^ and krdhi for Jtrnu), putting also the whole Li.e. our 4 a, b + 3 d,
8 J before our vs. 3 ; and then it gives the remainder (C-f ) of our vs. 4 here, with krnutdm
for i dhattdm^ and in cyavad varcah stir-,
5. As far as the four directions, as far as the eye reaches (sam-a^y let
so great force (indriyd) come together, that elephant-splendor, in me.
The comm. reads sam etu in c.
6. Since the elephant has become the superior {atisfhdvant) of the com-
fortable {} susdd) wild beasts, with his fortune [and] splendor do I pour
{sic) upon myself.
That is, * I shed it upon me, cover myself with it' The comm. understands the
somewhat questionable susdd nearly as here translated, " living at their pleasure in the
forest " ; and atisthdvant as possessing superiority either of strength or of position.
Weber entitles the hymn, without good reason, " taming of a wild elephant"
23. For fecundity.
\^Brahman. — cdndramasam uta yonidevatyam, dnustubham : j. uparistddbhurigbrhati ;
6. skandhogrwtbrhati.l
Found in Paipp. iii. Used by Kau^. in the chapters of women's rites, in a charm
(35. 3) to procure the conception of male offspring, with breaking an arrow over the
mother's head etc.
Translated: Weber, v. 223; Ludwig, p. 477; Zimmer, p. 319; Weber, xvii. 285 ;
Griffith, i. 1 16 ; Bloomfield, 97, 356.
1. By what thou hast become barren (vehdt), that we make disappear
from thee ; that now we set down elsewhere, far away from {dpa) thee.
Vehdt is perhaps more strictly * liable to abort'; the comm. gives the word here
either sense. Ppp. is defective, giving only the initial words of vss. i and 2.
2. Unto thy womb let a foetus come, a male one, as an arrow to a
quiver; let a hero be born unto thee here, a ten-months* son.
This verse and the two following occur in QGS. (i. 19. 6), and this one without
iii. 23- BOOK III. THE ATHARVA-VEDA-SAMHITA. 12?
variant Also this one in MP. |_i. 1 2. 9 J (Winternitz, p. 94), and in an appendix to AGS.
i. 13.6 (Stenzler, p. 48), with yonim ziXtt garbhas in a (and AGS. reads Hitu)^ and
omitting atra in c ; and further in HGS. (i. 25. i), like MP. in a, but retaining atra,
3. Give birth to a male, a son ; after him let a male be born ; mayest
thou be mother of sons, of those born and whom thou shalt bear.
All the mss. save one or two (including our £.) read at the tvAyim; both editions
make the necessary emendation to yan, which the comm. also gives. At beginning of
t>, Ppp. reads tvam^ as do also the comm. and a couple of SPP*s mss. ; and Ppp. ends
li'Wh janaydmi ca, MB. (1.4. 9 c, d) has the first half-verse, reading vindasva for
janaya; and MP. (as above) \\, 13. 2 J also, with pUmdns te putrd ndri for a. And
^GS. (as above) has our a, b, with, for c, d, tesdm mdtd bhavisyasi jdtdn&m janaydnsi
ca Lthe end corrupt, as in Ppp. J.
4. And what excellent seeds the bulls generate, with them do thou
acquire (vid) a son ; become thou a productive milch-cow.
^GS. (as above) has ior h purusd janayanti nah ; it rectifies the meter of c by read-
ing tebhis /- for tdis t- (and it \i2A janaya for vindasva) \ in d, it gives suprasus, which
is better than our si pr-, MP. (as above) Li. 13. 3 J repeats our verse very closely, only
with nas for ca in b, and putrdn in c ; and it has, just before, the line tdni bhadrdnt
bijdny rsabhd janayaniu ndu, A verse in HGS. (as above) is quite similar : ydni pra-
bhUni vlrydny rsabhd janayantu nah : tdis tvam garbhinf bhava sajdyatdtk vlratamah
svdndm ; and it offers a little later sd prasUr dhenugd bhava. Our reading tdis tvdm
in c is assured by Prat. ii. 84 ; the resolution tu-dm makes the meter correct
5. I perform for thee the [ceremony] of Prajapati; let a foetus come to
thy womb ; acquire thou a son, O woman, who shall be weal for thee ;
weal also for him do thou become.
The accent of bhdva at the end is anomalous. HGS. (as above) has the first half-
verse Land MP., at i. 13. i, concordantly J ; it reads karomi at the beginning, and in b
^M\& yonim ^iXxt garbhas; this latter Ppp. does also. The comm. understands prdjd-
patyam as above translated; other renderings are possible (**das Zeugungswerk,"
Weber; " Zeugungsfahigkeit," Zimmer). The metrical definition of the verse
(8+8:8 + 5+8=37) is not good save mechanically.
6. The plants of which heaven has been the father, earth the mother,
ocean the root — let those herbs of the gods {ddivd) favor thee, in order
to acquisition of a son.
The first half-verse is found again later, as viii. 7. 2 c, d ; in both places, part of the
mss. read dydiis p- (here only our O., with half of SPP's) ; and that appears to be
required by Prilt ii. 74, although the looser relation of the two words favors in a case
like this the reading dydtih^ which both editions present Ppp. has an independent
version : ydsdth pitd parjanyo bhUmir mdtd babhUva : with d€vls in c (this the comm.
also reads) and osadhls in d. The verse is irregular, and capable of being variously
read ; and what the Anukr. means by its definition is obscure.
129 TRANSLATION AND NOTES. BOOK III. -m. 24
24. For abundance of grain.
[Bhrgu. — saptarcam. vdnaspatyam uta prdjdpatyam. dnustubham : 2. nicrtpathydpankti^
Found (except vs. 7) in Paipp. v. Used by Kaug. (21. i ff.) in rites for the pros-
perity of grain-crops, and reckoned (19. i, note) to the pustika mantras. The comm.
declares it employed also in the pitrmedha ceremony (82. 9), but doubtless by an error,
the verse there quoted being xviii. 3. 56 (which has the same pratika).
Translated : Ludwig, p. 268 ; Weber, xvii. 286 ; Griffith, i. 1 1 7.
1 . Rich in milk [are] the herbs, rich in milk my utterance (vdcas) ;
accordingly, of them that are rich in milk I bring by thousands.
The first half-verse occurs again, a little changed, as xviii. 3. 56 a, b ; it is also
RV. X. 17. 14 a,b, etc. : see under xviii. 3. 56. The comm. reads in d bhareyam for
bhare *ham; he understands "be" instead of "are" in a,b. For second half-verse
Ppp. has atho payasvatHtn paya & har&mi sahasraqah,
2. I know him that is rich in milk ; he hath made the grain much ; the
god that is "collector" by name, him do we call, whichever is in the
house of one who sacrifices not.
That is, away from the service of the impious to that of us, the pious. A god " col-
lector " {sambhftvan) is not known elsewhere. Ppp. reads for a aham veda yathd
Payaq^ and, in z-t^yo vedas tavam yajdmahe sarvasyd yaq ca no grhe. In our edition,
an accent-mark has slipped from under -dd- to under ve- at the beginning. It is the
fourth pada that is niqrt ^read idrh'tam /J.
3. These five directions that there are, the five races {krsti) descended
from Manu {mdnavi) — may they bring fatness (sphdti) together here, as
streams [bring] drift when it has rained.
Or nadis might be nom. sing.; the comm. of course takes it as plural; qdpam he
understands as "a kind of animals" {prdnijdtam). Our O.Op. have at the end
'Vahdm, Ppp. reads for b mdnavdih paHca gr stay ah (cf. grstiiox krsti in ii. 13.3);
and, for c, d, sarvdq qambhur mayobhuvo vrse qdpam nadir iva,
4. As a fountain of a hundred streams, of a thousand streams, unex-
hausted, so this grain of ours, in a thousand streams, unexhausted.
The metrical deficiency in a calls for a change of reading, and the usual correlation
of evd in c suggtsXs ydthd; and, as Ppp. reads ^^Md, the translation ventures to adopt
it, as lit instead is hardly better than unmanageable. Weber supplies aca; Ludwig,
" I open, as it were " ; the comm. says that ut means udbhavati^ and does not trouble
himself about its construction with an accusative ; we may take the verse as a virtual
continuation of vs. 3, and the nouns as governed by samdvahdn, Ppp. makes the verse
easy by reading ^^M J rUpaq qatadhdras sahasradhdro aksatah : eva me astu dhdnyam
sahasradhdram aksatam,
5. O hundred-handed one, bring together ; O thousand-handed one, pile
together; of what is made and of what is to be made do thou convey
together the fatness here. •
Ppp. has for b sahasrdi *va samgirahy for cyathe *ya sphdtir dyasi^ and for d our c
iii. 24- BOOK III. THE ATHARVA-VEDA-SAlClHITA. 13O
The comm. reads samdvaham at the end, rendering it samprdpto *smi; to the adjec-
tives in c he supplies dhanadhdnyHdeh, \Sd9n kira^ * overwhelm/ i.e. * bestow abun-
dantly.'J
6. Three measures of the Gandharvas, four of the house-mistress ; of
them whichever is richest in fatness, with that one we touch thee.
Ppp. reads at the end marsdtnasij the comm. regards the grain as the object of
address in d, and the intent to be *' increase thou by the act of touching '*; Weber under-
stands rather the master of the house, or perhaps the harvest-wagon. The ** measures *'
are doubtless those of grain set apart ; the comm. calls them samrddhihetavah kal&h ;
and he gives as alternative explanation of ** house-mistress '* the Apsarases, spouses of
the Gandharvas !
7. Bringer {upohd) and gatherer (samulid) [are] thy (two) distributors,
O Prajapati ; let them convey hither fatness, much unexhausted plenty.
Two or three of our mss. (P.s.m.M.W.) read in c vahatam^ as does the comm., with
one of SPP's mss. The comm. explains ksattardu by sdrathl abkimatakdryasampd'
dakdu,
25. To command a woman's love.
\Bhrgu (jdydkdmah), — mditrdvarunam kdmesudevatdkam ca, dnus/udAam.]
Not found in Paipp. Used by Kaug. (35. 22) in the chapters of women's rites, in
a charm for bringing a woman under one's control, by pushing her with a finger,
piercing the heart of an image of her, etc.
Translated : Weber, v. 224 ; Muir, OST. v. 407 ; Ludwig, p. 516 ; Zimmer, p. 307 ;
Weber, xvii. 290 ; Grill, 53, 115; Griffith, i. 1 19 ; Bloomfield, 102, 358. — Cf. Zimmer,
p. 300 ; Bergaigne-Henry, Manuel, p. 144. Muir gives oi|ly a part
1. Let the up-thruster thrust (iud) thee up; do not abide (d/ir) in
thine own lair; the arrow of love (kdma) that is terrible, therewith I
pierce thee in the heart.
Pada a evidently suggests the finger-thrust of K&u^. ; what uttudd really designates
is matter for guessing, and the translators guess differently ; the comm. says " a god
so named.'* The comm. has the bad reading drthds in b.
2. The arrow feathered with longing (adhi), tipped with love, necked
with resolve (i samkalpd-) — having made that well-straightened, let love
pierce thee in the heart.
According to the comm., ddht means mdnasf pidd; qalyam is bdndgre protam dya-
samj kulmalam is ddruqalyayoh samqUsadravyam [^thing (like a ferrule ?) to fasten
the tip to the shaft J. Our P.M.W. read ti for tint at beginning of c. PSda c requires
the harsh resolution ta-im,
3. The well-straightened arrow of love which dries the spleen, forward-
winged, consuming {vydsa) — therewith I pierce thee in the heart.
The accent of vydsa is anomalous [^Skt. Gram, § 1 148 nj, being rather that of a pos-
sessive compoirtid L§ 1 305 a J ; Lcf . vs. 4 J. The comm. appears to take pilhan as signi-
fying * lung '; the ohscMXQ prdctnapaksa he makes equivalent to rjavah paksd yasydh.
131 TRANSLATION AND NOTES. BOOK III. -Hi. 26
4. Pierced with consuming pain ((uc), dry-mouthed, do thou come
creeping to me, gentle, with fury allayed, entirely [mine], pleasant-spoken,
submissive.
The great majority of mss. (including our Bp.P.M.W.E.I.) accent vydsa in this verse,
which is preferable ; but both editions give vydsa, because the mss. are unanimously for
it in vs. 3 c. The comm. renders it by vid&hayukta, \\ cannot make out from W's
collations that M.W. read vyd5a.\
5. I goad thee hither with a goad (djant)^ away from mother, likewise
from father, that thou mayest be in my power {krdtu)^ mayest come unto
my intent.
The second half-verse is identical with vi. 9. 2 c, d, and nearly so with i. 34. 2 c, d.
6. Do ye, O Mitra-and-Varuna, cast out the intents from her heart;
then, making her powerless, make her [to be] in my own control.
P. M.W. begin c ^thydthd, Asydi in a is doubtless to be understood as a genitive
(cf. iv. 5. 6), though the comm. says " a dative in genitive sense." |_Cf. Lanman,
JAOS. X. 359, end. J
The fifth anuvdka has 5 hymns and 35 verses. The quoted Anukr. says pahca ca
re ah.
m
26. Homage to the gods of the quarters etc. [snake charms?J.
[AtAarvan. — rdudram ; pratyrcam agnyddibahudevatyam, \jrdistubham ; J 1-6, ^-p. vi-
paritapddalaksmyd L?J : /. tristubh ; ^, j", d.jaguti ; j,^. bhurtf.']
A prose hymn, found also in Paipp. iii. (except vs. 2, perhaps accidentally omitted,
and vs. 6). A similar invocation occurs further in TS. v. 5. io3-5, not so closely related
that the readings need to be compared in detail. Hymns 26 and 27 are called in Kaug.
digyukte * connected with the quarters/ and are used (14. 25), with vi. 13, in a battle-rite,
for victory over a hostile army; and also (50. 13), with vi. i etc., in a ceremony for
good-fortune (and the comm. regards them as signified hy yuktayos in 50. 17, in a charm
against serpents, scorpions, etc. ; but this is probably a mistake [_? J) ; yet again, the
comm. adds them in a ceremony (51.3-5) of tribute to the quarters.
L" Serpent-incantation " (Schlangenzauber) is the title given to this hymn and the
next by Weber. Roth (in his notes) rejects Weber's view ; but Griffith accepts it. I
think the two hymns are snake charms for the following reasons. They are employed
by Kau^. (50. 1 7) in connection with vi. 56 and xii. 1. 46, which latter are clearly directed
against snakes etc. See also Ke^ava on Kaug. 50.17,18,19, Bloomfield, p. 354 f.
Ke^ava shows, I think, that the comm. is not mistaken zhoMi yukiayos. Weber, in his
valuable notes, observes, p. 292, that the schol. to TS. v. 5. 10 reckons that passage as
belonging to a sarpdhutu It is likely that the bali-harana (of Kaug. 51.3,4), with
which this hymn is employed (see Ke^ava), is a sarpabali, — This hymn and the next
are reckoned to the rdudragana (note to Kau^. 50. 13); cf. Anukr. Weber's note,
p. 297, that these hymns are not used by Kau^., should be deleted. Whitney in his
note to vi. 56 duly reports the connection of iii. 26 and 27 with that snake charm. That
he does not do so here and at xii. 1.46 is, I think, an oversight J
LWith all this accords Ppp's colophon, raksdmantram. The hymn is virtually T^paritia
— cf. Jataka, ii. p. 34' 6. What seems to be a very old %Ti2kt partita is found in CuUa-
vagga, V. 6, and Jataka, ii. p. 145, no. 203, and in the Bower Manuscript, ed. Hoernle,
iii. 26- BOOK III. THE ATHARVA-VEDA-SAMHITA. 1 32
part vi, p. 234. — Note that the sequence of the quarters in this hymn and the next, as
also in the parallels thereto cited from AV.TS.TB.MS., is in pradaJtstrt a-ordtr.j
Translated: Weber, xvii. 291 ; Griffith, i. 120.
1 . Ye gods that are in this eastern quarter, missiles by name — of you
there the arrows are fire : do ye be gracious to us, do ye bless {adhi-bru)
us ; to you there be homage, to you there hail !
The corresponding utterance in TS. reads : " missiles by name are ye ; your houses
there are in front (in the east); fire is your arrows, ocean (salild) " — and similarly in
what follows. Ppp. prefixes raksa (once raksah) at the beginning of each verse. The
comm. appears to take devis throughout as a vocative (he devah)\ he defines it as
meaning " Gandharvas " ; the arrows are either fire or else Agni. The Anukr. appar-
ently xt.%\xyc^% yi asyifh^ and also makes the refrain to be of 1 1 + 10 = 21 syllables ; then
the initial " padas "of i, of 3 and 4, of 5, of 2, and of 6 count respectively as 23, 24, 25,
26, and 27 syllables, and the complete numbers vary from 44 to 48 syllables. [_The
Anukr. ought to caU vs. 2 nicrt and vs. 5 vir^j, — For "gods" as an address to the
serpents, cf. vi. 56. i, where they are called " god-people." J
2. Ye gods that are in this southern quarter, impetuous {} avisyu) by
name — of you there the arrows are love {kdtna) : do ye be etc. etc.
The comm. reads avasyavas instead of avisyavas. In TS., the name in this quarter
is ♦♦ smearers " {nilimpd)^ and the arrows are ** the Fathers, sea {sdgard)?^
3. Ye gods that are in this western quarter, vdirdjds by name — of you
there the arrows are the waters : do ye be etc. etc.
The name in Ppp. is virdjas. In TS., the name is " thimderbolt-wielders " (yajrin)^
and the arrows are ** sleep, thicket (gdhvard),^^
4. Ye gods that are in this northern quarter, piercing by name — of
you there the arrows are wind : do ye be etc. etc.
In the north, according to TS., the name is " down-standers {avasihivan)^^ and the
arrows " the waters, ocean {samudrd),^'*
5. Ye gods that are in this fixed quarter, smearers {nilitnpd) by name
— of you there the arrows are the herbs : do ye be etc. etc.
Ppp. reads vilimfids for f/f'/-, and makes the arrows to be food (anna), TS. calls
the quarter " here (iAd)y^^ and puts it after the one "above " (our vs. 6) ; the name is
" fleshly, earthly," and the arrows (as in Ppp.) " food." The comm. explains nilimp&s
as nitardfh Uptdh,
6. Ye gods that are in this upward quarter, helpful (dvasvant) by name
— of you there the arrows are Brihaspati : do ye be etc. etc.
In this quarter (updri) according to TS., the name is "overlords," and the arrows
" rain, the helpful one." Ppp. adds at the end iti raksdmantram^ and our verse viii. 3. i
follows. TS. adds an imprecation, nearly like that in our hymn 27 : tibhyo vo ndmas
ti no mrdayata U ydm dvismd ydq ca no dvisti tdm vo jdmbke dadhdmi.
133 TRANSLATION AND NOTES. BOOK III. -Hi. 2J
27. The same : with imprecation on enemies.
\Atharvan, — rdudram ; agnyddibakudevntyam. dstikam : i-6. j-p. kakummatigarbhd * sti;
2, atyasti ; j. dAurtj.]
LA prose hymn. J Found (except vs. 3, apparently omitted by accident) in Paipp. iii.,
after h. 26, but at some distance from it. Compare xii. 3. 55-60, where the quarters
are rehearsed with the same adjuncts. Compare further TS. v. 5. lo'*' (a passage imme-
diately preceding that parallel with our h. 26 ; a bit of brdhmana between the two
explains that these divinities are to protect the fire-altar when constructed) ; and
MS. ii. 13. 21 : both these omit all mention of arrows. A yet fainter parallelism is to
be noted with TB. iii. 11. 5. For the concluding imprecation, compare also VS. xv. 15.
For the use in Kaug. with h. 26, %ee under that hymn. |_For the general significance
of the hymn, see my addition to the introduction to h. 26. J
Translated : Weber, xvii. 295 ; Griffith, i. 121.
1. Eastern quarter; Agni overlord; black serpent defender; the
Adityas arrows : homage to those overlords ; homage to the defenders ;
homage to the arrows ; homage be to them ; who hates us, whom we
hate, him we put in your jaws {jdmbha),
Ppp. has rsibhyas instead of isubhyas^ and vas instead of ebhyas ; and it adds
further to the imprecation tarn u firdno jahdtu^ which our text has in a similar connec-
tion at vii. 31. 1 ; x. 5. 25-35 > *vi. 7. 13. The " defender ** is in each case a kind of ser-
pent ; and this, which is but an insignificant item in our two hymns, has a more important
bearing on the application of the corresponding TS. and MS. passages. The TS.
passage runs thus : " thou art the eastern quarter, convergent by name ; of thee there
Agni is overlord, the black serpent defender ; both he who is overlord and he who is
guardian, to them (two) be homage ; let them be gracious to us ; whom we hate and
who hates us, him I put in the jaws of you (two) "; and the MS. version differs only in
one or two slight points. The comm. supplies each time to the name of the quarter
asmadanugrahdrthath vartatdm or something equivalent. There seems to be no natural
way of dividing these verses into 5 padas ; the refrain is probably counted by the Anukr.
as 42 syllables, and the addition of the other part brings the number in each verse up
to from 62 to 66 syllables {asti is properly 64).
2. Southern quarter ; Indra overlord; cross-lined [serpent] defender;
the Fathers arrows : homage to those etc. etc.
Ppp. makes the Vasus arrows. MS. calls the serpent tiraqcinardji ; TS. makes the
adder {pfddku) defender here.
3. Western quarter; Varuna overlord; the adder {prddku) defender;
food the arrows : homage to those etc. etc.
The comm. explains prddkus as kutsitaqabdakdrt : an absurd fancy. TS. and MS.
give here Soma as overlord, and the constrictor as defender.
4. Northern quarter ; Soma overlord ; the constrictor (svajd) defender ;
the thunderbolt (aqdni) arrows : homage to those etc. etc.
The comm. gives for svajd a double explanation, either "self-bom" (sva-jd) or else
*' inclined to embrace" (root svaj). Both the other texts assign Varuna as overlord;
iii. 27- BOOK III. THE ATHARVA-VEDA-SAMHITA. 1 34
for defender, TS. designates the cross-lined serpent, MS. the firddku (in the corrupt
form srddku or -dgu: the editor adopts the latter). Ppp. makes wind {vdia) the
arrows.
5. Fixed quarter; Vishnu overlord; the serpent with black-spotted
(kalntdsa-) neck defender ; the plants arrows : homage to those etc. etc.
Ppp. reads kulmdsa- ; the comm. explains the word by krsnavarna, TS. calls the
quarter iydm *this' ; in MS. it is ii^/^^f * downward ' ; TS. treats of it after the upward
one, and makes Yama the overlord. In our edition, an accent-mark under the -ksi- of
raksiti has slipped to the right, under -id.
6. Upward quarter ; Brihaspati overlord ; the white ((vitrd) [serpent]
defender ; rain the arrows : homage to those etc. etc.
Ppp. has here the thunderbolt (afani) for arrows. Part of the mss. (including our
E.O.K.Kp.) give ciird instead of (vi/rd as name of the serpent; TS. reads ^vitrd, but
MS. (probably by a misreading) citrd, TS. calls the quarter brhaft 'great.' TS. (after
the manner of the AV. mss.) leaves out the repeated part of the imprecation in the
intermediate verses (2-5); MS. gives it in full every time. [^Reference to this vs. as
made by Bergaigne, Rel, vid, iii. 12 (cf. Baimack, KZ. xxxv. 527), is hardly apt. J
28. To avert the ill omen of a twinning animal.
\_Brahman (pa^posandyd). — ydminyam, dnustubham : i. atifakvarigarbkd 4-p,atijagati;
4. yavamadhyd virdtkakubk ; j. tristubh ; 6. virddgarbhd prastdrapankti.'\
Not found in Pilipp. Used by Kaug., in the chapter of portents, in the ceremonies of
expiation for the birth of twins from kine, mares or asses, and human beings (109. 5 ;
no. 4; 1 1 1. 5).
Translated: Weber, xvii. 297 ; Griffith, i. 122 ; Bloomfield, I45i 359.
1. She herself came into being by a one-by-one creation, where the
being-makers created the kine of all forms ; where the twinning [cow]
gives birth, out of season, she destroys the cattle, snarling, angry.
The translation implies emendation of ruqati at the end to rusyatl or rusatt Lrather
riisyati, so as to give a jagatl cadence J — which, considering the not infrequent confu-
sion of the sibilants, especially the palatal and lingual, in our text and its mss., and the
loss of ^^ after a sibilant, is naturally suggested Lcf. iv. 16. 6bJ. The comm. makes a yet
easier thing of taking ruqatl from a root ruq * injure,' but we have no such root. Some
of our mss. (P.M.W.E.) read esam in a, and two (P.O.) have sfstvd.* The comm.
understands srstis with esd in a, and explains ekdikayd by ekdikavyaktyd. Perhaps we
should emend to ikdi^kayd * one [creature] by one [act of] creation ' |_and reject ^/i?,
as the meter demands J. See Weber's notes for the comparison of popular views as to
the birth of twins, more generally regarded as of good omen. The Anukr. apparently
counts 1 1 L' 3 ?J + ' 5 • 1 2 + 1 2 = 50 L52 ?J syllables ; either bhiitakfias or viqvdriipds could
well enough be spared out of b [better the former; but it is bad meter at best J.
* [Shown by accent to be a blunder for sfstyd^ not 5r5tvi,\
2. She quite destroys the cattle, becoming a flesh-eater, devourer
{} vy-ddvari)\ also one should give her to a priest (brahfndn)\ so would
she be pleasant, propitious.
135 TRANSLATION AND NOTES. BOOK III. -iii. 29
The pada-\jtTi\, divides vhddvarl^ evidently taking the word from root <j</*eat'; the
Pet. Lex. suggests emendation to vyddhvarf, from vyadh * pierce.' The comm. reads
vyadhvarl^ but he defines it first as coming from adhvan^ and meaning ** possessed of
bad roads, that cause imhappiness," or, second, as from adhvara, and signifying " hav-
ing magical sacrifices, that give obstructed fruit " ! LSee note to vi. 50. 3, where W.
corrects the text to vyadvard : accent of masc. and fem.. Gram, §1171 a, b.J
3. Be thou propitious to men {pirusd)^ propitious to kine, to horses,
propitious to all this field (ks^tra) ; be propitious to us here.
* Field ' seems taken here in a general sense, and might be rendered *• farm.* The
Anukr. takes no notice of the irregularities in c and d, probably because they balance
each other.
4. Here prosperity, here sap — here be thou best winner of a thou-
sand ; make the cattle prosper, O twinning one.
The comm. supplies bhavatu to the first pada. All the mss. agree in giving the false
accent sahdsrasdtamd in b; it should be sahasrasatamd — or, to rectify the meter,
simply -si. Its /a^-di vision, sahdsraosdtama is prescribed by the text of Prat. iv. 45.
Kakubh properly has no need of the adjunct yavamadhyd ; it is very seldom used by
our Anukr. as name of a whole verse L8 + 1 2 : 8 J.
5. Where the good-hearted [and] well-doing revel, quitting disease of
their own body — into that world hath the twinning one come into
being; let her not injure our men and cattle.
The first half-verse is also that of vi. 1 20. 3 (which occurs further in TA.). Some of
SPP's mss. write in b ianvhs, protracting the kampa-syViihXt.
6. Where is the world of the good-hearted, of the well-doing, where
of them that ofifer the fire-offering {agnihotrd-) — into that world hath
the twinning one come into being; let her not injure our men and
cattle.
The omission of the superfluous ydtra in b would rectify the meter. The Anukr.
should say dstdrapankti instead of prastdra- ; its virdj means here a pada of 10
syllables.
29. With the offering of a white-footed sheep.
\Udddlaka, — astarcam. fitipddd'vidrvatyam : y, kdtnadevcLtyd; 8, bhdumi. dnusiubkam:
/, J. pathydpankti ; y, j-av. b-p. uparistddddivibrhati kakummattgarbhd virddjagcUi ;
8. uparistddbrhatL']
Like the preceding hymn, not found in Paipp. Used (according to the comm.,
vss. 1-5) by Kau^. (64. 2) in the sava sacrifices, in the four-plate {catuhgardvd) sava,
with setting a cake on each quarter of the animal offered, and one on its navel ; and vs. 8
in the vafd sava \_66, 21 J, on acceptance of the cow. Further, vs. 7 (according to
schol. and comm., vss. 7 and 8) appears in a rite (45. 17) at the end of the va^d^amana,
for expiating any error in acceptance of gifts. In Vait (3.21), vs. 7 is also used to
accompany the acceptance of a sacrificial gift in the parvan sacrifices.
LThe Anukr. says Udddlako ' nena sadrcena qiiipddam avim astdut^ thus supporting
the reduction of the hymn to the norm of six vss. ; see note to vs. 7. From that phrase,
perhaps, comes the blundering reading of the London ms. ^itipddam avidevatyam:
iii. 29- BOOK III. THE ATHARVA-VEDA-SAMHITA. 136
emend to ^itipad-avi-devaiyam or else as above ? — Weber entitles the hymn " Abfindung
mit dem Zoll im Jenseits.^J
Translated: Ludwig, p. 375 ; Weber, xvii. 302; Griffith, i. 124.
1 . What the kings share among themselves — the sixteenth of what
is offered-and-bestowed — yon assessors (sabltdsdd) of Yama : from that
the white-footed sheep, given [as] ancestral offering {svadhd)^ releases.
By this offering, one is released from the payment otherwise due to Yama^s councilors
on admission into the other world : the ideas are not familiar from other parts of the
mythology and ritual. LBut cf. Hillebrandt, Ved, MythoL i. 511 ; Weber, Berliner Sb,^
1895, p. 845. J The comm. explains thus : ubhayavidhasya karmanah sodaqasamkhyH*
pQrakam yat pdfiam punyardqer vibhaktam kurvanti^ as if the sixteenth were the
share of demerit to be subtracted from the merit, and cleansed away (pari-^odhay-) by
Yama^s assistants, etc. In c he reads muhcatu for -/// ^itipdd in d he renders qvetapdd.
The last pada lacks a syllable, unless we make a harsh resolution. Our text reads in b
-purttdsya ; \iox consistency, delete one /J.
2. All desires (kdma) it fulfils, arising (a-bhu)^ coming forth {pra-bhu),
becoming {bhu) ; [as] fulfiUer of designs, the white-footed sheep, being
given, is not exhausted {upa-das).
The precise sense of the three related participles in b is very questionable (Weber
renders "da seiend, tiichtig, und kraftig'*; Ludwig, "kommend, entstehend, lebend");
the comm. says "permeating, capable Lof rewardingj, increasing.'*
3. He who gives a white- footed sheep commensurate {sdtntnita) with
[his] world, he ascends unto the firmament, where a tax is not paid (kr)
by a weak man for a stronger.
"Commensurate": i.e., apparently, "proportioned in value to the place in the
heavenly world sought by the giver " (so Weber also) ; R. suggests " analogous (as
regards the white feet) with the world of light that is aspired to '* ; the comm., on his part,
gives two other and discordant explanations : first, lokyamdnena phalena samyak-
Paricchinnam^ amoghaphalam ; second, anena bhulokena sadrqam^ bhulokavat sarva-
phalapradam : both very bad. For nika he gives the derivation na-a-kam * non-un-hap-
piness, which he repeats here and there in his expositions. The translation implies in c
the reading qulkds^ which (long ago conjectured by Muir, OST. v. 310) is given by
SPP. on the authority of all his mss., and also by the comm., and is undoubtedly the
true text Only one of our mss. (Kp.) has been noted as plainly reading it ; but the
mss. are so careless as to the distinction of Ik and kl that it may well be the intent of
them all. The comm. paraphrases it as " a kind of tax {kara-) that must be given to a
king of superior power by another king of deficient power situated on his frontier." As
pointed out by Weber, the item of description is very little in place here, where the sac-
rifice is made precisely in satisfaction of such a tax. |_W's prior draft reads " to a
stronger." — Note that SPP's oral reciters gave qulkd5,\
4. The white-footed sheep, accompanied with five cakes, commensurate
with [his] world, the giver lives upon, [as] unexhausted in the world of
the Fathers.
That is Lthe giver lives upon the sheep J, as an inexhaustible supply for his needs.
The comm. explains d by vasvddirnpam prdptdndm somalokdkhye sthdne.
137 TRANSLATION AND NOTES. BOOK III. -iii. 30
5. The white-footed sheep, accompanied with five cakes, commensurate
with [his] world, the giver lives upon, [as] unexhausted in the sun and moon.
The five cakes are those laid on the victim as prescribed in Kaug. (see above). In
our edition, sUryamdsdyor is a misprint for sHrydrn-.
6. Like refreshing drink {ird), it is not exhausted ; like the ocean, a
great draught {pdyas) ; like the two jointly-dwelling gods, the white-
footed one is not exhausted.
The comparison in c is so little apt that what it refers to is hard to see : the comm.
regards the Agvins as intended, and Weber does the same, understanding savdsin as
** dressed alike " (the comm. says samdnam nivasantdu) ; Ludwig thinks of " heaven
and earth "; one might also guess sun and moon. R. suggests the sense to be " he has
gods for neighbors, right and left." The Anukr. appears to sanction the contraction
samudrd *va in b.
7. Who hath given this to whom } Love hath given unto love ; love
[is] giver, love acceptor ; love entered into the ocean ; with love I accept
thee ; love, that for thee !
LNot metrical. J This " verse " and the following appear to have nothing to do with the
preceding part of the hymn, which has 6 vss.* (according to the norm of this book).
This " verse " is found in a whole series of texts, as a formula for expiating or avoiding
what may be improper in connection with the acceptance of sacrificial gifts. The ver-
sion of TA. (iii. 10. 1-2, 4 : also found, with interspersed explanation, in TB. ii. 2. 55, and
repeated in Ap(^S. xiv. 1 1. 2) is nearly like ours, but omits the second addt^ and reads
kamam samudrdm i viqa ; that of A (^S. (v. 13. 15) has the latter reading but retains
the addi. That of PB. (i. 8. 1 7) and K. (ix. 9) differs from ours only by having d *vigat
instead of i viveqa. MS. (i. 9. 4) omits the phrase kimah samudrdm a vive^a^ and reads
kamdya for the following kimena. And VS. (vii. 48 : with it agree (JB.iv. 3.43a and
(jgS.iv.;. 15) has as follows: kb ^ddt kdsmd addt: kimo *ddt kamdyd *ddt: kimo
ddii kimah praiigrahlta kamdi *idt ie. |_See also MGS.i. 8. 9, and p. 149. J Of
course, the comm. cannot refrain from the silliness of taking kds and kdsmdi as signify-
ing " Prajapati," and he is able to fortify himself by quoting TB. ii. 2. 5 s, as he also
quotes 5» for the general value of the formula; and even 56 for the identity of kima
with the ocean, although our text, different from that of TB., does not imply any such
relation between them. The Anukr. scans thus : 7+6: 11+9: 9+4=46. * LCf. intro-
duction to this hymn. J
8. Let earth accept thee, this great atmosphere; let me not, having
accepted, be parted with breath, nor with self, nor with progeny.
Addressed to the thing accepted {he deya dravya, comm.). The Anukr. regards
p&da c as ending with dtmdnd, and the pada-XtxX divides at the same place.
30. For concord.
[Atharvan, — saptarcam. cdndramasam, fdmmanasyam, dnuHubham : j. vtrddjagaH ;
6. prastdrapankti ; 7. tristubh,"]
Found in Paipp. v. Reckoned in Kaug. (12. 5), with various other passages, to the
sdmmanasydniy and used in a rite for concord ; and the comm. regards it as included
under the AtSA^^^Xoxi. ganakarmdni in the updkarman (139. 7).
iii. 30^ BOOK III. THE ATHARVA-VEDA-SAMHITA. 138
Translated: Muir, OST. v. 439 (vss. 1-4); Ludwig, p. 256, and again p. 516;
Zimmer, p. 316 (vss. 1-4); Weber, xvii. 306; Grill, 30, 116; Griffith, i. 125 ; Bloom-
field, 134,361. — Cf. Hillebrandt, Veda-chrestomathiey p. 45 ; Muir, Metrical Trans-
lations from Sanskrit Writers^ p. 139.
1 . Like-heartedness, like-mindedness, non-hostility do I make for you ;
do ye show afifection (liary) the one toward the other, as the inviolable
[cow] toward her calf when born.
Ppp. has sdmnasyam in a, and in c anyo *nyam, as demanded by the meter. The
comm. also reads the latter, and for the former sammanusyam j and he ends the verse
with aghnyds,
2. Be the son submissive to the father, like-minded with the mother ;
let the wife to the husband speak words {ydc) full of honey, wealful.
The translation implies at the end qatntivim LBR. vii. 60 J, which SPP. admits
as emendation into his text, it being plainly called for by the sense, and read by the
comm. (and by SPP's oral reciter K, who follows the comm.); this |_not qdntivdfn\ is
given also by Ppp. (cf. xii. 1.59, where the word occurs again). The comm. further
has in b mdti (two of SPP*s reciters agreeing with him).
3. Let not brother hate brother, nor sister sister; becoming accor-
dant (samydhc)^ of like courses, speak ye words auspiciously (bkadrdyd).
The comm. reads dvisydt in a. The majority of SPP's pada-xtv^'^. give sdovratd
(instead of -tdh) in c. The comm. further reads vadatu in d, explaining it to mean
vadantu,
4. That incantation in virtue of which the gods do not go apart, nor
hate one another mutually, we perform in your house, concord for [your]
men {pimsd),
Weber suggests that " gods " here perhaps means " Brahmans,^' but there is no
authority nor occasion for such an understanding ; the comm. also says ** Indra etc.^'
5. Having superiors {jydyasvant), intentful, be ye not divided, accom-
plishing together, moving on with joint labor {sddhura) ; come hither
speaking what is agreeable one to another ; I make you united {sad/irf-
ctna), like-minded.
Ppp. reads sudhirds in b, combines anyo *nyasmdi (as does the comm., and as the
meter requires) in c, and inserts samagrdstha before sadhrlclndn in d; the comm.
further has dita for eta in c (as have our P.E.). Jydyasvant was acutely conjectured
by the Pet. Lex. to signify virtually " duly subordinate," and this is supported by the
comm. : jyesthakanisthabhdvena fiarasfiaram anusarantah; Ludwig renders *' iiber-
legen." Sddhura^ lit. * having the same wagon-pole,' would be well represented by our
colloquial " pulling together." Cittlnas in a is perhaps rather an adjunct of viydusta
= *with, i.e. in your intents or plans.* The verse (11 +11 : 12 + 12=46) is ill defined
by the Anukr., as even the redundant syllable in d gives no proper jagatf character to
the pada. LReject vaA or else read sadhrico? thus we get an orderly tristubh,\
6. Your drinking {prapd) [be] the same, in common your share of
139 TRANSLATION AND NOTES. BOOK III. -lil. 3^
food; in the same harness {ydktra) do I join \^yuj] you together; wor-
ship ye Agni united, like spokes about a nave.
The comm. explains prafid as *' drinking saloon " (^pdnfyofdlS), Two of our mss.
(P.M.) read at the beginning samdnfm. LTo reproduce (as W. usually does) the
radical connection (here between ydktra and yuj)^ we may render * do I harness you.'
The Anukr. seems to scan 12 + 1 1 : 9+8=40 ; the vs. is of course 1 1 + 1 1 : 8 +8. J
7. United, like-minded I make you, of one bunch, all of you, by [my]
conciliation ; [be] like the gods defending immortality (amrtd) ; late and
early be well-willing yours.
We had the first pada above as vs. 5 d ; emendation to sadhricas would rectify the
meter ; the Anukr. takes no note of the metrical irregularity ; it is only by bad scanning
that he makes out any difference between vss. 5 and 7. The translation implies in b
'^nustln, which is read by SPP., with the majority of his mss., and supported by the
commas ekaqnustim (explained by him as ekavidhath vydpanam ekavidhasyd *nnasya
bhukiifh vd) ; part of our mss. also (Bp.E.H.Op.) read clearly -fii-, while others are
corrupt, and some have plainly -f r* : cf. the note to 1 7. 2 above. Ppp. has at the end
susamiiir vo *stu,
31. For welfare and long life.
[Brahman. — ekddafarcam. pdpmahddevatyam. dnustubham : 4. bhurij ;
J, virdtprastdrapankti.'\
Not found in Paipp. Reckoned, with iv. 33 and vi. 26, to the pdpma {pdpmahdf)
gana (Kaug. 30.17, note), and used by Kau^. (58.3), with several others, in a cere-
mony for long life following initiation as a Vedic scholar; and vs. 10 (vss. 10 and 11,
comm.) also in the dgrahdyanl sacrifice (24. 31). In Vait. (13. 10), vs. 10 is uttered
in the agnistoma sacrifice by the sacrificer (the comm. says, by the ^r«Awtf/i-priest)
as he rises to mutter the apratiratha hymn. And the comm. (without quoting any
authority) declares the hymn to be repeated by the brahman-'^xx^^X. near water in the
pitrmedha rite, after the cremation.
Translated: Weber, xvii. 310; Griffith, i. 127 ; Bloomfield, 51, 364.
1. The gods have turned away from old age; thou, O Agni, away
from the niggard ; I away from all evil [have turned], away from ydkstna^
to union (sdm) with life-time.
The acrian of our text is an error for avrtan^ which aU the mss. (and, of course, SPP.)
read ; vi-vrt is common in the sense * part from.* The comm. gives instead avrtam^
which he takes as 2d dual, rendering it by viyojayaiam^ and understanding deva
(p. devah) as devdu, vocative, namely the two Agvins ! and he supplies a yojaydmi
also in the second half-verse, with an imam Lreferring to the Vedic scholarj for it to
govern.
2. The cleansing one [has turned] away from mishap {drti), the
mighty one {gakrd) away from evil-doing; I away from etc. etc.
Pdvamdna in a might signify either soma or the wind ; the comm. understands here
the latter.
3. The animals {paqu) of the village [have turned] away from those
iii. 31- BOOK III. THE ATHARVA-VEDA-SAWHITA. 140
of the forest ; the waters have gone (sr) away from thirst ; I away from
etc. etc.
All the mss. leave spas in b unaccented, as if vocative ; our text makes the neces-
sary correction to ipas, and so does SPP. in his pada-text, while in sathhitd he
strangely (perhaps by an oversight?) retains spas. The comm. paraphrases vi . , .
asaran with vigatd bhavanti^ not venturing to turn it into a causative as he did vy
avrtan. The Anukr. takes no notice of the redundant syllable in a.
4. Apart [from one another] go heaven-and-earth here (im/), away the
roadsy to one and another quarter ; I away from etc. etc.
//ds in a is here understood as 3d dual of /, with Weber and with the comm. (= vigac-
chatas)^ since the meaning is thus decidedly more acceptable ; its accent is easily enough
explained as that of the verb in the former of two successive clauses involving it
(though avrtan was not accented in vs. i a). The redundancy in a is easily corrected
by contracting to -prthvi'^ the Anukr., however, does not sanction this.
5. Tvashtar harnesses {yuj) for his daughter a wedding-car {va/iati) ;
at the news, all this creation (bhuvand) goes away; I away from
etc. etc.
LDiscussed at length by Bloomfield, JAOS. xv. 181 ff.J An odd alteration of RV.
X. 17. 1 a, b (our xviii. i. 53, which see), which reads krnoti iox yunakti, and sdm eti for
viydti; and it is very oddly thrust in here, where it seems wholly out of place ; viydti
must be rendered as above (differently from its RV. value), to make any connection with
the refrain and with the preceding verses. Weber's suggestion that it is Tvash tar's intent
to marry his own daughter that makes such a stir is refuted by the circumstance that the
verb used is active. According to the comm., vahatu is the wedding outfit {duhitrd
saha prityd prasthdpanlyam vastrdlamkdrddi dravyani)^ 2jA yunakii is simply /ra-
sthdpayati* The pada-m^,^ in accordance with the later use of ///', reckon it here to
pilda a.
6. Agni puts together the breaths; the moon is put together with
breath : I away from etc. etc.
In this verse and those that follow, the refrain has hardly an imaginable relation with
what precedes it ; though here one may conjecture that analogies are sought for its last
item, sdm iyusd. According to the comm., Agni in a is the fire of digestion, and the
breaths are the senses, which he fits for their work by supplying them nourishment ; and
the moon is soma [^considered as food ; for which he quotes a passage quite like to
gB.xi. i.6»9j.
7. By breath did the gods set in motion (sam-iray) the sun, of uni-
versal heroism : I away from etc. etc.
The comm. treats vigvaias and vlryam in a as independent words, and renders
samdirayan in b by sarvaira prdvariayan,
8. By the breath of the long-lived, of the life-makers {dyuskrt), do
thou live ; do not die : I away from etc. etc.
In this and the following verse, the comm. regards the young Vedic scholar (mdna-
vakd) as addressed.
141 TRANSLATION AND NOTES. BOOK III. -iii. 31
9. With the breath of the breathing do thou breathe ; be just here ;
do not die : I away from etc. etc.
Our Bp., with two of SFF^s pada-mss. Ls.m. !J, accents dna at end of a. The comm.
allows the first part of b to be addressed alternatively to breath.
ID. Up with life-time; together with life-time ; up with the sap of the
herbs : I away from etc. etc.
The first half-verse, with the first half of our vs. 11, makes a verse occurring in sev-
eral texts: TS. (i. 2. 8'), TA. (iv. 42, vs. 31 : agrees precisely with TS.), VS. (Kanv.
ii. VII. 5), A(JS. (i. 3. 23), PGS. (iiL2. 14). All these read svHy^sd instead of sdm
iyusd in a; and VS. and PGS. lack the second pada. The comm. points out that
asthdma is to be imderstood from vs. 11.
II. Hither with Parjanya's rain have we stood up immortal: I away
from etc. etc.
The other texts (see under the preceding verse) aU begin with ikt instead of i ; for
vrstya, TS.TA. have ^usmena, VS.A^S. dhimabhis, PGS. drstyd; for b, PGS. gives
prihivy&h saptadhdmabhih, all the others ud asihdm amftdh dnu. LHere the comm.,
in citing the refrain, reads vydham^ which, as implying vy-d-vrt, is equally good.J
As in several cases above, it is obvious that this hymn has been expandejd to a length
considerably greater than properly belongs to it by breaking up its verses into two each,
pieced out with a refrain. It would be easy to reduce the whole material to six verses,
the norm of this book, by adding the refrain in vs. i only (or possibly also in vs. 4, with
ejection of the senseless and apparently intruded vs. 5), and then combining the lines
by pairs — as the parallel texts prove that vss. i o and 1 1 are righdy to be combined.
[_The critical status of ii. 10 is analogous ; see the note to ii. 10. 2. J
The sixth and last anuvdka has 6 hymns, with 44 verses ; and the old Anukr. reads:
caturdaqd *ntyah (but further -ntydnuvdkasaq \jiaq ? J ca samkhyd vidadhydd adhikdni-
miitdt^ which is obscure). L^C^* ^^^ P- ^^» ^°PJ
Here ends also the sixth prapdthaka.
Not one of our mss. adds a summary of hymns and verses for the whole book.
Book IV.
[The fourth book is made up of forty hymns, divided into
eight anuvaka-groups of five hymns each. The normal length
of each hymn, as assumed by the Anukramani, is 7 verses; but
this is in only partial accord with the actual facts. There are
twenty-one hymns of 7 verses each, as against nineteen of more
than 7 verses each. Of these nineteen, ten are of 8 verses each ;
three are of 9 and three are of 10; two are of 12 ; and one is of
16 verses. The seven hymns which make the Mrgara group
(hymns 23-29) have 7 verses each. And they are followed by a
group of four Rigveda hymns (30-33). The last two hymns of
the book (39-40) have a decided Brahmana-tinge. The entire
book has been translated by Weber, Indische Studien, vol. xviii,
(1898), pages I-I53-J
[^Weber^s statement, that there are twenty-two hymns of 7 verses each and two of 9,
rests on the misprinted number (7, for 9) at the end of hymn 20.J
[_The Anukr. states (at the beginning of its treatment of book ii.) that the normal
number of verses is 4 for a hymn of book i., and increases by one for each successive
book of the first five books. That gives us, for
Book i. iL iiL iv. v.» as normal number of
Verses: 45 678, respectively.
In accord therewith is the statement of the Anukr. (prefixed to its treatment of book iv.)
that the seven-versed hymn is the norm for this book : brahma jajhdnam iti kdndam^
saptarcatn sUktam prakriir, anyd vikrtir ity avagachet,\
I. Mystic.
[Vena. — bdrhaspatyam utd ** diiyaddivatam. trdistubham : 2^^. bhurij.']
Found in Paipp. v. (in the verse-order 2, i, 3, 4 od 5 ab, 6, 4 ab 5 cd, 7), Reckoned by
Kaug. (9* 1 ) as one of the hymns of the brhachdnti gana^ and used in various cere-
monies: with i. 4-6 and other hymns, for the health and welfare of kine (19. i) ; for
success in study and victory over opponents in disputation (38. 23 f .) ; at the consum-
mation of marriage (79. 11 ; the comm. says, only vs. 1) ; and vs. i on entering upon
Vedic study (139. 10). These are all the applications in Kau^. that our comm. recog-
nizes ; in other cases where the pratika of vs. i is quoted, the vs. v. 6. i , which is a
repetition of it, is apparently intended : see under hymn v. 6. The editor of Kauq.
regards the rest of the anuvdka^ from vs. 2 to the end of h. 5, to be prescribed for
recitation in 1 39. 1 1 ; but this seems in itself highly improbable, and the comm. does
not sanction it In Vait (14. i), vss. i and 2 are added to the ^^r/«tf -hymn given for
142
143 TRANSLATION AND NOTES. BOOK IV. -IV. I
\\it pravargya rite of the agnistoma; and vs. i appears again in the agnicayana (28. 33)
accompanying the deposition of a plate of gold. And the comm. further quotes
the hymn as employed by the Naks. K. (18) in the br&hml mahdq&nti^ and by
Pari<;. 1 1 . i in the tuldpurusa ceremony. There is nothing at all characteristic or
explanatory in any of these uses. The hymn is quite out of the usual Atharvan style,
and is, as it was doubtless intended to be, very enigmatical ; the comm. does not really
understand it or illuminate its obscurities, but is obliged at numerous points to give
alternative guesses at its meaning ; and the translation offered makes no pretense of
putting sense and connection into its dark sayings.
Translated: Ludwig, p. 393; Deussen, Geschichte, i. 1.255; Griffith, i. 129;
Weber, xviii. 2.
1. The brdhtnan that was first born of old {^purdstdt ; in the east.?)
Vena hath unclosed from the well-shining edge (slmatds ; horizon.?); he
unclosed the fundamental nearest shapes {visfhd) of it, the womb {ySni)
of the existent and of the non-existent.
The verse occurs in a large number of other texts: SV. (i. 321), VS. (xiii. 3), TS.
(iv.2.8»), TB. (ii.8.88), TA. (x. i, vs. 42), MS. (ii.7. 15), K. (xvi. 15 et al), Kap.
(25. 5 et al.), CCS. (v. 9. 5), AQS. (iv. 6. 3); and its pratika in AB. (i. 19), GB.
(ii. 2. 6) — and, what is very remarkable, everywhere without a variant ; it is also repeated
below as V. 6. 1. Vena is, even in the exposition of the verse given by QB. (vii. 4. 1. 14),
explained as the sun, and so the comm. regards it, but very implausibly; the moon
would better suit the occurrences of the word. The comm. gives both renderings to
Purdst&i in a, and three different explanations of the pada. In b, the translation takes
suriicas as qualifying the virtual ablative slmatds Lwhich Weber takes as sim dtas / see
also Whitney^s note to Prat. iii. 43 J ; the comm. views it as accus. pi., and so does (^B. ;
the latter makes it mean " these worlds," the former either that or " its own shining
brightnesses." Pada c is the most obscure of all ; ^B. simply declares it to designate
the quarters (dlgas) ; the comm. gives alternative interpretations, of no value ; ufiamds
(p. upaomah, as if from root md with upa) he paraphrases with upamlyamdndh pari-
chidyamdnah,
2. Let this queen of the Fathers {} pitrya) go in the beginning (dgre)
for the first birth (Janus ; race .?), standing in the creation ; for it (him I)
have I sent (///) this well-shining sinuous one {?Avdrd); let them mix
(fri; boil }) the hot drink for the first thirsty one (? dlidsyi).
The connection of the padas is here yet more obscure than their separate interpreta-
tion ; the third pada may perhaps signify the lightning. The verse, with variants, is
found in Q(JS. (v. 9.6) and AQS. (iv. 6. 3), and its pratika in AB. (i. 19) and GB.
(ii. 2.6); the first three read in a pitre for pitryd and eti for etu^ and AB. inserts vdi
after iyam; and Ppp. also has pitre. In b the two Sutra-texls give bhUmanesthdh^
which is perhaps intended by the bhuminastdu of Ppp. ; in d, the same two have
qrlnanti prathamasya dhdseh^ and Ppp. -ntu prathamas svadhdsyuh. The comm.
\.d^t& pitryd to mean " come from Prajapati "; "the queen " is the divinity of speech —
or else " this earth," pitryd relating to its father Kagyapa ; dhdsyu is the god desiring
food in the form of oblation, and surucam hvdram is susthu rocamdnam kutilam
vartamdnam^ c\}i2X\iymggharmam ; ahyam is an adjective, €i^tx gantavyam^ from the
root ah * go,' or " daily," from ahan * day ' ! and qrl is either " mix " or " boil."
iv. I- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 144
3. He who was born forth the knowing relative of it speaks all the
births (Jdniman) of the gods ; he bore up the brdhtnan from the midst
of the brdhtnan; downward, upward, he set forth unto the svadhds.
This is found elsewhere only in TS. (ii. 3. 14^), which, in a, b, has the less unman-
ageable asyd bdndhum vi^vdni devd jdn- ; and, in d, nlcad ucci svadhdyA *bhi. Ppp.
seems to aim at nearly the same readings with its bandhufk viqvdm devd jan-^ and
nlc&d uccd svadhayd *tL Most of the mss. (including our P.M.W.E.I.K.Kp.) read
yajhi for jajhi in a ; our O. omits the h of uccdih, and Op. omits that of svadhih.
The comm. gives alternative explanations of various of the parts of the verse, trying
prd jajhi both from jan and from jhd (the translation takes it from jan^ as no middle
form from pra-jHd occurs elsewhere in the text) ; and svadhis as either object or subject
of pra iasthdu (in the latter case iasthdu being for tasihire by the usual equivalence of
all verbal forms), and at any rate signifying some kind of sacrificial food.
4. For he of the heaven, he of the earth the right-stander, fixed
(skabh) [as his] abode (ksima) the (two) great firmaments (rSdasi) ; the
g^eat one, when bom, fixed apart the (two) g^eat ones, the heaven [as]
seat (sddman) and the earthly space (rdjas),
Ppp., after our vs. 3, makes a verse out of our 4 c, d and 5 a, b ; and then, after our
vs. 6, another verse out of our 4 a, b and 5 C, d ; and TS. (ii. 3. 14*) and A(JS. (iv. 6. 3)
combine our 4 C, d and 5 a, b in the same way (omitting the rest), while AB. (i. 19. 3)
virtually supports them, by giving our c as a pratika. All the three read in c astabh&yat
(TS. without accent), and AQS. intrudes pitd after dydm in d. In our text we ought
to have not only (with TS.) askabhdyat in c, but also dsk- in b ; the accents seem to
have been exchanged by a blunder. The comm. makes the sun the **he" of a; he
renders ksimam in b by avindqo yathd bhavati; and vi in c apparently by lydpya
vartamdnah. The Anukr. passes unnoticed the deficiency of a syllable (unless we
resolve /tf-^frM-) in d. [_In a supplementary note, R. reports Ppp. as reading in a, b j/i
hi vriha- (?) rcesthd mayi ksdmam bhrajasl viskabhdyaii, and as giving jitah for
sddma in d.J
5. He from the fundamental birth (janus) hath attained (^f) unto
{abhi) the summit ; Brihaspati, the universal ruler, [is] the divinity of
him ; since the bright {(ukrd) day was bom of light, then let the shining
(dynntdnt) seers {vipra) fade out (J vi-vas) [shine out .^J.
[Whitney's prior draft reads " dwell apart." This he has changed (by a slip ? cf.
ii. 8. 2) to " fade out," from vas * shine.* In this case vi vasantu would be irregular,
for vi uchantu ; see Weber's note, p. 7. J The other two texts (see preceding note)
read our a thus : sd budhnad dsta janusd *bhy dgram^ and TS. has ydsya instead of
tdsya in the next pada ; no variants are reported from Ppp. Some of the A V. mss. also
(including our P.M.W.I.K.Kp.) give budhnad; but all have after it the impossible form
dsira, which SPP. accordingly retains in his text, though the comm. too gives dsta;
this is read by emendation in our text. Fasaniu, of course, might come from 7fas
* dwell ' or vas * clothe ' [for vas-atdm / / J ; the comm. apparently takes it from the
former, paraphrasing the pada by diptimanta rtvijah svasvavydpdresu vividham
vartantdm^ or, alternatively, havirbhir devdn paricarantu. There is no reason for
calling the verse bhurij, [AQS. reads ugna/n (misprint ?) for agrdm.\
145 TRANSLATION AND NOTES. BOOK IV. -iv. 2
6. Verily doth the kdvyd further {hi) that of him — the abode ( } dhd-
man) of the great god of old {purvyd) ; he was born together with many
thus, sleeping now in the loosened {vi-si) eastern half.
No other text has this verse — save Ppp., which has for ^ pHrvddardct aviduraq ca
sahruh. The comm. reads in b purvasya^ and two or three mss. (including our P.)
agree with him. Some mss. (including our O.Op.) have at the end sasdm nu; and the
comm. also so reads, explaining sasa as an annandman y the true reading is possibly
sasdnn u (but the/a^-text divides sasdn: nii). The comm. explains kdvya 2&yajfia
(from kavi = rtvij), dhdman as tejornpam mandaldimakam sthdnam, esa in c as the
sun, and the ** many '' his thousand rays, and visUa as viqesena sambaddha. The last
pada lacks a syllable, unless we resolve pi-ru-e,
7. Whoso shall approach {} ava-gatn) with homage father Atharvan,
relative of the gods, Brihaspati — in order that thou mayest be generator
of all, poet, god, not to be harmed, self -ruling (.? svadhdvant).
The translation implies in d emendation of ddbhdyat to ddbhdya; both editions have
the former, with aU the mss. and the comm. (who comfortably explains it by dabhnoti or
hinasii). The comm. also reads in b brhaspatis ; and this is supported by the Ppp.
version : yathd vd ^iharvd piiaram viqvadevam brhaspatir manasd vo datsva : and
so on (c d defaced). The comm. takes ava gachdt as ^jdnlydt^ and svadhdvdn as
*• joined with food in the form of oblation."
2. To the unknown god.
[ Vena. — astarcam. dtmaddivatam. trdistubham : b.puro *nuHubh ; 8, uparistdjfyotU.']
Found in Paipp. iv. (in the verse-order 1,2,4,3,5,6,8,7). The hymn is mostly a
version, with considerable variants, of the noted RV. x. 121, found also in other texts, as
TS. (iv. 1. 8), MS. (ii. 13. 23), and VS. (in sundry places), and K. xl. i. It is used by
Kau^. in the vaqdqamana ceremony (44. i £E.), at the beginning, with the preparation
of consecrated water for it, and (45. i) with the sacrifice of the foetus of the vaqd-covf^
if she be found to be pregnant. In Vait. (8. 22), vs. i (or the hymn?) accompanies an
offering to Prajapati in the cdturmdsya sacrifice ; vs. 7 (28. 34), the setting of a gold
man on the plate of gold deposited with accompaniment of vs. i of the preceding hymn
(in the agnicayand) ; and the whole hymn goes with the avaddna offerings in the same
ceremony (28. 5).
Translated : as a RV. hymn, by Max Miiller, Ancient Sanskrit Literature (1859),
p. 569 (cf. p. 433); Muir, OST. iv.2i6; Ludwig, no. 948; Grassmann, ii. 398 ; Max
Miiller, Hibbert Lectures (1882), p. 301 ; Henry W. Wallis, Cosmology of the RV.,
p. 50 ; Peter Peterson, Hymns from the RV., no. 32, p. 291, notes, p. 244 ; Max Miiller,
Vedic Hymns ^ SBE. xxxii. i, with elaborate notes; Deussen, Geschichte, i. i. 132 ; as
an AV. hymn, by Griffith, i. 131 ; Weber, xviii.8. — See Deussen^s elaborate discussion.
I.e., p. 128 ff. ; von Schroeder, Der Rigveda bet den Kathas, WZKM. xii. 285 ; Oldenberg,
Die Hymnen des RV,, i. 3i4f. ; Lanman, Sanskrit Reader, p. 391-3 ; and Bloomfield,
JAOS. XV. 184.
I. He who is soul-giving, strength-giving ; of whom all, of whom' [even]
the gods, wait upon the instruction ; who is lord (/f ) of these bipeds, who
of quadrupeds — to what god may we pay worship (vidh) with oblation.^
iv. 2- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 146
In the parallel texts, our vs. 7 stands at the beginning of the h3rmn. They also com-
bine differently the material of our vss. i and 2, making one verse of our i a, b and
2 c d, and another of our 2 a, b and i c, d ; and in this Ppp. agrees with them. RV.
and VS. (xxiii. 3) read in c i(e asyd. The comm. renders dtmadds "who gives their
soul (or self) to all animals " ; of course, with the native authorities everywhere, he
explains kdsmdi in d as " to Prajapati." The Anukr. ignores the yVz^a/Z'-character of c.
LRV.TS.MS.VS. omit the second ^/fj of our c. MS. has iqe yd asyd; TS. has yd iqe
asya at iv. 1.8, but asyd at vii. 5. 16. P^das a-C recur at xiii. 3. 24. — In view of the
history of this h3rmn in Hindu ritual and speculation (cf. SBE. xxxii. 12 ; AB. iii. 21),
it might be better to phrase the refrain thus : * Who is the god that we are to worship
with oblation?* J
2. He who by his greatness became sole king of the breathing, wink-
ing animal creation {jdgat) ; of whom immortality (amftam)^ of whom
death [is] the shadow — to what god may we pay worship with oblation.^
RV.VS. (xxiii. 3) TS. rectify the meter of b by adding id after ikas; VS. has the
bad reading nimesatds, MS. gives a different version : nimisatd^ ca rajd pdtir vi^-
vasya jdgato b-\ and Ppp. agrees with it, except as substituting vidhartd iox ca rdjd,
**His shadow" (in c), the comm. says, as being dependent upon him, or under hi&
control. The Anukr. passes without notice the deficiency in b.
3. He whom the (two) spheres {krdndasi) favor when fixed; whom
the terrified firmaments {rSdasi) called upon ; whose is yon road, traverser
of the welkin (rdjas) — to what god may we pay worship with oblation.^
The translation implies in b dhvayetdm^ as read by the comm., and by one of SPP^s
mss. that follows him ; all the other mss., and both editions, have -ethdm. The first half-
verse is a damaged reflex of RV. 6 a, b, with which VS. (xxxii. 7 a, b) and TS. agree :
ydm krdndasi dvasd tastabhdni abhydiksetdm mdnasd r^jam&ne ; MS. and Ppp. have
yet another version: yd imi dyavdprthivi tastabhdn^ (PpP' -«^) ddhdrayad (Ppp.
dhdred) rddasl (Ppp. avasd) rijamdne. For c, Ppp. gives yasminn adhi vitata ett
sHrah^ and MS. the same (save sura iti) ; our c agrees most nearly with RV. 5 c (TS.
and VS. xxxii. 6 the same) : yd antdrikse rdjaso vimanah. The comm. apparently
takes dvatas as ava-tds = avandt " by his assistance fixed "; he offers no conjecture as ta
what " road " may be meant in c, but calls it simply dyulokasthah,
4. [By the greatness] of whom the wide heaven and the great earth,
[by the greatness] of whom yon wide atmosphere, by the greatness of
whom yon sun [is] extended — to what god may we pay worship with
oblation }
The translation follows the construction as understood by the comm. ; it might be
also ** whose [is] the wide heaven etc. etc., extended by his greatness." " Extended "
applies better to earth etc. (a and b) than to sun ; comm. says vistlrnd jdtd etc. The
verse resembles only distantly RV. 5, with which, on the other hand, Ppp. nearly agrees,
reading yena dydur ugrd prthivl ca drqa (RV.VS. MS. drdha, TS. drdh^) yena sva
stabhitath yena ndkam (the rest -kah) : yo antariksam vimame varfyah (so MS. ; the
others as reported above, under vs. 3). Our third pada most resembles RV. 6 c : ydtra
*dhi sura udito vibhiti (so also VS. xxxii. 7 ; TS. Hiditdu vyiti). |_Cf. MGS. i. 1 1. 14
and p. \i\^yena dydur ugrd,\ The Anukr. ignores the marked irregularity of b.
147 TRANSLATION AND NOTES. BOOK IV. -iv. 2
5. Whose [are] all the snowy mountains by [his] greatness; whose,
verily, they call Rasa in the ocean ; and of whom these directions are
the (two) arms — to what god may we pay worship with oblation ?
The comm. extends his construction of vs. 4 through a, b here, and is perhaps right
in so doing ; the translation assimilates them to c. The verse corresponds to RV. 4
(with which VS. xxv. 12 precisely agrees) ; in a, RV.VS.TS. have im/ for v^ve, and
MS. imi vlqve girdyo m-; for b, all of them residydsya samudrdm rasdyd saha **hiis
(save that MS. puts^^x^^ after samudrdm; and Ppp. has the same b as MS.) ; in c,
RV.VS.TS. begin ydsye *mah pr-^ while MS., with Ppp., reads diqo ydsya pradiqah
(Ppp. -^as) pdhca devth. The " ocean " is of course the atmospheric one ; and Rasa,
the heavenly river, can hardly help having been originally the Milky Way ; but the
comm. takes it here as simply a river, representative of rivers in general. Padas b and
c are irregular, being defective unless we make harsh and difficult resolutions.
6. The waters in the beginning favored (fzv) the all, assuming an
embryo, they the immortal, order-knowing ones, over whom, divine ones,
the god was — to what god may we pay worship with oblation }
Here a, b correspond to RV. 7 a, b, and c to R V. 8 c, all with important variants,
which are in part unintelligent corruptions : RV. reads ipo ha ydd brhatir viqvam
ayang- d- jandyantlr agnimj 2Ji&yd devisv ddhi devd ika aslt; VS. (xxvii. 25 a, b, 26 c)
agrees throughout; TS. has mahatir in a, and ddksam (for gdrbham) in b; MS. also
has mahatiry and it lacks c. Ppp. has a text all its own: dpo ha yasya viqvam dyur
dadhdnd garbham janayanta matard: tatra devdndm adhi deva dstha ekasthune
vimate drdhe ugre. And TA. (i. 23. 8), with an entirely different second half, nearly
agrees in a, b with RV., but has gdrbham for viqvam* and svayambhum for agnim.
All the mss. (except, doubtless by accident, our I.) give in c dsU^ which SPP. accord-
ingly adopts in his text ; ours makes the necessary emendation to isU, The comm.
reads in c devesu, as a Vedic irregularity for -visu] he renders dvan in a by araksan
or upacitam akurvan; perhaps we should emend to i vran * covered.* * |_Further,
TA. has ddksam ior gdrbham of RV.J
7. The golden embryo was evolved {sam-vrt) in the beginning; it
was, when born, the sole lord of existence (bhutd) ; it maintained earth
and heaven — to what god may we pay worship with oblation }
As noted above, this is the first verse in the other continuous versions of the hymn
(it is VS. xiii. 4). The others agree in reading at the end of c prthivim dyam ute
*mam; and, in addition, PB. (ix. 9. 12) gives bhutandm in b; some of the texts contain
the verse more than once. But Ppp. is more original, reading hiranya ulvd **sidyo
*gre vatso ajayata: tvam yo dyorvrbhra (?) vamtyospa vy apaqyad udur mahlh.
The comm. understands hiranyagarbha as "the embryo of the golden ^^g*^"* LMGS.,
i. 10. 10, cites the hymn as one of 8 vss. and as beginning with hiranyagarbha ; see
p. 158, s.v. — Kirste, WZKM. ix. 164, reviewing Deussen, suggests that the golden
embryo is the yolk of the mundane egg.J The Anukr. makes no account of the
deficiency of a syllable in c.
8. The waters, generating a young {vatsd)^ set in motion {sam-tray)
in the beginning an embryo ; and of that, when born, the^oetal envelop
(ulbd) was of gold — to what god may we pay worship with oblation.^
iv. 2- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 1 48
Ppp. makes vatsam and garbham change places, and reads Irayan; it also omits
the refrain, as it has done in vss. 6 and 7. GB. (i. 1.39) appears to quote the pratika
with garbham^ or in its Ppp. form Las conjectured by Bloomfield, JAOS. xix.» 1 1 J. The
comm. paraphrases garbhafk sam dirayan by Iqvarena visrstam vlryath garbhd^ayam
prdpayan. The verse (8+8:8+8+11 =43) is ill defined by the Anukr.
3. Against wild beasts and thieves.
[Atharvan. — rdudram uta vydgkradevcUyam, dnustubham : /. pathydpahkti; j. gdyatri;
7. kakummatigarbho *paristddbrkati.'\
Found in Piipp. ii. (except vs. 5, and in the verse-order 1-3, 7, 6, 4). Used by Kau^.
(51. 1 ) in a rite for the prosperity of kine and their safety from tigers, robbers, and the
like ; also reckoned (50. 1 3, note) to the rdudra gana.
Translated : Ludwig, p. 499 ; Grill, 33, 118; Griffith, i. 133 ; Bloomfield, 147, 366 ;
Weber, xviii. 13.
1. Up from here have stridden three — tiger, man (ptirusa), wolf;
since hey ! go the rivers, hey ! the divine forest-tree, hey ! let the foes
bow.
Ppp. reads for a ud ity akramans trayo; in c-d it gives hrk each time for hiruky
and for c has hrg deva sQryas, The comm. understands hiruk to mean ** in secret, out
of sight,** and Mruh namantu as antarhitdh santah prahvd bhavantu or antaritdn
kurvaniu. The forest-tree is doubtless some implement of wood used in the rite,
perhaps thrown in to float away with the river-current ; it can hardly be the ** stake of
khadira ** which Kau^. (5 1 . i ) mentions, which is to be taken up and buried as one
follows the kine.
2. By a distant {fdra) road let the wolf go, by a most distant also
the thief ; by a distant one the toothed rope, by a distant one let the
malignant hasten {rs).
The latter half-verse is found again as xix. 47. 8 a, b. Ppp*s version is paramena
pathd vrkah parena steno rarsatu : tato vydghras paramd. The comm. naturally
explains the ** toothed rope " as a serpent ; arsatu he simply glosses with gacchatu.
3. Both thy (two) eyes and thy mouth, O tiger, we grind up; then
all thy twenty claws {nakhd).
The majority of mss. (including our Bp.I.O.Op.K.D.) read at the beginning aJbsdily
as do also Ppp. and the comm., but only (as the accent alone suffices to show) by the
ordinary omission of y after f or x ; both editions give aksydi^. All the mss. leave
vydghra unaccented at the beginning of b, and SPP. retains this inadmissible reading;
our text emends to vydghra, but should have given instead vycLghra (that is, vi-dghra :
see Whitney's Skt. Gr. §314 b). Ppp. reads hanii instead of tnukham in a. |_ Anukr.,
London ms., has aksydu,\
4. The tiger first of [creatures] with teeth do we grind up, upon that
also the thief, then the snake, the sorcerer, then the wolf.
The conversion of stendm to ste- after u is an isolated case. The verse in Ppp. is
defaced, but apparently has no variants.
5. What thief shall come today, he shall go away smashed ; let him
149 TRANSLATION AND NOTES. BOOK IV. -iv. 4
go by the falling-off {apadiivahsd) of roads ; let Indra smite him with
the thunderbolt.
The first half-verse is identical with xix. 49.9 a, 10 d. The comm. separates apa
from dhvahsena^ and construes it with etu ; dhvansa he renders " bad road " {kastena
mdrgend),
6. Ruined (jnurnd) [are] the teeth of the beast (mrgd) ; crushed in
also [are its] ribs ; disappearing be for thee the godhd; downward go
(ay at) the lurking (.^ fafayu) beast.
The comm. takes mUrnds from mUrch^ and renders it mUdhds; in b he reads api
^trsndSy the latter being horns and the like, that grow " on the head." The second
half- verse is extremely obscure and doubtful : Ludwig translates '* into the depth shall
the crocodile, the game go springing deep down " ; Grill, ** with lame sinew go to ruin
the hare-hunting animal.** Ni-mruc is used elsewhere only of the * setting ' of the sun
etc. ; the comm. renders it here " disappearing from sight '* ; and he takes gafoyu from
ff * lie ' ; godha is, without further explanation, " the animal of that name.*' The trans-
lation given follows the comm. ; it does not seem that a ** hare-hunting ** animal would
be worth guarding against. R. conjectures a figure of a bird of prey, struck in flight :
" the sinew be thy destruction ; down fall the hare-hunting bird.** P&da a lacks a
syllable. LW. takes mUrnd from mr * crush ' ; cf. xii. 5. 61 and Index, — In a and b,
supply " be ** rather than " are **?J
7. What thou contractest {sam-yam) mayest thou not protract (vi-yam) ;
mayest thou protract what thou dost not contract ; Indra-born, soma-born
art thou, an Atharvan tiger-crusher {-jdmbhana).
The sense of a, b is obscure ; the comm. takes viyamas and samyamas as two nouns.
Ppp. makes one verse of our 7 a, b and 6 a, b (omitting the other half -verses), and puts
it next after our vs. 3 ; its version of 7 a, b is yat sath naso vi yan naso na satn Misa,
The verse is scanned by the Anukr. as 8-1-8:6-1-12=34 syllables. |_Read indraji
asi? — For a, b, see Griffith. J
4. For recovery of virility: with a plant.
\Atkarvan, — a star cam. vdfiaspatyam. dnustubham: 4. purausnih ; 6^^. bhurij^
Found in Paipp. iv. (except vs. 7, and in the verse-order 1-3, 5, 8, 4, 6). Used by
Kaug. (40. 14) in a rite for sexual vigor.
Translated : Griffith, i. 134 and 473 ; Bloomfield, 31, 369 ; Weber, xviii. 16.
i^ I. Thee that the Gandharva dug for Varuna whose virility Q-bhrdj)
was dead, thee here do we dig, a penis-erecting herb.
The meaning of bhrdj [ci, vii. 90. 2 J has to be inferred from the connection ; the
comm. paraphrases by nastdvlrya. The plant intended he declares to be " that called
kapitthaka ** {^Feronia elephantum). The /^^-reading of the last word is qepah^hdr-
santnty and Prat. ii. 56 prescribes the loss of the visarga of qepah in samhitd; the com-
ment to Prat. iv. 75 gives the reading thus : qepoharsanlm iti ^epahoharsanlm ; and one
of our pada-m^^. presents it in the same form, adding kramakdle * this is the krama-
reading*; and the comm. has ^epoha-\ but Ppp., qepaharsinU As qipav& as genuine
and old a form as qipas^ there seems to be no good reason for the peculiar treatment of
the compound.
iv. 4- BOOK IV. THE ATHARVA-VEDA-SAMHITA. ISO
2. Up, the dawn ; up, too, the sun ; up, these words (vdcas) of mine ;
up be Prajapati stirring, the bull, with vigorous {vdjin) energy {(usma).
Ppp. has a di£Eerent b, uc cAusmd osadhfndm (compare our vs. 4 a) ; and it has at
the end of d vdjin&m; it also inserts between our i and 2 this verse : vrnas te khana-
tdro vrsd ivd i>acy osadhe vrsd *si vrsny&vatf vrsane tvd khandmasi; and this is a
verse given in full by Kaug. (40. 14) after the pratika of vs. i of our hjrmn (with the
corrections vrsanas and khani- in a and vrsd tvam asy in b, and the vocative -vati in c).
The editor of Kaug. fails to understand and divide rightly the material, and so does not
recognize the quotation of this hymn. The first two padas of the added verse are as
it were the reverse of our iv. 6. 8 a, b, which see.
3. As forsooth of thee growing up (.^ vi-ruh) it breathes as if heated
(? abhi'tap) — more full of energy than that let this herb make for thee.
Altogether obscure, and probably corrupt. No variant is reported from Ppp., which,
however, inserts Urdhvasrdnim idam krdhi at the beginning, before ^^M^. The comm.
is unusually curt, attempting no real explanation of the verse : he reads virohitas instead
of 'hat'^ and paraphrases by putrapdutrddirnpena virohanasya nimittam pufkvya-
fijanam; abhitaptam he glosses by phanyangam^ and anati by cestate; he makes
tatas mean " so," as correlative to yathdy supplies pumvyahjana as object of krnotUy
and regards the vlryakdma person as addressed throughout [^Bloomfield discusses
fusma, ZDMG. xlviii. 573, and cites it from TB. i. 6. 24 as referring to Prajapati's sexual
force. — For virdhatas^ see BR. vi. 418, and Bloomfield's note. — With dnati^ cf. qvasihi^
vi. loi. I.J
4. Up, the energies (fusma) of herbs, the essences (sdra) of bulls ;
the virility {vhnya) of men {punts) do thou put together in him, O Indra,
self -controller.
The corruption of a, b is evidenced by both meter and sense ; probably we should
read uc chiismd (i.e. -mds ; Ppp. has this reading in 2 b) dsadhlndm ut sard rsabhindm
(read -na-dm) ; both editions follow the mss. (p. qHsmd and sard). The Prat, takes no
notice of the passage. The comm. has at beginning of c the unmanageable reading
sampusdm (deriving it from root pus ^^pustdu '*), and at the end taniivaqam ; and in
each case he is supported by one or more of SPP^s mss. He takes gusmd and sird as
adjectives fem., qualifying iydm dsadhis of 3 d. In our text, the accent-mark under the
'Sa- in b has slipped out of place to the left. The Anukr. scans 12 : 8+8=28 syllables.
5. Of the waters the first-born sap, likewise of the forest-trees; also
Soma's brother art thou ; also virility art thou of the stag.
Ppp. has in a rasdu *sadhlndm^ and in d dru^yam for drqdm : which should have
been emended in both editions to the evidently true reading drqydm; it is another case
(as in 7 c) of the loss oiy after f. The comm. evidently reads drsam (the word itself is
lost out of the text of his exposition), and he explains it as ** belonging to the seers,
Angiras etc." !
6. Now, Agni ! now, Savitar ! now, goddess SarasvatI ! now, Brahma-
naspati, make his member taut like a bow.
Ppp. reads me instead of asya in c. The verse is bhurij only if we do not abbreviate
iva to *va in d. LOur c, d is nearly vi. loi. 2 c, d.J
IS I TRANSLATION AND NOTES. BOOK IV. -iv. 5
7. I make thy member taut, like a bowstring on a bow ; mount (kram),
as it were a stag a doe, unrelaxingly always {?),
The verse is repeated below as vi. 101.3. It is wanting (as noted above) in Ppp.
All our pada-mss. make in c the absurd division krdma : svdrqah^iva^ instead of
krdmasva : rqyahoiva ; but SPP. strangely reports no such blunder from his mss. All
the mss. agree in rqa instead of rqya |_both editions should read rqya\ ; the comm. has
again rsa (cf. 5 d), and declares it equivalent to vrsabha I The Pet. Lex. takes sdd& at
the end as instr. of sdd ** position in coitus^'' and the connection strongly favors this ;
but the accent and the gender oppose it so decidedly that the translation does not venture
to adopt it. The comm. takes sddd as ** always/* and reads before it anu valgUyatd
(for dnavagldyatS)^ supplying manasd for it to agree with. The verse is bhurij only
if we refuse to make the common contraction -rqye *va in c.
8. Of the horse, of the mule, of the he-goat and of the ram, also of
the bifll what vigors there are — them do thou put in him, O self-
controller.
The omission of tan would rectify the meter of d, and also make more suitable the
accentuation asmin. The great majority of mss. favor in c the reading dtha rs-^ which
SPP. has accordingly adopted (our edition has dtha rs-). The comm. again (as in 4 d)
has at the end tanUvaqam^ understanding it adverbially (farfrasya vaqoyathd bhavati
tathS),
5. An incantation to put to sleep.
\^Brahman. — svdpanam^ vdrsabkam, dnustubham : 2. bhurij ; y. purastdjjyotis tristubh,'\
Found in Paipp. iv., next after our hymn 4. Part of the verses are RV. vii. 55. 5-8.
Used by Kau^. among the women's rites, in a rite (36. i ff.) for putting to sleep a woman
and her attendants, in order to approach her safely.
Translated : Aufrecht, Jnd, Stud. iv. 340 ; Grill, 51, 119; Griffith, i. 135 ; Bloomfield,
io5» 371 ; Weber, xviii. 20. — Discussed by Pischel, Ved. Stud. ii. 55 f. ; see also Lan-
man. Reader^ p. 370, and references; further, the RV. translators; and Zimmer, p. 308.
1. The thousand-horned bull that came up from the ocean — with him,
the powerful one, do we put the people to sleep.
The verse is RV. vii. 55. 7, without variant. Ppp. reads at the beginning hiranya-
qrngas. The comm. takes the ** bull " to be the sun with his thousand rays — but that
is nothing to make people sleep ; the moon is more likely, but even that only as typifying
the night.
2. The wind bloweth not over the earth ; no one soever seeth over
[it]; both all the women and the dogs do thou make to sleep, going
with Indra as companion.
Ppp. has in b the preferable reading sUryas for kdq cand. Part of our mss.
(P.M.W.E.I.H.K.), with apparently all of SPP's, read svdpdyas^ at end of c, but both
editions accept sv&pdya^ which the comm. also has. The comm. understands the wind
to be meant as Indra's companion in d. The verse is not bhurij ^ if we read vit6 *ti
in a. * |_And so Op. J
3. The women that are lying on a bench, lying on a couch, lying in a
litter ; the women that are of pure odor — all of them we make to sleep.
iv. S- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 1 52
For talpe^ayis in a, Ppp. \iZ& pusti^-y and RV. (vii. 55.8) vahyeq-^ both give talpa-
(tvarls (Ppp. -rf) at end of b. RV. further mars the meter of c by giving -gandhds,
4. Whatever stirs have I seized ; eye, breath have I seized ; all the
limbs have I seized, in the depth (ati^arvard) of the nights.
Ppp. reads in d uta qarvare; the comm. explains ati^- by tamobhuyisthe madhya-
rdtrakdU,
5. Whoso sits, whoso goes about, and whoso standing looks out — of
them we put together the eyes, just like this habitation (Jiarmyd),
RV. (vii. 55. 6) rectifies the meter of a by adding ca before cdrati (the Anukr. takes
no notice of the deficiency of a syllable in our version) ; its b is yd^ ca pd^yati no
jdfuih; and in c it has hanmas for dadhmas^ and (as also Ppp.) aksini. The comm.
gives no explanation of the obscure comparison in d, nor of the word harmydy but
simply says *<as this harmya that we see is deprived of the faculty of sight." * |_Is not
the teriium comparationis simply the closing ? We close their eyes as we close this
house. The comm. renders sdm dadhmas by nimllitdni kurmas. — For the loss of ca
before cdrati^ cf. iv. 18. 6 a= v. 31. 1 1 a {sd before fafika /), and vi. 91. 2 a (Va before
vdtif). Other cases (vii. 81. i c, etc.) cited by Bloomfield, AJP. xvii.4i8.J
6. Let the mother sleep, the father sleep, the dog sleep, the house-
master {vifpdti) sleep; let the relatives {jHdti) of her sleep; let this
folk round about sleep.
For svdptu (5 times) and svdpantUy RV. (vii. 55. 5) gives sdstu and sasdntu; also,
in c sdrve * all ' for asydi * of her ' — which latter is to us a welcome indication of the
reason for all this putting to sleep, and marks the Atharvan application of the hymn,
whether that were or were not its original intent In b, all the mss. have svi instead of
qvi; both editions emend to the latter, which is read also by the comm. |_For asydi,
cf. iii. 25. 6. J
7. O sleep, with the imposition (abhikarana) of sleep do thou put to
sleep all the folk ; till sun-up make the others sleep, till dawning let me
be awake, like Indra, uninjured, unexhausted.
Several of SPP's mss. have at the beginning svdpnas, Ppp. reads svapn&dhik-^
and so does the comm. (explaining adhik- as adhisthdnam qayyddi) ; the latter has in
d dvyHsamj and Ppp. gives caratdt for jdgrtdt, A khila to RV. vii. 55 has a corre-
sponding verse, reading for a svapndh svapnidhikdrane (thus rectifying the meter), in
c i sQrydm^ and for d dvyUsdm jdgriydd ahdm. The Anukr. uses the name jyotis so
loosely that it is difficult to say precisely how it would have the verse scanned ; it is really
a bhurij pankti.
The 5 hymns of the first anuvdka contain 37 verses ; and the old Anukr., taking 30
as norm, says simply sapta,
6. Against the poison of a poisoned arrow.
\Garutman, — astarcam, taksakadevatyam. dnustubkam!\
Found (except vs. i) in Paipp. v. Used by Kaug. (with, as the schol. and the
comm. say, the next following hymn also) in a rite (28. i ff.) of healing for poison, with
homage to Taksaka, chief of the serpent gods ; and the schol. (but not the comm.)
153 TRANSLATION AND NOTES. BOOK IV. -iv. 6
declare it to be employed elsewhere (29. i ; 32. 20) in similar rites involving Taksaka.
There is no specific reference in the hymn to serpent poison, but distinctly to vegetable
poison ; and the comm. regards kanda or kandamiiia Q tuber ' and * tuber-root *) as the
plant intended.
Translated: Ludwig, p. 512; Griflfith, i. 136 ; Bloomfield, 25, 373 ; Weber, xviii. 23.
— Cf. Bergaigne- Henry, Manuel^ p. 145.
1. The Brahman was born first, with ten heads, with ten mouths; he
first drank the soma ; he made the poison sapless.
The absence of this verse in Ppp., and the normal length of the hymn without it,
together with its own senselessness, suggest strongly the suspicion of its unoriginality.
To put meaning into it, the comm. maintains that the serpents have castes, as men have ;
and that their primal Brahman was Taksaka.
2. As great as [are] heaven-and-earth by their width, as much as the
seven rivers spread out {vi-stkd), [so far] have I spoken out from here
these words {vdc), spoilers of poison.
Tavatlm in d for tarn itds would be a welcome emendation. The first half-verse
occurs in VS. (xxxviii. 26 a, b : not quoted in QB.) and TS. (in iii. 2. 6») : VS. omits
varimna; TS. has instead mahitvij both rectify the meter of b by adding ca after
yavat (Ppp. adds instead z/5) ; and for our rather fantastic vitasthiri (p. vi^tasthiri)
VS. has -tasthird and TS. -tasthus. The comm. also reads -sthire ; the lingualization
is one of the cases falling under Prat. ii. 93. The comm. glosses in b sindhavas by
samudrdSy and vitas t hire by vydvariante. This irregular prcLstdra-pahkti is over-
looked by the Anukr. in its treatment of the meter.
3. The winged {garutmant) eagle consumed (av) thee first, O poison ;
thou hast not intoxicated (mad), thou hast not racked {rufi) [him] ; and
thou becamest drink for him.
At beginning of b, visa is read only Lby Ppp. andj by the comm. and by one of
SPP*s mss. that follows him ; all the rest have the gross blunder visah (both editions
emend to visa). Ppp. gives ddayat in b, and its second half-verse reads nd *ropayo
nd *mddayo tdsmd bhavan pituh^ thus removing the objectionable confusion of tenses
made by our text. Our arUrupas is quoted as counter-example by the comment to
Prat. iv. 86. The first pada might be rendered also *the well-winged Garutmant,'
and the comm. so understands it, adding the epithet vdinateya to show that garut-
mant = G2iT\ii\2L. He also takes the two aorists and the imperfect in c-d alike as impera-
tives {nd ^rUrupas = vimUdham md kdrsfh). The Anukr. does not note a as irregular.
4. He of five fingers that hurled at thee from some crooked bow —
from the tip ((a/yd) of the apaskambhd have I exorcised (nir-vac) the
poison.
Apaskambhd is very obscure ; the Pet. Lex. suggests " perhaps the fastening of the
arrow-head to the shaft" ; Ludwig guesses •* barb," but that we have in vs. 5 — as we
also have ^alya^ which seems therefore premature here ; and, in fact, Ppp. reads instead
of it bdhvps; and, as it has elsewhere apaskantasya bdhvos, we might conjecture apa
skandhasya etc., * from shoulder and arms * : i.e. from wounds in them. Or, for apa-
skambha as a part of the body might be compared Su^ruta i. 349. 20 — unless apastambe
iv.6- BOOK IV. THE ATHARVA-VEDA-SAWHITA. 154
(which at least one good manuscript reads) is the true text there [^Calcutta ed. reads
apastambhdu \. The comm. has no idea what apaskambha means, but makes a couple
of wild guesses : it is the betel-nut (JkramukaytreCt or it is an arrow (both based on
senseless etymologies). In a, Ppp. reads -gulis,
5. From the tip have I exorcised the poison, from the anointing and
from the feather-socket ; from the barb (apds(hd)y the horn, the neck
have I exorcised the poison.
Ppp. reads vocam instead of avocam in a and d, and its b is ahjandt parnadher uta.
Frit. ii. 95 regards ap&stha as from apa-sihd, doubtless correctly ; between the ** barb **
and the " horn " there is probably no important difference. To the comm., the apustha
is a poison-receptacle (apakrsfdvasthdd etatsamjhdd visopdddndt),
6. Sapless, O arrow, is thy tip ; likewise thy poison is sapless ; also
thy bow, of a sapless tree, O sapless one, is sapless.
The comm. strangely takes arasdrasam at the end (p. arcLsa : arasdm) as a redupli-
cated word, ** excessively sapless."
7. They who mashed, who smeared, who hurled, who let loose — they
[are] all made impotent ; impotent is made the poison-mountain.
That is, as the comm. is wise enough to see, the mountain from which the poisonous
plant is brought. "Let loose" {ava-srj) probably applies to arrows as distinguished
from spears ; though ** hurl " might be used equally of both. Ppp. has in c santu
instead of krtds. According to SPP., the text used by the comm. combines ^^ ^plsanj
aplsan is an anomalous form for apinsan^ with which the comm. glosses it.
8. Impotent [are] thy diggers ; impotent art thou, O herb ; impotent
[is] that rugged [pdrvata) mountain whence was born this poison.
As was pointed out above (under iv. 4. 2), the first half-verse is a sort of opposite
of one found in Ppp., and quoted by Kaug. (at 40. 14). LWith pdrvata giri cf. mrgd
hastin^ xii. i. 25.J
7. Against poison.
\Garutman, — vdnaspatyam, dnustubham : 4. svard/.]
Found in Paipp., but not all together ; vs. i occurs in v., vss. 2-6 in ii., and vs. 7 in
vi. Not used by Kau^. unless it is properly regarded by the schol. and the comm. (see
under h. 6) as included with h. 6 by the citation (28. i) of the latter's pratlka (the
comm. puts it on the ground of the parib/tdsd rule graAanam d grahandt^ Kau^. 8. 21).
Translated; Ludwig, p. 201 ; Grill, 28, 121; Griffith, i. 1 38 ; Bloomfield, 26, 376;
Weber, xviii. 26.
I . This water {ydr) shall ward off (ydray-) upon the Varanavati ; an
on-pouring of ambrosia (amrta) is there; with it I ward off thy poison.
The significance of the verse lies in its punning upon vdr and var; the name vara-
ndvatl is not found elsewhere, but has sufficient analogies elsewhere ; it is formed, as
the comm. points out, from the tree-name var ana {Crataeva Roxburghii), Ppp. has in
b a different pun : varundd dbhrtam; and for d it reads tac cakdrd *rasam visam.
The first pada lacks a syllable, unless we resolve va-ar. [Ci. x. 3. i n. J
ISS TRANSLATION AND NOTES. BOOK IV. -iv. 7
2. Sapless is the poison of the east, sapless what is of the north ; also
this that is of the south is exchangeable with gruel (karambhd).
That is, is no stronger or more harmful than gruel. Except our Bp., which has
adharicycim^ all the mss. accent -rAcyam^ and SPP. follows them; our edition emends
to -rdcy^m^ to accord with the two adjectives of like formation in a, b. Ppp. puts
arasam after visam in a.
3. Having made gruel of sesame (.^), teeming with fat, steaming (.^),
thou dost not rack, O ill-bodied one, him that has eaten thee merely from
hunger.
The verse is full of difficulties and doubtful points. The translation implies in d
emendation oi jaksivint sd Xo jqksivansam^ as suggested by BR., s.v. rup (Grill rejects
it, but unwisely) ; Ppp. reads jaksivipyasya. The construction of the augmentless
aorist-form rurupas with nd instead of mi is against all rule and usage ; the easiest
emendation would be to ni * rurupas ; Ppp. gives nu rUrnpah, SPP. unaccountably
reads rUrupah in /^^-text, both here and in 5 d and 6 d, against all but one of his
Pada'VCi's&. in this verse, and also against Prat iv. 86, which distinctly requires rurupah;
and (in all the three cases alike) the pada-vas^. add after the word the sign which they
are accustomed to use when a /a^a-reading is to be changed to something else in
samhitd. In c, the /^^^j-reading is dustano iti duhoiano; the case is noted under
Prat. ii. 85. Tirydm in a is rendered as if tilydm, from tila (so the Pet. Lex.) ; the
comm. derives it from iiras, and renders it tirohhavam * vanishing,* which is as sense-
less as it is etymologically absurd ; Ppp. reads instead turlyam. According to Rajan.
xvi. 23, a sort of rice (as ripening in three months) is called tiriya {tirima?)^ but the
word appears to be only a modern one, and is hardly to be looked for here. |_I cannot
find it in the Poona ed.*J Grill makes the very unsatisfactory conjecture atiriyam
"running over." In b, all our mss. (as also the comment on Prat. ii. 62) read pibas-
phdkdm (p. pfbahophdkdm^ which the comment just quoted ratifies), as our edition
reads ; SPP., on the other hand, prints pibaspdkdm (comm. plvaspdkam^ explained
as " fat-cooking *') and declares this to be the unanimous reading of his authorities : this
discordance of testimony is quite unexplainable. The translation implies emendation of
the /tf/^-reading to pfbahosphdkdm. Ppp. reads uddhrtam for the problematic uddra-
thimj but the latter is supported by RV. i. 187. 10 (of whose first two padas, indeed,
our a, b seem to be a reminiscence) : karambhd osadhe bhava pivo vrkkd uddrathih.
The comm. explains the word as udriktdrtijanakam (Sayana to RV. entirely differently).
Lin a supplementary note. Roth reports : Ppp. has pivassdkam; R. has, p.m., pibaspd-^
corrected to pibasphd- ; T. has pivaspd',\ [^Correct the verse-number : for 6 read 3. J
*|_0r is nirapa^ at p. 220 m, a variant of tiriyaf The two are easily confused in
ndgarl.\
4. Away we make thine intoxication fly, like an arrow {(ard), O
intoxicating one (f.) ; we make thee with our spell (vdcas) to stand forth,
like a boiling pot.
The comm. (with a pair of SPP's mss.) reads gariim in b*; it also (alone) has
jesantam {= prayatamdnam) in c ; one of our mss. (Op.), with two or three of SPP's,
give instead pisantam, Ppp. has a peculiar c : pari tvd varmi veqantam. The verse
is regular if we make the ordinary abbreviation of iva to *va in b and c •LThe
reciters K and V gave qarum: comm. renders as if qdrum * arrow.' BR. render the
iv. 7- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 156
verb in d by * wegstellen.' When you set the pot aside (take it off the fire), it stops
boiling ; and so the poison is to stop working. But see also Weber's note. J
5. With a spell we cause to stand about [thee] as it were a collected
troop {grdma) ; stand thou, like a tree in [its] station ; spade-dug one (f.),
thou rackest not.
The comm., here and in 6 d, reads abhris&te (-sdU = -labdhe)^ which looks like a
result of the common confusion of kh and /. SPP. reads in pada-t^xt rUrupahy and
this time without any report as to the readings of Vvi padarT[iS&, — doubtless by an over-
sight, as all but one of them give rur- in both 3 d and 6 d. The true scanning of c is
probably vrksi *va sthi-mn-i,
6. For covers (? pavdsta) i}ci^ty bought thee, also for garments (? durfd),
for goat-skins; purchasable (i prakri) art thou, O herb; spade-dug one,
thou rackest not.
The comm. knows nothing of what pavasta and dUrqa mean, but etymologizes the
former out of pavana and asta {pavandyd ^stdih sammdrjanltrndih), and the other
out of dus and r^ya {dustar^yasambandhibhik) \ Prakrfs he renders by prakarsena
krlta,
7. Who of you did what first unattained deeds — let them not harm
our heroes here ; for that purpose I put you forward.
This verse occurs again later, as v. 6. 2, and in Ppp. makes a part of that hymn alone.
Its sense is very questionable, and its connection casts no light upon it, either here or
there ; and Grill is justified in omitting it as having apparently nothing to do with the
rest of this h)rmn. All the pada-m^, save one of SPP's read dnaptd (not -tdk) ; and
all save our Bp. read prathamih (Bp. -mi) ; SPP. gives in \i\^ pada-XxxX. -tdh and -mih ;
the translation here given implies -td and -mi^ without intending to imply that the other
readings may not be equally good; the comm. takes dndptdh {^ananukuldh
[_* unkindly 'J) ias qualifying qatravas understood, 2iVi6, prathami as qualifying kdrmdni,
8. Accompanying the consecration of a king.
\Atharvdngir<u, — rdjydbkisekyam^ cdndram<uam^ dpyam. dnustubham :
It 7. bkuriktristubh ; j. tristubh ; j. virdtprastdrapankti.']
Found in Paipp. iv. (in the verse-order 1-3, 7, 4-6). For occurrences in other texts,
see under the verses. Used by Kau^. (17. i £E.), and also in V^it. (36. 7) in connection
with the rdjdbhiseka or rdjasUya ceremony ; and Vait. (29. 1 2) further employs vs. 5 in
the agnicayanay with pouring of water around the erected altar.
Translated : Ludwig, p. 458 ; Zimmer, p. 213 ; Weber, Ueber den Rdjasuya^ Berliner
Abh.y 1893, p. 139 (with full discussion) ; Griffith, i. 139 ; Bloomfield, 1 1 1, 378 ; Weber,
xviii. 30.
I . The being (bhutd) sets milk in beings ; he has become the over-
lord of beings; Death attends (car) the royal consecration (rdjasilya) of
him ; let him, as king, approve this royalty.
The meaning is obscure. Very possibly bhutd is taken here in more than one of its
senses, by a kind of play upon the word. Weber renders it the first time by " powerful "
{krdftig)^ nearly as the comm., whose gloss is samrddhah ; the latter gives it the same
157 TRANSLATION AND NOTES. BOOK IV. -iv. 8
sense the second time, but the third time simply pr&ninSm, The introduction of
" death " in the second half-verse suggests the interpretation (R.) that the deceased
predecessor of the prince now to be consecrated is besought to give his sanction to the
ceremony from the world of the departed {bhUtd), The comm. regards death as
brought in in the character of dharmardja^ as he who requites good and evil deeds.
TB. (in ii. 7. I5<) is the only other text that has this verse, reading in a carati prdvistah
(for pdya a dadhdtt) and in c mrtyd^ : the variants are of a character to make us dis-
trust the value of the matter as admitting any consistent interpretation. Ppp. reads in
C sa te for tdsya.
2. Go forward unto [it]; do not long (} ven) away, a stern {ugrd)
corrector (cettdr)^ rival-slayer ; approach (a-stha)^ O increaser of friends ;
may the gods bless (adhi-bru) thee.
Found, with vs. 3, in TB. (in ii. 7. 8'), and also, with the remainder of the hymn, in K.
(xxxvii. 9). Lit seems to be a reminiscence of the Indra-verse, RV. v. 31. 2, applied, like
vs. 3 of this hymn, to the king. J TB. reads in a (for mA *pa venas) virdyasva, and
Ppp. has vldayasva; TB. gives, as also the comm., the nom. mitravdrdhanas (a later
repetition of the verse, in ii. 7. i6s presents vrirahdntamas instead) ; and it ends with
bravan* which is better, and might have been read in our text, as near half the mss.
give it ; but SPP. also accepts bruvan^ with the comm. The comm. takes the " throne "
as object of the first verb, and renders mi *pa venas by apakdmam anicch&m md
kdrsfh Lcf. vi'Ven in BR. J. (Weber renders ven by " see.") *LBut the Poona ed.,
p. 716, has bruvan.\
3. Him approaching all waited upon {pari-bhus) ; clothing himself in
fortune, he goes about (car), having own brightness ; great is that name of
the virile (yrsan) Asura ; having all forms, he approached immortal things.
This is a RV. verse (iii. 38. 4 : repeated without variant as VS. xxxiii. 22), transferred
from Indra to the king; RV. reads, as does Ppp., ^riyas in b. TB. (as above) has
svdrocds at end of b, and asyd for vfsnas in c. At the beginning of c, the comm. has
mahas (but explains it as = mahaf) tad visno, and a couple of SPP*s mss. support
him. He renders pdri abhusan either alamkurvantu or sevantdm : that the form is
imperative is the point he is sure of; and as alternative value of asurasya he gives
qatrunam nirasituh I [^Is not dsurasya nama a simple periphrasis of asurydm^ * the
divinity * that " doth hedge a king," in which gods are said to clothe themselves at
RV. iii. 38. 7 ? Nama might then be construed with vdsdnas^ or else as above.J
4. A tiger, upon the tiger's [skin], do thou stride out unto the great
quarters ; let all the people {vigas) want thee, the waters of heaven, rich
in milk.
That is, let the rains not desert thee (so the comm. also). This verse and the two
following are found, in the same order, in TB. ii. 7. 153-4 ; it puts ddhi after vdiyy&ghri
(sic) in a, reads (rayasva in b, and has for d md tvdd rdstrdm ddhi bhraqat (found
below as vi. 87. i d, and in other texts : see under that verse). Ppp. gives yanti |_or
ydntif\ instead of vdhchantu in c.
5. The waters of heaven that revel with milk, in the atmosphere or
also on the earth — with the splendor of all those waters do I pour upon
(abhi'Sic) thee.
iv. 8- BOOK IV. THE ATHARVA-VEDA-SAWHITA. 158
The version of the first half-verse given by TB. is quite different : ya divyi ipah
pdyasd sambabhUvuh : yi antdrikse utd pirthivlr yih ; and Ppp. so far agrees as to
have uta pdrthivS ydh; TB. also reads ruci for apam in c The comm. renders
madanti as if causative : prdninas tarpayanti. The abhiseka process, instead of an
anointing with oil, is a pouring of water upon the person to be consecrated. The
verse (i i + 10 : 8+8=37) lacks three syllables of being complete, rather than two. LPut
another ^ij at the beginning of b and the verse is orderly, 1 1 + 1 1 : 8 +8. J
|_ Perhaps mad\itxt, approaches its physical meaning, *boil (cf. ^B. iii. 4. 3 end, and
my Reader^ p. 211), bubble over, overflow*; used of the rains that *drip abundantly
with * pdy4U or life-giving moisture. W*s prior draft rendered mad by " intoxicate " ;
over this he interlined " revel." — This, says Weber, is the verse of the act of conse-
cration proper. The celebrant transfers to the king the vdrcas or glory-giving vigor
of the waters of all three worlds. J
6. The heavenly waters, rich in milk, have poured upon thee with
splendor ; that thou be an increaser of friends, so shall Savitar make thee.
Instead of our asihcan^ SPP. gives, as the reading of all his authorities, asican^
which is decidedly preferable, and implied in the translation (our Bp. is doubtful ; other
mss. possibly overlooked at this point) ; TB. has instead asicamj Ppp. and the comm.,
asrjan. Then, for b, TB. and Ppp. give dhyina pdyasd (Ppp. Pdy-) sahd; and in c
TB. has rdstravdrdh'^ which is better, and before it ydthisd (regarded by its com-
mentary zsydthd : asa).
7. Thus, embracing the tiger, they incite (At) the lion unto great
good-fortune ; as the well-being ones (subhtl) the ocean that stands, do
they rub thoroughly down the leopard amid the waters.
Found also in TB. (ii. 7. 16*) and MS. (ii. 1.9: besides K.). In b, MS. has mrjanti
for hinvantiy and dhdndya (which rectifies the meter) for sdHbhagdya, For c, MS. has
a much less unmanageable version, mahisdm nah subhvdm^ and Ppp. supports it by
giving mahisam nas subhavas: thus, in each pada the king is compared to a different
powerful animal — which is the leading motive of the verse. But TB. differs from our
text only by giving suhdvam* for subhuvas, Subhvdm^ with a further slight emendation
of samudrdm to -</r/, would give a greatly improved sense : " him who stands comfortable
in the ocean, as it were," or bears himself well under the water poured upon him. The
phrase samudrdm nd subhvdh occurs also at RV. i. 52.4 b (and its occurrence here in
such form may be a reminiscence of that) ; Sayana there imderstands subhvds of the
'* streams " that fill the ocean ; and our comm. gives a corresponding interpretation here
{nadlriipd dpak) ; samudrdm he allows us alternatively to take as = varunam. He
also, most ungrammatically, takes ena at the beginning as ends *' those [waters]." Ppp.
further \i2& pari mrjyante for marm- in d. *LPoona ed., p. 750, reads suhiivam,^
9* For protection etc. : with a certain ointment.
[Bhrgu. — da far cam. trdikakuddhjanaddivatam, dnustubkam : 2. kakummati ;
J. pathydpankti^
Found mostly in Paipp. viii. (in the verse-order 9, 3, 2, 5, 6, 8, 10, 4, 7). Used by Kau^.
(58. 8) with the binding on of an ointment-amulet, in a ceremony for long life of the
Vedic pupil after his initiation. And the comm. quotes it from the Naks. K. (19) |_error
for ^anti, says Bl. J, as employed in the mahdqdnti called dirdvatl.
159 TRANSLATION AND NOTES. BOOK IV. -iv. 9
Translated: Ludwig, p. 507; Grill, 35, 123; Griffith, i. 141 ; Bloorofield, 61, 381 ;
Weber, xviii. 32. — As for ointment and ointment-legends, see Bloomfield, AJP. xvii.
404 ff .
1. Come thou, rescuing the living one; of the mountain art thou for
the eyes (?), given by all the gods, an enclosure {^paridhi) in order to
living.
Jlvdm in a might also be coordinate with triyam&nam ; the comm. understands it
as translated. The meter indicates that the true reading at the end of b is dksyam^ and
this is read by SPP., with the alleged support of all his authorities save one, which
follows the comm. in giving dksam ; our Bp. has dksam, and our edition accepted that
(our Op. has aksydm^ our I. dksydm); but aksya is unknown elsewhere, and its meaning
in this connection is quite obscure ; perhaps allusion is intended to a legend reported in
MS. iii.6. 3 (p. 62.8 ; cf. also TS. vi. i. is and ^B. iii. 1.3. 12): " Indra verily slew
Vrtra ; his eye-ball flew away ; it went to Trikakubh ; that ointment of Trikakubh he
spreads on.'* The ointment of this mountain is most efficacious for the eyes, and hence
also for the other purposes here had in view. The comm. gives caksus as the value of
his aksam. Grill suggests emendation to aksayyam or aksaram. We have to make
the harsh resolution vir-gu-e- in c or leave the pada defective.
2. Protection (paripdna) of men {purusa), protection of kine art
thou ; in order to the protection of coursing {drvant) horses hast thou
stood.
The comm. says in c "of horses and of mares (vadavdndm).'*'' The resolution
dr-va-ta-dm fills up c quite unsatisfactorily ; the Anukr. refuses all resolution, and counts
the pada as of 6 syllables.
3. Both art thou a protection, grinder-up of familiar demons {ydti)^
O ointment, and of what is immortal thou knowest ; likewise art thou
gratification {-bhSjana) of the living, likewise remedy of jaundice
{hdrita-).
Contrary to rule, the a of asi in d has to be elided after dtho in d ; probably emenda-
tion to dthd *si is called for ; one of our mss. (O.) reads dtho *si, Ppp. rectifies the
meter of a by giving ute *vd *si; for c, d it has uid * mrtatvesye **gisa utd *sas pitrbho-
janam. The comm. takes amrtasya as the drink of immortality, and -bhojana as
either anistanivartanena pdlaka or bhogasddhana. The last pada hardly belongs with
the rest.
4. Of whomsoever, O ointment, thou creepest over limb after limb,
joint after joint, from thence thou drivest away \}ci^ ydksma^ like a formi-
dable mid-lier {madhyamagi).
Found also as RV. x. 97. 12 (repeated, without variant, as VS. xii. 86), which version,
however, begins with ydsydu *sadhlh prasdrpatha^ and has in c correspondingly bddha-
dhve. The comm. has in c bddhate^ but regards it as for bddhase. Ppp. reads tasmdt
for tatas. Madhyamaqi is of obscure meaning ; " arbiter," as conjectured by BR.,
seems very implausible LBR. express their conjectural meaning by the Latin word
intercessor ; by which, I suspect, they intend, not * mediator,' but rather * adversary * or
* preventer * of the disease, which would be plausible enoughj ; more probably " mid-
iv. 9- BOOK IV. THE ATHARVA-VEDA-SAMHITA. i6o
most man/* like madhyamesfki or chief (see under iii. 8.2), and madhyamaql used
especially of the leader about whom his men encamp, for his greater safety, in the
night JB. has madhyamaqlvan at ii.408, but the passage is too corrupt to cast valu-
able light upon the word. To the comm., it is either Vayu, the wind in mid-air, or else
the king, viewed as surrounded first by foes, and further by their foes, his friends (on
the principle of arir mitram arer j mitrani) \jnitra'mitram atah param etc. I find
the verse at Kamandakiya Nitisara, viii. 16. To judge from the Later S)rriac Version
(Kalllah and Dimnah, Keith-Falconer, p. 114), one would expect to find it in Pafica-
tantra ii., colloquy of mouse and crow, in Kosegarten's ed., p. no or thereabouts. Cf.
Manu vii. 158 and the comm. J
5. Curse attains him not, nor witchcraft, nor scorching; vlskandha
reaches him not who beareth thee, O ointment.
Ppp. reads tarn for enam in a, and niskandham in c. |_It inserts just before our
vs. 7 the vs. given under vi. 76. 4 and ending with yas tvdm bibhariy ifijana,\
6. From wrong spell, from evil dreaming, from evil deed, from pollu-
tion also, from the terrible eye of an enemy — therefrom protect us,
0 ointment.
Ppp. has, for b, ksetriydc chapathdd uta. The Pet. Lexx. understand asanmantrd
as simply " untrue speech" (so Grill, " Liigenrede") ; the comm. reads instead -ntrydty as
adjective qualifying dusvapnydt, and signifying ** produced by base bewitching spells."
Durhirdas in c might well be adj., * hostile ' (so comm.).
7. Knowing this, O ointment, I shall speak truth, not falsehood ; may
1 win (san) a horse, a cow, thy soul, O man (ptirvsa).
The latter half-verse is RV. x. 97. 4 c, d (which is also, without variant, VS. xii. 78 c, d),
where we read visas instead of aMm ; Ppp., too, gives vdsds. All the mss. and the
comm. have at the end the absurd iona purusas (nom., but without accent) ; the comm.
(whose text, as SPP. points out in more than one place, is unaccentuated) understands
** I, thy man (retainer)." Both editions make the necessary emendation to purusa
\^. pilrusa\. Ppp. gives pdurusa. SPP. makes a note ^2X saniyam is so accented by
all hb authorities — as if anything else were possible |_does he have in mind sdneyamf
see Whitney, Roots^ p. 183 J. The first pada is defective unless we resolve vi-du-dn \ot
d-aftjana], — LR's supplementary report of Ppp. readings ends a with dhjanas and has
for d dhjana tamva pdurusah. As noted above, this vs. stands at the end in Ppp. and
before it is inserted the vs. given under vi. ^(i, 4. J
8. Three are the slaves (ddsd) of the ointment — fever {takmdn), baldsa^
then snake : the highest of mountains, three-peaked ( trikakiid) by name,
[is] thy father.
For the obscure baldsa^ the comm. gives the worthless etymology balam asyati^ and
adds samnipdtddih * collision [of humors] or the like*; ** snake" he explains as for
snake-poisoning; perhaps, if the reading is genuine, it is rather the name of some
(constricting?) disease.
9. The ointment that is of the three-peaked [mountain], born from
the snowy one (himdvant) — may it grind up all the familiar demons and
all the sorceresses.
l6l TRANSLATION AND NOTES. BOOK IV. -iv. ID
Pada b is repeated below as v. 4. 2 b. The first half-verse is, without variant, TA.
vi. 10. 2, vs. 9 a, b; and it occurs also in HGS. (i. 1 1. 5), which reads upari at the end
iox pari [^and so at MP. ii. 8. 1 1 a, bj. The second half is VS. xvi. 5 c, d, and also found
in TS. iv. 5. 1 2 and MS. ii. 9. 2 ; all these have dhln instead of y&tun^ and lesA jambhd-
yan (pres. pple.) ; and o\ix jambhdyat may, of course, be pres. pple. neut. ; some of the
mss. (including our Bp.M.I.) indeed read -yan here, though no masc. subject is implied ;
the comm. paraphrases with nd^ayad vartate, SPP., with his customary defiance of
grammar upon this point, reads sdrvan instead of -dh or -dh |_cf. i. 19. 4, note J.
10. If thou art of the three-peaked [mountain], or if thou art called
of the Yamuna — both thy names are excellent ; by them protect us, O
ointment.
Te in c might perhaps be emended with advantage to //. The Yamuna is not else-
where mentioned in AV. Namnl is to be read, of course, as of three syllables, and
there is no reason why the text should not give us namanU
10. Against evils: with a pearl-shell amulet.
\Atharvan. — fankhamanisuktam. tadddivatam, dnustubham: 6* pathydpahkti ;
7- S'P' pordnustup fakvariJ]
Found (except vs. 5) in Paipp. iv. Used by KauQ. (58. 9) in the same ceremony with
the preceding hymn, but with an amulet of mother-of-pearl ; the schol. (not the comm.)
also add it in an earlier part of the ceremony (56. 1 7). The comm. quotes it fiu^ther
from Naks. K. (19), as employed in a mahd^dnti named vdrunl.
Translated : Ludwig, p. 462 ; Grill, 36, 124 ; Griffith, i. 142 ; Bloomfield, 62, 383 ;
Weber, xviii.36. — Bloomfield cites an article in ZDMG. (xxxvi. 135) by Pischel, who,
in turn, cites a lot of interesting literatiu'e about pearl.
[^Although rain-drops are not expressly mentioned in this hymn nor in xix. 30. 5
(which see), I think it safe to say that the bit of Hindu folk-lore about the origin of
pearls by transformation of rain-drops falling into the sea (Jndische Spruche^ 344) is as
old as this Vedic text and the one in xix. The references here to sky and sea and
lightning, and in xix. to Parjanya and thunder and sea, all harmonize perfectly with that
belief, which is at least ten centuries old (it occurs in Raja^ekhara, 900 a.d.) and has
lasted till today (Manwaring^s Marat hi Proverbs^ no. 1291). See my translation of
Karpura-mafijarly p. 264 f., and note 5. Pischel, I.e., reports as follows : " According
to Aelian (jtpl ^^wr, x. 13), a pearl forms when the lightning flashes into an open sea-
shell ; according to an Arabic writer, when rain-drops fall into it, or, according to Pliny
(ix. 107), dew." — The persistency of popular beliefs in India is well illustrated by the
curious one concerning female snakes : see my note to Karpura-mahjarl^ p. 23 1 .J
1. Bom from the wind out of the atmosphere, out from the light of
lightning, let this gold-born shell, of pearl, protect us from distress.
Of course, all the four nouns in the first half-verse may be coordinate ablatives.
The beauty and sheen of the material connect it traceably with gold and lightning, but
how even a Hindu rsi can bring it into relation with wind from (or and) the atmosphere
is not easy to see. Kf^ana ought to mean the pearl itself, and is perhaps used in the
hymn appositively = "which is itself virtually pearl"; the comm. explains it in this
verse as karqayitd qatrundm tanukartd, ' Ppp. has in c hiranyadds,
2. Thou that wast born from the top of the shining spaces {rocaftd)^
iv. lO- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 1 62
out of the ocean — by the shell having slain the demons, we overpower
the devourers.
Ppp. combines in a yo *grato r-. Grill takes agratas as " first"; and the comm. as
= agre^ and not qualifying jajhise: ** at the top or front of shining things, such as stars."
3. By the shell [we overpower] disease, misery ; by the shell also the
saddnvds; let the all-healing shell, of pearl, protect us from distress.
Ppp. has in a avadyam instead of dmatim. The comm. takes dmatim from root
man Lsee BR's note, s.v. 3 dmati \\ "ignorance, the root of all mishap {anarthay^\
and, forgetting his explanation of only two verses ago, he this time declares krqana a
"name of gold."
4. Born in the sky, ocean-born, brought hither out of the river, this
gold-bom shell [is] for us a life-prolonging amulet.
Ppp. has samudratas at end of a, and in c again (as in i c) hiranyadds. Nearly all
our mss. (except O.K.), and some of SPP's, with the comm., read in d dyuhpr- \j:L Prat,
ii. 62 n.J; but the point is one in regard to which each ms. is wont to follow its own course,
regardless of rule, and both editions very properly give ayuspr-^ as required by the Prat
5. The amulet born from the ocean, born from Vrtra,. making day —
let it protect us on all sides from the missile of gods and Asuras.
The comm. makes Vrtra here signify either the demon Vrtra or the cloud ; doubtless
the latter is intended ; then he explains divdkara as the sun, and j&ta as " released,"
and renders " as brilliant as the sun freed from the clouds," which is extremely artificial ;
div&kara need mean no more than < flashing with light.' The comm. also foolishly
understands in d hetyd instead of -Us (p. hetyih). [^Dev-, ablative by attraction, from
gen. — cf. Skt, Gram. §982 a. J The first pada is deficient by a syllable, unless we
resolve samudrit into four syllables.
6. One of the golds art thou ; out of soma wast thou bom ; thou art
conspicuous on the chariot, lustrous (rocand) on the quiver thou. May it
prolong our lives !
The last pada, which occurs in four other places (ii. 4. 6 etc.), looks like a late addi-
tion here ; as elsewhere, some of the mss. (five of SPP's) read tarsat. Except our
Op., all the /a^-mss. blunderingly resolve sdmdtvdm (as it would be permissibly and
customarily read by abbreviation: see Whitney, Skt. Gr, §232) into sdmd: tvdm
instead of sdmdt: tvdm; the comm. understands sdmdt, and both editions give the full
reading. Here one is strongly tempted to translate soma by " moon," and the comm.
takes it so (amrtamaydt somamandaldt) ; but Ppp. discourages it by reading sa hosQd
(for -mddf) adhi. The comm. glosses rocana by rocamdna dipyamdna. For c, Ppp.
has rathesu darqatam.
7. The gods' bone became pearl ; that goes about within the waters,
possessing soul ; that do I bind on thee in order to life-time, splendor,
strength, to length of life for a hundred autumns : let [the amulet] of
pearl defend thee.
Karqands in e, though read by all our mss. and nearly all of SPP's, is hardly to be
tolerated; we should have either kfqanas^ as above, or kdrqanasy which the comm.
l63 TRANSLATION AND NOTES. BOOK IV. -iv. II
offers, with two or three mss. that follow him, and which SPP. accordingly adopts
[idr^ands]; our edition gives karg-\ Ppp. has kSrsinas. Ppp. also has simply ca for
our whole d (after baldyd). The comm. reads clsH instead of asthi in a. The verse
(i I + 1 1 : 14+ 1 1 +8 = 55) lacks a syllable of being a full qakvarl, LReject either Hyuse
or varcase and the meter is good. — In c, te *for thee* (comm., as gen.), is, I suppose,
virtually = * on thee.'J
The second anuv&ka^ ending with this hymn, contains 5 hymns and 39 verses ; the
Anukr. quotation is nava ca. #
II. In praise of the draft-oz.
\Bhrgvahgiras, — dvSdafarcam, dnaduham, trdistubham : 1^4. jagati; 2, bhurij ; y. j-av,
6-p. anustubgarbho *paristdjjdgatd nicrcchakvari ; 8-12. anustubh,']
Found in Paipp. iii. (in the verse-order i, 4, 2, 5, 3, 6, it, 12, 9, 8, 10, 7). Used by
K§u9. (66. 12) in a sava sacrifice, with the draft-ox as sava. The hymn offers an
example of that characteristic Hindu extoUation, without any measure or limit, of the
immediate object of reverence, which, when applied to a divinity, has led to the setting
up of the baseless doctrine of ** henotheism.'*
Translated : Muir, OST. v. 399, 361 (about half); Ludwig, pp. 534 and 190 ; Deussen,
Geschichie^x. 1, 2'^2\ Griffith, i. 144; Weber, xviii.39. — Cf. Deussen, I.e., p. 230 f.
Weber entitles the hymn " Verschenkung eines Pflugstieres ziu* Feier der Zw6lften (i.e.
nights of the winter solstice — see vs. 1 1 )."
1. The draft-ox sustains earth and sky; the draft-ox sustains the
wide atmosphere ; the draft-ox sustains the six wide directions ; the
draft-ox hath entered into all existence.
That is, the ox in his capacity of draft-animal : the comm. says, qakatavahanasa-
martho vrsabhah ; later in the hymn he is treated as female, without change of the name
to a feminine form (the fem. -duhi or -dvdhl does not occur before the Brahmana-
period of the language). But the comm. also allows us the alternative of regarding
dharmtty in ox-form, as subject of the hymn. The " directions " (^pradiq) are, accord-
ing to him, " east etc." ; and the " six wide " are " heaven, earth, day, night, waters, and
plants," for which AQS. i. 2. i is quoted as authority. With the verse compare x. 7. 35,
where nearly the same things are said of skambha, Ppp. reads in a -vifk dydm utd
*mum. In the second half -verse, two accent-marks have slipped out of place in our
edition : in c, that under sa should stand under du; and, in d, that under mS should
stand under na. The verse is jagati by count, but not by rhythm. LIf, with Weber,
we pronounce nadvin^ it becomes a regular tristubh,\
2. The draft-ox [is] Indra; he looks out from (for.^) the cattle; triple
ways the mighty one {qakrd) measures out (traverses.^); yielding (^1///)
the past (ibhutd)y the future, existing things (dAuvana), he goes upon
(car) all the courses {vratd) of the gods.
Ppp. reads in a indrasya for indrah sa, and in c it adds sam before bhUtam, and
has bhuvanam instead of -nd. The comm. has in b the curious reading stiy&n for
trayan, and hence we lose his guess as to what may be meant by the " triple ways."
He takes paqubhyas in a first as dative, and then as ablative. He understands bhuvand
as virtually ** present " ; more probably it has its usual sense of * existences,* and the two
preceding adjectives qualify it distributively, or are in apposition with it : ** all existing
iv. II- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 164
things, both what is and what is to be." |_If we pronounce again nadvan, the vs. loses
its bhurij quality. The cadence of b is bad.J
3. Born an Indra among human beings {manusyd)^ he goes about {car)
shining brightly, a heated hot-drink {gharmd) ; he, being one of good
offspring, shall not go in mist {?uddrd) who, understanding [it], shall
not partake of (af) the draft-ox.
The verse is obscure, and the translation in various points very doubtful. The
second pada is apparently a beginning of the identification of the ox with the gharma,
a sacrificial draught of heated milk, which we find further in vss. 5, 6 ; he is, since his
kind yield warm milk, as it were an incorporation of that sacrifice. And the second
half-verse is then a promise to whoever shall abstain from using the ox as food. Ppp.
reads esa instead of jStas in a, and sam^ifSnas at end of b. In c, d the comm. reads
sam for san^ ud &re as two words, and no * qnlytlt^ and of course makes very bad work
of its explanation, finding metempsychosis in sam . . . sarsat {na satksarati punah
sams&radharmdn na prdpnoti), Gharma he takes first as '* blazing sun,'' and then,
alternatively, in its true sense. There is no other occurrence of an x-aorist from sr ;
and it is altogether against rule and usage to employ a subjunctive and an optative
{aqntydt) in two coordinate clauses [^this seems to me to be a slip — see Skt, Gram.
§ 575 b ; and the clauses are hardly coordinate J ; so that the reading is very suspicious.
A few of our mss. (P.M.W.E.) read nd after udUri, LLudwig conjectures suprayas
for 'ji5,\
4. The draft-ox yields milk (duh) in the world of the well-done ; the
purifying one fills him up from in front ; Parjanya [is] his streams, the
Maruts his udder, the sacrifice his milk, the sacrificial gift the milking
of him.
Ppp. appears to have read in b Pydyet^ which would rectify the meter ; in c it com-
bines maruto ^dho. PdvamSna in b might signify the wind (then purdst&t * from the
east '?) or soma ; the comm. takes it as the latter {pavitrena qodhyam&no * mrtamayah
somah) ; and " the sacrifice " in d as " the sava sacrifice now performed." The verse
is rhythmically a tristubh with redundant syllables (11 + 13: 12+11 =47). LOn daksinS,
see Bloomfield, AJP. xvii. 408 f. J
5. Of whom the lord of the sacrifice is not master (/f), nor the sacri-
fice ; not the giver is master of him, nor the acceptor ; who is all-con-
quering, all-bearing, all-working — tell ye us the hot-drink which [is]
four-footed.
" Which " in d is yatamd^ lit. * which among the many.* The intended answer, of
course, is that this wondrous sacrificial drink is the ox. Ppp. begins c with j^<7 viqvadrg
viqvakrd v-. The comm. declares the first half-verse to convey the universal master-
hood and not-to-be-mastered-hood of the ox; Xn 6. gharma is, according to him, "the
blazing sun, which the four-footed one tells us " (briita is read, but declared equivalent
to brute/),
6. By whom the gods ascended to heaven {svdr)y quitting the body,
to the navel of the immortal, by him may we go to the world of the well-
done, desiring glory, by the vow (vratd) of the hot-drink, by penance.
l65 TRANSLATION AND NOTES. BOOK IV. -iv. II
Ppp. appears to have read inasuvd ruhanta; in b it has dhama instead of nabhun;
and it ends d with yaqasA tapasvyS. The comm. has jesma {=^jayema) in c Linstead
oi gesma {Skt. Gram, § 894 c) J ; gharma is to him once more "the blazing sun."
LAs to the stock-phrase in c, cf. Bloomfield, AJP. xvii. 419.J The verse (10+ 11 :
10+13=44) is a very poor tristubh,
7. Indra by form, Agni by carrying (vdlid)^ Prajapati, Parameshthin,
Viraj ; in Vi^vanara he strode, in Vai^vanara he strode, in the draft-ox
he strode ; he made firm, he sustained.
This is the obscurest verse of this obscure hymn, and no attempt will be made to
solve its riddles. Ppp. has a quite different text : indro balend *sya faramesthl vra-
tenai *na gilus tena v&iqvadev&h : yo *smdn dvesti yam ca vayam dvismas tasya
prdndn asavahes tasya prdndn vi varhah. The two concluding clauses of our text
most obviously belong with vs. 7 rather than vs. 8, and both editions so class them ;
but SPP. states that all his authorities reckon them to vs. 8, ending vs. 7 with the
third akramata (which some of the mss., including our P.M.W.E.O.Op., mutilate to
akramat). He adds that the Anukr. does the same ; but this is evidently an oversight,
our mss. of the Anukr. calling vs. 8 a simple anustubh (madhyam etad anaduha iti
paticd *nustubhah) '2La6, giving of vs. 7 a lengthy definition (see above), implying the
division 9+ 10 : 8+8+8 : 12 = 55 (restoring both times the elided initial <i in f ) ; perhaps,
then, SPP. is also mistaken in regard to the unanimity of his **mss. and Vaidikas^*;
at any rate, part of our mss. (Bp.I.H.Op.K.) divide with the editions. The comm.,
however, does not ; as, indeed, he is repeatedly at discordance with the Anukr. on such
points. He explains vdha in a as *< the part that carries (ifahati) the yoke ; the
shoulder," and has nothing of any value to say as to the general sense of the verse.
LThe identification of the draft-ox with Agni seems to rest on Agni's chief function of
" carrying " ; cf . RV. x. 5 1 . 5 d ; 52. i d, 3 d, 4 a. J
8. That is the middle of the draft-ox, where this carrying (ydlid) is
set; so much of him is in front {prdcifia) as he is put all together on
the opposite side.
The virtual meaning of the second half-verse appears plainly to be that the two
parts of the ox, before and behind the point where the pull comes (i.e. where the yoke
rests) are equal ; but it is strangely expressed, and the reason why the point is insisted
on does not appear. The comm. so understands it : evam prdkpratyagbhdgdv ubhdv
apt samdndu; he renders vaha this time by bhdra; Ludwig takes it as ** the hump."
Lin this verse, b can hardly mean " where the pull comes," but rather * where the burden
is put,* i.e. the back; cf. Deussen, I.e., p. 231. Nevertheless, see BR. under vaha^ 2 a
and 2 b.J
9. Whoso knows the milkings of the draft -ox, seven, unfailing, both
progeny and world he obtains : so the seven seers know.
Ppp. reads anapadasyatas both here (b) and at 12 d; it also combines saptars- in d,
as does the comm., and a couple of SPP's authorities. For consistency, our text ought
to combine in a-b ddhdnt s- ; SPP. also leaves out here the connecting /. The comm.
explains the seven milkings or yields of milk alternatively as *< the seven cultivated plants,
rice etc." or "the seven worlds and oceans" — not happening, apparently, to think of
any other heptad at the moment. He quotes the names of the seven seers from A^va-
layana. |_The number of this vs. is misprinted. J
iv. II- BOOK IV. THE ATHARVA-VEDA-SAMHITA. i66
ID. With his feet treading down debility (sedi)^ with his thighs
(JdngJid) extracting {ut-khid) refreshing drink — with weariness go the
draft-ox and the plowman unto sweet drink {kildld).
The verse seems rather out of place here. As both n and m final are assimilated to
an initial palatal, the /a^-text commits the blunder in b of understanding irdm to be
for ir&n; and, as is usual in such cases, a part of our mss. read irdnj- (so P.M. W.E.I.) ;
SPP. very properly emends his padaAtx\ to irdm. The comm. reads in d kfndgasya
tor-fa^ ca (one of SPP's authorities following him : " with the old accent," SPP. remarks,
as if the change of reading involved a change of accent), and msk^^ gachatas a genitive
agreeing with it — against the accent ; but this he regularly ignores. IrSm, it may be
added, he glosses with bhumim I
11. Twelve, indeed, they declare those nights of the vow {vrdtya) of
Prajapati ; whoso knows the brdhman within them {tdtrd *pa) — that
verily is the vow of the draft-ox.
Or, " those twelve nights they declare to be for the vow " etc. : it is uncertain what is
object and what objective predicate in the sentence. Ppp. reads and combines vrStyS
•' hus pr- in b ; for the unusual phrase tatro *pa in c it gives tad vd*pt; and in d it has
balam instead of vratam. For Weber's conjectures as to the twelve nights and the
draft-ox of this hymn, see his Omina und Portenta^ p. 388 ; compare also LWeber's
other references, Ind, Stud, xviii. 45, and J Zimmer, p. 366. The comm. glosses vratya
by vratdrha^ and quotes TS. v. 6. 7' as to the twelve nights of consecration.
12. He milks (duh) at evening, he milks in the morning, he milks
about midday; the milkings of him that come together, those unfailing
ones we know.
Ppp. has for a, b duhe v& ^nadvdn s&yam duhe prdtar duhe divd^ and at the end
(as above noted) anapadasyatas* The comm. supplies to duhe either anadvdham as
object (with the worshiper as subject), or anadvdn as subject (with the performer of
the sava sacrifice as beneficiary) ; sam yanti he explains by phalena samgacchante,
12. To heal serious wounds: with an herb.
\Rbhu. — vdnaspatyam . dnustubham : i. j-p. gdyatrt ; 6. j-p, yavamadhyd bhuriggdyatrt ;
7. brhati.'\
Found in Paipp. iv. (in the verse-order 3-5, i, 2, 7, 6). Used by Kau9. (28. 5) in a
healing rite: Ke9ava and the comm. agree in saying, for the prevention of flow of
blood caused by a blow from a sword or the like ; boiled /5>frj5-water is to be poured on
the wound etc. The schol. to Kau^. 28. 14 also regard the hymn as included among
the Idksdlingds prescribed to be used in that rule.
Translated: Kuhn, KZ. xiii. 58, with Germanic parallels; Ludwig, p. 508; Grill, 18,
125; Griffith, i. 146 ; Bloom field, 19, 384 ; Weber, xviii. 46. — Cf. Hillebrandt, Veda-
chrestomathie, p. 48.
I . Grower art thou, grower ; grower of severed bone ; make this grow,
O arundhati,
Arundhaft^ lit. * non-obstructing,' appears to be the name of a climbing plant having
healing properties ; it is mentioned more than once elsewhere, and in v. 5 (vss. 5 and 9)
along with Idksd (vs. 7) ' lac ' ; and the comm. to the present hymn repeatedly declares
l67 TRANSLATION AND NOTES. BOOK IV. -iv. 12
l&ksd to be the healing substance referred to in it ; probably it is a product of the
arundhatU Ppp. has every time rohinl instead of rohanty and so the comm. also reads ;
the manuscripts of Kau^., too, give rohinl in the pratika, as does the schol. under 28. 14.
There is evident punning upon the name and the causative rohaya- ' make grow ' ; perhaps
the true reading of a is rdhany asi rohini * thou art a grower, O red one,* bringing in the
color of the lac as part of the word-play ; the comm. assumes rohini^ voc, at end of a
(he lohiiavarne l&kse), Ppp* further reads qlrnasya instead of chinndsyaj and has,
in place of our c, rohinydm arha dtd 'si rohinyd *sy osadhe^ making the verse an
anustubh. The comm. gives asnas for asthnas in b.
2. What of thee is torn (riq)^ what of thee is inflamed (} dyuf), is
crushed {} p^s(ra) in thyself — may Dhatar excellently put that together
again, joint with joint.
Ppp. reads in a (frnam for ristam; it reads td **tmanah in b ; and in c, d it has tat
sarvam kalpaydt sam dadat. The comm. (with one of SPP's mss.) reads prestham
(=■ priyatamam) for the obscure pistram in b (found elsewhere only in vi. 37. 3 below,
where the comm. has pestani) ; the conjecture ** bone " of the Pet. Lex. seems alto-
gether unsatisfactory ; it is rendered above as if from pis. The comm. paraphrases
dyuttdm by dyotitam^ vedanayd prajvalitam iva^ which seems acceptable.
3. Let thy marrow come together with marrow, and thy joint together
with joint; together let what of thy flesh has fallen apart, together let
thy bone grow over.
Ppp. rectifies the meter of a by omitting /^, and has for d L^b?J samstrdvam asu
parva te. A few of the mss. (including our H.O.Op.) give vigrastam in c. The comm.
reads qam instead of sam in every pada. A couple of SPP*s mss., by a substitution
found also elsewhere [^see ii. 1 2. 7, note J, have manyi for majjhi in a. The Anukr.
ignores the redundant syllable in the first pada.
4. Let marrow be put together with marrow ; let skin {cdrman) grow
{ruh) with skin; let thy blood, bone grow; let flesh grow with flesh.
The third pada is translated as it stands [ci. vs. 5 cj, but we can hardly avoid
emending dsrk to asthna, or else dsthi to asnd, to agree with the others ; the comm.
|_as an alternativej fills it out to two parallel expressions, for both blood and bone.
Ppp. has, for b-d : asthnd *sthi vi rohatu sndva te sam dadhmas sndvnd carmand
carma rohatu,
5. Fit thou together hair with hair; fit together skin {tvdc) with skin;
let thy blood, bone grow ; put together what is severed, O herb.
The prolongation of the final vowel of a pada is so anomalous that we can hardly
help regarding kaipayd in a as wrong, perhaps imitated from b ; Ppp. avoids the diffi-
culty by reading in a sam dhfyatdm. |_For c, compare vs. 4.J Ppp. also has for d
our 4 d.
6. Do thou here stand up, go forth, run forth, a chariot well-wheeled,
well-tired, well-naved ; stand firm upright.
Ppp. is very different : ut tistha pre *hisamudhd hi te paruh: sam te dhdtd dadhdtu
tan no viristam rathasya cakra Py upavaryathdir yathdi *ti sukhasya ndbhis prati
tistha evam. The Anukr. scans the verse as 9+1 1 15 = 25 syllables.
iv. 12- BOOK IV. THE ATHARVA-VEDA-SAMHITA. i68
7. If, falling into a pit, he hath been crushed {sam-gr), or if a stone
hurled {pra-hr) hath smitten [him] — as a Rbhu the parts of a chariot,
may it put together joint With joint.
A number of the mss. (including our P.M.O.Op.) read kdrtum for kartdm in a ;
the comm. explains kartam as meaning kartakam chedakam dyudham, and makes it
subject of samqaqri •=■ satkhinasti J he takes rbhus as one of the three Rbhus (quoting
RV. i. 1 1 1 . I ), not giving the word any general sense. . Ppp. again has an independent
text : yadi vajro visrstd sthdrakd jdtu fatitrd yadi vd ca ristam : vrks&d vdyadi vS
vibhyasi qlrsa rbhur iti sa evam sam dh&mi te faruh. The verse is a brhati only by
number of syllables (10+10 :8+8=36). LThe comm. makes the "Atharvanic spell"
the subject in d. J
13. For healing.
\jQamtdH. — cdndramasam uta vdifvadevam. dnustubham.']
Found in Paipp. v. (in the verse-order i, 5, 2-4, 6, 7). Vss. 1-5, 7 are in RV. x, 137,
and vs. 6 occurs elsewhere in RV. x. Only vss. 1-3 have representatives in Yajur-
Veda texts. The hymn is called qamt&tlya in Kau^. (9. 4), in the list of the laghuq&nti
gana hymns ; and our comm. to i. 4 counts it also to the brhach&nti gana (reading in
Kau^. 9. 1 uta devils for the tad eva of the edited text), but he makes no mention of it
here ; he further declares it to belong among the anholifigas (for which see Kau^. 32. 27,
note); the schol., on the other hand, put it in the Hyusyagana (54. 11, note). It is
used (58.3,11) in the ceremonies for long life that follow the initiation of a Vedic
student. In Vait (38. i) it appears, with ii.33 ^^^ i*i- ^^ ^tc, in a healing ceremony
for a sacrificer Lsee comm.J who falls ill.
Translated: by the RV. translators; and Aufrecht, ZDMG. xxiv. 203 ; Griffith,
i. 147 ; Weber, xviii. 48. — See Lanman's Reader^ p. 390.
1. Both, O ye gods, him that is put down, O ye gods, ye lead up
again, and him that hath done evil (dgas)^ O ye gods, O ye gods, ye make
to live again.
Found without variant as RV. x. 137. i, and also in MS. (iv. 14. 2.) But Ppp. reads
uddharatd for itn nayathd in b, and its second half-verse is tato manusyatk tafk devd
devds krnuta jlvase. The comm. explains avahitam as dharmatnsaye sdvadhdnam^
apramattam^ or alternatively, avasthdpitam ; supplying to it kuruta^ and making of b
an independent sentence, with double interpretation ; and he says something in excuse
of the foiu'-fold repetition of the vocative.
2. These two winds blow from the river as far as the distance ; let
the one blow hither dexterity for thee; let the other blow away what
complaint {rdpas) [thou hast].
Besides RV. (vs. 2), TB. (ii. 4. I7) and TA. (iv. 42. i, vs. 6) have this verse. Both
accent in c dvatu, as does SPP^s text, and as ours ought to do, since all the mss. so
read, and the accent is fully justified as an antithetical one ; our text was altered to agree
with the a vdtu of RV., which is less observant of the antithetical accent than AV., as
both alike are far less observant of it than the Brahmanas. All the three other texts
have pdrd for vi at beginning of d ; and TB.TA. give me instead of te in c. The
second pada is translated in attempted adaptation to the third and fourth ; of course.
l69 TRANSLATION AND NOTES. BOOK IV. -iv. 14
the two ablatives with a might properly be rendered coordinately, and either * hither
from ' or * hence as far as ' ; the comm. takes both in the latter sense.
3. Hither, O wind, blow healing; away, O wind, blow what complaint
[there is] ; for thou, all-healing one, goest [as] messenger of the gods.
TB.TA. (as above) put this verse before the one that precedes it here and in RV.
All the three read in c vigvdbhesajas^ and Ppp. intends to agree with them (^bhejajo de-).
The comm. offers an alternative explanation of devdndm in which it is understood as
= indriydnam * the senses.' LVon Schroeder gives a, b, Tiibinger Kafha-hss.y p. 1 1 5. J
4. Let the gods rescue this man, let the troops of Maruts rescue, let
all beings rescue, that this man may be free from complaints.
In RV., this verse and the following one change places. In a, RV. reads ihd for
imdm, and in b the sing, triyat&m . . . gandh. Ppp. ends b with maruto gandih^ and
d with agado *satL The first pada is defective unless we make a harsh resolution of a
long a. We had d above as i. 22. 2 c.
5. I have come unto thee with wealfulnesses, likewise with uninjured-
nesses ; I have brought for thee formidable dexterity ; I drive {su) awB^y
for thee the j^dksma.
The RV. text has in c /^ bhadrdm a *bhdrsamj both editions give the false form
a ^bhdrisam^ because this time all the mss. (except our E.p.m.) chance to read it ; in
such cases they are usually divided between the two forms, and we need not have
scrupled to emend here ; the comm. has -rsam, Ppp. reads in c te bhadram arisam^
and, for d, pard suvdmy dnuyat,
6. This is my fortunate hand, this my more fortunate one, this my
all-healing one ; this is of propitious touch.
This is, without variant, RV. x. 60. 12 ; it takes in our hymn the place of RV. x. 137. 6.
7. With (two) ten-branched hands — the tongue [is] forerunner of
voice — with (two) disease-removing hands : with them do we touch
thee.
RV. (vs. 7) has for c, d andmayitnUbhydm tvd tabhydm tv6 *pa spr^dmasi. The
Anukr. takes no notice of the redundancy in our c.
14. With the sacrifice of a goat.
[Bhrgu. — navarcam. djyamy dgneyam. trdistubkam : ^, 4. anustubh ; j. prastdrapankti ;
7, g-Jagati; S.j-p, atifakvari.]
Verses 1-6 are found also in Paipp. lii. (in the verse-order i, 2, 5, 4, 6, 3), and in
various Yajur-Veda texts (vss. i and 6 not in company with the rest) ; vss. 7-9, in
Paipp. xvi. The hymn is used in KauQ. (64. 23 ff.) in the sava sacrifices, with goat
or goat-rice-mess {ajdudand) as sava: vss. 2-4, at 68.24-27 (and also, the comm.
says, in recitation in all sava sacrifices) ; vs. 5, at 63. 9 (the comm. says, with oblation
in all); vs. 6, at 64. 17; vs. 7 (vss. 7 and 8, according to the comm.), at 64. 18-20
(with setting up the goat); vs. 9, at 64. 22 (with offering the skin having head and feet
left attached to it). In Vait, vs. i is used (29. 3) in the agnicayana^ with building in
a goat^s head ; vss. 2-5 (29. 17), in the same ceremony as the priests mount the altar;
iv. 14- BOOK IV. THE ATHARVA^VEDA-SAMHITA. 170
vs. 5 (8. 17), in the parvan sacrifices, with transfer of the tires, and again, in the
agnistoma (15. 9), when the fire is brought to the uttaravedi; and the comm. regards
vs. 3 as quoted at 27. 6, in the vAjapeya rite.
Translated: Griffith, i. 149; Weber, xviii. 51 (elaborate comment).
1. Since the goat has been born from the heat of Agni (the fire),
it saw [its] generator in the beginning ; by it the gods in the beginning
attained (/) [their] godhead; by (with.^) it the sacrificial ones {m^dhya)
ascended the ascents (rdha).
Found also in VS. (xiii. 51), MS. (ii. 7. 17 ; like VS. throughout), and TS. (iv. 2. io4).
VS. and MS. have in c, d devdtdm dgram dyans Una rdham dyann upa tnidh-, TS. has
at the beginning aji^ and, correspondingly, sA (with vdi added) in b, and tdyA in c and
d ; it also reverses the order of c and d, agreeing otherwise with VS. MS. in d, but having
dgre^ like AV., in c ; it also replaces qdkdt by gdrbh&t in a. We have a again below as
ix. 5. 13 a; and c is nearly equivalent to iii. 22. 3 c: moreover the pada-ms&.y here as
there, misinterpret dyah before Una as dyam^ which SPP. properly corrects to dyan
in his pada-Xtx\. ; all our samhitd-ms&, read dyan. The comm. declares hi in a to be
intended to intimate that the same statement was made in another text also ; and he
quotes TS. ii. i. M; rdha he explains by svargddiloka; Una he takes both times as
designating the means. The Anukr. takes no notice of the deficiency of a syllable in b.
LAs to ajdy see Weber, Berliner Sd.j 1895, p. 847 n.J
2. Stride ye with the fire to the firmament {ndka), bearing in your
hands vessel-[fires] (ukhyd) ; having gone to the back of the sky, to the
heaven (svdr), sit ye mingled with the gods.
The other texts (VS. xvii.65 ; TS. iv.6. $' ; MS. ii. 10.6) differ but slightly from
ours : all have the sing, ukhyam at beginning of b, and TS.MS. combine divdh p-
in c. Ppp. reads agnibhis in a, and eksdm for itkhydn in b ; for the latter, the comm.
(with one of SPP's mss.) gives aksdn, which he defines as aksavat prakdqakdn anu-
sfhitdn yajHdn, As usual, the mss. vary at the end between the equivalent ddhvam
and dddhvam; our text reads the latter, SPP's the former.
3. From the back of earth I have ascended to the atmosphere; from
the atmosphere I have ascended to the sky ; from the back of the sky,
of the firmament (ndka), I have gone to heaven {svdr), to light.
The other three texts (VS. xvii. 67; TS. and MS. as above) agree in omitting
prsthit in a and adding ud after ahdm before antdriksam. In this verse, the comm.
takes svdr as the sun (in vs. 2, as the svarga loka). It is too irregular (14+9 '.7+8 = 38)
to be so simply defined as it is by the Anukr. [^If we omit the first ahdm^ and combine
divaruham in b and resolve -adt suar in cd, we get an orderly purasiddbrhatl.]
4. Going to heaven {svdr) they look not away ; they ascend to the
sky, the two firmaments {rddast) — they who, well-knowing, have
extended the everywhere-streaming sacrifice.
The other texts (VS. xvii. 68; TS. and MS. as above) have no variants; but Ppp.
ends b with rohantu rddhasah. The comm. again takes svar as svarga ; and inqvato-
dhdram as either sarvato dhdrakam or else sarvato *vicchinnaphalaprdptyupdyd
yasmin.
\
I
171 TRANSLATION AND NOTES. BOOK IV. -iv. 14
5. O Agni, go forth first of the divinities, eye of gods and of human
beings {mdnusa) — pressing on {i iyaksa-) in unison with the Bhrgus,
let the sacrificers go to heaven (svdr)^ to well-being.
The other texts (VS.xvii. 69 ; TS. and MS. as above) all read mdrty&n&m at end of
b; and for tUvdtdndm in a VS.TS. have deimyatam^ MS. dev&yatam ; and Ppp. also
reads marty&ndm and devayatdm j in c, MS. has sahd for sajdsds. The comm. para-
phrases caksus by caksurindriyavat priyah^ and iyaksamSnds hy y as turn icchantah.
6. With milk, with ghee, I anoint the goat, the heavenly eagle, milky,
great ; by it may we go to the world of the well-done, ascending the
heaven (svdr)^ unto the highest firmament (ndkd),
TS. (iv. 7. 13) and MS. (ii. 12.3) have a parallel verse, with which Ppp. also corre-
sponds in the first half : agnirh (Ppp. -nlni) yunajmi qdvasd ghrUna divydm supar-
ndm (Ppp. samudrani) vdyasd (MS. vayasdm; but Ppp. payasam) brhdntam (Ppp.
ruhantam) ; as second half, they read : tina vaydm patema bradhndsya vistdpam
suvo (MS. svb) ruhand ddhi nika uttami^ while Ppp. differs from our text only by
having at beginning of ^saruhdnd adhi. The second half- verse is repeated below as
xi. 1. 37 c, d. The comm. reads in b payasam^ but regards it as vayasam with Vedic
substitution of p for v ; svdr this time is either svarga or sHrydtmakam paramam
jyotih. The tristubh is irregular in its last two padas. [^Pronounce gd-isma in c (? in
spite of Gram, § 894 c, end). Pada d is simply acatalectic. Ought we perhaps to read
sudrdh'^ i.e. sHar rdh- (root ruh without 5, as at x. 2. 8 ; xii. 3. 42 ; xix. 6. 2)?J
7. Accompanied by five rice-messes {-odand), by the five fingers, with
the spoon, take thou up five-fold that rice-mess. In the eastern quarter
set thou the head of the goat; in the southern {ddksina) quarter set his
right {ddksina) side.
Verses 7-9 are not found in other texts, not even in Ppp.* The comm. (against the
accent) explains pdticdudanam as paftcadhd vibhaktam odanam; uddhara as ** take
out of the kettle (sihdlt) and set on the barhis " ; and, both here and in the following
verse, he substitutes for the actual part of the animal the cooked meat taken from
such part, with the share of rice-mess that goes with it. The verse is 2LJagatf only by
number of syllables (11 + 13:11 + 13=48; each pada Lsave bj has trochaic close).
LReject dt\i in d and scan as 11 + 12: ii + ii.J *LIn a supplementary note, Roth says
that they do occur (as noted above) in Ppp. xvi.J
8. In the western quarter set his rump {bhasdd) ; in the northern
(uttard) quarter set his other (uttard) side; in the upward quarter set
the goat's back-bone ; in the fixed quarter set his belly {} pdjasyd) ; mid-
way in the atmosphere his middle.
The comm. explains /J/Vzjr^^i^ thus: pdja iti balandma: tatra hitam udaragatam
uvadhyam; and dhehi in connection with it as meaning ni khana — which looks quite
improbable. It is only by violence that this verse can be extended to 60 syllables, as
the Anukr. requires. [^Reject diqi in b and c, as in vs. 7, and combine bhasdddsya, and
we get five good tristubh padas.J Our edition inserts after pdjasydm an avasdna-
mark which is wanting in the mss. and in SPP's text.
9. Do thou envelop with cooked skin the cooked goat, brought
iv. 15- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 174
is t'dtd varsasya varsatus pravahantu frihivtm anu. The comm. renders avantu by
tarpayantu ; ajagards here by ajagar&tman& vitarkyam&nah^ and under vs. 9 by
ajagarasam&n&kdrdh : i.e. ''that look like great serpents as they wind sinuously
along '' ; he takes sud&navas in a alternatively as vocative, notwithstanding its accent
8. Let it lighten to every region {dfd) ; let the winds blow to (from 1)
every quarter; let the clouds, started forward by the Maruts, come
together along the earth.
Ppp. has in d varsantu^ as our text in the preceding verse. The comm. also points
out the possibility of taking diqds as either accus. pi. or abl. sing. The Anukr. some-
how omits to define the metrical character of this verse and of vs. 14.
9. Waters, lightning, cloud, rain — let the liberal ones favor you, also
the fountains, great serpents; let the clouds, started forward by the
Maruts, show favor {pra-av) along the earth.
Ppp. begins with vdtas instead of upaSy and omits (as in 7 a) vas in b ; and, for the
last two padas, it reads prd pydyasva pra pitrrifa sath bhumim payasd srja. The
comm. again takes suddnavus as vocative, and makes the elements mentioned in a
subjects of sam avantu; in d he reads pidvantu but regards it as for prd *vantu
[^parallel yi\i\i paldyaie etc. (W's Gram, § 1087 c), for which he cites Panini viii. 2. 19 J.
10. Agni, who, in unison with the waters' selves (tan6), hath become
overlord of the herbs — let him, Jatavedas, win (van) for us rain, breath
for [our] progeny, amrta out of the sky.
The comm. paraphrases amrtam with amrtatvaprdpakam. The Anukr. duly notes
the redundant syllable in d.
1 1 . May Prajapati from the sea, the ocean, sending waters, excite the
water-holder ; let the seed of the stallion {yhan dfva) be filled up ; come
hitherward with that thunder, —
To this verse really belongs the first p§da of our vs. 1 2, as the sense plainly shows,
as well as its association in RV. (v. 83. 6 b, c, d) with the two closing padas here. |_Cf.
Lanman, Reader^ p. 370 ; misdivision as between hymns. J But the mss., the Anukr.,
the comm., and both editions, end vs. 1 1 with i *hi, RV. reads in our c pinvata for
Pydyatdm, and dhards for rHas. Ppp. combines in b dp* irayantty and begins c with
prd Py-, The comm. gives visnos instead of vrsnas in c, and explains both it and
salildd in a by vydpanaqlla^ which is one of his standing glosses for obscure words ;
ardaydti he paraphrases with raqmibhir dddnena ptdayaiu, and udadhim simply by
jaladhim. This verse is as much bhurtj as vs. 10, unless we combine ape **rdyan in
b. LFor -niinihi^ see Prat. iii. 38, note. J
12. Pouring down waters, our Asura father.
Let the gurgles of the waters puff, O Varuna ; let down the descending
waters ; let the speckled-armed frogs croak (i^ad) along the water-courses
(irincC),
What is left of the verse after transferring its first tristubh pada to vs. 11, where it
belongs, is (but for the intruded word varuna, which is wanting in Ppp.) a regular
anustubh, having its avasdna division after srja; and this is the division actually made
1 75 TRANSLATION AND NOTES. BOOK IV. -iv. 1 5
in all the mss., and in SPP's text. Ppp. combines gargard *pam. The comm. declares
gargara an imitative word {Idrgdhvaniyukt&h pravdh&k)^ and the translation so renders
it ; as second pada of the anustubh he reads avanlclr (avanim aHcanti^ i.e. bhUmitn
gacchanti !) apa srja j his first account of asura is as from as * throw' {meghdnam
kseptS). [^Discussed and translated, apropos of irina^ by Pischel, Ved, Stud, ii. 2 23. J
13. Having lain for a year, [like] Brahmans performing a vow, the
frogs have spoken forth a voice quickened by Parjanya.
The mss. (except one of SPP's, which follows the comm.) absurdly read vatam at
beginning of c ; both editions emend to vicam^ which the comm. gives, and which is
also read in the corresponding RV. verse, vii. 103. i. Ppp. has mdndHkd in d. In our
edition, correct two printer's errors, reading samvatsardm and brdhmani. [^Bloomfield
discusses this vs. and the following, JAOS. xvii. 174, 179.J
14. Speak forth unto [it], O she-frog; speak to the rain, O tdduri;
swim in the midst of the pool, spreading thy four feet.
Many of our mss. (P.M.E.I.H.K.) accent iipa Lcf. Prat. iv. 3 J at the beginning. Ppp.
reads mdnduki in a, and tdmdhuri in b. The comm. defines tdduri as <* she-offspring
of the tadura^^ but gives no explanation of tadura. The verse is also found in a khila
to RV. vii. 103, reading in a upapldvada^ and in c piavdsva, LFor 14, 15, see Weber,
Berliner Sb., 1896, p. 257. As to metrical definition of 14, see vs. 8 n.J
15. O khanvakhd! O khdimakhd! in the middle, O taduri! win ye
rain, O Fathers ; seek the favor {mdnas) of the Maruts.
The verse (as already noted) is unfortunately wanting in Ppp. The first pada is
misprinted as regards accentuation in our edition, being marked as if the final syllables
were kampa, instead of mere protractions. [^That is, the horizontal under the first
syllable kha- should be deleted ; and the signs above and below the two j's should also
be deleted. They are printed aright, khdnvakiji khdimakhiji^ in ndgarl^ by Whitney,
Prat. p. 392, footnote, and on p. 400, and by SPP.J Prat. i. 105 quotes the words
(with the two that follow) in its list of words showing protraction ; and i. 96 points out
that the final / in each is grave. The comm. says that the three vocatives (he quotes
the stems as khanvakhd sdimakhd taduri) are special names for kinds of she-frogs —
which seems likely enough ; the two former appear to involve imitations of croaking
(but in LQS. iv. 3.18 the householder's female slaves are to call out hdimahdj^ as
they circumambulate the mdrjdliyay filling new water-holders). SPP. (p. 598, note)
asks why, if the words are vocatives, they are not accented simply khdnvakhdji khdl
makhdji — being apparently ignorant of the fact that a protracted final syllable is regu-
larly and usually accented, without regard to any other accent the word may have (see
Whitney, Skt. Gr. § 78 a). Several of our mss. (E.I.H.O.Op.), and a couple of SPP's,
leave the first syllable of each word unaccented. It would much help both meter and
sense to supply hraddsya (or else plavasva) after mddhye in b ; the comm. either sup-
plies hradasya or reads it in his text. All our mss., and our printed text, have at the
end ichatah; SPP. follows the comm. and about a third of his manuscript authorities in
reading ichata^ which is doubtless the true text, and implied as such in the translation
above. The comm. explains pitaras 2& pdlayitdro mandUkdh / SPP. regards him as
reading mdrutam in d, but this appears doubtful. LThe Anukr. scans 8 + 5 : 8-f8.J
16. The great vessel (k6qa) do thou draw up {ud-a€)\ pour on; let
iv. 15- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 176
there be lightnings ; let the wind blow ; let them extend the sacrifice,
being manifoldly let loose; let the herbs become full of delight.
Ppp. reads mahantam at beginning of a, and visrstam at end of c The first pada
is nearly RV. v. 83. 8 a, which, however, reads ud acd ni sihca. Our P.M.W. read
tanvdntdm in c. The comm., doubtless correctly, understands the waters as the
**them ** of c; ud aca he explains as samudrdd udakapurnam uddhara; he supplies
antariksam to savidyutam ; the expression is better understood as an impersonal one.
LWith b, d, cf. RV. v. 83. 4 a, b. J
Here ends the third anuvUka^ having 5 hymns and 51 verses; the quoted Anukr.
says ekavin^atih,
16. The power of the gods.
\BrahmaH, — navarcam. satydnrtdnviksanasuktam. vdrunam. trdistubham : /. anustubh ;
J. bhurij ; 7'jagati ; 8.j-p. mahdbrhati ; 9. virdnndmatripddgdycUri^
Five verses of this hymn (in the verse-order 3, 2, 5, 8, 7) are found together in
PHipp. v., and parts of vss. 4 and 6 elsewhere in the same book. It is used by
K^u^. (48. 7) in a rite of sorcery against an enemy who *< comes cursing " ; and vs. 3
also in the portent-ceremony of the seven seers (127. 3), with praise to Varuna.
By reason of the exceptional character of this hymn as expression of the unrestricted
presence and influence of superhuman powers, it has been a favorite subject of trans-
lation and discussion. Translated : Roth, Ueber den A F., p. 29 ; Max Miiller, Chips
from a German Workshop ^ \, \\ (1867); Muir, OST. v. 63; Ludwig, p. 388 ; Muir,
Afetrical Translations^ p. 163 ; Kaegi, Der Rigveda », p 89 f. (or p. 65 f. of R. Arrow-
smith's translation of Kaegi), with abundant parallels from the Old Testament;
Grill, 32, 126; Griffith, i. 153; Bloomfield, 88,389; Weber, xviii.66. Some of the
above do not cover the entire hymn. — See also Hillebrandt, Veda-chrestomathie,
p. 38; Bergaigne- Henry, Manuel^ p. 146; further, Grohmann, Ind. Stud, ix. 406;
Hermann Brunnhofer, Iran und Turan (1889), p. 188-196 ; Weber, Berliner Sb., 1894,
p. 782 f.
L Weber entitles the hymn " Betheuerung der Unschuld, Eidesleistung"; see his
instructive note, /nd. Stud, xviii. 66, note 2. " Comes cursing " hardly takes account
of the voice of qapyam&nam as used by Kau9. 48. 7. J
I . The great superintendent of them sees, as it were, from close by ;
whoever thinks to be going on in secret, all this the gods know.
The verse is altogether wanting in Ppp. All the mss. read in a-b -ta ant- (p. -ti :
a^/-), with irregular absence of combination across the cesura ; the case might be one
of those contemplated by Prat. iii. 34, although not quoted in the comment on that rule ;
SPP. reads with the mss., and our edition might perhaps better have done the same
(it is emended to -ta *nt-). But SPP. also reads in cyds tdydt^ instead oiyd {^,^,ydh)
stdydi*, while nearly all his pada-mss. (with all of ours) require the latter ; his wholly
insufficient reason seems to be that the comm. adopts tdyat; the comm. also has, as
part of the same version, carats and views the two words as contrasted, " stable "
{sdmtatyena vartamdnam sthiravastu) and ** transient " {carana^llam naqvaram ca
vastu)^ which is absurd : " he is great, because he knows {nianyate—jdndti !) all varieties
of being." The comm. understands esdm as meaning " of our evil-minded enemies,"
and keeps up the implication throughout, showing no manner of comprehension of the
meaning of the hymn. *LSee Prat. ii. 40, note, p. 426 near end. J
177 TRANSLATION AND NOTES. BOOK IV. -iv. l6
2. Whoso stands, goes about, and whoso goes crookedly (vaHc), whoso
goes about hiddenly, who defiantly (ipratdhkam) — what two, sitting
down together, talk, king Varuna, as third, knows that.
Ppp. reads in a manasd instead of carati, and in b praldyam instead of pratankam;
and for c it has dvdu yad avadatas samnisadya. The pada'm!S&, give in b niolayan^
as if the assimilated final nasal before c were n instead of m ; and SPP. unwisely
leaves this uncorrected in his padaAjtrX^ although the comm. correctly understands
-yam. The comm. regards a and b as specifying the " enemies " of vs. i a ; vaficati
he paraphrases by kdufiiyena pratdrayati^ and pratankatH by prakarsena krcchra-
jlvanam prapya; nildyam * he derives either from nis-\-i or from ni-k- /f. The true sense
of pratankam is very obscure ; the translation seeks in it a contrast to nilayam; the
translators mostly prefer a parallel "gliding, creeping," or the like. The Anukr.
apparently balances the redundant a with the deficient c. * LNote that W*s version
connects it with ni-lina of vs. 3 ; cf. Gram, § 995 a, and my Reader^ p. 394. J
3. Both this earth is king Varuna's, and yonder great sky with dis-
tant margins {-dnta) ; also the two oceans are Varuna's paunches ; also
in this petty water is he hidden.
Ppp. has, for a, b, ute yam asya prthivl samlcl dydur brhatlr antariksam; and,
at end of d, udakena maktdh. The comm. declares that the epithets in b belong to
" earth " as well as to " sky " ; kuksl he paraphrases by daksinottarapdr^vabhedend
^vasthite dve udare,
4. Also whoso should creep far off beyond the sky, he should not
be released from king Varuna ; from the sky his spies go forth hither ;
thousand-eyed, they look over the earth.
Only the second and third p§das are found in Ppp. (and, as noted above, not in
company with the main part of the hymn), which gives iha for divas and ime *sya for
idam asya (both in c). The sam/titd-mss., as usual, vary between divdA and divd before
sP'. The comm. h2is purastd/ in a.
5. All this king Varuna beholds (vi-caks) — what is between the two
firmaments (rddast)^ what beyond ; numbered of him are the winkings
of people; as a gambler the dice, [so] does he fix (ini-mi) these things.
Ppp. reads for d aksdn na qvaghnl bhuvand mamlte^ which gives a rather more
manageable sense ; our text is probably corrupt (vi cinoti T) ; the comm. explains ni
tfiinoti by ni ksipati; and to the obscure tdni (not relating to anything specified in the
verse) he supplies pdpindm qiksdkarmdni. He has again (as in 4 a) purastdt in b;
and in c he understands samkhydtd (not -/5A), as " enumerator," and nimisas as gen.
with asya. He also reads in d svaghnl^ and quotes and expands Yaska*s derivation of
the word from sva + han. The verse is bhurij if we insist on reading iva instead of
^va in d. LRead Vtf, or aksah qvaghniva^ or with Ppp. ?J
6. What fetters {pdqa) of thine, O Varuna, seven by seven, stand
triply relaxed (vi-si), shining — let them all bind him that speaks
untruth; whoso is truth-speaking, let them let him go.
Our sindntu, at beginning of c, is our emendation, obviously necessary ; a few mss.
(including our Bp.E.H.) have ^indntu^ and the rest chin- (our P.M. dhin-^ doubtless
iv. l6- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 178
meant for c/iin-), which SPP. accordingly retains; the comm. has chinattu^ explaining
it as for chindantu, Ppp's version of the verse is found with that of the half of vs. 4 ; it
reads chinadya; it also has saptasaptatls in a, and rusatd rusantah at end of b ; and
its d is yas sabhyavag ati tarn srjdmi. The comm. also reads in b rusantas^ which is^
as at iii. 28. i, an acceptable substitute for the inept n/f- ; in b he apparently has visitdSy
and takes it as tatra tatra baddhds, while the true sense obviously is ** laid open ready for
use ** ; the ** triply " he regards as alluding to the three kinds of fetter specified in vii. 83 >
7. With a hundred fetters, O Varuna, do thou bridle (abhi-dhd) him ;
let not the speaker of untruth escape thee, O men-watcher; let the
villain sit letting his belly fall [apart], like a hoopless vessel, being cut
round about.
The two editions read in c qranqayitviy with the majority of the mss. ; but nearly half
(including our P.M.W.H.Op.) have ^ransay-^ and two of ours (K.Kp.) sranfay all
of them misreadings for sransay-, which the comm. gives (^— jalodararogena srasiam
krtvd), |_The disease called " water-belly/' to which c and d refer, is dropsy, Varuna's
punishment for sin.J In d, SPP. reads abandhds with the comm., but against all his
mss. and the majority of ours (P.p.m.M.W.O.Op. have -dhas)^ which have 'dhrds\
bandhra (i.e. banddhra^ from bandh + trd) is so regular a formation that we have na
right to reject it, even if it does not occur elsewhere. Ppp. puts varuna in a before
abhi^ omitting enam, thus rectifying the meter (which might also be done by omitting
the superfluous varuna) ; and it omits the n of -vdn in b. There is not 2l j'aga/f pkd2L
in the verse, and d becomes regularly tristubh by combining kdge *vd-,
8. The Varuna that is lengthwise {samdmyd), that is crosswise {vy-
dmyd) ; the Varuna that is of the same region {samde(yd), that is of a
di£ferent region {vide^yd) ; the Varuna that is of the gods, and that is
of men —
If the word vdrunas, thrice repeated, were left out, there would remain a regular
gdyatri; and the meaning would be greatly improved also; if we retain it, we must
either emend to varuna^ vocative, or to vdrunds * of Vdruna,* i.e. * his fetter,' or else we
must understand vdrunas as here strangely used in the sense of vdrunds : the comm.
makes no difficulty of doing the last. |_Ppp. reads in a, yas sdmdnyo ; in b,^af ^yam-
deqyo (or cyam-) ; in c,^^ ddivyo varuno yaq ca mdnusassa ; and adds tvdhs tv etdni
prati muhcdmy atra.\ For the first two epithets compare xviii. 4. 70; the next two are
variously understood by the translators ; they are rendered here in accordance with the
comm. Though so differently defined by the Anukr. |_cf. ii. 3. 6 n.J, the verse as it
stands is the same with vs. 9, namely 11 x 3 = 33 syllables.
9. With all those fetters I fasten (abhi-sd) thee, O so-and-so, of such-
and-such a family, son of such-and-such a mother; and all of them I
successively appoint for thee.
If the verse is regarded as metrical, with three padas (and it scans very fairly as
such), we ought to accent dsdu |_voc. of asduj at beginning of b. The comm. perhaps
understands anu in c as independent, dnu (SPP. so holds). The last two verses are, as
it were, the practical application of vss. 6 and 7, and probably added later. |_As to the
naming of the names, see Weber's note, p. 73. J
179 TRANSLATION AND NOTES. BOOK IV. -iv. 17
17. Against various evils: with a plant.
[^uJkra, — caturvinfarcam tray am suktdndm, apdmdrgavanaspatidevatyam. dnustubham^
Verses 1-6 are found as a hymn in Paipp. v., and hymns 18 and 19 follow it there,
with some mixture of the verses. Vs. 8 is found separately in ii. Hymns 17-19 are
called by the comm. dvapanlya * of strewing.' They are used together by Kau^. (39.7)1
with ii. 1 1 and iv. 40 and others, in the preparation of consecrated water to counteract
hostile sorcery ; and vs. 1 7. 5 is reckoned by the schol. (46. 9, note) to the duhsvapna-
ndqana gana.
Translated: Zimmer, p. 66; Grill, 37, 130; Griffith, i. 155 ; Bloomfield, 69, 393;
Weber, xviii. 73.
«
1. Thee, the mistress of remedies, O conquering one {ujjesd), we take
hold of ; I have made thee a thing of thousand-fold energy {-viryd) for
every one, O herb.
Ppp. reads for b nijesd **grnfmahe. We should expect in c -vtrydm, and three of
SPP's mss. (none of ours) so read ; but he has not ventured to admit it into his text;
the comm. gives -yam^ but explains as if -ydm (aparimitasdmarthyayuktdm). The
comm. regards the plant sahadevl (name of various plants, including Sida cordifolia
and rhombifolia^ OB.) as addressed. He takes ujjese in b as dative, = ujjetum,
2. The truly-conquering, the curse-repelling, the overcoming, the
reverted one {punatisard) — all the herbs have I called together, saying
"may they (.?) save us from this."
The last pada is translated in accordance with the better reading of Ppp. : ato md
pdraydn iti. In b, Ppp. gives punaqcard; SPP. presents punahs-^ in closer accord-
ance with the mss. than our punass-. The comm. does not recognize the meaning
* reverted ' (i.e. * having reverted leaves or fruit *) as belonging X.o punahsard^ but renders
it as " repeatedly applied " (dbhlksnyena bahutaravyddhinivrttaye sarati). He reads in
a (^apathayopanlm^ and in cabhi (for ahvi) : and one or two of SPP*s mss. support him
each time ; our O.Op. give addhi, by a recent copyist's blunder ; the comm. supplies
gacchanti for his sam-abhi to belong to. The Anukr. takes no notice of the excess of
two syllables in a.
3. She that hath cursed with cursing, that hath taken malignity as her
root, that hath seized on [our] young to take [its] sap — let her eat [her
own] offspring.
The verse is a repetition of i. 28. 3, and the comm. again, as there, reads ddade at
end of b. He notes that a full explanation has been already given, but yet allows him-
self to repeat it in brief ; this time he gives only murchdpradam as the sense of mUram.
Ppp. (which has no version of i. 28) gives here, for c, d, yd vd rathasya prdsdre hy ato
*gham u tvasah. As i. 28. 3, the verse was properly called virdtpathydbrhatL |_ Cor-
rect the verse-number from 6 to 3 in the edition.J
4. What [witchcraft] they have made for thee in the raw vessel
{pdtra)y what they have made in the blue-red one, in raw flesh what
witchcraft they have made — with 'that do thou smite the witchcraft-
makers.
iv. 17- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 180
The verse is nearly accordant with v. 3 1 . i below. Ppp. reads in b yd sutre nil-,
A raw vessel is one of unburnt clay (apakve mrtpdtre^ comm.). The comm. defines
*♦ the blue-red one " as fire, blue with smoke, red with flame* ; and the "raw flesh " as
that of a cock or other animal used for the purposes of the charm. The krtyd appears
to be a concrete object into which an evil influence is conveyed by sorcery, and which
then, by depositing or burying, becomes a source of harm to those against whom the
sorcery is directed {mantrdusadhddibhih qatroh plddkarlm^ comm. to iv. 18. 2). The
comm. ceads tvayd in d, and first pronounces it used by substitution for ivam, then
retains it in its proper sense and makes jahi mean hantavyds: both are examples of
his ordinary granmiatical principles. The Anukr. ignores the metrical irregularity of
c \x^\tz\,yim f\, ♦ |_Bloomfield, on the basis of Kau^., interprets it as a thread of blue
and red ; and this is confirmed by the Ppp. sut^e,\
5. Evil-dreaming, evil-living, demon, monster {abhvd)^ hags, all the
ill-named (f.), ill-voiced — them we make disappear from us.
Ppp. has in a dussvapnam durjlvatam^ and, for c, d, durvdcas sarvam durbhUtam
tarn ito ndq-, A couple of our mss. (I.H.p.m.) read abhum in b. The comm. gives
'jlvatyam in a (with two of SPP*s mss.), and (with our P.M.W.E.) asmin instead of
asmdn in d. He first defines abhvam simply as " great," and then as a special kind
of demon or demoniac (quoting RV. i. 185.2); and the durndmnls as piqdcls having
various bad appellations, such as chedikd and bhedikd. The verse is repeated as
vii. 23. I.
6. Death by hunger, death by thirst, kinelessness, childlessness —
through thee, O off -wiper (apdnidrgd)^ we wipe off all that.
The translation implies the obvious emendation of anapadydtdm (p. anapaodydtam)
in b to -apatyd'^ which is read by the comm. and by three of SPP*s mss. which follow
him ; SPP. very properly admits -apatyd- into his text (but forgets to emend his pada-
text thoroughly, and leaves in it the absurd division anapaotydtdm,) |_ Weber, however,
discussing avadya, Berliner Sb., 1896, p. 272, defends the reading apadya-.^ The
comm. says nothing of the sudden change here from sahadevi to apdmdrga^ which
ought to be another plant {Achyranthes aspera: a weed found all over India, having
very long spikes of retroflected flowers), but may possibly be used here as a synonym
or appellation of the other. In his introduction, he speaks of darbha, apdmdrga, and
sahadevi as infused in the consecrated water.
7. Death by thirst, death by hunger, likewise defeat at dice — through
thee, O off-wiper, we wipe off all that.
Ppp. omits this variation on vs. 6.
8. The off- wiper is ir\deed of all herbs the sole controller {vaqin) ;
with it we wipe [off] what has befallen (dsthita) thee ; then do thou go
about free from disease.
Ppp. (in book ii.) has for b viqvdsdm eka it patih, combines in c mrjmd **sthitam,
and reads at the end carah. Asthitam (also vi. 14. i and VS. vi. 15) has perhaps a
more special sense than we are able to assign to it ; the comm. paraphrases by krtyddi-
bhir dpatitam rogddikam.
l8l TRANSLATION AND NOTES. BOOK IV. -iv. 1 8
i8. Against witchcraft: with a plant.
[^uJh'a. — (etc. : see under hymn 17). 6. brhatigarbhd.']
Found in Piipp. v. (vs. 6 before 5). Used by Kau^. only in company with h. 17, as
there explained.
Translated: Grill, 25, 131 ; Griffith, i. 156; Bloomfield, 70, 396; Weber, xviii. 77.
1 . The same light with the sun — night possesses the same with the
day ; I make what is effective (satyd) for aid ; sapless be the makers (f.)
[of witchcraft].
Kftvarls at the end borrows a special sense from its relationship with krtyi |_a case
of " reflected meaning " — see note to iii. 1 1 . 8J. The construction in the first h^-verse
(if here rightly understood) is peculiarly intricate : satndmjydtis is, as it were, codrdinate
with the samd of samivatl^ as if it were samajyotismatl : i.e. " night has its light as
good as the sun*s or the day's." Or else jydtis (R.) is to be taken outright as " moon-
light " (= \2Xtx jyotsnS), Ppp. begins with samd bhUmis sti-, and has in c sabhya for
satyam. One of our pada'XCiS&, (Op.), like one of SPP's, divides in b samoivatij the
comm, defines the word by ** of equal length '* (samdndydmd) ; and krtvaris by kartanor-
0lds (taking it from kri «cut'). In our text, the r-sign has dropped out from under
the ^-sign in this word.
2. Whoso, O gods, having made witchcraft, shall take it to the house
of one unknowing — let it, like a sucking (dhdru) calf to its mother, go
back unto him.
The comm., with one or two of SPP's mss., reads drdt instead of hdrdt in b ; dhdrHs
he defines by stanapdnam kurvan. There is a redundant syllable in c unless we
abbreviate iva to *va,
3. Whoso, having made evil at home, desires to slay another with it —
numerous stones make a loud crash when it (f.) is burned.
Ppp. is partly defaced in this verse ; and it gives us no aid in solving the difficulties
of the second half. The discordance between the masculines yds and pdpmanam in
a, b and the feminine tdsydm is perhaps best removed by supposing krtyd to have
been mentally substituted lor pdpman (the comm. supplies krtydydm to tasydm) ; Grill
violently emends ami in a to dmiydm (sc. pdtryim *), and thinks that this raw vessel
bursts noisily in pieces when burnt ; R. conjectures that thick stones crack when the
krtyd is burnt, perhaps so as to wake the intended victim. The comm. paraphrases
amd by anukUla iva saha sthitah, i.e. an assistant or confederate, and reads in c
dtigdhdydm " drained '* or made ineffective ; the stones are produced by the counter-
magic, and are called on to do {karikrati =■ punah-pun^h kurvantu: a convenient
substitution of the imperative !) damage {phat= hinsanam) to the kriyd-kri. The trans-
lation given above implies a threat of the destruction of the krtyd by burning and by
stones tumbling crash ! {phat ior phasf) upon it. The harsh resolution krtu-i makes
the verse a full anustubh, |_Bp. also has dugdhiydm.\ ♦LOxytone, not perispome.J
4. O thou of a thousand abodes (^-dhdman), do thou make them lie {})
crestless, neckless ; take back the witchcraft to him that made it, like a
sweet-heart, (/ry/^<) to a lover {priydvant).
For viqikhdn in a, Ppp. reads visHkhdm (our P.M.W.E. have viqlsdn^ our Bp.I.H.
hr. l8- BOOK IV. THE ATHARVA-VEDA-SAUIHITA. 182
viqisdn). In b, SPP. reports all his authorities as reading qdyayd (p. -yd) ; no such
form has been noted among our mss. |_but Ppp. has qdyd tvam; Benares ms. R., chd-
yayd; and T., chayayd\ ; in most mss. y and / are but imperfectly distinguished, and,
as some of SPP's authorities are oral, he is to be presumed right; and the translation
implies ^dyaya \lor the safkdhi. Prat ii. 1 7 J. The comm. reads instead ksdyaya, from
ksi {^ — ksayam prdpayd). He rehearses the series of diverse senses given by Yaska to
dhdman, and declares them all intended by the word in a. The verse he regards as
addressed to the sakadevL
5. I, with this herb, have spoiled all witchcrafts — what one they have
made in the field, what in the kine, or what in thy men (purusa),
Ppp. reads in c and d the datives gobhyas and purusebhyas; the comm. explains
purusesu as <* in a place frequented by them " ; for vd te he reads vdU * in the wind.'
A few of our mss. (P.M.W.) have adudusan in b. The Anukr. takes no notice of
the deficiency of a syllable in d.
6. He who hath made hath not been able to make ; he hath crushed
(f r) a foot, a finger ; he hath made what is excellent for us, but for him-
self a burning (tdpana).
The verse is repeated below as v. 3 1 . 1 1 , but with a different last p§da, which reads :
abhagd bhdgavadbhyah, Ppp^s version of a-b is ydm cakdra na ^a^dkha ga^ire
pddam angulim (omitting kartum ) ; ydm |_sc. krtyam f\ is a preferable reading. The
comm. abo has angulim; our -rim is authenticated by the comment to Prat i. 66.
Ppp^s d reads as does our v. 3 1 . 1 1 d, but with abhagd for -gd. The verse is metrically
defined in the same way as here at v. 31. 11 |_the Anukr. seems to scan itas8+9:8+8
(cf., for example, iii. 8. 4) J ; but kdrtum is evidently |_as the accent of qaqri shows J to be
reckoned to a, and the pada-m^^, so divide. |_The suspicion is natural that a sd has
been lost between nd and i^aqika. So ca has been lost at iv. 5. 5 a (cf. RV. vii. 55. 6 a).
If we are right in restoring sd^ and if we pronounce qaqr-i (as the Ppp. reading suggests),
we should then scan 11 +8: 8+8. — The accent of fafdka can hardly be more than a
blunder. — The comment to this verse seems to have failed of thorough revision at
W»s hands.J
7. Let the off-wiper wipe off the ksetriyd and whatever curse [there
is] ; [wipe] off, forsooth, the sorceresses, off all the hags.
Ppp. reads in c -dhdnyas^ rectifying the meter. The comm. here defines ksetriya
as hereditary disease {ksetratk mdtdpitrqarlram tatsakd^dt).
8. Having wiped off the sorcerers, off all the hags, O off-wiper, with
thee do we wipe o£f all that.
Ppp. is defaced in this verse. The comm. first explains apamfjya in a into an
imperative, apamrddhi; but then, as an alternative, he allows it its own proper sense.
19. Against enemies: with a plant.
\jQukra. — (etc. : see hymn 17). 2. pathydpankti.']
Found also, in connection with the two next preceding hymns, in P&ipp. v. Used by
K§U9. only in company with hymns 17 and 18, as described under h. 17. |_But vs. 2 is
reckoned to the abhaya gana, employed as battle-charms ; see Kaug. 16.8, note. J
Translated: Grill, 34, 132; Griffith, i. 157; Bloomfield, 71, 397; Weber, xviii.8i.
l83 TRANSLATION AND NOTES. BOOK IV. -iv. 19
1. Both art thou not relative-making, and now art thou kin-making;
also do thou cut off (} d-chid) the progeny of the witchcraft-maker, like
a reed of the rainy season {vdrsika).
Or, perhaps, * a last year's reed * (but comm., vars&su bhavam ). The first half-
verse is very obscure, and the translation follows the text as closely as possible (Ppp.
differs only by beginning ute *vd *sy)y understanding a-bandhukrt^ and not abandhu-
krt (which would be accented on -kft) ; possibly the sense is «♦ thou makest common
cause with some and not with others.'* The comm. takes -krt both times from krt
* cut ' (which is not impossible) : = kartaka or chtdaka; and he cites RV. iv. 4. 5
** slaughter thou our foes, the related and the unrelated.*' Naddm he explains as
etatsamjham succhedam trnaviqesam. The Anukr. seems to sanction abbreviation
to *va in d.
2. Thou art bespoken (}) by a Brahman, by Kanva son of Nrshad;
thou goest like a brilliant army (.?) ; there is no fear {bhayd) there where
thou arrivest {pra'dp)^ O herb.
Ppp. has in a pariyukto *si, and this is very probably the true form of the word
here used ; the difficulty is that neither yuj nor vac is anywhere else found used with
pari; prayukta L* employed 'J is what we should expect. We have " Kanva's plant "
mentioned at vi. 52. 3. The imperfect meter of b (which the Anukr. fails to notice, as
it does also the like deficiency in d) gives a degree of plausibility to Grill's suggestion
that the pada is intruded on an original anustubh. The pada-mss. waver between
ndrsad/na and ndrs- (our Bp. emends s to s] Op. is altered obscurely ; D.K. have s),
but s is certainly the true reading, as required by Prat iv. 83 ; SPP. has wrongly
chosen s for his padd-iexi. The comm., with a couple of SPP's authorities that
follow him, reads tvistmate in c (our P.M.W.E. have tvisimatl,) The mss., without
any statable reason, accent dsti in d, and our edition follows them; SPP. strangely
gives dsti in samhitd-^ but asti in pada-Xjtut, LAre not pdryuktd and pariyuktd
alike awkward phonetic renderings ol prd-yuktd f Cf. Ppp. (afire (= (afr'^)^ iv. 18. 6 ;
and dadhire {^dadhre. Roth, ZDMG. xlviii. 116). J
3. Thou goest to the head {dgra) of the herbs, causing to shine {dip)
upon [us] as it were with light ; also rescuer art thou of the simple
(pdka), likewise slayer art thou of the demoniac.
Ppp. puts pdkasya before trdtd in c ; the comm. paraphrases it with paktavya-
prajHasya |_* one whose wisdom {prajHd) is yet to be matured 'J durbalasya,
4. When yonder, in the beginning, the gods by thee removed (tiis-kr)
the Asuras, from thence, O herb, wast thou born, an off-wiper.
Ppp. has in b the older form akrnvata^ and for c reads tasmdd dhi tvam osadhe ap-.
The comm. takes adhi in c as meaning upari vartamdnah or qresthah san,
5. Splitting apart {vi-bhid), hundred-branched — "splitting apart" by
name is thy father; in return {pratydk\ do thou split apart him who
assails us.
Ppp. has sundry corruptions : vivindatl in a, vibinda in b, tarn tvd at end of c.
The comm. omits vi in c. Pada c needs some such emendation as to tdm tu-dm.
6. The non-existent came into being {sam-bhn) from the earth ; that
iv. 19- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 184
goes to the sky, the great expanse {vydcas) ; let that, verily, fuming
abroad, come back thence on the maker.
The translation implies the obvious emendation, made in our text, of idd dyim for
tdd yim^ which is read by all the mss. and by the comm., and retained in SPP's text,
though in a note he approves our alteration ; it is only another example of mistaking an
abbreviated for a full reading {dy for its grammatical equivalent ddy : compare |_i. 22. i,
and Roth, ZDMG. xlviii. 104J). Ppp. reads in b brhat vacas ; and it has for c ud it
vaco vyadhUmayat, The comm. gives bhUmydm for yds in a, and tvat for tat at begin-
ning of b. He renders asat by asatkalpam krtydrupam^ or, alternatively, by aqobha-
nam krtydrHpam, The accent -dhupiyat is contrary to all rule, and doubtless false ;
MS. (i. 10. 20 ; p. 160. 1 ) has -pdydt, which is correct The general sense of the verse
is obscure ; but it appears to parallel the return of the charm upon its producer with the
action of water in exhaling from the earth and coming back as rain.
7. Since thou hast come into being reverted {pratydflc)^ having
reverted fruit, do thou repel {yu) from me all curses, [repel] very far
the deadly weapon.
The verse is nearly repeated as vii. 65. i . Ppp. has for c, ^pratlskrtyd amum krtyd-
krtam jahu The comm. reads in b -phala^ vocative ; regarding, of course, the apdmdrga
plant as addressed.
8. Protect me around with a hundred ; defend me with a thousand ;
may the forceful (ugrd) Indra, O lord of the plants, assign force (pjnidri)
unto thee.
Ppp. has for d bhadro *jmdnam d dadhuh. It can hardly be that the writer does
not use here ugrd and ojmdn as words felt to be related ; but the comm. gives for the
former his standing and always repeated udgUrnabala^ and paraphrases the other with
ojasvitva,
20. To discover sorcerers: with an herb.
[Afdtrndman. — navarcam, mdtrndmaddivcttam. dnustubham : i. svardj ; g. bAurijJ]
Found in P&ipp. viii. (in the verse-order 1-4, 7, 6, 8, 9, 5). Reckoned by Kau^.
(8. 25) to the cdtandni; and by the schol. (8. 24, note) added to the mUtrndmdni: with
good reason, if we may trust the Anukr. (which adds to what is given above : anena
mdtrndmdu *sadhim evd *sidut ) ; but the comm. says nothing about it The hymn is
used by itself (28. 7) to accompany the binding on of an amulet of sadampuspd * ever-
flowering ' (or, as the coram, and schol. say, trisandhyS) in a healing ceremony (the
comm. says, against brahmagraha and the like).
Translated: Ludwig, p. 525 ; Grill, 2, 133; Griffith, i. 159; Bloomfield, 68, 398;
Weber, xviii. 84. — See also Hillebrandt, Veda-chrestomathie^ p. 48.
I. He {}) looks on, he looks toward, he looks away, he looks : the sky,
the atmosphere, then the earth — all that, O divine one (f.), he looks at.
Ppp. has the 2d sing, paqyasi all the five times, and it is an easier reading (adopted
by Grill in his translation), especially in d, unless we may emend devi to devi; accord-
ing to the comm., the subject throughout is the wearer of the amulet, and the divine one,
as is also indicated by Kaug., is the sadampuspd plant, a plant evidently having some-
thing about it that resembles or suggests eyes. Ppp. reads d for at in c LRead prd
ior prdti in a? Pronounce divdntar- in c.J
1 85 TRANSLATION AND NOTES. BOOK IV. -iv. 20
2. Three skies, three earths, and these six directions severally — by
thee let me see all beings, O divine herb.
Ppp. has maht (for -Ik) instead of prthak in b, and in the second half-verse, tathd
*ham sarvd ydtfna paqydmi. Some of our mss. (P.M.) give pdsydni in d. Pada a
is redundant by a syllable, unless we pronounce prthvis, \Yox the triplicity, comm.
cites RV. ii. 27. 8 and AB. ii. 1 7 end. J
3. Of that heavenly eagle art thou the eye-pupil ; thou here hast
ascended the earth as a wearied bride {vadhil) a litter.
Ppp. puts divyasya after suparnasya. The ground of the comparisons made in the
verse is altogether obscure, and the comm. casts no light upon them. |_Bloomfield
discusses this vs., AJP. xvii. 402.J
4. May the thousand-eyed god set it in my right hand ; with it do I
see every one, both who is Cudra and [who] Aryan.
Ppp. has hast* ddadat at end of b, and, for second half-verse, tato *ham sarvath
paqydmi adbhuiam (sic) yac ca bhavyam. Paqydni would be an acceptable emendation
in c. The comm. (with one of SPP's mss.) reads tvayO, in c; he regards the "god"
in a as Indra.
5. Make manifest [thy] forms; do not hide thyself away; then mayest
thou, O thousand-eyed one, look upon the kimidins.
Literally (in d) * meet with thy look.' Ppp. begins c with ev& instead of atho^ and
ends d ^\^ paqydmy dyata. The abbreviation in c of the stem -caksus to -caksu is
one of those noted in the Prat, rules ii. 59 and iv. 100.
6. Show me the sorcerers ; show the sorceresses ; show all X^a^ piqdcds:
with this intent I take hold of {d-rabh) thee, O herb.
For second half- verse, Ppp. has dpasprg eva tisthantam darqaya mdm kimidinam.
7. The eye of Ka9yapa art thou, and of the four-eyed bitch ; conceal
thou not the pifdcd, like the sun gliding {srf) in the clear sky (yldhrd).
That is, allow him to be no more concealed than the sun etc. Both editions read
-aksyas at end of b, but it is against the authority of the mss., all of which (save two
of SPP's which follow the comm. in giving the true reading) omit, as in numerous
other cases, the/ after the sibilant. The comm. regards Sarama as referred to; and,
in futile attempt at explaining her possession of four eyes, says etend ^pradhrsyatvam
uktam, \Qi, Weber, BerL Sd., 1895, p. 849, n. 3. J He explains the reference to eyes
by the resemblance of the flowers of the plant in question ; but . this looks rather like
a plausible guess than like a statement on any authority. Ppp. has for first half-verse
kaqyapasya caturaksas syantydq caturaksd. The comm. derives vldhra from vi-idh^
and glosses it with antariksa. The Anukr. appears to approve the abbreviation to
suryam *va in c. |_Bloomfield thinks that kaqyapa punningly suggests paqyaka *seer,'
and cites TA. i. 8. 8, kaqyapah paqyako bhavati yat sarvam paripaqyatL\
8. I have seized {ud-grabh) out of his shelter {paripdnd) the sorcerer,
the kimidhi; with it do I see every one^ both Cudra and Aryan.
Ppp. has in a, b -pdnam ydtudhdndt kitnldinah. The comm. makes tena refer here
Xo ydtudhdnam^ and supplies ^^Ar^w to sarvam — evidently without reason.
iv. 20- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 1 86
9. Whichever flies through the atmosphere, and whichever creeps
across the sky ; whichever thinks the earth a refuge {ndihd) — that
piqdcd do thou show forth.
Ppp. has for b bhomlq co *pasarpati, and in cdivam for bhUtnim; and its d is tvatk
piqdcam drqe kuru. The comm. (with a couple of SPP^s mss.) has adhu instead of ati-
in b ; he glosses ndtham with sv&minam. The verse is not bhurij if we combine
yb ^ntdr- in a. LCorrect the misprinted verse-number. J
Here, at the end of the fourth anuvdka, with 5 h3rmns and 42 verses, the old Anukr.
says atha kurydd dvddaqa.
Here ends also the seventh prapdthaka,
21. Praise of the kine.
\Brahman, — gavyam, trdistubham, ^-^jagaii,']
This hymn is not found in PSipp., but it occurs in the Rig- Veda (vi. 28. 1-7 ; vs. 8,
in a different meter, is perhaps a later addition), and also in TB. (iL8. 8ii-<'). It is
used by Kau^. (19. i), with i. 4-6 and others in a rite for ailing kine, and also (21. 8 ff.)
in one for the prosperity of kine, vs. 7 being specifically mentioned as repeated when
they go forth to pasture ; vs. 7 appears further to be quoted at 19. 14, in a rite for the
cow-stall ; but the comm. declares two verses to be intended, and, if so, they must be
vii. 75. I, 2, since there is here no following verse. In Vait. (21. 24), in the agnistoma^
the cows intended as sacrificial gifts are greeted with this hymn. The schol. (Kau^. 16. 8)
reckons vs. 4 to the abhaya gana. The comm. |_and Ke^ava's scholion to Kau^. 27. 34 J
declare hymns 21-30 to be //rr^Jr^-hymns (Kau^. 27.34; 9. i), but the name would
seem properly to belong only to hymns 23-29, which form a related group, and are by
the Anukr. ascribed to Mrgara as author.
Translated: by RV. translators ; and Griffith, i. 161 ; Weber, xviii. 87.
1 . The kine have come, and have done what is excellent ; let them
stay (sad) in the stall {gosthd) ; let them take pleasure with us ; may they
be rich in progeny here, many-formed, milking for Indra many dawns.
The other texts have no variants for this verse. The comm., after his wont, turns
the two aorists in a into imperatives ; he renders ranayantu alternatively by ratnayantu
and ramantdm J and he takes "dawns" as equivalent to "days" {divasdn). |_*Full
many a morning yielding milk for Indra.* J
2. To the sacrificer and singer, to the helpful one (.^), Indra verily
gives further, steals not what is his ; increasing more and more the
wealth of him, he sets the godly man (devayti) in an undivided domain
Okhilyd),
The other texts have in a the decidedly better reading prnati ca qiksati of which ours
is simply a corruption ; the comm., heedless of the accent, takes our qiksate as a verb
(^=.gdh prayacchatt). In d they have the better accent dbhinne; and TB. reads
khilli ; most of our mss. could be better understood as khilpi than as khilyi; the comm.
defines khila as aprahatam sthdnam^ and khilya as tatrabhava ; R. conjectures " stone-
wall " for khilya. All our mss., and part of SPP*s, read mukhdyati in b.
3. They shall not be lost ; no thief shall harm [them] ; no hostile
1 87 TRANSLATION AND NOTES. BOOK IV. -iv. 21
[person] shall dare attack their track (?) ; with whom he both sacrifices
to the gods and gives, long verily with them does the kine-lord go in
company.
Both the other texts* accent vydthis in b, as does one of our mss. (O.), and one of
SPP's. Before this word TB. has ndi *nd amitrd. The comm. explains vyathis as
vyathajanakam dyudham. The pada is very obscure as it stands. |_An earlier draft
of the translator's ms. reads: ^^Na^aniij by its association, and its difference from
naqyanti^ must be meant as subjunctive (aor.), notwithstanding its ending.*' I am
tempted to suggest nd ti naqan; ta (ace. pi. fem.) nd dabhdti tdskaras, — BR., vi. 1438,
take vydthis as * unbemerkt von,' with genitive, dsdm. But see Geldner's discussion
of the combinations of vydthis with d-dhrs^ Ved, Stud, ii. 29. — Note that TB's dmitrd
(both ed's read so in the text and both have d- in the comm.) is neither amitro nor
dmitr6.\ *LIn TB., the pratlkas of vss. 3 and 4 stand in RV. order at ii.8. 8«« ; but
the vss. are given in full at ii. 4. 69. J
4. No dust-raising horseman (}drvan) reaches them; not unto the
slaughter-house {?) do they go; those kine of that sacrificing mortal
roam over wide-going fearlessness.
RV. differs only by retaining the a of a^nute in a, as do one or two of our mss.
(O.K.) and half of SPP's; and its pada-t^xt divides samskrta^tra in b, while the AV.
pada-msA, (except our Op.) leave the word undivided (by an oversight, the AV. Index
Verborum gives the RV. form). The comm. explains arvd by hihsako vydghrddihy
and 'kakdta by udbhedaka; also sathskrtatra by mdnsapdcaka (because viqasitam
trdyate pdlayati\ quoting from an unknown source the line samskrtah sydd viqasitah
samskrtatraf ca pdcakah. The comment to Prat. |_iv. 58 J makes the word come from
the root kr, TB. |_abo retains the a of aqnute and itj has in d mdrtyasya* In our
printed text, the upper accent-mark in rcnukakdto is over the wrong k,
5. The kine [are] Bhaga; Indra has seemed to me the kine; the kine
[are] the draught of first soma ; these kine — that, O people, [is] Indra ;
with whatever heart [and] mind I seek Indra.
The translation implies in a the RV. reading achdn, of which our ichdt seems
merely an unintelligent and unintelligible corruption ; TB. has instead acchdt^ and our
O.K. give the same. Both the other texts add id after ichami in d. The comm.
translates in a " may Indra desire that there be kine for me." LThe latter part of c is
of course the well-known refrain of RV. ii. 12. J
6. Ye, O kine, fatten whoever is lean; the unlovely (a(rtrd) one ye
make of good aspect ; ye make the house excellent, O ye of excellent
voice ; great is your vigor (vdyas) called in the assemblies {sabhd).
The RV. version agrees at all points with ours ; TB. accents kfqam in a and has
aqlllam in b (its krnuthdt is a misprint, as its commentary shows). The comm. reads
krnuta in c; sabhdsu in d he paraphrases ytx^ janasamQhesu,
7. Rich in progeny, shining in good pasture, drinking clear waters at
a good watering-place — let not the thief master you, nor the evil-
plotter; let Rudra's weapon avoid you.
iv. 21- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 1 88
The translation of a follows our text, though the false accent ru^dntfs (TB. has the
same reading) shows that the word is only a corruption of the RV. reading ri^dntls
* cropping, grazing.' The comm., though reading ru^antlSj renders it trnam bhaksa-
yantls, LThe TB. comm. in both ed's reads riqantls,\ Both the other texts have in a
silydvasam, and at the end heit rudrdsya vrjydh (TB. vrfijyat). With our c, d com-
pare also TS. i. I. I (differing only in the order of words in d \rudrdsya hetih pdri
vo vrnaktUj which is metrically much better than our AV. order, albeit the RV. order
is as good as that of TS. if we pronounce rudr-dsya)^. The comm. supplies to agha-
(arisas in c vydghrddir dustamrgah, |_For ii^ata^ see Skt, Gram, § 615. J
22. For the success and prosperity of a king.
[ Vasistha ( ? Atharvan ?). — dindram, trdistubham.l
Found in Paipp. iii. (with vs. 3 before vs. 2), and most of it also in TB. (ii. 4. 77-*).
Used by Kaug. (14. 24) in a rite for victory in battle (the editor of Kiu^. regards the
next hymn also as included, but evidently by an error), and also in the ceremony of
consecration of a king (17. 28) LWeber, RdjasHya, p. 142 J; and the comm. mistakenly
regards it as quoted at 72. 7, giving the pratika as imam tndra^ instead of imam
indram^ as Kau^. really reads (xii. 2. 47, evidently the verse intended). The Anukr.
spreads itself at very unusual length over the character of the hymn: imam indra
vardhaye *ii vasistha dindram trdistubhath so ^tharvd ksatriydya rdjHe candramase
prathamdbhih pahcabhir niramitrlkaranamukhyene *ndram aprdrthayad grdma-
gavdqvddi sarvam rdjyopakaranam ca tatah pardbhydm antydbhydm indrarHpena
svayam eva ksatriyam rdjdnam candramasam dqisd prdnudad iti. Probably Vasistha
is the intended r/i-name, and so *tharvd (one ms. sduth-) a misreading for something else.
Translated : Ludwig, p. 457 ; Zimmer, 165 ; Grill, 67, 135 ; Griffith, i. 162 ; Bloom-
field, 115, 404 ; Weber, xviii. 91. — Cf. Hillebrandt, Fedd-chrestomathie, p. 43,
1 . Increase, O Indra, this Kshatriya for me ; make thou this man sole
chief of the clans (z//f) ; unman {nis-aks) all his enemies ; make them
subject to him in the contests for preeminence.
The comm. (with one of SPP's mss.) has in b the strange reading vrsdm for viqdm;
and it treats aham and uttaresu in d as two separate words. He takes aksnuhi as
from aks * attain * (aksa vydptdu)^ and so explains it {nirgatavydptikdn kuru), |_See
Delbriick^s discussion, Gurupajdkdumudt, p. 48-9.J TB. combines a of this verse
(reading ksatriydndm for -yam me) with b, C, d of our vs. 3. In our edition, an
anusvdra is substituted for an accent-mark over the syllable -nra- in d.
2. Portion thou this man in village, in horses, in kine ; unportion that
man who is his enemy ; let this king be the summit of authorities (ksatrd) ;
O Indra, make every foe subject to him.
Ppp. elides the a of amitras in b, and in c has the better reading varsman * at the
summit,* which is also offered by the comm., and by three of SPP's mss. TB. has
vdrsman, but as first word of a very different half-verse, our iii. 4. 2 c,d, which it adds
to our first half- verse here to make a complete verse ; in a it has imdm a instead of
/ ^mdm^ and in b nir amtim instead of nis tdm^ thus rectifying the meter (the Anukr.
takes no notice of the metrical irregularity of our b) ; and it leaves asya without accent
at the end. Nearly half the mss. (including our P. M.W.I. K.) have in d qdtrHh^ and
the comm. seems to understand qatriin. |_TB. combines ^^ *mltr0y against the meter. J
1 89 TRANSLATION AND NOTES. BOOK IV. -iv. 22
3. Let this man be riches-lord of riches ; let this king be people-lord
of people; in him, O Indra, put great splendors; destitute of splendor
make thou his foe.
As noted above, TB. combines the last three padas of this verse with our i a ; it
reads asm&i instead of asmin at beginning of c. The comm. foolishly gives himself
much vain trouble to prove that the epithets in a and b are not repetitious.
4. For him, O heaven-and-earth, milk ye much that is pleasant (vdmd),
like two milch kine that yield the hot-draught {gkarmd-) ; may this king
be dear to Indra, dear to kine, herbs, cattle.
Ppp. combines dughe *va in b, and has bhUy&s in c ; and at the end it agrees with
TB. in reading uta *pam for paganam, TB. further has asm/ in a, and -dUghe *va
dhenuh in b |_but see Prat. i. 82 n. J ; and it prefixes sdm to duhdthdm. Probably it is
the loss of that prefix or of some other that causes duhdthdm to stand in all the mss.
without accent at the beginning of the pada : an inadmissible anomaly, though read in
both texts; we ought to have emended to duhathdm. The comm. explains that
gharma- in b signifies the pravargya, LThe meter requires the prefix.J
5. I join to thee Indra who gives superiority (iuttardvant), by whom
men conquer, are not conquered ; who shall make thee sole chief of
people {jdfta)^ also uppermost of kings descended from Manu.
Ppp. reads in a tarn uttardvantam indra. TB. has in b jdy&si and pardjdydsdi,
and in the second half- verse sd tvd ^kar ekavrsabhdm svandm dtho rdjann utt-. The
comm. explains uttarivantam by atiqayitotkarsavantam,
6. Superior [art] thou, inferior thy rivals, whosoever, O king, are
thine opposing foes ; sole chief, having Indra as companion, having
conquered, bring thou in the enjoyments (bhSjana) of them that play
the foe.
Ppp. has in a adhare santv anye, TB. puts together a and c as first half of a verse
to the other half of which our text has nothing corresponding ; and it reads ikavrsd for
ekavrsds. The comm. takes prati and qatravas in b as two independent words ; he
paraphrases bhdjandni by bhogasddhandni dhandni.
7. Of lion-aspect, do thou devour (ad) all the clans (z//f ) ; of tiger-
aspect, do thou beat down the foes ; sole chief, having Indra as com-
panion, having conquered, seize thou on (a-khid) the enjoyments of
them that play the foe.
Ppp. has only the second half-verse, and reads for d qatrHyatdm abhi tisthd mahdnsi
(our vii. 73. 10 etc. : see under that verse). The whole verse is wanting in TB. The
comm., with one of SPP's mss., reads dpa for dva in b. He paraphrases addhi (which
is a frequent expression for the action of a ruler upon his subjects) very properly by
bhunksvaj and d khida^ less acceptably, by dcchtndhi.
iv. 23- BOOK IV. THE ATHARVA-VEDA-SAKIHITA. 190
23. Praise and prayer to Agni.
[Mrgdra. — sapta mrgdrasamjhakdni suktdni ndnddevatydni. trdistubhdni :
J. purastdjjyotismati ; 4. anustubh ; 6. prastdrapahkti.'\
Found,* with the six hymns that follow, all together (but in the order 23, 25, 27, 26,
28, 29, 24), in Paipp. iv. The seven are known by Kaug. (9. i) as the tnrgdra hymns
(also by the schoL, as by the Anukr. ; that the comm. to h. 21 gives the name to 21-30
was there remarked ; here he speaks of <* a heptad of hymns ^' as intended in 9. i) ; they
are reckoned (9.1) to the brhachdntigana^ and also (32.27, note) to the anholinga
gana; and they are employed in a healing rite (27. 34). In Vait the hymn accom-
panies the kindling of the fire in the parvan sacrifices (2. 11), and vs. 4 is similarly
used (5*15) in the agnyddheya. It was noted under the preceding hymn that the
editor of Kaug. mistakenly regards this one as included in Kaug. 14. 24. The first and
last verses |_of each J of the tnrgdra hymns are given also by TS. (iv. 7. 15), MS.
(iii. 16. 5), and K. (xxii. 15) ; only the hymn to Bhava and Qarva (our 28) is omitted,
and, on the other hand, those texts have similar invocations to the A^vins and to all
the gods. And the comm. to our h. 24 quotes also TS. vii. 5. 22, where a mrgdresti
with ten oblations, to the divinities worshiped with the verses in question, is prescribed.
LSee further, as to this litany, Weber's note, p. 95 f. — The mrgdra-\trsts occur in
TS. and MS. at the very end of the kdndas (iv. and iii.) concerned.J ♦LIn the verse-
order 1,4, 2, 3, 5, 6, 7. J
Translated: Griffith, i. 163 ; Weber, xviii.94.
1. I reverence {man-n) first the forethoughtful {prdcetas) Agni, him
of the five peoples, whom men kindle in many places ; we pray to him
who hath entered {pra-vig) into clans after clans {vif) : let him free us
from distress.
Ppp. has in hpaHcaj- ; the comm., pdhcayajHasya^ for which he gives three different
interpretations, the last one making -yajhasya equivalent to -janasya, Manve he para-
phrases hy jdndmi. In a, MS. has amft&n&m iox prdcetasas ; for b, TS.MS. give^'^w
pihcajanyam bahdvah samindhdte ; and, for c, vii^vasydtn viqi praviviqivansatn
Imahe, |_The " absence of reduplication " {Skt. Gram. § 803 a) is doubtless due to
the oft-repeated syllable vi or z//f. The pratika is cited, MGS. i. 5. 5 — cf. p. 145. J
The Anukr., at the end of the descriptions of the seven hymns, says that all the verses
contain — i.e. end with — an anustubh pada. Its definitions of the meters in detail are
too inaccurate to be worthy of attention throughout.
2. As thou carriest the oblation, O Jatavedas ; as, foreknowing, thou
adaptest the sacrifice — so do thou convey to us favor from the gods :
let him free us from distress.
Ppp. offers no variants in vss. 2-4, but puts 4 next after i . The comm. takes de%fe-
bhyas in c first as dative and then as ablative.
3. Put to service at every course {ydman), best carrier, sharer (dbhagd)
at every rite, Agni I praise, demon-slayer, sacrifice-increaser, offered to
with ghee : let him free us from distress.
All the mss. (and SPP. with them) make the division of the verse, with obvious
impropriety, before instead of after agnim Ide^ being apparently led into the blunder by
igi TRANSLATION AND NOTES. BOOK IV. -iv. 24
remembering the two words as beginning the Rig-Veda. The comm. gives the right
division, as does also our edition by emendation. Nearly all the mss. (not our I.K.)
read bdhistham at end of a ; both editions give vdh-^ with th6 comm. The comm. para-
phrases abhagam by dbhaktavyam asevyam evamgunavi^tstam. |_The vs. scans as
1 1 + 1 1 : 1 2 + 8=42. Even with the misdivision (i i +7 : 8+8+8), it is no purastajjyo-
tismatl (44). J
4. The well-born Jatavedas, the mighty (vibhu) Agni belonging to all
men (vdifvdnard), the carrier of oblations, we call on : let him free us
from distress.
The verse, as already noticed, comes second in the Ppp. version of the hymn. The
comm. explains vibhu as "pervading" {yydpaka),
5. With whom as ally the seers made [their] strength shine out ; with
whom they repelled the wiles of the Asuras ; with whom, Agni, Indra
conquered the Panis — let him free us from distress.
Ppp. makes in a the combination yena rs-j and reads in b idyotayan; for the latter,
the comm. (with two or three of SPP's mss.) gives uddyotayan; a few of the mss.
(including our Bp.K.) have -tayam,
6. By whom the gods discovered the immortal ; by whom they made
the herbs rich in honey ; by whom the gods brought the heaven (svdr)
— let him free us from distress.
The comm. takes amrta in a as meaning the drink of immortality ; more probably it
signifies immortality itself.
7. In whose direction [is] whatever shines forth (vi-ruc) here, what is
bom and to be born, all of it — I praise Agni, [as a] suppliant I call
loudly on [him] — let him free us from distress.
TS. and MS. have a quite different first half-verse : ydsye *ddm prdndn nimisdd ydd
^jati ydsya jdtdtn jdnamdnam ca kivalam. The comm. renders ndthitas first by
ndthamdnah^ phalam kdmayamdnah^ and then by ndthah svdmi samjdto *sya.
24. Praise and prayer to Indra.
[^Afrgdra, — (see h. 23). /. fakvartgarbhd purahfakvari."]
Found in Paipp. iv., with the other mrgdra hymns, and used by Kau^. only as one
of the group (see under h. 23) ; its first and last verses occur in the same Black Yajur-
Veda texts (do.).
Translated : Griffith, i. 165 ; Weber, xviii. 100.
I . We reverence Indra ; constantly do we reverence him ; these
praise-hymns (stdma) of the Vrtra-slayer have come unto me; he who
goes to the call of the worshiper (ddfvdhs)^ of the well-doer — let him
free us from distress.
Ppp. has in a indrasya manve qaqvad yasya manvirey which is better, in both sense
and meter. TS. and MS. (agreeing throughout) read indrasya manve prathamdsya
Prdcetasah in a ; in b, upa mam upi *guh; and, in c, hdvam upa gdntd. The verse
iv. 24- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 192
is properly enough purahqakvarly but there is no reason why it should be called in
addition qakvarfgarbhd,
2. He who, having formidable arms, is repeller (iyayu) of the for-
midable ones ( f .) ; who battered the strength of the Danavas ; by whom
are conquered the rivers, by whoni the kine — let him free us from
distress.
Ppp. has in tiyo *grandm and om\t& yayus; and at end of b it reads dsasdda. The
first pada is full of questionable points, and probably corrupt; the comm. explains
yuyus (though SPP. says in a note that his text reads ^^yi/j), and hy ydvayitd prthak-
kartd; to ugrlndm he supplies qatrusendndm,
3. He who is filler of people (farsani-)^ bull, heaven-finder (svarvid) ;
for whom the pressing-stones proclaim [his] manliness ; whose is the
sacrifice with seven priests, most intoxicating — let him free us from
distress.
Ppp. has carsani instead of vrsabhas in a, and, for c, yasyd *dhvaryus saptahotH
mudicyut. The comm. renders carsani- by manusya-,
4. Whose are cows (vaqd)^ bulls, oxen ; for whom, the heaven-finder,
sacrificial posts (svdru) are set up; for whom the bright i^qukrd) [soma]
purifies itself, adorned with sacred words (brdhma-) — let him free us
from distress.
Ppp. has in cyasmin qukras pravartate. The comm. explains vaqd in a as ** barren
cow" {vandhyd gduhr)^ and svaru as yUpdvaiaksanaqakala, used lor yiipa. |_Cf.'
RV. vi. 16.47.J
5. He whose enjoyment (jus(i) the offerers of soma desire; whom^
possessed of arrows, men call on in the cattle-raid {gdvisfi) ; on
whom depends song {?arkd), on whom force — let him free us from
distress.
Ppp. reads in b isuvantam. Prat. ii. 23 teaches the form of gavisti. The comm.
explains arkas as arcanasddhanabhuto mantrah stutaqastrddilaksanah.
6. He^who was born first for the doing of deeds ; of whom first the
heroism was noted ; by whom brandished (ud-yam) the thunderbolt
went at (abhi-i) the dragon — let him free us from distress.
As in one or two other cases,* the mss. have in a j^^y-^/ instead oijajhi; but one or
two of SPP's follow the comm., who reads jajhi^ as does also Ppp. ; and both of the
editions give this. In b the comm., with three of SPP's authorities, gives dnubaddham ;
in c he derives dyata from root yam^ and renders it by ahihslt ; we might emend Xxy
abhyayatd *him and get a form from that root, which would yield a preferable sense.
|_For the use of abhi-i with vajra as subject and with ace, Whitney has noted thev
excellent parallel, RV. i. 80. 12. J ♦ [So x. 10. 18. J
7. He who, controlling, leads together hosts (samgrdmd) for fighting ;.
who mingles (sam-sr/) the possessions (pusfd) of the two parties — I
193 TRANSLATION AND NOTES. BOOK IV. -tv. 2$
praise Indra, [as a] suppliant I call loudly on [him] : let him free us from
distress.
Ppp. has in b pustyd nas, TS. and MS. read in a (as does also the comm.) the
sing, samgrdmdm, and they ^yx\.yudhi after va(i; at end of b they give trayani instead
of dvayani. The comm. thinks dvayani to be strlpums&tmakani mithunHni,
25. Praise and prayer to Vayu and Savitar.
\Mrgdra, — (see h. 23). j. atifakvarigarbhd jagati ; y.pathydbrhati^
Found in Paipp. iv. (in the verse-order 1-3, 6, 5, 4, 7, and after our hymn 23). The
Black Yajur-Veda texts (see under hymn 23) put their passages corresponding to our
hymn 29 (to Mitra and Varuna) between tho.se corresponding to our 24 and 25. For
the use of the hymn as one of the mrgdra hymns in Kau^., see under hymn 23 ; the
comm. further quotes it as employed by Naks. K. 18, in a qdnti ceremony named
vdyavyd. The metrical irregularities are not worth the trouble of detailing.
Translated: Griffith, i. 166; Weber, xviii. 102.
1. Of Vayu, of Savitar we reverence the counsels (viddtha) : ye who
enter and who defend what has life (attnanvdnt) ; ye who have become
encompassers of the all — do ye free us from distress.
TS. and MS. read bibhrtds (for viqdthas) and rdksatas in b, and TS. babhuvdtus in
C; and both have agasas in the refrain. MS. further combines ^^ dt- in b, and has ti
no m- in the refrain. The comm. is uncertain as to the sense of viddtha, [_Geldner
renders, "Wir gedenken des Bundes zwischen V. und S.,'* ZDMG.lii. 746: cf. Foy,
KZ. xxxiv. 226.J Doubdess it is a metrical consideration that causes the change from
3d to 2d person in the refrain of hymns 25, 26, and 28. [_Grammar and meter favor
restoration of the older and longer form paribhiivd in c — see Lanman, JAOS. x. 413.J
2. Of whom are numbered the widths of the earth ; by whom the
welkin (rdjas) is made fast i^ynp) in the atmosphere ; whose progress no
one soever has reached (anu-aq) — do ye free us from distress.
Ppp. has in a varimdni pdrthivd^ which improves the meter ; also gusthitdm for
yupitam in b, and pray dm for prdyam in c. Yupitdm (perhaps * smoothed out, spread
uniformly' [_cf. Bloomfield AJP. xii. 418, 419J) the comm. explains by murchitam sad
dhdryaU, The pada-ttxt divides in c praodydm, for which SPP., on the authority of
only one of his mss., unaccountably substitutes praoaydm (a number of our mss. give
instead -ydh) [_cf. BR. v. 163 5 J.
3. In [conformity with] thy course (vratd) people (j'dna) go to rest;
when thou art risen, they go forth, O thou of beauteous luster; ye, O
Vayu and Savitar, defend beings — do ye free us from distress.
Ppp. has yachatas for raksathas at end of c ; the comm., with a couple of SPP*s
mss., reads raksatasj and he paraphrases it, without a word of remark, viiih pdiayathas.
4. Away from here, O Vayu and Savitar, drive (sidh) ye what is ill-
done, away the demons and Cimida ; for ye unite {satn-srf) [men] with
refreshment (iirjd), with strength — do ye free us from distress.
Nearly all the mss. read in c srjdtha (instead of -thas). The comm., with two
iv. 25- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 194
or three of SPP^s mss., reads samidUm (for qUniddm) in his text in b, but explains
samidhdm (by samdlptdm krtydm ca) ; itds in a he takes from root /, and paraphrases
by gamayathas / Emendation in a to duskftanty * evil-doer/ would be acceptable ; the
comm. takes it as accented (^— asmadfyam papani).
5. Let Savitar and Vayu engender (a-su) in my body (tantt) wealth,
prosperity, very propitious dexterity; do ye put here freedom from
ydhsmuy greatness ; do ye free us from distress.
Tanu in b is translated as a locative because so regarded by the Prat (under i. 74),
as it is also by the comm. (= tanvam^ asmadlye qarlre) ; it might be nom. dual ; or, yet
better, it might be emended to tanUdaksdm, Ppp. reads aveyaksmatdm suhasmdsu
dkattam for c The comm. paraphrases i suvatdm with prerayatdm prayacchat&m,
6. O Savitar, Vayu, [give] forth favor in order to aid ; ye cause to
revel in the intoxicating jovial [soma] ; hitherward from the height
{pravdt) confirm ye of what is pleasant {vdmd) \ do ye free us from
distress.
The strong ellipses in the first half-verse are filled by the comm. in accordance with
the translation. Ppp. reads in b rnddayetdnty and in c pravatH ni yachatas. The
comm. ms^x.^ pravdtas { = prakarsavatas) co6rdinate with vdmdsya, qualifying dhana-
sya understood. [_Pischel, Ved, Stud, ii. 74, takes it as ace. pi. with vdmasya, < streams
of vdma^ and compares rdyd dhirdy vdsvo arnavd^ etc. — Render the subjunctive
in b by * cause ye ' etc. ? J
7. The best blessings (aqis) have come unto us in the domain (dhdnian)
of the two gods ; I praise god Savitar and Vayu : do ye free us from
distress.
Ppp. combines to nd **iiso in a. MS. reads dqiras for dqisas ; for dhaman in b it
has dhdrmdSy and TS. dhdrmej for c, both give stdumi vdyiim savitaratk ndthitd
johavlmi; and, as in vs. i, MS. begins d with ta^ and both end it with dgasas.
The fifth anuvdka ends here in the middle of the mrgdra group ; it has 5 hymns
and 35 verses; and the old Anukr. says apardh pahca,
26. Praise and prayer to heaven and earth.
[Mrgdra. — (see h. 23). i.puro*stirjagati; y, ^dkvaragarbhdtimadhyejyotis^
Found in Plipp. iv. (in a somewhat different verse-order *), after our hymn 27. The
other texts (see under hymn 23) have but one verse that represents the hymn, made up
of parts of our vss. i and 7. As to the use of the mrgdra hymns by Kau^., see under
h. 23. In Vait. (15. 13), this hymn (or vs. i) accompanies the offering to the udumbara
twig in the agnistoma. *[_Order, i, 2, 4, 6, 3, 5, 7. J
Translated : Griffith, i. 167 ; Weber, xviii. 106.
I. I reverence you, O heaven-and-earth, ye well-nourishing ones (su-
bhdjas)^ who, like-minded (sdcetas) did spread out unmeasured intervals
(jSjana) ; since ye became foundations {pratisthd) of good things, do ye
free us from distress.
Ppp. omits the intrusive and meter-disturbing sdcetasdu (which, on account of its
195 TRANSLATION AND NOTES. BOOK IV. -iv. 26
accent, is reckoned to b in the translation, as it is also by the pada-Xtxi) ; and, against
rule, it combines in b ye ^prath-. The comm., with one of SPP's mss., reads aprathe-
tarn; and TS.MS. have the same, followed by dmitebhir djobhir y^ pratisth^ dbhavatdm
vdsUndm : they have of the verse only these two padas, used as part of a closing verse.
The first half-verse is found also in the Naigeya->&Jf((/a of SV. (i. 623 a, b) : this reads
mdnye for manvi^ accents subhdjasdu, omits (like Ppp.) sdcetasdUy and ends with
dmitam abhi ydjanam ; its second half-verse is our 2 c, d.
2. Since ye became foundations of good things, ye much increased,
divine, fortunate, wide-extended ones, O heaven-and-earth, be pleasant
to me : do ye free us from distress.
Ppp. has in a babhUvathus (for dbhavatam). The comm., with a couple of SPP's
mss., reads praviddhe (= sutravat sarvajagadanupraviddhe) in b. As noted under vs.
I, SV. has (omitting me in c) the second half-verse, here carried on as refrain through
vss. 3-6. [_In c scan -prthvi . . . siond,\
3. I call upon the not-distressing, of excellent penance, wide, profound,
to be reverenced by poets : O heaven- etc. etc.
Possibly an antithesis is intended between the first two (doubtfully translated) epi-
thets, both founded on tap < heat.* Ppp. has the better reading vdm for aham at end
of a.
4. Ye who bear the immortal (amha), who the oblations ; who bear
the streams (sroiyd), who human beings (manusyd) : O heaven- etc. etc.
Ppp. puts b before a.
5. Ye who bear the ruddy [kine], who the forest-trees; ye within
whom [are] all beings : O heaven- etc. etc.
One or two of our mss. (H.I.), as the majority of SPP*s, make at the beginning the
false combination yd usr-. The comm. declares usriya a gondman.
6. Ye who gratify with sweet drink (ktldla)^ who with ghee ; without
whom [men] can [do] nothing whatever : O heaven- etc. etc.
All the /<i^-mss. make in b the absurd division ^aknuovdntiy as if the word were a
neut. pi. from the stem gaknuvdni, Ppp. has in a ktldldis. The comm. interprets
klldla simply as anna,
7. This that scorches (abhi-quc) me, or by whomsoever done, from
what is human, not divine — I praise heaven-and-earth, [as] a suppliant
I call loudly on [them] : do ye free us from distress.
The verse looks as if broken off in the middle, to allow addition of the regular close.
Ppp. has at end of b the more manageable xt.^\ii% pduruseyam na ddivyam, TS.MS.
have the second half-verse added to our i b, c; but they have also our 7 a, b (in the
form ydd iddm md *bhiq6cati pdiiruseyena ddivyena) as first half of a similar verse to
*' all the gods.** The conun. understands pdpdt as to be supplied in b, and takes na as
the particle of comparison.
iv. 27- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 196
27. Praise and prayer to the Maruts.
[Mr^dra. — {see h. 23).]
Found, with very slight variations, in Paipp. iv. ; and its first and last verses are rep-
resented in TS., MS., and K. (see under h. 23) ; they follow a similar passage to the
A^vins, which follows our h. 25. The use by Kau^. is the same with that of the other
mrgdra hymns (see under h. 23). The first pada of vs. 4 nearly agrees with the second
pada of a verse (the last) given in Kaug. 3. 3 ; and vs. 4 is directed by Vait. (12. 12) to
be used in the agnistoma when one is rained on ; further, vs. 7 (9. 2), in the cUturm&sya
sacrifice, with an evening libation to the Maruts. And the comm. quotes the hymn as
used by Naks. K. (18) in a (dn/t'-rite named m&rudganU
Translated: Griffith, i. 168 ; Weber, xviii. 109.
1. The Maruts I reverence; let them bless me; let them favor this
steed (} vdja) in the race {} vdjasdta) ; I have called on them for aid, like
easily-controlled swift [horses] : let them free us from distress.
Ppp. combines -sUtd *vantu at end of b. Some of our mss. (P.M.W.E.O.) read
sUydmdn in c. The comm. has ahqUn instead of di^iin in c, and explains it as either
" reins " or " horses." Vtja and vijasdta he makes either " food ** and the " winning
of food," or "strength " and " combat." The version of the other texts is quite differ-
ent ; they have nas for me in a ; for b, pri *mam vacant vlqvdm avantu viqve; for c,
dqin huve suydmdn Htdye j and at the end dnasas,
2. Who always open {vi-ac) an unexhausted fountain ; who pour in
sap into the herbs — I put forward the Maruts, sons of the spotted one :
let them free us from distress.
With a compare xviii. 4. 36. Some of our mss. (P. M.W.I. O.) read in c -rndtrs. The
comm. explains utsam by ntegham^ vyacanti by antarikse vistdrayanti^ and pr^ni as
the mddhyamikd vdk.
3. Ye, O poets, that send the milk of the kine, the sap of the herbs,
the speed of the coursers — let the helpful (.^ qagmd) Maruts be pleasant
to us ; let them free us from distress.
Ppp. reads invan at end of b ; the comm. renders invatha by vydpayatha ; he also
takes kavayas as nominative, and (with one of SPP^s mss.) reads at beginning of c
qakmds^ explaining it as — sarvakdryasamarthds. All our samhitd-mss. save one (E.)
LR. not notedj combine na syon- in c.
4. Waters from the ocean to the sky they carry up, they who pour
[them] from the sky upon the earth — the Maruts who go about lording
it with the waters : let them free us from distress.
The absence of accent of vahanti forbids us to make the better construction of it
with yi — which, however, the comm. does not scruple to adopt.
5. They who gratify with sweet drink, who with ghee; or who com-
bine {sam-srf) vigor (vdyas) with fatness; the Maruts who, lording it
with the waters, cause to rain : let them free us from distress.
Ppp. reads in a (as in 26. 6 a) kildldis; and it rectifies the meter of c by omitting
197 TRANSLATION AND NOTES. BOOK IV. -iv. 28
adbhis. The comm. takes vdyas first as »» bird " {paksijdtam), then as qariraparindma-
viqesas,
6. If now indeed, O Maruts, by what relates to the Maruts — if,
O gods, by what relates to the gods, I have fallen into such a plight :
ye, O Vasus, are masters {J^ of the removal of that : let them free us
from distress.
That is (a, b), apparently, " by reason of what offense " {apar&dhena^ comm.) ; per-
haps " if such a [mishap] hath befallen [us] ** (so the comm.) ; but MS. iii. 8.4, Idrg u
sd arisyati^ supports the translation as given, and also indicates that ira is here d-ara ;
but the pada-t^xX gives ira simply. LSee also Weber's citation from PB. xiii. 3. 12. J
Several mss. (including our Op.) have Iqadhve in c, as the comm. reads. Manusena for
marutena in a would be an acceptable emendation. LA'S^ ^^^ P' ^^45*J
7. A sharp front, known [as] powerful, [is] the troop (gdrdkas) of
Maruts, formidable in fights ; I praise the Maruts, [as] a suppliant I call
loudly on [them] : let them free us from distress.
The other texts have in a vlditdm^ for which our viditdm is a pretty evident corrup-
tion ; they also have iyudham for dnfkam^ in b divydm for mirutam and jisnH for
ugrdmj and in c they insert devan before marutas, also ending the verse (as well as
vs. i) with inasas,
28. Praise and prayer to Bhava and Qarva.
\Mrgdra. — (see h. 23). /. dvyatijdgatagarbhd bhurij.']
Found in Paipp. iv. (next after our h. 26), but having nothing correspondent to it in
the Yajur-Veda texts. Having the same beginning (jbhavdgarvdu) as xi. % i, one can-
not tell in many cases which of the two hymns is intended by a quotation in Kau^. ;
but according to the comm. (also to Ke^ava ; Darila appears to think otherwise) this
one is employed in a healing ceremony at 28. 8 ; it is also reckoned (26. i, note) to the
takmand^ana gana.
Translated: Muir,OST.iv.»332; Griffith, i. 169; Bloomfield, 158,406; Weber, xviii. 1 1 1 .
1. O Bhava-and-(Jarva, I reverence you, know ye that ; ye in whose
direction is all that shines out {vi-ruc) here, who lord it over these bipeds
[and] quadrupeds : do ye free us from distress.
Ppp. has, for b, yayor vdm yad idam viiisthate; our vdm makes this pada redun-
dant. In c, some of the /a^-mss. (including our Bp.) have asya (but asyd^ correctiy,
in 6 c). The expression in b corresponds with that in 23. 7 and vii. 25. 2. According
to the comm., the name Bhava signifies bhavaty asmdt sarvam jagadj and (Jarva,
^rndti hinasti sarvam antakdle,
2. Ye whose is whatever is on the way and afar; who are known as
best shooters among arrow-bearers ; who lord it etc. etc.
Ppp. has vitatdu for viditdu (perhaps vfdiiduf) in b, and its c reads bhavd^arvdu
bhavatam me syondu^ which then continues to be (as in 26. 2-6) part of the refrain
through vs. 6, taking the place of our c. The comm., with a couple of SPP's mss., has
isubhfidu for -tdm in b. He explains abhyadhve by samipadeqe. Perhaps a means
rather »on whose way [is] even whatever is afar.*
iv. 28- BOOK IV. THE ATHARVA-VEDA-SANfHITA. 198
3. I call on the (two) thousand-eyed Vrtra-slayers ; I go praising the
(two) formidable ones, having pastures afar : who lord it etc. etc.
' One of the oddest pada-KtinX. blunders of the whole work is made in b : stuvdnnemi
is resolved into stuvdn: nemi instead of stuvdn: emij and then one or two of the
mss. (including our Op.) corrupt further to stuvdty and the comm. to neml (manu-
facturing for it two different, but equally absurd, explanations after his manner \q.L Fest-
gruss an Roth, p. 91 J). Ppp. has in a, b huve vd dUrehetl suneml ugrdu. LAdd
avasdna-m^rV after ugrdu,]
4. Ye who have taken hold {a-rabk) of much together in the beginning,
if ye have let loose {pra-sfj) the portent (abhibhd) among the people
(Jdna) : who lord it etc. etc.
The sense of the verse is very obscure. All the mss. without exception have in b
the absiu'd reading dsrdstratn, which our edition emends to 'tarn, but which SPP.
retains, though the comm. gives -tarn, Ppp. has the better reading ugrdu for agre in a.
The comm. treats bahu sdkdm, in spite of accents, as one word, =janasafkgham»
5. From whose deadly weapon no one soever escapes {apa-pad)^
among gods and among men {mdnusa) ; who lord it etc. etc.
Ppp. reads in a, b kith cand *ntar devesu uta,
6. Whoso is witchcraft-maker, root-cutter (.^), sorcerer, down on him
put [your] thunderbolt, O formidable ones ; who lord it etc. etc.
Ppp. is defaced in this verse, and omits mulakrt. The comm. takes -kft in a both
times as from krt *cut,' and mUla- as "offspring, the root of increase of a family";
the Pet. Lex. conjectures " preparing roots for purposes of witchcraft " [_see Bloomfield's
note, p. 407 J ; one might also guess miirakfi [_see Weber's comment, p. 1 14 J. Most of
our mss. (all save H.p.m.K.D.), and the majority of SPP's, have the false reading
dhattdm in b ; both editions give -tarn,
7. Bless us in fights, O formidable ones ; visit (sam-stj) with [your]
thunderbolt whoever is a kimidin: I praise Bhava-and-f arva ; [as] a
suppliant I call loudly on [them] ; do ye free lis from distress.
Ppp. reads me for nas in a, and leaves -su ugrdu uncombined. [_Its closing half-
verse is as in the Vulgate (as may be inferred from the note to vs. 2). J
29. Praise and prayer to Mitra and Varuna.
[Mrgdra. — (see h. 23). 7. fakvartgarbhd jagati,']
Found in Paipp. iv. (with vs. 5 put before vs. 4). The first and last verses also in
the Yajus texts (see under h. 23), between those of our hymns 24 and 25. For the use
by Kau^. as mrgdra hymn, see under h. 23.
Translated: Roth, Zur Litteratur und Geschichte des IVeda^ 1846, p. 43; Lud-
w^g» P" ^37» with an elaborate discussion of the proper names; Griffith, i. 170;
Weber, xviii. 114.
I. I reverence you, O Mitra-and- Varuna, increasers of right; who,
accordant, thrust [away] the malicious {druhvan) ; [who] favor the truth-
ful one in conflicts (bhdrd): do ye free us from distress.
199 TRANSLATION AND NOTES. BOOK IV. -iv. 29
Ppp. has for b satyojasHu drhydnl yo nirete (cf. its version of 2 a); in c, ydu for
pra^ and havesu (better) ior bharesu {= safkgrdmesUy comm.). TS.MS. read in a
-rund tdsya vittam (as in our 28. i a; and MS. accents -tdm) ; then, in b, sdtydujasd
(MS. satydii') drhhand (MS. durhrnd) ydm nud^the; their c is wholly different: yi
rajdnam (MS. -nd) sardtham ydthd (MS. -id) ugrd; and they end the refrain with
agasas.* MS. further acccfnts mitravdrund in a ; the comm. reads -rund rtdvrdhd,
Satydvan in c is perhaps rather a proper name (so the Pet. Lex.) ; the comm. takes
it as appellative {= satyayukiam purusatn). In our edition, the e of manvi at the
beginning is broken off. * [_Both reading ti for td^,\
2. Ye who, accordant, thrust [away] the malicious ; [who] favor the
truthful one in conflicts ; who, men-watching, go unto the brown soma
— do ye free us from distress.
The translation implies emendation in c of babhrund (our P.M. have babhrund*)
to babhrum a; the comm. understands " with your brown chariot " ; Ludwig takes the
word as proper name : " pressed by Babhru." Ppp. has for a satyojasdu drhvanl yo
niredhe [_cf. its version of i bj, and again havesu for bharesu. The comm. (with one
or two mss., including our Op.) xt2iAs gacchatas in c. * [_And W. has babhriind,\
3. Ye who favor Angiras, who Agasti, Jamadagni, Atri, O Mitra-and-
Varuna, who favor Ka^yapa, who Vasishtha — do ye free us from distress.
The comm. reads in a agasiyam. He amuses himself with worthless etymologies of
the various names through the hymn.
4. Ye who favor C^yava^va, Vadhrya^va, Purumidha, Atri, O Mitra-
and-Varuna, who favor Vimada, Saptavadhri — do ye free us from
distress.
Ppp. substitutes gavisthiram for vadhrya^vam in a.
5. Ye who favor Bharadvaja, who Gavishthira, Vi^vamitra, Kutsa, O
Varuna [and] Mitra; who favor Kakshivant, also Kanva — do ye free us
from distress.
This time, Ppp. puts vadhryaqvam in place of gavisthiram in a.
6. Ye who favor Medhatithi, who Tri^oka, who U;anas Kavya, O
Mitra-and- Varuna ; who favor Gotama, also Mudgala — do ye free us
from distress.
Ppp. reads ufanam in b, and its c is ydu- mudgalam avatho gdutamam ca (our
O.Op. also have gdutamam [_comm. to Prat. iv. 16 cites it 2& gdtama^.
7. Whose chariot, of true track, of straight reins, goes spoiling against
him who behaves (car) falsely — I praise Mitra-and- Varuna ; [as] a sup-
pliant I call loudly on [them] : do ye free us from distress.
TS.MS. have yd vdm rdtha rjtiraqmih satyddharmd mithuq cdrantam (MS.
mithucdr-) upayiti ditsdyan; then TS. reads -rund in c, and MS. ti at beginning
of d; and both end (as in vs. i) with agasas,
LHere end the Mrgara hymns. J
iv. 30- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 200
30. Self -laudation of Speech (?).
[AtAarvan. — astarcam, vdgdevatyam. trdistubham : d-jagaii."]
Not found in Paipp., but is, with a few insignificant variants, RV. x. 125 (but in the
verse-order i, 3, 5, 4, 6, 2, 7, 8), a hymn ascribed by the tradition to Vac Ambhml, or
* Speech, daughter of Ambhma ' ; but there is an utter absence in the details of anything
distinctly pointing to speech, and we can only believe that the attribution is an old
conjecture, a suggested solution of a riddle, which "space," or "faith," or "right"
• (ftd) would have equally satisfied. But the explanation is universally accepted among
Hindu authorities, *old and new, and hardly questioned by European scholars. The
hymn is used by Kau^. in the ceremony (10. 16-9) for generation of wisdom {medhdja-
nana), being said over a child before taking of the breast, and also at its first use of
speech; also in the same ceremony as forming part of the upanayana (57.31) \}o
the comm. and Ke^ava : but the hymn is not included in the dyusya gana\ ; and again
in the dismissal \utsarjana, says the comm. J from Vedic study (139* 1 5). |_With regard
to the intention of Kau^. 139. 15 the reader may consult Whitney^s notes to the passages
there cited hy pratlka,\
Translated: by Colebrooke, Asiatick Researches, vol. viii, Calcutta, 1805, or Miscel-
laneous Essays, i.» p. 28 (Whitney, in his notes to this essay, I.e., p. 113, gives a " closer
version," "in the original metre," and with an introduction); translated, further, by
the RV. translators ; and also by Weber, in his article, Vdc und X6701, Ind, Stud, ix.
(1865) 473 ; Deussen, Geschichte, i. i. I46f. ; Griffith, i. 171 ; Weber, xviii. 117. Here
Weber gives references to discussions by himself, by Garbe, and by Max Miiller, of
the possible connectioa of the Neo-Platonic X^Yos-idea with Indie thought.
1. I go about with the Rudras, the Vasus, I with the Adityas and
the All-gods ; I bear Mitra-and-Varuna both, I Indra-and-Agni, I both
A^vins.
There is in this verse no variant from the RV. text. The comm. says that " I " is
the daughter, Speech by name, of the great sage Ambhma, and that she by her own
nature knew the supreme brahman.
2. I am queen, gatherer of good things, the first that has understood
the matters of sacrifice ; me here the gods distributed manifoldly, making
me of many stations enter into many.
RV. (vs. 3) differs only by reading at the end dveqdyantlm. The comm. makes
yajhiydndm in b depend upon prathami, cikitusl being a separate epithet : this is,
of course, equally possible.
3. I my own self say this, [which is] enjoyable of gods and of men ;
whomsoever' I desire, him I make formidable, him priest {brakmdn), him
seer, him very wise.
RV. (vs. 5) has in b the equivalent devibhis and manusebhis. The comm. absurdly
explains brahminam by srasidram, or the god Brahman.
4. By me doth he eat food who looks abroad, who breathes, who
indeed hears what is spoken ; unknowing {} atnantu) they dwell upon me ;
hear thou, heard-of one ; I say to thee what is to be credited.
20I TRANSLATION AND NOTES. BOOK IV. -iv. 3 1
RV. leaves the a of dnnam in a unelided (making the pada a regular j'agatl: our
Anukr. takes no notice of it as such, but it would be an extremely bad tristubh), has
(as has also the comm.) the regular praniti in b, and reads qraddhivdm for qrad-
dhfyam in d. One of our mss. (Op.) accents qrutd. The comm. understands a, b to
mean " it is by me that any one eats, sees,*' etc., and takes fm 2ls = idam; amaniavas
as ajSn&nd madvisayajh&narahitdh; and upa ksiyanti as samsdrena nihlnd bhavanti
— as if ksiyanti came from ksi * destroy ' !
5. I Stretch the bow for Rudra, for his shaft to slay the brdhman-
hater ; I make strife (sanidd) for the people (Jdna) ; into heaven-and-
earth have I entered.
RV. (vs. 6) has no variant The comm. foolishly regards Rudra's affair with
Tripura as the subject of the first half-verse.
6. I bear the heady (i dhands) soma, I Tvashtar, also Pushan, Bhaga;
I assign property to the giver of oblations, to the very zealous (.?), the
sacrificer, the presser of soma.
RV. (vs. 2) has in c the sing, drdvinam, and in d the dative suprdvy} (which is
implied in the translation given) ; in both points the comm. agrees with RV., and one
of SPP's authorities supports him. But the Prat. (iv. 11) establishes suprdvyh as the
true Atharvan reading. The comm. gives a double explanation of dhanasam in a : as
abhisotavyam and as qatrHndm dhantdram. The Anukr. does not heed that the first
pada is tristubh,
7. I quicken (give birth to}) the father in its (his.^) head; my womb
(ydni) is within the waters, the ocean ; thence I extend myself (vi-sihd)
to all beings ; even yon sky I touch with my summit.
RV. reads in c bhuvana *nu for -ndni. The comm., followed by one of SPP's
authorities, has the odd blunder caste for tisihe in c. He further takes asya in a as
meaning drqyamdnasya prapaHcasya^ and pitaram as prapahcasya janakam,
8. I myself blow forth like the wind, taking hold upon all beings;
beyond the sky, beyond the earth here — such have I become by
greatness.
RV. has mahina instead of mahimni in d [_cf. Bloomfield, J AOS. xvi. p. clvi = PAOS.
Dec. 1 894 J. In our edition, divd in c is a misprint for divi, \Ena is hardly for enayd
(Weber) : cf. JAOS. x. 333. J
With this hymn ends the sixth anuvdka, of 5 hymns and 36 verses ; the Anukr.
extract, sat, is given by only one ms. (D.).
Here, too, by a rather strange division, ends the eighth prapdthaka.
31. Praise and prayer to fury (manyti).
\Brahtndskanda. — manyuddivatam, trdistubham: 2^4. bhurij ; j-'/.jagati,']
This hymn and the one following are RV. hymns (x.84 and 83), with few variants,
and no change in the order of verses. Both are found also in P&ipp. iv., but not
together. Very few of the verses occur in any other Vedic text. The two are used
together in Kau^. (14. 26ff.), in the ceremonies for success in battle and for determin-
ing which of the two opposing armies will conquer ; they are also (14. 7, note) reckoned
iv. 31- BOOK IV. THE ATHARVA-VEDA-SAICIHITA. 202
to the aparHjita gana. And the comm. quotes them as employed by the (^anti K. (15)
in the grakayajha.
Translated: by the RV. translators ; and Griffith, i. 173 ; Weber, xviii. 125.
1. In alliance {sardt/iam) with thee, O fury, battering, feeling excite-
ment, excited, O companion of the Maruts, having keen arrows, sharpen-
ing up their weapons, let [our] men go forward unto [the foe], having
forms of fire.
This verse is found further in TB. (in ii. 4. i «<>). RV. and TB. read for b hdrsamd-
ndso dhrsiti * maruivak; at beginning of d, RV. has the decidedly preferable abhi for
ipa; TB. gives in d yanti, and this is also the reading of Ppp. — which moreover
separates tlksn& is- in c, and combines -^dno *pa in c-d. Three of our mss. (O.Op.K.)
so far agree with RV. as to read dkrsitdsas in b ; the comm. has instead rusitasas.
The comm. explains manyus as krodhibhimdnl devah < wrath personified as a god.'
*|_In both ed*s, TB. has the adverb dhrsata,\
2. Like fire, O fury, do thou, made brilliant, overpower ; invoked, O
powerful one, do thou be our army-leader ; having slain the foes, share
out their possession {v^das) ; making {md) force, thrust away the
scomers {mrdk).
Many of our mss. (P.M.W.E.I.H.p.m.K.), with some of SPP^s, accent sdhasva in a;
and in b some mss. (including our P.M.W.) read -nir nak. Ppp. has jitvdya for ha-
tvdya in c. The abbreviation of iva to *va in a would remove the bhurij character of
the verse. The comm. explains tvisiia in a by pradlpta,
3. Overpower for us (.^), O fury, the hostile plotter; go forward
breaking, killing, slaughtering the foes; thy formidable rush {} pdjas)
surely they have not impeded ; thou, controlling, shalt bring them under
control, O sole-born one.
The translation given follows in a the RV. reading as mi, which was also received by
emendation into our text; all the mss. and the comm. have instead asmdi, which SPP.
retains. |_Ppp. has abhimdtim asmahe; our mss. R.T., asmdi,\ Our P.M.W. give
in c rarudkre (or the equivalent -ddhre, w^hich is assumed under Prat i. 94); and SPP.
asserts that all his authorities have it, and therefore receives it into his text, in spite of
its evidently blundering character ; the comm. reads rur-. Several of our mss.
(P.M.W.E.H.) read in d va^dn; for naydsdi, after it, RV. has nayase. The comm.
explains /i/Vu in c by balam,
4. Thou art the one praised (.^) of many, O furjs sharpen up clan on
clan {viq) unto fighting; with thee as ally {yuj)^ O thou of undivided
brightness (.^), we make a clear noise unto victorj'.
RV. has at the end krnmahe, as has also Ppp. The translation follows in a the RV.
reading Uitdsy given also by the comm., and by one of SPP*s authorities that follows
him ; Iditi would have to be something like * inciter, persuader to the conflict' RV.
further reads yudhdye for yuddhiya in b, and in a combines manyav fl- ; our many a
Id" is quoted in the comment to Prat. i. 81 as the AV. reading. The obscure dkritaruk
in c is explained by the comm. as acchinnadipti. Besides being bhurij, the verse
(12 + 1 1 : 10+12=45) is quite irregular.
203 TRANSLATION AND NOTES. BOOK IV. -iv. 32
5. Victory-making, like Indra, not to be talked down, do thou, O fury,
be our over-lord here ; thy dear name we sing, O powerful one ; we know
that fount whence thou earnest (a-bhii).
The comm. explains anavabravd as "speaking things — i.e. means of victory — that
are not new (a-nava),^^ The verses 5-7 are not ivHIXjagatU,
6. Born together with efficacy ( } dbhuti)^ O missile (sdyakd) thunder-
bolt, thou bearest superior power, O associate ; be thou allied (meditC)
with our energy (krdtu)^ O fury, much-invoked one, in the mingling
{samsrf) of great riches.
RV. has in b abhibhUie instead of the difficult sahabhQte; and Ppp. {ebhibhuta uit-)
supports RV. The comm. explains kratvd in c by karmand. One is tempted to
emend in a (also in 32. i a) to vajras&yaka * whose missile is the thunderbolt'
7. The mingled riches of both sides, put together, let Varuna and fury
assign to us ; conceiving fears in their hearts, let the foes, conquered,
vanish away.
Instead of dhattdmy RV. and the comm. have in b dattdm ; Ppp. reads dattatn
varunaq ca manyo ; RV. gives bhiyam in c; Ppp. has a peculiar d: pardjitd yantu
paramUm par&vatam. Certain of our mss. (Bp.E.I.) accent at the end Idyantdm,
32. Praise and prayer to fury (manyli).
[Brahmdskanda, — manyuddivatam , trdistubham: i.jagati.1
This hymn Lwhich is RV. x. 83 J goes in all respects with hymn 31, which see.
Translated : by the R V. translators ; and Griffith, i. 1 74 ; Weber, xviii. 1 29.
1. He who hath worshiped thee, O fury, missile thunderbolt, gains
{pus) power, force, everything, in succession ; may we, with thee as
ally, that art made of power, overpower the barbarian, the Aryan, with
powerful power.
Ppp. has sadyo for manyo in a, and sahlyasd at the end. All the mss. ^QZtxX pusyati
in b, and SPP. very properly so reads ; our text was altered to conform with RV., which
in general is distincdy less apt to give accent to a verb in such a position \Skt, Gram,
§ 597 21 J' RV. also omits the redundant and meter-disturbing (the Anukr. takes no
notice of this) vaydm in c. Several of our mss. (P.M.W.E.) give vidadhat instead of
*vidhat in a. Sdhyama (p. sahyima) is expressly prescribed by Prat. iii. 1 5, iv. 88 ;
the comm. appears to read sahy-. The comm. renders dnusak by anusaktam samtaiam,
LFor vaj'ra sdyaka^ see note to iv. 31. 6 ; and ior pUsyati, note to iv. 13. 2. J
2. Fury [was] Indra, fury indeed was a god; fury [was] priest (Jtdtar)^
Varuna, Jatavedas ; the clans {vif) which are descended from Manu
{mdnusa) praise fury ; protect us, O fury, in accord with fervor (tdpas).
The translation assumes in c the reading manyum (instead of -yus)^ which is given
by RV., the comm. (with one of SPP*s mss.), and TB. (ii. 4. i") and MS. (iv. 12. 3);
the nomin. here appears to be a plain corruption, though Ppp. also has it. TB. gives in
a bhdgas for indras^ and devaydnils for manuslr yah in c, and qrdmena for sajdsds at
iv. 32- BOOK IV. THE ATHARVA-VEDA-SAttHITA. 204
the end ; MS. has dvd for pshi at beginning of d; both have viqvdvedds at end of b.
Ppp. reads ^tf/ Uix ydh before /J^/.
3. Attack, O fury, being mightier than a mighty one; with fervor as
ally smite apart the foes ; slayer of enemies, slayer of Vrtra, and slayer of
barbarians, do thou bring to us all [their] good things.
Ppp. rectifies the meter of b (the Anukr. does not notice its deficiency) by inserting
iha before ^dtrHn. LSee above, p. bcxiv.J
4. Since thou, O fury, art of overcoming force, self-existent, terrible,
overpowering hostile plotters, belonging to all men (-carsani), powerful,
very powerful — do thou put in us force in fights.
RV. has sdkdvdn for sdhtydn in c. MS. (i v. 12.3) gives svayamjds in b, and
sdhdvdn in c ; and for d it has sd hHydmdno amftdya gachat,
5. Being portionless, I am gone far away, by the action (i krdtu) of
thee that art mighty, O forethoughtful one ; so at thee, O fury, I, action-
less, was wrathful ; come to us, thine own self {tan6), giving strength.
RV. has at the end baladfydya mi *hi (p. md: i: thi). In c it reads jihldd *hdmy
and both the editions follow it (Ppp. and the comm. have the same), although the AV.
samhitd reading is- unquestionably yM/^/-; the samhitd mss. have this almost without
exception (all ours save O.), the pada-xn^. put after the word their sign which shows a
difference between pada and samhitd reading, and jlh- is twice distinctly prescribed by
the Prat. (iii. 14 ; iv. Z^), The comm. understands the obscure first pada of going away
from battle ; akratu he paraphrases by tvattosakarakarmavarjita.
6. Here I am for thee ; come hitherward unto us, meeting {praticind)
[us], O powerful, all-giving one ; O thunderbolt-bearing fury, turn hither
to us ; let us (two) slay the barbarians ; and do thou know thy partner
{dpi),
RV. keeps better consistency by reading md for nas in a, and mam for nas in c ; at
the end of b it has viqvadhdyas. In a Ppp. has mdy like RV. ; in c it reads upa nas,
combining to nd **vaV'. The comm. supplies ^atrun as object of prat fcf nas, and
paraphrases the end of the verse with api ca bandhubhutam mdm budhyasva,
7. Go thou forth against [them] ; be on our right hand ; then will we
(two) smite and slay many Vrtras ; I offer to thee the sustaining top of
the sweet (niddhu) ; let us both drink first the initial draught {} updh(ii).
Ppp. has at the end pibeva, RV. has me instead of nas at end of a, and combines
ubha up' in d. The comm. begins b with atha. Compare also RV. viii. 100 (89). 2, of
which the present verse seems a variation ; its a, dddhdmi te mddhuno bhaksdm dgre, is
much more intelligible than our corresponding c. [_In b, is not vrtrani (neuter !) rather
'adversaries,' as in v. 6. 4? — In his prior draft, W. renders, "let us both drink first in
silence (?).** " Initial draught " seems to overlook the gender of updnqu.\
20S TRANSLATION AND NOTES. BOOK IV. -IV. 33
33. To Agni: for release from evil.
[BraAman. — astarcam. pdpmanyam ; dgneyam, gdyatram^
Found in Paipp. iv. Is RV. i. 97, without a variant except in the last verse ; occurs
also in T A. (vi. 11. i ). Reckoned by Kau^. (9. 2) to the brhachdnti gana, and also
(30. 17, note) to ih^ pdp ma gana J used, under the name of apdgha, in a ceremony of
expiation for seeing ill-omened sights (42. 22), in a women's ceremony for preventing
undesirable love and the like (36. 22), and in the after funeral ceremonies (82. 4).
Translated: by the RV. translators; and Griffith, i. 175 ; Weber, xviii. 1 34. — Cf.
also Lanman, Skt, Reader^ p. 363.
1. Gleaming {fuc) away our evil (aghd)^ O Agni, gleam thou wealth
unto [us] : gleaming away our evil.
This first verse is found a second time in TA. (vi. 10. i). The refrain is a mechanical
repetition of i a, having no connection of meaning with any of the verses. The comm.
explains dpa qdqucat by na^yatu, and a ququgdhi by samrddham kuru, [_TA. reads
ququdhya in both places in both editions.J
2. With desire of pleasant fields, of welfare, of good things, we sacri-
fice— gleaming away our evil —
3. In order that the most excellent of them, and in order that our
patrons {suri) — gleaming away our evil —
4. In order that thy patrons, O Agni ; in order [namely] that we may
be propagated for thee with progeny — gleaming away our evil —
5. As of the powerful Agni the lusters (bhdnu) go forth in every
direction — gleaming away our evil.
These four verses are (rejecting the intrusive refrain) one connected sentence : the
/>r4's in vss. 3 and 4 repeat by anticipation tht jayemahi fird of vs. 4 b; " we " are, in
fact, Agni's suri^s, since we depute him to sacrifice for us, just as our sUri^s procure us,
the priests ; and our progeny is to increase and spread like the brightness of the fire.
TA. spoils the connection by putting vs. 5 before vs. 4 ; and the sense, by reading
surdyas for bhdndvas in 5 b. Ppp. hzsjdyemahe in 4 b. One of onr pada-mss. (Op.)
agrees with the KV , pada-Xtxi in dividing sugdtuoya in 2 a (the rest read suogdtuya),
6. For, O thou that facest in every direction, thou art [our] encom-
passer on all sides : gleaming away our evil.
7. Our haters, O thou that facest in every direction, do thou make us
pass over as with a boat : gleaming away our evil.
8. Do thou pass us over unto well-being, as [over] a river with a boat :
gleaming away our evil.
Ppp. agrees with RV. |_and TA.J in reading ndvdyd (which implies sindhum *vd)
instead of ndvi at end of a ; and our O. has the saifte.
iv. 34- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 206
34. Extolling a certain rice-mess offering.
[A/Aarvan. — astaream. hrahmdsydudanam. trdistubham : 4. bhurij ; j.j-av. 7-/. krti ; 6.j-p»
atifakvart ; 7. bhurikfakvari ; 8.jagaH,'\
Found in P&ipp. vi. Used in Kau^. (66. 6), in the sava sacrifices, with the brahmd-
sydudana sava^ to accompany the making of pools and channels in the rice-mess, filling
them with juices (rasa)^ and setting on the ground, with surd and water, knob-bearing
plants as specified in the text. Doubtless it is on account of this treatment that the rice-
mess in question is called vistdrin < out-strewn, expanded.*
Translated : Muir, OST. v. 307 (vss. 2-4) ; Ludwig, p. 437 ; Griffith, i. 1 76 ; Weber,
xviii. 1 36.
1 . The brdhman [is] its head, the brhdt its back, the vdmadevyd the
belly of the rice-mess ; the meters [are] the (two) sides (wings .^), truth its
mouth; the vistdrin [is] a sacrifice born out of fervor {tdpas),
Ppp. reads qiras in a, and its d is vistd yajhas tapaso *dhi jdtah. The comm.
explains brahman as signifying here the rathantara sdman, and also satyam in c as
**the sdman so called; or else the highest brahman'*''; vistdrin he makes to mean
vistlryamdndvayava,
2. Boneless, purified, cleansed with the purifier, bright {fiici), they go
to a bright world ; Jatavedas burns not away their virile member ; in the
heavenly (svargd) world much women-folk is theirs.
Ppp. makes putds and quddhds exchange places in a ; and there is confusion in its
text. The comm. explains anasthds by na vidyate asthyupalaksitafk sdtkduqikatn
qariram esdm, and strdinam by strlndm samUho bhogdrtham ; the " they " are the per-
formers of the sava sacrifice. The Anukr. does not notice the redundancy of a
syllable in c. |_There should be a space between prd and dahati, — Regarding sensual
pleasures in heaven, see Muir^s note, I.e. ; Zimmer, p. 413 ; Lanman, Ski, Reader^
p. 379 end, 380 ; and Weber's note ; cf. also AB. i. 22* 4. J
3. Whoso cook the vistdrin rice-mess, ruin (dvarti) fastens not on them
at any time ; [such a one] stays (as) with Yama, goes to the gods, revels
with the soma-drinking (somyd) Gandharvas.
Ppp. has huias for hadd in b, and sdumydis in d. The pada-XAiiX writes dvartih
without division, yet the comment to Prat. iii. 46 quotes the word as exemplifying the
combination of final a and initial r ; the comm. understands and explains it as a-vartti !
somya he paraphrases with somdrha. The metrical irregularities (11-I-12: lo-l-ii =44)
arc ignored by the Anukr.
4. Whoso cook the visfdHn rice-mess, them Yama robs not of their
seed ; becoming chariot-owner, [such a one] goes about upon a chariot-
road ; becoming winged, he goes all across the skies.
Ppp. has in c rathdydn lyate, |_In the metrical definition, the Anukr. seems confused
here ; but vs. 4 appears to be intended. J
5. This, extended, is of sacrifices the best carrier; having cooked the
vistdrin^ one has entered the sky; the bulb-bearing lotus spreads
{satn'tan)j the Hsa^ qdltlka^ qdphaka^ middli: let all these streams (dhdrS)
207 TRANSLATION AND NOTES. BOOK IV. -IV. 34
come unto thee, swelling honeyedly in the heavenly (svargd) world ; let
complete {sdmantd) lotus-ponds approach thee.
The mss. (with the exception, doubtless accidental, of our P.K.) all read bdhisthas at
end of a, and this SPP. retains, while our text makes the obviously called-for emenda-
tion to vdh' ; the comm. has vah-. The things mentioned in c, d appear to be edible
parts of water-lilies : the bulbous roots, leaf-stems, and radical fibres, which in some
species, as the Nymphaea escuientUy are savory, and which are eaten somewhat like aspar-
agus. That they should be viewed as special gifts to the pious indicates quite primi-
tive conditions, and suggests a region abounding in standing waters. Either the pools and
channels of Kau^. are foimded on these specifications, or they are original and intended
to be emblematic of such products. The kumuda is the N, esculenta {kHirava^ comm.) ;
and the comm. explains bisa (he reads visa) as the root-bulb of the padma {A^elum-
bium speciosutn) [_cf. Lanman, JAOS. xix. 2d half, p. 151 f.J, ^dluka as that of utpala
(a Nymphaea)^ qaphaka as a hoof (f<7/Aa)-shaped water-plant, and muldll as = mrn&lL
Qaphaka occurs also at Ap(^S. ix. 14. 14, where it seems to signify an edible plant or
fruit, perhaps a water-nut. Ppp. differs widely from our text: it begins esa yajfio
vitato bahistho vistdra pakvo div- ; it omits c and d ; for e and f it has our 7 a, b [_with
variants : see under 7J ; then follow our e and f (g, upa . . . samantdh^ is wanting), with
variants : etds tvd kulyd upa yanti viqvahd^ and svadhayd for madhumat. But our c
and d are found further on as parts of vs. 7, with pundarikam for dndlkam^ and
^dlukham and qapakhas. It is doubtless by an oversight that SPP. has in b, in both
samhitd and/<z^, the false accent divdm (but our O. also gives it). The verse lacks
one syllable of being a full krti (80 syllables). The comm. ends vs. 5 with muldliy and
begins vs. 6 with the following refrain.
6. Having pools of ghee, having slopes of honey, having strong drink
{surd) for water, filled with milk (ksird), with water, with curds — let all
these etc. etc.
Ppp. agrees in a, b with our text (we should expect rather madhukulyds) ; but for
the refrain it has etds tvdtn talpd upa yanti viqvatas svarge loke svadhayd mdda-
yantlh (the remaining pada again wanting, as in vs. 5). The refrain appears much
more in place with this verse than in vs. 5. The comm., as already indicated, makes its
vs. 6 of our 6 a, b, preceded by the refrain of vs. 5 ; the refrain of our vs. 6 it omits
altogether. The surd seems most probably to have been a kind of beer or ale |_so
Roth : not distilled liquor, as Zimmer, p. 280, suggests J. A full ati^akvarf (60) calls
for two more syllables.
7. Four vessels (kumbhd), four-fold, I give, filled with milk, with water,
with curds — let all these etc. etc.
Ppp. had the first two padas, as noted above, in its vs. 5, reading for a catuskumbhydm
caturdhd daddti; its vs. 7 is our 5 C, d (with the variants already given) together with
the last two padas of the refrain, reading svadhayd for madhumat in the former pada,
and md for tvd in the latter. The comm. (with one or two of SPP's mss. that follow
him) has dadhdmi in a.
8. This rice-mess I deposit in the Brahmans, the vis faring world-con-
quering, heaven-going {svargd) ; let it not be destroyed {ksi) for me,
swelling with svadfid ; be it a cow of all forms, milking my desire.
Iv. 34- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 208
Several of our mss. (P.M.W.E.) combine in d dhenus kdm-, Ppp. has for a imam
odanam fiacasi miqraddhcuUicLno ; in t>, lokajitiyam svargyam (the comm. also has the
better reading svargyam) ; in c, ksesta sadasisyamdnd j for d, viqvarupd kdmadughd
dhenur astu me. The verse is irregular in meter : 1 2 + 1 1 : 1 2 + 1 3 =48.
35. Extolling a rice-mess offering.
\PrajdpaH, — dtimartyam,^ trdistubham : j. bhurij ; 4.jagati.'\
Not found in Paipp. Used by Kau^. (66. 1 1) in the sava sacrifices, with a sava for
escaping death {atimrtyu) ; and, according to the comm., also in the ceremony of expia-
tion for the birth of twin calves (109. i ; he reads yam odanam iti^ instead of yamdu
janayati, which the edition has). • LThe Berlin Anukr. reads dtimdrcyam,\
Translated: Ludwig, p. 438 ; Griffith, i. 177 ; Weber, xviii. 139.
1. The rice-mess which Prajapati, first-born of righteousness, cooked
with fervor (tdpas) for Brahmin ; which, separator of the worlds, shall not
harm {}) — by that rice-mess let me overpass death.
For the obscure and questionable ni *bhirisdt in c (no tense-stem Hsa occurs else-
where in AV.) the comm. reads ndbhir ekd; Ludwig, ignoring accent and pada-XtuX,
{nd: abhiorisdt)^ understands ndbhi-resdt "breach of the navel"; two of our mss.
(O.Op.) read nabhirisdm Land Weber conjectured nibhir esdmj. The refrain is found
also as concluding pada of a verse in Ap.Q!S. iv. 1 1. 3. The Anukr. does not note that
b i&jagatf.
2. That by which the being-makers overpassed death ; which they dis-
covered by fervor, by toil ( (rdma) ; which the brdhman of old cooked for
Brahmdn — by that rice-mess let me overpass death.
The comm. explains bhutakftas as firdnindm kartdro devdh, but rsayas is always
the noun used with it.
3. That which sustained the all-nourishing earth; which filled the
atmosphere with sap ; which, uplifted, established the sky with might —
by that rice-mess let me overpass death.
The comm. explains viqvabhojasam by krtsnasya prdnijdtasya bhogyabhUtdm,
4. That out of which were fashioned the thirty-spoked months ; out of
which was fashioned the twelve-spoked year; that which circling days-
and-nights did not attain — by that rice-mess let me overpass death.
SPP. gives in c the /tf ^<rj-reading ahordtrih^ as required by the participle /ar/^/fw/tfj/
all the pada-xt\&%, have -tra ; the comm. has paryantas^ but explains it as parydvarta-
mdnds, and says nothing about the abnormal form. The verse (11 + 13: ii + ii =46) is
in no respect ^^jagatl; the ejection oiydsmdt in b would make it regular.
5. That which became breath-giving, possessing breath-giving ones(.^) ;
for which worlds rich in ghee flow ; whose are all the light-filled directions
— by that rice-mess let me overpass death.
The pada-Xtxi does not divide prdnaddh^ and it makes the division prdnaddovdn,
which the translation follows; our text (either by a misprint or by an unsuccessful
209 TRANSLATION AND NOTES. BOOK IV. -iv. 36
attempt at emendation) reads -divdn ; -divd^ as nom. of -dttvan, might be an improve-
ment ; the comm. reads -davSm^ viewing it as gen. pi. of firdna-da, from dii * burn,' and
he explains it as "moribund" (^mumursu: prdndir jigamisubhih paritdpyante)\
6. From which, when cooked, the immortal (atnfta) came into being ;
which was the over-lord of iki^ gdyatri ; in which are deposited the Vedas
of all forms — by that rice-mess let me overpass death.
Or amrta is to be taken as the drink of immortality ; the comm. (who simply adds
dyulokastham) apparently so understands it
7. I beat down the hater, the god-insulter ; what rivals are mine, let
them be [driven] away; I cook the all-conquering ^riA»i^«-rice-mess ; let
the gods hear me who am full of faith.
The comm. reads in a devaptyUn ; brahmdudandm he explains as brdhmanebhyo
deyam odanam.
The seventh anuvdka^ of 5 hymns and 37 verses, ends here ; the old Anukr. says
sapta cd *pi bodhydh,
36. Against demons and other enemies.
\Cdtana, — satydujasam.^ dgneyam, dnustubham : g, bhurij.']
Not found in Paipp. Not used individually by Kau^., but only as one of the cdta-
ndni (8. 25). Our mss. of the Anukr. do not contain the expected definition of the
hymn as one of ten stanzas {daqarcam), *|The Berlin Anukr. reads sdtydujasam.\
Translated: Ludwig, p. 526; Grill, 3, 136; Griffith, i. 179; Bloomfield, 35, 407;
Weber, xviii. 141.
1 . Them let him of real force burn forth — Agni Vai5vanara, the bull ;
whoso shall abuse and seek to harm us, likewise whoso shall play the
niggard toward us.
The comm. paraphrases durasydt with dustdn ivd ** caret: asmdsv avidyamdnam
dosam udbhdvayet. The Prat. (iii. 18) allows both i and i in denominatives like ardtiy-^
and its comment quotes this word as example of the former.
2. Whoso shall seek to harm us not seeking to harm, and whoso seeks
to harm us seeking to harm — in the two tusks of Agni Vai5vanara do I
set him.
All the mss. read in a dipsaty which is accordingly retained by SPP. ; our edition
emends to dipsdt to agree with vs. i c ; the comm. also has dipsdt; and it is favored by
the f<f/<J/ of the parallel expression in vi. 37. 3. With the second half -verse compare
xvi. 7.3.
3. They who hunt in assent (? dgard), in counter-clamor (J pratikrofd)^
on new-moon [day], the flesh-eating ones, seeking to harm others — all
those I overpower with power.
The obscure words dgard and pratikroqd are here translated mechanically, accord-
ing to their surface etymology. The comm. gets the former from gr or gir * swallow,'
and defines it as yuddharanga^ because samantdd bhajyate mdhsaqonitddikam atra;
the latter is pratikiildih qatrubhih krta dkroqe; while mr gay ante means '* desire to
iv. 36- BOOK IV. THE ATHARVA-VEDA-SANfHITA. 210
injure us/* and amdvdsye '' at midnight of a day of new moon " ; he has no suspicion of
any connection with the doings at an eclipse, as half suggested by Grill. The line is quite
unintelligible, and very probably of corrupt text Most of the //7<^-mss. have the false
SLCceni pratioJtro(^. The comm. reads in c dipsanti for -tas.
4. I overpower the piqdcds with power ; I take to myself their property ;
I slay all the abusers ; let my design be successful.
All the mss. read in a-b sdkasdisdm, p. sdhasd: esdm^ instead of the obviously cor-
rect sdhasdisdmy p. sdhasd : i : esdm \ci, note to iii. 14. 3 J : it is one of the most strik-
ing blunders of the traditional text The comm. understands the true reading, and it i&
restored by emendation in our edition; SPP. abides by the mss. In d, the comm. has
^afk nas for sam me. The Anukr., by noting no irregularity of meter, seems to imply
i esdm in b, but his descriptions are so little exact that the evidence is really of no value*
5. The gods that hasten {has) with him — they measure speed with
the sun — with those cattle {pafi) that are in the streams, in the moun-
tains, I am in concord.
Doubtless corrupt in text, and incapable of yielding sense. Grill regards the verse as
interpolated. |_As for hds^ see Bergaigne, ReL Vid, i. 200 n. J The comm. guesses two
wholly discordant and equally worthless explanations ; in the first he takes devas as
(from dfv * play ') ^^piqdcas and the like," and hdsante as for hdsayanti ' cause to laugh ' ;.
in the second, he understands devds as vocative, and hdsante as for jihdsante (^printed
jihdsyante\ * seek to leave.' One is tempted to find stenas instead of Una in a. The
deficiency (unnoticed by the Anukr.) of a Syllable in d is an indication of a corrupt text
6. I am a vexer (tdpana) of the piqdcds^ as a tiger of them that have
kine ; like dogs on seeing a lion, they do not find a hiding-place (nydfUana).
The comm. reads anu instead of na in d. The meter requires *smi in a.
7. I cannot [bear] with piqdcds^ nor with thieves, nor with savages
{}vanargu)\ the piqdcds disappear from that village which I enter.
Our P.M.W. read -vive^d for --z/zf/ at the end. The comm. has naqyantu in c He
paraphrases sam qaknomi by samqakto *nupravisto bhavdmi^ or by samgato bhavdmi;
and vanargu by vanagdmin,
8. Whatever village this formidable power of mine enters, from that
ih^ piqdcds disappear; [there] they devise not evil.
The first pada lacks a syllable, unless we resolve gra- into two syllables \ot read
ydm-yam \,
9. They who anger me, making a noise, as flies an elephant — them
I think ill off, like mites (?) on a man ijdna).
The comm. (followed by a couple of SPP*s authorities) has lipitds (= upadigdhdh
samkrdntdh) at end of a; the pada-xd'S^, read lapiti^ which SPP. in his pada-iext
emends to -tah ; but, as the participle in ta from such a root can hardly have an active
sense, lapitvi would doubtless be a better alteration ; the redundancy of a syllable, to
be sure, would suggest deeper changes. AlpaqayUn in d, literally 'petty Hers,' is con-
jecturally rendered, in accordance with the comm. {parimdnato *ipakdydh qayanasva-
bhdvdh samcdrdksamdh kltdh), SPP. reads dtirhitdnj- (instead of -tdh or -tdh Lsee
211 TRANSLATION AND NOTES. BOOK IV. -iv. 37
note to i. 19* 4 J)* against the great majority of his mss. as well as all of ours ; instead
of it the comm. has durhatdn,
10. Let perdition halter him, as a horse with a horse-halter (^bhi-
dhdni) ; the fool (malvd) that is angry at me, he is not loosed from the
fetter.
The comm. (with one of SPP^s mss.) has at the end mucyase^ but explains it as a 3d
sing. impv. : mukto na bhavatu; an imperative would be welcome, if honestly come by.
Malva he glosses with gatru, LAs to abhi-dhSj cf. iii. 1 1. 8 and note. J
37. Against various superhuman foes: with an herb.
\Bddardyani, — dvddafarcam. ajafrngyapsarodevatyam, dnustubham : j, J-av. 6-p. tristubh ;
^. prastdrapahkti ; y, paromih ; 11. 6-p.jagatl ; 12. nicrt.'\
Found (except vs. 9) in Paipp. xiii. (in the verse-order 1-4, 7, 6, 5, 12, 8, 10, 11), but
in a much defaced condition. Used by Kau^. with the preceding h3rmn, as one of the
catandni (8.25) ; but also independently (28.9) in a remedial rite against possession
by evil spirits. And the comm. quotes it from Naks. K. 21 [^error for Q!anti K., says
BloomfieldJ, as employed in a mahdqdnti called gdndharvf. [_As to Btdarayani, see
introduction to hymn 40. J
Translated: Kuhn, KZ. xiii. 118 (interesting Germanic parallels); Ludwig, p. 352;
Griffith, i. 180 ; Bloomfield, 33, 408 ; Weber, xviii. 144.
1 . By thee of old the Atharvans slew the demons, O herb ; by thee
did Ka5yapa slay ; by thee Kanva, Agastya.
The comm. explains that one or other of the specified plants, the sahamdnd etc., is
here addressed.
2. By thee do we expel (cat) the Apsarases, the Gandharvas ; O goat-
horned one, drive the demon ; make all disappear by [thy] smell.
* Drive ' {ajd) in c is a play upon the name goat {aja-) in * goat-homed.* The comm.
declares the epithet to be equivalent to visdnin (jOdina pinnatd)^ and to be given on
account of the shape of the fruit LDhanvantari, p. 23, Poona ed., gives mesaqrngl
and visdnikd as synonyms of (ija^fngf.^ Ppp. has in b cdtaydmasi instead of -make.
3. Let the Apsarases go to the stream, to the loud (T) down-blowing of
the waters : Guggulu, Pila, NaladI, Auksagandhi, Pramandani : so go
away, ye Apsarases ; ye have been recognized.
LSee Weber's note and reference to Rumpelstilzchen. J Tdrd in b is rendered " cross-
ing"; but as this sense is found nowhere else, it seems safer to take the word as the
adjective, common later ; the comm. glosses it with tdrayitdram^ a worthless etymo-
logical guess. After it, instead of avagvasam, the comm. reads iva svasam {^susthu
ndupreranakugalam yatkd)^ and, strangely enough, Ppp. has the same. As everywhere
else where the word occurs, the mss. vary between gulgulu and guggulu^ and SPP.
reads the former and our edition the latter ; here the decided majority, with Ppp. and
the comm., give gulg- (our Bp.H.K. have gugg-), Padas c and d appear to be made up
of names of Apsarases, all formed upon odor-names: guggulu is fem. to guggulu
< bdellium,* and naladi to ndlada ^nard*; pramandani is related with pramanda <a
certain fragrant plant * ; and duksdgandhi means something like * ox-smell * ; but the
iv. 37- BOOK IV. THE ATHARVA-VEDA-SANIHITA. 212
comm. declares them to hepaHca homadravydni < five articles of oblation ' ; Ppp. reads
prabandhinl in d. Most of our mss. accent apsardsas in e, but SPP. reports only one
of his as doing so ; both editions read apsarasas. The comm. makes a different
division of the material, reckoning the refrain (our e, f ) as a verse with our 4 a, b, and
omitting the refrain in 4 (much as it treated 34. 5-7 above) ; SPP. follows the Anukr.
throughout (see under the next verse). The comm. reads in f pratibaddhds j prdti-
buddha abhutana is found also as RV. i. 191. 5 d. Ppp. adds between our d and e
yatrd marty apsv antah : samudre turUnyarl turvaql pundarlka (not followed by an
avasdna-^x^cC). The Anukr. definition of the verse ought to read jagatl instead of
tristubh. [^In the prior draft, W. notes the suggestions concerning avaqvasdm g^ven by
BR. i. 490 and OB. i. 126 and implying ava = * away * ; but rejects them. J
4. Where [are] the afvatt/ids, the nyagrSdhas^ great trees, with crests :
thither go away, ye Apsarases ; ye have been recognized.
The division and numbering in our edition of this verse and the two next following is
faulty, owing to the unclearness of the mss. first used ; the correct division, agreeing
with the Anukr., is given by SPP., and our translation follows it |_and makes clear what
it isj ; vss. 3-5 all end with the refrain tdt pdre ^td- etc., and this, with the number 4,
needs to be added in our text after qikhandlnah. In Ppp., the place of this verse is
taken by the addition reported above, under vs. 3. The comm. takes qikhandin as
meaning " peacocks " ; he quotes TS. iii. 4. 84 to the effect that certain trees, including
agvattha and nyagrodha^ are the houses of Gandharvas and Apsarases.
5. Where [are] your swings, green and whitish; where cymbals [and]
lutes sound together — thither go away, ye Apsarases; ye have been
recognized.
LChange the number 4 to 5 at the end of the first line of p. 74 of the edition. J The
accept karkaryds as nom. plur. is false, and must be emended to -ryds^ as read by
SPP. with half of his mss., and a part (O.Op.D.) of ours (our P.M.W. give karkayds).
Again nearly all our mss., with some of SPP*s, accent apsardsas in the refrain. Ppp.
is quite corrupt ; yatra vokhsd karttdrjumt gkdids karkarl asamvadaniu The first
half -verse (13 + 11 : 8+8) is irregular.
6. Hither hath come this mighty one {virydvant) of the herbs, of the
plants ; let the goat-horned ardtaki, the sharp-horned, push out.
LPut a simple avasana-m2Lrk in place of the number 5. J A rdtakl seems to be used
here as specific name of the herb in question ; but the comm. takes it as epithet, deriv-
ing it from a-rd * non-giving ' with a derivative from af * go,' and meaning hihsakdn
uccdiayati I Ppp. adds two more pad as : ape *t€ *to *psaraso gandharvd yatra vo grkdh,
7. Of the hither-dancing, crested Gandharva, Apsaras-lord, I split the
testicles, I bind fast {}) the member.
All the mss. read in c dpi ydnti^ which SPP. accordingly retains; our emendation to
dydmi is unsatisfactory, both as regards the sense and because da is not elsewhere used
with api (neither \syd^ ; one might also guess abkiydmi " attack " ; the comm. explains
it by apigatam niruddham karomi^ which is worthless. The comm. gives "peacock"
as an alternative equivalent of ^ikhandin with an implied comparison : " dancing like a
peacock." Ppp. begins with tyam vlruc chikh-. \\i the definition of the Anukr.
(8 + 8: 12) is right, pada c lacks a syllable. J
213 TRANSLATION AND NOTES. BOOK IV. -iv. 37
8. Terrible are Indra's missiles (heti)^ a hundred spears of iron ; with
them let him push out the oblation-eating, dvaid-esLting Gandharvas.
Half our mss., and the large majority of SPP*s, read at the end of this verse rsata;
both editions g^ve rsatu, as in the next verse. AvakH is defined as a certain grass-like
marsh-plant, Blyxa octandra, the same with qdivala or qdivdla; the comm. defines it
as jalaparisthdh ^Sivdlavi^esdh, but attempts no explanation of why the Gandharvas
should be supposed to eat it He reads in b qataprsiU (one feels tempted to emend
rather to qatdbhrstui)^ and in c abhihraddn (for haviraddn). The Anukr. takes no
notice of the redundant syllable in c (also in 9 c).
9. Terrible are Indra's missiles, a hundred spears of gold ; with them
let him push out the oblation-eating, dvakd'Q2XXvi% Gandharvas.
This very slighdy varied repetition of vs. 8 is wanting in Ppp. All the mss. have
rsatu at the end here.
10. The dvakd't2X\n% ones, scorching, making light {}) in the waters
— all the piqdcds^ O herb, do thou slaughter and overpower.
All our pada-xa^'i. read in b jyotayopmdmakin as a compound, and it seems very
strange that SPP. gives in both forms of text jyotaya mdmakin, as two independent
words, and reports nothing different as found in any of his authorities ; it is perhaps an
oversight on his part. Either reading being plainly untranslatable, the rendering given
implies emendation to jyotayamdnakin^ as the simplest and most probable alteration ;
several cases of such expansions of a participle in mana by an added -ka occur \Skt.
Gram, § 1 222 g, f ; cf. Bloomfield^s note J, one of them {pravartam&nakd) even in RV.
Ppp. reads as follows : avakdqam abhiqdco bicchi dydiayamdnakdm : gandharvdn
sarvdn osadhe krnu tasvapardyanah ; this supports the proposed reading in its most
essential feature, -mdna- for -mdma-y and further favors the version of the comm., dyot-
iox j'yot-. R., in the Festgruss an Bohtlingk (p. 97), had ingeniously conjectured the
word as a name for the will-o*-the-wisp, deriving it from jyotaya mdm * g^ve me light,'
by an added suffix -aka. The comm. paraphrases by matsambandhino gandharvdn
udakesu prakdgaya, \Qi. Whitney, Festgruss an Rothy p. 91 ; also note to ii. 3. i.J
1 1. One as it were a dog, one as it were an ape, a boy all hairy — having
become as it were dear to see, the Gandharva fastens upon {sac) women ;
him we make disappear from here by [our] mighty (vtrydvant) incantation
{brdhman).
In our edition, stHyam at the end of d is a misprint for strtyas^ which all the mss.
have, with no avasdna-mBrk following, though distinctiy called for by the sense, and
therefore supplied by us ; Ppp., however, reads striyam^ with sajate before it ; and it
omits the last pada, f : which omission would furnish an excuse for the absence of inter-
punction after striyas,
12. Your wives, verily, are the Ap.sarases; O Gandharvas, ye are
[their] husbands ; run away, O immortal ones ; fasten not on mortals.
All the pada-mss. commit in c the palpable error of dividing dAdvatdmartyd(A) into
dhdvata: tnartydh^ as if the d which follows dhdvat- were one of the common pro-
longations of a final vowel in santhitd ; the comm., however, understands amartydh^
and SPP. admits this by emendation into his padaAjtrX, Ppp. has for c apakrdmat
purusdd amartydy which supports amartyds in our text
iv. 38- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 214
38. For luck in gambling: by aid of an Apsaras.
[Bddardyani. — dvidetfatyam. dnustubham: j. 6-p.j-av.jagatt ; j. bhurigaiyasti ; 6. tristubh ;
7. j-av.j-p. anusiubgarbhd purauparistdjjyoiismatt jagatt.'\
This and the two following hymns are not found in Paipp. Kau^. uses it (doubtless
only the first four verses) in a ceremony (41. 13) for success in gambling. Verses 5-7
are called karkipravddds and used (21. 1 1) in a rite for the prosperity of kine, and also
(66. 13) in the sava sacrifices, with a karki as sava; and they are reckoned (19. i, note)
to the pustika mantras. The comm. attempts no explanation of the mutual relation of
the two apparently unconnected parts of the hymn ; Lbut Weber, in his note to verse 7,
suggests a connection J. [_As to B^darayani, see introd. to h. 40.J
Translated: Muir, OST. v. 430 (vss. 1-4) ; Ludwig, p. 454; Grill, 71 (vss. 1-4),
140; Grifilith, i« 183 ; Bloomfield, 149, 412 ; Weber, xviii. 147.
1. The up-shooting, all-conquering, successfully-playing Apsaras, that
wins (kfj the winnings in the pool Q gldha) — that Apsaras I call on here.
The form apsari, instead of apsards, is used throughout this h3rmn; the comm.
regards it as a specialized name for the Apsaras in this character or office : dyUtakriyd-
dhidevatdm apsarojdtiy&m, Udbhindattm is paraphrased by panabandhena dhanasyo
*dbhedanafn kurvattm, as if it were the causative participle. The technical terms of
the game are only doubtfully translated, our knowledge of its method being insufficient ;
gldha is taken as the receptacle, of whatever kind, in which the stakes are deposited ; the
comm. explains it ^yj&\ grhyate panabandhena kalpyata iti dyUtakriy&jeyo (mss.
-jayo) *rtho glahah,
2. The distributing (vi-ci), on-strewing (d-iir), successfully-playing
Apsaras, that seizes {grah) the winnings in the pool — that Apsaras I call
on here.
The comm. explains the first two epithets respectively by " collecting " (taking vi as
intensive) and " scattering."
3. She who dances about with the dice () dyd)y taking to herself the
winning from the pool — let her, trying to gain (T) for us the winnings,
obtain the stake Q prahd) by magic {tndyd) ; let her come to us rich in
milk ; let them not conquer from us this riches.
The wholly anomalous slsad in c is here translated, in accordance with the current
understanding of it, as somehow coming from the root san or sd |_i.e., as if it were for
the normal si-sd-s-atf : considering that the consonant of the root sd happens to coincide
with the sibilant which is characteristic of the desiderative, we might be tempted to put
sisdnt: sd: : Aksant : sah {Skt, Gram. § 1030 a), but for the accent J ; the comm. reads
instead qesantl { = avaqesayantl). The comm. further has in b ddadhdnas (explained
as —ddadhdnd: so SPP^s K. reads), and in d prahdn (^= prahantavydn aksdn: a
false etymology and worthless interpretation). He explains ayds as ekddayah pahca-
samkhydntd aksavi^esdh. He divides our vss. 3-5 into four verses of four padas each,
without any regard to the connection of sense, thus giving the hymn eight verses ; among
our mss. also (SPP. reports nothing of the kind from his) there is more or less discord-
ance in regard to the verse-division, and some of them agree with the comm. [_Our
slsati appears in W*s Index Verborum^ p. 382, at the very end of the *< unclassified
residuum " of AV. material. J
215 TRANSLATION AND NOTES. BOOK IV. -iv. 38
4. She who delights {pra-mud) in the dice (aisd), bringing (6Ar) pain
and anger — the rejoicing, the delighting one : that Apsaras I call on here.
The translation implies retention of bibhratf at end of b, read by all the mss. and by
the comm., and retained by SPP., and the emendation instead in a Xo yi ^ksisu pramd-
date, which is metrically better, makes better connection, and has the support of the
comm., with one \ov two J of SPP's authorities. SPP's note to bibhratf, " so read
except by K. who follows Sayana,*' is unintelligible, since the latter has also bibhratl,
[_ Delete the accent-mark under huve,\
5. They who (f.) go about (satn-car) after the rays of the sun, or who
go about after [its] beams (mdrtci); of whom the mighty {} vdjinivant)
bull from afar moves around (pari-i) at once all the worlds, defending —
let him come unto us, enjoying this libation, together with the atmos-
phere, he the mighty one.
According to the comm., the " they who " and »* of whom " in a and c are the Apsa-
rases, this being apparently to him the tie of connection between the two divisions of
the hymn ; and vdjint is the dawn, and vdjinlvant the sun : all of which is very ques-
tionable, at least SPP. reads in AparySiti, with, as he states, the majority of his mss.,
but with only two of ours ; the comm. has paryeti, and it is also thus quoted by the
comment to Prat. iv. 81. SPP. further leaves the final n of sdrv&n unassimilated before
lokan, for the wholly insufficient reason that nearly all his mss. so read ; the point is one
that requires to be regulated by the prescriptions of general grammar and of the Prat.,
without heed to the carelessness of scribes. The passage is even one of those quoted
under Prat. ii. 35 as an example of assimilation. The metrical definition of the Anukr.
is inaccurate, and perhaps corrupt; the verse (12 + 11 : 12 + 11 : 11 + 11=68) should be
specified as of 6 padas and 3 avasdnas, like vs. 3 ; it is not bhurij ; and for atyasti the
|_ London, not the Berlin ms.J rt^ds jagatyasfi, |_One is tempted to suspect the syllable
sam- in a. Vronoxxnct yasarsabhd in C.J
6. Together with the atmosphere, O mighty one; defend thou here
the karkt calf, O vigorous one {vdjin) ; here are abundant drops (stokd)
for thee ; come hitherward ; this is thy karki ; here be thy mind.
The comm. reads in a vdjinlvdn, as in 5 f ; in b he has karkfn vatsdn (and one of
SPP^s mss. gives karkin) ; and, in d, namas instead of manas, and SPP. reports three
of his four pada-mss, as also having ndmas. The comm. explains karki as karkavarna
or qubhra. The minor Pet. Lex. suggests the emendation of vatsim to vaqam in this
verse and the next. Three of SPP^s mss. and one of ours (O.) separate karki ihd in
samhitd in d. The Anukr. ignores the deficiency of a syllable in b.
7. Together with the atmosphere, O mighty one ; defend thou here the
karki calf, O vigorous one ; this is fodder ; this is the pen ; here we bind
{ni-bandh) the calf ; according to name we master you : hail !
The comm., with one of SPP*s oral authorities, has again vatsdn in b, and also
vatsdn in d (this time, with our P.M.W.E.). Kau^. (21. 11) quotes c and d, with the
direction to do *' as directed in the text ^*; the comm. |_Ke9avaJ explains that a rope is to be
prepared with twelve ties (ddman) ; and that with c fodder is to be offered to the kine,
and with d the calves are to be tied to the rope. If this is correct, the reading would
seem to be properly vatsdn in all cases, and perhaps karkyh(A) vatsdn in 6 b and 7 b
iv. 38- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 2l6
(thus filling out the meter). The mss. add (as directed by the Anukr.) a second avasdna-
sign after badhnlmahy and SPP. retains it. The verse (11 + 10; 8+8: 10=47) falls
short of a full jagatl by the amount of the deficiency in b. \\ think JkarJkyhsy as a
genitive sing, fem., ought to be oxytone (JAOS. x. 385) ; but karkyi^s^ pronounced
karkio^ might be better. J
39* For various blessings.
\Angiras,^ — da^arcam. sdmnatyam. ndnddevatyam. pdnktam: i^ jtjt y.j-p.mahdbrkatt ;
2, 4, 6, 8. samstdrapankti ; g, 10. tristubh.']
This prose-h3rmn (the two concluding verses metrical) is, as already noted, wanting
in PiLipp. A similar passage is found in TS. (vii. 5.23). The hymn is used by Kliu^.
in Xhtparvan sacrifices (5.8) with the samnati o£Eerings, and vss. 9 and 10 earlier in
the same ceremonies with two so-called purast&ddhomas (3. 16) ; also the hymn again
in the rites (59. 16) for satisfaction of desires. Verse 9 appears in Viit (8. 11) in the
cdturmdsya rites, with an offering by the adhvaryu. * [_The Anukr. gives Brahman as
the rsi of 9 and 10. J
Translated : Griffith, i, 1 84 ; Weber, xviii. 1 50.
1 . On the earth they paid reverence {sam-nam) to Agni ; he throve
{rdh) ; as on earth they paid reverence to Agni, so let the reverencers pay
reverence to me.
The TS. version reads thus : agndye sdm anamat prthivy&i sdm anamad ydthd
*gn{h prthivyA (!) samdnamad evdm mdhyam bhadrah sdtnnatayah sdm namantu.
The comm. explains sdm anaman by sarv&ni bhutdni samnatdni upasanndni bhavantiy
and samndmas by abhilasitaphalasya samnatayah samprdptayah. The metrical
definitions of the Anukr. for vss. 1-8 are of no value ; the odd verses vary from 34 to 37
syllables, and the even from 38 to 40. |_We might have expected the epithet tryavasdna
(j-av.) to be applied to the even. J
2. Earth [is] milch-cow ; of her Agni [is] calf ; let her, with Agni as
calf, milk for me food (is), refreshment, [my] desire, life-time first,
progeny, prosperity, wealth : hail !
There is in TS. nothing to correspond to our vss. 2, 4, 6, 8. Our edition combines
iyus pr-, because required by Prat ii. 75 ; but the mss., except one of SPP's, have
iyuh pr-, which SPP. retains.
3. In the atmosphere they paid reverence to Vayu ; he throve; as in
the atmosphere they paid reverence to Vayu, so let the reverencers pay
reverence to me.
TS. has a corresponding passage, in the form as given above.
4. The atmosphere is milch-cow ; of her Vayu is calf ; let her, with
Vayu as calf, milk for me etc. etc.
The comm. has tasya * of it (i.e. the atmosphere),* instead of tasyds.
5. In the sky they paid reverence to Aditya; he throve; as in the sky
they paid reverence to Aditya, so let the reverencers pay reverence to me.
The corresponding TS. passage has surya instead of aditya.
217 TRANSLATION AND NOTES. BOOK IV. -iv. 39
6. The sky is milch-cow ; of her Aditya is calf ; let her, with Aditya
as calf, milk for me etc. etc.
|_In the edition, sd is misprinted for si,\
7. In the quarters they paid reverence to the moon {candrd) ; it throve ;
as in the quarters they paid reverence to the moon, so let the reverencers
pay reverence to me.
In TS., the asterisnns {ndksatrd) are here connected with the moon; and there
follow similar passages respecting Vanina with the waters, and several other divinities.
8. The quarters are milch-cows ; of them the moon is calf; let them,
with the moon as calf, milk for me etc. etc. %
Both editions read duhdm in this verse, as in vss. 2, 4, 6, following the authority of
nearly all the mss. ; only our H.D. have the true reading, duhr&m, which ought to have
been adopted in our text.
9. Agni moves {car), entered into the fire, son of the seers, protector
against imprecation ; with homage-paying, with homage, I make offering
to thee ; let us not make falsely the share of the gods.
That is (a), * Agni is continually to be found in the fire.' Three of SPP's authorities
read mdnasd in c, thus ridding the verse of an objectionable repetition ; but both editions
give ndmasdy which the comm. also has. In d our edition has karmabhSgdm, following
owr pada-mss, (which read karmaobkdgdm) ; but SPP. has correcUy, with his mss. and
the comm. (^ = md kdrsma)^ karma bhdgdm. More or less of the verse is found in
several other texts : thus, in VS. (v. 4) only a, b, ending b with abhiqastipivd ; in MS.
(i. 2. 7), with adhirdjd esdh at end of b, a wholly different c, and, for d, mi devindm
yilyupdma bhdgadhfyam ; in MB. (ii. 2. 12), only a, b, with b ending as in MS. ; in TS.
(*• 3- 7*)» the whole verse, b ending like MS., c beginning with svdhdkftya brdhmand,
and d ending with mithuya fcar bhdgadhiyam ; in TB. (ii. 7. 15*), the whole, beginning
with vydghrb ydm agndu car-^ and ending b with -pi aydm^ its c and d agreeing
throughout with ours ; in AQ!S. (viii. 14.4), the whole, but ending b* like MS. and TS.,
and having for c, d tasmdi juhomi havisd ghrtena md devdndm momuhad bhdgadhe-
yam; \\xi Ppp., the whole verse, just as in AQ!S., except that a ends vfith pravis/d and
that d has yHyavad for momuhad and (unless mdtn is a slip of Roth's pen) mdm for
md\, LSee Bloomfield's discussion of mithuyi kr^ ZDMG. xlviii. 556. J The meter
(lo+ii : 12 + 11 =44) is irregular, but the Anukr. takes no notice of it. • LThe Calcutta
ed. has avirdja esah, misprint for adhi-.]
10. Purified with the heart, with the mind, O Jatavedas — knowing all
the ways {vayuna), O god ; seven mouths are thine, O Jatavedas ; to them
I make offering — do thou enjoy the oblation.
Putdm in a can only qualify havydm in d : compare RV. iv. 58. 6 b, antdr hrda
mdnasd pay dmdndh. The pada-\t.yi\, makes one of its frequent blunders by resolving
in c saptasydni into saptd : asydni instead of into saptd : dsyhni^ the designation of the
accent in samhitd being the same in both cases, according to its usual method. SPP.
accepts the blunder, reading asydni.
It is impossible to see why these two concluding verses should have been added to
the hymn.
iv. 40- BOOK IV. THE ATHARVA-VEDA-SAMHITA. 2i8
40. Against enemies from the different quarters.
[fukra, — '^ krtydpratiharanam. bahudevatyam. trdistubham : 2,8. jaguti {8. puroiifakvari
pddayuj)^
Not found in Paipp. Somewhat similar formulas are met with in TB. (iiLii.5)
and ApQ!S. (vi. 18. 3). Used in Kau^., with ii. 1 1 etc., in the preparation of holy water
for the counteraction of witchcraft (39. 7), and reckoned to the krtydpratiharana gana
(ib., note). • LThe Berlin ms. of the Anukr. adds the expected astarcam, — Weber, in
a footnote, p. 152, says that the remarks of the Anukr. on vs. 8 suggest that the author
of the Anukr. was a Vedantist. Hence his attribution of hymns 37 and 38 to
B&dartyani.J
Translated : Griffith, i. 185 ; Weber, xviii. 152.
1 . They who make offering from in front, O Jatavedas, [who] from
the eastern quarter vex us — having come upon (r) Agni, let them stagger
{vyath) away ; I smite them back with the reverter {pratisard).
Pratisara^ the comm. says, means pratimukham nivartata dbhicarikam karmd
*nena; zn^juhvati means homend *smdn abhicaranii. The analogous formula in the
other texts reads thus : pricl dig agnir devdtd : agnim sd di^im devdfk devdtanSm
rcchatu yd m&i *tdsydi diqb ^bhidisati (so TB. ; ApQ!S. omits diqam devdtk d^vdtdndm).
The verses have slight metrical irregularities which are ignored by the Anukr.
2. They who make offering from the right, O Jatavedas, [who] from
the southern quarter vex us — having come upon Yama, let them etc. etc.
The other texts make Indra the god of the southern quarter. LSee Weber's note,
P- 1 53. J
3. They who make offering from behind, O Jatavedas, [who] from the
western quarter vex us — having come upon Varuna, let them etc. etc.
The other texts say Soma instead of Varuna.
4. They who make offering from above, O Jatavedas, [who] from the
northern quarter vex us — having come upon Soma, let them etc. etc.
Nearly all the mss. (all ours save O.Op.; all but three of SPP*s) strangely accent
somdm in this verse ; both editions emend to sdmam. In the other texts, Mitra and
Varuna are the divinities invoked for the' northern quarter.
5. They who make offering from below, O Jatavedas, [who] from the
fixed quarter vex us — having come upon Earth, let them etc. etc.
Here, again, part of our mss. (E.I.H.), and nearly all SPP*s, give the false accent
bhumim; both editions read bhumim. The other texts associate Aditi with "this
quarter," or " the quarter here," as they style it.
6. They who make offering from the atmosphere, O Jatavedas, [who]
from the midway (vyadhvd) quarter vex us — having come upon Vayu,
let them etc. etc.
The comm. understands vyadhva as "trackless" (vigatd adhvdno yasydm). The
other texts take no notice of such a quarter.
219 TRANSLATION AND NOTES. BOOK IV. -iv. 40
7. They who make offering from aloft, O Jatavedas, [who] from the
upward quarter vex us — having come upon Surya, let them etc. etc.
The other texts associate Brhaspati with this quarter.
8. They who make offering from the intermediate directions of the
quarters, O Jatavedas, [who] from all the quarters vex us — having come
upon the brdhmariy let them etc. etc.
Several of our mss. accent digbhyd ^bhidis-. The other texts have nothing that cor-
responds to this verse.
This, the eighth and concluding anuvdka of the book, has 5 h3rmns and 47 verses ;
the quotation from the old Anukr. is saptadaqH *ntyah^ to which is added sadarcavac ca.
Here ends also the ninth prapHthaka.
One of our mss. (I.) sums up the content of the book as 323 verses; the true
number is 324. (^Observe that the last vs. of hymn 20 is numbered 7 when it should
be 9.J
Book V.
LThe fifth book is made up of thirty-one hymns, divided into
six anuvaka-groups, with five hymns in each group save the
fourth, which has six hymns. The Old Anukramani appears
to take 60 verses as the norm of an anuvdka. The number
of verses in each hymn ranges from 8 to 18. The Major
Anukramani assumes 8 verses as the normal length of a hymn
of this book (see p. 142) ; but there are only two such hymns
("hymns " 9 and 10, both prose I). In fact.
There are in this book, 2426533321 hymns,
Containing respectively 8 9 10 11 12 13 14 15 17 18 verses.
The entire book has been translated by Weber, Indische Studien^
vol. xviii. (1898), pages 154-288. This is the first book to which
the native commentary is missing.J
I . Mystic.
[Brhaddiva Atkarvan. — navakam, vdrunam, trdistubham : ^. {?) pardbrhtUi trisiubk ;
7. virdj ; g.j-av. 6-p. aiyasti^
Found also in F&ipp. vi. Much and variously used by Kau^., but in situations that
have nothing to do with the meaning of the hymn, and cast no light upon its difficulties:
thus, it is employed with the following hymn in a battle-rite (15. i), for victory; and
the two hymns together again in a ceremony (22. i) for welfare, while hymns i to 3
(and V. 1.3 separately) are reckoned |_I9. i, note J to the pustika mantras; vs. i alone
(with vi. 17 and another) appears in a ceremony (35. 12) against abortion; vss. 2-9, in
one (35. 13 ff.) for the benefit of a person seized by jambha; vs. 3 is further applied
in a charm (21.12) for good-fortime in regard to clothing; vs. 4, in a women's rite
(34.20) for winning a husband; vs. 5 (with iii.30, vi. 64, etc.) in a rite (12.5) for
harmony; vs. 6, in the nuptial ceremonies (76. 21), on marking seven lines to the north
of the fire, and again (79. i), with an offering at the beginning of the fourth-day observ-
ances ; vs. 7, in a remedial rite (28. 12) for one in misery (amati)^ giving him a portion,
and again, in the ceremony against false accusation (46. i), with vii. 43 ; vs. 8 in a rite
for prosperity (21. 15), on occasion of the division of an inheritance ; and vs. 9, later
(21. 17) in the last-mentioned ceremony.
The hymn is intentionally and most successfully obscure, and the translation given is
in great part mechanical, not professing any real understanding of the sense. It is very
probable that the text is considerably corrupted ; and one cannot avoid the impression
also that the lines are more or less disconnected, and artificially combined.
Translated : Ludwig, p. 394 ; Griffith, i. 187 ; Weber, xviii. 157.
220
221 TRANSLATION AND NOTES. BOOK V. -v. I
1. He who came to {a-bhu) the womb {ySni) with a special sacred text
(i rd/tanmantra), of immortal spirit {-dsu), increasing, of good birth, of
unharmed spirit, shining' like the days — Trita the maintainer main-
tained three (/W, neuter).
The Pet. Lexx. render fdhanmantra by " lacking speech " ; Ludwig, by "of distin-
guished meditation." A he *va (p. dhdoiva) is perhaps rather to be understood as
dhahoiva, Ppp. puts sujanmd in b before vardhamdnas. As elsewhere, part of our
mss. (Bp.p.m.P.M.W.) read trtds in d. The last pada is two syllables short, the Anukr.
taking no notice of the deficiency.
2. He who first attained to (a-sad) the ordinances {dhdrman) makes
thence many wondrous forms; eager (! dhdsyii) he first entered the
womb {y6nt)y he who understood {d-cit) speech unspoken.
In b the translation follows Ppp., which reads krnute for -use ; Ppp. also has a differ-
ent C, j'tff cayonifk prathamd "vivegoj- and it ends d with anucitdm jigdya,
3. He who left (fie) [his] body to thy heat {q6kd)y flows the gold; his
[men] are bright {quci) after; there they (two) assume (dhd) immortal
names ; let the clans (yi^ send garments for us.
The first pada might equally mean "he who left thy body (self) to the heat." In b,
ksdrat might equally be pres. pple. qualifying hlranyam. In d the translation assumes
the reading asmi instead of asmdi; nearly all the mss. have the former (p. asm^ Hi ;
P.M.W. have asmdi^ but doubtless only by the not infrequent error of substituting di
for e)^ and our understanding of the sense is too defective to justify emendations ; Ppp.,
however, has asmi. In c, Ppp. reads atra dadhrse *mrt-. The Kau^. use of the verse
appears to be derived only from the occurrence of vdstrdni in d.
4. When these formerly went further forth, approaching each unfading
seat — the poet of the dry () f^sd), the two licking mothers — do ye (two)
send for the sister (jdmi) a capable (dhuryd) spouse.
The translation is, of course, simple nonsense. None of |_our J mss. accent gus in a ;
P.M. 2iZQZTi\. panydm before it; one (T.) combines -nto ^jurydm in b.
5. This great homage, verily, to thee, O broad-going one, do I a poet
make with poesy (kdvya) ; when the two (m.), going united {samydflc)
against the earth {ksd)y [then] increase here the (two) great bank-wheeled
{} rdd/tacakrd) ones (f.).
** Bank-wheeled," i.e. rolling on between their banks. Tdt in our text (beginning of c)
is a misprint for ydL Prat. iii. 4 determines H; ii. 97 determines suy vdijrdhite (p. vav-)
is by iii. 13. The Kau^. use of the verse seems suggested simply by samydftcdu. The
irregular verse (9+11 : 11 + 12=43) ^s very imperfectly defined by the Anukr. LThe
London ms. of the Anukr. is here in disorder : and perhaps we ought to xtzA puro-brhati
for pard'.\
6. Seven bourns (ntaryddd) did the poets fashion ; unto one of these
verily went one distressed ; in the nest of the nearest (upamd) community
{} dyu) stood the pillar (skambhd)^ at the release (visargd) of the roads, in
the supports (dharund).
V. I- BOOK V. THE ATHARVA-VEDA-SAMHITA. 222
The verse is a RV. one, from a mystic and obscure hymn (x. 5.6); RV. puts id after
ikdm in b, and in c accents upamdsya nldi^ which alone is acceptable ; all our mss.
give upamasya^ which our edition follows ; and all save one (D.) read nlde without
accent, which we emended to nidi, Ppp. gives in b tds&m anek&m^ and omits, probably
by an oversight, the second half-verse. " The life of mankind is compared to a race-
track, on which the gods have marked many (seven) stations ; each generation {yugd)
reaches only one such goal, getting as far as the place where the next begins ; there its
road terminates." R.
7. Also, of immortal spirit, vowed {}vrd/a), I go performing; spirit,
soul, of the body then (?/^/) with kine (isumddgu)\ and either the
mighty one {(aird) assigns treasure, or as the oblation-giver pursues
(? sac) with refreshment.
This verse and vs. 5 L4 ?J are the most utterly hopeless of the hynm ; even the conjec-
tures of the comm. respecting them would be welcome. Ludwig renders sumddgu by
"erfreut gegangen." For b, Ppp. reads asurds putas svadhayd samadgu; in c, vd
jyestho ratnd. ^ in c in our text is a misprint for vd. The verse lacks only one
syllable of being a full tristubh, and that deficiency might be made up by reading either
^akrds or rdinam as trisyllabic. LA barytone vrdta is unknown elsewhere. J
8. Also son prays {} id) father for dominion ; they called for well-being
him of the chief bourn (.^) ; may they see now, O Varuna, those that are
thy shapes (visf/id) ; mayest thou make wondrous forms of the one much
rolling hither.'
The translation implies emendation in b to the compound jyesfAdmarydddmf* i.e. 'him
who has received the best domain.' In d our dvdrvrtatas is for the -rvrat- of all the
mss. ; it can hardly be that the text of this ptda is not further corrupt. The verbs in
C d are augmentless forms, and may, of course, be rendered indicatively. Ppp. begins
the verse with/«/r<7 vd yat pit-,, and ends b with svasti. The Kau^. use of this verse
and the next is apparently founded on the occurrence in them of " son " and ** father "
and "half." The second pada is properly y^^^/f. •LNo ms. has 'ddm,\
9. Half with half milk thou mixest Q, prc)\ with half, O Asura Q\ thou
increasest [thy] vehemence (.^). We have increased the helpful {^agmiya)
companion, Varuna, lively (isird) son of Aditi; poet -praised wondrous
forms have we spoken for him — the (two) firmaments {rSdasi) of true
speech.
This translation implies several emendations (or, at least, alterations) : in b, ^Hsmam^
which Ppp. has, instead of the vocative fusma, and asura, again with Ppp. (perhaps
better amUra • * not foolish ' ? cf . 1 1 . 5, below) ; in c, dvlvrdhdma, which also Ppp. gives,
while one or two of our mss. offer dvi^vrdhdnta (D.) and avivrdhdma (Kp.). In £
ought to be accented dvocdma; the pada-'mss,, as elsewhere in such cases, mark the
p^da-division after the word, thus reckoning it to e, which is obviously wrong. Some of
our mss. (O.D.K.) accent in a prndksi, which is the better reading, the case being one
of antithetical accent. Ppp. further has qavasd iox payasd in a, vardhayase *sura in b,
aditer in d, and -vdcdu at the end. The verse (i i + 1 1 : 1 1 + 1 1 : 10 (9 ?) + 1 1 =65 [64 ?])
is more nearly an asti than an atyasti, * LThis is given by some of SPP's authorities. J
223 TRANSLATION AND NOTES. BOOK V. -V. 2
2. Mystic.
[Brhaddiva Aiharvan. — navakam. vdrunam. irdistubkam : g, bhurik pardiijdgatd.']
Found also in Paipp. v. It is a RV. hymn (x. 120) ; and the first three verses occur
in other texts. For the use of the hymn with its predecessor in Kau9. 15. i and 22. i
and 19. 1, note, see above, under h. i ; it is further applied, with vii. i, in a kdmya rite
(59. 17), with worship of Indra and Agni. The various verses appear also as follows :
vs. 3, in a rite for prosperity (21. 21) ; vs. 4, with vi. 13 in a battle-rite (15. 6) ; vs. 5 in
a similar rite (15. 8) ; vs. 6, in another (15. 9), and yet again, with vi. 125, and vii. 3 etc.,
as the king and his charioteer mount a new chariot (15. 11); vs. 7, next after vs. 3
(21.23), ^i^h ^^ holding of a light on the summit of an ant-hill; and vs. 8 in a
women^s rite |_34. 21J, next after v. 1.4 — all artificial uses, having no relation to the
texts quoted in them.
Translated: by the RV. translators; and Griffith, i. 189; Weber, xviii. 164.
1. That verily was the chief among beings whence was born the
formidable one, of bright manliness ; as soon as bom, he dissolves [his]
foes, when all [his] aids {ilma) revel after him.
RV. reads in d dnu ydfk viqve mddanty imdhy and all the other texts (SV. ii. 833 ;
VS. xxxiii. 80 ; AA. i. 3.4) agree with it The Anukr. ignores the considerable metrical
irregularities.
2. Increasing with might {qdvas\ he of much force, a foe, assigns (dha)
fear to the barbarian, winning (n.) both what breathes not out and what
breathes out ; brought forward (n.), they resound together for thee in the
revelings.
Sense and connection are extremely obscure ; but all the texts (SV. ii. 834 ; A A. as
above) agree throughout. Prdbhrtd^ of course, might be loc. sing, of -ti. Sdsni in c
is (with Grassmann) rendered as if it were sdsnis.
3. In thee they mingle skill abundantly, when they twice, thrice
become [thine] aids ; unite thou with sweet (svddu) what is sweeter than
sweet ; mayest thou fight against yonder honey with honey {mddhu),
RV. di£Eers only by reading, vrhjanti viqve at end of a ; and SV. (ii. 835) and AA.
(as above) agree with it throughout; as does also Ppp. ; TS. (iii. 5. io<) begins d with
dta a su, and ends it mthyod/tt\ which looks like a more original reading. |_Cf. Geldner,
yigd. Stud. ii. 10. J
4. If now after thee that conquerest riches in contest after contest
(rdna) the devout ones {vipra) revel, more forcible, O vehement one,
extend thou what is stanch; let not the ill-conditioned Ka^okas damage
thee.
RV. begins a with /// cid dhi ivd^ and b with rndde-made; in c it reads (with Ppp.)
dhrsno for qusmin^ and at the end of the verse ydtudhind durivdh; Ppp. has instead
durevd ydtudhdndh,
5. By thee do we prevail in the contests, looking forward to many
V. 2- BOOK V. THE ATHARVA-VEDA-SANIHITA. 224
things to be fought [for] ; I stir up thy weapons with spells (vdcas) ; I
sharpen up thy powers (vdyas) with incantation {brdhman),
RV. and Ppp. have no variants.
6. Thou didst set that down in the lower and the higher, in what
abode (durond) thou didst aid with aid ; cause ye to stand there the
moving mother ; from it send ye many exploits.
RV. and Ppp. put the verse after our 7. Ppp. has no variants ; RV. reads in a
dvaram pdratn ca^ and, for c, d, ^ mdtdrd sthdpayase jigatnu dta inosi kdrvard
purini: a quite di£Eerent, but little less obscure version of the text : ** Indra checks the
revolution of the sky, in order to gain time for his deeds.'* R.
7. Praise thou fully, O summit, the many-tracked, skilful (i rbhvan)^
most active {ind) Aptya of the Aptyas ; may he look on with might, he
of much force ; may he overpower the counterpart of the earth.
The RV. version is different throughout : stusiyyam puruvdrpasam fbhvam indtamam
aptydm dptyindm : a darsate gdvasd saptd danunprd sdksate praiimandni bhiri ; and
with this Ppp. agrees. The translation follows our text servilely, as it may be called,
save in the obviously unavoidable emendation of dptdm to dpiydm in b ; O. is our only ms.
that reads dptydtn. The verse is far too irregular to be let pass as merely a tristubh.
8. These incantations (brdhman) may Brihaddiva, foremost heaven-
winner, make, a strain {qusd) for Indra ; he rules, an autocrat, over the
great stall {gotrd) ; may he, quick {i tura), rich in fervor, send (?) all.
The fourth pada is attempted to be rendered literally from our text, although this is
plainly a gross corruption of the RV. text : duraf ca viqvd avrnod dpa svih. RV. has
also before it svarajas^ and in a vivakti for krnavat, Ppp. agrees with RV. through-
out Svarsas (p. svahosak) is prescribed by Prat. ii. 49.
9. So hath the great Brihaddiva Atharvan spoken of his own self
{tan&) [as of] Indra; the two blameless, mother-growing sisters — [men]
both impel them with might (fdvas) and increase them.
The second half-verse seems again a corruption of the RV. version, which has plurals
instead of duals in c, and omits the meter-disturbing ene (p. ene ///) in d. Ppp. again
agrees with RV. ; but in b it has ianum for tanvam. Our text should give, with the
others, mdtaribhvar- in c; all the mss. have it. LThe vs. is svardj rather than bhurij.\
3. To various gods: for protection and blessings.
\Brhaddiva Atharvan. — ekddofakam. dgneyam : 1^2, agnim astdut ; j, ^. devdn ; j. dravino^
dddiprdrthanam ; 6t 9, 10. vdifvadn/t; 7. sdums; 8, it. dindrt. trdistubham : 2, bhurij ;
10. virddjagati.^
Found also in Paipp. v. (in the verse-order 1-6, 8, 9, 11, 7, 10). It is a RV. hymn^
X. 128 (which has the verse-order i, 3, 5, 4, 6, 2, 9, 8, 10), with its nine verses changed
to eleven by the expansion of vs. 5 into two, and by the addition at the end of a verse
which is found also in the RV. mss., but not as an acknowledged part of the text The
RV. verses, including this last, are found in their RV. order, and with unimportant vari-
ants, in TS. iv. 7. i4»-4.
225 TRANSLATION AND NOTES. BOOK V. -V. 3
The hymn is variously employed by Kau^. : in thtparvan sacrifices (1. 33), at enter-
ing on the vow; in rites (12.10) for glory; in one for prosperity (22. 14; and it is
reckoned to the fiustika mantras, 1 9. i , note) ; in one for avoidance of quarrels (38. 26 :
so Ke^.), with tying on an amulet of a kind of rope ; and in a witchcraft process (49. 15)
against an enemy; further, vs. 11, with vii. 86 and 91, in the indramahotsava (140.6).
In Vait, in the parvan sacrifices, it (or vs. i) accompanies the addition of fuel to the
three sacrificial fires (i. 12) ; and vss. 1-4 the propitiation of the gods on commencing
sacrifice (i. 14).
Translated : by the RV. translators ; and Griflfith, i. 192 ; Weber, xviii. 172.
1. Be splendor mine, O Agni, in rival invocations {vihavd)\ may we,
kindling thee, adorn ourselves ; let the four directions bow to me ; with
thee as overseer may we conquer the fighters.
The other texts (with MS. i. 4. i) have no variants in this verse. Ppp. appears to
xt^A prathema iox pusema in b.
2. O Agni, pushing back the fury of our adversaries, do thou, our
keeper {gopd)j protect us about on all sides; let our abusers (durasyu)
go away downwards; among themselves (amd) let the intent of them
awaking be lost.
RV's version of b, c reads thus : ddabdho gopih pdri pdhi nas tvdm : pratydhco
yantu nigutah punas ti; and TS. has the same. But TS. also reads agnis at the
beginning, purdstdt for pdresdm in a, and prabUdhd in d. Ppp. has prabudhd for
nivdtd in c, and, for d, mamlsdm cittafk bahudhd vi naqyatu. The verse is properly
svardj\ b as well as c htmgjagatL [Corrtci gdpih to gopih. j
3. Let all the gods be at my separate call — the Maruts with Indra,
Vishnu, Agni ; let the broad-spaced atmosphere be mine ; let the wind
blow (J>u) for me unto this desire.
RV. reads at the end kim^ asmin, and Ppp. agrees with it, also TS. TS. has further
indrdvantas in b, and in c, strangely enough, urU gopdm^ as two separate words.
4. Let what sacrifices I make make sacrifice for me ; let my mind's
design be realized (satyd) ; let me not fall into (tti-gd) any sin soever ; let
all the gods defend me here.
RV. and TS. read yajantu and havyi (for isti) in a, and, for d, viqve devdso ddhi
vocatd nah (but TS. me), Ppp. agrees with our text except for ending with mdm iha.
5. On me let the gods bestow {d-yaj) property; with me be blessing
{dfis), with me divine invocation ; may the divine invokers (kdtar) win that
for us ; may we be unharmed with our self {tan&)y rich in heroes.
RV. has for c ddivyi hdtdro vanusanta pirve ; and TS. the same, except hdtdrd
and vanisanta. One or two of our mss. (Bp.H.) read sanisam in c. Ppp. begins a
with mahyam, and has mama for mayi both times in b.
6. Ye six divine wide ones, make wide [space] for us ; all ye gods,
revel here; let not a portent find us, nor an imprecation; let not the
wrong that is hateful Rnd us.
V. 3- BOOK V. THE ATHARVA-VEDA-SAKIHITA. 226
Only the first half-verse is RV. material, forming its vs. 5 with our 7 C, d ; the latter
half- verse we have had already as i. 20. i c, d. RV. and TS. begin with ddvfs^ and end
b with vlrayadhvam; and TS. oddly combines sadurvis as a compound word; RV.
reads nah after it, and TS. nah; our mss. are divided between the two, but with a great
preponderance for nah (only E.I.H. have nah)^ so that it is more probably to be
regarded as the AV. reading. Ppp. gives uru nas kar&tha; it has the second half-
verse of the other texts. Some of our mss. accent urvis in a (Bp.P.M.K.), and some
accent devAsas in b (P.M.).
7. Ye three goddesses, grant (j^am) us great protection, what is pros-
perous (pusfd) for our progeny and for ourselves {tan&) ; let us not be
deserted (hd) by progeny nor selves ; let us not be made subject to the
hater, O king Soma.
All the mss. accent at the beginning tisrds; our text emends to tisras. The second
half-verse, as above noted, goes with our 6 a, b to make one verse in RV. and TS. ; and
also in Ppp., which has the variant dhanena for tanubhis in c For the present verse,
Ppp. agrees in the first half with our text, only reading me for nas; for second half it
has : mdm visas sammanaso jusantdm pitryam ksatratn frta jdndtv asmdt. The
Anukr. ignores the extra syllable in a.
8. Let the bull (mahisd) of wide expanse grant us protection, having-
much food (-ksu), [he] the much-invoked in this invocation; do thou be
gracious unto our progeny, O thou of the bay horses ; O Indra, harm us
not, do not abandon us.
RV. and TS. re^d yamsad at end of a, and mrdaya at end of c (also our O.) ; at end
of b, RV. and Ppp. have -ksuh^ while TS. agrees with our text In d the /<ji&-text has
ririsah^ by Prat. iv. 86. The Anukr. takes no notice of the two redundant syllables in a.
9. The Creator (dhdtdr\ the disposer {vidhdtdr), he who is lord of being,
god Savitar, overpowerer of hostile plotters, the Adityas, the Rudras, both
the A^vins — let the gods protect the sacrificer from perdition {nirrthd).
RV. and TS. read dhdtfnam for vidhdti in a, and nyarthat at the end, and have
for c imdfk yajhdm aqvino *bhi bfhaspdtir; in b, RV. has devdm trdtaram, and TS,d»
savitiram^ followed by abhimdtisaham LRV. 'hdm\, Ppp. has vidhartd in a, savitd
devo *bhim' in b, and brhaspatir indrdgnl aqvinobhd for c. The combination j^^ix/rf/ir
in a is by Prat ii. 70. The/tf^a-text reads abhimdti-sahdh in b. The verse (12-h 1 1 :
9+ 1 1 =43) is much too irregular to be passed simply as a tristubh,
ID. They that are our rivals — away be they; with Indra and Ag^i
do we beat (bddh) them down ; the Adityas, the Rudras, sky-reaching
{} nparisprg)y have made our over-king a stern corrector.
The other texts have tan for endn at end of b, and akran at end of d, and, for c,
vdsavo rudri dditya uparispf^am md, which makes better sense ; they also accent
cittdram in d. And VS., which also has the verse (xxxiv. 46), agrees with them
throughout. Ppp. presents instead a verse which is mostly found at TB. ii. 4.3a, next
before the verse corresponding to our 11 : ihd ^rvahcam ati hvaya indrafk jditrdya
jetave : asmdkam astu varnam yatas krnoiu vlryam (instead of c, d, TB. has one
227 TRANSLATION AND NOTES. BOOK V. -V. 4
pada : asmikam astu kivalak), |_Our 10 occurs at the end of the hymn in Ppp., which
reads in t,ye nag qapanty upa te^ in b apa badhdma yonim^ in c mam for nah^ and ends
with akran,]
II. Hitherward do we call Indra from yonder, who is kine-conquering,
riches-conquering, who is horse-conquering ; let him hear this sacrifice of
ours at our separate call ; of us, O thou of the bay horses, hast thou been
the ally {medin).
The verse is found in TS., and in TB. (as above), and is the first of a long addition
to RV. X. 128. All these read alike in c, d: vihavi jusasvd *syd kurmo (RV. kulmo)
harivo medinath tvd; Ppp. nearly agrees, reading instead v,j, *smdkam krnvo h, m,
iva. The Anukr. apparently balances the redundancy of a against the deficiency of b.
4. To the plant ktisfha: against takm&n LfeverJ.
[Bhrgvan^ras, — dofakam, yaksmanS^anakusthadexfatyam. dnustubham : ^. bhurij ;
6.gdyatri; 10. usniggarbhd nicrt,']
All the verses except 4 are found also in P^ipp., but in two books : vss. 1-3, 5-7 in
xix. (and not all together) ; vss. 8-10 in ii. It is not expressly quoted by Ktuq., but
the schol. (26.1, note) regard it as included in the iakmandgana gana^ and (28. 13,
note) also in the kusthalifigds^ and so employed in a healing rite against rdjayaksma;
vs. 10 is separately added (26. i, note) at the end of ^^ gana.
Translated : Grohmann, Indische Studien^ ix. 421 (vss. i, 3-6) ; Zimmer, p. 64 (parts);
Grill, 9, 141 ; GrifHth, i. 193 ; Bloomfield, 4, 414 ; Weber, xviii. 178.
1. Thou that wast born on the mountains, strongest of plants, come,
O kusthuy eflfacer (-ndfana) of takntdn^ effacing the fever {takmdn) from
here.
The kustha is identified as Cosius speciosus or arabicus. The padaAxxX reads in c
kustha : a : ihij and the passage is quoted as an example under Pr§t. iii. 38, which
teaches the combination.
2. On an eagle-bearing {-suvana) mountain, bom from the snowy one
(himdvant) ; they go to [it] with riches, having heard [of it], for they
know the effacer of fever.
* From the snowy one,' i.e. * from the Himalaya * ; we had the pada above as iv. 9. 9 b,
Ppp. begins with suvarnasavane, and has for c, d dhandir abhiqrutam hakti kusthed
u takmandqanah.
3. The afvatthd, seat of the gods, in the third heaven from here ; there
the gods won the kusi/ia^ the sight (cdksana) of immortality {amrta).
Or, perhaps, an image or likeness of the amfta (drink). This verse and the next are
repeated below as vi.95. i, 2, and again, with slight variations, as xix. 39.6, 7. The
second pada occurs elsewhere in sundry places, as ChU. viii. 5. 3, HGS. ii. 7. 2. With c
compare RV. i. 13. 5 ; 170. 4.
4. A golden ship, of golden tackle {-bdndkana)y moved about in the
sky ; there the gods won the kus^Iiay the flower of immortality.
V. 4- BOOK V. THE ATHARVA-VEDA-SAMHITA. 228
Most of the mss. appear to read avarat in a, but doubtless only owing to the imper-
fect distinction of ca and va in most Sanskrit writing. So also, for the same reason, in
C they could be read for the most part as €\^^x pusyam or piispam (M. \\2iS pusydm) ;
the former was adopted in our edition as being favored by the meter.
5. Golden were the roads, the oars golden, the ships were golden by
which they brought out the kusfha,
Ppp. reads hiranmay-y and omits c (doubtless by an oversight). All the mss. agree
in accenting dritr∋ but this should doubtless be emended to arit-. In a we may
emend Xo pdnthds or comhm^ pdnthdnd **san,
6. This man of mine, O ktisfha — him bring, him relieve (ms-kr), him
also make free from disease for me.
With c compare the nearly identical vi. 95. 3 d. E.H. read n/A kuru,
7. From the gods art thou born ; of Soma art thou set as companion ;
do thou be g^cious to my breath, out-breathing, sight here.
E.H. accent /^/^ *si in a (p.jdtdh : asi), Ppp. reads apdndya for vydn- in c, and at
the end *sya mrda, which is easier. |_Cf. Hillebrandt, Mythologies i- 65. J
8. Bom in the north from the snowy [mountain], thou art conducted
to people (Jdna) in the eastern [quarter] ; there have they shared out the
highest names of the kustha,
" The highest names " : i.e. the chief sorts or kinds |_brands, as we modems say J. The
reading udan in a is assured by quotation under Prat. iii. 27. Ppp. xt^'di^ prdcyatn in b.
9. Highest by name, O kustha, art thou ; highest by name thy father ;
both do thou efface all ydksmay and do thou make the fever sapless.
Ppp. has a wholly difiEerent second half : yatas kustha prajdyase tad ehy aristatdtaye,
ID. Head-disease, attack (i upahatyd), evil of the eyes, of the body —
all that may kustha relieve, verily a divine virility {vrsnya).
The reading nis karat in c falls under Prat. ii. 63. All the mss. give aksds^ but the
proper reading is plainly aksyds^ as the meter shows ; the same error is found also in
other passages. The Anukr. implies aksdsy as aksyds (-si-ds) would make the verse a
regular anustubh. The Pet. Lexx. take upahatyam as governing aksyds^ and so render
it * blinding.* LPpp. has for a ^Irsahatydm upahatya, and for c kustho no viqvatas pdd.\
5. To a healing plant, laksfl.
[Atharvan. — navakam. Idksikam, dnustubham^
Found also in Paipp. vi. (in the verse-order i, 2, 4, 5, 3, 7, 6, 8, 9). Not textually
quoted by Kau^., but doubtless intended, as pointed out by the schol., in the Idks&lingds
of 28. 14, as employed in a healing rite for flesh-wounds.
Translated: Zimmer, p. 6^ \ Grill, 10, 142; Griffith, i. 195 ; Bloomfield, 20, 419;
Weber, xviii. 181.
I. Night [is thy] mother, cloud (ndblias) [thy] father, Aryaman thy
grandfather ; sildciy verily, by name art thou ; thou art sister of the gods.
229 TRANSLATION AND NOTES. BOOK V. -v. 5
Ppp. has for c qilddi ndma vd *si. The last pada is found also below as vi. 100. 3 b ;
and cf. vii. 46. i b.
2. He who drinketh thee liveth ; thou rescuest a man {^purusa) ; for
thou art a sustainer (bhartri) of all, and a hiding-place () nydficani) of
people.
* Of alV ^a^vatdmy lit * of constant ones,' i.e. of as many as constantly come to thee.
Ppp. reads dhartrl ca for bhartri hi in c, and, for d, (^aqvaidm bhyatvamcanf,
3. Tree after tree thou climbest, like a lustful girl ; conquering, stand-
ing by (i pratyd'Sthd), winner (spdrant) verily by name art thou.
Ppp. reads, for d, sathjayd ndma vd *si.
4. If (ydt) by a staff, if by an arrow, or if by flame (? hdras) a sore is
made, of that thou art relief ; relieve thou this man.
The two examples of nis before k are quoted under Prat. ii. 65. Ppp. reads in c, d:
asi bhlsajl niskrtir ndma vd *si: cf. 6 d below.
5. Out of the excellent plaksd thou arisest, out of the agvattkdy the
khadird^ the dhavd, the excellent banyan {nyagr6dha)y the parnd ; do thou
come to us, O arundhati.
These are names of various trees. Ppp. combines ne *hi in d.
6. Thou gold-colored, fortunate, sun-colored one, of most wondrous
forms; mayest thou go to the hurt {?rutd), O relief; relief, verily, by
name art thou.
Vapustame (p. vapuh-tame) is quoted as an example under Prat. ii. 83. In c, P.
reads ruttdm^ and H. (and Bp. ?) rtdm; it might be from root ru *cry out': *come to
our call.' Ppp. reads at the beginning hiranyabdhU^ and, for d, se *mafH niskrdhi pdu-
rusam (thus exchanging 4 d and 6 d).
7. Thou gold-colored, fortunate, vehement {?fusmd), hairy-bellied one
— sister of the waters art thou, O Idksd ; the wind was thy soul.
Ldksd is not elsewhere met with as name or epithet of a plant : the Anukr. takes it
as the principal name : purvena \silktena'\ Idksdm astdut, Ppp. reads yuvate for
subhage in a. LCf. Pischel, Ved. Stud, i. 178 ; Bloomfield, ZDMG. xlviii. 574. J
8. Sildci by name — thy father, O goat -brown one, is a maid's son;
Yama's horse that is dark brown (^ydvd) — with its mouth (.^ blood .^) art
thou sprinkled.
The first line is translated in accordance with the text as it stands ; Grill emends
to kdnmi *jdbabhruh |_ accent, Gram, §1268: djababhru could only be vocative J.
The pada-XjtiiX, reads dsria in d |_SPP. asni\^ but asndh in 9 a; the translation implies
dS' in both ; Grill understands as- both times. Ppp. has for a, b ghrtdcl ndma kdnlno
*ta babhrU pitd tava,
9. Fallen from the horse's mouth, she invaded the trees; having
become a winged brook {? sard), do thou come to us, O arundhatt.
V. S- BOOK V. THE ATHARVA-VEDA-SAMHITA. 230
BR. |_iv. 405J take a to mean 'coagulated from the horse^s blood/ understanding
asndsy with the pada-text. With c compare RV. x. 97. 9 (VS. xii. 83) sfrdh patatrinlh
sthana (TS. iv. 2. 6» and MS. ii. 7. 13 read sarah instead). The word sisyade (p.
sisyade) comes under Prat. ii. 91, 103 ; iv. 82, 124. In the printed text, sdpatitd is a
misprint for sdmp-, |_Ppp. has for b sd parnam abhiqusyatah and combines ne *hi in d. J
The first anuvdka^ 5 hymns and 48 verses, ends here. The quoted Anukr. says
dvisadbhir ddyah (i.e. twice six short of 60 verses).
6. ? LDisconnected verses. J
\Atharvan. — caturdofakam. somdrudrtyam : i. brahtnddityam (astdui) ; 2, karmdni ; j, 4.
rudragandn ; j*-/. somdrudrdu ; 8. tayor eva prdrthanam ; 9. hetitn ; lo-ij. sarvd-
ttnakath rudram. trdistubham : 2. anustubh ; j, 4.jagati (4. anustubusnik-
tristubgarbhd j-p.) ; j-y, j-/. virdnndtnagdyatrt ; 8, i-av. 2-p. **rcyanu'
siubh ; 10. prastdrapahkti ; 11-14. Pankti (14, svardj),"]
|_ Verses 9-14 are prose ; and so is verse 4, in part J
Found also (except vss. 6, 7) in Paipp. vi. The first four verses and the eleventh
occur together in K. xxxviii. 14. As this hymn has the same first verse with iv. i, the
quotation of the pratika in Kau9. does not at all show which of the two hymns is
intended ; but the schol. determine the question by adding the pratika of vs. 2 also, and
even, in a case or two, that of vs. 3 ; and the comm. to iv. i agrees with them. On this
evidence, v. 6 appears in a battle-rite (15. 12) to show whether one is going to come
out alive ; in the citrdkarman (18. 25), with i. 5 and 6 etc. ; on occasion of going away
on a journey (18.27); in a healing rite (28.15) for the benefit of a child-bearing
woman or of an epileptic |_see p. xlv. of Bloomfield^s Introduction J ; and in a ceremony
for welfare (51. 7), with xi. 2 ; it is also reckoned (50. 13, note) to the rdudra gana.
Translated: Griffith, i. 196; Weber, xviii. 185. — The "hynm" is entitled by .Weber
" Averruncatio beim Eintritt in den Schaltmonat^'
1. The brdhman that was first born of old, Vena hath unclosed from
the well-shining edge ; he unclosed the fundamental nearest positions of
it, the womb of the existent and of the non-existent.
The verse occurred above, as iv. i . i Lwhere visthis is rendered * shapes * J.
2. Who of you did what first unattained deeds — let them not harm
our heroes here ; for that purpose I put you forward.
This verse too has occurred already, as iv. 7. 7. Ppp. combines ve *tat in d.
3. In the thousand-streamed one they resounded {svar) together, in the
firmament {ndka) of the sky, they the honey-tongued, unhindered. His zeal-
ous {bhilrni) spies wink not ; in every place are they with fetters for tying.
The verse is RV. ix. 73. 4, and is of mystic and obscure meaning. RV. reads -dhdri
*va Lp. -re dvaj (for -dhdrdh iva f) in a, dsya at beginning of c, and s/favas at end
of d. Ppp. begins with sahasram abhi te sam,
4. Round about do thou run forward in order to the winning of booty,
round about overpowering adversaries (vrird, n.) ; then thou goest over
haters by the sea (arnavd). Weakling {sanisrasd) by name art thou, the
thirteenth month, Indra's house.
231 TRANSLATION AND NOTES. BOOK V. -V. 6
The first three padas of the verse are RV. ix. i lo. i (repeated, with Irase for fyase at
the end, as SV. 1.428 ; ii. 714), which reads in a dhanva (without lengthening of the
final), and has for c dvisds tarddhyH rnaya na lyase ; of this our text appears to be a
simple corruption. \\vl tlie RV. version, /r<i dhanva (cf. ix. 109. i a) and rnayi nah
seem to be insertions like those in AV. ii. 5.J Ppp. reads sahasraqas instead of sani-
srasas in d, and in c divas tad^ which comes nearer to making sense. The verse, with
its prose ending, is most naturally divided as 12+8: 12+7 + 11= 50; but the/a<^-mss.
put the pada division strangely after trayodaqds.
5. Now (not }) hast thou succeeded (rddh) by that, thou yonder (asdti):
hail ! having sharp weapons, having sharp missiles, very propitious, O
Soma and Rudra, do ye be very gracious to us here.
For asdu * thou yonder * is doubtless to be used the name of the person addressed in
practice : = O so-and-so. Ppp. reads for the first division of the verse vUendvditendmdi-
tena rdtsthlrar asdu svdhd, which seems intended virtually to contain vss. 5-7 ; it has
in b, C tigmd' and sugevd ^gnlsomdv iha ; and it puts the verse after our vs. 8. The
Pet Lex. makes the pertinent suggestion |_s.v. anu + rddh\ that nu at the beginning is for
dnu ; nu is nowhere in AV. found at the beginning of a pada or clause — nor in RV.
except as prolonged to nu. Unhappily we get no help on the subject from the sense.
[^Whitney's ** (not ?) '^ is not clear to me, unless it is meant to suggest emendation to
nditdna = nd etdna. If we read^^sri/, we must render, * Thou hast succeeded by that.*
But does not the Ppp. reading suggest rather vi etina ardtsls f\
6. Thou hast failed (ava-rddh) by that, thou yonder : hail ! having
sharp etc. etc.
7. Thou hast offended (apa-rddh) by that, thou yonder : hail ! having
sharp etc. etc.
These two variations on vs. 5 are not given by Ppp. save so far as they may be inti-
mated in its beginning of 5.
8. Do ye (two) release us from difficulty, from reproach (avadyd) ;
enjoy ye the offering ; put in us immortality {amrid).
Some of the mss. (Bp.'O.) read asmat instead of asman, Ppp. has asmdty and
after it grbhlthdL
9. O missile {keii) of sight, missile of mind, missile of incantation
{brdhman), and missile of penance ! weapon's weapon (men/) art thou ;
weaponless be they who show malice against us.
With this verse and the next is to be compared TB. ii. 4. 2» : c. A, m, h. vaco hete
brdhmano hete : yd md *ghdyiir abhidasati tdm agne menyi ^menim krnu^ etc. |_Cf.
Geldner, Festgruss an Bohtlingk^ p. 3 2. J The Anukr. omits any metrical definition
of the verse. |_It seems rather to regard it as included under the general definition
" trdistubham:' \
ID. Whoever with sight, with mind, with intention, and whoever with
design, malicious, shall attack us — do thou, O Agni, with weapon make
them weaponless : hail !
V. 6- BOOK V. THE ATHARVA-VEDA-SAMHITA. 232
TB. (as above) reads: yd m& cdksusd yd mdnasa yd v&ci brdhmand 'ghdyur
abhidisaii : idyd *gne tvdm menyi *mum amenifk krnu. Ppp. has in the last clause
tvam agne tvafh menyd *menifH k-. The metrical definition of this prose " verse " is
unaccountably wrong.
11. Indra's house art thou; to thee there I go forth; thee there I
enter, with all my kine, with all my men, with all my soul, with all my
body, with that which is mine.
Ppp. reads sarvafdurusah.
12. Indra's refuge art thou ; to thee etc. etc.
13. Indra's defense art thou ; to thee etc. etc.
14. Indra's guard {vdrUtha) art thou ; to thee etc. etc.
The accent-mark which belongs under tvd in 1 2 and 1 3 is omitted in our text, and in
14 it has slipped out of place and stands imder tarn. The metrical definition is worth-
less, though each of the four verses contains not far from 40 syllables.
7. Against niggardliness and its effects.
[Atharvan (f). — dofakam. bahudevatyam (i-jj 6-10, ardtlyds ; 4^ j. sdrasvatydu), dnustu-
bham: i,vir3dgarbhd prastdrapankti ; 4. pcUhydbrhati ; 6. prastdrapankU^
Not found in Paipp. Used by Kau^. in the nirrtikarman (18. 14), with an ofiEering
of rice-grains; and, with iii. 20 and vii. i, in a rite for good-fortune (41.8); while the
schol. also adds it to vi. 7 (46. 4, note), in removing obstacles to sacrifice ; of sepa-
rate verses, vs. 5 (schol., vss. 5- 10) appears, with vii. 57, in a ceremony (46. 6) for the
success of requests. Vait. has the hymn (or vs. i) in the agnicayana (28. 19), with
the vanlvdhana rite ; further, vs. 6 in the parvan sacrifices (3. 2), with an oblation to
Indra and Agni ; and vs. 7 at the agnistoma (12. 10) in expiation of a forbidden utter-
ance. The hymn in general seems to be a euphemistic offering of reverence to the
spirit of avarice or stinginess.
Translated: Ludwig, p. 305 ; Grill, 39, 145 ; Griffith, i. 198 ; Bloomfield, 172, 423 ;
Weber, xviii. 190.
1. Bring to us, stand not about, O niggard ; do not prevent (.^ raks) our
sacrificial gift as led [away] ; homage be to baffling (virtsd), to ill-success ;
homage be to the niggard.
P.M.W. omit md in a. One sees, without approving, the ground of the metrical defi-
nition of the Anukr.
2. What wheedling {fparirdpin) man thou puttest forward, O niggard,
to him of thine we pay homage : do not thou disturb my winning {vani).
The third pada can be read as full only by violence. LSee Gram, § 1048. J
3. Let our god-made winning progress {pra-klp) by day and by night ;
we go forth after the niggard ; homage be to the niggard.
Bp.a reads vas for nas in a; in c Bp.^P.M.K. read ardtim, and H.E.I, drdtim; our
text should doubtless have adopted drdtim. The third pada is redundant by a syllable.
233 TRANSLATION AND NOTES. BOOK V. -V. 8
4. Sarasvati, Anumati, Bhaga, we going call on ; pleasant (jus{d)
honeyed speech have I spoken in the god-invocations of the gods.
5. Whomever I solicit (j^dc) with speech, with Sarasvati, mind-yoked,
him may faith find today, given by the brown soma.
* Faith given,' i.e. * confidence awakened.' With b compare 10.8, below. LSee
Bloomfield, AJP. xvii.412 ; Oldenberg, ZDMG. I.448.J
6. Do not thou baffle our winning nor speech. Let Indra and Agni
both bring good things to us. Do ye all, willing today to give to us,
welcome the niggard.
That is, probably (if the reading is correct), give a pleasant reception that may win
favor. The mss. vary between virtsfs and vir- ; theoretically, the former is decidedly
to be preferred, for, if /+ / make 1, then a fortiori i-^f: see note to Prat iii. 56. In c,
H.E.O.K. read no after sdrve. The first half -verse is very irregular.
7. Go thou far away, O ill-success ; we conduct away thy missile ; I
know thee, O niggard, as one putting (imtv) down, thrusting down^
The fourth pada lacks a syllable.
8. Likewise, greatly making thyself naked, thou fastenest on {sac) a per-
son in dreams, O niggard, baffling the plan and design of a man {piirusa).
It seems as if nagnd bobhuvatl were the equivalent of mah&nagnl bhavantl * becom-
ing a wanton,' the intensive element being shifted from the adjective to the verb. The
pada-text reads szfapna-ya, by Prat. iv. 30.
9. She that, being great, of great height (-unrndna), permeated all
regions — to her, the golden-haired, to perdition have I paid homage.
ID. Gold-colored, fortunate, gold-cushioned, great — to her, the golden-
mantled, to the niggard have I paid homage.
The tenth prapdthaka^ the first of the three very unequal ones into which this book
is divided, ends here.
8. Against enemies: to Indra and other gods.
\Atharvan (J). — navakam. ndnddevatyam : /, 2. dgneye ; j. vdi^vadevl; ^r-g. dindryas, dnustu-
bkam : 2.j-av,6-p.jagati; j, 4. bhurikpathydpankti ; 6, prastdrapankti ; 7. dvyumiggarbhd
pathydpankti ; g. j-av. 6-p. dvyusniggarbkd jagatl!\
Found also (except vs. 7) in Paipp. vii. Not quoted in Vait., and in KHu^. only
once, in a witchcraft ceremony (48.8), after iv. 16, with the direction <<do as specified
in the text."
Translated: Ludwig, p. 439; Griffith, i.200; Weber, xviii. 194.
I. With fuel of vikankata do thou carry the sacrificial butter to the
gods ; O Agni, make them revel here ; let all come to my call.
The vikankata is identified as Flacourtia sapida^ a thorny plant. Ppp. reads s&daya^
which is better, in c, and combines sarvd **yaniu in d.
V. 8- BOOK V. THE ATHARVA-VEDA-SAMHITA. 234
2. O Indra, come to my call; this will I do; that hear thou; let
these over-runners (> atisard) of Indra's bring to pass (sam-nam) my
design ; by them may we be equal to (fak) heroism, O Jatavedas,
self-controller.
The obscure atisard is rendered etymologically, being found nowhere else ; the Pet.
Lex. conjectures "start, effort.*' For iddm karisy&mi in b is probably substituted in
practical use a statement of the act performed. The Anukr. takes no notice of the
redundant syllable in the pilda.
3. What he there yonder, O gods, being godless, desires to do — let
not Agni carry his oblation ; let not the gods go to his call ; come ye only
{evd) unto my call.
Some of the mss. (Bp».p.m.Bp.I.D.) read ciklrisati in b. We may make the con-
traction devH *sya in d, though the Anukr. does not sanction it.
4. Overrun (ati'dhdv)^ ye over-runners ; slay by Indra's spell (vdcas) ;
shake {math) ye as a wolf [shakes] a sheep ; let him not be released from
you alive ; shut up his breath.
The end of the verse is different, but without sense, in Ppp. An accent-mark has
dropped out under the ia of mathnlta in our text |_and under hata there is one which
should be deleted J. The Anukr. apparently forbids us to make the familiar contraction
vrke *va in c, and then overlooks the deficiency of a syllable in d. |_Cf. Bergaigne,
ReL vid, iii. 7-8. J
5. What brahmdn they yonder have put forward for failure (dpabhuti)^
[be] he beneath thy feet, O Indra ; him I cast unto death.
Brahmdn : probably performer of an incantation. Ppp. reads abhibhutaye in b.
6. If they have gone forward to the gods* strongholds {-pura), have
made incantation (brdhman) their defenses — if (^-ydt) making a body-
protection, a complete protection, they have encouraged themselves {tipa-
vac) : all that do thou make sapless.
The verse is found again below, as xi. i o. 1 7,* but without commentary. Brdhman
may have here one of its higher senses ; possibly upa-vac is to be understood as
= upa-vad * reproach, impute.' For krnvdna ydd upociri^ Ppp. reads simply cakrire^
with paripdndni before it The verse is plainly a pathydpankii^ but the pada-xasA.
support the misconception of the Anukr. by putting the pada-division after krnvdnas.
The Anukr. ought to say dsidrapankti, but it not very rarely makes this confusion.
♦[Vol. iii. p. 195, of SPP's ed.J
7. What over-runners he yonder has made, and what he shall make,
do thou, O Indra, Vrtra-slayer, turn {d-kr) them back again, that they
may shatter {trh) yon person {jdna).
Wanting (as noted above) in Ppp. |_For trndhdn^ see Gram. § 687.J
8. As Indra, taking Udvacana, put [him] underneath his feet, so do I
put down them yonder, through everlasting {fdgvat) years (sdmd).
235 TRANSLATION AND NOTES. BOOK V. -v. 9
Udvacana is heard of nowhere else, and the name looks so improbable that the Pet.
Lexx. conjecture udvdhcana ; Ppp. has instead udvUtana; it puts this verse at the end
of the hymn. The redundancy of d is passed without notice by the Anukr.
9. Here, O Indra, Vrtra-slayer, do thou, formidable, pierce them in
the vitals ; just here do thou trample upon them ; O Indra, thine ally am
I ; we take hold on thee, O Indra ; may we be in thy favor.
Some of the mss. (H.I. O.K.) read atrdi *ndn in a ; and some (P.M.W.O.) reckon
the last two padas as a tenth |_or separate J verse. Mdrmdni in b in our text is a
misprint for mdrmani. The Anukr. appears to count, without good reason, only 7
syllables in d as well as in b.
9. For protection: to various gods.
\Brahman. — astakam, vdstospatyam, i, j. ddivi brhati ; 2y 6. ddivi tristubh ; j, 4, ddivijagati ;
7. virddumigbrhafigarbhd ^-p. jagatl ; 8. puraskrtitristubbrhattgarbhd 4'p' 3-ixv, jagatt^
LThis piece is prose. J Neither this piece nor the next is found in Pllipp. This one
is quoted in Kau^. (28. 17), in a remedial ceremony, together with vi. 91 ; and it is
reckoned (8. 23, note) to the vdsiu gana and (26. i, note) the takmandqana gana.
Translated : Griffith, i. 201 ; Weber, xviii. 197.
1 . To heaven hail !
2. To earth hail !
3. To atmosphere hail !
4. To atmosphere hail !
5. To heaven hail !
6. To earth hail !
|_The invocations of vss. 4-6 are those of 1-3 with changed order. J
7. The sun my eye, wind my breath, atmosphere my soul {dtmdn)^
earth my body ; unquelled {astrtd) by name am I here ; [as] such I deposit
myself for heaven and earth to guard {gopithd).
8. Up life-time, up strength, up act {krtd), up action {krtyd)^ up skill
(mamsd), up sense {indriyd) ; O life- (dyus-) maker, O ye (two) mistresses
of life, rich in svadAd[m.X be ye my guardians, guard me ; be my soul-
sitters ; do not harm me.
The nouns with * up ' are accusatives, but what verb should be supplied for the con-
struction it is not easy to see. Perhaps ayuskrt (p. iyuh-krl) should be 'krtd, as dual ;
at any rate, all that follows it is dual. Apparendy the Anukr. would divide vs. 7 as
9+12 : 10+7+10=48 ; and vs. 8 as 9+11 : 20: 11=51 ; but the descriptions are blind
and inaccurate. |_Weber discusses the peculiarities of gender.J
^ A passage corresponding to this hymn is found in K. xxxvii. 15.
V. lO- BOOK V. THE ATHARVA-VEDA-SAI^IHITA. 236
10. For defense from all quarters.
[Brahman. — astakam, vSstosptttyam. i-d.yavamadhydj-p.gSyatrl; y.yavamadhyd kakubh;
8. puradkrtidvyanustubgarbhd pardsti ^-av. ^-p. attjagati.'\
LThis piece is prose.J This piece, like the preceding, is wanting in Paipp. Parts
of vss. 1-7 are apparently used by Kau^. in a magic rite (49. 7-9) ; and certainly those
verses are quoted in a ceremony (51.14) for the welfare of the house with burying |_fivej
stones in its corners |_and middle and putting a sixth above itj; and the hymn is
reckoned (8. 23, note) to the vdstu gana; while vs. 8 appears, with vi. 53 and vii. 67 y in
the savayajHas (66. 2). In Vait. (29. 11) the verses are addressed to the stones of
enclosure in the agnicayana.
Translated : Griffith, i. 202 ; Weber, xviii. 200.
1. My stone-defense art thou; whoever from the eastern quarter,
malicious, shall assail me, this may he come upon (rch),
2. My stone-defense art thou; whoever from the southern quarter
etc. etc.
3. My stone-defense art thou ; whoever from the western quarter etc. etc.
4. My stone-defense art thou ; whoever from the northern quarter
etc. etc.
5. My stone-defense art thou ; whoever from the fixed quarter etc. etc.
6. My stone-defense art thou ; whoever from the upward quarter
etc. etc.
It is possible to read these verses as 7+ 12 (or 13 |_or 14 J) : 5=24 (or 25 \ox 26, vs. 2 J).
7. My stone-defense art thou ; whoever from the intermediate quarters
of the quarters etc. etc.
O. is the only ms. that fills out the paragraphs between i and 7 ; and it leaves
aghdyur unelided in all the verses. In paragraph 7 of our edition the accent-mark has
dropped out under the va of agmavarmd. The Anukr. reads 7+16 : 5 = 28 syllables.
8. By the g^eat one (brhdt) I call unto mind ; by Matarigvan, unto breath
and expiration ; from the sun [I call] sight, from the atmosphere hearing,
from the earth body ; by Sarasvatl, mind-yoked, we call unto speech.
The verse divides most naturally as9+9: 16: 16=50; the metrical definition of the
Anukr. fits it very ill. LFor c, cf. v. 7. 5. J
The second anuvdka ends here, and contains 5 hymns and 49 verses ; the old Anukr.
says ddydt para ekddagahtnasastih,
II. [Dialogue between j Varuna and Athanran.
[Atharvan. — ekddafakam. vdrunam. trdistubham : i, bhurij ; ^, pankti ; 6. ^-p, ati^akvari;
II. j-av. 6-p. a/yasti.]
Found also in Paipp. viii. It is used by Kau^. only once, and in a connection which
casts no light upon it, namely at 1 2. i , in a rite for general welfare (one eats a dish of
milk-rice cooked on a fire of rndddnaka-sticks). It is not quoted at all by Vait The
interpretation in detail is difficult and far from certain.
237 TRANSLATION AND NOTES. BOOK V. -v. II
Translated: Muir, OST. i.»396; Griffith, i. 203; Weber, xviii. 201. — Treated by
Roth, Ueber den A K, p. 9 ; also by R. Garbe, Wissenschaftliche Monatsbldtter^ K6nigs-
berg, 1879, no. i. — A note in lead-pencil shows that Whitney meant to rewrite his ms.
of this hymn.* But the reader may consult the recent detailed comment of Weber. —
Weber assigns vss. 1-3, 6, 8, and 10 b, c, d to Varuna; and 4, 5, 7, 9, and 10 a to
Atharvan. Varuna has a mind to take back the cow which he gave to Atharvan, but
gives up his intention at the request of Atharvan. Further reference to this legend
seems to be made at vii. 104. i . * |_Possibly the copy from which this is set is a second
draft. J
1. How unto the great Asura didst thou speak here } how, with shin-
ing manliness, unto the yellow (hdri) father } having given, O Varuna, a
spotted [cow] as sacrificial fee, thou hast with the mind intended (i cikits)
re-bestowal (i).
The second half-verse is probably meant as what was ** spoken.** The translation of
d implies Aufrecht*s acute emendation (in Muir) of the reading to punarmaghatvdm^
The sense oi punarmagha is very doubtful : Roth " greedy " ; Muir (Aufrecht) " to take
her back," and " revoking " ; neither seems to belong properly to the word, which ought
to mean something like * bountiful in return ' : i.e. Varuna is expected to give back to
Atharvan the cow the latter has presented to him (or another and better one). One
might conjecture in c vdrune * to Varuna,' and understand cikits as * impute * or * expect. '^
Roth regards the verse as spoken by Varuna ; Muir, by Atharvan ; the former is more
acceptable. Ppp. begins kathd diva asurdya bravdmah kathdy and reads prqnih in c.
LR. takes hdri as * wrathful.* J
2. Not at pleasure am I a re-bestower; for examination (T) do I drive
home this spotted [cow] ; by what poesy (kdvyd) now, O Atharvan, [art]
thou [poet].^ by what that is produced (Jdtd) art thow jdtdvedas ?
The rendering of b implies the necessary and obvious emendation of sdm cakse
(P.M.W. -ksve) to samcdkse^ infinitive. Kamena seems taken adverbially, = >&dm4^^,
kdmam^ kdmdt j the god is not to be moved to counter-liberality by the mere desire of his
worshiper, but challenges the latter*s claim on him. Jdtavedas^ lit. * having for posses-
sion whatever is produced (or bom),* * all-possessor.* B.P.M. accent dtharvan in c;
one might emend to dtharvd : * in virtue of what poetic merit art thou Atharvan ? ' The
verse belongs of course to Varuna. Ppp. reads in b sathprcchi and updjet,
3. I verily am profound by poesy ; verily by what is produced I am
jdtdvedas ; not barbarian {ddsd), not Aryan, by his might, damageth (»//>
the course which I shall maintain.
Muir ascribes the verse to Atharvan ; Roth, better, to Varuna ; the god asserts that
it is he himself to whom wisdom and possession belong ; his worshiper is comparatively
nothing. Ppp. begins with saivasam and reads mahitvam in c, and hanisya at the end.
The Prat. (iv. 96) establishes the long f of mlmdya as a //z/i^^i-reading. The Anukr.
absurdly calls the verse 2Lpankti^ although it is an evident tristubh^ not less regular than
a great proportion of the verses so called. LThe me in c is easier rendered in German
than in English. J
4. None else than thou is more poet, nor by wisdom (medhd) more
V. II- BOOK V. THE ATHARVA-VEDA-SAMHITA. 238
wise (dhira)y O Varuna, self-ruling one (svadhdvant) ; thou knowest all
these beings ; even that wily man (jdna) now is afraid of thee.
Ppp. reads in a vedhd. anu (for medhdyd), and has at end of b the more antique
form svadh&vas ; as second half-verse it gives : tvam anga 'viqvd, janmdni vet t ha
matafk na tuj jano mam bibhdyah,
5. Since thou verily, O self-ruling Varuna, knowest all births, O well-
conducting one — is there anything else beyond the welkin (rdjas) ? is
there anything below what is beyond, O unerring one (? amura) ?
The version given implies that kim is interrog. particle in c, d, as best suits the
answer in the next verse : else, * what other is beyond ' etc. Amura in b is understood
as amUra, as required by the meter: cf. v. 1.9. Ppp* again reads svadh&vas in a;
and, in b and further, janmd qraddhadanl te kith mend rajasas paro *sti kim avarena
avaram asura. The majority of mss. (B.P.M.H.s.m.O. etc. ; only £.I.H.p.m.K. have
asti) accent dsti at end of c. [^For the combination enA pards = * beyond/ in 3d pada,
see BR. iv. 494. I suggest for d, * Is there (h/m) (anything behind, dvaram, i.e.)
anything beyond that (^end, substantive pronoun) which is beyond (pdrena) ? 'J
6. There is one other thing beyond the welkin ; there is something,
hard to attain, hitherward from what is beyond : this I Varuna, knowing
it, proclaim to thee. Be the panVs of degraded speech ; let the barba-
rians creep (srp) downward to the earth.
The translation implies emendation of varuna to vdrunah in c, which seems neces-
sary, as the verse evidently belongs in Varuna's mouth ; both Roth and Muir so under-
stand it In d is implied adhdvacasas^ which all the mss. read ; alteration to -varcasas
might be welcome, but is hardly called for. Ppp. is considerably different ; it reads :
ya ekam end rajasas paro *sti pare *kena duddhyam tyajan yat : tat tve acchovacasas
ddsdyd upa sarpantu riprd. The meter of a would be rectified by omitting the super-
fluous end ; that of b, by a like omission (which the Paipp. text also favors), or, so far
as the meaning is concerned, better by reading ena pdrena dur- etc. The description
of the verse by the Anukr. as an atiqakvarl (though it still lacks one syllable of sixty)
helps to authenticate the text as the mss. present it.
[^Whitney, on the revision, would doubtless have made clear his views as to b. Both
sense and meter indicate that the enA in a and the ena in b are intrusions ; they have
blundered in from 5 c. Omitting them, I render : * There is one other thing beyond the
welkin ; [and,] beyond [that] one thing, [is] something hard to get at {durndqatk cit)
[if you start] from this side [of them]. 'J LI understand tat tve acchovacasas to mean
merely that Ppp. reads tve for te and acchovacasas for adhovacasah — not that it omits
the rest from te to nlcdir.\
7. Since thou verily, O Varuna, speakest many reproachful things
among (as to }) re-bestowers, do not thou, I pray, belong to {abhi-bku)
such panis ; let not people call thee ungenerous (arddJiAs).
The rendering implies emendation of bhut to bhus at end of c, which is made also by
Roth and Muir. The pada is corrupt in Paipp.
8. Let not people call me ungenerous ; I give thee back the spotted
239 TRANSLATION AND NOTES. BOOK V. -v. 12
[cow], O singer; come thou mightily {gdcibhis) to every song of praise
{sioird) of mine, among all human regfions {dig),
Rothes suggested emendation of dtksii at the end to viksi& * settlers, tribes/ accepted
by Muir, is unquestionably an improvement of the text ; Ppp. has unfortunately a di£Eerent
reading : & ydhi janesu antar devesu tn&nusesu riprd, Diksu is read in Prat. iv. 34 c.
9. Let uplifted (ud-yam) songs of praise of thee come, among all human
regions. Give now to me what thou hast not given me; thou art my
suitable comrade of seven steps ; —
That is, apparently, ready to go seven steps (or any indefinite distance) with me.
Roth suggests as an improved reading idattas < hast taken from me * in c, and Muir so
renders. Both words are alike, and equally, wrong grammatically, using the passive
pple in the sense of an active ; ddattam dsti would be correct, and at this Ppp. perhaps
points : dehi tarn mahyath yadi tatvam asti yadyo nas saptapadah sakhd *saA, Ppp.
also begins with ya te stotrani bandhandni ydni, and apparently has diksu in b.
ID. Of US two, O Varuna, [there is] the same connection, the same
birth {jd),
I know that which is of us two this same birth ; I give that which I
have not given thee ; I am thy suitable comrade of seven steps ; —
It seems necessary to divide this verse between the two speakers, and doubtless
Rothes assignment of only the first pada to Atharvan is better than Muir^s of the first
half- verse. With Rothes division the ndu is called for in a as in b, and Roth*s emenda-
tion to samdnd bdndhus^ though it is read by Ppp. (whose testimony on such a point is
of little value), is hardly acceptable ; better samd ndu. Ppp. reads also, for b, vada
'vditad vadam samd jdh; and, for c, daddmi tubhyam yadi tatvam astij and it
omits d. [^The translation implies ddattam dsti as in 9. J
II. A god, bestower of vigor on a singing god ; a sage {vipra)^ of good
wisdom for a praising sage.
Since thou, O self-ruling Varuna, hast generated father Atharvan, con-
nection of the gods, for him do thou make well-extolled generosity ; our
comrade art thou, and highest connection.
The first line is here (with Muir, and Zimmer, p. 205) taken as belonging to
Varuna*s reply given in the preceding verse. We must emend at the end either to
paramdq ca or to bdndhu. All the mss. leave stuvate in b unaccented, as if it were
a verb-form. Ppp. reads svadhdvam in c, vit^vadevam at end of d, urvdyus krnuhi
pra^' in e, and, for f, sakhd no *sti varuna^ ca bandhuh. The Anukr. makes no
account of the extra syllable in e. In b, the vertical over su- is gone. [^Padas c-f are
not part of the dialogue. J
12. Apri-hymn: to various divinities.
\Angiras, — ekdda^arcam. trdistubkam, jdtavedasam, ^.pankti.'\
This is a RV. hymn (x. no), and found also in VS. (xxix. 25-6, 28-36), MS.
{iv. 13. 3, 5), and TB. (iii. 6. 3), with almost no variants from the RV. text. Paipp.
does not contain it. Kau^. applies it (45. 8 : but the pratika, simply samiddhas^ might
V. 12- BOOK V. THE ATHARVA-VEDA-SAMHITA. 240
designate any one of several other verses in the text) in the va^d^amana ceremony, to
accompany the o£Eering of the omentum ; and in the parvan sacrifices (2. 36) occurs a
p^da resembling 2 b. In V&it (10. 11 : the pratika is unambiguous) it goes with the
prayAja ofiFerings in the paqubandha.
Translated : by the T^V. translators ; and Griffith, i. 205 ; Weber, xviiL 207. — See
Weber^s general remarks ; and compare hymn 27, below.
1. Kindled this day in the home of man (mdnus)^ thou, a god, O Jata-
vedas, dost sacrifice to the gods ; and do thou bring [them], understand-
ing it, O thou of friendly might ; thou art a forethoughtful messenger,
poet.
The only variant in this verse is that MS. omits the peculiar and problematic accent
of vdha in c.
2. O Tanunapat (son of thyself?), do thou, anointing with honey
{mddhu) the roads that go to righteousness {rtd)^ sweeten them, O well-
tongued one; prospering (rdk) with prayers {dht) the devotions {mdn-
man) and the sacrifice, put {kf) thou also among the gods our service
{adhvard).
The mss. accent, without assignable reason, svaddya in b, but the edition emends to
svadayd^ in agreement with the other texts.
The three Yajus-texts insert between this verse and the next an alternative invocation
to Naraqansa (RV. vii. 2. 2).
3. Making oblation do thou, O Agni, to be praised and to be gfreeted,
come in accord with the Vasus. Thou art invoker (hStfj of the gods, O
youthful one (iyahvd) ; do thou, sent forth, skilled sacrificer {ydjiydhs\
sacrifice to them.
Aj^hvdna in a is perhaps to be understood as passive (= ikuta\ * receiving obla-
tion.' There are no variants. The Anukr. absurdly calls this verse a pankti^ because,
by omitting resolutions of semivowels etc., it is capable of being read as 40 syllables.
The Anukr's of RV. and VS. both reckon it as tristubh,
4. The forward barhis^ through the fore-region of the earth, is wreathed
on this dawn {vdstu), at the beginning {dgrd) of the days ; it spreads out
abroad more widely, pleasant to the gods, to Aditi.
* Forward ' and * fore-region,' i.e. * eastward ' and * east' All our mss. read vrjyase
in b, but the edition makes the necessary emendation to -te^ in accordance with the four
other texts, and the translation given implies -te,
5. Expansive let them open (vi-qri) widely, like wives adorned for
their husbands ; ye great, divine, all-furthering doors, be ye favorable to
the advance of the gods.
Our pada-KtuX, divides the last word as su-prdyanah^ while the RV. pada has supra-
ayanah; the meter appears to indicate that supraydnah is the true original reading.
6. Let Dawn and Night, dripping (> susvay-)^ worshipful, close, sit
241 TRANSLATION AND NOTES. BOOK V. -v. 12
down here in the lair {ySni) — the two heavenly, great, well-shining
women, putting on beauty {fri) with bright adornment.
The other texts dififer from ours only by accenting updke, LThe comment to Prat,
ii. 91 cites susvay as a case of reduplication; and BR. vii. 1142 connect it with su
* impel.' But see Weber. — He renders i by * Heran.'J
7. The (two) invokers of the gods, first, well-voiced, shaping (md) the
sacrifice for man {mdnus) to sacrifice, urging forward at the councils
(viddthd) the (two) singers (kdri)^ pointing out forward light through
the fore-region.
There are no variants. [^Griffith, after Mahldhara, takes the " light ** as the dha-
vantya fire.J
8. Unto our sacrifice let Bharati come quickly, let Ida, taking note
here in human fashion ; let the three goddesses, well-working, sit upon
this pleasant barhis — [also] Sarasvatl.
The translation implies in d the reading sdrasvatfy given by RV.VS.MS. ; TB.
[^both ed*s, Bibl. Ind. and PoonaJ supports AV. in reading -/M, which, however, can
hardly be anything but a blunder. The four other texts have at the end sadantu. All
our mss. have manusydt in b |_and so have all SPP's authorities J, and this form is
authenticated by Prat. iv. 65, the comment explaining how it is derived from manus-
yavat. As being, therefore, the indubitable AV. reading, it should not have been
altered in our edition to -svdt^ to conform with the four other texts, even though
doubtless a corruption of -svdt, LSPP. also alters it.J [^In c, correct davir to
devir.\
9. To him, god Tvashtar, who adorned (//f) with forms these two
generatresses, heaven-and-earth, [and] all existences, do thou today,
O invoker, sent forth, skilled sacrificer, sacrifice here, understanding it.
There are no variants.
10. In thy way Qtmdnyd) anointing them, pour thou down upon (upa-
ava-srj) the track of the gods the oblations in due season ; let the forest-
tree, the queller (famitdr), god Agni, relish (svad) the oblation with
honey, with ghee.
* Forest-tree,' doubtless a big name for the sacrificial post. That the * queller' is a
separate personage is shown by the plural number of the following verb. [^£. Sieg
discusses /JM<7 J, Gurupujakaumudl, 97 ff. ; later, Oldenberg, ZDMG. liv. 602.J
11. At once, when born, he determined (vi-md) the sacrifice; Agni
became foremost of the gods ; at the direction of this invoker, at the
voice of righteousness (rtd)y let the gods eat the oblation made with
"hail!"
The other texts read in c the nearly equivalent /ra^/f/.
V. 13- BOOK V. THE ATHARVA-VEDA-SAMHITA. 242^
13. Against snakes' poison.
[Garuiman. — ekddafarcam. taksakadevatyam, jdgatam : 2. dstdrapankti ; 4^ y^ 8. anustubh ;
J. tristubh ; 6. pathydpankti ; 9. bkurij ; lOt 11. nicrd gdyatrt!]
Found (except vs. i) also in Paipp. viii. (in the verse-order 3, 2, 4, 6, 5, 7-1 1). It
is not quoted in Vait. ; but in Kauq. 29. 1-14 all the verses are brought in in their
order, in connection with a ceremony for healing poison-wounds ; verse i (or the hymn)
is also used at 48. 9, in a witchcraft rite. [^The London Anukr., in 6 places and for 7-
poison-hymns, gives Garutmd (not -mdri) as rsi,\
Translated: Griffith, i.208; Blooroiield, 27, 425; Weber, xviii. 211.
1. Since Varuna, poet of heaven, hath given [them] to me, with for-
midable spells {vdcas) do I dissolve thy poison ; what is dug, undug, and
attached {saktd) have I seized; like drink {ird) on a waste hath thy
poison been wasted (ni-jas).
The epithets in c are of obscure application : probably buried in the fiesh by the
bite, or unburied but clinging.
2. What waterless poison is thine, that of thine have I seized m
these ; I seize thy midmost, thine upmost juice (rdsa) ; also may thy
lowest then disappear for fright.
* These ' in b is fem. {etisu) ; doubtless * waters ' is to be supplied. Ppp. reads in a
padakam (for apod-\ and in b tat tdbhir, Ydt ta in a in our edition is a misprint for
ydt te, Kauq. (29. 2) calls the vtx^^ grahanl. \Yox neqat^ see Skt» Gram. § 847 end,,
and § 854 b. J
3. A bull [is] my cry, like thunder through the cloud (ndbhas) ; with-
thy formidable spell do I then drive it off (pddh) for thee; I have
seized that juice of his with men \}\ ; like light out of darkness let the
sun arise.
One is tempted to emend ndbhasd in a to -sas or -sdm^ * the thunder of the clouds.'
Ppp. reads tarn (which is better) vacasd bddhditu te in b, grabhis for the strange
nrbhis ^Weber, * kraftig 'J in c, and jyotise *va tamaso *dayatu sdryah in d. The i of
iva is uncounted in the meter of d. Kauq. calls the verse prasarjanL
4. With sight I smite thy sight ; with poison I smite thy poison ; die,
O snake, do not live ; let thy poison go back against thee.
All the mss. [^including SPP'sJ read dhes at beginning of c, but our edition makes-
the necessary emendation to dhe, Ppp. has for a balena te balam hanmi; its b is
wholly corrupt; for c etc. it reads rsana hanmi te vidam ahe maristd mdjtvlpraty
anveta vd visath, LAs for d — the later Hindus thought that snake poison did not
hurt a snake; cf. Indische Spriiche^ 3001. But see the interesting experiments of Sir
Joseph Fayrer, in his Thanatophidia of Indian* London, 1874, P- 74-5* My colleague.
Dr. Theobald Smith, Professor of Comparative Pathology, has most kindly examined
for me the recent literature concerning the auto-toxic action of snake-venoms. The evi-
dence is not conclusive as yet, but points to the immunity of snakes to snake-poison. —
Cf. vii. 88, below. J
243 TRANSLATION AND NOTES. BOOK V. -v. 1 3
5. O Kiratan, O spotted one, O grass-haunter (?), O brown one ! listen
ye to me, O black serpents, offensive ones ! stand ye not upon the track
(istdmdn) of my comrade ; calling out (d-frdvajy), rest quiet in poison.
It is hardly possible to avoid emending siSmanam in c to sthamdnam \J station 'J
or srdmdnam \j course,' from sr * rxm ' — but not quotable J ; Ppp. is very corrupt in c,
d, but seems to intend no variants. It reads upatarni babhrav in a; our babhra is by
Prat. i. 81, and this passage is quoted in the comment on that rule. It further mutilates
to asitallkd in b. The accents in our text [^and SPP*sJ on dsitds and dllk&s are against
all rule, and doubtless to be regarded as misreadings; the translation implies their
absence. In c correct to sdkhyuh (accent-sign lost over u), A number of [^ourj mss.
(P.M.H.I.O.) Land five of SPP'sJ read misd for visd in d (and nimise *at a wink'
would be an acceptable emendation) ; M.W. end with rabhadhvam. ^Griffith identifies
kdirdta with karait, the Hindustani name (now well known in the Occident) of an
awfully venomous little serpent. This would be most interesting, if certain ; but friend
Grierson writes me that it is improbable on phonetic grounds. We should expect in
Hind. kgrd.\
6. Of the Timatan(.^) black serpent, of the brown, and of the water-
less, of the altogether powerful (.^), I relax the fury, as the bow-string of
a bow ; I release as it were chariots.
The translation is as if the reading at end of c were manyHm.^ The /<7^-reading
in c is sdtrd'Sahdsya^ according to Prat. iii. 23. Ppp. has tayimdtasya in a, and in c
upodakasya * water-haunting,' which is better. [^Whitney would doubtless have revised
this carefully. The divergences of the translators reflect the uncertainties of the
exegesis. * I slacken as it were the cars of the wrath of ' etc. — Griffith. * I release
(thee) from the fury of * etc. — Bloomfield. * Des Asita . . . des Manyu Streitwagen
gleichsam spanne Lich J mir ab ' or * die Streitwagen des Grimmes des Asita ' etc. —
Weber. For d, * as the string from ofiF {dvd) the bow.' J * LPpp. reads manyum,\
7. Both dligl and vUigi^ both father and mother — we know your con-
nection (bdndhu) completely ; sapless ones, what will ye do }
The wholly obscure words in a (p. i-ligf, vi-ligt) might also be nom. m. of stems
in 'in ; but their accent is against it. Ppp. reads, for a, b, dlakd ca vyaca luptvd yas
te tndtd. The Anukr. makes no account in b of the two syllables that are lacking to
make an anustubh pada.
8. Daughter of the broad-knobbed one(.^), born of the black barba-
rian (f.) — of all them (f.) that have pierced defiantly (.?) the poison [is]
sapless.
The translation conjectures in a a relationship of -giila to gtida and gola^ and implies
for b emendation to ddsya dsiknydh — since something had to be done to make the
line translatable. LOne of SPP's authorities has dsiknydh, \ Ppp. begins with udakH-
Idyd * of the water-bank ' ; the rest of its version is " without meaning." The first word
is quoted by the commentary to Prat. iii. 72 in the form urU-gUldydh (so the ms.)
\urii'}\. LW's version * pierced ' implies reference to root dr (not drd *run,' as in
Index), Yox pratdnkam^ both here and at iv. 16. 2, he first wrote * rapidly,' and then
interlined * defiantly.' Why? BR. take it as gerund, *of all that have run gliding':
i.e., I suppose, *that dart along on their bellies '?J
V. 13- BOOK V. THE ATHARVA-VEDA-SANIHITA. 244
9. The eared hedgehog said this, coming down from the mountain :
whichsoever of these ( f .) are produced by digging, of them the poison is
most sapless.
This verse, which is rather out of place here, seems like a variation of RV. i. 191. 16 :
kusumbhakds tdd abravld girih pravartamUnakdh : vfqcikasyd ^rasdm visdm, Ppp.
begins with kanvd. LFor the diminutive, cf. iv. 37. 10 and xiv. 2. 63. J
ID. Tdbuva^ not tdbuva; verily thou art not tdbuva ; by tdbuva [is]
the poison sapless.
Ppp. has instead tdvucam na tdvucamn aher asiktam tdvucend *rasam visam.
With this verse, according to Kau^. (29. 13), one sips water from a gourd.
1 1 . Tastuva^ not tastuva ; verily thou art not tastuva ; by tastiva [is]
the poison sapless.
Ppp. has for a, b, tastuvam na harisiktath tastuvam. But for the [^unlingualizedj
n of tastuvena^ the word in our mss. might be equally read tasruva [^SPP. reports
this reading J. With this verse, according to Kauq. (29.14), one "binds the navel.*'
[^ Weber, Sb. 1896, p. 681 (see also p. 873), gives an elaborate discussion of these two
verses. He deems tdbuva a misread tdthuva (root stu = sthd), * stopping, bannend.'
But see Barth, Revue de Vhistoire des religions^ xxxix. 26. J
14. Against witchcraft: with a plant.
\jQukra, — trayoda^akam. vdnaspaiyam, krtydpratiharanam. dnustubham : j^jy i^.
bhurij ; S.j-p.viraj; to. nicrd brhati ; ii.j-p.sdmnitrisiubh; ij. svardj."]
LPart of verse 8 is prose.J Found also (except vss. 3, 5, which are wanting, and
9, 13, which occur in ii.) in Paipp. vii. (in the order i, 2, 8, 12, 4, 10, 1 1, 7, 6). Quoted
in Kauq. (39. 7) with ii. 1 1 and several other hymns, in a ceremony against witchcraft ;
vs. 9 also separately in 39. 1 1 . Not noticed in Vait
Translated: Zimmer, p. 396; Grill, 26,147; Griffith, i. 210; Bloomfield, 77,429;
Weber, xviii. 216.
1. An eagle (suparnd) discovered thee ; a hog dug thee with his snout ;
seek thou to injure, O herb, him that seeks to injure ; smite down the
witchcraft-maker.
We have had the first half-verse already, as ii. 27. 2 a, b. Ppp. has, for d, prati
krtydkrto daha,
2. Smite down the sorcerers, smite down the witchcraft-maker ; then,
whoever seeks to injure us, him do thou smite, O herb.
Ppp. omits, probably by oversight, the first half-verse.
3. Having cut around out of [his] skin a strip {partfdsd\ as it were
of a stag, fasten, O gods, upon the witchcraft-maker the witchcraft, like
a necklace.
That is, apparently, with a thong cut out of his own skin, like a buck-skin thong.
As usual, the mss. vary in a between rf/- and r/jy-, E. even seading risy-^ but the
245 TRANSLATION AND NOTES. BOOK V. -V. 1 4
majority have f^y-^ which is undoubtedly the true text, and should be restored in our
edition. Three times, in this hymn (vss. 3, 5, 12), the Anukr. insists on regarding iva
as dissyllabic, and therefore reckons the verses as bhurij,
4. Lead thou away the witchcraft back to the witchcraft-maker, grasp-
ing its hand ; set it straight before {samaksdm) him, that it may smite
the witchcraft-maker.
Ppp. has, for b, pratiharanam na hardmasi (our 8 c) ; but in book ii. it has the
whole half-verse just as it stands here.
5. Be the witchcrafts for the witchcraft-maker, the curse for him that
curses ; like an easy chariot let the witchcraft roll back to the witchcraft-
maker.
6. If woman, or if man, hath made witchcraft in order to evil, it we
conduct unto him, like a horse by a horse-halter.
The Anukr. doubtless scans d as dfvam ivd * qvdbhidhinyd^ instead of dqvam *vd
^qvdbhidhanidy as it should be.
7. If either thou art god-made, or if made by man, thee, being such,
do we lead back, with Indra as ally.
Ppp. has a very different version of this verse; yd krtye devakrtd yd vd manusyajd
*si: tdfh tvd pratyan prahinmasi pratlcl nayana brahmand. The n in ptinar nayd-
mast is prescribed by Prat. iii. 81. Tdfh at beginning of c is a misprint for tim,
8. O Agni, overpowerer of fighters, overpower the fighters ; we take
the witchcraft back to the witchcraft-maker by a returner.
ppp. reads in b prati instead of punar^ thus making a better correspondence with
pratiharana in c. The Anukr's definition of the ** verse " is purely artificial ; the first
pada is distincdy unmetrical, and the third hardly metrical.
9. O practiced piercer (.^), pierce him; whoever made [it], him do
thou smite ; we do not sharpen thee up to slay {vadhd) him who has not
made [it].
This verse is found in Ppp. in book ii., much corrupted, with, for d, vadhdya qafksa-
mlmahe, Krtavyadhanl may possibly be the proper name of the herb addressed :
cf. krtavedhana or -dhaka^ **name of a sort of fennel or anise*' (Pet. Lex.).
ID. Go as a son to a father; like a constrictor trampled on, bite; go,
O witchcraft, back to the witchcraft-maker, as it were treading down
[thy] bond.
That is, apparendy, escaping and treading on what has restrained thee. Ppp. com-
bines in b svajdiva^ and reads for c, d, tantur ivdvyayamnide krtye krtydkrtafk krtdh.
Though the verse is a perfectly good anustubh^ the Anukr., reading iva three times as
dissyllabic, turns it into a defective brhatf.
II. Up, like a she-antelope {eni)^ a she-elephant (.^z/am«/), with leap-
ing on, like a hind, let the witchcraft go to its maker.
V. 14- BOOK V. THE ATHARVA-VEDA-SAKIHITA. 246
A verse of doubtful interpretation; but it is altogether probable that the animal-
names are coordinate in construction with kriyi in c ; and they are feminine doubtless
because this is feminine ; the krtyd is to overtake its perpetrator with their swiftness
and force. But the Pet. Lex. takes vdrant as *shy, wild/ qualifying eni, Ppp. com-
bines endi *va and mrgdi 'z/a/and reads vdrunfy and -krandam for -skandam; -krandam
seems rather preferable. The unaltered s of abhisk- in b falls under Prat. ii. 104, and
the example is quoted there. Though the verse is a fairly regular gdyatriy the Anukr.
stupidly accounts it a sdmnl irisfubh, as if it were prose, and contained only 22 syllables.
12. Straighter than an arrow let it fly, O heaven-and-earth, to meet
him ; let it, the witchcraft, seize again him, the witchcraft-maker, like
a deer.
Ppp. reads, for c, d, j^ tafk mrgam iva vidat krtyd krtydkrtam krid.
13. Let it go like fire up-stream, like water down-stream ; like an easy
chariot let the witchcraft roll back to the witchcraft-maker.
' Up-stream,' i.e. contrary to the natural direction (^pratikulam), or upward. Ppp. has
the verse in book ii., and reads at the end of d (cf. its version of 1 2 d) tdh (for krtS).
The meter is svardj only by twice refusing to abbreviate iva to ^va.
1$. For exorcism: to a plant.
[ Viftfdmitra. — ekdda^akam. vdnaspatyam. dnustubham : 4., purastddbrhatt ; j, 7, 8^ g. bAurtj.']
Found also in PSipp. viii. Used by Kauq. (19. i), with several other hymns, for the
healing of distempered cattle; and its verses and those of hymn 16 are referred to as
madhuldT/rsalingdh again in 29. 15, following the use of hymn 13.
Translated : Griffith, i. 21 1 ; Weber, xviii. 220.
1. Both one of me and ten of me [are] the exorcisers {apavaktdr)^
O herb; thou bom of right (r/^), thou rich in right, mayest thou,
honeyed {fnadhuld)y make honey for me.
Ppp. omits throughout the second me in a, and reads for d madhu tvd madkuld
karat. The Anukr. says madhuldm osadhtm astdut,
2. Both two of me and twenty of me [are] etc. etc.
3. Both three of me and thirty of me [are] etc. etc.
4. Both four of me and forty of me [are] etc. etc.
5. Both five of me and fifty of me [are] etc. etc.
CD. accent pdhca; the rest, against the usual yf?iy, paflcd, and our edition follows
the latter.
6. Both six of me and sixty of me [are] etc. etc.
This verse ought to be reckoned by the Anukr. as ntcrt, not less than 5 etc. as bhurij,
7. Both seven of me and seventy of me [are] etc. etc.
8. Both eight of me and eighty of me [are] etc. etc.
The reckoning of this verse as bhurij implies the (improper) restoration of the elided
a of aqltis.
247 TRANSLATION AND NOTES. BOOK V. -V. 17
9. Both nine of me and ninety of me [are] etc. etc.
ID. Both ten of me and a hundred of me [are] etc. etc.
II. Both a hundred of me and a thousand [are] the exorcisers,
O herb; etc. etc.
Without any regard to the connection between this hymn and the next, the third
anuvdka is made to end here, containing 5 hymns and 57 verses; the quoted Anukr.
says accordingly tisrbhis trtfyah.
Here ends also the eleventh prapnthaka,
16. Exorcism.
[Vifvdmiira, — eiddofaiam. ekavrsadevatyam, {jkSvasdnam,} dvdipadam : i, ^ ^, '^-lO.
sdmny usnih ; ^, j, 6, dsury anustubh ; 11, dsuri gdyatri.']
[^Not metrical. J Found also in Paipp. viii. Referred to only in KHuq. 29. 15, in
company with the preceding hymn, as above reported.
Translated: Griffith, i. 212; Weber, xviii. 222.
1 . If thou art sole chief, let go ; sapless art thou.
We have ekavrsd, lit. *one bull,' in other passages (iv. 22 ; vi. 86), but dvivrsd etc.
only here, and they are plainly nothing but schematic variations of it, not admitting of
real translation. Perhaps the hymn is directed against insect pests, through their
leaders, whether few or many. The definition of the Anukr. implies fourteen syllables :
perhaps as yddi ekavrsd dsi srjd arasb 'si (or sfy'i *rasd asi). Ppp. hzsyas iovyadi in
all the verses. LSee Weber's note.J
2. If thou art twice chief etc. etc.
Or perhaps rather * double chief,' * triple chief,' etc., or * one of two,' * one of three,' etc.
3. If thou art thrice chief etc. etc.
4. If thou art four times chief etc. etc.
5. If thou art five times chief etc. etc.
6. If thou art six times chief etc. etc.
7. If thou art seven times chief etc. etc.
8. If thou art eight times chief etc. etc.
9. If thou art nine times chief etc. etc.
10. If thou art ten times chief etc. etc.
11. If thou art eleven-fold, then thou art waterless.
All the elided dr's must be restored in this verse to make out the fifteen syllables
called for by the Anukr. Ppp. \i2& yupodako *si srjd *raso 'si.
17. The Brahman's wife.
[AfayodAu. — astddofakam. brakmajdyddevatyam. dnustubham : i-4>. iristubk,']
Found in part (vss. 1-7, 9-11 in ix., also 18, in another part of ix.) in Paipp. The
hymn contains (in vss. 1-3, 6, 5, 10, 11) the seven verses of RV. x. 109, none of which
occur elsewhere than in these two texts. Vait. takes no notice of it, but it is used in
Kau^. (48. II), next after hymn 13, in a witchcraft ceremony ; while vs. 4 is quoted also
in 1 26. 9, on occasion of the fall of a meteor.
V. 17- BOOK V. THE ATHARVA-VEDA-SAMHITA. 248
Translated : Muir, i.* 280; Ludwig, p. 446 (part) ; Zimmer, p. 197 ; Griflfith, i. 212 ;
Weber, xviii. 222; also, in part, as RV. hymn, by Muir, i». 256; Ludwig, no. 1020;
Grassmann, ii.495. — Cf. also Oldenberg, Die Hymnen des RV,^ i. 244.
1. These spoke first at the offense against the Brahman (brdhtnan-)'.
the boundless sea, Matari^van, he of stout rage {-hdras)^ formidable
fervor, the kindly one, the heavenly waters, first-born of right {rtd).
RV. reads ugrds in c, and rUna at the end. Ppp. reads -haras and -bkuvas in c, and
apas in d. The first pada is properly ja^a^f, though the Anukr. takes no notice of the fact
2. King Soma first gave {pra-yam) back t|^e Brahman's wife, not
bearing enmity ; he who went after [her] was Varuna, Mitra ; Agni,
invoker, conducted [her] hither, seizing her hand.
Ppp. reads mitro d- in c. Anvartitdr \Gram, § 233 a J is doubtful ; perhaps « one
who disputes possession' : cf. MS. iii. 7. 3 (p. 78. i).
3. To be seized by the hand indeed is the pledge (iddM) of her, if one
has said ** [she is] the Brahman's wife " ; she stood not to be sent forth for
a messenger : so is made safe {gupitd) the kingdom of the Kshatriya.
The sense of a and c is obscure ; perhaps we ought to read hdsU (or -tena) ndi *vd
in a, * nothing of hers is to be meddled with, when once she is declared the Brahman's.'
The mss. vary between grdhyds (B.), grihyas (E.), and grdhyds (the rest). RV. reads
dvocan in b, and adds iydm before ///', by omitting which our text damages the meter
(but the Anukr. does not notice it). RV. also has in c prahyl for prahfyd; the
two readings are of virtually identical meaning ; emendation to dutyhya is desirable.
Ppp. reads ddir in a.
4. The misfortune, descending (ava-pad) upon the village, of which
they say "this is a star with disheveled hair" — as such, the Brahman's
wife burns up the kingdom, where hath gone forth a hare (igafd) accom-
panied with meteors (u/kust-).
That is, such apparent portents are really the woman, that has been misused. A
very awkwardly constructed verse. Ppp. reads in a tdrakdm vik-^ and, in c, tinotu for
dunoti. It is, of course, the reference to meteoric portents that causes the verse to be
quoted in Kauq. 1 26.
5. The Vedic student (brahmacdrin) goes about serving iyis) much
service ; he becomes one limb of the gods ; by him Brihaspati discovered
the wife, conducted by Soma, like the sacrificial spoon, O gods.
In d RV. has the doubtless better reading devas^ * as the gods [discovered] the sacri-
ficial spoon.' For nltam Ppp. reads nihatdm. Though called a tristubh^ the verse has
iytojagatl padas.
6. The gods of old verily spoke about her, the seven seers who sat
down with penance {tdpas) ; fearful [is] the wife of the Brahman when
led away ; she makes {dhd) discomfort (durdhd) in the highest firmament
(lyhman).
249 TRANSLATION AND NOTES. BOOK V. -v. 1 7
Our mss. (except P.M.W., which often agree in a misreading) give dpanUd (instead
of aP') in c and this is to be regarded as the proper AV. text, and is implied in the
translation ; our edition reads upan-^ with RV. RV. differs also in having tdpase^ an
easier reading, in b ; and it has no vdi in a, the intrusion of which defaces the meter,
though unnoticed by the Anukr. Ppp. has ajayanta (for avad-) in a, combines saptars-
in b, and gives brdhmanasyd *pinthitd in c.
7. What embryos are aborted (ava-pad\ what living creatures (Jdgat)
are torn away {apa-lup)^ what heroes are mutually shattered — them the
Brahman's wife injures.
B. reads nrtydnte in c, P.M. trhydtey D. nuhyante. That is, all this mischief is the
consequence of her ill-treatment Ppp. combines garbhd ^vap- in a, and reads abhilu-
Pyate in b, and hanyante in c.
8. And if [there were] ten former husbands of a woman, not Brahmans
— provided a Brahman has seized her hand, he is alone her husband.
This verse is wanting in Ppp.
9. A Brahman [is] indeed her husband, not a noble (rdjanyd)^ not a
Vai^ya : this the sun goes proclaiming to the five races of men (mdnavd).
The Anukr. does not notice the deficient syllable in a (unless we are to syllabize
br-d/i', which is very harsh). Ppp. combines brdhmane *va in a, and puts the verse at
the end of the hymn.
ID. The gods verily gave back; men (manusyd) gave back; kings,
apprehending {grah) truth, gave back the Brahman's wife.
RV. has utd instead of the repeated adadus in b ; and it gives the better reading
krnvdnas in c. And in both points Ppp. agrees with it Lbut with -no for -/iJjJ.
11. Having given back the Brahman's wife, having brought about
(kr) freedom of offense with the gods, sharing {b/iaj) the refreshment
(firf) of the earth, they occupy {upa-ds) broad space (urugdyd),
RV. has the more antique forms krtvt and bhaktvaya in b and c. P.M.W. read
nakilb- in b.
12. Not on his couch lies a beautiful hundred-bringing {-vdht) wife, in
whose kingdom the Brahman's wife is obstructed through ignorance.
Literally,. * in what kingdom'; * obstructed,' i.e. * kept from him.' * Hundred,' i.e., prob-
ably, * a rich dowry ' (so the Pet. Lex.). The mss. have, as is usual in such cases, dcityd,
13. A wide-eared, broad-headed [ox.^] is not born in that dwelling, in
whose etc. etc.
Muir understands a " son " of such description.
14. A distributer (ksattdr) with necklaced neck goes not at the head
of his crates (?sund) [of food], in whose etc. etc.
The meaning is not undisputed : Muir renders " charioteer " and " hosts " (emending
to s/nd) ; Ludwig, ** ksattar " and " slaughter-bench."
V. 17- BOOK V. THE ATHARVA-VEDA-SAWHITA. 250
15. A white, black-eared [horse] does not make a show {fnahty\
harnessed to his [chariot-] pole, in whose etc. etc.
16. Not in his field [is] a lotus-pond, the bulb (ibisa) of the bulb-
bearing lotus is not produced {jan)t in whose etc. etc.
Compare iv. 34. 5, and note ; dndika and bisa are perhaps rather to be rendered inde-
pendently.
17. Not for him do they who attend to {upa-ds) her milking milk out
the spotted [cow], in whose etc. etc.
In b, P. begins ^3 *j/5, \.\{.yd*syd,
18. Not his [is] a beautiful milch-cow, [his] draft-ox endures not the
pole, where a Brahman stays a night miserably {pdpdyd) without a wife
{'jdni),
Ppp. reads for a na tatra dhenur dohena, [^See BR. vi. 1023. J
18. The Brahman's cow.
\Mayobhu, — pahcada^akam. brahmagavidevatyam. dnustubham : ^5, 8^ 9, /j. tristubh
(^ bhuriJW
Found also in Paipp. ix. (except vs. 7 ; in the order i, 2, 4, 13, 5, 6, 14, 3, 15, 9, 8,
10-12). Not noticed in Vait., but quoted in Kau^. 48. 13 with the next hymn (as
the "two Brahman-cow" hymns), just after hymn 17, in a witchcraft rite.
Translated: Muir, i». 284; Ludwig, p. 447 ; Zimmer, p. 199; Grill, 41, 148; Griffith,
i. 215 ; Bloomfield, 169, 430 ; Weber, xviii. 229.
1. Her the gods did not give thee for thee to eat, O lord of men
{nrfdti) ; do not thou, O noble, desire to devour {ghas) the cow of the
Brahman, that is not to be eaten.
An accent-mark under the nya of rdjanya in c has been lost.
2. A noble hated of the dice, evil, self-ruined {-pdrdjita) — he may
eat the cow of the Brahman : ** let me live today, not tomorrow."
I.e., if such is his wish. Ppp. reads, for b, pdpdtmam apardjitah, \Qi, Isaiah
xxii. 13 ; I Cor. xv. 32. J
3. Like an ill-poisonous adder enveloped with [cow-] hide, this cow
of the Brahman, O noble, is harsh, not to be eaten.
That is (a, b) a poisonous serpent in disguise. At beginning of c, mi in our text is
an error for sa,
4. Verily it conducts away his authority, smites his splendor ; like fire
taken hold of it burns up all ; he who thinks the Brahman to be foo.d, he
drinks of Timatan poison.
Or *she' (the cow), or *he ' (the Brahman), instead of * it,' in a, b. Ppp. reads in b
dlabdhah prtannota rdstam^ and has a wholly different second half -verse, nearly agree-
ing with our 13 c ^'. yo brdhmanath devahandhum hinasti tasya pitfndm apy etu
251 TRANSLATION AND NOTES. BOOK V. -V. l8
iokam. The Amikr. reckons the verse unnecessarily as bhurij\ since iva in b is to be
shortened to *va.
5. Whatever insulter of the gods, desirous of riches, not from knowl-
edge, slays him, thinking him gentle, in his heart Indra kindles a fire ;
both the firmaments (fidblias) hate him as he goes about.
Ppp. has in a enim^ which is better. The/^^-text absurdly reads ^/ instead oiydh
at the beginning. The Anukr. seems to combine ubhdi *nam in d, as the meter demands,
although ud/t/ is even ^pragrhyaj part of the mss. (M.W.I. H.O.) read ubhd e-,
6. The Brahman is not to be injured, like fire, by one who holds him-
self dear ; for Soma is his heir, Indra his protector against imprecation.
The Pet Lex. suggests the (acceptable, but unnecessary) emendation of b to agnSk
friya tanir iva; this, however, is favored by the reading of Ppp., agnes friyatamlt
tanuh. The expression seems to be incomplete : ** as fire [is not to be touched] by one "
etc. Ppp. also combines indro *sya in d. It is strange that the fada-X&xi does not
divide ddydddh |_BR. ddyd + dda\ as a compound word.
7. He swallows down what ( f .) has a hundred barbs ; he is not able
to tear it out — the fool who thinks of the food of Brahmans "I am
eating what is sweet."
The verse is wanting in Ppp. (as noticed above). The mss. read nihkhidan at end
of b ; our edition has made the necessary emendation to -dam. The cow, of course, is
meant in a, b. Many mss. (B.M.E.I.H.D.K.) accent malvdh in c.
8. His tongue becomes a bow-string, his voice an [arrow-] neck, his
teeth [become] shafts (nddtkd) smeared with penance ; with these the
Brahman {brahmdn) pierces the insulters of the gods, with bows having
force from the heart [and] speeded by the gods.
Pada d lacks a syllable, though the Anukr. takes no notice of it Hrdbal&ls is a
questionable formation ; Ppp. has instead nirjal&is^ which may contain hidden a better
reading LR. nirjydts * without bow-string'? J.
9. The Brahmans have sharp arrows, have missiles ; what volley
{faravyh) they hurl, it is not in vain; pursuing (anu-hd) with fervor and
with fury, they split him down even from afar.
Ppp. has /^ tay& at the end. Instead of enam, [^Pada b is of qomtsc jagatf. \
ID. They that ruled, a thousand, and were ten hundreds, those Vaita-
havyas, having devoured the cow of the Brahman, perished {pard-bhii),
Sahdsram is taken as in apposition with ^/, since rdj properly governs a genitive.
Ppp. has a different c, tebhyah prabravfmi ivd, A syllable is lacking in a, unnoted by
the Anukr.
II. The COW herself, being slain, pulled down those Vaitahavyas, who
cooked the last she-goat of Kesaraprabandha (.?).
The second half-verse is totally defaced in Ppp. The pada-Xitxi reads in d caramao
dj&m; the accent is anomalous, and the sense unacceptable; Ludwig's translation.
V. 1 8- BOOK V. THE ATHARVA-VEDA-SAWHITA. 252
«* Ictztgeboren," implying emendation to carama-jam, suggests a welcome improvement
of the text. Kharaoprdbandhdyds has its long d of -prd- in fada-itxX noted in Prat
iv. 96. Ppp. reads ivd * carat in b.
12. Those hundred and one fellows (ijafidtd) whom the earth shook
off, having injured the progeny of the Brahmans, perished irretrievably.
Bp. accents properly vioddhQnuta in b, but all the samhitd mss. give vy^dh-^ and D.
has correspondingly vifHidh- : cf. 19. 1 1 . Ppp. reads vdi for ids in a, and bhumir yd in b.
13. The insulter of the gods goes about among mortals; he becomes
one who has swallowed poison, [becomes] mainly composed of bones ;
he who injures the Brahman, the connection of the gods, he goes not to
the world to which the Fathers go.
Garagfrnd is an anomalous compound, but its meaning is hardly doubtful ; it is so
interpreted by the comm. to A^S. ix. 5. i ; dsthibhUydn^ virtually * reduced to a skeleton.'
Ppp. exchanges our 4 C, d and 1 3 C, d, giving the former here without a variant
14. Agni verily our guide, Soma is called [our] heir, Indra slayer of
imprecation (.^) : so know the devout that.
Ppp. reads, for second half- verse, jay aid *bhiqasta indras tat satyam devasafkhttam,
Pada c plainly calls for correction {pada has abhioqastd) ; Zimmer proposes abhiqastaniy
the Pet Lex. Lvii. 1 51SJ abkU^astim j abhiqastydSy gen., or even abhiqastipis (cf. vs. 6),
might be suggested as yet more probable.
15. Like an arrow smeared [with poison], O lord of men, like an
adder, O lord of cattle — that arrow of the Brahman is terrible; with it
he pierces the insulting.
Ppp. reads digdhd instead of ghord in c. The Anukr. does not call the verse bhurij\
although the full pronunciation of the iva in a would make it so. In the first half-verse
doubtless the two lower castes are addressed.
19. The Brahman's cow.
[Afayobhu. — pahcadofakam. brahmagavtdevatyam, dnustubham: 2. virdtpurastddbrhaH ;
7. uparistddbrhatt.l
A part of the verses of this hymn are found also in Paipp. ix. (namely, and in the
order, i, 2, 3, 7, 4, 10, 8, 12 ; also 15 in another place). Vait. does not refer to it, but
it is noted at Kau^. 48. 1 3 with the preceding hymn (as there mentioned).
Translated: Muir, i». 286; Ludwig, p. 451; Zimmer, p. 201; Grill, 43, 150; Griffith,
i. 218 ; Bloomfield, 171, 433 ; Weber, xviii. 237. — Cf. Hillebrandt, Veda-chrestomatkU,
p. 42.
I. They grew excessively; they did not quite (iva) touch up to the
sky; having injured Bhrigu, the Srifljayas, Vaitahavyas, perished.
Ppp. reads, in c, d, mrga hlhsitvd brahmlm asambhavyath par-: cf. 18. 12 c, d.
The verse is found also in JB. i. 152, with vad for ud in b, and mdhend asafkkeyam
(for srfl' vdit-) in c, d: a much corrupted text. The pada-Xtxt strangely divides
sfnojaydh (the word is left undivided in the TS. pada^ vi. 6. 2). LGriffith cites MBh.
xiii. 30. 1 (= 1940) ff. for the story of the Vaitahavyas. See Weber's notes. J
253 TRANSLATION AND NOTES. BOOK V. -V. 1 9
2. The people who delivered up (^arpay-) the Brahman Brihatsaman,
descendant of Angiras — a he-goat with two rows of teeth, a sheep,
consumed (av) their offspring (tokd).
The translation implies emendation in c to ubhayidann (nom. of -dant)^ as suggested
in the Index Verborum^ and, indeed, assumed also by Zimmer and Muir. Ppp. is so
mutilated that nothing is to be learned from it. The definition of the verse given by the
Anukr. corresponds with its present form ; but a invites emendation.
3. They who spat upon a Brahman, or who sent [their] mucus at him
— they sit in the midst of a stream of blood, devouring hair.
Ppp. reads asmdi in b, and combines -nid **saie in d. Read in our text IsM at the.
end (an -accent-sign , lost under si).
4. The Brahman's cow, being cooked, as far as she penetrates (i),
smites out the brightness {t/jas) of a kingdom ; no virile (vrsan) hero
is born [there],
Jdngahe is doubtful in meaning, althc^ugh it cannot well be referred to any root but
g&h; derivation from a root jahh^ proposed in the major Pet. Lex., is apparently with-
drawn in the minor. Ppp. reads pumdn in d. The separate accent of abhi in b is a
case falling under Prat iv. 4, and the passage is quoted in the commentary to that rule.
5. Cruel is the cutting up of her; harsh to eat (?) is her prepared
flesh {pifitdm) ; in that the milk {ksird) of her is drunk, that verily is
an offense against the Fathers.
The translation implies emendation of asyate in b to aqyate^ as suggested by Zimmer ;
Ppp. unfortunately lacks the verse.
6. A king who thinks himself formidable, [and] who desires to devour a
Brahman — that kingdom is poured away, where a Brahman is scathed (jyct).
Ydj jighatsati in b is an error for yd /-. * Pour away,' doubtless a figure from the
pouring o£E onto the ground of worthless liquid. With a, b compare RV. ii. 23. 12.
7. Becoming eight-footed, four-eyed, four-eared, four-jawed, two-mouthed,
two-tongued, she shakes down the kingdom of the Brahman-scather.
Ppp. reads, in c, dvijihvd dviprdnd bhutvdy and omits brahmajydsya at the end.
8. It leaks verily into that kingdom, as water into a split boat (fidu)\
where they injure a Brahman, that kingdom misfortune smites.
Ppp. puts bhinndm before ndvam in b, and has for c brdhmano yatra jlyate (like
our 6 d). Zimmer and Muir prefer to understand in a a subject, coordinate with udakam
in b: **ruin flows into that kingdom." |^W. doubtless means to imply that it is not
competent to base upon the phrase in b an argument about shipwreck and ocean com-
merce. But cf. Hopkins, A J P. xix. 139. J
9. Him the trees drive away, saying "do not come unto our shadow,"
who, O Naracla, plots against that which is the riches of the Brahman.
Or, * against the real {sdf) riches ' etc. ; emendation of sdi to tdt (BR. v. 515) seems
uncalled for. The verse reads as if taken from a collection of adages.
V. 19- BOOK V. THE ATHARVA-VEDA-SAMHITA. 254
10. King Varuna called that a god-made poison; no one soever, hav-
ing devoured the cow of the Brahman, keeps watch in the kingdom.
That is, guards successfully his realm : jdgdra, as such passages as xiii. i. 9, xix. 24.
2 ; 48. 5 plainly show, belongs to gr (^jdgr) * wake,* and not to jr * waste away, grow
old,* as claimed in the minor Pet. Lex. Ppp. h2AJiigaray and dugdhvd, in c.
11. Those same nine nineties whom the earth shook off, having
injured the progeny of the Brahman, perished irretrievably.
This verse is nearly the same with 18. 12 above; and the various accentuations of
vyddhUnuta are precisely the same here as there.
12. The kfidt which they tie on after a dead man, as efifacer (.?) of
the track, that verily, O Brahman-scather, did the gods call thy couch
(upastdratui),
Kudt^ which occurs several times in the KSLu^. (see Bloomfield's edition, p. xliv
[where read Kau^. 21.2,13], ^^d AJP. xi. 355), is identified by the scholiasts with
badarl * jujube.' For the habit of tying a bunch of twigs to a corpse, see Roth in the
Festgruss an Bbhtlingk^ p. 98 Land Bloomfield, AJP. xii. 416J.
13. The tears of one weeping (krp), which rolled [down] when he was
scathed, these verily, O Brahman-scather, did the gods maintain as thy
portion of water.
Vdvrtus (p. vavrtuh) is quoted as example under Prat. iii. 13; iv. 84. P.M.W.
xt^?Ajlvdsya in b.
•
14. With what they bathe a dead man, with what they wet (ud)
beards, that verily, O Brahman-scather, did the gods maintain as thy
portion of water.
15. The rain of Mitra-and-Varuna does not rain upon the Brahman-
scather ; the assembly (sdmitt) does not suit (kip) him ; he wins (ni) no
friend to his control.
Ppp. reads in b •jydm. With c compare vi. 88. 3 d.
20. To the war-drum.
[Brahman. — dvddafakam, vdnaspatyam dundubhidevatyam {20^ 21, sapatnasendpardjaydya
devasendvijaydya ca dundubhim astdut), trdistubham : i.jagatt.']
Found also in Paipp. ix. (in the verse-order i, 2, 4, 3, 5, 8, 6, 7, 9-12). This hymn
and vi. 126 are quoted together by Kau^. 16. i and Vait. 34. 11 : by the former, in a
battle-rite, for infusing terror into a hostile army ; by the latter, with beating of a drum
in a sattra sacrifice.
Translated : Ludwig, p. 460 ; Grill, 68, 1 53 ; Griffith, i. 220 ; Bloomfield, 1 30, 436 ;
Weber, xviii. 244.
I . The loud-noised drum, warrior-like, of forest-tree, brought together
(sdmbhrtd) with the ruddy [kine], whetting the voice, dominating our
rivals ; thunder thou loudly against [them] like a lion, about to conquer.
255 TRANSLATION AND NOTES. BOOK V. -v. 20
That is (b), made of wood and bound and headed with cowhide. The mss. make
awkward work of writing ksnuvdnds; nearly all have ksunu-^orAy Bp.* ^r«i/7/-, and
£. ksuv-\ but there cannot well be any question as to the true reading. In d, also,
most of the mss. have the obviously wrong jyesydn^ only H.E. jes-. The Anukr.
strangely reckons the verse (though it is a perfectly regular tristubh) as ^jagatl^ appar-
ently only on account of the unnecessary full reading iva (for *vd) in d : or can it
perhaps count also ksunuvdno as four syllables ? Ppp. has khanvdno; in d it reads
simka iva dvesamn (= hresann f) abhi tahstanayati,
2. Like a lion hath thundered the wooden one, stretched (vi-bandh),
like a bull roaring at a longing cow; virile (vrsan) [art] thou, impotent
thy rivals; Indra-like [is] thy vehemence (fusma), overpowering hostile
plotters.
The translation implies emendation to vd^ttim in b, as made in our edition ; the mss.
vdsitam. All the samAi^d-mss, (after their usual custom : see my Skt. Gr. § 232)
abbreviate in a to -nldruv-^ and many of them (P.M.W.E.H.O.) have the misreading
-nldhruv'. The pada-Xtxi does not divide druvdyah^ but the case is quoted in the
comment to Prat. iv. 18 as an exceptional one, vaya being regarded as a suffix added
to dru. Ppp. reads at the beginning sinhdivdttdnldruvayo^ and combines qusmo *bhi'
in d. The Anukr. notes no irregularity in the verse — as if it abbreviated iva to *va
in both a and b.
3. Found (yiddnd) suddenly {sdhasa) like a bull in a herd, do thou,
seeking kine, bellow {ru) at [them], winning booty; pierce thou with
pain the heart of our adversaries; let our foes, leaving their villages,
go urged forth {pra-cyu),
Ppp. reads in eLyatham saha sa-, and in c viddhi. The Anukr. notes no irregularity
in the verse, although d is clearly ayVz^fa/f-pada, and to resolve vidhia in c is contrary
to all analogy.
4. Wholly conquering the fighters, shrill-crying, do thou, seizing those
that are to be seized, look abroad on many sides ; respond {)d'gur)y O drum,
devout, to the voice of the gods ; bring the possession of our foes.
Vedhis is as superfluous to the sense in c as it is redundant in meter. The Anukr.
takes no notice of the irregularity, nor of the deficiency in a (Jirdhua- being very harsh,
and not found in RV.). TYit pada-itxi rczds ^AydA in \i\Pfiands is apparently to be
understood with it. The voice of the gods (or of heaven, ddivf) is apparently the
thunder.
5. Hearing the uttered {pra-yam) voice of the drum speaking, let the
woman, suppliant, noise- wakened, run to her son, seizing his hand —
our enemy, frightened in the conflict of deadly weapons.
One might conjecture in a prayatam * of [us] advancing.' This verse and 6 and 9
are really the only regular tristubhs of the hymn.
6. Mayest thou first {p&rva), O drum, speak forth thy voice ; on the back
of earth speak thou, shining {rjic) ; opening wide the jaws (jabh) on the
army of our enemies, speak thou clearly, O drum, pleasantly {sUnrtdvat).
V. 20- BOOK V. THE ATHARVA-VEDA-SANIHITA. 2S&
That is, * what is pleasant to us,' apparently. PUrva in a might also mean « in front,
in our van.' Ppp. reads in a, b visahasva ^atriin: vada bahu rocamdnah; and it
makes the second half- verse exchange places with 8 c, d.
7. Let there be noise between these two firmaments (ndbhas)] sever-
ally let thy sounds {dhvani) go swiftly ; roar at [them], thunder, trucu-
lent (.?), resounding (glokakrt) unto the victory of our friend3, a good
partizan.
Mitra in mitraturya has to be taken as subjective instead of objective genitive. It is
only with difficulty (Jantu f) that b can be made metrically complete (^unless we read tdva
for te\, Ppp. reads at the end qraddhL LBloomfield discusses utpipdna, A J P. xii. 441 .J
8. Made by devices {dht), may it speak forth its voice ; excite thou
the weapons of the warriors ; allied with Indra, call in the warriors ; by
friends smite mightily down the enemies.
' By devices ' : i.e., apparently, with art. Emendation of vaddti to vaddsi in a is
very desirable ; Ppp. has the 2d pers. bharasva instead ; and, as noted above, it substi-
tutes our 6 c, d for the second half-verse. There is a syllable lacking in a.
9. A vociferating herald (ipravadd), with bold army, making proclaim
in many places, sounding through the villages, winning advantage, know-
ing the ways, do thou distribute (vi-hr) fame to many in the [battle] of
two kings.
The verse seems to relate to the proclamation of victory and of the desert of those
to whom it is due : see Roth, Festgruss an Bbhtlingk^ p. 99. Ppp. reads prasravena
ior pravadd in a, and bhaja for hara in d. LFor vayuna^ Pischel, Ved, Stud, i. 297. J
10. Aiming at advantage, conquering good things, very powerful,
conquering a host, thou art sharpened by brdhnian; as the pressing-
stone on the [soma-] stalks in the press, do thou, O drum, dance on
[their] possession, seeking booty (gavydn).
The translation implies emendation of gavydm (read by all our mss.) in d to gavydn^
as made in our edited text ; but gavydm vddas might perhaps mean * their possession in
kine.' PrSt. ii. 62 prescribes qreyahketas (not -yask-), Bp. alone reads ddhrih in c,
which Pet. Lexx. prefer ; adris. is, to be sure, superfluous beside grivd^ and can hardly
be translated. Ppp. has, for b, mitram dadkdnas ivisito vipaqcit; and it reads adhi
(not *dhi) in d. The first pada is defective, unless we make the violent resolution fr-/-
at the beginning ; in the third we have to read *va \jyc *drih\.
11. Overpowering foes, overpowering and putting down, overpower-
ing hostile plotters, seeking kine, overpowering, up-shooting, bring forth
thy voice as a speaker (vdgvin) his discourse (mdntrd) ; speak up force
{Us) here in order to the conquering of the host.
Sathgram- in our text is a misprint for simgrdm-. Ppp. offers no variants. The
words qatrilsat and nlsit (both unchanged in pada-K^x^ fall under PrSt. ii. 82 ; iii. i ;
iv. 70. Gavisana (p. gooisanak) is by Prat. ii. 23. The second pada is defective by-
one syllable.
257 TRANSLATION AND NOTES. BOOK V. -v. 21
12. Stirring {cyu) the unstirred, going oftenest into contests, con-
quering scorners, going in front, unsubduable, made safe by Indra,
noting counsels (ividdtha)^ burning the hearts of our adversaries, go
thou quickly.
The abbreviated combination hrdyo- for hrddyo- has led here, as at i. 22. i, to the
/<j//42-reading hr^dydtanah in d. The defective meter of a (which is not to be honestly
removed by resolving cy into ci) makes the reading suspicious (perhaps samddane /).
Ppp. \i2& prtan&s&t iov puraetd in b, and kiptas iox guptas inc. Viddthd in c, perhaps
' the gatherings of our enemies ' ; |^see Geldner, ZDMG. Hi. 746 J.
21. To the war-drum.
\^Brahman. — dvdda^akam, vdnaspatyam dundubhidevatyam (io~i2, ddityddin devdn aprdrtha-
yat).* dnustubham : 1^4^^* pathydpankti ; b.jagcUl; it, brhatigarbkd tristubh ;
12. j-p.yavamadhyd gdyatri.']
I^Padas 1 1 c, d and 12 a, b appear to be prose. J Not found in Paipp. Not noticed
in Vait ; quoted by Kau^. (16. 2), in a battle-rite (next after the preceding hymn).
*|_Cf. extracts from Anukr. under h. 20. J
Translated : Ludwig, p. 374 ; Griffith, i. 222 ; Bloomfleld, 131, 439 ; Weber, xviii. 249.
1. Division of hearts, division of minds speak thou among our ene-
mies, O drum ; mutual hate, confusion, fear, we put into our enemies :
smite them down, O drum.
Pada a might also be understood as *heartlessness, mindlessness.' Kd^ma^a (in c)
occurs here only, and is very possibly only a misreading for ka^mala, as equivalent to
which it is here translated.
2. Quaking with mind, with sight, and with heart, let our enemies
run fearing with alarm {pratrdsd) when the sacrificial butter is offered.
The pada-m^. unaccountably read utovipamdnd (instead of -ndk) in a.
3. Made of forest-tree, brought together with the ruddy [kine], belong-
ing to all the families {-gotrd-), speak thou alarm for our enemies, being
smeared with sacrificial butter.
The metrical structure is very irregular, though the right, number of syllables can be
forced out, if the divisions of padas be overridden ; the Anukr. takes no heed. The first
three words constituted 20. i b. |_The usual sign of pada-division to be expected after
sdfkbhrta is lacking in Bp. In c, we may pronounce /r/x/rJ^^/n//-. J
4. As the wild beasts of the forest are all in a tremble at man, so do
thou, O drum, roar at [and] alarm our enemies, then confound their
intents.
Read in c ^mitran in our text (an accent-sign lost over trS),
5. As the goats-and-sheep run greatly fearing the wolf, so do thou,
O drum etc. etc.
Or * run from the wolf, greatly fearing.' A sign of punctuation is omitted in our text
after blbhyatfh.
V. 21- BOOK V. THE ATHARVA-VEDAlSAMHITA. 25^
6. As the birds (patatrin) are all in a tremble at the falcon, day by
day ; as at the thundering of the lion, so do thou, O drum etc. etc.
P^da c l^as the sense showsj seems to have dropped in here by accident out of vs. 5
(or possibly 4), where alone it fits the connection. Ahardivi occurs again in Paipp.
V. 3> 1 1 3 : indrdgnl tasmdt tvdi *nasah pari pn^m ahardivi. The Anukr. calls the
verse simply jagatl (on account of its 48 syllables), but probably by an accidental
omission of the epithet satpadl^ * of six padas/ which it usually adds in such a case.
7. Away have all the gods alarmed our enemies by the drum and the
skin of the gazelle — [the gods] who are masters of the host.
8. With what foot-noises Indra plays together with shadow, by those
let our enemies be alarmed who go yonder in troops (anikaqds).
The playful tactics of Indra here are not very clear.
9. Let the drums, with bow-string noises, yell toward all (^yds) the
quarters — the armies of our enemies going conquered in troops.
Or jydghosis (as indicated by its accent) is independent noun, ' the noises of the
bow-strings.' The verse seems rather out of order.
10. O Aditya, take [away their] sight; ye beams, run after; let them
that have foot-fastenings fasten on, the arm-power {-vtryd) being gone
away.
We should expect a passive verb in c, \i patsanginls^ as seems necessary, refers back
to s^nds in 9 c It is apparently the enemy who are to be hampered in going, after
losing their power of arm.
11. Do ye [who are] formidable, O Maruts, sons of the spotted mother,
with Indra as ally, slaughter our foes.
King Soma, king Varun^, the great god, also Death, Indra —
The first half-verse is repeated below as xiii. i . 3 a, b. The verse is translated by
Muir (iv*. 333). The Anukr. correctly reckons c as a drkatf-psidsL, but takes no notice
of the redundant syllable in a, or of the deficient one in d, perhaps reckoning them as
balancing one another. The second half-verse would be better treated as constituting
one paragraph (unmetrical) with our vs. 12.
12. Let these armies of the gods, sun-bannered, accordant, conquer
our enemies : hail !
This bit of prose, since it counts 24 syllables (6+9: 9), is called by the Anukr. a
gdya/rf, and ill described as yavamadhydy although its padas b and c are equal. It is
enumerated in the ganamd/d (see Bloomfield's note to Kau^. 14. 7) as belonging to the
apardjita gana.
This fourth anuvdka has 6 hymns, with 83 verses, and the quotation (found only in
Bp. and D.) is ekatrisastis tryaqltih^ of which the first part is obscxire.
2 59 TRANSLATION AND NOTES. BOOK V. -V. 22
22. Against fever (takm&n).
[B/trgvangiras, — caturdafakam. takmandfanadevatyam {takmdpabadhdyd *nena devdn aprdr-
tkayat takmandganam astdut). dnustubham : /, 2. tristubh (/. bhurij)\ ^. virdt
patkydbrhati. ]
Found also (except vss. 2, ii) in Paipp. Most of it is in xiii., in the order i, 3, 4,
8, 5, 6f 7 cd, lo; then (beginning a new hymn), 12, 14, 8 cd, 9; but vs. 13 is in i.
Used by Kau^. (29. 18) among various other hymns, in a healing ceremony; reckoned
in the ganamSla as belonging in the takmandqana gana (26. i , note).
Translated: Roth, Zur Litter at ur und Geschichte des Weda^ 1846, p. 37 (about
half); Grohmann, Ind, Stud. ix. 381-423, especially 411 f., as text of an elaborate
medical disquisition on iakmdn (nearly all); Muir, iia. 351 (part); Ludwig, p. 510;
Grill, 12, 154; Griffith, i. 224; Bloomfield, i, 441 (elaborate comment of almost 12
pages) ; Weber, xviii. 252. — See also Hillebrandt, Veda-chrestomathie^ p. 49 ; E. W. Fay,
Trans, American Philological Ass* n^ xxv. (1894), p. viii, who compares it with the
Song of the Arval Brothers. — As to Bdlhika and Mujavant, see Weber, Berliner Sd.
1892, p. 985-995 ; and as to Mujavant, also Hillebrandt, Vied. AfytAol., i. 62 fiE.
1. Let Agni drive (bddh) the fever away from here; [let] Soma, the
pressing-stone, Varuna of purified dexterity, the sacrificial hearth, the
barhis, the brightly gleaming {que) fuel ; be hatreds away yonder.
Amuya * yonder * has always an implication of disgust or contempt In our text apa
and bddhatdm should have been separated in a. Ppp. reads in b marutas putadaksdt,
in c samqifdnOt and in d raksdnsi, (^dqucands may mean * causing great pain,* and it
may qualify all the persons and things mentioned.
2. Thou here that makest all [men] yellow, heating {(uc) up like fire,
consuming; now then, O fever — for mayest thou become sapless —
now go away inward or downward.
Or nycin * inward ' is another * downward.' The mss. mostly omit to double the n of
»yi/7, and several (P.M.W.H.) read nydng; P.M.W. have adharag. Ppp. has our
vi. 20. 3 instead of this verse.
3. The fever that is spotted, speckled, ruddy like a sprinkling, do
thou, O thou of power {-viryd) in every direction, impel away downward.
The last half-verse occurs again as xix. 39. 10 c, d. * Rough, rugged ' would be more
etymological renderings of fiarusd and pdruseyd : cf. vdjt vdjineyds, RV. vi. 26. 2.
Pada b, virtually * as if sprinkled with red.* The address is probably to some remedy.
Suva at the end is a misprint for suva. In place of this verse, Ppp. has takmam sdkti-
nam ichasva va0 san mrdaydsi nah (our 9 b) : yathe *hy atra te grhdn yat purtesu
damyatu. |_Then, as its vs. 4, Ppp. has our vs. 3.J
4. I send [him] forth downward, having paid homage to the fever;
let the fist-slayer of the dung-bearer (i) go back to the Mahavrishas.
Ludwig (and Grill after him) takes the obscure qakambhard in c as a proper name.
We may conjecture that the Mahavrsas are a neighboring tribe, looked down upon as
gatherers of dung for fuel, on account of the lack of wood in their territory. Ppp. makes
the meter of b easier by reading krtvdya.
V. 22- BOOK V. THE ATHARVA-VEDA-SAMHITA. 260
5. Its "home (Skas) is the Mujavants, its home is the Mahavrishas; as
long as born, O fever, so long art thou at home among the Balhikas.
The PrSLt. rule i. 46 applies, if we may trust the comment, to the name in d, and proves
it to be bdlhika^ and not bdhlika |_cf. Weber, as cited above J ; the mss. vary between
the two, the majority giving -Ih- ; but the testimony of no ms. is of any authority on this
particular point; Ppp. appears to have -hi-. Some of our mss. (I.H.O.D.) accent
idkman in c*; its omission would rectify the meter of c; the Anukr. gives a correct
(mechanical) definition of the verse as it stands. We should expect either yav&n or
tivai, *|_So do II of SPP's.J
6. O fever, trickish one, speak out (?); O limbless one, keep much
away (?); seek the fugitive (?) barbarian woman; make her meet a
thunderbolt.
Various points in this verse are very doubtful ; in a, a vocative vigada seems much
more probable, if only a suitable meaning could be found for it ; and, if so, one may
suspect the same character in bkiriydvaya (perhaps bkurydvaya * painful,* connected
with dvl) ; the translation is mechanical, and follows the traditional text, since emenda-
tion yields so little satisfaction. Ppp. reads vakada ior vi gada. In nistdkvarlm is
doubtless to be seen a word-play on takman^ but the sense is only conjectural ; the word
is quoted as an example under Prat. ii. 85.
7. O fever, go to the Mujavants, or to the Balhikas, further off ; seek
the wanton ^udra woman ; her, O fever, do thou shake up a bit {jvd).
Some of our mss. (O.R.K.) read tins in d, as if the word were tin instead of iim,
Ppp. \i2& girim gaccha girijd, *si r&utena mdyuso grhdh; ddslm rtyuccha prapharvyafk
tdns takman nl *va dhUnuhi,
8. Going away, eat thou thy connection {bdndhti)^ the Mahavrishas
[and] Mujavants ; those [fields] we announce to the fever ; others' fields
verily [are] these.
*Thy connection,' i.e. * those with whom thou hast a right to meddle'; * fields,' i.e.
* territories ': d, " these territories here belong to some one else." Pada b is corrupt in
Ppp. ; for d, it reads *nyaksetrdni vdyasdm^ and it has further on this verse : ndrka-
vinddm ndrviddldm nddlyam rvaiukdvatlm : prajd ni iakmane brilmo *nyaksetrdni
vdyumdm. At Ppp. v. 5. 1,2 we find: takmann imam te ksetrabhdgam apdbhajam
prihivydh purve ardhe.
9. In another's field thou restest (rani) not ; being in control, mayest
thou be gracious to us; the fever hath become ready (.^); it will go to
the Balhikas.
The /tf//<z-reading in c is praodrthah ; prd-ar- would better suit the meaning given,
* ready to set out,' lit. * having an object in front' (comm. to PB. xi. 1,6^ prakarsena
iyarti gacchatl Ui prdrtho 'nadvdn /). Pada b is identical with vi. 26. i b; Ppp. has
instead sahasrdkso *martyak ; in d it reads bahlikatn,
ID. In that thou, being cold, then hot (riird), didst cause trembling,
together with cough — fearful are thy missiles, O fever ; with them do
thou avoid us.
26l TRANSLATION AND NOTES. BOOK V. -v. 23
Ppp. begins with yas for yat^ and leaves atho unelided in a. Most of our mss. have
tdbhi sma in d.
1 1 . Do not thou make them thy companions — the baldsa^ the cough,
the udytigd (?) ; come not back hitherward from there : for that, O fever,
I appeal to thee.
Zimmer (who translates vss. 10-12, at pp. 381-5) understands udyugd in b as *sich
anschliessend * ; Ludwig as * angestrengt/ qualifying kdsdm as adjective ; perhaps it
means * hiccough * ; baldsa may be ' expectoration.' In c the/a^-text has i : Sih (Bp. i :
^h), accent on the verb-form being false. |^SPP*s mss. have ^ with Sih^ SiA, M, and M.J
12. O fever, together with thy brother the baldsa [and] thy sister the
cough, together with thy cousin the scab {pdmdn)^ go to yon foreign people.
Ppp. begins with this verse a new hymn, and has, for c, d, apdm bhrdtr&trvyena
na^ye *to marayamm abki. Read in our text at end of b sahd (an accent-sign slipped
out of place). LWithout note of variants, SPP. gives papmi in both texts instead of our
pamna, and our H. reads pspmdni. In spite of the possibility of taking pupmi as
instrumental (cf. drSghmi, ragmi, J AOS. x. 533), we must deem psmni the true read-
ing and pspmi a blunder, due perhaps to the frequent collocation psprndn bhritrvya^
AB. etc.J
13. The fever of the third day, of two days out of three, the constant,
and the autumnal, the cold, the hot, that of the hot season, that of the
rainy season, do thou cause to disappear.
In a the intermittent phases of the disease, of course, are referred to. The pada-
text divides sadamodim in b, perhaps lit * ever-binding.' Pada c lacks a syllable ; the
Anukr. takes no notice of it ; we might add ca at the end. Ppp. has in b hayanath
instead of qdradam; and in c viqvaq&radam instead of qltam rUram,
14. To the Gandharis, the Mujavants, the Angas, the Magadhas, like
one sending a person a treasure, dd we commit the fever.
The translation implies in c the easy emendation to prisyan {pra-isyati) ; the
accent and pada-rtdAmg {praoesydn) view the word as future from pra-i; the translators
assume -sydm, and reach no acceptable sense. The comm. to Prat. ii. 1 1 correctly
quotes the case as one of the assimilation of final n to initial y. The Anukr. this time
takes no notice of the extra syllable in c if we should read iva instead of *va. Ppp.
reads gdndhdribhyo mdujamadbhyas k&qibhyo mayebkyah : jdne pHyam iva qev-,
LAs to the proper names, cf. JRAS. 1890, p. 477. J
23. Against worms.
\Kdnva. — trayoda^akam, dittdram {krimijambhandya devdn aprdrthayat), dnustubham :
ij. virdJJ]
Found, except vss. 10-12, in PSLipp. vii. (vs. 9 coming before vs. 6). Used by Kiu^.
(29. 20) in a healing ceremony against worms; part of the last verse (13 c) is specially
quoted (29. 24) with the direction "do as prescribed in the text." LCf. hymns 31 and
32 of book ii.J
Translated : Kuhn, KZ. xiii. 140 ; Ludwig, p. 501 ; Griffith, i. 226 ; Bloomfield, 23, 452 ;
Weber, xviii. 257. — See Bergaigne- Henry, Manuel^ p. 148.
V. 23- BOOK V. THE ATHARVA-VEDA-SAMHITA. 262
1. Worked in {6ta) for me [are] heaven-and-earth ; worked in [is]
divine SarasvatI ; worked in for me [are] both Indra and Agni : to the
effect "let them (dual) grind up the worm."
Here, as everywhere else, the mss. vary with the utmost diversity between krimi and
krmi; no attempt will be made to report their variations. The first three padas of the
verse are repeated below as vi. 94. 3 a, b, c The pple. 6ta (p. aouta) L* woven on, worked
in ' (^ + vli)\ seems to mean * brought in for my aid ' ; a root u is insufficiently supported
Lsee Whitney, Roots etc. J. For its forms Ppp. reads in a osate^ in b okatd^ in c okatoj
Ppp. also has at the end imam for UL
2. O Indra, lord of riches, smite thou the worms of this boy; smitten
are all the niggards by my formidable spell {vdcas).
Ppp. reads in b krmim, and in c, d vi^vd ^rdtayo *grena vacasd mimS.
3. What one creeps about his eyes, what one creeps about his nostrils,
what one goes to the midst of his teeth — that worm do we grind up.
Read in c, d in our text gdchati tdth (an accent-sign slipped out of place). Ppp. has
in a, b *ks&u and ndsdu |^and in c apparently gachasi\,
4. Of like form two, of various form two, black two, red two ; both
the brown and the brown-eared, the vulture and the cuckoo {kdka) —
they are slain.
In d, the mss. are divided between te (B.I.H.s.m.T.PK.) and // (P.M.W.H.p.m.O.R.),
and either reading is acceptable enough. Our text gives ie; the translation above
implies //. Ppp. makes sarup&u and virUpdu exchange places, and has in d kofcds.
5. The worms that are white-sided, that are black with white arms,
and whatever ones are of all forms — those worms we grind up.
The Anukr. does not notice the deficient syllable of c. Ppp. reads in a siiavaksds^
and in b sitab&havas,
6. Up in the east goes the sun, seen of all, slayer of the unseen, slay-
ing both those seen and those unseen, and slaughtering all worms.
The first half-verse is RV. i. 191. 8 a, b, without variant. Ppp. reads for a ud as&u
sHryo agdd, and in b adrhhd |^the h is written with the anundsiJtasign or candrahindu
inverted J.
7. The y^vdshaSy the kdshkashas^ the stirrers, the qipavitnukds — both
let the seen worm be slain, and let the unseen be slain.
The/a^-text divides ejatokah^ but not (^ipavitnukah^ both according to Prat iv. 25.
LFor ejat-kdy cf. avat-kd^ ii. 3. i and note; also bhinna-ka^ note to ii.32. 6, and the
frequent Pali forms like ni-panna-ka, Jataka, ii. p. 7*°.J Ppp. has, for a, b, yavdyavd
khdsaskaski qydmo dhuksdmaq ca parivrknavah : and, for d, adrstaq co *ta hanyatdm,
8. Slain is the y^dsha of the worms, slain also the nadanimdn;
I have put them all down, smash {?masmasd)\ like kkdlva-grdlns with
a millstone.
263 TRANSLATION AND NOTES. BOOK V. -v. 24
Nadanimdn might possibly mean something like ' a buzzing/ coming from a nadanay
root nad. The last pada is identical with ii. 3 1 . i d. Ppp* has instead : hato yavdkho
hataq ca pavir hato sam ganavdh uta : hatd vt\vd ^rdtaya anena vacasd mama
(cf. 2 c d).
9. The three-headed, the three-humped (-kakud), the variegated, the
whitish worm — I crush the ribs of it ; I hew at what is its head.
The last three padas are identical with ii. 32. 2 b-d, above. Some of the mss.
(P.M.W.H.p.m.) read in a trUikak-, Ppp. has for a, \iyo dviqlrsaq caturaksas krimiq
carngo arjunah (cf. the Ppp. version of ii. 32. 2), and in d apa for api. The deficiency
of a syllable (unless we read asid) in c is noticed by the Anukr. neither there nor here.
The three following verses are the same with ii. 32. 3-5.
ID. Like Atri I slay you, O worms, like Kanva, like Jamadagni; with
the incantation of Agastya I mash together the worms.
11. Slain is the king of the worms, also the chief of them is slain;
slain is the worm, having its mother slain, its brother slain, its sister
slain.
12. Slain are its neighbors, slain its further neighbors, also those that
are petty, as it were — all those worms are slain.
13. Both of all worms and of all she-worms I split the head with a
stone, I burn the mouth with fire.
Ppp. reads aqmind in c.
24. To various gods as overlords.
\Atharvan. — saptadafakam. brahmakarmdtmadevatyam, atifdkvaram : i-iy.4-p, atifakvart;
II. fakvari; iS^'7'3'P' (<f» '^' bhurig aiijagatl ; ly. vird/ fakvari).]
LNot metrical. J In Paipp. xv. is found a corresponding piece, but one differing con-
siderably in detail; it contains counterparts to our vss. i, 2, 4, 7-12, 14, 15, 17, but
not at all in the same order, and interspersed with nine other verses of similar tenor
(i. mitrah prthivycUk ; 6. vasus samvatsarasya ; 7. samvatsara rtHndmj 11. visnuh
parvatdndm ; 12. tvastd rUpdndm; 15. samudro nadlndm; 16. parjanya osadhfndm;
17. brhaspatir devdndm ; i^.prajdpatih prajdndm). Similar passages occur also in
other texts: thus, in TS. iii. 4. 5 (and the part corresponding to our 15-17 is repeated
again, with slight variations, at iv. 3. 3> ; and the same part, with variations, is found
five times as a refrain in MS. ii. 7. 20), in PGS. i. 5. 10 (which closely follows TS. iii.
4. 5), and in Q^Q^S. iv. 10. i, 3 (with nothing corresponding to vss. 15-17). The hymn is
used by Kau^. in a royal coronation (17.30), in the nuptial ceremonies (78. 11), and in
the djyatantra (137.42). And many of the verses appear also in Vait., with oblations
to the various divinities mentioned, in different ceremonies : thus, in the dgrayana^ vs. 7
(8. 7) ; in the cdturmdsydniy vss. 1-3, 6, 7 (8. 13), 4 (8. 22), 9 (9. 27); in the agnisfoma,
vss. 8 (19. 2), 5 (19. 3), II (19. 1 1).
Translated: Griffith, i. 228 ; Weber, xviii. 260. — Cf. Weber's R^jasuya, Berliner
Abh.^ 1893, p. 142.
I . Savitar (' the impeller *) is overlord of impulses ; let him favor (av)
me, in this worship (brdhman)^ in this rite {kdrman), in this representation
V. 24- BOOK V. THE ATHARVA-VEDA-SAMHITA. 264
{purodhd)t in this firm-standing, in this intent, in this design, in this
benediction {dgis), in this invocation of the gods: hail!
This is the tenth item in Ppp. ; TS. (with PGS.) and ^^S. have the same. The Ppp.
order of actions is difEerent, and includes fewer members : brahman, karman, purodha^
de^tahUii, AkUti^ dqis {dqisas Lso! twice J sv&k&)\ TS. and PGS. give brdhman, ksatrd^
dqis, Purodhiy kdrmatiy devdhUti; MS., brdhman, purodhi, kdrman, d^is, devdhuti;
^^S., brahman, ksaira, karman, dqis, pratisthd, devahutL The Anukr. text is in part
confused and doubtful, and the inaccuracies of its metrical definitions of the parts of the
hymn are not worth tracing out and noting. In our edition, the accent mark under the
first syllable of ikutydm is a misprint, and to be removed.
2. Agni is overlord of forest -trees ; let him favor etc. etc.
This is the eighth item in Ppp. In TS. and PCS., Agni is made lord of beings
(bhu/d); in ^^S., of the earth.
3. Heaven-and-earth are overlords of givers ; let them favor etc. etc.
Literally, * are overladies ' {ddhipatnl). Neither Ppp. nor the other texts have any-
thing corresponding to this verse. As in a number of other similar cases, the mss.
make very awkward work of writing the tFoiddtfnSm, the majority (Bp.P.M.W.H.E.T.)
giving instead ire, one (I.) trr, one (K.) //r, and a few (O.D.R.) correctly tf; the
edited text has wrongly trd,
4. Varuna is overlord of the waters ; let him favor etc. etc.
This item stands second in Ppp. ; TS. has it also ; but in QQS., Varuna is addressed
as overlord of ordinances (dharmd).
5. Mitra-and- Varuna are overlords of rain ; let them favor etc. etc.
This item is wanting in all the other texts. The mss. all read vrstyi *dhip^
(p. vrstyi: ddhip-), the error doubtless originating in a double samdht\ such as is
extremely frequent in Ppp.
6. The Maruts are overlords of the mountains ; let them favor etc. etc.
According to Ppp. (11) and TS., Vishnu is overlord of the mountains; TS. sets the
Maruts over the troops (gana), and Q^S. gives them no place.
7. Soma is overlord of plants ; let him favor etc. etc.
In Ppp. (14) Soma is overlord of milks (payasdm) ; in TS. and QQS., of herbs.
8. Vayu is overlord of the atmosphere ; let him favor etc. etc.
Here Ppp. (3) and the other texts give the same overlordship.
9. The sun (s6rya) is overlord of sights (or eyes : cdksus) ; let him
favor etc. etc.
In Ppp. (4), the sun is called overlord of heaven (jdiv) ; and so also in TS. ; but
Q!QS. sets him over the asterisms.
10. The moon is overlord of asterisms ; let him favor etc. etc.
This item comes fifth in Ppp. ; TS. has it also ; in Q^QS. the moon is not mentioned,
while the asterisms, as noted above, are put under the sun.
265 TRANSLATION AND NOTES. BOOK V. -v. 2$
11. Indra is overlord of heaven ; let him favor etc. etc.
In Ppp. (9) Indra is overlord of acts or rites {kdrmah) ; in TS. and ^^S., of chiefs
{jyesthd),
12. The father of the.Maruts is overlord of cattle; let him favor
etc. etc.
In Ppp. (13) and in TS., this overlordship is ascribed, equivalently, to Rudra; it is
wanting in Q)QS.
13. Death is overlord of creatures {prajd) ; let him favor etc. etc.
In Ppp. (18) it is Prajapati instead of death ; and so also in Q^S. ; TS. has nothing
corresponding.
14. Yama is overlord of the Fathers ; let him etc. etc.
This item is number 19 in Ppp.; but in ^^S. it is wanting; and in TS. Yama
is set over the earth. Here, again, the reading piirenim is found in one ms. (Bp.).
Additional items in TS. are bfhaspdtir brdhmanah^ mitrdh satyin&m (C?^* the same),
samudrdh srotyindm^ dnnam simrdjy&nam^ tvdstd rUpindm (C^S. tv. samidhdfk
rupSndm) ; ^QS. has only those already given.
15. The upper {pdra) Fathers — let them favor etc. etc.
16. The lower (dvara) Fathers (tatd) — let them favor etc. etc.
17. The Fathers {tatd), the grandfathers {tatdmahd) — let them favor
etc. etc.
The translation implies emendation to tatas at the beginning of vs. 1 7, as the sense
seems to require, and as the other texts suggest. Ppp. combines vss. 15-17, reading
pitaras pare *varas tatas tad&mahas te md etc.; TS. (iii.4. 5: and PCS.), pitarah
pitdmahdh pare 'vare tdtds tatdmahd ihd md etc. ; TS. iv. 3.3*, pitdrah pitdmahah
pdri^vare ti nah etc., with which MS. agrees. Two of our mss. (O.D.) begin vs. 17
with tatds tat- ; the rest have tdtas^ and our printed text follows them.
2S. For successful conception.
\Brahman, — trayoda^akam. yonigarbhadevatyam. dnustubham : ij. virdtpMrastddbrhatt,"]
Found (except vs. 2, and some end-repetitions) also in Paipp. xiii. (in the verse-order
ii 5» 3» 4» 7» lOf 8, 6, 9). The hymn is quoted in Kau^. (35.5) in the ceremony for
male conception (pumsavana) ; and vs. 7 (unless it be rather vi. 95. 3, which the comm.
to vi. 95 holds) in Vait. 28. 20.
Translated : Weber, /nd. Stud, v. 227 ; Ludwig, p. 478 ; Griffith, i. 229 ; Weber,
xviii. 264.
I. Brought together from the cloud {?pdrvata), from the womb {y6ni)
of the sky, from every member, let the virile organ, seed-placer of the
embryo, set (a-dha) [it] like the feather on the shaft.
Or * from the sky [as] womb.' That which is * brought together ' is the thing (seed)
to be * deposited.' The translation of d implies emendation to qdrdu ; Weber conjec-
tures tsardu. The insertion of the feather in the arrow-shaft is elsewhere also the
subject of comparison as a work of effective skill; cf. RV. x. 18. 14 b. The verse is
V. 25- BOOK V. THE ATHARVA-VEDA-SAMHITA. 266
cited in Ppp. with its pratika and ity ekd added, as if it had occurred earlier in the text ;
but it has not been discovered anywhere. The resolution of -tdt to -tadt in a is neces-
sary to fill out the meter.
2. As this great earth receives the embryo of existences, so do I set
thine embryo ; I call thee to its aid.
The first half-verse occurs again below as vi. 17. i a, b, and also in the second verse
of the addition to RV. x. 184, but with the reading utidni for bhUiinam (the RV. verse
is also found in an addition to AGS. i. 14. 3 : see Stenzler's translation, p. 36), and in
MP. (I^i. 1 2. 4 J Wintemitz, p. 93) with ttsthantl for the same. |_Cf. also MGS. ii. 18.
4 b and p. 1 54. J
3. Place the embryo, O Sinlvall; place the embryo, O SarasvatI; let
both the A5vins, garlanded with blue lotus, set thine embryo.
The verse is RV. x. 184. 2 and MB. i. 4. 7 and MP. |_i. 12.2J, where however is read
in c aqvindu deviv, Ppp. reads both times (in a and b) dehi, Q!B. (xiv. 9. 4*0) follows
RV. (but with prthustuke at end of b, and puskarasrdjdu in d). HGS. (i. 25. i) differs
from our text only by having a^vindv ubhdv d, Cf. also HGS. i. 6. 4; MB. i. 5.9.
I^Cf. MGS. ii. 18. 2 k and p. 150. J
4. Thine embryo let Mitra-and-Varuna, [thine] embryo let god Briha-
spati, thine embryo let both Indra and Agni, thine embryo let Dhatar
place.
Ppp. reads rdjd varum for mitrdvarundu in a.
5. Let Vishnu prepare the womb {ydni) ; let Tvashtar adorn the
forms ; let Prajapati pour on ; let Dhatar place thine embryo.
The verse is also found, without variant, as RV. x. 184. i and in ^B. xiv. 9. 4*0, HGS.
1.25.1, MB. i. 4. 6, and MP. Li. 12. ij. |_Cf. MGS. ii. 18. 2. i and p. 156.J
6. What king Varuna, or what divine SarasvatI knows, what Indra
the Vritra-slayer knows, that embryo-maker do thou drink.
One or two of our mss. (P.W.) read -bharnkdr- in d. Ppp. has for b veda devo
brhaspatihy and in c puts ^a^ after indras, ^See von Schroeder, Tubinger Katha-hss.^
p. 36.J
7. Embryo art thou of herbs, embryo of forest-trees, embryo of every
existence ; mayest thou, O Agni, set an embryo here.
Compare vi. 95.3, with which the verse is in considerable part identicaL It is found
also as VS. xii. 37, and in TS. iv. 2. 33, MS. ii. 7. 10, in all with a different d: dgne
gdrbho apam asi; MS. further combines in a gdrbho *sy ; and in this last point Ppp.
agrees with it , ..^-^.^ ^ •
^ \feS^ See p. 1 045. J
8. Mount thou ; play the hero ; set an embryo in the womb ; virile (vrsan)
art thou, that hast virility ; for progeny do we conduct thee hither.
Ppp. has kranda (for skandd) in a, and, for c, vrsdnam vrsnydvantam. The verse
occurs also in ^GS. (i. 19. 6), which reads kranda vllayasva in a, sddhaya (iov yonydm)
in b, vrsdnam vrsann d dhehi for c, and havdmahe at the end. Our O. has skandha
vfday- in a. The retention of the dental s of skanda is by Prat ii. 104.
267 TRANSLATION AND NOTES. BOOK V. -V. 26
9. Go apart, O Barhatsama ; let an embryo lie unto thy womb {ySni) ;
the gods, soma-drinkers, have given thee a son partaking of both.
Ludwig understands the last epithet as meaning * belonging to us both/ which is not
impossible; Weber, * der doppelt schafft'; it is literally * possessing what is of both.'
Ppp. has for c dadan ie putrarh devd. Bdrhats&me (p. -haiosd-) is an anomalous for-
mation : a stem -md is against all analogy as fem. of a vrddhi-derivative, while -mi (which
Ludwig assumes) is equally wrong as a feminine ; Ppp. has the same form ; it doubtless
means 'daughter of Brhatsslman.' To make c of full meter is impossible without
harshness.
ID. O Dhatar, with best form, in the two groins of this woman do
thou set a male {pumdhs) son, to be born in the tenth month.
This verse also (like 2, above) occurs in the additions to RV. x. 184 and to AGS.
i. 14. 3 |_p. 37, transl.J and in MP. |_i. 12.6J, with the variants : visnoh* for dhitah in a,
and asyam nary dm gavlnyim (MP. -nyam \\tl mss. E. and W., -nyim in the Oxford
text J) for b; AGS. hsLS pu/rdn and MP. gdrbham in c. Ppp. begins here a new hymn
reading savituq\ qresthena i ; qresthena 2; visnoh qresthena: tvasiuh qresthena 3.
The other texts omit any such variants of vs. 10. |_Cf. also MGS. ii. 18. 4 c and p. 1 56,
^.y, visnoh, \ *LOxford text, t//!r«<7. J \\Ox^^^bhagaox bhagah. Roth sent W. three
notes on this vs. and they do not seem to agree. In b Ppp. has ndbhd for ndryd,\
11. O Tvashtar, with best etc. etc.
12. O Savitar (« impeller *), with best etc. etc.
13. O Prajapati, with best etc. etc.
The Anukr., though taking no notice of the extra syllable in 12 a, feels that it cannot
pass over the two in 13 a, and defines accordingly, with mechanical correctness.
26. Accompanying a sacrifice.
\Brahman. — dvddafakam. vdstospatyam uta mantroktabahudevcUyam. it^,2'P.drcy usnt'A ;
^t 4% ^» 7» ^f /o, //. 2-p. prSjdpatyd brhatl; S-S'P' virdd gdyatrt ; g. j-p, pipUikamadhyd
purausnih: i-it. ekdvasdna ; 12. pardtifakvari ^-p.jagati,']
LPartly unmetrical.J Found also in Paipp. ix. (in verse-order 1-3, 5, 4, 6-8, 11, 10,
9, 12). Quoted in Kau^. 23. i, in a ceremony of consecration of a new house, and given
in th^paddhati (see note to Kau^. 19. i) among the pusiika mantras. Used in Vait.
16. 6 in counteracting an enemy's soma-offering (agnistoma) ; and vs. 12 a, b in 19.4,
also in the agnistoma^ with a cup for the A^vins. Neither treatise teaches us anything
whatever as to the real meaning of the h3rmn. The matter is in considerable part
metrical, though in part also too irregular to be so called.
Translated: Ludwig, p. 27 ; Griffith, i. 231 ; Weber, xviii. 267.
I . The sacrificial formulas {ydjns) at the sacrifice, the fuel, hail ! let
Agni, foreknowing, here join for you.
Or * join {yuj) you.' * Join ' is probably used in the sense of * duly use or apply '
(Ludwig, " anwenden "). The verse is plainly composed of two trisiubh padas, but the
Anukr. refuses to resolve sudhd^ and so reckons only 21 syllables.
V. 26- BOOK V. THE ATHARVA-VEDA-SAMHITA. 268
2. Let the heavenly impeller (savitdr), the bull (ma/iisd), foreknowing,
join [them] at this sacrifice : hail !
Ppp. reads, after prajdnan^ yajhe sayujas svdhd. The Anukr., in this and many of
the following verses, simply counts 20 syllables {prdj. brkatl)^ without heeding the fact
that each contains a tristubh pada.
3. Let Indra, foreknowing, at this sacrifice join songs and revels
{ukt/idmadd)t the well-joined ones (?): hail!
Ppp. reads and combines sayujas sv-. The mechanical definition of the Anukr.
implies a division into 7 + 7+8 syllables. There is some blundering of the mss. over
ukth&madini^ B. appearing to read ukya-m-, and P.W. uktdm-. Suyujas^ here and in
vss. 7-1 1, may be genitive * of the well- joined one'; it does not agree in gender with
the nouns that precede |_aside from d^iso\,
4. The directions (prdisd) at the sacrifice, the notices (nivid) : hail !
taught by the wives, carry ye here, joined.
Ppp. rtzdsprdtsd nividd priyo yajuhsi qistdh etc.
5. The meters {ckdndas) at the sacrifice, O Maruts : hail ! as a mother
her son, fill ye here, joined.
The meter and its treatment by the Anukr. are the same as in the case of vs. i .
6. Here hath come Aditi, with barhis^ with sprinkling [waters],
extending the sacrifice : hail !
A perfectly good pair of tristubh p&das.
7. Let Vishnu join variously the fervors (tdpas) at this sacrifice, the
well-joined ones : hail !
Ppp. again gives sayujas sv-,
8. Let Tvashtar now join variously the forms at this sacrifice, the
well-joined ones : hail !
All the samhitd mss. read rupi asmin^ as in our text, Xht pada-X<^xX having rUpah!
Ppp., on the other hand, gives bahudh^ virupd *smin. Probably it is a case of anoma-
lous sathdhi (with hiatus), which should have been included in Prat. iii. 34 (see the
note to that rule) ; but one may also conjecture that the true reading is bahudhi
*nurupdh,
9. Let Bhaga join now for him the blessings (aqis) ; at this sacrifice
let him, foreknowing, join the well-joined ones : hail !
Ppp. combines asmd *smin:, and reads sayujas, as above. The Anukr. evidently
reckons three padas, of 11 +7+8 syllables.
10. Let Soma join variously the milks {pdyas), at this sacrifice, the
well-joined ones : hail !
11. Let Indra join variously the heroisms, at this sacrifice, the well-
joined ones : hail !
269 TRANSLATION AND NOTES. BOOK V. -V. 2/
12. O A^vins, come ye hitherward with worship {brdhman), with
t'^j^Z-utterance increasing the sacrifice. O Brihaspati, come hitherward
with worship ; this sacrifice [is] heaven {svdr) here for the sacrificer :
haU!
Ppp. has instead, for d, yajHam vayam svaritam yajamlindya dhehi svdhd. The
Anukr. would have us read the last pada as 15 syllables, and calls the verse ^jagati
because amounting to 48 syllables, though the first three pSdas are regularly tristubh.
With this hymn ends the fifth anuvdka^ of 5 hymns and 69 verses ; the Anukr. cita-
tion is navd *parah; and Bp.D. add further afiard saste navd *parah (Dp. -r<zw ca cd
*nuvdkahy
27. Aprl-hymn : to various divinities.
[Brahman. — dvdda^akam. dgneyam. i. brhatigarbhd tristubh ; 2. a-p, sdmndm bhuriganu-
stubh ; J. 2'p, drcl brhaa ; 4. 2'p. sdmni bhurigbrhatt ; /. 2-p. sdmni tristubh ; 6. 2-p,
virdn ndma gdyatrt ; 7. 2-p. sdmni brhati (imd [^-7 ?"] ekdvasdndh) ; 8. samstd-
rapahkti ; g. d-p. anustubgarbhd pardtijagati ; lo-u. purausnih.]
This peculiar and half-metrical dprf-hymn occurs also in several Yajur-Veda texts :
namely, in VS. (xxvii. 11-22), in TS. (iv. 1.8), and in MS. (ii. 12.6); further, in K.
(xviii. 17), and (ace. to Schroeder's note) in Kap.S. The versions in VS. and TS. agree
very closely throughout, in readings and in division ; there is in all the verses a more or
less imperfect metrical structure, of three tristubA-Wkt padas to a verse. MS. also in
general agrees with these, but has an inserted passage in its vs. 5 which dislocates the
division of vss. 2-4. Ppp. has the same hymn in ix., and follows pretty closely the
Ya jus-version. In our text the proper division is thrown into great confusion, and there
are many readings which are obviously mere corruptions. The Anukr. supports our
mss. at all points. The division of VS. and TS., as being necessary to any understand-
ing of the hymn, is noted in brackets in the translation below.
The hymn is not used as an dprfhymn in the liturgical literature, but is quoted in
Kau^. (23. 7) in the ceremony of consecration of a new house, and again (45.8), in the
vafdfamana rite, to accompany (with the kindred hymn v. 1 2) an offering of the omen-
tum of a cow ; while (19. i, note) the paddhati reckons it among the pustika mantras.
Vss. I and 2 (with the division as in our text) are used by Vait. (10. 13, 12) in the
pafubandha ceremony.
Translated: Ludwig, p. 434; Griffith, i. 232. — Weber, xviii. 269, gives a general
introductory comment to the hymn, but leaves it, on account of " the numerous mis-
divisions and corruptions of this, its Atharvan version," untranslated. Cf. hymn 12 of
this book.
I. Uplifted becomes his fuel, uplifted the bright burnings of Agni,
most brilliant ; of beautiful aspect, with his son, — [2.] son of himself
{tdnfiftdpdi), dsura, many-handed, —
All the Yajur-Veda texts agree in ending the verse with the third pida, and in read-
ing at the end suprdtlkasya sUndh; of this our text is a palpable corruption, and appar-
ently made after the addition to this verse of the following pada, in order to help their
connection. Ppp. also has -kasya sQnos^ and at the end of a bhavantu; it and the
Yajus-texts read viqvdvedds instead of bhuripdnis. The description of the verse by
the Anukr. |_if we pronounce UrdhuA in aj is correct, counting the second pada as of 9
syllables.
V. 27- BOOK V. THE ATHARVA-VEDA-SAMHITA. 270
2 [2 b]. A god among gods, the god anoints the roads with honey
(niddhu), with ghee.
The end of this verse is the proper end of vs. 2 ; MS., however, adds to it the first
pada of our 3 ; and it reads for a devd devibhyo devayandn. In b, VS. MS. have
anaktu; TS., i *nakti; and VS.TS. set the avasHna-va^xV next befoTe paiAds.
3. With honey he attains the sacrifice, pleased, the praised of men
{ndrd(dnsa), Agni the well-doing, the heavenly impeller {savitdr)^ having
all choice things.
All the other texts, including Ppp., read in aprfftdnds^ of which omi prdin- is doubt-
less to be regarded as a blundering corruption. VS.TS. have before it naksase ; and,
in b, agne^ with interpunction after it; Ppp. omits agne (or agniK) ; MS. adds as third
pada the first pada of our and the other texts* vs. 4. Our pada-XjtxX rightly divides the
verse into three padas |_io : 8 : 9 J, though the Anukr. acknowledges only two.
4. Here he cometh with might ((dvas) unto the various ghees, prais-
ing, he the carrier, with homage,—
It needs the first part of the next verse to end off this, and the other texts so divide.
They have also the much easier reading ghrtina iox ghrti cit ; Ppp. ^\ts ghrtena Ide
vahnim namasd *gnim sruco etc. (adding 5 a). VS.TS. have a single interpunction
after ndmasd; MS. makes its verse out of our 4 b and 5 a, b, with interpunction after
5 a. [VS.TS.MS. accent {dSnd,\
5 [4 c]. Agni, unto the spoons, at the sacrifices {adhvard), the proflFer-
ings (praydj). [5.] May he sacrifice his greatness, Agni's, —
The Yajus-texts have at the beginning agnim (also Ppp. : see under vs. 4), and later
praydtsu (which the T.S. pada-itxi divides praydtosuj ours gives pra^ydksu), MS*s
verse is made of ours with our 4 b prefixed.
6 [s b]. [He] crossing (.^) among pleasant profFerings ; both the Vasus
stood and the greater bestower of good (vdsu).
This whole verse in our text is corrupt, and the translation, of course, only a mechan-
ical one. The Yajus-texts have sd fm (TS. f) mandri supraydsah (TS. mandrisu
praydsah : this variation shows how uncertain the tradition was as to the sense of the
passage) ; and MS. makes here the insertion spoken of above, reading supraydsd
stdrlman: barhiso mitrdmahdh j all then finish the verse with vdsuq citistho vasudhi-
tamaq ca, Ppp. is spoiled, but appears to read at the beginning svenamindrasu. The
makers of our texts perhaps understood -dhataras as plural of -dhdtr ; the pada-
division vasu^dhitaras is specially prescribed by Prat. iv. 45. The metrical definition
concerns only the number of syllables : 8 + 12 = 20. LPpp. ends with -dhdtamiiq ca,\
7 [6]. The heavenly doors all defend always after his course {vratd) —
This verse is doubtless corrupt in its second half ; the Yajus-texts, and also Ppp.,
read instead vrati dadante agnih (Ppp. *gneK) ; and MS. has before it vlqvd^ and
Ppp. viqved. The Anukr. ignores the evident tristubh character of a.
8 [6 c]. Lording it with Agni's domain of wide expansion, [7.] dripping,
worshipful, close, let dawn and night favor this our inviolable (.^ adhvard)
sacrifice.
271 TRANSLATION AND NOTES. BOOK V. -V. 2/
The other texts (including Ppp.) read -vyacasas, omit agnh and read pdtyamdnds in
a; and they have an entirely different b, namely ti asya ydsane divyi nd ydndu ; what
our text substitutes was found as v. 1 2. 6 a above. The Anukr. name for the meter,
samstdrapanktiy is wholly misapplied, since it has to be read as 12 + 11 : 8 + 7.
9 [8]. O heavenly invokers, sing ye unto our uplifted sacrifice (adhvard)
with Agni's tongue ; sing in order to our successful offering. [9.] Let
the three goddesses sit upon this barhis^ Ida, SarasvatI, BharatI, the
great, besung.
We have here two complete verses combined into one ; but the division goes on after
this correspondingly in all the texts. The three Yajus-texts, and Ppp., begin wjth ddivyd
hotdrd (the accent hdidras in our version is against all rule), and MS. inserts imdm
after Urdhvdm in a ; for b, c they read *gn& jihvam abhi (but MS. jihvi *bhi) grnUatn :
krnutdfk nah svhtim (MS. -tarn) ; further on they have sadantu for -tdm (but MS.
insfead syondni) ; near the end, VS.TS. put maht after bharatl; MS. has a sign of
interpunction after maht; Ppp. reads mahdbhdratl. The pada tisrd devir etc. is the
same with RV. iii. 4. 8 d (which reads sadantu). The definition of the Anukr. fits the
meter very badly ; the pada-X^rX notes only 5 padas, nor is a division into 6 well possi-
ble ; they would count 1 1 +9+8 : 1 1 + 14=53, mechanically a bhurig atiJagatL
10. That wonderful seminal fluid (turipatn) of ours, abounding in food,
O god Tvashtar, abundance of wealth, release thou the navel of it.
The other texts (including Ppp.) omit deva and read tvdstd (but MS. tvdstar\ add-
ing after it suviryam * ; all also have at the end asmi instead of the senseless asyd^ and
all but MS. have syatu for sya; their mark of interpunction is set after suviryam (or
before rdyds). Compare also RV. ii. 40. 4 ; iii. 4. 9. Our Bp.» reads in a, by an over-
sight, ddbhum (emended in Bp. to ddbhutam) ; but D.K. have dtobhutam as pada-
text. This and the two following verses have small right to be called purausnih ; this
one counts 11 : 8+7=26 syllables. Read at the end in our text asyd (an accent-sign
slipped out of place). *|_But TS. suvfram.]
11. O forest-tree, let thou loose, bestowing ; let Agni [as] queller
willingly sweeten the oblation for the gods.
Ppp. reads sumand for tmand; also, at the end, sUdaydti, with the Yajus-texts.
The latter also have (except MS.) devisu for devibhyas^ and after it they all put their
mark of interpunction. The Yajus and Ppp. version of the last pada is identical with
RV. iii. 4. 10 b Lsave that RV. has hav{s\. This *^*- purausnih'''* counts 11 : 9-^7 = 27
syllables.
1 2. O Agni, hail ! make thou, O Jatavedas, the sacrifice for Indra ;
let all the gods enjoy this oblation.
The Yajus-texts put the pause in its proper place before viqve. Tor yajHdm, TS.VS.
read havydm^ and MS. has devibhyas ; Ppp. has bhdgam. This ^^purausnih^^ counts
(if we divide the last two padas as indicated in the/a^-text) 11 : 9+7 = 27 syllables.
V. 28- BOOK V. THE ATHARVA-VEDA-SAMHITA. 272
28. With an amulet of three metals: for safety etc.
[AtAarvan. — caturdofarcam, trivrddevatyam (agnyddin mantroktdn devdn samprdrthya trivr-
tarn astdut), trdistubham : 6. ^-p. aiifakvart ; 7, 9, /o, 12. kakummatyanustubh ; ij. purausniA.]
I^The second half of i is prose. J Found also (except vs. 2 and vss. 12-14) in
Paipp. ii. Used by Kau^. twice, in company with i.9 and i. 35, in a ceremony (11. 19)
for obtaining one^s desires and in one (52. 20) for winning splendor; and vss. i, 12-14
in one (58. 10, 1 1) for gaining length of life.
Translated : Ludwig, p. 387 ; Griffith, i. 234 ; Weber, xviii. 271.
1. Nine breaths with nine he combines {? sam-md), in order to length
of life for a hundred autumns ; in the yellow {/tdrtta)^ three ; in silver,
three; in iron (}dyas)f three — enveloped with fervor.
*Yellow,* doubtless * gold.' Ppp. reads rajasd for tapasd in d. The second half-
verse can hardly be called anything but prose, though the Anukr. takes it as good tristubh
meter. It appears doubtful whether this verse belongs with the rest, and whether the
nine prdnagrahas, or the nine verses of the trivrt stoma, are not rather intended in it.
2. Fire, sun, moon, earth, waters, sky, atmosphere, directions, and
quarters, they of the seasons in concord with the seasons — let them
rescue {pdray) me by this triple one.
The verse, as was noted above, is wanting in Ppp. One and another ms., here as
later, reads trvrt. To fill out the meter of c we have to make the harsh and unusual
resolution of the first d of drtavds,
3. Let three abundances {pSsa) resort to the triple one; let Pushan
anoint it with milk, with ghee; affluence of food, affluence of man
(piimsa), affluence of cattle — let these resort hither.
Ppp. reads in a trivrta^; in c anyasya, and bhdumd both times {bhU- ind). We need
in a to resolve tr-ayah,
4. O Adityas, sprinkle this man well with good (vdsu) ; O Agni, do
thou, thyself increasing, increase him ; unite him, O Indra, with heroism ;
let the prospering triple one resort to him.
Ppp. has, for c, d, yasmin trizTC chetdm pusayisnur imam etc. (our c). Our mss.
vary at the end htXyi^tn posayisnu and -nuh, the majority having -/»i/^ (only B.O.I, -nii) ;
our text should be emended to -nuh, |_But SPP. reads -nu and notes no variants. J
The Anukr., as usual, does not note that a is ^jagatl pada.
5. Let earth, the all-bearing, protect thee with the yellow one; let
Agni rescue [thee] in accord with the iron ; let the silver one (drjuna)^ in
concord with the plants, bestow (dhd) on thee dexterity, with favoring
mind.
Ppp. reads in c vlrudbhis te arjuno sam-. The meter is like that of verse 4.
6. Triply born by birth [is] this gold : one was Agni's dearest ; one
fell away of Soma when injured ; one they call the seed of devout waters ;
let that triple gold be thine in order to life-time.
273 TRANSLATION AND NOTES. BOOK V. -v. 28
Instead of vedhdsdm in d, a much easier reading would be vedhdsas nom. (as tacitly
emended by Ludwig) ; and this is favored by Ppp., which has vedaso reta **husj' it
further gives in e trivrt&stu te. With bed compare TB. i. i. 38. The name att\akvarl
given to the verse by the Anukr. demands 60 syllables, but only 57 (11 + 11 + 12:11 + 12)
can be fairly counted.
7. Triple life-time of Jamadagni, Kagyapa's triple life-time, sight of
the immortal (amrtd) triply, three life-times have I made for thee.
Ppp. reads triy&yusam ; and, at the end, nas krdhi for te*karam, JUB. iv. 3. i
has this version : triydyusam kaqyapasya jamadagnes triydyusam : trlny atnrtasya
puspdni trfn dyUhsi me *krnoh; and several of the Grhya-Sutras ((JGS. i. 28 ; HGS.
i.9. 6 ; |_MP. ii. 7. 2 ; MGS. i. i. 24 (cf. p. 150) J ; MB. i. 6.8) give the first half-verse,
with a different ending ; |_also VS. iii. 62. GGS. ii. 9. 21 gives the pratlka,\ There
is no reason for calling the meter kakummatt.
8. When the three eagles (suparnd) went with the triple one, becom-
ing, mighty ones ((akrd), a single syllable, they bore back death along
with {sdkdm) the immortal, warding off {aniar-dhd) all difficulties.
* Warding off,' literally * interposing [something between] themselves [and] ' ; * along
with,' doubtless = * by means of * (cf. vii. 53. i : xii. 2. 29). * Single syllable,' or * the one
indissoluble ' : probably the syllable om is intended.
9. From the sky let the yellow one protect thee ; from the midst let
the silver one protect thee ; from the earth let that made of iron protect
[thee] ; this [man] hath gone forward to strongholds of the gods.
Ppp. combines at the end -purd yam. This verse also is called kakummatt by the
Anukr. without any reason.
10. These [are] three strongholds of the gods ; let them defend thee
on all sides ; bearing these, do thou, possessing splendor, become superior
to them that hate thee.
It needs only the usual resolution tu-dm in c to make this verse a regular anustubh,
11. The stronghold of the gods, deathless (amrtd) gold, what god
first bound on in the beginning, to him I pay homage, [my] ten extended
[fingers] ; let him approve my binding-on the triple one.
Ppp. has at the end trivrtd vadhena. The translation implies in d the reading
manyatdmy which is given in our edition, though against part of the mss., that read
manyantdm, |_* Let him (or it) assent to my binding-on,' dative infinitive. J
12. Let Aryaman fasten {crt) thee on, let Pushan, let Brihaspati;
what is the name of the day-born one, therewith we fasten thee over.
For the obscure third pada compare iii. 14. i. The verse is a regular anustubh^ if b
is properly read, as a pusi a bfhaspdiih (so the pada-X,t,iX), This and the two follow-
ing verses, which are not found in Ppp., seem to be independent of what precedes.
13. Thee with the seasons, with them of the seasons; thee unto life-
time, unto splendor; with the brilliancy of the year — with that we make
[thee] of closed jaw (i sdfhkanu).
V. 28- BOOK V. THE ATHARVA-VEDA-SAMHITA. 274.
The verse is repeated as xix. 37. 4 |_in our ed. ; but SPP*s repeats iii. 10. 10 instead J.
It is found also in HGS. i. 1 1. 2, with tvd omitted at the end of b, and, for c, d, sathva--
tsarasya dhdyasd tena sann anu grhndsi / this gives us no help toward understanding
the obscure last p§da ; the translation implies emendation to sdmhanum^ and under-
stands the verse as directed against involuntary opening of the jaws {divaricatio
maxillae inferioris) : cf. viii. 1. 16. The Anukr. foolishly calk the verse 2. purausnih,
14. Snatched {lup) out of ghee, anointed over with honey, fixing the
earth, unmoved, rescuing, splitting [our] rivals, and putting them down,,
do thou ascend me in order to great good-fortune.
The verse agrees nearly with xix. 33. 2. The mss. read bhinddnt (p. bhinddn) for
bhinddt in c. A corresponding verse is found in a RV. khila to x. 1 28 : ghrtdd ullup-
tarn madhumat suvarnam dhanamjayam dharunath dhdrayisnu : rnak sapatndn
adhardng ca krnvad d roha mdm mahate sdubhagdya. |_Given also by von Schroeder,.
TUbinger Katha-kss,^ p. 36. J
29. To Agni: against demons.
[Cdtana, — pafkcada^arcam, jdtavedasam uta mantroktadevatdkam. trdistubham : j, j-p, virdft
ndmagdyatri; j. pMroHJagati virddjagati ; 12-t^. anustubh (12. bhurij ;
14, 4'P. pardbrhaU kakummati)^
Found also (except vss. 10, 11) in P&ipp. xiii. No notice is taken in Vait. of any
part of the hymn ; but in Kau^. 8. 25 it is reckoned among the cdtana hymns, or as
belonging in the cdtana gana, and two or three of its verses (2-4) are separately
quoted, as will be pointed out below.
Translated : Ludwig, p. 526 ; Griffith, i. 236 ; Weber, xviii. 277.
1. Joined in front, carry thou, O Jatavedas ; know this, O Agni, as
[it is] being done ; thou art a physician {Shisdj), a maker of remedy
(phcsajd) ; by thee may we gain cow, horse, man {purusa).
That is (b), take notice of this rite performed in thine honor. The verse is found
also in HGS. i. 2. 18, which in a puts (as does Ppp.) purastdt at the end, inserts in b^
karma after viddhi^ and reads in Agd agvdn purusdn, Ktu^. (3. 16) quotes the verse^
in company with several others, at a certain libation in the parvan ceremonies.
2. So, O Agni, Jatavedas, do thou do this, in concord with all the
gods : he who hath played [against] us, whosoever hath devoured {ghas)
us, that this enclosure of his may fall.
The sense of c appears to be * whoever hath pillaged us in or by play.* The sense
of the imprecation in d is obscure. Ppp. reads as follows : tvam for tat in a ; for b, c
*n€na vidvdn havisd yavisthah : piqdco *syatamo * dideva; *sya in d ; and, as e (or as
3 9i)^yo *sya tad eva yatamo jaghdsL Kau^. 47. 9 quotes the verse (the scholiast says,
vss. 2, 3) as accompanying the offering of portions of sacrificial butter in vritchcraft
ceremonies. The Prat, in ii. ^^^ prescribes the combination -dhis pdt- in d. •LHaplog-
raphy for *sy a yatamo : cf. 4 c J
3. That this enclosure of his may fall, so, O Agni, Jatavedas, do thoa
do that, in concord with all the gods.
Ppp. reads yathd somasya paridhis patdtih tathd tvam agne.
275 TRANSLATION AND NOTES. BOOK V. -v. 29
4. Pierce thou into his eyes, pierce into his heart, bore into his tongue,
destroy {pra-mr) his teeth ; whatsoever piqacd hath devoured of him,
that one, O Agni, youngest [god], do thou crush back.
Ppp. reads for a moksdu na viddhi hrdayam na viddhi and ptgdco syatamo in c, and
yavisthas in d. Kau^. (25. 24) quotes the verse in a remedial ceremony.
5. What of him is taken [or] taken apart, what is borne away, what-
soever of himself is devoured by the piqdcds^ that, O Agni, do thou,
knowing, bring again ; into his body we send flesh [and] spirit (dsti),
Ppp. reads for d qarlre prdnam asum erayd sam srjema. The Anukr. defines the
meter correctly, according to its methods.
6. In raw, in well-cooked, in mixed (? qabdla)^ in ripe, w\i2X piqdcd hath
injured (dambh) me in the partaking — that let the piqdcds atone for
Qvi-ydtay) with self [and] progeny; be this man free from disease.
Ppp. has for a our 8 a (reading tvH for mS)^ and for 8 a ydme sap, qavale vip.;
further, for b odane manthe diva ota lehe ; and here and in the verses that follow, it
varies between dadambha and didambha.
7. In milk {ksfrd), in stirabout whoever hath injured me, who in
grain growing uncultivated — in the partaking [thereof] — that let the
piqdcds etc. etc.
Ppp. reads in a kslre tvil mdnse^ and in b -pdcye.
8. In the drinking of waters whatever flesh-eater hath injured me
lying (f/) in the lair {gdyana) of the familiar demons {ydti) — that let
the piqdcds etc. etc.
We are tempted to emend (with Ludwig) qdydnam to qdydnas at end of b. Ppp. reads
here, in a, b, nearly our 6 a, b, a with the three variants given above, and b with imam
for yo md^ and with *qanej and it adds our 10 c, d instead of the refrain.
9. By day, by night, whatever flesh-eater hath injured me lying in the
lair of the familiar demons — that let thepifdcds etc. etc.
Ppp. reads ^vd for md in a, and in b skravydd ydtuq qayate piqdcah : ud agne dvdn
prthak: qrnlhy apy enam dehi nirrter upasthe. In c of the refrain of all these verses
is a syllable lacking, unless we make a harsh and unusual resolution.
ID. The flesh-eating, bloody {rudhird)^ mind-slaying piqdcd do thou
slay, O Agni, Jatavedas ; let the vigorous Indra slay him with the
thunderbolt ; let bold Soma cut [off] his head.
The Anukr. takes no notice of the lacking syllables in b and c, the latter of which,
indeed, is easily made up for by resolving vd-jr-e-na,
I J. From of old, O Agni, thou killest the sorcerers; the demons
have not conquered thee in fights ; burn up the flesh-eaters together with
their dupes (.?); let them not be freed from thy heavenly missile.
This verse is repeated below as viii. 3. 18, in the midst of the RV. hymn of which it
forms a part : see the note upon it there.
V. 29- BOOK V. THE ATHARVA-VEDA-SAWHITA. 276
12. Bring together, O Jatavedas, what is taken, what borne away;
let his members {gdtra) increase ; let this man fill up like a soma-stalk.
Ppp. begins with samdbhara, and \i2& jagdham for hrtam in b. The Anukr. refuses
to sanction the abbreviation *va in d.
13. Like a stalk of soma, O Jatavedas, let this man fill up ; make him,
O Agni, exuberant, sacrificial {m^dhya), free Iromydkstna; let him live.
Ppp. is illegible in the last half of the preceding verse and the first of this ; it reads
at the end jlvase. Our mss. are uncertain about virapginam, B.E.H. having -psi-^
I. -ptri', O. -f//-.
14. These, O Agni, are thy pigdcd-grmding pieces of fuel; them do
thou enjoy, and accept them, O Jatavedas.
The irregular and defective meter of this verse is very inaccurately described by the
Anukr.; it counts as 8+6: 5 + 1 1 syllables, having thus a kakubh-tXtintTiX (b), but no
brhail,
15. The pieces of fuel of tdrsfaghd, O Agni, do thou accept with flame
(ards) ; let the flesh-eater who wants to take this man's flesh (mdhsd)
quit his form.
Or * of trstdgha ' (a) ; this name, however, seems not to be met with anywhere ; the
pada-Xtxi reads tdrstaoaghth,
30. To lengthen out some one's life.
[Unmocana (dyusyakdmak). — saptada^akam, dnustubham: i . pathydpankti ; g, bhurij ;
I2.^p.virddjagati; 14, virdt prastdrapankH ; ly.j-ttv^d-p.jagati,']
Found also in Piipp. ix. Used twice by Kau^. (58.3, 11), with a number of other
hymns, in a ceremony for length of life ; and reckoned (54. 11, note) as belonging to an
dyusya gana.
Translated: Muir, v. 441; Ludwig, p. 494; Griffith, i. 238 ; Bloomfield, 59, 455;
Weber, xviii. 281 ; in part also by Grohmann, Ind. Stud. (1865) ix. 390, 410-41 1.
1. Thy nearnesses [are] nearnesses, thy distances nearnesses; be just
here ; go not now ; go not after the former Fathers ; thy life (dsu) I bind
fast.
The first two p^das are obscure ; the two nouns in each can also be both or either
ablatives (so Muir) or genitives sing. Ppp. reads pardvatas instead of the second
dvatas^ thus rectifying the meter of a ; as it stands, we need to resolve a-dvdtas |_or read
tdva for te\. Ppp. also has gatdn for pitfn in d.
2. In that men have bewitched thee, one of thine own people [or] a
strange person — deliverance and release, both I speak for thee with
my voice.
The translation implies emendation to purusds in a ; all the mss. have -sas, |_SPP's
texts have -sas without note of variant. We may construe it with the second yd f : * If
they (subject indef.) have bewitched thee, if a man of thine own' etc. — supply
adAicaciira.]
277 TRANSLATION AND NOTES. BOOK V. -v. 30
3. In that thou hast shown malice (drufi)^ hast cursed at woman [or]
at man through thoughtlessness, deliverance and etc. etc.
4. In that thou art prostrate (fi) from sin that is mother-committed
and that is father-committed, deliverance and etc. etc.
Grohmann and Zimmer (p. 395) understand here * sin committed against mother or
father * : doubtless wrong.
5. What thy mother, what thy father, sister (jdmi)^ and brother shall
infuse {} sdrjatas) — heed (sev) thou the opposing remedy; I make thee
one who reaches old age.
Sdrjatas is a puzzle, as regards both form and sense ; * give * (Ludwig) and < offer '
(Muir) are wholly unsatisfactory ; * weave witchcraft ' (Pet. Lex.) is quite too pregnant.
Ppp. gives no help ; it reads in c chevasya after pratyak. The translation takes the
word as a root-aorist subj. from srj,
6. Be thou here, O man, together with thy whole mind ; go not after
Yama's (two) messengers ; go unto the strongholds of the living.
The Anukr. takes no notice of the defective first pada ; the addition of evd (cf. i c)
after ihd would be an easy and natural filling-out Ppp. has for a ehi ehi punar ehi^
and reads hi for ihi in d.
7. Being called after, come thou again, knowing the up-going of the
road, the ascent, the climb {dkrdfnana\ the course (dyand) of every living
man.
8. Be not afraid; thou shalt not die; I make thee one who reaches
old age; I have exorcised (nir-vac) thcydksma, the waster of limbs, from
thy limbs.
Ppp. reads for h jaradasfi'r bhavisyasi.
9. The splitter of limbs, the waster of limbs, and the heart-ache that
is thine, the ydksma hath flown forth like a falcon, forced {salt) very far
away by [my] voice.
The form sddhd is noted in Prat. iii. 7. Ppp. has for a ^frsarogam angarogam,
combines qyenai *va in c, and reads nuttas for sddhas in d |_and v3cd /J. The Anukr.
ignores the abbreviation of iva to *va in cf
ID. The two seers, Wakeful-and-Vigilant, sleepless and he that is watch-
ful— let them, the guardians of thy breath, watch by day and by night.
Ppp. reads, for c, d, U te pr&nasya goptaro divd svapnam ca j&gratu. Pada-itxt
bodhaopratlbodhau, by Prat. iv. 96. |_Cf . viii. i . 1 3 ; M GS. ii. 1 5. i and p. 1 53, s.v. bodha-,\
1 1 . This Agni [is] to be waited on ; here let the sun arise for thee ;
come up out of death's profound black darkness.
In c, ^dehi is a mis-reading for udihi^ which is found in all the mss. except Bp.>
12. Homage to Yama, homage be to Death; homage to the Fathers,
and [to them] who conduct [away] ; that Agni who understands {yid)
V. 30- BOOK V. THE ATHARVA-VEDA-SAMHITA. 278
deliverance {utpdrand) do I put forward {puro-dhd), in order to this man's
being unharmed.
With b compare viii. 1.8b, which appears to give the clew to the meaning ; utpurana
is the action-noun to ut-pdray (viii. 1. 17-19; 2.9). The verse, though by number of
syllables a vir&d jagatl (46 syll.), has plainly five padas |_i2 + ii: 8 + 7+8; ind, read
tdfk-tam for tdm as at iv. 30. 3 ? J. Ppp. omits the last pada.
13. Let breath come, let mind come, let sight come, then strength;
let his body assemble {1 sam-vid) ; let that stand firm with its (two) feet.
|_In a, b, the order of the items of the return to life is (if inverted) in noteworthy
accord with that of the items of the process of death, both in fact and also as set forth
in the Upanishads — e.g. ChU. vi. 15. J
14. With breath, O Agni, with sight unite him ; associate {sam-tray)
him with body, with strength ; thou understandest immortality {amria) :
let him not now go ; let him not now become one housing in the earth.
Most of our mss. (not B.I.T.K.) appear to read tii instead of nu in d. Instead of nu
gdt in c Ppp. gives mrta, and it has mo su for md num^i both are better readings.
15. Let not thy breath give out, nor let thine expiration be shut up ;
let the sun, the over-lord, hold thee up out of death by his rays.
Ppp. reads md *pdno in b, and -yachati in d.
16. This much-quivering tongue, bound, speaks within ; by it I have
exorcised the ydkstna and the hundred pangs of the fever.
Ppp. reads for b, c ugrajihvd panispadd tayd romath nir aydsah : . Our edition reads
tvdyd, with all the mss., at the beginning of c, but it must of course be emended to
tdyd, as translated. The Anukr. takes no notice of the lacking syllable in a, which no
resolution can supply. Panispadd in b is prescribed by Prat. iv. 96.
17. This [is] the dearest world of the gods, unconquered. Unto what
death appointed, O man, thou wast bom here, we and it call after thee :
do not die before old age.
By one of the most absurd of the many blunders of the pada-ttxi, we find purusao
jajhisi in d treated by it as a compound. Ppp. reads, for c-e, tasmdi tvam ihajajhise
adrstas purusa mrtyave : tasmdi tvd ni hvaydmasi,
31. Against witchcraft.
[^ukra. — dvdda^arcam, krtySduMinadevatyam. dnuspibham: 11, brhat^rbkd ;
ta, patkydbrhaH!\
Not found (except vs. 1 2) in Paipp. Not noticed in Vait. The hymn is reckoned
as belonging in the krtyd gana or krtydpratiharana gana (see note to Kau^. 39. 7), and
it is quoted with several other hymns in Kau^. 39. 7, in a ceremony for counteracting
magic.
Translated : Griffith, i. 241 ; Bloomfield, 76, 456 ; Weber, xviii. 284.
279 TRANSLATION AND NOTES. BOOK V. -V. 3 1
1. What [witchcraft] they have made for thee in a raw vessel, what
they have made in one of mixed grains ; in raw flesh what witchcraft
they have made — I take that back again.
That is, doubtless, *back to its maker': cf. iv. 18.4; and, for the whole verse,
iv. 1 7. 4. The Anukr. makes no account of the redundant syllable in c.
2. What [witchcraft] they have made for thee in a cock, or what in a
ir«r/rfl-wearing goat ; in a ewe what witchcraft they have made — I take
that back again.
Geldner discusses kurira <hom,' Ved, Stud. i. 130.
3. What [witchcraft] they have made for thee in the one-hoofed, in
the one with teeth in both jaws, among cattle ; in a donkey what witch-
craft they have made — I take that back again.
4. What [witchcraft] they have made for thee in a rootless [plant], or
[what] secret spell (i valagd) in a nardci; in thy field what witchcraft
they have made — I take that back again.
The pada-XituX. does not divide valagdm.
5. What [witchcraft] they have made for thee in the householder's
fire, also, malevolent {duqcit)^ in the eastern fire ; in the dwelling what
witchcraft they have made — I take that back again.
6. What [witchcraft] they have made for thee in the assembly (sabhd)^
what they have made at the gambling-board ; in the dice what witchcraft
they have made — I take that back again.
7. What [witchcraft] they have made for thee in the army (sinS)^ what
they have made in arrow-and-weapon ; in the drum what witchcraft they
have made — I take that back again.
To make the meter complete in the two preceding verses, we need to make the
unusual resolution -ya-am at end of a.
8. What witchcraft they have put down for thee in the well, or have
dug in at the cemetery ; in the seat (sddman) what witchcraft they have
made — I take that back again.
The indefinite * seat ' may be used for * dwelling,' or for * place of sacrifice.' The
Anukr. takes no notice of the metrical irregularities in a, b.
9. What [witchcraft] they have made for thee in the human-bone, and
what in the destroying (i sdmkasuka) fire, [what] dimming, out-burning,
flesh-eating one — I take that back again.
* Human-bone ' (if not a corrupt reading) is perhaps an epithet of the funeral fire =
< the fire which leaves of the human body nothing but fragments of bone.'
V. 31 BOOK V. THE ATHARVA-VEDA-SAWHITA. 280
10. He hath brought it by what was not the road ; we send it forth
from here by the road ; he unwise, O men, hath brought [it] together,
out of thoughtlessness, for the wise {dhtra).
The translation implies the reading mary&h: dhirebhyah : in c, instead of mary&o
dhtrebhyahy as given by the pada-ms&, ; the emendation is suggested by BR. v. 1668 ;
but cf. maryddhairya (jnarya[h] dhdiryaf) in MS. i.4. 8 (p. 56, 1. 18). The lingual
n in endm at end of a is given by all the samMd-mss., though the Prat, does not pre-
scribe it. Even the pada-iext has Ainmasi (as hinmah) after pra^ here as elsewhere.
1 1. He who hath made hath not been able to make ; he hath crushed
a foot, a finger ; he, fortuneless, hath made what is excellent for us [who
are] fortunate ones.
The first three padas are identical with iv. 18. 6 a-c, and our d here is read by Ppp.
in that hymn |_but with abhagd for -gd\. The Anukr. gives the same false definition of
meter in both places. LSee notes to iv. 18. 6. J
12. The witchcraft -maker, spell-hider, root-possessor, worthy of curs-
ing — let Indra smite him with his great deadly weapon ; let Agni pierce
him with a hurled [arrow].
This verse is found in Ppp. i., where, for c, d, is read : tndras iu sarvdns tdh hantu
sattvaghnena bhavdm iva.
The last or sixth anuvdka contains 5 hymns and 70 verses ; the old Anukr. sa3rs :
sasthe tu navdi *kd ca pard tu sasthe. One or two of the mss. sum up the Book cor-
rectly as 31 hymns, and 376 verses.
With the Book ends also the twelfth prapdthaka.
Book VI.
[The sixth book consists mainly of hymns of 3 verses. It is
divided into thirteen anuvSka-groups, which have fen hymns
each, except the third, seventh, eleventh, and twelfth groups,
which have eleven hymns each, and the thirteenth, which has
eighteen. It thus contains one hundred and forty-two hymns:
and of these, one hundred and twenty-two have 3 verses each ;
twelve have 4 verses each ; and eight have 5 verses each. On
account of the intrinsic interest, the variety, and the convenient
length of the hymns of this book, they have been favorite sub-
jects of translation and comment. Over half of them (79) have
been translated by Ludwig in his Der Rigveda^ vol. iii. {Die
Mantra'litteratur)\ over half of them (74) also by Bloomfield
in Sacred Books of the Easty vol. xlii. ; over a third (1-50) by
Dr. Carl A. Florenz in Bezzenberger's Beitrdge zur Kunde der
Indogermaniscken Sprachen, vol. xii. 249-314; and nearly a quar-
ter (34) by Grill in his Hundert Lieder.\
|_Thc hymns of 4 verses are hymns 16, 17, 38, 63, 76, 83, 84, 107, 1 11, 121, 128, and
130. The hymns of 5 verses are hymns 34, 108, 122, 123, 132, 133, 138, and 139.
At the beginning of its treatment of this book, the AnukramanI calls it the " book of
hymns of 3 verses '* or trcasUktakSnda, and adds that ** that number is the norm '* :
tatra trcaprakrtir itard vikrtir Hi. The possibilities of critical reduction to this
" norm " are frequently illustrated among the twenty hymns just cited. Thus the
reduction may be effected by omission of some of the refrains and combination of the
remainders, as in hymns 38, io7i 130 (this the commentator actually so reduces).
Again, the intrusions are sometimes indicated by the meter, as in hymns 11 1, 123. Or,
again, they are indicated by their absence in other versions: thus hymns 16, 17, 34,
63* 83, 108, and 128 consist in fact of only 3 verses in the Paippalada text — For
the sequence of the books with reference to the normal lengths of their hymns, see the
table on p. cxlviii. See p. clii, end.J
I. Praise to Savitar.
\Atharvan. — sdvitram, dumiham : i. ^-p. pipilikamadhyd sdmnijagaH ; 2j j. pipUikamadhyd
purausnih.l
Found also in Paipp. xix. ; and in A^S. viii. i. 18 ; the first verse, too, is SV. i. 177.
Used by Kau^. first (23. 2) in a rite for good, fortune on building a house, with offering
a second oblation ; then (50. 13) for success in traffic, with vi. 3-7, 59, 93, 107, 128, and
281
vi. I- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 282
Lxi. 2 — so comm. and Ke^avaJ with offering thirteen different articles ; and again
(59. 25), in a rite for universal dominion (comm.), worshiping Atharvan ; further (note
to 42. II), a schol. adds it to vii.20. 6, to win wealth by Vedic knowledge. Vait. has
it in the agnistoma (17.2), repeated by the adhvaryu^ as he looks at the udgdtar.
None of the K^u^. uses seems at all characteristic.
Translated : Florenz, 249 or i ; Griffith, i. 245.
1. Sing at evening; sing greatly; put clearly, O son of Atharvan;
praise god Savitar.
All the mss. — and SPP., following them — put the avasana-Tmrk after dhehiy thus
falsely dividing the irregular ^4ya/r/ into two padas |_I2 : 12 J; hence, of course, they accent
itharvana ; and most of the/a^-mss. (all save our Bp.) read -nah (as if the combination
-na st' were made by the common and allowable loss of the final h before st\ but many
of our samhitd-m&s. also have -nah si- ; SPP. makes no such report as to his). Both
the other texts make the proper division, after dtharvana; and so does Ppp., reading
tX^o gUya for the obscure dhehi. Both SV. and A^S. have i *gdd (which is better) for
the firsXgdyaj' and SV. gives dy^madgdman for dyumdd dhehi. The comm. explains
doso |_i.e. dosi (instr.) u\ by rdtrdv api^ understands brhat as the sdman of that name,
and supplies dhanam to dyumat in b. In our edition, the accent-mark over the sa of
savitdram in c is lost.
2. Praise thou him who is within the river, son of truth {satyd)^ [him]
the young, of unhateful speech, very propitious.
Again all the mss. spoil the structure of the verse by putting the division-mark after
sUnuh. In both verses, SPP^s text follows the mss., while ours emends in accordance
with the true sense — which is now further supported by the other text, and by Ppp.
An easier reading is offered by A(^S., namely tarn u stuhy antahsindhutk sunutk
satyasya yuvdnam : adro-. Indra is called "son of truth " in RV. viii. 58 (69). 4 ; the
descriptions of the verse suit Savitar ill. The comm. understands < the river (stndhuy as
" the ocean (samudrd), in the midst of which the sun is seen rising," and foolishly gives
as alternative sense of yuvan " repeller (^yu) of darkness." The Anukr. apparently
scans II : 6+8=25.
3. May he, indeed, god Savitar, impel (su) for us many amrias, both
the good praises, unto welfare.
The division of the mss. is this time that also of our text ; but the meter is pretty
hopeless {bhuri amrtd would rectify b), and c apparently corrupt. Ppp. has, for b,
sdvisad vasupatir vasiini (making a, b nearly equal RV. vii. 45. 3 a, b), and A^S. the
same with omission of vasiini. In c, Ppp. ends with sugdtum (perhaps * to sing well
both good praises'); A^S. reads ubhe suksitl sudhdtuh. The Pet. Lex. |_vii. 1045 J
suggests, for c, ubhe srutl su gdtave : cf. R V. ix. 78. 2 ; the varieties of reading show
that the pada was virtually unintelligible to the text-makers. The comm. takes sustutl
first as the brhat and rathantara sdmans^ and then, alternatively, as the stuta and
gasira. Of course, if the verse is to be taken (as seems necessary) as a spoiled gdyatrl^
we ought to read savisat^ with accent. The Anukr. seems to scan 1 1 +6 : 9=26. LSee
p. Ixix, note 2.J
283 TRANSLATION AND NOTES. BOOK VI. -vi. 3
2. Praise and prayer to Indra.
[AtAarvan. — vdnaspatyatk sdumyam, dusniham : i-j. parosnih!\
Found also in Paipp. xix. (in the order i, 3, 2). The second verse is used by K^u^.
(29. 27) in a remedial rite against demons, while partaking of a rice-mess boiled over
birds' nests. Vait. (16. 13) has the hymn in the agnisfoma^ when the soma is turned
into the large wooden vessel.
Translated : Florenz, 251 or 3 ; Griffith, i. 245 ; Bloomfield, 66, 458.
1. For Indra, O priests, press the soma, and add the water; [Indra]
who shall hear the praiser's words and my call.
Or, < the words and call of me the praiser.' With b compare RV. vii. 32. 6 d. Ppp.
has, for b, C, ^rnotand tu dhdvata: stotriyam havatk qrnavad dhavatk iu nah.
The comm. regards i dhdvata as referring to the process called ddhdvana^ performed
for the addbhya graha, and refers to Ap^S. xii. 8. 2 : or, alternatively, to the general
purification of the soma. The concluding four syllables of each verse seem like
secondary appendages.
2. Unto whom enter the drops of soma-plant {dndhas) as birds a tree ;
thou exuberant one, drive away the demon-possessed scomers.
Ppp. reads tvd for yam in a. The comm. takes andhasas as nom. pi., explaining it
by annabhutds,
3. Press ye the soma for the soma-drinker, for the thunderbolt-bearing
Indra ; young, conqueror, lord [is] he, greatly praised.
The first two padas are RV. vii. 32. 8 a, b ; SV. i. 285 a, b. Ppp. reads in a -pdvanCy
humoring the meter.
3. To various divinities: for protection.
\Atharvan (svastyayanakdmaK). — ndndddivatam, jdgatam : 1. pathydbrhaH^
Found also in Paipp. xix. In K^u^. (50. 13) hymns 3-7 {pdtam na iti pahca;
the comm. says it means * with five verses ') are directed to be used with vi. i etc. for
success in traffic (see under h. i). Hymn 3 is connected with i. 26, 27 and vi. 76 at the
beginning of the welfare-rites (50. 4), and it is reckoned (note to 25. 36) to the svastyaya-
na gana. By Vait. (16. 9), hymns 3-6 are muttered in the agnistoma by the hotar after
the prdtaranuvdka.
Translated : Florenz, 251 or 3 ; Griffith, i. 246. '
1. Protect us, O Indra-and-Pushan ; let Aditi, let the Maruts protect;
O child of the waters, ye seven rivers, protect ; let Vishnu protect us,
also the heaven.
The accent of c is in part against all rule and analogy, and doubtless corrupt ; we
ought to read sindhavah sapta pdtdna,
2, Let heaven-and-earth protect us in order to assistance labAisfi);
let the pressing-stone protect, let Soma protect us from distress; let
the fortunate goddess SarasvatT protect us; let Agni protect us — the
propitious protections that are his.
vi. 3- BOOK VI. ATHARVA-VEDA-SANIHITA. 284
Ppp. has suhavd instead of subhagd in c. The comm. explains abhistaye by abhye-
sandy a (taking it from root is) or abhimataphalapr&ptaye. In c, devd in our edition is
a misprint for devi,
3. Let the divine A^vins, lords of beauty, protect us; let dawn-and-
night also make broad for us; O child of the waters, in case of any
detriment to [our] household ; O divine Tvashtar, increase [us] in order
to our completeness.
Ppp. has, in a, sudansasd for qubhas fiatt; and in c, d it reads vihvril kayasya cid
devo *siivandadhite ^arma yacha nah. The comm. partly agrees with it in reading
abhihvrtl and kayasya (explaining it as for kasya) ; it also has at the beginning pdtam^
and takes the nouns that follow as vocatives. It understands dbhihvrtl (p. -tl Ui) as a
locative {^-hvrtdu or -hvarane)^ as is done in our translation Lcf. JAOS. x. 389J.
The accent requires amendment, to abhihrutl, Florenz suggests the substitution of
abhihrHtaSj which would be an easier reading.
4. To various divinities: for protection.
[Atharvan. — ndndddivatam, i. pathydbrhati ; 2. samstdrapankti ; j. ^p, virdd gdyatri^
Found also in P^pp. xix. Used by Kaug. (23. 9) in a rite for prosperity in connec-
tion with the division of inherited property; and twice (124. 6; 135. 10) in the chapter
of portents, when two crowns appear on some one's head and when the house-beam
breaks; and it is reckoned to the pustika mantras (note to 19. i) and to the ruastya-
yana gana Lnote to 25. 36 J. For its emplo3rment with vi. i, 3 etc., see under vi. i ; and
in Vait with vi. 3 etc., see under vi. 3.
Translated : Florenz, 252 or 4 ; Griffith, i. 246.
1. Tvashtar [protect] my address (vdcas) to the gods, [also] Parjanya,
Brahmanaspati ; with sons, with brothers, let Aditi now protect our hard
to surpass [and] saving power.
The verse is found also in SV. (i. 299), which has no for me in a, and, at the end,
trimanafk vdcah^ thus rectifying the meter of the last pada. Ppp. ends with trdmane
favd. The form trimanam seems to be a bastard neut., corresponding to the masc.
trimdnam \j:l. JAOS. x. 522, 530 : there seem to be no man-sXtms used as adjectives
in the neuter J, and to have been avoided in AV. by the substitution of iriyamdnam ; of
the resulting metrical disturbance the Anukr. takes no notice.
2. Let An^a, Bhaga, Varuna, Mitra, Aryaman, Aditi — let the Maruts
protect [us]; may the hatred of that injurer pass away; repel the foe
from near by.
The accent of pintu (if correct) shows that only marutas is felt to be its subject ;
but Ppp. reads instead aditih pdtv anhasah. In c, the comm. has abhihvrtas. The
last pada is obscure, and at least in part corrupt. The want of accent of ydvayat is
wrong, and its form is unmotived ; emendation Xoydvdya or -yan can hardly be avoided.
A'ntitam (for which Ppp. gives anihitam) is read by all the mss., and occurs again at
viii. 5. 1 1, so that it must be regarded as the real AV. reading. It is emended in our
edition to dnti tdm; and the comm. also so understands it (Jam eva qairum aniikdi).
It is translated as if emended to dntitas ; or dnti tarn might be an anomalous equivalent
of antikam. The verse (12+8 : 12+8=40) is not properly a samstdrapankti.
285 TRANSLATION AND NOTES. BOOK VI. -vL $
3. Unto knowledge (? dhi)^ O Agvins, do ye aid us ; make wide for us,
O wide-goer, unremitting ; O heaven, father, repel whatever misfortune.
The beginning of the verse is probably corrupt, but Ppp. gives no various reading,
merely prefixing deva tvastar (apparently out of 3. 3): compare RV. i. 117. 23 b, viqvd
dhiyo aqvin& prAvatam me. In c, the great majority of mss., which SPP. follows, have
the true accent dy&iis (i.e. di4lus^ the word requiring to be pronounced as two syllables :
see my Ski, Gram, 314 b); exceptions among our mss. are only Bp. and I. Several of
our samhitd-mss. have h before pitar (viz. P.M.E.H.). The meter lacks a syllable in a.
LCorrect the ed. to dydi^s.\
5. For some one's exaltation.
[Atharvan. — dindrdgnam, dnustubham : a. bhurij^
Found also in Paipp. xix., and in VS. (xvii. 50-52) TS. (iv. 6. 3»), MS. (ii. 10. 4).
Used in Kau^. (4. 9) in iSx^parvan sacrifice, with an oblation to Agni ; and again (59. 7),
with vi.6 and vii. 91, by one desiring a village; and for success in traffic, see under
vi. I. In Vait. (29. 15) the hymn accompanies the laying on of fuel in the agnicayana^
and vs. 2, in the parvan sacrifice (2. 14 ; 3. 3), two offerings to Indra; for the use in
Vait. 16.9, see under vi. 3. The comm. further points out vs. 2 as addressed to Indra
in the Naks. K. 14.
Translated: Ludwig, p. 431 ; Florenz, 254 or 6; Griffith, i. 247.
1. Lead him up higher, O Agni, [thou] to whom oblations of ghee are
made ; unite him with splendor, and make him abundant with progeny.
VS.TS. have in a the later form uttaram. In b, ghrtina presents the rare case of an
instrumental dependent on a vocative, and ought, like a genitive in the like construction,
to be unaccented ; it is so in all the three Yajus texts. Ppp. reads ghrtebhir dhutah,
VS.TS. exchange i c and 2 c; and TS. has dhdnena ca for bahtifk krdhi at the end.
Ppp. has, for d, deydndm bhdgadhd asat (cf. TS. 2 d). This first verse occiu's also in
Ap. vi. 24. 8, which has, for a, ud asmdn utiardn naya^ agrees with VS. and TS. in c,
and reads bahUn in d.
2. O Indra, put this man far forward ; may he be controler of his
fellows; unite him with abundance of wealth; conduct him unto life
ijlvdtu), unto old age.
In a, VS.TS. have again prataramj VS. MS. have naya for krdhi; for c (as
already noted), VS.TS. have our i c; for d, MS. has devibhyo bhdgadi asat, VS. and
TS. nearly the same, VS. substituting devindm, and TS. -dhi; Ppp. has, for d,our i d.
The meter of d might be rectified by abbreviating jlvitave to -tvdi (a form found in
MS.^B. and Ap.), or by emending it Xo jivatum,
3. In whose house we make oblation, him, O Agni, do thou increase ;
him may Soma bless, and this Brahmanaspati.
The three Yajus texts have, in a, kurmds for krnmds, and VS. MS. (with Ppp.) put
havis after ^M In c, all three have deva ddhi bravan (but MS. bruvan). The last
half-verse occurs below, as 87. 3 c, d (corresponding to RV. x. 173. 3 etc.).
Vi. 6- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 286
6. Against enemies.
[AtAarvan. — brdkmanaspatyam ; sdumyam, dnustubham.']
Found also in PSipp. xix. For the use of the hymn by Kaug. 59. 7, see under the
preceding hymn ; by Kau^. 50. 13, see under vi. i ; by Vait. 16. 9, see under vi. 3.
Translated : Ludwig, p. 430 ; Florenz, 255 or 7 ; Griffith, i. 247.
1. Whatever godless one, O Brahmanaspati, plots against us — every
such one mayest thou make subject to me the sacrificer, the soma-presser.
Ppp. has abhiddsati at end of b.
2. Whatever ill-famed one, O Soma, shall aim at us of good fame,
smite upon his face with the thunderbolt; may he go away crushed
{sam-pis).
Notwithstanding the direct antithesis with duhqdnsa^ all the mss. in a read susan^i-
nas; both editions emend to su^ansinas^ which is also read by Ppp., and by the com-
mentary. [^Unless I misunderstand R's note, Ppp. again reads abhiddsati at end of b.
In d, SPP*s dyati is a misprint for ayatL\
3. Whoever, O Soma, shall assail us, of the same kindred and also a
stranger — draw (tr) 2L'^2.y his strength, like the great sky, even now {}),
Ppp. reads, in di^ye na somd ^bhiddsatah. The verse is RV. x. 133. 5, which reads
indra for soma in a, dva for dpa in c, and ddha tmdnd at the end. For this last, the
vadhattndnd (not divided in the /a^a-text) of all the AV. mss. setms merely aft unin-
telligent corruption (altered in our text to vadha tmdnd). The comm., however,
naturally makes no difficulty of understanding it as = vadhdtmand (explaining it by
a^aniriipetid) and as qualifying dyudhena understood. The emendation mahim *va
would give a better sense : * as the sky [subjects] the earth.' LTo my thinking, it is
licit, without emendation, to interpret mahtva as a correct graphic representation of
mahim iva with " elision and crasis " (see references under this head in my Noun-InJUC"
tion^ JAOS. X. 599, and p. 331 top), as in RV. iv. 1.3, rdthyeva = rdthiam iva.]
7. For blessings.
[AtAarvan. — sdumyam : j. vdifvadevi. gdyatram ; 1. nicrf.]
Found also in Paipp. xix. The hymn appears in Kaug. (46. 4) as a help in removing
obstacles to sacrifice, or an expiation for sacrificing for an improper person ; and it is
reckoned (note to 25. 36) to the svastyayana gana; for its use by 50. 13, see under vi. i.
Translated : Florenz, 256 or 8 ; Griffith, i. 248.
1. By what road, O Soma, Aditi or friends go, not hostile, by that do
thou come to us with aid.
The comm. understands mitrds * friends* to mean "Aditi's twelve sons, Mitra etc.";
i.e. as the equivalent of ddityis^ which is not impossible. [^The description as niqrt
belongs rather to 8. i .J
2. By what, O Soma, overpowering one, thou shalt make the Asuras
subject to us, by that do ye bless us.
28/ TRANSLATION AND NOTES. BOOK VI. -vi. 9
Ppp. has, for a, yebhis soma sahantya, and, for c, tend no *vitd [^that is, aviti]
bhuvahy thus relieving the embarrassing change of number [_in the verbj from a, b to c ;
emendation to vocatdt in our c would accomplish the same result.
3. By what, O gods, ye did repel {vr) the mights of the Asuras, by
that do ye yield refuge unto us.
Ppp. begins yi'iihydni, and has correspondingly tebhis for tena in c. This facilitates
the rendering of avrnldhvam by its natural meaning *did choose'; there is no other
known example of a nd-iGtia from vr * repel.' The comm. renders it tatah prthakkrtya
yHyam sambhaktavantah, [^Ppp. has for c Ubhir na adhi vocata,\
8. To win a woman's love.
\Jamadagni. — kdmdtmadSivatam. pathydpankti^
Not found in Paipp. Used by Kau^. (35. 21), in the rites concerning women, with
vi. 9 and 102 and ii. 30, for bringing a woman under one's control.
Translated: Weber, Ind, Stud. (1862) v. 261 ; Florenz, 257 or 9; Grill, 54, 158;
Griffith, i. 248 ; Bloomfield, 100, 459.
1. As the creeper {Ubujd) has completely embraced the tree, so do
thou embrace me — that thou mayest be one loving me, that thou mayest
be one not going away from me.
The refrain of the hymn is found twice above, at the end of i. 34. 5 ; ii. 30. i. SPP.
here again, in opposition to his mss., gives the /a^-reading dpa^gdh in e. The Anukr.
takes no notice of the metrical deficiency of a \h\x\ see note to 7. i J.
2. As the eagle, flying forth, beats down his wings upon the earth, so
do I beat down thy mind — that thou etc. etc.
The comparison here is a strikingly ineffective one, and the attempts of the trans-
lators to give it aptness are to no purpose.
3. As the sun goeth at once about heaven-and-earth here, so do I go
about thy mind — that thou etc. etc.
Part of SPP's mss. read paryditi in b. The comm. gives ^Ighratn * swiftly ' as the
meaning of sadyas,
9. To win a woman's love.
[Jamadagni, — kdmdtmaddivatam . dnuspibham .]
Found also in P^ipp., but in ii. (not in xix., like the hymns that precede and follow).
Used by Kaug. (35. 21) with the preceding hymn, for the same purpose.
Translated : Weber, Ind, Stud. v. 264 ; Florenz, 258 or 10 ; Griffith, i. 249 ; Bloom-
field, 1 01, 459.
I. Want (vdHcA) thou the body of me, the feet ; want the eyes ; want the
thighs ; let the eyes, the hair of thee, lusting after me, dry up with love.
Ppp. puts tanvdm (not -am) after pdddu in a, reads vdccha in b, begins c with akso^
adds osthdu after keqds^ and ends with dsyatdm. Read aksydii in c in our text (an
accent-sign omitted over the 5«). LDelbriick, Vergleichende Syntax^ i.386, joins mim
with kintena: so Gr^goire, KZ. XXXV.83.J
vi. 9- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 288
2. I make thee cling to my arm, cling to my heart ; that thou mayest
be in my power, mayest come unto my intent.
The second half -verse is the same with iii. 25. 5 c, d, and nearly so with i. 34. 2 c, d
Lcf. vi. 42. 3, notej. Ppp. reads, for a, b, mat tvd diisanimrgath krnomi hrdaya-
sprgam ; and begins c with mame V apa kr-,
3. They whose navel is a licking, in [whose] heart is made concilia-
tion— let the kine, mothers of ghee, conciliate her yonder to me.
The comm. reads amis in d, and so is able to understand ^^^jJ/fi at the beginning as
relating to ** women " understood, and not to gavas; and he explains drihanam by
dsvddantyam * something to be enjoyed by tasting.' The obscure and difficult first
pada is perhaps corrupt.
10. Greeting to divinities etc of the three spheres.
[Qatntdti, — ndnddevatyam : 1. dgneyu 3- vdyavyd^j. sduryd, 1. sdmnt tristubh^ 2, prdjdpatyd
brhati, j. sdmnt brhati.']
This prose hymn is not found in Piipp. In Kaug. (9. 3, 5), it is quoted after each
qdnti gana^ to accompany a pouring out of water three times {iti trik pratydsihcati ;
the comm. does not notice this use); and again (12.3), it is prescribed in all rites for
success ; being further (note to 8. 23) reckoned to the vdstu gana.
Translated : Florenz, 258 or 10 ; Griffith, i. 249.
1. To earth, to hearing, to the forest-trees — to Agni [their] overlord,
hail !
It is not easy to read 22 syllables in the verse.
2. To breath, to the atmosphere, to the birds — to Vayu [their] over-
lord, hail !
It is strange that in this verse the sphere is placed after the human faculty.
3. To the sky, to sight, to the asterisms — to Surya [their] overlord,
hail !
The first anuvdka, of 10 hymns and 30 verses, ends here. The quotation is simply
prathama (or -md) : see under the next anuvdka.
II. For birth of sons.
[Prajdpatih. — retodruaiyam uta m antra ktadevaty am, dnustubham^
The hymn is found also in Paipp. xix. Accompanies in Kaug. (35.8) a rite for
conception of a male child {^pufnsavand)\ fire is generated between qaml and aqvattha^
and is variously applied to the woman.
Translated: Weber, v. 264 ; Ludwig, p. 477; Zimmer, p. 319; Florenz, 260 or 12;
Griffith, i. 250 ; Bloomfield, 97, 460.
I. The apvattkd [has] mounted upon the gamt ; there is made the
generation of a male ; that verily is the obtainment of a son ; that we
bring into women.
289 TRANSLATION AND NOTES. BOOK VI. -vi. 12
Some of SPP*s mss. read, with the comm., pumsdvanam in b. Ppp. combines
aqvatthd 'V;2- in a, and for c, d has tad eva tasya bhesajam yat strfsv dharanti tam^
* that is the remedy of this — namely, that they put this into women.'
2. In the male, indeed, grows (bhu) the seed; that is poured along
into the woman ; that verily is the obtainment of a son ; that Prajapati
said.
Several of our mss. (Bp.P.M.W.E.H.) read pumsl at the beginning. ^GS. has
(i. 19) a nearly corresponding verse : pumsi vdi puruse retas tat striydm anu sihcatu :
tathd tad abravld dhdtd tat praj&patir abravlt,
3. Prajapati, Anumati, Sinivali hath shaped; may he put elsewhere
woman-birth; but may he put here a male.
Ppp. has in c trisUyam * triple birth ' (or for strfsHyam f). Two of the Prat, rules
(ii. 88, iv. 83) mention str&isHyam (p. str&isUyani). C^S. has for this verse also a
correspondent (i. 1 9) : prajdpatir vy adadhdt savitd vy akaipayat : strisHyam anydnt
sv {anydsvf) d dadhat pumdhsam d dadhdd iha.
12. Against the poison of snakes.
[ Garutman. — taksakaddivatam . dnustubham.']
Found also in Paipp. xix. Used by Kaug. (29. 28) in a remedial rite against the
poison of serpents.
Translated: Ludwig, p. 501 ; Florenz, 262 or 14; Griffith, i. 250; Bloomfield, 28,
461. — See Bergaigne-Henry, Manuel, p. 149.
1. I have gone about the race of snakes, as the sun about the sky, as
night about living creatures other than the swan (Iiahsd)\ thereby do I
ward off thy poison.
It would appear from this that the hahsa is regarded as exempt from the dominion
of night, doubtless as remaining awake : cf. Pliny, Nat, Hist, x. 23. But Ppp. reads,
in c d, rdtrdu jagad ivdfh ni dhvansdd avddfr imam visam. The comm. reads and
explains yVi/r/>» dgamam in b ; and in c derives hahsa from root han, and makes it mean
the soul {dtman)y to which alone poison does not penetrate I The Anukr. does not
heed the redundant syllable in c. [,Ppp* combines ahlndm, without elision. J
2. What was known of old by priests (brahmdti)^ what by seers, what
by gods ; what is (bhutd)^ is to be, that has a mouth — therewith do I
ward off thy poison.
Ppp. has uditam for viditam in b, and dsunvat at end of c. The comm. explains
dsanvat to mean dsyayuktam : teno * ccdryamdnamantrasahitam,
3. With honey I mix {pre) the streams; the rugged (i pdrvata) moun-
tains [are] honey; honey is the Pdnisni^ the Ctpdld; weal be to thy
mouth, weal to thy heart.
The comm. reads at the beginning madhv d prhce ; he takes the streams for the
Ganges etc., the mountains {pdrvatd) for the Himalaya etc., and the hills (girt) for
their foot-hills ; the parusnt for the great river of that name, and qlpdld as adj., < rich in
vi. 12- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 290
water-grass* (j^divdld)', all these arc to pour on (d sihcantu) poison-removing honey.
The Ppp. text is quite diflFcrent : abhi nS Pfksa nadyas parvatdi *va girayo madhu :
madhu frstf qipuld samdste *stu qath hrdaya. Perhaps fiarusnf signifies here an
* eddying ' brook, and qipdld a pool * rich in water-plants.* LConsidering that the effect
of snake-bite upon heart and blood must have been well known to even the most
unlettered Hindu, I am tempted to suggest emendation of &sni to a5ni.\ [^In R. and
W's ed., correct nadybj to nadydih,\
13. To the instruments and ministers of death.
\Atharvan (svastyayanakdma), — mdrtya\va]m, dnustuMam.^
Found also in PSipp. xix. The hymn is variously employed by KHug. : in a rite for
victory (14.25), with iii.26, 27; and again (15.6), similarly, in favor of a Vai^ya ; in
the preparation of the house-fire (72.13), with an offering; four times in the chapter
of portents: once (104.3) when Brahmans quarrel; again (105. i) when images play
pranks; yet again (113. 3) when a cow suckles an ox (these three in company with
i. 19); once more (123. i), when animals touch sacred things ; and it is further reckoned
(note to 25. 36) to the svastyayana gana.
Translated : Florenz, 264 or 16 ; Griffith, i. 251.
1. Homage to the weapons {vadhd) of the gods; homage to the
weapons of kings; likewise the weapons that are of the Vai^yas — to
them of thine, O death, be homage.
Ppp. has viqvdndm in c.
2. Homage to thy benediction ; homage to thy malediction ; homage
to thy favor, O death ; this homage to thy disfavor.
Ppp. omits the first half-verse, doubtless by accident. The comm. takes the datives
in a and b as nomina agentis,
3. Homage to thy sorcerers ; homage to thy remedies ; homage to thy
roots, O death ; this homage to the Brahmans.
14. Against the balasa.
\Babhrupingala {J), — baidsadevatyam. dnustubkam."]
Occurs also in P^ipp. xix. Used by Kaug. (29. 30) in a remedial rite against catarrh
{qlesman)y with variously administering prepared water to the patient
Translated: Florenz, 265 or 17; Griffith, i. 252 ; Bloomfield, 8, 463; vs. i also by
Grohmann, Ind. Stud. ix. 397, with an excursus on the balasa,
I. The bone-dissolving, joint-dissolving, settled (dsthitd) heart disease^
all the baldsuy cause thou to disappear, that is seated in the limbs and in
the joints.
SPP. adopts in a the samhitd-rt2i6\ng parusransdm (p, paruhosransdm), with nearly
all his mss., and with the comm. The majority also of our mss. Lnot E.O.J omit the k
but the Prat, authorizes no such abbreviation, and the point is one in regard to which
the usage of the mss., however seemingly accordant, is not to be trusted. Ppp. reads^
291 TRANSLATION AND NOTES. BOOK VI. -vi. 1 5
in c, nis krdhi for ndqaya. The comm. takes the two words in a as names of disorders,
which is perhaps preferable, and regards them as occasioned by phlegm (j^Usman)\
balasa he defines as kdsaivdsdtmaka ^Usmaroga, \Yqx asthita^ see note to iv. 17. 8. J
L Delete the accent-sign over 'Sath in c.J
2. The baldsa of him that has baldsa I destroy like a muskard; I cut
its bond like the root of a gourd.
The accent urvdrvas is noted in the commentary to Prat. iii. 60 ; Ppp. reads ulvdlvo
yathd. The comm. defines urvdrH as * the fruit of the karkatV {Cucumis utilissimus)
and explains the comparison to be with the stem of this fruit, which becomes loosened
of itself when ripe : cf . xiv. i . 1 7. Ppp. and the comm. read puskaram in b. Ppp. also
has krnomi instead of ksinomi^ a preferable reading (BR. pronounce ksinomi ** false*';
but »tf-forms of this root occur in Brahmana and Sutra ; aksnomi^ however, would be
better in place). LSee BR. v. 1348 and 838. J
3. Fly out forth from here, O baldsa^ like a young dfumgd; then, like
the [last] year's bulrush, scud away, innocuous to heroes.
Ppp. has, for b, sufiarno vasater iva [^cf. RV. i. 25. 4J ' like a bird from its nest * : a
much easier reading. The comm. explains .dqumga as an ordinary adjective, * swift-
going,' and, instead of qiquka^ reads ququka " a wild animal so called." For c, d, Ppp.
has adhe *ta ivd *hano ^fiadrdhy avdiraha. The comm. reads itas |_that is itds\t pple
of root I, for itas in c The Anukr. appears to sanction the contraction ite ^va in c.
15. For superiority.
[ Udddlaka. — vdnaspatyam . dnustubham.']
Found also in Piipp. xix. Kaug. applies (19.26) in a rite for prosperity, with
vi. 142. 3, using an amulet of barley. It is also reckoned (note to 19. i) to i)\t pusiika
mantras.
Translated: Florenz, 267 or 19; Griffith, i. 252.
1. Thou art the highest of herbs; of thee the trees are subjects
(upasH)\ let him be our subject who assails us.
The verse is RV. x. 97. 23 (with which VS. xii. loi precisely agrees), which has, for
a, tvdm uttama *sy osadhe^ and accents upastayas tipastis, Ppp. elides the a of asi in
A, and in c d has upastir asmdkath bhUydd yo *smdn. The comm. regards the paldqa
tree as addressed.
2. Whoever, both kindred and not of kin, assails us, of them may I be
highest, as this one of trees.
The Ppp. version of i. 19. 4 a, b is (as pointed out at that place) nearly our a, b here.
In this verse Ppp. reads samb- and asamb-, and its c is sambandhQn sarvdhs tin tvd,
3. As of herbs soma is made highest of oblations, as the taldfd of
trees, [so] may I be highest.
Ppp. reads, for b, c, uttamam havir ucyaU (which is better) : yavd tvam diva vrksd-
ndm. The comm. hsispa/dfa in c. If talagd is a good reading, it may mean the same
as tdll^d {Flacourtia cataphractd).
vi. l6- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 292
16. To various plants (?).
[(dunaht (anena hinahidevam astdut). — mantroktadevatyam uta cdndramasam. dnustubham.
caiurrcam, 1. nicrt j-p. gdyatri ; j. brhat^rbhd kakummaty anustubh ; ^ j-p, pratistkd.']
Found.also in Piipp. xix. Appears in Kiug. (30. i ), in a healing rite, explained as
intended for disease of the eyes, with various use of mustard pUint Verse 4 is quoted
alone later (51. 15), in a rite explained by Ke^. simply as one for welfare, by the comm.
as for welfare in connection with food {annasvastyayand)\ and the comm. reads in
Kiu^. anna- (not dla-) bhesajam; the three ^aldHjdldgrdni of 51. 16 the comm. explains
as sasyavallls.
The whole hymn is totally obsciu'e ; that it relates to a disease of the eyes, as
assumed by the native comment, there appears no good reason to believe.
Translated : Florenz, 268 or 20 ; Griffith, i. 253 (see his notes); Bloomfield, 30, 464.
1. O dbayu^ non-dbayu I thy juice is sharp {ugrd), O dbayu ! unto thy
broth do we eat.
The hymn is unintelligible, and the translation only mechanical. Ppp. and the
comm. read 5z/-, andv- in a, b (Ppp. combining ugrd "z/-); and the comm. derives the
words from the verbal stem dvaya, with suffix «, and renders 'being eaten' {adya-
mdna)y * not being eaten ' {abhaksyamana), understanding * mustard ' {sarsapa) to be
addressed. Ppp. has, for c, yd te karmam aqlmahi [^and, in a, elides *ndvayo\,
2. Vifidlha by name is thy father, maddvati (* intoxicated ') by name
is thy mother; for thou art he, not thyself, thou that didst consume
thyself.
SPP. reads in a vihdhlas. The translation of the second half-verse implies the
altered division and accentuation of c that is made in our edition ; the mss. read sd hina
(not divided in pada-\!t%i^ tvdm asi; and SPP. follows them. Ppp. has for c ^evas
tvam asi (its d is like ours), but it omits a, b, and, on the other hand, adds at the end
babhru^ ca babhrukarnaq ca nfldkala^dld^avas paqcd. The comm. reads vihanla for
vihalha (which is supported by the commentary to Prat. i. 46) in a, and regards hi na
as two words in c. The verse as it stands (8+9 : 6+8 = 31) is very improperly passed
as a simple anustubh. [^An dsi between hi and nd would mend the meter of c if such
stuff were worth mending. J
3. O tduvilikd, quiet down ; this racket hath quieted down ; both the
brown and the brown-eared one : go away, O nirdla !
It is perhaps by a misprint that SPP. reads dva: ilaya (for //-) in the /a/;^-text of
a (though our D. has also f/-). To the comm., tduvilikd is the name of a//fJrf that
produces disease ; dilaba^ a kind of disease of the eyes ; babhru and babhrukarna,
causes of disease ; and nirdla, also a disease. The translation implies the emendation
of nir dla to nirdla,* Ppp. has a peculiar text: tdulike ^ve *layd ^vd imdilavdildi :
ihas tvdm dhutim jusdno manasd svdhd ; but part of this belongs perhaps to the
following piece. LThe Anukr. scans as 8+9 : 8+6. J *LComm. reads nirdla; R. has
nir dqala, and T. has nild^ala. Comm. has further apdihi!\
4. Alas did art thou first ; sildfijdld art thou after; nildgalasdld.
This verse is wanting in Paipp. (save so far as its last word is found in that version
of vs. 2). The comm. understands the three obscure words it contains to be names of
293 TRANSLATION AND NOTES. BOOK VI. -vi. 1 8
grain-creepers (sasyavalll) ; he gives the second the slightly different form qalanjdld.
The comment to Prat. iv. 107 quotes alasdld *si as instancing the indispensableness of
Xht pada-ttxX to a student; but what good it does him in this instance is quite unclear.
Our Bp. gives the third pada thus : nildgalasiU Ui nlldgalasild. The verse is capable
of being read as 8 -f 7 : 6.
17. Against premature birth.
\Atharvan, — caturrcam. garbhadrnhanadevatyam. dnustubham^
Found, except vs. i (in the order 4, 2, 3), in Paipp. xix. Used by Kaug. (35. 12) in
the rite for securing the foetus against abortion.
Translated : Ludwig, p. 477 ; Florenz, 269 or 21 ; Griffith, i. 254 ; Bloomfield, 98, 467.
1. As this great earth receives the embryo of existences, so let thine
embryo be maintained, in order to birth after pregnancy.
The comm. reads anusiitram for dnu sutum. The first half-verse has already
occurred, as v. 25. 2 a, b [^ where the note gives the parallel passagesj. The comment
to Prat. ii. 103 notes the non-lingualization of the s of sutum after dnu — which is wholly
superfluous unless it read dnusHtum.
2. As this great earth maintains these forest-trees, so let thine etc.
etc.
Ppp. ht^ns yathe *yam urvl prthivl^ and reads, in c, d, garbha anu and suvitave.
3. As this great earth maintains the rugged {pdrvata) mountains, so
let thine etc. etc.
4. As this great earth maintains the various {visfhita) living beings,
so let thine etc. etc.
18. Against jealousy.
[Atharvan (?). — irsydvindfanadrvatyam. dnustubAamJ]
Found also in Paipp. xix. Used by Kaug. (36.25), with vii.45 and 74.3, in a rite
against jealousy.
Translated: Weber, Ind. Stud, v. 235 ; Ludwig, p. 514 ; Florenz, 270 or 22 ; Grill,
28, 159; Griffith, 1.254; Bloomfield, 106,467.
1. The first blast of jealousy, and the one after the first, the fire, the
heat of the heart — this we extinguish for thee.
Ppp. has readings in part better : for b, tnadhyamdm adhamdm uta; for agnim in c,
satyam; at end, nir mantraydmahe. The comm. explains dhrdjim by vegayuktdm
gatitn.
2. As the earth [is] dead-minded, more dead-minded than a dead man,
and as [is] the mind of one who has died, so of the jealous man the mind
[be] dead.
*• Feeling " would be in this verse an acceptable equivalent for manas * mind.'
vL 1 8- BOOK VI. THE ATHARVA-VEDA-SANfHITA. 294
3. That fluttering mind {manaskd) that has found place in {fritd)
thy heart — from it I set free thy jealousy, like the hot vapor from a
bag of skin.
The translation implies at the end the emendation (first proposed in BR.) of the
apparently senseless nrUs into drtes^ which the comm. reads, and which SPP. has
accordingly admitted into his text; the result of fermentation, escaping when the
vessel is opened, is apparently intended. Ppp., however, has nrUs, although it gives
sundry various readings (in part mere corruptions) : for a, yad yan me hrdi srukafk ;
in \i^ prathayisnukam ; in c, tarn te risydmi mu-. The comm. divides b into manas
kam patayisnu kam.
19. For ceremonial purification.
[Qamtdti. — ndnddevatyam uta cdndramasam. gdyatram : i. anustubh^
Found also in Piipp. xix. Translated by Ludwig (p. 431). Quite various use is
made of this hymn in the sUtras. In Ktu^. it is included (9. 2) in the brhachdnti
gana; it is associated (as are vi. 23, 24, 51, 57, 59, 61, 62) with i. 4-6 etc. in a rite for
good fortune (41. 14); it appears in the savayajhds (66. 16), with the pavitra sava ;
and the comm. declares it and vi. 51, 62 to be intended by pavitrdis at 61. 5, also in
the savayajha chapter. In Vait it accompanies a purifying rite (11. 10) in the agni-
stoma^ and (with vi. 69 etc.) the pouring out of the surd in the sdutrdmanl ceremony
L30. 13 J; and vs. 2 in the agnyddheya (6. 11), with an offering to Agni pavamdna.
Translated : Ludwig, p. 431 ; Florenz, 272 or 24 ; Griffith, i. 255.
1. Let the god-folk purify me; let men {mdnu) purify me with prayer
{dhi)\ let all beings purify me ; let the purifying one purify me.
Ppp. reads at the end mdm. The verse is found in sundry other texts, with con-
siderable varieties of reading : the first pada is the same in all (only RV. has mim) ; in
the second, RV. (ix. 67. 27) has vdsavas for mdnavas, while VS. (xix. 39) reads
mdnasd dhiyas, and TB. (i. 4. 8') and MS. (iii. 11. 10) agree with AV. ; in the third,
VS. agrees with AV., and MS. differs only by giving bhitti tnd^ while TB. has vi^va
dydvah, and RV. v(^ve devdh punltd md; the fourth is omitted in TB., and RV.VS.
have jatavedah punlhi md^ while MS. differs only by pundhi. The readings of K.
(xxxviii. 2) I have not. The comm. explains dhiyd in a by buddhyd karmand vd, and
pavamdnas in d as either wind or soma.
2. Let the purifying one purify me, in order to activity, dexterity, life,
likewise unharmedness.
Ppp. arranges a as pundtu md pavamdnah. It gives, for t^jyok ca sUryam dr^e
(cf. our i. 6. 3 and xii. 2. 18), and this is also the reading of MS. (ib.), which alone of
all the other texts has a correspondent to this verse.
3. With both, O divine impeller (savitdr), with purifier and with
impulse, do thou purify us in order to seeing.
This verse is found in all the texts that have vs. i. RV. (ix. 67. 25) VS. (xix. 43)
have, for c, mdm punlhi viqvdtah, and MS. (as above) the same save pundhi j TB.
(i. 4. 8*) gives instead iddm brdhma punlmahe.
295 TRANSLATION AND NOTES. BOOK VI. -vi. 21
20. Against fever (takmin).
[B hrgvangiras. — yakpnandfanaddivatam. i. cUijagati ; a, kakummati prastdrapankHh ;
J. satahpanktih.l
Only the last verse is found in P&ipp., in book xiii. Appears in Kau^. (30. 7) in a
remedial rite for bilious fever, and is reckoned (note to 26. i ) to the takntandqana gana.
Translated : Grohmann, Ind, Stud. ix. 384, 393 ; Ludwig, p. 5 1 1 ; Zimmer, p. 380 ;
Florenz, 273 or 25 ; Griffith, i. 255 ; Bloomfield, 3, 468.
1. Of him as of burning fire goeth the vehemence (?); likewise, as it
were, shall he crying out go away from me ; some other one than us let
the ill-behaved one seek ; homage be to the heat-weaponed fever.
The translation given implies the easy emendation of qusminas to qusmas^ which
eases the meter,* and helps the sense out of a notable difficulty. The comm. and the trans-
lators understand (perhaps preferably) maitds in b as pple of mad^ instead of quasi-
ablative of the pronoun ma^ as here rendered (** he flees, crying like a madman,** R.).
The comm. takes avratas as intended for an accusative, -tarn. The verse is really a
jagatl^x'On. one redundant syllable in a. •[_The metrical difficulty is in the prior part
of a ; the cadence of a is equally good with qusminas or with qiisma5,\
2. Homage to Rudra, homage be to the fever, homage to king
Varuna, the brilliant {tvisimant), homage to the sky, homage to the
earth, homage to the herbs.
The Anukr. scans the verse asi2-}-i2:9-f6 = 39 syllables.
3. Thou here who, scorching greatly, dost make all forms yellow — to
thee here, the ruddy, the brown, the woody takmdn^ do I pay homage.
Ppp. reads, in a, rUras for yas ; its c, d are arundya babhrave tapurmaghavdya
namo *stu takmane. The comm. understands vdnydya in d as gerundive of root van =
samsevydya : perhaps * of the forest,' i.e., having no business in the village. The verse
(9-}- 1 1 : 9+12) is too irregular for the metrical definition given Lcf. viii. 2. 21 J.
The second anuvdka ends here, having 10 hymns and 32 verses, and the quotation
from the old Anukr. is simply dvitfydu, which ought to combine with Xht frathama of
the first anuvdka — only one does not see how, as the two are not equal in number
of verses.
21. To healing plants.
[ Qatktdti. — cdndramasam, dnustubham .^
Found also in Paipp. i . Used by Kaug. (30. 8) in a remedial rite for growth of hair.
Translated : Florenz, 275 or 27 ; Grill, 50, 160 ; Griffith, i. 256 ; Bloomfield, 30, 470. —
See also Bergaigne-Henry, Manuel^ p. 150.
I. These three earths {ptihivi) that there are — of them earth (bhttmi)
is the highest ; from off their skin have I seized a remedy.
Ppp. elides the initial a of aham in c, and its d is sam u jagrabha bhesajam. LSee
Griffith's note.J
vi. 21- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 296
2. Thou art the most excellent of remedies, the best of plants ; as Soma,
lord (? bhdga) in the night-watches {ydfnd)^ like Varuna among the gods.
The comm. takes ydma in the sense here given {ahordtrabhdgesu s&dhyesu)^ and
Soma as * moon,' which is doubtless true ; but he renders bhagas by * and the sun.'
Ppp. exchanges the place of * remedies ' and * plants/ and reads yajhas for somas in c.
The Anukr. appears to authorize bhage ^va in c.
3. O ye wealthy (revdnt) ones, doing no violence, desirous to bestow
ye desire to bestow ; both are ye hair-fasteners, and also hair-increasers.
Ppp. exchanges the place of -drnhanls and -vardhanls^ and reads the equivalent
sisdsantls for sisdsavas. Anddhrsyis in a would seem a better reading. The Anukr.
overlooks the deficiency in a ; insertion of sthd after revatls would rectify it
22. To the Haruts.
\(^amtdH. — ddityara^midevatya\m\. mdrutam. trdistubham: a. ^.-p. bhurigjagafi^
Found also in Paipp. xix. Used by Kau^. (30. 1 1 ) in a remedial rite against protu-
berant belly etc. Ke^. and the comm. read further in the rule the firatfka sasrusis of
hymn 23, and detail a second lengthy process in the same rite as performed with the two.
Hymns 22-24 ^^^ ^^^ explained as among the apdm siikidni (7. 14 and note). In
Vait. (9. 5) this hymn appears in the cdturmdsya sacrifice as addressed to the playing
(krldin) Maruts.
Translated : Ludwig, p. 463 Lvss. 1-2J; Florenz, 276 or 28; Griffith, i. 256.
1. Black the down-track, the yellow eagles, clothing themselves in
waters, fly up to the sky ; they have come hither from the seat of right-
eousness (rtd)\ then, forsooth, with ghee they deluged the earth.
The verse comes from the mystic and obscure hymn RV. i. 164 (vs. 47), and is found
again twice below (ix. 10. 22, which see; xiii. 3.9). It is also found in several of the
Black Yajus texts: TS. (iii. i. IM), MS. (iv. 12. 5), K. (xi. 9, 13). RV.MS. end with
prthivi vy i^dyate; TS. has dsitavarnds (for krsndm niyanam) in a, ntihas (for
apds) in b, sddandni krtva in c, and, for d, ad it prthnn ghrtdlr vy udyate. Ppp. agrees
with RV.MS. at the end of the verse, and it combines, in its frequent way, suparnd *po.
2. Ye make the waters rich in milk, the herbs propitious, when ye
bestir yourselves, O golden-backed Maruts ; do ye lavish {pinv) both sus-
tenance and good-will there, where, O manly Maruts, ye pour honey.
The first, third, and fourth padas are found as b, c, d of a verse in TS. iiL i. ii^;
TS. reads krnuta (as does also Ppp.)) ^i^d it omits qivas ; it also has, with the comm.,
pinvatha in c (which is better). Ppp. further xt'aA's yamds for f/V5j, and ejati iox-thd\
Land sihcatd for 'thd\,
3. Water-swimming [are] the Maruts; send ye that rain which shall
fill all the hollows ; the gldhd shall bestir itself, like a girl that is thrust,
thrusting the /rw, like wife with husband.
The text of this verse is hopelessly corrupt, and all attempts to make connected sense
of the second half must apparently be (like that of Pischel in Ved. Stud, i. 81 ff.) forced
and unsuccessful. LBaunack, KZ. xxxv. 532, may also be consulted.J The version of
297 TRANSLATION AND NOTES. BOOK VI. -VL 23
it presented in TS. (iii. 1. 11^) rather sets off its difficulties than gives any help in solv-
ing them. It makes marutas vocative in a, and the comm. also understands the word
as vocative, not heeding its accent ; the preferable reading would be Hdapruio marutas^
both vocative. The comm. then takes tin together with udaprHtas as qualifying
meghdn * clouds' understood. Ppp., with the majority of SPP's authorities and some
of ours (P.M.), reads udaplutas. Then tin (pada-ttxi tin) is read by all the authori-
ties in both texts, although the sense necessarily requires (as in oiu* translation is
assumed) tim, as antecedent to yi. But here, again, all the pada-texts have ^if^t
which completes their confusion. TS. has, for b, the wholly different and doubtless
secondary phrase vfstim yi viqve maruto jundntiy making of the line • O Martks, send
those water-swimming ones who, [namely] all the Maruts, hasten the rain.' The comm.
understands y&^ but then also vi^vd, as neut pi. (vrfhiyavddisasydni), while all our
pada-XcxXs have correctly vigvdh ; the comm. then is obliged to supply a ca * and ' after
nivdtas. In c, d, TS. reads krd^dti for ^jdti, gdrdd for gldhd^ pirum for irum^ and
tuhjdni for tunddni (some of the mss., including our O. D. R., have tuddni)\ the
comm. also has tuHjdnd^ but gahld (so printed ; but it should doubtless be galhdj
since he derives it from root gar A * chide ' : one of our mss. (W.) and three of SPP's
have gdlhd) instead of gldhd or gdrdd; he translates it * thunder.' These changes on
gldhd and iru^ at least, are plainly no real variations of reading, but blind blunders over
an unintelligible text. Ppp. is corrupt and hardly legible : perhaps ye jahdti ktahnd
kanye *va dunnonam dunndmd patye *va jdydm, R. suggests that the line c-d belongs
to a gambling hymn, and that we are to read glahas and Urum^ a comparison being
made between the shaking of the dice-holder and the agitatio of a female at the coitus,
23. To the waters: for blessings.
\Qamtdti (f). — abdevatyam, dnustubham : ^' Jp.gdyatri; j.parosniA.]
Found also in Paipp. xix. Reckoned by K^u^. (9. 2) to the brhachdnti gana^ and
also (note to 7. 14) to the apdm suktdni ; and again (41. 14), with vi. 19 etc., used in a
rite for good fortune : as to its combination (30. 11) with the preceding hymn, see that
hymn. In Vait (4. 14) it accompanies in the parvan sacrifices the pouring out of water.
Translated: Ludwig, p. 431 ; Florenz, 278 or 30; Griffith, i. 257.
1 . Flowing on, devoted to it ; by day and by night flowing on ; I, of
desirable activity, call upon the heavenly waters.
The verse is found as a khila or appendix to RV. x. 9, as vs. 10 of that hymn.
It reads there, in a, tddapasas, which is an obvious and called-for emendation of our
text, and assumed in our translation ; in c, -kratHs^ which is also an improvement (our
P. has it, but apparently only by an accident) ; and, for d, i devir dvase huve, Ppp. has,
for d, ahupo devlr upa bruve. The first pUda lacks a syllable, unless we resolve
sa-sr-U',
2. Let them release here the worked-in waters of the ceremony for
conducting forward ; let them at once make [them] to go.
The translation implies emendation of ipas in a to apds, or else the use of the former
as accusative, as in more than one other passage, (/tds^ lit. * woven in ' : i.e. brought
in as part of the ceremony. But the comm. reads utds, and explains it as = samtatds or
avicchedena pravahantyah, [^In a, b, the reading of Ppp. appears to be like ours ; but
in c it has bhavantu etave,\ \QL v. 23. i for dtd5.\
vi. 23- BOOK VI. THE ATHARVA-VEDA-SAWHITA. 298
3. In the impulse (savd) of the divine impeller (savitdr) let men do
their [sacred] work ; weal to us be the waters, the herbs propitious.
Ppp. reads krnvanti in b. Here, to preserve the balance of forms, apds has to be
understood as nominative.
24. To the waters: for blessings.
[ ^atktdti (f) . — abdivatyam . dnustubham .]
Found also in P^ipp. xix. Reckoned in Kaug. (9. 2) to the brhachdnti gana, and
(note to 7. 14) to the ap&fh saktdni; used in a rite for good-fortune (41. 14) with
vi. 19 etc.: see under 19; and also (30.13) in a healing ceremony for heart-bum,
dropsy, etc.
Translated : Florenz, 279 or 31 ; Grill, 13, 161 ; Griffith, i. 258 ; Bloomfield, 12, 471.
1. They flow forth from the snowy (mountain); in the Indus some-
where [is their] gathering; may the heavenly waters give to me that
remedy for heart-burn.
Ppp. reads, for a, b, himavatah prasravatas tds sindhum upagachatah. In d, the
true reading is of course hrddyo-, and SPP. so reads, though doubtless against his mss.,
as certainly against all ours ; it is a very rare thing to find the full form written in such
a case (and hence the/o^-text blunder hr-dyota in i. 22. i).
2. Whatever hath burnt {d-dyut) in my eyes, and what in my heels,
my front feet ; may the waters remove all that — they of physicians the
most excellent physicians.
The collocation of suffering parts in a, b is very odd ; Ppp. seems to read for a,
yad aksibhydm Ad-, and, for b, pdrsnibhydfh hrdayena ca; for d, tvasfd ristam ivd
*nasaA, One or two of our mss. (P.H.) agree with some of SPP's in reading kara/ at
end of C ; and two of his have niA before it. The padd-division subhisakotama is
taught in Prflt. iv. 46.
3. Ye whose spouse is the Indus, whose king is the Indus, all ye
streams that are — give us the remedy for this ; for that would we enjoy
you.
Ppp. exchanges the place of the two epithets in a. The comm. reads stana at end
of b. Before sthdna most of our mss. retain the final h^ as usual ; SPP. does not note
anything as to his authorities.
«
25. For relief from pains (?) in neck and shoulders.
[ Qunah^epa. — mantroktamanyd\di'\vind^anadevatyam. dnustubham^
Found also in Paipp. xix. Used in Kaug. (30. 14) in a healing rite Sigzinst ganda-
md/dSy with kindling fUty-fiyt parafu (comm., -ftf) leaves by chips.
Translated: Kuhn, KZ. xiii. 130 (with Germanic parallels); Florenz, 280 or 32;
Griffith, i. 258 ; Bloomfield, 19, 472 (cf. AJP. xi. 323).
I. Both the five and the fifty that gather against those of the nape —
let them all disappear from here, like the noises (? vdkd) of the apacUs.
299 TRANSLATION AND NOTES. BOOK VI. -vi. 27
Mdnyds etc. may of course as well be nom., and the comm. so understands them,
supplying gandamdlds * pimples, swellings ' for them to agree with ; adAi would then be
left without object, or with indefinite object, * one,* understood. The comm. renders
vdkds by vacanfyd dosdh, and takes apacitdm as accus. fern, pple : ** as blameworthy
faults leave an honored woman -M Under VS. xvii. 57, the comm. renders vdkas by
vdkydni,
2. Both the seven and the seventy that gather against those of the
neck — let them all etc. etc.
Part of the mss. (including our D.R.) accent saptd at the beginning, and SPP. with
good reason adopts that in his text.
3. Both the nine and the ninety that gather against those of the
shoulders — let them all etc. etc.
Ppp., in these verses, exchanges the numbers of i and 3, omits yds tvtry time in a,
and combines manyd *bhi, grdivyd *bhi^ skandd *bhi,
26. Against evil.
\_Brahman. — pdpmadevatdkam . dnustubham .]
Found also in Paipp. xix. Used in Kaug. (30. 17) in a healing rite against all
diseases ; and reckoned (note to 26. i) to the takmandqana gana. The comm. finds it
quoted also in the Naks. K. (15), in a ceremony against nirrtu
Translated: Florenz, 282 or 34; Griffith, i. 259; Bloomfield, 163, 473.
1. Let me go, O evil {pdpmdn)\ being in control, mayest thou be
gracious to us ; set me uninjured in the world of the excellent, O evil.
All the mss. leave pdpman unaccented at beginning of d, and SPP. follows them.
The second pada occurred above as v. 22. 9 b. Ppp. rectifies the defective meter of c,
by reading d md bhadresu dhdmasv atve dh-. The comm. gives sam instead of san
in b. The Anukr. overlooks the deficiency of two syllables.
2. Thou who, O evil, dost not leave us, thee here do we leave ; along
at the turning apart of the ways, let evil go after another.
The comm. understands anuvydvartane as one word in c. Ppp. exchanges the place
of 2 Ct d and 3 a, b, reading, for the former, patho vya vydvartane nis pdpmd tvam
suvdmasi; |_and it has md for nah in aj.
3. Elsewhere than [with] us let the thousand-eyed immortal one make
its home; whomsoever we may hate, him let it come upon (rch)\ and
whom we hate, just him do thou smite.
Ppp., as above noted, has the first half of this verse as its 2 c, d, reading corruptly nyucya
for ny ucyatu; its version of c, d is^'^ no dvesti tarn gacha yam dvismas tarn jahi.
The comm. renders ny ucyatu by nitardm gacchatu,
27. Against birds of ill omen.
\JBhrgu, — ydmyatn uta ndirrtam. jdgatam : 2, tristubh^
Found also in Paipp. xix. With 28. i and 29. i, it constitutes RV. x. 165. |_MGS.
ii. 17. 1 a-e is made up of our vi.27, parts of 29. i and 28.3, and 28. i : see also the
vi. 27- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 300
pratfkas in Knauer*s Index.J HjTnns 27, 28, and 29 are employed together in Kluq.
(46. 7) against birds of ill omen (the comm. to AV. rtzdis patatribhyas lor patitebhyas
of the edition of K&ug.).
Translated: Florenz, 282 or 34; Griffith, i. 259; Bloomfield, 166, 474.
1. Seeking what, O gods, the sent dove, messenger of perdition, hath
come hither, to it will we sing praises, make removal ; weal be [it] to our
bipeds, weal to our quadrupeds.
RV. has precisely the same text in this verse. Ppp. begins with devas k-. Some of
the mss. (including our P.M.W.T.) read nihkrtim in c. The verse lacks two syUables
of being a full jagatl.
2. Propitious to us be the sent dove, harmless, O gods, the hawk
{qakund) [sent] to our house ; for let the inspired {v{pra) Agni enjoy our
oblation, let the winged missile avoid us.
Ppp. agrees with RV. in the better reading grhisu (for grhdm nak) at end of b.
|_One suspects that " hawk " may be too specific. J
3. May the winged missile not harm us; it maketh its track on the
hearth, in the fire-holder ; propitious be it unto our kine and men ; let
not the dove, O gods, injure us here.
The form dstri (p. dstri Ui) is quoted under Prat. i. 74 as an example of a locative
in I {^pragrhyd)\ RV. has the less primitive form dstryam; the comm. explains it by
vydpt&y&m aranydny&m. For c, d, RV. has a slightly different text : ^dm nogdbhyaq ca
purusebhyaq cd *stu mi no hihsld ihd devdh kapdtah. The AV. version spoils the
meter of c, but the Anukr. does not heed this.
28. Against birds of ill omen etc.
[Bhrgu. — ydmyam uta ndirrtam. trdistubham : 2, anustubh ; 3-jagoit,'\
All the verses found also in Paipp., but not together ; i . occurs after the preceding
hymn in xix. ; 3. at a later point in xix. ; 2. in x. ; and there is no internal connection
perceptible among them. Used by Kaug., with the preceding and the foUowing hymn,
against birds of ill omen (46. 7) ; and vs. 2 is especially quoted as accompanying the
leading of a cow [and] fire three times around the house. |_Vss. i and 3 occur at
MGS. ii. 17. 1 — see under h. 27. J
Translated : Florenz, 285 or 37 ; Griffith, i. 260.
I. With the praise-verse (re) drive ye the dove forth {pran6dafn)\
reveling in food (is) we lead a cow about, breaking up tracks hard to go
in ; leaving us (our T) sustenance shall it fly forth, swift-flying.
Pranddam^ lit. *with forth-driving,' a quasi gerundial cognate accusative. RV.
(x. 165. 5) has nayadhvam at end of b, a better reading. In Ppp., b, c are omitted.
For c, RV. has samyopdyanto duritani vf^z'd. In d, both RV. and Ppp. (also the
comm.) end vtiih prd patdt pdtisihah, of which our reading can only be a corruption ;
pdthisthah (^. pdthisthak) indicates a confusion with pathhsthd |_the non-division and
accent also point to pdtisthah as true reading J. |_Ppp. has hitvdm for hitvi na.\
301 TRANSLATION AND NOTES. BOOK VI. -vi. 29
2. These have taken fire about ; these have led the cow about ; they
have gained themselves fame {(rdvas) among the gods — who shall
venture to attack them ?
The RV. has the same verse at x. 155. 5 (also VS., xxxv. 18, precisely the same text
with RV.), reading, for a, h^pdrf *mi gim anesata pdry agnim ahrsata, Ppp. trans-
poses a and b and rt3.ds pary agnim aharsata (a false form). The arsata of our text
is plainly nothing but a corruption ; and part of the mss. (including our P.M.W.I.) have
instead arisata |_or arlsata ; K. rtsatu\.
3. He who first attained {d-sad) the slope [of heaven], spying out the
road for many, who is master of these bipeds, who of the quadrupeds —
to that Yama, to death, be homage.
With the former half-verse is to be compared RV. x. 14. i a,b: pareyivinsam
pravdto mahir dnu b, p. anupaspa^dndm (which is AV. xviii. i . 49 a, b) ; d is the last
pada also of RV. x. 165.4 (of which a, b are found here in 29. i); c is nearly equal to
RV. X. 121. 3 c (our iv. 2. i c ; xiii. 3. 24 c). Ppp. follows RV. in c in putting Iqe before
asya (reading l^ay asyd). Our pada-Xtxi accents asyd : Igey in RV. also asyd is
accented. The verse lacks two syllables of being a fuU jagatf, |_Pischel discusses
the verse, Ved, Stud, ii. 73 : cf. 66. J |_Ppp. \i2^ pravatdsasdda,\
29. Against birds of ill omen.
\Bhrgu. — ySmyam uta ndirrtam. bdrhatatn : /, 2. virdnndmagdyatri ; J. j-af. 7-/. vtrddasti.']
Not found in Paipp. Used by Kaug. (46. 7) with the two preceding hymns.
Translated : Florenz, 287 or 39 ; Griffith, i. 260 ; Bloomfield, 166, 475.
1. Them yonder let the winged missile come upon ; what the owl
utters, [be] that to no purpose, or that the dove makes its track {padd)
at the fire.
The second and third padas are RV. x. 165. 4 a, b (we had d in the last verse of the
preceding hymn) ; RV. omits vdmc\ its addition damages the meter of the pada, but
the Anukr. overlooks this. |_ Padas b, c also occur at MGS. ii. 17. i d — cf. under h. 27. J
2. Thy two messengers, O perdition, that come hither, not sent forth
or sent forth, to our house — for the dove and owl be this no place.
The comm. reads eidu for eids in a ; he renders dpadam by andqrayabhu'tam,
3. May it fly hither in order to non-destruction of heroes ; may it
settle (d'Sad) here in order to abundance of heroes ; turned away, do
thou speak away, toward a distant stretch (? samvdt); so that in Yama's
house they may look upon thee [as] sapless, may look upon [thee as]
empty (abhilkd).
The sense would favor the accent dvdirahatya in a ; and avlrahatydydi^ which the
comm. reads, would be a further improvement. The comm. also \i^s papadydt at end of
a, and, for c, pardm eva pardvatam. He explains dbhukam by dgatavantam. At the
end of e, grhi ought, of course, to be grhl; but most of the mss. (all of ours that are
noted) have grhd^ and SPP. also has admitted it into his text. LAs to Yama's house,
cf. Hillebrandt, Ved. Afythol.^ i. 512. For cafca^dn, see Gram, § 1008 b.J
vi. 30- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 302
30. To the 9aml plant: for benefit to the hair.
[Uparibabhrava. — fdmyam. jdgatam : 2. tristubh ; j. ^p. kakumntiity anustubh-l
Found also in P^ipp. xix. Verse i is whoUy unconnected in meaning with the others,
nor do these clearly belong together. Used by Kaug. (66. 1 5) in the savayajHas^ at a
sava called pdunaA(t7a (pdunasira, comm.); and vs. 2 (2 and 3, comm.) in a remedial
rite (3I-I)-
Translated: Ludwig, p. 512; Florenz, 288 or 40; Griffith, i. 261. — See also Ber-
gaigne-Henry, Manuel^ p. 151.
1. This barley, combined with honey, the gods plowed much on the
Sarasvatl, in behalf of Manu (?); Indra, of a hundred abilities, was
furrow-master; the liberal (i suddnu) Maruts were the plowmen.
Ppp. has this verse only by citation of its pratlka^ as if it had occurred earlier ; but
it has not been found elsewhere in the text It occurs also in TB. (ii.4. 87; exactly
repeated in ApC^S. vi. 30. 20 ; PGS. iii. 1.6), MB. ii. 1. 16, and K. (xiii. 15). The TB.
version begins with etdm u tydm mddh- (so MB. also), and it gives in b sdrasvaty&s
and maniv: cf. maniv ddhi^ RV. viii. 61.2; ix.63. 8; 65.16; and the translation
follows this reading ; MB. has vandva carkrdhi. The comm., too, though he reads
mandiit explains it by manusyajdtdu. In a, he has samjitam (for samyuiani).
He explains acarkrsus by krtavantas^ as if it came from root kr\ [^SPP. reads mandu^
without note of variant J
2. The intoxication that is thine, with loosened hair, with disheveled
hair, wherewith thou makest a man to be laughed at — far from thee do
I wrench [out] other woods ; do thou, O ^amt^ grow up with a hundred
twigs.
Even the lines of this verse seem unrelated. Ppp. has, in a, mado vike^o yo vikeqyo;
and its c d are entirely different : bhrHnaghno varivdnd janitvam tasya te prajayas
suvdmi keqam, SPP. reads qatdvalqd in d, with a part of the mss. (including our
P.M.K.Kp.). The comm. explains vrksi by vr^cdmi; but its connection and form, in
the obscurity of the verse, are doubtful. LW. Foy discusses root vrj^ KZ. xxxiv. 241 ff.,
and this vs. at p. 244. J R. writes : ** The fruit of the qaml^ the pod or kernels, is
regarded (Caraka, p. 182,1.6) as injurious to the hair; and from the designation
keqamathanl in Rajan. 8. 33 is to be inferred that it makes the hair fall out But noth-
ing is said of an intoxicating effect To the two trees usually identified with qamf^
Prosopis spicigera and Mimosa suma, belongs neither the one nor the other effect
Nor is either *of great leaves.'" |_The Dhanvantariya Nighantu, p. 188 of the Poona
ed., also speaks of ^amf as ke^ahantrt and of its fruit as ke^and^ana,\
3. O thou of great leaves, blessed one, rain-increased, righteous ! as a
mother to her sons, be thou gracious to the hair, O famt
It is possible to read sixteen syllables out of the second half-verse (accenting then
mrdd)y but the description of the Anukr. implies 8+8 : 8+6=30 syllables Las does also
the position of the avasdna-vciTLxV, which is put after mrda\, Ppp. eases the situation by
inserting nas before garni in d ; it also reads Qrdhvasvapne (for varsavrddhe) in b.
303 TRANSLATION AND NOTES. BOOK VI. -Vl. 31
31. At rising of the sun (or moon).
[Uparibabhrava. — gavyatn. gdyatram^
Found also in Paipp. xix., as in RV. (x. 189. 1-3), SV. (ii. 726-8),* VS. (iii.6-8),
TS. (i. 5.30» K. (vii. 13), MS. (i. 6. i). Used by Kaug. (66.14) i^ t^c savayajhas^
with a spotted cow as sava. And by Vait. in the agnyddheya ceremony (6. 3), as the
sacrificer approaches the dhavanfya fire ; and again in the sattra (33. 28), spoken by
the Brahman-priest to the hotar^ after the mdnasasiotra, * LAIso in i. 63 1-3 = Naigeya-
^akha v. 46-8. J
Translated: as RV. hymn, by Max Miiller, ZDMG. ix. (1855), p. XI; Geldner,
Siebenzig Liedtr des RV.^ 1875, p. 57 ; Ludwig, number 160 ; Grassmann, ii.433 ; and
as AV. hymn, by Florenz, 289 or 41 ; Griffith, i. 262.
1. Hither hath stridden this spotted steer, hath sat upon his mother
in the east, and going forward to his father, the heaven (svdr).
All the texts agree in this verse, except that TS. has dsanat znd piinaA in b, while
Ppp. has prayat in c. It seems to be a description of the rising of a heavenly body, —
the comm. and the translators say, the sun ; but the epithet ** spotted,'* and the number
thirty in the third verse point rather to the moon. The " mother " is of course the
earth, upon which it seems to rest a moment.
2. He moves between the shining spaces, from the breath of this
outbreathing [universe]; the bull (tnahisd) hath looked forth unto the
heaven (svdr),
RV. (with which, through the whole hymn, SV. and VS. entirely agree) reads (as
does TS.) apdnait (p. apaoanati) at end of b ; in c, it reads divam for svith, TS. inverts
the order of a and b, and has the same c as our text ; on the other hand, MS. has our b,
but arnavi (for rocana) in a, and a wholly peculiar c: prdti vdm suro dhabhih.
Ppp. has (nearly as TS.), for a, h,yasya prdndd apdnaiy anta^ carati rocanah; and
divam (with RV.) at the end. The sense of the verse is very obscure, made so by the
unintelligible second pada ; Roth suggests apdnati |_as 3d singular J, with rocand ** stars *'
as subject : ** They die at his breath " : but this teems with difficulties. [^In Geldner*s
note, anati was taken as 3d plural.J Our P.M.I.R.T.K., and all SPP's authorities,
separate rocani asyd in samhitd (the pada-itxX reading -«i), and SPP. has accordingly,
properly enough, adopted it in his text : see the note to Prat. iii. 34. |_Ppp. also has
^ydkhyan. \
3. Thirty domains {dhdman) he rules over; voice, the bird, hath set
up, to meet the day with the lights of morning.
This translation is one of despair, and of no value, like the others that are given of
the verse. Taken by itself, the first pada is well enough, and seems most naturally (as
noted above) to refer to the thirty days of the moon^s synodical revolution, or spaces
of the sky traversed by it in them ; to understand it of the thirty divisions of the day
(muhUrtd) looks like an anachronism ; and thirty gods (Ludwig) is wholly senseless.
j_Roth observes : Ushas, in returning to her point of departure, traverses ^vcKy yojanas
(RV. i. 123. 8): the path of the light around the world thus appears to be divided into
thirty stages. J The variety of reading of the texts indicates, as in many other like
cases, the perplexity of the text-makers. RV. (with SV.VS.) has, for b, vak patamgaya
dhfyatej TS. and MS. \i^v^ patamgaya^ but TS. follows it with qi^riye^ and MS. with
vi. 31- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 304
hHyate, Ppp. reads -gdya su ^riyat. In c, RV. (etc.) reads dha^ particle, for dhas^
and the comm. docs the same ; TS. gives, for the whole pada, prdty asya vaha dyubhih;
while MS. substitutes our 2 c, in its RV. version, having given its wholly independent ver-
sion of this as 2 c (see above); Ppp. has at end divi. In a, MS. reads trinqdddhdmd^
as compound; the other texts (and three of SPP^s authorities) have trihqdd tlhdma
(the /a^a-reading is dhima). Both TS. and MS., it may be added, put vs. 3 before 2.
With this hymn ends the third anuvdka^ of 1 1 hymns and 33 verses ; the extracted
item of Anukr. is simply trtlya (see end of the next anuvdkd),
32. Against demons.
[/, 2. Cdtana ; j. Atharvan. — agniddivatam. trdistubham : 2, pr€utdrapankti^
The first two verses found also in Paipp. xix.* Kau^. has the hymn (or vss. i, 2) in
a remedial rite against demons (31.3); the fire is circumambulated three times, and a
cake is offered; and it is reckoned (note to 8. 25) to the cdtana gana. Verse 3 is
by itself reckoned (note to 16.8) to the abhaya gana, and also (note to 25.36) to the
svastyayana gana. *|_Ppp. then has a third verse, whose a = vi. 40. i a, and whose b is
corrupt. Roth's note seems incomplete. J
Translated : Florenz, 291 or 43 ; Grifiith, i. 262 ; Bloomfield, 36, 475.
1. Within the flame, pray, make ye this sorcerer-destroying libation
with ghee ; from afar, O Agni, do thou burn against the demons ; mayest
thou not be hot toward our houses.
Our mss. (so far as noted) and nearly all SPP's, accent y»Ai//i in a ; but his text, as
well as ours, emends to juhutd. The comm. understands at the beginning antar ddve
as two separate words ; and that is a preferable, and probably the true, reading. The gen.
in d is peculiar ; we should expect with it tUapdii, in impers. sense : * may there be no
sickness befalling our houses.* Ppp. reads ghrtam nah at end of b; and, for d, md
*smdkam vasQ *pa tUipanthd. The verse (lo-fio; 12+11=43) is ill-defined as a
mere tristubh.
2. Rudra hath crushed (fr) your necks, O pifdcds ; let him crush in
(api-qr) your ribs, O sorcerers ; the plant of universal power hath made
you go to Yama.
A few of SPP's authorities (also the Anukr., in citing the verse) read aqarlt in a.
Some of our mss. accent piqdcih at end of a (P.M.I.p.m.), znA ydtudhdnah (P.M. I.);
all the pada-mss. absurdly have viqvdtahovirydh at end of c. Ppp. has, for a, b, qarvo
vo grlvdy aqarfs piqdcd vo *pa (rndty agni Ay and in d it gives mrfyund for yamena.
|_The " verbal forms with suspicious 5/" in the AV. (j^ardis etc., asaparydit: cf. Gram.
§§ 555 c» 904 h, 1068 a) have been treated by Bloomfield, ZDMG. xlviii. 574 fiF., and
Bohtlingk, ibidem, liv. 510 ff. Cf. also note to xviii. 3. 40. J
3. Fearlessness, O Mitra-and-Varuna, be ours here; drive ye back-
ward the devourers with your gleam ; let them not find a knower, nor a
foundation {pratisthd)\ mutually destroying one another let them go
unto death.
The verse occurs also in AGS. (iii. 10. 11), which has, in a, b, -nd mahyam astv arcisd
qatriln dahatam pratUya ; in c, vindantu ; in d, bhinddnds. The latter half-verse is
found again as viii. 8.21 c, d. Pada a has a redundant syllable unheeded by the Anukr.
30S TRANSLATION AND NOTES. BOOK VI. -vi. 33
33. Praise to Indra.
[/dtikdyana, — indraddivatam, gdyatram : 2. anustubh^
Found also in Paipp. xix., and in AA. (v. 2. i) and CC^* (xviii. 3.2); and the first
verse, in the Naigeya supplement to SV. i. (i. 3 ; or SV. i. 588). Kaug. quotes, in the
section relating to house-building, marking cattle, etc., with the simple direction ity
dyojandndm apyayah (23. 17); the schol. and the comm. declare it to relate to the rite
for success in plowing {krsikarman)\ the details of the process described by them
have nothing to do with the expressions of the Atharvan text Again, it appears in a
kdmya ceremony (59. 18), with vii. 2, 6, etc. (by a sarvaphalakdma^ comm.); and the
comm. holds it to be intended (106. 1,8) in the portent-rite for the collision of plows.
It is further reckoned (note to 19. i) to Utit pusfika mantras.
Translated : Florenz, 293 or 45 ; Griffith, i. 263.
1. Of whom the welkin {rdjas) here [is] the allies, [who] thrusts 0)
people, the wood, the heaven — great [is] Indra's gladness.
This is a mechanical version, not pretending to sense ; the verse appears to be too
corrupt for an3rthing else. The other texts bring plenty of variants, but no real improve-
ments of reading. All agree in c ; also in ydsye *ddm at the beginning of a ; between,
SV. has drdjo yujas tuji jdne vdnam svdh; A A. has drdjas iHjo yiijo vdnam sdhah;
(^QS. has oja drujas tujo yujo balam sahah, Ppp. reads tute janam svah, and, for
the rest of i and 2, indrasya ndgnikeqavah vrsdnafh dhrsadaq qavas purd yathd
dhistinah indraq ca rantyam mahat. The comm. explains tuji by tojandya ^atrHndtn
hihsandya^ takes i yHjas as a verb = samnaddham karoti^ vdnam as vananlyam^
svdr as susthu prdptavyam^ etc.: all the purest nonsense.
2. [He is] not to be dared against ; [his] might, dared, dares daring
against [others] ; as, of old, his fame [was] unwavering, Indra's might
[is] not to be dared against.
The (provisional) translation given implies emendation of text, in a, d, to ddhfse, in
b, to dhrsdndm dhrsitdm, and, in c, to *vyath{. AA's version of the whole is ni **dhrsa
i dadharsa dddhrsdndm dhrsitdtn qdvah: puri ydd Im dtivydthir indrasya dhrsitam
sdhah. \Qi, iv. 21. 3 and note, and Geldner, Ved, Stud. ii.29.J QQS. has nothing cor-
responding to the second halMine ; for the first, it reads anddhrstam vipanyayd nd
**dhrsa ddadharsayd: dhrsdnam dhrsitam qavah. The reading of Ppp. was given
under vs. i. The comm. has vyathi in c.
3. Let him give us that wide wealth, of reddish {pi^dnga-) aspect;
Indra [is] most powerful lord among the people.
Ppp., also the comm., and one of our MSS. (H.) read dadhdtu in a, and A A. and
QQS. and the comm. have tdm for tamj Ppp. gives no instead ; instead of urum in b,
CQS. has/«rw, and AA. repeats rayim. In c, both AA. and CQS. read tavastamas;
the comm., tuvittamas. Our tuvistamas is vouched for by two rules of the Prati-
<;akhya, iii. 96 and iv. 59. Further, the comm. in b reads -sadrqam. That the verse is
usnih and not gdyatrl appears not to be noted in the Anukr. |_CCS. omits a at the end. J
vi. 34- BOOK VI. THE ATHARVA-VEDA-SAWHITA. 306
34. Praise and prayer to Agni.
[Cdtana. — \_paficarcam.^ a^i4idivaiam. gdyatram."]
Only vss. i, 3, 4 found in P^ipp. xix. It is also a RV. hymn, x. 187 (with exchange
of place between vss. 2 and 3) ; in other texts is found only the last verse. As in the
case of certain previous hymns with a refrain, one may conjecture that, with omission
of the refrain, and combination of the remaining parts of verses, it was made into or
viewed as three verses ; but the case is a much less probable one than those we have
had above. LCf. Oldenberg, Die Hymnen des RV,^ i. 245. J The hymn is employed
by Kaug. (31.4), with vii. 114. 2, in a remedial rite against demons; and it is added
(note to 8. 25) to the cdtana gana.
Translated : by the RV. translators ; and Florenz, 294 or 46 ; Griffith, i. 263.
1. Send thou forth the voice for Agni, bull of people {ksiti): may he
pass us over our haters.
2. He who bums down the demons, Agni, with sharp heat {focis)t
may he etc. etc.
RV. has vfsd (ukr/na at beginning of b.
3. He who from distant distance shines over across the wastes : may^
he etc. etc.
Ppp. reads, for c, /iro vifvd ^dhirocate,
4. Who looks forth upon and beholds together all beings : may he
etc. etc.
Ppp. reads nipaqyati in a.
5. Who, the bright Agni, was born on the further shore of this,
firmament (rdjas)\ may he etc. etc.
Nearly all our mss. (all save O.D.K.), and the great majority of SPP*s, read ajdyata^
without accent, at end of b ; both editions give dj-, RV. has asya^ unaccented, in a.
The verse is also found in TS. (iv. 2. 5»), TB. (iii. 7. 8'), and MS. (ii. 7. 12*), all begin-
ning a W\t\i ydt and c with idt, and having, instead of fukrd agnir^ qukrdm jydtir (but
MS. mahdq citrdm jydtir)\ all accent djdyaia, and TB.MS. accent asyd with our text
•|_Also at iii. 2.4, with the same reading, s^vt partsad, j
35. Prayer to Agni Vaicvflnara.
[/Cduftka. — vtfvdnaraddivatam, gdyatram,"]
Found also in Paipp. xix., and in the Qrauta-Sutras of A^valayana (viii. 11.4) and
(^ahkhayana (x. 9. 17); the first verse, further, in VS. and MS. This hymn and the
one following are called by Kaug. (31.5) vdiqvdnarfya^ and used in a general remedial
rite ; and verse 35.2 is reckoned (note to 32. 27) to the ahholihga gana. In Vait,
hymn 35 appears alone in the agnicayana (29.5), with i. 21 and vii. 84, accompanying
the covering of the first courses of bricks.
Translated : Florenz, 295 or 47 ; Griffith, i. 264.
307 TRANSLATION AND NOTES. BOOK VI. -vi. 36
1. Let Vaigvanara, for our aid, come forth hither from the distance
— Agni, unto our good praises.
AQS. has this verse precisely as in our text, and so has VS. at xviii. 72 |_and (^(^S.
has the pratlka^ aj, but VS. xxvi. 8 has again the first two padas, with agnir ukthina
vahasd (see under the next verse) for third; and MS. iii. 16.4 has the latter version,
with the further variant of Htya prd (i.e., doubtless, Htyi i fird) at the end of a.
Ppp. has the bad reading Htdyd pra; it further exchanges the third padas of i and 2,
and reads as 2 c upe *mdm sustutim mama.
2. Vaigvanara, our ally {sajils\ hath come unto this our offering —
Agni, at our songs, in our distresses.
The two Sutras have for c agnir ukthena vdhasd (found in VS.MS. in combination
with I a, b); Ppp., as also noticed above, has for c our i c. The translation given
implies that dhhasu (which is read by all the mss. without exception, and is quoted so
in the commentary to Prat iv. 32) is the same with the usual dnhahsu; no stem dnhan
is found anywhere else ; the comm. foolishly explains it by abhigantavyesu^ adj. to
ukihesu. The translation, moreover, represents the pada-itxi reading of agamat in a
as a : agamat; but it seems altogether likely that the true meaning is i : gamat * may
he come.'
3. May Vaigvanara shape the praise and song of the Angirases; may
he extend to them brightness (dyumnd) [and] heaven (svdr).
Of the two Sutras, QQS. supports our cdklpat (comm. cakrpaf) in sense by reading
jljanat; AQS. has the better reading cdkanat *take pleasure in.' A(^S. also has
angirobhyas in a (both preserve the a of ang-) ; Ppp. has no ahgirobhis. In b, Ppp.
and QQS. \i2L,wt yajHam for ukthamj AQS. has stoma for -mam^ and in c omits d (if it
is not a misprint) ; Ppp. has pra instead of di *su.
36. In praise of Agni.
[^Aiharvan (svastyayanakdmah). — dgneyatn. gdyatram^
Found also, imperfect, in Paipp. xix., and in other texts, as SV. (ii. 1058-60), etc.,
mentioned under the several verses. For the use of the hymn with its predecessor by
Kaug. (31.5)* see under the latter.
Translated : Florenz, 296 or 48 ; Griffith, i. 264.
1 . To Vaigvanara, the righteous, lord of right, of light, we pray for
unfailing heat (gharmd).
The Saman version, as also that in VS. (xxvi. 6), in MS. (iv. ii.i), and A(^S.
(viii. 10. 3), is precisely accordant with ours ; that in CQ^* ("i* 3* 5) ^<^ bhdnum instead
of gharmdm in c.
2. He shaped himself unto all things ; he, the controlling one, sends
out the seasons, drawing out the vigor {vdyas) of the sacrifice.
The verse is corrupt in Ppp., but the second and third padas in it exchange places,
as they do in the SV. version. SV. also reads, for d^^yd iddm pratipaprathi^ and has
svdr for vdyas in c ; it and all the other versions read rtin; our rtinr is quoted in
Prat. ii. 29, and in the comment to i. 68. The comm. reads in a vi^vdh and cakrpe, and
some of our authorities (P.I.K.), with the great majority of SPP's, also have vi^vdh;
vL 36- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 308
but SPP. gives vi^vd in his text, as we have done. AQS. (viii. 9. 7) and ^QS. (x. 1 1. 9)
read ii^tead viqvam^ and cdklpat. TB. (ii. 4. i9-«o) makes an anustubh verse of our
3 b, c and 2 a, b ; it reads, for our 2 a, j^ iddm prdti paprathe,
3. Agni, in distant domains, the desire of what is and is to be, bears
rule as the one universal ruler.
Or, it may be (so Florenz), * Agni, as Kama, rules over what has been and is to be,'
etc. ; the comm. explains kdmas as kdmayitd kdmaprado vd, SV. (also VS. xii. 117)
xtdids priy^su ior pdresu in a; AQS. (viii. 10.3) has insiezd pratnesu. QC^S. (iii. 5.8)
has our text without variant; also TB. (see above), in b, c. |_Cf. iii. 21.4 and Muir,
V.403.J
37. Against curses.
[AtAarvan (svastyayanakdmah). — cdndramasam. dnustubham^
Found also in Paipp. xx. Quoted by Kaug. (48. 23) in a witchcraft ceremony
(against the effect of an opponent's sorcery, comm.), with giving a pale lump (^pindam
pdndum : the comm. explains it as a lump of white dirt) to a dog ; and vs. 3 is, doubt-
less correctly, regarded by the comm. as intended at 48.37 (tht pratika would equally
designate vii. 59), with the laying on of fuel from a tree struck by lightning. The hymn
is further reckoned (note to 25. 36) to the svastyayana gana.
Translated: Florenz, 297 or 49; Grill, 25, 161 ; Griffith, i. 264 ; Bloomfield, 93, 475.
1. Hither hath come forth, having harnessed his chariot, the thousand-
eyed curse, seeking after my curser, as a wolf the house of a sheep-
owner.
Ppp. has, in a, abhi (which is better) for upa; in c^ydti for mama; and, in d, it
combines vrkdi *va — which contraction the Anukr. appears to ratify. Yuktviya
would fill out b more acceptably.
2. Avoid us, O curse, as a burning fire a pond ; smite our curser here,
as the bolt from heaven a tree.
The distinction of hr and hra in manuscripts is so slight that some of i>ur mss. might
be viewed as reading hrddm in b, and SPP. estimates most of his authorities as giving
it (and the comm. idam)^ though he also accepts hraddm in his text Ppp. reads iva
in b, and tvam for nas in c, and divyd for divds in d.
3. Whoever shall curse us not cursing, and whoever shall curse us
cursing, him, withered (.^), I cast forth for death, as a bone Q}) for a dog.
The first half-verse is repeated below, as vii. 59. i a, b, with a different second half ;
it is also found, with still another ending, in TB. (iii. 7. 6*3), TA. (ii. 5. 2»'), and
Ap. (iv. 15. 1): these three put qdpatas in b next before qdpdt. The meaning of both
phtram (for which cf. iv. 1 2. 2) and dvaksdmam in c is extremely doubtful, and the
translation of the line must be regarded as only tentative. |_Bloomfield takes dva-ksd-
vtam as *down upon the ground': on the score of form and accent {Gram, §1313 b,
13 10), this is admissible; but I can hardly cite an example of dva thus used, except
Panini*s ava-lomam.\ The comm. reads pestam^ explaining it by pistamayatk khd-
dyam ; avaksdmam is glossed with avadagdham, Ppp. gives the verse the same
second half as our vii. 59. i. The Anukr. appears to ratify the contraction -tram *va
in c. LPada d = v. 8. 5 d. Compare also iv. 36. 2 a, b.J
309 TRANSLATION AND NOTES. BOOK VI. -vi. 39
38. For brilliance.
[AtAan-an {parcaskdmah). — caturrcam. brhaspatidevatyam uta tvisidevatyam. trdistubham.l
Found also in Paipp. ii. (in the order i, 2, 4, 3); and in TB. ii. 7.7»-» (in the order
1,4, 2, 3) and K. xxxvi. 15 (in the order 3, 2, i, 4). This hymn and its successor are
employed together by Kaug. (13. 3-6) in a rite for glory, with the navel-hairs of sundry
creatures Lcf. Weber, RdjasHya, p. 99, n. 3 J, and splinters of ten kinds of trees ; and
they are reckoned to both varcasya ganas (notes to 12.10 and 13. i). They are
further included L 139. 15 J with several others (i. 30; iv. 30, etc.) in a rite (called
utsarjana^ comm.) in the ceremony of entering on Vedic study.
Translated : Ludwig, p. 240 ; Florenz, 297 or 49 ; Griffith, i. 265 ; Bloomfield, 1 16, 477.
1. What brilliancy (tvisi) is in lion, in tiger, and what in adder, in
fire, in the Brahman, what in the sun : the fortunate goddess that gave
birth to Indra — let her come to us, in union with splendor.
Ppp. reads vavardha for jajdna in c, and sd d ndi *tu in d. TB. has in the refrain
i ^gan (or i gan) for di *tu,
2. What brilliancy is in elephant, in leopard, what in gold, in waters,
in kine, what in men {piirusa) : the fortunate goddess etc. etc.
Ppp. and TB. agree in reading dqvesu purusesu gdsu in b.
3. In chariot, in dice, in the bull's strength (vdja), in wind, in rain-
god, in Varuna's vehemence ((lisma) : the fortunate goddess etc. etc.
Ppp. inverts the order of vi^e and parjdnye in b ; TB. |_and comm. J read vrsabhdsya
in a.
4. In a noble (raj any dL)^ in the drum, in the drawn [arrow], in the
horse's vigor, in mah's roar (.^): the fortunate goddess etc. etc.
Ppp. and TB. agree in prefixing yi at the beginning of the verse, and TB. has
krdndye for vaje in b, while Ppp. has, for b, tvisir a^ve mdydm stanayitna gosu yd,
Mdya is not properly used of fitirusa * man/ and the expression is obscure and doubtful.
The comm. takes iyatdydm as = dtddyamdndydm and qualifying dundubhdu / [Yoi
the meaning here assigned to it, see note to vi. 65. i.J In this hymn, again, it appears
as if the equivalence to three verses were recognized, the refrain of vss. 2, 3 being left
out of account. But the Anukr. acknowledges four verses, and each of the four has its
refrain in TB.
39. For glory.
[Atharvan {parcaskdmah), — brhaspatidevatyam. i.jagati ; 2. tristubh ; j. anustubA,"]
Found also in Paipp. xix. Used by Kau^. always in connection with hymn 38 : see
under that hymn.
Translated : Ludwig, p. 240 ; Florenz, 299 or 51 ; Griffith, i. 265 ; Bloomfield, 117, 478.
I. [As] glory (yd(as) let [my] oblation increase, quickened by Indra,
of thousand-fold might, well-brought, made with power; me, proceeding
mightily onward unto long sight, [me] with my oblation, do thou increase
unto chiefhood.
vi. 39- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3 ID
Ppp. has, for b, sahasratrstis sukrtarh sahasvat; in c^jfvase (which is better) for
caksase; in d, it omits md^ which improves the meter. The comm. has suvrtam in b.
The ^'jagatV (11 + 12: 12 + 13 = 4^) is an irregular one. LCf. RV. v. 44. 3, where we
have the intensive of sr with anU'Pra,\
2. Unto our glorious Indra, rich in glory, would we, rendering homage,
with glories pay worship; do thou bestow on us royalty quickened by
Indra; in thy bestowal here may we be glorious.
This verse is found in Ppp. in a different connection, further on in the same book,
and with quite different readings : vayam for nas in a ; for b, yaqasvino havisdi 'nam
vidhema ; in c, dadhad ior rdsva; for d, tasya rdtre adhivdke sydma.
3. Glorious was Indra, glorious was Agni, glorious was Soma born;
glorious, of all existence am I most glorious.
Ppp. combines ^af4 *gfiir in a. This verse is repeated below, as 58. 3.
40. For freedom from fear.
\Atharvan {J : 1-2. abhayakdmah ; j. svastyayanakdmah). — 1-2. mantroktadeviUye* jagutydu.
J. dindru anustubh,'\
The first two verses are found also in P&ipp. i., much altered. Used, according to
K&U9. (59. 26), by one who desires absence of danger, with vi. 48, with worship or offer,
ing to the seven seers in as many directions ; and Kegava and the comm. regard it as
further intended by 16. 8, in a rite for courage in an army ; vss. i, 2 are reckoned (note to
16.8) to the abhaya gana^ and vs. 3 (note to 25.36) to the svastyayana gana; the
comm. notes its application according to 139. 7 in the rite for one beginning Vedic study.
Translated: Ludwig, p. 373, also 242 ; Florenz, 300 or 52 ; Griffith, i. 266.
1. Let fearlessness, O heaven-and-earth, be here for us; let Soma,
Savitar, make us fearlessness; be the wide atmosphere fearlessness for
us ; and by the oblation of the seven seers be there fearlessness for us.
In d, saptarslndm is read by one or two mss. Ppp. has only the first pada of this
verse. Neither vs. i nor vs. 2 is a good jagatf; easy emendations would make both
good tristubh,
2. For this village [let] the four directions — let Savitar make for us
sustenance, well-being, welfare ; let Indra make for us freedom from foes,
fearlessness ; let the fury of kings fall on (abhi-ya) elsewhere.
Ppp. rectifies the redundancy of b by reading subhutam savitd dadhdtu; in c, it
reads a^atrum and omits nas; for d, it has madhye ca visdm sukrte sydma. The
comm. reads agatrus in c.
3. Freedom from enemies for us below, freedom from enemies for us
above; O Indra, make freedom from enemies for us behind, freedom
from enemies in front.
Or, these four directions admit of being understood (so the comm.) as from the south,
from the north, from the west, in the east. The verse is found also in the Kanva ver-
sion of the Vajasaneyi-Samhita (iii. II. 6), with me adharag in a, uddk krdhi in b, and
paqcan me inc; further, in K. (xxxvii. 10).
311 TRANSLATION AND NOTES. BOOK VI. -VI. 42
41. To yarious divinities.
[Brakman. — bahuddivatam uta cdndramasam. dnustubkam : i. bhur^ ; j. tristubh.']
Not found in Paipp., nor, so far as observed, in any other text Used by Kau^.
(54.11), with ii. 15, in the ^^^^ir^ ceremony, as the youth is made to eat a properly
cooked dish of big rice {mahdvrfhi).
Translated : Florenz, 301 or 53 ; Griffith, i.266.
1. To mind, to thought, to device {dhi\ to design, and to intention,
to opinion {matl), to instruction {grutd), to sight, would we pay worship
with oblation.
The meter in b would be rectified by reading iknty&i. |_In his note to i. 1. 1, W. took
^ruta here as * sense of hearing.' J
2. To expiration, to perspiration (vydnd), to breath the much nour-
ishing, to SarasvatI the wide extending, would we pay worship with
oblation.
3. Let not the seers who are of the gods leave us, who are self {tan&y
protecting, self -born of our self; O immortal ones, attach yourselves to
us mortals ; grant life-time {dyus) in order to our further living.
With the first line is to be compared AB. ii. 27. 7 : rsayo ddivydsas tanUpdvdnas
tanvas tapojdh (Florenz). TanQ (lit. * body *) * self ' apparently refers throughout to
ourselves. This verse is translated by Muir, OST. v. 296. \Mi hdsisur fsayo ddivid
nah would make good meter. J
The fourth anuvdka ends here, having 10 hymns and 33 verses ; and the old Anukr.
says of it and its predecessor together trttyacaturthdu trayastrin^akdu (Jrttya- given
above, not here).
42. To remove wrath.
\Bhrgvahgir(u (parasparamcittdiklkaranahf), — manyudevatyam, dnustubkam : t^2, bAurtj.']
Found also, with considerable variation, in Paipp. xix. Used by Kaug. (36. 28-30),
in the section of rites concerning women, for the appeasement of anger: with vs. i, one
takes a stone on seeing the angry person ; with vs. 2 one sets it down toward the same ;
with vs. 3 one spits upon it (abhinisthfvati : the text would suggest rather abhitisthati).
The hymn is reckoned also (note to 26. i) to the takmandqana gana. In Vait. (12. 13)
it is employed in the agnistoma in case of an outbreak of anger.
Translated: Ludwig, p. 515; Florenz, 302 or 54; Grill, 29, 162; Griffith, i. 267 ;
Bloomfield, 136, 479.
I. As the string from the bow, do I relax (ava-tan) fury from thy
heart, that, becoming like-minded, we (two) may hold together (sac) like
friends.
The Ppp. version is in many points different : ava jydm iva dhanvinaq qusmam
tanomi te hrdah : adhd sammanasdu bhUtvd sakhike *va sacdvahe. The first half-
verse occurs |_at MP. ii. 22. 3, with hrdas transferred to the beginning of b;J also in
HGS. (i. 15. 3), with dhanvinas (like Ppp.), and with hrdas transferred Las in MP. J,
and with dydm for jydm. In this verse and the next, the Anukr. does not allow the
abbreviation *va after sdkhdydu.
vi. 42- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3 12
2. We (two) will hold together like friends ; I relax thy fury ; we cast
in thy fury under a stone that is heavy.
Perhaps better * thy fury that is heavy ' ; but the version of Ppp. |_with the comm. J
decidedly supports the translation as given : agmand manyutk gurund *pi ni dadhmasL
Ppp's version of a, b is this: vi te manyum naydmasi \ci. MP. ii. 22.2J sakhike *va
sacdvahdi,
3. I trample upon (abhi-stha) thy fury, with heel and with front foot,
that thou mayest speak not uncontrolled, mayest come unto my intent.
LI do not see ^hy prdpada may not here be rendered by * toe.' J Ppp. reads, for b,
pdrsnibhydm prapaddbhydm ; and, fore, d, pard te dastydm vadham pard manyufk
suvdmi te, |_The second half-verse recurs at the end of the next hjrmn. Pada d is a
stock-phrase : see i. 34. 2 ; iii. 25. 5 ; vi. 9. 2 ; 43. 3. J
43. To assuage wrath.
[(As 42.) — manyufamanadrvatdkam. dnustubham.']
Found also in Paipp. xix. In Kaug. (36. 32), the hymn appears, next after hymn
42, in a rite for appeasement of anger, darbha being treated as an amulet (? osadhivat).
Translated : Florenz, 303 or 55 ; Grill, 30, 162 ; Griffith, i. 267 ; Bloomfield, 137, 480.
1 . This darbhd [is] fury-removing, both for one's own man and for a
stranger ; and this is called a fury-removing fury-appeaser of fury.
The translation implies the emendation of vimanyukasya in c to -kaq ca (as proposed
by Grill, and virtually by Florenz). Ppp. supports the change, reading vimanyako
manyuqamano *stu me ; it has vimanyakas also in a.
2. This that is many-rooted, [that] reaches down {ava-stM) to the sea,
the darbhd, arisen out of the earth, is called a fury-appeaser.
Ppp. reads, in b, prthivydm * in the earth,' instead of samudrdm * to the sea ' ; end
of c and d, nisthitas sa ce *stu vimanyakah. The Anukr. takes no notice of the
deficiency of a syllable in a.
3. We conduct away the offense {? (ardni) of thy jaws, away that of
thy mouth, that thou mayest not speak uncontrolled, mayest come unto
my intent.
The last half-verse is a repetition of vi. 42. 3 c, d Lwhich scej ; it is wanting in
Ppp., perhaps as result of a lacuna. Most of the mss. have the false reading mMhydn
in b, but SPP. also emends to -dm^ being supported by the comm. The latter explains
qardnim by hihsdhetubhutdm krodhdbhivyahjikdth dhatnanim,
44. For cessation of a disease.
[ Vifvdmitra. — mantroktadevatyam uta vdnaspatyatn. dnustubham : S'S'P- fnahdbrhafi,'\
|_Partly prose — vs. 3. J The verses i, 2, are found also in Paipp., i a, b in iii.;
I c, d and 2 in xix. Used in Kaug. (31.6) in a remedial rite against slander {apavdda;
but the text |_cf. Bloomfield, p. xlv.J reads apavdtd), with help of a self -shed cow-horn
properly prepared.
313 TRANSLATION AND NOTES. BOOK VI. -vi. 45
Translated: Ludwig, p. 509; Florenz, 304 or 56; Griffith, 1.268; Bloomfield, 10,
481. — Cf. Bergaigne-Henry, Manuel^ p. 151 ; Zimmer, p. 390.
1 . The heaven hath stood ; the earth hath stood ; all this living world
hath stood ; the trees have stood, sleeping erect ; may this disease of
thine stand.
The peculiar epithet urdhvasvapna was applied by Ppp. to a tree also in its version
of 30. 3, above. L" Stand," i.e. * come to a standstill.* J
2. What hundred remedies are thine, and [what] thousand, assembled
— [with them thou art] the most excellent remedy for flux, the best
effacer of disease.
Ppp. has yat for yd in a, and sambhrtdni (for -gatdni) in b ; instead of c, it reads
tesdm asi tvam uttamam andsrdva saroganam* (= ii.3. 2 C, d); in d, -stha. The
Ppp. reading, and ii. 3. 2, suggest supplying rather *of them' than *with them' between
the half-verses. The comm. understands a, b as addressed to the patient {vyddhitd),
*LIntending, presumably, andsrdvam aroganam,\
3. Rudra's urine art thou, the navel of the immortal (atnrtd) ; visdnakd
('horny') by name art thou, arisen from the root of the Fathers, an
effacer of the vdtikrta.
This prose-stanza is reckoned by the Anukr. as if metrical. Vdtikrta^ like vdttkdrd,
is too doubtful to render ; its derivation from vdta * wind ' is extremely unsatisfactory,
and Zimmer's connection of vdta with our " wound " etc. is also questionable ; the
comm. understands vdtl krtandgani (vdtf = dsrdvasya rogasya qosayitrt). The name
visdnakd points to some use of a horn, such as is indicated in the Kau^ika {sva-
yamsrasta goqrhga * a self-shed cow-horn '). |_Note that the epithet " deciduous **
(svayamsrasta) corroborates the etymology of visind as set forth by W. at iii. 7. i,
note. J The verse (7+6: 8 -h 8-h7) does not at all agree with the description of the
Anukr.
45. In atonement of offenses.
[Ahgiras (pracetds) Yamaf ca. — duhsvapnand^anadevatyam. i , pathydpankti ; 2. bhurik
tristubh ; j. anustubh."]
Found also in Paipp. xix. This hymn and the one next following are used together
by Kau^. (46. 9) in a rite against bad dreams ; and they are both reckoned (note, ib.)
to the duhsvapnandqana gana.
Translated : Ludwig, p. 443 ; Florenz, 305 or 57 ; Griffith, i. 269 ; Bloomfield, 163, 483.
I. Go far away, O mind-evil ! why utterest {i^ahs) thou things unuttered }
Go away ; I desire thee not ; do thou frequent {sam-cara) trees, woods ;
in houses, in kine [is] my mind.
The combination manaspdpa is expressly prescribed by Prat. ii. 79, and the anoma-
lous conversion of the final of vrksan to anusvdra by Prat. ii. 28. Ppp. has, for a, ape
*hi manasas pate (which RV. has at the beginning of x. 164. i), and omits e. The
comm. regards manas and papa as two independent words in a, and reads qansati in
b, and vrksavandni in d.
vi. 45- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3^4
2. If {ydt) by down-utterance, out-utterance, forth-utterance we have
offended {upa-r)^ waking or (ydt) sleeping, let Agni put far away from us
all disagreeable ill-deeds.
The verse corresponds to RV. x. 164. 3, which reads in tiydd dgdsd nihqdsd *bhi^dsd;
of these words the first and third have usage elsewhere, and a determinable meaning,
* wish ' or * expectation * and * imprecation.* The Atharvan substitutes occur only here,
and the root qans is not met with combined with either ava^ nis (except in the doubtful
dnihqasta^ RV. once), or pard; so that it has been necessary to render the words
mechanically above. TB. (iii. 7.124) has a only, with nifdsd (instead of nt'Afdsd),
which is equally unsupported.* The comm. regards all the words as containing the
root fas * cut,* paraphrasing it by At'ns * injure ' ; updrima he renders by updrtdh piditd
bkavema^ turning the active into a passive. |_Pada b recurs at vi. 96. 3. J • LTB. has ydd
dqdsd niqdsd ydt pardqdsd^ blending RV. and AV. readings. J
3. If (ydt), O Indra, O Brahraanaspati, we also proceed falsely, let
the Angirasa, forethoughtful, protect us from difficulty, from distress.
The verse is RV. x. 164. 4, which, however, has the better readings abhidrohdm for dpi
mfsd in b, and dvisatam for duritit in d. Ppp. reads, for d, dvisaias pdtu tebhyah.
It is probably only on account of the occurrence in it of the word svapantas (2 b)
that this hymn is in our text put in connection with the one that follows.
46. Against evil dreams.
\^Angiras. — purvoktadevatyam uta rvdpnam. i. kakummatJ vistdrapahktih ; j.j-av. (okvari-
garbhd yp.jagatt ; j. anustubh^
The first and third verses are found also in Paipp. xix.,* but not in connection with
the hymn which here precedes. The first two "verses" are pure prose, and their
description as metrical gives the Anukr. much trouble, with unsatisfactory result The
hymn is used by Kau^. (46. 9) with the preceding : see under the latter ; further, in the
same ceremonies against bad dreams appears (46. 13) a pratlka which might signify
either vs. 2 or xvi. 5. i : the comm. holds that the former is intended (as including
vss. 2 and 3). ♦ LRoth reports xix. 57. i (= vs. 3 here) as occurring in Paipp. ii.J
Translated: Ludwig, p. 498; Florenz, 306 or 58; Griffith, i. 269; Bloomfield, 167,
485.
1. Thou who art not alive, not dead, immortal-embryo of the gods art
thou, O sleep; VarunanI is thy mother, Yama thy father; Araru by
name art thou.
Ppp. reads yamas pitd. The mss. are much at variance as to two points in this
verse : whether asi or dst after -garbhds, and whether drarus or ardrus. As regards
the former, they are nearly equally divided ; both printed texts give asi, which is doubt-
less preferable. In the other case, the great majority of authorities have drarus, which
is accordingly adopted in both texts (our Bp.E.T.K. read ardrus) ; but TB. (iii. 2. 94)
and MS. (iv. L 10), which have a legend about an Asura of this name, accent ardru,
and this was probably to have been preferred.
2. We know thy place of birth (janiira), O sleep; thou art son of
the gods' sisters {-jdml), agent of Yama; end-maker art tHou; death art
315 TRANSLATION AND NOTES. BOOK VI. -vi. 47
thou ; so, O sleep, do we comprehend thee here ; do thou, O sleep,
protect us from evil-dreaming.
This verse is repeated below as xvi. 5. 6. The comm. renders -j&mi by -strL
3. As a sixteenth, as an eighth, as a [whole] debt they bring together,
so do we bring together all evil-dreaming for him who hates us.
* Bring together,* i.e. * pay off, discharge.* This verse is R V. viii. 47. 1 7 a-d, where,
however, is read sam-ndydmasi also at end of b (instead of -yantt)^ and dptyi for
dvisati in d ; it is also found again below, with slight differences, as xix. 57. i. ' Eighth'
is literally *hoof * ((apAd), from the eight hoofs of cattle etc. The sixteenth or eighth
is possibly the interest. All the authorities, for once, agree in reading ydtha rndm
(instead oi ydtha rndm), and it is accordingly received in both published texts.
47. For blessings : at the three daily libations.
lAH^iras (f). — dgneyam ; 2, vdifvadevt ; j. sdudhanvand, trdistubkam^
Found also in Paipp. xix. and in TS. (iii. i.9>->), and K^S. Not used by Kau^. ;
appears in Vait. (21. 7) in the agnistoma, with vi. 48 and ix. 1. 1 1-13, at the savanas.
Translated : Ludwig, p. 429 ; Florenz, 308 or 60 ; Griffith, i. 270.
1. Let Agni at the morning libation {sdvana) protect us, he that
belongs to all men (vdifi/dnard), all-maker, all-wealful; let him, the
purifier, set us in property (drdvina); may we be long-lived, provided
with draughts.
Ppp. ends b v/ith pafAiJtrd vi^vakrstih, and TS. has mahini, K^S. (ix.3. 21) mahl-
ndm, and MS. (i. 3. 36) vifvafrts, for vi^vakfts all have drdvinam (for -ne) in c ; and
MS. reads pr&tdh sdvandt in a. |_As to the morning invocation of Agni, see Bloomfield,
J AOS. xvi. 10. J The comm. explains sahdbhaksds by samdnasomapdn&h putrap&utrd-
dibhih sahabhojand vd,
2. May all the gods, the Maruts, Indra, not leave us at this second
libation ; long-lived, speaking what is dear to them, may we be in the
favor of the gods.
Neither Ppp. nor TS. nor KQS. (ix. 14. 17) have any variant in this verse.
3. This third libation [is] of the poets (kavf), who rightfully (rt/na)
sent out the bowl ; let those Saudhanvanas, who have attained heaven,
conduct our happy-offering unto what is better.
That is (a), of the Ribhus, one of whose merits, leading to the conferral of immortal-
ity upon them, was their service to the ceremonial in connection with the libational
bowl, which they made four. |_For this the comm. gives ample citations, e.g. RV.
i. 161. 2. J Ppp. combines, in c, sdudhanvand ^rnrtd **nagdrUls, and ends the verse with
naydtha, TS. has the insignificant variants of siivar in c, and vdsfyas in d; K^S.
(x. 3. 21) reads tftiya-savanam in a, and no *bhi vaslyo n- in d.
vi. 48- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 316
48. To the deities of the three daily libations.
[L? J — mantroktarsidevatyam . dusniham .]
LNot metrical.J Not found in Paipp., but occurs in ^B. (xiL3. 43-s), TS. iii. 2. i«,
PB. i. 3. 8 and 5.12, 15, GB. (i. 5. 12-14), CCS. (vi. 8. 10-12), and K^S. (xiii. i.ii).
Used by K^u^. (56. 4), in the upanayana ceremony, as the teacher gives and the pupil
accepts a staff ; and again (59. 26) in the kdmya rites, with vi. 40 : see the latter ;
|_and again (59. 27), alone, with delivering a staff to one consecrated or to a Vedic stu-
dent ;J and Ke^. |_schol. to 16. 8 J regards the hjrmn as going with hymn 40 in the battle
incantations. In V&it. it is employed with the preceding hymn (see the latter), and also
( 1 7. 10) at an earlier part of the agntstoma, with the savanas |_in the verse-order i, 3, 2 J.
Translated: Florenz, 309 or 61 ; Griffith, i. 271. — Treated at length by Bloomfield,
JAOS. xvi. 3 ff., 23 ; or Festgruss an Roth, p. 149 ff. Cf. also JAOS. xix., 2d half, p. 1 1 .
1. A falcon art thou, with gdyatrd for meter; I take hold after thee;
carry me along to welfare at the close (udrc) of this offering : hail !
All the other texts read sdm p&raya for sdm vaha, and QB.TS.PB.GB.KQ!S. end
there ; C?^- ^A^^ our further refrain, but with udrcam (for -^1), and omitting sv&kd;
Q^S. also adds patvd after asi at the beginning, in all the three verses. The comm.
regards the sacrifice itself as addressed in each verse. He says of udrci: uttamd
^vasdnavartiny rg udrk. The metrical definitions of the Anukr. are so far correct that
the verses can be read as 28 syllables.
2. A Ribhu art thou, viiXhjdgat for meter; I take hold etc. etc.
All the other texts put this verse last, as it properly belongs. QB.TS.GB. end all
three verses in the same way ; ^QS. omits the refrain after the first verse, but states
that it is the same in the others ; KQS. ends also with -chandds in the second and third
verses. Instead of rbhur asi, TS. has sdghd *si (zn&jdgattchandds), GB. and PB. have
svaro 'si gay o *st\ and (^(^3, has sakhd * si patvd,
3. A bull art thou, with trisfubh for meter; I take hold etc. etc.
At the beginning of this verse the authorities vary greatiy: QB.TS.KQS. have
suparnb 'si; ^QS.* the same, with patvd added. (as in the other verses) ; PB. vrsako
'si; GB. samrdd asi. The comm. identifies the " bull " with Indra.
49. To Agni etc.
\^Gdrgya. — dgneyam, i, artustubh ^ ^-J-jagati (j,tnrdj).1
Found also in Paipp. xix. Further, in K. (xxxv. 14-15), and the first two verses in
Ap^S. xiv. 29.3, the first in TA. (vi. 10. i) and JB. (ii. 218), the last in RV. (x. 94. 5);
they seem to be three unconnected verses. Their very obscure and questionable content
is explained by the comm. as accompanying and referring to the fire that consumes a
deceased teacher ; the hymn is to be spoken by a pupil : this the Kau^ika prescribes
(46. 14). In ApQS., the two verses are two out of six with which a consecrated person
is to accompany six oblations offered in case he spills his seed. Parts of the hymn
relate to the action of the pressing stones in crushing the stalks of the soma-plant
Translated : Ludwig, p. 432 ; Florenz, 310 or 62 ; Grifiith, i. 272.
317 TRANSLATION AND NOTES. BOOK VI. -vi. 50
1 . Surely no mortal, O Agni, hath attained the cruelty of thy self {tanii).
The ape gnaws (bhas) the shaft {t^j'ana), as a cow her own after-birth.
That is, perhaps (a) hath succeeded in inflicting a wound on thee. Ppp. differs only
in reading martyam at end of a. For tanvas in a, TA.Ap. have the equivalent tanu-
vai; for dndnqa in b, TA. cakira^ Ap. dndqa; for svdm in c, T A., funar. The comm.
has bibhasti in c (also 2 d |_ which see J).
2. Like a ram, thou art bent both together and wide apart, when in
the upper wood [the upper] and the lower stone devour ; exciting (ard)
head with head, breast (dpsas) with breast, he gnaws the soma-stalks
(ahqu) with green mouths.
In a, *ram' {mesd) perhaps means something made of ram*s wool or skin; or the
action of the stones is compared to that of a ram, butting and drawing back. K. (of
which I happen to have the readings in this verse) gives mesa iva yad ufia ca vi ca
carvatiy and Ap. the same, except the blundering carvari for carvati. The comm. has
ucyase for acyase. Ppp's a is tvesdi *va siHca itaror varnyate. In b, which is the most
hopeless part of the verse, K. x^^As yad apsaradrUr uparasya kh&dati^ and Ap. doubtless
ft
intends the same, but is corrupted in part to apsararuparasya. The comm. has aparas
for uparas. In c, K. has vaksasd vaksa ejayann^ Ap. the same, and also, blunderingly,
girdu for qiro. Ppp. has apsard *pso. In d, K. begins with angum; Ap. has the same
and also gabhasti; the comm. again bibhasti. The comm. has two different conjectures,
both worthless, for uttaradrdu. LPischel discusses dpsas ^ Ved, Stud, i. 308 ff., and
this vs. at p. 312. Aufrecht discusses the roots bhas, KZ. xxxiv. 458. Hillebrandt
discusses this vs., Ved, Mythol. i. 154. J
3. The eagles have uttered (kr) their voice close in the sky; in the
lair (akhard) the black lively ones have danced ; when they come down
to the removal of the lower [stone], they have assumed much seed, they
that resort to the sun.
In c, RV. has nydh (p. nydk) niyanti, for which our reading is evidendy a corrup-
tion — as is probably also niskrtim for RV. niskrtdm, and suryaqritas for RV. -qvitas
at the end. The comm. has divi instead of dyavi in a. Ppp. has a very original d :
puro vdco dadhire siiryasya. There is no reason for reckoning i)^\sjagatf as virdj,
50. Against petty destroyers of grain.
\^Atharvan {abhayakdmah). — dfvinam. i. virdd jagati ; 2y j. pathydpankti.l
Only the second verse is found in Paipp., in book xix. ; and no occurrence of any part
of the hymn has been noted elsewhere. Its intent is obvious. In K^u^. (51.17) the
hymn is applied in a rite for ridding the fields of danger from mice and other pests ; one
goes about the field scratching lead with iron ( ? the comm. reads ayahslsam gharsah) ;
and it is reckoned (note to 16. 8) to the abhaya gana.
Translated: Ludwig, p. 499; Florenz, 312 or 64; Griffith, i. 272 ; Bloomfield, 142,
485.
I. Smite, O Agvins, the borer, the samahkd^ the rat ; split their head ;
crush in their ribs ; lest they eat the barley, shut up their mouth ; then
make fearlessness for the grain.
vi. 50- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 318
All the mss. accent dgvind, as if the word began the second pada instead of ending
the first, and SPP. follows them ; our text emends to a(v-. In b, SPP. reads, with most
of the mss., chintdm, which is better, being prescribed by Prit. ii. 20. The comm. reads
at the beginning of cyuvdfk ned ad&t Tarda perhaps denotes a special kind of akhu
or rat. The comm. regards samahka as adj. to dkhum ^Dd = samaBcanam bilam
sampraviqya gacchantam,
2. Hey, borer! hey, locust ! hey, grinder, upakvasa! as a priest {brah-
mdn) an unfinished oblation, not eating this barley, go up away, doing
no harm.
Ppp's version is quite corrupt : tarda hem patanga hem jahhyd upakvasah anadanta
idam dhdnya hihsanto *podita. The comm. reads apakvasas in b (explaining it by
adagdhdh santah), and brahma (instead of brahmd) in c, and anudanias at beginning
of d. The first two padas are deficient by a syllable each. |_I think Roth intended hi
twice, not hem.\
3. O lord of borers, lord of vdghd's! with arid jaws do ye (pi.) listen
to me : what devourers {vyadvard) there are of the forest, and whatever
devourers ye are, all them do we grind up.
In vyadvaras^ some of our mss. blunder the dv into ddh or dhv, even ddhv ; but
most of them, with all SPP*s authorities save one, have vyadvaras^ which is accord-
ingly, doubtless with reason, admitted by SPP. into his text as the true reading, and our
vyadhv- is to be corrected accordingly. |_For vy-advard^ vy-ddvart^ see note to
iii. 28. 2. But at HGS. ii. 16. 5 we have vyadhvara with maqaka; cf. note to ii. 31. 4. J
Some mss. appear to read vaty&pate in a, but SPP. gives vaghd- as supported by all his
authorities, and the comm. also has it, giving it a fictitious etymology from ava-han; he
explains it by patangddi, P&da b is redundant, unless we contract -bha **^rnota,
51. For various blessings.
l^^amtdti. — dpyam ; j. varunastuti. trdistubham : i. gdyatrt ; S-jagatt^
Found also in Paipp. xix., in the verse-order i, 3, 2. The hymn is reckoned by
Kau^. (9. 2) to the brhachdnti gana ; it is used (25. 20) in healing rites against various
diseases, and (25.21) especially against disorders arising from soma drinking; and
(41. 14), with h}Tnn 19 and others, in a ceremony for good fortune ; it is further (note
to 7. 14) one of the apdm sUktdni, Vait. (30. 7) has it in the sdutrdmanf ceremony
with the preparation of surd for one disordered by soma. LKe^ava (to 61.5) counts
this hymn (not 57) to 2l pavitra gana, \
Translated : Griffith, i. 273.
I. Purified with Vayu's purifier. Soma [hath] run over opposite
{pratydh)t Indra's suitable companion.
The translation implies, at the end of b, dti drutds (or atidrutas, as the comm.
appears to read), which SPP. has rightly in his text. In most mss. dru and hm are
hardly distinguishable (and not easily distinguishable from du and hu), and hru was
unfortunately adopted in our text, because the first mss. consulted favored that reading.
Ppp. has instead adhiqrutah. The verse is found twice * in VS. (x. 31 d ; xix. 3 a), twice
in TB. (ii.6. 1^-3: two immediately successive versions), and thrice in MS. (ii. 3.8;
319 TRANSLATION AND NOTES. BOOK VI. -vi. $2
and iii. 1 1 . 7 two immediately successive versions), and, what is unusual, with differences
of reading in the different versions. VS. differs from our text Lsee note*J in b, having
in X. dtisrutas, and in xix. dtidrutas, TB. has both times vdyus at the beginning,
but in b the first time prink and the second pra(ydnk, both times dtidrutas, MS. has
in ii. vayos (doubtless a misprint for vdyds) and dtisrutas; in iii., the first time vdyus^
firakf and dtidrutas, the second time vdyds, pratydk, and dtisrutas. The Atharvan
reading, according to the Prat, phonetic rule ii. 9, ought to be pratydnk before a follow-
ing s ; but (as explained in the note to that rule) the mss. read simple m, and both
printed texts adopt it. LCf. Weber, RdjasUya, p. 10 1, n. 7. J ♦LShould be "thrice":
W. overlooked that at xix. 3 also there are two immediately successive versions, the first
with pratydnk . . . dtidrutah, the second with prink . . . dtidrutah. Moreover, VS. has
in X. (like TB.) vdyuh,\
2. Let the mother waters further {sUd) us ; let the ghee-purifying ones
purify us with ghee ; since the heavenly ones carry forth all evil {riprd),
forth from them, indeed, I come clean, purified.
The verse is found also as RV. x. 17. 10, with the single variant qundhayantu at end
of a ; the comm. gives to sUd- the same meaning {ksdlayantu pdparahitdn quddhdn
kurvantu), VS. (iv. 2) also has it, precisely in the RV. version ; and MS. (i. 2. i), with
md for asmin and nas in a and b, and with -vdhantu in c. Ppp* has -vahantu like-
wise, and at the end it reads putay emi, which, curiously enough, Schr5der notes as
read by two of his mss. and by the Kapisthala text Ppp. has further the phonetic
L? graphic J variant ghrtapuvas in b.
3. Whatever, O Varuna, that is hateful to the people of the gods
human beings practise here, if without intention we have obstructed thine
ordinances (dhdnnari)^ do not, O god, harm us for that sin.
The verse is RV. vii. 89. 5, which, however, reads at end of b cdrdmasi, and at begin-
ning of c dcittlydt tdva etc. TS. (iii. 4. 1 1 ^) and MS. (iv. 1 2. 6) agree precisely with RV.
The fifth anuvdka, 10 hymns with 30 verses, ends here; the Anukr. quotation, /a^-
cama, has to be combined with that to the next anuvdka.
Here ends also the thirteenth prapdthaka.
52. For deliverance from unseen pests.
\Bhdgali. — mantroktabahudevatyam, dnustubham^
Also found in Paipp. xix. (in the verse-order i, 3, 2). The first two verses are RV.
i. [91.9, 4. Used by Kau^. (31.8) in a remedial rite against demons.
Translated : Griffith, i. 273. — See also Henry, Mint, Soc. Ling., ix. 241 top, and 239.
I . The sun goes up from the sky, burning down in front the demons ;
he, the Aditya, from the mountains, seen of all, slayer of the unseen.
All the mss. read -jurvat at end of b, but both editions make the nearly unavoidable
emendation to -van, which the comm. also reads. The first half-verse in RV. is very
different : ud apaptad asdH suryah puru viqvdni jurvan (should be viqvd nijurvan f
Lrather, viqvdni nijurvan /J). Ppp. has viqvdni jurvan, and, for c, ddityas parvatdn
abhi. The '* unseen *' in d are, according to the comm., the demons and piqdcas and the
like. LWhitney*s M. reads 'jurvan,\
vi. 52- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 320
2. The kine have sat down in the stall ; the wild beasts have gone to
rest {ni-vif) ; the waves of the streams, the unseen ones, have disappeared
{ni'lip).
For c, RV. has ni ketdvo jdndndm^ and again Ppp. agrees with it The comm.
takes alipsata as ii^pf. of the desiderative of root labh {nitardtk labdhum dicckan) !
3. The life(4v«j)-giving, inspired {^ipaqcit\ famous plant of Kanva»
the all-healing one, have I brought ; may it quench this man's unseen
ones.
Ppp. begins a with dyurvidam, and c with aharsam, SPP. has, in c, ^ *bhdrisamy
although it is both ungrammatical and unmetrical, because nearly all his authorities
read so (the comm. gives -rsam), as do part of ours (H.D.R.). [_As to Kanva^s plant,
cf. iv. 19. 2. J
53. For protection: to various gods.
[Brhachukra. — ndndddivatam, trdistubham : i.jagati.']
Found also in P^pp. xix., and in other texts as noted under the several verses.
Kau^. uses the hymn (31.9) in a remedial rite against boils etc. ; also, in the kdmya
rites (59. 28), with worship of heaven and earth, when valuables are lost ; and in the
savayajhas (66. 2), with v. 10, vii.67, in a response; and, according to the comm. (the
pratlka might also designate xii. i. 53), in the medhdjanana |_io. 20 J, with vi. 108, to
accompany the partaking of some dish (milk-rice, comm.) and worshiping the sun.
And vs. 2 occurs in the goddna ceremony (54. 2), with vii. 67, with wiping (the razor,
comm.) thrice ; and vs. 3 in the upanayana (55. 20), with vii. 97. 2, on releasing a cow.
In Vait, vs. 2 is employed in the agnistoma (11. 15), near the beginning of the cere-
mony; and vs. 3 twice in the parvan sacrifice (4.8, 17), once with the patnfsafkydja
offerings, and once as the sacrificer strokes his face with his wetted hands.
Translated : Ludwig, p. 506 ; Griffith, i. 274.
1. Let both the sky now and the earth, forethoughtful — let the
bright {(ukrd) great one, by the sacrificial gift, rescue (/r) me ; let the
svadhd favor (anu<i) [me, let] Soma, Agni; let Vayu protect us, [let]
Savitar and Bhaga.
For the embarrassing ma iddm in a, Ppp. reads simply md^ which is better. TB., in
its version of the verse (namely of a, b, c, ii. 7.8>, [6> : each has a different d) has tvd
instead, and inserts it again htioxt pipartu ; it also reads prdcetasd at end of a, and
brhdd ddksind in b. " The bright one " is doubtless soma ; the comm. explains it as
suryay and to daksinayd supplies dii^d, \Qi. Bloomfield^s remark on b at AJP. xvii. 409. J
The combination anu-ci^ elsewhere unknown, must be the equivalent of anu-jhd or
anu-man (the comm., anujdndtu). Three of the padas are tristubh, but a has 13 syl-
lables unless we contract me *dam,
2. Again let breath, again let soul {dtmdn) come unto us; again let
sight, again let spirit {dsu) come unto us ; let Vai^vanara, our unharmed
body-protector, stand between [us and] all difficulties.
Compare TA.ii. 5*7, MS. i. 2.3, Ap. x. 18.3, all of which have a different (and TA.
a much longer) enumeration in a, b, with the verb a *gdt *hath come.* In c, MS. and
321 TRANSLATION AND NOTES. BOOK VI. -vi. 54
Ap. omit nasy TA. reads instead me; in d, for antds tisfhdti, TA. and Ap. have dva
badhat&m^ MS. dpa b-. Ppp. agrees nearly with MS. by reading in a punar manah
punar dyur na ma **gan; in c it has adbhutas for adabdhas; its d is antas tisthasi
duritad avadydt ; Land it combines tanupdntas\. \Qi, also MGS. i. 3. 2 and p. 1 52, s.v.
punar mej and MB. i. 6. 34. J
3. We have become united with splendor, with fatness {pdyas)y with
bodies {tan6), with propitious mind ; let Tvashtar make for us here wider
room ; let him smooth down what of our body is torn apart.
This verse is found also in many other texts, its first half generally without varia-
tion ; only PB. (i. 3. 9 : this half-verse alone) has tapobhis for tanubhis at end of a.
VS. (ii. 24 et al.) has for c, d: tvdstd suddtro vi dadhdtu rayd *nu mdrstu tanvb ydd
vilistam, and the rest follow this rather than our text; only TA. (ii. 4. i) has no dtra in
C and TS. (i. 4. 44) no dtra vdrivah krnotu; MS. (i. 3.38 et al.) and ?QS. (iv. 11. 6)
add nas (like AV.) after dnu in d, and MS. ends with viristam (TS., of course, has
tantivas), Ppp. has, in c, sudatro varivas kr-^ differing from all. The comm. renders
anu mdrstu by hastena qodhayatu, |_Cf. von Schroeder*s Tubinger Katha-hss.^ p. 72. J
54. To secure and increase some one's superiority.
\Brahman. — dgnisomtyam, dnustubham^
Found also in Paipp. xix. Used by Kau^. (48. 27), in a sorcery, with vii. 70, with
the direction ity dhitdgnim pratinirvapati; vs. 2 appears also in the parvan sacrifice
(4. 19), with an offering to Agni and Soma. And vs. 2 appears in Vait. (3.4), in the
parvan sacrifice, with a silent offering to the same gods.
Translated : Griffith, i. 275. — He entides it " Benediction on a newly elected King."
I. Now do I adorn this man as superior to his fellow, for attainment
of Indra ; do thou increase his authority, his great fortune, as the rain
the grass.
The first half-verse is very obscure, and the rendering given only tentative; it
implies the emendation of tdt in a to tdm^ or else of iddm to imdm (as antecedent to
asyd in c), and the understanding oiyujd as ior yujds, instead oiyuji^ which ^^ pada-
text gives for it both here and in 2d; to read further indra (voc.) in b would much
lighten the difficulty here, and also furnish a subject for the appeal in the next line. A
dative with uttara is a construction perhaps unknown elsewhere. The comm. com-
fortably explains yuje as a verb " = yojaydmiy Ppp. reads yujam (probably a mere
error of the transcriber); and, for b, the corrupt yene *ndram qumbhd nv istaye;
in c it \\?isyasya for asya. The Anukr. seems to allow the contraction vrsiir *va in d.
I^Rothr^s collation giwts yugam in a, and yuga in 2 d ; but it may be a mere omission of
the accent by which he distinguishes the palatal sonant (g'=OMrj) from the guttural
sonant (^). J ' LPlate 453*7 reads ^w^^w. J
2 For him, O Agni-and-Soma, maintain ye dominion, for him wealth ;
in the sphere of royalty make ye him superior to his fellow.
Two or three of our mss. have in b the bad reading dhdrayatdm; and, in c, even the
majority of them give -vargre (as Bp. at iii. 5. 2, and B. Kp. at xi. 2. 4 : but SPP.
reports nothing of the sort in his authorities). Ppp. has yasya for the first asmdi, and
asya for the second, and vardhayatas for dhdrayatam in b ; also aho for imam in c.
,i\
■^
vi. 54- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 322
3. Whoever, both related and unrelated, assails us — every such one
mayest thou make subject to me, the sacrificer, the soma-presser.
The first half-verse is also 15.2 a, b, above ; the last half-ver^e is also 6. i c, d.
Ppp. has, for b, yo j&to yaq ca nistyah; it further puts d before c, in the form sarvam
tvatn rfradhdsi nah,
55. For various blessings.
[Brahman (?). — /. vdi^vadevt^ jagatt ; ^, j. rdudrydu: 2. tristubh ; J-jogatt."]
Not found in P&ipp., but in TS. (v. 7. 23-4) etc. as noted below. Used by Kau^.
(52. 1) in a rite for welfare, on going away; and vs. 2 is reckoned (note to 50. 13) to
the rdudra gana. With vs. 2, according to V&it. 2. 1 6, are offered the praydjas in the
parvan sacrifice ; and with vs. 3 (8. 5), the initial and final homas in the dgrayana.
Translated: Ludwig, p. 218; Griffith, i. 275. — As to cycles of lunar years, see
Zimmer, p. 370.
1. The many paths, traveled by the gods, that go between heaven-and-
earth — whichever of them shall carry [one] to unscathedness, to that
one, O gods, do ye all here give me over.
The first half-verse is also iii. 1 5. 2 a, b. TS. begins^/ catvirah pathdyOy and ends b
with viydnti (metrically better) ; its c is tisdtkyS djydnim djUim dvdhdt; and in d it
has nas for md^ and datta for dhatta, PGS. (iii. i. 2) agrees with TS. except in this
last point, and in combining yo djydnim in c; MB. (ii. 1. 10) |_also agrees with TS.
save that itj has ajljim for ajltim. The comm. has datta, like TS., and it is the better
reading. Both this verse and vs. 3 are incomplete 2LSJagati,
2. Hot season, winter, cool season, spring, autumn, rains — do ye set
us in welfare (svitd) ; portion ye us in kine, in progeny ; may we verily
be in your windless shelter.
TS. and MB. (ii. i. 11) read utd nas for g/firas in a, end b with suvitdm no astu^
and have, for c, d, tdsdm rtUnith qatdqdraddndm nivdtd esdm^dbhaye sydma, |_See
also MGS. ii. 8. 6 a, and p. 158, s.v. hemanto. PGS. (iii. 2. 2) follows TS. except that
it ends with vasema and has for b givd varsd abhayd qaran nah,\
3. Unto the idd-y^dir, the pari-ytdLV^ the sam-yedir, pay ye great hom-
age ; may we be in the favor of these worshipful ones, likewise in their
auspicious well-willing.
TS. begins with the idvatsara or id-ytzx (in the form iduvat-), and has, for dt
jydg djltd dhatdh sydma; MB. (ii. i. 12) differs from it only in the form idvat'\
PGS. (iii. 2. 2) also agrees except in giving in a the whole series of five year-names
of the cycle : samv-, pariv-, iddv-y id-^atsardya, and vatsardya. Our latter half-verse
occurs repeatedly in RV. (e.g. iii. i. 21 c, d*), and once more in AV. (xviii. i. 58 c, d).
Ppp. xvii. 6. 1 5 enumerates in succession rtavas, drtavds, and /V/5-, anu-^pari-^ and sam-
vatsards. The comm. quotes from an unknown source the following verse : cdndrdndm
prabhavddlndm pahcake-pahcake yuge: sam-parl- da- nv-id-ityetacchabdapurvds tu
vatsards, *|_With slight changes ; and verbatim at x. 14. 6. J
323 TRANSLATION AND NOTES. BOOK VI. -vi. $7
56. For protection from serpents.
[(^amfdti. — /. vdifvadcvit usniggarbhd pathydpankti ; ^, j. rdudrydu : 2. anuxtubh ; j. nicrt.^
Found also in Paipp. xix. (in the verse-order i, 3, 2). Used by Kau^. (50. 1 7), in a rite
for welfare, with iii. 26, 27 and xii. i. 46, against serpents, scorpions, etc.; and again
(139.8), with various other verses and hymns, in the ceremony for commencing Vedic
study. In Vait. (29. lo), in the agnicayana^ it and other passages accompany oblations
to Rudra.
Translated: Aufrecht, ZDMG. xxv. 235 (1871); Ludwig, p. 502; Grill, 5, 162;
Griffith, i. 276 ; Bloomtield, 151, 487. — See also the introduction to iii. 26.
1. Let not the snake, O gods, slay us with our offspring, with our
men {purusa)\ what is shut together may it not unclose; what is open
may it not shut together : homage to the god-people.
Padas c and d are found again below as x. 4. 8 a, b. [^Read sdmyatam ydn nd vi
sparad^ viittam ydn nd etc. ?J Ppp. reads in b sahapdurusdn^ and omits the con-
cluding pada. The comm. has vi sphurai in c; he understands the 'open' and 'shut'
of the snake's mouth, doubtless correctly. MB. (ii. i. 5) has a parallel phrase : satkha-
tarn md vivadhlr vihatam md ^bhisatkvadhlh.
m
2. Homage be to the black [snake], homage to the cross-lined, homage
to the brown constrictor ; homage to the god-people.
Ppp. reads Aaye for astu in a. The comm. explains svaj'a * constrictor ' as *' self-
born " Land Aufrecht as the " natural " color, that is, " green "J.
3. I smite thy teeth together with tooth, thy (two) jaws together with
jaw, thy tongue together with tongue, thy mouth, O snake, together
with mouth.
Ppp. reads at the beginning sam te daddmi dadbhir datas^ omits u in b, and ends
with dsndhasyam. The comm. understands " thy lower teeth with thine upper tooth,"
and so in the other cases: but this is very unacceptable ; and more probably the tooth,
jaw, etc. are said of some object or instrument used in the incantation.
57. With a certain remedy against disease.
[Qafhtdii. — /, 2, rdudrydu ; anustubh ; j. \)\ ; pathydbrhati.'\
Found also in Paipp. xix. Used by Kau^. (31. 11) in a healing rite, while treating
a bruise \) aksaia : cf. Bloomfield, Introd. p. xliiij with foam of urine; and vs. 3 is
reckoned (9. 2) to the brhachdnti gana^ and employed, with vi. 19 etc. (41. 14), in a rite
for welfare.
Translated: Griffith, i. 276 ; Bloomfield, 19, 488.
I. This verily is a remedy; this is Rudra's remedy; wherewith one
may spell away (apa-bru) the one-shafted (-t^jana), hundred-tipped arrow.
The comm. has at the end upabruvat. He regards the remedy as used against the
vranarogay and the arrow of c, d as that of Mahadeva, used tripurasamhrtisamaye.
k)
vi. 57- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 324
2. Pour ye on with Xht jdldsd; pour in with the jd/dsd; the j'd/dsd is
a formidable remedy ; with it do thou be gracious to us, unto life (Jivds).
Ppp. has, for second half-verse, y^/Jx^ bhadratk bhesajatn tasyo no dehi jlvase, which
is better. The comm. reads y^/- in all three cases ; and it has the RV. form mrla in d ;
it understands the foam of cows* urine to be intended hy jaldsa Lsee Bloomfield, A J P.
xii. 42 5 J.
3. [Be there] both weal for us and kindness {mdyas) for us, and let
nothing whatever ail {am) us ; down with [our] complaint (rdpas) ! be
every remedy ours; be all remedy ours.
Pada b and the first two words of our c occur at RV. x. 59. 8 e, d, 9 f, C, 10 f, c, where,
however, we have md su te instead of mi ca nas, and dy&uh prthivih^iort ksami rdpaSy
making a complete pSda. \Qi. also RV. viii. 20. 26. J The comm. explains ksamd by
ksdniir upaqamo hhavatu. Our b occurs also elsewhere (as AV. x. 5.23 c, and RV.
ix. 1 1 4. 4 d |_this time with md ca nas^. The first pida lacks a syllable [^unheeded by
the Anukr. : read qdtk dstu no?\, ^The Anukr. scans as 7+8 : 12+8 : but perhaps the
** i2-syllabled pSda** contains, as the RV. hints, the damaged remnants of two (8 +8). J
[_Ppp. omits our last p&da, sdrvam etc. J
58. For glory.
[Atharvan (yofaskdmah). — mantroktadevatyam. bdrhaspcUyam, i.jagaG; 2. prtutdrapankti ;
J. anustubh.^
Found also, except vs. 3, in Paipp. xix. The hymn is reckoned (note to Kau^. 13. i)
to the varcasya ganay and is employed (59. 9) among the kdmya ceremonies by one
desiring glory; also (139. 15), in the introduction to Vedic study (utsarjanakarmaniy
comm.), it appears with various other hymns (vi. 38, 39, etc.), with an oblation to Agni.
Translated : Ludwig, p. 240 ; Grifiith, i. 277.
1. Glorious let the bounteous Indra make me; glorious both heaven-
and-earth here ; glorious let god Savitar make me ; may I be dear here
to the giver of the sacrificial gift.
Ppp. reads me indro maghavd in a ; for b, yaqasatn somo varuno vdyur agnih; and
ends with -ndyd sydm aham. The comm. has dhdtur instead of dd- in d. As jagatly
the verse is both irregular and deficient.
2. As Indra is possessed of glory in heaven-and-earth, as the waters
are possessed of glory in the herbs, so among all the gods may we, among
all, be glorious.
Ppp. omits yaqasvatU in b, and has, for c, d, yathd viqvesu devesv evd devesu yaqa-
sah sydma. The verse (11+12: 8 + ii)is very ill defined by the Anukr.
3. Glorious was Indra, glorious was Agni, glorious was Soma bom;
glorious, of all existence am I most glorious.
This verse is a repetition of 39. 3 above.
325 TRANSLATION AND NOTES. BOOK VI. -vL 6o
59. For protection to cattle.
[AtAarvan \J ^. — rdudram uta mantroktadevatyam, dnustubham,']
Found also in Paipp. xix. Reckoned by Kau^. (9. 2) to the brhach&nti gana^ and
used (41. 14), with vi. 19, 23, 24, etc., for good fortune ; and also (50. 13), with vi. i, 3,
etc., in a similar rite.
Translated: Grill, 65, 163; Griffith, i. 277 ; Bloomfield, 144, 490.
1. To the draft-oxen [do thou J first, to the milch kine [do thou J, O
arimdkatty to the non-milch cow, in order to vigor {vdyas), to four-footed
creatures do thou yield protection.
For the arundhati cf . iv. 1 2 and v. 5 ; the comm. identifies it with the sahadevl.
Instead of tvam in a, Ppp. reads nasy which is better. The sense of c is very doubtful ;
Grill conjectures avayase^ to fill out the meter as well as ease the translation; the
comm. explains vayase as a cow or horse or the like under five years old ; perhaps the
corruption of the reading is a deeper one. A'dhenu may signify young kine, not yet
yielding milk. Both this verse and vs. 3 are defective by a syllable.
2. Let the herb, the anmdhatty allied with the gods (i), yield protec-
tion ; may it make the cow-stall rich in milk, and the men {purusa) free
from disease {ydksma).
The translation implies the emendation of sahd dtvis in b to sahddevl; this the
comm. gives (it is conjectured also by Grill); it may be here simply the name of the
plant, but yet probably with pregnant implication of its etymological sense. Ppp., in d,
reads -mdm and pdurus^m,
3. I appeal to the all-formed, well-portioned, vivifying one; let it con-
duct the hurled missile of Rudra far away from our kine.
The comm. understands, in b, achd vadami^ and explains jlvaldm as jlvanam Idti
daddti,
60. For winning a spouse.
\Atharvan (.?) . — dryamanam, dnustubham^
Found also in Piipp. xix. Used by Kau^. (34. 22), in a women^s rite, for obtaining
a husband, with an oblation to Aryaman (it is added, /»rJ kdkasampdtdt^ which the
comm. explains by kdkasathcdrdt purvath).
Translated: Weber, Ind, Stud, v. 236; Zimmer, p. 306; Grill, 56, 164; Griffith,
i. 278 ; Bloomfield, 95, 491.
I. Here cometh Aryaman, with locks [^stupd] loosened in front,
seeking a husband for this spinster, and a wife for a wifeless one.
Ppp. reads in b visatastugah (i.e. visitastukah). Our edition has -srupah, the
manuscript distinction of sru and slu being always doubtful, and the majority of the
authorities here giving as plainly sru as it is possible to give it. The comm. explains
visita- as viqesena sito baddhah^ and as used of the " rays " (stupa-) of the sun (^arya-
man) in the east {purastdt), Aryaman is perhaps properly rendered here by * suitor,
match-maker* (* Brautwerber,' Weber, Grill); but doubtless at any rate the address
implies an identification of such a functionary with the god Aryaman. The pada-
vi. 60- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 326
reading in b, visitaostupah, is quoted under Prat. iv. 77. In c, asyi ickdn is the chosen
example in the Prat, commentary (under ii. 21 et al.) of the satkdhi it illustrates,
although the meter shows that the irregular combination asye *chan requires to be made,
and the Anukr. apparently winks at it. Ppp. has the corrupt reading sa vdi ch&yad
ag' Lintending sa v&i *chedf\. ^Correct the ed. to 'Stupak,\
2. This woman, O Aryaraan, hath toiled, going to other women's
assembly ; now, O Aryaman, shall another woman come to her assembly.
Ppp. reads in c nv asyd *ryaman. The comm. has famanam in b and d, and anu
for nu in c. He makes no difficulty in taking ayaft (p. dodyati) as a 3d pi., which it is
not ; we ought to have either iyan {dodyan), or anyd instead of anyah : the translation
implies the latter. The proper pada reading would be ^.* ayati, |_For sdntanam
'wedding-assembly,' see Bergaigne, Rtl. Vid, i. 159, n. 3. Comm. renders angd by he ;
Bloomfield, " without fail. "J
3. The creator (dlidtdr) sustains the earth ; the creator [sustains] the
sky and the sun ; let the creator assign (dhd) to this spinster a husband
that is according to her wish.
Ppp. combines asyd *gruvdi in c, and reads daddtu in d.
61 • Prayer and boasts.
\^Atharvan (T), — rdudram, trdistubham : ^,j. bhurij^
Found also in Paipp. xix., and in K. xl. 9. Reckoned by Kau^. (9. 2) to the brha-
chdnti gana^ and used (41. 14), with vi. 19, 23, 24, etc., in a rite for good fortune ; in the
kdmya ceremonies (59. 10), for splendor*; also, in the chapter of portents (133. 2), on
occasion of one^s house burning down; it is further (note to 50. 13) included in the
rdudra gana. In Vait. (2. I7)v8. 3 accompanies, in ^^ parvan sacrifice, two offerings
of butter to Agni and Soma. *\yarcas: so the comm.; but Bloomfield reads vyacasy
which accords better with i d of the text. J
Translated : Griffith, i. 278.
1. To me let the waters send what has sweetness; to me the sun
brought [it] in order to light ; to me the gods, and all those born of
penance — to me let god Savitar assign expansion \yydcas\.
Ppp. has, for b, mahyam sHryo bharaj jyotisd gam, and, in c, samotd for tapojd,
K. has, in c, mdm for mahyam^ and anu for uta^ and ends with bhdt (?). Abharat in
b cannot well be correct ; w^ might conjecture instead bhavatu. The Anukr. disregards
the deficiency of a syllable in d.
2. I expanded {}) earth and heaven, I generated the seasons, seven
together ; I speak true what is untrue ; I encompass {pdri) divine speech
and people {viqas).
For the doubtful viveca in a, Ppp. has dddhdra, and K. astabhndm. Some of the
mss. read ajanayan in b (also in 3 b) ; K. has ajanam (if the reading is correct) ; Ppp.
substitutes sindhan sasrje (for rtfihr aj-). The second half-verse in K. is quite differ-
ent : aham vdcam pari sarvdm babhuva ya indrdgnl asanath sakhdydu (the last pada
is parallel with our 3 d). The sense of c is obscure, and the rendering given only tenta-
tive ; it implies vaddmi instead of vdddmi : perhaps, * I declare what [is] true [and
327 TRANSLATION AND NOTES. BOOK VI. -vL 62
what] untrue.' The comm. reads viqam for viqas at the end. He understands viveca
in a as * winnow, separate ' {parasfiaravivikte asamklrnarupe krtav&n asmi),
3. I generated earth and heaven ; I generated the seasons, the seven
rivers; I speak true what is untrue (>): [I] who enjoyed Agni-and-Soma
as companions.
Ppp. reads, from b on,* as follows : aham vHcaspatis sarvd *bhi sihca : aham vinejmi
prthivlm uta dydm aham rtun srje sapta sdkam : ahath vdcam pari sarvdm babhUva
yo 'gnisomd viduse sakhdyuh. K. has, iox jajdna . . . ajanayam (a, b), dydvdprthivi
d babhuva aham viqvd osadhls; and, for c, d, mahyath viqas sam anamanta ddivlr
aham ugras smatahavyo babhUva, •LPerhaps this is an error of Roth for 2d. If so,
3 a would begin with aham vinejmi, \ \JSS^ See p. 1045. J
62. To Vfligyftnara etc.: for purification.
\Atharvan (/). — rdudram uta mantroktadevatyam, trdistubham^
Found also in Paipp. xix. (but the first verse is given only by its pratlka^ and has
not been found elsewhere), and its first two verses in other texts, as noted below. Agrees
in use with the preceding hymn as regards ^^ ganas to which it is reckoned (Kau^. 9. 2,
and note to 50. 13 ; Ke^. |_to 61. 5 J and the comm. Lpage 37 endj further have it, with
vi. 19 and 51, in a pavitra gana), and (41. 14) in the rite for good fortune; and it
appears (41. 15) in another similar rite, with worship of the rising sun; and is added
(note to 41. 13) in one for luck in gambling.
Translated : Griffith, i. 279.
1. Let Vaigvanara (Agni) by his rays purify us, the wind, lively
with mists (? ndd/ias), by his breath; let heaven-and-earth, rich in milk,
righteous, worshipful, purify us by milk.
The verse is found also in TB. (i. 4. 83) and MS. (iii. 1 1 . 10). They read md for nas
in a and d, mayobhus (which is decidedly better) for ndbhobhis at end of b, ^iiApdyo-
bhis iox pdyasvatl in c. Pada c \sjagati,
2. Take ye hold upon the pleasantness of Vai^vanara, of which the
regions are the smooth-backed bodies ; with that, singing in joint revel-
ings, may we be lords of wealth (pi.).
The sense, especially of b, is obscure, and the version mechanical ; b is perhaps a
reminiscence of RV. i. 162. 7 b. Found, considerably altered in a, b, in VS. (xix. 44),
and TB.MS. (as above). They read for a, b vdiqvadevi punatt devy i *gdd ydsydm
(TB. ydsydi, MS. ydsyds) imi (TB.MS. omit) bahvyds (TB. bahvis) tanvb (TB.
tanuvo) vltdprsthdh ; all have mddantas lor grndntas in c, and TB.MS. -madyesu —
this last an alteration plainly called for by the meter ; and the Anukr. does not describe
the verse as nicrt. Ppp. has at the beginning vdiqvadevyam^ for b a wholly different
text, quddhd bhavanta qucayas pdvakdh (our 3 b), and in c, corruptly, -nta sasada
ddayema. The variants indicate, as often elsewhere, the hopelessness of a rendering.
3. Take ye hold upon that (f.) of Vaigvanara in order to splendor,
becoming cleansed, clear, purifying ; here, reveling in joint reveling with
Ida, may we long see the sun going up.
vL 62- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 328
The first half-verse is nearly identical with xii. 2. 28 a, b. Durga to Nir. vi. 12 (Cal-
cutta ed'n, iii. 187) quotes vdii^vadevlm siinridm d rabhadhvam^ showing i^azX. sunrtd
is meant here also, as in vs. 2. Ppp. reads in a vdiqvUnaryafk^ combines varcasd **rabh'\
|_has for b our 2 b, combining ^o^ J "f^<^/J ^i^^ begins c with Ide *ha sadh-.
63. For some one's release from perdition (nirrti).
\Druhvana (?). — caturrcam, ndirrtam: 4. dgneyt. jdgatam : /.' atijagcUigarbhd ; 4. aMuspibk.']
Found also (excepting vs. 3) in Paipp. xix., the fourth verse not in company with
the others. For other correspondences, see under the verses. Used by Kau^. (46. 1 9)
in an expiatory rite for incontinence, fastening on a rope of darbha; and in rites for
welfare (52. 3), with vi. 84 and 1 21, to accompany acts of release ; vs. 4, further (46. 22),
in an expiatory rite for a spontaneously kindled fire. Vait. has the vss. i, 2, and 4
singly in the agnicayana (28. 27, 26 ; 29. 8), with the laying of bricks consecrated to
nirrti etc.
Translated : Ludwig, p. 433 ; Griffith, i. 279.
1. The tie that the divine Nirrti (perdition) bound upon thy neck,
[and] that was unreleasable, that do I untie for thee, in order to long life
{dyu5\ splendor, strength ; do thou, quickened {pra-sU)^ eat uninjurious {})
food.
Ppp. reads in b avicriyam^ omits vdrcase^ which is metrically redundant and prob-
ably intruded, in c, and has, for d, anamlvant pitum addhi prasQtah^ thus getting rid
of the extremely obscure adomaddm (made more obscure by the occurrence of adoma-
dhd in viii. 2. 18). The comm. takes adomadam as two independent words, and renders
it * producing pleasure for a prolonged time.* The translation given is that of the Peters-
burg Lexicons. A corresponding verse is found in VS. (xii. 65), TS. (iv. 2. 53), and
MS. ii. 7. 12. VS. and MS. have, in a, \i^ydm . . . pa^amy VS. ends b with avicrtydm^
TS.MS. with avicartydm (all omitting^rf/). In c, for idt te^ VS. MS. have tdm te, and
TS. iddm te idt; VS.TS. end it with ayuso nd mddhydiy MS. with -so nit mddkye.
For d, TS.MS. have dthd jlvdh pitum addhi prdmukiah, VS. dthdiUdm pitum addhi
prdsutah. The verse has nojagail character.
2. Homage be to thee, O Nirrti, thou of keen keenness ; unfasten the
bond-fetters of iron. Yama verily giveth thee back to me; to that Yama,
to death, be homage.
The " thee " of the second half-verse is doubtless the person on whose behalf the spell
is uttered. The first half- verse is found combined with our 3 c, d into one verse in VS.
(xii. 63) and TS.MS. (as above). They all read sHi for astu in a, and for tigmatejas
TS. has viqvarupe (Ppp. has viqvavdre) ; their b is ayasmdyam vi crtd bandhdm
etdm, Ppp. has -ydn pra mumugdhi pdqdn for b, and, for c, d, our 3 c, d. The whole
verse is nearly repeated below, as 84.3. Only the last pada v&jagatl.
3. Thou wast bound here to an iron post {dnipadd)^ bridled with
deaths that are a thousand. Do thou, in concord with Yama, with the
Fathers, make this man ascend to the highest firmament.
We have the same change of address here as in the preceding verse, and it proves
that the make-up of the material as given by the Yajus texts is more original and correct
329 TRANSLATION AND NOTES. BOOK VI. -vi. 64
They read, in c, ^yamina tvdm yamyi (TS.MS. -yh) samvid&nd *ttami (TS. -mdm)
nake (TS. -kam) ddhi rohaydi 'nam (TS. -y^ *mdm). Ppp., as noticed above, has c, d
of this verse as 2 c, d, reading -ddno 'itame ndke (like VS. MS.). The last pada is
found also as that of i. 9. 2, 4 ; xi. i . 4. With the contraction bedhise *ha, the verse
would be a good tristubh, LThe vs. recurs at vi. 84. 4. J
4. Thou coUectest together for thyself, O Agni, bull, all things from
the foe (.?); thou art kindled in the track of sacrifice {ld)\ do thou bring
to us good things.
This is a RV. verse, found at x. 191. i (vss. 2-4 are our next h3rmn), and is also to
be met with at VS. xv. 30, TS. ii. 6. 11 4, and MS. ii. 13. 7 — in all its occurrences offer-
ing precisely the same text. It was noticed above that it occurs in Ppp., but not in
connection with the three preceding verses of this h3min — with which, indeed, it has
nothing to do as regards sense. It was pointed out in the note to Prat. ii. 72 that the
prescription in that rule of j as the final of only idSyds h^iovt fiada seems a strong indi-
cation that this verse was not a part of the AV. text as recognized by the PrSt. The
comm. explains idas by iddyd bkUmydk, \¥ov consistency, sdm sam ought to be
printed sdm-sam,\
64. For concord.
[Atharvan. — sdmmanasyam. vdtfvad€vam. dnustubham: [2, tristubh'].']
The first two verses are found in Paipp. xix. The whole h)min is RV. x. 191. 2, 3, 4,
and is also read in TB. ii. 4. 44-5, and (with the order of the verses inverted) in MS.
ii. 2. 6. In neither of these texts does the first verse of the RV. h3min (our 63. 4) stand
in connection with the other verses ; and as the situation of the RV. h3min is one that
calls for three verses only, it is pretty evident that the first verse (which also has noth-
ing to do with the others in point of sense) is a later addition, and has also, by an
extremely curious process, not paralleled elsewhere in our text, been added at the end
of our 63, in order to stand in its RV. relation to the other verses. See Oldenberg,
Die Hymnen des RV,^ i. 244. The hymn is used by Kau^. (12. 5) in a rite for harmony,
with iii. 30, V. i, etc.
Translated : by the RV. translators ; and, as an AV. hymn, by Ludwig, p. 372 ;
Grill, 31, 164; Griffith, i. 280; Bloomfield, 136, 492.
1. Do ye concur; be ye closely combined; let your minds be concur-
rent, as the gods of old sat concurrent about their portion.
The other texts begin sdtk gachadhvath sdfh vadadhvam (but MS. jdntdMvam);
at the end, TB. reads (if it be not a misprint) upasata; the pirve gives, at any rate, a
past meaning to -te. |_Poona ed. has -ata.\
2. [Be] their counsel {mdntra) the same, their gathering the same, their
course (vratd) the same, their intent alike (sahd) ; I oflFer for you with the
same oblation ; do ye enter together into the same thought (c^tas).
The other texts differ from ours in the first half-verse only in this, that RV.TB. read
mdnas instead of vratdm in b ; but our c is their d (TB.* having samjhinena for samd-
nind)^ and their c agrees nearest with our d, TB. reading j. kito abhi sdm rabhadhvam^
RV. s. mdniram abhi mantraye vah^ and MS. x. krdtum abhi mantrayadhvam,
Ppp. has, for b, samdnam cittam saha vo mandnsi, and omits d. The Anukr. omits
to describe the verse as a tristubh, *LTB. has dXsoyajdmas ior juhomi,^
vi. 64- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 330
3. Be your design the same, your hearts the same, your mind the
same, that it may be well for you together.
MS. has, for a, samdna vd (i.e. vas) akUidni, The comm. appears to understand
su saha as two independent words in d. LSee MGS. 1.8. 10 and p. 156, s.v. samdnd,\
[^Fada a lacks a syllable, easily supplied. J
65. For success against enemies.
\Atharvan ij). — cdndram utdi ^ndram; pdrdfaryam. dnustubham : i. p<UhydpahkH.'\
Found also (vss. i, 2) in Paipp. xix. Used by Kau^. (14. 7), with i. 2, 19-21,
vi. 66, 67, 97-99, in a rite for victory over enemies; belongs (note to 14. 7) to the
apardjita gana.
Translated: Ludwig, p. 372 ; Griffith, i. 281.
1. Down (dvd) [be] the fury, down the drawn [arrow], down the two
mind-yoked arms. O demolisher {pardfard)^ do thou vex (ard) away the
vehemence {(usma) of them ; then get us wealth.
One can hardly help emending manyus in a to dhdnus *bow.' For iyatd used
pregnantly of an arrow ready to be launched, cf. vi. 38. 4 and xi. 2. i and vi. 66. 2. The
combined idea of crushing and removing in fiardgara cannot be briefly rendered ; the
comm. regards it as an epithet of Indra. For adhd nas in e, Ppp. reads better arvdH-
caniy as antithesis \x> pardhcam ; the comm. has atha instead of adha,
2. The handless shaft, O gods, which ye cast at the handless ones —
I hew [off] the arms of the foes with this oblation.
Apparently the oblation itself is the ** shaft," called * handless' (ndirkastd) because
it makes * handless ' (nlrhastd)\ so the comm. Ppp. has for second half-verse our 3 c, d.
Our second half-verse is identical with iii. 19, 2 c, d, above.
3. Indra made the handless one first for the Asuras. Let my war-
riors conquer by means of stanch Indra as ally {tnediti).
The last half-verse, as noted above, is found in Ppp. as 2 c, d.
66. For success against enemies.
\Atharvan iJ). — cdndram utdi **ndram. dnustubham : /. tristubA.']
Found also in Ppp. xix. Lbut confused with h. 65 J. Used by Kau^. (14. 7) in a battle
rite with the preceding hymn, which see ; and reckoned to the apardjita gana.
Translated : Ludwig, p. 372 ; Griffith, i. 281.
1. Handless be the assailing foe — they who come with armies to fight
us; make them, O Indra, collide with the great weapon; let their evil-
doer {} aghahdrd) run (dra), pierced through.
The comm. to SV. explains aghahdra by atipratyavara ; ours, by maranaiaksa-
nasya duhkhasya prdpayitd.
2. Ye who run {dkdv) stringing [the bow], drawing [the arrow] {d-yam),
hurling — handless are ye, O foes ; Indra hath now demolished you.
331 TRANSLATION AND NOTES. BOOK VI. -vi. 67
|_For Q-yam^ cf. vi.65.i.J Our text reads at the end -^ardUy on the authority of
Bp.E.I.R.T. and O. ; all SPP's authorities Lsave his B., which has -^arfn] give -^arit,
which he has accordingly rightly adopted, as the better supported as well as the regular
form |_cf. vi. 75. 1 J. Ppp. has//irJ *garL LWith regard to these J/-forms, see the note
to vi. 32. 2.J SPP., contrary to his usual practice, retains the k of qairavah before sth-.
The comm. has stana in c. L" Demolished" stands in rapport with " demolisher ** of
65. I.J
3. Handless be the foes ; their limbs we make to relax (mid) \ then
will we, O Indra, share among us their possessions hundred-fold.
All our mss. but one ( D. ), and nearly all SPP's, read qatravas^ vocative, in a ; both
texts emend to qdi-.
67. For success against enemies.
\_Atharvan (T). — cdndram utdi**ndram. dnustub/iam.']
Not found in Paipp. Used by Kau^. (14. 7) in a battle rite with the two preceding
hymns (and reckoned with them to the afiardjita gand) : see under 65 ; also (16.4) in
another rite of the same class, for terrifying enemies, with vi. 98, with the direction
" the king goes thrice about the army."
Translated: Ludwig, p. 518; Griffith, i. 282.
1. Everywhere about the routes Indra and Pushan have gone; let
yonder armies of our enemies today be confounded further away.
That is (a), to prevent access to our villages. The comm. takes parastardm as
simply = atiqayena,
2. Go about confounded, ye enemies, like headless snakes ; of you
there, confounded by Agni, let Indra slay each best man (vdra).
This verse is SV. ii. 1221, and one of the supplementary verses to a RV. hymn
(RV. X. 103. 15). SV. has, for a, b, andha amitrd bhavaid ^qlrsdnd *haya iva, and, in
C agninunndndm. The RV. version (see Aufrecht's 2d edition, ii. 682) accents amitrd^
reads -sdnA dh- in b, and, in c, agnidagdhdndm agnimillhdndnt. The translation implies
the emendation amiirds instead of amltrds^ which latter is given by all the authorities,
and hence accepted in SPP*s text. The comm. understands amitrds^ voc. ; and he
explains b to mean as snakes with their heads cut off can merely move about, but not
do anything in particular.
3. Fasten thou, as bull, the skin upon them; make the fear of the
fallow-deer; let the enemy hasten (es) away; let the cow hasten hither
to us.
The sense of a is very obscure. One is tempted to combine vrsdjinam into one
word. The comm. makes harinasya (= krsnamrgasyd) depend on ajinam^ which
cannot well be right, though it may be questioned whether, as dependent on bhiyam^ it
is subjective or objective genitive.* He explains the " skin " as used for somamanive-
stana; and the "cow " (d) as the enemy's wealth, in cows and the like. The combina-
tion of upa esatu into upesatu falls under Prat. iii. 52, and the case is quoted in the
commentary to that rule. |_Correct nahyd to nahya (accent-mark slipped out of place). J
*LIn a marginal note, W. compares mitra-iunya^ v. 20. 7. J
vi. 68- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 332
68. To accompany the act of shaving.
[AfAarvan (/). — mantroktadivatyam. i. puravirdd attfakvarigarbhd 4-p. jagatl ; 2. anustubk ;
J. atijagatigarbhd tristubh.'\
Found also in Paipp. xix. (in the verse-order i, 3, 2), and in part in various Grhya-
Sutras, as noted under the several verses. LFurther, in MP. ii. i . 1-3 ; and MGS. i. 21 . 2,
3, 14, 6 (cf. also Knauer's Index, p. 148, s.v. usnena^ p. 146, and p. I54).J The hymn
is used by Kau^., as was to be expected, in the goddna ceremony (53. 17-20), vs. i being
addressed to the vessel of water used, vs. 2 accompanying the wetting of the youth, and
vs. 3 the parting and cutting of the hair. Further, in the upanayana^ at the beginning
of the whole ceremony (55. 2), with the directions " do as directed in the text " etc.
Translated : Ludwig, p. 430 ; Griffith, i. 282.
1. Savitar here hath come with razor; come, O Vayu, with hot water;
let the Adityas, the Rudras, the Vasus, wet [him] in accordance ; do ye,
forethoughtful, shave [the head] of king Soma.
* Wet,* corresponding to our * lather.' Dignity is sought to be given to the operation
by identifying the participants in it with various divinities. The second p^da is given,
without variation, in AGS. i. 17.6 and PGS. ii. 1.6; the first and second are found in
GGS. ii. 9. 10, II, MB. i. 6. 1, 2, with agdt in a, and -kendi *dhi in b. Ppp. has,
in b, vdyav udakena ehi^ and omits undantu in c. The combination vdya ud- is quoted
under Prat. ii. 21, 24; iii. 35 ; -keni** *kty under iii. 38, 66. LHillebrandt, Ved. Mythol,^
i. 472, may be consulted. J
2. Let Aditi shave the beard; let the waters wet [it] with splendor;
let Prajapati nurse (cikits) [it], in order to length of life, to sight.
Ppp's version of c, d is dhdrayatu prajdpatih punah-punah suvaptave. AGS.
(i. 17. 7) has a, b, reading kegdn for ^magru, and varcase for -sd ; PGS. (ii. 1.6) has
adite keqdn vapa^ parallel to our a.
3. With what razor the knowing Savitar shaved [the head] of king
Soma, of Varuna, therewith, ye priests (brahman)^ shave [it] now of this
man ; be he rich in kine, in horses, in progeny.
Ppp. reads, for d, agydmodiyur ay am astu vlrah, AGS. (i. 17. 10) and PGS. (ii. i . 1 1 )
have our a, b, C without variant, but add as d, dyusmdfi jaradastir yathd *sat.
TB. (ii. 7. 17*) also has the verse, differing only in d: urji^mdm rayyi vdrcasd sdm
srjdtha ; and with this HGS. (ii. 6. 10) agrees throughout. The ^GS. version Li. 28 J
differs throughout : yend *vapat savitd qmaqrv agre ksurena rdjHo varunasya vidvdn :
yena dhdid brhaspatir indrasya cd *vapac chirah : Una brahmdno vapate *dam adyd
**yusmdH dlrghdyur ayam astu vlrah (agreeing at the end with Ppp.). MB. (i. 6. 7)
has a still other text : yetia piisd brhaspater vdyor indrasya cd *vapat : tena te vapdmi
brahmand jH'dtave jlvandya dlrghdyustvdya varcase. The verse (lo + ii : Ii-fi2 = 44)
contains no tf///Vi^£Z/f element. LPpp. combines asyd *qydmodlyur ; and R. notes that c, d
appears in Ppp. ii.J
69. For glory etc.
\^Atharvan (?varcaskdmo yafaskdmaf ca). — bdrhaspatyam utd**fvinam. dnustubham.'\
Verses like the first two are found in Paipp., in two different books (i in ii., 2 in xix.),
but perhaps correspond rather to the nearly equivalent verses ix. 1.18, 19. It is
333 TRANSLATION AND NOTES. BOOK VI. -vi. 70
employed by Kaug. (10. 24) at the end of the medhdjanana ceremony, with iii. 16 and
ix. I, on rising and wiping the face ; also twice (12. 15 and 13. 6) in varcasya rites, with
the same two hymns (and is reckoned to both varcasya ganas: notes to 12. 10 and
13. I); further, in the ceremony on beginning Vedic study, with vi. 38, 39, 58 and others
(139. 15); and vs. 3 in the savayajfias (68. 7), as expiation for an error in the ceremo-
nial. In Vait, in the sdutr&manl (30. 13), the hymn accompanies, with vi. 19 and
ix. I. 18, the pouring out of the surd.
Translated : Ludwig, p. 240 ; Griffith, i. 283.
1. What glory [is] in the mountain, in the aragdrd^as^ in gold, in kine,
in strong-drink when poured out, [what] honey in sweet-drink, [be] that
in me.
The verse corresponds nearly to ix. 1. 18, below ; but the latter has a quite different
first half, and with it Ppp. precisely agrees. What our aragardta^s are is wholly
obscure, and the word is most probably a corruption. The comm. explains it in two
alternative ways : as kings that * go * {aid) in * spoke(«rtf )-swallowers(^<zr^j),* i.e.
chariots ; or, as * shouts ' (rdta) of soldiers that * go ' {ga) at the * enemy ' {ara = art) I
2. O ye A^vins, lords of beauty ! anoint me with the honey of bees,
that I may speak brilliant words among the people.
The verse is found below as ix. i . 1 9, with the difference of a single word (ydrcasva-
tlm for bhdrgasv'). The comm. reads dvaddmi in d. LSPP. gives the fuller spelling
ankiam: cf. Gram, §231 a. J
3. In me [be] splendor, also glory, also the fatness {pdyas) that belongs to
the offering; let Prajapati fix (drkh) that in me, as the heaven in the sky.
The verse corresponds to iii. i in the Naigeya supplement to the Sama-Veda (or
SV. i. 603), which, however, rectifies the meter of c by re2L,d\ng parames/Ai for idn mdyi,
" Heaven " and " sky ** in d are the same word ; the comm. renders the latter by
" atmosphere." The Anukr. does not note the deficiency in c.
70. To attach a cow to her calf.
\^Kdnkdyana. — dghnyam. jdgatam.']
Not found in Paipp. Used by Kau^. (41. 18) in a rite for producing mutual attach-
ment between cow and calf.
Translated: Grill, 65, 165; Griffith, i. 283; Bloomfield, 144, 493.
1. As flesh, as strong-drink, as dice on the gambling-board; as of a
lustful man the mind is fastened (ni-han) on a woman — so let thy mind,
O inviolable one (aghnyd)^ be fastened on thy calf.
The verses are six-padaytf^^z/f (6x8=48). |_The stanza is wrongly numbered. J
2. As the elephant strains foot with foot of the she-elephant ; as of a
lustful man etc. etc.
The obscure first line is with intention rendered obscurely ; the Petersburg Lexicon
conjectures * hastens after, step with step,* which then Grill follows. The comm. takes
udyuji as = unnamayatt^ " bends up, for love {premnd), her foot with his foot."
vi. 70- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 334
3. As the felly {pradhi\ as the rim {upadhi)^ as the nave upon the
felly ; as of a lustful man etc. etc. LSee p. xcii.J
The first line is again obscure, both in its internal relations and in its relation to the
refrain (in this resembling i a, b). BR. define upadhi as * the part of the wheel
between the felly and nave,' but this ought to be ards * the spokes': the comm. explains
it as * the circle, bound together by the felly, that is the binder together of the spokes '
(jiemisambaddhah ardnim sambandhako valayak) — i.e. a sort of rim inside the felly.
Probably a solid wheel, without spokes, is had in view. We should expect some other
preposition than adhi * on ' to express the relation of the nave to the felly.
71. Against harm from improper food.
\Brahman, — dgneyam : j. vdifvadevi. jdgatyam : j. tristubh.']
Found also in Pliipp. iL (in the verse^rder i, 3, 2), and vs. i a second time in xx.
LFor Yajus versions of vss. i and 3, see v. Schroeder's Zwei Hss,^ p. 16, and Tiibinger
Katha-hss., p. 77. J Used by K§ug. (45. 1 7), with iii. 29, vii. 67, etc., in a rite (following
the va^d^amana), explained as for obviating ill effects from acceptance of gifts and the
like ; also (57. 29), in the upanayanay accompanying an offering by the pupil from the
food obtained by begging. And V&it. (4. 1 6) has it in the parvan sacrifice, as the priest
eats his portion.
Translated : Ludwig, p. 433 ; Grill, 66, 165 ; Griffith, i. 284 ; Bloomfield, 196, 494. —
See also Bergaigne-Henry, Manuel^ p. 152.
1 . What food of various form I eat oftentimes {bahudhd) — gold,
horse, also cow, she-goat, sheep, just whatsoever I have accepted — let
Agni the offerer (Jidtar) make that well-oflFered.
Ppp. has, in c, kifk city and for d, a,t, viqvdd agadam k. TA. (ii. 6. 2»») haspadas
a, b, c as a, b, d of a verse of five padas : in b it inserts visas (Ppp. vdusu) before hiran-
yam and omits (not Ppp.) dfvam after it ; after b it inserts ydd devindm cdksusy ago
dsii; in c it contracts -jagrdhd *hdm into -jagrdhdm ; and it ends with agnlr md tdsmdd
anrndth krnoiu. The comm. (unless it is a misprint) reads jagrdha in c. The last
pada is x. 9. 26 d. The first two vss. are mixed y^^^j/f and tristubh,
2. Whatever, offered [or] unoffered, hath come to me, given by the
Fathers, assented to by human beings {manusyd)^ what my mind is as it
were excited at — let Agni the offerer make that well-offered.
The comm. reads rdrajUu in c, but explains it as an indicative. The mss. are divided
between manusyd\h (which both editions give) and -ydih at the end of b (our Bp.P.M.
H.T.K. have the latter). Ppp. inserts yat after hutam in a. LW. has here over-
looked a part of R*s note, which (if I understand him) means that our vs. 2 continues
in Ppp. thus : (b) yasmdd anna manaso ^drdrajUni^ (c, a corruption of TA's c given
under vs. i above) yad devdndm caksusdkaqlnd^ (d) *gnis etc. J
3. What food I eat unrighteously, O gods, and promise, intending to
give [or] not intending to give — by the greatness of the great Vai^vanara
let [it] be propitious honeyed food for me.
TA. (ii.6. 2") has the first half-verse, adding the same three padas as above (see
under vs. i). For the doubtful samgrnami it reads v& karisydn^ and Ppp. has the
335 TRANSLATION AND NOTES. BOOK VI. -vi. 73
same, also omitting (perhaps by accident) dddsyan. The second pada is nearly
repeated as 119. i b, below. The comm. renders samgrndmi by pratifdndmi. The
Da^. Kar. cites (to Kau^. 57. 29 : see the note to that rule) the three verses in full, but
substitutes for 3 C, d our 53. 2 c, d, vdi^vdnaro no ad-^ etc.
72. For virile power.
\Atharvdngiras. — ^epo *rkadevatyam, dnustubham : i.jagati ; j. bhurij.']
Found also in P^ipp. xx. Used by K^u^. (40. 16, 17) in a rite for sexual vigor, with
an amulet. The arka-\hrt^6. spoken of in 16 may find its explanation in the peculiarity
reported by Roxburgh {Flora Indica^ "OO* "-^ ^® ^'^ ®^ **^^y ^^^ *^ "* some parts
prepared from the bark of the young shoots."
Translated : Griffith, i. 474. — Cf. iv.4 ; vi. loi.
1. As the black snake spreads himself at pleasure, making wondrous
forms (vdpus), by the Asura's magic (fnayd)^ so let this arkd suddenly make
thy member altogether correspondent Q sdmsamakd)^ limb with limb.
The comm. reads sitas instead of asitds in a, and explains it as * a man that is bound.'
He takes arka as *an amulet of arkaAxt^'^ (Calotropis gigantea^ of which various
medicinal use is made). In d he reads satk samagam and paraphrases the latter with
* of like going ' {samdnagamand). The Petersburg Lexicon conjectures for sdmsamaka
* joined to one another.' The verse is mixed tristubh zndjagatf.
2. As the member of the tayadara is made big by the wind — as great
as is the member of the pdrasvant, so great let thy member grow.
»
What creature t\\t parasvant is is unknown (Pet Lex. "perhaps the wild ass"); the
iayltdara is yet more obscure, being mentioned only here. The comm. reads tdyodaram^
and defines the tayodara as * a kind of animal '; the bha of sthalabha he takes as repre-
senting a verbal root : sthdulyena bhdsamdnam,
3. As much of a limb as is that of tht pdrasvant, that of the elephant,
and that of the ass — as great as of the vigorous {vdjin) horse, so great
let thy member grow.
The comm. reads and explains ydvad angfnam at the beginning as two independent
words ; the metrical irregularity, as well as the anomalousness of the word as a derivative
and compound, suggest emendation to yavad dngam (angam ^pasas), \Qi, Pischel,
Ved. Stud.y i. 83* with reference to the ass. J
The seventh anuvdka^ having 1 1 hymns and 34 verses, ends here ; and the mss.
quote the old Anukr. to this effect : catasrbhir adhikas in saptamah sydt,
73. To assure supremacy.
\^Atharuan. — sdmmanasyam, mantroktandnddevatyam, trdistubham: i,j. bhurij.']
Found also in Paipp. xix. (with the verse-order i, 3, 2). This h)min with iii. 12, vi. 93,
xii. I, is reckoned by Kau^. to the vdstospatydni (8. 23) or the vdsiu gana; and it
and the following hymn, with others (12. 5), to the sdmmanasydni; also, by the schol.
(note to 19. i), to the pustika mantras; and vs. 3 |_so comm.: not vii. 60. 7J by itself
(23. 6) in the ceremony of entering a new house.
Translated: Griffith, i. 284 ; Bloomfield, 135, 494.
• vi. 73- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 336
1 . Let Varuna come here, Soma, Agni ; let Brihaspati with the Vasus
come here ; come ye together, [his] fellows, all of you, like-minded, unto
the fortune of this stern corrector {ugrd cettr),
Ppp. reads abhi- instead of upa- in c, and has at the end sujdtds. The comm.
explains cettr as " one who properly understands the distinction of what is to be done
and what is not to be done" ; in this word cit seems to take the value of ci or cSy:
* one who notes and visits or requites.*
2. The vehemence ((tisma) that is within your hearts, the design that
has entered into your mind — that I frustrate with the oblation, the ghee ;
in me, O [my] fellows, be your satisfaction (ramdtt).
Intended to restrain intending emigrants, apparently; as also vs. 3. All the mss.,
and both editions with them, read tin at the beginning of c, although it is unquestion-
ably an error for tdm^ referring to ikutim^ as the comm. correctly reads and under-
stands. Only one ms. (our Bp.») has srfvaydmt\ all the rest (rft/-, or its phonetic
product, cArfv-; but SPP. quite unaccountably (against the sense, and against the use
of VsfVf which has no causative conjugation quotable before the Lalita-Vistara) adopts
slvaydmi from the comm. (^=^ fiarasparasambaddhdn karomi)\ Ppp. has qrevaydmi;
and in d (as in i d) sujdtds. The Anukr. should have noted the verse as nicrt* |_Read
yd vd *sti in a ? J
3. Be ye just here; go not away from us; let Pushan make [it] path-
less for you in the distance ; let the lord of the dwelling {vdstu) call
aloud after you ; in me, O [my] fellows, be your satisfaction.
Ppp. has, in a, ^ *ha ydta md ^fia^ at the beginning ; it rectifies the meter of b by
omitting vas; in c, it reads *yam ahvan iox johavltu; in d, it again has sujdtds,
74. For harmony.
\Atharvan. — (as above.) dnustubham : j. tristubk^ trindmadevatyd.']
Found also in Paipp. xix. (in the verse-order 2, i, 3). Reckoned by Kau^. (12. 5),
with the preceding hynm and others, to the sdmmanasydni.
Translated : Griffith, i. 285 ; Bloomfield, 135, 495.
1. Together let your bodies be mixed {pre), together your minds,
together your courses ; together hath this Brahmanaspati, together hath
Bhaga made you come.
Ppp. has, for d, somah sam sparqaydtu mdm. The comm. renders samprcyantdm by
paraspardnurdgena samsrjyantdm.
2. Concurrence of the mind for you, also concurrence of the heart,
also what of Bhaga is wearied ((rdntd) — therewith I make you concur.
Ppp. has, in d, sam jfiapaydti mdm. It is one of the most peculiar and unaccount-
able of the occasional peculiarities of the pada-Xtxi that in d it reads sdmojftapaydmiy
combining the preposition with the verb, though the former has the accent Of all the
mss. noted, only one of SPP's has the usual reading * Qrdntdm in c seems an impos-
sible reading, but even Ppp. gives nothing else. The comm. explains it as * toil-bom
337 TRANSLATION AND NOTES. BOOK VI. -vi. 75
penance ' (jiramajanitafh tafiak). Emendation to fdn/am * tranquillized/ i.e. tranquil-
lity, would be very easy, and tolerably satisfactory. *LWhitncy's collation certainly
notes also D.Kp. as reading sdm \jhapay&mi; probably his eye rested on the satnojHd-
panam of b (which in his collation-book stands just above the sdmojHapaydmi of d),
when he wrote the above statement I suspect that the avagraha of sdm^jhapaydmi
has blundered in from the samojHdpanam of a and b by a similar mistake of the scribes. J
LCf. iht pada reading upaoqekima at vi. 1 14. 2. J
3. As the Adityas, severe (ugrd), not bearing enmity, united with the
Vasus, with the Maruts, so, O three-named one, not bearing enmity, do
thou make these people here like-minded.
Ppp. reads, in a, vasavas instead of vasubhisy and, in c, d, -yam&nam imam janH
sammanasam krnu tvam^ which is better in so far as it makes ahrn- adjunct of the
object rather than of the subject in the sentence ; our text desiderates dhrntyamdn&n,
. The verse is found also in TS. (ii. i . 1 1 3), which has, in b, mariidbhf rudrAh (our read-
ing seems a corruption of this) samdj&natd *bhi ; and, in c, d, -yamdnd vU^ve devih
sdmanaso bhavantu. A god trindman appears to be met with only in this verse ; the
one meant is probably Agni, as conjectiu'ed by BR., and also explained by the comm.
75. To eject a rival.
\Kabandha (sapatnaksayakdmaK). — mantroktadevatyam ; dindram, dnustubkam : j, 6-p.jagati\
Found also in Paipp. xix. (with the verse-order i, 3, 2); and in TB. (iii. 3. 1 13-4) and
Ap. (iii. 14.2). LTB. and Ap. agree with Paipp. in the verse-order and several other
points. J Used by Kau<;. (47. 10) in a rite of sorcery; and again similarly (48. 29-31),
with strewing of darbha grass.
Translated: Ludwig, p. 373 ; Grill, 22, 165 ; Griffith, i. 285 ; Bloomfield, 92, 495.
1. I thrust yon man out of home, the rival who fights [us], with the
oblation of ejectment ; Indra hath demolished him.
One of our mss. (O.) reads at the end also here (cf. 66. 2, above |_and note to 32. 2J)
-qardit. Ppp., also TB. Ap., have ntrb- at the beginning of c ; and TB. Ap. have enam
in d (the two agree in every point,through the hymn). |_ Ppp. /tfrJf^zrf, as at 66. 2.J
2. Let Indra, Vritra-slayer, thrust him to the most distant distance,
whence he shall not come back, through constant years {sdmd),
Ppp.TB.Ap. read tvd for tdm in a, and TB.Ap. nayatu for nudatu in b, while Ppp.
has, for b, indro devo aclkipat; all three have -yasi at end of c
3. Let him go [beyond] three distances; let him go beyond the five
peoples; let him go beyond the three shining spaces, whence he shall
not come back, through constant years, so long as the sun shall be in
the sky.
Instead of //«, TB.Ap. have three times ihU and they omit padas d, e; RV. (viii. 32.
22 a, b) agrees with them in padas a, b. Ppp. reads anu for ati at end of b, and has, for
C the corrupt iha ca tvd tu rocand; it omits d, 6, like the other texts. The padaAjtTLX
reads rocani (not -ndh), maintaining the usual and proper gender of the word, although,
being qualified by tisrds^ it is apparently taken here as feminine, and should be rocandh.
vi. 75- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 33^
The mark of punctuation added after d in our edition is not in the mss.; it was heed-
lessly introduced in going through the press ; and the accent of ^afvatibkyas is mis-
printed.
76. For a ksatriya's security from death.
[Kabandka. — caturrcam. sdmtapanSgneyam. dnustubham : j. kahimma^.']
Found also in Paipp. xix. Used by Kau^. (50. 4), with i. 26, 27 and vi. 3, by one
desirous of success in conquest, and for other like purposes.
Translated : Ludwig, p. 459 ; Griffith, i. 286.
1. They who sit about him, who pile on [fuel] in order to beholding^
[him] — let Agni, fully kindled, with his tongues arise out of [their}
heart.
The sense is somewhat obscure. In b, cdk^ase probably *that he may become con-
spicuous*; the comm. very strangely renders it *for injury' (kinsdydi) and regards the
" they " as dethons and the like. Ppp. begins ^/m/ *dafk par-^ and elides the a of agnir
in c.
2. Of the heating (.? sdmtapand) Agni I take hold of the track (}padd)^
in order to length of life {dyus) — out of whose mouth the soothsayer
(addhdti) sees the smoke arising.
Ppp. reads, for c, d, dhdtur yasya pa^yata mama dyanta^ ^rifak, corrupt The comm.
explains pada as either * place* (s/Adna) or * sound' (fadda),
3. He who knoweth the fuel of him, piled on by the ksatriya — he
setteth not the foot {padd) in detriment unto death.
Ppp. elides the initial a of asya in a, and begins c md vihvare. To the comm.,.
abhihvdra is * a roundabout crooked cause of meeting death.'
4. They that go about {paryayin) do not slay him, he goes not down
to the dead {} sannd) — the ksatriya who, knowing, takes the name of
Agni unto length of life.
Ppp. has, in b, evam for avaj and, in c, viqvd for vidvdn. The comm. understands
sanndn as <(the enemies) even when in his neighborhood'; Ludwig, *die [im H inter-
halt?] gelagerten': cf. TB. ii. 4. 7»» sanndn md *va gdia.
|_A supplementary note from Roth says that Ppp. has, inserted just before iv. 9. 7 of
the Vulgate, the following: ndi *nam ghnantu parydyano na manvdm iva gacchatir
jane mana pramlyate yas tvdm bibharty dhjana (cf. iv. 9. 5 d).J
77. For recovery and retention of what is lost.
\_Kabandha. — Jdtavedasam. dnustubham.']
Found also in Paipp. xix. The comm. regards this hymn, and not vi. 44 (which has
the same pratlkd)^ as intended in Kauq. 36. 5, in a rite concerning women (the preven-
tion of a woman's escape, etc., comm.).
Translated: Ludwig, p. 468; Griffith, i. 286; Bloomfield, 106, 496.
339 TRANSLATION AND NOTES. BOOK VI. -vi. 78
1. The heaven hath stood ; the earth hath stood ; all this living world
hath stood ; on their base {dsthdna) the mountains have stood ; I have
made the horses stand in their station.
The first half-verse is 44. i a, b, above ; the second is nearly vii. 96. i c, d, below.
But Ppp. is different in c, d, and partly illegible ; tistha . . . ime sthdmann aqvd *ransata
can be read. The comm. inserts *thee, O woman' in d, and regards afvdn as an
incomplete comparison: *as they bind vicious horses with ropes'! Prat iv. 96 pre-
scribes the unchanged pada-re3,ding atisthipam, |_Most of SPP's authorities have
as t huh in samhitd,^
2. He who hath attained the going away, he who hath attained the coming
in, the turning hither, the turning in — he who is herdsman, on him I call.
The first half-verse is nearly RV. x. 19. 5 a, b, and the second exactly ib. 4 c, d.
RV. reads vydyanam for pariyanam in a, and pariyanam for nyiyanant in b. The
comm. appears to read nyayanam.
3. O Jatavedas, cause to turn in ; be thy turners hither a hundred,
thy turners this way a thousand ; with them get for us again.
Ppp. has, for d, tdbhir enam ni vartaya^ thus defining the object of all this recover-
ing action to be some male person or thing. The comm. interprets it all through as a
woman who has escaped or wants to escape. RV. x. 19 is aimed at kine. Padas b and
C are found in VS. xii.8, which also ends with punar no nastdm i krdki pitnar no
rayhn a krdhi, Santi would be a better reading in b.
78. For matrimonial happiness.
[Atharvan. — /, 2. cdndramasydu ; j. tvdstri. i~j. anustubh."]
Found also in Paipp. xix. |_and at MP. i. 8.6, 7, loj. Employed by Kau^. twice
(78. 10, 14) in the marriage ceremonies, with other passages, with anointing the heads
of the married pair, making them eat together, etc.
Translated: Weber, Ind, ^/«</. v. 238 ; Ludwig, p. 371; Grill, 57, 166; Griffith,
i. 287 ; Bloomfield, 96, 498 ; also, as part of the MP. hymn, by Winternitz, Hochzeits-
rituell^ P- 73'
1. By this actual {} bkutd) oblation let this man be filled up again;
the wife that they have brought to him, let him grow superior (abhi-vrdh)
to her by essence (rdsd),
Ppp. has bhtitasya for bhUtena in a, and inverts the order of words in b. Grill
acutely suggests bhuiyena in a, * for prosperity (bhiiti)^^ and the comm. paraphrases it
with samrddhikarena * prosperity-making.' Abhi in d, and in 2 a, b, seems to have a
meaning like that which it has in abhi-bhH, The comm. makes no difficulty of render-
ing the neuter vardhatdm as if it were causative. Ppp. takes away the difficulty of the
expression in this verse by the verj' different reading jdydth ydm asmd ^vidath sd
rasend *bhi vardhatdm,
2. Let him grow superior to [her] by fatness {pdyas), let him grow
superior to [her] by royalty; by wealth of thousand-fold splendor let
these two be unexhausted.
vi. 78- BOOK VI. THE ATHARVA-VEDA-SANfHITA. 34O
Ppp. has, in a, prajayd instead of fiayasd. The accent stam is read by all but one
(O.) of our mss. and by all but one Lor two J of SPP*s.
3. Tvashtar generated the wife, Tvashtar [generated] thee as husband
for her; let Tvashtar make for you two a thousand life-times {dyus)^ a
long life-time.
|_Ppp. adds dadhdu after patim in b, which is bettei'; has, in c, sahasra dy-\ and,
in d, mdm for vdm,\
79. For abundance at home.
\Atharvan, — saiksphdnadevatyam. gdyatram : j. j-p.prdjdpatydjagati.']
|_»* Verse" 3 is prose. J Found also in Paipp. xix.; and in TS. iii. 3.8*-3. Kau^.
uses the hymn in a rite L^'* 7j ^^^ prosperity (for fatness in grain, comm.), and it is
reckoned (note to 19. i) to the pusfiJta mantras. Vait. (31.4) has it in the sattra^ on
the ekdstakd day, 'with offerings to the two deities mentioned.
Translated: Griffith, i. 288 ; Bloomfield, 141,499.
1. Let the lord of the cloud (ndblias) here, the fattener, protect us,
[grant] unequalledness (.^) in our houses.
For the obscure dsamdti in c, the minor Pet. Lex. conjectures dsamarti ' unharmed-
ness,^ which TS. has in the corresponding pada, making an anustubh of the verse, with
grhandm dsamartydi bahdvo no grhi asan for second half; the comm. explains it
as * absence of division (^pariccheda)* of the grain lying in our storehouses*; Ppp. is
defaced, but appears to have read something different. TS. further has ndbhasd purds
for 'Saspdtis in a. Most of our samhitd mss. (except £.H.s.m.O.) read nah after
grhisu ; SPP. reports nothing of the kind from his authorities. The comm. regards
Agni as intended by the " fattener." *LI think the comm. intends rather * absence of
determination or measure' : i.e. ** may the grain be abundant beyond measure." J
2. Do thou, O lord of the cloud, maintain for us sustenance {hrj) in
our houses ; let prosperity, let good (ydsu) come.
TS. prefixes sd at the beginning, and has, for b, urjam no dhehi bhadrdyd^ then run-
ning off into an entirely different close. The comm. regards Vayu as addressed.
3. O divine fattener, thou art master of thousand-fold prosperity ; bestow
upon us of that ; assign to us of that ; of that from thee may we be sharers.
In the first clause, Ppp. corrupts to sahasrapo^ise ; it omits tasya no rdsva^ and has
bhakslmahi for bhaktivdhsah sydma. TS. has sahasrap-^ and, after the division-mark,
sd no rdsva *jydnim etc. (an entirely different close). The last part of the verse is
found in K. v. 4, which reads at the end bhaktivdno bhUydsmaj and TB. iii. 7.57 has
the last phrase with \Jdsyds te\ bhaksivanah sydma : a curious set of variants, all irregular
or anomalous. The verse, according to the comm., is addressed to the sun.
80. The heavenly dog and the kaiakaSj&s.
\^Atharvan. — cdndramasam. dnustubham : i. bhurij ; j. prastdrapanktiJ]
Found also in Paipp. xix. (with the verse-order i, 3, 2). The use of the hymn in
Kau9. and Vait. is obscure and indefinite : the former applies it only (31. 18) in a heal-
ing rite for one who is paksahata (' wounded in the side ' ? LBl. suggests hemiplagia
341 TRANSLATION AND NOTES. BOOK VI. -vi. 8l
or paralysis. J The comm. reads in the Kau^. text ahgam mantroktamrttikayS, for man-
troktam cankramayd of Bl's ed.) ; the latter has vs. 3 in the agnistoma sacrifice, accom-
panying (23. 20) the avabhrtha isti etc.
Translated : Ludwig, p. 373 ; Bloomfield, JAOS. xv. 163, with detailed discussion and
comment; Griffith, i. 288; Bloomfield, again, SB£. xlii. 13, 500. — Bloomfield identifies
the two *^ heavenly dogs " spoken of in various places with the dogs of Sarama and of
Yam a, and ultimately with the sun and moon.
1. He flies through the atmosphere, looking down upon all existences ;
what the greatness is of the heavenly dog, with that oblation would we
pay worship to thee.
The first half-verse is RV. x. 136.4 a, b, which differs only by reading rupi instead
of bhuta in b ; it is part of the hymn that extols the powers of the muni, Ppp. has a
very different version of b, C, d : svar bhutd vyctc&calat : sa no divyasydi ^dam mahas
tasmd etena havisd juhomi.
2. The three kdlakahjds that are set (fritd) in the sky like gods —
all them I called on for aid, for this man's unharmedness.
In explaining this verse, the comm. quotes from TB. (i. 1.24-6) the legend of the
Asuras named kdlakdHjd^ whose efforts to reach heaven Indra thwarted by a trick,
except in the case of two of them, who became the heavenly dogs ; a corresponding
legend is found in MS. i.6. 9 (p. loi, 1. 1 ff.). The different numbers in our h3rmn, as
regards both dog and kdlakdhjasy are important, and suggest naturally the dog of our
sky (Canis major or Sirius: so Zimmer, p. 353) and the three stars of^Orion*s belt,
pointing directly toward it The Anukr. does not notice the deficiency of a syllable in a.
3. In the waters [is] thy birth, in heaven thy station, within the ocean
thy greatness, on the earth ; what the greatness is of the heavenly dog,
with that oblation would we pay worship to thee.
Ppp. substitutes Lfor c, dj again its own refrain, sa no divy- etc., as in vs. i.
The comm. regards the verse as addressed to Kgra,
81. For successful pregnancy: with an amulet.
\^Tvastar. — mantroktadevatyam utd **dityam. dnustubkam.]
Found also in Paipp. xix. Applied by Kau^. (35. 11) in a rite for conception of a
male, with the direction 1// mantroktam badhndti; and the schol. (note to 35. 26) quotes
it also in a women ^s rite.
Translated : Weber, Ind, Stud. v. 239 ; Ludwig, p. 477 ; Griffith, i. 289 ; Bloomfield,
96, 501. — Cf. Bergaigne-Henry, Manuel^ p. 153.
I. Thou art a holder, thou boldest (yam) the two hands, thou drivest
away the demons. Seizing {grah) progeny and riches, this hath become-
a hand-clasp {parikastd).
In Ppp., the a of abkut in d is elided. The comm. reads krnvdnas in c; he under-
stands Agni to be addressed in a, b.
vi. 8l- BOOK VI. THE ATHARVA-VEDA-SANIHITA. 342
2. O hand-clasp, hold apart the womb, in order to placing of the
embryo; O thou sign (ftnaryddd), put in a son; him do thou make to
come, thou comer {} dgamd).
The obscure words maryddd and dgamd are apparently epithets of the parihasta ;
the comm. understands the |_firstj of the woman : maryddd = marya + d'<id * taken
possession of by men * ; |_and he takes &game as = dgamane sati * when sexual approach
takes place,* which would be acceptable if it did not wholly disregard the accent J. One
might conjecture maryadds *■ giver of a male.' Ppp. has at end -gamah,
3. The hand-clasp that Aditi wore [when] desiring a son — may
Tvashtar bind that on for her, saying "that she may give birth to a son."
Ppp. reads suv&t in d. For Aditi desiring a son, compare xi. 1. 1.
82. To obtain a wife.
[Bhaga (jdydkdmah). — dindram. dnustubham^
Found also in Paipp. xix. Used by Kau<;. (59. 1 1 ), in a kdmya rite, by one desiring
a wife; and again, in the nuptial ceremonies (78. 10), with vi. 78 etc.
Translated: Weber, Ind, Stud, v. 239; Ludwig, p. 470; Grill, 57, 167; Griffith,
i. 289 ; Bloomfield, 95, 502.
1 . I take the name of the arriving, the arrived, the coming one ; Indra
the Vritra-slayer I win (van)^ him of the Vasus, of a hundred-fold power.
The construction of van with a genitive is apparendy elsewhere unknown^ and is
of doubtful sense. Ppp. has instead rdjHo < of the king,' which makes the correctness
of vanve very doubtful. Ppp. also combines dgachatd **gatasya in a. The comm. reads
at the end qatakrato^ vocative ; he apparently takes dyatds in b as ayatas^ from yam
{niyato *ham) |_or, alternatively, with indrasya].
2. By what road the A^vins carried Surya, daughter of Savitar, by
that, Bhaga said to me, do thou bring a wife.
In b, aqvino **hdtus is perhaps better to be taken apart to agv/nd : d-Uhdtus^ but the
fada-XAxi has no d. LCf. Bergaigne, Re I. ^%/., ii. 486-7. J
3. The good-giving, great, golden hook that is thine, O Indra — with
that, O lord of might ((dct-), assign thou a wife to me who seek a wife.
Ppp. retains the a of ankugaSy and has, for d, tvam dhehi qatakrato. The comm.
reads, in a, vasudhdnas.
The eighth anuvdka^ containing 10 hymns and 31 verses, ends with this hymn; the
old Anukr. says : ekatrihqakam astamam vadanti,
83. To remove apacfts.
[An^ras. — caturrcam. mantroktadevatyam, dnustubham : 4, i-av. ^p. niq^d drey anustubh,"]
LPart (vs. 4) prose. J Found also in Paipp. i. (but without the added vs. 4). Kauq.
(31.16) employs it in a healing rite, with vii. 76 (against gandamdld, schol., comm.) ;
vss. 3 c, d and 4 are specified in the sequel of the rite (31.20, 21); the comm. treats
vs. 4 as beginning of hymn 84 ; it is applied by Kau^. in the treatment of a sore of
unknown origin {ajhdtdrus: catuspdd ganda^ comm.).
343 TRANSLATION AND NOTES. BOOK VI. -vi. 84
Translated: Ludwig, p. 500; Bloomfield, JAOS. xiii., p. ccxviii (= PAOS., Oct.
1887), or AJP. xi. 324 ; Griffith, i. 290 ; Bloomfield, again, SBE. xlii. 17, 503.
1. O apaciiSy fly forth, like a bird (suparnd) from its nest ; let the sun
make remedy ; let the moon shine you away.
It was Bloomfield (in the article referred to above) who first maintained that the
apacit is a pustule or sore. The comm. directly identifies the apacits with the ganda-
mdlds, <* scrofulous swellings of the glands of the neck'* (BR.), and explains all the
processes implied in the hymn as referring to such. His etymology of the word under
this verse is * gathered offward by reason of defect* {dosavaqdd apdk cfyamdndh)^ and
he describes them as * beginning from the throat [and] proceeding downward * {galdd
drabhya adhastdt prasrtdk). The accent of krndtu in c is the usual antithetical one ;
SPP. makes a wholly unnecessary and very venturesome suggestion to explain it.
2. One [is] spotted, one whitish {gyM)^ one black, two red; of all
have I taken the name; go ye away, not slaying [our] men.
The comm. explains eni as Isadraktamiqraqveta,
3. Barren shall the opacity daughter of the black one, fly forth ; the
boil {gldu) shall fly forth from here; it shall disappear from the neck
{} galuntds).
The translation here given of galuntds is the purest conjecture, as if the word were
a corruption of some form oi gala (our W.O.D. read galantds)^ with ablative-suffix tas.
It might QonXsAXi gadu * excrescence on the throat*; indeed, the comm. etymologizes it
2& gadun + y/ tas I He understands na qisyati as two independent words. Ppp. has
sakalam tena qudhyati (or fusyati), perhaps * thereby it dries wholly up.' For rdmd-
yanfy compare vii. 74. i .
4. Partake (vt) of [thine] own oblation, enjoying with the mind ; hail !
as now I make oblation with the mind.
This verse, which breaks the uniformity of the book, is evidently an intrusion, and
has no apparent connection with the rest 6f the hymn, although it is acknowledged by
both Anukr. and comm. The latter curiously mixes it up with vs. i of the next hymn,
reckoning it with 84. i a, b as one verse, and reckoning 84. i c, d and 2 as the following
verse, thus |_making 83 a /rca and 84 a caturrca\, ^An drey anustubh would seem
to be 24 syllables. J
84. For release from perdition.
\Angiras, — caturrcam. ndirrtam. i. bhurigjagati ; 2. ^-p.drci brhati ; jy ^.jagad ;
4. bhurik tristubh^
This hymn is not found in Paipp. Kau^. applies it (52. 3), with vi. 63 and 121, in a
rite for welfare. The comm. takes no notice of this, but regards the hymn as implied
in 31. 21 : see under the preceding hymn. In Vait (38. i) it is found used in a healing
rite in the purusamedha : this also the comm. overlooks.
Translated : Ludwig, p. 444 ; Grifiith, i. 291.
I. Thou in whose terrible mouth I make oblation, in order to the
release of these bound ones; people think of thee as ** earth**; I know
thee completely as ** perdition '* {nirrti).
vi. 84- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 344
The verse is found also in VS. (xii. 64), TS. (iv. 2. 53), and MS. (li. 2. i). In a, for
Asdni ghoriy VS. MS. \i2i\^ ghord dsdn^ and TS. krUrd dsdn; before it, TS. inserts asyas^
while MS. begins ydd adyd te; in b, all (also our comm.) read bandhandm, which is
better; MS. has after it pramdcanHya^ and all omit kdm; for c, d, VS.MS. have^iw
tvdjdno bhumir iti pramdndate nirriim tvd ^hdm pdri veda viqvdtah, while TS. agrees
nearly with our text, though having simply yVi/i<f vidur for abhiprdmanvate jdnah^ and
at the end viqvdtah. The chief result for our text is the demonstration of manvate as
probably a corruption of mandate. It was noted at the end of the preceding hymn
that the comm. mixes up the end and beginning of the two hymns. The metrical
definition of the Anukr. is very poor.
2. O earth (.^), be thou rich in oblations ; this is thy share which is in
us ; free these [and] those from sin : hail !
The translation follows' Ludwig*s suggested emendation of bhute at the beginning to
bkime,
3. So, O perdition, do thou, free from envy, kindly unfasten from us
the bond-fetters of iron. Yama verily giveth thee back to me ; to that
Yama, to death, be homage.
All of this verse except the first puda is a repetition of 63. 2 b, c, d, above. The
comm. explains anehS by andhantrl. The fourth is the only jagail pada.
4. Thou wast bound here to an iron post, bridled with deaths that
are a thousand ; do thou, in concord with Yama, with the Fathers, make
this man ascend to the highest firmament.
This verse is a repetition of 63.3, above.
85. For relief from y^sma.
[Atharvan (yaksmandfanakdmah). — vdnaspatyam, dnustubAam."]
Found also in Paipp. xix. Used by Kau^. (26. 33-37) in a healing rite, with vi. 109,
127 and others; in 37 with the direction mantrok/am badhndti; and reckoned (note
to 26. i) to the takmandqana gana. And the first half of vs. 2 is part of a verse given
entire in 6. 17.
Translated : Griffith, i. 291 ; Bloomfield, 39, 505.
1. The varand, this divine forest-tree, shall ward off {vdray-)-, the
ydksma that has entered into this man — that have the gods warded off.
The verse is repeated as x. 3. 5. An amulet made of varand is used, as the comm.
points out. ^Similar word-play at iv. 7. i — see note. J The deficiency of a syllable in
a is not noticed by the Anukr.
2. With the word {vdcas) of Indra, of Mitra, and of Varuna, with the
voice {vdc) of all the gods, do we ward off thy ydksma,
3. As Vritra stopped (siambh) these waters [when] going in all direc-
tions, so, by means of Agni Vai9vanara, do I ward off thy ydksma.
For viqvddhd yatis^ in b, the comm. reads viqvadhdyanls, Ppp. combines, in a,
vrtrdi *md *Pah,
345 TRANSLATION AND NOTES. BOOK VI. -vL Sy
86. For supremacy.
[A/Aarvan {vrsaidmaA) . — ekavrsadevatyam . dnustubham .]
Found also in Paipp. xix. Employed by Kau^. (59. 1 2), in a k&mya rite, by one
who is vrsakdma (^qrdisthyakdma^ comm.); and the schol. (note to 140.6) adds it to
V. 3. II and vii. 86, 91 as used in the indramahotsava.
Translated : Ludwig, p. 241 ; Griffith, i. 292.
1 . Chief (vfsan) of Indra, chief of heaven, chief of earth is this man,
chief of all existence ; do thou be sole chief.
" Chief," lit*ly * bull ' : foremost, as the bull is of the herd. Indrasya in a can hardly
stand ; rather dindrasya, or, we may conjecture, Idhrasya (cf. tdhriya, vfdhra).
2. The ocean is master of the streams ; Agni is controler of the earth ;
the moon is master of the asterisms ; do thou be sole chief.
Ppp. has, in c, suryas instead of candramds; the latter makes a remindant pada,
unnoticed by the Anukr.
3. Universal ruler art thou of Asuras, summit of human beings; part-
sharer of the gods art thou ; do thou be sole chief.
The comm. understands * part-sharer ' to mean ** having a share equal to that of all
the other gods together," and applies it to Indra.
87. To establish some one in sovereignty.
\_Atharvan. — dhrduvyam. dnustubham.']
Found also in Paipp. xix. |_This hymn and verses i and 2 of the next, form one
continuous passage in the RV. (x. 173. 1-5): see Oldenberg, Die Hymnen des RV.,
i. 248-9 ; and cf. introduction to our iii. 12.J It is further found in TB. (ii. 4. 28-9) and
K. (xxxv. 7). This hymn and the one next following are used together by K^ug. : in a
kdmya rite (59. 13), by one desiring fixity {dhrduvya or sihdirya)\ in a rite of expiation
for earthquakes (98.3), with xii. i ; and the comm. regards them (and not iii. 12. i, 2)
as intended by dhruvdu at 136. 7 (and the same should doubtless be said of 43. 11), in
the rite against the portent of broken sacred vessels ; further, they appear in the indra-
mahotsava (140. 8), 87. I c being curiously specified in addition. In Vait. (28. 16), this
hymn alone (or vs. i) appears in the agnicayana^ at the raising of the ukhydgni.
Translated: by the RV. translators, and Zimmer, p. 163; and, as AV. hymn, by
Ludwig, p. 373 ; Griflith, i. 292.
I . I have taken thee ; thou hast become within ; stand thou fixed, not
unsteady ; let all the people {vl^as) want thee ; let not the kingdom fall
away from thee.
The RV. version has, in a, edhi for abhUs; and RV.TB. (also VS. xii. 11) have
-cdcalis at end of b ; and so has TS. (iv. 2. I4), though it reads Lin d asmin for ma tvdt
and qraya for bhraqat\\ while MS. (ii. 7.8) agrees with our text in a, b, c, but gives for
d asmi rdstrani dhdraya. The comm. explains antar abhUs by asmdkam madhye
'dhipatir abhavah^ which reminds us of madhyamesthd and madhyamaql ^see note to
iv. 9. 4j. LOur c is the c of iv. 8. 4 (see the note thereon), of which the TB. version has
our d here as its d.J
vi. Sy- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 34^
2. Be thou just here; be not moved away; like a mountain, not
unsteady; O Indra, stand thou fixed just here; here do thou maintain
royalty.
RV.TB. have again -cSca/is at end of b, and TB. has vyathisthds for dpa cyosthds
in a. The metrical contraction parvate *va is not opposed by the Anukr. At begin-
ning of c, RV.TB.Ap. have the better reading indra ive *hd (to be read indre *ve
*hd: whence, doubtless, the AV. version); and, as the comm. gives the same, SPP. has
adopted it in his text, against all his authorities as well as ours. The AV. version
(found also in Ppp.) is not to be rejected as impossible ; the i>erson is himself addressed
in it as Indra : i.e., as chief. Ppp. has ni for i^ in d. ApQS. (xiv. 27. 7) has the RV.
version, except yajham for rdstram in d. In our text an accent-sign has dropped out
under the sthe of -sthe *hd in c-d.
3. Indra hath maintained this man fixed by a fixed oblation ; him may
Soma bless, and Brahmanaspati here.
RV. begins imdm indro ady and has, in d, tdsmd u for aydm ca, TB. (also Ap(^S.
xiv. 27. 7, which agrees with it throughout Lcxcept bruvan for bravan)^ has enam for
etdm in a, and tdsmdi devi ddhi bravan for c. |_Our c, d occurred above, 5. 3 c, d. J
88. To establish a sovereign.
\^Atharvan. — dhrduvyam. dnustubham: j. tristubh."]
The hymn does not occur in Paipp., but its first two verses are RV. x. 173. 4, 5 (con-
tinuation of those corresponding to our 87). For its use by Kau^. with the preceding
hymn, see under the latter.
Translated: by the RV. translators and by Zimmer (p. 163), in part; and Ludwig,
p. 255 ; Griffith, i. 293.
1. Fixed [is] the sky, fixed the earth, fixed all this world of living
beings {jdgat)^ fixed these mountains ; fixed [is] this king of the people
RV. varies from this only in the order of padas, which is a, C, b, d. TB. (ii. 4. 2^)
and ApQS. (xiv. 27. 7) follow our order, but have dhruvi ha for dhruvasas in c ;
MB. (i. 3. 7) has our a, b, c.
2. Fixed for thee let king Varuna, fixed let divine Brihaspati, fixed for
thee let both Indra and Agni maintain royalty fixed.
The RV. verse differs in no respect from this.
3. Fixed, unmoved, do thou slaughter the foes; make them that play
the foe fall below [thee]; [be] all the quarters (diq) like-minded, con-
cordant {sadhrydHc) ; let the gathering {sdmiti) here suit {kip) thee [who
art] fixed.
With d compare v. 19. 15 c. The comm. reads pdtayasva at end of b. The last
pada is jagatl. The comm. renders kalpatdm by samartha bhavatu.
347 TRANSLATION AND NOTES. BOOK VI. ~vi. 90
89. To win affection.
[AtAarvan, — mantroktaddivatam .* dnustubham .]
This h3rmn also, like the preceding, is wanting in P^ipp. Kau^. (36. lo-ii) applies
it in a women's rite, for winning affection, addressing the head and ear, or wearing the
hair, of the person to be affected. * |_The Anukr. text is confused here ; but the Berlin
ms. seems to add manyuvindqanam, \
Translated : Weber, Ind. Stud, v. 242 ; Griffith, i. 293.
1. This head that is love's (ipreni)^ virility given by Soma — by what
is engendered out of that, do we pain (focaya) thy heart.
Preni is as obscure to the comm. as to us ; he paraphrases it \>y premaprdpaka *that
obtains (or causes to obtain) affection.* He takes vrsnya as adj., Xxt2L\s pari prajdtena
in c as one word, and supplies to it snehaviqesena, |_ Whitney's O. combines tdtas pdri,\
2. We pain thy heart ; we pain thy mind ; as smoke the wind, close
upon it (sadhrycthc)^ so let thy mind go after me.
The sign in our text denoting kampa in sadkrydn should have been, for consistency's
sake, I (as in SPP's text) and not 3; the mss., as usual, vary between i and 3 and
nothing. The comm. reads sadhrim.
3. Unto me let Mitra-and-Varuna, unto me divine SarasvatI, unto me
let the middle of the earth, let both [its] ends fling (sam-as) thee.
The comm. renders samasyatdm by samyojayatdm,
•
go. For safety from Rudra's arrow.
\Atkarvan. — rdudratn. /, 2, anustubh ; j. drn bhurig usniA.']
Found also in Paipp. xix. (in the verse-order 2, i, 3). Used by K^ug. (31.7) in a
healing rite against sharp pain {qu/a); also reckoned (note to 50. 13) to the rdudra gana.
Translated: Grill, 14, 168; Griffith, i. 294; Bloomfield, 11, 506.
1 . The arrow that Rudra hurled at thee, at thy limbs and heart, that
do we now thus eject asunder from thee.
Ppp. has, for c, imdm tvdm adya te vayam. The comm. understands the infliction
to be the qularoga (colic ?). Lin c, iddniy * thus ' or * herewith ' i.e. * with this spell ' ?J
2. The hundred tubes that are thine, distributed along thy limbs, of
all these of thine do we call out the poisons.
Ppp. reads hirds for qatam in a, and sdkam for vayam in c. The comm. takes
nirvisdni as a single word in d (^— visarahitdni), \Ci. i. 17.3.J
3. Homage to thee, O Rudra, when hurling ; homage to [thine arrow]
when aimed {prdtihita) ; homage to it when let fly ; homage to it when
having hit.
Ppp. has, in h^ pratihitdbhyas ; in c, d, visrjyamandbhyo namas trayatdbhyah (but
in i., where the verse is also found, nipatitdbhyah). The verse is usnih only by number
of syllables.
vi. 91- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 348
91. For remedy from disease.
[ Bhrgvangiras, — mantroktayaksmand^anadtvatyam . dnustubham .]
Found also in Piipp. xix. Used by K^ug. (28. 17-20) in a healing rite against all
diseases (in 17 with v. 9; in 20 alone), with binding on of a barley amulet; also
reckoned to the takmand^ana gana (note to 26. i).
Translated : Grill, 14, 168 ; Griffith, i. 295 ; Bloomfield, 40, 507.
1. This barley they plowed mightily with yokes of eight, with yokes
of six ; therewith I unwrap away the complaint {rdpas) of thy body.
The last half- verse is defaced in Ppp. ; it appears to end prat Ulna apahvayatd.
2. Downward blows the wind ; downward bums the sun ; downward
the inviolable [cow] milks ; downward be thy complaint.
This verse is RV. x. 60. 1 1 ; the latter rectifies the meter of a by introducing dva
(V<z) before vdti \ox rather, by not being guilty of the haplography which spoils our
AV. text : cf. note to iv. 5. 5 J. The Anukr. ignores the deficiency of our text.
3. The waters verily are remedial ; the waters are disease-expelling;
the waters are remedial of everything ; let them make remedy for thee.
The first three pidas are the same with those of iii. 7. 5, above ; and the whole verse
corresponds with RV. x. 137. 6, which differs only by reading sdrvasya for viqvasya in c.
Ppp. has a wholly original second half-verse : dpah samudrdrthdyatls pard vakantu te
rapak,
92. For success of a horse.
[Atharvan. — vdjinam. trdistubham : i.jagaii.']
Found also in Paipp. xix. Applied by Kau^. (41.21) in a rite for the success of a
horse; and by Vait. (36. 18) in the a^vamedha^ as the sacrificial horse is tied.
Translated: Ludwig, p. 459; Griffith, i. 295; Bloomfield, 145, 507.
1. Be thou, O steed {vdjin), of wind-swiftness, being harnessed {yuj)\
go in Indra's impulse, with mind-quickness ; let the all-possessing Maruts
harness thee ; let Tvashtar put quickness in thy feet.
The verse is also VS. ix. 8, where, for b, is read indrasye *va ddksinah qriydt *dku
Ppp. puts bhava after vdjin in a, and reads ddivyasya for viqvavedasas in c. The
comm. gives an alternative explanation of viqvavedas^ as often of its near equivalent
jdtavedas : vigvadhanah sarvagocarajhdno vd. The Anukr., as often, takes no note
of the tristubh pada d.
2. The quickness, O courser, that is put in thee in secret, also that
went about committed to the hawk, to the wind — with that strength do
thou, O steed, being strong, win the race, rescuing in the conflict.
This verse also is found in VS. (ix. 9 a), with considerable variants : at the beginning,
jdvd yds te vdjin; for b, qyeni pdrltto dcarac ca vate; in c, nas for tvdm; for d,
vdjajic ca bhdva sdmane ca par-. Ppp. resembles this in b: qyene carati yaq ca vdte.
Half SPP*s authorities end with -isnu ; 1 have noted no such reading among our mss.
349 TRANSLATION AND NOTES. BOOK VI. -vi. 93
The Anukr. ignores the irregularity of this verse and of vs. 3. LThe vs. is discussed
by Bloomfield, JAOS. xvi. 17, or Festgruss an Roth, p. 154. For d, see Pischel, Vgd,
Stud.^ ii. 314, and Baunack, KZ. xxxv. 5 16. J
3. Let thy body, O steed, conducting a body, run pleasance (vdmd)
for us, protection for thyself ; uninjured, great, a god for maintaining,
may he set up his own light in the sky, as it were.
This is translated literally according to the AV. text, although comparison with the
corresponding RV. verse (x. 56. 2) shows that its readings are in part pure corruptions.
So, in b, RV. makes Lthe meter good and J the sense easy by giving dhatu for dhavatu;
in c it has devan for devds (the comm. gives instead divas); and, in d, mimiyas
(a mimlydt — dgacchatu, comm.). Ppp. has, for a, aste v&jih tanvath vahantu; in c,
avihvrtas ; in d, svardnasfvdm. The verse is probably originally addressed to Agni,
and added here only because of the occurrence of vdjin at its beginning. The comm.
understands tanvdm in a of a rider : drUdhasya sddinah qarfram.
The ninth anuvdka, of 10 hymns and 32 verses, ends here; the old Anukr. is thus
quoted : dvyadhikdv apacit.
93. For protection: to many gods.
mtdti. — rdudram : j. bahudevatyd. trdistubham^
{jQamtdti
Found also in Paipp. xix. Reckoned by Kau^. (8. 23) to the vdstospatydni, and
also (9. 2) to the brhachdnti gana; used (50. 13), with vi. i, 3, 59, and others, in a rite
for welfare; further added (note to 25. 36) to the svasiyayana gana.
Translated : Muir, iv». 333 ; Ludwig» p. 322 ; Griffith, i. 296.
1. Yama, death, the evil-killer, the destroyer, the brown farva, the
blue-locked archer, the god-folk that have arisen with their army — let
them avoid our heroes.
All the authorities read dstrd in b ; both editions make the necessary emendation to
dstd, which is also read by the comm. and by Ppp. Ppp. further, in b, has bhava
instead of babhrus, and ends with -khandl; in c it has vrhjanti (its exchange of -//
and 'tu is common).
2. With mind, with libations, with flame (.^ hdras), with ghee, unto the
archer C^arva and unto king Bhava — to them (pi.), who are deserving of
homage, I pay homage ; let them conduct those of evil poison away from us.
The /rt</tf- text, in d, reads aghd-visdh, doubtless accus. pi. fem., and belonging to
isas * arrows * understood ; but the comm. supplies instead krtyds, \_Yor c, * to the
homage-deserving ones, — homage to th'm I pay.'J
3. Save ye us from them of evil poison, from the deadly weapon,
O all ye gods, ye all-possessing Maruts ; Agni-and-Soma, Varuna of
purified skill ; may we be in the favor of Vata-and-Parjanya.
The third pada in our text is made up of nominatives, coordinated neither with the
vocatives of b nor with the genitive of d. Ppp. has, for b, c, agnisomd marutah puta-
daksdh: viqve devd maruto vdiqvadevds, which may all be vocatives. The Anukr.
takes no notice of the metrical irregularities of the verse.
vi. 94- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 350
94. For harmony.
[AiAarvdngiras. — sdrasvatyam. dnustubham, 2. virdd jagaii,'\
The first verse (= iii. 8. 5 ; the four preceding verses of lii. 8 occurred elsewhere) is
found in P^ipp. xix. The comm. regards it as intended by Kaug. 1 2. 5, in a rite for
harmony, as, in almost identical terms, he had above (under iii. 8) declared iii. 8. 5, 6 to
be intended.
Translated: Ludwig, p. 514; Griffith, i. 296; Bloomfield, 138, 508.
1. We bend together your minds, together your courses, together
your designs ; ye yonder who are of discordant courses, we make you
bend [them] together here.
Ppp. in d apparently sam jhapaydmasu
2. I seize [your] minds with [my] mind; come after my intent with
[your] intents ; I put your hearts in my control ; come with [your] tracks
following my motion.
These two verses are a repetition of iii. 8. 5, 6. In our text, -rete at the end of b is
a misprint for reta, |_As to the meter, see note to iii. 8. 6. J
3. Worked in for me [are] heaven-and-earth ; worked in [is] divine
Sarasvatl ; worked in for me [are] both Indra and Agni ; may we be
successful here, O Sarasvatl.
Save the last pada, this verse is a repetition of v. 23. i. The comm. paraphrases
eta by dbhimukhyena samtata ox parasparam sambaddha,
95. For relief from disease: with ktistha.
\Bhrgvahgiras, — vdnaspiUyam ; mantrokiadevatyam, dnustubAamJ]
The hymn is not found in Paipp. As in the case of the preceding h3rmn, the first
two verses have already occurred in the AV. text: namely, as v. 4. 3, 4. The comm.
regards this hymn as included in the kusthalingds of Kau^. 28. 13 ; and vs. 3 (instead of
v. 25. 7) as intended in Vait. 28. 20, in the agnicayana.
Translated: Griffith, i. 297.
1 . The agvattkdy seat of the gods, in the third heaven from here ;
there the gods won the kusfka^ the sight of immortality.
2. A golden ship, of golden tackle, moved about in the sky ; there the
gods won the kustha^ the flower of immortality.
SPP. reads in z puspam^ with, as he claims, all his authorities save one ; as the verse
is repeated from a book to which the comm. has not been found, we do not know how
he read. LSee W's note to v. 4. 4. But a note in his copy of the printed text here
seems to prefer /«/j/<j»f. J
3. Thou art the young {gdrbha) of herbs ; the young also of the
snowy [mountains], the young of all existence ; make thou this man free
from disease for me.
351 TRANSLATION AND NOTES. BOOK VI. -vi. 97
The comm. understands the third verse as addressed to Agni ; but much more proba-
bly the kustha is intended. From garbho in c the superfluous accent-mark above the
line is to be deleted. ^Our a, b, c are nearly v. 25. 7 a, b, c ; and d is nearly v. 4. 6 c.J
96. For relief from sin and distress.
\Bhrgvangircts. — vdnaspaiyam : j. sdumyd. dnustubham : j. j-p. virdn ndma gdyatri.'\
Found also in Paipp. xix. (for other correspondences, see under the verses). Employed
by Kau^. (31. 22) in a remedial rite against reviling by a Brahman, against dropsy, etc.
(the direction in the text is simply /// mantroktasy&u *sadhlbhir dhiipayati)^ making
incense with herbs ; and it is regarded (note to 32. 27) as included among the anholingds.
Translated : Ludwig, p. 506 ; Grill, 38, 168 ; Griffith, i. 297 ; Bloomfield, 44, 509.
1. The herbs whose king is Soma, numerous, of hundred-fold aspect
{? vicaksana), impelled by Brihaspati — let them free us from distress.
The first half-verse is RV. x. 97. 18 a, b (with dsadhls ^which makes better meter J for
-dhayas) and VS. xii. 92 a, b (like RV.); TS. iv. 2.64 agrees only in a (with -Mayas),
The second half-verse is RV. x. 97. 1 5 c, d and VS. xii. 89 c, d, and TS. in iv. 2. 64 c, d,
and MS. in ii. 7. 13 (p. 94. 12) c, d — all without variation. The comm. explains qata-
vicaksands by ^atavidhadar^andhy ndndvidhajfidnopetdh, |_MB. li. 8. 3 a, b follows
the RV. version of our a, b.J
2. Let them free me from that which comes from a curse, then also
from that which is of Varuna, then from Yama's fetter, from all offense
against the gods.
The verse is repeated below, as vii. 112. 2. It is RV. x. 97. 16, VS. xii. 90, which
have sdrvasmdt in d; and Ppp. reads the same; and LQS. ii. 2. 11, ApQS. vii. 21.6
are to be compared. Whether padblqdt or fiadvigdt should be read is here, as else-
where, a matter of question ; our edited text gives -b-y but most of our mss. read -z^, as
also the great majority of SPP*s authorities, and he prints (rightly enough) -v-; VS. has
'V'y RV. -b' ; the comm. has -b-.
3. If {ydt) with eye, with mind, and if with speech we have offended
{upa-r) waking, if sleeping, let Soma purify those things for us with
svadkd.
Compare vi. 45. 2, of which the second p^da agrees with ours. Ppp. inserts another
yat before manasd in a, and has, for c, d, somo md tasmdd enasah svadhayd pundti
vidvdn,
97. For victory.
\Atharvan. — mditrdvarunam. trdi stub ham : 2.j'agati;j.bhurij\'\
Found also in Paipp. xix. The three hymns 97-99 are used together in a battle rite,
for victory, with vi. 65-67 and others, by Kau^. (14. 7); and they are reckoned to the
apardjita gana (note to 14. 7), and noted by the comm. as therefore intended at 139. 7 ;
they are again specifically prescribed in the indramahotsava (140. 10): a full homa is
offered, with the king joining in the act.
Translated: Ludwig, p. 460; Griffith, i. 298; Bloomfield, 122, 510.
vi. 97- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 35 2
1. An overcomer (abhibht) [is] the sacrifice, an overcomer Agni, an
overcomer Soma, an overcomer Indra ; that I may overcome {abhi-as) all
fighters, so would we, Agni-oflferers, pay worship with this oblation.
The comm. paraphrases agnihotr&s by agndu juhvatah, |_The Anukr. balances the
deficiencies of a, b by the redundancies of c, d. J
2. Be there svadhd, O Mitra-and-Varuna, inspired ones ; fatten {pinv)
ye here with honey our dominion, rich in progeny ; drive ofiF perdition far
away ; put away from us any committed sin.
Ppp. has, in a, b, prajdpatis for vip,praj, ; in c, dvesas for dUram; and, for d, asmdi
ksatrath vacd dhattam ojak. The second half-verse is RV. i. 24. 9 c, d, also found in
TS. (1.4.45') ^''d MS. (i<3*39); all have b&dhasva and mumugdhi^ 2d sing.; for
dardm in c, RV. has dUr^^ TS. (like Ppp.) dvisas^ and MS. omits it, prefixing instead
dri to bddhasva. The comm. takes svadhd in a as havirlaksanam annum. Only the
first half-verse \sjagati,
3. Be ye excited after this formidable hero ; take hold, O companions,
after Indra, the troop-conqueror, kine-conqueror, thunderbolt-armed, con-
quering in the course (djman)y slaughtering with force.
This verse api>ears again as xix. 13. 6, in the midst of the h3rmn to which it belongs,
and which is found also in various other texts. The verse corresponds to RV. x. 103. 6,
SV. ii. 1 204, VS. xvii. 38, and one in TS. iv. 6. 4», MS. ii. 10. 4. They all reverse the order
of the two half-verses, begin our c with gotrabkidam govidam^ and have, instead of our
a, imdm sajdtd dnu vlrayadhvam ; TS. differs from the rest by reading *nu for anu in
our b. The comm. explains djma by ajanaqllafk ksepanaqllam qatrubalam, |_The
word " in " were better omitted from the translation of d. J
98. To Indra: for victory.
\Atharvan, — dindram. trdistubham : 2. brhatigarbhd ** stdr^ankHh^
Found also in P^ipp. xix. Besides the uses in Kau^. of hymns 97-99, as stated
under 97, hymn 98 is further applied, with vi. 67, in another battle rite (16.4); and the
schol. add it to vii. 86, 91, etc., in the indramahotsava (note to 140.6). Vait also
(34. 13) has it in the saitra^ when the king is armed.
Translated : Griffith, i. 299.
1. May Indra conquer, may he not be conquered; may he king it as
over-king among kings ; be thou here one to be famed, to be praised, to
be greeted, to be waited on, and to be reverenced.
The verse is found also in TS. (ii. 4. I4») and MS. (iv. 12.3), but with a very differ-
ent second half: c, TS. vi^vd hi bhUyah pftand abhistir^ MS. viqvd abhistih pftand
jayaty ; d, both upasddyo namasyb ydtha *sat. In the first half, at end of a, MS, jaya/e;
at end of b, TS. rdjaydti^ M S. -yaie. The last pada occurs again as iii. 4. i d. The comm.
regards the king as identified with Indra through the hymn. LMS. \i2&jayatiiox jaydti,\
2. Thou, O Indra, art over-king, ambitious {^avasyu)y thou art the
overcomer of people ; do thou rule over these folk (vifds) of the gods ;
long-lived, unfading (ajdra) dominion be thine.
353 TRANSLATION AND NOTES. BOOK VI. -vl. 99
The verse is mutilated in Ppp. MS. (in iv. 12. 2) has a corresponding verse : tvdm
indrd *sy adhirdjds tvdm bhavi ^dhipatir jdnandm: ddivlr viqas tvdm uti vi rdjdu
^jasvat ksatrdm ajdram te astu. The metrical definition of the Anukr. is not very
successful.
3. Of the eastern quarter thou, O Indra, art king; also of the northern
quarter art thou, O Vritra-slayer, slayer of foes ; where the streams go,
that is thy conquest ; in the south, as bull, thou goest worthy of invoca-
tion.
The verse is found in TS. (ii. 4. 14') and MS. (iv. 12. 2). Both begin WiiYi pracydm
diqiy and have udlcydm (without Lthe meter-disturbing J diqdK) in b, ending with vrtraha
*si; in d, TS. has (better) edhi for ///', and MS. the same, with hdvyas before it. Ppp. is
mutilated, but has evidently prdcydm diqi. The third pada evidently describes the
west; that does not suit the basin of central India.
99. For safety: to Indra.
\Atharvan, — dindram : j. sdumyd sdvitri ca. dnushtMam : j. bhurig^ hrhatLl
LPartly prose, " vs." 3. J Found also in Paipp. xix. No use of the hymn is made by
Kau^. except in connection with its two predecessors, as explained under hymn 97.
But Vait. has it in the agiiistoma^ as whispered stotra (18. 16).
Translated: Grill, 18, 168; Griffith, i. 299; Bloomfield, 123, 510.
1. Unto thee, O Indra, on account of width, thee against {purd) dis-
tress I call ; I call on the stern corrector, the many-named, sole-born.
In spite of its wrong accent (cf. animatdsy sthavimatds*) vdrimatas is probably an
adverb in tas. The comm. interprets it, doubtless correctly, " for the sake of width "
{urutvdd dhetoh)'. i.e., of free space, opposed to distress or narrowness. ^The deriva-
tives of ahh and uru are in frequent antithesis, as, e.g., at RV. v. 24. 4. J * Sole-born,'
i.e. * unique.' Ppp. ends b with ahhuranebhyah, * LMS. iii. 10. 4, p. 135, 1. 4. J
2. The hostile (i s^nya) weapon that goes up today, desiring to slay
us — in that case we put completely about us Indra's two arms.
Ppp. reads at the beginning yo *dyay and at the end pari dadmahCy which rectifies
the meter of d. TYi^ pada mss. strangely x^^A jighdhsam in b; both editions make the
necessary emendation to -san^ which the comm. also has. The comm. further has the
better reading dadhmas, as have three of our mss. (Bp.M.T.) ; and this Lwhich, in con-
nection with the Ppp. reading, suggests the emendation dadhmahe\ is adopted in our
text, though not in SPP's. The metrical irregularity of the verse should not have been
overlooked by the Anukr. LCf. i. 20. 2 a, b.J
3. We put completely about the two arms of Indra the savior; let him
save us. God Savitar ! king Soma ! make thou me well-willing, in order
to well-being.
In this verse, only our Bp.M. read dadhmas, but it is adopted in our text The
comm. again gives it Ppp. has dadmdn; and in d it reads, for krnu^ krnutam^ which
is preferable for sense, though it makes the verse still less metrical. The verse is
brhati only by count.
vi. lOO- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 354
100. Against poison.
[ Garutman. — vdnaspatyam . dnustubkam .]
Found also in Paipp. xix. Used by K^u^. (3 1 . 26) in a remedial rite against various
poisons, with aid of earth from an ant-hill etc.; and the comm. (^considers this (and
not xviii. 4. 2) to be intended at 81. loj when the sacrificial cake is laid on the breast
of a deceased sacrificer on the funeral-pile.
Translated: Ludwig, p. 511 ; Griffith, i. 300; Bloomfield, 27, 511. — See also Ber-
gaigne-Henry, Manuel^ p. 153 ; Bloomfield, AJP. vii. 482. Griffith quotes an interesting
paragraph about the moisture of the white-ants.
1. The gods have given, the sun has given, the sky has g^ven, the
earth has given, the three Sarasvatis have given, accordant, the poison-
spoiler.
Ppp. combines devd ^duk in a, and has sarv&s instead of tisras in c. The comm.
renders the first verb correctly, by dattavantas, but the others as imi>eratives.
2. The water which the gods poured for you, O upajtkdSf on the
waste, with that, which is impelled by the gods, spoil ye this poison.
All the authorities* read upajikds, vocative, which was, without good reason, altered
to upajtkds in our edition. The comm., however, with his ordinary disregard of accent,
understands devis as vocative, and upajfkds as nominative. He quotes from TA. v. i. 4
the passage which describes the upadik&s (so called there) as * penetrating to water,
wherever they dig * ; they are a kind of ant : cf. note to ii. 3. 4. Ppp. reads upaclk&y
and combines -kd **sihcan; also, in b, dhanvann. •LBut SPP's Bh. has upajlkis f\
3. Thou art daughter of the Asuras ; thou, the same, art sister of the gods ;
arisen from the sky, from the earth, thou hast made the poison sapless.
Ppp. omits sd in b, and xtzidA jajHise instead of sambhutd in c. The second pada is
found also as v. 5. 1 d. The comm. has, in d, cakarsa instead of cakartha; he regards
earth from the ant-hill (valmfkamrttikd) as addressed in the verse.
loi. For virile power.
[Atharvdn^ras {fepahprathanakdmah). — brdhtnanaspatyam, dnustubhami^
Not found in P^ipp. Used by Kaug. (40. 18) in a rite for sexual vigor, after vi. 72.
Translated : Griffith, i. 474. — Cf. iv. 4 ; vi. 72.
1. Play thou the bull, blow, increase and spread; let thy member
increase limb by limb; with it smite the woman.
The comm. takes yathd and angam in c as two separate words, and many of SPP^s
samhitd mss. accent ydthd *ngdm. According to the comm., the amulet of arka'ViO(A
is the remedy here used. LCf. also the Bower Manuscript^ ed. Hoemle, Part I., p. 5,
^loka 60, and p. 1 7, where pomegranate rind and mustard oil take the place of arka.\
2. Wherewith they invigorate one who is lean, wherewith they incite
(ki) one who is ill — with that, O Brahmanaspati, make thou his member
taut like a bow.
355 TRANSLATION AND NOTES. BOOK VI. -vi. I02
Our Bp. reads vdjaydnti in a. The second half-verse is nearly a repetition of
iv. 4. 6 c d. The comm. reads vaqam for krqam in a.
3. I make thy member taut, like a bowstring on a bow; mount, as it
were a stag a doe, unrelaxingly always.
This verse is a repetition of iv. 4. 7. The Anukr. passes unnoticed the abbreviated
iva both here and in vs. 2.
102. To win a woman.
[Jamadagni (abhisammanaskdmah). — dfvinam. dnustubham.']
Found also in Paipp. xix. Used by Kau^. (35*21) in a rite concerning women,
with vi. 8, 9, etc., for reducing to one's will. Verse 3 is also reckoned (19. i, note) to
^^ pustika mantras.
Translated: 'WthtXy Ind. Stud, \, 2^1 \ Grill, 54, 169; Griffith, i. 301; Bloomfield,
loi, 512.
1. As this draft-horse (vdAd), O A^vins, comes together and moves
together [with his* mate], so unto me let thy mind come together and
move together.
The comm. paraphrases vdhas with suqiksito *qvaky <a well-trained horse,' but
regards the driver (vdhaka) as the unexpressed object L?or adjunctj of the verbs —
which is also possible.
2. I drag along (a-khid) thy mind, as a king-horse a side-mare (})\
like grass cut by a whirlwind, let thy mind twine itself to me.
Some of SPP's authorities give prsthyim in b; but in general the mss. cannot be
relied on to distinguish sty and sthy. The Pet. Lex. understands the word with M, but
the minor Pet. Lex. with /, in the sense here given, which Grill (following Roth) accepts.
|_Cf. Ws note to xviii. 4. 10. J The comm. explains the word as qankubaddhdm *[a
mare] tied to a stake (to the pole of the chariot?)', rdjdqva as aqvaqrestha^ and d
khiddmi as madabhimukham utkhandmy unmiilaydmy dvarjaydmi. The reading
tfnma in c, which our edition wrongly accepts, is that of only two of our mss. (Bp.Bp.*).
LRead therefore tfnam,\ The comm. explains resman as resako vdtydtmako vdyuh,
Ppp. ends b with prstydmayah,
3. Of ointment, of madigha, of kiisfha^ and of nard, by the hands of
Bhaga, I bring up quick a means of subjection.
The construction of the genitives in the first half-verse is obscure. The comm.
makes them depend on anurodhanam^ and so also Grill. They are perhaps rather the
means by which the anurodhana (=^ anuUpana^ comm.) or gaining to one's purposes
of the desired person is to be brought about, and so are coordinate with Bhagasya^ the
latter's * hands ' taking the place of the * means ' or * aid ' which would have better suited
them. Turds in c is possibly genitive, * of quick ' (or powerful) Bhaga (so the comm. :
= tvaramdnasyd). Ppp. reads (as in other places) madhugasya in a ; the comm.
madhughasya. Ppp. has also a for udm d. Several of our mss. (P.M.LO.T.) accent
dnu rddh', Land so do six of J SPP's authorities.
The tenth anuvdka^ of 10 hymns and 30 verses, ends here; the quoted Anukr. says
simply daqama.
Here ends also the fourteenth /rfl/5Mtf>t<j.
vL 103- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 35^
103. To tie up enemies.
[C/ccAocana. — hahutUvatyam utdi*^ ndrdgnam. dnuj/udAam ."]
Found also in Paipp. xix., in reversed order of verses. Used by Kau^. (16.6) in
connection with the following hymn, in a battle rite for victory over enemies : fetters, as
the comm. explains, are thrown down in places where the hostile army will pass.
Translated: Ludwig, p. 518; Griffith, i. 301.
1. Tying-together may Brihaspati, tying-together may Savitar make
for you ; tying-together may Mitra, Aryaman, tying-together may Bhaga,
the A^vins [make].
Instead of miiro aryamd^ Ppp. has, in c, indraq cd *gniq ca.
2. I tie together the highest, together the lowest, also together the
middle ones; Indra hath encompassed them with a tie; do thou, Agni,
tie them together.
The comm. reads paramdm^ avamdm^ and madkyamdm in a, b, supplying qatrusendm
in each case. LThe r of ahdr is prescribed by PrSt. ii. 46. J
3. They yonder who come to fight, having made their ensigns, in
troops — Indra hath encompassed them with a tie; do thou, Agni, tie
them together.
The conmi. glosses anlkaqas with samghaqas,
104. Against enemies.
[Profocana. — bahu€Uvatyam utdi **ndrdgnam, dnustubham^
Found also in Piipp. xix., in reversed order of verses. Used by Kau^. (16.6) in
connection with the preceding hymn, which see.
Translated: Ludwig, p. 518; Griffith, i.302.
1 . With tying-up, with tying-together, we tie up the enemies ; the
expirations and breaths of them, lives with life (dsu) have I cut ofiF.
The translation implies acchidam at the end, instead of -dan^ which all the authori-
ties (and hence both editions) read, save the comm., which has -iiam. Ppp. has in c,
d, tesdm prdndn samdsun amamasutam (corrupt). One might conjecture asind for
asund in d.
2. This tying-up have I made, sharpened up with fervor by Indra; our
enemies that are here — them, O Agni, do thou tie up.
Ppp. reads indriyena qahsitam in b, and, for d, metdn dddn dvisato mama,
3. Let Indra-and-Agni tie them up, and king Soma, allied; let Indra
with the Maruts make tying-up for our enemies.
Ppp. has for b the better version rdjhd somena medind (the construction of our
medindu being anomalous); also me for nas at the end. Some of the pada texts
(including our D.Kp.) read endm in a, and the samhitd mss. generally endm instead of
endnj the comm. gives endn. The comm. explains medindu badly by tnedasvindv
asmdbhir dattena havisd mddyantdu vd.
357 TRANSLATION AND NOTES. BOOK VI. -vi. lo6
105. To get rid of cough.
[ Unmocana. — kdsddevatyam. dnustubham^
Not found in Paipp. except 2 a, b in xix. Employed by Kau^. (31. 27) in a remedial
rite against cough and catarrh.
Translated: Ludwigi p. 510; Zimmer, p. 385 ; Griffith, i.302 ; Bloomfield, 8, 513. —
Cf. Hillebrandt, Veda-chrestomathie^ p. 50.
1 . As the mind with mind-aims flies away swiftly, so do thou, O cough,
fly forth, after the forth-driving (.^) of the mind.
The comm. paraphrases manasket&is with manasS, buddhivrttyd ketyamdndir
jhdyamdndir diirasthdir visaydih; and the obscure pravdyyam with pragantavyam
avadhim.
2. As the well-sharpened arrow flies away swiftly, so do thou, O cough,
fly forth, after the stretch (.?) of the earth.
The comm. explains sathvat by sathhatapradeqa^ which at least shows his perplexity.
3. As the sun's rays fly 9. way swiftly, so do thou, O cough, fly forth,
after the outflow of the ocean.
In all these verses, all the authorities anomalously accent the vocative, kasej our
edition makes the called-for emendation to kdse; SPP. reads kise,
106. Against fire in the house.
\^PramocaHa, — durvdfdlddevatyam . dnustubham .]
Found also in Paipp. xix. (with the verse-order 2, i, 3). Kaug. employs the hymn
(52. 5) in a rite for welfare, to prevent conflagration of the house : a hole is made inside,
and water conducted into it, etc. And vss. 3, 2 appear in Vait (29. 13), with others, in
the agnicayana, in the rite of drawing a frog, water-plant, and reed over the site of the
fire-altar.
Translated : Ludwig, Der Rigveda^ iv. 422 ; Grill, 63, 170 ; Bloomfield, AJP. xi. 347,
or JAOS. XV. p. xlii (= PAOS., Oct 1890) ; Griffith, i. 303 ; and again, Bloomfield, SBE.
xlii. 147, 514.
1. In thy course hither, [thy] course away, let the flowery dtrvd grow;
either let a fountain spriqg up there, or a pond rich in lotuses.
The verse corresponds to RV. x. 142. 8^ where, however, the words in b are all
plural, and c, d read thus: kraddq ca punddrikdni samudrdsya grhi imi, SPP.,
against the majority of his authorities, strangely adopts in his text the RV. version
of b ; it is read also by the comm., and apparently by Ppp. ; we have noted only one of
our mss. as having pusptnfh (O.s.m.). The comm. says : anend ^gnikrtabddhasyd
* tyantdbhdvah prdrthitah,
2. This is the down-course of the waters, the abode (niv^qand) of the
ocean ; in the midst of a pool are our houses : turn thy faces away.
The first half-verse is RV. x. 142.7 a, b (also VS. xvii. 7 a, b; TS. iv.6. I3 ; MS.
ii. 10. i), without variation. The last pada is by the conun. regarded as addressed to
vi. lo6- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 358
the fire (one of whose common epithets is viqvatomukka * having faces in every direc-
tion '); perhaps rather * the points of thine arrows'; cf. VS. xvi. 53.
3. With a fetal envelop of snow, O house, do we envelop thee; for
mayest thou be for us having a cool pond ; let Agni make a remedy.
The first two p^das correspond to VS. xvii. 5 a, b (also in TS. iv. 6. i », MS. iL 10. i),
which, however, has dgne instead of ^iU ; a RV. khila to x. 142 differs only by iladatu
for krnotu in d. Ppp. has, in c, -kraddya for kradd hi^ and, in d, also daddtu for krnotu.
None of our mss., and very few of SPP*s authorities, read agnis k- in d, though it
appears to be called for by Prtt. ii. 65, and both editions accept it. The comm. explains
the envelop to be avakHrUpena gdivdlena. LPpp. combines bhuvo *snir.\
107. For protection: to various divinities.
\jQamtdti. — caturrcam, infvajiddevatyam. dnustuMam.]
Found also in Paipp. xix. Reckoned by Kaug. (9. 2) to the brh4zchdnti gana; and
used (50. 13), with vi. i, 3-7, etc., in a rite for welfare. The metrical definition of the
Anukr. is forced and bad ; although the number of syllables is each time not far from
32 (29-33).
Translated : Griffith, i. 303.
1. O all-conqueror {vifvajU), commit me to rescuer; O rescuer, pro-
tect both all our bipeds, and whatever quadrupeds are ours.
Ppp. begins trdyamdne sarvavide mdm; it omits nas before raksa in the refrain.
All the beings addressed are doubtless female; the comm. has nothing to say in
explanation of them otherwise than that they are divinides so named.
2. O rescuer, commit me to all-conqueror; O all-conqueror, protect
both all etc. etc.
Ppp. has sarvavide instead of viqvajite. The comm. prefixes viqvajit at the beginning.
3. O all-conqueror, commit me to beauty; O beauty, protect both all
etc. etc.
Ppp. has sarvavid viqvavid instead of viqvajit at the beginning.
4. O beauty, commit me to all-possessor ; O all-possessor, protect both
all etc. etc.
Ppp. reads trdyamdndydi instead of sarvavide^ and 'raksata instead of no raksa.
Sarvavid might, of course, mean * all-know«r.*
108. For wisdom.
[Qdunaka. — pahcarcam, medhdde7}atyam : 4. dgntyi. dnustubkam ; 2. urobrhati ;
J. pathydbrhati.'\
Paipp. xix. has \ss, i , 2, 5, thus reducing the hymn to the norm of this book. Found
used in Kau^. (10. 20), with vi. 53 Lso the comm. : but Darila understands xii. i. 53 as
intended J, in the medhdjanana ceremony ; and also (57. 28) in the upanayana^ with wor-
ship of Agni.
Translated: Muir, i». 255; Griffith, i. 304.
359 TRANSLATION AND NOTES. BOOK VI. -vi. 109
1. Do thou, O wisdom {medhd), come first to us, with kine, with
horses, thou with the sun's rays ; thou art worshipful to us.
The comm. explains medhd as qrutadhHranasdmarthyarupini devl^ and finds in c an
elliptical comparison {luptopamd) : " as the rays of the sun quickly pervade the whole
world, so come to us with own capacities able to pervade all subjects."
2. I call first, untQ the aid of the gods, wisdom filled with irdAman,
quickened by trd/iman, praised by seers, drunk of (.^) by Vedic students.
Ppp. omits brahmajutHm in b, without rectifying the meter, which can only be saved
by leaving out the superfluous /raMawi/n in a. It avoids, in c, the doubtful /r^T^f/^/^
by reading instead pranihitdm ; and it has avasd (for avase d f) vrne in d. PrdpUAm
should perhaps be understood as coming from pra-pl or pra-pyA; the comm. takes it
alternatively* both ways, paraphrasing it with either sevitHm or pravardhit&m. The
Anukr. reckons brahmanvatlm to b (so do the /a^-mss.), and passes without notice
the deficiency of a syllable in a ; in fact, pratkamam is intruded, and the verse other-
wise a good anustubh, *LThat is, he refers it to pibati by sevit&m and to pi ox pya by
pravardhitdm.\
3. The wisdom that the Ribhus know, the wisdom that the Asuras
know, the excellent wisdom that the seers know — that do we cause to
enter into me.
It is the intrusion of bkadrUm in c that spoils the anustubh^ but does not make a
regular brhatU
4. The wisdom that the being-making seers, possessed of wisdom,
know — with that wisdom do thou make me today, O Agni, possessed
of wisdom.
Many of the mss. (including our P.M.H.I.K.O.) leave vidus unaccented at the end
of b. The second half- verse is VS. xxxii. 14 c, d (which has kuru for krnu) ; Lso also
RV. khila to X. 1 51 J.
5. Wisdom at evening, wisdom in the morning, wisdom about noon,
wisdom by the sun's rays, by the spell {vdcas), do we make enter into us.
Ppp. is corrupt in c, d : medham sUryeno *dyato dhlrdnd uta stvama,
109. For healing: with pippali.
[Aiharvan. — mantroktapippaltdevatyam ; bhdisajyam. dnustubAam,]
Found also in Paipp. xix. Employed in Kaug. once (26.33) with vi. 85, 127, and
other hymns, and once (26. 38) alone, in a remedial rite against various wounds.
Translated: Ludwig, p. 509; Zimmer, p. 389; Griffith, i. 305 ; Bloomfield, 21, 516.
See Bergaigne-Henry, Manuel^ p. 154.
I. The berry {pippali), remedy for what is bruised (i ksiptd\ and
remedy for what is pierced — that did the gods prepare (safn-kalpay-)\
that is sufficient for life.
As elsewhere, the mss. waver between pippali and pispall (our Bp.E.O.R.p.m. read
the latter). All the pada'Vc\s&. stupidly give jivita : vdi as two independent words.
vi. 109- BOOK VI. THE ATHARVA-VEDA-SAWHITA. 360
Ppp. has, in a, ksupta- for ksipta- ; and, for b, uta ca viqvabh- ; further, for d, alatn
jfvdtavdyati* In the kampa between a and b, SPP. unaccountably reads iijta instead
of uita; the fact that his tc\s&. happen in this case all to agree in giving ujta is of
no account whatever, since they are wildly inconsistent in this whole class of cases ;
among our mss. are found tfj, «/, and uj. The comm. gives two alternatives both
for ksipta- and for atividdha- : for the former tiraskrta (pi other remedies) and vdta-
rogaviqesa^ and so on. * [^Intending -tavdi itif\
2. The berries talked together, coming from their birth : whomever
we shall reach living, that man shall not be harmed.
The second half-verse is the same, without variant, as RV. x. 97. 17 c, d (found also
as VS. xii. 91 c, d, and in TS. iv. 2. 6s and MS. ii. 7. 13 : the latter reading -make in c);
while the first half is a sort of parody of the corresponding part of the same verse:
avapdtantlr avadan divd dsadkayas pdri; our -vadantd *yads is probably a corruption
of -vadann dy-. There is again, in a, a disagreement among the mss. as to pippalyds^
our Bp.E.I.O., with a number of SPP's authorities, giving pisp-. The comm. explains
the word by hastipippalyddijdtibhedabkinndh sarvdh pippalyak; and their " birth "
to have been contemporaneous with the churning of the amrta. |_Ppp. ends with
pdurusah.\
3. The Asuras dug thee in; the gods cast thee up again, a remedy
for the vdtikrta^ likewise a remedy for what is bruised.
The comm. understands vdtlkrta as I'dtarogdvistaqarlra. \Qi, vi. 44. 3. J LIn Ppp.,
d is wanting, perhaps by accident.J
lie. For a child bom at an unlucky time.
\^Atharvan. — dgneyam. trdistubham: t,pankii.'\
This hynm is not found in Paipp. Kaug. (46.25) applies it for the benefit of a
child born under an inauspicious asterism.
Translated : Ludwig, p. 431 ; Zimmer, p. 321 ; Griffith, i. 305; Bloomfield, 109, 517. —
With reference to the asterisms, see note to ii. 8. i ; Zimmer, p. 356; Jacobi in Fest-
gruss an Roth^ g. 70.
1. Since, an ancient one, to be praised at the sacrifices, thou sittest
as hdtar both of old and recent — do thou, O Agni, both gratify thine
own self, and bestow (a-yaj) good fortune on us.
The verse is RV. viii. 11. 10 (also TA. x. 1^9). Our text has several bad readings,
which are corrected in the other version : kdm in a should be kam^ satsi should be sdtsi^
and piprayasi.fa should be -prdy- (TA. has, in a, pratndsi^ which its comm. explains by
vistdrayasi /) : this last the comm. also reads, but renders it djyddihavisd pUraya, The
verse is not at all 2ipanktiy although capable of being read as 40 syllables.
2. Born in jyesthaghni, in Yama's two Unfasteners {vicrt) — do thou
protect him from the Uprooter {mulabdrhana) ; may he conduct him
across all difficulties unto long life, of a hundred autumns.
The consecutiveness of the verse is ver)^ defective, inasmuch as * bom ' (Jdtds^ nom.)
in a can hardly be understood otherwise than of the child, while Agni is addressed in b,
36 1 TRANSLATION AND NOTES. BOOK VI. -vi. Ill
and spoken of in third person in c, d. Three asterisms are here Land in 1 1 2 J referred
to, all in our constellation Scorpio: Antares or Cor Scorpionis (either alone or with o", r)
is usually cdXitd jyesthd ♦ oldest/ but also (more anciently?), as an asterism of ill omen,
jyesthaghnl ♦ she that slays the oldest'*; miila * root,' also in the same manner mula-
barhani \ox -na], lit * root-wrencher,' * is the tail, or in the tail, of which the terminal
star-pair, or the sting (X, v), has the specific name vicrtdu. LSee note to ii. 8. i.J The
comm. takes yamasya as belonging to mUlabarhandt. By a misprint, our text begins
withjf>5/- (read jf>/r-). *LSee TB. i. 5. 28. J
3. On the tiger day hath been born the hero, asterism-born, being
bom rich in heroes ; let him not, increasing, slay his father; let him not
harm his mother that gave him birth.
We should expect at the beginning lydghryi or v&iydgkre; the comm. paraphrases
the word with vydgkravat krUre, Lin d, read sd mi mdtdramf — As to minlt^ see
Gram, § 7 26. J
III. For relief from insanity.
\Atharvan. — caturrcam. dgneyam. dnustubham : i. pardnustup trispibk,"]
This hymn, like the preceding, is wanting in P^ipp. Kau^. (8. 24) reckons it as one
of the mdtrndmdni (with ii. 2 and viii. 6) ; and the comm. quotes a remedial rite against
demons (26. 29-32) as an example of their use.
Translated: Ludwig, p. 512 ; Zimmer, p. 393 ; Grill, 21, 170 ; Griffith, i. 306 ; Bloom-
field, 32, 518. — Cf. Hillebrandt, Veda-chrestomathie^ p. 50.
1 . Free thou this man for me, O Agni, who here bound, well-restrained,
cries loudly ; thenceforth shall he make for thee a portion, when he shall
be uncrazed.
Nearly all our mss., and the great majority of SPP's, have the false accent aids at
beginning of c; both editions give dtas. The comm. xt.2J^ yathd iox yadd in d. The
comm. paraphrases suyatas by susthu niyamito niruddhaprasarak san. Pada b has a
redundant syllable.
2. Let Agni quiet [it] down for thee, if thy mind is excited {ud-yu) ;
I, knowing, make a remedy, that thou mayest be uncrazed.
The comm. reads udyatam {= grakavikdreno ^dbkrdntam) instead of udyutam in b.
3. Crazed from sin against the gods, crazed from a demon — I, know-
ing, make a remedy, when he shall be uncrazed.
A few of the authorities (including our O.) zxx.t,n\. yddd in d ; ydthd would be a pref-
erable reading. |_Bloomfield, " sin of the gods," AJP. xviL 433, JAOS., etc. J
4. May the Apsarases give thee again, may Indra again, may Bhaga
again ; may all the gods give thee again, that thou mayest be uncrazed.
The samhitd reading in a and c would, of course, equally admit of tvd : aduh * have
given thee,' and this would be an equally acceptable meaning ; the comm. so understands
and interprets. In our text, x^^A punas at beginning of c (the sign for u dropped out).
The difference of meter tends to point out vs. i as an alien addition by which this
hymn has been increased beyond the norm of the book.
vi. 112- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 362
112. For expiation of overslaughing.
[AtAarvan. — dgneyam . trdistubham!\
Found also in P&ipp. xix. (vs. 3 in i.). Used by Kaug. (46. 26), with vi. 113, in a
spell to expiate the offense of parivitti * overslaughing,' or the marriage of a younger
before an elder brother Lsee Zimmer, p. 31 5 J.
Translated: Ludwig, p. 469; Grill, 15, 171 ; Griffith, i.306; Bloorafield, AJP. xvii.
437 (elaborate discussion, p. 430 ff.), or JAOS. xvi. p.cxxii (=PAOS., March, 1894);
SBE. xlii. 164, 521.
1. Let not this one, O Agni, slay the oldest of them; protect him
from uprooting ; do thou, foreknowing, unfasten the bonds of the seizure
{grd/ti)\ let all the gods assent to thee.
The allusions in this verse to the same trio of asterisms that were mentioned in no. 2
are very evident. According to the comm., " this one " in a is the parivitta L which
he takes quite wrongly as the overslaugher — see comm. to vs. 3 a J. Ppp. reads/r^z/J
nas at end of c, and has, for d, pituputr&u mdtaram muHca sarv&n (our 2 d).
2. Do thou, O Agni, loosen up the bonds of them, the three with
which they three were tied up; do thou, foreknowing, unfasten the
bonds of the seizure; free all — father, son, mother.
The comm. reads utthitds for utsitds in b; the word is, strangely, not divided into
fitositdh in the pada-iexX, which Lnon-divisionJ would be proper treatment for iitthiids^
and part of the mss. (including our H.I.O.) read utthitds. The second half- verse is
wanting in Ppp. (save as d is found in it as id: see above)..
3. With what bonds the overslaughed one is bound apart, applied and
tied up on each limb — let them be released, for they are releasers ; wipe
off difficulties, O Pushan, on the embryo-slayer.
The comm. again commits the violence of understanding /4riV////<jj' in a as if it were
parivettd * the overslaugher.' The participles in b are nom. sing, masc, applying to the
bound person. The comm. again reads utthitas^ again supported by a few mss. (includ-
ing our H.I.), and the pada-XtT^\. again has utsitah^ undivided. All our mss. save one
(K.), and all but one of SPP's, read te (without accent) in c; the translation given
implies the emendation to //, which is made in SPP's text, also on the authority of the
comm. After it, SPP. reads mucyantdniy with, as he claims, all but one of his authori-
ties ; of ours, only D.Kp.T. have it, and K. mucyatdm, all the rest muficantdm, as in
our text. In Ppp., this verse is found in i., in this form : ebhis pdqdir mudusdu patir
nibaddkah paropardrpito ange-ahge vi te crtyantdm vicrtdtn hi santi etc. (d as in our
text).
113. For release from seizure (grihi).
\^Atharvan. — pdusnam. trdistubham : j. pankti.']
In Paipp. Li. J is found only the first half-verse, much corrupted. It is employed by
Kaug. (46. 26) in company with the preceding hymn, which see. Verse 2 c, d is speci-
fied in the course of the rite, as accompanying the depositing of the " upper fetters " in
river-foam.
363 TRANSLATION AND NOTES. BOOK VI. -vi. 1 14
Translated: Ludwig, p. 444; Grill, 15, 171 ; E. Hardy, Die Vedisck-brakmaniscke
/'^/7W4f etc., p. 210; Griffith, i. 307 ; Bloomfield, AJP. xvii. 437 (elaborate discussion,
p. 430 fif.) or JAOS. xvi. p. cxxii (= PAOS., March, 1894); SEE. xlii. 165, 527. —
See Bergaigne-Henry, Manuel^ p. 154.
1. On Trita the gods wiped off that sin; Trita wiped it off on human
beings ; if from that the seizure hath reached thee, let the gods make it
disappear for thee by the incantation (brd/unan).
SPP. properly emends the name, here and in vs. 3, to tritd, though all his authori-
ties, like ours, read trtd; he also, with equal reason, emends enam to enat (enan) in b.
TB. has (in iii. 7. I25) what corresponds to the first three padas, reading both ^n'^d and
enan *y for c it has td/o m& yddi kifk cid Anaqd, The comm. reads trita and etat. He
also quotes from TB. iii. 2. 89-13, some passages from the story, as there told, of Ekata,
Dvita, and Trita, and of the transference of guilt by the gods to them and by them to
other beings. A similar story is found in MS. iv. 1.9 (where read krurdm marks-^
twice). The TB. verse relating to this is in our text adapted to another purpose. The
comm. holds the ** sin " to be still that of overslaughing, as in the preceding hymn.
The Anukr. disregards the irregularities of meter. *LAnd mHmrje,\
2. Enter thou after the beams, the smokes, O evil ; go unto the mists
or also the fogs ; disappear along those foams of the rivers : wipe off
difficulties, O Pushan, on the embryo-slayer.
The last pada is a repetition of 1 1 2. 3 d, and discordant with the rest of the verse.
Some of SPP's authorities read naqyan at end of c. The comm. has instead viksva.
The comm. explains marlclr by agnisuryddiprabkHviqesUn^ uddrUn by Urdhvam gat&n
meghdtmand parinatdhs tdn {dhQfndh)^ and nlhUr&n by tajjanyHn ava^HyHn,
3. Twelvefold is deposited what was wiped off by Trita — sins of
human beings ; if from that the seizure hath reached thee, let the gods
make it disappear for thee by the incantation.
* Twelvefold * : i.e., apparently, in twelve different places, or classes, or individuals.
TB. (I.e.) specifies eight offenders to whom the transference was successively made ;
and the ** twelve " is made up, according to the commentator, of the gods, Trita and
his two brothers, and these eight. LThe vs. is no/tf«it/i.J
This hymn is the last of the 11, with 37 verses, that constitute the eleventh anuv&ka;
the Anukr. says : prdk tasmUt saptatrinqak.
114. Against disability in sacrifice.
\BrahmaH, — vdifvadrvam . dnustubham .]
Found also in Paipp. xvi. Kaug. (67. 19), in the savayajha chapter, uses hymns 1 14,
115, and 1 1 7, with the offering of a " full oblation," the giver of the sava taking part
behind the priest ; and, according to the schol. and the comm., the whole anuvdka
(hymns 1 14-124) is called devakedana^ and used in the introduction to the savayajfias
(60.7), and in the expiatory rite for the death of a teacher (46.30); and the comm.
quotes it as applied in Naksatra Kalpa 18, in the makdqdnti called ^J/w^ J, in the funeral
ceremony. And hymns 1 14 and 115 (not verses 1 14. 1,2) are recited with an oblation
by the adhvaryu in the agnistoma^ according to Vait. (22. 15); and again in the same
vi. 114- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 364
ceremony (23. 12) in an expiatory rite; also 114 alone (30.22), in the sdufrdmanf sslc-
rifice, with washing of the mdsara vessel.
Translated: Ludwig, p. 443 ; Grill, 45, 172 ; Griffith, i. 308 ; Bloomfield, 164, 528.
1 . O gods ! whatever cause of the wrath of the gods we, O gods,
have committed — from that do ye, O Adityas, release us by right of
right {rtd).
The whole hymn is found in TB. (in ii. 4. 4*-9), with md for nas in c as the only vari-
ant in this verse. Then this verse occurs again with a somewhat different version of
C d in TB. ii. 6. 6', with which a version in MS. iii. 11. 10 precisely agrees; and yet
again, more slightly different, in TB. iii. 7. I2», with which nearly agree versions in
TA. ii. 3. I and MS. iv. 14. 17. In TB.ii. 6. 6' (and MS.), the second half-verse reads
thus : agnir md tdsmdd Snaso viqvdn muhcatv dnhasah; in TB. iii. 7. 121, it is adityds
tdsm&n md muhcata rtdsya rtina mint utd (TA. itd for utd \ci, v. Schroeder, Tiibinger
Katka-hss.y p. 68 J ; MS. omits md in c, and has, for d, rtdsya tv hiam a *mutah^ with
variants for the last two words). VS. xx. 14 has our a, b, without variant |_and adds the
C d of TB. ii. 6. 6J. Lin b, MS. iv. 14. 17 has ydd vdd *nrtam ddima (accent ! Katha
ildimd),\
2. By right of right, O Adityas, worshipful ones, release ye us here,
in that, O ye carriers of the sacrifice, we, desirous of accomplishing {qak)
the sacrifice, have not accomplished it.
Both editions read at the end, as is necessary, -^ekimdy although only two* of our mss.
( I.D. ), and a small minority of SPP*s authorities, accent the a (fiie pada mss. absurdly
reading upa^qekimd). Ppp. has instead, for d, siksantu updrima. TB. has md for nas
at end of b, yajhdir vas iox yajfidm ydt in c, and, for d, dqiksanto nd qekima^ which is
better. Yajhavdhasas would be better as nominative. The comm. explains qiksanitis
by nispddayitum icckantas. \Yox the pada blunder, cf. vi. 74. 2. J *L Whitney's colla-
tions seem clearly to give Bp.»p.m.I.^.D. as reading 'qekimd.\
3. Sacrificing with what is rich in fat, making oblations of sacrificial
butter (djyd) with the spoon, without desire, to you, O all gods, desirous
of accomplishing we have not been able to accomplish.
Part of the mss. (including our P.M.I.) accent vlqve in c, and the decided majority
(not our Bp.M.W.R.s.m.T.) accent qekimd at the end (by a contrary blunder to that in
2 d), which SPP., accordingly, wrongly admits into his text. TB. has (also Ppp.)
ijyena in b ; also it reads vo viqve devdh in c, and, of course, qekima at the end ; Ppp.
qesima.
115. For relief from sin.
\^Brahfnan. — vdifvadevam. dnustubham.']
Found also in Paipp. xvi. For the use of this hymn by Kaug., and in part by Vait.,
with the preceding, see under that hymn ; Vait. has this one also alone in the dgrayana
isti (8. 7), with ii. 16. 2 and v. 24. 7 ; and vs. 3 appears (30. 23) in the sdutrdmani^ next
after hymn 114.
Translated : Ludwig, p. 443 ; Zimmer, p. 182 (vss. 2, 3) ; Grill, 46, 172 ; Griffith, i. 308 ;
Bloomfield, 164, 529.
36s TRANSLATION AND NOTES. BOOK VI. -vi. Il6
»
1. If knowing, if unknowing, we have committed sins, do ye free us
from that, O all gods, accordant.
The reading sajdsasas at the end in our text is, though evidently preferable, hardly
more than an emendation, since it is read only by our P.M.T. ; SPP. gives sajosasas ;
the comm. takes the word as a nominative. With the verse may be compared VS.
viii. 13 f (prose). The redundant syllable in a is ignored by the Anukr.
2. If waking, if sleeping, I sinful have committed sin, let what is and
what is to be free me from that, as from a post (drupadd).
The verse nearly corresponds with one in TB. ii. 4. 49, which reads in t,y, divd y,
ndktam, dkarat at end of b, and muhcatuk (^-tu ?) at end of d. With a, b is to be com-
pared VS. XX. 16 a, b, which has svdpne for svapdn^ and, for b, in&hsi cakrmi vaydm.
Our svapdn in a is an emendation for svdpatiy which all the authorities read, and which
SPP. accepts in his text. The pada mss. mostly accent enasydk in c (our D. has -dh^
the true reading), and SPP. wrongly admits it in his pada text The comm. explains
drupada^ doubtless correctly, by pddabandkan&rtho drumah,
3. Being freed as if from a post, as one that has sweated from filth on
bathing, like sacrificial butter purified by a purifier — let all cleanse
{fumbh) me of sin.
This verse is found in several Yajus texts : in VS. (xx. 20), TB. (ii. 4. 49), K. (xxxviii. 5),
and MS. (iii. 1 1. 10). TB.MS. add id after iva in a; in b, for sn&tvij VS. gives sndtdsy
and MS. sndtvi; in d, TB.MS. read muhcantu for ^umdhantUy while VS. reads (better)
^undhantu and before it apas instead of viqve; Ppp. reads viqvdn muhcantu; and it
further has sindhu for svinnas in b. This time the comm. gives kdstkamaydt pdda-
bandhandt as equivalent of drupaddt. The Anukr. passes without notice the excess of
syllables in a. |_The vs. occurs also TB. ii. 6. 63, with id again, and with d as in VS.
And the Calc. ed. of TB. prints both times svinnd sndtvd.\ LAs to gumdA, see BR.
vii. 261 top. J
116. For relief from guilt.
[/dtikdyana. — vdivarvatadevatyam, jSgatam: 2. tristubh,^
Found also in Paipp. xvi. The hymn is used by Kaug. in the chapter of portents
(132. i), in a rite for expiation of the spilling of sacrificial liquids. As to the whole
anuvdka, see under hymn 114.
Translated : Ludwig, p. 443 ; Griffith, i. 309.
I. What that was Yama's the Karshlvanas made, digging down in the
beginning, food-acquiring, not with knowledge, that I make an oblation
unto the king, Vivasvant's son ; so let our food be sacrificial i^yajfiiyd)y
rich in sweet.
Perhaps better emend at beginning to yddy dmdm |_Bloomfield makes the same sug-
gestion, AJP. xvii.428, SBE.xlii. 457 J ; the comm. explains hy yamasambandhi krUram.
The kdrslvanas are doubtless the plowmen, they of the kindred of krslvan (= krsfvala)
* the plower ' : whatever offense, leading to death or to Yama^s realm, they committed in
wounding the earth. The comm. calls the krsfvanas Qudras, and their workmen the
kdrslvanas ; in b, he reads na vidas for annavidas. The metrical irregularities are
ignored by the Anukr.
vi. Il6- BOOK VI. THE ATHARVA-VEDA-SAWHITA. • 366
2. Vivasvant's son shall make [us] an apportionment ; having a portion
of sweet, he shall unite [us] with sweet — whatever sin of [our] mother's,
sent forth, hath come to us, or what [our] father, wronged,* hath done
in wrath.
For bhUgadkeyam in a, Ppp. reads bhesajAni, The two half-verses hardly belong
together. The comm. explains apardddhas by asmatkrtdparadhena vimukhah san.
*LIn his ms. Whitney wrote "guilty" (which seems much better) and then changed it
to " wronged. "J
3. If from [our] mother or if from our father, forth from brother,
from son, from thought {citas)^ this sin hath come to [us] — as many
Fathers as have fastened on (sac) us, of them all be the fury propitious
[to us].
In most of the/a<^-mss. igan at end of b is wrongly resolved into i : agan, instead
of dodgan (our Kp. has doagan), Cdtasas the comm. understands to mean * our own
mind ' ; we should be glad to get rid of the word ; its reduction to ca^ or the omission
of bhratur or putrit^ would rectify the redundant meter, which the Anukr. passes
unnoticed. The comm. paraphrases /ar/ in b apparently by anyasmdd api parijandt !
117. For relief from guilt or debt.
\Kdu^ika (anrnakdmah), — dgneyam. trdistubham^
Found also in PHipp. xvi. The hymn Lnot i cd, 2 cdj occurs in TB. (iii. 7. 9*-9), and
parts of it elsewhere, see under the verses. LFor i and 3, see also v. Schroeder, Tiibinger
Katha-hss.^ p. 70 and 61. J Hymns 11 7-1 19 are used in Kau^. (133. 1) in the rite in
expiation of the portent of the burning of one's house ; and Keg. (to K&ug. 46. 36) quotes
them as accompanying the satisfaction of a debt after the death of a creditor, by pay-
ment to his son or otherwise ; the comm. gives (as part of the KHug. text) the pratlka
of 117. LFor the whole anuvdka^ see under h. 11 4. J In VSit. (24. 15), in the agni-
stoma, h. 1 17 goes with the burning of the vedL
Translated : Ludwig, p. 444 ; Griffith, i. 309.
I. What I eat {}) that is borrowed, that is not given back; with what
tribute of Yama I go about — now, O Agni, I become guiltless (anrnd)
as to that ; thou knowest how to unfasten all fetters.
The translation implies emendation of dsmi to ddmt in a ; this is suggested hy jaghasa
in vs. 2, and is adopted by Ludwig also ; but possibly apratUtam asmi might be borne
as a sort of careless vulgar expression for " I am guilty of non-payment." More or less
of the verse is found in several other texts, with considerable variations of reading:
thus TS. (iii. 3. 8'-»), TA. (ii. 3. i^), and MS. (iv. 14. 17) have padas a, b, c (as a, b, d
in TS.) ; in a, all with ydt kusldam for apamiiyam and without asmi, and TA.MS.
with dpratUam, and TS. ending with mdyi (ior ydt), and TA.MS. with mdy^ *hd; in
b, all puty^na before yamdsya, and TA.MS. have nidkind for balind, while MS. ends
with cdrdvas; in c (d in TS.), all read etdt for iddm, and MS. accents dnrnas (c in
TS. is ihdi^vd sdn nirdvadaye tdt : cf. our 2 a); d in TA. is jivann evd prdti tdt te
dadhdmi, with which MS. nearly agrees, but is corrupt at the end: j.e.p, hastanrndni,
TB. (iii. 7. 98) corresponds only in the first half-verse (with it precisely agrees ApQS.
in xiii. 22. 5) : thus, yany apdmitydny dpratlttdny dsmi yamdsya balind cdrdmij its
367 TRANSLATION AND NOTES. BOOK VI. -vi. I18
other half-verse corresponds with our 2 a, b. MB. (ii. 3. 20) hzsya/ kusldam apradat-
tarn maye *ka yena yatnasya nidhin& cardni: idam tad agne anrno bhav&mi jlvann
eva pratidatte daddnL |_This suggests bhav&ni as an improvement in our c. J Finally
GB. (ii. 4. 8) quotes the pratlka in this form : yat kusldam apamityam apratltam,
Ppp. reads for a, b apamrtyum apratltam yad asminnasyena, etc., and, for d, jlvanna
ena prati daddmi sarvam (nearly as TA. d, above). The comm. takes balind as =
balavatd,
2, Being just here we give it back ; living, we pay it in {ni-hr) for the
living; what grain I have devoured having borrowed [it], now, O Agni,
I become guiltless as to that.
With the first half-verse nearly agrees TB. (as above ; also ApQS., as above), which
reads, however, tdd ydtaydmas for dadma enat. The comm. has dadhmas for iladmas
in a ; he explains ni hardtnas by nitardm niyanuna vd *p&kurmak. Ppp. has etat at
end of a ; in c, apamrfyu again, also (C, d) jaghdsd agnir md tasmdd anrnam krnotu,
Apamityam in this verse also would be a more manageable form, as meaning * what is
to be measured (or exchanged) off,* i.e. in repayment. Jagh&sa in our text is a mis-
print for -ghds',
3. Guiltless in this [world], guiltless in the higher, guiltless in the
third world may we be ; the worlds traversed by the gods and traversed
by the Fathers — all the roads may we abide in guiltless.
The verse is found in TB. (iii. 7. 9*-9), TA. (ii. 154), and ApQS. (xiii. 22. 5), with
-mins tr- at junction of a and b (except in TB. as printed), with utd inserted before
pitryands and ca lokis omitted after it (thus rectifying the meter, of which the Anukr.
ignores the irregularity), and with kslyema (bad) at the end. Anrnd means also *free
from debt or obligation * ; there is no English word which (like German schuldlos)
covers its whole sense. The comm. points out that it has here both a sacred and a pro-
fane meaning, applying to what one owes to his fellow-men, and what duties to the
gods. Ppp. combines anrnd *smin in a, and has the readings of TB. etc. in c, and
adlma for d ksiyema at the end.
118. For relief from guilt.
\^Kdupka (anrnaJkdmaA). — dgneyam, trdistubAamJ]
•
Found also in P^ipp. xvi. |_The Katha-version of vss. i and 2 is given by v. Schroeder,
Tiibinger Katha-hss,^ p. 70 f. J Is not used by Vait., nor by Kau^. otherwise than with
[^the whole anuvdka and J hymn 117: |_see under hymns 114 and 1 17 J.
Translated : Ludwig, p. 455 ; Griffith, i. 310.
I. If {ydt) with our hands we have done offenses, desiring to take up
the course {}) of the dice, let the two Apsarases, fierce-(i(fr<^-)seeing,
fierce-conquering, forgive today that guilt {rnd) of ours.
Our mss., like SPP's, waver in b between gatnUm 3,nd gattiim or gantiim, but it is a
mere indistinctness of writing, 3ndgatnum (which not even B6hdingk*s last supplement
gives) is doubtiess the genuine reading, as given by SPP. ; ovlv gandm is an unsuccessful
conjecture. The comm. paraphrases the word with gantavyam qabdaspar^ddivisayam^
and upalipS' with anubkavitum icchantah : < desiring to sense the sound, feeling, etc.* ;
vi. Il8- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 368
our knowledge of the ancient Hindu game of dice is not sufficient to enable us to trans-
late the pada intelligently. The verse is found also in several Yajus texts, TB. (iii. 7.
123), TA. (ii. 4. I), and MS. (iv. 14. 17); all read cakdra in a, and vagnum (MS. vag-
mum) iot gainum in b, and TB.TA. end b with upajighnamdnah (while MS. has the
corrupt reading dvajigkram ipah) ; in c, d, TB.TA. have the version dUrepaqya (TA.
ugrampaqyi) ca rdstrabhfc ca tiny apsardsSv dnu dattdm rnini, and MS., very cor-
ruptly, ugrdm paqyic ca rdstrabhfc ca tiny apsardsdm dnu datti *nrndnL The comm.,
heedless of the accent, takes the first two words in c as vocatives. Ppp. reads, in a, b,
kilvisam aksam aktam avilipsamdndh,
2, O fierce-seeing one ! realm-bearing one ! [our] offenses, what hai>-
pened at the dice — forgive ye that to us ; may there not come in
Yama's world one having a rope on, desiring to win from us debt {rnd)
from debt.
Two of the other texts (TA.MS., as above) have this verse also, and with unimpor-
tant variations in the first half : TA. simply omits nas in b, thus rectifying the meter ;
MS. does the same, but it is also corrupt at the beginning, reading ugrdm pa^id
rdstrabhft k-. Ppp. reads u» rdstrabhrtas kilvisam y, a, a, dattan vas tat. But in
the difficult and doubtful second half, the readings are so diverse as to show themselves
mere corrupt guesses : thus, TA. nin na rndn rndva it samdno y, /. a. iya; MS. nimna
(p. nit : nah) rnin rndvdn ipsamdno y, I. nidhir djardya; Ppp. (c) nrnvdno nrnvd
yad ayacchamdno* The comm. explains rnin (nak) as either for rnin or for rnitj
the pada-X&nX. gives the latter, of course. The pada-\exX does not divide irts-^ as it
doubtless should, into it*trts-^ in c; the comm. reads instead ecckamdnas (= rnatk gra-
hltum abhita icchan) and explains adhirajjus by asmadgrahandya pd^ahastah. The
other texts, it will have been noticed, mentioned rdstrabhrt instead of ugrajit as second
Apsaras in the first verse. The irregularities of meter are passed unnoticed by the
Anukr. |_Bohtlingk, ZDMG. Iii. 250, discusses the vs. at length. He suggests for c,
rndvnd no nd rndm Msamdno^ or perhaps nddrndm,\
3. To whom [I owe] debt, whose wife I approach, to whom I go beg-
ging {ydc\ O gods — let them not speak words superior to me ; ye (two)
Apsarases, wives of gods, take notice !
Ppp. has a different version (mostly corrupt) of b, c, d : yam ydjamdndu abkyemahe :
vdte vdjin vdjibkir mo *ttardm mad devapatnl apsarasdpadltam. The comm. reads
abhyemi in b. By analogy with abhydimi^ the pada-XtxX. understands updimi as upa-
dimi in a. Our pada-xa^s, also leave md unaccented in c. The comm. paraphrases
adhi *tam with madvijhdpanam citte *vadhdrayatam,
119. For relief from guilt or obligation.
[ICdufika (anrnakdmah). — dgneyam, trdistubkam.'\
Found also in Paipp. xvi. (in the verse-order i, 3, 2). All the verses occur, but not
together, in TA. LSee also v. Schroeder, Zwei Hss.j p. 15, for vss. 2 and 3; and
Tiibinger Katha-hss., pp. 70, 75, for i, 2, and 3.J Is not used by Vait., nor by Kauq.
otherwise than with Lthe whole anuvdka and with J hymns 117 and 118; see under
Lhymns 114 and 1 17 J.
Translated : Ludwig, p. 442 ; Griffith, i. 310.
369 TRANSLATION AND NOTES. BOOK VI. -vi. I20
1. If (ydt), not playing, I make debt, also, O Agni, promise {sam-gr)
not intending to give, may Vai^vanara, our best over-ruler, verily lead us
up to the world of the well-done.
Ppp. puts aham before rnam in a, and reads urum for ud it in d. The first half-
verse has correspondents in TB. (iii. 7. 123) and TA. (ii. 4. i »). In a, TB. reads cakara
and TA. babhuva for krndmi and TB. puts ydt after rndmj for b, TB. reads yddvi
^ d&syant samjagard jdnebhyah^ and TA. dditsan vd samjagdra j. |_For b, cf. vi. 71. 3 b.J
2. I make it known to Vai^vanara, if [there is on my part] promise of
*
debt to the deities ; he knows how to unfasten all these bonds ; so may
we be united with what is cooked {pakvd).
The first three padas have correspondents in TA. (ii. 6. i »), which reads, in a, b, veda-
ydmo yddl nrndm, and, in ^ paqdn pramiican (i.e. -cam) prd veda; Ppp. also has/ra
veda instead of veda sdrvdn. Our d, which seems quite out of place here, occurs again
at the end of xii. 3. 55-60, which see (TA. has instead sd no muHcdtu duritid avadyit).
The comm. explains pakvena here as paripakvena svargddiphalena^ or the ripened
fruit of our good works. The Anukr. seems to allow the contraction sdi Udn in c.
3. Let Vai^vanara the purifier purify me, if {ydt) I run against a
promise, an expectation {dfd), not acknowledging, begging with my mind ;
what sin is therein, that I impel away.
The whole verse, this time, has its correspondent in TA. (ii. 6. i *), which, however,
reads for a v. pdvaydn nah pavitrdir (Ppp. means the same, but substitutes pdvayd
nas) ; and has, in d, dtra for tdtra and dva for dpa, Ppp. has samgalam near beginning
of b. The comm. reads -dhdvdni in b, and explains by dbkimukhyena prdpnavdni; the
minor Pet Lex. suggests emendation to ati-dhdv- * transgress.' Ludwig emends dqam
to dsdm (referring to devatdsu in 2 b) ; the reading and pada division dofdm are vouched
for by Prat. iv. 72, to which rule the word is the counter-example ; the comm. explains it
by devddlndm abhildsam, |_Bergaigne comments on root sH^ Rel, Vid, iii. 44. J
120. To reach heaven. .
\Kdufika, — mantroktadevatyam. i,jagati; 2. pankti ; j, tristubh.']
pQund also in Paipp. xvi. LVon Schroeder's Zwei Hss,, p. 16, and Tiibinger
Katka-kss,^ p. 76, may also be consulted for all three vss. J Not used by Kaug. other-
wise than with the whole anuvdka : see under hymn 1 14.
Translated: Ludwig, p. 442 ; Grill, 72, 173 ; Griffith, i. 311 ; Bloomfield, 165, 529.
I. If {ydt) atmosphere, earth, and sky, if father or mother we have
injured {hihs), may this householder' s-fire lead us up from that to the
world of the well-done.
The first half- verse is found, without variation, in a number of other texts : in TS.
(i.8.53), TB. (iii. 7. 124), TA. (ii.6.28), MS. (i. 10. 3), AgS. (ii. 7. 11); they do not
agree entirely in the second half which they put in place of ours. Ppp. agrees with some
of them, reading agntr md tasmdd enaso gdrhapatyah pramuhcatu. Only b is really
jagatL
vi. 120- BOOK VI. THE ATHARVA-VEDA-SAWHITA. 37^
2. May mother earth, Aditi our birthplace, brother atmosphere, [save]
us from imprecation ; may our father heaven be weal to us from paternal
[guilt] ; having gone to my relatives (Jdmi), let me not fall down from
[their?] world.
The verse is found also in TA. (ii. 6. 29), which reads at end of a dbhi^asta inak;
and, in c, d, bhavdsi jdmi mitvi (j'dmim itvi f) mi vivitsi lokan : the variants are of
the kind that seem to show that the text was unintelligible to the text-makers, and that we
are excusable in finding it extremely obscure. Ppp. brings no help.* Our translation
implies in b abkiqastyds^ but the pada reading is abhioqastyS^ as if instr. ; the coram,
understands -tyds. Our fada mss. also leave md unaccented in d. Ludwig and Grill
supply lokdt to pitrydt : " from the paternal world." The comm. divides alternatively
jdmi mrtvd and jdmim rtvd. The verse is a good tristubh^ though capable of being
contracted to 40 syllables. *[^GriIl reports a Ppp. reading trdtd for bhritd, although
I do not find it in Roth*s collations. Might it represent a tritv antdriksam t\
3. Where the well-hearted, the well-doing revel, having abandoned
disease of their own selves, not lame with their limbs, undamaged in
heaven (svargd) — there may we see [our] parents and sons.
LThe first half we had at iii. 28. 5. J The verse corresponds to TA. ii. 6. 2»o, which
reads mddante at end of a, tanvam sviydm at end of b, aqloningdir (so Ppp. also) in
c (also dhrtds^ but this is doubtless a misprint |_the Poona ed. reads in fact dhrutds^^
and pitdram ca putrdm at the end. The comm. reads tanvds in b, with part of the mss.
(including our P.M.I.O.), and aqronds in c. LFor the substance of the vs., cf. Weber,
Sb, 1894, p. 775. J
121. For release from evil.
\Kiufika, — [cafurrcam.'] mantroktadevatyam. /, 2. tristubh ; j,^. anustubh^
Found also in Paipp. xvi. LFor vss. 3, 4, cf. v. Schroeder, Zwei Hss.^ p. 1 5, Tiibinf^er
Katha-hss,^ p. 75. J Used by KSu^. (52. 3) with vi. 63 and 84, in a rite for release from
various bonds; [^and with the whole anuvdka — see under h. 114 J.
Translated : Ludwig, p. 442 ; Zimmer, p. 182 (3 vss.) ; Griffith, i. 31 1.
I . An untier, do thou untie off us the fetters that are highest, lowest,
that are Varuna's ; remove {nts-su) from us evil-dreaming [and] difficulty ;
then may we go to the world of the well-done.
Visand (p. viosind) is doubtless 'ander' here, as at iii. 7. i, 2 Lwhich sec J (though
neither Kaug. nor the schol. nor our comm. make mention of such an article as used
here); but it was necessary to render it etymologically, to bring out the word-play
between it and vi sya ; the comm. treats it as a participle (= vimuficaif), disregarding,
as usual, the accent (really vi-sd + ana \^SJti. Gnam. § 1 1 50 ej). The second pada is
the same with vii. 83. 4 b. The proper readings in c are (see note to Prat ii. 86) dussvd-
pnyam and nissva, which the mss. almost without exception * abbreviate to dusvap- and
nisva^ just as they abbreviate dattvd to datvd^ or, in vs. 2 a, rdjjvdm to rdjvdm (see
my Skt, Gr. § 232). SPP. here gives in his samhitd-XAxX. ni sva^ with all hi^ authori-
ties ; our text has nih s^ta^ with only one of ours (O.) : doubtless the true metrical form
is nis suvd *smdi. LCf. Roth, ZDMG. xlviii. 119, note. J Ppp. lacks our second half-
verse, having instead 2 a, b. *LThat is, if we take the occurrences of the words as a
whole in AV.J
371 TRANSLATION AND NOTES. BOOK VI. -vi. 122
2. If (j^dt) thou art bound in wood, and if in a rope; if thou art bound
in the earth, and if by a spell (vdc) — may this householder' s-fire lead us
up from that to the world of the well-done.
The second half-verse here is the same with 120. i c, d, and seems unconnected with
the first half. Ppp. reads, in a, ddrund and rajvS^ and omits the second half-verse,
thus reducing the hymn to three verses, the norm of the book.
3. Arisen are the two blessed stars named the Unfasteners; let them
bestow here of immortality {amfta) ; let the releaser of the bound advance.
The first half-verse is the same with ii. 8. i a, b ; compare also iii. 7. 4 a, b. The
verse corresponds to TA. ii. 6. I3, which has, for a, ami LAV. iii. 7.4, amu\yi subhdge
divU and, in d, etdd for prdi *tu,
4. Go thou apart ; make room ; mayest thou free the bound one from the
bond ; like a young fallen out of the womB,"3o thou dwell along all roads.
A corresponding verse is found in TA. (ii. 6. 1 4), which has, for a, vijihlrsva lokin
krdhi* and, at the end, dnu sva (also patkds after sdrvdh), Ppp. reads at the end anu
gacha^ and this is what the comm. gives as paraphrase of dnu ksiya. The Anukr. seems
to authorize the contraction ^^/y^ *va in c. *LIn z^ydnes iQX ydnyds.\
122. With an offering for offspring. .
\^Bhrgu. — pahcarcam. vdifvakarmanam. trdistubham : ^^.jagatl^
Verses 2, 3 are found in Paipp. xvi. LFor vss. 1-3, cf. v. Schroeder, Zwei Hss.^
p. 15, Tubinger Katha-hss,^ pp. 75-76. J It appears in Kaug., with the hymn next fol-
lowing,* in the savayajhas (63. 29), accompanying the offering of samsthitahomas ; and
the comm. regards vs. 5 (instead of xi. i. 27, which has the S2Lme praflJta) as intended at
63. 4, in the same ceremonies, with distribution of water for washing the priests* hands.
Vait. (22. 23) has both hymns in the agnistomay with vii. 41. 2, as recited by the sacrificer.
|_For the whole anuvdka^ see under h. 1 14. J *LAnd with x. 9. 26. J
Translated: Ludwig, p. 432; Griffith, i. 312.
1. This portion I, knowing, make over [to thee], O Vi^vakarman, first-
born of right ; by us [is it] given, beyond old age ; along an unbroken
line may we pass (/r) together.
The connection in this verse is obscure ; prathamajas * first-born * in b can only
qualify ** I " grammatically ; doubtless it should be vocative, belonging to Vigvakarman.
The comm. connects dattam directly with bhdgatn^ which he explains hy pakvam annam
havirbhdgam vd. The second half-verse corresponds to TA. ii. 6. is c, d (in immediate
connection with the two preceding verses of our text also), which differs only by reading
at the end carema; and this the comm. also reads. The first half-verse in TA. is as
follows: sd prajdndn prdtigrbhnlta vidvan prajipatih prathamaji rtdsya; and Ppp.
apparently intends a similar reading ; it has tarn prajdnan ity ekd, as if the verse had
occurred earlier in the text ; but it has not been found.
2. Some pass along the extended line, of whom what is the Fathers*
[was] given in course (?dyanena) ; some, without relatives, giving, bestow-
ing — if they be able to give, that is very heaven.
vi. 122- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 372
The TA. (ii. 6. 2^) has this verse also, with variants : dnu sdfkcaranti for taranti
(besides the preceding dnu) in a, iyanavat at end of b, -ydcchUt at end of c (Ppp- has
-yachUn)^ ^aknuvdnsas* for giksdn and esdm for evd in d. Both commas understand
rndm * debt ' with pitryam, and abandhu (which appears to be used adverbially) as
equivalent to abandhavas: though without descendants, they too reach heaven as
reward of their gifts. Ppp. has also te for cet in d. *LThe Calc. ed. seems to have
faknUvdnsdh sv- Does it intend ^aknuvSn (or gakndvSn — see Gram, % 701) sd sv- ?J
3. Take ye (both) hold after, take hold together after ; to this world
they that have faith attach themselves {sac) ; what cooked [offering] of
yours is served up in the fire, combine ye, O husband and wife, in order
to the guarding of it.
The verse is found in TA. (ii. 6. 27), with great differences of text: anu- is omitted
at the beginning; anu^ second time in a, is accented, dnu; b is samdndm pdnthdm
avatho ghrtina; piirtdm for pakvdm is read (also by Ppp.), and ydd inserted before
agn&u^ in c*; d is tdsmdi gdtrSye *hd jaydpatf sdm rabhethdm. The reading /«r^4w is
against our understanding pakvdm of the body prepared by fire for the other world.
The comm. ^xplaAHS pdrivistam hy praksiptam, the TA. comm. hy pariprdpitam^ both
apparently taking it from root v/f . The verse is found repeated, with a different begin-
ning, as xii. 3.7. It is too irregular to be called a simple tristubk, *|_Thus rectifying
its meter. J
4. The great sacrifice, as it goes, with mind, I ascend after, with fervor
(itdpas)^ of like origin; being called upon, O Agni, may we, beyond old
age, revel in joint reveling in the third firmament.
The connection of mdnasd, in a, is probably with anvarohdmi; that of tdpasd is pos-
sibly with sdyonis; but the comm. understands ** connected with the sacrifice in virtue
of penance "; he guesses two different interpretations of the half-verse. Some of our mss.
(P.M.H.p.m.O.) make in c the combination ikpahiitd *gne which the meter demands.
Neither this verse nor the next |_save its a J has anything of z.jagati character.
5. These cleansed, purified, worshipful maidens I seat in separate suc-
cession in the hands of the priests (brahmdn) ; with what desire I now
pour you on, let Indra here with the Maruts grant me that.
The verse occurs again, with a slight variation at the end, as xi. i. 27, and, with much
more important differences, as x. 9. 27. In the latter verse, instead of the figiurative
appellation " maidens/* we have " the divine waters (fem.) " themselves addressed.
123. For the success of an offering.
\Bhrgu. — pahcarcam. vdifvadevam. trdistubham : j. z-p. sdmny anustubk ; 4. i-av. ^p, prd-
jdpatyd bhurig anustubA.^
LPardy prose, 3 and 4. J This hymn and the one following are not found in Paipp.
Its uses by Kaug. and Vait. with hymn 122 are explained under that hymn. And vss.
3-5 appear also in Vait. (2. 15), at the parvan sacrifice, in the ceremony oi pravarana,
LFor the whole anuvdka, see under h. 1 14.J
Translated: Muir, v. 293 (vss. 2, 4,5); Ludwig, p. 302; Griffith, i. 313.
373 TRANSLATION AND NOTES. BOOK VI. -vL 1 24
1. This one, O ye associates {fsadhdstha), I deliver to you, whom
Jatavedas shall carry [as] a treasure ; the sacrificer follows after well-
being; him do ye recognize in the highest firmament.
The verse is found also in VS. (xviii. 59) and K. (xl. 13). VS. reads, in a, sadhastha
and te (for vas) ; in b, it puts ^evadhim after dvdhatj in c, it reads a. yajhdpatir vo dtra.
The coram, explains sadhasthds as meaning * the gods ' {saha tisthanty ekatra svarge
loke sth&ne yajamUnena saha nivasantf),
2. Recognize ye him in the highest firmament ; ye divine associates,
ye know [his] world there ; the sacrificer follows after well-being ; make
ye what he has offered and bestowed plain for him.
This verse is found with the preceding in VS. (xviii. 60) and K. (xl. 13), and also in
TB. (iii. 7. 133-4), but with considerable variants ; at the beginning, etdm jdndtha (1^.
j&nltdt) par- ; in b, TB. vfkAs for ddvds^ both VS. and TB. sadh- unaccented, which
is better, but VS. vida^ which is bad, and both rupdm asya (for lokdm dtrd)^ which
gives a better sense ; for c, hoih ydd dgdchdt pathibhir devayan&isj in d, both ist&pHrti^
and VS. krnavdtha. but TB. krnutdL both without sma,
3. O gods ! O Fathers ! O Fathers ! O gods ! who I am, he am I.
The coram., with his usual carelessness of accent, takes the vocatives here for norai-
natives. Sorae of SPP^s authorities (also our O.s.ra.) orait the accent of the first asmi,
4. He do I cook, he do I give, he do I ofifer ; [as] he, let me not be
parted from what is given.
That is, frora ray gifts, or their reward. The corara. counts and explains these two
quasi-verses, 3 and 4, as one. But the Anukr. reckons this hyran (as it reckoned the
preceding one) as one of five verses (paBcarca)^ and SPP*s edition as well as ours so
divides. |_* As that one, I cook ' etc. would be an equally accurate translation, and the
English of it is not so harsh. J
5. In the firmament, O king, stand firm ; there let this stand firm ;
know of what we have bestowed, O king ; do thou, O god, be well-willing.
The coram, understands the addresses of this verse as made to Soma, which is very
questionable ; and the ** this " of b to be the istdpurtdm^ which (or dattdm, vs. 4) is
right. It must be by a corruption of the text that the Anukr. does not define the verse
as an anustubh,
124. Against evil influence of a sky-drop.
\Atharvan {nirrtyapasaranakdmah). — mantroktadevatyam uta divydpyam, trdisptbham^
This hyran, like the preceding, is not found in Paipp. It is employed by Kau^.
(46. 41) in an expiatory rite for the portent of drops of rain frora a clear sky. In Vait
(12.7) it is used in the agnistoma when one has spoken in sleep; and vs. 3 separately
( 1 1. 9), in the sarae ceremony, when the man who is being consecrated is anointed. |_For
the whole anuvdka^ see under h. 1 14. J
Translated : Ludwig, p. 498 ; Griffith, i. 3 14.
I. From the sky now, from the great atmosphere, a drop of water
hath fallen upon me with essence (rdsa) ; with Indra's power, with milk,
vi. 124- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 374
O Agni, [may] I [be joined], with the meters, with offerings, with the
deed of the well-doing.
The verse is found also in HGS. i. 16. 6, with sundry variants : md for mdm in a ;
apatac chivdya at end of b ; in c, d, manasd *ham 3 ^gdm brahmand guptah sukrtd
krtena; these are in some respects improvements, especially in relieving the embaras-
sing lack of a verb in our second half- verse. The comm. paraphrases antariksdt by
dkd^dn nirmeghdtj and supplies samgaccheya (as in the translation). It is a little
strange that the fall of water out of the air upon one is so uncanny and must be atoned
for (dkd^odakapidvanadosaqdnti),
2. If from a tree it hath fallen upon [me], that is fruit ; if from the
atmosphere, that is merely Vayu ; on whatever part of my body, and what
I]^rt of my garment, it hath touched, let the waters thrust perdition away.
This verse also is found with the preceding in HGS. ; which in a reads vrksdgrdd abhya-
patat and omits tatj and in b rtzAsyad vd for yadi and tat for sa; for c, it has yatrS
vrksas tanuvdi yatra vdsah^ and in d bddhantdm instead of nudantu. The comm.
paraphrases the end of b thus : vdyvdtmaka eva nd *sfndkam dosdya. The third pada
is x^2^y jagatl,
3. A fragrant ointment, a success is that ; gold, splendor, just purify-
ing is that. All purifiers [are] stretched out from us ; let not perdition
pass that, nor the niggard.
That is, the uncanny drop is all these fine things. The comm. xtxAen patrimam in b
by ^uddhikaram ; and adki in c by ** above." The second pada is redundant by a syllable.
With this ends the twelfth anuvdka^ of 1 1 hymns and 38 verses ; the old Anukr.
says astatririfo dvdda^ah.
125. To the war-chariot: for its success.
[AtAarvan. — ydnaspatyam, trdistubham : 2.jagatu\
Found also in Paipp. xv. (in the verse-order 2, 3, i). This hymn and the next are
six successive verses of RV. (vi. 47. 26-3 1 ), and also of VS. (xxix. 52-57), TS. (iv. 6. 6s-7),
and MS. (iii. 16. 3). In Kau^. (15. 11) it |_and not xii. 3. 33 J is used in a battle-rite,
with vii. 3, no, and other passages, as the king mounts a new chariot (at Kau^. 10. 24
and 13. 6 it is ix. 1. 1 that is intended [so SPP^s ed. of the comm. to iii. 16J, not vs. 2 of
this hymn). In Vait. (6. 8), vss. 3 and i are quoted in the agny&dheya^ accompanying
the sacrificial gift of a chariot ; and the hymn (or vs. i), in the sattra (34. 15), as the king
mounts a chariot.
Translated : by the RV. translators ; and, as AV. hymn, by Ludwig again, p. 459 ;
Griflfith, i. 314. — See also Bergaigne-Henry, Manuel^ p. 155.
I . O forest-tree ! stouf-limbed verily mayest thou become, our com-
panion, furtherer, rich in heroes ; thou art fastened together with kine ; be
thou stout ; let him who mounts thee conquer things conquerable.
There is no difference of reading among all the versions of this verse. GB. (i. 2. 21)
quotes its pratlka Land so does MGS. at i. 13. 5; cf. p. 155J; MB. (i. 7. 16) has the
whole verse. ** Kine," as often elsewhere, means the products of cattle, here the strips of
cow-hide ; and ** -tree '* the thing made of its wood Lcf. i. 2. 3, note J.
375 TRANSLATION AND NOTES. BOOK VI. -VI. 126
2. Forth from heaven, from earth [is its] force brought up; forth from
forest-trees [is its] power brought hither; to the force of the waters,
brought forth hither by the kine, to Indra's thunderbolt, the chariot, do
thou sacrifice with oblation.
Or all the nouns (** force " and ** power " in a, b as well) are to be taken as accusatives
with yaja * sacrifice to.' Ppp. reads dbhrtam at end of a, and parisambhrtam in b. All
the other versions have the better reading ivrtam at end of c ; and so has the comm.,
followed by three of SPP's mss.; and it is accordingly adopted in SPP's text. MS.
reads ivriam also in b, and antdrtksdt instead of dja Hdbhrtam in a. TS.VS. have
divdh p- at the beginning. The comm. refers to TS. vi. i. 34 as authority for identifying
the chariot with Indra's thunderbolt
3. Indra's force, the Maruts* front {dnlka\ Mitra's embryo, Varuna's
navel — do thou, enjoying this oblation-giving of ours, O divine chariot,
accept the oblations.
All the other versions have vdjras for djas in a, and Ppp. agrees with them. AU, too
(not Ppp.)» combine si *mim at beginning of c, against the requirement of the meter.
The GB. quotes (i.2. 21) the pratlka of this verse in its form as given by our text
[^Ppp. has dharunasya for vdr- in b.J
126. To the drum: for success against the foe.
\Atharvan. — vdnaspaiyadundubhidevatyam, bhuriktrdistubham : j.purobrhatt xfirddgarbhd
tristubh.l
Found also in P&ipp. xv. * (but i c, d and 2 a, b are wanting, probably by an error of
the copyist), and in the same other texts as the preceding hymn (RV.VS.TS.MS. : in
MS. the three verses are not in consecution with those of 125). Applied by Kau^.
(16. 1 ) in a batde rite, with v. 20, as the drums and other musical instruments of war,
duly prepared, are sotmded thrice and handed to those who are to play them. Vait.
(34. 1 1 ) has it (also with v. 20) in the same ceremony as the preceding hymn, as the
drum-heads are drawn on. *LSeems to be an error for Pilipp. vii.J
Translated: by the RV. translators ; and Griffith, i.315. — See also Bergaigne-Henry,
Manuel, p. 156.
1. Blast thou unto heaven and earth ; in many places let them win for
thee the scattered living creatures {jdgat) ; do thou, O drum, allied with
Indra [and] the gods, drive away our foes further than far.
The second pada is translated according to the reading of our text, whose vanvatdm,
however, can hardly be otherwise than a corruption of the manutdm of the other texts ;
Ppp. has instead sunutdm, which is yet worse ; the comm. has vanutdm, MS. has, in
d, drat for dUrat.
2. Resound thou at [them] ; mayest thou assign strength [and] force
to us ; thunder against [them], forcing off difficulties ; drive, O drum,
misfortune away from here ; Indra's fist art thou ; be stout.
The other texts have, in b, nih stanihi for €U>hi stana, and, in c, protha for sedha,
and the plural duchunds (save TS., which gives -ndh, in pada-XituX, -ndn).
vi. 126- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3/6
3. Conquer thou those yonder; let these here conquer; let the drum
speak loud [vdvad-] [and] clear ; let our horse-winged heroes fly together ;
let our chariot-men, O Indra, conquer.
All the other texts have, for a, a *mur aja pratyivartaye *mah^ and v&vaditi at end
of b ; in c for patantu^ cdranti (but MS. cdrantu) ; while Ppp. reads patayanti. Amifk
before jaya doubtless means amin^ and is so translated above ; but the pada-XtxX under-
stands it as amim, and the comm. supplies ^atrusendm. The Anukr. contracts the first
p§da into 9 syllables.
127. Against various diseases: with a wooden amulet.
[Bhrgvan^ras. — vdnaspatyam uta yaksmand^anadevatyam, dnustubham : j. j-a. 6-p. j'a^aif.l
This hymn is not found in Paipp. KSmq. applies it (26. 33-39), with ii. 7, 25 ; vi. 85,
109; viii. 7, in a healing rite against various diseases (with this hymn specially the
person treated is to be smeared by means of a splinter of pa/dfa, ib. 34 ; and the head
of one seized by Varuna is to be anointed, ib. 39) ; and it is reckoned (note to 26. i ) to
the takmand^ana gana.
Translated : Zimmer, p. 386 (with comment on the diseases) ; Griffith, i. 315 ; Bloom-
field, 40, 530. — See also Grohmann, Ind, Stud, ix. 396 ff.
1. Of the vidradhdy of the red baldsa^ O forest-tree, of the visdlpaka^
O herb, do thou not leave even a bit (ipifiid).
Or Idhitasya may be a separate disease (so rendered by Zimmer : the comm. takes it
as either " red " or ** [a disease of] the blood "). The form visdlpaka is given here on
the strength of SPP*s authorities (among which living repeaters of the text are included),
and of the comm., which derives it from root srp {yividham sarpati)^ with substitution
of / for r ; no manuscript is to be trusted to distinguish ipa and lya, and, as the word is
unknown save in this hymn and in ix. 8 and xix. 44, there was nothing to show which was
the true reading. The comm. takes caturangulapaldqavrksa to be the tree addressed,
and vidradha as vidaranaqUo vranaviqesah j TX&opiqita as niddnabhUtam dustam mdh-
sam; and baldsa as kdsagvdsddi. LOur P.M.E.I.O.R.K. combine tfisdipaktisyosiidhe
in satnhitd in c; and this SPP. adopts in his text, and reports nothing to the contrary
from his authorities. J
2. The two testicles that are thine, O baldsa^ laid away in thine arm-
pit {} kdksa) — I know the remedy for that, the cipudru, a looking-upon.
By a blundering confusion of c and f in transcription, in our text and in the Index
Verborum founded upon it, the form gipudru instead of cl- has been adopted for this
verse. The comm. reads ctpadru, and calls it " a kind of tree having this name"; per-
haps cipikdu is the true form. We should have expected rather lipa- or dpi- than dpa-
qritdu in b {= apakrstam dqritdu; and kakse = bdhumule^ comm.). L" Testicles " :
perhaps swellings of the axillary " glands." J
3. The visdlpaka that is of the limbs, that is of the ears, that is in the
eyes — we eject the visdlpaka^ the vidradhdy the heart-disease; we impel
away downward that unknown ydksma.
377 TRANSLATION AND NOTES. BOOK VI. -vi. 128
128. For auspicious time: with dung-smoke.
[Atharvdngiras {naksatrardjdnam candramasam astdui). — caiurrcam. sdumyam ; fokadhu-
madevatyam . dnustubham .]
Except the third verse, this hymn occurs also in Paipp. xix. Besides the ceremony
reported under vs. i, Kau^. has the hymn (50. 13) in a general rite for good fortune,
with vi. I, 3-7, 59, etc. etc.; and also, in the chapter of portents (100. 3), in an expia-
tory ceremony on occasion of an eclipse of the moon (somagrahana, comm.) ; vs. 3,
too, is specially quoted in the astakd ceremony (138.8), as accompanying a nineteenth
[oblation ?].
Translated: Weber, Otnina und P or tenia (1858), p. 363 ; Zimmer, p. 353 ; Griffith,
i. 316 ; Bloomfield, 160, 532. — Bloomfield had already treated it at length, AJ P. vii. 484(1.,
and JAOS. xiii. p. cxxxiii (= PAOS., Oct. 1886). A pencilled note on Whitney's ms.
shows that he considered the propriety of rewriting the translation and comment for
vi. 128.
1. When the asterisms made the fakadh&ma their king, they bestowed
on him auspicious {bhadrd-) day, saying " This shall be [his] royalty."
Qakadhuma (with irregular but not unparalleled accent : see my SkL Gr, § 1 267 b)
means primarily * dung-smoke,* i.e. smoke arising from burning dung (or else the vapor
from fresh dung). According to the comm., it signifies here the fire from which such
smoke arises, and then, <* on account of inseparability from that, a Brahman '* ; and he
quotes TS. v. 2. 8»-»: "a Brahman is indeed this Agni Vai^vanara." The Kau^ika-
Sutra, in a passage (50. 15, 16) also quoted by the comm., says that, with this hymn,
'having laid balls of dung on the joints of a Brahman friend, one asks dung-smoke,
" what sort of day today ? ** He (of course, the Brahman *) answers " propitious, very
favorable." ' Prof. Bloomfield takes ^akadhumd to be out-and-out the title of a Brah-
man, " weather-prophet *' ; but this seems not to follow from the Sutra, also not from
the Anukr., and least of all from the hymn. The Paipp. version differs considerably
from ours (but nearly agrees with one in an appendix to the Naksatra-kalpa : see Bloom-
field, A J P. vii. 485) : it rt2i<As yad rdjdnath qakadhUmam naksatrdny akrnuta : bhadrd-
ham asmdi prd ^yachan tato rdstram ajdyata. The accent of dsdt in d is not explained
by any known rule. *LSo Ke^ava to Kau^. 50. 16. J
2. Auspicious day ours at noon, auspicious day be ours at evening,
auspicious day ours in the morning of the days ; be night auspicious day
for us.
That is, may each of these times be free from omens and influences of ill-luck. The
Ppp. version runs thus : bh, astu nas sdyarh bh, prdtar astu nah : bh. asmabhyam tvarn
qakadhUma sadd krnu (as in the appendix to the Naksatra-kalpa just cited).
3. From day-and-night, from the asterisms, from sun-and-moon, do
thou, O king fakadhAma, make auspicious day for us.
This verse, as already noted, is wanting in Ppp., but its second half nearly agrees
with that of the Ppp. version of vs. 2. The accent in b should be emended to sHrydcan-
dramasabhydnty as is read below [^sec W*s note J in xi. 3. 34. The first half -verse is
metrically irregular.
vL 128- BOOK VI. THE ATHARVA-VEDA-SASIHITA. 37^
4. Thou who hast made auspicious day for us at evening, by night,
also by day — to thee as such, O ^akadhimia^ king of the asterisms, [be]
always homage.
Ppp. reads akarat at end of a, and prdiar for naktam in b. All the mss. leave
akaras unaccented, and SPP. accordingly gives akaras in his text; ours emends to
dkaras.
One may conjecture that it is the Milky Way, which is not imlike a thin line of
smoke drawn across the sky, that is the real king of the asterisms, and that its imita-
tion by a column of the heavy smoke of burning dung is what was relied on to counter-
act any evil influences from the asterisms ; or the behavior of such smoke, as rising
upward or hanging low, may have been really a weather-sign.
129. For good-fortune: with a fUf&pa amulet.
. \Atharvdhgiras, — bhagadevatyam, dnustubhtiml\
Found also in Paipp. xix. (in the verse-order i, 3, 2). Used by Kaug. (36. 12), with
vi. 139 and vii. 38, in a rite relating to women, for good-fortune : one binds sduvarcaia
on the head after the fashion of an herb (-amulet ? Ke9. and the comm. explain as the
root or flower of the gankhapuspikd) and enters the village.
Translated : Griffith, i. 317. — The association of this hymn with 139 seems to imply
something more specific than ** good-fortune,'' namely, luck in love for a man, as Ke^ava's
yasya (not yasyds) sdubhdgyam ichati indicates.
1. Me with a portion (bhdga) of fihfdpd, together with Indra [as] ally,
I make myself portioned ; let the niggards run away.
The mss. blunder over the word i^dhqapina, SPP. reports only ^dn^apMna as variant
(read by two of his) ; ours have that, and also qdhsayina and sdnqayina; our text
reads wrongly qdhi^ayina Incorrect to qdhqapina\. The comm. gives samqapJuna^ and
etymologizes it accordingly as sam + qapha / Ppp. has sdn^apena. The qinqapd is
the Dalbergia sisu, a tree distinguished, for height and beauty. The comm. understands
bhaga throughout the hymn as the god Bhaga. ^The refrain recurs at xiv. 2. 1 1 . J
The Anukr. overlooks the lack of a syllable in c.
2. With what portion thou didst overcome the trees, together with
splendor, therewith make me portioned ; let the niggards run away.
Ppp. reads quite differently : athd vrksdh adyabhavat sdkam indrena tnedind : evd
md etc.
3. The portion that is blind, that is reverted (punahsard), set in the
trees — therewith make me portioned ; let the niggards run away.
Extremely obscure. There must be some special connection, unclear to us, between
bhaga and qinqapd. The comm. understands the god Bhaga, and explains the epithet
* blind' in this verse by referring to Nirukta xii. 14, and * reverted' as relating to his
consequent inability to go forward ; he reads dhatas in b for dhitas^ and pictures the
blind Bhaga as running against the trees along his way ! The sense is, perhaps, the
fortune or beauty that lies invisible and withdrawn in the trees. Ppp. ends b with vrkse
sdrpitahy and has, for c, bhage nl rdme *stu qdhqapo.
379 TRANSLATION AND NOTES. BOOK VI. -vL 131
130. To win a man's love.
[Atharvdngiras, — caturrcam. smaradevatdkam. dnusiubham : i . virdtpurastddbrhati^
Hymns 130-132 are not found in P&ipp. Hymn 130 and the next two are used by
Kau9. (36. 13-14) in a women^s rite {dustastrlvaqlkaranakarmani^ comm. and Ke^.),
with strewing of beans (comm. and Keg. read mdsdn^ not mdsasmar&n), burning of
arrow-tips, and [^comm. and Keg.J piercing of an ef2ig>
Translated: Weber, Ind, Stud. v. 244; Ludwig, p. 515; Grill, 58, 174; Griffith,
i. 317; Bloomfield, 104, 534.
1. Of the Apsarases, chariot-conquering, belonging to the chariot-
conquering, [is] this the love {smard) : ye gods, send forth love ; let yon
[man] bum for (anu-fuc) me.
Our pada-mss. (and three of SPP's) make in a the absurd division rdthaojite :
yindm, for which the comm. reads rathajite dhlndm ( = rathena jetavye mdsakhye
osadhi; and dhydnajananlndm). The two terms (of which one is an evident deriva-
tive of the other) have so little applicability to the Apsarases that Grill resorts to the
violent and unacceptable measure of substituting arthajitdm drthajittndm. Perhaps
nothing more is meant than to mark strongly the all-conquering power postulated for
the Apsarases in this speU. Ludwig renders stnara by <* love-charm." The comm., in
spite oipriyas in 2 b and amusya in 3 b, thinks it a woman whose love is sought
2. Let yon [man] love {smr) me ; being dear, let him love me : ye
gods, send etc. etc.
At the end of p&das a and b is added ///, not translated ; it appears to indicate an
expression of the purpose for which the gods are to despatch love. The comm. com-
bines vss. 2 and 3 into one verse, thus restoring the norm of the book ; but the Anukr.
calls the hymn one of four verses, and that is plainly its value in the present state of the
text. LHere the comm., alternatively, allows that it may be a man whose love is sought J
3. That yon [man] may love me, not I him at any time, ye gods, send
etc. etc.
SPP's pada-ttxX^ probably by an oversight, leaves amusya unaccented ; the comm.
undauntedly explains it by amUm striyam.
4. Craze {un-ntdday') [him], O Maruts ; O atmosphere, craze [him] ;
O Agni, do thou craze [him] ; let yon [man] burn for me.
131. To win a man's love.
[Atharvdngircu. — smaradevatdkam . dnustubkam^
Not found in Paipp. (like the preceding and the following hymn). Used by Kau^.
only with the preceding and the following hymn (see under the former).
Translated: Weber, Ind, Stud, v. 244; Grill, 58, 175; Griffith, i. 318; Bloomfield,
104, 535-
I. Down from the head, down from the feet, thy longings (adhi) I
draw down. Ye gods, send forth love ; let yon [man] burn for me.
Again the comm. stupidly (see vs. 3) understands a woman to be addressed.
vi. 131- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3^0
2. O Anumati, assent to {anu-man) this ; O design {dkuti), mayest
thou constrain (sam-nam) this. Ye gods, send etc. etc.
* Design ' {ikuti) is evidently here a personification {samkalp&bhimaninl drzfatS,
comm.), as is often dnumati * assent.* No ms. reads namas^ without accent, and SPP.
accordingly prints ndmas in his text ; ours emends to namas ; the comm. takes the word
as a noun ; idam in a he explains by madabhilasitam. The Anukr. heeds not that the
first pida is tristubh,
3. If {ydt) thou runnest three leagues, five leagues, a horseman's day's
journey, thence shalt thou come back ; thou shalt be father of our sons.
The proper division of iyasi in c is doubtless a : ayast\ which is, however, read only
by one of SPP*s pada-mss. ; the others give dodyasi (cf. dodyati at vi. 60. 2) or doayasi\
and this last is adopted by SPP. — quite unaccountably, since such accent and such
division do not properly go together in any piuia-text
132. To compel a man's love.
[Atharvdngiras. — pafkcarcam, smaradevatdkam* dnustubham : /. j-p, anustubh ; j. bhurij ;
2f ^1 /• J-/« mahdbrhati ; ^, 4. virdj."]
Like the two preceding hymns, not found in Paipp. Used by Kaug. only with its
two predecessors (see under 130). The metrical definitions of the Anukr. are artificial
and worthless.
Translated: Weber, fnd. Stud, v. 245 ; Griffith, i. 319; Bloomfield, 104, 535.
1 . The love that the gods poured within the waters, greatly burning,
together with longing — that I heat for thee by Varuna's ordinance
{dhdnnan),
2. The love that all the gods poured etc. etc.
3. The love that IndranI poured etc. etc.
4. The love that Indra-and-Agni poured etc. etc.
5. The love that Mitra-and-Varuna poured etc. etc.
133. To a*girdle: for long life etc.
[Agasfya. — pahcarcam. mekhalddevatdkatn. trdistubham : i. bhurij; 2^ ^. anustubh ;
4.jagatt.]
Found also in Paipp. v. Used by Kau^. (47. 14-15) in a rite of sorcery, with the
following hymn, for due preparation of girdle and staff ; vs. 3 also alone in the same
rite (47. 13), with laying fuel of bddhaka on the fire; and vss. 4 and 5 twice in the
upanayana ceremony (56. i ; 57. i), with tying on a girdle.
Translated : Ludwig, p. 432 ; Griffith, i. 319.
I. The god that bound on this girdle, that fastened [it] together (sam-
nak), and that joined {yuj) [it] for us, the god by whose instruction we
move — may he seek the further shore, and may he release us.
Ppp. has in c the singular cardmL * Further shore ' is a familiar expression for the
end of a difficult or dangerous act or process (^prdripsitasya karmanah samdptim^
38l TRANSLATION AND NOTES. BOOK VI. -vi. 134
comm.). Tdsya at beginning of c in our text is a misprint lor ydsya, \T\\t Anukr.
refuses to sanction the contraction^/ *mdm.\
2. Offered to art thou, offered unto ; thou art the weapon of the seers
{rsi)\ partaking {pra-ag) first of the vow {vratd)^ be thou a hero-slayer,
O girdle.
For the first pada Ppp. has only the single word dhuta (perhaps by accidental omis-
sion) ; in d it reads avlraghnf. The comm. explains vrata as either * vow ' or, by the
usual secondary application, * milk etc' (kslrddikam) ; to abhihutd in a it prefixes an
explanatory sampsta-,
3. Since I am death's student (brahmacdrin)^ soliciting from existence
{} bhuid) a man {purusa) for Yama, him do I, by incantation (brdhman),
by fervor, by toil, tie with this girdle.
It is the duty of a Vedic student to beg provision for his teacher. Ppp. begins b
with bhatdu nirydcan. The comm. reads nirydcam^ explaining it as first person sing.
(=ydce)\ The result he takes to be "by this binding on of a girdle I impede the
progress of my enemy." Pada c has a redundant syllable.
4. Daughter of faith, born out of fervor, sister of the being-making
seers was she ; do thou, O girdle, assign to us thought {mati), wisdom ;
also assign to us fervor and Indra's power.
All the mss. (and both editions) accent babhuva at end of b, as if a relative were
expressed or implied in the line somewhere. The verse is really mixed tristubh and
jagatl; La xsjagatf only by count ; no mc looks like an intrusion J. LAs to the combi-
nation 'Sa rs', see note to Prat iii. 46. J
5. Thou whom the ancient being-making seers bound about, do thou
embrace me, in order to length of life, O girdle.
134. To crush an enemy with a thunderbolt.
[^uJkra. — mantroktavajradevatyam, dnustubham : t. pardnustup trittubh ; [^.] * bhurik
j-p, gdyatrt.]
Foimd also in Paipp. v. Used by Kau9. (47. 14) in a rite of sorcery with the preced-
ing hymn (which see); and also later in the same rite (47. 18), with smiting down the
staff three times. * [^The Anukr. text is here confused and defective. Its reading (with
the probable omission supplied in brackets) is, antyd bhurik [anusfub^ dvitlyd bhurik^
tripadd gdyatrl,\
Translated : Ludwig, p. 448 ; Griffith, i. 320.
I. Let this thunderbolt gratify itself with right (}rtdsya)^ let it smite
down his kingdom, away his life ; let it crush [his] neck, crush up his
nape, as Cachlpati of Vritra.
Ppp. reads vratena instead of rtasya in a, meaning perhaps mrtena^ which would be
a welcome improvement, suggesting emendation of our text to -tdm mrtdsya * on the
dead man,' anticipating the result of the action imprecated in the next pada. Ludwig
translates as if it were amrtasya^ which is to be rejected. The comm. renders it simply
vi. 134- BOOK VI. THE ATHARVA-VEDA-SANlHITA. 3^2
< truth, or sacrifice,' and regards a staff {dhdryamdno dandak) as intended by vajra j in
b he apparently overlooks and omits ava. The pada-x^^i^wng at end of c is usnikd, as if
for 'hdUf dual ; the comm. reads -hdh, which is doubtless the right form. Ppp. leaves
off the last p&da, but whether it ends c with usnihdh I am not informed. Ppp. also has
jlvam iox jlvitam in b, and skandhd for grfvds in c. [^The Anukr. ignores ihejagatf
rhythm of a and C.J
2. Beneath, beneath them that are above, hidden, may he not creep
out of the earth ; let him lie smitten down by the thunderbolt.
\Tht mark which should divide a from b is not noted in W's coUation-boolcJ
3. Whoever scathes, him seek thou after; whoever scathes, him
smite; the crown of the scather, O thunderbolt, do thou cause to fall
following after.
The last p^da is very obscure ; it is rendered as if it meant an involving of the
offender's crown (sf mania : — qiraso madhyade^a^ comm.) in the fall of the thunderbolt
(but the comm. explains anvaHcam by anulomam /). Ppp. reads s&yakas for tvam
in c. The Pr&t. gives an obiter dictum (iii. 43) on the derivation of slmdnta (or slmdnt).
The metrical definition \bhurig anu5tup\ seems to be omitted in the Anukr.
135. To crush an enemy.
\jQukra, — tnantroktavajradevatyam, dnusUtbham^
Found also in Piipp. v. Used by Kau^. (47. 20) in the same rite of sorcery as the
two preceding hymns, with the direction " do as stated in the text"
Translated: Griffith, i. 321.
1. When {ydt) I eat, I make strength ; thus do I take the thunder-
bolt, cutting to pieces (gat) the shoulders of him yonder, as Cachlpati of
Vritra.
Skandhd * shoulder ' is always plural Lin AV. J, and so is not precisely equivalent to
the word used to render it. Ppp. has for b, vajram anupdtayati, P&da b is deficient
unless we read va-jr-am.
2. When I drink, I drink up, an up-drinker like the ocean ; drinking
up the breath of him yonder, we drink him up.
Ppp. combines samudrdi *va in b, and reads, in c, d, sathpivdm sampivdmy aham
pivd,
3. When I swallow, I swallow up, a swallower-up like the ocean ; swal-
lowing up the breath of him yonder, we swallow him up.
Ppp. reads, for c, d, prdnam amusya samgiram samgirdmy aham giram. The accent
girdmi in our text is doubtless wrong (re2idgirami), but it is read by all the authorities,
and accordingly is adopted in both editions.
383 TRANSLATION AND NOTES. BOOK VI. -vi. 1 37
136. To fasten and increase the hair.
[A^Aarvan (kefovardhanakdmah \jntahavyakj^. — vdnaspatyam, dnustubham: 2.i'av.2-p.
sdmni brhatiJ]
Not found in Paipp. Used by K&u^. (31. 28), with the foUowing hymn, in a remedial
rite for the growth of the hair.
Translated: Zimmef, p. 68; Grill, 50, 176; Griffith, i. 321 ; Bloomfield, 31, 536.
1 . Thou art born divine on the divine one, [namely] the earth, O herb ;
thee here, O down-stretcher, we dig in order to fix the hair.
The comm. explains the plant addressed to be the k&camdcl etc. ; nitatnl is apparently
not the name, but an epithet, *< sending its roots far down ** {nyakprasaranaqlld^ comm.).
2. Fix thou the old ones, generate those unborn, and make longer
those born.
The comm. strangely divides vss. 2 and 3 differently, adding 3 a, b to 2, and leaving
3 c, d to form by themselves a verse. [^The Anukr. scans as 9+9. The ** verse '* seems
to be prose. J
3. What hair of thine falls down, and what one is hewn off with its
root, upon it I now pour with the all-healing plant.
The comm., as well as all the mss. (and both edition^), has the false form vrqcdU
(for vrqcydte),
137. To fasten and increase the hair.
\Atharvan i\keqavardkanakdmah \ vUahavyalji), — vdnaspatyam, drmstubham^
Of this hymn only the second verse is found in P&ipp. (i.). It is used by K&ug. only
with the preceding hymn, as there explained.
Translated: Ludwig, p. 512 ; Zimmer, p. 68 ; Grill, 50, 176; Griffith, i.321 ; Bloom-
field, 31, 537.
1. [The herb] which Jamadagni dug for his daughter, [as] hair-
increaser, that one Vltahavya brought from Asita's houses.
Or vltahavya may be understood (with the Anukr.) as an epithet, * after the gods had
enjoyed his oblations.' The comm. takes it as a proper name, as also dsitasya (^—kTsna-
keqasydi *tatsamjHasya muneh),
2. To be measured with a rein were they, to be after-measured with a
fathom : let the black hairs grow out of thy head like reeds.
The Ppp. version, though corrupt, suggests no different reading. The comm., startled
at the exaggeration implied in adkffu, declares it to mean << finger." In d, asitis is read
by all the mss., and consequently by both editions ; it apparently calls for emendation
to dsUds^ and is so translated {krsnavarndk^ comm.). The Anukr. seems to admit the
contraction nade *va in 2 c, 3 C.
3. Fix thou the root, stretch the end, make the middle stretch out,
O herb ; let the black hairs grow out of thy head like reeds.
Ydmaya^ in b, \&yamaya m pada-Xitut, by Prtt iv. 93.
vL 138- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3^4
138. To make a certain man impotent.
[Atkarvan (klibakartuidmah). — pancarcam, vdntupatyam. dnusptbham : j. patkydpankti.']
Found (except vs. 5) also in Paipp.i. Used by Kau^. (48.32) in a rite of sorcery,
with wrapping, crushing, and burying urine and fseces.
Translated: Weber, Ind, Stud, v. 246; Ludwig, p. 470; Geldner, Ved. Stud, i. 131
(in part and with comment) ; Griffith, i. 322, 474 ; Bloomfield, ib8, 537.
1. Thou art listened to, O herb, as the most best of plants; make
thou now this man for me impotent (kllbd)^ opa(d'Vfe2iving.
The opa(d is some head-ornament worn distinctively by women (comm. strlvyaHja-
nam), Geldner holds that opaga, kurlra (vs. 2), and kumba (vs. 3) all mean alike
* horn.' Ppp. x^dAs pdurusam in c. The comm. does not attempt to identify the plant
addressed.
2. Do thou make him impotent, ^/^ifrf-wearing, likewise make him
kurira'VreB,ring ; then let Indra with the (two) pressing-stones split both
his testicles.
Ppp. gives Jtrtvd for krdAi in a (combining Jkrtvo '/-), and reads throughout Jk/fva
and opaqu ; in c, d it has ubhdbhydm asya gr. indro bhinattv d. The comm. explains
kurfra as = kega, and quotes from TS. iv. i. 53 the phrase sinivdlt sukaparda sukurlri
svdupaqij and also, from an unknown source, stanakeqavatl strl sydl lomaqah purusak
smrtah,
3. Impotent one, I have made thee impotent; eunuch {vddhri), I have
made thee eunuch ; sapless one, I have made thee sapless ; the kurtra
and the kumba we set down upon his head.
The comm. explains kurlra here as * a net of hair ' {ke^ajdld) and kumba as * its
ornament ' {taddbharanam)^ and he quotes from ApQS. x. 9. 5 the sentence atra pat-
nl^irasi kumbakurlram adhy uhate. Both words plainly signify some distinctively
womanish head-dress or ornament. Ppp. reads (as also our P.s.m.) kumbham in e;
and, for c, arasam tvd *karam arasd *raso *si,
4. The two god-made tubes that [are] thine, in which stands thy virility,
those I split for thee with a peg, on yon woman's loins (muskd).
Ppp. combines amusyd *dhi in d (but perhaps the true j<smr AiV^-reading ?). |^Ppp. has
a gap in the place where our qamyayd stands.J
5. As women split reeds with a stone for a cushion, so do I split thy
member, on yon woman's loins.
In this and the preceding verse, the comm. strangely connects muskdyos with the
preceding noun (jiddydi^^ qipcu) and supplies ^ildyds with amisyds,
139. To compel a woman's love.
\Atharvan, — pahcarcam. vdnaspatyam, dnustubham : i, S^v. 6-p, virddjagati.'\
The hymn is wanting in Paipp. Kau^. (36. 12) uses it in a women^s rite, with vi. 129
and vii. 38 : see under the former.
38s TRANSLATION AND NOTES. BOOK VI. -vi. 140
Translated : Weber, Ind. Stud, v. 247 ; Ludwig, p. 515 ; Griffith, i. 323 ; Bloomfield,
102, 539.
1. Nyastikd hast thou grown up, my good-fortune maker; a hundred
[are] thy forth-stretchers, three and thirty thy down-stretchers. With
this thousand-leafed [herb] I make dry thy heart.
The great majority of mss. (including of ours all but Bp.D.R.Kp.) read subh&gamk-
in b, and this appears to be probably the true samAttd-rtSLding, with -bhag- for fada-
reading, although neither the Prat, nor its commentary notes the case ; SPP^s edition,
like ours, reads -bhag-. The comm. explains nyastikd. as nitardm asyantl * casting
downward' (namely, any omen of ill-fortune). OB. takes it as a fern, of nyasta-ka
*■ stuck in ' ; perhaps rather diminutive of nyasta, as if * something thrown down, cast
away, insignificant.' The comm. understands the plant intended to be the ^ankha-
puspikd (Andropogon aciculatus: "creeping; grows on barren moist pasture-ground.
Of very coarse nature. I never found it touched by cattle." Roxburgh). The comm.
ends vs. i with the fourth pada, adding the other two to vs. 2.
2. Let thy heart dry up on me, then let [thy] mouth dry up ; then dry
thou up by loving me ; then go thou about dry-mouthed.
Read perhaps rather mdm-kdmina. Two padas count an extra syllable each.
3. A conciliator, a love-awakener (.^), do thou, O brown, beauteous one,
push together ; push together both yon woman and me ; make [our] heart
the same.
The mss. hardly distinguish sy and //, but ours, in general, seem, as distinctly as the
case admits, to read samusyala in a; yet SPP. has -uspa- (noting one ms. as reading
't4sya-), and, as he has living scholars among his authorities, the probability is that
he is right. Save here and at xiv. 1.60 {usyaldni or ikspa-)^ the word appears to be
unknown. The comm. gives a worthless mechanical etymology, samyak uptaphald
sail, \\% samubjali (root ubj) intended, as a marginal note of Mr. Whitney's sug-
gests ?J Our P.M.I, read amum at beginning of c.
4. As the mouth of one who has not drunk water dries away, so dry
thou up by loving me, then go thou about dry-mouthed.
The third pada has a redundant syllable.
5. As a mongoos, having cut apart, puts together again a snake, so,
O powerful [herb], put together the divided of love.
This capacity of the mongoos is unknown to naturalists, nor have any references to
it been noted elsewhere.
140. With the first two upper teeth of a child.
\^Atharvan. — brdhmatuupatyam uta mantroktadantadevatyam. dnustubham : /. urobrhatt ;
2. uparistdjjyotismait tristubh ; j. dstdra/ank/i.]
Found also in Paipp. xix. Used by Kau^. (46. 43-46) in an expiatory rite when the
two upper teeth of a child appear first ; it ** is made to bite the things mentioned in the
texf; and both it and its parents are made to eat of the grain so mentioned after it has
been boiled in consecrated water."
Translated: Zimmer, p. 321 ; Grill, 49, 176; Griffith, i. 323 ; Bloomfield, no, 540.
vi. 140- BOOK VI. THE ATHARVA-VEDA-SAMHITA. 3^6
1. The (two) tigers that, having grown down, desire to devour father
and mother — those (two) teeth, O Brahmanaspati, make thou propitious,
O Jatavedas.
Our P.M.W. read krnuhi in d. Ppp.f instead of d, gives the refrain of 2, 3 : mif
hins- etc.
2. Eat ye (two) rice; eat ye barley; then beans, then sesame; this is
your deposited (nihita) portion for treasuring, ye (two) teeth; do not
injure father and mother.
Instead of atho mSsam in b, Ppp. has mdsdm attam; it begins c with sa for esa^
and reads -dheyant in d. The comm. paraphrases ratnadheydya by ratnaniyaphaldya.
The verse (8+8:8+7+11=42) is but ill-defined by the Anukr. [^t is really an
anustubh with d catalectic, and with a tristubh refrain.J
3. Invoked [are] the two conjoint, pleasant, very propitious teeth ; let
what is terrible of your selves {tanh) go away elsewhere, ye teeth ; do not
injure father and mother.
Ppp. reads aghor&u sayujd samviddndu^ and adds at the end anyatra vdm tanvo
ghoram astu. The comm. reads tanvds in c. The definition of the Anukr. fits the
verse (7+8: 13 + 11) very ill. [^Whitney's notes show that he had suspected sayujdu
to be a misreading for suyiijdu, and the latter is the form actually given by the Index
Verborum; but further notes show that Bp. and the Anukr. read so-. With them
agree SPP. and the comm. and Ppp. Correct the Index accordingly. J
141. With marking of cattle's ears.
[Vifvdmitra. — dfvinam, dnustubAam.']
Found also in Paipp. xix. (in the verse-order i, 3, 2). Used by K&U9. (23. 12-16) in
a ceremony for welfare called citrdkarman : after due preparation and ceremony, the
ears are cut with vs. 2, and the blood is wiped off and eaten (by the creature, comm.)
with vs. 3. The hymn is reckoned (note to 19. i) to the pustika mantras. The schoL
also uses vs. 2 in the ceremony of letting loose a bull (note to 24. 19).
Translated : Ludwig, p. 469 ; Zimmer, p. 234 ; Griffith, i. 324.
1. May Vayu collect them; let Tvashtar stay fast in order to [their]
prosperity ; may Indra bless them ; let Rudra take care for [their]
numbers.
Samikarat (p. samoikaraf) might, of course, also be indicative {sam-i-akarat),
Ppp., in c combines indrd **bhyo^ and reads bruvat; in d, it has *va gachatu for ctkit-
satu. The comm. renders dhriyatdm by dhdrayatu^ and d by pdddsyddirogaparihdrena
bahvlh karotu,
2. With the red knife {svddhHi), make thou a pair {tnithund) on
[their] two ears ; the A^vins have made the mark ; be that numerous by
progeny. •
The comm. explains mithunam as stripunsdtmakatk cihnam^ and regards it as
applied to the calfs ears. \\i the comm. is correct on this point, as is altogether likely.
387 TRANSLATION AND NOTES. BOOK VI. -vi. 142
this marking the cattle^s ears with marks resembling the genitals is a bit of symbolism
most interesting to the student of folk-lore. J The * red * knife is doubtless of copper
|_so also the comm.J. Ppp. reads iaksmi in c (but laksma in vs. 3). MB. (i. 8. 7) has
the first half- verse, with krtam for krdhi,
3. As the gods and Asuras made [it], as human beings also, so, O
A^vins, make ye the mark, in order to thousand-fold prosperity.
142. For increase of barley.
[ Vifvdmitra. — vdyavyam . dnustubham .]
Not found in Paipp. Used by Kau^. (24. i) in a rite of preparation for sowing
seed, and reckoned (19. i, note) among Xht pustika mantras j vs. 3 also appears (19. 27)
in a rite for prosperity, with binding on an amulet of barley.
Translated: Ludwig, p. 463 ; Zimmer, p. 237 ; Grill, 66, 177 ; Griffith, i. 324 ; Bloom-
field, 141, 541. — See also Bergaigne-Henry, Manuel^ p. 156.
1. Rise up {ut'fri)y become abundant ipahu) with thine own greatness,
O barley ; ruin {tnr) all receptacles ; let not the bolt from heaven smite
thee.
Instead of mrnfhi in c, the comm. reads vrnlhi^ which he says is, *by letter-substi-
tution,* for prnlhi * fill M Prnlhi would be an easier reading, and was conjectured by
Ludwig, and before him by Aufrecht (KZ. xxvii. 218). [^Griffith and BL, *fill them till
they burst.'J
2. Where we appeal unto thee, the divine barley that listens, there
(tdt) rise up, like the sky ; be unexhausted, like the ocean.
The comm., in b, reads tatra and achavad-.
3. Unexhausted be thine attendants (iupasdd)^ unexhausted thy heaps ;
thy bestowers be unexhausted ; thy eaters be unexhausted.
The comm. explains upasadas as here rendered (^—upagantdrak karmakardk) ; the
translators conjecture * piles,' a meaning which cannot properly be found in the word.
By a strangely unequal division, the thirteenth and last anuvdka is made to consist
of 18 hymns and 64 verses ; the quoted Anukr. szysyaft parah sa catuhsastih.
The fifteenth prapdthaka ends with the book.
Some of the mss. sum up the book correctly as containing 142 hymns and 454 verses.
Book VII.
[The seventh book is made up mostly of hymns of one verse
or of two verses. No other one of the books i.-xviii. contains
such hymns. Book vii. is thus distinguished from all the others
of the three grand divisions (to wit, books i.-vii., books viii.-xii.,
and books xiii.-xviii.) of the Atharvan collection, and constitutes
the close of the first of those divisions. If we consider the facts
set forth in the paragraphs introductory to the foregoing books
(see pages i, 37, 84, 142, 220, 281, and especially 142), it appears
that this division is made up of those seven books in which the
number — normal or prevalent — of verses to a hymn runs from
one to eight. Or, in tabular form, division one consists of
i. ii. iii. iv. v., having for
456 78, respectively.
In the Berlin edition, the book contains one hundred and
eighteen hymns: of these, fifty-six are of i verse each, and
twenty-six are of 2 verses each ; while of the remaining thirty-six
There are in this book loii 34331 i hymns,
Containing respectively 3 45678911 verses.
The I i-versed hymn is 73 ; the 9-versed is 50 ; the 8-versed are
26, 56, 97; the 7-versed are 53, 60, 109; the 6-versed are 20, 76,
81,82. The whole book has been translated by Victor Henry,
Le livre VII de rAtharva- Veda traduit et commente^ Paris, 1892. J
[^As the Major Anukramani spealcs of book vi. as the trca-sUkta-kdnda^ trca-prakrti,
so it speaks of book vii. as the eka-rca-sUkta-kdnda, Presumably, therefore, we are to
regard the i -versed hymn as the " norm ** of the book, although the 2-vcrsed hymn is
undeniably " prevalent."J LSee p. cxlix.J
I^The book is divided into ten anuvaka-groxxps. These, with the number of hymns
in each group and the number of verses in each group, are here given :
Books
• •
Vll.
vi.
Verse-non
' I or2
3
Anuvaka:
I
2
3
4
5
6
7
8
9
10
Hymns :
13
9
16
13
8
M
8
9
12
16
Verses :
28
22
31
30
25
42
31
24
21
32
Total, 286 verses. The Old Anukramani seems to take 20 verses as the norm of the
anuvaka. The Paris codex, P., in this book numbers the verses through each anuvdka
without separating the hymns. The commentator divides the anuvdkas into hymns
(from two to four in each anuvdka)^ which " hymns," however, are nothing more than
mechanical decads of verses with an overplus or shortage in the last " decad ** when the
388
389 TRANSLATION AND NOTES. BOOK VII. -vii. I
total is not a multiple of ten: thus, anuvdka i has three h3rmns, of 10+10+8 = 28 verses ;
2 has two hymns, of 10 + 13 = 23 verses; 3 has three hymns, of 9+10+11=30 verses ;
4 has three hymns, of 10+10+10=30 verses ; and so on. His anuvdka endings coin-
cide throughout with those of the Berlin edition, save that vii. 23 is reckoned by him
(and P.) to anuvdka 2 instead of 3, thus making for 2 and 3 his verse-totals 23 and 30
instead of 22 and 3 1 (as the Old AnukramanI gives them) and spoiling the count of his
first " decad " in 3. (Note that vii. 23 is z. galita-vtrst.) His ** decad "-divisions cut in
two our hymns 26, 45, 54, 68, 72, y6j 79, 97, and 109. J
Lit should here be mentioned that the Bombay edition, following the Major Anukra-
manI, counts h)rmns 6, 45, 68, 72, and 76 each as two hymns. From vii. 6. 3 to the end
of the book, accordingly, Whitney gives a double numeration of the hymns : first the
numeration of the Berlin edition, and then, in parenthesis, the numeration of the Bombay
edition. As against the former, the latter involves a plus of one from vii. 6. 3 to vii. 45. i ;
a plus of two from vii. 45. 2 to vii. 68. 2 ; a plus of three from vii. 68. 3 to vii. 72. 2 ; a
plus of four from vii. 72. 3 to vii. 76. 4 ; and a plus of five from vii. 76. 5 to the end.
Finally it may be noted that vii. 54. 2 is reckoned (forwards) to vii. 55, but that this
does not affect the hymn-numbers save for the verse concerned. J (_ Respecting book vii.
in general, see pages cli, clii.J
I. Mystic.
\^Atharvan (brahmavarcasakdmah), — dvyrcam, dtmadevatyam. trdistubham : 2, virddjagati!\
Found also in Paipp. xx. Used by Kau^. (41. 8), with iii. 20 and v. 7, in a rite for
success in gaining wealth; and again (59. 17), with v. 2, in one of the ceremonies for
obtaining various objects of desire (kdmydni)^ with worship of Indra and Agni.
Translated: Henry, i, 47; Griffith, i.327.
1. They either who by meditation led the beginning (dgra) of speech,
or who by mind spoke righteous things (rtd) — they, increasing with the
third incantation {brdhtnan), perceived {man) with the fourth the name of
the milch cow.
The book, like some of those preceding, begins with mystic, obscure, and un-Athar-
vanic material. The comm. has no idea what it means, and sets forth his ignorance at
immense length, giving about five quarto pages of exposition to this first hymn, with
wholly discordant alternative explanations. The verse occurs also in ??S. (xv. 3. 7),
with samviddnds for vdvrdhdnds in c, and manvata in d. For 'vadann in b Ppp. has
vadeyann^ and turyena at beginning of d. For pada a cf. RV. x. 71. i ; for d, RV. iv.
I. 16 and V. 40. 6. The commentary to Prat. i. 74 quotes dhltl as an f-form with non-
Pragrhya final, because not locative ; and the /fl<iii-text does not treat it 2iS pragrhy a.
2. He, [as a] son, knows his father, he his mother ; he is (bhuvat) a son
(sunu), he is one of generous returns {} punarmagha) \ he enveloped the
sky, the atmosphere, he the heaven (svdr) ; he became this all ; he came
to be here (d-bhu).
This verse is found also in TS. (ii. 2. I2») and TB. (iii. 5. 7*), with difference of read-
ing only in the second half, where they have durnod antdriksam sd suvah sd v/(vd bhUvo
abh'. Ppp. so far agrees with them as to have, for d, inqvdfk bhuvo *bhavat svdbhuvat.
The comm., in b, \.7^t.s punarmaghas first as two separate words {magha—dhana) and
vii. I- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 39<^
then as a compound, " with wealth repeatedly increased in spite of giving of much wealth
to his praisers." The comment to TS. says punah-punar yajamdndya datavyam
dhanafk yasya. The verse lacks two syllables of being a i\jXijagati.
2. Of Atharvan.
[Atharvan (as above). — dtmadevatyam, trdistubham.']
Found also in Pllipp. xx. Used by Kau^. (59. 18 : the comm. sa3rs, h3rmns 2-5) in a
kdmya rite, like the preceding hymn, with vi. 33, and vii. 6, 7, 16; and, according to
the schol. (note to 30. 1 1 ), with hymn 3, in a healing ceremony.
Translated : Henry, i, 48 ; Griffith, i. 328.
I. Father Atharvan, god-relative, mother's foetus, father's spirit {dsu)^
young, who understands {cit) with the mind this sacrifice — him mayest
thou proclaim to us here, here mayest thou speak.
Ppp. has a quite different version, reading vi^vadevam instead of devabandhum in
a, and, for c, d, ay am ciketd *mrtasya dhdma nityasya rdjas paridhlr apaqyat. The
second half-verse is the same with 5. 5 c, d below. The accent of the second ihd seems
to require that the sentence be divided between the two. LThe comm., to be sure, reads
the second iha as accentless. Cf. Gram. § 1260 c.J
3. Mystic.
\Atharvan (as above). — dtmadevatyam. trdistubham,']
Foimd also in Paipp. xx., and in a whole series of other texts: TS. (i. 7. I2»), MS.
(i. 10.3), A^S. (ii. 19.32), K^S. (xxv.6. 10), ^^S. (iii. 17. i). Kau^. (15.11) pre-
scribes the use, with vi. 125 and vii. no and a couple of single verses from elsewhere
(the comm. includes also vii. 4), in the battle incantations, while the king and his
charioteer mount a new chariot ; as to its medical employment with vii. 2, see under the
latter. Vait. (9. 15) uses the verse in the sdkamedha ceremony, on leaving the sacrifi-
cial hut.
Translated : Henry, 2, 48 ; Griffith, i. 328.
I. By this shape {visfhd) generating exploits (kdrvard)^ he verily,
fiery, a wide way for space (}vdrd)\ he went up to meet the sustaining
top (dgrd) of the sweet ; with his own self (tanU) he sent forth (Jraya-)
a self.
The translation given is purely mechanical. With c compare iv. 32. 7 c. The comm.,
after a mystic explanation, gives as alternative another, accordant with the use in Kauq.,
making the verse relate to a king who desires victory and mounts a new chariot. He
understands visihd as -ds ; our pada-XtxX reads viosthi (^as does SPP'sJ. The other
texts all agree with ours in a, b (but TS. understands visthis^ MS. visthi) ; in c (cf. iv.
32. 7 c), all* have dharunas^ TS. accents prdti^ and MS. reads pratydn (!) dit; for d,
TS.K^S. have sviydm ydt tanUvdm tanum dirayata, and MS.AQS.^CS. svam ydt
tanufh tanvhm dirayata. Doubtless dirayata is the reading to be given at the end of
the verse in our text ; it is accepted by SPP., being favored by the considerable majority
of his authorities, as it is of ours (Bp.W.T.R.p.m. -a/; K. has -yanta), Ppp. has
dharune in c. •[^A^S.^^S. in fact have 'am.\ [^K^S. has tanvdm,\
391 TRANSLATION AND NOTES. BOOK VII. -vii. 5
4. To the wind-god with his steeds.
[AtAarvan (as above). — vdyavyam. trdistubham^
Found also in Paipp. xx., and in a series of other texts : VS. (xxvii. 33), QB.
(iv.4. i«5), MS. (iv.6. 2), TA. (i. ii.8»')» AgS. (v. 18. 5), ggs. (viii. 3. 10). Kau?.
(41. 26) teaches the repetition of the verse three times at the end of a rite for the benefit
of a horse ; and Vait (9. 27 : misunderstood by the editor) applies it with an oblation
to Vayu at the cdturm&sya sacrifice.
Translated : Henry, 2, 49 ; Griffith, i. 328.
I. Both with one and with ten, O easily-invoked one (masc.) ; with
two and with twenty, for [our] wish; both with three and with thirty
separately yoked ones drivest thou, O Vayu — those do thou here release.
All the other texts read svabhQte at end of a, and niyudbhis at beginning of d (the
Pet. Lex. proposes the latter by emendation here) ; VS.^B.^QS. have vihqaft for vin-
qatya in b, apd (as also A^S.) combine vdyav ihd in d. SPP. strangely reads suhute
in a, against the meter, and against the great majority of his authorities, but with the
comm. (who, however, explains it as if it were suhUte), The comm. explains istdye by
ydgdya, then again by icchdydi; Henry translates " for conquest." Ppp. has, corruptly,
cd bhute (probably intending the reading of the other texts) ; in d it gives viyudbhir
vdyuv iha td vi m-. The second pada is only by violence tristubh. L" One," " three,"
and " those " are fem.: the comm. supplies ** marcs." J LPerhaps the force of the accent
of vdhase is, "If thou drivest with 1 1 or 22 or 33 (no matter how many), — here release
thou them." See Gram, § 595 d. J
5. Mystic: on the offering or sacrifice.
[AiAarvan (as above). — pancarcam, dtmadevatdkam : trdistubham : j.pankti ; 4. anustubh."]
Found (the first two verses only) also in Paipp. xx., and (the same verses) also in
other texts, as noted below. Kau^. takes no notice of the hymn ; but it is prescribed
by Vait. (13. 13), in the agnistoma ceremony, in connection with the entertainment
(dtithyd) of Soma.
Translated : Henry, 2, 49 ; Griffith, i. 329.
I. By the sacrifice the gods sacrificed to the sacrifice; those were the
first ordinances (dhdrmati) ; those greatnesses attach themselves to (sac)
the firmament, where are the ancient {ptlrva) perfectible (sddhyd) gods.
The verse is RV. i. 164. 50,* found also in VS. (xxxi. i6),TS. (iii. 5. 1 1 5), TA.(iii. 1 2. 7),
MS. (iv. 10.3), ^B. (x. 2. 2>, with comment) ; \jKatha'hss,^ p. 83 ;J the only variant is
sacante for sacanta in TS.TA. " This passage and vii. 79. 2 cast light upon the idea of
sddhya; there are two kinds of gods : those with Indra at their head and the sddhya
* they who are to be won ' {sddhya * what is to be brought into order, under control, or
into comprehension *). They are thus the unknown, conceived as preceding the known.
Later they are worked into the ordinary classification of Vasus, Rudras, etc. ; and what
was formerly a serious religious problem, a hierarchy conceived as possible before the
now-accepted gods (something like the pre-Olympians with the Greeks), has become an
empty name." R. • LAlso RV. x. 90. 16. J
vii. 5- BOOK VII. THE ATHARVA-VEDA-SAKiHITA. 392
2. The sacrifice came to be; it came to be here; it was propagated;
it increased again ; it became over-lord of the gods ; let it assign wealth
to us.
This verse is found also in TS. (i. 6. 63-4 et al.) and Q^S. (iv. 12. 15) ; TS. omits u
znd punah in b, and both have, for d, sd asmih ddhipailn karotu (C?S. krnotu), TS.
adding further vaydm sydma pdtayo raylnim, Ppp. combines sd ^babhuva in a, and
inserts after it sas prthivyd adhipatir babhUva : omitting later the ptda sa devdndm
a, b. ; it omits u before vdvrdke^ and combines so *smdsu in the last pada. The Anukr.
overlooks the metrical deficiency of a.
3. As the gods sacrificed to the gods with oblation, to immortals, with
immortal mind — may we revel there in the highest firmament; may we
see that at the rising of the sun.
The verse is no panktiy but a good tristubh.
4. When, with man {purusa) for oblation, the gods extende4 the sacri-
fice— even than that is it of more force that they sacrificed with the
vihdvya.
Nearly all the mss. read atanvata^ without accent, in b (our Bp. and O. have d-^ and
both editions give it) ; in c they have dsthi instead of dsii^ which latter is read in both
editions, SPP. having the comm. and one of his many authorities in its favor. The
first half-verse is RV. x. 90. 6 a, b (also VS. xxxi. 14 ; TA. iii. 12. 3, and our xix. 6. 10).
The comm. explains vihavya as meaning an offering without oblation, an offering of
knowledge {^jHdnayajHd) ; and this is perhaps acceptable ; or the half-verse is perhaps
to be understood as a question.
5. The gods, confounded, both sacrificed with a dog and sacrificed
variously with limbs of a cow ; he who knoweth with the mind this sacri-
fice — him mayest thou proclaim to us here, here mayest thou speak.
The second half-verse is the same with 2. i c, d above. Tarn (rendered * him ') in
d might refer grammatically to the offering itself, instead of to him who knows it. All
the pada-mss. read at the beginning mugdhi instead of -dhah^ as which latter the word
must be understood, and is translated. SPP. admits -dhih in his pada-XsxX, Henry
emends to mUrdhnd ^cf. also Mint. Soc. Ling, ix. 248 J.
6 (6, 7). Praise of Aditi.
\Atharvan (as above). — dvyrcam \jatkd param \. aditidevatyam : trdistubham : 2. bhurij ;
J, 4. virddjagati.']
Found (together with 7. i) also in Paipp. xx. (in the verse-order 6. i ; 7. i ; 6. 4, 2, 3) ;
for other correspondences, see under the several verses. The numbering of the mss. on
which our edition is founded is confused and unclear in these verses ; but the Anukr.
distinctly divides our hymn 6 into two, of two verses each, and this division, doubtless
the correct one, is followed by SPP. Both numberings will accordingly be given here,
from our 6. 3 on. The sixth hymn (that is, our 6. i , 2 : or merely its first verse) is pre-
scribed by Kau^. (59. 18) only in connection with hymn 2 etc. ; see above, under 2.
But its second verse is quoted at 52. 10, in a rite for welfare {svastyayana : in crossing
393 TRANSLATION AND NOTES. BOOK VII. -vii. 6
water, comm.) with the direction Hi taran&ny dlambhayati j and again, at 79. 3, in the
marriage ceremonies of the fourth day, with the direction iti taipatn dlambhayati.
Further, the second verse is associated with the third and fourth (properly a separate
hymn, 7) at 71. 23, in the rites for preparing the house-fire, and at 86. 26, in the///r«/-
dhdna ceremony, in each case in connection with embarking on a boat (and both times
our second verse is quoted after the others). In Vait. (6. 11), the first verse (or first
and second ?) is quoted as used, with other verses, at the end of the agnyddheya cere-
mony, and verse 3 (ii.ii), or properly h)rmn 7, in the agnistoma, when the sacrificer is
made to sit down on the black-antelope skin ; and further (29. 20), verse 4 in the agni-
cayana^ with the offering of oblations called, from the first words of the verse, the
vdjaprasavlyahomas.
Translated: Ludwig, p. 533; Henry, 3, 51; Griffith, i. 330. — Cf. also Bloomfield,
ZDMG. xlviii. 552.
1. Aditi [is] heaven, Aditi atmosphere, Aditi mother, she father, she
son ; all the gods [are] Aditi, the five races (jdna) ; Aditi [is] what is
born, Aditi what is to be born.
This verse is, without variation, RV. i. 89. 10 (also VS. xxv. 23 ; TA. i. 13. 2 ; MS.
iv. 14. 4) ; only RV. (in F. M. MuUer's editions : but probably by an error) divides the
last yiovd jdni'tvam in the /«^fl-text, while AV., more correctly, leaves it undivided.
2. We call for aid verily on the great mother of them of good courses,
the spouse of righteousness {rtd), on her of mighty authority, not grow-
ing old, wide-spreading, on the well-sheltering, well-conducting Aditi.
The verse is also VS. xxi. 5, and is found further in TS. (i. 5. 11 5), MS. (iv. 10. i),
K. (xxx. 4, 5), ^^S. (ii. 2. 14), their only variant being (in all) huvema for havdmahe
at end of b ; and Ppp. has the same.
3 (7.1). The well-preserving earth, the unenvious sky, the well-shel-
tering, well-conducting Aditi, the well-oared ship of the gods, unleaking,
may we, guiltless, embark on in order to well-being.
This verse is also RV. x. 63. 10 (and VS. xxi. 6 ; TS. i. 5. 1 1 5 ; MS. iv. 10. i ; K. ii. 3
Lcf. MGS. i. 13. 16, and p. 157 J), which (as also the others) reads dndgasam at end
of c. It and the preceding verse are associated in VS.TS.MS., and are so closely
kindred in application and expression that, numbered as they are as successive verses
in Bp., and lacking the usual sign of the end of a hymn after vs. 2, we naturally enough
regarded them as belonging to one continuous hymn. The verse lacks but one syllable
of a full jagatl. \\n c, Ppp. has suvidatrdrn (a faulty reminiscence of sv-aritrdni)
andgasam.\
4 (7-2). Now, in the impulse of might (vdjd)^ will we commemorate
{} kardmahe) with utterance (vdcas) the great mother, Aditi by name,
whose lap is the broad atmosphere ; may she confirm to us thrice-
defending protection.
The first half-verse is found also in VS. (ix. 5 b), TS. (i. 7. 7»), MS. (i. 11. i), with-
out variant ; the second half-verse, common to them all, is totally different from ours.
A whole series of VS. verses begin with vdjasya prasava- (ix. 23-25 etc.) : Weber
( Vdjapeya^ p. 796 ff.) renders »* Zeuger der Kraft." All the pada-msA, read in c updo
vii. 6- • BOOK VII. THE ATHARVA-VEDA-SANIHITA. 394
sthahy but SPP. strangely prefers to substitute -sthe on the authority of the comm. The
comm. glosses kar&mahe with kurmahe^ but then explains it by stumas; the true text
is perhaps vdcasi **kar' * would we gain ' (Henry translates " puissions-nous la gagner *').
TS. has c in iii. 3. 1 14 c, and xXspada-itxt reads updosthah. |_Ppp. has for c the c of VS.
etc.} and for d sd no devl suhavd farma yacchatu,\
7 (8). Praise of the Adityas.
[Atharvan (as above). — aditidevatyam. drsi jagat$.^'\
Found also in Pllipp. xx. Used by Kau^. (59. 18) with 2, as explained under that
hymn. * |_The Anukr., defining as trdistubhdni the ** first eight hymns/* included this
among them : by inadvertence, it would seem, since he here calls it drsi jagatf.\
Translated: Henry, 3, 52; Griffith, i. 331.
I. Of Diti's sons, of Aditi's, I have commemorated the aid, of the
great inviolable gods ; for their domain (dhdman) is deep in the sea ; no
one soever is beyond them by homage.
This translation is in part mechanical, understanding also dvcLs at beginning of b
(which = RV. X. 36. lib: cf. also 65. 3 a), regarding anarmdndm as = anarvdn&m (so
RV.), and giving gabhisdk (jp. gabhtosdk) the sense conjectured for it by BR., which is
also that of the comm. {gambhiram). The variants of Ppp. and of MS. (i. 3.9) indi-
cate that our text is without much authority : MS. has d.p, a. ak&risam uruqartnanam
brhatim varUthin&m : yisdtn nitn&ni vihitdni dhdmaqdq cittdir yajanti bhuvanaya
jlvdsej Ppp. (after a), mahdqartnandm mahatdm anrmndm : tvesdyu dkdmi gabhisat
samudram na hi sdm ye apasas paro *sti kim cana, Ndmasd is perhaps corrupted
from mdnasd [qL iv. 39. 9 n.J and endn from end. The great majority of our mss. (all
save D.R.) read akdrsam at end of a ; SPP. reports the great majority of his as giving
akdrisanty which he accordingly adopts in his text Ppp. has akdrsam, MS. akdrisam.
Our Bp. has endm in d. The testimony of the Anukr. as to akdrsam or -risam is of
no value.
8 (9). For some one's success.
[ Uparibabh rava, — bdrhaspatyam . trdistubham .]
Found also in Paipp. xx. Kau^. (42. i) prescribes its use when setting out upon a
business journey; and the comm. quotes it from ^anti Kalpa 15, as accompanying
various ceremonies for Brhaspati.
Translated: Ludwig, p. 431 ; Henry, 4, 52 ; Griffith, i. 331.
I. Go thou forth from what is excellent to what is better; be Bri-
haspati thy forerunner. Then do thou make this man, on the width of
this earth, remote from foes, with all his heroes.
Literally (d) *■ having his foes at a distance, having his heroes whole.* The verse
occurs also in TS. (i. 2. 33), Q^S. (v. 6. 2), and AQS. (iv. 4. 2), with abhi for ddhi
in a, and, as c, d, dthe **m dva sya vdra a prthivya dri qdtrUn krnuhi sdrvavlrah;
and its pratika (with abhi) in KB. (vii. 10), and Ap. (x. 19.8); and compare MB.
ii. I. 13. The comm. takes dre and qatrum as two independent words. Ppp. shows
no variants. The first pada lacks three syllables of being tristubh.
395 TRANSLATION AND NOTES. BOOK VII. -vii. lO
9 (lo). Praise and prayer to Pfishan.
[^Uparibabhrava. — caturrcam. pdusnam, trdistubham : j, j-p. drsi gdyatri ; 4. anustubh.']
Of this hymn only vs. 4 is found in Paipp. (xx.). For other correspondences see under
the several verses. Kau^. (52. 12), among the rites for welfare (svasfyayana), uses
the h3rmn in one for the recovery of lost articles of property ; and verse 2 is reckoned
(on acdount of abhayatamena in b) to the abhaya gana (note to 16. 8). Vait. (8. 13)
makes it accompany a libation to Pushan in the cdturmdsya ceremony.
Translated : Henry, 4, 52 ; Griffith, i. 332 ; Bloomfield, 159, 542.
1. On the forward road of the roads hath Pushan been born, on the
forward road of heaven, on the forward road of the earth ; unto both the
dearest stations, both hither and yon, goeth he, foreknowing.
The verse is, without variation, RV. x. 17.6 (also TB. ii. 8. 53, and MS. iv. 14. 16,
the latter with djanista accented).
2. Pushan knows throughout all these places ; he shall conduct us by
that which is most free from fear ; giving well-being, glowing, preserving
heroes, let him go before unremitting, foreknowing.
This verse is again, without variation, RV. x. 17. 5 (also MS. iv. 14. 16, with mesat
for nesat; TB. ii. 4. is and TA. vi. i. i^, with dghrni in c; but TA. has further /rfli//-
dvan at end).
3. O Pushan, in thy sphere {vratd) may we at no time soever be
harmed; thy praisers are we here.
RV. vi. 54. 9 differs from this verse only by the accent kddd in b; VS. (xxxiv. 41)
is the same with RV. ; TB. (ii. 5. 55) has kadd^ and combines at the beginning /j/xa/ri*
tdva, SPP. reports three of his authorities as reading ni at beginning of b.
4. Let Pushan place about his right hand in front ; let him drive back
to us what is lost ; may we be united with what is lost.
The first three padas of the verse are RV. vi. 54. 10, which differs only by reading
pardstdt instead oipur-. SPP., having the comm. and three of his (thirteen) authori-
ties to support it, wrongly receives pardstdt into his text. LPada a is catalectic.J
LPpp's c is imintelligible ; its d is punar no nastam d krdhi.\
10 (11). To Sarasvati.
[ Qdunaka. — sdrasvatam . trdistubham . ]
This hymn and the one next following are not found in Paipp. This verse is
RV. i. 164. 49 (which has the pada-order a, c, b, d), also occurring in VS. (xxxviii. 5),
TA. (iv. 8. 2), MS. (iv. 14. 3), and ^B. (xiv. 9. 4. 28). ^See also Katha-hss.y p. 104. J
Kau^. (32. I), in the chapter of remedies, has it accompany the suckling of a child
seized by the demon Jambha (suffering from dentition ?).
Translated : Henry, 4, 53 ; Griffith, i. 332.
I. The breast of thine that is unf ailing (.?), that is kindly, that is
favorable, easy of invocation, that is very liberal, with which thou gainest
vii. lO- BOOK VII. THE ATHARVA-VEDA-SAWHITA. 39^
{?pus) all desirable things — O Sarasvatl, mayest thou cause [us] to suck
that here.
RV. reads in a qaqayds; and in b (its c) ratnadhi vasuvid(iox sumnayuh suhdvo),
TA.MS. agree in all respects with RV.,* save that TA. has absurdly viqvdh in c (its b).
VS. and QB. have the RV. readings,* but our order of the padas. The comm. reads
qi^ayus in a, explaining it as either * causing the prosperity of [its] young (figu) ' or
♦hidden (jtij^Hdha).'' [In d, Henry understands the "child" rather than " us." J
*LVS.QB.TA. have akar^ combined {dhatave) *kah; but the comm. to each of these
texts renders it by kuru,\
II (i2). Against injury to the grain by lightning.
[ (duftaJka. — sdrasvatam . trdistubham.']
Like the preceding h3rmn, not found in P^ipp. ; also not in any other known text.
Kau^. uses it (38. 8), with i. 13, in a ceremony against the effect of lightning; and also
(139.8), with the same and other hymns, in the rites of entrance upon Vedic study
{updfcarman, comm.). And the comm. qu(j>tes it as applied in Qanti-Kalpa 1 5 with
observances to ketu.
Translated: Ludwig, p. 463 ; Grill, 66, 178; Henry, 5, 54; Griffith, i. 333 ; Bloom-
field, 142, 543.
I. Thy broad thundering, which, exalted, a sign of the gods, spreads
over {}d-bhus) this all — do not, O god, smite our grain with the light-
ning, and do not smite [it] with the sun's rays.
Sundry of the mss. (including our Bp.'P.M.E.O.) read risvds in a (P.M. yd before
it) ; the comm. has rusvas. The latter explains d bhiisati as = vydpnotL Some mss.,
as usual, retain the h oi prthuh before sian-,
12 (13). For success in the assembly.
\^Qdunaka. — caturrcam. sabhyam : /. \jividrvatyd \ uta pitryd'^; j. dindri ; 4. mantro-
ktadrvatyd. dnustubham : /. bhurik tristubh.'\
The first two verses are found in Paipp. xx. Kau^. (38. 27) uses it, with v. 3 and
other hymns, in a ceremony for gaining the victory in debate, or in the deliberations of
an assembly (the comm. describes it repeatedly as " of five verses," apparently includ-
ing in its uses 13. i). •LThe London ms. reads dvidevatyduta pitryd j the Berlin ms.,
-iydutatpitryd.\
Translated: Muir, v. 439; vss. i, 3, 4, Ludwig, p. 253; vss. 2-4, Zimmer, p. 173;
Grill, 70, 178; Henry, 5, 55; Griffith, i. 333 ; Bloomfield, 138, 543. — Cf. Hillebrandt,
Veda-chrestomathU^ p. 44.
I .• Let both assembly (sabhd) and gathering {sdfniti\ the two daughters
of Prajapati, accordant, favor me ; with whom I shall come together, may
he desire to aid Q.upa-qiks) me; may I speak what is pleasant among
those who have come together, O Fathers.
Ppp's version of c, d is very different : yena vaddm upa md sa tisthd *ntar vaddmi
hrdaye jaHdndm, The verse is also found in PGS. (iii. 13.3), with much variation:
ubhe for avatdm in a, sacetasdu for samviddne in b ; and, for c, ^^yo md na vidydd
397 TRANSLATION AND NOTES. BOOK VII. -vil. 13
upa md sa tisthet sacetano bhavatu qahsathe janah. The comm. explains upa qiksdt
as either upetya qiksayatu : samfclnam vddayatu or m&m vaktum qaktafk samartham
icchatu. He reads vaddmi in d. Henry renders upa-^iks by <<pay homage/' and
emends pitaras to nrsu. The meter is irregular.
•
2. We know thy name, O assembly; verily sport {narlsfd) by name
art thou ; whoever are thine assembly -sitters, let them be of like speech
with me.
Ppp. reads very diflEerently : veda vdi sabhe te ndma subhadrd *si' sarasvati: atho ye
te sabhdsadah suvdcasah. Our Bp. also reads sUvdcasas, The comm. takes naristd
as na-ristd * not injured.' The Anukr. ignores the deficiency of a, as the redundancy
of 3 a.
3. Of these that sit together I take to myself the splendor, the
discernment {vijtidna) ; of this whole gathering {safksdd) make me,
O Indra, possessor of the fortune (bhagin),
4. Your mind that is gone away, that is bound either here or here —
that of you we cause to turn hither ; in me let your mind rest.
This verse does not appear to have anything to do with the rest of the hymn.
13 (14). Against one's foes.
[Atharvan (dviso varcohartukdmah), — dvyrcam. sduryam, dnustuMam.']
Verse i found also in Paipp. xix.* In Kau^. (48. 35, 36) the hymn is used in a rite of
sorcery, against enemies ; with the second verse the user goes and looks at them. The
mention of the pra/lka in the edition of Kau^. as contained in 58. 1 1 appears to be an
error. On the other hand, the comm. regards this hymn as intended in Kau^. 39. 26
(not X. I. 32, as in the edition), in a rite against sorcery. The comm. further quotes the
pratlka from the Naksatra ^error for Qanti, Bl.J Kalpa 15, in a rite against nirrti,
*|_If I understand Roth's note, Ppp. ha^ vs. i without variant, and for vs. 2 what is
reported below.J
Translated : Ludwig, p. 241 ; Grill, 23, 179; Henry, 5, 56; Griffith, i. 334; Bloom-
field, 93, 544.
1. As the sun rising takes to itself the brilliancies (tijas) of the aster-
isms, so of both women and men that hate me I take to myself the
splendor.
2. Ye, as many of my rivals as look upon me coming — as the rising
sun that of sleepers, do I take to myself the splendor of them that hate
me.
|_Ppp. reads varcdhsi yavater iva : evd sapatndndm ahatn varca indriyam d dadhe,\
Pratipaqyatha^ literally * that meet me with your looks ' as I come. The comm. reads
-paqyata. The Anukr. appears to allow the contraction sUrye *va in c
The first anuvdka ends with this h3rmn; it contains 13 (14) hymns and 28 verses;
the quoted Anukr. says astdv ddye; and another quotation, given in many mss.
(Bp.P.M.W.D.T.), s2iY% prathame trayodaqa sUktdh^ thus approving the division made
in our edition.
vii. 14- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 39^
14 (15). Prayer and praise to Savitar.
[AiAarvaM. — caturrcam. sdvitram. dnustubham : j. tristubh ; ^-Jagaft,"]
The third and fourth verses are found in Paipp. xx. The first and second form
together one long verse in SV. (i. 464), VS. (iv. 25), MS. (i. 2. 5), and AQS. (iv. 6. 3),
and two, as in our text, in ^^S. (v. 9. 1 1). In Kau^. (24. 3) the hymn appears only in
a general rite for prosperity; in accordance with which, it is included (note to 19. i)
among the pustika mantras, Vllit. (13* 7) uses it in a more specific office, to accom-
pany the winnowing of the soma, in the agnistoma ceremony.
Translated : Henry, 6, 56 ; Griffith, i. 334.
1. Unto this god Savitar, of poets* skill {-krdtu)^ of true impulse,
treasure-bestowing, unto the dear one, I, in the two onVs^ sing (arc) [my]
prayer.
VS.^QS.A^S. add at the end kavim, and MS. has satydsavasam (for -savam).
Two or three of the mss. (including our O.) read satydsavdm, as if agreeing with
matim. The comm. explains onyds as * heaven and earth, the two favorers (avitr) of
everything,' and makes mati at the end masc., = sarvdir mantavyam. The construction
of the verse is intricate and doubtful. The metrical definition by the Anukr. of the first
two verses as anustubh is bad ; they are really iowx jagatl ptdas, to each of which are
added four syllables that encumber the sense. |_From a critical point of view, these
additions seem to me comparable with those in ii. 5 ; see introduction to ii. 5. J
2. He whose lofty light {amdti), gleam, shone brightly in his impel-
ling— he, gold-handed, of good insight, fashioned the heaven with
beauty.
The translation assumes at the end the emended reading krpi, which is that of all
the other texts and of the comm., and is also given by one or two of the AV. mss.
(including our O.*) ; SPP. adopts krpit Q^S.A^S. curiously read at the end krpd
svas trpd svar iti vd^ taking as it were a variant into the text. All the pada-mss, have
QrdhvAh at the beginning, instead of -vi, as the sense demands ; SPP. emends to -vi in
his /tf<i^-text. The comm. paraphrases amatis by amanaqlld vydpanaqlld. * [^Mistake
for P.M.? — Note to Prat i.65 may be compared. J
3. For thou didst impel, O god, for the first father — height for him,
width for him ; then unto us, O Savitar (impeller), do thou day by day
impel desirable things, abundance of cattle.
The verse is found also in TB. (ii. 7. 15"), A^S. (iv. 10. i), and (J^S. (v. 14. 8) ; all
read, in c, d, savitah sarvdtdtd divi-diva a; and in a TB. has prasaviya instead of
prathamiya. With d compare also RV. iii. 56. 6 (quoted here by the comm.). Ppp.
shows no variants.
4. May the household god, the desirable Savitar, assign to the Fathers
treasure, dexterity, life-times ; may he drink the soma ; may [it] exhila-
rate him at the sacrifice ; any wanderer walks {kram) in his ordinance.
Ppp. differs only by combining pitrhhyd ^yunsi in b; but AQS. (v. 18. 2) and CQS.
(viii. 3.4: AB. iii. 29. 4 quotes the pratlka only) have important and in part preferable
399 TRANSLATION AND NOTES. BOOK VII. -vii. 17
variants, especially in the second line, where they read amadann enam is fay ah ^ and
ramate for kramate. In b, both give daksa and dyuni, and A^S. ratnd. |_The verse
has one tristubh pada (c) ; and b is a very ^^oox jagatl.\
15(16). Prayer to Savitar.
\Bhrgu. — sdvitram . trdistubham .]
Found also in Paipp. xx. ; and in VS. (xvii. 74), TS. (iv. 6. 54), MS. (ii. 10.6), and
QB. (ix. 2. 3. 38). This hymn, like the preceding, is used by Kau^. (24. 7) in a general
rite for prosperity, with the binding on of a heifer-rope as amulet. In Vait. (29. 18), it
accompanies the laying on of fuel in the agnicayana ceremony.
Translated : Henry, 6, 58 ; Griffith, i. 335.
I. This favor, O Savitar, of true impulse, very wondrous, having all
choice things, do I choose for myself ; which of him, full-fed, thousand-
streamed, Kanva the bull {mahisd) milked for Bhaga.
Or (at the end) * for a portion,* as the comm. understands it {bhdgydya). The read-
ing (alike in all) of the other texts is very different : for a, tarn savitUr vdrenyasya
citrifn; in b, viqvdjanydm at end ; in d (for mah- tic.) pdyasd mahtm gim. This gives
a decidedly more intelligible meaning. Ppp. is still different: in a, satyasavasya citrdm;
for b, vayam devasya prasave mandmahe; and, in z^ prapindm.
16(17). Prayer to Savitar (or Brihaspati).
\Bhrgtt» — sdvUram. trdistubham^
Not found in Paipp., but occurs as VS. xxvii. 8, and in TS. (iv. i. 73) and MS. (ii.12. 5).
Used by Kau^. (59. 18) in a kdmya rite with hymn 2 etc. : see hymn 2 ; but to it alone
seems to belong (so also comm.) the added direction ** wakens a Vedic student |_found
asleep after sunrise {abhyudita)\ " ; since in Vait. (5. 9), in the agnyddheya ceremony,
one awakens with it priests who may have fallen asleep. Both applications seem to
imply (as Henry suggests) the reading bodhaya in a.
Translated : Henry, 7, 58 ; Griffith, i. 335.
I. O Brihaspati, Savitar, increase thou him.; enlighten him unto great
good-fortune ; however sharpened, sharpen him further ; let all the gods
revel after him.
The other texts make b and c exchange places ; in a, they read savitar without accent
(as does also the comm. ; it suits better with the singular verbs that follow), and
bodhdya for vardhdya; in (our) b, they give vaxdhdya lot jyotdya (the comm. dyotayd) ;
in (our) c, VS.TS. read samtarim ; in d, MS. inserts ca after viqve.
17 (18). Prayer to Dh&tar for blessings.
\Bhrgu, — caturrcam. sdvitram uta bahudevatyam. dnustubham : i, j-p. drn gdyatri ;
J, 4. tristubh.]
The first verse is found in Paipp. i., the other verses in Paipp. xx. For further cor-
respondences, see under the several verses. In Kau^. (59. 19), in the kdmya section,
hymns 17, 19, 20, 24-26, 29, 42, 46, 51, 79, 80, 82, and 103 of this book are addressed to
vii. 17- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 400
Prajapati by one desiring all kinds of benefits {sarvakdmd). Further, apparently (so
Ke^ava and the comm. ; the text of Kau^. is not wholly clear), in a wonaen's rite
(35* J6), to procure the birth of a male child ; the hjTnn offers little to suggest this save
the recurrence of the phrase dhdtd dadh&tu; the verse v. 25. 10 would be much more
to the point.
Translated : Henry, 7, 59 ; Griffith, i. 335.
1 . Let Dhatar assign (dlid) to us wealth, [he] being master (ff), lord of
the moving creation ; let him yield to us with fulness.
Literally (at the end) * with full,* to which the comm. supplies dhanena, Ppp. shows
no variants. TS. (ii. 4. 5* et al.) has daddtu in a, and vdvanat ior yachatu at the end.
MS. Liv. 12. 6 J has only a (with dadh&tu\ combining it with our 2 b-d.
2. Let Dhatar assign to his worshiper an unexhausted further life;
may we obtain the favor of the all-bestowing god.
TS. (iii.3.113), MS. (iv. 12.6), AgS.(vi. 14. 16)*, ggS. (ix. 28.3), and QGS. (i. 22),
have the same verse, with sundry differences : all f read daddtu in a, and TS.MS. have
no rayim for ddqUse (thus substituting our i a) ; in b, Q^S. and QGS. have aksitim at
end; in d, for viqvdrddhasas^ TS. has satydrddhasas^ MS.Q^S.^GS. satyddharmanas,
and A^S. vdjinlvatas. Ppp. is defective in this verse, but presents no variants. The
comm. explains dhlmahi once by dhdrayema and once by dhydyema, *LSo also AGS.
(transl.), p. 36, note, as in A^S.J tL^^^^ MS. J
3. Let Dhatar assign all desirable things unto the progeny- wishing
worshiper in his home ; for him let the gods wrap up immortality
(atnrtd) — all the gods, Aditi, in unison.
This verse occurs only in TS. (iii. 3. 1 13) and MS. (iv. 12. 6), both reading alike : for
a, dhdti daddtu ddqilist vdsHnij mtdhuse (for dd^use) in b ; amftdh sdm vyayant&m
in c ; and devisas in d. Ppp. gives, for a, dhdtd viqvdni Lwhich rectifies the meter J
ddquse daddtu; for c, tasyd prajdm amrtas samvayantu ; and, in d, devdsas (rectifying
the meter) |_and confirming my conjecture made at the former occurrence of this pada
at iii. 22. 1 dj.
4. Let Dhatar, Rati, Savitar enjoy this, let Prajapati, Agni our
treasure-lord ; let Tvashtar, Vishnu, sharing {rd) together with progeny,
assign wealth to the sacrificer.
The beginning of this corresponds with that of iii. 8. 2, above. The verse is found
without variant* in TS. (i. 4. 44*) ; VS. (viii. 17) and MS. (i. 3.3S) have different read-
ings: in b, after prajapatir^ VS. nidhipi devd agnihy MS. vdruno mitrd agnih; in c,
MS. begins visnus tvdstd, VS. ends -rardnisj in d, VS. ends dadhdta, Ppp., in d, has
pusd instead of visnus, [^M P. has c at i. 7. 12. J •LSave nidhipdtis for nidhtpatis:
cf. Gram, § 1267 a. J
18 (19). For rain, etc.
\^Atharvan. — dvyrcam. pdrjanyam uta pdrthivam. /. 4.'p. bhurig umih ; 2. tristubk.']
Found also in Paipp. xx. For the use of this hymn by Kau^. (41. i ; 103. 3 ; 26. 24,
note) in various rites, in conjunction with iv. 15, see under the latter. Verse 2 appears
40I TRANSLATION AND NOTES. BOOK VII. -vil. 19
in Vait. (4. 8), in the parvan ceremonies, accompanying, with other verses, the offering
of the patnlsamydja oblations.
Translated : Henry, 7, 59 ; Griffith, i. 336.
1. Burst forth, O earth; split this cloud of heaven; untie for us, O
Dhatar, that art master, the skin-bag of the water of heaven.
Ppp. reads, for a, un nambhaya prthivlm^ which is better ; it reads bilam for drtim
at the end ; also udhno at beginning of c ; not a single ms. has the right reading of
this word, either here or in the other places ^cf. iii. 1 2. 4, n. J where it occurs ; here they
vary between utnd (the great majority, including all SPP's/fl^fo-mss.), untidy untd, utv6;
the comm. reads correctly udnas^ and SPP. receives it into his text; our iidhnd was a
mistaken emendation. Our Bp. leaves bhindhi unaccented, putting after it the mark of
pada division, and several of the mss. (including our P.s.m.£.p.m.I.) accent in sam-
hitd accordingly. The verse is found also in TS. (ii. 4. 8») and MS. (i. 3. 26) ; both
have a like Ppp. ; MS. has adds for iddm in b; both read udnd in c, and TS. has dehi
for dhdtar; and, in d, TS. has srjd for syil. The comm. gives three independent
explanations of pra nabhasva : either prakarsena samgatd ucchvasitd bhava^ or vrstyd
(? mss. krsiyd, Pfstyd) prakarsena bddhitd mrditd bhava, or \jtabhasva = nahyasva\
samnaddhd bkava. For dhdtar^ in c, he reads dhdta ** = dhehi^ The verse is really
anustubh (resolving at the beginning pr-d), [^Play of words between nabhasva and
nabhas : cf. iv. 7. i.J LCorrcct iidhnd to udntf.j
2. Not heat burned, not cold smote; let the earth, of quick drops,
burst forth ; waters verily flow ghee for him ; where Soma is, there is it
ever excellent.
In b, Ppp. reads sadasyate for nabhatdm; in c, sadam for ghrtam. With c com-
pare RV. i. 125. 5 c.
19 (20). For progeny, etc.
\Brahman, — mantroktadevatyam, jdgatam,']
Found also in Paipp. xix. Kau^. (35. 17) uses it in a women's rite, with an oblation
in the lap of a woman desirous of offspring; and further (59. 19), with hymn 17 etc. :
see under the latter.
Translated: Henry, 8, 60; Griffith, i. 337.
I . Prajapati generates these offspring {prajds) ; let Dhatar, with
favoring mind, bestow {dhd) [them] ; harmonious, like-minded, of like
origin ; let the lord of prosperity put {dhd) prosperity in me.
The verse is to be compared with one in MS. (ii. 13. 23) and Ap^S. (xiv. 28.4), of
which the second pada precisely agrees * with ours, and the fourth nearly (but reading
pustim pustipatir) ; while for a both have a nah prajam janayatu prajipatih, and,
fore, samvatsard rtubhih samviddndh (ApQS. rtubhi^ rdkupdnah\)\ and d is MB.
ii. 4- 7 c. t Our c, nom. plur. words, is left without any construction (but emendation to
sayonfs would make them accus., helping both the construction and the meter) ; Ppp.
has the same c as MS., and also gives janayatu (for -//') in a, as does the comm. ; it is
doubtless the better reading. Two of the padas are tristubh. •LBut Ap. has daddtu.]
t LIntending ca a-kupdnah^ as an isolated root-aorist pple? see Gram, § 840 b.J tL^"^
W\\h pustim pustipatir^ like MS.Ap.J
vii. 20- BOOK VII. THE ATHARVA-VEDA-SANIHITA. 402
20 (21). Praise and prayer to Anumati.
\^BraAman, — sadrcam, dnumatiyam. dnusMAam : j, \_4j^. trispibh ; 4. bhurij ; Sid.Jagaii;
6. atifdkvart^arbhdJ]
Found also in Paipp. xx. (in the verse-order i, 2, 3, 5, 6, 4). Used by Kau^. (59. 19)
with hymn 17 etc. : see under 17 ; and vs. i a appears also (45. 16) as first pada of a
gdyatrf verse accompanying an oblation at the end of the vaqdqamana ceremony.
Verse 6 is also understood by the schol. as intended by dnumatl^ occurring in the rule
dnumailm caturthlm in three different rites, house-building (23.4), acquisition of
Vedic knowledge (42. 11), and vaqdqamana (45.10). In Vait (i. 15), the hymn is
quoted in the farvan ceremonies on the day of full moon.
Translated : Henry,- 8, 60 ; Griffith, i. 337.
1. Let Anumati ('approval') approve [anu-ntan] today our sacrifice
among the gods ; and let Agni be oblation-carrier of me worshiping.
Ppp*s only variant is yachatdm for manyatdm at end of b. The verse is found in
various other texts: VS. (xxxiv. 9), TS. (iii. 3. in), MS. (iii. 16. 4), A(JS. (iv. 12. 2),
and ?CS. (ix. 27. 2). In a, MS.^^S. preserve the a after no; the others put no before
adyd (^dyd); in d, all save TS. change bhdvatdm to -tam^ and all have mdyah for
ntdma, MB. (ii. 2. 19) also ha:s may as ^ but in a iyam for adya^ and in d j<x no *ddd
d&q-. The translation given implies emendation in d to ddqusas ; the comm. regards it
as a case of substitution of dative for genitive. The comm. takes bhdvatdm as 3d sing,
middle ; but it may perhaps better be viewed (like the -tam of the other texts) as dual
active, with anumati and €^i together as subject ; the corruption of mdyas to mdma
has rather spoiled the whole construction. The comm. explains Anumati as intending
here also, as elsewhere, the goddess of the day of full moon ; there is nothing in the
hymn that demands or implies that character.
2. Mayest thou, indeed, O Anumati, approve, and do thou make weal
for us ; enjoy thou the offered oblation ; grant us progeny, O goddess.
The first half-verse, with a wholly different second half, is found in the same texts
that have vs. i (VS. xxxiv. 8; the others as quoted above: also K. xiii. 16): all read
mdnydsdi instead of mdnsase, and TS. combines naA krdhu Ppp. has, for c, d, isas
tokdya no dadhat pra na dyUnsi tdrisat^ of which the last pada agrees* with the other
texts (they have, for c, krdtve ddksdya no hinu). The comm. reads mansise for -sase^
both here and in 6 d. Our last half-verse is also 68. i c, d, and nearly 46. i c, d. *[^But
VS.TS.ggS. have tdrisas,]
3. Let him, approving, approve wealth rich in progeny, not being
exhausted ; let us not come to be within his wrath ; may we be in his
very gracious favor.
The first three padas correspond to that part of a verse in TS. iii. 3. ii4 (to which
the comm., by an almost isolated proceeding, refers, with notice of the differences of
reading) which preserves the consistency of the hymn by reading the feminines, -mdnd
at end of a, and tdsydi in c ; Ppp. apparently intends the same with -mdnds and tasyd,
and it further agrees with TS. in giving, for d, sd no devf suhavd farma yachatu.
The change of our text to masculines seems a mere corruption. Our d is nearly RV.
viii. 48. 1 2 d.
403 TRANSLATION AND NOTES. BOOK VII. -vii. 22
4. The easily-invoked, approved, generous (suddnu) name that is
thine, O well-conducting Anumati — therewith fill our sacrifice, O thou
of all choice things ; assign us, O fortunate one, wealth rich in heroes.
Ppp. reads sud&vas at end of b, and has a wholly different second half-verse: tena
tvafk sumatim devy asma isafk pinva viqvav&rafk suvfram. The last half-verse is
repeated below as 79. i c, d. \\nZjno\s superfluous. J
5. Anumati hath come unto this well-born offering, in order to [our]
abounding in fields and in heroes ; for her forethought {prdmati) hath
been excellent ; let her, god-shepherded, aid this offering.
Ppp. has a different first half : S no devy anumatir jagamy&t suksatrd vlratd yd
sujdtd; |_its d appears to be sa imam yajHam bhavatu nevajusid, intending perhaps
avatu devajustam : Roth's collation is not quite consistent with his note. J Neither this
verse nor the next has 2Jiy jagatl character. LFor b, the Ppp. version suggests that the
original reading may have been suksetrd suvfrdtdydi sujdtd : cf. Roth, Ueber gewisse
Kiirzungen im Wortende im Veda, page 6. J
6. Anumati hath become all this — what stands, moves, and all that
stirs ; may we be in the favor \sufnati\ of thee as such, O goddess ;
O Anumati, for mayest thou approve us.
Ppp. has, for a, anumatir viqvam idam jajdna; |_in b (omitting u and viqvam), it
Tt2i^s yad ejati carati yac ca tisthati, thus rectifying the meter J.
21 (22). In praise of the sun.
[^Brahman. — tnantroktdtmadevatyam. fakvariinrddgarbhdjagati.']
Found also in Paipp. xx., and in SV. (i. 372). According to Kau^. (86. 16), the verse*
is used in the pitrnidhdna division of the funeral ceremony accompanying the applica-
tion of the dhruvanas (sic) ; Lsee xviii. 3. 10, 17. J
Translated: Henry, 9, 61 ; Griffith, i. 338.
I . Come ye together all with address (vdcas) to the lord of the sky ;
[he is] the one mighty {vibhB) guest of people ; may he, ancient, concili-
ate the present one ; him, being one, the track hath much turned after.
The verse is here literally rendered according to the AV. version, but comparison
with SV. and Ppp. shows plainly that its readings are very corrupt SV. reads, in a,
J. viqvd djasdj it has at beginning of \iyd ika id bhur; in c, djigisam; in d, vdrtanir,
and ika it at the end (omitting puru), Ppp's version is this : a, b, sam ditu viqvd
oham d pati divo esa ita bkUr aditir jandndm; in d, vivrte ^kam it paruh, (_ Henry
suggests some emendations. J The meter (12 + 10 : 1 1 -h 14=47) is not accurately defined
by the Anukr.
22 (23). To the sun (?).
\Brahman, — dvyrcam, lingoktadevatyam, i. 2-p. i-av, virddgdyatri ; 2, j-p, anustubh."]
Found also in Paipp. xx. Both verses form a single long verse in SV. (i. 458).
Appears in Kau^. (66. 14), in the savayajhas, with vi. 31, on giving a spotted cow.
In Vait. (13. 8) it follows, in the agnistoma, next after hymn 14.
Translated : Henry, 9, 61 ; Griffith, i. 338.
vii. 22- BOOK VII. THE ATHARVA-VEDA-SAWHITA. 404
1. This one [is] a thousand for our seeing, thought of the poets, light
in extent.
The translation is only mechanical, the real sense being wholly obscure. SV. reads
inavo drqdh (for i no drqd) ; Ppp., & na rsis ; and aditir ior ma fir. SV. ends with
vidharma. The comm. divides the verses differently, ending the first with sam dirayan,
against the mss., the Anukr., the SV., and the evident connection |_but apparently with
Ppp. J. The metrical definitions of the Anukr. are bad ; each verse is 12+8, the second
having an added pada of 1 1 syllables.
2. The ruddy one sent together the collected dawns, faultless, like-
minded, most-furious, in the gathered stall of the cow.
Even to make a mechanical version it has been necessary to read dirayat, with SV.,
which has further, at the end, manyumdntaq citi gdhj Ppp. gives iraya, and citayo
gob*
The second anuvdka^ ending here, has 9 hymns and 22 verses ; the Anukr. quota-
tion says dve dvitlye tu vidydt,
|_In the head-line of p. 150 of the Berlin edition, correct the misprinted kdHda-nyiTt^T
6 to 7.J
23 (24). Against ill conditions and beings.
[ Yama, — mantroktadusvapnand^anadevatyam : dnustubham.']
The hymn is merely a repetition of iv. 1 7. 5 above, and is not found in Paipp. other-
wise than as part of the latter hymn. It is used neither by Kau^. nor by Vait. [^As to
its insertion in the second anuvdka, see p. 389, near top.J
Translated : Henry, 9, 62 ; Griffith, i. 338.
I . Evil-dreaming, evil-living, demon, monster, hags, all the ill-named (f .),
ill-voiced — them we make disappear from us.
24 (25). To various gods.
[Brahman. — sdvitram : trdistubham.']
Not found in Paipp. Used by K§u9. (59. 19) only with 17 etc. : see imder hymn 17.
Translated: Henry, 10, 62; Griffith, i. 339.
I. What Indra dug for us, what Agni, all the gods, what the well-
singing Maruts — that may Savitar of true ordinances, may Prajapati,
may Anumati confirm to us.
The comm. reads asanat (= adaddt) in a, and so do our Bp.I. (£. asanat p.m.),
although SPP. reports no such variant among his authorities.
25 (26). Praise to Vishnu and Varuna.
[Medhdiithi. — dvyrcatn. vdimavam. trdistubham^
The hymn is found also in Paipp. xx. Used by Kaug. (59. 19) only with hjrmn 17
etc. (which see).
Translated: Ludwig, p. 429; Henry, 10, 63; Griffith, i. 339.
405 TRANSLATION AND NOTES. BOOK VII. -vii. 26
1. By whose L^uJ force were established the spaces {rdjas), who by
heroisms are most heroic, most mighty, who by their powers lord it
unopposed — to Vishnu, to Varuna hath gone the first invocation.
The verse is found also in a number of other texts : VS. (viii. 59), TB. (ii. 8. 45),
MS. (iv. 14. 6), SB. (i. 5), AQS. (v. 20. 6), CCS. (iii. 20. 4) ; all of them agree nearly in
their variations from our text : thus, vlry}bhir (but MS. vlribhir) for our ydit vlryair
in b ; ^i and dpratUd (but TB. -tltta) in c ; and visnH^ vdrundy and purvdhut&u (but
MS. -tim) in d; TB. further 0cisth& in b. Ppp. has stabhitd in a, and qaclbhih (for
qavisthS) in b.
2. In whose (sing.) direction is whatever shines out here, [whatever]
both breathes forth and looks abroad mightily {qdcibhis)^ of old, by the
god*s ordinance, with powers {sdhas) — to Vishnu, to Varuna hath gone
the first invocation.
The first pada is found above as iv. 23. 7 a, and nearly as iv. 28. i b ; also in TS.
iii. 3. 114. Ppp. reads, for c, maho* rtasya dharman& yuv&nd^ and begins with yayos.
The comm., in b, seems to give pr& ^niti ca. The first pada is rather jagatl, *LSo
Roth's collation : his notes give mah&,\
26 (27). Praise and prayer to Vishnu.
\Medhdtithi. — astarcam. vdisnavam, trdistubham : a.^-p.virddgdyatrli^.^-av.O-p.
virdtfakvari ; 4-y. gdyatri ; 8. tristubh!\
Only vss. 1-3, and those not complete, are found in Ppp. (xx.). Most of the material
of the hymn is found in RV. Li. 1 54 and 22 J and elsewhere : see under the different verses.
The hymn is found in Kau^. (59. 19) only in connection with hymn 17 etc. (see 17).
But in Vait. the different verses appear many times. Verse i is used (13.14) in the
entertainment of Vishnu, in the agnistoma (next after hymn 5, above), and later in the
same ceremony (15. 12), with setting up the support of the havirdhdnas. Verse 3, in
the parvan ceremonies, accompanie.> (4. 20) the sacrificer's approach to the dhavanfya
fire; and again, in the agnistoma (13.5)1 bis exit from the sacrificial hut; while its
second part (c-f) goes with the offering of an oblation to Vishnu at the beginning of
i\i^ pagnbandha (10. i). Verses 4 and 5 accompany (15. 10) offerings to the two wheel-
tracks of the Aavtrd/tdna-C3Tts in the agnistoma. With verse 6, in the agnicayana
(29. 2), mortar and pestle are set down ; and with 6 and 7, in i\it pa^ubandha (10. 10),
the sacrificial post is set upright ; and the comm. regards vs. 4 as intended by the " verse
to Vishnu" in 2.3 and 23. 14. The comm., moreover, quotes the hymn as used by the
Naksatra Kalpa (18) in a mah&q&nti ceremony named vdisnavf; and vs. 3 c-f by the
same (14) with an offering to Vishnu in the adbhutaqdnti ; and vs. 4 by the same (19)1
in the rite called tvdstrf^ with tying on of a triple amulet.
Translated: Muir, iv*. 68, 63 (nearly all) ; Henry, 10, 63 ; Griffith, i. 339.
I. Of Vishnu now I would speak forth the heroisms, who traversed
(vi-md) the spaces of the earth, who established the upper station, strid-
ing out triply, he the wide-going one.
The verse is RV. i. 154. i (also VS. v. 18 ; TS. i. 2. 133 ; MS. i. 2. 9, all precisely like
RV.), which reads at end of a, in different order, vlryhni prd vocam, Prd in our text
vii. 26- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 406
is a misprint for/ri, which all our samhitS-mss, give. [^The vs. seems to be suggested
by RV. i. 32. I.J
2. So Vishnu praises forth his heroisms, like a fearful wild beast,
wandering, mountain-staying, —
From distant distance may he come hither. —
The first two p^das of this verse, with the first two of our vs. 3, form one verse in
the other texts : RV. i. 1 54. 2 ; TB. ii. 4. 34 ; MS. i. 2. 9 ; Ap. xi. 9. i ; and also in Ppp.,
which has it alone, besides our vs. i. RV.MS. read viryina^ which is better, in a;
TB.Ap. vlryhya instead. Our second pada forms, together with our (intruded) third
p^da, a first half-verse in several other texts : RV. x. 180. 2 ; SV. ii. 1223 ; VS. xviii. 71 ;
TS. i.6. 124; MS. iv. 12. 3 ; instead of jagamy&t is read jaganthd by all except TS.,
which has jagdmd; the whole (RV. etc.) verse is our vii. 84. 3 below. The comm.
unites to this verse the first two p&das of the one following, which certainly belong
much more properly with it ; but the mss. and the Anukr. require the division as made
in our text; and SPP. also follows them.
3. Upon whose three wide out-stridings dwell all beings.
Widely, O Vishnu, stride out ; widely make us to dwell ; drink the ghee,
O thou ghee-wombed one ; prolong the master of the sacrifice on and on.
Made up of the second half of a RV. etc. tristubh verse (see above : no text shows
in this half any various readings) and a whole anustubh verse, which also is found in
a number of other texts (VS. v. 38 ; TS. i. 3. 4' ; MS. i. 2. 13; A(;s. v. 19. 3; CQS.
viii. 4. 3), and almost without variants (only TS. combines nah krdhi in b, and MS.
reads ghrtavane in c). LPpp. ends with b (viqv&),\
4. Here Vishnu strode out ; thrice he set ^own his steps ; [it is] col-
lected in his dust.
This and the three following verses form one connected passage also in RV.
(i. 22. 17-20) and SV. (ii. 1019-22), but not in the other texts in which they are, in
part or all, found. In this verse, RV.SV. read pcuidm at end of b,* and SV. has/^^-
suU at end of c. Of the other texts, VS. (v. 15) and TS. (i. 2. 13') agree with RV. ;
MS. (i. 2. 9 et al.) has^a^, like our text. The meaning of c is obscure and disputed:
the comm. here explains thus : visnoh . . . p&nsumati p&de lokatrayam . . . samavas-
thdpitafk samdkrstam vd, Henry renders "for him it is reduced to a dust-heap."
*LSV. also at i. 222.J
5. Three steps Vishnu strode out, the unharmable shepherd, ordain-
ing {dhr) here {itds) [his] ordinances.
RV.SV. read dias at beginning of c, and VS. (xxxiv.43) agrees with them; TB.
(ii. 4. 6') has instead tdtas. It seems hardly possible to give itds its distinctive mean-
ing *from here ' ; but Henry combines it with vi cakrame : "from here." The comm.
has atas,
6. Behold ye the deeds of Vishnu, from where he beholds [your]
courses (yratd)y [he] Indra's suitable companion.
Or y dias in b may mean simply * as.' Not only RV.SV., but also the other texts con-
taining this verse (VS. vi. 4 et al. ; TS. 1.3.6*; MS. i. 2. 14), have the same readings
with ours. The comm. explains paspaqe as sprqati badhndti vd /
A
407 TRANSLATION AND NOTES. BOOK VII. -vii. 28
The comm. strangely * closes the hymn here, and treats its last two verses as Lbclonging
to the next : see p. 389 J. *LBecausc he has got to the end of his " spoiled decad " ?J
7. That highest step of Vishnu the patrons (suri) ever behold, like an
eye stretched on the sky.
In all the texts, this verse is given in connection with the preceding one. RV.SV.,
and also VS. (vi. 5), have precisely our text ; TS. (i. 3. 6* et al.) differs only by accent-
ing, according to its usage, divVva *y MS. (i. 2. 14) reads ^dcyd for sddd in b. * [Gram,
§128; Prat iii.56.J
8. From the sky, O Vishnu, or also from the earth ; from the great
wide atmosphere, O Vishnu, fill thy hands abundantly with good things ;
reach forth hither from the right, hither also from the left.
The verse is found also in VS. (v. 19), TS. (i.2. 13*), and MS. (i.2. 9). VS.TS.
insert va after divds in a and mahds in b, and TS. reads utd va for urds in b, while
MS. has, for b, urdr vd visno brhatd antdriksdt; TS. combines both times visnav u- ;
VS. has, for c, udkd M hdstd vdsunS prndsva; TS.MS. accent vasavy&ls^ which is
decidedly more regular (but SV. i. 298 has vasdvye) ; and all three accent i prd y-^
which is also more in accordance with usage (pur pada-Xtxt Soprdyacha). The first two
padas are of 10 syllables each ; |_but the vd^s of VS.TS. make them good tristubh],
27 (28). Prayer and praise to Id&.
\Medhdtithi (f). — mantrokteddddivatam . irdistubham^
Not found in Paipp., but occurs in ApQS. iv. 13. 4. Kau9. makes no use of the
verse; but in Vait (3. 15) it accompanies a libation to Ida in ^^parvan ceremonies.
Translated : Ludwig, p. 433 ; Henry, 1 1, 64 ; Griffith, i. 341.
I. Let Ida herself dress us with the vow {yratd\ [she] in whose place
{padd) the pious purify themselves ; ghee-footed, able, soma-backed, she>
belonging to all the gods, hath approached the offering.
Or vratd in a may mean the vra/fl-milk (comm. simply karman). ApQS. omits eva
and reads ghrtena for vraiena in a, and has for c, vdiqvdnarl qakvarl vdvrdhdnd.
The comm. reads upd *strta in d.
28(29). Of the instruments of offering.
\Medhdtithi (T). — vedadevaidkam . trdistubham .]
Found also in P^ipp. xx. To this hymn, as to the preceding, Kau<;. pays no attention ;
but it is used twice by Vait. : once in the pan^an ceremony (4. 1 2), as the hotar unties
the veda-hMiich ; and once in the agnistoma (13. 2), in connection with the prdyanlya
istL
Translated : Ludwig, p. 19 ; Henry, 11, 65 ; Griffith, i. 341.
I. The vedd [is] well-being, the tree-smiter well-being; the rib [is]
sacrificial hearth (v/di), the ax our well-being ; oblation-making, worship-
ful, lovers of the offering, let those gods enjoy this offering.
The first half-verse corresponds to the initial clauses of TS. iii. 2. 4' : sphydh svastir
vighandh svastih pdrqur vidih paraqur nah svastih. By the ve€Ui is doubtless here
vii. 28- BOOK VII. THE ATHARVA-VEDA-SAWHITA. 408
meant the bunch of sacred grass so called, used in the ceremonies of offering (darbha-
musti^ comm.). The n of dru^kanas (p. druoghanak) is prescribed by Prat iii. ^(),
The comm. explains it by lavitr&dih^ because drur drumo hanyate *nena. Half of
SPP^s authorities accent pdra^us the first time, and of ours all but one ( D. ), and we
accordingly adopted that reading in our text, as it seemed very unlikely that it would be
so distinguished Ixom para^us in the same pada without reason — and the reason in fact
seems to be that it stands for pdrqus (TS.) [_ which pronunciation the meter decidedly
favors — for the suasti at the end of b must scan as 3 syllables J. SPP. accents /^r^zftfj
both times. The comm. apparently understands pdraqus^ as he explains it as par^uh
pdrqvavaiikris \trn&dicchedanl\, but the second paraqus by vrksacchedanasddhana.
He takes away the strange inconsistency in the use of svasti by reading (like TS.)
svastih at end of b. |_ Discussions of drughana: Geldner, Ved. Stud, ii. 3 ; von Bradke,
ZDMG. xlvi. 462 ; Bloomfield, ib. xlviiL 546; Franke, WZKM. viii. 342. J [^In b, Ppp.
reads /arof Mr vedis para^u nas svasti, and, in d, havir idam iox yajham imam,\
29 (30). To Agnl and Vishnu. •
\Medhdtithi {T). — dvyrcam, mantroktaddivcUam, trdistubham.']
Found also in Paipp. xx. (in inverse order of verses); and, as connected passage,
further in TS. (i. 8. 22') and CQS. (ii. 4. 3). Used by Kau9. (32. 3), with hymns 42, 46,
j^j 1 1 2, in a remedial rite for various diseases, with binding of grass on the joints ; and
also (59. 19) with 1 7 etc. : see 1 7. In Vait. (8. i), it accompanies an offering to Agni and
Vishnu at the beginning of the parvan ceremony. LWhitney seems to doubt whether
the Anukr. does not mean to ascribe this hymn (and 27, 28) to Bhrgvangtras,\
Translated: Ludwig, p. 374; Henry, 12, 65 ; Griffith, i. 341.
1. O Agni-and-Vishnu, great [is] that greatness of yours; ye drink
of the ghee that is called secret, assuming seven treasures in each house ;
may your tongue move on to meet the ghee.
TS. has, in b, the imperative vftdm, and QQS. pdtam, and both gHhydni, which makes
of tiAma an accus. pi. ; at the end, TS. has caranyety and QQS. 'nyat\ and both dddh&na
at end of c: QC^- further exchanges i c and 2 c, and has upa for prati at beginning
of d. MS. mixes up the material of the two verses still more, putting our i b, c after our
2 a in iv. 10. 1, and our 2 b, c after our i a in iv. 1 1. 2 (in iv. 10. i it rt2.6s giikydni and
dddhdndy like the other two texts, but pdthds^ like ours) ; in d (iv. 1 1 . 2), it has dnu (the
text wrongly nu) instead of prdtiy and at the end -nyat, KB. (vii. 2) has two padas
resembling d (one with upa and one with prati at the beginning, and both ending with
caranyai). With b compare further RV. iv. 58. i c, and with c RV. v. i. 5 [^c and vi.
74. I cj. Ppp. exchanges the place of i b and 2 b, and reads in the former (like ^QS.)
pdtam and guhydni Lsee my addition to note to vs. 2 J.
2. O Agni-and-Vishnu, great [is] your dear domain {dhdman) ; ye par-
take of {vi) the ghee, enjoying secret things, increasing by good praise in
each house ; may your tongue move up to meet the ghee.
For the exchanges of padas in the other texts, see under the preceding verse ; for this
verse we have here further AQS. (ii. 8. 3), without such exchange. In the material cor-
responding to our 2, all the other texts read jusdna at end of b ; at end of d, TS. has
again -nyet^ and all the others -nyat\ TS.MS. have vdvrdhdnA at end of c, and TS.
409 TRANSLATION AND NOTES. BOOK VII. -va 32
susfuffr, MS. susfutiy before it; while AQS.QQS. read instead sustutir vdm iy&n&y
evidently corrupt. Ppp. has, for b (putting it in the other verse), patatk ghrtasya
guhyd jusdnah, VS. (viii. 24) and MS. (in i. 3. 39), finally, have a second half-verse
nearly like our c, d, but addressed to Agni, with a wholly different first half : it reads
ddme-dame samidham yaksy (MS. ydksy) agne prdti te jihvi ghrtdtn He caranyat.
LThe " inversion " of the verses in Ppp., taken with the " exchange of padas i b and
2 b," seems to mean that the Ppi^ reading is as follows : agn&visnU mahi dhama priyam
vdm pdtam ghrtasya gukydni ndma : dame-dame etc. ; and then, agndvisnU mahi tad
vdfk mahitvam pdtam ghrtasya guhyd jusdnah : dame-dame etc. J
30 (31). For successful anointing*
\Bhrgvangiras, — dydvdprthiviyam uta pratipddoktadevatdkam, ddrhatamJ]
Not found in Paipp. Used by KilU9. (54. 6) in the goddna ceremony, to accompany
the anointing of the youth's eyes. Vait. (10. 5) makes it accompany, in ^^ paqubandha^
the anointing of the sacrificial post.
Translated : Henry, 1 2, 65 ; Griffith, i. 342.
I. Well anointed for me have heaven-and-earth, well anointed hath
Mitra here made [it] ; well anointed for me may Brahmanaspati, well
anointed may Savitar make [it].
The comm. supplies aksiyugam yupam vd for svdktam to agree with. The meter
is plainly anustubh.
31 (32). To Indra : for aid.
[Bhrgvangiras. — dindram . bhuriktri5tubhl\
Like the preceding, not found in Paipp. Used by Kau9. (48.37), with hymns 34
and 108, and with vii. 59 Lor vi. 37. 3 (but see note to vii. 59) J, in a witchcraft ceremony
against enemies, while laying on the fire fuel from a tree struck by lightning.
Translated : Henry, 12, 66 ; Griffith, i. 342.
I. O Indra, with abundant best possible aids, O generous hero,
quicken us today ; whoever hates us, may he fall downward ; and whom
we hate, him let breath quit.
The verse is RV. iii. 53. 21, which has for sole variant ydcchresthibhis ^which the
meter alone would suggest as an emendationj (p. ydto^re-) in b. The combination sds
padlsta is prescribed by Prat. ii. 58. The comm. treats ydvat and qresthdbhis as inde-
pendent words.
32(33). Homage to Soma(?)*
\Brahman, — dyusyam, dnustubham .]
Found also (except d) in Paipp. xx. It is, without variant, RV. ix. 67. 29 (which
also lacks d). Used by Kau^. twice (58. 3, 1 1) in rites for length of life (on account of
the concluding pada), with iii. 31, iv. 13, and other passages, in the ceremony of initia-
tion of a Vedic student. It is reckoned (54. 1 1, note) to the dyusya gana.
Translated : by RV. translators ; and Henry, 1 2, 66 ; Griffith, i. 342.
\
vii. 32- BOOK VII. THE ATHARV^A-VEDA-SAMHITA. 410
I. Unto the dear, wonder-working, young, oblation-increasing one
have we gone, bearing homage ; long life-time let him make for nje.
The verse is in RV. addressed to Soma. The comm. understands it here of Agni.
He explains pdnipnatam as ^abdSyamdnam stUyamdnam vd,
33 (34)- For blessings: to various gods.
\Brahman, — mantroktadevatyam, pathydpankti^^
4 Found, without variant, in Paipp. vi. ; also in a number of other texts : see below.
The verse has various uses in Kau^. : next after hymn 1 5, in a rite for prosperity (24. 8),
with offering a dish of mixed grain ; in the ceremony of reception of a Vedic student,
twice (57.22,25), in the \_a^Hikdryaj, with sprinkling thrice repeated; and (note to
53.4) the schol. add it in other rites, tht goddna etc. In Vait. (29. 21), the brahman-
priest makes the sacrificer repeat it on being anointed, in the agnicayana ceremony.
Translated : Henry, 13, 66 ; Griffith, i. 342.
I. Let the Maruts pour me together, together Pushan, together Bri-
haspati, together let Agni here pour me with both progeny and wealth ;
long life-time let him make for me.
* Pour together ' {sam-sic), i.e. mingle, combine, unite ; the expression probably
chosen as accompanying an action of mixing things together by pouring. In their cor-
responding verses, TA. (ii. 184), JB. (i. 362), ApCJS. (xiv. 18. i), and PGS. (iii. 12. 10)
have indras instead of pusa in b; ApQS. has vas instead of md in a and c; in d,
TA.JB.ApQS. have iyusd for prajdyd^ and TA.JB. bdUna for dhdnena; e is wanting
in PGS. ; Ap(^S.has san>am and dadhdtUj 1 A, iyusmantam karota md. The variants
of K. (xxxv. 2) are not accessible.
34 (35) • To Agni : against enemies.
\Aiharvan. — jdtavedasam, jdgatam.']
Found also in Paipp. xx. (but only the first half-verse). Used by Kau9. (36. 33), in
a rite concerning women, to prevent generation of a male child; also (48.37), w^ith
hymn 3 1 etc., against enemies : see under 3 1 . V^ait. (29. 6) applies the verse, with the
next, 35. I, in the agnicayana^ while the bricks called asapatna are laid on the fifth
course of the fire-altar.
Translated: Henry, 13, 66; Griffith, i. 343.
I. O Agni, thrust forth my rivals that are born; thrust back, O
Jatavedas, those unborn ; put underfoot those that want to fight [me] ;
may we be guiltless for thee unto Aditi.
The first half-verse (with a totally different second half) occurs also in VS. (xv. i),
TS. (iv.3. 12'), TA. (ii. 5. 2), and MS. (ii.8. 7). [^f. Kaihahss,, p. 73.J They all
read nas instead of me in a ; and VS. has nuda (not nudd) before it, and nuda jdta-
vedah at end of b. The comm. (backed up by two or three of SPP's authorities) under-
stands //instead of te in d, and SPP. (unwisely) adopts that reading in his text. The
meter is too irregular to be properly called simple jagatl. LThe excision from d of
vaydm and the worse than superfluous te would make all regular, 11 + 11 : 12 + 11. J
LPpp. in a exchanges the place of jdidn and sapatndn and omits me; has ^rnfhi for
nit das va in b ; and omits C, d. J
411 TRANSLATION AND NOTES. BOOK VII. -vii. 36
35 (3^)* Against a rival (woman).
[AtAarvan, — trcam. jdtavedasam. inustubham : i^j, tristubh.']
The first two verses are found also in Paipp. xx., but not together. Kiu9. employs
the hymn in the same rule (36. 33) as hymn 34, to prevent an enemy^s wife from bear-
ing children ; only vss. 2 and 3 are suited to such use. For the use of vs. i by Vait.
(29.6), see under the preceding hymn.
Translated: Ludwig, p. 477 (vss. 2, 3); Henry, 13, 67 \ Griffith, i. 343, and 475;
Bloomfield, 98, 545.
1 . Overpower away with power [our] other rivals ; thrust back, O
Jatavedas, those unborn; fill this royalty unto good fortune; let all the
gods revel after him.
Of this verse also the first half, with a wholly different second half, is found in VS.
(xv. 2), TS. (iv. 3. I2»), and MS. (ii. 8. 7) ; all read, for a, sdhasd jdtin frd nudd nah
sapdtndn. Our second half, especially the last pada, is rather wanting in connection
with what precedes ; Ppp. improves d by reading anu tvd devds sarvejusantdm. The
comm. explains rdstram by asmadiyath janapadam^ and enam by qatruhananakar-
manah prayoktdram,
2. These hundred veins that are thine, and the thousand tubes — of
them all of thine I have covered the opening with a stone.
Ppp. reads sdkam for aham in c. The comm. regards the verse as addressed to a
vidvesinl strf. To him the hirds are the minute, and the dhamanis the large vessels.
3. The upper part of thy womb I make the lower; let there not be
progeny to thee, nor birth ; I make thee barren {astl)^ without progeny ;
I make a stone thy cover.
The mss. are divided between sutuh and sinuh at end of b (our Bp.D. read sunuA),
and SPP. adopts sinuh (following half his authorities and the comm.), but wrongly, as
the accent plainly shows.* The comm. reads a(vdm at beginning of c, and supports it
by a ridiculous explanation : it stands for a^vatarfm * a she-mule,' and she-mules are
not fruitful I [^In the Berlin ed., the r of krnomi in c is wanting. J *LCf. the note to
i. II. I.J
The discordance between vs. i and vss. 2 and 3 is so complete that it is difficult to
believe them all to form one hynm together ; and vs. i evidently belongs with hymn 34 ;
vss. 2 and 3, moreover, are probably combined on account of their resemblance in the
closing padas. But there is no disagreement among the authorities with regard to the
division.
36 (37)* Husband and wife to one another.
\Atharvan, — mantroktdksidevatyam, dnustubham^
Of this verse are found in P^pp. only the first words, a lacuna following. Kiu9.
(79.2) prescribes its use in the marriage ceremonies of the fourth day, as the two
spouses anoint one another's eyes.
Translated: Weber, Ind, Stud, v. 248 ; Grill, 55, 179; Henry, 13, 67; Griffith,
i. 343 ; Bloomfield, 96, 546. — Cf. also Bergaigne, J A. 8. iii. 200, note (1884).
vii. 36" BOOK VII. THE ATHARVA-VEDA-SAMHITA. 4^2
I. The eyes of us two [be] of honey -aspect ; our face [be] ointment;
put (/t'r) thou me within thy heart ; may our mind verily be together.
The comm. begins with aksSu^ and Ppp. also reads the same. Th^ fada-i^xi divides
saha *sati into sahd : dsati, which is plainly wrong (should be asati),
37 (38). The wife to the husband.
\Atharvan . — lingoktadevatyam . dnustubham .]
Wanting in Paipp., but perhaps by reason of the lacuna noted under the preceding
verse. Employed by Kaug. (79. 7) in the same ceremony as the preceding hymn, with
the direction ity abhichddayati^ which may well enough mean, as plainly required by the
sense of the verse, * she envelops him,* but is explained by the schol. as * one envelops
the two spouses.*
Translated: Weber, Ind, Stud. v. 248 ; Grill, 55, 179; Henry, 14, 67; Griffith,
i. 343 ; Bloomfield, 96, 546.
I. I bridle (abhi-dhd) thee with my Manu-born garment, that thou
mayest be wholly mine, mayest not make mention of other women.
The comm. explains manu- alternatively by mantrena, and takes ktrtayds as = ucca-
res ; and he supplies n&madheyafn as the latter's direct object, governing anydsdm.
" Manu-born ** is a strange epithet for a garment ; perhaps the woman*s embrace is
intended, or her hair — if this be not too poetic. The second half-verse is nearly iden-
tical with 38. 4 c, d.
38 (39)* To win and fix a man's love: with a plant.
\^Athan>an. — pahcarcam. vdnaspatyam. dnustubham : j. ,/-/. usnih.l
The first two verses of this hymn are found in Paipp. xx., but in a fragmentary and
corrupt condition ; the remaining three, in iii. Used, according to Kau^. (36. 1 2), with
vi. 129, 139, in a rite concerning women; the plant is fastened to the head (of the
woman Lso the comm. J), and she enters the village. (Ke^ava explains differently.)
LHe regards a man as object of the rite {Jasya qirasi baddhvd)^ as indeed the text of
vs. 2 d requires. J
Translated: Weber, Ind, Stud. v. 249; Ludwig, p. 515; Grill, 59, 179; Henry, 14,
68; Griffith, i.344; Bloomfield, 103, 546.
I. I dig this remedy, me-regarding, greatly wailing, the returner of
one going away, greeter of one coming.
Only the first half-verse is found in Ppp. The comm., after Kau^., understands the
remedy to be that named sduvarcala^* " Sochal salt." Mdmpaqyam he explains as either
tudfn eva ndrlm pa^at or mam eva asddhdranyena fatye pradarqayat j there can
properly be no causative force in -paqya. LWeber suggests that mdrnfaqyam may be a
misprint for sd- ; but the mss. of SPP. and W. all appear to have md-^ except W's Bp.,
which has sd-.\ The other difficult epithet, abhirorudam^ he makes no difficulty of
explaining as if it contained the root rudh instead of rud : patyuh anyandrfsamsargam
abhito nirundhat / That might be convenient, if admissible ; the abhi with roruda is
obscure : perhaps * wailing at or after [me].*
y
413 TRANSLATION AND NOTES. BOOK VII. -vii. 38
*LBut Kau9., Darila and Kegava, and thecomm. seem to intend by sduvarca /a a root
or flower and not a salt decoction (cf. OB. vii. 195) therefrom. See Bloomfield's note,
p. 539. He observes that the Sutra does not here inspire us with confidence in its
exactness. — See further my addition to note on vs. 5. J
2. Wherewith the Asuri put down Indra from among the gods, there-
with put I thee down, that I may be very dear liem. !J to thee.
The comm. explains dsurf alternatively as asurasya mdyd^ and renders ni cakre by
yuddhe svildhlnam krtavatl. [_ Weber, Henry, and Bloomfield understand this vs. as
relating to Indra*s seduction by an asurl: cf. Oertel, JAOS. xix *. 120. J LPpp. corrupt,
as noted above. J
3. Correspondent {prattci) to Soma art thou, correspondent also to the
sun, correspondent to all the gods ; as such-we address [acha-d-vad] thee.
* Correspondent,* perhaps * a match for, as effective as * ; Henry translates : " looking
in the face." The comm. declares the plant qankhapuspl to be addressed in the verse,
and paraphrases pratlcl by vaqlkaran&rtham pratyag-ahcan&. Ppp. inserts osadhe at
end of a, and reads anu for uta in b. The verse admits of being read, artificially, as
7x4 = 28.
4. I am speaking ; not thou ; in the assembly verily do thou speak ;
mayest thou be mine wholly; mayest thou not make mention of other
women.
Ppp. has, in a, vad&ni mahattvam^ and vaddni would be a preferable reading, but
it is given by only one of our mss. ( D. ) and three of SPP's, and is not admitted in
either printed text All the mss. (except our I.) accent vdda at end of b, which accent
SPP. accordingly properly enough accepts ; the accent is no more anomalous than that
of kirtdyds in d : which, however, we might regard as imitated after 37. i d above,
where the same half- verse is found nearly unchanged.
5. If thou art either beyond people, or if beyond streams, may this
herb, having as it were bound [thee], conduct thee in hither to me.
With tirojandm compare the oftener used atijandm *y the virtual meaning is * in unin-
habited regions.* Ppp. makes better meter in c by reading iyam tvd mahyam osadhih.
The comm. curiously reads tirocanam^ " with concealed going " \Jiras and acanam\.
The meter of the second half-verse is too irregular to be passed unnoticed. * LSee OB.
vii. 385 and BR. i.94.J
|_Henry, in his note, conjectures that a plant was fastened to the man before his
departure in order to ensure his return to the woman. Later, 1897, J A. 9. ix. 328, he
cites a symbolic practice, reported by Prince Henri d'Orl^ans from the Upper Irawadi :
a young woman fastens a hempen cord on the arm of her husband, who is about to be
separated from her for a time, and he does the like. This seems to him (and to me) to
confirm his view. — OB., under suvarcald^ reports that some assign to the word the
meaning " hemp." Cf. my addition to note to vs. i.J
With this hymn ends the third anuvdka^ containing 16 hymns and 31 verses; the
Anukr. quotations are, for the hymns, trtfydntydu [cf. anuvdka-noie following h. 118 J
soda^a, and for the verses astdu tisraq cd *vabodhyds trtlye.
viL 39- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 4H
39(40). In praise of Sarasvant (?).
[Praskanva. — mantroktadevatyam. trdistubham^
Found also in Paipp. xx. Kiu9. (24. 9) employs it in a rite for prosperity, with offer-
ing to Indra of the omentum of a best bull ; the verse is reckoned (note to 19. i) to the
pustika mantras.
Translated: Henry, 14,69; Griffith, i. 344.
I. [Him], the heavenly eagle, milky, great, embryo of the waters, bull
of the herbs, gratifying with rain from close by (?), in our cow-stall stand-
ing in wealth may [one] establish.
The first three padas are, with variants, RV. i. 164. 52 a, b, c (also TS. iii. i. 11 3).
Our very senseless payasdm in a is RV. vSyasdm (TS. vay-) ; our vrsabhdm (so TS.)
in b is RV. darqatdm ; and RV. (not TS.) has vrstibhis in c. Then, for d, RV. has
sdrasvantam dvase johavlmi (TS. nearly the same), which makes the whole verse one
consistent construction ; our d fits very badly. Ppp. reads samudram for sufarnam in
a, and has, for c, d, abhiptam rayyd tapanti sarari'antam rahisthyd (i.e. rayistham)
sddaye *ha. The comm. understands Sarasvant to be intended throughout the verse,
and supplies indras as subject for the concluding verb ; abhipaias he explains variously :
san'atah samgatd dpo *smin or abhipatanaqlldn vrstikdmdn sarvaprdninah, Henry
renders " those who invoke him."
40 (41). Prayer and praise to Sarasvant.
\Praskanva. — dvyrcam. sdrasvafam, trdistubham : i. bkurij."]
Found also in Paipp. xx. Kau<;. makes no use of the hymn ; but it is quoted by
Vait. (8. 2), with hymn 68, as accompanying offerings to Sarasvati and Sarasvant at the
full-moon sacrifice.
Translated: Henry, 14, 70; Griffith, i. 345.
1. [He] whose [established] course all the cattle go, in whose course
stand the waters, in whose course the lord of prosperity is entered — him,
Sarasvant, we call to aid.
The verse is found in several other texts: TS. (iii. i. in), MS. (iv. 10. i), A^S.
(iii. 8. I), CCS- (vi. u. 8); and it is a supplement (Aufrecht,* p. 678) to RV. vii. 96.
All these agree in reading vratdm in b, pustipdtis (the comm. also has this) in c, and
huvema at the end. Ppp. has vraie in a and vra.tam in b, ^nd juhuvema at the end.
2. We, putting on abundance of wealth [and] ambition (.^), would LhereJ
call hither to [us] Sarasvant, a bestower coming to meet his bestower
(ddgvdns), lord of prosperity, standing in wealth, seat of wealths.
The translation implies substitution of the Ppp. reading, ^ravasyam^ for -syum in c ;
the construction is hard enough, even with that change. Ppp. alsc^ has rayinam for
raytsthdm in b, and vasdnam (which seems better) at end of c. SPP.Keads in a the
impossible form ddqvdhsam (the comm. has -vdns-), alleging for it the support^b^ most of
his authorities ; if any of ours have it, the fact was overlooked. LBp.« has ddfvSk^am ;
I5p.2 diigvafissam /J
1 i
415 TRANSLATION AND NOTES. BOOK VII. -vU. 42
41 (42). To the heavenly falcon (the sun).
[Praskanva. — diyrcam. fyenaddivatam. i.jagati ; 2. tristubh.'\
Found also in Paipp. xx. (in inverted verse-order). Used by Kau9. (43. 3) in the
house-building ceremony (to purify the site, Ke^., comm.) : compare Bloom field in
JAOS. xvi. 12 ; further added by the schol. (note to*8. 23) to the vHstu ganaj moreover,
the verses are called (40.9) samproksanydUy and are variously made to accompany
rites involving sprinkling (Bloomfield, ib. p. 13). Verse 2 appears in Vait. (22.23) in
the agnistoma^ with vi. 122 and 123.
Translated: Henry, 15, 71 ; Griffith, i. 345. — Cf. Hillebrandt, Ved. MythoL i. 285.
1. Across wastes, across waters penetrated the men-beholding falcon,
seeing a resting-place ; passing all the lower spaces, may he come hither,
propitious, with Indra as companion.
Ppp. combines (as often) -ksd *vasSna- in b, and ^ivd **jagSma in d. Avasdna-,
either * his goal * (so Henry) or * the setdements of men.' The meter is pure trisiubh.
2. The men-beholding falcon, heavenly eagle, thousand-footed, hun-
dred-wombed, vigor-giving — may he confirm to us the good that was
borne away ; let ours be what is rich in svadhd among the Fathers.
That is, probably, ' a pleasant life.' Ppp. makes nrcaKfsds and suparnas exchange
places in a, and reads vayo dh&t at end of b. Pada c \sjagatf,
42 (43). To Soma and Rudra*
[Praskanva, — dvyrcam, mantroktadevatyam* trdistubham^
Found also in Paipp. i. Used in K§U9. (32.3) with hymn 29 etc. : see that h3rmn.
Translated: Henry, 15, 71 ; Griffith, i. 346.
1. O Soma-and-Rudra, eject asunder the disease that has entered our
household ; drive far to a distance perdition ; any committed sin put away
from us.
The first three padas occur in RV. vi. 74. 2 (a, b, c) and MS. iv. 1 1. 2, and the last
two (repeating c) in RV. i. 24. 9 and MS. i. 3.39; TS. i. 8. 22s has the whole verse.
At beginning of c, all (RV.MS. in the former occurrence) have dri bddhethdm^ omitting
dUrdm (in the latter occurrence, RV. badhasva dari^ MS. dri bddhasva; both
mumugdhi in d). Ppp. reads, in c, dveso nirrtim ca, and in d asmdi. The comm.
txp\a.ms gayam 2LSgrAam garlram vd, |_We had c, d also above at vi. 97. 2 ; see also
TS. i. 4. 45', which has dviso like Ppp. J
2. O Soma-and-Rudra, do ye put all these remedies in our bodies;
untie, loosen from us what committed sin may be bound in our bodies.
Found also in RV. (vi. 74. 3), TS.MS. (as above) [^TS. yuvam, by misprint J ; all
read asmi for the ungrammatical asmdt in a, and the translation follows them -, and
they have dsti for dsat in c.
vii. 43- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 416
43 (44)* Of speech (?).
[PrasJtanva. — vdgdevatyam. trdistubham^
Not found in Paipp., nor elsewhere. Used in Kau9. (46. i), with v. i. 7, in a rite
against false accusation ; the details cast no light on the meaning of the verse.
Translated: Henry, 15, 72; Griffith, i. 346.
I. Propitious to thee [are] some; unpropitious to thee [are] some; all
thou bearest, with well-willing mind. Three voices (;vdc) [are] deposited
within him (it .^) ; of these, one flew away after sound {ghdsd).
A mystical saying, of very doubtful interpretation; the comm. gives a long and
worthless exposition. The * some ' and < all * in a, b are feminine, like vdcy the * thou '
is masculine ; the comm. (after Kau^.) understands it of a * man causelessly reproached.*
Henry imagines the thunder to be intended, asmin signifying Parjanya, and renders d
"one of them has gone to pieces with no other result than sound: i.e., without rain."
44(45). Extolling India and Vishnu.
[Praskanva. — mantrokiadevatyam. bhurik tristubh^
Found also in PSipp. xx. Further, in RV. (vi. 69. 8), TS. (iii. 2. ii*et al.), MS.
(ii.4. 4), and PB. (xx. 15. 7); AB. (vi. 15) gives a sort of comment on the verse, and a
story fabricated to explain its meaning. Used in Kau9. (42. 6) in a rite for establishing
harmony (on the arrival of a distinguished visitor, Ke9.). In Vait. (25. 2), joined with
hymns 58 and 51 in recitation in the atyagntsioma ceremony.
Translated: Henry, 16, 72; Griffith, i. 347 — Discussed, as RV. verse, by Muir,
iv».84. — It seems that W. intended to rewrite this.
I . Ye have both conquered ; ye are not conquered ; neither one of
them hath been conquered ; O Vishnu, Indra also, what ye fought, a thou-
sand — that did ye triply disperse.
The other texts have but a single* variant, enos for enayos at end of b ; but Ppp. has
instead of this eva vdmj and further, in d, sahasram yad adhlraetham. Some of the
pada-m'SA. (including our D.) divide apa-sprdheth&m in c. Henry renders d " ye made
then three thousand (treasures ?) to appear." The comm. renders j'tf/ in c hy y ad vastu
pratt\ and makes tredhd refer to the three things (Jokay veda^ vac) stated to be con-
quered in the AB. legend. TS. vii. 1.67 views the act as a division of a thousand by
three. * LThe accent visno^ we must suppose, is a misprint (delete the sign under cd) :
for the other texts have vis no, accentless, as does the Index Verborum; and so has
SPP. Of his fourteen authorities, seven indeed give visno, and so does our I. — doubt-
less wrongly : cf. Haskell, JAOS. xi. 66. J
45 (4^1 47)- '1^0 cure jealousy.
[/. Praskanva. — bhdisajyam, dnustubham. — 2. Atharvan, — mantrokiadevatyam ; irsydpana-
yatiam. dnustubham^
These two verses, notwithstanding their close accordance in meter and subject, are
treated by the Anukr. and by part of the mss., hence also by the comm.* and in SPP's
text, as two separate hymns ; and the double reckoning from this point on involves a
41/ TRANSLATION AND NOTES. BOOK VII. -vii 46
plus of two. Both are found together in Paipp. xx. ; and the quoted Anukr. (see after
hymn 51) counts thirteen and not fourteen hymns in the anuvdka. The first verse
(hj-mn 46) is used by Kaug. (36.25), in a women's rite, with vi. 18 and vii.74. 3, for
removal of jealousy ; the second (hymn 47), later in the same rite (36. 27), with para^n-
ph&nta : that is, apparently, giving to drink water into which a heated ax has been
dipped (Japtaparaqund kvdthitam udakam^ comm.). *[Cf. p. 389. J
Translated: Weber, Ind, Stud, v. 250; Ludwig, p. 514; Grill, 29, 180; Henry, 16,
72 ; GrifHth, i. 347 ; Bloomfield, 107, 547.
I. From a people belonging to all peoples, away from the river (sindhii)
brought hither, from afar I think thee brought up, a remedy, namely, of
jealousy.
Very probably (b) rather *from the Indus' (sindhu), Ppp. reads -janlndtk viqdm
aruksatindpn (= uruksit- ?) ; its second half-verse is corrupt. The comm. explainsyV?«r^/
hy janapaddt and its epithet by viqvajanahitdt.
2 (47.1). Of him as of a burning fire, of a conflagration burning
separately, this jealousy of this man do thou appease, as fire with water.
Asya in a is here regarded as anticipatory of the etdsya of c ; it cannot be taken as
adjective unless by emendation we give it an accent. Again (cf. 18. i above) all the
mss. read, in d, unniy unta^ uOia^ or ;///^ instead of the correct udnd, which the comm.
has, and which is given, by emendation, in both printed texts. Ppp. has a very different
text: /at samvegasya bhesajatn tad asund math grbhdhitam : and then, as second half-
verse, our a, b, with yathd instead of prthak ; in an added verse occurs the phrase
udhnd ^gnim iva vdraye, (_** Do I appease," qamaye^ would be more natural ; cf.
Ppp's vdraye, \
46 (48). To Sinivftli (goddess of the new moon).
\Athan'an. — trcam. mantroktad€vatyam. dnustubham: ^.tristubh.^
Found also in Paipp. xx. (in the verse-order 2, i, 3). Used by Kau^. (32.3), with
hymn 29 etc., and again (59. 19) with hymn 17 etc.: see under hymns 29 and 17. In
Vait. (i. 14), in the /tfr^/tf/i sacrifice, it conciliates SinTvalT.
Translated: Henr>', 16,73; Griffith, i. 347.
1. O Sinlvall, of the broad braids, that art sister of the gods! enjoy
thou the offered oblation ; appoint us progeny, O goddess.
Some of the mss. (including our Bp.P.) wrongly leave dsi unaccented in b. Most of
our mss. read dididhdhi in d, but SPP. reports nothing of the kind from his authorities ;
Ppp. gives dididhi. The verse is RV. ii. 32. 6 (also VS. xxxiv. 10 ; TS. iii. 1. 1 u ; MS.
iv. 12. 6), without variant * The second half is nearly the same with 20. 2 c, d ; 68. i c, d.
The comm. gives several discordant interpretations of prthustuke^ and is uncertain
whether to take dididdhi from ^/f \Gram, § 21 8 J or from dih, *LAnd b is nearly
V. 5. I d and vi. 100. 3 b.J
2. She that is of good arms, of good fingers, bearing well, giving birth
to many — to that Sinivall, mistress of the people, offer ye oblation.
The verse is RV. ii. 32. 7, without variant (also TS.MS., as above, both with supdnis
for subdhits). Ppp. reads in a, b sumangalis susumd.
vii. 46- BOOK VII. THE ATHARVA-VEDA-SAMHITA. .418
3. Who, mistress of the people, art a match for (ipraticl) Indra, the
thousand-braided goddess coming on, to thee, O spouse of Vishnu, are
the oblations given ; stir up thy husband, O goddess, unto bestowal.
Ppp. reads viqvatas (for viqpatnl) in a, sakasrastutd in b, and rddhasd in d. Henry
acutely points out that this verse probably belongs to Anumati, who is else left unad-
dressed in this group of hymns to the lunar deities, and that its description applies best
to her.
47(49)- 1*0 Kuha (goddess of the new moon).
[Aiharvan. — dvyrcam, mantroktadrvatyam. i.jagati;2.trtstubh.'\
Found also in Paipp. xx. Further, in TS. iii.3. ii^ MS. iv. 12.6, K. xiii. 16, AQS.
i. 10. 8, ^^S. ix. 28. 3. This hymn, with the preceding (or also 48 and 49 ?) and hymn 6,
makes up (Kau^. 59. 18, note), according to the schol., a patnlvantagana (not
acknowledged nor used in the Kau^. text). In V§it (i. 16), it and hymn 48, paired
respectively with 79 and 80, are used on the days of new and full moon at the fiarvan
sacrifices.
Translated: Henry, 17, 74; Griffith, i. 348.
1. The goddess Kuhu, well-doing, working with knowledge, in this
sacrifice I call upon with good call ; may she confirm to us wealth having
all choice things ; let her give a hero of hundred-fold value, worthy of praise.
All the other texts read ahdm for devim in a, and for sukftam A^S.^^S. give suvr-
tarn and TS. subhdg&m (Ppp. has amrtam) ; all, in b, have suhdvdm^ which is better
(so also the comm.). Their second half-verse is different from ours : sa no daddiu grdva-
nam pitfnim tdsydi* te devi havisd vidhema; and Ppp. gives the same, but with d
(for jJ), ^rdvanamy and ta (for te). Our Bp. divides vidmandodpasam ; two of SPP's
mss. give -naodp-. For qataddya^ see Roth in ZDMG. xli. 672 ; the comm. says bahu-
dhanam bahupradam vd. The meter is not i\A\jagatl, * [TS. pi/rndm tdsyds,^
2. May Kuhu, spouse of the gods, [mistress] of the immortal, in vo-
cable, enjoy this our libation; let her listen eager to our sacrifice today;
let her, knowing {cikitusi)^ assign abundance of wealth.
Asya, in b, ought of course to be asyd (so TS.MS.), but this, so far as noted, is read
by only a single ms. (our D.), and both printed texts give asya. At end of a, CCS«
has patnlr (/i-) ; at end of b, TS. has ciketu^ MS.A^S. ^rnotu^ and (^^S. krnoiu.
Instead of our c, all give sdfh (MS. sd ; misprint?) ddquse kirdtu bhuri vdmdm ; and
Ppp. has the same, save kirate, and pustd (for vdmam). At the end, (^^S. has
daddtu; just before, TS.MS.^^S. read ci kit use and A^S. yajamdne. The comm.
gives several diverse explanations of amrtasya patnL
48 (50). To Rakfl (goddess of the full moon).
\^Atharvan. — dvyrcam. mantrohtadevcUyam. jdgatam.']
Found also in Paipp. xx. Further, as RV. ii. 32. 4, 5 and in TS. (iii-S-irs), MS.
(iv. 12. 6), and MB. (i. 5. 3, 4). As to use in Kaug. and Vait., see under hymn 47.
The second half of verse 2 is further found in the adbhuta chapter of Kauq. (106. 7) as
part of a series of verses there given in full.
Translated : Henry, 17, 74 ; Griffith, i. 348.
419 TRANSLATION AND NOTES. BOOK VII. -vii. 50
1 . Raka I call with good call, with good praise ; let the fortunate one
hear us ; let her willingly note ; let her sew the work with a needle that
does not come apart ; let her give a hero of hundred-fold value, worthy
of praise.
The other texts agree throughout,* and differ from ours only by reading in a suhdvSm^
which Ppp. also has, and the comm. The latter explains Raka as sampurnacandrd
P&urnam&sL \0\xx d repeats 47. i d.J *LBut MB. has qataddyu-mukhyam,\
2. The well-adorned favors that are thine, O -Raka, wherewith thou
givest good things to thy worshiper, — with them do thou come to us
today favoring, granting, O fortunate one, thousand-fold prosperity.
The other texts agree throughout and differ from ours only by reading in d sahasra-
fiosdm, which is given also by the comm., and by three of SPP's (ten) authorities. The
meter is mixed tristubh dmdjagati.
49 (51). To the spouses of the gods.
[Atharvan. — dvyrcam, tnantroktadevapatnldevatdkam* i. drsi jagati ; 2. ^-p^ftankti."]
Not found in Paipp. The verses are RV. v. 46. 7, 8, also in TB. iii. 5. i2« and MS.
iv. 13. 10. Not used in Kau^. (unless included in patnlvanta gana: see under hymn
47). Vait. has it (4. 8 : not ix. 7. 6, comm.) in the farvan sacrifice, with one of the
Patnlsamydja offerings.
Translated : Henry, 1 7, 75 ; Griffith, i. 349.
1 . Let the spouses of the gods, eager, help us ; let them help us for-
ward unto offspring (iiuji)^ unto winning of booty {vdja) ; they that are
of earth, they that are in the sphere (vraid) of the waters — let those
well-invoked goddesses bestow on us protection.
The translation implies the accent devis in d. The other texts read accordandy
devfh suhavdh 2SiA yachata ; ours substitutes yachantu and adapts suhdvds to it, but
absurdly leaves de^tls vocative. The comm. reads yacchatu at the end ; he explains
tujdye by tokdyd *patydya.
2. And let the women {gnd) partake {vt), whose husbands are gods —
Indrani, Agnayi, A^vini the queen ; let R6dasl, let Varunanl listen ; let
the goddesses partake, [at] the season that is the wives'.
The other texts offer no variants, save that the RV. pada-X,tx\, unaccountably reads in
c rddasl itiy as if the word were the common dual, instead of a proper name. The
verse can be read as of 40 syllables.
50(52). For success with dice.
[Angiras (kitavabddhanakdmas*). — navarcam. dindram. dnustubkam : j, 7. tristubh;
4. jagati; 6. bhurik tristubh. 1
Most of the verses (viz. excepting 4 and 6) are found in Paipp., but not together :
5, I, 2 in XX. ; 3 also in xx., but in another part; 7 in xvii.; 8, 9 in i. The hymn is
plainly made up of heterogeneous parts, pieced together with a little adaptation. Used
vii. 50- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 420
in Kau^. (41. 13) with iv. 38 and vii. 109, in a rite for good luck in gambling; the dice,
steeped (vdsita) in a liquid \dadhi-madhu \^ are cast on a place that has been smoothened
for the purpose. *LThe mss. seem to have kitava-dvamdhana-Mmas, Bloomfield
suggests -bandhana- ; Dr. Ryder, -dvamdva'dhana- ; but, considering the relation of
badh with badh^ W's 'bUdhana- seems best in accord with badhyisam of i d. J
Translated: Ludwig, p. 455; Zimmer, p. 285 (5 verses); Grill, 71, 180; Henry, 18,
75 ; (Griffith, i. 349 ; Bloomfield, 1 50, 548. — Muir, v. 429, may be consulted. — Whitney
seems to have intended to rewrite the matter concerning this hymn.
1. As the thunderbolt always strikes the tree irresistibly, so may I
today smite \badh^ vadh\ the gamblers irresistibly with the dice.
Ppp. reads, in I), viqvdhathy and, for c, evU *ham amum kitavam. The comm.
has vadhyasam in d. Compare vii. 109. 4, below. The Anukr. overlooks the deficiency
in a.
2. Of the quick, of the slow, of the people that cannot avoid it (.^), let
the fortune come together from all sides, my winnings in hand.
That is, apparently, so as to be won by me. The meaning of dvarjusfndm in b is
extremely problematical ; the translators : " wehrlos " etc. Comparison with vi^atk
vavarjtisfndm^ RV. i. 134.6, and the irregularity of the unreduplicated form, make the
reading very suspicious ; Ppp. gives instead de%tayatlm ; the comm. explains it Lalterna-
tively J as dyutakriy&m aparityajantfndm^ sticking to the game in spite of ill luck. For
d, Ppp. has atitar hasty am krtam manah.
3. I praise Agni, who owns good things, with acts of homage; here,
attached, may he divide (vi-ci) our winnings ; I am borne forward as it
were by booty-winning chariots ; forward to the right may I further the
praise of the Maruts.
The verse is RV. v. 60. i, found also in TB. (ii. 7. I24) and MS. (iv. 14. 11). All
these texts give n^-dvasam in a, of which our reading seems an awkward corruption ; in
b they have prasattds (but TB. prasaptds) ; in c they accent vdjayddbhis ; in d they
(also Ppp.) read pradaksinit ; at the end MS. has a^ydm. Some of our mss. (Bp.R.T.)
give rndhydm. The comm. explains vi cayat as ^xva^y — karotu \karotu itself may
be used technically; cf. Ved, Stud. i. 119J. Krtam he understands throughout as the
winning die {krtaqabdavdcyatk Idbhahetumayam), The verse is brought in here only
on account of the comparison in b.
4. May we, with thee as ally, conquer the troop (ivri) ; do thou help
upward our side in every conflict; for us, O Indra, make thou wide
space, easy-going; do thou break up the virilities of our foes, O
bounteous one.
The verse is RV. i. 102. 4, where vdrivas is read in c instead of vdrfyas. The comm.
explains vrt as antagonist at play, arifa as victory (jayaiaksana)^ and bhara as the
contest with dice.
5. I have won of thee what is scored together (.^) ; I have won- also the
check (.^) ; as a wolf might shake a sheep, so I shake thy winnings.
421 TRANSLATION AND NOTES. BOOK VII. -vii. 51
Samlikhitam and samrudh are technical terms, obscure to us. The comm. ingeniously
states that players sometimes stop or check {samrudh) an antagonist by marks {ahka)
which they make with slivers of dice and the like, and that such marks and the one
who checks by means of them are intended — a pretty evident fabrication. Ppp. reads
samvrtam instead of sarhrudham ; the comm. explains the latter word simply by
sathroddh&ram,
6. Also, a superior player, he wins the advance Q)\ he divides in time
the winnings like a gambler ; he who, a god-lover, obstructs not riches —
him verily he unites with wealth at pleasure (.^).
The verse is full of technical gambling expressions, not understood by us. It is RV.
X. 42. 9, with variants : RV. reads atidivyd jaydti in a ; in b, ydt for iva^ and hence
vicindti; in c, dhdnd runaddhi; in d, rdyi (which the translation given above follows :
the comm. reads it) and svadhavdn. The comm. also has jaydtiy as demanded by the
meter, in a. He explains prah&m by aksaih prahantdram pratikitavam^ and vi cinoti
this time by mrgayate. With nd dhdnam rundddhi compare the gambler's vow, nd
dhdnd runadhmi^ in RV. x. 34. 1 2 ; the comnv says dyutalabdham dhattam na vyarihafh
sth&payati kith tu devatdrtham inniyuhkte. The Anukr. distinctly refuses the contrac-
tion to krtam *va in b.
7. By kine may we pass over ill-conditioned misery, or by barley over
hunger, O much-invoked one, all of us ; may we first among kings,
unharmed, win riches by [our] stratagems.
Or perhaps * unharmed by [others'] stratagems.' The verse has no reason here ; it
is RV.x. 42. 10, with variants: RV. omits the meter-disturbing vd in b (the Anukr.
ignores the irregularity), and reads vi^vdm at the end of the pada ; also r&jabhis in c,
and, in d, asmakena vrjdnend, Ppp. has, for c, vayath rdjdnas prathamd dhandndm.
The comm., against the pada-itxX {^mdh ; KV, pada the same), understands /rrt////2///5
as neut. pi., qualifying dhandtii, \Qi. Geldner, Ved. Stud, i. 150 ; Foy, KZ. xxxiv. 2 51. J
8. My winnings in my right hand, victory in my left is placed ; kine-
winner may I be, horse-winner, riches-winning, gold-winner.
Ppp. reads, for b, savye me jay a **hitah^ and, in d, krtamcayas for dhanamjayas.
9. O ye dice, give [me] fruitful play, like a milking cow; fasten me
together with a stream (.^) of winnings, as a bow with sinew.
Ppp. reads divam for dyuvam in a, and dhdraya in c. Dhdrd^ in whatever sense
taken, makes a very unacceptable comparison ; the comm. paraphrases it with samtatyd
uparyuparildbhahetukrtdyapravdhetia. LHis interpretation seems to mean * Unite
me with a succession (sathtati or pravdhd) of fours' {krta-aya), or, as we should say,
* Give me a run {dhdrd ox pravdha) of double sixes,' * Give me a run of luck.'J
51 (53). For protection by Brihaspati and India.
\^Angiras. — barhaspiUyam . trdistub/iam .]
Found also in Paipp. xv. The verse is RV. x. 42. 11 (also in TS. iii. 3. u')- ^^
Kauq. (59. 19) it is used with hymn 17 etc. (see under that hymn) ; and it is reckoned
(note to 25. 36) to the svastyayana gana. In Vait. (25. 2) it goes with hymns 44 and
vii. 51- BOOK VII. THE ATHARVA-VEDA-SAWHITA. 422
58 ; see under 44. The comm. quotes it also from ^anti K. (15) in a sacrifice to the
planets {grahayajfie)^ and from Naks. K. [^should be QantiJ (18), in a tnahd^Hnti called
bdrhaspatyd.
Translated: Henry, 19, 78; Griffith, i. 351.
I . Let Brihaspati protect us round about from behind, also from above,
from below, against the malignant one ; let Indra from in front and from
midway make wide space for us, a companion for companions.
The directions admit also of being imderstood as from west, north, south, and east.
RV. (and TS.) reads vdrivas in d, and so does Ppp. {yarivas krnotu).
The fourth anuvdka ends here ; it has, according to our division, 1 3 hymns and 30
verses; the other division counts 14 hymns; the quoted Anukr. is to this effect: dv&u
pahcarcdu samnivistdu caiurthe ; and, for the hymns : caturthe trayoda^a suktdh —
thus sanctioning our division.
52 (54). For harmony.
\Atharvan. — dvyrcam. sdmmanasyam ; dfvinam. i. kakummaty anustubh ; 2.jagatL'\
Not found in Paipp. Kau^. reckons it (9. 2) to the brhachdnti gana^ and also (i 2. 5),
with iii.30 etc., to the sdmmanasydni or harmony-hymns.
Translated: Ludwig, p. 428; Grill, 31, 181 ; Henry, 19, 79; Griffith, i.351 ; Bloom-
field, 136, 550.
1. Harmony for us with our own men, harmony with strangers —
harmony, O A^vins, do ye here confirm in us.
The verse is found in TB. ii. 4. 46 and MS. ii. 2. 6, and in a khila to^V. x. 191 ; TB.
reads svdts and drandis in a, b ; MS. and the khila have svibhyas and dranebhyasy and
MS. also astndbhyam in d. The verse is also usniggarbhd,
2. May we be harmonious with mind, with knowledge (cikitu) \ may
we not fight (.^) with the mind of the gods; let not noises arise in case
of much destruction (?) ; let not Indra's arrow fall, the day being come.
Or (as the other translators), Met not the arrow fly, Indra^s day being come'; the
comm. understands * Indra's arrow,* i.e. the thunderbolt.* The comm., in c, reads vini-
hrute (= kdutilye nimitte or stdinyddikdutilyanimitte), Yutstnahi in b is doubtful ;
SPP. resids yusmaAty with the comm. (= viyukid bhumd) and the minority of his mss.
(also our K.Kp.) ; the rest have either yutsmahi or yuchmahi (the latter also our
0.s.m.D.R.s.m., which seems to be only an awkwardness of the scribes ior yutsmahi) ;
on the whole, yutsmahi is better supported, and either gives an acceptable sense.
SPP. strangely reads, with the comm. and the majority of his authorities, and with part
of ours (P.PO.R.), lit sthur in c, against both general grammar and the Prati^akhya
(ii. 18 ; its commentary quotes this passage as an illustration of the rule). With a
Grill compares RV. x. 30. 6 c, sdm jdnate mdnasd sdm cikitre, Pada b is tristubh^ if
not a also : Lis the second sdm an intrusion ?J. *L Alternatively, and as aqanirHpd para-
kiyd vdk.\
423 TRANSLATION AND NOTES. BOOK VII. -vii. 53
53 (55) • For some one's health and long life.
[BraAmart. — saptarcam. dyusyam uta bdrhaspatyam ; dfvinam. trdistubham : j. bhurij ;
4' ttmiggarbhd " rsi pankti ; ^-y, anustubh^
Verses 1-4 and 7 are found also in Paipp. : i in xx. ; 2-4 also in xx., but not with i ;
7 in V. In Kau^. (besides the separate use of vs. 7, which see), addressed* with i.9, 30 ;
iii. 8, etc. by the teacher to the pupil in the ceremony of initiation (55. 17). And the
comm. quotes it from Naks. K. Lshould be ^antij (18) with hymn 51 (which see).
*L According to the comm., p. 402**, only vss. 1-6. J
Translated : Muir, v. 443 ; Grill, 15, 182 ; Henry, 20, 80 ; Griffith, i. 351 ; Bloomfield,
1. When thou, O Brihaspati, didst release [us] from Yama's other-
world existence, from malediction, the A^vins bore back death from us,
O Agni, physicians of the gods, mightily.
* Other-world existence,' lit. * the being yonder.* The verse is VS. xxvii. 9, and is
found also in TS. iv. i. 74, TA. x. 48 (Appendix), and MS. ii. 12. 5, the four texts nearly
agreeing : they read ddha for ddhi in a (Ppp. appears to do the same) ; for b, brhasfate
abhiqaster dmuncah; in c, asmit for asmdt (and MS. iihatdm). SPP. reads, for b,
bfhaspatcr abhlqaster amuTtcah ; the mss. are greatly at variance; half SPP's authori-
ties read bfhaspate^ which he ought accordingly to have adopted, since bfhaspates is
ungrammatical, being neither one thing nor another; the comm., to be sure, has no
scruple about taking it as a vocative: he brhaspateh ! Our Bp. reads bfhaspdteh ;
P. has -pate 'bhi-, which we followed in our text, but wrongly, as it is found in no other
authority. For dmuficas SPP. finds no authority; but it is given by our P.R.T.,
and, considering the necessity of the case, and the support of the other texts, that
is enough. The pada, then, should be made to agree with that of the parallel texts
(changing our 'bh(- to abhl-). Ppp. has a different text, brhaspatir abhiqasiyd ^muh-
cat; its c, also, is peculiar: prati tnrtyum ahatdm aqvind te. LW. usually renders
abhiqasti by * imprecation. 'J
2. Walk (kram) ye (two) together ; leave not the body ; let thy breath
and expiration be here allies ; live thou increasing a hundred autumns ;
[be] Agni thy best over-ruling shepherd.
Ppp. makes the second halves of this verse and of 4 exchange places, and in place of
C, d reads sathrabhya jlva qaradas suvarcd *gnis etc. The change from 2d pers. in a
to third in b is .sudden beyond the usual liberal measure. \\n the Berlin ed., an accent-
sign is missing under the f/7 of qatdm.\
3. Thy life-time that is set over at a distance — [thy] expiration,
breath, let them come again — Agni hath taken that from the lap of
perdition ; that I cause to enter again in thy self.
With a, b compare the similar half-verse xviii. 2. 26 a, b. The comm. explains dtihi-
tam as from either of the roots /// or dhd. Ppp. begins differently: yat td '/i/r/ in
b it xt^A'& prdfio yuva te parctah ; and it leaves off te at the end. Prat. ii. 46 notes &
*hdr in c Lrcnder it rather * brought hither or back ' .^J.
4. Let not breath leave this man ; let not expiration, leaving him low,
go away; I commit him to the seven sages ('rsi)\ let them carry him
happily (svasti) unto old age.
vii. S3- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 424
Ppp. fills out the meter of a by reading mil tvd prdno hdsfd yas ie pravtsto, and
begins its b thus : tnH tvi *pano V- ; in c and d (its 2 c, d) it has dadhvahe and nayantu.
Part of the mss. accent ap&nd ^va- in b. SPP. reads, with the small majority of his
mss., saptarsibhya in c (against our saptars-) ; our mss. vary, as usual. With a, b
compare the nearly equivalent xvi. 4. 3 a, b. The Anukr. apparently scans the first line
as 7 + 1 1, but Xh^ pada-mss. mark the division after apdnas (as 11+7). Henry fills the
meter conjecturally by adding md vydnd,
5. Enter ye in, O breath and expiration, as (two) draft-oxen a stall;
let this treasure of old age increase here unharmed.
The first half- verse is also iii. 1 1 . 5 a, b. In c, perhaps rather < let this man, a treasury
of old age * (so Henry).
6. We impel hither thy breath; I impel away ihy ydksma; let Ag^i
here, desirable one, assign us life-time from all sides.
A corresponding verse is found in TS. i. 3. 144 and AQS. ii. 10. 4, but with great
difference of text : thus, iyus te viqvAto dadhad aydm agnir vdrenyah : piinas te prdnd
i yati (A^S. d ydtu) pdrd ydksmam suvdmi tc.
7. Up out of darkness have we, ascending the highest firmament,
gone to the sun, god among the gods, highest light.
This verse (with a different second pada, jytUis pd^anta uttaram, which Ppp. also
gives) is RV. i. 50. 10, and found also in a whole series of other texts: VS. xx. 21 et
al. (with svdh iox jydtis in b), TS. iv. i. 74 (with pdqyanto jydtir in b), TB. ii. 4. 49 ♦ (as
TS.), TA. vi. 3. 2 (as TS.), MS. ii. 12. 5 et al. {\\\\\i jydtih p- in b), LgS. ii. 12. 10 (with
jyotih p. u. svah p. u. for b), ChU. iii. 17. 7 (as MS., but jyotis /-)*t ^^ Js used by
Kauq. (24.32) in the dgrahdyani ztttxnony^ with the direction ity utkrdmaii ^ y/\\,\i this
he steps upward*; and the schol. adds it (note to 55. 15) in the ceremony of initiation
of a Vcdic scholar, as one looks at the sun and asks his protection for the boy ; and
further (note to 58. 18), in the niniayana, or infant's first carrj-ing out of doors. In
Vait. (24.4) it accompanies the coming out of the bath in the agnistoma, *LAnd
ii. 6. 64 : the d of ii. 4. 49 has uttaram,\ tL^^° ^' xxxviii. 5. J
54 (5^1 57* I)* Extolling verse and chant.
\i's. I. Brahman. — rksdmadci'atyam. dnustubham. — vs. 2, and jj. i. Bhrgu. —
dvyrcam. dindram. dnustubham. '\
Notwithstanding the close relationship of the two verses reckoned in our edition as
constituting this hymn, and their discordance with the following verse (our 55), the
Anukr. and some of the mss. (and hence the comm. and SPP*s text) take our vs. i as a
whole hymn, and our vs. 2 and hymn 55 as together one hymn ; and this is probably to
be accepted as the true traditional division.* Paipp. has our two verses in xx., but in
different places. Kauij. (42.9-10), in a rite for the gaining of wealth by teachers
{adhydpakdndm arthdrjanavighna^amandrtham^ comm., p. 402, end), gives as pratlka
simply ream sdma, which would imply either or both verses ; Darila explains dvdbhydm
* with two,' which might mean either hymns or verses. The comm. Lp. 410" J appears
to regard vs. 2 (57. i) as intended in rule 9, and both vs. i and vs. 2 (56 and 57) in
rule 10. *LThe decad-division comes between vss. i and 2 : cf. p. 389. J
Translated: Muir, iii^ 4 ; Henry, 21, 81 ; Griffith, i.352.
425 TRANSLATION AND NOTES. BOOK VII. -vii. $6
I. To verse (re), to chant (sdman) we sacrifice, by (both) which men
perform rites (kdnnan) ; these bear rule at the seat (sddas) ; they hand
{yam) the offering to the gods.
The verse is SV. i. 369, which, however, reads yacdmahe in a, krnvdte in b, vi ti
for eti in c, and vaksatah in d; GGS. iii.2. 48, giving the pratlka^ has yajdmahe,
Ppp. also has krnvate and vi te, hwiyachatdm at the end. The comm. explains sadasi
by etannamake mandape,
2 (57. i). When (ydd) I have asked verse Land J chant [respectively J
for oblation [andj force, [and] sacrificial formula (ydjus) for strength, let
not therefore this Veda, asked, injure me, O lord of might (fdct-),
The^ construction of the six bare accusatives in the first line is made in accordance
with the comm., and appears perhaps the most probable, though not beyond question.
Lin c Ppp. has bhutir; but whether for esa or for tasmdt is not clear from R's note. J
55(57-2). To India (?).
[Bhrgu. — dindram . virat parosnih.']
For the true position of this verse, see the introduction to the preceding hymn. It
is not found in Paipp. This verse (separate from its predecessor) is used in Kau^.
(50. 1-3) for \7elfare on setting out upon a road, etc. (so at least the comm. determines :
atit pratika is doubtful, being identical with that of xii. i. 47).
Translated : Henry, 21, 82 ; Griffith, i. 353.
I (57. 2). The paths which are thine, downward from the sky, by
which thou didst send the all — by those, O Vasu, do thou set us in what
is pleasant.
The first two p^das nearly correspond to SV. i. 1 72 a, b : ^'Z /^ pdnthd adhd divd
yibhir vydqvam dirayah; with the wholly different close utd qrosantu no bhUvah.
The comm. (as also the Anukr.) regards the verse as addressed to Indra; *0 Vasu'
may be * O good one.' The construction seems so decidedly to call for a locative in c
that sumnaya (p. sumnaoyi, by Prat. iv. 30) is rendered as if it were for -ydUy from
-yu \ the comm. glosses it with sumne sukhe. The irregular verse (8 + 7:10=25) is
but ill defined by the Anukr.
56 (58). Against poison of snakes and insects.
[Aiharvan. — astarcam, mantroktavr^cikadevatakam : 2. vdnaspatyd ; 4, brdhmanaspatyd,*
dnustubham : 4. virdtprastdrapankH.'\
The first four verses are found in Paipp. xx.f It is used in Kau^. (32. 5) in a remedial
rite against venomous bites, with the direction " do as stated in the text " ; and vs. 5
accompanies, with vi. 56 etc., an offering in the ceremony of entering on Vedic study
(139. 8). *LThe mss. have -patyam ute *dam : but the statement should refer rather
to the verse than to the hymn. J fL^l^o vs. 8 : see below. J
Translated: Ludwig, p. 502; Grill, 5, 183; Henry, 21, 82; Griffith, i. 353 ; Bloom-
field, 29, 552.
vii. $6- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 426
1. From the cross-lined [snake], from the black snake, from the adder
(priidkn) [what is] gathered — that poison of the heron-jointed (?) one
hath this plant made to disappear.
Ppp. reads angapan'anas in c ; the comm. says simply etanndmakdd dahqakaviqesdt.
According to the comm., the plant intended is the madhuka (or -kd)^ which is the name
of various trees and herbs.
2. This plant [is] sweet-(w^^////-)born, sweet-dripping, sweetish, sweet ;
it is the remedy of what is dissevered {vi-hru), also grinder-up of stinging
insects.
The comm. reads in b madhuqcyui, L Henry renders vihruta by * la morsurc.'J
3. Whence bitten, whence sucked — thence do we call [it] out for thee ;
of the petty, hastily-biting (}) stinging insect the poison [is] sapless.
The great majority of SPP*s authorities, with some of ours (Bp.O.) read in c triprad-^
and so also the comm., who explains it as * stinging with three organs, namely, mouth,
tail, and feet * ; the /a<iii-division trpraod- is against this (it would be trioprad-\ and
SPP. also accepts in his text trpraod-. The comm. further reads nir vaydmasi in b.
He explains ^4/fl J in a as iox ydtra^ *in whatever part thou art bitten ' etc. ; and dhudm
by puam sarpddind. Ppp. reads yatas pratath at end of a, naydmasi at end of b,
and trpradan^mano in c.
4: Thou who here, crooked, jointless, limbless, makest crooked twisted
(yrjifid) faces — those [faces] mayest thou, O Brahmanaspati, bend
together like a reed.
Sam-nam^ lit. * bend together,* virtually * straighten out * : i.e., apparently, * reduce the
distortion' {rjQkuru^ comm.). Half SPP's authorities read nama, Ppp. has a differ-
ent text in part : ayath yo vikaro vikato viparvd aha mukhdny esdm vrj- ; and, in c,
deva savitar (for brahmanaspate),
5. Of the sapless qarkSta, crawling on, on the ground {nicind) —
its poison, verily, I have taken away, likewise I have ground it up.
The comm. reads in c adisi (taking it from dd »cut') instead of ddisi (p. asya:
doddisi). He understands the ^arkota to be a kind of snake; Henry renders it
" scorpion *' Lafter Grill J.
6. Not in thy (two) arms is there strength, not in thy head, nor in tl\y
middle ; then what petty thing bearest thou in that evil way in thy tail }
Or kim may be * why t ' (so the comm.) instead of * what.^ * In this verse the comm.
regards a \J>ucchena\ danql vrqcikah as the thing addressed. AmuyA is an adverb of
disgust or contempt ; pdpdyd here apparently intensifies it.
7. Ants eat thee ; pea-hens pick thee to pieces ; verily may ye all say
" the poison of the qarkota is sapless.*'
All SPP*s/^rt5«-mss. rtdiA piptlikd (not -kdh) in a. SPP. understands (one does not
see why) the comm. to take bhalabravdtha as one word ; he (the comm.) glosses it
with sddhu bruta ; in a, b he makes the addressee a snake. LPischel, Ved, Stud, 1.62,
discusses bhala,\
42/ TRANSLATION AND NOTES. BOOK VII. -vii. $8
8. Thou that strikest {pra-hr) with both, with both tail and mouth —
in thy mouth is no poison ; how then may there be in thy tail-receptacle }
Or, again, * what may there ' etc. The last two verses lack each a syllable, unheeded
by the Anukr. The comm. this time once more declares a scorpion (vrqcikd) intended ;
pucchadhi, according to him, designates a romavdn avayavah. [^Ppp. has for c ilsye
cana te visam,\
57 (59) • Prayer to Sarasvati etc.
[ Vdmadeva. — d-uyrcam . sdrasvatam . jdgatam . ]
The two verses are both found in Paipp. xx., but in different places. In Kau^. (46. 6)
it is joined with v. 7. 5 in a rite for success when asking for something (the schol. and
comm. specify bgth verses as employed).
Translated: Ludwig, p. 446; Henry, 22, 84; Griffith, i. 354.
1. What has gone wrong {vi-ksubh) on the part of me speaking with
expectation, what of [me] going about among people begging, what in
myself of my body is torn apart — that may Sarasvati fill up with ghee.
Ppp. arranges differently the matter in a, b : yad d^asd me carato jandh anu yad
ydcamdnasya vadato vicuksubhe ; and it has a different c: yan me tanvo rajasi pra-
vistam; further, it reads prndd in d. The authorities are divided between tdd and
ydd at beginning of c; our Bp.W.I.O.s.m.T.K. and the comm. have tdd; both edi-
tions givtydd. Some of our mss. (Bp.E.D.O.p.m.) have sdrasvatiin d, and one.(E.)
has correspondingly /.r«tf. Both verses are irregular 2&jagatL
2. Seven flow for the Marut-accompanied young one (f/f//) ; for the
father the sons have made to understand righteous things ; both indeed
bear rule over this of both kinds ; both strive, both prosper {pus) of it.
The verse is RV. x. 13. 5 ; but RV. reads rtdm at end of b, and twice (in c, d) ubhd-
yasya for ubhi asya. The translation follows the RV. reading in c. " Both," it is to
be noticed (in c, d), is neuter (or fem.), not masculine. The sense is intended to be
mystic, and is very obscure. SPP. reads in b, with all his authorities (at least, he
reports nothing to the contrary), and with the comm., avivrtann (the comm. glosses it
with vartayanii anutisthanti) ; the same is given by our M.W.I. Ppp. has a text
that is partly different and pardy corrupt : sapta sra^tanti qiqavo marutvate pitd pitre-
bhyo apy avlvat padvatah : ubhaye piprati ubhaye *sya rdjahi ubhe ubhe ubhaye *sya
pisyakah.
58 (60). Invitation to Indra and Varuna.
\Kdurupathi. — dvyrcam. mantroktadevatyam, jdgatam : 2. tristubh^
Found also in Paipp. xx. The two verses are part of a RV. hymn (vi. 68. 10, 11).
They are not used in Kau^. ; but Vait. (25. 2) introduces them with hymns 51 and 44 :
see under the latter.
Translated: Henry, 23,85; Griffith, i. 355.
I . O Indra-and- Varuna, soma-drinkers, this pressed soma, intoxicating,
drink ye, O ye of firm courses; let your chariot, the sacrifice (iadhvard),
for the god-feast, approach toward the stall {svdsara)^ to drink.
vii. 58- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 428
RV. reads -vrata at end of b, adhvardm (which is much better) in c, and ^5// in d.
Ppp. has *dhvaram in c, with ayo ior yuvd \jp,yuvdk\^ znd ydAi in d. The comm.
explains adhvaras as hihsdrahitas^ qualifying rathas^ and svdsaram as —yajamdnasya
grham.
2. O Indra-and-Varuna, of the bull soma, most rich in sweet, pour in,
ye bulls ; here is your beverage (dndhas)^ poured about ; sitting on this
bar Ms ^ do ye revel.
RV. fills out the meter and sense of c by adding at the end astnd (the Anukr.
ignores the deficiency), and Ppp. seems to read idatk vdm asme parisiktam andhd
**sad- etc. ; it also has vrsetd at end of b. The comm. explains d vrsethdm by dqnitamy
quoting Q^B. ii. 4. 2. 20 as authority.
59 (61). Against cutsets.
[Bddardyani. — arind^anamantroktadevatdkam, dnustubham!\
Found also in Paipp. xx. (as part of our hymn vi. 37). This verse has the same
pratika as vi.37. 3 ; but the comm. Lon vi. 37, page 70, line 2J, doubtless with reason,
regards vi. 37. 3 as intended at Kau9. 48.37 [^Bloomfield there gives bothj; this hymn,
then, is left without ritual use. \\xi fact, the comm. on this hymn, at p. 418, line 4,
does cite 7^7 nah qapdt for use in the same rite for which he cited it in his comment on
vi. 37.J
Translated: Henry, 23, 86; Griffith, i. 355.
I. Whoever shall curse us not cursing, and whoever shall curse us
cursing, like a tree smitten by a thunderbolt, let him dry up from the
root.
The first half-verse is vi. 37.3 a, b, and is found in other texts* as there referred to.
Ppp. has the whole verse as our vi. 37.3, and it combines in c, as often, vrksdi*va.
The Anukr. seems to ratify the contraction vrkse *va. *LSee also Katha-hss, p. 74. J
The fifth anuvdka ends here; it has 8 hymns and 25 verses; the Anukr. quotation
for the verses \s paHcdi*vo **rdhvafh vin^aieh paHcame syuhy and, for the hymns, ^^i^-
camo *s/du.
Here ends also the sixteenth prapdthaka,
60 (62). To the home : on tetuming ot leaving.
[Brahman (ramydn grhdn vdstospattn aprdrthayat), — saptarcam. vdstospatyam. dnustubham :
/. pardnustup tristubh.^
Found also in Paipp. iii. (in the verse-order i, 2, 6, 3, 4, 5). Used by Kau^. several
times : first, it* is muttered (24. 1 1) in front of the house by one who has been absent
for some time, he taking fuel in his hands ; second, it again accompanies the action of
taking fuel, in a rite for the harmony of all inmates of the house (42. 8); third, in the
ceremony of preparing duly the house-fire (72. 5), with the direction iti prapddayati^ for
making the persons concerned enter the house; fourth, in x\it pitrmedha (82. 15), with
the same direction; fifth, in the pindapitryajfla (89. 11), at the end, on entering the
house; further, the schol. add it (note to 8.23) to the vdstugana^ and (note to 19. i)
429 TRANSLATION AND NOTES. BOOK VII. -vii. 6o
reckon it among ^^ pustika mantras. As to the separate uses of vs. 7, see under that
verse. *LFor the first, fourth, and fifth uses, the comm., p. 422, lines 5, 18, prescribes
only vss. 1-6. J
Translated: Ludwig, p. 434; Henry, 23,86; Griffith, i. 356.
1. Bearing sustenance iflrj)^ good-winning, very wise, with mild friendly
eye, I come to the houses, well-willing, greeting ; be quiet, be not afraid
of me.
The first and third padas are found in VS. iii. 41, as a second half-verse, and
also in L^S. iii. 3. i, Ap^S. vi. 27. 5, ^GS. iii. 7. For vasuvdnis in a, all read vah
sumAnds J in c, their reading is grhan al *mi (L^S. emi^ ApQS. d *gdm) mdnasd mSda-
mdnah (L^S. ddivend). Ppp. has a very different text : grhdn emi manasd moda-
mdno ^rjam bibhrad vasumatis sumedhd *ghorena caksusd mitriyena grhdndm pa^yan
Paya ut tardmi. LHGS. (i. 29. i a) and Ap. (vi. 27. 3) have a verse whose c is our a
(but Ap. has vah suvanih)^ and whose d is Ppp's a (but Ap. has di */;i/).J
2. These houses [are] kindly, rich in sustenance (urjas-), rich in milk,
standing filled with what is pleasant ; let them recognize us coming.
Ppp. reads in c vdmasya, and at the end jdna/as.
3. On whom the absent one thinks {adhi-i), in whom is abundant well-
willing — the houses we call on; let them recognize us coming.
The verse is VS. iii. 42, and also found in Ap^S. vi. 27.3, ^GS. iii. 7 (both these
agreeing in text with VS.), L^S. iii. 3. i, HGS. i. 29. i. VS. reads at the end jdnatds
for dyatds (like Ppp. in 2 d ; but Ppp. in this verse has dyatas) ; L^S. has esu ioryesu
in b, hiiy&mahe in c, 2indjdna (misprint?) at the end; HGS. has eti for yesu, babhus
for bahus in b, ^nd jdnatas at the end. LCf. also MGS. i. 14. 5 and p. 155, under
yes%> a-.\ The comm. glosses adhyeti with smaratu
4. Called on [are] they of much riches, companions, enjoying sweets
together; be ye hungerless, thirstless; ye houses, be not afraid of us.
Ppp. has svddusamnaras at end of b, and its second half-verse is aristds sarvapurnd
grhd nas santu sarvadd. Ap. and HGS. (as above) have our a, b, and a c-d like that
of Ppp., save sarvapurusds for -purnds (HGS. also bhUrisakhds in a).
5. Called on here [are] the kine, called on the goats and sheep; like-
wise [is] the sweet drink of food called on in our houses.
The majority of authorities read nah at the end (our E.O.R. have «) ; both editions
give nah with the minority, and with the other texts (VS. iii. 43; Ap. vi. 27. 3; L^S.
iii. 3. I ; ^GS. iii. 3, 7 ; HGS. i. 29. i) ; the only variant is in L^S.,^^? rasas for klldlas
in c.
6. Full of pleasantness, well-portioned, full of refreshing drink (irS)^
merry (hasdtnudd)^ thirstless, hungerless be ye ; O houses, be not afraid
of us.
HGS. makes up a verse thus: a = our 2 b; b = our 6 b; c, anaqyd atrsydj d = our
6 d. Ppp. reads (in b, c) hasdmuda aksudhyd ^trsyd sta.
vii. 60- BOOK VII. THE ATHARVA-VEDA-SAlClHITA. 430
7. Be ye just here; go not after; adorn yourselves with all forms; I
shall come along with what is excellent ; become ye more abundant
through me.
* Go not after ' : that is, * do not follow me as I go away * (so the comm.). The
verse is used in Kau^. (23. 6) in the ceremony of house-building, on the breaking of
previous silence; and again (24. 16), in a rite for prosperity, by one setting out on a
journey, contemplating the house and its occupants.
61 (63). For success of penance.
[AtAarvan. — dvyrcam. dgneyam. dnustubham^
In Paipp. (xx.) is found only the second half* of vs. i. The hymn is, according to
Kau9. (10. 22), to be pronounced at Sgrahdyana full-moon, in a medhdjanana rite (for
acquisition of sacred knowledge) ; also (57. 23), in the ceremony of reception of a Vedic
student, in the \agnikdrya\^ next after hymn 33 (both verses are quoted, each by its
pratlkd) ; and the schol. (note to 53. 4) introduce both verses in the goddna ceremony.
* LBut R's notes give a variant for i b, as below ! J
Translated: Henr}% 24,87; Griffith, i. 357.
1. In that, O Agni, penance with penance, we perform additional (})
penance, may we be dear to what is heard, long-lived, very wise.
• What is heard * (fr«/^), the inspired or revealed word. Nearly all the mss. (all
ours save Bp.' M.) read priyA instead of priyih at beginning of c Ppp. has for b
upa preksdffiahe * vayam. The comm. gives several diverse guesses at the sense of
the obscure first half-verse. LThe vs. recurs with variants at MGS. i. 1. 18. J *LR. sug-
gests that prksdmahe (root pre) may be intended. J
2. O Agni, we perform penance, we perform additional penance — we,
hearing things heard, long-lived, very wise.
It is questionable whether upa-tapya in both these verses has not a more pregnant
meaning \j& above : BR., simply, * Kasteiung leiden *J : Henry takes it as equivalent
to simple tapya,
62 (64). To Agni: against enemies.
\^Ka^yapa Mdrica. — dgneyam. jagati.']
Found also, almost without variant, in Paipp. xx. Kaug (69. 7) uses it, with xii. 2,
in the preparation of the house-fire, with scattering of holy water. In Vait (29. 9) it
appears in the agnicayana.
Translated : Henry, 24, 88 ; Griffith, i. 357.
I. This Agni, lord of the good, household priest, conquered them of
increased virility (.^), as a chariot- warrior [conquers] footmen ; set down on
earth in the navel, brightly shining, let him put under foot them who
desire to fight [us].
Our padas a, c, d are b, c, d of a verse that is found in VS. xv. 51, TS. iv. 7. 133,
MS. ii. 12.4 with the following first pada : a vdcd mddhyam aruhad bhuranyus ; they
also read dkiidnas for vrddhdvrsnas, and, at beginning of z^ prsthi prthivyas^ and TS.
431 TRANSLATION AND NOTES. BOOK VII. -vii. 64
has krnuU in d. Ppp. has in c prthivyd(s)y which is better. The new version of our
text so decidedly calls for an accus. in a that the translation implies vrddhdvrsnydn, or
else the understanding of -vrsnas as accus. pi. of -san, which is perhaps not impossible,
though against usage in composition. The comm. reads -nyas^ also patnlm in b (hav-
ing to labor hard to make out a sense for the latter). The mss. vary between patnin
zn&patdn (our Bp.P.M. W.E.I, have the former). The first pada is tristubh,
63 (65). To Agni: for aid.
[Kafyapa Mdrica. — jdtavedasam. jagati^
Found also in Paipp. xx. Kau^. (69. 22) uses it in the preparation of the house-fire,
with invocation.
Translated: Henry, 25,88; Griffith, i. 357.
I. The fight-conquering, overpowering Agni do we call with songs
from the highest station ; may he pass us across all difficult things ; may
divine Agni stride (.^) across arduous things.
The translation implies emendation of ksimat to kramat in d, as suggested by BR.
(and adopted also by Henry), since the former seems to give no good sense, and both
form and composition with ati are elsewhere unknown for root ksam : cf . also xiL 2. 28 c
But the parallel verse TA. x. 1.(68) has ks&mat\jo both ed's, text and comm. J
and Ppp. reads ksdmad devo *dhi. Our comm. explains ati ksdmat aa s= atyartham
ksdmdni dagdhdni karotu! TA. further gives ugrdm agnim for agmim ukthdis^
rectifies the meter of b by reading huvema^ leaves the combination d€v6 dti in d, and
has durita *ty for -tdni. Our c is the same with RV. i. 99. i c. The verse has no
jagati character at all.
64 (66). Against evil influence of a black bird.
[Varna. — dvyrcam, Maniroktadevatyam uta ndirrtam, i, bkmtif mmmstubh ; 2. nyan-
kusdrim brhatt^
Found also, with very different text, in Paipp. xx. Used by Kau^. (46. 47), in a
rite to avert the evil influence of a bird of ill omen.
Translated: Grill, 41, 186; Henry, 25,88; Griffith, i. 357 ; Bloomfield, 167,555.
1. What here the black bird, flying out upon [it], has made fall — let
the waters protect me from all that difficulty, from distress.
Ppp. reads thus: yad asmdn krsnaqakunir nispatanm dna^e: d. m. t. enaso d. p.
vifvatah. The second half occurs also in LQS. ii. 2. 1 1, which (like Ppp.) has viqvatah
at the end.* Prat. iv. 77 appears to require as pada-re^ding in b abhi-nihpdtan ; but all
the /^i//<z-mss. give -nisp-^ and SPP. also adopts that in his pada-itxi: abhinipatan
would be a decidedly preferable reading. The second half-verse is found again as
X. 5. 22 c,d. The comm. says that the bird is a crow. 'I^And enaso in c.J
2. What here the black bird hath stroked down with thy mouth,
O perdition — let the householder's fire release me from that sin.
Ppp. has instead : yadi vd *mrksa/a krsna^akunir mukhena nirrte tava : agnis tat
sarvam qundhatu havyavdfi ghrtasudanahy which is the same with Ap(^S. ix. 17.4
(only this begins yad apd *tnrksac chakunir^ rectifying the meter, and has -vdd in d).
vii. 64- BOOK VII. THE ATHARVA-VEDA-SAlClHITA. 43^
The second half -verse is found without variant in A^S. ii. 7. 11. The comm. takes
amrksai from root wrf, as the translation does; cf. TS. iii.2. 6»,^<f/ krsnaqakundh
. . . avamrqit . . . ydc chvi *vamrqit. LSee the note of Henry or GriflSth. J Such a
verse (8 + 1 1 : 8 + 8) is elsewhere called by the Anukr. an urobrhatf.
65(67). To the plant apflm&rg&: for cleansing.
\(^ukra. — trcatn, apdmdrgavtrudddivatam. dnustubham^
Not found in Paipp. Used by Kau^. (46. 49) in a ceremony of expiation, with a fire
of apdmdrgdj and vss. i, 2 are reckoned (note to 39.7) to the krtyd gana. And
the comm. regards vss. 2 and 3 as intended at 76. i in the nuptial ceremonies, instead
of xiv. 2. 66 (both verses having the same pratlka) ; in this he is evidently wrong.
Translated: Grill, 38, r86; Henr)', 25, 89; Griffith, i. 358; Bloomfield, 72, 556.
1. Since thou, O off-wiper (apdmdrgd)^ hast grown with reverted fruit,
mayest thou repel (yu) from me all curses very far from here.
LThe verse closely resembles iv. 19. 7. J All the authorities (except one of SPP's)
read apdmdrga without accent at beginning of b ; both texts make the necessary cor-
rection to dp-. The comm. understands the plant [Achyranthes aspera : see note to
iv. 1 7. 6) to be used here as fuel.
2. What [is] ill-done, what pollution, or what we have practised evilly
— by thee, O all- ways-facing off-wiper, we wipe that off (apa-mrj).
Or (b) * if we have gone about evilly.' All the authorities have tdyd instead of ivdyd
at beginning of c, but both texts make the obviously necessary correction. The comm.
reads ivayd.
3. If we have been together with one dark- toothed, ill-nailed, mutilated,
by thee, O off-wiper, we wipe off all that.
The comm. reads vandina in b ; and he has also dfima for dstma^ which is not a
bad emendation.
66(68). For recovery of sacred knowledge (brahmana).
[Brmkman. — brdhmanam. tristubh."]
Found also in Paipp. xx. Reckoned in Kau^. (9. 2) to brhachdntigana^ with some
of the hymns next following.
Translated: Henry, 25, 89; Griffith, i. 359.
I . If it was in the atmosphere, if in the wind, if in the trees, or if in
the bushes — what the cittle heard uttered — let that brdhmana come
again to us.
Ppp. reads : yady antariksam yadi vd rajdnsi tata vrksesu bhayanalapesu : ajas-
ravan pa^- etc. Nearly all the authorities give dsravan in c; our D. has <ffr-, and,
according to SPP., three of his/tf^^mss.; he therefore gives in his text dqravan^ which
is also the commas reading ; and that is implied in the translation. The comm. con-
nects the hymn with the prescriptions as to the time of study or refraining from study
433 TRANSLATION AND NOTES. BOOK VII. -vii. 68
of the sacred texts (referring to ApQS. xv. 21. 8), and regards it as a spell for recover-
ing what has been lost by being learned under wrong circumstances — in cloudy weather,
in sight of green barley, within hearing of cattle, etc.
67 (69). For recovery of sense, etc.
[^Brahman. — dtmadevatyam . purahparosnig brhatt^
Not found in Paipp. Employed by Kaug. for several purposes: first (45. 17, 18),
after the end of the vaqcLqamana^ in a rite of due acceptance of sacrificial gifts, after
any ceremony performed ; second, in X\\t goddna ceremony (54. 2), with vi. 53. 2 ; third,
in the Vedic student ceremonies (57.8), when supplying the place of a staff lost or
destroyed ; fourth, in the savayajhas (66. 2), with v. 10. 8 and vi. 53, with the direction
iti pratimantrayate ; it is also reckoned (9.2), with 66 etc., to the brhachdnti gana;
and the schol. add it (note to 6.2) to hymn 106 in a rite of expiation for anything spilt
or forgotten in the parvan sacrifices, and further, in the upanayana^ in the reception of
girdle and staff (notes to 56. i and 3). In Vait. (18.4) it appears in the agnistoma^
following the distribution of the fires.
Translated : Henry, 26, 90 ; Griffith, i. 359.
I. Again let sense (indriyd) come to me, again soul, property, and
brdJimana (sacred knowledge) ; let the fires of the sacred hearth again
officiate just here in their respective stations.
The verse occurs in QQS. viii. 10. 2, with mdm for md in a, and, in c, d, dhisnydso
yathdsthdnark dhdrayantdm ihdi *va; and the pratika punar mim dttv indriydm is
found in TA. i. 32. i, but might rather be intended to quote the parallel but quite differ-
ent verse found at AGS. iii. 6. 8 : punar mdm ditv indriyam punar dyuh punar bhagah :
punar dravinam ditu mdm punar brdhmanam ditu mdm; which MB. (i. 6. 33) also
has, with md in c and d. LCf. TA. i. 30. i ; also MGS. i. 3. i, and p. 152. J AGS. adds
a second verse, of which the first half corresponds with our c, d : ime ye dhisnydso
agnayo yathdsthdnam iha kalpatdm |_cf. MGS. i. 3. ij. The Anukr. seems to scan a
and c as 7 syllables each.
68 (70, 71). Praise and prayer to Sarasvati.
\^i-2. QamtdtL — dvyrcam. sdrasvatam. i. anustubh ; 2, tristubk, — j. Qarhtdti. —
sdrasvatam . gdyatri. ]
None of the verses are found in Paipp. Here again the Anukr., the comm., and
some mss. differ in division from our first mss., and make our third verse a separate
hymn.* In Kau9. (81. 39) the first two verses (= hymn 70) come in with other Saras-
vati verses in the pitrmedha; the third verse (= hymn 71) not with them, in spite of
its kindred character, but in both the brhat and laghu^dnti ganas (9. 2,4). Vait. intro-
duces the hymn (doubtless the two verses) twice (8.2, 13), once with hymn 40, once
with hymn 9 and other verses, in praise of Sarasvati. *|_So also SPP's text. The
decad-di vision cuts the hymn between vss. 2 and 3 : cf. p. 389.J
Translated: Henry, 26, 90; Griffith, i.359.
I. O Sarasvati, in thy courses, in thy heavenly domains, O goddess,
enjoy thou the offered oblation ; grant us progeny, O goddess.
The second half-verse is the same with 20. 2 c, d, and nearly so with 46. i c, d.
viL 68- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 434
2. This [is] thine oblation, rich in ghee, O SarasvatI ; this the oblation
of the Fathers that is to be consumed (?) ; these thy most wealful utter-
ances ; by them may we be rich in sweet.
The translation implies the emendation of dsyhm in c to dqyhm; the comm. makes
it from the root as * throw,' and = ksepanfyam. Perhaps (Roth) djyam is the true
reading ; Henry understands ydt as pple : " going to the mouth of the Fathers." The
first pada \sjagatl.
3 (71. I). Be thou propitious, most wealful to us, very gracious,
O SarasvatI ; let us not be separated from sight of thee.
The verse occurs in TA. iv. 42. i and A A. i. i. i, with the variant, for c, mi te 7fybma
safkdfqi; and L(JS. v. 3. 2 has the same, but with satkdaqas (misprint for -drq-l) at
the end. In i. i. 3, TA. has another version, with the same ending, but with bkava in
a expanded to bhavantu divyi ipa dsadkayah, |_Cf. also Katha-hss^ p. 115 ; MGS.
i. II. 18 and p. 156 under ja>&A J. J
69 (72). Prayer for good fortune.
[ Qamtdti, — sukhadevatdkam . pathydpankti.'\
Found also in Paipp. xx. Included, like the preceding hymn, in the two qdnti ganas
(Kau^. 9. 2, 4), and by the schol. (note to 9. 7) in yet a third.
Translated: Henry, 26, 91 ; Griffith, i. 360.
I . Weal for us let the wind blow ; weal for us let the sun burn ; be
the days weal for us ; [as] weal let the night be applied ; weal for us let
the dawn shine forth.
The whole verse occurs in TA. iv. 42. i, with pavatilm mStariqvd for vdtu in a, and
ritrih in d. MS., in iv. 9. 27, has only four padas, with *bhi added before vdtu in a.
VS. has the same amount, our a, b being xxxvi. 10 a, b (with pavatdm for vdtu in a),
and our c, d being xxxvi. 1 1 a (with ritrih instead of our ritri). All have alike in d the
strange expression prdti dhiyatdm. The Anukr. ignores the deficiency of two syllables
in a. [,Ppp* has me for nas all four times ; also *bhivdU for vdtu^ and tapati for -/i/.J
70 (73). Against an enemy's sacrifice.
\Atharvan. — pahcarcam. mantroktadevatyam uta fyenadrvatdkam. trdistubham : 2. atijaga-
tigarbhd jagatt ; j-j. anustubk (j. purahkakummati).']
The first two verses are found in Paipp. xix. Used by Kau9. (48. 27), with vi. 54, in
a charm to spoil an enemy ^s sacred rites.
Translated: Ludwig, p. 374; Grill, 46, 187; Henry, 26, 91 ; Griffith, i. 360; Bloom-
field, 90, 557.
I . Whatsoever he yonder offers with mind, and what with voice, with
sacrifices, with oblation, with sacred formula {ydjus)^ that let perdition,
in concord with death, smite, his offering, before it comes true.
That is, before its objects are realized (comm. satyabhntdt karmaphaldi puruam).
This verse and the next are found also in TB. ii.4. 2»-», which reads here, at end of b,
435 TRANSLATION AND NOTES. BOOK VII. -vii. 7 1
ydjusd havirbkih (Ppp. has the same) ; in c, mrtyitr nirrtyd samvidHndh^ and, for d,
puri distid ikutfr asya hantuj Ppp. has, for ^ypurd drstd r&jyo hantv asya Lintend-
ing drstdd djyam f\,
2. The sorcerers, perdition, also the demon — let them smite his truth
with untruth ; let the gods, sent by Indra, disturb {math) his sacrificial
butter ; let not that meet with success which he yonder offers.
TB. (as above) omits the meter-disturbing drvas in c, and reads, in d, sdmrddhim
(error for sdm ardhi?)^ and, at the end, kardti. The comm. understands at the begin-
ning ^J/Wii^nJ (as fem. sing.). The verse (11 + 1 1 : 13 + 1 1) is in no proper sense
jagatL
3. Let the two speedy over-kings, like two falcons flying together,
smite the sacrificial butter of the foeman, whosoever shows malice
against us.
The comm. understands in a, * two messengers of death, thus styled * ; the meaning
is obscure. Almost all the authorities (save our R. ? T., and this doubtless by accident)
have at the end -aghdydnti ; the comm., however, reads -ydti^ as do, by emendation,
both the edited texts.
4. Turned away [are] both thine arms ; I fasten up thy mouth ; with
the fury of divine Agni — therewith have I smitten thine oblation.
The comm. understands bdhu in a also as object of nahydmi^ and understands the
arms as fastened behind {firsthabftdgasambaddhdu), |_TB. (ii. 4. 2*) has our a, b (with
dpa for the dpi of our b) as the c, d of a vs. which is immediately followed by our
next vs. J
5. I fasten back thine arms ; I fasten up thy mouth ; with the fury of
terrible Agni — therewith have I smitten thine oblation.
SPP. has at the beginning dpi, his authorities being equally divided between dpi and
dpa. The majority of ours (only D. noted to the contrary) have dpa, which is decidedly
to be preferred, as corresponding also to 4 a, and as less repetitious. |_TB. (ii. 4. 21)
has our vs., with dpa again (see vs. 4) in b, devdsya brdhmand lor ghordsya manyund
in c and sdrvam for iSna and krtdm for havis in d. J
71 (74). To Agni: for protection.
\Atharvan. — dgneyam . Anustubham .]
Found also in Paipp. xix. Used in Kauq. (2. 10), in ^^ pan*an sacrifices, to accom
pany the carrying of fire thrice about the offering. In Vait., it occurs in the agnistoma
(21. 15), and also in the agnicayana (28. 8), in the same circling with fire.
Translated : Henry, 27, 92 ; Griffith, i. 361.
I. Thee, the devout yvipra\, 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.
The verse is RV. x. 87. 22, which has at the end the plural {-7'atdm) ; further found in
VS. (xi. 26) and MS. (ii. 7. 2), both of which agree with R\'., and in TS. (i. 5. 64 et al.).
vii. 71- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 43^
which has for d hhettiram bhangurivatah. Emendation in b to vdpram * rampart ' seems
called for; moreover, drsddv- in c would be acceptable Lsee Roth, ZDMG. xlviii. 108 J.
Ppp. has at the end -vatah^ and sahasva in b.* The verse is also found in our text as
viii. 3. 22. |_Winternitz, Hochzeitsrituell^ p. 57, cites it from Baudh. i.6.J |_W. inter-
lines a mark of doubt as to his version of bhang- and gives Henry's trompeur in the
margin. J ♦LRoth's Collation says simply** 71 ebd. citiert." That means * Found in
Paipp. xix., cited * [from its previous occurrence in xvi., where, according to R*s Colla-
tion for viii. 3. 22, the variants are sahasva and bhangurdvatdm']. R. in his Notes
says expressly that Ppp. too " has vipram for the correct vapram^ \
72 (75, 76). With an oblation to Indra.
[/, 2. Atharvan. — dvyrcam, dindram. i. anustubh ; 2. tristubh, — j. Atharvan, — dindram.
trdistubham^
Here again, following our leading ms. and the sense, we combined into one what the
Anukr. etc. treat as two hymns, our vs. 3, which begins a new decad,* being reckoned
as a separate hymn. No one of the three verses is found in Paipp. ; but they are a
RV. hymn (x. 179). Kau^. (2.40) uses the hymn in ^t parvan sacriiices, for Indra (the
schol. adds /// tisras^ as if the three verses were to be regarded as one hymn ; there is
no quotation of vs. 3 as a separate hymn). In Vait, vs. i (or vss. i, 2 ?) is repeated
(14.3) by the hotar in summoning the adhvaryu to milk the cow in the agnistoma
ceremony ; and again in the same (21. 18), vs. 3 (= hymn 76) accompanies the offering
of the dadhigharmahoma. *|_Cf. p. 389. J
Translated: Henry, 27, 92; Griffith, i. 361.
1. Stand ye up; look down at Indra's seasonable portion; if cooked,
do ye offer [it] : if uncooked, do ye wait {mad),
RV. makes the construction in the second half-verse more distinct by reading (rd/ds
and d^rdtaSy nominatives; the comm. regards our qrdtdm {=^pakvatn) and dqrdtam as
made neuter to qualify a havis understood; he explains mamdttana |_cf. BR. v. 471 J
as = pacata or taptam kuruta (referring to the expression madantfs applied to water),
or, alternatively, as indram stutibhir madayata; those addressed are the priests (he
rtvtjah),
2. The oblation [is] cooked ; hither, O Indra, please come forward ;
the sun hath gone to the mid-point of his way ; [thy] companions wait
upon {pari'ds) thee with treasures {nidkl), as heads of families on a
chieftain {vrdjapati) as he goes about.
RV. reads in b vimadhyam, for which our text is only a corruption, and accents
|_cf . Gram, § 1 267 aj vrdjdpatim in d. The comm. explains vimadhyam as vikalam
madhyam^ Uadunam madhyabhdgam ; he calls the offering referred to the dadhi-
gharma (as Vait.).
3 (76. i). Cooked I think [it] in the udder, cooked in the fire; well
cooked I think [it], that newer rite (}rtd)\ of the curds of the midday
libation drink thou, O thunderbolt-bearing Indra, much-doing, enjoying [it].
RV. reads su^rdiam in b, and purukrd (vocative) in d. |_For a, cf. Aufrecht's
Rigveda"^ i. p. xvii, preface.J
437 TRANSLATION AND NOTES. BOOK VII. -vil 73
73 (77)- With a heated offering to the A9vins.
lAtAarvan. — ekddafarcam. gharmasuktam, dfvinam uta pratyrcammantroktaddivatam,
trdistubham : i ^ 4^ 6. jagati ; 2, pathydbrhatt^
Found also, except vss. 7-9, in Paipp. xx. (the first six verses in the order 2, 1,4,
5» 6, 3); the first six verses, further, in AQS. iv. 7 and CQS. v. 10 (in both, in the order
2, I, 6, 5, 4, 3); the last five are RV. verses etc. ; see under the several verses. The
hymn in general does not appear in Kau^. (the sacrifice which it accompanies not falling
within its sphere) ; but the last verse (so the comm. ; it might be ix. 10.20) is applied
(24. 17) in settling the kine in their pasture by one who is going away from home ; and
again (92. 15), in the madhuparka ceremony, when the presented cow is released
instead of being sacrificed. Vait. uses several of the verses, all in the agnistoma cere-
mony: vss. 3 and 4 (14. 5) with the offering of XYi^gharmaj vs. 7 (14.4) in summon-
ing X\i^ gharma cow; vs. 11 (14.9) before the concluding homa.
Translated: Ludwig, p. 429 (vss. 1-6) ; Henry, 28, 93 ; Griffith, i. 361.
1. Kindled, O ye two bulls, is Agni, the charioteer of heaven ; heated
is the gharmd; honey is milked for your food (is) ; for we singers {kdrti)^
of many houses, call on you, O Agvins, in joint revelings.
The translation implies in b the accent duhydte, which is found in no ms. ; the comm.
makes the same construction. Ppp. reads agvind for vrsand in a ; and also, with both
A(^S. and QQS., purutamdsas in c; doubtless our word is a corruption of this
LRoth, ZDMG. xlviii. 107 J. But for rathf, in a, A(JS. has ratis and (JQS. rayis^ plain
corruptions. The gharmd is either the hot drink into which fresh milk is poured, or
the heated vessel containing it. The comm. interprets the verses according to their
order and application in A(^S. He explains the gharma as the heated sacrificial but-
ter in the tnahdvlra dish.
2. Kindled is Agni, O ye Agvins; heated is your gharmd; come!
now, ye bulls, the milch-kine are milked here, ye wondrous ones {dasrd) \
the pious ones are reveling.
AQS. and Q(JS. both read gdvas for niinam in c, and (with Ppp.) kdravas for
vedhasas at the end. The first half-verse occurs also in VS. (as xx. 55 a, b), which
omits vdm in b, and reads virit sutdh for i gatam,
3. The bright {qiici) sacrifice to the gods accompanied with "hail,"
the A^vins' bowl that is for the gods to drink of — this all the immortals,
enjoying, lick respectively by the Gandharva's mouth.
The two Sutras and Ppp. agree in reading gharmas iox yajhas \vi 9i\ the former
have also Im for u in c. The comm. declares this verse to be used after the gharma
offering; the »*bowl" is the one called upayamanas the " Gandharva " is either the
sun or the fire.
4. The offered ghee, the milk, which is in the ruddy [kine], that is
your portion here, ye A^vins ; come ; ye sweet ones, maintainers of the
council (viddthd), lords of the good, drink ye the heated gliarmd in the
shining space of the sky.
vii. 73- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 438
In b, CCS. has su for say at the end, AQS. has somyam madhu (for rocane divah).
There ought to be more than one accent on the series of vocatives in c, to guide us to
their right combination, which is doubtful. The comm. takes mddhvi as madhuvidyd-
veditdrdu.
5. Let the heated g/iarmdt its own invoker (JiStar), attain to you ; let
your offerer (adhvaryti) move forward, rich in milk ; of the milked sweet,
O A^vins, of the off spring (.^), eat {yl) ye, drink ye, of the milk of the
ruddy [cow].
The two Sutras read naksati in a, and carati prayasvdn at end of b; the comm. also
has pray-, and explains it as prinanakdripayoyuktah ; pray- is doubtless the more
genuine reading. The obscure tanayds in c (omitted in Ludwig's translation)* is made
by the comm. an adjective qualifying usriydyds, and signifying payodadhydjyarupaha-
vihpraddnena yajhatk vistdrayantydh, Ppp. has in a sma hotd; the comm. takes
svdhotd as possessive, which suits the accent better. Verses 4 and 5 the comm.
declares to have the value of ydjyd verses in the ceremony. *|_In fact Ludwig does
render taniyds (accent !) by ** this/* and tdnd and tdndya correspondingly. Tandya
is the Ppp. reading here for taniyds, \
6. Run up with milk, O cow-milker, quickly ; pour in the milk of the
ruddy [cow] in the ghamtd; the desirable Savitar hath irradiated {vi-khyd)
the firmament ; after the forerunning of the dawn he shines forth (vi-rdj).
SPP's text has godhuk (voc.) in a, but nearly half his authorities have godhuk^ and so
also nearly all ours (all those noted save Bp.), for which reason our text gives it ; godhuk
is doubtless the true reading, and it is followed in the translation. CQS. reads after it
(perhaps by a misprint?) osum ; A^S. (also probably by a misprint.^) gives payasd
gosam (omitting dhug d). ^QS. has damUnds for varenyas in c, and its d is anu
dydvdprthivl supranlte^ while A(JS. and Ppp. have nearly the same : *«« dydvdprthivl
supranltih. This seems most likely to be the true ending of the verse ; in our text has
been somehow substituted a half-verse which is RV. v. 81.20, d, and found also in
several other texts : VS. xii. 3, TS. iv. i. io4, MS. ii. 7. S ; all of them accent dnu as an
independent word, as our text doubtless ought to do (p. anuoprayanain) ; one of
SPP*s authorities, and the comm., do so. The comm. does not recognize the adverb
osdmy but renders it by taptam \^gharmam^ » the heated ^A^irwa-vessel 'J ; he explains
vi akhyat hy prakd^ayati. Two, if not three, of the padas are tristubh.
7. I call upon that easy-milking milch-cow ; a skilful-handed milker
also shall milk her; may the impeller (savitdr) impel us the best impulse;
the hot drink is kindled upon — that may he kindly proclaim.
This and the following verse are also two successive verses in RV. (i. 164. 26, 27 ;
they are repeated below as ix. 10.4,5, where the whole RV. hymn is given). RV.
has at the end the better reading vocam. The comm. declares the verse to be used in
the calling up of the cow that furnishes the gharma drink, that she may be milked.
8. Lowing (Jiih-kr), mistress of good things, seeking her calf with her
mind, hath she come in; let this inviolable one (aghnyd) yield (duK) milk
for the A^vins ; let her increase unto great good-fortune.
R V. (as above) reads abhyagdt (p. abhl : a : agdt) at end of b. The RV. pada-
text divides hinokrnvaii at the beginning, and SPP. gives the same reading; but our
439 TRANSLATION AND NOTES. BOOK VII. -vii. 74
pada-mss. (with the doubtful exception of D.) read here htnkr-y without division; at
ix. 10.5 they agree with RV. The verse accompanies, says the coram., the coming
up of the cow for milking.
9. As enjoyable (jtis(a) household guest in our home (durond), do
thou come, knowing, unto this our sacrifice ; smiting away, O Agni, all
assaulters (abhiyilj)^ do thou bring in the enjoyments of them that play
the foe.
This verse and the following one are found in RV. (v. 4. 5 ; 28. 3), and also occur
together in TB. ii.4. i» and MS. iv. ii.i. RV.MS. read at end of c vihdtyd, p.
viohdtya; there is no other variant. The coram, paraphrases abhiyujas in c by abhi-
yoktrlh parasendh, |_For d, cf. iv. 22. 7 d.J
10. O Agni, be bold unto great good-fortune; let thy brightnesses
{dyumnd) be highest ; put together a well-ordered house-headship ; tram-
ple on the greatnesses of them that play the foe.
The verse is (as noted above) RV. v. 28. 3, and found also in TB. and MS., and
further in VS. xxxiii. 12 and Ap^S. iii. 15. 5 — everywhere without variant. Our comm.
explains qardka as = drdrahrdayo bhava. The Prat. iv. 64, 83 prescribes yj^/a/y<f;;i as
/o/i^-reading in c, but all the/a^-mss. r^^uA. jdhopatydm^ divided, and SPP. accordingly
gives that form in h\& pada-i^xX, The KW . pada rt2As jdhpafydm znd jd^pdWk, huti
stTzngelyf jd/iopatim (the two latter occurring only once each). |_Wintemitz, Hochzeits-
rituelly p. 57, cites the verse. J
11. Mayest thou [verily J 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.
The verse is RV. i. 164.40 (hence repeated below, as ix. 10. 20), found also in
ApQS. ix. 5.4, and K(^S. xxv. 1. 19; all these read dtho for ddhd in b, and KQS. has
bkagavati in a (if it be not a misprint).
The sixth anuvdka^ with 14 (or 16) hymns and 42 verses, finishes here. The
quoted Anukr. says of the verses dvir ekavihqatih sasthah^ and, of the hymns, sasthaq
caturdaqa,
74 (78). Against apacits : against jealousy : to Agni.
\^Atharvdngiras. — caturrcam. mantroktadevatyam uta jdtavedasam, dnustubham,']
This hymn and the one following are not found in Paipp. There is apparently no
real connection between the three parts of the hymn. Used by Kau^. (32. 8 : accord-
ing to Ke^. and the coram., vss. i and 2, which alone are applicable) in a healing cere-
mony, with the aid of various appliances, " used as directed in the text." It is added :
" with the fourth verse one puts down upon and pierces [them] " (32.9), but the fourth
verse of this hymn suggests no such use, and Ke^. declares 76. 2 to be intended.*
Verse 3 appears (36.25), with hyran 45 etc., in a rite against jealousy; and vs. 4 is
made (i. 34) an alternate to v. 3 when entering on a vow; in Vait. (i. 13) it follows
V. 3 in a like use. The comra. here |_p. 457' J quotes apacitdm \y\\, 74 J as read at
Ktu^. 31. 16, and understands this hymn instead of vi. 83 \apacitas\ to be there meant ;
but under vi. 83 he quotes apacitas, and understands accordingly !
vii. 74- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 440
*[_!£ we may trust Ke^ava (p. 333*7-3*), the verses are indeed four in number, and
are vii. 74. i and 2, vii. 76. i, and then vii. 76. 2. With each of the first three the per-
former pricks the boil with a colored arrow ; and with the fourth verse (catyrthyd :
namely vii. 76. 2) he pricks it with a fourth arrow. — But why should Kau9. in 32. 9 say
caturthyA ? are we to assume a gap in the text of Kau^.? — Cf. Bloomfield^s hypothesis,
SHE. xlii. 558, n. 2, that vii. 74. 1-2 and 76. 1-2 together formed a single hymn for
Ke^ava. They are so associated by the comm. at p. 457*, as Whitney observes in the
preceding paragraph. J
Translated: Bloomfield, JAOS. xiii. p. ccxviii = PAOS. Oct. 1887, and AJP. xi. 324
(vss. I and 2) ; Henry, 29,95; Griffith,.i.363 ; Bloomfield, SBE. xlii. 18, 557.
1. Of the red apacit's black is the mother, so have we heard; by the
root of the divine anchoret I pierce them all.
The comm. makes at great length several discordant attempts to explain who the divine
anchoret {muni) is. His explanation of opacity fuller than elsewhere given, may be
reported : dosava^dd apilk cfyam&nd galdd drabhya adhastdt kaksddisamdhistkdnesu
prasrtd gandamdldh : yadvd ^pacinvanti purusasya vlryam Jty apacitah, |_ At vi. 83. 3,
the apacit is " daughter of the black one.'* J
2. I pierce the first of them ; I pierce also the midmost ; now the
hinder one of them I cut into like a tuft (stukd).
The comm. says, at the end, yatho ^^rndstukd ^ndydsena chidyate tathd.
It is strange that the two following verses, which concern different matters, are com-
bined with the above and with one another. But the hymn is not divided by any one
of the authorities.
3. With the spell (vdcas) of Tvashtar have I confounded thy jealousy;
also the fury that is thine, O master (pdii), that do we appease for thee.
Some of the mss. (including our W.) combine manyus te in c.
4. Do thou, O lord of vows, adorned by the vow, shine here always,
well-willing; thee being so kindled, O Jatavedas, may we all, rich in
progeny, wait upon {upa-sad).
Nearly all the mss. (our Bp.E.p.m. are exceptions, with four of SPP's authorities)
read ivim in a, and so do the mss. of the Kau^ika |_save Ch. Bii.J and Vaitana Sutras
in iht pratlka ; both printed texts give tvdm Lwith the comm. J. His full exposition of
his uncertainty as to the meaning of jdtavedas may be quoted : jdtdndm bhutdndm
veditar jdtdir vidyamdna jfidyamdna vd jdtaprajha jdtadhana vd. The definition of
the verse as trisiubh is lacking in the Anukr.
75 (79)- Praise and prayer to the kine.
[ Uparibabhrava. — dvyrcam. dghnyam, trdistubham : 2. j-av. bhurik pcUhydpahkti^
Like the preceding hymn, not found in Paipp. Not used in Kau^. (if iv. 21.7 is
intended in 19. 14). But the comm. says here that the ritual application in the rite for
prosperity of kine has already been stated, referring, probably, to his exposition under
iv. 21. 7, where he spoke of two verses, although the hymn had none after 7 ; possibly
the t\vo verses of this hymn are what he had in mind.
Translated : Ludwig, p. 469; Henry, 30, 96; Griffith, i.364. *
441 TRANSLATION AND NOTES. BOOK VII. -vii. ^6
1 . Rich in progeny, shining in good pasture, drinking clear waters at
a good watering-place — let not the thief master you, nor the evil-plotter ;
let Ru'dra's weapon avoid you.
Repeated here from iv. 21.7; for the parallel passages with their variants etc., see
the note to that verse.
2. Track-knowing are ye, staying {rdmati)y united, all-named ; come
unto me, ye divine ones, with the gods ; to this stall, this seat ; sprinkle
us over with ghee.
Ramati is called by the comm. a gondman ; to ** united " he adds " with their calves,
or with other kine." LThe Anukr. seems to scan 8 + 7 : 10 : 8 + 8. J
^ 76 (80, 81). Against apacits and jftyanya : etc.
[7-4. A/Aarvan. — caturrcam. apacidbhdisajyadevatyam. dnustubham : i.virdj; 2. farosnih.
jt 6. Atharvan. — dvyrcam. jSydnydindraddivatam, trdistubham : j. bhurig anustubh!\
Once more (and for the last time) we followed our first mss. and the anuvdka-tXi<d\Ti%'&
in reckoning as one hymn what other mss., the Anukr., the comm., etc., and hence SPP.,
regard as two. The verses (except 2) are found scattered in different parts of Paipp. :
I in i. ; 3-5 (as two verses) in xix. ; 6 in xx. This, and not either our division or SPP's,
is in accordance with the sense of the verses : 1-2 concern the apacits^ 3-5 Xh^jilydnya;
and 6 is wholly independent. The hymn (that is, doubtless, the first two verses Lcf. the
comm., p. 456'* J) is used Lwith vi. 83 {apacitas) or else vii. 74 {apacitdnt) — see introd.
to hymn 74 J by Kau^. (31. 16) in a remedial ceremony against apacits; and Ke^. adds
vs. I also to [^the citation apacitdm (which he takes to mean vii. 74. i and 2) made in
Kau^. J 32. 8 ; for the use, according to Ke9., of vs. 2, see under hymn 74. The third verse
(the comm. says, vss. 3-5) appears also by itself in 32. 1 1, in a rite against rdjayaksma,
with a lute-string amulet. Of vss. 5-6 (= hymn 81) there is no appearance in Kau^.;
but verse 6 is used by Vait. (16. 14) at the noon pressure of Soma.
Translated : Ludwig, p. 500 ; Zimmer, p. 377 (vss. 3-5) ; Bloomfield, JAOS. xiii.
p. ccxvii (vss. 1-2), p. ccxv (vss. 3-5) = PAOS. Oct. 1887, or AJP. xi. 324, 320;
Henry, 30, 97 ; Griffith, i. 364 ; Bloomfield, SBE. xlii. 17, 559.
I. More deciduous (pi.) than the deciduous one, more non-existent
than the non-existent ones, more sapless than the j///«, more dissolving
than salt.
Said, of course, of the apacits, which are distinctly mentioned in the next verse. The
translation implies the emendation of the second susrdscu to susrdstardSy suggested by
Bloomfield, as helping both sense and meter ; Henry alters instead to asisrasas. The d
at the beginning seems merely to strengthen the ablative force of the first susrdsas ; or
we might conjecture it to be an interjection of contempt or disgust. The comm. under-
stands dsusrasas as one word, the d having an intensive force ; he paraphrases hy piiyd-
disravanaqtlds, as if sru were the root of the word. He reads qehos in c, and explains
it as ifiprakfrndvayavo 'tyantam nihsdras tulddirupah paddrthah, which seems a mere
guess ; Henry substitutes arasdt. The prefixion of i to s^/ufs would rectify the meter.
Ppp. gives no help in explaining the verse ; it reads, for a, b, ndmann asam svayatn
srasann asatlbhyo vasattard.
vii. J^-- BOOK VII. THE ATHARVA-VEDA-SANfHITA. 442
2. The apacUs that are on the neck, likewise those that are along the
sides, th^afacits that are on the perineum (ivijdman)^ self -deciduous.
In translating the obscure vijaman^ the comm. is followed; he says vi^esena jAyate
*patyam aire ^ti vij&mH guhyaprade^ah ; Ludwig renders it "knochel.** Upapaksyds
he paraphrases with upapakse paksasamfpa upakaksi bhavSh,
3. He that crushes up the breast-bone {}kikasds), [that] descends to
the sole (?) — the vjhole jdydnj^a have I cast out, also whatever one is set
in the top.
That is, apparently, has become seated in the head (or the prominence at the base
of the neck behind ?) ; Ppp. reads ka^cii kakudhi. The obscure talsdyhm is here trans-
lated according to Bloomfield's suggestion in AJP. xi. 329 or JAOS. xv. p. xlvii. The
comm. explains the word as follows: talid ity antikanSma : antike bhavatn talidyam :
. . . asthisamJpagatam mdnsam : a worthless guess ; Ppp. reads talUbhydm^^ which might
mean * palms ' or * soles.' For nir istam in c was conjectured nir-astam in the AV.
Ituiex — not successfully, on account of the gender oi jdydnya (m.). Ludwig proposes
nir Sst/tamy and Bloomfield Ll.c. J does the same ; this seems acceptable (whatever the
real origin of Usthatn)^ and the translation follows it. LFor the "root asth^^'' see note
to xiii. 1 . 5 below. J The comm., however, reads nir hiis (///?r, from the root hr : = nir
haratu) tdm^ which SPP. accepts, thinking that the comm. "has doubtless preser\'ed
the genuine reading *'(!), and he even admits it into his text. The comm. further reads
prasrnilti in a, and cit for ca in d. He calls i\\^ jdyanya a rdjayaksma, and also regards
it as identical with thcyVl/Z/mz of TS., and quotes the TS. passage (ii. 3. 5*) that explains
the origin of the latter : ydj jdyabhyd^vindat ; he states it thus : sa ca jdydsambandhena
prdpHoti^ or nirantarajdydsambhogenajdyamiinam ; this might be understood as pointing
to a venereal disease ; R. conjectures gout. *|_In fact, R's Collation gives taldbhyam : W.
seems to take it as a slip for -bhydm. — Further, this is followed by upa-y not ava-,\
4. Having wings, the jdydnya flies ; it enters into a man ; this is the
remedy of both, of the dksita and of the siiksata,
Ppp. has in \i yd vii^ati {x.^.yadv-) pdu-^ and lacks c, d. The meaning of the words
dksita and suksata is very doubtful and much disputed. They seem most likely to be
two kinds ol jdydnya, as the intrusion of any other |_maladyj here would be very harsh.
Yet it is also much to be questioned whether the two half- verses belong together. Their
discordance of form is strange : one would expect an antithesis of aksita and suksita, or
else of aksata and suksata. In fact, the comm. reads suksita, and explains the tw*o as
meaning respectively qarfre cirakdldvasthdnarahitasya and cirakdlam avasthitasya^ or,
alternatively, as ahinsakasya ^arfram a^osayatah and qarlragatasan'adhdtiin susthu
nih^esam (^osayatah, Ludwig's translation accords with the former of these two explana-
tions. Zimmer and Bloomfield, on the other hand, would emend to aksatasya^ Bloom-
field quoting for aksata from both the Kau^ika and its commentary and from the later
Hindu medicine; his rendering, however, *not caused by cutting' and 'sharply cut,' is
unacceptable, since ksan does not mean distinctively * cut,' but more nearly * bruise.'
There is no variation of reading in the mss. as regards the two words ; and it seems
extremely unlikely that, if they once agreed, they should have become tlius dissimilated.
5 (81. i). We know, indeed, O jdydnya, thine origin {jdna), whence,
O jdydnya, thou art born \_jdyasc\\ how shouldst thou smite there, in
whose house we perform oblation.^
443 TRANSLATION AND NOTES. BOOK VII. -vii. ^^
Ppp. has only c, d, as second half-verse to our 4 a, b, and reads tvatn hanydd yatra
kurydn maham havih, |_We had our d at vi. 5. 3 a. — The new decad begins here :
cf. p. 389. J
6 (81. 2). Daringly drink the soma in the mug, O Indra, being a
Vritra-slayer, O hero, in the contest for good things; at the midday
libation pour [it] down ; a <Updt of wealth, assign wealth to us.
The verse is RV. vi. 47. 6 ; RV. has rayisthinas in d. Ppp. offers no variant
77 (82). To the Hanits.
\Angir<u, — trcam. mantroktamaruddevatdkam. i. j-p. gdyatrl ; 2. tristubh ; J'jagati^
The second and third verses are found also in Paipp. xx. Used by Kau^. (48. 38),
next after hymn 31 etc., with laying on of fuel from an upright dry tree, in a witchcraft
rite. In Vait (9. 2) it appears in the cdturmdsya sacrifice, with noon offering to the
Maruts.
Translated: Ludwig, p. 373 ; Henry, 31, 99; Griffith, i. 366.
1. Ye much-heating (sdmtapand) ones, here [is] oblation ; enjoy that,
ye Maruts; with favor to us, O foe-destroyers (irifddas).
This verse and the next following are two successive RV. verses (in inverted order,
vii. 59. 9, 8), and are also found together (in the AV. order) in MS. (iv. 10. 5), and, with
our verse 3 added, in TS. (iv. 3. 133-4). The other texts all have yusmaka for asmika
in c. The warming winds after the cold season are probably intended by the sdmtapana
Maruts.
2. Whatever very inimical mortal, O Maruts, desires to smite us,
O good ones, across [our] intents, let that man put on the fetters of
hate; smite ye him with the hottest heat.
Tirdq dttAni^ in b, is an obscure and doubtful expression ; Henry renders ** without
our suspecting it." The RV. text (with which MS. agrees throughout) omits mdrias
in a, inserting abhi after marutasj in c, it has sd muctsta for muhcaidm sd, and, in d,
hdnmand for tdpasd, TS. makes marutas and vasavas exchange places in a and b,
reads in b satyAni (for cittani) and jighdnsdty and has in c paqam prdti sd mucfsta.
Ppp. has, for c, d, tasmin tdn pdqdn prati tnuficata yuyam tapisthena tapasdm aqvind
qam, S PP. reads, in c, d, sds tdp-, with half his authorities ; we have noted no such reading
in ours, and it appears to be unparalleled elsewhere. The verse (11 + 12:10+11= 44)
is irregular, but sums up as tristubh,
3. The Maruts, of the year, well-singing, wide-dwelling, troop-attended,
humane (mdnusd) — let them release from us the fetters of sin, they the
much-heating, jovial, reveling.
TS., in b, accents uruksdyds and reads niAnusesu (which is better) ; in c it combines
ti *smdt and reads dnhasas (for dnasas) ; in d it has madiras (for matsarAs), Ppp* gives,
in c pdqdn prati muhcantu sarvdn. The comm. explains samvatsarlnds by varsevarse
prddurbhavisyantah. This '•^jagatV is half tristubh.
vii. 7S- BOOK VII. THE ATHARVA-VEDA-SAJJIHITA. 444
78 (83) . To Agni : in favor of some one.
[AtAartHin. — dvyrcam. dgneyam, i. parosnih ; 2. tristubh^
Found also in Paipp. xx. Used in Kau^. (32.3) with 29 and other hymns of this
book, in a remedial rite: see under 29. Also vs. 2 by itself (2.41), with x. 6. 35, as
substitute for xii. i. 19-21, with laying on of fuel, in the parvan sacrifices; and in the
ajyatantra (137.30), with other verses, with strewing (of barhis)\ its second pada is
further found as first part of a verse given in full in 3. i. In Vait. (4. 11) it accom-
panies, with other verses, the untying of the sacrificer's wife in the parvan sacrifice.
Translated: Henry, 31,99; Griffith, i. 366.
1. I loosen off thy strap, off thy harness, off thy halter; be thou just
here, unfailing, O Agni.
TS. (i. 6. 43) and MS. (i. 4. i) have a verse corresponding to the first part of this and
the second half of the next following verse : the first half reads thus : vi te muhcdmi
ra^ani (MS. -ndm) vi ra(min vi ydktrd yAni paricdrtandni {}iiS. ydktrdni par-).
|_Cf. MGS. i. 1 1. 23, and p. 155. J Ppp. combines ajasre ^dhi in c. The comm. gives a
double explanation, regarding the verse as addressed either to Agni or to one vexed
with disease ; and he adds at the end that the sacrificer's wife may also be regarded as
addressed. The commentary to TS. views the sticks of paridhi as intended by the
harness etc.
2. Thee, O Agni, maintaining dominions for this man, I harness {yuj)
with the incantation of the gods ; shine thou unto us here excellent prop-
erty ; mayest thou proclaim this man as oblation-giver among the deities.
The second half-verse is given quite differently by TS. and MS. (as above) : thus,
dhattid asm&su (MS. asmdbhyarh) drdvinam ydc ca (MS. drdvine *hd) bhadrdm prd
no (MS. md) brutdd bhdgadhan (MS. -dim) devdidsu. Ppp. makes a and b change
places. The pada-Xt\X analyzes in c drdvind : ihd, but probably the original value was
'Vinam, and this the translation assumes.
79 (84). To Amavasya (night or goddess of new moon).
\^Atharvan. — caturrcam, amdvdsyddevatdkam, trdistubham: i.jagatL']
The first verse is found in Paipp. xx., the second and third in Paipp. i. Used by
Kau^. (5.6) in \ht parvan sacrifice on the day of new moon ; also (59. 19) with hymns
ly etc. (see under 17), for various benefits. It has in Vait. (i. 16) an office similar to
that prescribed by Kauq. 5. 6.
Translated: Henry, 32, 100 ; Griffith, i. 367.
I. What portion (bhagadh^yd) the gods made for thee, O Amavasya,
dwelling together with might, therewith fill our offering, O thou of all
choice things ; assign to us, O fortunate one, wealth rich in heroes.
The verse occurs in TS. (iii. 5. i')» ^'^h ddadhus for dkrnvan in a, and [^rectifying
the meterj sa for t^nd in c Ppp. combines devd *krnvan in a, and has samvadantas
in b, and sa imam y- at beginning of c. Sam-vas plays upon the equivalent amd-vasy
which gives name to the day and its goddess. The verse has nojagatl character. LWe
had the second half- verse above at 20. 4 c, d.J
445 TRANSLATION AND NOTES. BOOK VII. -vii. 8o
2. I myself am Amavasya ; on me, in me dwell these well-doers ; in me
came together all, of both classes, the gods and the sddhyds^ with Indra
as chief {jy^stha).
The Petersburg Lexicon * suggests the plausible emendation of tnam i to ami at
beginning of b : if it is not rather a md vasanti intended as a play on am&vdsyh. For the
sddhyas^ see note to vii. 5. i. The Anukr. overlooks the irregularity of a. ♦Lvi. 832. J
3. The night hath come, assembler of good things, causing sustenance,
prosperity, [and] good to enter in ; we would worship Amavasya with
oblation ; yielding (dnh) sustenance with milk is she come to us.
TS. has (iii. 5. i «) a verse quite accordant with this in general meaning, but too differ-
ent in detail to be called the same ; it reads nivdqanl samgdmanf vdsundm vi^vd rupani
vdsuny dve^dyantl : sahasraposdm subhdgd rdrdnd sa na a *gan vdrcasd samviddna,
Ppp. reads, in b, viqvam for urjamj and, in d, vasdnd (for duhdnd) and nd **gam.
The comm., and some of the mss., end the hymn here, carrying over our vs. 4 to the
following hymn ; our division agrees with the sense, the Anukr., and other of the mss. ;
and SPP. accepts the same. |_The decad ends here : cf. p. 389. J
4. O Amavasya, no other than thou, encompassing, gave birth to all
these forms ; what desiring we make libation to thee, be that ours ; may
we be lords of wealth.
This is, with alteration of the first word only, a repetition in advance of 80. 3. For
the parallels etc., see under that verse.
80(85). "^o the night or goddess of full moon (paurnamflsi).
\Atharvan, — caturrcam. pdurnamdsam : j. prdjdpatyd, trdistubham : 2. anustubh^
The first and fourth verses are found also in Paipp. i. The hymn is used in the same
manner as the preceding one (Kauq. 5. 5 ; V§it. 1.16), but on full-moon day; it also
appears (Kau^. 59. 19) with hymn 17 etc. For the jseparate use of vs. 3, see under that
verse.
Translated : Henry, 32, loi ; Griffith, i. 367. See also Zimmer, p. 365 (vss. 1-2).
1. Full behind, also full in front, up from the middle hath she of the
full moon been victorious ; in her, dwelling together with the gods,
with greatness, may we revel together with food (is) on the back of the
firmament.
The first half-verse is met with in TS. (iii. 5. i ') and TB. (iii. i. P»), without variant ;
the second half-verse reads thus : tdsydm deva ddhi samvAsanta uttamd nika ihd mdda-
yantdm, Ppp., in b, puts pdurnamdsl before madhyatas Land ends b with t4jjigdya\,
2. We sacrifice to the vigorous bull of the full moon ; let him give us
unexhausted unfailing wealth.
The first half-verse occurs in TB. (iii. 7. 5'3) and ApQS. (ii. 20. 5), both of which
read rsabhdm and purndmdsam ; their second half-verse reads thus: sd no doJiatdm
suviryam rdydspdsam sahasrinam. The comm. reads dadhdtu in c.
vii. 80- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 446
3. O Prajapati, no other than thou, encompassing, gave birth to all
these forms ; what desiring we make libation to thee, be that ours ; may
we be lords of wealth.
LCf. vii. 79. 4. J This verse is RV. x. 121. 10, and is repeated in various other collec-
tions : VS. (x. 20 et al.), TS. (i. 8. I4> et al.), TB. (ii. 8. i» et al.), M.S. (ii. 6. 12 ; iv. 14. i),
MB. (ii. 5. 9). |_Cf. MP. ii. 22. 19. J RV. reads, for b, viqvd jatani pdri ti babhuva;
and TS.TB.MB. agree with it throughout; VS. differs by giving, with our text, rupini;
MS. is more independent, having in the second occurrence nahi tvdt tint (for nd tvdd
etini) in a, and in both occurrences ydsmdi kdm {iov ydtkdmds ie) in c. The verse is
variously employed by the siitras : in Kau^., in the parvan sacrifice (5.9), by addition
to iv. 39; and by special mention, beside vs. i, with h. 17 etc. (59. 19: see under 17);
while it is added by a schol. to the ceremony of acceptance (56. 2, note) of a staff by
the Vedic student; — in Vait. (1.3) as an introductory formula prescribed by Yuvan
Kau^ika Lcf. note to Kau^. i. 6J; also (2. 12), in the parvan sacrifice, with an offering
of fat to Prajapati ; and it is to be had in mind (7. 12) as accompanying an offering in
the agnihotra. The comm. quotes it further from the Naksatra Kalpa (18), as used in
a mahd^dnti called mdmdganl.
4. She of the full moon was the first worshipful one in the depths Q)
of days, of nights. They who, O worshipful one, gratify {ard/idya-) thee
with offerings, those well-doers are entered into thy firmament.
The translation implies in d the reading /^, given in our edition on the authority of
part of our mss. (Bp.P.M.T.K.*) and as decidedly better suiting the requirements of the
sense Lthan //J (a combination of ami ti is hardly possible) ; SEP. reads //, with the
great majority of his authorities. Ppp. has uta qarvaresu for atiq- in b, and, in d, fidkam
sukrtas paretdh. The comm. gives ardayanti in c. He explains ati^ar^'ardni to mean
either rdtrim atftya vartamdnesu somddUiavissu or else trtfyasai'anaiydpisu havissu :
thus akin in meaning with atirdtra; and this is perhaps right ♦LI find no note of P.M.J
81 (86). To the sun and moon.
\^Athan'an. — sadrcam. sdvitrisuryacdndramasam. trdistubham : j, anustubh ; 4^^. dstdra-
pankti (/. samrdj).'\
|_ Partly prose — 4 and 5. J Wanting in Paipp. The verses of this hymn are by Bloom-
field regarded as intended by the name ddrffb/tis, and so directed by Kau^. (24. 18) to be
used Lto accompany the worship of the dar(a (see vs. 3 and note) J ; Ke9. also says that
some mutter the hymn at new moon on first sight of the moon, for the sake of prosperity :
and this seems to be the true value of the hymn ; but the comm. does not acknowledge it.
The comm. regards vss. i and 2 as intended to be quoted at Kaug. 75.6, in the nuptial
ceremonies, with xiv. 1. 1, but the verse intended must be rather xiv. i. 23, as marked in
the edition. The comm. further quotes a use of vss. 3-6 from the Naksatra Kalpa (15),
in a planet-sacrifice, with an offering to Mercury (budhd).
Translated : Henry, 33, loi ; Griffith, i. 368. — Cf. Hillebrandt, V^ed, MythoL^ i. 302-3.
I. These two move on one after the other by magic {mdyd) ; two play-
ing young ones (f/f//), they go about the sea ; the one looks abroad upon
all beings ; thou, the other, disposing the seasons art born new.
447 TRANSLATION AND NOTES. BOOK VII. -vii. 8l
Said of the sun and moon. This and the next following verse are RV. x. 85. 18, 19,
and are also found in MS. iv. 12. 2; this one, further, in TB. ii. 7.12* (repeated in
ii. 8. 93) : all read adhvardm (for *rnavdm) at end of b ; they have, for c, vi^vany any 6
bhuvand ^bhi- (but MS. vi-) cdste, and, at end of t^ jay ate (the comm. also \i2A jdyate)
punah; and TB. combines rtun an-. Repeated below as xiv. i . 23 and (a, b, c) xiii. 2. 1 1
Lon the latter verse Henry has an elaborate comment, Les Hymnes Rohitas^ p. 38-40 J.
|_As for the thrice occurring haplography, viqvAnyd for viqvdnyanyd^ cf. iv. 5. 5, note. J
Too irregular (11 + 12:9+ 12 = 44) to be passed simply as tristubh. |_The other texts
suggest the true rectification of the meter of c. J
2. Ever new art thou, being born ; sign (ketii) of the days, thou goest
to the apex (dgrd) of the dawns ; thou disposest their share to the gods
as thou comest ; thou stretchest out, O moon, a long life-time.
In RV. and MS. (as above), and TS. ii. 4. 14', the four verbs are in the third per-
son, and we have candrdmds nom. in d. Further, TS. reads dgre at end of b, and
tirati in d. The application of b to the moon is obscure. The absence of any allusion
to the asterisms is not without significance. |_C)ver " stretchest " W. interlines ** extend-
est."J |_Vss. 1-2 are repeated below as xiv. i. 23-24. J
3. O stem of soma, lord of fighters! not-deficient verily art thou by
name ; make me, O first-sight (darqd)^ not-deficient, both by progeny and
by riches.
The darqd is the slender crescent of the new moon when first visible, and here com-
pared with one of the stems or sprouts from which the soma is pressed, and which
swell up when wetted, as the crescent grows. The identification of the moon and soma
underlies the comparison. The comm. first understands the planet Mercury (called,
among other names, somaputra * son of the moon *) to be addressed, and explains the
verse on that basis, and then gives a second full explanation on the supposition that the
address is to the moon itself.
4. First sight art thou, worth seeing art thou ; complete at point art
thou, complete at end ; complete at point, complete at end may I be, by
kine, by horses, by progeny, by cattle, by houses, by riches.
|_Prose.J Some mss. (including our O.) combine darqatd *st\ The pada-division
sdmoantah is prescribed by Prat. iv. 38.
5. He who hateth us, whom we hate — with h\t breath do thou fill
thyself up ; may we fill ourselves up with kine, with horses, with progeny^
with cattle, with houses, with riches.
|_Prose.J The mss. read in c pydqisfmaht^ which SPP. accordingly adopts in his
text, although it is an obvious and palpable misreading for pydsisfmahi (which the
comm. gives); pydsislmahi is found in many texts (VS.TA.QCS.QGS.HGS.), but also
pydyislmahi {2& //-aorist from the secondary xooXrioxx^ pydy) in ApQS. (iii. 4. 6). It
is by an error that our printed text \i^'& pydyis- |_instead oi pydsis- : see Gram. § 914 bj.
These two prose ** verses " are very ill described by the Anukr.
6. The stem which the gods fill up, which, unexhausted, they feed
upon unexhausted — therewith let Indra, Varuna, Brihaspati, shepherds
of existence, fill us up.
vii. 8l- BOOK VII. THE ATHARVA-VEDA-SA]«iHITA. 448
The verse is found also in TS. (ii. 4. 14*), MS. (iv. 9. 27 ; 12. 2), Q^S. (v. 8.4): ina»
all read AdityAs^ thus rectifying the meter, and MS. has ydthd before it, and also at
beginning of b, with a correlative evd at beginning of C ; in b, all end with dksitayak
pibanti^ and MS.Q^S. have dksitim before it; in c, TS.QQS. give no rajd for asmin
Indrah. The late idea of the subsistence of the gods upon the moon is to be seen in
the verse. The Anukr. seems to balance deficient a with redundant c.
With this hymn ends the seventh anuvdka^ of 8 (or 9) hymns and 31 verses; the
quoted Anukr. says of the verses trihqad ekd ca saptamah ; and, of the hymns, sapta-
mdv \\s this to be joined with the colophon of the fifth anuvdka, p. 428 ? thus, pafUama-
saptamdv\ asidu,
82 (87). Praise and prayer to Agni.
[^Qdunaka (sampatkdmah). — sadrcam, dgneyam, trdistubham : 2. kakummoH brhati ;
Sjagati,^
Of this hymn, verses 2 and 6 are found in Paipp. xx., and verse 3 in iii. It is used in
Kau^. (59. 15), with ii.6, in a rite for success; and also (59. 19), with hymn 17 etc.:
see under 17; further, vss. 2-6, in the upanayana ceremony (57.21), accompany the
laying of five pieces of fuel in renewing a lost fire*; and the comm. quotes it from the
Naksatra Kalpa (17-19) in various mahdqdnti ceremonies. Vait (29.19) employs
it (or vs. I ?) in the agnicayana^ after laying on fuel with vii. 15; further (5.16)
vs. 2, in the agnyddheya ceremony, while blowing the fire with one's breath ; and yet
again (2. 7) vs. 6, in ^^ parvan sacrifice, while ladling out the sacrificial butter. ^[^Ke^.,.
P' 359'^; comm., p. 484 end.J
Translated: Ludwig, p. 428 ; Henry, 34, 102 ; Griffith, i.369.
1. Sing {arc) ye good praise unto the contest for kine; put ye in us
excellent possessions ; lead ye this sacrifice of ours unto the gods ; let
streams of ghee purify themselves sweetly.
The verse is found also as RV. iv. 58. 10 and VS. xvii. 98. Both read in a arsata
(which is better), and at the end pavante. The comm. understands devatds in c. He
regards the waters or the kine as addressed, and explains a in several different ways.
2. I seize in me Agni at first, together with dominion, splendor^
strength; in me I put progeny, in me lifetime, — hail! — in me Agni.
The first and third padas are read in TS. v. 7.9s and the first three in MS. i. 6. i,
with simdry variants : both put grhndmi in a before dgre^ and MS. rectifies the meter
by inserting ahdm between the two; for b, MS. has sahd prajdyd vdrcasd dhdnena
(TS. entirely different, rdyds pdsdya etc.) ; in c, MS. puts ksatrdm in place of prajam,
and, for iyus^ MS. gives riyas and TS. vdrcas (d is different in each text). Ppp. reads
at the end agnih. The meter (8 + 11 : 11+6 = 36) is imperfectly described by the
Anukr.
3. Just here, O Agni, do thou maintain wealth ; let not the down-
putters, with previous intents, put thee down ; by dominion, O Agni, be
it of easy control for thee ; let thine attendant increase, not laid low.
The verse occurs also in VS. (xxvii. 4), TS. (iv. i. 7»), MS. (ii. 12. 5) ; all have the
better reading ksatrdm at beginning of c ; and, for the difficult and probably erroneous
purvacittds of b, VS.TS. read purvacUas, and MS. purvdcittdu (the editor noting
449 TRANSLATION AND NOTES. BOOK VII. -vii. 83
that K. and Kap. S. read with VS.). The word, in whatever form, probably refers to
other worshipers who get the start of us and outdo our Agni by their own ; the comm.
says: asmattah piirvam tvadvisayamanaskdh or tvadvisayaydgakaranamanasah,
AU the //z^-mss. read at the end dnih-strtah, and this is required by Prat. ii. 86 ; but
SPP. alters to dni-strtah — which, to be sure, better suits the sense. The l^Y. pada-
text also has (viii. 33. 9) dnih-strtah ; TS. (and by inference MS., as the editor reports
nothing), dnistrtah^ unchanged. The verse in Ppp. stands in the middle of our hymn
ii.6 (between vss.3 and 4) ; [_and it is important to remember that its position in the
Yajus texts, VS.TS.MS., is similar: see note to ii. 6. 3 J. Ppp. reads dabhan for ni
kran in b, anti ksatram ^and silyamam\ in c. This j'agaff has one tristubh pada.
4. 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.
Anu * after ' seems here to have a distributive force : Agni is ever present to meet
the first dawn etc. with his brightness ; or it is the opposite of prati in vs. 5 : anu
*from behind,' as prati * from in front.* The verse is found as VS. xi. 17, and in TS.
iv. i. 2», TB. 1.2. 1*3, and MS. i. 8. 9. All these have in c dnu suryasya purutra ca
raqmin (an easier and better reading), and, at the end, VS. MS. give a taianiha, and
TS.TB. i tatdna. This verse and the next are repeated as xviii. i . 27, 28.
5. 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.
A variation of the preceding verse, perhaps suggested by RV. iv. 13. i a, which is
identical with its first pada ; its second half agrees much more closely with the version
of the other texts than does 4 c, d. The comm. is still more faithful to that version, by
giving the (preferable) reading /i/rw/r5 in c.
6. Ghee for thee, Agni, in the heavenly station ; with ghee Manu
kindleth thee today ; let the goddesses thy kin (napti) bring thee ghee ;
ghee to thee let the kine milk, O Agni.
Ppp. reads duhraie in d. The comm. gives naptryas in c, and declares it to mean
the waters ; it is more probably the daughters of the sky in general.
83 (88). For release from Varuna's fetters.
\jQunah^epa. — caturrcam. vdrunam, dnustubham : 2. patkydpahkti ; j, 4. tristubh
(^. brhatigarbhd)!\
The first two verses are found in Paipp. xx. The hymn (the whole, says the comm.)
is, according to Kau^. (32. 14), to be repeated in a remedial rite for dropsy, in a hut
amid flowing waters ; also (127. 4) all the verses in a sacrifice to Varuna, after iv. 16. 3,
in case of the portent of obscuration of the seven rsis. Vait. (10. 22) has vs. i * at the
end of the pa^ubandha^ when the victim's heart has been set upon a spit ; and vs. 3 in the
agnicayana (28. 17), on loosening the cords by which the fire-dish has been carried.
The comm. quotes the hymn from Naksatra Kalpa (14), with an offering to Varuna in
a mahdqdnti for portents. *|_ According to Garbe, the whole hymn. J
Translated: Henry, 35, 104; Griffith, i. 370 ; Bloomfield, 12,562.
vii. 83- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 450
1. In the waters, O king Varuna, is built for thee a golden house;
thence let the king of firm courses release all bonds (ddmati).
All the authorities have mithds at end of b, and SPP. admits this in his text,
although it is a palpable misreading for tniids [_cf. Roth, ZDMG. xlviii. 107 J, which is
given by Ppp. and by A(^S. in the corresponding verse (iii. 6. 24) ; our text has by emen-
dation mitds; the comm. makes for mithas the forced interpretation ananyas&dh&ranah
faresdm anabhigatnyo vd. Our text also makes the clearly called-for emendation of
dhamdni to damdni |_Roth, I.e., p. 108 J in d (the translation is made accordingly),
and of dhamnO'dhdmnas in 2 a to di-\ yet not only all AV. authorises, but also
Ppp. and A^S., are opposed to it in both verses and a whole series of texts in vs. 2 ;
it is not without sufficient reason, then, that SPP. retains dhd-^ although we can only
wonder at the wide-spread corruption of the text. The comm. explains dhamdni
muHcatu by sthdndny asmadlydni tyajatu. The AQS. version of the verse reads:
dvipe rdjfio varunasya grho mito hiranyayah : sa no dhrtavrato rdjd dhdmna-dhdmna
iha muHcatu, Ppp. has its b like A(^S. ; in d it reads dhdmd vi no suce,
2. From every bond, O king, here, O Varuna, release us ; if "O waters,
inviolable ones!*' if "O Varuna!" we have said, from that, O Varuna,
release us.
The whole verse is found in many other texts: VS. vi. 22 b, c; TS. i. 3. ii» ; MS.
i. 2. 18 ; AQS. iii. 6. 24; CCS. viii. 12. 11; L^S. v. 4. 6: TB. ii. 6. 6» and VS. xx. 18
have padas c-€ ; |_and MGS., ii. i . 1 1 , has the pratlka : cf. p. 151, under dhdmno\. All,
including also Ppp., as noted above, begin with dhamno^hdmnak (so SPP. : the comm.
explains by sarvasmdd rogasthdndt; our text emends to da-', [^see note to vs. ij);
VS.CCS.LQS. have (in a-b) rdjans tdto; all, as also Ppp., have no muhca in both b
and e ; VS. unaccountably gives dhus instead of apas in c (but it has apas in xx. 18) ;
TS.MS.TB. accent dghnyds and, with LQS., omit the /// after it; for ydd Hcimd in
d, VS.TS.TB.AgS.gCS.LgS. read qdpdmahe (printed sayd-, LgS.), while MS. has
qdpdmahdi. The accent aghnyis (as nom.) and the reading vdruna (voc.) are incon-
sistent, and dghnyds of TS. etc. seems to be preferable ; but all the AV. pada-ms&.
(except a single one of SPP's) read vdrunah, though all the samhifd-m&s, without
exception combine vdrun/ V/. Our translation implies dghnyds (or aghnyds) ; the
comm. says he aghnydh, Padas c, d are repeated below as xix. 44. 9 a, b ; they relate
doubtless to adjurations made in support of what is false. [_The Anukr. seems to sanc-
tion our pronouncing the dmredita as six syllables. J
3. Loosen up the uppermost fetter from us, O Varuna, [loosen] down
the lowest, off the midmost ; then may we, O Aditya, in thy sphere
(yratd)^ be guiltless unto Aditi.
The verse is RV. i. 24. 15, and found also as VS. xii. 12, and in TS. (i. 5. i n et al.),
MS. (i. 2. 18 et al.), SV. i. 589 (Naigeya appendix i. 4), and MB. (i. 7. 10). All
agree in reading dthd at beginning of c instead of our ddhd (the comm. has athd)^ and
SV. and MB. further put vaydm after vrati in c, while SV. accents andgdsas in d.
|_Knauer, Index to MGS., p. 148, cites many occurrences of the verse. J [^Repeated
below as xviii. 4. 69. J
4. Release from us, O Varuna, all fetters, that are uppermost, lowest,
that are Varuna's ; remove from us evil-dreaming [and] difficulty ; then
may we go to the world of the well-done.
451 TRANSLATION AND NOTES. BOOK VII. -viL 84
The last three padas are identical with those of vi. 121. i, above. Our text ought
to read in c, as there, nih j?'-. LPronounce, as there, nis suvdsmdt.\ There is no
brliatl element in the verse.
84 (89). To Agni: and to Indra.
\Bhrgtt. — trcam. dindram: i.dgneyi. trdistubham : i,jagati^
Only the first verse is found in Paipp., in iii. For the use by Kau?. and Vait. (not
of vs. i), sec under vss. 2, 3.
Translated: Henry, 35, 105; Griffith, i. 371.
1. O Agni, shine thou here unassailable, Jatavedas, immortal, wide-
ruling (virdj)f bearing dominion ; releasing all diseases by humane, pro-
pitious [aids], do thou protect round about today our household.
The comm. supplies uiibhis in c, d, and the translation given follows his lead. The
verse is found also as VS. xxvii. 7, and in TS. iv. i . 73 and MS. ii. 1 2. 5 ; MS. makes c easy
by reading manusdndm (it also has vi for vlqvds)^ and VS.TS. by reading manuslr
bhiydh, MS.VS. give after this qivibhis ; and VS.TS. have iqds for dmlvas in c.
All read dnistrtas (Ppp. anistatas) for dmartyas in a, and vrdhi for gdyam at the
end (Ppp. gaydik). Ppp. has, in c, d, tnanusyebhyah qivebhir. All the texts thus
relieve in various ways the difficulties and awkwardnesses of the second half-verse.
We should expect here a separation of the hymn into two, as the remaining verses are
addressed to Indra ; but no ms. or other authority so divides.
2. O Indra, unto dominion, [unto] pleasant force, wast thou born, thou
bull of men (carsani) ; thou didst push away the inimical people ; thou
didst make wide room for the gods.
This verse and the next are two verses, connected (but in inverted order), in RV.
(x. 180. 3, 2), found also in TS. i. 6. 1 24. Both these read in c amiiraydntam^ their only
variant in this verse. In d carsanlnim is most naturally made dependent on vrsabha,
although, as such, it ought to be without accent ; Henrj' takes it as governed by the
nouns in a. The verse (doubtless with vs. 3) is used by Kau^. (17. 31) in the consecra-
tion of a king [^Weber, Rdjasuya^ p. 142 J, and (140. 17) in the indramahotsava^ with
libation to Indra, and service of Brahmans. [^RV.TS. accent carsanlnapn and all of
W*s and SPP's mss. seem to do so. Perhaps, in spite of W's version, we have no right
to correct our text by deleting the accent ; but the accent can hardly be aught else than
an old blunder. J
3. Like a fearful wild beast, wandering, mountain-staying, from dis-
tant distance may he come hither ; sharpening, O Indra, [thy] missile
(?srkd), [thy] keen rim, smite away the foes, push away the scorners.
The first half-verse was read above as 26. 2 b, c. The verse is RV. x. 180. 2, TS.
i. 6. 124 (as noted under the preceding verse), and also SV. ii. 1223, MS. iv. 12.3, VS.
xviii. 71 ; their only variant is 2X j agamy at in b, for which TS. has jagdmd^ and all the
rest jaganthd. The comm. takes srka as an adj., = sarana^lla. |_Cf. Knauer^s Index
to MGS., p. 1 53. J |_For use by Kauq., see under vs. 2. J Vait. (29.5) uses the verse
in the agnicayana^ in the covering of the first layers.
vii. 8s- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 452
85 (90)- Invocation of Tarkshya.
[AiAarvan (svastyayanakdmah). — tdrksyadevatyam . trdistubham .]
Not found in Paipp. Used in Kauq. (59. 14), with 86 and 117, in a rite for general
welfare, and by the schol. (note to 137.4) in making a sacrificial hearth for the djya-
tantra; it is also reckoned (note to 25. 36) to the svastyayana gana.
Translated : Henry, 36, 105 ; Griffith, i.372. — See also Foy, KZ. xxxiv. 268.
I. We would fain call hither for [our] welfare Tarkshya, this vigorous,
god-quickened, powerful overcomer of chariots, [Tarkshya, J having un-
injured tires, fight-conquering, swift.
The verse is RV. x. 1 78. i and SV. i. 332. For our sdhovdnam^ in b, RV. reads
sahivdnam and S V. sahovanam ; both have prtanijam (undivided in RV. /Ja^a-text)
in c instead of -djim (p. -doj{m)\ and, in d, the KV . pada-itxt understands ihi as simply
ihd, ours as ihd : i. The comm. also reads prtandjam^ but explains it as containing
either the root aj ox ji.
86 (91). Invocation of Indra.
\Atkarvan {svastyayanakdmah). — diftdram, trdistubham. 1
Wanting in P&ipp. Follows in its applications closely those of 85 (Kau^. 59. 14, and
notes to 137.4 and 25.36); but appears further (140.6) in the indramahotsava^ with
hymn 91 and v. 3. 11, accompanying an offering of butter.
Translated: Henry, 36, 106; Griffith, i.372.
I. The savior Indra, the helper Indra, the hero Indra, of easy call at
every call — I call now on the mighty {fahrd), much-called Indra ; let the
bounteous (jnaghdvan) Indra make well-being for us.
The verse is RV. vi.47. 11, also SV. i. 333, VS. xx. 50, TS. i. 6. I25, MS. iv. 9. 27 et aL
In a, TS. accents dvitdramj in c, RV.VS. begin hvdydmi (for huvi nu) ; for d, they
all read si.tastl no (but SV. iddm havlr) maghdvd dhdiv (SV. vetv) (ndrah. [Qi. also
MGS. i. II. 16, and p. 150. J
87 (92). Homage to Rudra.
[A tharvan. — rdudram . jdgatam .]
Found also in Paipp. xx. Found in Kau^. (59. 29) in a rite for welfare, with wor-
ship of the Rudras ; and reckoned (note to 50. 13) to the rdudra gana. Used repeatedly
by Vait. : in the parvan sacrifice (4. 10), when the cleansing tuft is thrown in the fire,
and again, in the cdturmdsya sacrifice (9. 18), with a cake to Tryambaka; also (24. 17)
at the end of the agnistoma^ when the priests quit the place of sacrifice.
Translated: Muir, iv». 333 ; Henry, 36, 106; Griffith, i.372.
I. The Rudra that is in the fire (agni), that is within the waters, that
entered the herbs, the plants, that shaped {kip) all these beings — to that
Rudra, to Agni, be homage.
TS., at V. 5. 93, has a nearly corresponding address, but making no pretense to a
metrical character : it reads yd rudrd agttdu (so far, Ppp. agrees) yd apsit yd dsadhlsu
453 TRANSLATION AND NOTES. BOOK VII. -vii. 89
yd rudrd vi^vd bhuvand **viv^ga idsmdi rudriya ndmo astu; thus omitting the per-
plexing agnaye at the end, for which Ppp. also has the better reading adya. The
comm. explains cdklpe by (sras/uM) samartho bhavati, Pada b is tristubh; Lbut A is
not to be made good by pronouncing rudrd as a trisyllable J.
88(93)- Against poison.
\Garutman. — taksakadevatyam, j-av. brAatl.']
[^Prose.J Found in Paipp. xx., but so defaced as not to be comparable in detail.
Used by Kau^. (29.6) in a healing rite against snake-poison, rubbing the bite with
grass and flinging this out in the direction of the snake.
Translated: Ludwig, p. 511 ; Henry, 36, 106; Griffith, i.373.
I, Go away! enemy (dri) art thou; enemy verily art thou; in poison
hast thou mixed poison ; poison verily hast thou mixed ; go away straight
to the snake ; smite that !
It can be seen in Ppp. that the combination arir vd *si is made. Addressed to the
poison (comm.), or to the wisp of grass that wipes it off (Henry) — or otherwise. The
»♦ verse" (12 : 14 : 10 = 36) is brhati only in number of syllables. ^The comm. reads
abhyupehL He takes the ** that " to mean the snake. With regard to the auto-toxic
action of snake-venoms, see note to v. 13. 4. J
89 (94). To Agni and the waters.
\Sindkudvipa, — caturrcam. dgneyam. dnufinbham : 4. ^-p. nicrtparosnihI\
LPartly prose — " verse " 4. J The first three verses are found also in Paipp. i. Various
use is made of the hymn and of its several verses in the sutras. In Kauq. it is addressed
to the holy water (42. 13) on occasion of the Vedic student's return home, and (42. 14)
vss. I, 2, 4 accompany his laying of fuel on the fire after sunset; with vs. 3 (57. 24) his
hands are washed in the upanayana ceremony, and with vs. 4 (57.27) he partakes of
hot food ; two phrases occurring in the latter (edho 'st, tejo 'si) appear (6. 12, 13) in the
parvan sacrifice, but are hardly to be regarded as quotations from it (the comm., how-
ever, considers them such) ; and the schol. (note to 46. 17) and comm. reckon the hymn
as intended by the sndnTyds, or verses to be recited at the bath taken after the death of
one's teacher. In Vait (3. 18), vss. 1-3 accompany in the pan>an sacrifice the priests'
cleansing ; vs. i (or more ?) in the agnistoma (24. 6) is repeated on approach to the
dhavanlya fire ; with vs. 3, the sacrificer's wife is decked in the cdturmdsya sacrifice
(8. 20) ; with vs. 4, fuel is laid on the fire in ^t parvan sacrifice (4. 1).
Translated: Henry, 36, 106; Griffith, i. 373.
I. The heavenly waters have I honored {cay) ; with sap have we been
mingled ; with milk, O Agni, have I come ; me here unite with splendor.
The verse is, with differences, RV. i. 23.23, and is found also in VS. (xx. 22),
T.S. (i.4. 453), MS. (i.3.39), JB. (ii.68), LgS. (ii. 12. 13). RV. has, for a, ipo adyi
*nv acdrisam ; the others nearly the same Lsee also note to vs. 4, below J, only all give
the more regular grammatical form apAs^ and TS. omits adyd, while JB. reads acdrsam ;
in b, RV. has at end agasmahi^ LQS. aganmahi, VS.TS.MS. asrkpnahi ; in c, TS.
combines /4>''''^^^^ ^S'^ ^^^ K.V. reads ^'«/// for agamam ; VS. adds a fifth pada. The
vii. 89- BOOK VII. THE ATHARVA-VEDA-SAKIHITA. 454
verse is repeated as x. 5. 46, and its second half is the last part of ix. i. 14. Ppp. agrees
in A with RV., and has aganmahi in b. The comm. glosses acdyisam ynXh pujaydmi.
2. 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 {hi).
The verse is repeated below as ix. i. 15 and x. 5. 47. It is RV. i. 23. 24 ; RV. reads,
in c asya unaccented, as the comm. also defines our word to be ; and one or two of our
mss. (Bp.K.R.s.m.) so give it. The comm. explains me asya by enam mdm (supplying
putani)^ or, alternatively, etddr^asya me (supplying abhimaiaphalam sddhayitum),
Ppp. reads, for \i^ prajayd ca bahurn krdhi, and combines in d sahars-, [^Perhaps the
Anukr. scans c, d as 7 -f 9.J
3. O waters, do ye carry forth both this reproach and what is foul
(md/a), and what untruth I have uttered in hate, and what I have sworn
fearlessly (.^). .
The majority of our mss. (all but R.T.) accent ctpas in a, and SPP. reports that three
of his mss. also do the same : both, texts emend to dpas, Ppp. omits abhi in c, and
combines in d ^epe *bhf'. The verse is found, with pervading differences of reading, as
RV. i. 23. 22, and also, less discordant, in VS. vi. 17, ApQS. vii. 21.6, LQS. ii. 2. 11.
VS. differs from our text only by accenting abhlrunam ; Ap. has vd for ca in c and d;
Li^S. agrees throughout. The RV. text is this : iddm dpah prd vahata ydt kim ca
duritdm mdyi : ydd vd *hdm abhidudrdha ydd vd ^epd uti *nrtam. The sense of our
abhlrunam at the end is extremely questionable ; very possibly it may contain abhi and
have nothing to do with the root bhl ; it occurs only in this verse. The comm. explains
it as abhi and rnna for rna *• debt*
• • •
4. Fire-wood i/dhas) art thou, may I be prosperous (ed/i) ; fuel
{samldh) art thou, may I altogether prosper {sam-edh) ; brightness art
thou, put thou brightness in me.
[_ Prose. J This address to the pieces of kindling-wood or fuel piled on the sacred
fire, punning on the similarity of the roots idh * bum ' and edh < prosper,* is found also in
VS. xxxviii. 25, K. ix. 7, xxxviii. 5, AQS. iii. 6. 26, LQS. ii. 12. 12, QGS. ii. 10. VS. and
QGS. have all three parts, only omitting sdm edhisfya in the second*; LQS. has only the
first two addresses, and reads in each edhislmahij AQS. reads as LQS., but has also
our third address prefixed as its first, with the variant me dehi. The Anukr. scans
8 + 9: 10=27. [_MGS. has the first two addresses at i. i. 16 (cf. p. 149, 156); then
follows apo adydnv acdrisam; and tejo 'si is at ii. 2. 11 (cf. p. 150). J •LAnd reading
edhisfmdhi in the first. J
90 (95). To destroy some one's virile power.
[Aiigiras. — trcam. mantroktadevatyam. i, gdy€ttrt; a.virdt purastddbrhati ;
J. j-iTV. 6-p. bhurig jagati.']
Found also in Paipp. xx. Used by Kauq. (36. 35) in a women's rite, being directed
against the lover of one's wife.
Translated : Henry, 37, 107; Griffith, i. 374 and 475.
I. Hew on, after ancient fashion, as it were the knot of a creeper;
harm the force of the barbarian {ddsd).
455 TRANSLATION AND NOTES. BOOK VII, -vii. 91
This verse and the first half of the next are the first five padas (a refrain being added
as sixth) of RV. viii. 40. 6, with no variant in this verse. The two parts of the hymn,
as divided after 2 b, do not appear to belong together. The tradition makes the hymn
directed against one^s wife's paramour ; and the comm. regards this first verse as an
appeal to Agni. Ppp. reads at end jambhaya,
2. We, by Indra*s aid, will share among us this collected good of his ;
I relax the vigor (}qibhrdfn) of thy member (?) by Varuna's vow {vratd).
In the first half-verse (see above), RV. reads bhajemahi. The translation of c is
tentative only ; qibhrdm (our W. qlbhrant) is possibly a corruption of ^ibham; for bhra-
jds (understood here as gen. of bhrdj) compare iv. 4. i . The comm. reads ^ubhram^
and (doubtless merely on account of its apparent connection with roQt bhrdj) explains
bhrajas by dlptam (supplying retas), Ppp. reads (corruptly) mldpaydvi bhrati qukra,
Th^ intrusion of vaydm or of vdsu in a turns the anustubh into a bad brhatf; but RV.
has both.
3. That the member may go off, and may be impotent (Jdndvayas)
toward women, of the depending, inciting (.?), peg-like, in-thrusting one,
what is stretched, that do thou unstretch ; what is stretched up, that do
thou stretch down.
The epithets in this verse are very obscure, and are rendered for the most part only
at a venture. The comm. explains andvayas as either * not arriving ' (from root vl =
gam) or * not enjoying ' (from d-vf = ad^ i.e. bhaks * enjoy ') ; knadivant (our text reads
incorrectly klad-, with only one ms., Bp.», and the Petersburg Lexicon conjectures "per-
haps « wet,' " from a reminiscence of klid) he regards as from root krad^ with substitu-
tion of n for r, and renders * inviting* (dhvdnavant) ; (d/lkurd he derives from ^anku;
avastha is to him simply = {sirlsamlpe) avaiisthamdna^ or (as for avah-sthd) striyd
adhahpradeqe sambhogdya tisthatah. \\vi a, b, Ppp. is quite defaced.J
Here ends the eighth anuvdka, of 9 hymns and 24 verses. The quoted Anukr. says
astamdu nava, and caturvinqa. [tlS^ See p. 1045. J
91 (96). To Indra: for aid.
[Aiharvan, — cdndramasam ( / ) . trdistubham .]
This and the two following hymns are wanting in Paipp. This one (the comm.
says, with 92 and 93 also) is used by Kau^. (59. 7), with vi. 5 and 6, by one desiring a
village ; also (140. 6), with v. 3. 1 1 and vii. 86, to accompany an offering of butter in the
indramahotsava ; and it is reckoned to the abhaya gana (note to 16.8), and to the
svastyayana gana (note to 25.36).
Translated: Henry, 37, 108; Griffith, i.374.
I. Let Indra be well-saving, well-aiding with aids, very gracious, all-
possessing ; let him put down (bddli) hatred, let him make for us fearless-
ness ; may we be lords of wealth in heroes.
This hymn and the following are two successive verses in RV. (x. 131.6, 7, or
vi.47.12, 13), and are also found together in VS. (xx. 51, 52), TS. (i. 7. 134-5), and
MS. (iv. 12. 5). All these agree in leaving out the nas which disturbs the meter of c.
Our pada-t^xX agrees with that of RV. in both verses in falsely dividing svdovan^ and
the comm. explains the word correspondingly with dhanavdn hitdtmd vd.
vii. 92- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 456
92(97). To Indra: for aid.
[AiAarvan {etc. as hymn 9/).]
Wanting in Paipp. Reckoned to the svastyayana gana (note to Kau^. 25. 36), and
by the comm. joined with 91 : see under 91.
Translated: Henry, 38, 108; Griffith, i.374.
I. Let this Indra, well-saving, well-aiding, keep far away apart from
us any hatred ; may we be in the favor of him the worshipful, also in his
excellent well-willing.
The other texts (see under the preceding hymn) invert the order of the two half-
verses, and all but MS. read asm^ 2X end of (our) a. The samhitS't^zding sanutdr is
prescribed by Prat, ii.48. The comm. explains the word as = tirohit&n ox gudhdn.
93 (98)- For Indra's aid.
\Bkrgvangiras. — dindram . gdyatram .]
Wanting in Paipp. Not employed by Kau^., except as by the comm. declared to be
joined with 91 and 92 in 59. 7 (see under 91).
Translated: Henry, 38, 108; Griffith, i.374.
I. With Indra, with fury may we overcome them that play the foe,
smiting Vritras irresistibly.
The verse is found also in TS. iii. 5. 3* and MS. i. 3. 12. TS. reads sayujas for
many unci y and sdsahyama for abhi sydma; MS.^yuja for vaydm, dva bddhe for abhi
sydma^ and ghnata for ghndntas. Most of the samhitd-mss. give sydma (our W.O.,
and two fifths of SPP's authorities, sy-)^ and both printed texts read it; but the Prat
(ii. 107) expressly requires sydma, and that accordingly should be the accepted text.
|_In c, rather, * smiting adversaries '? J
94 (99)* For Indra's help to unanimity.
[Atharvan. — sdumyam. dnustubham.']
Found also in Paipp. xix. Not used by Kauq. In Vait. (13. 12) it accompanies, in
the agnistoma, the conducting of king Soma to his throne ; and again, later (23. 7), the
bringing of the dhruvagraha of soma into the cup.
Translated: Henry, 38, 109; Griffith, i.375. — Cf. Oldenberg, Rigveda i. p. 249.
I. Fixed (dhrtivd)^ with a fixed oblation, do we lead down Soma, that
Indra may make the clans (vi(^) like-minded, wholly ours.
The verse is RV. x. 173. 6 and VS. vii. 25 c, and the first half is found in MS.
i. 3. 15 ; also in TS. iii. 2. 8*^, followed at the interval of two padas by the second half.
RV. has, for dva . . . naydmasi, abhi . . . mr^dmasi (Ppp. abhi soma bhrqdmahi)\
for ydthd nas in c it reads dtho te (Ppp. atrd ie)*] and in d balihftas (also Ppp.)
for sdmmanasas. TS. has, for c, d, ydthd na indra id viqah khtalih sdrz'dh sdfna-
nasah kdrat. MS. reads vah (!) ior*va in b; VS. is quite different: dh. dh, mdnasd
vdca sdmam dva naydmi : dthd na indra id vi^o *sapatnak sdmanasas kdrat, *LAnd
hence karat for kdrat in d. — The vs. is also noted as occurring at K. xxxv. 7. J
457 TRANSLATION AND NOTES. BOOK VII. -vii. 96
95 (100). A spell against some one.
\Kapihjala. — trcam, mantroktagrdhradevatyam , dnustubham : 2, j, bhurij,']
Not found in Paipp. Used by Kau^. (48. 40) in a witchcraft rite against enemies,
with tying up a striped frog with two blue and red strings under the forelegs, putting it
in hot water, and poking and squeezing it at each offering {pratydhuti).
Translated: Ludwig, p. 517; Henry, 38, 109; Griffith, i. 375.
1. Up have flown his two dark-brown {(ydvd) quiverers {^vit/iurd),
as two vultures to the sky — up-heater-and-forth-heater, up-heaters of his
heart.
The comm. renders viihurdU by samtatam calanaqfldu (also vyathanaqlldu bhaya-
vantdu), and understands by them (through the hymn) either the two lips or the breath
and expiration of the enemy who is represented by the frog {mandukdtmand bhdvi-
tasyd) — which is very unsatisfactory. To the vultures he applies the epithet tdrksydu.
Roth suggests, as intended in the second half-verse, the heat and passion of love, which
are to be expelled from some woman^s heart.
2. I have made them (dual) rise up, like (two) weary-sitting kine, like
(two) growling dogs, like (two) lurking {'iud-av) wolves.
The comm. explains udavantdu by goyUthamadhye vatsdn udgrhya gacchantdu ;
Henry renders " that watch one another." [^He would reject ud in a. J
3. The (two) on-thrusters, down-thrusters, also together-thrusters : I shut
up his urinator who bore [away] from here — [whether] woman [or] man.
Strim in d would be a welcome emendation : " of the man who bore away the woman
from here " ; but the analogy of i. 8. i c favors the text as given by the mss. The
comm. supplies dsmdklnam dhanam as object of jabhdra; or, alternatively, he takes
the latter as = prahrtavdn asmdn bddhitavdn; medhra {niih -f- trd) he paraphrases
with marmasthdnopalaksanam. His ignorance of the sense of the h}'mn is as great as
that of Kauq. — or as ours. SPP. retains the h of itdh before stri in d, against his
usual practice elsewhere, and with only a small minority of his mss.
96(101). For quiet kidneys (?).
\Kapiftjala. — prdkrtam L?J*/ vdyasam. dnustubAam.]
Found in Paipp. xx. Occurs in Kau^. (48. 41) just after the preceding hjrmn, but in
a different rite against an approaching enemy, who is made to drink a preparation.
*LBerlin ms. prdg uktam,\
Translated: Henry, 39, iii ; Griffith, i. 376.
I. The kine have sat in their seat ; the bird has flown to its nest; the
mountains have stood in their site ; I have made the (two) kidneys Stand
in their station.
Instead of the unsatisfactory and questionable * 7'f>^>t5;/, the comm. reads vrkdu, and
understands it to mean ** the he-wolf and the she-wolf " ; they are to be made to stay
in an enemy's house. He also reads in c ^ sthdne^ regarding d as prefix to asthuh,
SPP. combines again (cf. 95.3 d) in his text, with the minority of his authorities,
vii. 96- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 458
asthuh sth', Atisthipan at the end in our text is a misprint for -^am, Ppp. appears
to read avlvamam instead. The second half-verse is nearly identical with vi. 77. i c, d.
|_Bp. has vrkvdii; O., vrkvav ; E. and SPP's D., vrkiv : this last is, to be sure, not
vrkau ' wolves.' But has not the phraseology of vs. 2 of the preceding hymn {atisthi-
path vfkdu) something to do with the placing of this one here ?J
97 (102). Accompanying an offering.
\Atharvan (yajhasampurnakdmah*). — astarcam. mantroktdindrdgnam, trdistubkam:
5' 3'P' drci bhurig gdyatri ; 6. ^-p. prdjdpatyd brhati ; 7'S'P' idmm bkurig
jagati ; 8, upariitdd brhati^
LPartly prose, 5-3. J Found also in Paipp. xx. Accompanies in Kaug. (6. 3), in the
parvan sacrifice, the offering of the so-called safksthitahomas ; vs. 8 is then (6. 4) speci-
fied, with the direction ity uttamam caturgrhltena. Verse 2 is further found in the upa-
nayana ceremony (55. 20), with vi. 53. 3, accompanying the release of a cow (the comro.
says, with different reading and division, accompanying a contemplation of the water-pot).
In Vait. (4. 13), vss. 3-8 go with final offerings in the parvan sacrifice. [_The decad
division cuts the hymn between vss. 2 and 3: cf. p. 389. J *LThc text reads anena
yajfiasampUrnekdmo yajhe patitpi istvd ^prdrthayat ! \
Translated : Ludwig, p. 429 ; Henry, 39, 1 1 1 ; Griffith, i. 376.
1. Since today, as this sacrifice goes forward, we chose thee here, O
knowing hStar^ mayest thou go fixedly, and, O mightiest one, do thou,
foreknowing, go unto the fixed sacrifice, the soma.
The translation follows our text, but this is, as the parallel texts plainly show, much
corrupted in c. The verse is RV. iii. 29. 16, found also in VS. (viii. 20), TS. (1.4. 44'),
MS. (i. 3. 38). In A, VS. begins vaydm hi tvd; in b, RV. reads cikitvo 'vrn-, while
the other texts have d^€ hdtdram dvrn-. In c, RV. reads ayds and uti *qamisthds;
VS. has the same, and also fdhak both times for dhruvdm; TS.MS. have fdhak^ but
aydt between, and MS. -mista^ while TS. has -misthds. In d, RV. begins prajdndn
vidvih ufh^ V6.TS. begin prajdndn yaj\ and have vidvin (for sdmam) at the end ;
and MS. reads, for d, vidvin prajdndnn upa ydhi yajhdm. The comm. apparently
has ay as in c, but he explains it as = aydksls ^yaja (quoting the TS. version of the
pada), as if it were ayds; certainly, when it is reduced to ayas^ all recognition of its
connection with yaj must be lost. The comm. also reads uid *qamisthds^ with the other
texts. Ppp. has ay as in c, but otherwise agrees with RV.
2. Lead us together, O Indra, with mind, with kine, together with
patrons, thou of the bay horses, together with well-being, together
with what of the prayers {brdhman) is pleasing {-hitd) to the gods,
together with the favor of the worshipful gods.
The verse is RV. v. 42. 4, and also occurs in VS. (viii. 1 5), TS. (i. 4. 44*), TB. (ii. 8. 2^),
and MS. (i. 3. 38). All save MS. read no after indra in a (also the comm., and one of
SPP's mss.), artd all (also Ppp.) nesi for nesa; in b, RV.MS. (also the comm.) have
harivasy the others maghavan instead, and RV. at end svasti; in c, all (with Ppp.)
brdhmand^ and all save RV. d^vdkrtam (so Ppp. also) after it ; in d, RV.TS.TB. (also
Ppp.) have the more proper sumatya (-/du involves an anacoluthon which is dis-
regarded in the translation). SPP. follows the comm. and a single one of his mss. in
reading (with the other texts) brdhmand in c.
459 TRANSLATION AND NOTES. BOOK VII. -vii. 97
3. The eager gods, O god, that thou didst bring — them, O Agni,
send forward in [thine] own station (sadhdstha)\ having eaten, having
drunk sweet things, assign to this man good things, ye good ones
i^odsu).
This and the following verse are given together in VS. (viii. 18, 19), TS. (i. 4. 44*-3),
MS. (i. 3. 38), but in different order and combination : namely, in VS., our 4 before 3,*
and in the others our 4 A, b and 3 c, d as one verse, and our 3 a, b and 4 c, d as a fol-
lowing one. In our 3 a, VS. begins with^iw iv-^ and TS. ends with devan (/-) ; in c, all
end with -saq ca viqve^ and after it VS. has asmi^ and TS.MS. ^sme. Ppp. reads, in b,
preraya punar agne sve sadhasthe. The fourth pada is deficient. * ^More precisely,
our 4 a-c with 3 d before our 3 a-c with 4 d. J
4. We have made for you easily accessible seats, O gods, ye that have
come enjoying me at the libation ; carrying, bearing [your] own good
things, ascend ye to heaven after the good hot drink (.?).
TS. (as above) reads at the beginning svagi^ and later in a sddanam^ MS. sddand
krnomi; in b, VS. MS. have 'gmi*ddm sdvanam jus-, TS. sdvane *ddm y-; Ppp. also
has krnomi, followed by the unintelligible ^'^ caste *dam savane jusdndh j the AV. text
(p. sdvane : md) is apparently a corruption of sdvane *mif which the comm. reads. In
C VS. inverts the order of the two participles, and all read havinsi for svi vdsQni; in
d, VS. MS. have dsum for vdsum, and VS. svdr for divam, and all tisthata for rohaia.
Ppp. gives, for c, d, v, bh, dudhds tvam gharmath tarn u tisthatd *nu. All the AV.
pada-ms^. (except a single one of SPP's) read vdhamdnd : bhdramdnd, without final
visarga, and all the safkhitd-mss, (except our P.p.m.) have -nd svi; both printed texts
make the necessary emendation in samhiid to -ndh svi (which the comm. also reads),
and SPP. adds the visarga to both p'ples in his /a^<2-text. The pada reading in a is
sddand : akarma (our Bp. -ndh s. m.), and the irregular hiatus must be regarded as
falling under Prat. iii. 34, although the passage is not quoted by the commentary to that
rule; SPP. takes no notice of the anomaly. The comm. explains gharmdm in d by
, adityam. The Anukr. passes without notice the redundancy of c, due to the apparently
intruded svd,
5. O sacrifice, go to the sacrifice ; go to the lord of sacrifice; go to
[thine] own source {yoni) : hail !
LProse.J The same formula is found, without variant, as VS. viii. 22 a, and in
TS. i. 4. 443 • and MS. i. 3. 38. The samhitd-mss. add a stroke of punctuation before
svifk which is wanting in the other texts, and which our edition also omits; SPP.
retains it. The comm. explains Vishnu as intended hy yajfiam. *LAlso vi. 6. 2*. J
6. This [is] thy sacrifice, O lord of sacrifice, accompanied with song-
utterance, of excellent heroism : hail !
LProse.J Again the AV. mss. add a punctuation-mark before suviryah* omitted in
our text, but given by SPP. ; the other texts (VS. viii. 22 b ; TS.MS. as above) do not
have it. TS. differs only by reading suvirah; MS. does the same and omits svahd (add-
ing instead Una sdm bhava bhrajam gacha)\ VS. ends with sdn/avTras tdj jusasva
svahd. Ppp. has a yet more different version : esa te yajHo yajamdnas svdhd suktana-
movdkas suvlrds svdhd. *LTo avoid taking the word as an adjective, BR., s.v., would
read with TS. suvirah. \
vii. 97- BOOK VII. THE ATHARVA-VEDA-SA^HITA. 460
7. Vds/taf to those offered to ; vds/ia( to those not oflfered to ; ye way-
(^^f///-)finding gods, having found the way, go ye on the way.
[^Prose. J The second part of the formula is found without a variant in VS. viii. 21
et al., TS. i. 4. 443 et al., MS. i. 3. 38. Ppp. reads sztdthiitebhyo vasadhiitebhyah,
8. O lord of mind ! [put] this oflfering of ours in heaven among the
gods; hail! in heaven — hail! on earth — hail! in atmosphere — hail!
in wind may I put [it] ; hail !
LProse.J In VS.TS.MS. (as above) a corresponding formula immediately follows
our 7 b ; but it is briefer : thus, VS. mdnasas pat a imdfk deva yajHdm svahd vite
dhdh; TS. ///./. /. 9to deva devisu yajhdm svihd vdci svahd vite dhdh; MS. m.p.
sudhitv imdm yajhdm divl de^*isu vite dhdh svihd. Ppp., again, ///. p. imam deva
yajHam svdhd : vdce sz'dhd vdcaye dhds svdhd. The Anukr. apparently scans this
bit of prose as8 + 7:9+i2 = 36.
98 (103). With an oblation to India.
\^Atharvan. — mantroktaddivatam. trdistubham : /. virdj.']
Found also in Paipp. xx. In Kauq. (6.7), the verse accompanies, at the parvan
sacrifice, the distribution of barhis to each divinity ; and again (88. 6), in the pinda-
pitryajfia^ the sprinkling of rice-grains joined with darbha. In Vait. (4.6), it goes with
the casting of the prastara into the fire in the parvan sacrifice.
Translated : Henry, 40, 112 ; Griffith, i. 377.
I. The barhis is all {sdm) anointed with oblation, with ghee, all by
the good Indra, all by the Maruts; [it is] all anointed by the gods, by
the all-gods ; let the oblation go to Indra: hail !
A corresponding but quite different verse is found as VS. ii. 22 (immediately fol-
lowing a repetition of the VS. version of our 97. 7, 8) : it reads anktdm instead of
aktdm in a and c, has dditydlr vdsubhis for indrena vdsund in b, indras for devdis in c,
and, for d, divydm ndbho gachatu ydt svahd, Ppp. also has (better) vasubhis for
vasund in b, and devebhis in c, rectifying its meter. The comm. reads barhis for havis
in d. The verse lacks three syllables in its second half.
99 (104). When bestrewing the vMi.
\Atharvan. — mantroktaddivatam. trdistubham : i. bhurij.]
Wanting in Paipp. Is in Kauq. (2. 20) the priest's direction for strewing the barhis;
and the same in Vait. (2. 7) : both in the parvan sacrifice.
Translated: Ludwig, p. 434; Henry, 40, 113; Griffith, i. 377. — Henry gives an
elaborate comment. Oldenberg, Indogermanische Forschungen, Anzeiger^ iii. 3, refers
to Hillebrandt, Neu- und Vollmondsopfer^ 19, 64.
I. Strew thou around, enclose the sacrificial hearth {v^di)\ do not rob
the sister lying down yonder ; the hStars seat [is] yellow, golden ; those
[are] jewels {niskd) in the sacrificer's world.
The comm. regards the bunch of darbha grass as addressed. Ludwig conjectures the
* sister ' to be the uttaravedi ; and Henry also understands the same ; it is perhaps
46 1 TRANSLATION AND NOTES. BOOK VII, -vii. I02
rather the grass that lies about; the comm. gives several diverse guesses. A corre-
sponding verse is found in TB. iii. 7. 5*3 and Ap. iii. 13. 5 : they read abhi iox pdri at
beginning of a ; jdmim mi hihsir amuyi qdydnd for b ; -dand hdriidh suvdrndk in c,
and, in d, imi for eti and bradhni for loki,
100 (105). Against bad dreams.
[ Yama, — duhsvapnandfanadevatyam. dnustubham.']
Found also in Paipp. xx. Used by Kau^. (46. 11) in a rite against bad dreaming,
and reckoned (note to 46. 9) to the duhsvapnandqana gana.
Translated: Ludwig, p. 498 ; Henry, 40, 115 ; Griffith, i. 378.
I. I turn away from evil-dreaming, from bad dreaming, from ill-
success (dbhuti) ; I make brdhman my inner [defense] ; [I put] away the
pains having the aspect of dreams.
The comm. (also Ppp.) reads svapndt in b. A corresponding verse is found in KQS.
XXV. 1 1. 20 : for b it h^^ pdpah svapndd abhutydi ; it reads karave for krnve in c, and,
for ^^parah svapnamukhd krdhi, Ppp. ends with -mukhd suva. Near half of SPP*s
authorities have pdrdh in d. The comm. explains svapnamukhds by svapnadvdrikdh,
LGriffith says: ^'' I turn away : and lie on my other side" — to prevent the recurrence
of nightmare. As to c, cf. i. 19. 4 and v. 8. 6. J
loi (106). As to food enjoyed in a dream.
[ Yama. — duhsvapnandfanadevatyam. dnustubham."]
Found also in Paipp. xx. Used by Kau^. (46. 12) in a rite against ill effect from
food eaten in dreams, and reckoned (note to 46. 9) to the duhsvapnandqana gana.
Translated : Ludwig, p. 444 ; Henry, 40, 115 ; Griffith, i. 378. — Given by Bergaigne-
Henry, Manuel, p. 157, without other comment than is implied in the title.
I. What food I eat in dream, [and that] is not found in the morning
— be all that propitious to me, for that is not seen by day.
The comm. appears to regard nahi in c as two independent words. A corresponding
verse is found in Ap(^S. x. 13. 1 1 and HGS. i. 1 7.4 ; reading thus : yad annam adyate
naktam (H. sdyam) na tat prdtah ksudho ^I'ati (H. av. ks.)-. sarvath tad asmdn md
hihsir (H. -sin) nahi tad dadrqe divd (H. divd dadrqe divak), Ppp. has nas instead of
me in c. \JSS^ See p. 1045. J
102 (107). Accompanying self-relief.
[ Prajdpati. — mantroktandnddevatyam . virdt purastddbrhatJ. ]
Wanting in Paipp. Kauq. (52. 15) prescribes it in a rite for welfare, " with action as
given in the verse " (/// mantroktam).
Translated: Henry, 41, 1 15 ; Griffith, i. 378.
I. Having paid homage to heaven and earth, to the atmosphere, to
Death, I will urinate standing erect ; Jet not the lords (tfvard) harm me.
All the authorities read meksami in c, and SPP. retains it in his text, although it is a
wholly impossible form, and the misreading of / for sy is an easy and familiar one ; even
vii. 1 02- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 462
the meter demands me-ksi- Lrather ftrdhuds f\. The comm. has instead mdi *sydmU
explaining it as = md gamisydmi! Virtually all the authorities, too, leave tisthan
unaccented (two out of fourteen of SPP*s and our R.s.m. tisthan) ; this both editions
emend. LThe Anukr. seems to scan as 1 1 + 8 : 7 + 8 = 34.J
LThe squatting posture in making water is, I believe, general with the natives of India
to this day. So Hesiod, Works and Days, 727 : ixrjjS dvr* i/eAiiMO rcrfxi/ifuvo^ opOo^
6iu\uv . . . c{o/ui€vo9 ktX. Cf. xiii. i. 56 and my note. J
Here ends the ninth anuvdka^ of 12 hymns and 21 verses: the old Anukr. says
navamo dvddaqa and ekavitiqa.
103 (108). For betterment.
\Brahman. — dtmaddivatam. trdistubham^
Found also in PSipp. xx. Used by Kauq. (59. 19) with hymn 17 etc. (see under 17).
Translated: Ludwig, p. 269; Henrj', 41, 116; Griffith, i. 378. — Cf. Bloooifield,
AJP. xvii. 408-9.
I, What Kshatriya, seeking betterment, shall lead us up out of
this reproachful hate — who that desires sacrifice, or who that desires
bestowal.^ who wins long life-time among the gods t
This is apparently the appeal of a Brahman seeking employment (so Ludwig also).
The comm. (also Ppp.) reads vanate in d; he gives alternative conjectural explana-
tions, and tries, of course, on account of the repeated ka^ to bring the verse into connec-
tion with Prajipati (Ka). Ppp. further has no *syd in a, and kas par. ko yaj, in c.
104 (109). Concerning Atharvan's cow.
{^Brahman, — dtmaddivatam. trdistubham.']
Found also in Paipp. xx. Used by Kau^. (66. 17) in a savayajha^ hsAring as sava a
cultivated field {un'ardkhye savayajfie, comm.).
Translated: Henry, 41, 116 ; Griffith, i. 379. — Cf. above, v. 11, introduction.
I. Who, enjoying companionship with Brihaspati, shall shape [its]
body at his will — the spotted milch-cow, well-milking, with constant
calf, given by Varuna to Atharvan.^
The translation implies in d tanv^m as read by Ppp.; compare RV. x. 15. 14 d (AV.
xviii. 3. 59 reads tanvds, but with much better reason than here), also iii. 48. 4band
vii. 1 01. 3 b. The comm. refers to v. 1 1 as explaining the cow referred to. Some of the
mss. (including our Bp.E.O.K.) accent sakhyhm in c, and SPP. adopts it in his text;
ours has the correct sakhydm. Ppp. begins with katn^ and has in b, for nityavatsdm^
dhenum etdm^ and in c tdm brhaspatyd sakhyd,
105(110). An exhortation to holy life.
\^Atharvan, — mantroktadevatyam. dnustubham^
Found also in Paipp. xx. Quoted by Kau^. (55. 16) in the upanayana ceremony, as
the teacher takes the pupil by the arm and sets him facing eastward ; and the second
half-verse later in the same (56. 16), as he makes the pupil turn so as to face him.
Translated: Henry, 41, 117; Griffith, i.379.
463 TRANSLATION AND NOTES. BOOK VII. -vii. 108
I . Striding away from what is of men, choosing the words (vdcas) of
the gods, turn thou unto guidances, together with all [thy] companions.
Ppp. reads saha for vacas in b, and, for d, devo dev&n&m sakhyd jusanah. The
comm. paraphrases /rtf«///j by prakrstanayanddivedabrahmacaryaniyatih,
106(111). Deprecation for offenses.
\Atkarvan, — mantroktaddivatam uta jdtavedasam (c» d, vdruttatn), hrhatJgarbhd tristubh."]
Found also in Paipp. xx. Applied by Kaug. (6. 2), in the parvan sacrifice, with
offerings in expiation of any thing spilt or overlooked in the ceremony ; and later
(46. 24), when a direction at the sacrifice has not been fully executed. Used also for a
similar purpose in Vait. in the agnistoma (12. 5), and again later (16. 8).
Translated : Henry, 41, 1 17 ; Griffith, i. 379.
I. If {ydt) in forgetfulness we have done aught, O Agni, have offended,
O Jt^tavedas, in our behavior (cdrand), from that do thou protect us, O fore-
thoughtful one ; unto beauty be there immortality for us [thy] com-
panions.
The sense of the last pada is obscure and doubtful. The comm. takes qubhi as
loc, = qobhane singe karmani, Ppp. reads tasmdt for tatas in c, and qukhe in d. The
second half-verse is more irregular than the Anukr. admits.
107(112). To relieve a stinging pain.
[Bhrgu. — sduryam utd ' bddivatam . dnustubkam . ]
Wanting in Paipp. Used by Kauq. (31.27) with vi. 105, in a remedial rite against
cold and catarrh.
Translated : Henr)', 42, 1 1 7 ; Griffith, i. 379.
I. Down from the sky the seven rays of the sun make pass the waters,
streams of ocean ; these have made fall thy sting {(a/yd).
The comm. regards (afya as used figuratively of a stinging disease : ^alyavat pidd-
k&rinam k&sa^lesmddirogam. The seven rays are to him the seven forms of the sun,
as given in T A. i. 7. i .
108 (113). Against enemies: to Agni.
\Bkrgu. — dvyrcam, dgneyam, trdistubham: i.brkatigarbhd^
Wanting in Paipp. Used by Kaug. (48. 37) in a witchcraft rite with hymns 31, 34,
and 59 (see under 31); and both verses separately are reckoned to the duhsvapnand-
(ana gana (note to 46. 9). ^
Translated: Ludwig, p. 517 ; Henry, 42, 1 18 ; Griffith, i. 380.
I. Whoever seeks to harm us in secret, whoever us openly — us,
O Agni, one of our people, knowingly, or a stranger — to meet them let
the toothed drapii go; let there be of them no abode (vdstu), O Agni,
nor offspring.
vii. I08- BOOK VII. THE ATHARVA-VEDA-SAItlHITA. 464
The comm. explains aranl as drtikdrinl raksasl * a pain-causing she-demon ' ; by its
form it should be a fem. to drana * strange/ Again (as at iv. 16. i) SPP. unaccount-
ably reads (with the comm., who explains it as an antarhitanaman) in a nas tSydt
(instead of na stdydt)^ and in pada-itxX tdydty although every known /^/^-ms. Lbegins
the word with 5- and J stdydt alone has etymological justification. Some of the samhitd-
mss. (including our W.I.) read dvi sv- in a-b. The mss. also vary between tan and
tim (our Bp. and all our samhitd-mss. have the latter ; both editions give the former).
[^Onc does not easily see how the Anukr. justifies its definition.J
2. Whoever shall assail us asleep or waking, standing or moving,
O Jatavedas, in accord with Vai9vanara as ally, do thou meet and bum
them out, O Jatavedas.
All SV^'s pada-m^.j and one of ours (D.), read suptam in a, by a frequent error.
Ludwig suggests vdivasvatena for vdiqvdnarena in c; it would certainly be an
improvement to the sense.
109 (114). [For success with the dice. J
\Bddardyani.* — saptarcam. dgneyam uta mantroktaddivatam. dnustubham : i.xnrdt
purastddbrhaU ; ^, J, J. 6. tristubk^
Found also in PSipp. iv. (in the verse-order 6, i, 2, 5,3, 7, 4). Used by Kau^.
(41. 13), with hymn 50 etc., in a rite for success in gambling: see under 50; and by
Vait. (6. 10), in the agnyddheya ceremony, when the sacrificer hands the adhvaryu the
anointed dice, for winning at play the somakrayanl cow. LThe decad division cuts
the hymn between vss. 3 and 4: cf. p. 389. J •LNote that iv. 38 is for luck in gam-
bling and is ascribed to the same rishi. Cf. introd. to iv. 38 and 40.J
Translated: Muir, v. 429 (vss. 1-4) ; Ludwig, p. 456; Henry, 42,118; Griffith,
i. 380. — Cf. Zimmer, p. 285, 284.
1. This homage to the formidable brown one, who among the dice is
self-controller; with ghee do I aid {}) Kali ; may he be gracious to us in
such plight.
Lin a, Henry would suppress either iddm or else ndmo.\ Ppp. combines ^£? *^5esu
in b, and reads kalyam in c. The comm. explains babhrdve as babhruvarndydi
^tatsamjhakdya dyutajayakdrine devdya ; of Kali he says pardjayahetuh paftcasafk-
khydyukto 'ksavisayo *yah kalir ity ucyate^ and quotes TB. i. 5. 11 ' ; qiksdmi is either
tddaydmi or samartham kartum icchdmi,
2. Do thou, O Agni, carry ghee for the Apsarases, dust for the dice,
gravel and waters ; enjoying in their respective shares the oblation-giving,
the gods revel in both kinds of oblations.
Ppp. puts agne after ghrtam in a La great improvement of the meter J, reads nakkt-
bhyas in b, makes c refer to Agni by ^\\xig yathdbhdgas zn^jusdnas, and has madaniu
in d. Some of the mss. (including our D.K.) also read madan/u, znd it gives the pref-
erable sense ; but both editions have -//, as being better supported. Half SPP*s mss.,
and at least one ( D. ) of ours, give pd»(uu in b. The comm. boldly declares aksebkyas
in b to mt2iti pratikitavebhyas : they are to have dust etc. flung at them, that they may
be beaten.
\N
465 TRANSLATION AND NOTES. BOOK VII. -vii. 109
3. The Apsarases revel a joint reveling, between the oblation-holder
(Jiavirdhdnd) and the sun ; let them unite my hands with ghee ; let them
make the rival gambler subject to me.
Ppp. begins ^^ '/j-, puts antard first in b, reads in c td ndu Lintending no'^.\ hastam
krtena (this is a great improvement) sam sr-, and has nas kit- in d. The comm. under-
stands havirdhdtta in b to signify the earth. The first half-verse is identical with
xiv. 2. 34 a, b.
4. Ill luck (}) to the opposing player; do thou shed upon us with
ghee ; smite thou him who plays against us as a tree with a thunderbolt.
Compare above, 50. i . The obscure word at the beginning is divided ddionavdm by
the pada-xti^%. ; SPP., however, alters )\\& pada-X&yiX. to ddinavAm^ simply to agree with
the comm's grammatical explanation ! as if that were of the smallest authority or value ;
and here it is even worse than usual ; the comm. makes the word a verb-form from root
div-\-d^ and glosses it with ddlvydmy aksdir ddfvanam* karomi ! Ppp. treats the
verse as a cited one ; but it has not been found elsewhere in its text. *LIn the Correc-
tions to vol. ii., p. 535s, SPP. suggests ddevanamA
5. He who made this riches for our playing, who the taking Q.) and
leaving of the dice — that god, enjoying this libation of ours — may we
revel a joint reveling with the Gandharvas.
The Ppp. version is quite different : yo no devo dhanam idam dideqa yo *ksdndm
gra/ianam qasanam ca : sa no *vatu havir etc. ; also gandharvdis sadh- in d. The
comm. explsinsg/d/tanam 2Lnd(^sauam respectively hy grahanam yifakfydir aksdir jitvd
svfkaranam^ and svlydndm aksdndm jaydhvastJidne (one ms. -ydnhva-) *va^esanam,
6. Having good things in common {"isdmvasu) — that is your appella-
tion ; for stern-looking, realm-bearing [are] the dice ; you as such, O drops,
would we worship with oblation ; may we be lords of wealth.
Ppp. begins c with tasmdi ta indro hav-. Emendation in b to aksdh (voc.) would be
a welcome improvement ; Henry so translates. The minor Pet. Lex. conjectures that inda-
vas in c means ' the marks or pips on the dice ' : perhaps rather applied figuratively to the
dice themselves* ; the comm. renders hy somavan/ak 5omopalaksitahaviryuktdh^\ as adj.
qualifying vayam. The comm. is uncertain whether the Gandharvas or the dice are
addressed in a ; in b he understands the two epithets to be gen. sing., ugrampaqyd being
for -^ydyds/ and he refers to and quotes TA. ii. 4. i, where they are found as singular,
instead of our own text vi. 1 18. 2. The third pada is jagatl Lonly by countj. •LThe
major Lex. takes it as * dice.' — W. put a sign opposite indavo as if he meant to make a
text-critical remark about it. His Collation-book notes no variant ms. reading ; but SPP.
reports iddm vah and indavdh; none give (ndavah,\ t L^^ ^^ ^* were indavah ={ndu'
mantah.^
7. If {ydt) a suppliant I call on the gods, if we have dwelt in Vedic
studentship, if I take up the brown dice — let them be gracious to us in
such plight.
Ppp. begins with yad devdn^ and reads iivima in b. One would like to emend to
dlebhi in c.
vii. no- BOOK VII. THE ATHARVA-VEDA-SAICIHITA. 466
110(115). '^0 India and Agni: for help.
[Bhrgu. — trcam. dindrdgnam. i, gdyatrt ; 2. tristubh ; 3, anustubh^
Found also in Paipp. xx., vs. 3 not with vss. i, 2. Kiug. (15. 11) employs the hymn
(the comm. says, vss. i and 2), with vii. 3 etc., in battle incantations : see under 3 ;
further (59. 20), for the satisfaction of various desires, with worship of the deities men-
tioned in the verses. Vait. (8.6) has it (vss. i, 2?) with an oblation to Indra and
Agni, in the dgrayana isti ; and vs. 3 (3. 17), in the farvan sacrifice, as the priests
receive and partake of their /V/5-portion.
Translated: Henry, 43, 121 ; Griffith, i. 381.
1. O Agni, together with Indra, ye slay the Vritras irresistibly for
your worshiper {ddfvdhs) ; for ye are both best Vritra-slayers.
The translation implies emendation of hatds in b to hathds^ which the construction
clearly demands, and which is read by the comm., as also, in a corresponding verse,
by TB. (ii. 4. 57 : this has also medind for ddquse in a, and yuvdm for ubha in c).
Both editions give hatds, with all the mss. Ppp. is defaced, but seems to read atho for
hato, and for c ugrdya vrtrahantamdm. (_ Render rather, *ye slay the adversaries . . .
adversary-slayers*? cf. iv. 32. 7, note. J LMS. has dgnd indraq ca ddqiiso just after its
version of our vs. 2. J
2. By whom in the very beginning they won the heaven {svdr)^ who
stood unto all existences, the two men-helpers (.^), bulls, thunderbolt-
armed — Agni, Indra, Vritra-slayers, do I invoke.
Found also in TB. (ii. 4. 57) and MS. (iv. 12. 6) ; TB. puts in a s^var before djayan,
much improving the meter; MS. does the same, but corrupts to djanan; in b, TB. has
bhiivanasya mddhye; in c, both accent /rrf carsaniy and TB. vrsand (as voc.)*; in d,
MS. ends with -hdnam huvema^ while TB. has agni indrd vrtrahdnd huve vdm, Ppp.
has at the beginning ydbhydm svar itayaty agre {eva wanting), and huvdma at the end.
The * they * of a, according to the comm., are the gods. Tor frdcarsanl is given a con-
jectural rendering, though the word is doubtless a corruption ; the Pet. Lex. had
conjectured an emendation to prd carsanT \j:om^2j\Tig RV. i. 109. 5 J ; the comm. gives
it an alternative explanation: txihtr prakarsena drastdrdu, or prakrstd tnanusyd yayor
yastrtvena santi. LAs to vrtra-^ see note to vs. i.J *LAnd MS. reads vdjrabdhum.\
3. Divine Brihaspati hath served {}upa-grah) thee with a bowl ; O Indra,
enter into us with songs — for the sacrificer, the soma-presser.
In a, upa-grah is rendered as if equivalent to upa-hr; the comm. takes it thus : anya-
tra yathd na gacchasi tathd svddhinam krtavdn. The comm. regards Indra as
addressed in a, b, but it is rather the drink itself, as received in the bowl : so in Vait.
iii. 17. One might conjecture indo for indra in c (our P.O. indram), but indra is
cited in Vait. (ib.); LGarbe overlooked the fact that the second half of this vs. was
intended J. Ppp. adds to the somewhat meaningless d a fifth pada: san>am tarn
rfradhdsi nah : compare the Ppp. version of vi. 54. 3. LPpp. reads in a updi *nam
devds.^
467 TRANSLATION AND NOTES. BOOK VII. -vii. 1 13
III (116). To a soma- vessel.
[BraAman. — vdrsabham. parabrkatt tristuhh^
Found also in Paipp. xx. For uses, see below.
Translated: Henry, 44, 122; Griffith, i. 382.
I. Indra's paunch art thou, soma-holding, soul of gods and of human
beings ; here do thou generate offspring that [are] thine in them (f .) ;
let those that [are] elsewhere rest here for thee.
Ppp. combines -dhdni ^^tmd^ and reads in b (after de7fdnaf9t) asya vi^varHpah, and
at the end tSs te svadhito grnantu. The comm. regards the verse as addressed either
to a bull let loose (as quoted in Kaug. 24. 1 9) or to the pUiabhrt soma-vessel (as quoted
in Vait. 17. 9). In c, Qsu is obscure, and is perhaps to be emended to dsusj the comm.
explains it as either = purovartinUu gosu or yajamdnddiriipdsu 7nksu. The verse is
further reckoned Lnote to Kau^. 19. i J to the pustika pnantras. It is a pure tristubh^
without brhatl element ; but the pada-rti^'^. make the third pada end with ya. LWith a,
cf. RV. iii. 36. 8 a. J
112 (117). For release from guilt and distress.
[ Varuna. — dvyrcam. tnantroktdbddivatam, dnustubham : i. bAurij.']
Wanting in Paipp. Used in Kaug. (32.3) in a remedial rite, with vii. 29 etc. : sec
under 29 ; it is also reckoned to the anhoitiiga gana (note to 32. 27). The comm.
regards it as quoted by Kau9. (j^, 10) ; but doubtless the verse there intended is the
equivalent xiv. 2.45.
Translated: Henry, 44, 122 ; Griffith, i. 382.
1 . Beautiful (^timbhani) [are] heaven and earth, pleasant near by, of great
vows ; seven divine waters have flowed ; let them free us from distress.
The epithets in the first half-verse are found only here,* and are obscure ; for dnti-
sumne the comm. substitutes antahri'apne ; qufnbhanl\ he renders by qobhdkdrinydu^
and vtahivrate by mahat karma yayoh. Henry would rectify the meter of c by reading
i for apas. The verse is repeated below as xiv. 2. 45. * \AIdhivrata occurs elsewhere. J
tLBR. conjecture qundhanl : cf. note to vi. 11 5. 3. J
2. Let them free me from that which comes from a curse, then also
from that which is of Varuna, then from Yama*s fetter, from all offense
against the gods.
This verse is a repetition of vi. 96. 2.
113(118). Against a (woman) rival: with a plant.
[Bhdrgava. — dvyrcam. irstikddevatyam, i.virdd anustubh ; 2. ^ahkumati 4-p.bhurig usnik.'\
Found also in Paipp. xx. Used by Kauq. (36. 38), in one of the rites concerning
women, against a wife's lover, with a plant called bdndparnl * arrow-feather ' (Darila,
\jirapunkhd: for which Bl. conjectures J qarapunkhdy which is Thephrosia purpurea
LRothJ, though T. spinosa is the spinous species).
Translated : Weber, Jnd, Stud, v. 250 ; Henry, 44, 122 ; Griffith, i. 382.
vii. 113- BOOK VII. THE ATHARVA-VEDA-SAMHITA. 468
1. O rough one! thou of rough creepers! cut up yon woman, O rough
one I — that thou mayest be hateful (?) to yon man of virile power.
Ppp. reads trist- everywhere, and ttis/inattdand ; and its second half- verse is: adhd-
grdrstayadyamas tarn asmdi qepydvatah. The comm. gives, as one of his suggested
synonyms for trstikd, ddhajanikd or bdndparnydkhydusadhi ; vandanas \j:i. below,
1 1 5. 2 J are, according to him, latdndm vrksdndm co *pari prartldhds tadlya^dkftdm
dvestamdud vibhinftaparnalatdvi^esdh. Krtddvistd in c is literally * having done what
is hated ' {dvesakdrinf, comm.). The second half-verse is plainly addressed to the rival.
There is considerable discordance among the mss. in regard to the concluding word,
i^yyd-y ^esyd', i^O'^' being the variants, but evidently only inaccuracies of copyists ; the
comm. explains the word as = prajananasdmarthyai'ate. The verse is a good anu-
stubh^ not virdj,
2. Rough art thou, a rough one ; poisonous, a poisonous one art thou ;
— that thou mayest be avoided, as a barren cow (?va(d) of a bull.
The first part in Ppp. reads : /risfd 'si tristakd *si vrsd vrsdtaky asi. The comm.
tries to find root tatic -f <f in visdtaki (= visatn dtankayati) ; va^d he paraphrases with
vandhyd gduh. The verse is rather kakummatl than ^atikumatf. [\\ becomes a per-
fectly regular anustubh if we add at the end of a (with Ppp.) an asi.\
114(119). Against enemies.
[Bhdrgava. — dvyrcam. agnisomlyam. dnustubham^
The first verse is found also in Paipp. xx. Used by Kaug. (36. 39 : doubtless only
vs. I) in connection with the preceding hj-mn, at the end of the women's rites; vs. 2, on
the other hand, appears in a healing rite (31.4) against demons, with vi.34.
Translated : Weber, Ind. Stud. v. 265 ; Henr\', 45, 123 ; Griffith, i.383.
1. I take from thy entrails (vaksdna)^ I take from thy heart, from the
aspect of thy face, I take all thy splendor.
Ppp. has, for b, d dade hrdaydd adhiy and, for the second half- verse, d te mukhasya
yad varca di^am md abhyatrpsasi. The comm. saj'S urusathdhir vanksana ity ucyate;
or, alternatively, the vaksauds are kativikatyiirupdddh. This verse appears to belong
properly with hymn 113, as vs. 2 with 115.
2. Forth from here let anxieties go, forth regrets (ianud/iyd), and
forth imprecations ; let Agni smite the she-demoniacs ; let Soma smite
the abusers (f.).
Lin the edition, the final r-sign of raksasvinfr has slipped to the left from its place
over the syllable ha-. The vs. seems to belong to h. 1 15 : se6 note to the preceding vs.J
115(120). Against ill luck.
\^Athan'3ngiras. — caturrcam. sdvitram ; jdtavedasam. dnustubham : 2y j. tristitbh.']
The first two verses are found also in Paipp. xx. It is used by Kaug. (18. 16-18)
in rites against nirrti (* perdition'), with the driving off of a crow to whose leg certain
things have been fastened, and with casting into the water certain wraps or garments.
The comm. quotes it also from the Qantikalpa (6. 16) in expiatory rites.
469 TRANSLATION AND NOTES. BOOK VII. -vii. 1 16
Translated: Muir, v.348; Ludwig, p. 499; Grill, 41,187; Henry, 45,124; Griffith,
i- 383 ; Bloomfield, 168, 564.
1. Fly forth from here, O evil sign (laksmi) ; disappear from here ; fly
forth from yonder; with a hook of metal (ayasmdya) we attach thee to him
that hates [us].
Ppp. reads in eipdpa- ior pdpt\ and, for ^ya dvismas tasmin tva sajjaniah. The
comm. has at the end sac&masi. He paraphrases /«// laksmi by pSparupiny alaksmi;
it might be rendered also by * luck ' or * fortune ' ; the expression is found also in MB.
i.4. 1,5.
2. The unenjoyable flying sign that hath mounted me, as a creeper a
tree — that, O Savitar, mayest thou put hence elsewhere than on us,
being golden-handed, granting good to us.
Ppp. offers no variants. SPP. reports his pada-xasj^, as reading in a pataya : lu or
pa fay a : luh^ which is very strange, as ours have the true reading, /^z/^zy<j/«//. All the
pada-m^^. give in b vdndanahoivay and Prat. ii. 56 expressly recognizes this and pre-
scribes the irregular combination to vdndane ^va; but SPP., on the sole authority of
the commentator, alters his pada-X/t^X. to vdndandohta ! The comm. explains vandand
simply as latdviqesa^ and refers back to 113. i as another instance of the use of the
word ; pataydlus he paraphrases with pdtayitri ddurgatyakdrinl,
3. A hundred and one [are] the signs of a mortal, born from his birth
together with his body ; the worst of these we send forth out from here ;
to us, O Jatavedas, confirm propitious ones.
The Anukr. appears to allow the contraction qh'd ^sm- in d. |_As to ** loi,** see
iii. 1 1 . 5 note. J
4. These same have I separated, like kine scattered on a barren (khild) ;
let the good {punyd) signs stay ; those that are evil have I made disappear.
The pada-rti^^. read in a endh j probably it is rather end * thus.' The comm. reads
blunderingly at the end anfna^an, and understands Ids as its subject, as if the form were
not causative.* He glosses khila by vraja. The /^//a-reading vfsthitdhoiva in b is
according to Prat. iv. 77. Lin a good pasture, the cows would keep close together; on
a barren, they would naturally scatter. Quite otherwise Pischel, Ved, Stud. ii. 205. J
LApQS. iv. 15. 4 may be compared. J LThe Anukr. does not note that c is catalectic.J
*L Alternatively, however, he does take it as a causative. J
116(121). Against intermittent fever.
[^Atharvdn^ras. — dzyrcam. cdndramasam. i, purosnik ; 2. i-av, 2-p. drey anustubh^
This and the two following hymns are not found in Paipp. This appears in Kaug.
(32. 17 : Ke^. adds, with hymn 1 17) in a remedial rite against fever, with aid of a frog
as in hymn 95 ; and it is reckoned (note to 26. i) to the takmandqana gana.
Translated: Grohmann, Ind. Stud. ix. 386, 414; Zimmer, p. 381 ; Henry, 45, 124;
Griffith, i. 384; Bloomfield, 4, 565. — Cf. also Bloomfield, JAOS. xvii. 173.
I. Homage to the hot, stirring, pushing, bold one ; homage to the cold,
formcr-desire-performing one.
vii. Il6 BOOK VII. THE ATHARV A-VEDA-SAMHITA. 470
The last epithet is extremely obscure and probably corrupt ; the comm. makes krtvan
from the root krt^ and explains it as " cutting up or deferring the fruition of previous
wishes"; Henry says "doing its will of old." Again SPP. changes the cddanHya of
five-sixths of his authorities and all of ours to nodandya, because the comm. has the
latter. The verse (9-1-7:12 = 28) is no usnih except in the sum of syllables.
2. He that attacks (ab/ii-i) every other day, on both [intermediate]
days, let him, baffled (avratd), attack this frog.
The comm. reads ubhaycdyus. The verse, though really metrical (i i + 12) is treated
by tiie Anukr. as prose (24 syllables).
117(122). Invitation to Indra.
\Aiharvahf^irds. — dittJram. pathydbrhatt^
Wanting in Paipp. Used by Kauq. (5^. 14), with hymns 85 and 86, in a rite for
welfare: and it is, with 1 18, reckoned (note to 25. 36) to the si'astyayana gana; while
a schol. (note to 137.4) adds it and 118 in the introduction to the Ajyatantra; that
anotiier uses it with 116 was noted under that hymn. And V'ait. (23.9) repeats it in
the aj^fiistoma with the offering of the hCiriyojana^raha.
Translated: Henry, 46, 125; Griffith, i. 384.
I. Come, O Indra, with pleasant peacock-haired bays ; let not any hold
thee away, as snarers a bird ; go over them as [over] a waste.
The verse is RV. iii. 45. i, found also as SV. i. 246 et al.. VS. xx. 53, TA. i. 12. 2.
Our (and SPP's) reading ^v//// in b agrees with all these, but is against our mss. and all
but two of SPP's; they leave the word unaccented. RV.V'S. in c have «/, which is
plainly the belter reading, instead of vl ; SV. has the corruption n{ yemur in ftd, and
TA., yet worse, nyemur In mi. LTA. has at the end, corruptly, nidhani'fyfa tin imi.^
118 (123). When arming a warrior.
\^Atharv(irt,:^irits. — ba/iudcvatyam uia cdndratnasam , trdistubham ."]
Wanting in Paipp. Used in Kauq. (16.7) in one of the batde rites, for terrifying a
hostile army, with arming a king or kshatriya ; for its connection with hymn 1 1 7, see
under that hymn ; and some mss. read it in 39. 28, in a rite against witchcraft (probably
wrongly, as the comm. knows no such use). Vait. has it (34. 12) in the sattra sacrifice,
with arming a king.
Translated: Henry, 46, 125: GritTith, i. 384.
I . I cover thy vitals with armor ; let king Soma dress thee over with
the immortal (amrta) ; let Varuna make for thee [room] wider than wide ;
after thee conquering let the gods revel.
The verse is also RV. vi. 75. iS, found further as SV'. ii. 1220, VS. xvii. 49, all these
without variation from our text; but TS. (in iv. 6. 45) has vArmabhis in a, abhl (ior
dntt) in b, 7'iirivas te astn for Viirittuis fe krnotu Limproving the meterj in c, and, for
d,y. tvam iinti madantu dcvah. The third i)ada has a redundant syllable.
The last or tenth anuvdka^ of 16 hymns and 32 verses, ends here; and the quoted
Anukr. says \JrtJyd\ ^ntydu sodtK^a [_Qi. p. 413 end J, ^md paro dvdtrt'n^aka ucyaU.
Two of our mss. sum up the book as of 118 hymns, others note only the number of
7'ari^as or decads ; none say 123.
Here ends also the seventeenth //w/JM/z/v?.
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