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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
R W. CORgIN
ATHARVA-VEDA SAMHITA
Translated
With a Critical and Exegetical Commentary

BY
WILLIAM DWIGHT WHITNEY

Late Professor of Sanskrit in Vale University^ Knight of the Royal Prussian Order Pour
Meriie, Corresponding Member of the Imperial Russian Academy of Sciences, of the
Institute of France,
Member
and of the Royal Prussian Academy of Sciences, Foreign

Academy dei Lincei of Rome, Honorary Afember
of the Royal
of the Asiatic Society of Bengal, of the Royal Asiatic Society of

Great Britain and Ireland, and of the German Oriental
The Century
an Encyclopedic Lexicon of tlie English Language
Society, etc, Editor-in-Chief of
Dictionary,
REVISED AND BROUGHT NEARER TO COMPLETION AND EDITED
BY
CHARLES ROCKWELL LANMAN
FIRST
Introduction.
Pages
i-clxii
HALF
Books
to VII
and 1-470
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY

1905
le
^K
5^-0 G-
Copyright, 1904
By
The
this
harvard UNIVERSITY
composition, electrotyping, presswork, and binding of

work were done by Messrs. Gi.NN & Company, at
Cbe
atbenacttm
CAMBRIDGE, MASS.,
The paper
for this
preea
U. S. A.
work was made by Messrs.

of Boston, Mass., U. S.
Warren & Company,
Cbt CttmbtrlanB
First edition,
first issue,
1905.
S.
D.
A., at
iHtllB
One thousand
copies
COLLEGI YALENSIS PRAESIDI SOCIISQVE
HOS LIBROS
QVOS SVA
MANV
SCRIPTOS RELIQVIT
PROFESSOR ILLE YALENSIS
GVILIELMVS 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
CONTENTS
FACE
work
Plates, one in each volume of this

Portrait of Whitney, facing page
xliii
Facsimile of Kashmirian text, birch-bark leaf 187
a,
just before
page
Prefatory and biographical and related matter

Paragraphs
in lieu of a preface
Announcement
Statement of
of this
its
The purpose and
xvii-lxi
by Whitney
xvii-xxi
work
xvii
plan and scope and design

limitations
xviii
and method of the translation
xix
Editor's preface
xxiii-xlii
Whitney's labors on the Atharva-Veda
The
471
edition of the text or the " First
xxiii
volume "
xxiii
Relation of this work to the " First volume "
xxiv
And
xxiv
to this Series
External form of this work
xxiv
Its
general scope as determined by previous promise and fulfilment
Of
the critical notes in particular
xxv
xxvi
Scope of the work as transcending previous promise

Evolution of the style of the work
Partial rewriting and revision by Whitney
xxvii
xxvii
xxvii
Picking up the broken threads
xxviii
Relation of the editor's work to that of the author
xxviii
Parts for which the author
xxviii
is
not responsible
The General Introduction, Part I. by the editor

The same, Part II.: elaborated in part from the author's material
The editor's special introductions to the eighteen books, ii.-xix
The special introductions to the hymns additions by the editor
xxix
His bibliography of previous translations and discussions

The paragraphs beginning with the word " Translated "
Added
Other
xxix
xxx
xxx
contained in
book xviii. etc

the beginning and end of hymns
special introductions to the

editorial additions at
hymns
xxx
xxxi
of
....
The seven tables appended to the latter volume of this work

Unmarked minor additions and other minor changes
The marked minor additions and other minor changes
The
xxxii
xxxii
Other additions of considerable extent
revision of the author's manuscript.
Verification
Accentuation of Sanskrit words

Cross-references
Orthography of Anglicized proper names

Editorial short-comings and the chances of error
ix
....
xxxii
xxxiii
xxxiv
xxxiv
xxxv
xxxv
xxxv
xxxv
Contents of Prefatory
and Related Matter

rAGB
xxxvi
The biographical and related matter

General significance of Whitney's work
xxxvii
Need of a systematic commentary on the Rig-Veda

The Century Dictionary of the English Language
xxxviii
Acknowledgments
xxxviii
Human
xxxvii
personality and the progress of science
The same
in English verse
and
xl
in Sanskrit verse
xli-xlii
Biographical and related matter
xliii-lxi
by the editor
Estimate of Whitney's character and services: by the editor
Select list of Whitney's writings: by Whitney
Brief sketch of Whitney's
life
xliii
General Introduction, Part
I.
....
Ivi
by the editor
Ixiii-cvii
General Premises
Ixiii-lxiv
Scope of this Part of the Introduction

Scope of the reports of the variant readings
The term "manuscripts" often used loosely for " authorities"
Which authorities are both manuscripts and oral reciters
Ixiii
Ixiii
.
Ixiv
Readings of European manuscripts of the Vulgate recension
Ixiv-lxv
Reports include mss. collated, some before, and some after publication
Interpretation of the records of the Collation-Book

2.
Ixvi
" Indian mss." are meant those used by S. P. Pandit
Ixvi
His reports not exhaustive

3.
Readings of Indian oral
By
Ixvi
reciters of the
" Indian oral reciters " are
Vulgate
Ixvi-lxvii
meant those employed by
S. P. Pandit
Errors of the eye checked by oral reciters

4.
critical
Excursus
5.
Ixvii-lxviii
value and the range of his variant readings
Was
Ixvii
he identical with Sayana of the Rig-Veda ?
Ixviii
Readings of the Pada-patha
Reported
in
Ixix-lxx
Index Verborum, and since published
Ixix
in full
Ixix
Illustrations of its deficiencies
In verb-compounds and various other combinations

6.
The Pratipakhya and
its
Ixix-lxx
commentary
Ixx-Ixxi
Character of Whitney's editions of the Pratiâkhyas
Ixx
....
the present work ....
Their bearing upon the orthography and criticism of the text
Ixx
Atharvan Pratigakhya for

" Old "and " Major "
Ixxi
Utilization of the
7.
Ixvi
Ixvi
Readings of the Hindu commentator
The
Ixiv
Ixv
Readings of Indian manuscripts of the Vulgate
By
Ixiv
Ixiv
Difficulty of verifying statements as to authorities

1.
xlvii
The Anukramanis
More than one AnukramanI extant
:
The
Ixxi-lxxiv
Ixxi
Paficapatalika or " Old Anukr." or " Quoted Anukr."
Ixxi
Manuscripts thereof
Ixxii
The Brhatsarvanukramani
or " Major Anukr."
Ixxii
Manuscripts thereof
Text-critical value of the
The
Ixxii
Anukramanis
author of the Major Anukr. as a
His statements as
to the seers of the
Ixxiii
critic of
hymns
meters
(quasi-authorship)
Ixxiii
.
Ixxiv
Contents of General Introduction, Part
XI
I.
FAGB
The Kaupika-Sutra and the Vaitana-Sutra

The work of Garbe and Bloomfield and Caland
Bearing of Sutras upon criticism of structure and text of Samhita
Grouping of mantra-material in Sutra and in Samhita compared
Many difficulties of the Kauîka yet unsolved
Ixxiv-lxxix
Ixxiv
.
Ixxvii
.
Integer vitae as a Christian funeral-hymn

to
incongruous
general relations to the Vulgate or
ritual uses
âunakan recension
....
....
The unique
birch-bark manuscript thereof (perhaps about a.d. 1519)

Roth"s Kashmirian nagarl transcript (Nov. 1874)
Ixxx
btxxi
Roth's Collation (June, 1884) of the Paippalada text
Ixxxi
Ixxxii
facsimile of the birch-bark original (1901)
Ixxxii
Roth's Collation not exhaustive
Ixxxiii
Faults of the birch-bark manuscript
Ixxxiii
by constant reference to the birch-bark ms.

Such reference would have ruined the birch-bark ms
Care taken in the use of Roth's Collation. Word-division
Kashmirian readings not controlled directly from the facsimile
Provisionalmeansforsuch control the Concordance (pages 1018-1023)
Excursus The requirements for an edition of the Paippalada
Collation not controlled
....
1.
2.
Marginal references
Ixxxv
Ixxxvi
4.
Accessory material
Ixxxvii
Ixxxvii
conjectures, notes, translations
Ixxxviii
Readings of the parallel texts
Ixxxix-xci
The texts whose readings are reported

The method of reporting aims at the utmost accuracy
Ixxxix
Ixxxix
Completeness of the reports far from absolute

Reports presented in well-digested form
Comprehensiveness of
further discussion of its critical elements
its
xc
xc
array of parallels
xci
Illustrations of classes of text-errors
Visual errors.
Surd and sonant.

Haplography
xcii
Twin consonants
xcii
xciii
Hypermetric glosses, and so forth
Metrical faults.
xciii
Blend-readings
xciii
Whitney's Translation and the interpretative elements of the Commentary
The
The
translation
general principles governing the method thereof
translation not primarily an interpretation, but a literal version
literal
xci-xciii
xci
Criticism of specific readings
Auditory errors.
Ixxxv
Ixxxvii
Index of Vulgate verses thus noted on the margin
Whitney's Commentary
Ixxxv
Vulgate parallels
3.
Ixxxiv
rigorously precise transliteration

to the
Ixxxiv
Ixxix
Ixxxi
Roth's autograph nagari transcript (Dec. 1884)
Ixxviii
Ixxix-lxxxix
Arrival (1876) of the birch-bark original at Tubingen
The
Ixxvii
Ixxviii
Readings of the Kashmirian or Paippalada recension

Its
Ixxv
Ixxvi
Value of the Sutras for the exegesis of the Samhita

KauQika no good warrant for dogmatism in the exegesis of Samhita
Secondary adaptation of mantras
Ixxv
version as against a literary one
Interpretative elements
captions of the
hymns
xciv-xcix
xciv
xciv
xciv
xcv
Co7ttents
xii
of General Introduction, Part
I.
PAGB
Interpretations
xcv
by Whitney
Exegetical notes contributed by Rotli

Tlie translation has for
This
is
its
xcvi
underlying text that of the Berlin edition
xcvi
xcvi
Cases of departure from the text of the Berlin edition

Whitney's growing skepticism and correspondingly rigid literalness
Poetic elevation and
13.
the fact even in cases of corrigible corruptions
xcvii
.
xcvii
humor
xcviii
xcix-cvi
Abbreviations and signs explained
General scope of the
list
it
includes not only
xcix
The downright or most arbitrary abbreviations, but

The abbreviated designations of books and articles
Explanation of arbitrary signs
xcix
also
xcix
Parentheses; square brackets

Ell-brackets
Small circle
Alphabetic
14.
(
;
L J )
Italic
list
hand (ig"-)
colon
Clarendon
letters, a, b, c, etc
of abbreviations
Tabular view of translations and native comment

Previous translations.
cvi-cvii
Native comment
cvi
....
cvii
partly from Whitney's material
cix-clxi
Chronologic sequence of previous translations and discussions
II.
General Premises
1.
cix
Contents of this Part
cix
Authorship of
cix
this
Part
Description of the manuscripts used by
The
Whitney
brief designations of his manuscripts (sigla
cix-cxvi
codicum)
cix
Synoptic table of the manuscripts used by him
ex
Table of the Berlin manuscripts of the Atharva-Veda

Whitney's critical description of his manuscripts
ex
Manuscripts used before publication of the text(B. P. M.
W.
E.
I.
Manuscripts collated after publication of the text (O. R. T. K.

2.
3.
cxi
Op. D. Kp.)
cxiv
The stanza fam no devir abhistaye as opening stanza

As initial stanza of the text in the Kashmirian recension
As initial stanza of the Vulgate text
cxvi-cxvii
Whitney's Collation-Book and his collations
cxvii-cxix
Description of the two volumes that form the Collation- Book

Whitney's fundamental transcript of the text
Collations
The
The
made
before publication of the text
cxvi
....
cxvii
cxvii
cxviii
Paris and Oxford and
cxviii
or later)
Other contents of the Collation-Book
cxviii
cxviii
cxviii
cxix-cxx
Repeated verses in the manuscripts
Abbreviated by pratika with addition of
cxvi
cxviii
Berlin collations
London collations
Collations made after publication (made in 1S75
Haug, Roth, Tanjore, Deccan, and Bikaner mss
4.
H.; Bp. Bp.^)
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.
Xlll
rAGB
Refrains and the like in the manuscripts
Written out in
only in
full
and
first
Treated by the AnukramanI as
Usage of the
Marks
cxx-cxxi
last verse of
....
a sequence
unabbreviated
if
Cxx
editions in respect of such abbreviated passages
of accentuation in the manuscripts
Berlin edition uses the Rig-Veda
Dots
of
marking accents
cxxii
Horizontal stroke for svarita
cxxii
Udatta marked by vertical stroke above, as
Use
in the
Bombay
in
MaitrayanT
cxxii
edition
cxxii
of a circle as avagraha-sign
cxxii
Orthographic method pursued in the Berlin edition
cxxiii-cxxvi
Founded on the usage of the mss., but controlled by the Pratigakhya

That treatise an authority only to a certain point
Its failure to discriminate
cxxi
cxxi
for the independent svarita
Accent-marks
cxxi
cxxi-cxxiii
method
for lines as accent-marks
Marks
cxx
between rules of wholly different value
cxxiii
cxxiii
.
cxxiii
cxxiv
Items of conformity to the Pratigakhya and of departure therefrom

Transition-sounds
Final -n before
5-
and
Final -n before
c-
as in yah^ ca
cxxiv
Final -n before
t-
as in tans te
cxxiv
Final
-t
before 5-
as in tan-t-sarvan
j-
as in
Visarga before
st-
1-
cxxiv
asmac charavah
Abbreviation of consonant groups

Final -m and -n before
cxxiv
as in pagyafl janmani
and the
as in
like
The kampa-figures and 3

The method of marking the
cxxv
cxxv
as in paiikti
kah lokam
cxxv
as in ripu stenah
cxxvi
cxxvi
accent
cxxvi
Metrical form of the Atharran Samhita
cxxvi-cxxvii
Predominance of anustubh stanzas

Extreme irregularity of the metrical form
Apparent wantonness in the alteration of Rig-Veda material
To emend
this irregularity into regularity is
not
cxxvi
cxxvii
.
Divisions of the text
cxxvii-cxl
Summary of the various divisions

The first and second and third " grand
cxxvii
divisions "
1. The (unimportant) division into prapathakas or

Their number and distribution and extent
Their relation to the anuvaka-divisions
2.
3.
cxxvii
'
lectures
'
cxxviii
The (fundamental) division into kandas or 'books'

The division into anuvakas or recitations'
cxxix
cxxix
'
The division into suktas or hymns

The hymn-divisions not everywhere of equal
5. The division into rcas or 'verses
4.
'
cxxix
cxxx
cxxxi
'
cxxxi
value
cxxxi
'
Subdivisions of verses
cxxviii
cxxviii
Their number, and distribution over books and grand divisions

Their relation to the hymn-divisions in books xiii.-xviii
6.
cxxvii
cxxvii
licit
avasanas, padas, and so forth
cxxxii
Contents of General Introduction,
xiv
Part
II.
PAOK
Numeration of successive verses in the mss

Groupings of successive verses into units requiring special mention
Decad-suktas or decad-hymns
'
Artha-suktas or
'
cxxxii
.
sense-hymns'
cxxxiii
Paryaya-suktas or 'period-hymns'
Differences of the Berlin and
cxxxiii
Bombay
numerations in books
vii.
and
xix.
Differences of hymn-numeration in the paryaya-books
Whitney's criticism of the numbering of the
Bombay
cxxxvi
edition
cxxxvi
cxxxvii
Differences of verse-numeration
Summations of hymns and verses

The summations quoted from the
at
end of divisions
cxxxviii
Paflcapatalika
cxxxviii
Indication of extent of divisions by reference to an assumed
norm
Tables of verse-norms assumed by the Paficapatalika

The three "grand divisions" are recognized by the Paficapatalika
cxl
Books xix. and xx. are later additions

The two broadest principles of arrangement of books i.-xviii.
I. Miscellaneity or unity of subject and 2. length of hymn
The three grand divisions (I., II., III.) as based on those principles
The order of the three grand divisions
:
Principles of arrangement of books within the grand division
cxli
.
cxlii
cxlii
cxlii
cxlii
cxlii
Normal length of the hymns for each of the several books

Table
2. The amount of text in each book.
Arrangement of the hymns within any given book
cxiiii
1.
hymns according
to length in divisions
I.
and
cxiiii
cxiiii
II.
Tables *( I and 2 and 3) for those divisions (see pages cxliv-cxlv)

Grouping of hymns of book xix. according to length
Table (number 4) for book xix

Summary of the four tables. Table number 5
Extent of AV. Sariihita about one half of that of
hymns
First grand division
(books
Evidence of fact as
to the existence of the
i.-vii.):
short
is
the
norm
for
book
and
.
III.
cxlvi
cxlvi
cxlvi
cxlvii
cxlvii
RV
cxlvii
of miscellaneous subjects
verse-norms
Express testimony of both AnukramanTs as to the verse-norms

verse
cxxxix
cxl-clxi
Limits of the original collection
One
cxxxviii
cxxxix
Extent and structure of the Atharva-Veda Samhita
Distribution of
cxxxiv
cxxxiv
Suggestion of a preferable method of numbering and citing
lo.
cxxxii
cxxxii
'
cxlvii
cxiviii
....
cxiviii
cxlix
vii
Arrangement of books within the division

1. With reference to the normal length of the hymns
:
Excursus: on
hymn
xix. 23,
Homage
Exceptional character of book
to parts of the
cxlix
Atharva-Veda
cli
vii. a book of after-gleanings supplementing books i.-vi

Arrangement of books with reference to amount of text
clii
Book
2.
cl
vii
Rdsumd
clii
of conclusions as to the arrangement of books i.-vii
clii
Departures from the norms by excess
cliii
Critical significance of those departures
cliii
examples of critical reduction to the norm

Arrangement of the hymns within any given book of this division
cliii
Illustrative
cliv
Contents of the
Main Body of this Work
xv
PAGE
Second grand division (books

Their hieratic character
Table of
viii.-xii.)
long hymns of miscellaneous subjects
mingled prose passages
hymns
verse-totals for the
General make-up of the material of
of division
1 1
civi
this division
clvi
Order of books within the division negative or insignificant conclusions

Order of hymns within any given book of this division
:
hymn
Possible reference to this division in
Third grand division (books
xiii.-xviii.)
books of this division as given by hymn

Order of books within the division
Table of verse-totals for the hymns of division III
of the
xviii.
xix. 23
Grand Division.
clviii
clix
clix
clx
clx
clxii
To explanation of abbreviations (pages xcix-cvi)

To explanation of abbreviated titles (pages xcix-cvi)
To explanation of arbitrary signs (page c)
To key to the designations of the manuscripts (pages cix-cx)
To synoptic tables of the manuscripts (pages cx-cxi)
To descriptions of the manuscripts (pages cxi-cxvi)
To table of titles of hymns (volume VI 11., pages 1024-1037)
First
clvii
clix
Cross-references to explanation of abbreviations and so forth
1.
clvii
clix
Order of hymns within any given book of this division

The hymn-divisions of books xiii.-xviii. and their value
The Atharva-Veda Samhita
clvii
Division III. represented in Paippalada by a single book, book
Names
xix. 23
books showing unity of subject
civ
civ
Translation and Notes
clxii
clxii
clxii
clxii
clxii
clxii
clxii
Books I.-VII
1-1009
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

2.
Second Grand Division.
hymns
Five books of long
[For table of the

3.
471-707
of the 45 hymns, see p. 1034]
titles
Third Grand Division.
viii.]
Books VIII.-XII
Books xni.-XVIII
708-894
Six books of long hymns, the books showing unity of subject
[For table of the
Book
Book
Book
Book
Book
Book
4.
xiii.
xiv.
XV.
xvi.
titles
hymns
Ruddy Sun
to the
Paritta (seer
xviii.
Brahman)
Prajapati
funeral verses (seer
Atharvan)
895-1009
After-gleanings, chiefly from the traditional sources of division

titles
792-804
805-812
813-894
Book XIX
[For table of the
708-737
738-768
769-791
?)
prayer to the Sun as Indra and as Vishnu (seer: Brahman)
xvii.:
Supplement.
or Rohita (seer:
wedding verses (seer: Savitri Surya)

.'
the Vratya (seer
)
I.
Paippalada excerpts concerning book xx
1009
3
1
2
CotUents of Appended Auxiliary Matter
xvi
PAGE
Indexes and other auxiliary matter

1.
The
1011-1046
non-metrical passages of the Atharran Samhita
Tabular
10 11
101
list
1011-1012
2.
Hymns
3.
The two methods
4.
Tabular concordance
The discrepant hymn-numbers of the Berlin and Bombay editions
ignored by the Kaufika-Sutra
Tabular
1012
list
of citing the Kau;ika-Sutra
Paippalada passages corresponding to passages of the Vulgate
Primary use of the
...
....
1013
1013
Incidental uses of the table

III.
and Paippalada book
Conspectus of the contents of Paippalada book
1014
xviii
10 15
xviii
toi6
Explanation of the table
Manner
10 17
of using the table
1017-1023
Tabular concordance
6.
1024-1037
Whitney's English captions to his hymn-translations
They form an important element
in his interpretation of this
In tabular form, they give a useful conspectus of
Table of hymn-titles of Division

[Stop-gap
the division of this
I.,
work
books
into
its
Veda
The names
of the seers of the
1024
subject-matter
1024
1024-1032
i.-vii
two separately bound volumes]
books viii.-xii
Table of hymn-titles of Division III., books xiii.-xviii
Table of hymn-titles of the Supplement, book xix
Table of hymn-titles of Division
7.
1033
1034
II.,
1035
1036-1037
hymns
1038-1041
Whitney's exploitation of the Major Anukramani
1038
1038
Doubtful points
Entire books of division III. ascribed each to a single seer
....
1038
1038
Value of these ascriptions of quasi-authorship
Prominence of Atharvan and Brahman as seers

Hymns of Atharvan and hymns of Angiras possible contrast
:
Consistency
in
1039
.
1039
io39
the ascriptions
1040
Palpably fabricated ascriptions

Alphabetical index of seer-names and of passages ascribed to them
8.
Brief index of
An
names and things and words and places
1040-1041
1 042-1 044
1042
elaborate index uncalled for here
names and things
Alphabetical
list
of
Alphabetical
list
of Sanskrit words
List of
9.
o1
1013-1023
and character
table, its genesis
Vulgate grand division
1013
Tabular concordance
5.
1012
1042
I044
AV. passages
io44
Additions and corrections
Omissions and errors not easy
to rectify in the electrotype plates
044-1 046
1045
PARAGRAPHS IN LIEU OF A PREFACE

BY WHITNEY
[_
Announcement
of this
Whitney, under the
title,
The following paragraphs from the pen of Professor

Announcement as to a second volume of the Roth-Whitney
work.
"
edition of the Atharva-Veda," appeared about
two years before Mr. Whitney's death,
the Proceedings for April, 1892, appended to the Journal of the
in
American Oriental
They show the way in which the labor done

Society volume xv., pages clxxi-clxxiii.
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
y
with references
They
to,
or excerpts from, the ancillary works on meter,
ritual,
exegesis, etc.
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
are significant as
When,
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 Professor 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 understandin 1855-6, the text of the
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 Cashmere, and the resulting discovery of the so-called Paippalada text,
:
now
well
known
to all
Vedic scholars as one
of the
most important
and of which
finds in Sanskrit literature of the last half-century,
Paragraphs in
xviii
lieu
of a Preface by Whitney
the credit belongs in a peculiar
manner
to him.
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 LJournal, vol. xii.J the
which latter afforded me the opportunity to
Index Verborum
give the /aafi^-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 pratTkas, which was
published by Weber in his Indische Shidien, vol. iv., in 1857, from
the slips written by me, although another (Professor Ludwig) had
the tedious labor of preparing

I
have never
lost
them
for the press.
from view the completion
of the plan of
pub-
summer
Germany, chiefly engaged in further collating, at Munich and
Tubingen, the additional manuscript material which had come
lication as originally formed.
In 1875
spent the
in
at
to
Europe since our text was 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
;
At
occupied the leisure of several following years.

I
of
last,
in 1885-6,
upon the execution of the plan, when failure

health reduced my working capacity to a minimum, and rendered
had
fairly started
ultimate success very questionable.
been
laid
it is now
may hope to
wholly aside, and
further loss of power,
The
task,
however, has never
so far advanced that, barring

finish
it
in a couple of years
and it is therefore proper and desirable

announcement be made of my intention.
or so;
LStatement of
its
plan and scope and design. J
that a public
My plan
includes, in
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 kindthe
first
place, critical notes
my hands the larger half and doubtbe issued in season for me to avail myself of
Not only his many manuscripts and (rotriyas
ness of the editor, long had in

less the
it
whole
throughout.
will
(the living equivalents,
and
in
some
respects the superiors, of
Plan and Scope and Design of this Work

manuscripts) give valuable
course, claims to be
"
but the commentary (which, of
aid,
Sayana's
xix
")
also has very
numerous various
worthy to be reported, though seldom offering anything

better than the text of the manuscripts. Second, the readings of the
readings,
all
Paippalada version, in those parts of the Veda (much the larger
which there is a corresponding Paippalajla text; these

were furnished me, some years ago, by Professor Roth, in whose
exclusive possession the Paippalada manuscript is held.
Further,
half) for
notice of the corresponding passages in
all
the other Vedic texts,
whether Samhita, Brahmana, or Sutra, with report of their various

Further, the data of the
readings.
ship, divinity,
and meter
Anukramanl respecting author-
of each verse.
ancillary literature, especially to the
Also, references to the
Kau9ika and Vaitana Sutras
(both of which have been competently edited, the latter with a

translation added), with account of the use
hymns and
upon
made
in
them
of the
parts of hymns, so far as this appears to cast any light
meaning.
Also, extracts from the printed commentary,

seems worth while, as either really aiding the understanding of the text, or showing the absence of any helpful tradition.
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
their
wherever
this
called for.
The design
of the
volume
possible of the material that
comprehension
of this
will
be to put together as
to help
is
much
toward the study and
as
final
Veda.
In a critique pubLThe purpose and limitations and method of the translation.

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
lished
fully recognized its provisional character
be premature.
and
felt
that to attempt a definitive one
His description of the "third way," mutatis mutandis,
is
would
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 guidance of a native interpreter.
Andther 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
Paragraphs in
XX
lieu
of a Preface by Whitney
avoid taking a position of critical superiority, approving and condemning, 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.

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
and phrases appear to
it
stands, representing just
say,
what the words
without intrusion of anything that
not there in recognizable form:
is
thus reproducing the scripture
Western guise, as nearly as the nature of the case admits,

as a basis whereon could afterward be built such fabric of philosophic interpretation as should be called for; and also as a touchstone to which could be brought for due testing anything that
The maker of such a version
claimed to be an interpretation.
versed
in
the
subtleties of the later Hindu
would not need to be
philosophical systems he should even carefully avoid working in
Nor need he pretend to penetrate to
the spirit of any of them.
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 doubtWorkful, and that every successor would have to do over again.
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 parallelisms 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
itself in
that the sphere of use of each could be
made out
in the version
somewhat as in the original, by the comparison of parallel pasand so that the stuclent 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.
sages
Purpose, Limitations,
and Method of the Translation
xxi
Nothing, as a matter of course, would be omitted, save particles

effect on the shading of a sentence is too faint to show in
whose
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 passages, with exposition of correspondences and differences.
Sentences grammatically difificult or apparently corrupt would be
and
knotty points discussed, perhaps with

But it is needless to go into
suggestions of text-amendment.
pointed
out,
further detail
their
every one knows the methods by which a careful
and labor toward the due accomplisha task deemed by him important, will conduct such a
scholar, liberal of his time
ment
work.
of
EDITOR'S PREFACE
Whitney's labors on the Atharva-Veda.
Whitney's
Berlin, during
Weber was
first
As
early as March,
85
at
semester as a student in Germany, his teacher
so impressed by his scholarly ability as to suggest to
him the
The impression produced upon

Tubingen by Whitney during the following summer semester
plan of editing an important Vedic text.^
Roth
was
in
in
no wise different, and resulted
in
the plan for a joint edition of
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 Sarhhita is
the Atharva-Veda.^
contained in his Collation-Book, and appears from the dates of that book^
to
have been made
in
the short interval between October, 185
The second summer
March, 1852.
1, and
Tubingen (1852) was doubtless
in
spent partly in studying the text thus copied, partly in planning with
Roth the
tool, so
details of the
method
of editing, partly in helping to
make
the
important for further progress, the index of Rig- Veda pratikas,
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
During the winter of 1852-3 he copied the

commentary contained in the Berlin codex (Weber,
the date November, 1852.
Pratiâkhya and
No. 361), as
its
As
noted below (pp. xliv, 1),

London manuscripts of the
stated in his edition, p. 334.
is
the collation of the Paris and Oxford and
Atharvan Samhita followed
summer of 1853, just

The copy of the text for the
the spring and early
in
before his return (in August) to America.

printer,
hand,
made with
is still
exquisite neatness in nagarl letters by Mr. Whitney's
preserved.
The Edition
of the text or
containing books
i.-xix. of
First volume."
preface dated February, 1855.
The
it,
first
part of the work,
provisional preface announces that
the text of book xx. will not be given in

and, for the rest of
The
the text, appeared in Berlin with a provisional
full,
but only the Kuntapa-hymns,
merely references to the Rig-Veda
as the principal contents of the
second
accessory material enumerated below.

'
See the extract from Weber's
'
See the extract from Roth's
'
See below,
letter,
letter,
below,
below,
part,
This
p. xliv.
p. xliv.
p. cxvii.
xxiii
and promises,
seven of the eight items of
The
plan, however,
text
was the
was changed,
Taittirlya
Aranyaka.
Editor s Preface
xxiv
and the second part appeared in fact as a thin Heft of about 70 pages,
To it was prefixed a half-sheet
giving book xx. in full, and that only.
The definitive
containing the definitive preface and a new title-page.
preface
dated October, 1856, and adds an eighth item, exegetical notes,
is
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
be published.
to
work
Relation of this
to the
"First volume" and to this Series.
the implicit promise of that title-page, the present work
As most
complete the fulfilment.

fallen to
Whitney, so most
In
Of
intended to
upon the first volume had

upon the projected " second " was
of the labor
of the labor
been done by Roth.
to have
is
fact,
however,
it
turned out that Roth's
very great services for the criticism and exegesis of this Veda took a
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
different form,
the text thereof with that of the Vulgate.
Nevertheless, as
is
clearly
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
apparent (page
xvii),
(F.
Dummler's) that issued the
Whitney's
death),
that
Harvard
first
in
1856.
It
would appear from
Roth, (written April 10, 1894, shortly before his
last letter to
he had determined to have the work published
and Roth's
Series,
letter
last
to
expresses his great satisfaction at this arrangement.
my
cordial approval of
relatively fair health,
friend
in
the
Whitney (dated April 23)
Henry Clarke Warren,
This plan had the

and, while
still
in
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
The pages have been
chosen to match those of the "First volume."
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,
'
have done
and designated those halves as volumes seven
In a letter to the editor, dated March 28, 1881, speaking of Roth's preoccupation with
" I fear I shall yet be obliged to do AV. ii. alone, and think
studies, Whitney says
Avestan
of setting quietly about
on
so,
vol.
ii.
of the AV.,
it
and
next year."
am
Again, June
resolved to put
it
17, 1881,
he writes: "I have begun work
straight through."
Work
General Scope of this
xxv
and eight of the Harvard Oriental Series. ^ The volumes are substanthe leaves are open at the front
tially bound and properly lettered
and
;
the top
cut without spoiling the margin.
is
The purpose
of the inexpen-
not for ornament, but rather to save the volumes from the
and discoloration which is so common with ragged handThe work has been electrotyped, and will thus, it is hoped, be
sive gilt top
is
injury by dirt
cut tops.
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 fulfilment.
Its general scope was determined in large measure by the promise
quite free
of the definitive preface of the " First
volume."
The
that promise were given in eight items as follows
specifications of
Excerpts from the Anukramani
1.
Excerpts from the Pratigakhya
5.
2.
Excerpts from the Pada-patha
6.
General introduction
3.
Concordance of the AV. with other Samhitas
7.
Exegetical notes
4.
Excerpts from the
8.
Critical notes.
ritual
(Kaugika);
Of the above-mentioned promise, several items had meantime beerr

more than abundantly fulfilled by Whitney. In 1862 he published the
Of this
Pratigakhya (item i), text, translation, notes, indexes, etc.
had been promised.
treatise only excerpts

ised)
Index Verborum,^
readings (item
in
The Table
2).
In 1881 followed the (unprom-
which was given a

of
full
report of the pada-
Concordances between the several Vedic
Sathhitas (1852) and the Index of pratlkas of the Atharva-Veda (1857),

the
first
Whitney,
measure, the second
in large
went
far
in largest
measure, the work of
toward the accomplishment of the next item (item
Pupils of the two editors, moreover, had had a share in
its
was followed
The inherent
field's
in
and
1890 by Bloomfield's text of the Kauîka-Sutra.

and the excellence of Bloom-
difficulties of the latter text
performance make us regret the more keenly that he did not give
us a translation also.
verses of this
'
3).
fulfilment.
In 1878 Garbe gave us the Vaitana-Sutra in text and translation

that
Veda
For conscience sake
The
material for report upon the ritual uses of the
(preparative for item 4) was thus at hand.

I register
my
protest against the practice of issuing
works
in gratui-
In
Bdnde and Hdtften and Abieilungen and Lieferungen.
the page-numbers of the main body of this work, which are of use
tously confusing subdivisions, as
add that
chiefly to the pressman and the binder and are of minimal consequence for purposes of citation, 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 conveniently shown in the outer corners.
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.
2 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.
this connection,
Editor s Preface
xxvi
While making his London collations in 1853 (see below, p. Ixxii), Whitney 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
(item 6).
(item
7).
made many observations suitable for a general introduction

Roth had sent him a considerable mass of exegetical notes
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 Samhita, the places
where that verse recurs, in identical or in similar form,

thus making a very extensive collection of concordances, with the Atharvan Samhita 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,
in the other texts
in
whole or
in part
the critical notes, in which were to be given the various readings of the
In his Introductory Note to the Atharvan
manuscripts.
(p.
338
The
year 1862), Whitney says
condition of the Atharvan as handed
impose upon the editors as a duty what
cise
many
too
much and
too
little
were palpably and imperatively called
be made
namely, the
for,
was such as
to
emendation of the
it is
text-
not easy to hit the pre-
and while most of the alterations made

and while many others would have to
few cases in which a closer adherence

might have been preferable.
in translating, there are also a
to the manuscript authorities
The
the tradition
case of any of the other Vedas would
In so treating such a text,
places.
mean between
down by
in the
have been an almost inexcusable liberty

readings in
Pratiâkhya
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
In his Introduction to the Index
cause of Indie philology.

(p.
year 1880), Whitney says
There
will, of
Verborum
course, be differences of opinion as to whether this Lcourse of pro-
cedurej was well-advised
whether they
l_the editorsj
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
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
alterations
as to those comparatively infrequent ones where the manuscripts are at variance,
and
to furnish the
means
manuscripts actually read.
for determining in any particular case
what the
Partial Rewrititig and Revision by Whitney

of the promise also (as well as the second)
Thus the eighth item

filled
xxvii
Desirable
by the Index.
was
may be
as such critical notes
ful-
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
accordingly given in this work, and includes
is
not only the mss. of Berlin, Paris, Oxford, and London, collated before
publishing, but also those of
Munich and Tubingen,
after (see below, p. xliv, note
collated twenty years
5, p. Ixiv).
Scope of this work as transcending previous promise.
The
accessory
beyond what was promised by the preface of the

text-edition, is mentioned in the third paragraph of Whitney's "Announcement," p. xviii, and includes the reports of the readings of the Kashmirian
recension and of S. P. Pandit's authorities, extracts from the native commentary, 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
material of this work,
including not only the variants of manuscripts, but also those of living
reciters of the text.
The advance
instalments to Whitney, so that

lished the
comment were
in
all
sheets of his edition he had sent in
those portions for which Pandit pub-
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
As was
1885-6.
method of treatment
work.
There is in my
natural, his
became somewhat
fuller as he proceeded with his

hands his prior draft of the first four or five books, which
meagre
in
sundry
details.
It
second grand division (books

of treatment to
was not
viii. xii.) that
he settled down into the style
which he then adhered to the end.
out the early books in the
by Whitney.
Thereupon, in order to carry
same style as the later ones, it became neces-
He
sary to rewrite or to revise the early ones.

first
four
(cf. p. xcviii
accordingly did rewrite
below), and to the next three
gave a pretty thorough revision without rewriting

apparently, he
was interrupted by the
discussion of the ritual uses in book

less
relatively
he had advanced well into the
Partial rewriting and revision
the
is
until
have been his next task.
illness
viii.
and
(v., vi., vii.)
at
which proved
this
fatal.
he
point,
The
(supplied by me) would doubt-
Not counting
Introduction, Whitney's manuscript of his
a lot of matter for his General
commentary and
translation,
Editor s Preface
xxviii
as he left
Whitney
at his death in 1894, consisted of
it
lived to see
it
about 2500
Had
folios.
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
work as
technical
who has passed away,

and friend. The difficulty
this for an author
has been the editor's teacher
especially
is
if
he
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.
Although Whitwork to that of the author.

work
was
written
out to the end,
of
the
ney's manuscript of the main body
Thus he had written for book i. (and
it was not systematically complete.
for that only) a special introduction, showing that he meant to do the like
Of the General Introduction as it stands, only a
for the other eighteen.
very few parts were worked out; for some parts there were only rough
And in unnumbered details,
sketches and for very many not even that.
major and minor, there was opportunity for long and patient toil upon the
Relation of the editor's
task of systematically verifying
where need was, and
tainable completeness.
show.
But besides
press a
work the
all
references and statements, of revising
and unat-
of bringing the whole nearer to an ideal
What
all this,
scientific
these details were, the work
itself
may
there was the task of carrying through the
importance of which called for the best typo-
graphical form and for the utmost feasible accuracy in printing.
is not responsible.
No two men are alike
endowments and attainments that make the scholar and, in
the mental attitude of any two towards any given problem is
Parts for which the author

in the various
particular,
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
which are
and for
this
purpose two signs have been chosen,
and
J,
like
incomplete brackets or brackets without the upper hori-
zontal strokes,
and which may be called " ell-brackets " and suggest the
Parts for which the Author

initial letter of
the editor's
name
is
xxix
not responsible
Besides the marked additions,
(cf. p. c).
there are others, like the paragraphs beginning with the word " Translated,"
which are not marked.
therefore proper to give a general
It is
systematic account of the editorial additions and changes.
This consists
The General Introduction.

editor
Part
I.
of
two parts
the second, elaborated in part from material
Besides the
left
II.,
first,
by the
by the author.
which unquestionably belong
topics
Introduction and are treated in Part
the
to the
there are a good
General
many
which,
but for their voluminousness, might properly enough have been put into
Such
the editor's preface.
ous
I
critical
are, for
example, the discussions of the vari-
elements which form the bulk of Whitney's Commentary.
have printed them as Part
of presentation
is,
I trust,
I.
such
of the General Introduction.
The form
with the help of the Table of Con-
that,
be able to find any desired topic very quickly.

The General Introduction Part II.
Certain general statements concerning 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!)
tents, the student will
nearly
of the very important chapter,
all
his manuscripts.
The
i,
like is true, as will
containing the description of
appear from the absence of
ell-
brackets, of considerable portions of chapter lo, on the extent and struc-
Chapters
3 (concerning the stanza ^din
na
devtr abhistaye and the Collation-Book) might have been put in Part
I.,
ture of the Samhita.
as being from the editor's
hand
and
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
topics that
Whitney most desired
to treat, but also as giving, or at least
suggesting, the language to be used in their treatment.
they have been
much
the
rewritten in parts, and in such a
way
Nevertheless,
that
it is
hardly
even worth while to separate the author's part from the editor's.
result must pass for our joint work.
The sketch for chapter 7
feasible or
The
final
method of the Berlin text) was also a lead-pencil

was one that had evidently been made years before those
mentioned, and its substance was such as to need only recasting in
(on the orthographic

draft
last
but
it
Editor s Preface
XXX
form, and expansion,
work which
have carried out with free use of
the pertinent matter in Whitney's Pratiâkhyas
note).
(cf. p. cxxiii,
revert to chapters 9 and 10 (on the divisions of the text, and on its
To
extent and structure), they are the longest of
and, next after chap-
all,
most important, and they contain the

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 convincingly.
The ell-brackets distinguish in general the editor's part from
If, in these two chapters, the latter seems relatively small,
the author's.
one must not forget its large importance and value as a basis for the
ter
(on the mss.), perhaps the
most
of
what
After putting them once into what
new.
is
editor's further studies.
With the exceptions noted (chapters
and
3),
has seemed best, in
it
elaborating this part of the General Introduction, to restrict

topics indicated
by Whitney's material, and not
(in
to the
it
an attempt at sys-
tematic completeness) to duplicate the treatise which forms Bloomfield's

part of the Grundriss.
considerable
number
Bloomfield's plan
is
of the topics are indeed
better that the treatment of
them
quite different
common
but since a
to both,
it
work should proceed
in this
possible independently of the treatment in the Grundriss.
The
editor's special introductions to the eighteen books, ii.-xix.
seemed
as far as
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 several books.
These eighteen
special introductions have accordingly
written by the editor, and are, with
some
trifling
exceptions
(cf.
been
pages
471-2, 739, 792, 794, 814) entirely from his hand. The faryaya-\\ymx\s
(cf. p. 471) and the divisions of the fatyaya-maXenaX (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 /a;7a)'-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
The
most elaborate treatment
translations and discussions.
hymns
of
:
all (p.
895).
editor's bibliography of previous
These are contained the paragraphs begin In the introduction each hymn,
ning with the word " Translated."
in
to
in
a paragraph immediately following the Anukramani-excerpts, and usually
Parts for which

between a statement as
to
Author
the
where the hymn
how
other texts, and a statement as to
Whitney had given
is
the
not responsible
Found
"
is
hymn
in Paipp." or in
"
is
xxxi
Used
Kau^.,"
in
hymn
manuscript a statement as to where the
in his
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

book to the volume of the Indische Studien or of the Traduction.
By a singular coincidence, a very large amount of translation and explanation of this Veda (by Deussen, Henry, Griffith, Weber, Bloomfield
see
of each
the table,
p.
The
death.
appeared within three or four years after Whitney's
cvii)
version of Griffith, and that alone,
is
As
complete.
for the
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
partial translations
(save
i.-xix.
of that
hymn up
amount
X.
'^
bibliography of the translations and discussions
to the year 1898 or thereabout.
of discussion is large
xviii.
7
ation " that
;
20-23),
ii.
xix. 6.
At
first
For some hymns the
the references for
cf.
blush,
it
"
v.
22
ix.
damnable
9;
iter-
make reference to Griffith

Weber some 179, or to Henry
should, for hymn-translations,
some 588 times, to Bloomfield some 214, to

some 167 times but I am sure that serious students
;
the references exceedingly convenient.

in
16
iv.
some may think
As
of the
work
will find
noted above, they are given
the paragraphs beginning with the word " Translated."
paragraphs are almost wholly editorial additions,

as such by enclosing
I
them
Although these
have not marked them
in ell-brackets.
have always endeavored to give these references
in
the chronological
sequence of the works concerned (see the table with dates and explanations 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

there,
is
to
be preferred to Whitney's.
Here and
have given a reference to such an item but to do so systematicthe great task which this work leaves unfinished.
ally is a part of
Added
The
of
book
hymns of book
xviii.
and
to
some others.
relation of the constituent material of the four so-called "

xviii.
to the
Rig-Veda
etc. is
hymns
such that a clear synoptic statement of
the provenience of the different groups of verses or of single verses
the highest degree desirable
and
"
is
in
have therefore endeavored to give such
Editor s Preface
xxxii
a statement for each of them, grouping the verses into " Parts " according
An
to their provenience or their ritual use or both.
structure of the single
of
book
analysis of the
me to be worth
hymn entitled " Homage
challenged me to try at least to
seemed
xvii. also
to
Moreover, the peculiar contents of the
giving.
to parts of the
identify its
entirely,
I
hymn
Atharva-Veda
" (xix. 23)
intended references
hope
and although
have not succeeded
have stated the questionable matters with clearness.
have ventured to disagree with the author's view of the general
cance of
hymn
iii.
26 as expressed
in
the caption, and have given
The hymn
reasons in a couple of paragraphs.
signifi-
my
for use with a pearl-shell
and the hymn to the lunar asterisms (xix. 7) also gave

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
amulet
(iv.
10)
occasion for additions which
hand are insufficient or lacking. I have accordingly supplied

these reports for book viii., and further also for x. S 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 amivakas and books and prapatliakas, certain
statements, in part summations of hymns and verses and in part quotations 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
aiijoydnais, p. 844; sit-^dhsa, p. 853
ditat, p. 860; dva ciksipan, p. 875
the pitrnidhdna ("eleven dishes"), p. 876 vdnyd etc., p. ^^lO; sai'nqritya,
from
his
p.
886; on
xviii.
86-87;
4.
xix. 7.
8.
26. 3
44. 7; 45. 2 (su/idr
etc.); 47.
8; 55. i, 5.
The seven tables appended to the latter volume of this work.
non-metrical passages
is
It
may
of
hymns ignored by Kaugika,
Whitney's
here be noted that, for the short

;
list
of
taken from the introduction to Whitney's Index
Verborum, p. 5.
The list
taken from memoranda in
the prefi.\ed introductions
The
p.
loii,
hand-copy of Kau9ika.
hymns (books
i.-vii.),
is
The
the ritual uses are given in
but that, for the subsequent long hymns, they are usually and more
conveniently given under the verses concerned.
Parts for which
tJie
Author
is
not responsible
xxxiii
concordance of the citations of Kauîka by the two methods, I have

made for those who wish to look up citations as made in the Bombay
edition of the
The same purpose
commentary.
number
is
better served by writ-
each adhydya, and of each kandikd as numbered

from the beginning of its own adhydya, on the upper right-hand corner
ing the
of
The concordance of discrepant

Bombay hymn-numbers I have drawn up to meet a regrettable need.
The concordance between the Vulgate and Kashmirian
recensions is made from notes in the Collation-Book, as is explained at
of each odd page of Bloomfield's text.

Berlin and
p.
Ixxxv,
and
will
simile of the
mere copy
serve provisionally for finding a Vulgate verse in the fac-
Kashmirian
of
text.
The
The index
table of hymn-titles
is
of course
Whitney's captions, but gives an extremely useful con-
spectus of the subjects in general.

is
a revised copy of a rough one found
it
of the
names
among Whitney's
of the seers
papers.
have prefixed a few paragraphs which contain general or
observations.
To
critical
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 proofreader would have set right but there were many which could be recognized as slips only by constant reference to the original or to the various
books concerned.. Such are "cold" instead of "heat" iox 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; vdqd'n for 'vdqdh at xviii. 2. 13. At vi.
141. 3 his version read "so let the A^vins make," as if the text were
kmutdtn a^vlnd. 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.
Moreover, many notes in which the changes are
3. 60 is an example.
duly marked contain other changes which seemed hardly worth marking,
;
as at xix. 49. 2 or 55.
cf. p.
806,
5.
Editor s Preface
xxxiv
The marked minor

this,
additions
and other minor changes.
involving so great a mass of multifarious details,
it
In
was inevitable that
a rigorous revision, such as the author could not give to
many statements
more or
requiring
less modification.
the author, in his copy for the printer, says
"
We
a work like
should detect
it,
Thus
at xix. 40. 2,
have
rectified the
accent of simtedhds ; the mss. and SPP. have sumMkds."

edition also has sumddltds,
and
In
fact,
the
have changed the statement thus
"Lin the editionj we [should havej rectified the accent [so as to readj
sumedlids."
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
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
To revise and edit
the unclearness of a clumsily tinkered paragraph.
limitations
is
not easy
and, as is shown by the
between these two
example just given, there is no clear line to be drawn between what
As noted above, it is evident
should and what should not be marked.
that all these matters would have been very simple if the author could
have seen the work through the press.
yet
it
The
revision of the author's manuscript.
Verification.
The
tions of the author's manuscript thus far discussed are
nature of additions
made
modifica-
mostly of the
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,
texts have been actually looked
order to
in
make
up and that the readings have been com-
sure that the reports of their variations from
the Atharvan readings were correct.
and laborious
p. Ixiv.
Book and
text
as to
Verification
of the
of the
This means that the citations of the parallel
translation with the original.
pared anew
and a careful comparison
This task was most time-consuming
some of its difficulties and perplexities, see below,

means furthef that the notes of Whitney's Collation-
Bombay
edition and of Roth's collation of the
were regularly consulted
Kashmirian
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
and that the references to the Kauîka 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
Samhita
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
Completion
"
why
of the Kashmirian text antedates that of this work, the reasons
facsimile was not used by
me
should be consulted at
Accentuation of Sanskrit words.
In
reckoned as an unaccented one, although
The author
the
p. Ixxxvi
the reports of the readings of
The Kashmirian
accented texts, the words are invariably accented.
sages.
xxxv
it
text
is
has occasional accented pas-
frequently introduces Sanskrit words, in parentheses
or otherwise, into the translation, and usually indicates their
accent.
gone somewhat farther he has indicated in the translation the accent of the stems of words which happen to occur in the vocative {so saddnvds, ii. 14. 5), except in the cases of rare words whose proper
The
editor has
stem-accent
is
not
known (examples
one member of a compound

that
member would be
part of sahdsranltJia
Cross-references.
in
ii.
24)
and, in cases where only
given, he has indicated what the accent of
used independently (so -nithd at
-ks^tra at
iii.
3. 4,
more nearly
xviii. 2. 18,
as part of anyaksetrd
Apart from the main purpose
as the foundation of
to
if
is
; cf.
ii.
as
8. 2).
of this work, to serve
definitive ones yet to come,
it
likely
is
be used rather as one of consultation and reference than for consecu-
tive reading.
have therefore not infrequently added cross-references

this even in the case of verses
from one verse or note to another, doing
which were not far apart
cf.,
for example,
from vi. 66. 2 to 65. i.

Orthography of Anglicized proper names.
to 79. 4 or
my
reference from
The translation
is
vii.
80. 3
the princi-
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 followed in the printing of Sanskrit words as Sanskrit, and has written, for
example, Pushan and Purandhi instead of Pusan and Puramdhi, sometimes
retaining, however, the strange diacritical marks (as in Angiras or Varuna)
pal or only part of this
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

in a
form worthy of
its
great scientific importance
its
appearance
but the work
is
exten-
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
sive
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.
error
was overlooked by the author and by Dr. Ryder, and once by me
This sense-disturbing
also,
although discovered
Editor s Preface
xxxvi
inconsistencies of orthography or abbreviation, I trust that a high degree

of accuracy in the real essentials has
been attained.
dare not hope that
my
colleagues will not discover blemishes and deficiencies in the
but
I shall
be glad
the
West
much
if
they do not cavil at them.
that
is
India has
much
work
to teach
of value not only for its scientific interest, but
also for the conduct of our thought
and
life.
It
far better to exploit
is
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

Philologists devoted
The Report
its
related matter.
The First American Congress of
memory of Whitney.
"The Whitney Memorial Meeting,"
session of Dec. 28, 1894 to the
of that session, entitled
work, was issued as the first half of volAmerican 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
and edited by the editor of
ume
xix. of
this
the Journal of the
occasion, the Report contains bibliographical notes concerning Whitney's
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,
life
have made use, not only of the substance, but
also,
with some freedom,
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).
of the form of statement of the autobiography
At
had added suryam as the Kashmirian reading

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 b, 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 vafanam, which, however, is misprinted in the text as vafdnam
(2d error).
[The conjecture vafanam, even if rightly printed, is admitted to be an unsuccessful
one.]
In the third line of his comment, Whitney wrote, "The vdfdnim of our text " etc. (3d
error).
This I corrected to vafanim, 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.
at last in time for correction.
xix. 27. 7, I
for the Vulgate suryam, simply because Roth's Collation
Work
General Significance of Whiineys

General significance of Whitney's work.
(above,
p. xix, Annoiinceniciit), is
the material that

this
Thus
Veda."
As
his work.
is
design,
Its
" to put together as
to help toward the study
xxxvii
and
says
much
final
Whitney
as possible of
comprehension
of
expressly did the author disavow any claim to finality for
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
lation.
am
fully recognized the purely provisional character of his trans-
sorry that infelicities of expression in the translation, which
are part and parcel of the author's extreme literalness (see
not really go below the surface of the work, are (as
is
p. xciv)
and do
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
work
as a whole, he has
hand,
it
is
plain that, taking the
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 multifarious sources.
The commentary
will
long maintain for
itself
a place of
first-rate
importance as an indispensable working-tool for the purposes
which
is
xciii)
it
designed to serve.
have put together (below, pages xcii
a few examples to illustrate the
prove useful.
ways
in
which the commentary
will
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,
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

firmer basis.
upon a broader and
commentary on the Rig-Veda.

Finally, Whitney
it plain that a similar commentary is the indispensable 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 anyone 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,
Need
seems
of a systematic
to
me
to have
made
Editors Preface
xxxviii
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
should
all
made opposite the Rik verses to the ancillary or illuswhich 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
constant references
trative passages
with
possible ingenious contrivances for finding out quickly the rela-
all
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
tions
devolving on him as editor-in-chief of The Century Dictionary, an Encyclo-
But for that,

pedic Lexicon of the English Language (see p. Ix, below).
he might perhaps have brought out this commentary himself. Since I,
more than any one

so,
there
is
else,
Whoever has
did not.
have personal reasons to regret that he did not do
perhaps a peculiar fitness in

visited for
my
saying that
am
glad that he
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
by them accorded
is
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
to that admirable work,
broad-minded and wise
work
accepting the opportunity of superintending the
in
of its production, even at the risk of not living to see the appear-
ance of the already long-delayed Atharva-Veda.

influence
upon
day and generation
his
Century Dictionary.
Acknowledgments.
edgment
He
had
desire in the
usefulness
;
place to
his labors
make
upon the
public acknowl-
my gratitude to the late Henry Clarke Warren of Cambridge.

been my pupil at Baltimore; and, through almost twenty years
Indian studies.
issued
first
Perhaps his most potent
through
of
of intimate acquaintance
tial
is
To
is
and friendship, we had been associated
his enlightened appreciation of their value
due the
fact that these dignified
for during his lifetime
in
our
and poten-
volumes can now be
he gave to Harvard University
in
sundry
' Roth writes to Whitney, July 2, 1893

^*^^ begreife nicht, wie ein junger Mann, statt nach
wertlosen Dingen za greifen, nicht lieber sich an die Uebersetzungund Erklarung eines Stiickes
'
aus Taittiriya Brahmana oder Maitrayani Samhita wagt; nicht

erforschen, sondern
um
den
Stoff,
um
die minutiae des Rituals zu
der zwischen diesen Dingen steckt, zuganglich zu machen
und zu erlautem. Auch in den Medizinbiichern gabe es

bekannt zu werden verdienten.
viele Abschnitte, die verstanden
und
Acknowledgments
xxxix
instalments the funds with which to pay for the printing of Whitney's
Whitney was professor
Yale the editor is an alumnus

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
Before his death there was issued his collection of translations
science.
from the Pali which forms the third volume of this Series and is entitled
commentary.
of
"
Yale and a teacher
Buddhism
at
Harvard
at
and much-used book. Moreover,

an advanced state of preparation for press, a carefully made
in Translations," a useful
he has
left, in
edition
and a
partial translation of the Pali text of
encyclopedic treatise of Buddhism
Visuddhi-Magga.
to the arduous
It is
entitled "
Buddhaghosa's famous
The Way of Purity " or

I now address myself
with gladness and hope that
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
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, leaving the verification to be done with the proof-reading and from the proofwith Professor Geldner,
sheets.
Dr. Ryder's help began with the verification and proof-reading
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
of the latter half of
kind as to lend
me
a considerable
number
of his printed books,
some
copy of the Kauîka 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.
of which, in particular his
Editor s Preface
xl
To my
neighbor, Miss Maria Whitney,
am
indebted for the loan of
the medallion from which the noble portrait of her brother, opposite
page
The medallion
has been made.
xliii,
Library of Yale University, and
is
a replica of the one in the
a truthful likeness.
is
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
Of an occasional
facsimile of the Kashmirian text.
Professors Cappeller and Hopkins and
Jacobi were so good as to criticize

I
my
thank
my
Sanskrit verses.^
In particular,
H. Morgan, for
his kindness in
colleague, Professor Morris
putting the dedication into stately Latin phrase.

It
is
with no small satisfaction that
admirable work of the Athenaeum
make
public mention of the
Press (situated in Cambridge) of Messrs.
Ginn and Company of Boston. The Hindus sometimes liken human

one wheel of a cart.
Fate, indeed, may be the other but our
effort to
destiny, they say,

is
is
not accomplished without both elements, just as there
no progress without both wheels.
one wheel
It is so
and a good printing-office
the other.
is
rience was guarantee for the prior requisite
found lacking.
The way
rough jolting and friction
good copy
and the other
is
Whitney's long expeI
have not
has been a long one, with plenty of places for
but the uniform kindness and the alert and
intelligent helpfulness of all with
whom
have made our progress smooth, and
Human
with a book
have had to do
am
at the
Press
sincerely grateful.
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
only with results, not with personalities, or
Goddess
as the
is
concerned
Hindu phrase)
that the
Vac, cares not to ask even so much

and that the unending progress of Science
of Learning, Sarasvati or
names
of her votaries
indeed like the endless flow of a

'
(in
is
These,
will find the
I trust, will
thought
not be wholly unpleasing to
in part
un-Indian, will not,
edly conceived in Occidental form.
case at the close of the
river.
first
my
pundit-friends in India, who, as they
hope, forget that
it
was primarily and design-
Their great master, Dandin, has a kind word for
chapter of his Poetics.
men
in
my
Hianan Personality and
the
Progress of Science
xli
Teacher and teacher's teacher long had wrought
Upon
these tomes of ancient Hindu lore,

Death did give to one whom both had taught
The task to finish, when they were no more.
Till
'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 affluent brook

There genius, like a river, pours amain
While Learning
ageless, deathless
scarce
To
That
only
And
The
will
look
note which ones have toiled her love to gain.
Alike to her are
If
river,
brook, and
in her stately waters so

all
who choose may
drink their
fill,
slake the thirst to know, the thirst divine.
Gita's lesson had our
To
rill.
combine.
Whitney learned
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.
Editors Preface
xlii
TTPTt^fîi vi)r<fit w^'rrarr:
C. R. L.
Cranberry
Isles,
Summer,
Maine,
1904.
^
j\
ILLOAM WOSIHIT WIlilDTWEY
BRIEF SKETCH OF WHITNEY'S LIFE

BY THE EDITOR
William Dwight Whitney was born at Northampton, Massachusetts,
9, 1827, and died at New Haven, Connecticut, on Thursday,
February
June 7, 1894, aged sixty-seven years and nearly four months. He

was son of Josiah Dwight and Sarah (Williston) Whitney. The father,
Dwight Whitney (i 786-1 869), was born in Westfield, oldest son

Abel Whitney (Harvard, 1773) and of Clarissa Dwight, daughter of
The mother was daughter of the Rev. Payson Williston
Josiah Dwight.
(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,
Josiah
of
of
whom may
eldest, Josiah
be named, as devoted to
Dwight Whitney
scientific
and
literary pursuits, the
(Yale, 1839), for a long time the head of
the Geological Survey of California and from 1865 to 1896 Professor of
Harvard University; Miss Maria Whitney, the first incumbent

of the chair of Modern Languages in Smith College
James Lyman
Whitney (Yale, 1856), since i86g 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
Geology
in
in Beloit College.
Whitney made
his preparation for college entirely in the free public
Sophomore class of Williams Colwas graduated in 1845. He then spent three full years
in 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 company with James Hadley, and to prepare for a visit to Germany, already
schools of his native town, entered the
lege in 1842, and
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
planned.
xliii
Brief Sketch of Whitney s Life
xliv
Weber ^ and Rudolph Roth
Albrecht
Already during his
Lepsius and others.

edition of the
respectively, but also of Professor
Atharva-Veda was planned.^
summer with Roth,
first
In October, 185
1,
the
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
and seven
Paris, three in Oxford,

scripts),
London
in
(collating Sanskrit
and then returned to America, arriving
in
Boston August
manu5.
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
The
of service exceeded forty years.
May
10, 1854, so that his
events of such a
life
term
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
France and Italy (November, 1856 to July, 1857),

In 1873 he took part in the summer
passing several months at Rome.
campaign of the Hayden exploring expedition in Colorado, passing two
less than a year in
months on horseback and under canvas, coursing over regions which

good part had been till then untrodden by the feet of white men, and
mounting some nine times up to
seeing Nature in her naked grandeur
In the summer of 1875 ^î"- Whitor beyond the altitude of 14,000 feet.
ney visited England and Germany,^ mainly for the collection of further
full
in
Weber (see JAOS. iii. 215), dated Berlin, March 29, 1851,
"I have already had the pleasure of instructing two of your countrymen in
Mr. Whitney certainly entitles us to great hopes, as he
Sanskrit, Mr. Wales and Mr. Whitney.
combines earnestness and diligence with a sound and critical judgment. I hope to induce him
to undertake an edition of the Taittirlya-Aranyaka, one of the most interesting Vedic ScripWhitney's fellow-student was Dr. Henry Ware Wales (Harvard, 1838), who had
tures."
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 JAOS. iii. 216: cf. also p. 501) of an interesting letter from Roth, dated Tiibingen, August 2, 1S51 " I have had for a scholar, through this
summer, one of your countrymen, Mr. Whitney of Northampton. Through the winter, he will
reside in Berlin, in order to collect there whatever can be found for the Atharvaveda, and then
We shall then together see what can be done for
return here with what is brought together.
this Veda, hitherto without a claimant, which I consider as the most important next to the
1
In a letter to Salisbury from
Weber
writes
Rigveda."
Cf. Roth's letter of
November
The date
The AV.
'
In particular, Munich and Tiibingen
given on
p.
is
18, 1S94,
not quite correct
Pratika-index (Ind. Stud., vol.
that time, the editor of these volumes
(cf.
iv.
JAOS.
xix. 100.
see p. cxviii.
see p. 62)
JAOS.
was residing
is
dated Paris, May, 1857.
x., p. cxviii,
= PAOS.
for
at Tiibingen as a pupil of
Nov. 1S75). At
Roth and as one
group to which belonged Garbe, Geldner, Kaegi, and Lindner. Whitney's arrival
was a great event and was hailed with delight. It may be added that it was the privilege of Whitney and myself to take part in the memorable feast given at Jena by Bohtlingk on
his si.xtieth birthday, June 11, 1875, '" celebration of the completion of tjie great Sanskrit Lexicon.
of the
little
(July 6)

material for the Atharva-Veda.
xlv
1878 he went to Europe with his
In
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
are scattered
may
I.
most important ones
scientific writings, the
among many
other bibliographical items
(since they
pages
Ivi to Ixi)
here be briefly enumerated in several groups of related works.
The
edition of the Atharva-Veda; the Alphabetisches Verzeichniss
der Versanfange der Atharva-Samhita
of critical
the Atharva-Veda Pratiâkhya; the
which must now be added the two present volumes

commentary and translation. In the same general category
Index Verborum
to
belongs his Taittirlya Prati9akhya.
As
a part of the fruit of his Sanskrit
must be mentioned also the Surya-Siddhanta and, finally, his

Grammar, with its Supplement, The Roots, Verb-forms, and
Primary Derivatives of the Sanskrit Language.
2. His chief contributions 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
studies
Sanskrit
Dictionary (see
p. xxxviii).
Of Whitney's minor
Bibliographies
(p. Ivi,
writings, those which he included in the
Yale
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 Memorial Volume, pages 1 21-150. One
reason for putting some of the lesser papers into the last-mentioned
was
to
show the
versatility of
list
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 Philosophy from the University of Breslau in 1861
of
Doctor
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)
from Harvard
in 1874,
1889.
He was
in 1876,
member
of the
delphia) and of the National
was an honorary member

1
Some
and from the University of Edinburgh
American Philosophical Society
Academy
in
(Phila-
of Sciences (Washington).
He
of the Oriental or Asiatic societies of Great
estimate of their general significance
is
given below, pages
li
to
liii.
xlvi
Britain and Ireland, of Japan, of
Germany,
of Bengal, of Peking,
and of
He was a member
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
Italy
and of the Philological Society of London.
or correspondent of the Royal
Royal Danish Academy, and so on.

Society of Edinburgh.
Prussian Order pour
by the death
On
of
In 1881 he was
le m6rite,
Thomas
He was
made
being elected to
a Fellow of the Royal
a Foreign Knight of the

fill
the vacancy occasioned
Carlyle.
the 27th of August,
Whitney married Miss Elizabeth

Roger Sherman and Emily (Perkins)
1856, Mr.
Wooster Baldwin, daughter of

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 Declaration 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 astronomer, 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,
Memorial Meeting, December,
Whitney
i8g4.
CHARACTER AND SERVICES
AN. ESTIMATE OF WHITNEY'S
Ladies axd 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 distinctions 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
!
and her hundreds, as Americans. We look for the centurion,

And we call, as did David, lamenting
for the captain of the fifties and he is no more
for Abner, " Know ye not ;hat 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
And it is well. We may praise him now for he is gone.
illustrious countryman.
But I cannot help thinking of a touching legend of the Buddha. Nigh fifty years he
And now he is
has wandered up and down in Ganges-land, teaching and preaching.
about to die. Flowers fall from the sky and heavenly quires are heard to sing his
" But not by all this," he answers,
" but not by all this, O Ananda, is the
praise.
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
in short, the lesson of a life
responsibilities which so great an example urges upon us,
marshalled us, her
fifties
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
public prints.
remarkable
Permit
facts concerning
his character
And
me
life.
Many
accounts' of
rather to lay before you,
Mr. Whitney which
may
and fundamental motives of
indubitably
first in
it
have been given of
by way of
late in the
selection merely, a few
serve to illustrate certain essential features of

his
life.
importance no less than in natural order
is
the great fact of
Northampton, Massachusetts, and in his veins flowed the best blood of a typical New England community, of
His stock
the Dwights and the Hawleys,
heroes of the heroic age of Hampshire.
was remarkable for sturdy vigor, both of body and of intellect, and was in fact that
his heredity.
William Dwight Whitney was born,
in 1827, at
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,
"American Journal of Philology," vol. 15.
xlvii
in
the
Memorial Address by
xlviii
it
has been
Editor
one o the prime guarantees of the permanence of democracy
places in this land have produced a proportionately greater
Few
people than has Northampton.
and
the
to all these in turn the
It
was
in
number
in
America.
of distinguished
Social advantages were thus added to those of birth,
advantages of dwelling
in a region of great natural beauty.
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 occuIn the first lived Dr. Seeger, who was educated at the same school and time as
pants.
Beyond the Whitneys' was the house in which lived Lewis
Schiller, at " the Solitude."
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 sophomore. 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 tliree or four years were spent by him as clerk in the Northampton Bank, with accounts for his work, German and Swedish for his studies, ornithology 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 distinguishes 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
Whitney
critical
period
in the
determination of his career.
In the ency-
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 ho-w ! That he did devote himself to
clopedias,
is
Indology appears to be due to several facts which were
in
comitance accidental.
now
First, his elder brother, Josiah,
themselves and in their conthe distinguished professor
Harvard University, on his return from Europe in 1847, had 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 collegemate at Yale of Professor Salisbury, was Whitney's pastor. And third, he met with
Eduard Desor.
There is in possession of Professor Whitney of Harvard 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,
of geology in
in passing, that this book, with its varied entries in all varied
gifted hands,
is
the reflex of a
most remarkable family
life
and
moods and by
feeling.
many
In
it,
divers
among
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 commenced 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
'
'
All Estimate of Whitney s Character and Services
xlix
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
for his article (almost the first that he published)
progress by himself in Sanskrit
entitled " On the Sanskrit Language," a translation and abridgment of von Bohlen,
appeared in the August number of the " Bibliotheca Sacra " for 1849, and must therefore have been finished before he left home.
With him, accordingly, he took his
Survey."
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 Neufchatel 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 Neufchatel 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
his 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
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
to one of the learned professions.
grammar which
The autumn
down
so foolishly sent
before
me
to the Sault
New
"
!
in company with
Edward Elbridge Salisbury, the Professor of the
Arabic and Sanskrit Languages and Literature. The veteran Indologist of Berlin, Professor 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
of
1849, accordingly, found
him
at
Haven, and
Professor Hadley, studying under
at once
this
is
surely an honor that no
false pretension or of
might
them
easily
American teacher
departments here represented
In a
have occasioned a pang of jealousy.
illuminates his
in the
man whose soul was beclouded with the slightest mist of

selfishness, we may well imagine that the progress of such pupils
evening can match.
own
But Mr. Salisbury's judgment upon
character no less than that of his pupils
when he says, " Their

made it evident that
quickness of perception and unerring exactness of acquisition soon

the teacher and the taught must change places."
We
have come
to the transition period of
already also an incipient master.
Whitney's
" 1850, Sept. 20.
life.
Sailed for
He
is
still
Germany
a pupil, but
in the
steamer
Memorial Address by
Washington.
two summers
Spent three winters

in
the Fact-book.
the
Editor
in Berlin, studying especially with Dr.
Weber, and
Thus runs
the entry in
Tubingen, Wiirteraberg, with Professor Roth."
few
we read: " Leaving

Oxford, and seven in London
lines later
Berlin in April, 1853, stayed six
(collating Sanskrit manuscripts),

weeks in Paris, three in
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
For in this brief space he had not only laid broad and deep foundascientific career.
tions, by studies in 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 Salisbury, " 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 /ri? 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;
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.
that is to say, in the very month in which began the first
In September, 1869,
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 endowment 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
tion,
these assembled societies
is
an acknowledgment,
the obligation of professional
to help in " co-operative action in behalf of literary
than that, to do so at real personal
and
scientific
progress
men
" and^ more
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
:
have been absent from a meeting of the American Oriental

Society, except when out of the country."
His first communication to the Society was
time in thirty-two years that
read by Mr. Salisbury, October 13, 1852 and his last, in March, 1894, at the last meeting 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 and Services
li
Corresponding Secretary, which from the beginning carried with it the duty of editing
was devolved upon him and he bore its burdens for twenty-seven
the publications,
Add
years.
to this eighteen years as Librarian
aggregate of fifty-one years of
and
six as President,
The American
official service.
and we have an
Philological Association,
He was one of its founders, and, very fitFor many years he was one of the most constant attendants
its meetings, a valued counsellor, and one of its most faithful helpers and contributors.
Some might think it a matter of litde importance, but it is certainly a significant one,
under deep obligation to Whitney.
too, is
tingly, its first president.
at
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
for the candle still burned,
and with strictest
himself a life member. A little later,
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 e.xpenses
of publication, and in the hope that
it
might serve as a
" suggestion
and encouragement
do likewise."
Added to all this was his service in keeping up the very high scientific standard of
The work of judging and selecting required wide knowledge,
the Society's publications.
to others to
and the making of abstracts much labor
while the revision or recasting of the papers
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
of tyros unskilled in writing
exemplary was
freedom from self-seeking
his
much
address too
the character of a bibliographical essay
merely tend to impress hearers
weigh them.
His distinguishing
palpable that
one
is
with the Society.
in all his relations
rehearsal of the tides of Mr. Whitney's books and treatises would give to this
The
who
and, besides,
it
would
work, are everywhere so

Perhaps the most striking and pervading
qualities, as reflected in his
not hard to describe them.
it is
are accustomed to count volumes rather than to
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-
With him, the impulse to prick the bubble of windy hypothesis

diamond-needle (as the Hindus call it) of hard common-sense was often irre-
stepping deliverances
upon the
and sometimes
sistible,
"
On
islands,
which stretches from the Sault
Witness
this
passage from his boyish journal:
we found ourselves in an archipelago

down to the foot of the Georgian Bay.
actually visited thirty-six thousand such islands,
[that]
is
irresistibly funny.
entering the river [the St. Mary's],
a whopper.
This
years."
To have done it, he must have

may seem trivial. In fact, it is
which
in
of small
says
my
opinion
stopped upon ten a day, every day for ten

It is in
typical.
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
The
finite.
That the
both
gift of
gift
in large
was Whitney's
is
in
men, for that men are
measure and at once,

this marks the man of genius.
clear to any one who considers the versatility of his
mind, the variousness of his work, and the quality of his results.
Sanskrit, technical
nearest to
many
him
work
but with
in
grammar, lexicography,
all
this,
he
still
text-criticism,
As
professor of
and the
like, lay
found strength to illuminate by his insight
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
Memorial Address by
Hi
the
Editor
technique of translation, the science of religion, mythology, linguistic ethnology, alphaAstonishing is the combination of technical
betics, and paleography, and much else.
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
that sense for lack of which the writings
had also the sense of form and proportion,
At twenty-two, his English
of many a scholar of equal learning are almost nugatory.
style had the charms of simplicity, clearness, and vigor, and they held out to the last.
;
a
And what could be more admirable than his beautiful essay,
"The Vedic Doctrine of a Future Life"? His subjects, indeed,
veritable classic,
treated seriously,
if
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 presentation, whether of argument or of scientific generalization, is always a model of lucidity,
This was a matter on
of orderly exposition, and of due subordination of the parts.
;
which he
deeply
felt
for his patience
and
liness in diction, arrangement,
was often
all
by papers for whose slovenwhich he was a master, the
sorely tried
the externals of
authors fondly thought that their erudition was forsooth an excuse.

Indeed, for the matter of printer's manuscript,
Nestor of Indianists, taxed him home with making
more than once has Boehtlingk, the

too good, declaring
it
it
a wicked sin
on such things, though playfully admitting the while that he had killed off
own desperate copy I cannot remember how many luckless type-setters in the
to put time
with his
office of the
Where
Russian Academy.
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 " Lajiguage
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.
alizations,
It deals
with principles, with speculative questions, and with broad gener-
the very things
of mind, and rigorous logic
in
which
his mastery of material, self-restraint, even balance
come admirably
into play.
Of a wholly different type, but not one whit inferior

These are the phonetico-grammatical treatises upon the
prime importance for the establishment of the
text.
withal, are his Pratigakhyas.
text of the Vedas,
and are of
Their distinguishing feature
is
form that no one with aught

than a tropical Oriental contempt for the value of time can make anything out of
minutiae, of marvellous exactness, but presented in such a

less
them
such
as they stand.
is
his
command
Whitney not only out-Hindus the Hindu

of form
for minutias, but also
actually recasts the whole, so that
it
becomes a book of
easy reference.
As
for the joint edition of the
own now
Atharva-Veda,
it is
a most noteworthy fact that
it
has
model of what a Vedic textedition 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 without 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
held
its
is the Sanskrit Stephanus.

Americans may well be proud of the fact
Whitney belongs the distinguished honor of being one of the four " faithful
twenty years,
that to
for thirty-eight years as an unsurpassed
An
Estimate of Whitney s Character and Services
collaborators " who, next to the authors, Boehtlingk and

this
liii
Roth, contributed most to
morfumental work.
Of
"The
all
Grammar," with
his technical works, his " Sanskrit
its
elaborate supplement,
Roots, Verb-forms, and Primary Derivatives of the Sanskrit Language," forms
Here he
the crowning achievement.
might hamper
bonds of tradition wherever they

and approaches the phenomena of language
casts off the
his free scientific procedure,
in essentially the
same
spirit
and
the product of
and growth
life
mind as that
in
which Darwin or Helmholtz
The language
is
treated historically, and as
attitude of
grappled the problems of their sciences.
and the work
is
filled
with the results of scores of
The amount
minute and far-reaching special investigations.
of material
which
is
here
subjected to rigorous and original methods of classification and scientific induction
enormous
and none but those who were familiar with
his writing-table
is
can well realize
the self-restraint that he used in order to bring his results into moderate compass.
In
all
these technical works there
and absolutely nothing
is
that appeals to the popular imagination,
little
to catch the applause of the groundlings
other hand, to win the confidence of the judicious.
Whitney should be sought as
for
editor-in-chief
what
greatest lexicographical achievement of America, "

despite the ability and size of the editorial staff,
no sinecure
It
is
but much, on the

was therefore natural that
in
every sense by far the
The Century
we may
And
Dictionary."
well believe that this office
for the settlement of the principles of procedure
demanded
was
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
and so, with his keen sense of humor and love of fun, he was a
than of his books
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-off 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
festations (of
to recall.
which a moment
and
showed
;
his patriotism, aside

itself in
some
lesser
from
its loftier
mani-
ways not unpleasing
In describing his passage through the wilds of the Detroit River, he says in
that youthful journal,
but
later),
endeavored
to
"There was
little
difference in the appearance of the two sides;
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
who
could not speak of the deep tenderness underlying his ordinary

sympathy with difficulty and misfortune, and of his ever-steadfast
Of the last a touching illustration is found in his remembrance of the Schaal
whose house auf dein Graben he lodged during his Tiibingen summers of
intimately,
reserve, of his profound

loyalties.
family, in
1 85 1
and 1852. Nearly forty years later he wrote to this pupil, then 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
them, and showed the visitor Professor Whitney's room,
all
who had
not forgotten
unchanged, a typical
Memorial Address by
liv
Editor
the
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
When he moved the chair more than a little, I knew
table, almost without moving.
And,
that it was time for me to take him his mug of beer, and perchance a bit of bread.
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
The flag was the
than usual, as it was the anniversary of American independence.
symbol of a true passion and in his toils for truth he felt that he was working, first for
;
And
the welfare, and second for the glory of his country.
an American student
Whitney's success
New
came.
It
Jersey,
And he knew
So much
Whitney.
as for the latter,
how many
of the generous recognition
of
was exchanging a few words with

The Herr Professor kindly asked me from what part of America
I know Connecticut,
I told him, and his face grew very blank.
Years ago, continues the
a famous Orientalist.
said he.
Germany has been proud
in
Connecticut, as did his colleagues, largely because he
for the letter of a loving
What was
suggests withal an inquiry:
letter,
and beloved
knew
pupil.
the secret of Whitney's great productivity?
his
But it is far
power of disreally 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 first.
Such was his regularity
that even the dire necessity
which arose in 1882
of moving from one dwellingIn the
first
instance,
from true that native

cerning what was the
it
almost needless to say,
is
always
gifts are
Next
fruitful.
to
native gifts.
them came
his
Even moving," he writes, " I expect to find consistent 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
house into another did not break
"
it.
equalled only by
His plans were formed
perilousness in the hands of the unskilful.
its
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,
And what
shall
nihil quod
earth, say the Hindus.
And how
beautiful
non perfecit.
incepit
say of the lesser virtues that graced him
was
And
who
did him a service
did the calm dignity which was ever his wont become him
How
meetings of learned societies!

!
of results.
And
this
he looked for
especially well
when he presided
say used in proportion the
was indeed of a piece with
his
most exemplary habit,
as editor of the publications of the Oriental Society, of keeping his
the background.
For how genuine was
his
own name
in
harmony therewith was
He
his reverence for things hallowed.
counted not himself
to
have attained,
This doughty toiler on the paths of truth
And
scorned not them
so far in
modesty of bearing, of speech, and of
soul
And
at the
a simple and facile account
it.
whom
notable the brevity with which he presented his
No labored reading from a manuscript, but rather

An example, surely
He who had the most to
least time in saying
patient as the
And how
from
his gentleness, his kindness to those
nothing again, his gratitude to those
papers
As
endless patience was his where patience was in place.
who lower
heights
had reached.
An
As was
him in
Estimate of Whitney s Character attd Services
his attitude toward things sacred, so also
He
science.
And
achieved.
giant's shoulders
may
If I
cite
to
was
it
Iv
toward those who went before
did not speak sneeringly of what they, with lesser light, had
him
Aristotle
was none the
less a giant
because some dwarf on a
can see farther than the giant himself.
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 e.\position of scientific questions.
The
none
last
;
two methods of public service are
direct
and immediate, and
to
be gainsaid of
yet even here the less immediate results are doubtless the ones
by which he
some may incline to think the value of an

edition of the Veda or of a Sanskrit grammar
to say nothing of a Pratiqakhya
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 satisfaction.
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
would have set most
store.
As
for the
first,
great lessons for us moderns; further, that the history of the languages of India, as
has indeed already modified,
is
also yet to modify,
teaching of classical and Germanic philology, both in

the history of the evolution of religions in India
is
it
and that profoundly, the whole

method and in contents and that
;
destined to exert a powerful influence
good upon the development of religious thought and life among us and our children.
labored, and other men shall enter into his labors.
But it is this " faith, the
assurance of things hoped for,"
which is one of the
irurm eXiriô/ici/ojv uffocrracrts,
most vital attributes of the true scholar.
In the autumn of 1886 came the beginning of the end, an alarming disorder of
the heart.
Adhering closely to a strictly prescribed physical regimen, he labored on,
according to his wavering strength, heaping, as it were, the already brimming measure
for
He
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,
through
it all
this
was
forsook him not the two grand informing motives of his
heroic.
life,
And
the pure
love of truth, and an all-absorbing passion for faithful service.
With
consuming zeal for service, with this public spirit and

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
this love of truth, this
broad humanity,
this absolute truthfulness
QVI-AVTEMDOCTIFVERINT
FVLGEBVNT-QVASI-SPLENDOR-FIRMAMENTI
ET.QVI-AD-IVSTITIAM-ERVDIVNT-MVLTOS
QVASISTELLAEIN-PERPETVAS-AETERNITATES
We may say
them of him
And they that be wise shall shine as

many to righteousness, as the stars
firmament; and they that turn
the brightness of the

for ever
and
ever.
SELECT LIST OF WHITNEY'S WRITINGS

This
piled
reprinted with unimportant modifications from the one com-
list is
by Whitney and published
New
at
Haven, 1893, as
his part of the
Bibliographies of the Present Officers of Yale University.
It
consists of
much fuller list (of about 360 numbers) is given

The articles (about
in the Memorial Volume mentioned above, p. xxxvi.
Linguistic
Studies
(First series, 1873
a score) reprinted in his Oriental and
about 150 numbers; a
Second
with an added
The
cvi
cited
1874) are marked by the note "Reprinted in Studies,"
series,
i.
or
ii.
abbreviations are for the most part as explained below, pages ci-
but for the non-technical reader, several of the most frequently

serials
may
Society (JAOS.)
here be noted
(APA.) American Journal

(N. Amer. Rev.).
;
Journal of the American
of Philology (AJP.)
1849 On the grammatical structure

Bohlen.)
Oriental
Transactions of the American Philological Association
Bibliotheca Sacra,
of the
vi.
Sanskrit.
North American Review
(Translated and abridged from von
471-486.
1850 A comparison of the Greek and Latin verbs. Ibid., vii. 654-668.
1862 Tabellarische Darstellung der gegenseitigen Verhiiltnisse der Sanhitas des Rik, Saman,
weissen Yajus und Atharvan. Ind. Stud., ii. 321-368.
1853 On the main results of the la"ter Vedic researches in Germany. JAOS. iii. 289-328.
Reprinted
in Studies,
i.
1854 On the history of the Vedic texts. Ibid., iv. 245-261.

1855 Bopp's Comparative accentuation of the Greek and Sanskrit languages.
On
Ibid., v.
195-218.
Ibid., v.
337-383.
the Avesta, or the sacred scriptures of the Zoroastrian religion.
Reprinted in Studies,
i.
1856 Contributions from the Atharva-Veda to the theory of Sanskrit verbal accent.
V. 385-419.
Translated into German in Kuhn and Schleicher's Beitrdge z.
Sprachforschttng,
i.
187-222.
1855-56 Atharva-Veda-Sanhita, herausgegeben von R. Roth und W. D. Whitney,

2,
1856; roy.
8,
Ibid.,
vergl.
i,
1855;
458 pp.
1857 Alphabetisches Verzeichniss der Versanfange der Atharva-Saihhita. Ind. Stud., \\. 9-64.
1858 The British in India. New Englander, xvi. 100-141. Reprinted in Studies, ii.
1859 China and the Chinese. Ibid., xvii. 111-143. Reprinted in Studies, ii.
On the Vedic doctrine of a future life. Bibliotheca Sacra, xvi. 404-420. Reprinted in
Studies,
i.
1860 Translation of the Surya-Siddhanta, a text-book

an appendix.
JAOS.
vi.
141-498.
fessor Whitney, though in the

" assisted by the
Committee
1861 China and the West.
New
work
Hindu astronomy
with notes, and
itself this fact is
acknowledged only
in the
words
of Publication."]
Englander,
Midler's History of Vedic literature.

Studies,
of
[Both translation and notes are entirely by Pro-
xix. 1-31.
Reprinted
in Studies,
ii.
CArisiian Examiner, Ixx. 2^1-281.
1.
Ivi
Reprinted in
For
1861
On
Years 1849-1871
the
JAOS.
Lepsius's Standard Alphabet.
vii.
Ivii
299-332.
Review of Soule and Wheeler's Manual of English pronunciation and

Englnnder,
xix.
1862 The Atharva-Veda-Prati9akhya, or âunaklya Caturadhyayika
JAOS.
notes.
Niw
spelling.
913-929.
vii.
text, translation,
and
333-616.
1863 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;
1-94.
viii.
1861-1863 The following articles in Appleton's New American Cyclopadia, ist ed. Persia,
Sanskrit, xiv. 611-616.
Semitic Race
Language and Literature of, xiii. 324-328.
Syriac Language and Literature, xv. 547-549.
Turaand Languages, xiv. 760-762.
Turkish Language and Literature, xvi. 63-66.
nian Race and Languages, xvi. 42-43.
:
Veda,
1864 Brief
xvi. 280.
Zendavesta,
xvi.
810-811.
at the
Smithsonian Institution
JRAS
\.
in
834-835.
March, 1864. Smithsonian Reportiot 1864, pp. 95-1
of the place of the colures,
second
Miiller's
series of lectures
Reprinted
in Studies,
16.
and the date derivable from
it.
N. Amer.
on the Science of Language.
Rtv.,
c.
i.
Is the study of language a physical science.'
On
xvi.
316-331.
565-581.
1866
Zoroaster,
abstract of a series of six lectures on the Principles of Linguistic Science, delivered
1865 On the Jyotisha observation
On
Ibid., ci.
434-474.
Lepsius's Standard Alphabet: a letter of explanations from Prof. Lepsius, 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.
1867 Language and the Study of Language
New
science.
York,
12, xi
Ibid., viii.
German by
Translated into
489 pp.
1874, Miinchen (Ackermann), 8, xxix
382-398.
twelve lectures on the principles of linguistic
Prof. Julius Jolly,
into Netherlandish by J. Beckering

713 pp.
Vinckers, 2 vols., 1877-81, Haarlem (Bohn), 8, xvi + 436 pp. and iv -F 476 pp.
The value of linguistic science to ethnology. New Englander, xxvi. 30-52.
Languages and
N. Amer. Rev.,
dialects.
civ.
30-64.
On the testimony of language respecting the unity of the human race. Ibid., cv. 214-241.
Key and Oppert on Indo-European philology. Ibid., cv. 521-554. Reprinted \nStudies,\.
The aim and
object of the Sheffield Scientific School.
Annual Statement
for 1867-8,
pp. 9-21.
1868 The translation of the Veda. N. Amer. Rev., cvi. 515-542. Reprinted in Studies, i.
On A. M. Bell's 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
Studies,
Compendious German Grammar, with supplement

252
1870
New
York,
12, xvi -f
in
prose and verse, with notes and vocabulary.
New
York,
12,
523 PPMuller on the Science of Religion.
On
1871 On
of exercises.
51 pp.
German Reader,
X
in
ii.
comparative grammars.
Nation, No. 276, Oct. 13.
N. Amer.
Rev., cxi. 199-208.
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.
On
Cox's Mythology of the Aryan Nations.
in Studies,
On
Ibid., pp.
N. Amer. Rev.,
cxii.
218-229.
Reprinted
ii.
Miiller's translation of the Rig- Veda.
Ibid., cxiii.
174-187.
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.
in Studies,
84-94.
i.
i.
i.
Reprinted
of Whitney s Writings
Select List
Iviii
1871 Examination of Dr. Haug's views respecting Sanskrit accentuation. JAOS. x., pp. ix-xi,
= Proc. for May.
The Taittirlya-Prati9akhya, with its commentary, the Tribhashyaratna text, translation,
:
and
1872
JAOS.
notes.
1-469.
ix.
N. Amer. Rev.,
on the Origin of Language.
Steinthal
Studies,
Independent,
JacoUiot's Bible in India.

Strictures
Reprinted in
272-308.
cxiv.
i.
May
2.
on the views of August Schleicher respecting the nature of language and
APA.
Trans.
dred subjects.
Reprinted
for 1871, pp. 35-64.
in Studies,
kin-
i.
1873 Oriental and Linguistic Studies: the Veda; the Avesta; the Science of Language.
New
On
York,
12, ix
[First series.]
417 pp.
material and form in language.
Trans.
APA.
for 1S72, pp.
TJ-<)(}.
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 0/ Science iox Dec,
463-466.
vi.
T/u
Hall's Recent Exemplifications of False Philology.
Modern English.
The Hayden Expedition
Hall's
Dec.
Ibid.,
(letters
New
York Times, Feb.
26.
6.
The A'ew York Tribune, extra No.
from Colorado).
Dec. 30.
Text-books for the study of Sanskrit.
The (Yale)
College Courant, Dec. 13.
14,
Reprinted,
with corrections and additions, June 27, 1874.
La
Memoires de
question de I'anusvara Sanscrit.
la Societe de Linguistique de Paris,
vol. 2 (1S75), pp. 194-199-
1874 On Darwinism and language.

Oriental and
Mythology
xi
Who
On
N. Amer. Rev., cxix. 61-88.

Second series The East and West
Religion and
Orthography and Phonology
Hindu Astronomy. New York, 1 2,
Linguistic Studies.
;
432 PPNation, No. 464, May 21.

Trans. Philol. Soc. of London for
shall direct the national surveys?
Greek and Latin Etymology.
Peile's
PP- 299-327On the Chinese sieu as constellations.
On
JAOS.
x.,
pp. Ixxxii-lxxxv,
1873-4,
Proc. for May.
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.).
1876 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 -f 350 pp., Leipzig (Brockhaus)
into French, 1876,
;
8, vii
389
pp.,
274
pp.,
264 pp., Paris (Bailliere)
Milan (Dumolard)
Arnhem
(Quint)
into Italian by Prof. F. d'Ovidio, 1876, 8, xxi
into
Netherlandish by G. Velderman, 1879,
into Swedish by G. Stjernstrbm,
1880, 12,
viii
S, vi
320 pp.,
Stockholm (Bjbrck).
*i}(r
or 0i(ru
natural or conventional?
Are languages
institutions
Trans.
Streitfragen der heutigen Sprachphilosophie.
1876
On
APA.
for 1874, pp. 95-116.
Contemporary Rev. (London), xxv. 713-732.

Deutsche Rundschau (Berlin),
the classification of the forms of the Sanskrit aorist.
JAOS.
x.,
iv.
259-279.
pp. cxxiv-cxxv,
Proc. for May.
ZfC
= dydus,
and other points
relating to Sanskrit
recent volume of "Chips."
On De
in
M. MUller's
Rouge's derivation of the Phenician alphabet from the Egyptian characters.
Ibid., pp.
The study
May
grammar, as presented
Ibid., pp. cxxvi-cxxix.
13.
cxxxi-cxxxii (for Nov.).
of English
grammar.
New England Journal
of Education, Mar.
18,
Apr.
15,
For
1876
Miiller's Rig- Veda
Language.
The system
Years i8yi-i88s
i/te
and commentary.
Article \n Johnson's
Aêw Englander, xxxv. 772-791.
New
of the Sanskrit verb.
Universal Cyclopedia,
APA.,
Proc.
Trans.
botanico-philological problem.
On
On
Cockneyisms.
APA.,
Proc.
ii.
1633-1641.
pp. 6-S, in Trans, for 1876.
1877 Essentials of English Grammar, for the use of Schools.
lix
APA.
Boston, 12, xi
260 pp.
for 1876, pp. 73-S6.
pp. 26-28, in Trans, for 1877.
JA OS.
the current explanation of the middle endings in the Indo-European verb.
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 1S77, pp. 41-57.
The principle of economy as a phonetic force. Ibid., pp. 123-134.
On
the derivative conjugations of the Sanskrit verb.
JAOS.
pp. clxviii-clxx,
x.,
Proc.
for May.
1879
Sanskrit Grammar, including both the classical language and the older dialects, of
Veda and Brahmana.
Leipzig (Breitkopf
revised and extended,

into
German by
1880 Collation
Prof.
ibid.,
1889, xxvi
H. Zimmer,
ibid.,
of a second manuscript of the
Sacred Books of the East.
Hartel), 8, xxiv -f 486 pp.
1879, 8, xxviii
AJP.
i.
On
ed.,
Translated
520 pp.
JAOS.
156-171.
x.
II.
No. 774, Apr.
N'ation,
Second
ed., ibid., 1896.
327-343.
the rules of external combination in Sanskrit.
for
Third
Independent, Nov.
Sayce on the Science of Language.
On
u.
552 pp.
Atharva-Veda Pratijakhya.
Logical consbtency in views of language.

Miiller's
-|-
29.
JAOS.
xi.,
pp. xxxii-xxxiv,
Proc.
May.
the transliteration of Sanskrit.
1881 Index Verborum
Ibid., xi., pp. li-liv,
to the published text of the
Proc. for Oct.
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? AJP.
345-350.
On Lepsius's Nubian Grammar. Ibid., 362-372.
1882 On mixture in language. Trans. APA. for 188 1, pp. 5-26.
ii.
ii.
General considerations on the Indo-European case-system.

Eggeling's translation of the Qatapatha-Brahmana.
The cosmogonic hymn,
Rig- Veda x. 129.
JAOS.
xi.,
AJP.
Ibid, for 1882, pp. 88-100.

iii.
391-410.
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 1S82.
Lepretendu Henotheisme du Veda. Revue de V Histoire des Religions (Paris),
188S On the Jaiminiya- or Talavakara-Brahmana. JAOS. xi.,. pp. cxliv-cxlviii,
May.
129-143.
vi.
/"ror. for
The Alphabet. Science, Sept. 28.

The various readings of the Sama-Veda. JAOS. xi.,pp. clxxxiv-clxrxv, = Proc.
1884 The varieties of predication. Trans. APA. for 1883, pp. 36-4!.
The study of Hindu grammar and the study of Sanskrit. AJP. v. 279-297.
Isaac Taylor's
On
On
E. Kuhn's Origin and
Language
of the Transgangetic Peoples.
the classification of certain aorist-forms in Sanskrit.
JAOS.
for Oct.
Ibid., v. 88-93.
xi.,
pp. ccxviii-ccxx,
Proc. for Oct.
On
the etymology of the Sanskrit
1885 On combination and adaptation as

suffixes.
The
Trans.
APA.
noun
vrata.
illustrated
Ibid., pp. ccxjrtx-ccxxxi.
by the exchanges of primary and secondary
for 1884, pp. 111-123.
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., 1S85, 8, xv + 252 pp.
The sis- and Jrt-aorists (6th and 7th 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.
roots, verb-forms,
of Whitney s Writings
Select List
Ix
1885 On Professor Ludwig's views respecting

Veda.
Ibid.-, xiii.,
Philology, pt.
I.
total eclipses of the
sun as noticed
in the Rig-
pp. Ixi-lxvi (for Oct.).
Science
Language
of
Article in the Encycl. Brit, xviii.
in general.
765-780.
LEdited: Forty years' record of the class of 1845, Williams College.

Pages 175-182 contain an autobiographical sketch.
xvii + 196 pp.
it is
of importance because
it is
New
Haven, 8,
Although brief,
trustworthy. J
1888 Hindu eschatology and the Katha Upanishad. JAOS. xiii., pp. ciii-cviii, = /'roc. for
May.
A Practical French Grammar, with exercises and illustrative sentences from French
New
authors.
York,
12, xiii
442 pp.
The roots of the Sanskrit language. Trans. APA. for 1885, pp. 5-29.
The Upanishads and their latest translation. AJP. vii. 1-26.
The following articles in Appleton's New American Cyclopedia, 2d ed. Alphabet,
:
351.
Africa, Languages
1887 The method
The Veda.
of,
i.
171.
Aryan Race and Language,
of phonetic change in language.
Century Magazine,
xxxiii.
Proc.
APA.,
i.
348-
pp. 33-35, in Trans, for 1886.
912-922.
Notes on part IV. of Schroder's edition of the Maitrayani-Saihhita.

ccxxvi-ccxxviii,
i.
799-S02.
JAOS.
xiii.,
pp.
Proc. for Oct.
1888 On the second volume of Eggeling's translation of the âtapatha-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 Bbhtlingk's Upanishads. AJP. xi. 407-439.
1891 Translation of the Katha Upanishad. TVawf. ^/'/4. for 1890, pp. 88-112.
Open letter to the members of the American Oriental Society. Privately printed.
Haven, 8, 8 pp.
|_1889-91 The Century Dictionary.
An
New
Encyclopedic Lexicon of the English Language.
Prepared under the superintendence of William Uwight Whitney, Ph. D., LL.D.,
Published by
Professor of Comparative Philology and Sanskrit in Yale University.
The Century Co., New York.

(= 21,138 columns) -f 30.
LThe preface to the first volume
Pages
In six volumes, royal quarto.
is
dated
May
7046
The supplementary note
1889.
1st,
xviii
to
dated October ist, 1891. The actual work began, of course, long before
the prior date. The " superintendence " of the Lexicon naturally involved very farpreface
is
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, xxxix. 31 S.J

1892 On Delbriick's Vedic Syntax.
Max
AJP. xiii. 271-306.

and the science of language a criticism.
Miiller
\_Mr. Whitney's
Announcement
list closes
here.
as to a second
The following
titles
New
York,
The
1893 Select
Max
79 pp.
volume of the Roth-Whitney
edition of the Atharva-Veda.
Trans.
APA.
for 1892,
MuUer's Vedic Hymns, Translated. (Sacred Books of the East,
New World iox
vol. 32.)
June, pp. 349-351.
of Whitney's writings.
list
2, iii
are added by the editor.
JAOS. XV., pp. clxxi-clxxiii, = Proc. for April.

On the narrative use of imperfect and perfect in the Brahmanas.
PP- 5-34Review of F.
(Essentially the
same
as that just given: see above,
p. Ivi.)
The
native
commentary
to the Atharva-Veda.
Festgruss
an Roth
(Stuttgart,
mer), pp. 89-96.
The Veda
in Panini.
Giornale della Societh Asiatica Italiana,
vii.
243-254.
Kohlham-
For
1893
Simplified spelling.
the Years
885-1894
symposium on the question
Ixi
" Is simplified spelling feasible
proposed by the English and American Philological Societies?"
XI.
as
The American
Anthropologist, April.
On
On
recent studies in
recent studies in
1894 Examples
Hindu grammar. AJP. xiv. 171-197.

Hindu grammar. JAOS. xvi., pp. xii-xix,
berg's Indogermanische Forschungen,
On
of sporadic and partial phonetic change in English.

iv.
Proc. for April.
Brugmann und
Streit-
3236.
a recent attempt, by Jacobi and Tilak, to determine on astronomical evidence the
date of the earliest Vedic period as 4000
B.C.
JAOS.
xvi., pp. Ixxxii-xciv,
Proc. for
March.
On
the third volume of Eggeling's translation of the âtapatha-Brahmana, with remarks
on
"
soma
the
moon."
Ibid., xvi., pp. xcv-ci.
\_Posthumously published. \
1906 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. S,
clxii + iv + 1046 pp. (Vol's vii. and viii. of the Harvard Oriental Series.)
GENERAL INTRODUCTION, PART
I.
BY THE EDITOR
General Premises
Scope of this Part of the Introduction.
Part contains
into a preface.
tion
much that might, but

The main body of
As stated above,
for its voluminousness,
the present
work
p. xxix, this
have been put
consists of transla-
Of the latter, the constituent elements are mainly

and their sources may be put under ten headings, as follows
and commentary.
text-critical,
1.
Vulgate.
European mss.
6.
Vulgate.
Pratiâkhya and
2.
Vulgate.
Indian mss.
7.
Vulgate.
The Anukramanls.
8.
Vulgate.
3.
Vulgate.
Indian
4.
Vulgate.
Commentator's readings.
5.
Vulgate.
Pada-readings.
Of these
reciters.
its
comm.
Kauqika and Vaitana.

Kashmirian recension. Paippalada ms.
9.
Parallel texts.
10.
sources, nine concern the Atharva-Veda,
and the tenth concerns
Of the nine concerning the Atharva-Veda, eight concern the Vulgate or Caunakan recension, and the ninth concerns the
Kashmirian or Paippalada recension. Of the eight concerning the Vulthe parallel texts.
gate, the first four
concern both the samhita- and the pada-pdthas} and
the second four concern the ancillary texts.
way
Partly by
of indicating
what may
fairly
be expected
in the case of
each of these elements, and partly by way of forestalling adverse

cism,
it
will
be well to make certain observations upon them seriatim,
under the ten headings.
what was said
to
criti-
in
Under an
the preface,
eleventh, I desire to add something
p. xxxvii,
about the commentary as a
whole; and, under a twelfth, to add a few necessary remarks concerning

the translation.
may be
Under a
and
thirteenth, the explanation of abbreviations etc.
under a fourteenth, a tabular view of previous

translations and comments.
put
finally,
Scope of the reports of variant readings.
By " variant readings
meant departures from the printed Berlin

'
Doubtless the pada-pdtha also
quite logical
2
Here
it is
is
an ancillary
text,
Absence
of report
means
and these headings are therefore not
but they will serve.

to be noted that, by reason of breakage of type, the last part of the " run " (as
the printers say)

edition
is
text.^
" are here
is
not always like the
like every other (cf. note to
i.
first; in
other words, that not every copy of the Berlin
18.4).
Ixiii
;
;
General Introduction^ Part
Ixiv
I.
by the Editor
no true variants,
in general that the mss. present
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

manuscripts and oral
relied not only
reciters.
S.
upon the testimony

Veda.
of living reciters of the
be premised that Whitney

scripts" (or "mss.")
P.
for "authorities," that
of written books, but also
Accordingly,
The
when he meant
Whitney's
first
here
to include both mss.
when
and reciters and

have often, but
precise conformity
it.
statements as to the weight of authority for a
difficulty of verifying
may be
all
in the sequel has often used the word " manu-
not always,^ changed "mss." to "authorities,"
given reading
upon that
should once for
it
should have used the less specific word "authorities."

to the facts required
is,
Pandit, in establishing his text,
illustrated
draft says, "
The
by the following
s of
vy asahanta
At ill. lo. I2c,

demanded by Prat,
case.
is
comm., but against

the decided majority of his mss., and the minority of ours (H.O., and perhaps others record incomplete)." The second draft reads, " SPP. gives
ii.
92, but
SPP. gives in
his text vy asahanta, with the
in his text
vy
as-,
against the decided majority of
all
the mss."
Scruti-
nizing the authorities, written and oral, for the samhitd (since for this \2S\I find that Whitney records H.O., and that
SPP. records Bh.K.A.Sm.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 s, in all, nine authorities.
Whitney's record is silent as to R.T.
and SPP's 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."
ant/aa'rt-mss. do not count),
I.
The
Readings of European Mss. of the Vulgate Recension
reports include mss. collated,
some thereafter.
the
To
latter, collated
Op.D.Kp.
some before publication
the prior group belong Bp.B.P.M.W.E.I.H.
some twenty years
after publication,^ belong
Whitney's description of the mss.
Introduction
(p. cxi),
and
to
it
is
and
of the text,
given in Part
to
O.R.T.K.
II.
of the
are prefixed (pp. cx-cxi) convenient tabular
' Thus in the note to iii. 7. 2, " a couple of SPP's mss." means two men, not books.
Cf. notes
toxix. 32.8; 33. I.
^ In discussing iii. 23. 6, Whitney says in the Prat. (p.
442), " Every codex presents dyduh "
while in this work (below, p. 128) he reports O. as reading dydus.
Since "every codex" means
every codex collated before publication, this is no contradiction.
Readings of European Mss. of the Vulgate
views of the mss.
Book
The immediate
source of these reports
is
Ixv
his Collation-
In the Collation-Boole, the Berlin and
see pages cxvii to cxix.
Paris readings (B.P.) are in black ink; the Bodleian readings (M.W.) are
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 red; the
in recording are duly explained at the beginning of the Collation-Book, as
are also the meanings of the various colored inks
throughout the Book conforms rigorously to
and Whitney's procedure
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
WTiitney misinterprets his notes of collation at vi. 36. 2, where it is P.I.K.
(and not Bp.Î.K., as he wrote it in his copy for the printer) that read
-vi^vdk.
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 commentary 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 from 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 Chambers 8 (= Bp.).
I have accordingly had to change " Bp." into "Bp.V'
or vice versa,
some ten times
27. 10; 30. 11).
book
xix.,
Whitney seems
loosely in the sense of
where the record

and where "half"
is
is
in
may add
"a
book
that
to use such
v. (at 6.
in
7. 3
8. 3
24. 3, 14;
(the often critically desperate)
an expression as " half the mss."
considerable part of the mss."
so at xix. 29.
i,
presumably not complete for Whitney's authorities,

not true for SPP's.
For
my own
sulting the Collation-Book for manuscript readings,
part, in con-
have exercised
all
reasonable care, using a magnifying glass regularly and referring fre-
quently to the prefatory explanations.
Ixvi
Readings
2.
By "Indian mss."
of Indian
are
I.
by the Editor
Manuscripts of the Vulgate
meant those used by
No
S. P. Pandit
other
Indian authorities are intended, in this section and the next, than those
given in S. P. Pandit's edition
they include, as
fully
is
and most
inter-
estingly explained in his preface, not merely manuscripts, but also oral
Whitney had only the advance sheets of the parts with comment
and xvii.-xx. 37) but, although the remain-
reciters.
(books
i.-iv., vi.-viii. 6, xi.,
ing parts were accessible to me,
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.
always reports upon
S. P. Pandit
he had I2
but at
sat'nJiita
and 6 pada
all
his
from being the case that

authorities.
For books i.-xvii.
It is far
authorities, besides the incomplete
comm.;
he reports only 6 out of 13 authoriIn summarizing SPP's reports, Whitney often says " all of SPP's
ii.
ties. ^
36.4, note
2,
for instance,
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 note) iv. 7. 3 (line 6) iv. 26. 5 and iii. 30. 3
;
ii.
36.
(line 9),
3.
By
with SPP's critical notes on the same verses.
Readings of Indian Oral Reciters of the Vulgate
Indian oral reciters " are meant those employed
by
S. P. Pandit.
Bombay
was from the
lips of
much
testimony which he used in the establishment of his
of the
three living authorities that the
It
editor took
text.
His Vaidikas were Bapuji Jivanram (cited as Bp.), Keâva Bhat bin Dajr
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, sathhitd 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
mind the
by
oral reciters.
The student should bear
especial weight of the oral testimony in cases
the eye, as distinguished from errors of the ear, are probable.
testimony of the reciters, at
ix.
Thus the
8 (13). 20, establishes the reading visalpa-,
as against visalya- of the Berlin text.

At iv. 26. 5, SPP. reports 8 out of 13 samhitd
and of course wrongly on one or the other.
sides,
in
where errors of
Save
in
AV., the word
authorities,
is
otherwise
Sm. and V. being given on both
3-
Readings of the India7i 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
The case is somewhat
reciters' reading: see W's note to vi. 127. i.
similar at iii. 12. 3, dsyand-, as against aspand- (see the note and my addition)
so also at
only V.
viii. 6.
cited, his
is
At
7,
spajidand, as against syandand, where, although
testimony
abundantly confirmed by the sense (see
is
between those mss. which give paid

and the Vaidikas K. and V., who recited ydhi, there can be no question
that we ought to follow the latter, although SPP. strangely rejects their
note).
(see note), as
Cf. the notes
evidence.
One
xix. 66.
on ^dyaya,
at iv. 18. 4,
hrdam
idani, at vi. 37. 2, for hradani or
and V.
(cf.
W's and SPP's
notes).
the blunder does him no credit.
At
all
less clear at
iii.
17. 2
16 (see notes),
and
The
given
critical
full
viii. 2. i,
piiisti is
the reciters
and of questionable meaning.
value and the range of his variant readings.
commentary and
its
abundant
of the range
lists
Whitney has
to his low opinion of the exegeti-
and
and
critical value of its
an Roth, pages 89-96.
details, I call, as in
duty bound,
The commentator does indeed
good many surface-blunders, part

;
is
Readings of the Hindu Commentator
that article, with
also corrected
established (as
although the case
Atharvan reading,
the especial attention of the reader.

rect a
K.
Sayana,
to accept as the true
variant readings, in an article in the Festgruss
To
real
their testimony, at
and well-reasoned expression
cal value of the
Sayana's
Upon
prapyasds, albeit aira^ Xeyo/ievov
4.
comm. was the
30. 7 (see the notes).
we ought
at vi. 139. 3.
"
"
is
of the authorities, including
If this
against ^nisti) by the testimony of
X. 7.
and samttspald,
of the clearest errors of visual or graphical origin
of
cor-
which the Berlin editors had
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 etymological (cf. W's Grammar, 232) and is accordingly so obtuse as to
;
misunderstand and explain tddydmeti, at
iv.
19. 6, as
the slightest heed for the rules of accent would have
impossible for the combination to

larly at
1
Thus
iv.
tdd ydm
shown him
mean anything but tdddydm
28. 3, again with utter disregard of accent,
at xix. 20. 4 b,
vArmhhar vdrma suryah,
supported therein by A(JS. and Ap.
eti,
the
comm.
although
that
eti.
it is
Simi-
he makes out of
reads agitir for ahar, and
is
Ixviii
stuvdnnemi
(that
stuvan neml
is
stiivdn
here,
it
kara was before him
him out
is
cmi
true,
I.
by the Editor
cf. Festgriiss, p. 90-91) an untranslatable

one of the wildest blunders of the pada-
but even a modicum of insight should have kept
of that pitfall.
Again, he seems never to have observed that
past passive participles with a preposition accent the preposition
Grammar,
it
1085
were sdmvrtas.
And
at xi. 2. 25, as instr. of rdjas I
The
(cf.
and accordingly takes sainvrtas at xviii. 3. 30 as if

Despite accent and pada-kara, he takes rajasd, p. -sdhy
a),
so on.
by the commentator is nevertheless notably different

from that given by the mss. used for the Berlin edition, and from that
In books i.-iv. Whitney counts over
given by S. P. Pandit's authorities.
three hundred peculiarities of the commentator's text, and in the FestHe has intended in the present
gruss he gives several lists of them.
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 Madhavlya-vedartha-prakaga (or "RN .-bhdsya) with the bhdsya on the
AV., with special reference to the treatment of the accent in the two
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
yamdrdjnas, we find that at RV. x. 16. 9 Sayana explains it quite rightly
as a possessive compound, yamo rdjd yesdin, tdn ; 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,'
dpariparctta pathd yamdrdjhah pitfn 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-qatru and the
blasphemous indra-gatrii (cf. Whitney on TPr. xxiv. 5 Weber, Ifid. 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.
text used
'
'
'
remark
in his
comment on
ii.
4.
(Bombay
ed.,
i,
210"), to the effect that the jangida is
a kind of tree familiarly known in Benares, suggests the surmise that his bhdsya
written in that city.
may have been
Readings of tlie Pada-patlia
Ixix
Readings of the Pada-patha
5.
These were reported in the Index, and have since been published in
As
full.
elsewhere noted, these have been reported in the Index Verboriim in
such wise (see Index,
enable us to determine the pada-ioxxv^ of
p. 4) as to
An
every item of the Atharvan vocabulary.
index, however,
is
an incon-
venient vehicle for such information, and the complete padarpdtha, as
published by S.
P. Pandit, is
Some
accordingly most welcome.
of his
occasional errors of judgment in the establishment of that text are pointed
out by Whitney in the places concerned
but the pada-pdtha has deeper-
seated faults, faults which are doubtless original with
Here again
simple errors of transmission. ^
namely, that a
its
author and not
may make
a suggestion,
and systematic study of the palpable blunders of
critical
the pada-pdtha would be an interesting and fruitful task.
Even the pada-
text of books i.-xviii. stands on a very different plane from that of the
RV.
acter
(of.
Geldner, Ved. Stud.,
not called for here
is
iii.
144).
occasion for several varieties of errors.
we
find,
element
given.
as respects accentua-
first,
on the one hand, incorrect attribution of accent to the verbal

22.
(cf. v.
1)
and, on the other, denials of accent which are quite
intolerable, as at xiv. 2. 73 (y^ :

I.
Thus,
may be
Verb-compounds give
defects of the Pada-patha
Illustrations of the
tion,
critical discussion of its char-
but several illustrative examples
d: agaman instead
of
dadgaman) and
xiv.
9 {ydt : savitd : adaddt : where Cakalya resolves aright savitd : ddaddt)?

Secondly, as respects details of division, we find gross violation of the
The
rule.
rule (a very natural one) for
that the preposition,
is
and has the
accented,
if
mark
is
compounds with
finite
verb-forms
treated as an independent word
by a colon)
accentless (proclitic), it is treated, not as an independent word, but as making a word-unit with the verb-form, and is
accordingly separated therefrom only by the minor mark of separation
or avagralia (here represented by a circle).
Thus in AV. i. i, we have
ni : ramaya and pari^ydnti.
division
Such a
as nhramaya ox pari : ydnti
would be wholly erroneous and yet we find errors of the first type at
vi. 74.2 {sdrmjnapaydmi), 1 14. 2 {I'lpaoqekima), xiii. 3. 17 (vhbhdti), xviii.
after
it
vertical
but that,
of interpunction (here represented
if
2.58 {pdrioinkhaydtdi),
The
/aa'ii-text of
book
4.
53 {yhdadhat)?
which swarms with blunders (cf. p. 895, end, 8g6, top), is

and origin from the/a</fl-text of books i.-xviii.
supposing that vi. 1.3 is a spoiled gdyatri the first pada of which
xix.,
clearly very different both in character

2 If
Whitney
ends with
savila,
right in
is
then
to a false resolution
believe that the accentlessness of sdvisat
and that the/aa'a-text should be amended
and (âkalya's resolution of
'In some
the note to
its
RV.
7.
to be regarded as pointing
cf. vii. 73.
7 c
parallel.
of these cases, the rationale of the error
xiii. 3.
is
to aosdvisat; but
is
discernible:
cf.
the notes, especially
Ixx
Various combinations.
I.
The combination
other vowels gives rise to errors.
by the Editor
oi e ox o (final or initial) with
Thus
2.21
at viii.
cd
35.4
i.
cd,
{=te dnu) is resolved by the pada-kara as // dnu, and the comm.

him in both instances. In matters concerning the combination
accents he is especially weak, as when he resolves saptdsydni into saptd
t^nu
follows
of
dsydni at
iv.
The
39. 10 (see note).
errors in question are of considerable
range, from the venial one of not recognizing, at xiv.

tisye
yd
means dnu :
stands for yd/i in the verse
that
mdyd
stands for
ydm : eti (iv.
i.
56, that dnvar-
vartisyc} to the quite inexcusable ones of telling us that
mdydh
yd
x. 10. 52,
evdin vidiise
as subject oi Jajne in
dadt'ts,
tt'
etc.,
or
Perhaps his
viii. 9. 5.
and sttivdn : nemi (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 somdtvdm { = somdt tvdm), at
tdt
iv.
10. 6, into
ig. 6)
soma: tvdm.
6.
The Praticakhya and
its
Commentary
Character of Whitney's editions of the Pratiqakhyas
In the preface
Weber speaks with
to his edition of the Taittirlya Samhita,
satisfaction
the service rendered him in the task of editing that Samhita by
of
Whitney's
critical
edition of the appurtenant Praticakhya.
edition of that treatise
is
indeed a model
Whitney's
but even his earlier edition of
the Atharvan Praticakhya was buttressed by such elaborate studies of
those actual facts which form the topics of the Praticakhya, 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 Praticakhya, 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 Praticakhya upon the orthography and criticism
of the text.
the
of
First, as for the
orthography, a discussion of the importance
purpose
Praticakhya for that
superfluous
is
acquainted with the nature of the treatise
for
any student
but the orthographic method
pursued by the editors of the Berlin text and the relation of that method
to the actual prescriptions of the Praticakhya are
special chapter, below, p. cxxiii.
the general criticism of the text.

a weighty fact
original
among
Secondly, the
That
it
made the
subject of a
treatise does bear
upon
ignores the nineteenth book
is
the items of cumulative evidence respecting the
make-up of the
text
and the supplementary character
of
that
between /(f/f rsabhds a.nA fdtii vrsabhtis at xix. 27. i, Bombay ed.
i, where nlrjahydsthia tam drupadi jahi, doubtless meaning nir jahi
and 5 stendm drupadi jahi, is resolved as nih : jahydh : tena.
'
Cf. the confusion
Cf. note to xix. 50.
Tlie
6.
book
see
Prati^dkhya and
Commentary
Ixxi
In matters of detail also, the treatise or
896, line 6.
p.
its
its
comment is sometimes of critical value thus the non-inclusion of idas

pade among the examples of the comment on APr. ii. 72 (see note)
:
arouses the suspicion that
commentator's AV.
edition
indexes)
was not contained
for the present
work.
in the
Whit-
provided with three easily usable indexes (not blind
is
one of Atharvan passages, one
The
index.
63. 4 (see note)
Atharvan Praticakhya
Utilization of the
ney's
vi.
text.
first
gives in order
some
and a general
of Sanskrit words,
eight or nine hundred Atharvan
passages, and gives nearly twelve hundred references to places in the
comment or Whitney's notes, in which those passages

Whitney has transferred the references of the first index
Praticakhya or the
are discussed.
with very great fulness,
if
not with absolute completeness, to the pages
one opposite the text of the verse

been util-
of his Collation-Book, entering each
concerned.
Very many or most
of them, after they have once
ized in the constitution of the text of the Sarhhita, are of so little further
moment
as hardly to be worth quoting in the present
be found duly cited

value
is
in the course of
work
the rest will
Whitney's commentary, and their
obvious.
7.
The Anukramanis
" Old " and "Major"
More than one Anukramani extant.

At the date of the preface to the
it was probably not clearly understood that there was
more than one such treatise. The well-known one was the Major Anukramani, 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 fundamental 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 PaScapatalika.
The Critical Notice in the first volume of the
Berlin edition,
Bombay
edition
made
it
clear that the source of those scraps
an old Anukramani, and that
it
is
still
is
indeed
extant, not merely as scattered
fragments, but as an independent treatise, and that its name is Paficapatalika. That name is used by " Sayana " when he refers to the treatise
in his
comm.
to
iii.
10. 7.
work the treatise ia

Anukr."
The word
the Major Anukramani; and since
In the main body of this
usually styled the "quoted Anukr." or the "old
"old" means
old with reference to
General hitroduction, Part
Ixxii
I.
by the 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
The
used.
excerpts
from the
treatise,
through Whitney's
scattered
Collation-Book, have been gathered together on six sheets by him.
tempted
to print
them
off together
considerations dissuaded
me
here for convenience
they are after
all
only fragments
given in their proper places in the main body of this work
all
the
Bombay
was
but several
they are
and, finally,
editor (see his Critical Notice, pages 17-24) gives perhaps
more copious extracts from the original treatise than do the colophons
For some of the excerpts in their proper sequence
of Whitney's mss.
and connection, see below, pages 770-1, 792-3, and cf. pages 632, 707,
737, 814-
Manuscripts of the Pancapatalika.
Doubtless
plete ms. of the treatise in his hands; and,
exhausted by his use of
it,
may
it
cal edition of this ancient tract.

S. P. Pandit
catalogorum,
S. P. Pandit
It
is
make
criti-
not unlikely that the ms. which
used was one of those referred to by Aufrecht, Catalogiis

p.
315, namely, Nos.
178-9 (on
Both are
now
p.
61) of Kielhorn's Report
Bombay Presidency during
listed in the Catalogue
According
Verzeichniss der Indischen Handschriften (Tubingen,

of the treatise from a Bikaner ms.,
the Tiibingen Library.
The Brhatsarvanukramani.
This
treatise
year
the
of the collections of mss.
deposited in the Deccan College (Poona), p. 179.
made a copy
had a com-
value was not
its critical
yet be worth while to
on the search for Sanskrit mss. in the

1880-81.
if
is
to Garbe's
Roth
1899), p. 90,
which copy
is
now
usually styled
sequel simply "the Anukr.," but sometimes "the Major Anukr."
in
in
the
The
excerpts from the treatise which are given at the beginning of the intro-
hymns in this work are taken from Whitney's

aârj transcript which he made in London in 1853 on the occasion of
his visit there to make his London collations (p. xliv).
The transcript
ductions to the several
is
bound
in
a separate volume
exhaustive that relatively
little
and the edited excerpts are so nearly

for an editor of the treatise
work remains
to do.
Manuscripts of the Brhatsarvanukramani.

script
from the Poller ms.
548 by Bendall
Museum
in
his
in
the British
Whitney
Museum which
is
made his trannow numbered
Catalogue of the Sanskrit mss. in the British
The ms. forms
part of Poller's second volume described

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
below,
London
vol.
ii.,
of 1902.
p.
cxiii,
under Codex
transcript with the Berlin ms. described by
p. 79,
Weber,
Verzeichniss,
No. 1487, and added the Berlin readings in violet ink.
The
Anukratnaifis : ''Old" and ''Major"
T/ie
7-
Berlin ms. bears the copied date samvat
by Weber, Ind. Stud.

sion
is
that
767
(a.d.
71
better than the ms. of the British
it is
Text-critical value of the
the Pratiâkhya
i)
it is
characterized
my
impres-
Museum.
The most important
ancillary
in establishing the text of the
samkitd,
Anukramanis.
needs to use
treatise that an editor

is
178, as "pretty incorrect"; but
xvii.
Ixxiii
but the Anukramanis are also of some importance,
especially for the settlement of questions concerning the subdivisions of
the text
(cf.,
628: or note
for example, pages 611,
been practically shown by
The pronouncements
Notice, pages 16-24.
to
cerning the verse-norms of the earlier books
iv.
and
S. P. Pandit in his edition,

of the
11. 7), as
Anukramanis con-
(see p. cxlviii)
are also of value
in discussing general questions as to the structure of the samkitd.
critical
of 8 verses
but our
vs. 7) of
critical
the
Here and there are

of verses
(cf.
iii.
29, as
it
stands in our text,
treatise expressly calls
most acceptably the

note to
Thus
weight.
hymn
it
is
hymn
a sadrca, thus supporting
reduction (already sufficiently certain

to one of
In
Major Anukr. are some-
particular questions, also, the statements of the
times of
has
in his Critical
see
6 verses, the norm of the book.
indications that suggest the surmise that the order
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
" seers " of the
hymns
drift of that
hymn
and
its
dicta regarding the
are of interest in certain aspects which are briefly
Then
manuscripts of the Anukr.
noticed below, pp. 1038
ff.
may sometimes be taken
as testimony for the readings of the cited prattkas
too, the
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 or vii. 61. 1-2) is
meant by the ydd agna iti dv^ of the mss. (see below, p. cxx and cf. the
(cf.
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
ii. 12. zjagatl ; but although pada a has 12 syllables, its cadence has
no jagatl character whatever. To illustrate the woodenness of his methods,
calls
we may
take
ii.
13.
and accordingly makes
this
it
he evidently scans as ii-)-ii:io4-i2
a simple tristubh, as
if
= 44,
the " extra " syllable in
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 acatalecticya^<?/f padas with catalectic forms thereof.
So far, indeed,
d could offset the deficiency in c
Ixxiv
I.
by the Editor
he from discerning matters of this sort, that

lacking in words adequate for their expression.
is
If
the author of the Major Anukr. showed
terminology
his
some
is
real insight into
quite
Vedic
meters, his statements might, as can easily be seen, often be of value in

affecting our critical
judgment of a reading of the samhitd or in deterbetween alternative readings. The contrary, rather,
mining our choice as

wont to be the case.
is
Thus
at
iv. 15. 4,
brhatl, implies the division (given also
his definition, viratpurastad-
by the /a^rt-mss.) 10
+ 8,
thus leaving the accentless /^rtj stranded at the beginning of a pada
An
excellent illustration of the
could trust him,
is
offered
by
iv.
way
in
32. 3
b,
which he might help us, if we

which reads tdpasd yujd vi jahi
Here Ppp. makes an unexceptionable tristubh by reading y//J//fl,

and the author of the Anukr. says the verse is tristubh. His silence
respecting the metrical deficiency in the Vulgate text would be an addiqdtrnn.
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
tional
W's note
Such
to
as
36. 4.
iv.
it
is,
his treatment of the
meters
Thus he notes the irregularity

the repetition of the very same verse at
careful.
over the bhiiriktvam in silence.
of
is
vii.
xiv. 2.
neither even nor equably

112.
Throughout most
Whitney has devoted considerable space

treatment of the meters by the Anukr.
i,
while in treating
45 (see note), he passes

of the present work,
to critical
comment upon
Considering the
that the principles which underlie the procedure of the

radically different
from those of his Occidental
likely to find fault
if
His statements as to the seers of the hymns.
made by the author
Excerpts, are set forth in
cussed at
p.
Hindu
no one
are so
will
be
The ascriptions
of quasi-
Major Anukr. and given in the

tabular form at p. 1040 and are critically disof the
1038, which see.
8.
The work
the
however,
the criticisms of the latter prove to be not entirely
exhaustive.
authorship,
critic,
fact,
of
The Kaucika-Sutra and the Vaitana-Siitra
Garbe and Bloomfield and Caland.
As elsewhere mentioned
and translation by Garbe,

and the text of the Kauîka (in 1890) by Bloomfield. Since 1890, a
good deal of further critical work upon the Kaugika has been done by
(p. xxv), the
Vaitana has been published
in text
For the reader's convenience it may be noted that verses deficient by one or two syllables,
by him nicrt and virdj ; and that verses redundant by one or two are
called bhurij and svardj.
1
respectively, are called
8.
The Kauîka-Sutra and
Bloomfield^ and by Caland.^
The value
t!u
Vditana-Sutra
of these Sutras
Ixxv
primarily as a
is
help to the understanding of the ritual setting and general purpose of

a given hymn, and so, mediately, to
will
be discussed below
(p. Ixxvii).
From
exegesis.
its
Meantime
that aspect they
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 Samhita.
Bloomfield
himself discusses this matter in the intro-
duction to his edition of Kaugika,
He
p. xli.
there points out instances
which briefer independent hymns have been fused into one longer
hymn by the redactors of the Sarnhita, and shows that the
Sutras recognize the composite character of the whole by prescribing
in
composite
the employment of the component parts separately.
Thus
(as is
pointed
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
out also by Whitney),
with other gambling-charms
and
to the latter
Bloomfield's next illustrations, which concern
it
gives a special name.
74 and ^6, have in the

question whether vii. 74. 1-2 and
vii.
meantime given rise to the critical

j6. 1-2 did not form one hymn for Kegava.^
The mss. of the Sutras may sometimes be taken as testimony for the
The like was said (p. Ixxiii) of the mss. of
readings of the cited pratlkas.
the Anukramanls. The mss. of the Kaugika (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 Saifahita compared.

instances might be adduced from the Kaugika which
may
Many
well have a
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
direct bearing
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
At Kaug. 29. 1-14 the verses of AV. v. 13 are brought

The like is true of
all of them and in their Vulgate order.
1-6 at Kaug. 64. 6-16. Whether it would lead to clear-cut
to be undertaken.
in for use,
AV.
'
ix.
See his seven Contributions
A V.
the
(SBE.
1902, no.
2
5.
xlii.),
and
to the interpretation
of the Veda (below,
p. ci), his
his review of Caland's Zauberritual (Gbttingische gelehrte
Hymns of
Anzeigen,
7).
See his Altindisches Zauberritual, and his eight papers Zur Exegese und Kritik der rituellen
(ZDMG. li.-lvii.). Of the papers, those most important for the Kau9ika are the ones
Sutras
liii.
See also WZKM. viii. 367.
See Bloomfield's note, SBE. xlii. 5 58 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
contained in vol.
'
Berlin ed. is in
no wise a unity
see the introduction thereto.
General Introductioii, Part
Ixxvi
results
doubtful
is
by the Editor
but the relation of the two groupings
less important than
book
I.
it
is
The
obscure.
obscurity
a matter no
is
especially striking in
is
where the natural order
xviii.,
funeral ceremony
arrangement
of the component rites of the long

wholly disregarded by the diaskeuasts in the actual
is
of the verses of the Samhita.
Thus
44, which accom-
xviii. 4.
panies the taking of the corpse on a cart to the pyre, ought of course to
precede
See
which accompanies the act of setting
xviii. 2. 4,
my
remark, below, page 870, lines 7-9, and
870-1, of "Part III." and "Part V." of

I.
49 and
Yama
2. I,
in the
xviii.
fire to
the
pile.
my
discussion, pages
As
is
4.
noted at
xviii.
the ritual group of verses that accompany the oblations to
cremation-ceremony wholly disregards even so important a
division as that
between two successive
antivaka-\^''jmx\.%.
It
pointed
is
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,
out on
verse
6.
Many
difficulties
of the
Kauîka yet unsolved
It
very likely
will
appear that Whitney has misunderstood the Kauîka here and there
also,
on the other hand, he
or the interpretation of
has in fact here
Garbe or
as
and there corrected the text
At
of Bloomfield.
ney's death, Bloomfield's chief contributions (SEE.
the time of Whit-
xlii.)
to the interpre-
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 trustworthy translation of a difficult text as the man who has made a good
tation of
edition of
give us
it
and
for this reason
in the natural
one must regret that Bloomfield did not
sequence
of the sutras
as
good a version as
he was at the time able to make, instead of the detached bits of interpretation which are scattered through the notes of
SBE.
Caland
xlii.
observes, in the introduction to his Zauberritual, p. IV, that in using the
Kauqika he soon found

passage,
it
is
that, in
order to
comprehend even a
necessary to work through the whole book.
of course, equally true of the
Prati9akhya.
The
single
like
is,
commentator upon the
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
Thus Whitney, in his note to
require the investigation of a specialist.
Samhita who wishes
X.
(as
did
5.6, said in his ms. for the printer,
pratika of the six verses at 49.
3,
"The Kau^.
quotes the
in a witchcraft-ceremony, in
common
connection
If Caland is right (Zauberritual, p. 171),

with the releasing of a bull."
"
water-thunderbolts
" does not begin until
the hocus-pocus with the
and the svayam is to be joined to the preceding sutra (ZDMG.

and the letting loose of the bull (49. i) has nothing to do with
This is just the kind of error which we cannot fairly
the uses of x. 5.
49. 3,
liii.
211),
Tlu Kaufika-Sulra and
8.
the Vaitana-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 Pratigakhya when he edited that text.
Value of the ritual Sutras for the exegesis of the Samhita.
upon the
of the value of these Sutras as casting light
and
of the mantras have differed
will
Estimates
meaning
original
perhaps continue to
the whole, very
little in
and that the Kauîka
is
The
differ.
opinion has even been held by a most eminent scholar that there
is,
on
the Kauîka which really elucidates the Sariihita,
main a fabrication rather than a
in the
The
collection
is, not whether

what extent is it right or
It is, for example, hard to suppose that, upon the occasion conwrong.
templated in kandika 79 of the Kau9ika, a young Hindu, still in the heyday of the blood, would, at such an approach of a climax of feeling as is
implied in the acts from the talpdro/iana to the actual nidhuvana (79. 9)
whether patiently or impatiently
inclusive, tolerate
such an accompaniment of mantras as is prescribed in sutras 4 to 9. Whatever philological pertinence may be made out for them (cf. Whitney's note to xiv.
of genuine popular practices.

this opinion
is
principal question here
right or wrong, but rather, to
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
Kauqika no sufficient warrant for dogmatism in the

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
of the
exegesis of the Samhita.
we
them have often been
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,
stanzas as
find
are often complicated

the ritual texts (see
cation,
it
is
and country
'
owe
all
the more by the comparison of the sequences of
p. Ixxv).
In these days of rapid travel and
districts {janapadas) in antiquity.
this suggestion to Professor Delbriick of Jena,
he told
communi-
hard to realize the isolation of the Indian villages (gramas)
chapter in hand and was so kind as to

cited,
dislocated
me
criticize
it.
As a
That
isolation
who was my
guest while
Mein mir von Gott verliehenes WeibI
Empfange meinen Samen

In Gottes Namen. Amen.
had
this
curious parallel to the case above
of the verses prescribed for use in the Briidergemeine of
Anitzt besteig' ich deinen Leib.
tended to
Count Zinzendorf
Ixxviii
conserve the individuality of the several

example, of their
for
diversities are
my
by the Editor
localities in respect of the details,
nuptial and funeral
customs
sometimes expressly mentioned
grdmadharmdq
{see
I.
ca
remarks
in
AGS.
so that the local
{iiccdvaca
janapadadharma
Astonishingly conservative as India
7').
i.
Karpuramanjari,
p.
206,
2, p.
231, note
2), it
is
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.

years,
During the
last
twenty-four
have often been called to the University Chapel to pay the
tribute of respect to one or another departed colleague or friend.
such occasions,
it
frequently happens that the chapel choir sings the
last
On
first
two stanzas of the Horatian ode (i. 22), integer vitae scelerisque purus, to
Indeed,
the solemn and stately music of Friedrich Ferdinand Flemming.
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
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 mockoriginal occasion of the ode,
solemnity.
made
Even
possible by
need not mar for us the tender associations

two pre-Christian
this fact
the intrinsic appropriateness of these
stanzas for their -employment in a Christian liturgy of the twentieth cen-
But suppose for a moment that the choir were to continue singing
on to the end, even to Lalagen aniabo, dulce loquentcin ! what palpable,
If only the first two stanzas were extant,
what monstrous ineptitude
and not the remaining four also, we might never even suspect Horace of
tury.
any arriere-pensee
in writing
them
simply in the light of their modern
and
if
ritual use,
we were to interpret them

how far we should be from
apprehending their original connection and motive
Let
no
what may have happened in
India.
On the contrary instances in no wise doubtful and not a whit
of secondary adaptation of a mantra to similarly incongruless striking
This secondary
ous uses in the ritual may there be found in plenty.
association of a given mantra with a given practice has often been
Secondary adaptation of mantras to incongruous ritual uses.
one say that
no
this case is
fair parallel to
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
the while
but his descriptions are taken from
and it is on many grounds improbable that the

any given place at any given time.
in
many
is
well worth
sources differing widely in place and time
ritual as
he there depicts
it
was ever
carried out
8.
The Kaugika-Sutra and
tJie
Vaitana-Stitra
Ixxix
determined by some most superficial semblance of verbal pertinence in the

mantra, when in fact the mantra had no intrinsic and essential pertinence
For example, CGS. prescribes the verse
to the practice whatsoever.
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 dksam '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,
AJP. xi. 341, 338 and cf. vii. 466.
^
9.
Readings of the Kashmirian or Paippalada Recension of the

Atharva-Veda Samhita
General relations of this recension to the Vulgate or âtinakan recension.*
Just
as,
on the one hand, the minute differences between two closely
related manuscripts of the
same recension
example, between Whit-
(for
ney's P. and M.) represent upon a very small scale the results of
human
upon the other hand, do the multitudinous and pervading

differences between the general readings of the manuscripts of the Vulgate and those of the birch-bark manuscript of the Kashmirian recension
fallibility, so,
manner the
The âunakan
truly represent in like
very large scale.
result of the selective process
fallibility of
human
tradition, but on a
or Vulgate recension represents one
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
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
as a unique,
to see
xi.
had
hesitatingly
now
that Bloomfield
advanced
this view, below, in
had unhesitatingly given
my
it
note to
as his
xviii. 4.
own
61
341.
'
Further reference
is
made
and
am
pleased
opinion long before, at AJP.
to these general relations below, at p. 1013.
Ixxx
I.
by the Editor
birch-bark manuscript, and which, although excellent in
many
places, is
extremely incorrect in very many.

reveal the fact that the Paippalada recension, even in the defective form
Systematic search will doubtless
in
which
which
is
has come
it
down
to the Vulgate in
its
claim for genuineness and originality
Vulgate readings tdtas

(xii.
to us, often presents as its variant a reading
wholly different, but which, as a sense-equivalent, yields nothing
amd ca
1.35),
(x. 3. 8),
(xii. 4.
iydya
(x. 7.
yd
31),
ca
thus for the
ksiprdm
(x. 8. 10),
38), respectively, the Paipp. presents the sense-
equivalents tasmdt, jagdma, yota, osam, and grliesu.
The
means
material selected by the makers of the two recensions
by no
is
The Kashmirian text is more rich in Brahmana pascharms and incantations than is the Vulgate. ^ The coinci-
coincident.
sages and
in
arranged in a very different order in the two

and
it will appear in the sequel that even the
1015);
coincident material, as between the Kashmirian and the Vulgate forms
thereof, exhibits manifold differences of reading, and that the Kashmirian
dent material, moreover,

recensions
is
(cf. p.
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
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,
connection
44. 2
5,8;
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 defective.
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 sainvat 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
of
A.D.
some
and
is
talisti,
A description
5 19.
of its peculiarities,
published
ii.
in
uncalled for.
volume
the Atti del
Now
89-96.
of the ms., with a brief characterization
was given by Roth
IV Congresso
that the facsimile
is
at
Florence
internasionale degli Orien-
published, further details are
specimen of the plates of the facsimile
The
in Sep. 1878,
is
given
in
the
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.
latter
of this work.
So Roth
plate chosen
in the Atti (p. 95), as cited
is
on
this page.
Readings of the Kashmirian or Paippalada Recension
g.
Roth's Kashmirian nagari transcript (Nov. 1874).
Ixxxi
nagarl copy of
the original birch-bark manuscript was made at ^rinagara in 1873.
copy
is
mirian nagarl transcript.
in
came
It
The year
November, 1874.
Der
we may
No. 16 of Garbe's Verzeichniss, and

of its
into
call
it
Roth's hands at the end of
making appears from Roth's
Atliarvaveda in Kaschtnir, pages 13-14; and the date of
Tubingen, from
p.
Roth gave an account
of
same
of the
1 1
it
This
Roth's Kash-
essay.
in his essay, just
With
essay,
its arrival
great promptness,
mentioned, which was pub-
lished as an appendix to an invitation to the academic celebration of the
It would appear that Roth's

birthday (March 6, 1875) of the king.i
Kashmirian transcript was not the only one made from the birch-bark
original in India
S. P.
Pandit seems also to have had one
the Paippalada in his edition,
vol.
iv.,
p. 369.
for he cites
The copy used by him
doubtless the nagari copy procured by Biihler, and listed as VIII.
lege manuscripts.
p.
description of another copy (incomplete).
have come into Roth's hands
The approximate
date of
arrival
its
in the early
The original
summer of 1876.
Arrival of the birch-bark original in 1876 at Tiibingen.

to
appears from Whitney's note to
the pamphlet containing the Proceedings of the
p. xiii of
Society at the meetings of

X., p. cxix)
is
of
73 of the Catalogue of the Deccan ColSee also Garbe's Verzeichniss, under No. 1 7, for the
the collection of 1875-76, on
seems
May and
"As these Proceedings
are going through the press,
it is
Am.
Oriental
Nov., 1875, and May, 1876 (=
[that
is,
JAOS.
the pamphlet just mentioned]
learned from Professor Roth that the
original of the Devanagarl 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

written on four-page sheets of note-paper
numbered from
This
is
to 44 (but
8^ inches,
the pages measure about 5J^ X

and there are some g supplementary pages (see p. Ixxxii, top), sent in
As appears from the coloanswer to specific inquiries of Whitney.
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
sheet 6 has only two pages)
>
My
copy of Roth's essay was given
me
by
my
teacher, the author, Feb. 26, 1875.
Ixxxii
some extent
I.
by the Editor
to control the errors of the copy.i
Occasional suspicions
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,
Roth's answers form a valuable supplement to his
but never sent.
Collation, and end in April, 1894.
of error in the Collation
Roth's autograph nagari transcript (Dec. 1884).
The end
of the Colla-
Whitney was reached, as just stated, June 25,

After the following summer vacation. Roth made a new transcript
Roth made
tion which
1884.
for
from the birch-bark, as appears from his letter to Whitney, dated Jan. 1 1,
1893: "Von Paippalada habe ich devanagarl Abschrift, aber nicht vollstandig.
Die mit Vulgata gleichlautenden Verse, die nur durch Fehler
Eckel erregen, habe ich bios
citiert, z.B. die
vielen aus RV.,
aber doch vielleicht noch die Miihe, sie nachzutragen.
Abschrift unermiidlich
vom
19. Sept. bis 28.
nehme mir
Ich habe an der
Dez. 1884 geschrieben und
diese Leistung als eine ungewohnliche betrachtet."
This transcript
doubtless far more accurate than the one used for the Collation.
badness of the
latter
and the
fragility of the birch-bark original
doubtless the reasons that determined Roth to

transcript
The
make
his
see p. Ixxxv, top.
is
The
were
autograph nagari
[Ji^^ See
facsimile of the Tiibingen birch-bark manuscript (1901)
p.
1045.
mag-
now been published by

The technical perfection
nificent facsimile of the birch-bark manuscript has
the care and enterprise of Bloomfield and Garbe.^

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
things were equal, the facsimile
much
its injuries
is
much
and patches.
Even
if
other
better than the original, inas-
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 throughout
the world,
is
much more
serviceable
than
the
unique original,
1 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 avivrdhat of the Vulgate at i. 29. 3 b. Roth reports as Paipp. variant abhibhrfat, 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.
The Kashmirian Atharva-Veda (School
of the Paippaladas).
Reproduced by chromophotography 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-KarlsUniversity in Tiibingen, Wurttemberg, by Maurice Bloomfield, Professor in the Johns Hopkins
University, and Richard Garbe, Professor in the University of Tiibingen.
The
Baltimore.
Johns Hopkins Press. 1901. The technical work by the firm of Martin Rommel & Co.,
^
Stuttgart.
^L
H
H
H
^1
Readings of tite Kaskmiriait or Pdippalada Recension
9.
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
gained by wetting the birch-bark original, and which passes away as
is
soon as the leaf
dry,
is
converted into a permanent advantage by the
is
chromophotographic process,
which the plates are made from the
in
Moreover, the owner of a facsimile
freshly wetted original.
is
at liberty
home or wherever he pleases, and to mark it (with pen or

pencil) as much as he pleases. The facsimile may therefore truly be said
to be in many respects preferable to the original.
to use
it
at
Roth's Collation not exhaustive.

published,
it is
respect
of
i.
its
completeness,
Now
that the superb facsimile
is
possible for a competent critic to test Roth's Collation in
completeness, and
As, first, for its

from several expressions used by
would be the height of unwisdom to
2.
of its accuracy.
sufficiently apparent
it is
Roth,i that he saw plainly that
it
give with completeness the Kashmirian variants as incidental to a work
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.
like this
Faults of the birch-bark manuscript.
we may
indeed what
call in
The
Hindu phrase
birch-bark manuscript
a veritable
'
mine
is
of the jewels
book in
and most instructive illustrations 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)
tdm tva qdle sarvavlras suvird [aristavird'] abhi sah careina :
of false readings and blunders,' an apapdthaskhalitaratnakara, a
which the student may
find richly-abounding
gdle, folio 54 b'"-* = iii.

[yatkd yaâs] soniaplthc, folio 187
ihdiva dlinivd prati \ti\stha
12.
c, d,
yathd yagak
a"'-"''
= x.
dditye
tham
ca
\nrca\ksasi,
folio
i87a''
= x.
3.
18 b;
2 a
3.
vasatkdre
22
b,
21 a;
apa stedam"^ vdsama-
= xix.
Confusions as
50. 5 a, b.
and
between
aspirate
and non749,
aspirate and between long and short vowels are so common as hardly to
be worth reporting cf. usase nas pari dliehi sarvdn rdtri andkasah, which
gotliani uta \ia\skaram, folio 158 b"
between surd and sonant
(cf. p.
p. 57)
is
found at
folio
58
b''
= xix.
50. 7
a, b,
and exemplifies
all
three cases
1 Such are
" Verse, die nur durch Fehler Eckel erregen," p. Ixxxii " On y trouve, il est vrai,
de trfes-bonnes parties, mais d'autres sont tellement defigurees, qu'on a besoin de conjectures
sans nombre pour arriver i un texte lisible," Atti, p. 96; "das Kauderwelsch," "ganze Zeilen
:
man nicht einmal die Wbrter trennen kann,"

To judge from stedam for steitam, we might suppose that
so unsicher dass
'
down by a
scribe at the dictation of a reciter with a
bad cold
p.
Ixxxvi.
the ms. at this point was written
in his head.
Ixxxiv
(dh for d,
I.
Of variety
in
I for
k for
i,
mirian variants there
g).
no
is
Thus we
lack.
by
Editor
tfie
the character of the Kash-
see the omission of a needed
inter(cf. p. 832) in yad [d]andena, folio 91 b 5 = v. 5. 4a

^
in
of
folio
for
mahyam
spellings
vtahiyam
b
of
phonetic
264
esting
twin consonant
iii.
and
I d,
15.
in e te rdtriy
anadvahas of
158 a
folio
for
'7
ye
te
rdtry
anadvahas of xix. 50. 2 a inversion in the order of words in sa me ksatram

ca rdsthram ca of folio 187 a 4 = x. 3. 12 c. Not one of these examples was
In his Collation
reported, though probably all were noticed, by Roth.
"
1
unwesentliche
Differenzen,"
without
for
verses
1
for V. 6, he notes
14
;
We may regret
specifying them.
reading
2iS
yatkdhain
equivalent of the qatruhas of the Vulgate,
'4,
i.
29. 5 c
there
we cannot blame
no hard and
is
and what
but with such a blun-
grammar
der as asdni in the very next word, and such

the preceding pada,
such an interesting
where gatrukd is a correct
his failure to report
qatriilidsany, folio 3
as
shall
be reported
shall not.
by constant
Collation not controlled
in
In an incomplete collation,
him.
be drawn between what
fast line to
ayam vacah
reference to the birch-bark ms.
Secondly, as. for the accuracy of Roth's Collation in the variants which
I do not suppose that Roth attempted to control his

Kashmirian ndgarl transcript (No. 16, Garbe) on which he based his
Thus far, I have hardly
Collation, by constant reference to the original.
come upon inaccuracies myself but it is not improbable that occasional
he does give,
slips ^
partly
on his part may yet come
by way
of
to light.
It
is
anticipating ill-considered
proper here, therefore,
criticism,
situation.
explain
to
the
As any one can

Such reference would have ruined the birch-bark ms.
see from the table, pages 1018 to 1023, the Kashmirian correspondents
of the Vulgate verses are to be found in the birch-bark manuscript in an
Thus,
entirely different order.
verses
iii.
12. i, 6, 8
correspondents at
54 b
2,
276 b
7,
13.
14.
we
if
i
225 a
'o,
50 a
I,
15. i,
the following
take for example the six Vulgate
places
32 b
8,
we
shall find their
(leaf,
264 b
5.
side,
From
line)
this
Kashmirian
respectively
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
number) which would have ruined them. The leaves are

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(nearly 300 in
now about 400
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.
Readings of the Kashmirian or Paippaldda Recension
9-
Ixxxv
To copy the birch-bark leaves in their proper

by which they need suffer no harm and this is pre-
handling without injury.

order
a process
is
what Roth did (see p. Ixxxii) as soon as possible

pressing task of making the Collation for Whitney.
cisely
Care taken in the use of Roth's Collation.
work through the
this
press, I
after finishing the

LJS""
^"^^ P-
Word-division. In
'4Sj
carrying
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
and I have taken due care to avoid them. It may here be

Whitney's
system transliterates anusvara before a labial by m
noted that
and not by ; ' but that in printing the Kashmirian readings, I have
numerous
followed the Collation in rendering
Furthermore,
vowels.
in
final
making use
anusvara by
(or ), save before
of Roth's Collation,
Whitney has
habitually attempted to effect a satisfactory word-division.
cases this
is
many
and in such cases it was probably a

For examples, one may consult the readings at
44. 2, saroganam ; 109. \ jivdtava yati ; 129. 3, vrkse
hardly practicable
mistake to attempt
In
it.
v. 29. 2, 'syatavio ; vi.
sdrpitah intending vrksesv ar-;
vii.
70.
i,
drstd rdjyo, intending drstdd
dj-.
The Kashmirian readings have not been verified directly from the facby the editor.
As the facsimile appeared in 1901, it is proper for
simile
me
to give a reason for
my
procedure in this matter.
In
fact,
both
my
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
editorial
can the task of editing a Pratiâkhya,
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 having 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
leaf.
These numbers undoubtedly refer to the leaves
Kashmirian nagarl transcript (No. 16, Garbe) from which Roth
the reverse of the

of Roth's
'
am
sorry to observe that the third (posthumous) edition of his
Grammar
(see pages 518-9)
misrepresents him upon this point.

2
The main
part of this
remainder (as far as
p. 1009,
book was
in type as far as
page 614
the end) was in type Dec. 13, 1902.
(xi. i.
12) in Dec. 1901.
The
General Introdtiction, Part
Ixxxvi
I.
by the Editor
made his Collation but as there was no prospect of

use, Whitney has not given them in this work.
One of Roth's first tasks, after the arrival of the
any
their being of
birch-bark original,
was doubtless to find the place therein corresponding to the beginning of

each leaf of his Kashmirian nagari transcript.
cated by writing over against
the
number
of the leaf (with
This was most fortunate
them on the
a or
b) of
for the
side
These places he has
indi-
margin of the bark
leaf
that transcript.
added numbers,
in
Roth's familiar
handwriting, although sometimes faint or covered up by a patch used in

repairing the edges of the bark
in the facsimile
days (to-day
and
it
leaf,
has given
are for the most part entirely legible
me much
pleasure during the last few
April 21, 1904) to assure myself of the fact which
is
had
previously surmised, that these pencilled numbers afford us an exceedingly useful, albeit roundabout,
mirian parallel in the facsimile,
by the hoped-for edition
of
means
any Kash-
of finding the place of
useful
at least until they are superseded
an accurate transliteration of the facsimile

Whitney's pencilled reference-
with marginal references to the Vulgate.
numbers were arranged by Dr. Ryder
in the
form
of a table,
have recast and given below see pages 10 13 ff.

What ought an " edition " of the Kashmirian text to be?
which
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
1 Under date of Feb. 14, Whitney suggests to Roth: "Why not give a Paipp. 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
Fall zu betrachten
halte,
ist,
um
das
Werk
2u Ende zu fiihren.
Weil das aber
als ein glucklicher
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
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,
text of
welchen Ihr Brief
vom
daraus, dass Sie die
Juni iiber Ihre Erlebnisse erstattet.
16.
Geduld
sich
Und
In einer Ausgabe der Paipp. miisste das ganze gedruckt werden, von
Kauderwelsch gedruckt ausnehmen ? ganze

Wbrter trennen kann.
Daran bessern, was
sich das
die
nicht.
Fiir Sie
ich sehe namentlich
erworben haben, die durch Uebung im Leiden kommt.
bis Z.
Zeilen so unsicher, da.ss

ja das einzige
man
Wie
wird
nicht einmal
Verdienst ware,
diirfte
man
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-
to the present work.
Ixxxvii
Roth's hope was that Whitney's strength might
hold out long enough for him to finish this work without such a burden-
Neither hope was
soijie addition.
fulfilled
and
at that time, doubtless,
even the thought of a facsimile reproduction was not seriously enterBloomfield's difficult task of securing the needed funds once
tained.
accomplished, the next step, unquestionably, was to issue the facsimile
That too
without any accessory matter.

but the facsimile, apart from
its
default of certain accessories, a
As
work
what should next be done,
to
1.
Roth
says),
now an accomplished
is
fact;
still,
in
of extremely limited usefulness.
have no doubt.
rigorously precise transliteration.
to izzard (as
is
large paleographic interest,
First, the
whole
text,
from
should be printed in a rigorously precise trans-
Conventional marks (other than those of the original), to indi-
literation.
cate divisions between verses and padas
from the transliteration,
if
and words, need not be excluded
only the marks are easily recognizable as
insertions of the editor.
As
to
minor
details, I
am
in
In the prose parts, the translit-
doubt.
eration might correspond page for page and line for line with the birch-
bark original
like
manner
the metrical parts might either be
with the original
line for line
made
to correspond in
or else they might be broken
up so as to show fully the metrical structure (and at the same time, with
little ingenuity, the Kashmirian vowel-fusions), in which case the beginning of every page and line of the bark leaves should be duly indicated
a
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 transliteration, 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.

Thirdly, in an
3. Index of Vulgate verses thus noted on the margin.
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
a or b) 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.
birch-bark leaf and side (obverse or reverse
The
text
ligibility
is
often
so
corrupt
that
one cannot emend
without sacrificing too greatly
its
it
into
distinctive character.
intel-
All
Ixxxviii
I.
by the 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
notes to the original
from the original to the notes and from the

the very utmost ease and celerity.
may be made with
This accessory material should comprehend

original
far as
Kashmirian form
all
conjectures as to the more
of manifestly corrupt
words or passages,
in so
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 blunders of the Kashmirian version where feasible (as is often the case), pointing 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 Concordance. 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, \?, yavantah kaman samitdu pnrastlidt. Apart from
the aspiration (overlooked by Roth) of the prior dental oi purastat, 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 tan, 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
and American nurseries is the work of Charles Lutwidge Dodgson (" Lewis
Carroll ") and is a pendant to Alice's Adventures in Wonderland.
1
classic of English
9.
is
And
an entirely gratuitous procedure.
dain bhumir nihatah
(a
grammar
as for such
Ixxxix
as kene-
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.
;
Readings of the Parallel Texts
10.
The texts whose readings are

these reports are
Vajasaneyi-,
reported.
The
of the Samhitas, the
principal texts included in
Rig-Veda, Taittirlya, MaitrayanI,
Sama-Veda, and Atharva-Veda
Brahmanas, the
the
of
Aitareya, Kausitaki, Taittirlya, Catapatha, Pancavihâ, and Gopatha
the Aranyakas, the Aitareya and Taittirlya

Kausitaki, Katha, Brhadaranyaka, and
the
of
Chandogya
Upanishads,
of
the
of the Crauta-Sutras,
the A^valayana, Caiikhayana, Apastamba, Katyayana, and Latyayana

of the Grhya-Sutras, the Agvalayana, Cankhayana,
Apastamba, Hiranand Gobhila.

Other texts are occasionally cited
so the Kathaka and the Kapisthala Samhita, and the Jaiminiya Brahmana and the names of some others may be seen from the List of
Abbreviations, pages ci ff.
I have added references to some recently
yakeî-, Paraskara,
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
i. came too late.

The information
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.
Schroeder's edition of Kathaka
accessible to
his notes to
iii. 17
vii. 89).
v. 27
19 20 21
The method of reporting the readings aims at the utmost possible accuracy.
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.
may
First,
as to the accuracy,
little
need be
said.
It
be well to remind the reader, however, that Whitney has used the
most methodical precision

a given
AV.
silence
is
in this matter,
and
that, accordingly,
verse, he cites a parallel text without
to be rigorously construed
parallel text reads as
does the
fact, I believe that it will
AV.
as
mention of
meaning
positively
verse in question.
As
if,
under
variant, his
that
the
a matter of
be found possible in nearly every case to recon-
struct the parallel texts with precision from the data of Whitney's reports.
xc
I.
needs here to be noted that Whitney,
It
by the Editor
in reporting variants
from the
Maitrayani, has disregarded what are (as explained by von Schroeder in

his introduction, pages xxviii-xxix)
Accordingly, at
that text.
MS.
as
if it
iii.
were na a gata.
has, in samhita, svdh,
properly, although
and
14.
Again, the
in pada,
svdn
The completeness
Concordance,
To
this
in
MS. correspondent
Whitney reports
of the reports far
s., tdii,
and
of
19. 3
iii.
svdh, and quite
So
at
34. 3,
ii.
in p., tdn.
from absolute.
may be asked whether
it
neither the one thing nor the other.
it is
he reports tdh, although MS. has,

completeness,
mere orthographical peculiarities of

3, he treats the nd (= nas) d gata of
Secondly, as for
its
Bloomfield's great work, the Vedic
not show Whitney's parallels to be far from exhaustive.
will
reply that the primary purpose of Bloomfield's Concordance
is
and to do so with as near an approach to completeness as possible, even for the less important texts, a task of which
the preliminaries have required the assiduous labor of years.
In Whitto give the concordances,
ney's work, on the other hand, the giving of concordances
many
related tasks involved in his general plan,
incidental to the discussion of the variants.
by comparison
of
random verses
in
by Whitney
is,
is
only one of
moreover, only
have tested the two works
and
the proof-sheets,
expected) that Bloomfield does indeed give very

are not given
and
many
find
(as
references which
but that these references (apart from the
Kathaka) are concerned prevailingly with the numerous subsidiary or

important texts which fall within the purview of the Concordance.
less
Whitney had excerpted

above), which
were
all
the texts, so far as published (see the
which Bloomfield's additional references guide us
to
reckoned with in due course by Whitney's successors
they are not likely upon the whole greatly to affect the
judgments respecting the Atharvan
The
The
of primary importance for his purpose.
have to be
will
but
sum
list,
parallels
surmise that
of our critical
text.^
reports are presented in well-digested form.
Thirdly, as to the form

one thing to give numerical references to the places
where the padas and their variants are to be found. ^ It is another to
of the reports.
It is
rehearse, in full for each text concerned, the readings containing variants
and the result of
this process is in a high
repetitious for the author,

It
is
degree space-consuming and
and time-consuming and confusing for the
user.
yet another and a very different thing to compare these readings
carefully, to note the points of agreement,
the points on which they
differ.''
The
and to state
briefly
and clearly
result of this last procedure
is
is the case, I believe, with the ^B., to which

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,
1
In spite of
Whitney makes,
its intrinsic
importance, such
I think, rather
Readings of
lo.
tlie
Parallel Texts
well-digested report of the variants which
the purpose of critical study.
call
is
easily
shows the author's power
it
and quickly usable for
especial attention to this valuable

practical importance,
and
of masterly condensation
and
feature of Whitney's work, partly because of

partly because
xci
its
of self-restraint.
Whitney's Commentary: Further Discussion

Elements
II.
Comprehensiveness of
attention
(p.
array of parallels.
its
xxxvii) to the fact that the
of its Critical
have already called
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. x.xx) to the Vedische
Studien " Das gesamte indische Altertum kann und muss der vedischen
In vorderster Linie wollen auch
Exegese dienstbar gemacht werden.
wir den Veda aus sich selbst erklaren durch umfassenderes Aufsuchen
der Parallelstellen und Combinieren zusammengehoriger aber in verschiedenen 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

that often, in the cases where the older attempts have
much
will easily
failed,
be seen
the fault
is
and ingenuity of the scholars concerned, 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 /ra/f/('-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
to
be
laid
not so
to the learning
the conveniently digested reports of the variants.

Criticism
reports
of
may be
specific
readings.
Examples
used for this purpose.
abound showing how the
They enable us
corruptness of a reading, which, although corrupt,
deemed the genuine Atharvan reading,
is
to recognize the
nevertheless to be
as in the case of
yd^ 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
More difficult cases are ii. i. 3; 13. i

The amount and intricacy of possible variaPerhaps Whitney has erred in the direction of over-
well-digested and are models of masterly condensation.

iii.
10.
12. 7
19. 8
vii.
83. 2
by
vi.
condensation in his note to
vii.
tion is well exemplified
97.
117.
29. 2.
i.
xiv. 2. 71.
xcii
iv.
over against the ydq ca cdrati of
5. 5
cover with certainty the true intention
I.
by the Editor
RV.
(c.
vii.
TB.
55.
ii.
6;
or, again, to dis-
4. 7') of
a lot of waver-
ing variants, as in the case of those that disguise the svdravo mitdh of
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
xix. 42.
I.
RV., as
case of 7tdu
the phrase
maghdsu
i. 13 (RV. agJidsn), or as in the

(RV.
no
What a puzzle is
i. 4
ndu).
janiydnti ndv dgravah, 'The unmarried [plural] of
in the case of
at xiv.
ndii at xviii.
(xiv. 2. "jz)
us two [dual] seek a wife,' by
involving, as
itself,
mathematical axiom that the whole
RV.
it
does, a breach of the
greater than any of
is
its
parts
but
mi for 7tdu, teaches us that the

96. 4,
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
the comparison of
Whitney notes
at
with
vii.
iv. 8.
22. 3
vi.
its
31. 3) at times forced to the conclu-
sion that certain verses were hopelessly spoiled before ever any of the
them
various text-makers took
in hand.
Illustrations of classes of text errors
have already hinted at the
variety of special investigations to which the mass of critical material here
assembled
The
invites.
various occasions of probable error in the trans-
made
mission of Indie texts have not yet been
and formal
treatise.
Here we
the object of a systematic
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.
abundant as
easily to lead us far afield
Illustrations of this matter are so

;
but several
may
be given.
most striking example of a variation occasioned

by the almost complete similarity of sound of two different readings is
presented by the pmtttya of AGS. iii. 10. 11, as compared with the
Auditory errors.
AV.
prattcah of
AV.
vi.
42.
vi.
32. 3.
Confusion
I.
Compare dydm
of surd
of
and sonant
HGS.
is
i.
15. 3, v^K'Cnjydvt of
exemplified in the variant
RV. hymn, x. 54, given at AV. xviii.

2. 14, where we have y^bhyo mddhu pradlidz' ddhi, 'for whom honey [is]
on the felly.' This may or may not be the genuine Atharvan reading
version of part of the familiar
but
it
RV.
is
certainly an unintelligent corruption of the pradhdvati of the
and
it
is
very likely that
where the occasion

twin consonants
1
2
ii.
is
we have
for the corruption
exemplified at
is
the same blunder at
palpable.^
xviii. 3. 3,
below.
The Kashmirian
text
70. 3,
simplification of
where the editors of the Berlin
Others, taken from the Kashmirian text, are given above,

Confusions of surd and sonant are discussed by Roth,
13. 3,
The
vi.
swarms with them.
p. Ixxxiii.
ZDMG.
xlviii.
107
cf.
note to
Whitney
II.
text gave, with the support of
jlvdm
rt^bhyas
that this
is
Commentary
the mss. then accessible, the reading
all
an error for mrt^bhyas
doubt by the TA. variant mrtdya jlvdm

Visual errors.
xciii
shown beyond
is
the note on
(cf.
all
832).
Several classes of errors are chargeable to " mistakes
p.
Confusions such as that between paid and ydhi are simple
of the eye."
enough, and are sometimes to be controlled by the evidence of oral

reciters
but, considering the fragmentariness of our knowl-
(cf. p. Ixvi);
edge of Indie paleography, who may guess

for error of this kind
mentioned)
(just
reading, and
Of
errors
a good type
is
this is
undoubtedly wrong, as
it is
more remote occasions

yd dste ydq cdmti
undoubtedly the true Atharvan
is shown by the meter, and the
all
comparison of RV., which has/'f ca cdrati:

vii.
81.
xix. 42.
3; 55.
3.
notes to
cf.
For a most modern
2. 35.
xiii.
AV.
2. 8);
iv.
RV.
13. 7 (cf.
asmdbkyatn
at
Instances are
the parallel texts.
in
137. 7)
x.
TS.
ii.
6. 12^
devo at
nah
(cf.
see
vi.
71.
note to
suspicions of
confirmed by the downright
hypermetric words as glosses are often
absence of those words
iv. 5. 5
case,
Our
Hypermetric glosses and so forth.
Metrical faults.
at
the
by haplography,
RV. x.
RV.
at
150. 4I
x.
hdstdbhydm
(cf.
RV.
iii.
inidm at
15. 4);
On the other hand, the damaged

xiv. 2. 40 (cf. RV. X. 85. 43).
meter of our text often suggests a suspicion that some brief word has
AV.
fallen out or that
some
briefer or longer or otherwise unsuitable form
has been substituted for an equivalent suitable one
borne out by the reading of the parallel texts.

titd
and the suspicion
Thus
in divo [t']
is
vima
vd prthivyd, maho \ya\ visna uror antdriksdt, the bracketed vd\, miss-
ing at
AV.
vii.
26. 8, are
found in their proper places in the TS. and VS.
The// and iyus of AV. xviii. 2. 55 quite spoil the cadences

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 prajdvatt vlrastcr dcvrkdmd syond ; its genesis is clear, as is
also the intrusive character of syond, when we compare the Kashmirian
parallels.
and
of a
c,
rea.d'\ng prq/dvait virasftr
tdmasas pdrdm asyd

with the
devridMd with
The
syond (11 syllables).

:
cf.
work
for
asyd at VS.
xii.
devdkdmd
"Ji,
dganvta
the oft-recurring dtdrisma tdmasas pdrdnt asyd
aganma tamasas pdram
of the Kathaka, xvi. 12, p. 235'.
above-given examples suffice to show

in this
that of the RV., virasur
like is true of
how
an illuminating study of the
rich
is
The
the material gathered
fallibilities of
human
tradition
in India.
1
Here BoUensen long ago proposed {Orient und
Occident,
ii.
485) to athetize abhavat.
General Introdziction, Part
xciv
Whitney's Translation and
12.
I.
by the Editor
Interpretative Elements of the
tlie
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
Veda, that
mutatis mutandis so well
have reprinted them (above,
to the translation of this
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
much
" to put together as
toward the study and
we can
final
as possible of the material
comprehension
of this
that
is
is
to help
Veda"; accordingly,
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-
He
ing the interpretative constituents of the work to narrow limits.
how
recognized
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-
remark at viii. 9. 18, where he says, "The version is as litto modify it would imply an understanding of it."
eral as possible
Let no one think that
A literal version as against a literary one.
Whitney was not well aware of the differences between such a version as
by
trated
his
he has given here, and a version which
demands
cessions to the
version of
track
that
forth,
With
this
is
and popular
as given below, reads:
xviii. i. 50,
went
(like that of Griffith)
of literary style
'
makes conWhitney's
interest.
Yama
first
found for us a
not a pasture to be borne away; where our former Fathers
there [go] those born [of them], along their
compare
his version of
Yama
that
1859 (O. and L.
hath found for us the

's
no possession
Whither our
first
S.,
i.,
own
roads.'
p. 58):
a passage;
to be taken
from us
fathers, of old time, departed,
thither their offspring, each his proper pathway.
Each version has
make
its
own
quality
each method has
waive the consideration of philological

for
its justification
to
a complete translation after the second method, one must inevitably
Whitney
in
such a work as
this.
difficulties, a
thing by no means
The admirable
licit
version of Griffith
Whitney s Translation
12.
advantages of the second method, and also
illustrates the
limitations.
Interpretative elements
captions of the
elements of the commentary are of a
me
discussed by
xcv
pages Ixiv to
that the English titles of the
to ii of
xciii)
And
a few words need yet to be said.
The
preponderating
and these have been

this Part I. of the Gen-
critical nature,
at length in chapters
eral Introduction (above,
hymns.
inherent
its
hymns
of the interpretative elements
first, it
should be expressly stated
(the captions or headings printed
Clarendon type throughout, just before the Anukramanl-excerpts) con-
in
books of short hymns
most important part of

evidently been formulated 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 rigorstitute, for the
at least, a
the interpretative element of this work.
They have
many (if not in most) cases fairly intelligible

The need of such additions Whitney has
occasionally, but perhaps not often, recognized. Thus after rendering the
when the kine, embracing the tree, sing the
padas
2. 3 ab by the words
ously
literal
version
is
in
without added interpretation.
'
i.
quivering dexterous reed,' he adds, "that
125.
vi.
The
I.
Whitney renders
frailty."
It
is,
apparently,
wooden bow makes the reed-arrow
string on the
'
text speaks at xviii.
52 of an offense
through humanity,' and adds " that
Cf. note to
may be noted
i.
vii.
33.
'when the gut-
whistle.' "
is,
Similarly at
done ptinisdta
through''^
human
i.
in this place (for lack of a better one) that
Whitney,
reporting the conjectures or interpretations of his predecessors, passes
in
over some in silence.

tionally
his first
Sometimes this appears to have been done intenand because he disapproved them. Thus at iv. 37. 3, he notes in
draft the suggestions of BR. and OB. concerning ava^vasdm
would be idle presumption in me to praise the work of a man whose knowledge of the
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 Earth, concerning Griffith's Veda-translations
EUe [the RV. translation] se presente ainsi sans aucun
'
It
literature
longtemps dirige
le
da
ne veut pas dire qu'elle n'est pas savante. L'auteur, qui a

Benares College, a une profonde connaissance des Ungues, des usages, de
appareil savant, ce qui,
reste,
et, pour maint passage, on aurait tort de ne pas tenir grandement compte
de cette version en apparence sans pretentions (Revue de I'histoire des religions, year 1893,
I'esprit
de I'lnde,
xxvii. 181).
Elle
[the
AV.
translation]
merite les
memes
eloges (Ibidem,
year 1899,
xxxix. 25).
*
By a curious
Griffith.
coincidence, " through
human
frailty " is precisely the
rendering given by
xcvi
but ignores them in his second.
by the Editor
Similarly, at
of a translation of the verse given
Exegetical notes contributed
I.
by Zimmer
by Roth.
ii.
14. 3,
he omits mention
at p. 420.
appears from the letters
It
between Roth and Whitney that the former had written out a German
it was complete, its author did
version of this Veda, and that, although
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,
From these notes Whitney has incorpowhich is now in my keeping.
rated a considerable amount of exegetical matter into his commentary.
not by any
It
yet to be considered whether the notes contain enough material
is
unused by Whitney to warrant their publication,

upon other grounds to be advisable.
if
this should
appear
The translation has for its underlying text that of the Berlin edition.
With certain exceptions, to be noted later, the translation is a literal version 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
mechanical version, as
away the
where
serpent,' or at
(in spite of
Whitney
at
xii.
vi.
i.
37
a,
70. 2 ab.
line,
we
are forced to a purely
'she who, cleansing one, trembling
Even
in
the not infrequent cases
the lack of parallel texts) an emendation
is most obvious,
and reserves the
dsthi rohatu mahsdtn
sticks to the corrupted text in his translation,
emendation for the notes.
Thus, at iv. 12. 4, dsrk te

mdhshia roliatu, 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 corruptions.
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
Atharvan text as presented in the Berlin edition in those very

numerous cases where the parallel texts offer the wholly intelligible readings 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
of the true
procedure
in faithfully
reproducing the corruption in English
is
entirely
justified.
few examples may be given.
ij johavlmi
(iii.
RV.VS. have
16. 5)
by 'on thee
johaviti,
'
Whitney renders tdm tvd bhaga

here, Bhaga, do
on thee does every one
cid viqvam artiavat tdpasvdn
is
rendered
'
may
I call entire,'
call.'
At
sdri'a
although
v. 2. 8, ti'iraq
he, quick, rich in fervor.
;;
12.
send(?)
all,'
although
the very clear line

73. I), 'of
(vii.
many
At RV.
mdso.
it
a corruption (and a
is
di'iraq
most interesting one) of

So purnddntdso
ca vi^vd avrnod dpa svdh.
houses,' although the ^rauta-Sutras oiier fitruta-
28. 7 the
vi.
and cropping good
xcvii
pasture,'
cows are spoken of as 'drinking clear water

suydvasam riqdntih: the AV. text-makers, at
21. 7, corrupt the phrase to -se rit^dntik, but only in half-way fashion,
iv.
for they leave the
RV.
accent to betray the character of their work.
Even here Whitney renders by shining

'
AV.,
(rtigantth) in
good
pasture.'
The
the Fathers as dstnani tirjam upa y^ sdcaiite
at xviii. 4. 40, describes
by they who attach themselves unto

is amusingly revealed
by HGS., which has {jusantdm) mast 'mdm^ itrjant uta ye bhajaitte, '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 (rjiqantas for riisdntas), 8
{vdnmo) 27. 7 (yiditdm) vi. 92. 3 (dhdvatu) ii. 35. 4 iii. 18. 3 iv. 2. 6
vii. 21.
and so on.
15. 5
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 chdnddhsi the ungrammatical corruption of the AV. chdndo ha {jajflire tdsmdt)
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 ubk^ id
asyo ^bh^ asya rdjatah is, although corrupt, the true Atharvan reading.
The corruption is indeed phonetically an extremely slight distortion, for
the RV. has iibh^ 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
Whitney
is
right in rendering the line
a sitting refreshment,' although
its
'
original intent
'
so on.
Whitney's growing skepticism and correspondingly rigid
At
xiii. 4.
54,
Whitney says
"
Our rendering has
unless, indeed, in a text of this character, that

[its
!
acceptance."
The remark
is
just;
literalness.
at least concinnity
Perhaps the corruption
is
be an argument against
but one does not wonder that
author has been called der gross e Skeptiker der Sprachwissenschaft.

*
its
That
yet deeper seated, and covers an original vidsi-mdsy urjam.
;'
xcviii
grew with the progress
his skepticism
I.
of his
by the Editor
work
parison of the unrevised with the revised forms
Thus
books.
is
(cf. p.
from a com-
clear
xxvii) of the early
rendering oijdldsd, his manuscript at
at vi. 57. 2, as a
first
read 'healer'; but on the revision he has crossed this out and put the
Vedic word untranslated
With his
At ii.
in its stead.
seems to have increased.
rigid literalness
prdpada very suitably by 'fore parts of the feet'; but the second
front feet.'
it by
Similarly, at vi. 42. 3, there is no reasonable
lates
renders
'
doubt that pdrsnyd prdpadcna ca means

toe'
(cf. viii. 6.
15
vi.
24. 2)
[I
trample]
'
with heel and with
At
but again he renders by 'front foot.'
reads 'watch over our life': 'life'
15. 7, his prior draft
iii.
skepticism, his desire for

33. 5, the first draft trans-
an unim-
is
peachable equivalent of 'vital spirits' or 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
At
instead of 'wear.'
many
many
dawns,' although 'full
at
xii. i.
33,
free.
50.
d,
'
make
S-
by
13)
bear
a morning yielding milk for Indra'
means
Agni at
xix. 34. 8,
1.2); that 'bodies' of
iii.
10.
In a charm to rid the grain of danger,
fearlessness for the grain
used of an herb at
'
Cf. his apt version of uttararn-jdtardm
'
is
needlessly inept.
easy for Sanskritists, but not for others, to see that
xii.
'from one year to another,' with that given at
17.4, 'each further summer.'

vi.
1 1
2\.\, he speaks of cows as 'milking for Indra
iv.
can hardly be called too
sdmdm
(viii. 6.
its
'
heroism
'virtue' (and so he renders
xix. 3. 2
It
is
(viryd), as
'
are his 'forms'
it
at
{îvds or
and so on; but to others, such versions will hardly convey the
intended meaning. The fact that svastibhis, in the familiar refrain of the
ghords)
Vasisthas,
is
a plural, hardly justifies the infelicity of using such a plural
as 'well-beings' to render
'
wealfulnesses
'
(iv. 13. 5),
It lies entirely
in
iii.
and some
and 'marrows.'
16. 7
beyond the province
matters of this kind.
ties,
at
it
'wealths,'
which do not
really
It is
of the editor to
say the like of
make
alterations
perhaps to be regretted that these
infelici-
go below the surface of the work, are the very
things that are the most striking for persons

ally
will
and without technical knowledge
for technical study.
who examine the book
but the book
The places
is
casu-
after all primarily
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
The motive
sympathetic treatment) have an interest which is not mean.
Poetic elevation and humor.
in
12.
of xix. 47
is
xcix
an exceptionally coherent and pleasing one.
presume
that the idea of sending the fever as a choice present to one's neighbors
22. 14)
(v.
text, I
Witchcraft and healing are serious
intended to be jocose.
is
businesses.
If
there
anything else of jocular tone
is
in this extensive
do not remember that any one has recognized and noted
gravity of Whitney's long labor
save in his introduction to
and the two
X. 8. 27,
ii.
explain
The
vi. 16. 4 and 67. 2 and

from end, and p. xciv, 1. 23.
and Signs explained
13. Abbreviations
list.
The
humor
30 and his notes to
cited at p. xcvii, line 4
General scope of the
it.
hardly relieved by a gleam of
is
following
list
is
intended not only to
the downright or most arbitrary abbreviations used in this
all
work, but also to explain in the shortest feasible way
such abbreviated
all
The
designations of books and articles as are more or less arbitrary.
former generally consist of a single
name
the latter, of an author's
The downright abbreviations.
These
with those used by Whitney in his
him on
p.
xxvi of that work
ney's omission of the
initial letter or
tion, the
cum
extreme
it
in
thus
are for the most part identical
macron proper to the
fragility of the
Apast. or Ap.
is
letters
Grammar and given and explained by

AA. = Aitareya-Aranyaka.
Whit-
BAU., and TA. was doubtless motived by

omitted
group of such
or of the abbreviated title of a work.
in
AA., AB., ACS., AGS.,
a purely mechanical considera-
macron over a
capital
a pardonable inconsistency.
that he has not
The
sigla codi-
and only such of them are included here as have

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 following strictly any set of rules of bibliographers.
In the choice of the designations, brevity and unambiguousness have been had chiefly in mind.
An author's name, without further indication of title, is often used arbitrarily to mean his most frequently cited work.
Thus " Weber " means
Weber's Indische Studien. With like arbitrariness are used the names
are explained at
p. cix,
more than one meaning
thus,
Bloomfield, Caland, Florenz, Griffith, Grill, Henry,
of
Winternitz, and
Zimmer
cf.
the
list.
Ludwig, Muir,
Where two coordinate reference-
numbers, separated by a comma, are given (as in the case of Bloomfield,

and Henry), the first refers to the page of the translation, and the
Grill,
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
tion or a double pagination to separate reprints.
If
useless custom of giving a
an author
in citing
a reprinted
new
pagina-
article
does
Explanation of arbitrary signs.
The
I.
by the Editor
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
any given English word (see above, p. xx), such indications being
For numerous
often most acceptable to the professional student.
instances, see xii. I, where the added bhUvii ox prtkivt (both are added in
They
vs. 7) shows which of these words is meant by the English earth.
of
are also used to enclose an indication of the gender (m.

(du. pi.)
f.
n.)
or
number
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
which there
for
is
no express equivalent in the
original.
square brackets minus the upper horizontal stroke

devised
were
by the editor to mark as portions of this work
L J
for which Whitney is not responsible such additions or changes as were
Ell-brackets, or
(thus
))
made by the
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
Hand.
editor
end).
(cf. p. xxviii,
the editor's name.
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 :
g^^-See p. 1045).
The small circle
(thus
at
represents the avagralia or division-mark
This use of the
of the pada-X.QifX^.
explained
circle is
and has been followed
p. cxxii)
common
in the mss. (as
the Index
in
Vcrborum
(see p. 4).
The
used
Italic colon
in
is
employed as equivalent
colon are used in the note to

colon as extremely
The
of the vertical
nagari to separate individual words or padas.
letters a, b,
ill
131.
vi.
3.
Both
stroke
circle
and
regard both the circle and the
adapted for the uses here explained.
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,

alphabetically arranged
not give each reference thereto

original
and the
all
in a single
list.
in duplicate, or if his reader
reprint (and either of these cases
is
does not have at hand both the
exceptional), the seeker of a citation is
sure to be baffled in a large proportion of the instances concerned.
author or editor can be so heedless as to tolerate this evil practice.
It is
amazing that any
A A. =
Abbreviations
3.
Ed.
Aitareya-Aranyaka.
Bibl. Ind.
1876.
AB.
Bonn.
Bibl. Ind.
ed's
Ed.
1874.
to
AQS.
xii.
II.
thus
14.
ii.
(in his
note to
cited as
is
= Baudhayana-Dharma-Qas-
Ed. E. Hultzsch.
Bergaigne see Rel. Ved.
Leipzig.
Bergaigne-Henry, Manuel
= Manuel
tra.
1884.
those of the Latter begins anew with i.

In Whitney's citations, the numbers run
i.
Ed.
Other
18S9.
Leipzig.
Calc, Bo., Poona.
Baudhayana
In the ed., the 12 adhydyas of the work

are divided into two Hexads (satkas), a
Prior and a Latter, and the numbeiing of
from
Otto Bohtlingk.
1879.
= Abhandlungen.
A^S. = A^valayana-Qrauta- Sutra.
Abh.
CI
B. = Brahmana.
BAU. = Brhad-Aranyaka-Upanisad.
Ed. Th. Auf-
Aitareya-Brahmana.
recht.
and Signs explained
viii.
iv. 39.
^tudier le
Sanscrit
Bergaigne and V. Henry.

Bibl. Ind.
pour
By A.
v^dique.
Paris.
1890.
Bibliotheca Indica, as desig-
and
nation of the collection of texts
9)
by the Asiatic
translations published
14.4.
Society of Bengal in Calcutta.
AGS. =
Agvalayana-Grhya-SCitra.
F. Stenzler
AJP.
Sanskrit and German.
1864-5.
Leipzig.
Ind.
in
Ed. A.
Bl.
Ed. also in Bibl.
American
B.
of
Journal
Gildersleeve.
L.
Ak. = Akademie.
Amer. = American.
Anukr. = AnukramanI
the commentaries, translated by

rice Bloomfield.
In
or,
sometimes the
in
Bibl.
xvii.),
elaborate notes.
1849.
See below,
AV. =
W.D.Whitney.
Berlin.
Îso by Shankar
1895-8.
-avasana
In the
Stud.
i.
p. 769.
also Athar-
Ed. by R. Roth and
va-Veda-Samhita.
-av.
Ind.
notes.
AV. = Atharva-Veda.
Bombay.
JAOS.
Bl. sums up a very large

of his former " Contribu-
xv.,
(xiii.,
xvi.
PAOS.
ZDMG. (xlviii.). The
" Contri-
concerned.
Bloomfield, Atharvaveda
titled,
Bo.
1855-6.
Ed.
Pandurang Pandit.
4
vol's,
see explanation following.
excerpts from the Anukr., the
Sanskrit eka-, dvi-, tri-, etc., constantly

recurring in composition with avasana and
fada, are abbreviated by the Arabic numerals I, 2, 3, etc.

Thus, at p. 727, the
excerpt j-av. 6-p. atyasti may be read as
try-avasdnd salpadd 'tyastih.
his part, so en-
of the Grundriss.
1899.
= Bombay.
BR. = Bohtlingk
rial
and
Roth's
Sanskrit-
Published by the Impe-
Wdrterbuch.
Das XV. Buch des AV. Text,
21-140.
This
SBE.
ignations (just given) of the periodicals
Ed.
M. Winternitz. Vienna. 1887.

APr. = Atharva-Veda Pratiqakhya. Ed.
W. D. Whitney in JAOS. (vii. 3331862.
Text, translation, and
615).
and
all,
of
Mau-
1897.
butions" are cited by the abbreviated des-
3 vol's.
translation,
work
not
included),
1882-
Ind.
ApGS. = Apastamblya-Grhya-Sutra.
Aufrecht.
this
Oxford.
tions" to the exegesis of this Veda, which

he had published in AJP. (vii., xi., xii.,
it.
Garbe
is vol. xlii.
.part, if
ApfS. or Ap. = Apastamba-Qrauta-Sutra.

Ed. R.
the AV., together
Philology.
book
author of
of
Baltimore.
1880-.
igo2.
= Hymns
title)
with extracts from the ritual books and
1869.
Ed.
Bloomfield.
Bloomfield (without further designation of
Russian Academy of Sciences.
Petersburg.
185 2-1 875.
Seven
St.
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 752).
1900.
By W. Caland. Amsterdam.
From the Verhandelingen der
Koninklijke Ak. van Wetenschappen

te
Amsterdam.
Deel
Caland, Todtengebrauche
III.
No.
Die
2.
Altindi-
schen Todten- und Bestattungsgebrauche.
Amsterdam.
1896.
Seep. 813.
General Introduction, Pari
cu
= Ueber
Caland, Totenverehrung
Toten-
du.
verehrung bei einigen der Indo-Ger-
ed.
Amsterdam.
manischen Volker.
= The
Caland, Pitrmedha-Sutras
Pitrme-
Gautama.
gin,
Leipzig.
= Calcutta or Calcutta edition.

QB. = Qatapatha Brahmana.
Ed.
A.
Q^S. = Qaiikhayana- Qrauta-Sutra.

Bibl. Ind.
Ed.
18S8.
QGS. = (Jankhayana-Grhya-Sutra. Ed. H.

Oldenberg
1878.
ChU.
Ind. Stud. (xv. 1-166).
in
and German.
Chandogya - Upanisad.
German. Ed. also

and Poona.
Collation- Book
etc.
comm.
O.
and
in Bibl. Ind.,
Bo.,
1889.
manuscript volumes con-
AV.
fundamental
text
and
tran-
his collations,
For
details, see p. cxvii.
the
commentary on AV. (asSayana and published in the
cribed to
Bombay
ed.)
= Daga
Dag. Kar.
Karmani, a paddhati
certain parts of the Kaug.
to
See Bl's
Altindische
Syntax.
Halle.
1S88.
laum,
Deussen,
Geschichte
Denkschriften.
vi.
Allgemeine
The
Leipzig.
By
first vol.
1894 part 2, 1899) treats of

the philosophy of the Veda and of the
:
Upanisads.
shad's
des
iibersetzt
Sechzig
Veda aus dem
UpaniSanskrit
und mit Einleitungen und

versehen.
Leipzig.
Dhanvantari
DhanvantarTya
references are to the
Roth's references
his
AV.
xii.
of
Gottingen.
p. 281.
Bibl. Ind.
1872.
Geldner
see Siebenzig Lieder and
Ved.
Stud.
= Gesellschaft.
GGA. = Gottingische Gelehrte
GGS. = Gobhila-Grhya-Sutra.
rich Knauer.
Leipzig.
and comment
transl.,
Anzeigen.
Ed. FriedText,
1885.
in 2 parts.
Gram, or Gr. = WhitGrammar, 2d ed. Leipand Boston. 1889. Tliere is a 3d
Grammar or
(Skt.)
zig
(1896), which
is
essentially a re-
Griffith
Rig-Veda.
18767.
= The hymns
etc.
of the AV., trans-
lated, with a popular
Ralph T. H.
Uebersetzt
2 vol's.
Griffith.
commentary.
By
Benares and Lon-
don. 1895-6. 2 vol's. Cf. p. xcv, above.
= Hundert
Grill.
lation
Lieder des
2ded.
Stuttgart.
AV. By
1888.
Julius
Trans-
and comment.
Grohmann = Medicinisches aus dem AV.,

mit besonderem Bezug auf denTakman.
In Ind. Stud.
1897.
Some
in vol.
Beitrage.
See below,
18S7.
1893.
translation of
comment,
1-50, with
Bezzenberger's
Grill
Anmerkungen
German
print of the 2d.
Beriicksichtigung der Religionen.
Upanishads
seinen
1888.
Stuttgart.
his
Leipzig.
Deussen,
1888, von
Stuttgart.
Schiilern.
Grassmann
I,
an
Festgruss
= Festgruss an Rudolf
von Roth zum Doktor-Jubilaum, 24.
August 1893, von seinen Freunden und
Ge-
(part
Februar
3.
schichte der Philosophie mit besonderer
Paul Deussen.
Bohtlingk
Festgruss an Roth
ed.
Denkschr.
feminine.
an
ney's Sanskrit
introduction, p. xiv.
Delbriick.
alibi.
Ges.
author thereof.
or, the
= et
or fem.
GB. = Gopatha-Brahmana. Ed.
Whitney's
taining
script of the
Ed.
Skt.
Leipzig.
f.
by
in.
Florenz
Skt.
Bohtlingk.
edition (of) or editor or edited
Freunden.
1855.
A. Hillebrandt.
dual.
Otto von Bohtlingk zum Doktor-Jubi-
Berlin.
et al.
by the Editor
Festgruss
1896.
Calc.
Weber.
=
=
or
1888.
dha-Sutras of Baudhayana, Hiranyake-
I.
transcript
are,
described
Nighantu.
Poona
ed.;
presume, to
by
Garbe,
Verzeichniss der (Tiibinger) Indischen
Handschriften, No. 230.
Grundriss
(ix. 381-423).
1865.
Grundriss der Indo-Arischen
und Altertumskunde. Bevon Georg Biihler. Fortgesetzt
Philologie
griindet
von F. Kielhorn.
Gurupiijakaumudi
zigjahVigen
Strassburg.
Festgabe zum
1896-.
fiinf-
Doctorjubilaum, Albrecht
13. Abbreviatio7is
Weber
dargebracht von seinen Freun-
den und
h.
Leipzig.
Schiilern.
= Jaiminiya-Brahmana. Cited from

Whitney's transcript, described by him
JB.
1896.
= hymn or hymns.
Hala's Saptagataka
made
is
JRAS. =
1870) and to his edition thereof (Leipzig.
Miinster in West-
indication of title)
Victor Henry's
of
books vii.-xiii. of the AV., with com-
It appeared in 4
Maisonneuve) as follows
vol's (Paris,
book xiii.,
book vii., 1892; books viii.-ix.,
1891
For pre1894; books x.-xii., 1896.
K.
Kap.
Vienna.
Ed.
p.
Mythologie, Breslau.
the Grundriss.
=
1
his
Vedische
his part of
Strass-
ner.
KBU. =
" Bei-
in
Wien. VoL 137. Vienna. 1898.

Kaugika-Sutra of the AV.
extracts from the commentaries
and Keâva.
1869.
Ind. Stud.
1879.
Weber's
KausTtaki- Brahmana- Upanisad.
KQS. = Katyayana-Qrauta-Sutra.
Volume
xviii.
Journal
1868.
Asiatique.
Cited by series,
i.
Ed. Al-
(Berlin. 1849-
(Leipzig.
Asiatique.
1898).
Publid par la
Paris.
1822-.
and page.
JAOS. = Journal of the American Oriental
Society. New Haven, Conn.
1843-.
vol.,
Berlin.
KZ.
1861.
Ed. A.
1859.
his scholia
on Kauij.
p. xvi.
Beitrage
zur
Pali-
1875.
Zeitschriftfiirvergleichende Sprach-
forschung
3 vol's.
Indische Studien.
50) to volume
Socidtd
Indische
and Leipzig.
brecht Weber.
Ed. B. Lind-
grammatik von Ernst W. A. Kuhn.
1881.
A.
JAOS.
1887.
Jena.
See Bl's introd.,

Kuhn's Pali-gram.
Berlin
Ed. Maurice
For concordance of two methods
Whitney's Index Ver-
Streifen
below,
Die Tiibinger Katha-Hand-
borum to the publi-shed Text of the

AV. Issued as JAOS., vol. xii. New
Streifen.
of
und
Weber. Berlin.
Keg. = Kegava or
Ind.
see
Ed. E. B. Cowell. Bibi. Ind.

Text and translation.
Indogermanische
Altertumskunde.
i.
in Leipzig, 1900.
of citing this text, see p. 1012.
Ed.
blalt" to IF.
sometimes the codex
KB. = Kausitaki-Brahmana.
892-.
fiir
or,
1[ 2.
= The
1890.
1897.
Anzeiger
Bloomfield. Issued as vol. xiv. of
891 -1902.
Indogermanische Forschungen.
Haven, Conn.
transl.,
ihre Beziehung zum TA.

von Schroeder. Sb. derk. Ak. der
With
Berlin.
by Brugmann and Streitberg.
JA.
L.
Wiss.
Kau^.
Hillebrandt, Ritual-litteratur
Index Verborum
Brahmana.
Text,
= Katha-Brahmana
903,
of Darila
Myth.
Ved.
Sprach- und
(xvi. 79-260).
Schroeder's ed. of book
schriften
1885.
JAOS.
Kapisthala-Samhita.
Katha'-hss.
J.
1889.
Hillebrandt, Veda-Chrestomathie.
KathaB.
By
Hiranyakegi-Grhya-Sutra.
burg.
in
Kathaka appeared
the
562, 708.
FA.
Von
K.
below, pages 388, 471,
cise titles, see
1834-.
= Kathaka
Royal Asiatic
1896 (presented, 1893).
French translation
mentary.
IF.
the
for
notes.
Henry (without further
Hillebrandt,
of
= PAOS.
Jaiminiya- Upanisad
Ed. H. Oertel
1893.
Kirste.
JUB.
riode der Religion des alten Indiens.
HGS. =
cxliv,
Journal
London.
By Edmund Hardy.
p.
Society of Great Britain and Ireland.
88 1).
Die Vedisch - brahmanische Pe-
phalia.
xi.,
May, 1883.
to
A. Weber's treatise thereon (Leipzig.
Hardy
JAOS.
at
reference
cm
and Signs explained
....
begriindet
Aufrecht und A. Kuhn.

Giitersloh.)
von
Berlin.
Th.
(Now
1851-.
Lanman, Noun- Inflection = Noun- Inflection 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. r888.
CIV
L^S. = Latyayana- Qrauta
Ed.
Sutra.
vol's.
Prag. 1876-88.
Vol's
i.-ii.
Vol.
contain
many
248,
etc.).
New
2 vol's.
1874.
Seven vol's. Often

Minor (St.) Petersburg
the
Lexicon.
BR.
Cf.
Oldenberg, Die
Hymnen
des
RV. Band L
Metrische und textgeschichtliche Pro-
RV.
Where reference to
the transl. of the RV. equivalent (in vol. i.
or ii.) of an AV. passage is intended, that
fact is made clear (as at p. 118 top, 113,
zur Ueb. des
Linguistic
1879-89.
called
translations
from AV. and is entitled Die Mantra-litteratur und das alte Indien als Einleitung
1873.
burg.
comment.
the
Oriental and
By W. D. Whitney.
OB. = Otto Bohtlingk's Sanskrit- Worterbuch in kiirzerer Fassung. St. Peters-
contain the translation of the
iv.-v.
(1878) contains
iii.
York.
title)
L. S.
Studies.
Ludwig (without further indication of

= vol. iii. of his Der Rigveda in 6
RV., and
by the Editor
O. and
1872.
Bibl. Ind.
I.
legomena.
1888.
Berlin.
Oldenberg, Die Religion des Veda.
Ber-
1894.
lin.
Omina und Portenta see under Weber.

OST. = Original Sanskrit Texts. Trans:
Ludwig, Kritik des RV.-textes
m.
see p. 860.
his
Vedic My-
masculine.
thology in the Grundriss.
MB. = Mantra- Brahmana

from ed.
Cited
Usha.
called
Citations refer to
Paipp.
Calc. ed's.
and
its
sources
original
and the
Mdmoires de
la Socidtd
pages Ixxx
de linguistique de Paris.
Knauer.
MP.=
St. Petersburg.
Mantra-Patha
or,
Ed.
F.
the Prayer
Book
Ed. M. Winter-
nitz.
Oxford.
Part of the ma-
terial
of
897.
in the
MP. had already been given

work cited below under Winter-
nitz,
Hochzeitsrituell,
as
explained
also below, p. 738.
MS. =
Leipzig.
Ed.
L.
von
188 1-6.
Muir (without further indication of

OST., which see.
title)
Muir, Metrical Translations from Sanskrit

Writers.
= North.
= note or,
;
London.
1879.
sometimes neuter.
Naigeya-kanda of SV. see below, under

SV.
Naks. or Naks. K. = Naksatra-Kalpa. See
:
Bl's introd. to Kaug., p. xix.
Noun-Inflection
man.
see
Pan.
the sense
see expla-
above, under Lan-
and
the
bircli-bark
facsimile, see above,
ff.
Panini's
Grammar.
Pandurang
see
below,
under SPP.
PAOS. =
Proceedings of the American
Oriental Society.
They were formerly issued

tion
in
Roman numerals
(with pagina-
to distinguish
them from the Journal proper) as appendixes to be bound up with the volumes of
but they were also issued in
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.
the Journal
Maitrayanl-Samhita.
Schroeder.
(in
concerning the collation
Pandit, Shankar
1897.
of the Apastambins.
1
pSda
Paippalada or Kashmirian AV.

details
Soc. Ling.
of subdivision of a stanza)
For
MGS. = Manava-Grhya- Sutra.
N.
pada-patha.
(as in 3-p., 4-p.)
Bo. ed. (or ed's), or to both Bo. and
Mdm.
n.
nation above, under -av.
1891.
MBh. = Maha-Bharata.
-p.
1868-
5 vol's,
73.
p.
SV.).
periodical
in
Calcutta.
1897.
(of the
London.
by John Muir.
lated
Macdonell, Ved. Mythol.
separate
Parig.
= AV.
Parigista
cf. Bl's introd.
to
Kau^., p. xix.
PB. = Paflcavihâ-Brahmana or TandyaMaha-brahmana. Ed. Bibl. Ind. 187074.
2 vol's.
Hymns from the RV. Ed. with

Say ana's comm., notes, and a transl. by
Peterson,
Peter Peterson.
Pet. Lex.
con.
the
Bombay.
Major
See BR.
St.
1888.
Petersburg Lexi-
Abbreviations
13.
= the two St. Petersburg LexiMajor and Minor. See BR. and
Pet. Lexx.
cons,
OB.
PCS. = Paraskara-Grhya-Sutra.
F.
Leipzig.
Stenzler.
RW. = Roth and Whitney.

= samhita-patha.
Sachsische Ber. = Berichte
Ed. A.
1876.
1878.
so
part,
of
entitled,
his
sagara.
Ved. Stud.
see below, under Ved.
= prima manu.
Poona ed. = ed. of
the
Ananda-Agrama
by
Paippalada AV.
see above, under
R.
AV.
Proceedings.
There is a Poona ed.

Rel. V^d. = Abel Bergaigne's La Religion
vddique d'apr6s les hymnes du RV.
ms. 176.
made an Index
in treated.
of
Paris.
Bloomfield
3 vol's.
RV. passages
there-
1897.
Weda. Stuttgart. 1846.

Roth, Ueber den Atharva Veda.
Tiibin-
Kaschmir.
in
Internationalen Orientalisten-
Vienna.
but these can easily be found in
the margin of the Calc. reprint of 1874.
RPr. or RV.
Ed.
Max
Prat.
Miiller.
by A. Regnier
= RV.
Pratiqakhya.
Leipzig.
Uebersetzt
von Karl Geldner und Adolf Kaegi.

MitBeitragen von R. Roth. Tubingen.
= secunda manu.
Speyer, Vedische .Syntax
skrit Syntax.
Also
his part of the
1896.
Shankar Pandurang
editor of the
Bombay edition
of the
as
AV.
Atharvavedasamhita
entitled:
is
Pandit
with the Commentary of Sayanacarya.
4 vol's.
Siddhanta = Translation
1895*8.
Surya
Astronomy; with Notes;

(vi.
of
the
Hindu
In JAOS.
etc.
i860.
141-498).
SV. = Die Hymnen des Sama-Veda. Ed.

Text,
Th. Benfey.
Leipzig.
1848.
transl., glossary.
The
Rig-Veda- Samhita.
Th. Aufrecht.
Miiller.
RV.
Lieder des
Siebenzig
by
Max
verses of the Prior drcika are cited,
by the numbers
to
585
drcika, as
I
Ed.
Katha-hss.,
1869. Also
in J A.
RV. = Rig-Veda or
above,
see
and below, Zwei Hss.
Siirya-Siddhanta, a Text-book of
1887.
Roxburgh, Flora Indica: the citations by

vol. and page refer to Carey's ed. of
1832
Kegava or
see Bl's introd., p.
p. xvi.
Schroeder
It
Ueber gewisse Kiirzungen des

Wortendes im Veda. Verhandlungen
Roth,
Congresses.
and
xi
von
SPP.
Der
VIL
Strassburg.
Grundriss, entitled Vedische und San-
1856.
Atharvaveda
Tubingen. 1875.
des
Philosophemen
scholia of Darila or of
of both, on Kaug.
s.m.
Roth, Zur Litteratur und Geschichte des
Roth,
aus der RV.- und AV.-Sam-
1875-
Review.
gen.
schol.
from Roth's own ms., now Tubingen
1878-83.
1879-
1887.
Paris.
Oxford.
Miiller.
vol's.
der alteren Upanishad's.
= Roth or, sometimes the codex R.

= Rajanighantu. Cited no doubt
49
hita verglichen mit den
see
Rajan.
Rev.
Max
F.
Hymnen
Pratigakhya of the
above, under APr.

Proc.
of the East. Transl.
Scherman, Philosophische Hymnen=Phil.
Paipp.
of the Ber-
Ak. are usually meant.
1904.
Prat, or Pr.
1894.
Those
by various Oriental Scholars and ed.
Series.
pre-
Ed. of part by
1881.
Sitzungsberichte.
lin
m.
Ppp.
Cited
Giitersloh.
SBE. = Sacred Books
Stud.
konigl.
Jibananda Vidya-
ed. of
Calc.
K. Klemm.
Sb.
1900.
Pischel,
= Sadvihga-Brahmana.
SB.
Grundriss.
the
der
Sachsischen Ges. der Wiss.
sumably from
Gram, der Prakrit-sprachen
Pischel,
cv
s.
and German.
Skt.
p.
and Signs explained
i.
ii.
in
natural sequence, as
i.
similarly, those of the Latter

i
to
ii.
1225.
The verses of
the Naigeya supplement to the Prior drcika
CVl
i.
586 to i. 641, and as
edited by S. Goldschmidt in the Monats-
are cited as SV.
Ak. der Wiss. zu
bericht der k.
iv. 26.
TA. =
Taittiriya
1872.
Ind.
TB.
and to
Taittiriya
xiii. 2.
AV.
TS.
pages 765-813.
Under
Ed. Bibl.
also a Poona ed.
There is
- Brahmana.
Ed.
is
and xii. Leipzig.

also a Poona ed.
xi.
Ed.
Vaitana-Sutra.
London.
Ved. Stud.
R.
German
1878.
Strassburg.
him.
from
Berlin,
was issued a series of 9

Ak. der Wiss. zu
Sb. der k.
They
1901.
1894 to
and the
usually cited by Sb.
are
For the
date.
AV., the most important is no. 4 (1S95,

concluded 1S96), treating book xviii., as
explained below, p. 813.
Weber's Translations of books i.-v. and

for these, see p. cvii.
xiv. and xviii.
Wh. or Whitney, Grammar see above,
under Grammar.
see above,
Whitney, Index Verborum
:
Ed. A. Weber.
Taittirlya-Samhita.
1892.
Berlin.
this title
articles in
Bibl.
Transactions.
87 1 -2. There
Vait.
for 1892,
Weber, Vedische Beitrage.
Aranyaka.
In Ind. Stud., vol's
Ueber den Vajapeya
Ak. der Wiss.
23.
1871.
in Sb. der k.
Ind. 18 59-? There is also a Poona ed.

TPr. = Taittirlya-Pratigakhya. Ed. W. D.
(ix. 1-469).
In JAOS.
Whitney.
Trans.
by the Editor
Weber, Vajapeya
Berlin,
Cf. note to
session of Apr. 23, 1868.
I.
under Index.
Garbe.
by
transl.
Whitney, O. and L.
S.
see above, under
O. and L. S.
1878.
Von
Vedische Studien.
R.
= The
Whitney, Roots
Roots, Verb-forms,
Stuttgart.
and primary Derivatives of the SanLeipzig. 1885.

skrit Language.
Ed. A.
VPr. = Vajasaneyi-Pratigakhya.
Weber. In Ind. Stud. (iv.). 1857-8.
Skt. and German.
VS. = Vajasaneyi-Samhita. Ed. A. Weber.
Whitney's other contributions relating to
Pischel und K. F. Geldner.
(never
90 1.
the
vss.
ple, line 2 of
W. = Whitney;
W.
is
note to
or,
12.
iv.
for
of.,
Studien:
title)
see
1859.
= Ueber
wîhe, den Rajasuya
xl.
Wiener
below,
Vienna.
Zeitschrift
Zeitschrift der
die
Konigs-
Abh. der
Zimmer (without
fur
Deutschen MorLeipzig.
further indication of
Hofbibliothek in
In Sb. der
title)
k.
Wien mit FragmenBy von Schroeder.
Ak. der Wiss. for 1895
(38 pages). Vol. cxxxiii. Vienna. 1896.
see below, p. 813.
View
Previous translations.
die
Vienna.
= his AltindischesLeben. Berlin. 1879.

Zwei Hss. = Zwei Handschriften der k. k.
ten des Kathaka.
in
892.
1847-.
k.
p.
Hochzeits-
Morgenlandes.
Ak. der Wiss. for 1893. Berlin. 1893.

Weber, Sb.
for the meaning in book
14. Tabular
cf.
887-.
ZDMG. =
xviii.,
his
genlandischen Gesellschaft.
Weber, Omina und Portenta in Abh. der

Berlin.
k. Ak. der Wiss. for 1858.
Rajasijya
the Denkschriften der k. Ak.
Kunde des
Indische
xiv.
Wissenschaften.
WZKM. =
above, Ind. Stud.
Weber,
these, see Preface,
xxv, xxvi.
der W'iss., vol.
Wiss.
sometimes the codex
some of
for
simply Wint.
rituell in
exam-
i.
xxiii,
Winternitz or (in book
used as meaning 5)
verses
(without further indication of
= Weber's
AV.
pages
738)
which
v.,
verse
Weber
1852.
Berlin.
vs.
1897.
1889.
3 vol's.
of Translations
and Native Comment
Native commentary.
have, in convenient tabular form, a
list
of
hensive previous translations, with dates
It
may prove
useful to
the most important or compreand also a list of those parts of
14-
Tabular View of Travis latiotis and Native Comment

commentary has been published
the text upon which the native
bay
The
edition.
cerned
Bom-
the dates of the prefaces, or of the parts of the volumes concerned,
pages
The
ci-cvi.
volumes contains the

I.
in the
dates are taken from the title-pages of the volumes con-
For bibliographical
are sometimes considerably earlier.

List,
cvii
details, see the
braces at the right show which of SPP's four
text, or the text
with comment,. of any given book.
Translation of the whole text.

Griffith, 1S95,
1S96: see
p. cii.
Translations of a mass of selected hymns.
II.
Bloomfield, 1897: see

III. a.
Book
Ludwig, 1878
p. ci.
Translations of single books.
Weber, Indische Studien,
iv.
185S.
xiii.
1S73.
III.
xvii.
1885.
iv.
xviii.
1898.
p. 281).
18S7.
i.
ii.
"
"
"
b.
III.
see p. civ.
Grill,
1888
see p.
cii.
Books with comment of " Sayana."
Book
Book
Book
Book
i.,
entire.
ii.,
entire.
iii.,
entire.
iv.,
entire.
vi.,
entire.
J-
SPP's
vol.
i.
SPP's
vol.
ii.
SPP's
vol.
iii.
SPP's
vol. iv.
V.
vi.
vii.
viii.
Florenz (see
1-50.
Henry, Le
"
livre
Les
Book
Book
Book
vii.,
entire.
viii.,
1-6.
Book
xi.,
1892.
vii.
livres viii et ix.
1894.
ix.
Les livres X,
X.
xi et xii.
896.
xi.
entire.
xii.
xiii.
"
LeshymnesRohitas.
1891.
xiv.
Weber,
Indisclie Studien, v.
1862.
XV. Aufrecht, Indische Studien,
1850.
i.
xvi.
Book
Book
Book
Book
xvn.
xviii.
Weber, Sitzungsberichte.
1895-6.
xix.
xvii., entire.
xviii.,
entire.
xix., entire.
XX., 1-37.
Chronologic sequence of previous translations and discussions.
ing
In
between the translations or opinions of different exegetes,
desirable to
know
their chronological sequence.
judgit
is
In giving the detailed
bibliographical minutiae below, at the beginning of each
always endeavored to arrange them chronologically
hymn,
have
but the following
The difference in time

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.
brief table in addition will not
be superfluous.
of the printing of the translations of Griffith
1850. Aufrecht,
book
Weber, book
1862. Weber, book
1858.
1872. Muir,
1873.
.select.,
Weber, 2d
1887. Florenz,
ed.,
book
1878. Ludwig, selections.
Zimmer, selections.
1885. Weber, book iii.
book
vi.
1888. Grill,2ded., 100
xiv.
OST.
books i.-ix.
Weber, book xviii. 1-2.
1896. Weber, book xviii. 3-4.
Griffith, books x.-xx.
Henry, books x.-xii.
1887. Scherman, selections.
xv.
i.
v.
ii.
book
Henry, book
hymns.
1891. Henry,
xiii.
1892.
vii.
1894. Deussen,Geschichte,
Henry, books
1879.
1895.
SPP's
1895. Griffith,
1-50.
i.
viii.-ix.
text, vol's
i.-ii.
I.
1897. Bloomfield, selections.

1898.
Weber, books iv.-v.

SPP's text, vol's iii.-iv.
GENERAL INTRODUCTION, PART
II.
ELABORATED BY THE EDITOR, IN LARGE PART FROM WHITNEY'S

MATERIAL
General Premises
LContents of this Part.
While Part
I.
sented in a preface, the contents of Part

for an
introduction.
p. Ixiii
detail
The
contains
are
II.
contents of Part
I.
much
more
that might be pre-
strictly appropriate
are briefly rehearsed at
and the contents of both Parts, I. and II., are given with more
As was the case
in synoptic form at pages x xv, which see.
and
with the ten text-critical elements of the commentary in Part

subject-matter of Part
also
II.
may be
I.,
the
put under ten headings as follows:
1.
Description of the manuscripts.
6.
Accentuation-marks
2.
Their opening stanza.
7.
Orthographic method of Berlin
3.
Whitney's Collation-Book.
8.
Metrical form of the Atharvan sarhhita.
4.
Repeated verses
9.
Divisions of the
5.
Refrains and the like in the mss.
in the mss.
[Authorship of this Part.

the editor. Part
Whitney.
II. is
While
10.
Its
Part
text.
I.
is
wholly from the hand of
elaborated in large measure from material left by
Chapters 2 and
here, just after chapter

it
text.
extent and structure.J
3,
however, although written by the editor,
are incorporated into this Part, because the most
ters,
in the mss.
fit
place for
them
is
In the rewritten portions of the other chap-
i.
has not been attempted thoroughly to separate the author's part
from the
editor's
but paragraphs which are entirely by the editor are
The whole matter
has been carefully stated
enclosed
in ell-brackets,
by me
the preface, at pages xxix-xxx, and these the reader
in
[_
J.
is
requested
to consult.
I.
Description of the Manuscripts used
by Whitney
The sigla
LThe brief designations of his manuscripts (sigla codicum).
O. and L. seem to be arbitrary. It is helpful to note that Whitney apparently 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 /^r/^z-text and small s. means sainhitdtext
and K. was the first letter of Bikaner not previously employed as
;
General Introductio7i, Part
ex
II.
part by Whitney
in
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
siglum.
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 Poller ms. in the British
Museum
the Poller original, retaining for
it,
after that time
Whitney
however, the designation "
collated
The
I."
used by Whitney before publication are essentially the

same as those given by him at the end of his Introductory Note to the
sigla of the mss.
AV.Pr.,
p.
338,
which
see.
LSynoptic table of the manuscripts used

ient to have, in addition to
by Whitney.
It will be convenWhitney'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
essentially the same as one which Whitney made for his own use.
PADA-MANUSCRIPTS
SAMHITA-MANUSCRIPTS
^
Berlin Pari
Oxford
" East
India House "
Wilson
W.
w.
w.
w.
w.
w.
i.
P.
ii.
P.
iii.
P.
iv.
P.
V.
P.
vi.
P.
vii.
P.
viii.
P.
ix.
P.
M.
M.
M.
M.
M.
M.
" M."
" M."
" M."
P.
"
X.
M."
XV.
B.
P.
xvi.
B.
P.
M.
M.
M.
M.
M.
M.
xi.
B.
P.
xii.
B.
P.
xiii.
B.
P.
xiv.
B.
P.
xvii.
B.
P.
M.
xviii.
B.
P.
.\ix.
B.
P.
XX.
B.
P.
M.
M.
M.
T"k
If
Tan- Bik-
Haug Rolh
jore
aner
Berlin
Mus.
E.
H.
0.
R.
T.
K.
Bp."
Op.
D.
E.
II.
0.
R.
T.
K.
Bp.a
Op.
Op.
D.
D.
D.
Bp.â
E.
H.
0.
R.
T.
K.
Bp.a
E.
H.
0.
R.
T.
K.
Bp.a
E.
H.
0.
R.
T.
E.
H.
0.
R.
T.
K.
K.
Bp.
Bp.a
Bp.2*"
D.
0.
R.
T.
K.
Bp.a
Bp.^*'
D.
K.
K.
K.
K.
K.
K.
K.
Bp.o
Bp.?*"
BjJ.a
Bp.i*"
D.
D.
\v.
E.
w.
E.
0.
R.
T.
\v.
E.
0.
R.
T.
w.
w.
w.
w.
w.
w.
w.
w.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
E.
0.
R.
T.
0.
R.
T.
K.
K.
Bp.*
E.
E.
0.
R.
T.
E.
0.
R.
T.
w.
w.
DecHaug can" Bikaner
'
.Mill
is
j.t
^4
TT
LBerlin manuscripts of the Atharva-Veda.
Op.
D.
Bp.J*'
D.
D.
D.
Bp.*
Bp.
Bp.*
Bp.
D.
Bp.*
D.
K.
Bp.*
K.
Bp.*
D.
D.
D.
Bp.*
Op.
D.
Bp.^
Op.
D.
D. L
K.
K.
A tabular view of the

A
1.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
Kp.
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
Description of
I.
tlie
Manuscripts used by Whitney
cxi
some marks (a, b, c, ', ") added

from the preceding table. The second
gives the sigla used by Whitney, but with

for convenience of reference to or
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.
Weber-No.
Books
Copied by Whitney
Chambers-No.
Bp.<
i.-ix.
332
Bp.*
x.-xviii.
108
Bp.f
XX.
33S
336
Books i.-iv. and

Books x.-xvuL
114
Book
XX.
Bp.*"
33'
"7
Bp.^*'
v.
Book
V.
vi.-ix.
333
334
109
B^.^f
Bp.
XX.
337
116
B.'
xi.-xx.
338
"5
Book
xix.
B."
xi.-xx.
339
120
vi.-ix.
107
[Manuscripts used by Whitney before publication of the text.
lowing descriptions were written out by Whitney
in
The
fol-
such form as to
require almost no changes.J
Under
grouped two
making together a complete pada-text to books
i.-xviii.
The first manuscript, Bp.* (Chambers, No. 8 Weber, No. 332), is
described on pp. 82-83 o^ Weber's Catalogue of the Berlin Sanskrit mss.
Bp.
this designation are, for convenience's sake,
Berlin /aâ-manuscripts,
It
contains books
end of book
ii.
i.-ix.,
written in a clear but rather rude hand, quite
and accented throughout
fairly correctly,
in a
At the
uniform manner.
a colophon (given in full by Weber), stating the date as
is
1593-4; 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
A.D.
of a leaf (leaf
Weber, No. 335

x.-xviii.,
is
(except the
125).
:
The second manuscript, Bp." (Chambers, No.
defective at the end, lacking the last two verses of

first
108;
see Weber's Catalogue, pp. 83-84), containing books
word
of 4. 88),
and
of course also the colophon.
xviii.
It
is
written in three different hands, with fair correctness (Weber's note,
"by
the same hand as 334,"
manner
Bp.'
first
is
a mistake).
It is
accented in the same
as No. 332.
This designation also applies to more than one manuscript
the
book i. (Chambers, No. 117; Weber,

handsomely and very accurately written, and is
manuscript, Bp.'*, contains only
No. 331
Cat., p. 82),
is
quite independent of Bp.
It is
dated a.d. 1632.
Its
mode
tion changes soon after the beginning (see below, p. cxxi).
of accentua-
The second
cxii
manuscript,
II.
contains books v.-ix.
Bp.'**,
paper, size, and hand, has
in
part by Whitney
This manuscript, though one in
by some means become separated
two
into
one (Chambers, 109 Weber, 333) containing only book v., and
the other (Chambers, 107; Weber, 334: both p. 83 of Cat.) containing
parts, the
books
They
vi.-ix.
same proximate
are they
more
also
Bp/", representing the.
from Bp., nor
original as Bp. (though they are not copied
original)
its
are less independent than
but they are decidedly more accurate than Bp., and
carefully corrected since copying.
There
is
no colophon to
either part, but they are as old, apparently, as Bp.^", or as Bp.
mode
their
of accentuation agrees throughout with that of the latter.
This is the Berlin manuscript (Chambers, 115 Weber, 338

84-85 of Cat.) of books xi.-xx. in saiii/ntd-\.ex\.. 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
B. or Bs.
pp.
LB. "J of
it,
having value only as having been made before
much worm-eaten
so
was
its original
as at present.
and M. These are virtually one manuscript, being two copies of the
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
P.
same
and
M., also in two volumes, belongs to the Mill collection in
205.
By some
the Bodleian Library at Oxford. ^
copy of books
der, the
with
Paris
second
so
P.,
second xi.-xx.
vii.-x.
that
the
made
In the references
included in the
volume contains books

first volume contains
P's first
while of M.
vii.-xx.,
first ^
curious and unexplained blun-
belonged to M. was sent by mistake to
vii.-x. that
volume
in
of P. is
i.-x.,
i.-vi.,
accounted as M.
since P. has been collated and corrected (winning thereby
readings).
P. is also
more
The
end of book
of the original
xi.
is
W. This
copyfalse
gives samvat
colophon copied
in
both
1812 (a.d. 1756) as the date, doubtless
Their
defective from
also, like
mode
xiii.
of accentuation
is
by strokes, not dots
to xix. 10.
M., belongs to the Bodleian Library at Oxford,* and
a ja;/V-manuscript of the whole Atharvan, excepting only book
is
p.
la.st
some
the copies are recent, probably since the beginning of the
nineteenth century.
that of P.
differ-
carefully copied than M., but both are rather
inaccurate reproductions of a faulty original.

at the
its
the notes below, the copy of
ences of the two are not altogether such as are due only to the
ist;
and
and the
LM.
392
is
b, as
the ms. listed by Aufrecht, in his Catalogue of the Bodleian Sanskrit Manuscripts,
No. 80 of the Codices Milliani.J
LThe printer's copy

ume"; but the original
'^
"first
volume":
I feel
of this paragraph in Whitney's handwriting says clearly "second voldescription of the mss.
sure that the original
(made by him probably in 1853) says clearly

and have altered the proof to correspond
is right-
therewith.
^
LListed by Aufrecht,
p.
3S5
b,
as Nos. 499
and 500 of the Codices Wilsoniani.J
It
xviii.
Description of the Manuscripts used by Whitney
has no colophon at the end, but
paper, and in part
made from the same
is
cxiii
modern copy, on European

and M., as is shown
original as P.
both by accordances in minute peculiarities and errors of reading, and
by containing
certain of
end of book xi. the same colophon as they. In

the books, namely i., ii., vi.-x., xvi., xvii., it shows signs of
at the
greater independence.
all
It is
the manuscripts collated.
in the familiar
E.
This
is
by
far the
Only the
most faulty and least valuable of

first book is accentuated, nearly
RV. method.
a jaw/tzVa-manuscript of
latter half of xviii.,
from
3.
on),
all
the twenty books (except the
belonging to the India Office Library in
London. It is described in Eggeling's Catalogue on p. 37 (now numbered

229 and 230; formerly $82 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-tt\t, in large form (14^

X 6% in.), being one of the set of Vedic manuscripts brought to Europe
by Col. Poller, 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 gdih no devir etc. prefixed at the beginning, like some of the
manuscripts compared later (see p. cxvi).
Of all this Atharvan material of Poller'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 Lto Colebrookej by Martin, as
it is stamped " Claud Martin "
Lat all events, the one who gave it to the
;
Library was Colebrookej.
cxiv
II.
in
part by Whitney
H. This manuscript, again, belongs to the India Office Library (No. 23
and
It contains only the first six books,

37; Catalogue, p. 37).
handsomely but rather incorrectly written. It has no date, but its
old No.
is
1 1
accentuation was added in a.d. 1708.

varies
Its
mode
of
marking the accent
see below.
LManuscripts 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
are all the manuscripts known to have been in Europe in

and upon them alone, accordingly, the printed text was founded.
Those that follow have been since collated, and their readings are reported
The above
1853
in
the notes to the translation.
In the possession at present of the Munich Library, but formerly of
0.
Prof.
M. Haug
(to
whom
they belonged at the time of their collation), are
a parcel of Atharvan manuscripts containing a complete
sa7'>ikitd-\.ext,
bound together,
six books, variously divided and
with a pada-Xext of
and in part mixed with other texts. The sa7'nhitd-X.ext 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, gake 1737 (= a.d. 181 5)
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.,
in., writ:
8^x3^
ten in a good sizeable hand, by a
the paper
is
Mamnaji
dated sainvat 1690 (a.d. 1634)

in parts badly damaged, so as hardly to hold together, and
;
two leaves in book xii. only fragments remain. It makes great use of
the virdma, and of w as annsvara-%\gx\.
It numbers the verses only in
vargas, making no account of the hymns (sukias)
nor does it notice the
prapdthaka division. 3. Book xviii., 9^ X 5 in. in a large regular hand;
dated qake 1735 (a.d. 1 81 3).
When collated, it was bound in one volume
of
and samhita of xx. after it. 4. Book xix.,

and in all respects agreeing with it, save
that the (copied
date is two years later both are works of the same
copyist.
The size is
5. Book xx., bound in (as above noted) after 3.
8^ X 4J^ in., and it is dated qakc 1735 (a.d. 1813).
Op. This designates the /aâ-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 samhitdtext of xviii. and xx.
The books are paged separately, but all written by
one hand the date at the end is âke 1733 (a.d. 181 1) size 9 x 4^ in.
The hand is large and clear, and the text (corrected by the accentuator)
w\\.\i
pada-vci%. of
bound up with
i.-iii.
i.
before
(samhita
it,
i.-v.),
.')
very correct.
3.
Books
xviii.
2.
Book
and
xx.,
8x4
in.; date âke
1736 (a.d. 1814).

bound with the preceding, and of same size;
iv.
size
I.
Description of the Manuscripts used by Whitney
separately paged
peculiar
date qake 1762 (a.d. 1840).
Atharvan
parts, except
hymn
From
cxv
xx. are omitted the
2.
O. and Op. were not collated word by word throughout, because use of
them was allowed only

xv.-xix.,
Munich. Books
parydya hymns in the pre-
for the time of a limited stay in
and the peculiar parts of
xx., also
\.\it.
were collated thoroughly in the metrical parts of vi.-xiv. the comparison was made by looking through the
transliterated copy and noting readings on all doubtful points.
ceding books, and the
f>ada-\.ext,
LThese mss. are described in the Verseichniss der orientalise/ten Handschriften aus dent Nachlasse des Professor Dr. Martin Haug in Munchen,
By
Miinchen, T. Ackermann, 1876.
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
worth while to report from JAOS. x., p. cxviii, W's criti" all in good and correct manuscripts,
cal remark about this material
made by and for Hindu scholars (not copies by professional scribes for
Whitney.
It is
the use of Europeans). "J

R. LThis is a complete sainhitd-jns., belonging at the time of
its
collation
now in the Tubingen University Library.

It
Der Athari'aveda in Kaschmir, p. 6, and by Garbe,
(1875) to Roth, and
is
described by Roth,
in
No. 12, p. 11. It is bound in two volumes, the one

and the other, books xi.-xx. In the colophons to
a number of the books (so viii., ix., x., xiv., xix.) is the date qake 1746
(a.d. 1824); but at the end of xx. is the date samvat 1926 (a.d. 1870).
It was bought for Roth from a Brahman in Benares by Dr. Hoernle, and
Roth judged from the name of the scribe, Patuvardhana Vithala, that it
his Verzeichniss , as
containing books
i.-x.,
originated in the Deccan.
Nov. 1875) that

that
it is
x.,
Haug
has special kindred with the
= PAOS.
p. cxviii,
mss.
Roth adds
written and corrected throughout with the most extreme care-
fulness and
T.
it
Whitney says (JAOS.
is
far
LThis also
more correct than the AV. mss.

is
are
wont
a complete samhitd-ms., a transcript
Tanjore-mss. described on
p.
to be.
made from the
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
According to Burnell,
the rest are accented.
;
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 written 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 unaccented books, i.-iv., was taken from the unaccented No. 2526 and that
transcript are unaccented
of the accented books, v.-xx.,
from No. 2527.
cxvi
D. This
Poona, collated while

cented in book
were
errors
II.
in
a /rt/îs-manuscript belonging
is
left
part by Whitney
to
the Deccan
Roth's possession at Tubingen.
in
It
xviii.
unnoted.
College at
It
is
very incorrectly written, and
It
gives a pada-tQxt even for book
not for the peculiar parts of xx.
its
is
unac-
obvious
xix.,
but
|_The Index to the Catalogue of 1888
Deccan College mss. gives only two complete /aa'a-mss. of the AV.,
to wit, the ms. listed as III. 5 on p. 13, and the one listed as XII. 82 on
The Catalogue gives as date of the latter samvat 1720; and as
p. 174.
In the Collation-Book, Whitney gives
date of the former, samvat 1741.
at the end of book xx. the colophon of his D. with the dates samvat 1741,
This agreement in date seems to identify his D. with the
qake 1606.
ms. III. 5. That ms. is a part of the collection of 1870-71, made by
consisting of 435 pages and as coming from
Biihler
it is booked as
of the
Broach or Bharuch.J
L.
was apparently
was still in India (this copy is denoted by L.).
described by Weber, Verzeicliniss, vol. ii., p. 79, under No. i486,
/^f/rt-manuscript of xix. in the Berlin Library
copied from D. while

Lit is
it
with details confirmatory of the above.
By
meant a manuscript from Bikaner containing the

it was for some time in the hands of Roth at
Tubingen, and was consulted by means of a list of some 1200 doubtful
These concerned books
readings sent to Tiibingen and reported upon.
i. xviii. alone xix. and the peculiar parts of xx., not admitting of treatment
K.
this sign
is
complete sam/iitd-text
in that
The manuscript
way, did not get the benefit of the collation.
claims to be written in samvat 1735, qake 1600 (a.d. 1678-9), by Ei'nmvdganeqa, under king Anupasinha, at Pattana-nagara.
Accompanying
this is a
/â-manuscript written by the same scribe,
Where
but without accents.
there
is
occasion for
it,
this
is
distinguished
by the designation Kp.
The Stanza cdm no devir abhistaye as Opening Stanza
2.
Lit
was
doubtless the initial stanza of the text in the Kashmirian recen-
This
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 tradition according to which qdin no etc. was the initial stanza of Paipp.,
and not j/ trisaptdh as in the Vulgate and regrets all the more on that
sion.
stanza,
account that the
LQAm no
stanza
is
first leaf
is lost.
as initial stanza of the Vulgate text.
also
Whitney notes
found prefixed to the text of the Vulgate
used by him, to wit,
we
of the Paipp. ms.
I.
and R. and O. and Op.
Thus
that this
in four of the mss.
at the
beginning of
have the stanza qdni no devir abhistaye entire, and then y^ trisaptdh.
I.
Lin
87 1,
Stanza (ant no
TJie
2.
Haug had
noted,
p.
dev'ir
as Opening Stanza
Brahma und
45 of his
die
cxvii
Brahmauen,
that the Mahabhasya, in rehearsing the beginnings of the four Vedas,
gives
âm
etc. as
the beginning of the AV.,^ and that both of his mss.
(our O. and Op., as just stated) prefix the stanza.
431-3.
Weber
In 1873, Ind. St.
xiii.
again called attention to the fact concerning the Maha-
bhasya, and to a similar one concerning the Gopatha Brahmana.
In 1874,
1 32, Bhandarkar speaks of our stanza as representative pratika of the AV. in the Brahmayajna or daily devotional recitation
of the Hindus.
For further discussion of the matter, see Bloomfield,
Indian Antiquary,
iii.
Kau9ika, Introduction, pages xxxvii and xxxviii, and the references there
given, and his note to 9.
We
may add
7,
and his 13-14
Grnndriss,
in the
p.
14.
1879 Burnell observed, on p. 37 b of his Tanjore

Catalogtie, that the real South Indian mss. of the Mahabhasya ignore the
AV. and omit the (dm no devir.]
3.
that in
Whitney's Collation-Book and his Collations
LDescription of the two volumes that form the Collation-Book.
Collation-Book
is
The
the immediate source of the statements of this work
concerning the variants of the European mss. of the Atharva-Veda.

contains, in Whitney's handwriting, the fundamental transcript (in
It
Roman
and the memoranda of the subsequent collatwo volumes of these, the second, comprehending
transliteration) of the text,

tions.
books
It is
x.-xx.,
bound
in
appears to have been written
first,
since
it
is
dated " Berlin.
Oct 1851-Jan 1852"; while the first, comprehending books i. ix., is

dated "Berlin. Jan March 1852," and thus appears to have been written
The volumes
last.
are of good writing-paper (leaves about 8 by 10 inches
and the second, 372.

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 pada-text contained in the
two Berlin pada-mss. (see the table on page cxi), called Chambers, 8
and 108, and designated above as Bp. For book v., he copied from one
in size), the first containing
334
leaves,
[Whitney's fundamental transcript of the text.
of the four mss. to
which the designation
Bp.'
is
applied, to wit
from
Chambers, 109.
'
LWhile reading
proof,
now
see that
Weber had made
the
same observation
in 1862, /</. Stud.
Moreover, the fact that (dm no figures as opening stanza of AV. in the GB. at i. 29 is
used (1904) by Caland, WZKM. xviii. 193, to support his view that the GB. attaches itself
V. 78.
to the Paipp. recension.
cxviii
LThe fundamental copy

samhitd-ms. Chambers,
15
of
book
xix.
= B. He
the recto, without word-division,
on
II.
in part by Whitfiey
was made by Whitney from the
appears to have copied the text
and using
Roman
letters,
first
although
applying to them the vertical and horizontal accent strokes as
if
to
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. 27. 6 Whitney makes the
For book xx., the
note, " ace. from Paris ms. to the end of the book."
ndgari
was made from Chambers, ii4
transcript
= Bp..J
LCoUations made before publication of the text.

(first collations).
In
this paragraph, only
books
The Berlin collations

had in view,
i.-xix. are
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 collation 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. 1 17, and that of books
For books xi.-xviii. the collation was made of
vi.-ix. with Ch. 107.
course with B.
Ch. 11
5.
These, made in the

LThe Paris and Oxford and London collations.
months of March to July, 1853, were the last collations before the printing
They were made in the order as named, and their sequence
of the text.
appears from the biographical sketch
above,
LCoUations made after publication (that
Twenty years
is,
p. xliv.J
made
in 1875 or later.)
or more after the issue, in Feb. 1855, of the printed text
were made the collations of the mss. enumerated below.

and JAOS. x., p. cxviii.
The collation
LCoUation of the Haug, Roth, Tanjore, and Deccan mss.
with the Haug mss., O. and Op., was made at Munich, in June and July,
Then followed, at Tubingen, the collations with the mss. D. and
1875.
books
of
i.-xix.,
See above, page
xliv,
T. and R.J
LThe
collation
with the Bikaner ms., K.
was made by means

and reported upon.
hymn
as stated above, p. cxvi,
of a list of doubtful readings sent
LOther contents of the Collation-Book.

tioned above,
This,
p. cxvii,
by Whitney
to
Roth
The various memoranda (men-
3) are usually written on the blank page opposite
They include the excerpts from the

Major Anukramanl, the citations of concordant passages gathered from
an exceedingly comprehensive study of the other Vedic texts, very full
the
'
or verse concerned.
LThe date quoted
May
at top of
10 (1853) at Paris,
May
page
12 to June
is
i
Whitney spent from March 19 to

and June i to July 22 at London.
not quite correct.

at Oxford,
Whitney s Collation-Book and his Collations
3.
AV.
references to the
Pratiâkhya and
cxix
the Kauîka and Vaitana
to
Sutras, references to the writings of Occidental Vedic scholars in which
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 Collationa given verse or
Book.
It
consists of 19 loose leaves containing statements of the variants
B.P.M.W.E.I.H.
of
With
in tabular form.
more
are about a dozen
it
leaves of variants and doubtful readings etc. J
Repeated Verses in the Manuscripts ^
4.
Abbreviated by pratika with addition of ity eka
There
etc.
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
These
former occurrence.
the mss. generally, both samhitd and
in
pada, are given the second time hy pratika only, with

iti
dvi ox
iti
added and always accented
tisrdh
Thus
like the
^kd
ity
(sc. rk).
or
quoted text-words
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 sahasrdhnydnt ity ^kd ; while xiii. 3. 14,
which is a second repetition of x. 8. 18 but contains further the added
themselves.
refrain tdsya etc.,
good of
ix.
vii.
73. 7) appears in the mss. as upa
written out in
is
See note to
18.
xiii. 3.
10.4 (=
List of repeated verses or verse-groups.
involve 52 verses.
The
rum (where
xix. 23.
20
occurrence.
The
occurrence, which
below.
list
vii.
is
The
given on
like holds
4 1 cases of repetition
the Index Verbo-
p. 3 of
is
a misprint) and
given with the places of
first
is
repeated here, but without the places of
first
may
It is: iv. 17. 3
95. 1-2; 101.3
them
of
list
The
full as far as tdsya.
xiii. 3. 14.
always be ascertained from the commentary
v. 6.
23.
is
and
75.
23. 10-12
112. 2;
58. 3
vi.
viii. 3. 18,
84.4; 94. 1-2;
22;
9.
1 1
ix. 1.
15
3.23; 10.4, 20, 22; X. 1.4; 3.5; 5.46-47, 48-49; xi. 10. 17; xiii. I. 41
2.38; xiv. 1.23-24; 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.
The pratika
Further details concerning the pratika and the addition
;
embraces the
first
word, or the
one or two of them are

but at
xix. 58. 5
enclitics
the whole
first
two. Lor even the
first
:
so
vi.
pada
is
94.
lOi. 3
given with
first
viii. 3.
ity
22
one or another ms., the repeated verse or group

thus by O.R. in the cases of repetitions in book xviii.
tions give
'
all
the repeated verses in
|_On this topic, Whitney
left
ix. i.
/kd added.
sionally, in
full
when
three,
is
given in
Both
full.
only rough notes, a dozen lines or so
cf. p.
15J;
Occa-
xxix.J
edi-
cxx
The
addition
is
lacking at
v. 6.
and
II.
v. 6.
in
2
part by Whitney
although these are consecu-
from the separate giving
two pratlkas 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 ;
tive verses,
it is
clear
of
where, however, the repetition of consecutive verses, vii.8i. 12,
Here again the mss. give

and
xiii. 2. 1 1)
\.vio
iti
addition
iti
vii.
pilrvd
is
indicated two verses with the
also
xiii. 2.
made where
same beginning.
would have been
This happens
and
disagreement
43 (but as to this there
is
17 or 18
lack of further addition, the intended repetition

iti
dv^ might mean either
(see note, p. 585); there
is
the pratika alone might have
ix. 9.
where ydd agna
81.
11-12.
(where avdh pdrena might mean either

at xviii. 4.
vii.
81.2); and they do this instead of
dv^, because the latter procedure
ambiguous as meaning perhaps
The
intended.
pratlkas separately, purvapardm (=
and ndvonavah (=
giving purvapardm
is
doubt also
is
xiii. i.
p.
see note).
doubtful at
viii. 3.
at xix. 37.
at
see note,
12-13 or
4 (the case
41
716)
By
x. 5.
48-49,
vii-
61. 1-2
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.
relief of the copyists, there is practised
on a large scale
in
For the
both the sam-
and the pada-mss. the omission of words and padas repeated in successive 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
hitd-
first and last verses and are understood in the

For example, in vi. 17, a hymn of four verses,
end
p. 793,
J.
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 maht dddlidre 'mdn vdnaspdttn, because
ydthe 'ydfn prthivi at the beginning is repeated.
LThat is, the scribe
out in
others
full
only in the
|_cf.
begins with the last one of the words which the verse has in
common
Then, because dddhdra also is repeated in 2-4, in

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 so 'd 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
its
verse 3
predecessor.J
maht
also
with subdivisions
is
left
Lcf. p.
512 top J.
Such abbreviated passages treated by the Anukramani as
The
Anukramani generally
that
it
is,
recognizes the true
if
unabbreviated.
treats the omitted matter as

full
if
present,
form of any verse so abbreviated.
In
5-
Refrains and the
like in the
Manuscripts
cxxi
it does not do so
such instances may be found
where the Anukr. counts 28 instead of 32 or 4 x 8 at xv. 5 (16
instead of 7 x 3)
at xvi. 5 (10 instead of 6 x 3)
at xvi. 8 (33 instead of
a few instances, however,
at XV. 2,
x 4) cf. the discussions at p. 774, \ 2, p. 772, ^ 3, p. 793 end,

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., however, occasionally fills out some of the omissions
especially R., which,
for example, in viii. 10 writes so 'd akrdmat every time when it is a real
108 or 27
p.
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

repetitions.
Our
of useless
and burdensome
edition takes advantage of the usage of the mss. to
abbreviate extensively
but
it
departs from their usage in so far as always
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.
to give full intimation of the omitted portions
Marks
6.
of
Accentuation in the Manuscripts
Rig- Veda method of marking accents.

The
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. LWhitney 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
Berlin edition uses the
modes
of
that of the Rik, but soon passes over to another fashion, precisely like
that of Bp. Lsee next
^J saving
The method continues so to the

The use of round
instead of dots.
Dots for lines as accent-marks.

as accent-marks
that horizontal lines are
is
method
made use
end.
dots instead of lines
that has considerable vogue.
It is
applied
uniformly in the pada-mss. at Berlin (except in Bp.^" as just stated)

dot below the line
is
the anuddttatara-s\gn, in
sign of the enclitic svarita
is
its
of
usual place
then the
a dot, usually not above, but within the
; and the independent svarita is marked either by the latter

method or else by a line drawn transversely upward to the right through
aksara
the syllable.
The
dots,
however, are unknown elsewhere, save
in
cxxii
II.
large part of E. (from near the end of
H.
in large parts of
Marks
for the independent svarita.
vi.
It
in part by Whitney
27 to the end of
was perhaps
xix.)
and also
in connection with
the use of the dots that the peculiar ways of marking the independent
The simplest way, used only in parts of the mss., is by a

convexed downwards. Or, again, we find just such
somewhat
line below,
a line, but run up into and more or less through the aksara, either below
LFrom this method was probably developed the
or through the middle.
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
\Q,i. SPP's Critical Notice, p. 9.J
This
with a bit of horizontal above.
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.);
cf. SPP's text of ii. 14
[its shape is approximately that of the " long / "
svarita arose.
and
my
note to
11. 2 J.
iii.
Horizontal stroke for svarita.
A frequent
method
is
the use of the
anudattatara line below, just as in the RV., but coupled with the denota-
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
tion of the enclitic svarita
by a dot or a horizontal line in the syllable

method (independent svarita by horizontal) is seen in
the old ms. of book xx., Bp.^ dated a.d. 1477, and in B'.
The udatta marked by vertical stroke above, as in the Maitrayani.
as the enclitic svarita, to wit,
The
itself.
It is
last
a feature peculiar to E.
ning of book
vi.
on,
it
among our AV.
marks the udatta
mss. that, from the begin-
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
are changed to dots, as
accentuator goes back to strokes again for
SPP's mss. A. and E. the
tidatta is
Accent-marks in the Bombay
No
pendent svarita.
truer to the mss.,
one.
Use
SPP.,
of
circle
into its
while in xx. the

*|_Note that in
in his edition, adopts the
he uses the
fully elaborated
the small minority of the mss.,* for the inde-
I believe, of those used by us, makes this

and it may safely be claimed that our procedure
and on that as well as on other accounts, the preferable
;
*LSee, for example, his Critical Notice,
we may mention
three.
all
ms.,
combination of methods
is
edition.
sole exception that
peculiar /-sign, given by
27, both these strokes
marked by a red ink dot over the
proper syllable. J
RV. method, with the
vi.
also the annddttatara-stroke.
is
as avagraha-sign.
p. 14,
As a matter
description of Cp.J
of kindred character,
that for the sign of avagraha or division of a vocable
component
parts, a small circle is
used in
all
our /a^-texts, even
Marks of Accentuation
6.
book
of
excepting in the Munich text of
XX.,
4 of the Index Verborum.
p.
in the Manuscripts
\\X. is
xviii.
and
cxxiii
xx., as stated
used also in SPP's />ada-mss.
on
see his
pages 11-14.J This special AV. sign has been imitated

our transliteration in the Index and in the main body of this work
Critical Notice,
in
[cf.
page cj
may be noted
RV.
but
it
sign usual in the
that SPP. employs in his pada-text the
Orthographic Method pursued in the Berlin Edition ^
7.
Our method
Founded on the manuscripts and the Pratigakhya
course founded primarily upon the usage of the manuscripts
usage we have, within certain
AV.
teachings of the
That
treatise
Pratiâkhya.
we have regarded
to
a certain point.
The rules
as authority up to a certain point
is
of
but that
controlled and corrected
limits,
an authority only
treatise
by the
of that
but only up
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 outcome of arbitrary and artificial theorizing, in particular, the rules of the
[_Cf. Whitney's notes to AVPr. iii. 26
varna-krama^ or dlrgha-patha.
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 notej
that after a short vowel a final or n or is 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
to a certain point,
wholly different character and value, such a rule as the following:
is
The rule
doubkd
31 J that after r or // an immediately following consonant

Las to these duplications, the Pratiâkhyas are not in entire
Liii.
accord, Panini
is
permissive, not mandatory, and usage differs greatly, and
the h stands by no
228
means on the same footing
his note to Pr.
31
iii.
as the r
and Panini's record,
at
cf.
W's Grammar,
viii. 4.
50-5
1,
of the
difference of opinion between âkatayana and âkalya.J
Another such
a word
rule
is
travened by RPr., VPr.,

1
LFor
the prescription that the consonant at the end of
doubled, as in
is
this chapter,
ished to be printed.
language as given
in his
notes to the Prati9akhyas.J
Cf. p. 832,
Nearly
the mss. and
4,
left
have rewritten and elaborated
godliukk; this
TPr. Yet another
pages cxxiii to cxxvi, the draft
'
all
tristiipp, vidyiitt,
below.
SPP.
violate
it
at xi.
i.
22.
is
is
directly con-
the prescription that the
by Whitney was too meagre and unfin-
it,
using freely his
own statements and
cxxiv
first
consonant of a group
W's notes
AV., so
is
to these rules, at
far as
known
II.
in part by Whitney
doubled, as in aggnih, vrkksah, etc.
LSee
L"The manuscripts
of the
iii.
26 and 28. J
to me, do not, save in very infrequent
and entirely
sporadic cases, follow any of the rules of the vanuikrama proper, except-
ing the one which directs duplication after a r; and even in this case,
their practice
as irregular as that of the manuscripts of the later litera-
is
So Whitney, note
ture."
to
iii.
32.
Items of conformity to the Pratigakhya, 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 Pratiâkhya has served as our norm.
Transition-sounds
n and
, n,
as in tdn-t-sarvdn.
s respectively, k,
g, s,
t,
be in
9 ordains that between
Pr.
ii.
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 n with f or of n
with s that of final n with initial s, however, is very frequent, and the t
has always been introduced by us (save Lby inadvertencej 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 c- and j-: as in paqyan janynani.
Pr. ii. 10 and 1 1 pre;
scribe the assimilation of -n before a following palatal

into -m), namely, before
before a sonant,
we have
f-
(which
viii. 2.
4. 59.
i.
33.
2*
ii.
25. 4, 5
1.
I.
Final -n before
f.
as in
c-:
Owing
to
cf.
insertion of
for
s.
iii.
1 1.
viii. 2.
ydhg
example
t-
As
This
ii.
instances
iv. 8.
may be
22.
14*
22. 6, 7
i.
Rule
by
given
50. 3
vi.
;
19.4;
ii.
his mss.; this
iv. 9.
9.J
xviii.
star.
is
tL^^'^t see
26 virtually ordains the
16,
followed in
is
not,
all
astndn ca tdhg
te.
the Atharvan mss. and
however, the universal usage of
The
ca,
same
and see RPr.
rule,
ii.
Of
its
Pr. (cf.
ii.
iv.
32.
26, ordains the
the other Vedas, so in the AV., a j
inserted and sometimes not
a variety of usage.
i.
as in tdhs
in
ca.
is strictly
so of course in our edition.
Final -n before
In such cases
there can hardly arise
v. 8.
and
to the frequency of the particle ca, the cases are
numerous, and the rule

the Rik:
9*
conversion-
17 into ch-),
the notes to those marked with a
22.
insertion of
LA few
36.
to allow himself to be governed
wrong procedure: see notes

xiii.
9*
19. 4*
iv. 9.
9* xii. 5. 44 for - p,
The reader may consult
SPP. seems
ii.
before j- (since jh- does not occur).
i.e.
written for the converted -n an anusvara
an ambiguity f in any of the instances.

for -/,
(i.e. its
then converted by
is
is
sometimes
30) allows and the mss.
show
course, then, each case has been determined on
Orthographic Method pursued in the Berlin Edition
7-
cxxv
the authority of the mss., nor do there occur any instances in which this
[The matter is fully discussed in W's note

and the 67 cases of insertion and the 28 cases of non-insertion
are given on p. 417.
Cf. also note to AV.
1 1. 2.J
is
wavering and uncertain.
to
ii.
26,
i.
Final
ii.
before c-
-t
13 and 17, the
assimilated,
f-
making
asmac
as in
cliaravas.
converted into
is
By the
strict letter of rules
and the preceding
cli-
then
final -t is
we have always
In such cases, however,
-cch-.
fol-
lowed rather the correct theory of the change, since the -t and q- by their
union form the compound -ch-, and have written simply -ch-, as being a
The
truer representation of the actual phonetic result.
[The procedure
an exception, do the same.

is, I
mss., with hardly
of the edition
and of the mss.
believe, uniformly similar also in cases like rchat, gacha, yacha, etc.
Abbreviation of consonaat-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
of chinttam
is dropped: so pant i ; chintarn and rtindhi instead

and runddhi ; etc. The mss. observe this rule quite consist-
ently, although not without exceptions
lowed
the
k.
Final
ii.
the edition.
in
exception
At
xii.
and
it
has been uniformly
antiprayunktdni
1.40,
an accidental
is
and here, for once, the mss. happen to agree
retaining
in
LCf. the Hibernicisms siren th, lent/t, etc.
-m and
Rule
kah lokam and sarvdh lokdn.

-m and of -n alike into nasalized
-n before 1-: as in
35 prescribes the conversion of
either case, the resultant combination
scription of the Pr., nasalized
-I
1-,
is
or
fol-
In
-/.
therefore, according to the pre-
two
/'s
of which the first
is
nasal-
Thus kam lokam becomes ^^ -f- nasalized I + lokam, a combination

which we may write as kdl lokam or as kahl lokam or as kah lokatn.
[It is merely the lack of suitable Roman type that makes the discussion
ized.
matter troublesome.
In ndgarl, 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 pracof this
tice,
a h
is
made
so that for the
to take the place of the dot alone or else of the dot
sound
of " nasalized /"
we
-f- /,
find either hi or simply h.\
For the combination resultant from -m /-, the mss. are almost unaniin writing Lnot what the Pr. ordains, but ratherj a single / with
nasal sign over the preceding vowel, as in kah lokam at xi. 8. 11
this
usage is followed by the Berlin text.
For the resultant from - 1-, the mss. follow the Pr., not without exceptions, and write doubled / with nasal sign over the preceding vowel, as in
mous
sarvdh lokdn,
x. 6. 16, etc.,
been followed
in the Berlin text (but
asmih
loke, ix. 5. 7, etc.
this
usage also has
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
Visarga before
RV.
st-
and the like: as
Our
II.
in part by Whitney
in ripu stena
steyahi,
viii. 4.
10
the rejection of a
final
40J contains no rule prescribing

visarga before an initial sibilant that is followed
by a surd mute.
The
mss. in general, although with very numerous and
vii.
104. 10.
note to
Pr. |_see
ii.
irregularly occurring exceptions, practice the rejection of the h, and so
does the Rik
[cf.
RPr.
iv.
\2\ TPr.
ix. i
usage of the mss. has been followed by

cf.
also notes to
iv.
16.
{ya stdyat
us.
SPP.
iii.
12J; and the general
LFor examples, see x. 5. 1-14
VPr.
^-rtJ
tdyat),
i.
8. 3, etc.J
Respecting the introduction of these

The kampa-figures i and 3.
figures between an independent circumflex and an immediately following
acute accent in the samkita, our Pr.
mss.
in
is
likewise silent.
is
exceedingly uncertain and conflicting
which there
is
is
The usage
of the
hardly an instance
nor can any signs of a tendency towards a rule
There are a few instances, pointed
respecting the matter be discovered.

its
there
not disagreement between them in respect to the use of
the one or of the other
out each at
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. LThis 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 "[See APr., p. 499, near end, and notes
AV. vi. 109. I and x. i. 9.

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
As to the ways of marking the
rather than to the authority of the mss.
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.
to
8. Metrical
Form
of the
Atharvan
Saiiihita
The two striking features
of the Atharvaform are the extreme irregularity and the

predominance of anustubh stanzas. The stanzas in gayatrl and tristubh
Predominance of anustubh.
Veda
as regards its metrical
AV. in this point presenting a sharp conThe brief bits of prose interspersed among
are correspondingly rare, the

trast with the
Rig- Veda.
metrical passages are given below, at
sages in Brahmana-like prose.

are even
more extensive than
p.
loii, as are also the longer pas-
Lin the Kashmirian recension, the latter

in the
Vulgate
see
p. Ixxx.J
Metrical
8.
Extreme metrical
Form of the
irregularity.
This
A tharvan
is
more or
Samhita
cxxvii
less a characteristic of
the metrical parts of the Vedic texts outside of the Rig- Veda (and
all
In the samhitds of the Yajur-Veda, in the Brahmanas, and
Sama-Veda).
meter are so common and so pervading

that one can only say that meter seemed to be of next to no account in
in the Sutras, the violations of
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-
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
and alterations
tions
of
have sufficed to prevent their distortion to so inordinate a degree.
To emend
cases,
this irregularity into regularity is not
licit.
In very many
one can hardly refrain from suggesting that this or that slight and
obvious emendation, especially the omission of an intruded word or the
some
insertion of
would
brief particle or pronoun,
rectify the meter.
would be a great mistake, however, to carry this process too
It
and by
far,
changes of order, insertions, and various other changes, to mend irregu-
The
larity into regularity.

lar,
nor did
its
be to distort
[Summary
:
it
such
and
to
make
it
would
so
it.
The Divisions
9.
are
Atharvan, never was metrically regu-
text, as
constructors care to have
These,
of the various divisions.
pra-pdthakas or
'
Vor-lesungen
or
'
Text
of the
'
in the order of their extent,
lectures,' to
which there
is
no
corresponding division in the RV. kdndas or

mandalas of the RV. and then, as in the RV., anii-vdkas or re-citaThe verses of the
tions,' and suktas or hymns,' and rcas or
verses.'
long hymns are also grouped into verse-decads,' corresponding to the
'
books,' answering to the

'
'
'
'
Vargas of the
RV.
Besides these divisions, there are recognized also
sense-hymns and parydya-suktas or

and the subdivisions of the latter are called parydyas.
In the parydya-hymns, 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 divithe divisions called artha-suktas or
'
period-hymns'
'
'
sions of the books (the later books especially)
may be found
in the special
introductions to the several books.
LThe
first
and second and third grand divisions
of books i.-xviii
critical study of the text reveals the fact that the
first
eighteen books are
divided (see p. xv) into three grand divisions
the
first
contains the short

viii.-xii.)
hymns
contains the long
hymns
(books
i.-vii.)
the second (books
of miscellaneous subjects;
and the
General Introduction, Part II.
cxxviii
part by Whitney
in
third consists of the books (xiii.-xviii.) characterized each
These
subject.
page
of.
by unity of
divisions, although not clearly recognized in
name
(but
below) by the text-makers, are nevertheless clearly recog-
civil,
shown by the general arrangement
nized in fact, as
is
whole and as
set forth
is
of the text as a
pages cxl-clxi.
in detail in the next chapter,
Concerning their recognition by the Old Anukr., see the paragraphs

below, pages cxxxix
In this chapter will be treated the divisions
f.
commonly recognized by the

The
'
Vor-lesung
or
'
the mss.,
all
native tradition.]
division into prapathakas.
is
'
lesson
or
'
'
The
meaning
literal
of pra-pdthaka
is
This division, though noticed in
lecture.'
probably a recent, and certainly a very secondary and
unimportant one.
It is
not recognized by the commentary, and
Bombay
not appear in the
No
edition.
does
it
ms. gives more than the simple
statement, "such and such
a. prapatkaka finished";
no enumeration of
anywhere added. There are 34 prapathakas, and they
are numbered consecutively for the whole text so far as they go, that is,
from book i. to book xviii. inclusive.
The prapathaka-di\m%\Qn is not
extended into books xix. and xx.
Prapathakas their number and distribution aijd extent.
First grand
hymns
or verses
is
division (books i.-vii.)

in
in
each of the books
each of the books iv.vi. there are
all,
(6
+ 9 + 2=)
17.
i.-iii.
and
there are 2 prapdtliakas
book
in
of the five books viii.-xii. there are 2 prapdtliakas
grand division (books

forms
Sum
xiii.-xviii.)
each of the
prapdthaka, while the sixth and

for the three divisions, (17
division
is
very uneven, the
verses or over half the book
first
;
make an even
division of the
the end of the
first is
number
xii.,
fall in
of the
=)
xviii.,
34.
Third
books,
xiii.-xvii.,
forms 2
In
in
book
in
the middle of a
first
and 156
hymn
Their relation to
the
is
the
169
(just after
and
grand division with
anuvaka-divisions.
will appear.
rough
The
like
also in the third (note espe-
feasible without
mostly coincide with the am/&a-divisions.
[On
to the second.
first
among them
true in the second grand division
book xviii.), so far as

over more than one book.
all, 7.
iv.
order to
of prapdtliakas in each book, an attempt towards a
cially
in
each
in
10.
on the other hand,
books of the
approximation to equality of length

is
first five
book
+7
in all,
304 verses as between the 2 prapdtliakas,
3.30), thus giving 148 verses to the
the
10
viii.-xii.)
of the 3 prapdtliakas containing
while in
allowed to
comparing the verse-totals
last,
there are 2
vii.
Second grand division (books
making
The
prapdthaka run
prapdthaka-^\V\%\QVLS
Exceptions are as follows:
prapdthaka 1 1 begins with v. 8, in the middle of the second anuvdka of

book v. 19 begins with viii. 6, in the middle of the third anuvdka of
book viii.; 21 begins with ix. 6, in the middle of the third anuvdka
;
The Divisions of the Text
9.
of
book
ix.
23 begins with
begins with
'
book xii.
The division
division
'
into
or
'
kandas
joint to the next,'
or
books.'
especially the
piece,'
and
is
is
'
As
book.'
xi.
25
[The word kdnda means

'
literally
division of a plant -stalk from
one
main divisions of other Vedic

The best and prevailing rendering of the
applied to the
texts (TS., MS., CB., etc.).
word
x.
and 27, as already

the third hymn (and conterminous anuvdka)
noted, begins in the middle of

of
the third anuvdka of book
x. 6, in
the third anuvdka of book
xi. 6, in
cxxix
kandas and their arrangement
to the length of the
within their respective grand divisions, see
p. cxliii,
below. J
The division
kdndas is of course universal, and evidently fundamental.

The anu-vdkas, \i\.QT3\\y 're-citations,' are
The division into anuvakas.
subdivisions of the individual book, and are numbered continuously
into
They
through the book concerned.
are acknowledged by the mss. in

There is usually added to the anuvdka 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 [From these it appears that the anuvdka-AivW\ons are
sometimes very unequal thus the last anuvdka of book vi., where the
very different manner and degree.
average
is
35 verses, has 64. J
to the books, there
and
xvii.)
is
\\n the course of the special introductions
given for each of the books vii.-xix. (except xiv.
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.

tabular form, which was need-
also the facts are duly stated, but not in
The enumeration
less. J
the anuvdka
(cf. p.
of verses
is
often
made continuously through
388, end).
LTheir number, and distribution over books and grand divisions.
may be shown by
pertinent facts
table,
to the
the
couple of lines refers to the
first
second
a table with added statements.
and the
last, to
first
grand division
i.
ii.
iii.
iv.
V.
vi.
vii.
respectively
'3
10
viii.
ix.
X.
xi.
xii.*
dii.*
xiv.*
XV.
xvi.
xvii.*
Books
Books
respectively
Thus the
first
contain
anuvakas.
contain
anuvakas.
xviii.*
contain
anuvakas.
In the colophon to
note prathamo 'nuvdkah; but

of the books viii.-xi. has ten
consists of just
the second,
grand division has 55 anuvakas; the second has 25 and

sum, 95.
Moreover, book xix. contains 7, and xx. con-
the third has 15

tains 9.
In the
the third.
Books
respectively
The
two hymns.
book
it
is
xvii.,
found
hymns
neither printed edition has the

(cf. p.
812) in the mss.
Each
(p. 472), and so each anuvdka there

In book xii., of five hymns, the anuvdka is
cxxx
coincident with the hymn.
But furthermore
xvi.
in
part by Whitney
like is true in
books
xiii., xiv., xvii.,
and
In the table, these five books are marked with a star.
814).
xviii. (p.
The
II.
if,
seems
as
likely (see p. cxxx, below),
are to be reckoned each as a book of two
hymns
books
xv.
and
(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 their auiivdkas and hymns conterminous. J
noted at
Lit is
make
to
p.
898,
^ 2,
that in book xix. there appears an attempt
the anuvdka-dWiswns coincide with the sense-divisions or divi-
sions between the subject-groups.
true in books
point
it
= AV.
(at
p.
is
not having examined them with regard to this
anuvdka of book ix. (= RV. i. 164

9 and 10), where, as the RV. shows, the true unit is the
and not the AV. hymn. On the other hand, Whitney observes
is
true in the case of the last
i.K.
ammdka
g'roup,
i.-xviii.,
do not know whether the same
194) that an a7tuvdka-(\\\\%\0'n falls in the middle of the Mrgara-
and
(at p.
247) that another
falls
between
v.
15
and 16 with entire
disregard of the close connection of the two hymns.
LTheir relation to the hymn-divisions in books xiii.-xviii.
and
in
the
hymn everywhere
xii.,
the anuvdka
the colophon to xiv.
is,
In these books
as noted above, admittedly conterminous with
except in the two parydya-\iOo\i^, xv. and xvi.

i,
a ms. of Whitney's speaks of the
hymn
In
as an
; and it is possible that, for book xiv., at least, the author

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
anuvdka-sukta
of the
p. clx)
so clear, that
it
is
not unlikely that they are of entirely second-
ary origin.
[It is at the
beginning of book
coincide with the hymn-divisions
xii.
and
that the aT'fl^-divisions begin to

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 'iinvdkd ucya/ite.
on, therefore,
it
From book
xii.
would seem that the sarhhita was thought of by him as a
collection of amtvdkas, or that the subordinate division below the kdiida
which was alone worthy of practical recognition, was in his opinion the
anuvdka and not the sukta.\
[If 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-^xo\\.i^% should be conterminous 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
;
g.
makes
similar reference to book xvi. (see
speaks of our
5 as ddya, that
is,
792,
p.
the
'
first
of the Paipp. text (see
group
by the makers
anuvdka
xvi.
1016, line 12) would indicate that the
p.
here the practically recognized unit subordinate to the kanda.
is
and
to p. 793),
4,
of the second
'
Moreover, the treatment of books xv. and
793).
(p.
xvi.
cxxxi
As
for
the bearing of this grouping upon the citation of the text concerned and
upon the summations,

[The division
cxxxvii, top,
cf. p.
into suktas or
'
hymns.'
and
p. cxlv, table 3,
The
hymn may
both forms.
well be called
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 fundamental character, that it is quite right that citations should be made by
them and not otherwise. However diverse in subject-matter two succes-
the
sive suktas
may
what
truly
of
is
be,
we
rightly expect unity of subject within the limits
one and the same sukta.
It
this inherent unity of
is
subject which justifies the use of the term artlia-sukta (below,
with reference to any true metrical

naturally aroused against a
hymn
The hymn, moreover,
expectation.
hymn
and our
that (like
is
meet
35) fails to
vii.
p. cxxxiii)
critical suspicions are
this
the natural nucleus for the second-
ary accretions which are discussed below, at
p. cliii.J
[The hymn-divisions not everywhere of eqyal value.
It
matter of
is
considerable critical interest that the hymn-divisions of different parts of
our text are by no means of equal value

certain whether there
any good ground
is
hymns
material of book xiv. into
And
pages 738-9).
make
to
it
the
it
is
far
is
book
carefully
xviii. is
examined
at
of such sort as
hymn-divisions in that book are decidedly
mechanical and that they have almost no intrinsic significance (see
^ 6,
from
at all for the division of the
(the question
again, the material of
clear that
Thus
(cf. p. clx).
^ 8).
The
p.
814,
Dirghatamas-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
p.
827,
2,
p.
848,
approximate uniformity
viii.-xi.
(p. clvi).
in
familiar
respect of length with the
As Whitney
one hymn so
hymns
notes,
xix.
hymns
of
books
53 and 54 are only two
10 and 1 1
28 and 29.J
This division is, of course, like the
LThe division into rcas or verses.'
division into books and hymns, of fundamental significance.
It is maindivided parts of
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 the /arj'^ya-hymns are called avasdnarcas
1
LThis part of the statement
the preceding paragraph.J
is
subject, for
books
xiii.-xviii.,
(p.
472).
to the modification implied in
cxxxii
LSubdlvisions of verses
words may be said.

marked by a stop.'
avasanas, padas,
Avasdna means
in part by Whitney
Concerning these a few
etc.
and so the verse-division

The verse usually has an avasdna or stop in the
stop,'
'
'
'
middle and of course one at the end.

besides the stop at the end, two others
and the verse
then called try-
is
Moreover, we have verses with more than three stops, and
avasdna.
The next
sometimes a verse with only one (ekdvasdna).

division
'
Occasionally, however, there are,
is
the
pdda
As
or 'quarter.'
the
name
implies, this
subordinate
is
commonly
the quarter of- a four-lined verse or verse with two avasdnas; but sometimes, as in a verse with an
odd number of pddas
The
pada may be identical with an avasdna.
the gdyatrl), a
(like
division into padas
is
recog-
nized by the ritual, which sometimes prescribes the doing of a sequence

of ceremonial acts to the
accompaniment
{pacchas) in a corresponding sequence.

possible subdivision, as appears from
of a verse recited
Even the pada
KB.
xxvi. 5,
Numeration of successive verses

differ very
much among
in the
mss.
In
not the
final
ream vdrdharcam vd
pddatn vd padain vd varnain vd, where the verse and

receive mention.
pada by pada
is
all its
subdivisions
this matter, the mss.
themselves, and the same ms. differs in different
books, and even in different parts of the same book
so that to give
all
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
details
hymns
or
8.
are counted together; sometimes 4; also 10 verses together, or 9,

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
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 numberings are given side by side in the translation.
all
so confused
LGroupings of successive verses into units requiring special mention.
The grouping
of verses into units of a higher degree
simple and uniform in the mss. as
we might
is
expect.
by no means so
It
is
desirable,
accordingly, to discriminate between decad-j??^/j and artha-siiktas 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.
Decad-suktas or
begins
(at
book
'
decad-hymns.'
viii.)
metrical hymns, being
With
the
second
new element in the subdividing

much longer than most of those in
grand division
of the text: the
the
first division,
are themselves divided into verse-decads or groups of ten verses, five or
TIu Divisiojts of the Text
9.
cxxxiu
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,
Book xvii. divides precisely into 3 decads p. 805.
end, and 472, ^ 5.
:
The average length
of the decad-jw^'toj
is
exactly ten verses in book
x.
(35 decads and 350 verses: p. 562), and almost exactly ten in book xviii.
In the summations, these decads
(28 decads and 283 verses: p. 814).
name
are usually called suktas and never by any other
hymns are called artha-siiktas

[Although known to the comm. and to some mss.
(as daqatayas),
while the true
the decad-division really begins with book
book
viii.
in
and
it
book
vii.
(p.
388),
runs on through
and continuously except for the

breaks occasioned by the /arj/^ya-hymns (p. 471, end) and parj/dj/a-hooks
(xv. and xvi.
In book vii., this grouping is carried out
pages 770, 793).
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
xviii.
(not into xix.
898, line
p.
6),
the case of five of them (45, 54, 68, 72, y6), the fault lies with the Berlin
edition, which has wrongly combined the parts thus separated.
Lin the summations, as just noted, the decads are usually called suktas
and they and the paryaya-suktas are added together, like apples and pears,
to form totals of "hymns of both kinds " (p. 561, line 8).
The summations of the diG.Z2iA-suktas and paryaya-suktas for books viii.-xviii. are duly
given below in the special introduction to each book concerned, and these
should be consulted
Book
Decads
Paryayas
but for convenience they
may here be summarized.
viii.
ix.
X.
xi.
xii.
xiii.
xiv.
24
21
35
27
23
14
14
Artha-suktas or
<
sense-hymns.'
[This
XV.
18
xvi.
xvii.
xviii.
28
technical term might be ren-
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 comYn. very properly notes that hymns
xix. 47 and 48 form a single artha-sukta, and that the next two form
dered,
another.
The
determinative
artlia- is prefixed in particular to distinguish
the sense-hymns from the /ar^/^yrt-hymns
occasion for using
it
of the short
hymns
(p.
61
1,
*\ 5),
of the first
and there
grand
is little
division. J
The
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
verses of the artha-sukta are sometimes
xviii.,
as already noted, the artha-suktas and anuvakas are coincident, the
mss. specifying their identity.
LParyaya-suktas or
<
period-hymns.'
In
the second and third grand
divisions are certain extended prose-compositions calledj paryaya-suktas.
cxxxiv
part by Whitney
in
are divided into what are called paryayas., or also parydya-suktas,
They
LThe term parydya-sukta is thus somewhat

wider
and a narrower meaning as designating, for
and
has
a
ambiguous,
example, on the one hand, the whole group of six paryayas that compose
our Lx. 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
never into decads.
but
meaning and parydya-sukta only

Um-gang,
English equivalent
'
strophe
lated
'
;
perhaps
may be
it
'
circuit, TreptoSo?)
it
ix.
is
For the word pary-dya
parydya-sukta consisting of only one parydya.

(root i: literally
The hymn
for the wider.
indeed hard to find an
is
might, with mental reservations, be rendered by
period
is
'
better
and to leave
it
(as usual) untrans-
best. J
[The parydya-hymns number eight
in all, five in the second grand

and three in the third grand division (with
33 parydyas). They are, in the second division, viii. 10 (with 6 parydyas);
xi. 3 (with 3)
and xii. 5 (with 7) and, in
ix. 6 (with 6) and 7 (with i)
the third division, xiii. 4 (with 6) book xv. (18 parydyas) and book xvi.
division (with 23 parydyas),
{g parydyas).
The
parydya-suktas are marked with a p in tables 2 and
For further details, see p. 472.

[It will be noticed that two books
of the third division, xv.
book
consist wholly of parydyas; and, further, that each

division has at least one of these
ous), except
book
Even book
x.
hymns
x.
(ix.
(p.
579),
not acknowledged as parydyas.
LDifferences of
-:-
As
it
is
which parts are even
parts,
hymn
Moreover, the
is
expressly called
in books vli.
Bombay edition exhibits

numeration of hymns and verses.
against the Berlin edition, the
affect
numberings
vii.
consisting
yet true that those parts are
are rehearsed by SPP. in his Critical Notice, vol.
of
5,
at least
differences in respect of the
which
book
for
vii.
book
are described by
vii.
are given by
The Bombay numberings
from end).
second
but despite the fact
one of Whitney's mss.J

the Berlin and Bombay numerations
an artha-sukta by
hymn
has a long hymn,
Anukr. divides the hymn into four
ascribed to different authors
of the
xvi.,
has two such, and contigu-
mostly of prose, but with mingled metrical portions

that the
and
3.
me
at
i.,
p.
pages 16-24.
and xix.
certain
These
Those
389, and the double
Whitney from
vii. 6.
are the correct ones
3 to
the end
392, line 4
Other discrepancies, which affect book xix., are referred to
at p. 898.J
(cf. p.
LDifferences of hymn-numeration in the paryaya-books.

These are the
most important differences that concern hymns. They affect all parts of
a given book after the ^xsX. parydya of that book. They have been carefully
explained by
me
at
pages 610-11, but the differences
apprehended and discussed
if
put in tabular form.
will
The
be more easily
table harmonizes
The Divisions of ike Text
g.
cxxxv
the hymn-numbers, without going into the detail of the difference of verse-
numberings, which
Hymns
The
of the
Bombay
ed-
underwritten
to the
'
however, are not seriously confusing.
latter,
hymns
or parts of
of the
Bo nibay
hymn
Book
Book
Hymns
of the Berlin edition correspond
numbered
Book
ix.
viii.
in either
Book
xi.
xii.
xiii.
3.-3.
3-32-49
4-1-13
3-50-56
5..-6
4.14-21
6.t-l7
5.7-11
4.22-28
6
7
6.1S-30
5.12-27
4.29-45
6.31-39
5.28-38
4.46-51
6.40-44
5.39-46
4.52-56
10
0.1-7
6.45-48
5-47-61
10
II
10. 8-17
6.49-62
5-62-73
II
12
IO.1S-21
7.1-26
10.22-25
14
10.26-29
14
'5
10.30-33
10
two editions
point
at
61
p.
10
12
15J
differ,
the question arises.
(which see) leaves
issue plainly.
now
it
Which
believe that the
clear, I take as an example the parydya-sfckta

group of \hxQQ parydyas.
matter
Suggested method
Berlin
methods
1-3'
xi.
3.
I-31
xi.
3.
2 i-tS
xi-
3-
XI.
3.
xi.
3.
32-49
50-56
divisions
the
set
first
(xi.)
to the
book
sukta or group ol paiydyas ; the third
xi.
column
first
of both
the
which consists
Bombay method
3.
four sets of numbers in the
The
To make
xi. 3,
method
xi.
1-7
right
is
undecided, but states the
editions are at fault and would suggest a better method.
The
ed.
Book
(_Since the
of a
of the
Bombay
margin.
fourth paragraph of
real
hymns
edition as
1-3
1-18
xi.
1-7
5.
relate to the four text-
the second
3.
xi. 4.
the parydya-
(3) to
/aryayaj of
and the fourth ('-3'' ''* '-') to the verses of \\i& 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 typographical separation and that the /ary^ya-numbers (i and 2 and 3) are duly
that group
(i, 2, 3)
to the individual
given in parenthesis.
at least for the
That
text,
however, practically ignores the parydyas,
purposes of citation, by numbering the verses of
continuously (as verses 1-56) from the beginning oi parydya
Thus only the group
of 3.
as
if
in
is
recognized
and
is
it
all
three
to the
end
numbered
coordinate with the artha-suktas of the book. J
Lin the
if
oi parydyas
Bombay
text,
on the other hand, each parydya
is
numbered as
coordinate with an artha-sukta, and the verses are numbered (of course,
this
case) beginning
anew with
for
each parydya.
This method
General Introduction^ Part II. : in part by Whittiey
cxxxvi
ignores the unity of the group of individual parydyas and throws previous
citations into confusion.
l_Books XV. and xvi. consist wholly of parydyas.
case
Here, therefore, the
not complicated by the mingling of parydyas and artha-suktas,
is
and the Berlin text ignores the grouping ^ of the parydyas, and treats and
numbers each parydya as if coordinate with artha-suktas, and numbers
the verses beginning anew with i for ^d,<:\\ parydya (cf. p. 770, line 30).
Whitney's criticism of the numbering of the Bombay edition.
[Whitney
condemned,
625, the procedure of the
at p.
material for this Introduction,

matter, which
may
Each parydya
a real
hymn
is
now
Bombay
In his
edition.
few additional words on the
find a
well be given.
reckoned, in the summations, as on the same plane as
Hence SPP.
or artha-silkta.
externally justified in count-
is
example, the nine artha-suktas and three parydyas of book
ing, for
twelve hymns, numbering the verses of each separately
as
xi.
at the same
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
;
time, such a deviation from the
or group of parydyas
example, our
and
fifth
viii.
10,
is
obviously and undeniably a unitary one (see, for
and note the relation especially of

In such matters
subdivisions or parydyas).
its
third and fourth
we are
not to allow the
mss. to guide us in a manner clearly opposed to the rights of the case.
a preferable method of numbering and
[Suggestion of
plain, I think, that
both editions are at fault
ing the individual parydyas in books
groups in xv. xvi.

everywhere.
(p.
and the Bombay
770, line 27) as between books
no
It
is
in
ignoring the parydya-
edition, in ignoring the patydya-gron^s
Moreover, the procedure of the Berlin text
of the groups in xv.-xvi. being
the Berlin edition, in ignor-
and
viii.-xiii.
citing.
viii.-xiii.
less
and books
is
inconsistent
xv.-xvi., the unity
"obvious and undeniable" than in
the example just cited by Whitney.
[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 consist of
it is
three numbers only.
But, as between the parydyas and the rest,
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 citation refers to a passage in prose or in verse.J
[For a future
numbered
as to
edition, I
make
parydya, and verse.
exponent or superior;
1
As
to
what
this
it
recommend
that
natural to cite
all
/ar^/oyrt'-passages
be so
them by book, parydya-gxow^
The verse-number would then be

and, for example, instead of the now
grouping should be, see the discussion at
p. cxxx,
written as an
usual
ix. 6.
near end.
31,
Tlie Divisions
9-
45
26
7.
and
XV.
xi. 3.
50,
xvi. I
7.
xvi. 2.1I.
ix.
6.y,
5'
In books
7. 1^6; xi. 3. 3'.
should reckon the aniivdka as determining the limits of each
group of parydyas
usual XV.
we should have
cxxxvu
of the Text
8.
cxxx)
(p.
;
17.
and thus, for example, instead of the now

we should have xv. 1.7'; 2. i' 2. 10^;
xvi. 5. i,
and 793 may serve for conversiontables as between the proposed method and the Berlin-Bombay method.
[The merits of this method are clear from what has been said it avoids
ignoring \h^ paryayas of viiixiii. 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 parydya-t&i/A in a manner
accordant with the facts, and shows at a glance that they refer to parydya-
The
tables on pages 771
Moreover,
passages.^
hymns
avoids the necessity of recognizing
it
20 verses for division
less than
III. (p. c.xlv)
and by
one
it
is
of
not incon-
venienced in finding passages as cited by the older method. J

clear
is
The differences of hymn-numeration,

from the foregoing, involve certain differences of verse-numer-
LDifferences of verse-numeration.
as
ation also
but besides these
there are certain other differences of
latter,
Bombay
verse-numeration occasioned by the adherence of the
They have been
the prescriptions of the Anukramanls.

introductions to the books concerned
editor to
fully treated in the
but require mention here because
they affect the verse-totals of the tables considered in the discussion

(pages
clvii, clix)
affected are -given in the
ond are
The
ferences.
the
may be
It
(at vol.
Bombay
iii.,
edition,
and the
well to remind the reader, that, in
the second parydya of
in the text,
SPP.
pages of this work where the Bombay totals
Bombay
third line gives the totals of avasdnarcas for the
and the fourth those for the Berlin
edition,
five parydya-h.ymxi?,
of the subjoined table, and in the sec-
first line
set references to the
are given.
The
of the structure of the text.
xi. 3
printed, both
is
fifth
the
dif-
its
proper place
by
RW.
and by
pages 66-83), ^s 18 numbered subdivisions; but that
editor prints
again (just after
it
p.
356 of the same vol.), this

The matter is fully
time as 72 avasdnarcas, as required by the Anukr.

explained by me, pages 628-9.
31 -f 18
-I-
The sum
56,
and
of the plus items
Paryaya-hymns
totals
Berlin totals
Fltis
* [_!
items
nent
is
a letter
-f-
= no,
one ed. are
a difference of 54.
188.
book
book
xi. 3
546
632
771
793]
67
73
62
110
220
103
Zl
56
141
93
34
II
54
79
10
10
beg the reader to compare
Karpuramaiijari, pages xv-xvi.
is
in the
totals for xi. 3
5.6
viii.
[See pages
Bombay
The
in the other 31 -f 72
my
For
ix.
XV.
remarks on the Method of Citation
xvi.
in the preface to the
citations of the Maharastri or verse passages, the expo-
for (âuraseni or prose,
it is
a figure. J
JJ
General Introduction, Part II. : in part by Whitney
cxxxvlii
Summations
in the
of
hymns and
verses at end of divisions.
mss. at the end of the division
summed
up,
These
made
are
and constitute as
it
and the details concerning them are given in the

were
notes at the points where they occur. LFor examples, see the ends of the
thus, pages 6, 12, 18, 22, 29, 36, and so on.
several anuvdkas and books
The summations become somewhat more elaborate and less harmonious
in the later books: see, for example, pages 516, 561, 659, 707, 737.
A peculiar matter to
The summations quoted from the Pancapatalika.
brief colophons
be noted in connection with the sumniations just mentioned is the constant occurrence with them, through books i.-xviii., of bits of extract
may call it catch-words intimating the

divisions summed up.
LFor details respecting
from an Old Anukramani, as we
number
of verses in the
this treatise, see above, p. Ixxi.J

in all the mss.
fragmentary
by no means
in different mss.
These
vii.
in the
there
is
a double
set,
found accordantly
they are more or less
but they are wholly wanting
none of
The phrases which concern the end
ours (except K. L and perhaps L.J).

of a book are the ones apt to be found
book
citations are
in all at every point
in
the largest
number
in
of mss.
the extra one giving the number of
In
hymns
atmvaka.
by
reference to an
assumed norm.
by no means always the case
that the Pancapatalika expresses itself in a direct and simple way. Sometimes 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 [trayastri/igakdu : p. 311) and that 5 and 6
have 30 each (triiâkdu: 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 deviation 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 Paiicapatalika is cast.
Thus for book v. it says (pages
230, 236), 'the first \anuvdka'\ falls short of sixty by twice six and the
next after the first by eleven.'
So forty-two is in one place (p. 61) 'halfa-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)
LIndication of the extent of the divisions
In giving the summations
of verses,
it is
not even the overplus
and
three.'
departure from
which
is
is
stated simply as
'
eleven,' but rather as
This method of reference to a norm

it
described
is
is
'
eight
used even where the
very large, as in the case of anuvdka 3 of book

176) as having 21 verses over the norm of 30.
(p.
iv.,
9.
cxxxix
LTables of verse-norms assumed by the Pancapatalika
i.-vii.),
For the
first
on the one hand, this treatise assumes a
norm for the verse-totals of the anuvakas

shown in tabular statement as follows
These may be
of each book.^
For book
Anuvakas
vi.
vii.
454
286
10
34
38
40
20
30
63
60
35
30
29
20
25
20
spoken of
92) as a nimitta, literally, perhaps,
(p.
fundamental
'
Frequent reference has already been made to these norms
determinant.'
in
V.
376
207
aka-Norms
is
iv.
324
153
6
Averages
The norm
iii.
230
6
ii.
i.
Verse-totals
the main body of this work, either expressly (as at pages 220 and 388
ends of the anuvakas.}

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).
also pages 6, 18, 22, 152), or implicitly at the
of.
LBy combining
perhaps a fact of
It is
is
(as in lines
critical significance that for
greater than the
norm assumed by our
[For the
second
each book this average
treatise.
viii.-xii.),
on the other hand,
our treatise assumes a norm which concerns the verse-totals of the h3rmn8,
and not
(as in
the
first
They
division) those of the anuvakas.
are, in
tabular statement, as follows

For book
viii.
ix.
X.
xi.
xii.
Verse-totals
259
302
350
3'3
10
304
Hymns
10
10
10
Averages
26
30
20
20
35
3
Hymn-Norms
The
lengths of the
hymns
31
S
61
20
60
are often (not always) described by stating the
This
overplus or shortage with reference to these norms.
hymns
the case in book
x. (so
the case with
the artha-suktas of book
all
with
hymns
Here again the
with seven
out of ten
xii.
see
is
oftenest
562)
p.
(four out of five
p.
it is
660)
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).
[The three
Partly by
I,
<'
way
3,
and
of
actual averages are greater than the norms. J
grand divisions" are recognized by the Pancapatalika.

of
example, and partly with ulterior purpose,
we may
instance the citations from the Pancapatalika which give the verse-totals
of the six
anuvakas of book
These
iii.
totals are respectively 33, 40, 38,
The citations are indeed to be found below, scattered

40, 35, and 44.
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 indihymns of each book (see p. cxlviii) thus book i. is the book of four-versed hymns.J
fTldual
Part
Ge7ieral Introduction,
cxl
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
:
irikânnimittdk sadrcesu karyas

iisro
daqa 'stdu daqa panca ca rcah
caturdacd
'niyd; aniivdkaâ^ ca
samkhydin vidadhydd adiiikdin nimittdt.
'Among
(made
the six-versed [hymns]
in
(i.e.
book
with thirty as their fundamental determinant
and one
|_In
to treat the
is
annvdka
iii.),
the verses are to be
accounted [respectively] as three, ten, eight, ten, and
i.e.)
number
(cmiivdka
and the
fourteen
last as
by aniivdka:
five,
i.e.)
for each
as an overplus over the norm. 'J
the section headed "Tables of verse-norms"
that, while the Paiicapatalika's
norms
for books
etc.,
i.-vii.
it
was shown
concern the anu-
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 Paflcavdkas,
its
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
hymn.'
viii. i (p.
475, end),
ganand pravartate, and the numbering proceeds hymn by

Here suktagas is in clear contrast with the anuvdkagas of our
suktagag ca
'
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.
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
But this is not all.
actual procedure but also by express statement.
verse,
As between
for,
the second and the third, also,
it
makes a
distinction in fact
while a norm that concerns the verse-totals of artha-suktas (and not
of anuvdkas)
(cf. p.
is
assumed
for the second,
no norm
is
assumed
for the third
708, line 12) and the verse-totals for each artha-sukta or parydya-
sukta are stated simply
10.
hymn by hymn.
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
1 The mss. read: 'ntydnu-, with double sandhi; -saf for -(af, with confusion of sibilants;
samkhyd (but one has indeed -ydm) and adhiianim-, with omission of a needed twin consonant (cf. p. S32). As to the use of kr, cf. below, p. 52 end, and p. 186, 1 3;
lo.
together to form a collection.
There appears
suppose that the text ever contained
less
to be
no
cxli
definite reason to
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-\i<:)o\.s 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. loii) 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,
;
cf. p. 1015J being not unrepresented.

Books xix. and xx. are later additions.
That these are
books XV.xviii.:
is
in the first place strongly
As
tion.
book
for
the Rig- Veda;
it
later additions
suggested by their character and composi-
xx., that is in
the main a pure mass of excerpts from
stands in no conceivable relation to the rest of the
and when and why it was added thereto is a matter for

for book xix., that has distinctly the aspect of being an
after-gleaning if its hymns had been an accepted part of the main collection when that was formed, we should have expected them to be distributed among the other books and the text is prevailingly of a degree
of badness that sets it quite apart from the rest while its pada-text must
be a most modern production. [_For the cumulative evidence in detail
respecting book xix., see my introduction, pages 895 8.
Other evidences of the former existence of an Atharva-Veda which
was limited to books i.xviii. are not rare. That the prapdthaka-diw'xsion
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 Kauîka-sutra Ldoes not, by its citations,^
imply recognition of the text of book xix. as an integral part of the safhhita, and that itj ignores book xx. completely.
It is yet more important that the Prati9akhya and its commentary limit themselves to books
Atharva-Veda
As
conjecture.
i.-xviii.
In the Paippalada text, the material of book xix. appears in great part,
we
as
book
are
bound
to note,
and quite on an equality with the
nothing [or practically nothing
Of
rest.
It is
see p. 1009J so appears.
also noteworthy that Paipp. (as mentioned above) omits book xviii.
but
XX.,
from
this
need be drawn no suspicion as to the appurtenance of
the original
AV.
The question
hymns anywhere does not concern

*
as
if
LThere are
five verses
xviii.
to
of the possible extension of individual
us here, |_but
which, although occurring in our
is
xix.,
discussed on page
cliii.J
are yet cited by Kau9. in
they did not belong to the Atharvan text recognized by Kauj.
full,
Moreover, there are cited
by Kau9. six pratlkas 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.
General Introduction, Part II.: in part by Whitney
cxlii
Leaving
LThe two broadest principles of arrangement of books i.-xviii.
out
of
account,
and
disregarding
also
for
the
present
book XX.
book xix.
as being a palpable supplement (see pages 895-8), it is not difficult to
two principles that underlie the general arrangement of the

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 distinguishing characteristic is a general unity of subject and in which the precise
trace the
material of books
length of the
ingly long.^
hymns; and
hymns is
The first
2.
not primarily regarded, although they are prevailclass again falls into
LThe three grand divisions

ples.
I.
We thus have,
the
first
two divisions
for
(I.
books
and
II.
and
i.-xviii.,
III.)
as based on those princi-
three grand divisions, as follows
grand division, consisting of the seven books,
the
hymns
twenty^;
viii. xii.,
(not paryayas: p. cxxxiv) of a less
number
and com-
i.-vii.,
prehending the short hymns of miscellaneous subjects, more

all
the short
i.
the long hymns.
specifically,
of verses than
II. the second grand division, consisting of the next five books,
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 III. the third grand division, consisting,
which the distinguishing characteristic is
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.
It is clear that the text ought
LThe order of the three grand divisions.
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
as aforesaid, of those books of
a general unity of subject, to wit, the six books,
collection.
Since division
jects (the short ones),
it is
is
I.
made up
of
subjects (the long ones) should follow next.

rally left for the
hymns of miscellaneous subhymns of miscellaneous

Thus the last place is natu-
natural that the other
books characterized by unity of subject.
This order
agrees with that of the hymn-totals of the divisions, which form

I,
2,
(cf.
LPrinciples of arrangement of books within the grand division.
have rightly determined the

i.-xviii.
^
first
If
is
second form of table
3, p.
cxlv:
is,
if we treat books xv. and xvi. each as two

manner explained and reasoned at p. cxxx, and implied in the
true w-ithout modification,
or fiarydya-gronps in the
we
rough grouping of the material of books
into three grand divisions, the question next in logical order
LThis .statement
hymns
tables
3) a descending scale of 433 and 45 and 15.
cf. p.
cxxxvii, line 13.
lo.
Extent and Striccture of the Atharva-Veda Samhita
What governs
the arrangement of the books within each division
cxliii
This
question will be discussed in detail under each of the three divisions

here, accordingly, only more general stateThose
statements
concern the verse-norms of the
ments
hymns for each book, and the amount of text.
For
LThe normal length of the hymns for each of the several books.
the first grand division these norms play an important part in determin(cf.
pages cxlix
ff.,
clvii, clix)
are called for.
ing the arrangement of the books within that division, as appears
later,
For the second grand division it is true that the Paiicapatalika

p. cxlix.
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
For the
(p. civ).
near end).
[The amount
of text in each book.
to the order of the books,
no such norm
third,
divisions together, although
it
will
is
of
If
we take
text to
in its relation
be apportioned to each separate book.
among
this
Book
has 13 pages
i.
viii.
has 22 pages
Book
has 13 pages
xiii.
16
ix.
21
xiv.
12
iii.
20
X.
27
XV.
10
iv.
27
xi.
25
xvi.
V.
28
xii.
22
xvii.
vi.
40
xviii.
21
vii.
27
it
Division
171
I.
Division III.
II.
appears that, for division
the amount of text
I.,
64
is
a continu-
ously ascending one for each of the books except the last (book
that, for division III.,
books except
(in
like
the verse-totals of the

a series (see p.
for
all
the
ii.
ivision
From
is
esti-
as a basis, however, the printed page of the Berlin text, and
8 books as follows
Book
it
have not at hand) to
count blank fractions of pages, the 352 pages are apportioned

1
grand
later (pages
it
mingled verse and prose,
not easy (except with a Hindu ms., which
mate the precise amount of
(p. cxl,
briefly here for the three
be necessary to revert to
Since our samliitd
clii, clvii, clix).
even assumed
Table. This matter,
must consider
is
it
is
manner) the
Bombay
clvii, line
vii.)
and
a continuously descending one for each of the

last
(book
xviii.)
and
that,
edition for the books of division
n) which
books except (once again) the
ascends continuously
last,
although
II.
form
(like that of I.)
the books of division II. are, on
the whole, most remarkable for their approximate equality of length.
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 Introductio7i, Part

Table
vii.
Verse- >
norms
Book
Book
Book
Book
Book
vi.
i.
11.
ill.
iv.
V.
i.-vii.,
Book
part by Whitney
in
First grand division, books
i.
Book
II.
seven books
Sum
contains
of
Sum
verses
56
66
hs. of
1 vs.
56
26
hs. of
2 vss.
26
52
hs. of
vss.
132
396
hs. of
vss.
53
212
hs. of
vss.
34
170
hs. of
vss.
24
144
hs. of
7 vss.
36
252
10
122
11
12
30
22
13
3
3
21
10
hs. of
8 vss.
25
200
hs. of
vss.
11
99
hs. of
10
vss.
70
hs. of
11 vss.
88
84
hs. of
12
vss.
hs. of
13
vss.
52
hs. of 14 vss.
42
hs. of
15
vss.
45
of
16
vss.
16
17 vss.
34
18
118
142
286
454
36
153
36
31
207
230
40
324
hs. of
h.
Book
Book
Book
Book
Book
viii.
Ix.
X.
xl.
xU.
18
vss.
hymns
376
verses
433
2,030
viii.-xii., five
Sum
contains
of 21 vss.
of
hymns
books
Sum
21
22
vss.
66
h.
of
23
vss.
23
hs. of
24
vss.
72
hs. of
25
vss.
75
26
vss.
208
81
Ip
hs. of
hs. of
27
vss.
hs. of
28
vss.
84
hs. of
31
vss.
62
Ip
1
1
h.
of
32
vss.
32
hs. of
33
vss.
hs. of
34
vss.
66
68
1
1
h.
of
35
vss.
h.
of
37
vss.
36
37
h.
of
38
vss.
38
hs. of
44
vss.
88
h.
of
50
vss.
60
h.
of
53
vss.
53
Ip
IP
1
h.
of
55
vss.
55
h.
of
56
vss.
56
h.
of
60
vss.
60
h.
of
62
vss.
62
h.
of
63
vss.
63
h.
of
73
vss.
10
10
10
10
hymns
259
302
350
313
304
verses
of
verses
hs. of
h.
of
31
Second grand division, books
Table 2.
h.
of
hymns
73
45
1,528
lo.
Exieni and Structure of the Atharva-Veda Samhita

Table 3.
Third grand division, books xiii.-xvUi., six books

,
Vratya
Paritta
Book
Wedding
Book
Book
xiii.
liv.
IT.
Rohita
Funeral
Book
Sun
Book
XTi.
xvii.
xviii.
Sum
Book
2
1
contains
Sum
of
hymns
hs. of
vss.
hs. of
4 vss.
6
8
hs. of
5 vss.
10
hs. of
vss.
24
hs. of
7 vss.
21
h.
of
vss.
hs. of
vss.
27
of
10
vss.
10
hs. of
11
vss.
55
of
12
vss.
12
hs. of 13 vss.
26
h.
h.
h.
of
26
vss.
26
h.
of
27
vss.
27
h.
of
SO
vss.
30
h.
of
46
vss.
46
IP
h.
of
56
vss.
66
hs. of
60
vss.
120
1
1
139
9p
18 p
141
93
h.
of
61
vss.
61
h.
of
64
vss.
64
h.
of
73
vss.
73
h.
of
76
vss.
75
h.
of
89
vss.
89
hymns
30
38
874
verses
283
of
verses
188
cxlv
LSuch is Whitney's table and it is well to let it stand, as it furnishes the

best argument against treating Wi^ parydyas of books xv. and xvi. each as
a single hymn (of. p. cxxxvi, top).
Treating them as explained at p. clx, it
;
will
appear as follows.
Table 3, second form
RoMta
Vritya
Parina
Book
Book
Sun
Book
Funeral
Book
Wedding
Book
xiii.
liv.
XV.
xvi.
xvii.
xviii.
vss.
30
vss.
h.
of
32
vss.
h.
of
46
vss.
46
h.
of
50
vss.
50
h.
of
56
vss.
56
hs. of
60
vss.
120
hs. of
61
vss.
122
h.
of
64
vss.
64
h.
of
73
vss.
73
h.
of
75
vss.
75
h.
of
89
vss.
89
h.
of
91
vss.
91
IP
IP
1
1
1
1
Ip
188
139
2p
141
2p
93
26
26
of
hymns
.30
283
verses
of
verses
of
IP
IP
Sum
of
hymns
h.
contains
h.
Sum
Book
30
.
32
16
874 J
cxlvi
several
hymns
II.
within any given book.
It
in part by Whitney
is
clear that the subject has
any regard has

been had to the authorship, real or claimed (we have no tradition of any
Probably only chance or arbivalue whatever respecting the " rishis ").
at all considered
not been
nor
is it
at all probable that
trary choice of the arranger dictated the internal ordering of each book.
LOn
this subject there is indeed little that is positive to
order to avoid repetition)

division in
and
think
best to say that
it
proper place under that division
its
be said
little
but
(in
for each grand
see pages
cliv,
clvii,
clx.J
hymns according to length

and 3.
The distribution of
LDistribution of
Tables
and
in the three
the
grand divisions
hymns according
length throughout the books of the three grand divisions
is
to their
shown by
preceding. The numbers rest on the numeraand due reference to the differences of numerathe Bombay edition is made below at p. cxlvii. A vertical column
Whitney's tables
i,
2,
and
3,
tions of the Berlin edition,
tion of
is
I
devoted to each book and in that column

verse, of 2 or 3 or
4 and so on up
to
is
shown how many hymns
89 verses, there are
of
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
hymns
of i vs., of 2 vss. and so

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 numAccordingly we may read, for example,
ber preceding in the same line).
on, in the division concerned,
division is 132,
LTables
such that
as follows
and 2 and 3 for divisions
come
properly to
it
is
of
last
"Book vii. contains 10 hymns of 3

The sum of hymns of 3 verses in the
vi. contains 122.
and the sum of verses in those hymns is 396. "J
the sixth line of table

verses and book
and the
in at
this point
desirable to have
I.
and
II.
and
III.
These ought
but as their form and contents are
them stand on two pages
that face
each other, they have been put (out of their proper place) on pages cxliv
and
cxlv.J'
LGrouping of the
hymns
of
book xix. according
to length.
Table 4.
Apart from the two hymns, 22 (of 21 verseis) 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
This fact is of critfirst grand division, as being of less than 20 verses. ^
ical interest, and is in keeping with the character of book xix. as an aftergleaning, and in particular an after-gleaning of such material as would
The table:
properly fall into the first grand division (cf. p. 895, ^ 2).
'
[_And so would hymns 22 and
23, if
judged by their actual length.
lo.
In book xix. there are
The supplement, book
LSummary
12
10
1 1
verses.
hymns.
>4
'5
i6
21
The
RV.
hymns,
Total
72
verses.
Total
456
hymns,
verses.J
Table Extent of AV. Samhita about
of the four tables.
one half of that of
ziz., one book
xix. there are
Containing respectively
cxlvii
'5
book
A tharva-Veda Samhita
Extent and Structure of the

Table 4.
In
::
5.
totals of
summed up in table 5. From

hymns of the three grand divisions
are
hymns and
this
verses of tables 1-4
number
appears that the
it
of
Atharva-Veda Sathhita is 516

or about one half of that of the Rig- Veda, and that the number of verses
If the summation be made to
is 4,432 or considerably less than one half.
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
half of that of the
RV.
Table
Grand
Grand
Grand
division
division III.,
Table
book
Totals for books
The Kuntapa-khila
i.-xix.
of
Totals for books
LThe numbers
book
i.-xix.
of
amounts
2030
verses,
1528
verses,
38
hymns and
hymns and
hymns and
874
verses.
5.6
hymns and
4432
verses.
contains
433
45
xiii.-xviii..
contains
:
contains
contains
xx.
about one
Atharvan hymns and verses
contains
xix..
to 5,038 or
viii.-xii..
and khila
72
hymns and
456
verses.
588
hymns and
4888
verses.
:o
hymns and
150
verses.
598
hymns and
538
The
of tables 1-5 rest on the Berlin edition.
ences between that and the

text,
follows
i.-vii..
Totals for the three grand divisions
The supplement,
of verses
Summary
5.
books
books
books
I.,
division II.,
number
of the
Bombay
edition do not affect the
verses.J
differ-
amount
of
Even the verse-totals are not affected,
but only the verse-totals.
(p. 389, 1. 10), by the differences in book vii.

For the parydya-\iymr\%, 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.
but only the hymn-totals
LFirst grand division (books i.-vii.)

jects.
sufficient for the separation of
books
as defined above, the first division

collection apart
compose
short
While the general considerations
it
hymns
of length
i.-xviii. into
of miscellaneous sub-
and subject are indeed

three grand divisions
shows yet other signs of being a minor
from the other two.
In the
first
place, the
hymns
that
are mostly genuine charms and imprecations, and wear on the
cxlviii
II.
in part by Whitney
whole a general aspect decidedly different from that of books viiixviii., 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 AtharvaVeda, and this is tacitly admitted by the translators of selected hymns
(see p. cvii), their selections being taken in largest
from
measure
(cf. p.
281)
In the second place, the books of this division are
this division.
sharply distinguished from those of the others by the basis of their internal arrangement,
which basis
verse-norm, a norm, that
the
number
is
of verses in the
is
in
part that of a clearly demonstrable
to say, which, for each separate book, governs
hymns
of that book.^J
A most
[Evidence of fact as to the existence of the verse-norms.

is
and the next

the length of the hymns.
in its actual
this division
of verses
is
In division
method
of giving or intimating
on the one hand, the number
II.,
stated expressly and separately for every
on the other hand, the treatise merely intimates by
I.,
number
per-
made by the Major AnukramanI between
vading implicit distinction
any given hymn conforms
hymn.
its
In division
silence that 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 statement 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
for
to the
Books
vii.
vi.
Norms
8J
LExpress testimony of both Anukramanis as to the verse-norms.
Major Anukr.
(at
the beginning of
expressly states that the normal
its
treatment of book
number
of verses for a
ii.
hymn
The
see p. 142)
of
book
i.
and that the norm increases by one for each successive book of
the first five books pmvakatidasya caturrcaprakrtir ity evam uttarottaraThan this, nothing could be
kandesn sasthaht yavad ekaikadliikd etc.
more clear or explicit. Again, at the beginning of its treatment of book
is
four,
iii.,
it
says that in this book
it
the norm, and that any other

1
LThat books
also from
tiie
i.-vii.
is
to
be understood that
number
is
are distinctly recognized as a separate unity by the
fact that for the right or
wrong study
of
six verses are
a departure therefrom
its first five
patalas
atra
Major Anukr. appears

which books i.-vii.
(in
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. ., p. 79; and the passage was printed by him
on p. 81. J
2 LAt i. I, and also at v. 9 and 10 (these two are prose pieces), the treatise states the number
when it is normal. This is not unnatural at i. I, the beginning; and considering the prevailing
departure from the norm in book v., it is not surprising there. On the other hand, the omissions at
iv.
36 and
vi.
121 are probably by inadvertence. J
J
1
Extent and Structure of the Atharva-Veda Samhitd
lo.
sadrcaprakrtir anyd vikrtir

it
iti
has a remark of like purport
prakrtir (so
London ms.
Moreover,
defines book
it
cf.
vi.
vijdntydt.
At
cxlix
the beginning of book
brahma jajndnam iti kdnde

p. 142 below) anyd vikrtir
as the trcasuktakdndant
ity
avagachet.
pages 281, 388),
(cf.
and adds to the definition the words tatra trcaprakrtir itard vikrtir
Cf. Weber's Verzeiclmiss der Berlitier Sanskrit-hss., vol. ii., p. 79. J
[_In
much
the recognition of the verse-norms, as in
iv.
saptarcasfikta-
iti.
else (p. Ixxii, top),
the Pailcapatalika serves as source and guide for the author of the Major
and book
LOne verse
book
hymns
is
vii.,
ii.
manner
in like
'
the five-versed
book
for
vii.
(see the
'
'the six-versed' (see p. cxl).
The absence
vii.J
any book
of
in
are the norm, and the frequency of two-versed
which
hymns
might lead us to think that both one-versed and two-versed

book vii. (cf. p. 388, line 13);
are to be regarded as normal for
but this
not the case
is
speaks of book
and
norm
the
hymns
two-versed
iii.
statements of the next paragraph as to book
Cf. also the
in
older treatise calls book
Thus the
Anukr.
citation at p. 45),
its
vii.
as
testimony
is
'
(cf.
line
24 of the same page).
The Major Anukr.
the book of one-versed hymns,' ekarcasuktakdndam
confirmed by the Old Anukr., as cited by SPP. on
'among the one-versed hymns

[the anuvdkas are or consist] of hymns made of one verse,'
18 of his Critical Notice, which says,
p.
[i.e.
in
book
vii.],
rk-suktd ekarcesu. Further confirmation of the view that one (not one or two)
is
the true
norm
for
book
vii. is
hymns
as to the length of the
found in the fact that the Anukr.

of one verse
(cf. p. cxlviii),
express statement dvyrcam for each of the thirty
LArrangement of books
examine table
i.-vii.
(p. cxliv), in
hymns
of
in
first place,
that this division
is
made up
If
we
the ascending
numerical order of their verse-norms, several facts become

apparent, in the
silent
two verses.
with reference to verse-norms.
which these books are set
is
but makes the
clear.
It is
of those seven
normal or prevalent
of verses to a hymn
which the number
runs from one to eight secondly, that the sarhhitd 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
what is more important in this condepartures from its norm but also
nection
that these departures are all on one side, that of excess, and
books
in
never on that of deficiency.J

1
LThis
is
The number
the true number.
hymn-divisions of the Berlin text.
named:
i,
6. 1-2,
6.3-4,
13,
26, given at p. cxliv in table
On account
18, 22, 25, 29,
i,
of the discordance, the 30
rests
on the actual
hymns may here be
40-42, 47-49, 52, 54. 2 with 55. I, 57-5S, 61, 64,

(They are very conveniently shown in the
68. 1-2, 72. 1-2, 75, 76.5-6, 78, 108, 112-114, 116.
table, p. I02I.)
Note on the other hand the
and 72.3. Its silence means that our 45.

(Brahman) form three one-versed hymns, a
authorship
and
that 68. 3
and
72. 3
silence of the
Anukr. as
to our 45, 54.
r,
68.3,
Praskanva) and 45. 2 (Atharvan) and 54.

fact which is borne out by the ascriptions of quasi-
(seer,
form two more.J
cl
LWe may
following,
II.
here digress to add that,
it
if
in part by Whitney
we compare
appears, fifthly, that in book
5;
the three grand divisions that contain only
table
are put
vii.
all
or 2 verses
with those
the
hymns
neither in this division, nor yet in the other two, nor even in book
is
there a
hymn
of 19 verses, nor yet
one of 20}
appears, seventhly, that this division contains a
number
from
LExcursus on
hymn
worth while
It is
xix.,
From table i, again, it

hymn or hymns of every
of verses from 4 verses to 18 verses (mostly in books i.-v.)
verse to 3 verses (exclusively in books
hymn
Homage
xix. 23,
of
sixthly, that
vi.
and
and
vii.).
at this point to recall to the reader's
Atharva-Veda.
to parts of the
mind
this
remark-
upon some of the questions as to the structure

see pages 931-4, and especially ^ 6 of p. 931. As our sainof our text
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
Again, grouping all hymns of four verses or more in this
of one verse."
able
in its bearing
:
division according to length, there are 15 groups (not in the least con-
terminous with books) each containing a
hymn
hymns
or
num-
of every
ber of verses from 4 to 18, and to these 15 groups the first 15 verses of
Again, of the fact that books i.-xviii.
xix. 23 correspond (p. 931, line 27).
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
Again, as
15 preceding (p. 931, line 37).
lacking, so also
is
lacking in
xix.
Finally the verses of
line 28, with p. 933, line 2).
them
three verses" and "to
of
norm two
our series the
in
23 a dvyrcebhyah svaha (but
one verse"
cf. p.
homage "to them
(xix. 23.
19-20) stand
in
is
931,
of
the
and to the verses of homage to the 1

and to the books containing
Cf. further
the hymns of more than three verses, namely books i.-v.
pages clvii and clix.J
LWe 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 simple 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-
same order
relative to each other
groups as do books
vi.
and
to each other
vii.
ing numerical scale beginning with three

arise as to
book
vii.
it
first,
precede book
reversed order,
begin, as
group
is
vii., vi.)
vi.
is its
second,
(3,
Here
i).
several questions
scale inverted, that
why
is,
does not group
why
does not
(and in the
precede group X, so as to make the whole series
natural, with
does in the table at
why
one instead of
p. cxliv
">.
four,
and, third,
why
and run on
is
in the text as
the scale broken, that
Lin the Kuntapakhila there are two hymns of 20.J
lo.
why have
is,
not the diaskeuasts
made
eight books of the
cli
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,
clear that the
is
it
amount
of
hymns (30 hymns with only 60 verses

is much too small to make a book reasonably commensurate
material composing the two-versed
seep, cxlix, note)
with the books of the
division
first
it
is
therefore natural that the
original groupings of the text-makers should include
norm
of two.
LExceptional character of book
ing group
or books
vi.
and
vii.
vii.,
first
two questions, concern-
are closely related, inasmuch as they
why book
both ask or involve the question
By way
The
no book with the
vii.
does not precede book
and provisional answer to the second,
of partial
it
vi.
natural to
is
suggest that perhaps the scrappy character of the one-versed and two-
hymns
versed
And
book
militated against beginning the Vedic text with
indeed this view
is
not without indirect support from
Hindu
vii.
tradition
for according to the Br/iad-Devatd, viiL 99, the ritualists hold that a
hymn,
order to be rated as a genuine hymn, must have at least three verses,

trcadhamam yajhikdh suktam dhiih} 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.
in
From
this point of
of
view our groups
momentary convenience
for the
books
i.-vii.
and
have no significance except
of the discussion,
and the true grouping
should be into the two groups. A, containing books
and B, containing book
i.vi.,
vii.
LThe exceptional character of book vii. is borne out by several other

considerations to which reference is made below.
Its place in the samhita 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. 1011-2), again
Many
division
I.
p. cliv
and
this
palada recension
of its
we find that it holds a very

hymns have a put-together
statement
(p.
1014,
is
1.
exceptional place in
look, as is stated at
confirmed by their treatment in the Paip-
15).
Just as
its
hymns stand
very last book of the Paippalada

great mass of books
quite out of place
1
minimum
i.-vi.,
among
LFor the productions
the standard
of
some
(cf. p.
of
1013, end).
the end of
its
hymns
As compared
(vii. "j^,
in the
with the
for instance) are
their fellows.
modern hymnology, one hardly
errs in regarding three verses as
length, a length convenient for use, whether in reading or singing,
remembering. A two-versed hymn is too short for a dignified unity.

siderations may have had validity with the ancient textmakers.J
for
at
grand division in the Vulgate, so they appear for the most part
its
and
Possibly similar con-
clii
LBook
vii.
II.
in
part by Whitney
a book of after-gleanings supplementing books i.-vi
It
is
very easy to imagine group A, or books ivi., as constituting the original

1 of the sahihitd
(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
This view does not imply that the verses of book vii. are
(cf. p. 895).
nucleus
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
This view
aspect of being after-gleanings, relatively to books i.-vi.
accords well with the exceptional character of book
established and as just set forth
(p. cli).J
vii.
as otherwise
If these conLArrangement of books with reference to amount of text.

may be deemed a sufficient answer to the first two questions
siderations
so far as they relate to
book
vii.,
there remains only that part of the
second question which relates to book
vi.
One
the samhitd might not have opened with book
does not readily see
vi.,
why
the book of the varied
and interesting three-versed hymns, so that the norms would have run
the order
3, 4, 5, 6, 7,
some other
that
8 (i); and, since this
principle
not the case,
it
in
may be
be sought as a co-determinant of the
to
is
is
order of arrangement.
we
|_If
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, 28,
40, 27)
(book
a continuously ascending one for each book except the last
is
vii.).
The
like is true
cise scale of verse-totals for
as given at the foot of table
LThese
facts, in
the
first
if
we base
our comparison on the more pre-
each book (153, 207, 230, 324, 376, 454, 286),

i,
p. cxliv.J
place, strongly corroborate our view as to the
exceptional character of book
vii.
By
the principle of norms,
it
should
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.
LR6sum6 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,
stand at the beginning of the division
1 [_If
and
^
ii.
asked to discriminate between the books of that nucleus,
first (cf. p. cliii, 113)
L Whether
this
amount
at all events,
is
book
v.
should put books
vi.
and
i.
stands in marked contrast with those three.J
judged by verse-totals or by pages, the order
is
the same.
appears as a secondary determinant.
minant
A tJiarva-Veda Santhita
Extent and Structure of the
lo.
It conflicts
only one case,^ that of book
cliii
with the primary deter-
and is accordingly there

subordinated to the primary one, so that book vi. (norm 3) is placed after
books i.-v. (norms 4 8).
LDepartures from the norms by excess.
The cases of excess are most
in
vi.,
numerous
On
book
in
and concern over l| of
v. (see p. 220),
the hymns.
all
norm are most numerthe hymns in each book.
the other hand, the cases of conformity to the
and concern about | of

For books ii., iv., vii., and iii. respectively, the approximate vulgar fraction
of cases of conformity is |, \, \, and |. For each of the seven books, in the
ous in books
and
vi.
i.
order of closeness of conformity to the verse-norm, the more precise fraction

for
as follows
is
is
iv., it
.52
for
for
book
.859
vi., it is
vii., it is
.47
for
for
it
iii.,
LCritical significance of those departures.
graph
it
i.,
is
for
it is
.857
.42
and for
From
v., it is .06.
the foregoing para-
appears that the order of books arranged by their degree of
conformity
(vi.,
verse-norms
should be
(3,
for
i.,
4,
if
5),
by
agrees with their order as arranged
ii.),
for the books of
shorter hymns.
the distinction of popular and hieratic
This
is
hymns
is
made
for this division, the briefest
class,
the class less liable to expansion by secondary addition.
We
is .61
ii., it
would doubtless
are not without important indications
'^
fall
their
as
to
it
be
into the prior
hymns may have
that the
been more or
less tampered with since their collection and arrangement,

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.
L^^*^ 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.
Illustrative examples of critical reduction to the norm.
[The instances
so as
now
to
To
that follow should be taken merely as illustrations.
discuss the cases
systematically and thoroughly would require a careful study of every
case of excess with reference to the structure of the
and to
its
form and extent
in
the parallel texts,
in
hymn concerned
short, a special
investigation.^J
|_That the two orders, based on the one and the other determinant, should agree throughout
books
i.-v. is
no doubt partly fortuitous
ber of
hymns
for each
book
but
it is
(35, 36, 31, 40, 31) is
not very strange.
The
variation in the
confined to narrow limits; and
if,
as
is
numprob-
from the norm were originally fewer and smaller than now, the verse-totals
book would come nearer to being precise multiples of those ascending norms.J
able, the departures
for each
2
LCf. p. 281,
'
LA
IT
2.J
very great part of the data necessary for the conduct of such an inquiry
found already conveniently assembled
in this
work
in
Whitney's
critical
may be
notes; for, although
General Introduction, Part II: in part by Whitney
cliv
Thus
in
i.
2-5 are merely repetitions of verse
3 (see p. 4), verses
(and
senseless repetitions, because only Parjanya, of the deities named, could
with any propriety be called the father of the reed:

verses
into
%l% have nothing to do with the
"j
one verse
we have then
Once more, in ii. 10

3, 4 & 5, and 6 & 7
we have
So, further, in
make
refrain,
intrusion
iii.
five verses,
4 with the
then, omitting
verse 4 8 & 9
the verse-norm.
In book
vi.,
number
of the book.
less evidently, the verse-couples
which belongs only to verses
seems
it
clear, 2
refrain is verse 3
&
and
hymns
of
and 10
&
make
is
3,
without the
a senseless
make
verse 6, six being here
hymns which exceed
norm
the regular
are
instances
[The cases are quite numerous in which

Thus in book vi.,
17, 34, 38, 107, 132.
the added verse
and 8
5 is
formular and would bear reduction to hymns of three verses

are
further repetitions of the refrain, 6%i'j
all
make verse
while
be combined
again the normal number.
31 (see p. 141), as
verse 2
2. i)
i.
to
are to be severally combined into three single
verses, with omission of the refrain,
so that here
no
51),
cf.
and are
norm
four verses, the
(see p.
&
refrain
lacking in one of the parallel texts.
hymns 16, 17, 34, 63,

those hymns and cf. p.
108,
83,
1014,
1.
and 128 (see the
121,
16)
notes on
critical
appear in the Paippalada text as hymns
of three verses each.
Besides these cases, there are not a few others where
much
plausibility
or interpolations
assume that the verses

such are
8-10
4-5
note under
i.
29.
ii.
we may with
appendixes
in excess are later
3.
32.
33. 3 ab4cd,
15.
7-8
17-
3; 39-9-10; vi. 16. 4; 63.4; 83.4; 122.3,5; 123.3-4.

moreover, the put-together character of many of the longer
vii.,
21. 6,
readily apparent
(cf.
(see
hymns
on p. 102 1).
But such analyses, even
vs. 7)
29.
7-8
17, 38, 50, 53, 76, 79,
iv. 2.
iii.
8-9;
In book
16.
hymns
is
and 82 as they appear
in the table
if
the cases of an excess in the

of the
book
thus
iii.
pushed to an extreme,
number
16 corresponds to a
30 and 33 each to one of eight
will
not dispose of
all
hymn above the norm

Rig- Veda hymn of seven verses
of verses of a
one of nine. It will be

necessary to allow that the general principle of arrangement Lby versenormsj 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
iv.
sacred learning,"'
is
and
v.
3 to
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
Extent and Structure of t/ie Atharva-Veda Samhita
lo.
removed therefrom only by the
right at the very beginning of the text, or
prefixion of the auspicious qain no devlr abhistaye
worthy that books
that the five kindred

ii.
and
iv., v.,
ii.,
hymns
begin each
vii.
civ
" Against enemies
19-23, as are the seven Mrgara-hymns at
iv.
" are
a " Mystic
hymn
"
grouped together
Hymns
23-29.
are grouped in place and by name, as digyukte
It is note-
cxvi).
(p.
wifti
at
26-27
iii.
and so are the "two
Brahman-cow" hymns, v. 18 and 19, and the vdigvdnartya

and 36. The hymns "To fury" make a group in the AV.
couple,
vi.
35
31-32) as
(iv.
they do in the RV., from which they are taken.

[Second grand division (books
jects.
As was
viii.-xii.)
besides length and subject which

apart from the other two
I.,
long
hymns of
miscellaneous sub-
said of the first division (p. cxlvii), there are other things
mark
this division as a
minor
collection
the verse-norms do not serve here, as in division
determine the arrangement, the norms assumed by the Panca-
to help
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
worthy
to
in
fact,
grand
this
division.
moreover, that the material of division
II.
It
form a collection by itself in the Paippalada recension, being massed

xvi. and xvii.
The Vulgate books viii.-xi. are mostly in Paipp.
books
and the Vulgate book
xvi.
xii. is
mostly
p. 1022.
[Their hieratic character
mingled prose passages.
that the
first
division
is in
hymns
and
important
be admitted
is
(p. cxlvii),
palpably of hieratic origin
five rice-dishes (ix. 5) or of
(viii. 9),
the prattd and the Vedic student
cow and a hundred rice-dishes (x. 9)

cow (x. 10), of the rice-dish and
of the
(xi.
3-5) and the licchista
(xi. 7)
about the cow as belonging exclusively to the Brahmans
the prevalence of " mystic "

priestly riddles or
hymns
brahmodyas
(cf. viii.
(cf. x. 2,
ix.
9-10
x.
7-8
especially verses 20-25)
In no less striking contrast with division

presence, in every book of division
(viii.
10;
ix.
6,
II.,
I.,
in the
the
(xii.
xi. 8)
taking over of long continuous passages from the Rig- Veda, as at
much
witness
that accompany, with tedious prolixity, the offering of a goat
the extollation of the virdj
hymn
first place, if it
very large measure of popular origin
the second, as contrasted therewith,

the
In the
readily
is
More
differential features are the following.
This
in Paipp. xvii.
seen from the table on
in
a note-
is
appears distinctly
4)
the
and the
ix.
second place,
910.
is
the
of an extensive passage of prose
xi. 3
xii. 5).
This prose is in style and content
Brahmanas, and is made up of what are called (save
'periods' ox parydyas: see pages cxxxiii and 472. It is
x. 5
like that of the
the case of
evident that
x. 5)
we
are here in a sphere of thought decidedly different from
that of division I.J
clvi
Liable of verse-totals for the

table
may be worth
the space
it
II.
hymns
part by Whitney
in
of division II.
the make-up of the clivision than does the table on
each of the
five
prose /aryaya-hymns
(partly prose)
X. 5
put a
is
is
put a
p,
viii.-xi.,
in X.
m XI.
24
32
37
28
25
iZ
3'
55
3
4
26
3'
25
60
25
24
26
56 p
26
22
38
5P
26
73 P
26
62 p
35
23
28
26 p
44
27
24
22
44
26
22
27
34
26
ZZ'f
28
34
27
9
10
General make-up of the material of this division
hymn
hymns
or
Opposite
xii.
m IX.
in viii.
has
cxliv.
and opposite the hymn
21
contains a
p.
within the range of varia-
from 21 to 44, and from 53 to 63 for book

Hymn
following
Disregarding the hymns thus marked, the
p.
verse-numbers are confined, for books

tion
The
takes, as giving perhaps a better idea of
of every
number
in xii.
63
53
Whereas
division
I.
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 numthe five longest have been put
ber, as shown by the table just given
:
together to form the last or twelfth book, while each of the four preceding books contains an even quarter of the preceding forty or just ten
hymns.
Disregarding
tain all the
hymns
ix. 6 and xi. 3 i^parydya-\iy\m\%), books viii.-xi. confrom 21-50 verses to be found in the first two grand
of
and book xii. contains all of more than 50 in the same divisions.
Anything more definite than this can hardly be said respecting the arrangement 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
divisions,
as
much
^
as possible
LSee the
tables,
the subdivisions
the poetical ones.
pages cxliv-cxlv.
number
20 or more verses.J
among
21
and 30
Book
contains two hymns, mostly prose, of which

and among the Kuntapa-hymns are three of
xix.
(of. p. cxlvii)
lo.
;
:
clvii
LOrder of books within the division

If
we
namely
consider,
negative or insignificant conclusions.
the amount of text in pages
first,
the order of the books
on the contrary, the books
Bombay
for each book,
on the whole,
are,
The
remarkable for their approximate equality of length.

secondly, with the hymn-totals of the
no connection with
22, 21, 27, 25, 22, the series appears to have
case
similar,
is
edition, 15, 15, 10, 12,
and
Thirdly, the verse-totals for each of the five books, according to the
1 1.
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
and 304,^ we see that the first four

books, viii.-xi., are indeed arranged, like books i.-vi. (p. clii), on a continuously ascending arithmetical scale.
Furthermore and fifthly, if, for
edition, to wit, 293, 313, 350, 367,
the verse-totals of each of the five books,

tution of the average verse-totals of the
we make the (very easy) substihymns of each book, we obtain
and 60.8, which progresses constantly in one direction, namely upward, and through all the five books.J
Arrangement of the hymns within any given book of this division.
again a series, to wit,
29.3, 31.3, 35.0, 36.7,
would appear that the individual hymns are

not disposed within the book with any reference to lengtB. It may, however, be by design rather than accident that the only hymn with the smallest number of verses in this division is put at the beginning, and that the
LFrom
the table on
p. clvi it
is put last.J
The arrangement in this division, like that in the
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
longest
first,
hymns
9
&
10
of kindred character are placed together

;
ix.
&
&
10
x.
&
&
suspect,
must be sought
mahat-kanddya
P-
93''
7>
'
Such
Even
in verse 18, if
to the division
2"d the note
LPostscript.
xix. 23.
svd/id,
viii.
&
10
xix. 23.
anywhere, and
of great
2
3 & 4
4 & 5.
Such reference,
thus
&
xii.
in the
two words
[hymns], hail
!
'
See
to vs. 18.
was
my
then, however,
22 were not accounted
xi.
hymn
[Possible reference to this division in

I
10
for.
view when writing the introduction to
932, line 12) that verses 21 and

Meantime, a new observation bears upon
I
stated
(p.
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.
of uniform size,
cxiiii).
From
a ndgarima. written in a hand
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
second and fourth members respectively see p. cxxxvii, and cf. pages 516, 546, 632.
I
first
and
clviii
II.
the sense-hymns of the ksudra-kdndas

eleventh kdtida, the sense-hymn
'
is
in
part by Whitney
or -kanda
(?
To
?).
the end of the
the norm.' etc. atha ksudra-katidd-
rthasukta-rnantrdndm rsi-ddivata-chanddhsy
iicyante.
tato
ydvad ekddaqa-
kdndd-ntani arthasukta-prakriis tdvad vihdya parydydn virdd vd

prabhrtln
books
to
What
iti etc.
viii.-xi.
the very same word

at xix. 22.
in h.
6 and
pertinence the word ksudra
cannot divine
is
23. 21,
used
in the
but
may have
can hardly be an accident that
it
AV.
phrase of homage to parts of the
ksudr^bhyah svdhd, and that this phrase
22 and in the comm's text of
lo)
(viii.
as applied
h. 23,
is
followed
by the words parydyikebhyah
is, by an allusion to the parydyas, just as in the text of the

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
We have
vs. 20 and vs. 23, that is it ought to be found in vss. 21 and 22.
svdJid, that
Anukr.
just given reason for supposing that vs. 21 contains the expected allusion.
The meaning
ekdnrMhyah
of
of ksudr^bhyah
of vs. 22
is
Third grand division (books
The remaining
six
is
the pertinence
a corrupt reading.
If
am
18 becomes only deeper.J
right as to vs. 21, the mystery of vs.
subject.
as obscure as
is
probably ekdnrc^bhyah
xiii.-xviii.)
books characterized by unity of
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 wedding verses), xviii. (the funeral verses), and xv. (extollation of the Vratya).
|_The unity of books xiii. 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 beiftg 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 2. parydya-sukta
one of the books of the second division and book xvii.,
it might well enough have been a hymn in a book.
in
too, is so
brief that
LHindu
tradition assigns at least four of the books of this division each
to a single seer; the whole matter
However much
1
|_In
or
little
value
is
more
we may
one of the old drafts of a part of
fully set forth at p.
1038.
attach to these ascriptions of
his introductory matter,
Whitney says
Until
we
understand the character of the ceremonies in connection with which book xvi. was used,
may not be easy to discover a particular concinnity in it. With reference to that remark,
have
said, at p. 792
The study
of the ritual applications of the
book
distinctly fails, in
opinion, to reveal any pervading concinnity of purpose or of use. J

^
LPerhaps, using a Pali term, we
may
designate book xvi. as a Paritta.J
it
my
lo.
some
quasi-authorship, they are certainly of

of differentiation
between
item of evidence important in
as a separate unity
by a
single book, book xviii.
afforded by the treatment of that division in the
is
:
xiii.-xviii.,
namely, are
of the Paippalada text into a single book,
all
book
grouped
xviii.,
appear there either in cxtenso or else by representative citations.

relations of the Vulgate division to the Paipp.
LNames
hymn
in
and
The
set forth in detail
by hymn xix. 23.

It is a most signifiharmony with the classification of books
of these books as given
cant fact, and one entirely in

xiii.-xviii.
book are
which see.J
at p. 1014,
relation to the Vulgate division III.
its
Kashmirian recension the Vulgate books
by the makers
mark
and the other two.J
this division
LDivision III. represented in Paippal^da
An
significance as a clear
clix
on the basis of unity of subject, that they should be mentioned

xix.
23 by what appear to be their recognized names.
therefore here proper to rehearse those
names
hymn (see pages 931, ^ 5, and 933).

'the ruddy ones,' rohitebhyas, plural; for xiv.,
of the
bhydm, or the two [anuvdkas] of the book beginning with the

Surya's wedding; for
xv.,
It is
23-28
They are: for book xiii.,
'the two Suryas,' surydas given in verses
hymn
of
'the two [anuvdkas'] about the vrdtya,' vrdtyd-
bhydm (accent !) for xvi., the two \antivdkas'\ of Prajapati,' prdjdpatydbhydm ; for xvii., 'the Visasahi',' singular; and for xviii., 'the auspicious
ones,' mangalik^bliyas euphemism for the inauspicious funeral verses.
The verse-totals for the books
LOrder of books within the division.
'
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).
are,
But for the disturbing influence of the numerous brief parydya-w&xsts 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,
the
last,
the last series,
it
appears that these books, except
are arranged in a descending scale of length, therein differing
from divisions
all
From
p. cxliii).
I.
and
II.
in
which the scale was an ascending one.

in the first,
is an exceptional one
three divisions, the final book
a scanty lot of after-gleanings
in the second,
it
In
it is
contains the five longest
hymns, each about twice as long as the average of the four books preceding 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
LTable of verse-totals for the

table
is
made
like that
on
p.
hymns
clvi,
hymns
of
of division III.
book
xviii.).
The
following
and may give a better idea of the
clx
II.
in part by
of the division than does the one on
make-up
wrong, because
Whitney
That seems to
p. cxlv.
me
follows the Berlin edition in treating the 18 individual
it
xv. and the 9 of book xvi. each as one hymn (see

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
and, whether that
larger unity than the parydya in books xv. and xvi.
parydyas of book
p. cxxxvi),
we
unity be the book or the aniivdka, in either case

of recognizing any
hymns with
Assuming
(see table 3, second form, p. cxlv).
each two hymns, the table
m xiii.
Hymn
I
has
3
4
The
avoid the necessity
a verse-total of less than 20 in this division
as follows
is
in XIV.
in XV.
60
64
50 p
46
26
7S
91 p
that xv. and
xvi.
m XVI.
in xviu.
in XVII.
32 p
61 p
61
30
60
73
89
56 P
book is thus 4, 2, 2, 2, i, and 4 and it

the books of the division except the last are arranged
scale of hymn-totals for each
then appears that
make
all
scale, the three books of two hymns each being arranged

among themselves on a descending scale of amount of text.
As to this,
LOrder of hymns within any given book of this division.
on a descending
questions can hardly be raised
or, if raised,
they resolve themselves into
questions in general concerning the hymn-divisions of books
and their value.

(.The hymn-divisions of books xiii.-xviii.
and their value.
xiii.-xviii.
In
these
books the whole matter of hymn-division seems to be secondary and of

little critical
cal
and
books
xvi.).
value or significance
(xiv., xviii., xiii., xvii.
(cf. p. cxxxi).
that
is, all
In them, the hymn-division
coincident with the anuvdka-^\v\%\on.
is,
Book
First, as to the metri-
but the \^nq parydya-hooVs xv.

as in
xiv. is
book
xii.
of division
divided into two
II.,
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 questionable.
Book rviii., properly speaking, is not a book of hymns at all, but
rather a book of verses.
The Paiicapatalika says that these verses are
'disposed' (vihitds) in four anuvdkas (see p. 814, ^ 5, and note the word
parah, masculine): from which we may infer that the anuvdka-dWxsxon is
;
of considerable antiquity; but the significance of the coincident
hymn-
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
division
is
Even with book xiii. the

3. 73 (and not just after
see p. 848, ^ 8).
case is essentially not very different see the discussions in Deussen's
:
lo.
Extent and
Geschichte,
i.
i.
Strzictiire
Book
215-230.
the only book of which this
is
of the Atharva-Veda Samhita

consists of a single
xvii.
true
p.
clxi
anuvdka
(it
is
805); and although in the colo-
phons the mss. apply both designations, anuvaka and artha-sukta, to its
30 verses (which the mss. divide into decads), it is truly only one hymn.
LThe parydya-\>ooV%, books xv. and xvi. remain. These, as appears from
the tables on pages 771 and 793, consist each of two annvdkas with 7 and
When writing the introduc1 1 and with 4 and 5 parydyas respectively.
tions to those books,
of the parydyas
above, seems
(cf.
now
to
had not seriously considered the proper grouping
p.
770, lines
make
it
29-30).
assumed, as everywhere else from book

with the anuvdkas.
The bearing
the table on
p. clx.J
is
discussion at
shown
xii. xviii.,
to
p.
cxxx,
be conterminous
of this assumption on the
citation is treated at p. cxxxvi, above.
upon the summations
The
probable that the /^ryay^-groups should be
in table
The
3,
effect
of this
second form,
method
of
assumption
p. cxlv,
and
in
Cross-references to Explanation of Abbreviations and so forth

|_As such explanations are often sought at the
with
Roman numerals
Arabic),
it
will
(or just before
page
end of the matter paged

pages numbered with
of the
be well to give here cross-references to certain matters
most frequently sought
for, as
follows
PAGES
For
For
For
For
For
For
For
explanation of abbreviations, see
explanation of abbreviated
titles,
xcix-cvi
........
....
see
explanation of arbitrary signs, see
key to the designations of the manuscripts, see

synoptic tables of the manuscripts, see
description of the manuscripts, see
table of titles of
hymns, see volume VIII.,
xcix-cvi
c
cix-cx
cx-cxi
cxi-cxvi
1024-1037J
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
It contains 30 such hymns, but also one (34) of 5 verses,
sought.
two (i I 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
Hymns
cases for the exceptional length.
of 4 verses are also
found in books vi. and vii. (12 in vi., and 1 1 in vii.), also 9 in xix.
The whole book has been translated by Weber, Indische Studien,
vol. iv. (1858), pages 393-43-
For the retention of sacred learning.
I.
\Atharvan.
The hymn
first
is
two verses.
vdcaspaiyam.
dnustubham:
caturrcam.
found also near the beginning of Paipp.

It is called in
Kaug.
(7.
4-p.virdd urobrhatT?^
4.
MS.
i.
139. 10) trisaptiya,
(iv. 12.
from
its
end) has the
second word
and generally quoted

by that name. It is used in the ceremony for " production of wisdom " {tnedhajanana
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
but
further styled (as prescribed in
it is
7.
8) briefly pilrva
first,'
'
19; 25. 4; 32. 28) finally (13. i, note), it is reckoned as belonging to the
varcasya gana. And the comm. [_p. 5, endj quotes it as used by a pariqista (5. 3) in
14.
18.
The
the puspabhiseka of a king.
Translated
I.
The
Weber,
iv.
me
is
Trisaptas
'
scores.'
a,
and tanvd 'dyd

quoted under Prat.
a,
is
Vait. takes
Griffith,
no notice of
it.
i.
i.
go about, bearing
all
forms
let
and tanvam adhyadadhatu me

in d.
ii.
The
s of
our trisapta
is
for d.
MS. combines
prescribed in Prat.
ii.
98
71.
plainly used as the designation of an indefinite number,
Supposing
the lord of
today their powers, [their] selves (tanu).
Ppp. reads paryanti in

trisaptds in
thrice seven that
speech assign to
vdcas p-
393
(^rutd to signify one's acquired sacred

1
'
dozens
'
or
knowledge, portion of (rutt,
BOOK
I-
i.
THE ATHARVA-VEDA-SAMHITA.
I.
perhaps refers to the sounds or syllables of which this
it
hand, gruta (as
'
me
to
'
comm. does
the
edition bdla (an accent-sign
full
that
same
the
Weber
it
may mean
dropped out under
highest gods
three or seven
'
the healthy
Read
pi.
me
tanvd
our
in
may be mentioned
it
of trisaptas.
that he spends
he conjectures
First,
as the three worlds, the three gunas, the three
the seven seers, the seven planets, the seven troops of Maruts, the
or,
on the other
If,
may be
-la).
of the
'
up.
understands accus.
wisdom of the comm.,

quarto page and more on the explanation
As an example
made
is
of hearing,' the trisaptds
R. prefers to regard tanvAs as gen. sing.
and young (so R.).
hearers, old
means 'sense
in vi. 41. i)
seven worlds, the seven meters, or the
Secondly,
lilie.
T A.
may mean
it
'
three sevens,' as
and seven priests and seven Adityas

7.
(TA. i. 13.3; RV. ix. 1 14. 3), or seven rivers and seven worlds and seven quarters
(TB. ii. 8. 3*), or seven planets and seven seers and seven Marut-troops. Thirdly, it
may signify simply thrice seven or twenty-one, as twelve months -I- five seasons -t- three
worlds -f one sun (TS. vii. 3. los), or five mahabhiitas -\- five breaths -f five jnanendriyas -f five karmendriyas -f one antahkarana. At any rate, they are gods, who are
|_Discussed by Whitney, Festgruss an Roth, p. 94. J
to render aid.
seven suns (for which
2.
good,
quoted
is
i.
Come
again, lord of speech, together with divine
make
[it]
Two
stay {ni-rani)
which R.
c,
me,
ramaya
of our mss. (H. O.) have
asospate in
in
But
prefers.
vdsupale vl ramaya tndyy evd tanvdm
in
IVIS.
in
mind lord
myself be what is heard.
;
Ppp. begins with upa neha, and has
c.
rather favors our text, reading, for
mdma ;
of
and
begins a with tipaprihi.
it
c,
d,
The
comm. explains ^rutam as upadhyayad vidhito 'dhttam vedaâstradikam j- and adds

" because, though well learned,
the bow-string
be what
Ppp. reads,
Prat.
166. 3.
tanu.
of
LThat
my
4.
let
in a, b, ianil
a.
is,
ubhey aratni.
apparently (a),
is
(ii. 7.
2.
\Âtharvan.
following
bow with
me,
in
in
my-
the verse
is to
'
Do
be compared RV.
x.
iv.
in c.J
upahiito
ff.,
on us
is
let
the lord of speech call
heard
me
let
not be parted
(ritlam
me ma pra
Against injury and disease:

;
pSrjanyam.
hymn; but
is
sam
comm.
is
j.
j-/>.
virdnndma
may have been among
In the quotations of the Kaug.

the
with a reed.
dntistubham
not found in the Paipp. ms., but
first leaf.
hdslr attend ^dhitend 'horatrant
b,
notes the metrical irregularity of the second pada.
cSndramasam
is
'ham vdcaspatyu somsrtena radhasi samriena vi
For similar antitheses with upahii, see AB. ii. 27 VS. ii. 10
a somewhat analogous formula for the retention of what
i) is
The Anukr.
the missing
3 quotes abhi vl
[for me] some stretching [or fastening],' namely,
the lord of speech
heard or studied (adhtta)
The hymn
fast {ni-yatn)
heard.
is
AA.
dadhdmi.
With
united with (sam-gam) what
-badly corrupt.
In
make
tips of the
82 prescribes the pada-reading of artnioiva, and
i.
Ppp. has, for b
rddhasi
were the two
heard.
is
Called on
with what
it
the lord of speech
sacred learning, as also
may we be
often forgotten."
Just here stretch thou on, as
3.
self,
it is
it is
gdyatri.']
the contents of
not distinguishable from the
doubtless right in regarding
it
as intended at 14.
7,
TRANSLATION AND NOTES. BOOK
-i. 3
I.
19-21 and sundry other hymns,
is called sdtngramika or 'battle-hymn,'

and it (or vs. i) is apparently designated
\iy prathamasya (as first of the sdiiigramika 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
where
used
it,
with
i.
putting an
in rites for
apardjita
gana;
ing wounds,
etc.
further,
hymns
other remaining
it is
and, after
enemy
to flight;
used, with
hymn
ii.
anuvdka
of the
3, in
a healing ceremony (25. 6) for assuag-
has been employed
in the
updkarman,
are to be muttered (139.
and the
it
The comm.
11).
Lp. 16, top J, once more, quotes it from Naksatra |_error, for ânti, says BloomfieldJ
Kalpa 17, 18, as applied in a maha^dnti called apardjitd.
Translated
Weber,
AJP. vii. 467
field,
We
1.
know
we know
Vidmd
well
2.
394
Griffith,
cxiii
Bloomfield,
233.
8,
Discussed
Bloom-
i.
Florenz, Bezzenberger'' s Beitrage, xiv.
78
the reed's father, Parjanya the much-nourishing;
many
mother, the earth of
its
quoted in Prat.
is
lengthened
iv.
JAOS. xiii. p.
or
ff.
16 as the example
iii.
ff.
and
aspects.
first
occurring in the text of a
final a.
bow-string,
bend about us
make
thyself a stone
being hard,
put very far away niggards [and] haters.
A
pare
b.
is, by Kau9. 14. 13, one of the articles used in the rite.
With b comPada d is RV. iii. 16. 5 d.
Niggard is taken as conventional renderThe comm. reads vilus, RV.-wise.
When
the kine, embracing the tree, sing the quivering dexterous
bow-string
13.
ii.
ing of drdii.
3.
'
'
Indra, the shaft, the missile.

{J rbhu) reed, keep away from us,
That is, apparently (a, b), when the gut-string on the wooden bow makes the reedarrow whistle
cf R V. vi. 67. 1 1 c, d. The comm. explains rbhum as uru bhdsamdnam ( !),
and didytim as dyotamdnam, which is probably its etymological sense. |_Discussed,
'
'
Bergaigne, Rel. vid.
i.
As between
4.
the reed-stalk
let
278
n.,
ii.
182.J
both heaven and earth stands the bamboo

{mt'inja)
(.'
t^jand), so
stand between both the disease and the flux
(asravd).
The
verse seems unconnected with the rest of the hymn, but to belong rather with
The comm. glosses tejana with venu. For dsrdva, cf. ii. 3 vi. 44. 2 the
comm. explains it here by miitratisdra difficulty (.') of urinating or painful urination' |_' diabetes,' rather
Bloomfield understands it to mean " diarrhoea," and bases
.'J.
upon this questionable interpretation his view of the meaning of the whole hymn, which
hjTnn
3.
'
he
entitles
"formula against diarrhoea."

3.
Against obstruction of urine: with a reed.
\Atharvan.
navarcam.
Of
hymn, only
this
8-9 are specified
dnustubham
parjanyamitrddibahudevatyam.
vss.
7-8 are found in Paipp. (in
doubtless intended at Kauq. 25. 10, as used in a

vss.
'
'
The "reed"
in 25. 12.
rite
implies
xix.),
i-^. pathydpanktil^
without the refrain.
some
however, do not appear to have made frequent use of

Translated:
Weber,
p. 130.
iv.
395
Griffith,
i.
primitive form of a fistula
urinaria, the vastiyantra (one of the nddlyantrdiii^ of the later physicians
Henry, Manuel,
It is
for regulating the flow of urine
who,
it.
Bloomfield, 10, 235.
Cf. Bergaigne-
i.
BOOK
3-
We
1.
that will
I.
know the reed's father, Parjanya of hundredfold virility; with

on the earth [be] thine outI make weal {(dm) for thy body
;
pouring, out of thee, with a splash
The
last
We
2.
pada
found also at TS.
is
know
iii.
3.
lo^
bal
again at
(it,
xviii. 2. 22.
the reed's father, Mitra of hundredfold virility
with that
will etc. etc.
5.
We know the reed's father,

6.
What
3.
4.
a splash
of
all
He
moon
of etc. etc.
the sun of
etc. etc.
Q gavlni), what
in thy
so be thy urine released, out of thee, with
it.
The comm. reads

tam.
the
of etc. etc.
thy (two) groins
in thine entrails,
bladder has flowed together
Varuna
in
explains iht
b (with two or three of SPP's mss., which follow him) sathfrigavinyau as " two vessels {tiSdi) located in the two sides,
affording access to the receptacles of urine."
up thy urinator,
split
7.
The comm.
veqantya
same mss. as above) has
(with the
yantyah.
[_'
pierce or open
tank
like the weir of a
so be thy etc. etc.
in b variant.
Ppp. reads vrtram
up thy urethra
with a metallic catheter,
'
says the comm.
Unfastened
8.
sea
Ppp. gives, for
As
9.
[be] thy bladder-orifice, like [that] of a water-holding
so be thy etc. etc.

b,
samudrasyo ^tadhtr eva.
the arrow flew forth,
Instead of fardadpatat in
a,
so be thy etc. etc.
we should expect pardopdtat,
the equivalent of a
let
loose from the
bow
present.
It is
by
easy to reduce this
hymn
norm of the book,

and combining vss. 7-8
to the substance of four verses, the
striking out vss. 2-5, as plainly secondary variations of vs.
i,
(as in Ppp.) into one verse, with omission of the sense-disturbing refrain.
4.
[Sindhudvipa.
The hymn
Kaug.
is
To the waters:
for blessings.
aponaptriydni, sontdbddivatdni.
not found in Paipp.
It
gdyatrdni :
4.
purastddbrhatt^
and the two that next follow are reckoned by
also (7. 14) to

1,4) to both qanti ganas, major (brhat) and minor (Jaghu)
the aparii suktani or water-hymns, applied in various ceremonies
and by some (18. 25,
note) to the salila gana, which Kaug. begins with hymns 5 and 6. The same three are
(9.
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.
used
in the
down
of the vasativarl water in the
aponaptriya
rite
for other correspondences, see
Translated
Weber,
iv.
Hymns 4-6
further appear in Vait. (16. 10) as
of the agnistoma sacrifice, and 4. 2 alone with the setting
same
sacrifice.
under the verses.
396
Griffith,
i.
6.
The
four verses are RV.i. 23. 16-19
The mothers go on
1.
them
their ways, sisters of
-1. S
I.
make
that
sacrifice,
mixing milk with honey.
2.
They who
let
them further our
The
3.
verse
is
are yonder at the sun, or together with
found
whom
the sun
is
sacrifice.
further, without variant, in
The heavenly waters I call

be made oblation.
on,
VS.
(vi.
24
e).
where our kine drink
to the rivers
{sindhti) is to
note to X.
[_Cf.
9. 27,
below. J
4. Within the waters is ambrosia (amrtci), in the waters is remedy;

and by the praises {prdâsti) of the waters ye become vigorous (vajtn)
horses, ye become vigorous kine.
The second
half-verse
here rendered strictly according to the accent, which for-
is
bids taking the nouns as vocatives
SPP. reads
in
majority of ours bhdvatha (our two Bp. give bhav-)
RV.
antithetical.
r.
i)
b,
with
all
his niss.
the accent
to
is
and ends the verse with
have the verse: VS. (ix. 6 a), TS. (i.

lack a fourth pada, and have at end of \s prdqastisu ; for
bhdvata vdjinah.
(i.
gives prdâstaye at end of
c,
;
all
Other
texts
and the great
be regarded as
c,
reading devd
7- 7')' î<i
c,
^^
VS. has dqvd
bhdvata vdjinah, TS. dqvd bhavatha vdjinah, and MS. dqvd bhavala vdjinah.
To the waters
5.
[Sind/iudvlfa.
The
the
first
for blessings.
(etc.,
as 4).]
three verses occur, without variants, in Paipp. xix.
The whole hymn, with

RV. x. 9. 1-7
three verses of the one next following, are, also without variants,
first
RV. i. 23. 20 a, b, c, 21) and they likewise

SV. (ii. 11 87-1 189), VS. (xi. 50-52 et al.), TS.
(iv. 1.5' et al.), MS. (ii. 7. 5 et al.), and TA. (iv. 42. 4 et al.), everj'where with the same
text [_for other references, see MGS., p. 147J
as to 5. 4 and the verses of 6, see under
the verses.
Hymns 5 and 6 together are called âmbhnmayobhit, Kaug. 9. 1 for their
uses in connection with the preceding hymn, see under that hymn.
Both appear also in
the house-building ceremony (43. 12), and this one alone in the. darâpfirnamdsa- or
/arz/aw-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 (ambhumayobhii) it accompanies in the paqiibandha (10. 19)
the washing of articles employed
and with it alone, in the agnicayana (28. 1 1), is the
lump of earth sprinkled. The comm., finally, quotes the hymn from Naks. Kalpa 17,
1 8, as used in a mahd^dnti called ddityd.
Translated Weber, iv. 397
Griffith, i. 7.
(vs. 5
is
here put before 4
occur in other texts:
6,
are also
thus, 5. 1-3 in
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
ye quicken,
in order to that to the possession of
waters, and generate us.
which
i.
BOOK
5-
I.
|_May not jandyaiha,
like 'English
produce, here
mean
'bring,'
and so signify about
same thing 3.sjhivatha ?\
the
Of the waters, having mastery
4.
human
beings {carsani),
is
found, without variants, in
\Smdhudvipa (Atharvdkrtt).
TB.
(ii.
5-85)
much discordance
a corrupt third pada, with
To the waters:
6.
desirable things, ruling over
ask a remedy.
The verse follows in RV. our 6. i. It

and TA. (iv. 42. 4) but MS. (iv. 9. 27) has
among the mss., and adds a fourth.
The hjrmn
of
for blessings.
(etc.,
as
4. pathydpaiiili.']
4).
not found in Paipp., but perhaps stood at the beginning of
on
Weber,
Verses 1-3 occur in RV., as noted under the preceding hymn, and
V. 78 and xiii. 431 J.
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 Kauq. and Vait., see above, under those hymns.
the lost
first
Verse
is
at the
is
leaf
see [_Bloomfield's introd. to the Kaug., p. xxxvii and
also (Kaug. 9. 7) directed to be repeated (with the gayatrl or savitri-v^rBt)

rites, and to be recited part by part
indramahotsava ceremony (140.5).
397 Griffith, i. 8.
beginning and end of ânti
rinsing of the mouth, in the
Translated
Weber,
iv.
weal [and] health flow they unto

The
for us in order to assistance, to drink;

us.
verse occurs further, without variants, in VS. (xxxvi. 12),
(iv. 42. 4),
and Ap.
beginning of
b.
(v.
4.1);
The comm.
SV.
(i. 2. i
et al.),
TA.
(i.
to the prefixion of this verse to the
2.
Within the waters, Soma told me, are
Found
TB.
33) is repeated ^dm nas (instead of apas) at

explains abhisti by abhiyajana !
in
As
wealf ul for
six times, with
Be the divine waters weal
1.
its text,
ref's, esp.
whole
text in a part of our mss., see p. cxvi.
all
remedies, and
Agni
(fire)
all.
also in
TB.
(ii.
5.8^), without variants,
and
in
MS.
(iv.
10.4), with, for
c,
apaq ca viqvdqambhuvah.
3.
waters, bestow a remedy, protection (vdriitha) for
my
body, and
long to see the sun.

Only RV. has
4.
Weal
this verse.
for us the waters of the plains,
marshes, weal for us the waters
brought in a vessel
won by
and weal be those
of the
digging, and weal what are
propitious to us be those of the rain.
Padas a-d are nearly repeated
in xix. 2. 2.
The mss. sum up this anuvaka |_l.J or chapter as of 6 hymns, 29 verses and their
quoted Anukr. says adyaprathama rco nava sytir vidydt : i.e. the verses exceed by 9
the assumed norm of the chapters, which is 20.
[_ Regarding vidyat, see end of
notes
;
to
i.
I.J
To Agni
7.
\_CdiaJia.
hymn and
This
more
in place
saptarcam.
among
one
is
for the discovery of sorcerers.
dmistubham
the following occur in Paipp.
than here
-1.
I.
the
hymns
j.
iristul>k.'\
where the length of
iv.,
this
Both, with eight other
of four verses.
hymns
(mostly attributed by the Anukr. to Catana as author), are called by Kauq. (8. 25)
expellers,' and are used in a few places for exorcism and such purposes.
catattani
'
Translated
Weber, iv. 398

Manuel,
Cf. Bergaigne-Henry,
Bring hither,
1.
ing out (stu)
Ludwig,
p. 131
p.
also
523
Griffith,
i.
Whitney, Fesigruss an Roth,
p.
94
f.
Agni, the sorcerer {ydtudhana), the kimidln, speak-
for thou,
god, being revered, hast
become
slayer of the
barbarian (ddsyu).
shown by
'Stu is
(_'
naming,
i.e.
use also in
its
confessing himself;
8. i, 2 to
cf.
have here the virtual meaning 'confess'
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 kiniidin occurs, of repeating
Yaska's (6.
) silly etymology from kim iddnlm
what now ?
Ppp. reads for a stuvdnastanaya, and, for c, d, tvam hi devdth stuto hantd tasyo 'ta babhiltiyathd.
'
2.
'
'
most exalted one {paratnesthin), Jatavedas, self-controller, Agni,

sacrificial butter, of the sesame oil (.')
make the
partake of {pra-ag) the
sorcerers cry out.
The
translation 'sesame oil' follows our text, tdildsya ; but the reading of
all
the
SPP. follows, is tduhisya, and Ppp. has ti'tlasya. The comm. explains
the word as meaning " situated in the sacrificial ladle," from tula balance,' used for
spoon,' because by the latter the butter is measured out
or, he adds, it signifies
simply avadiyamdna cut off (in the technical sense), since the root iul means unmane
|_' mete
out 'J.
Ppp. further reads in c, d prd^dnam ydtudhdndd vildpayah.
The
comm. first takes vi Idpaya from root ll, and makes it equal vindqaya! but he adds
further a derivation from vi lap \^ make 'em squeal,' as we should say J.
At end of a,
the satkhitd-xai,%., as usual, are divided between -sthin and -sthin ; SPP. chooses the
mss., which
'
'
'
former
3.
[_cf.
Prat.
ii.
1 1
'
Ppp. has vaqiin
J.
Let the sorcerers cry out
in b.
{vi-lap), let
the devouring kimtdins; then
Agni together with
Indra,
welcome
Ppp. combines, as often, -dhdnd
'tri-, in
a-b
do you,
at the
end haryatam.
and
SPP. reads everywhere
this
it
our oblation.
reads yathd for atha in
and
c,
attrin, the theoretically correct form,
but never found in the mss.

4.
Let Agni
first
take hold
let
Indra, having arms, push forth
everyone that has a demon, coming, say "here

Ydtumant
cerer,' lit'ly
'
'
having a familiar demon (^ydiu)
holding a demon.'
indro nudadas i<dhumd ; and for

5.
We
would
Ppp. has for

d,
fain see thy
a,
'
is
let
am L"
the equivalent of
ydtudhana
'
sor-
b agnis purastdd a yachatu pratha
ay am asmdi tedyd.
heroism {vlrya),
Jatavedas
proclaim to
i.
BOOK
7-
US the sorcerers,
front,
I.
men-watcher
them
let
come
-taptas ;
in d,
the verse suspicious as original part of the
hymn
6.
burnt about by thee in
all,
to this place, proclaiming themselves.
Ppp. reads in a virya;
same
Ppp., in the
Take
c,
order, puts the intrusion,
O Jatavedas
hold,
our messenger,
The comm.
in
The change
yantu.
but the presence of
all
the verses in
be one, far back.
if it
thou wast born for our purpose
makes
of meter
becoming
Agni, make the sorcerers cry out.

obvious connection with vt lapantu
this time, utterly regardless of the
and of the general sense of the hymn, glosses vi lapaya only with vinaqaya.
a rabhasva brahmana jatavedo hrdi kamaya
Ppp. has a totally different text
randhaya : ditto na agnir ut tistha yatudhanan iha "nay a,
in 2 d,
7.
Do
thou,
Agni, bring hither the sorcerers bound
with his thunderbolt crush
Api
Prat.
(ii.
of final -an.
The hymn, except
Weber,
its
iv.
found
This oblation
woman
401
shall
[or]
7. I,
2.
'
bdrhatagarbhd
4.
Ludwig,
p.
tristubhJ]
in Paipp. iv. also next after
132
7,
our
hymn
7,
but
in
the
see under the latter.
Griffith, i. ti
p. 523
Whitney, Festgruss an Roth, p. 94 f.
;
bring the sorcerers, as a stream does the foam
man, hath done
Ppp. has fore, d nldam stri pitman kar

i.
'
for the discovery of sorcerers.
use by Kauq. with
Bergaigne-Henry, Manuel,
1.
is perhaps more nearly

cut open
upa baddhan would be a more acceptable reading.
b,
dnustubham
vs. 4, is
For
i, 3, 2.
Translated
whoever,
Indra
let
27) quotes upabaddhah as the first instance in the text of such treatment
Our text, by an error of the printer, reads bdjrena for v&j- in c.
\Cdtana.
verse-order
In
To Agni and other gods:
8.
Cf.
then
vraqc (used almost always of the head)
Ppp. reads apa ^trsa vrqcatu.
The
in (api-vraqc) their heads.
here
this,
let that
yaqam bhuvatam
person speak out.
janali.
[_For stu, see
note.
This
man
hath come, speaking out
Brihaspati, taking [him] into thy control
man do ye welcome
this
O Agni and Soma, do ye (two)
pierce [him] through.

Ppp. has
id dhatam.
"praise"
3.
in a,
b stuvana
gama
tvaiii
The comm. makes nonsense

here it is yusman stuvan.
Of the
[him hither]
sorcerer,
'ta
prati;
in c, d, va(ê
krtd 'gntsotnav
every time by insisting on rendering j/a by
soma-drinker, slay the progeny and conduct
of him, speaking out,
smo
make
fall
out {nis-pat) the upper eye
and the lower.

The comm.
fills
out the ellipsis in b by making
to obtain desired result "
Ppp. reads ny'astuvdnasya.
and stuvanasya
SPP's
is
it
mean
text as well as ours gives nt st- (p. nth: st-)
sam/iitd-mss., as everywhere, are divided between that and

ized
by the
" conduct our progeny
bhltya ivadvisayam stutim kurvatah.
silence of the Pratiâkhya Lsee p.
nf/i st-j
the latter
is
426J concerning the combination.
the
author-
Wherever,
4.
Agni, thou knowest the births of them, of the
devourers that are in secret,
(brahman)
through worship
-i.
I.
them do thou, increasing
Jatavedas,
slay of them,
Agni, with hundredfold
transfixion.
The
and broken connection of the second half-verse suggest possible
irregular meter
corruption of the text
dsurctnaih qatatarhan, TS.
cf.
i.
5. 7*.
The meter
(i
1 1
40) is well enough described by the Anukr. if we may take barhatagarbha as

meaning dvibdrh- containing two padas of nine syllables.' |_For -tdrham, cf. Gram.
9
'
995.J
For some one's advancement and success.
9.
\Atharvan.
vasvddindndmantroktadevatyam.
trdistubham.']
Reckoned to the varcasya gana (Kaug. 13. i, note), and

by itself, in that of the restoration of a king (16. 27)
with
35 and v. 28, in two ceremonies for fortune and for power (i 1. 19 52. 20) with
seven others, employed by a teacher at the reception of a Vedic student (55. 17). In
Vait. (3. I), vs. 3 accompanies an oblation to Agni in the parvan-s3.cnficc&.
And the
comm. quotes its use in the Naks. Kalpa 17-19, in two mahdânti ceremonies called
di'rdvail a.nd bdrhaspatij and in Parigista 5.3, in \\i^ puspabhiseka rite.
Translated: Weber, iv. 401
Ludwig, p. 456; Zimmer, p. 163; Griffith, i. 12;
Found
also in Paipp.
i.
further used in various ceremonies
i.
Bloomfield, 116,239.
In this
1.
man
the Vasus maintain good things
let
Pushan, Varuna, Mitra, Agni

maintain in superior
him
let
{vdsii)
2.
;
(ttaka)
the
his direction {pradiq),
be
his rivals {sapdtna) inferior to

this
man
The translation implies

comm. first explains it
second half-verse
is
him
to the highest
fire,
The
or also
firmament
ii.
emendation of asmdt to asmdt;

and then, alternatively, as used for
in c the obviously called-for
as asmadiydt purusdt,
Ppp. begins with asmin devdh pradi^d; and
of the vowel.
quite different
adhardn sapatndn (d =
gods, be there light, sun,
in d.
ascend.
asmdt by Vedic shortening

its
At
make
Indra,
light.
Ppp. substitutes tvastd for piisd in b, and uta me devd for uttarasmin
Anukr. appears to sanction the metrical combination ddityo 'ta in c.
gold
the Adityas and also the All-gods
uttarena brahmattd vi bhdlii krnvdno anydn
29. 3 d).
3. With what highest worship (brdJnnan), O Jatavedas, thou didst

bring together draughts {pdyas) for Indra, therewith, O Agni, do thou
increase this
man
here
set
him
in
supremacy
(qrdisthya) over his fellows
(sajatd).
Ppp. reads uttarena in
b,
and
its
is
rdyas posaih qrdisthyatn a 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 havhd for brdhmand in b, and agne tvdm ntd (for tvdm agna i/td) in c;
and MS. has -bharan in a, vardhayd mam in c, and tnd for enam at the end and it
inserts mddhye before qrdlsthye in d.
;
i.
BOOK
9-
I.
lO
4. I take to myself their sacrifice and splendor (vdrcas), their abundance of wealth and their intents {cittd), O Agni be his rivals inferior to
him to the highest firmament make this man ascend.
;
The second
half-verse
same emendation
in b
the comm.
;
the
is
same with
glosses with buddhim.
read uttatne devd jyotisi dhatutama
(?)
d above, and the translation makes the
c,
The
'
acquisitions
text
is
'
should be read for cittani
defaced in Ppp.
but in d can be
|_meaning, presumably, dadhdtana \.
For some one's release from Varuna's wrath.
10.
[Atharvan. dsuram,vdrunam.
Found
Doubtless vittani
as there.
Used
trdistubham
3,4. anustubh
iakummati).']
(j.
Kaug. (25. 37) to accompany lavation of the head

healing ceremony (for dropsy, comm. and schol.).
in Paipp.
i.
in
in a

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 Asura bears rule over the gods; for the wills {vdga) of king
Varuna [come] true
from him, prevailing by my worship (brdhman),
from the fury of the formidable one (ugrd) do I lead up this man.
;
'
Come
true,'
i.e.
the more etymological sense of safyd.

explains qdqadana as " exceedingly sharp ;
are realized or carried out
Ppp. reads viqdya for vai;d
hi.
The comm.
having attained strength by favor of Varuna, gratified by praise etc."

as the
first
ignores the
2.
example of
first
its
pada as
Homage be
thou dost note
is
quoted
in Prat.
Tatas pari
ii.
in c,
The Anukr.
66.
a jagati.
to thy fury,
{ni-ci)
{pra-su) together
kind of combination,
king Varuna
for,
formidable one,
A thousand
every malice (dnigdkd).
a hundred autumns of thee shall this
others
man
impel
live.
The obscure third pada is understood by the comm., perhaps correctly, to mean " I
buy off 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 halfverse it reads
(atam sahasrafn pra suvdniy anydn ayam no jivdm qarado vyapdye.
Here, too, pada a is an unacknowledged y^Tâ/f. |_Comm. cites, for c, AB. vii. 15.J
;
3.
In-
much wrong
that thou hast spoken with the tongue untruth,
from the king of true ordinances {-dhdnnau), from Varuna,

|_Read ydt ivdin uvdktha dnrtam ? \
uvakta, treating it as for uvaklha, which
4.
I release
The comm. has

all
in
release thee.
a the absurd reading
the mss. give.
thee out of the universal, the great flood {arnavd)
speak,
formidable one, unto [thy] fellows here, and reverence our incantation
(brdhman).
Universal (vdiqvanara), i.e., perhaps, dangerous to all men
and the dropsy,
Varuna's special infliction, is probably spoken of as 'flood' [cf. RV. vii. 89.
The
'
'
4J.
(doubtful) rendering of the second half-verse takes

patient
ner,
of
the
comm. regards
ZDMG.lii. 733. J
c, d.
it
it
as addressed, like the
as said to Varuna, which
is
not impossible.
first,
to the
[^See Geld-
Ppp. reads amuticam at the beginning, and has a lacuna in place
[_Render apa-ci by
'
regard ?J
'
II
For successful childbirth.
II.
[AtAarvan. sadrcam.
II
-1.
I.
pSnktam
fdusnam.
anustubh
anustubh
2.
kahimmaiy
^. 4-p. usniggarbhd
4-6. pathydpankti.~\
Verses 2-4 occur together in Paipp.
i.,
and 6
in xx.,
In
but at different points.
Kaug. (33. i) it is quoted at the beginning of a long and intricate ceremony

whole section) for safe delivery, the first of the strlkarmani or women's
the
(filling
rites
'
'
its
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 aryaniadidevdn
details
ndrtsukhaprasavdyd
'bhistfiye 'starit ca
Translated: Weber,
99,242.
Discussed
At
iv.
404
sarvdbhir aprdrthayat.
Ludwig,
478
p.
Griffith,
Roth, Ueber den Atharva-veda,
this birth,
utter vdsat for thee
Pushan,
Aryaman
14 and 473
Bloomfield,
[as] efficient (ved/tds)
invoker
the woman, rightly engendered, be relaxed
let
let
i.
p. 15.
let
her joints go apart in order to birth.
The
Roth formerly
translation of c implies emendation of the text to vi sisrtdtn.
preferred slsrtdm nary rtdprajdtah

leaves sisratdni as
'
let
a timely child
come
forth,
O woman
'
Weber
with indefinite subject, and understands the two following words
pi.
woman properly constructed " Ludwig renders as if sisrtdiiij

BR.) would emend only sisrtam, and understand it of the 'flow' of
water preceding birth
but that would be rather srii, and sr without a prefix in such a
sense seems very unlikely |_cf., however, sdrann apah, RV. iv. 17. 3J.
Rtdprajdtd
might also be possessive, rightly engendering.' The comm. takes siitdu as from suti
Lnot siiti, fern., nor siitu, fern. note accent and gender 'J, and meaning the ceremony
at birth; vedhas as = Dhatar 'the creator'; rtaprajdtd && = jivad-apatyd j and
as a parenthesis
Roth now (as
" be the
in
'
may
sisratdm (to the plural form of which he finds no objection) as "
The
{yinihsrtd') of the pangs of birth."
40)
is
metrically irregular verse (9
a paiikti solely in virtue of the [âggregate J
Four
2.
number
let
10
10
+ n =
its syllables.
four also of the earth
[are] the directions of the sky,
gods sent together the foetus
of
she be relieved
the
them unclose her in order to birth.
Or 'unclose it,' tdin, 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

(ii.
The word and
prefer tdin.
30), as the earliest
example
its
predecessor are quoted in the Prat,
combination of n and
in the text of a
without inserted s
but the form of the quotation {samairayantddlndvi) prevents our seeing wliether
authors read tarn or tdin ; the
urnavantu. The text

from our reading.
Let Pushan
3.
(.')
thou, siisand, loosen
The
in
Ppp.
is
In
tarn.
d,
the
comm. gives
have the
unclose [her or
it]
do thou, biskald,
latter)
might well be called on to do
we make
in particular
are possibly
sit
names
suffix -sny root sit
of organs
what
all
vs.
j/^'w/
go apart
do
a,
pusa
for
sum
(all
the
as principal officiating deity,
the gods were begged to do in vs. 2
The comm.
root
the
let go.
Pushan, referred to in
LBut see Bloomfield's comment.J
for siisd: root
the false form
confused, but does not appear to intend any variants
translation implies a very venturesome emendation in
authorities
C, d.
comm. gives
its
gives three different etymologies
sany and su-usas.
Sttsand and biskald
for the latter, Ppp. has puskale, probably an alteration
i.
BOOK
II-
to a
more familiar word
possible)
I.
comm. understands
the
the former, from roots
and san,
sii
and biskali (of course, equally
sfisani
name
is
12
of an accouching goddess
the
which are given three diverse but equally absurd etymologies) is another
The Anukr. apparently intends the verse to be read as 6 + 8 7 + 8 = 29,
latter (for
deity.
as
Not
as
it
in the flesh, not in the fat, not as
it
c.
supplying of
make a good anustubh.
omitted at the beginning would

4.
The
gdrbham
instead of admitting the obvious resolution tu-dtn in
were stuck {akata)
were in the marrows, let the spotted slimy

let the afterbirth descend.
the dog to eat
come down,
(?) afterbirth
for
SPP. reads
in
a ptvasi, with the comm. and a small minority of
ours (H. O. Op.) have
copy, though lost in the original text)
na nakhesu ca ; then our

book
The comm.
i.
c, d,
in part
Some
mansi
hymn
caused
two of our mss. (O. Op.), and one or two of

awkward about combining jarayu
nd, and resorts to various devices
c, d,
without variant
PGS.
then our
16. 2)
(i.
jalasyo 'paristhitaqdivdlavat dtttardvayavasainbaddham.
Further
LMP.,
3. I.
I split
5.
at
ii.
11. 19,20,
its
has the verse,
the form ndi 'va
a, b, in
for
ii.
as given in
for
mdnsena plvari na kastnin^ catid "yaiatn; then our e. But

we might be tempted to emend to kevalam; the comm. has
HGS.
kethesu {ke(êsu)
tia
of our mss. are very
our
first
three of
then ndi 'va pause (jiidnse ?) na pivasi
omitting the v, or (I.) reading -yutt-.
but in different order
mahsina
to get rid of the difficulty thus
and dttave,
nai ^va sndvasu na parvasu
then our e; and with this ends the
reads in a
SPP's, give the same.
without variant
yutam ;
nai \ia kastyo^ vana
his mss.
Ppp. has a very different text (preserved in the nagart
///5(7Jz.
support of qevalam,
the worthless explanation
may
be compared
has the verse with variants.
apart thy urinator, apart the yoni, 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,
ca jardyitjah ; and TS.
crtdmi tagarim
?'/ te
(iii.
3-
7' yoni
vi gavenydu ; for
d,
vi garbham
lo') presents a version nearly accordant with this, but
with takartm, gavlnydii, and (at the ^nd) jarayu ca: neither has our refrain.
6.
As
the wind, as the mind, as
[child], fly
fly
along with the afterbirth
the birds, so do thou,
O ten
Ppp. has the version ja/Z/n vdto yathd dagha yathd sasadroyajanta: evd
ejatu nir ditu daâmdsyo bahir jardyund saha.
thou
fall,'
the verb having both meanings.
naksaira-essa.y, p. 313,
This anu7'dka
For do
'
has
tliou fiy
|_Ten (lunar) months
AbA. der Berliner Akad., 1861.J
\_2-\
hymns, 25 verses
months'
the afterbirth descend.
let
[_Cf.
'
RV.
te
garbha
might be given do
'
cf.
v.
Weber's second
78.8.J
and the old Anukramani, as quoted,
says pahca pare tu (apparently the vidydt quoted at the end of an.
belongs rather
here than there).
12.
Against various ailments (as results of lightning?).
\Bhrgvangiras.
Found
also in Paipp.
the
It is
jdgatam
reckoned (Kaug. 26.
i,
4.
anustuhh^
note) as belonging, with
many
iakmandgana or iakman-Atstroymg gana, and is used (26. i) to

drinking of various things in a healing ceremony (comm. says, against
other hymns, to a
accompany
i.
yaksmandfanadevatdkam.
13
12
-i.
I.
disease arising from hurtful changes of wind, bile, or phlegm), and also (38. i) in one
bad weather {durdina), or (Ke^.) for the prevention of rain. The third verse
added to the Mrgara hymns in connection with lavation in another healing
against
further
rite
is
(27.34).
Weber,
Translated:
(= PAOS. May
1S86)
iv.
405
AJP.
Griffith,
vii.469ff.
i.
15
SHE.
JAOS.
Bloomfield,
xlii. 7,
246.
xiii.
Bloomfield
p.
cxiii
ff.
regards
it
as addressed to " lightning, conceived as the cause of fever, headache, and cough."
See
his elaborate
Weber made
comment.
account oijarayujd,
it
relate to fever, puerperal or infantile
(on
a).
1.
First born of the afterbirth, the ruddy {iisriya) 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
it
translation implies emendation in b to vatdbhrajds or -jas, as suggested by 3 c

proposed by Weber, and adopted by Bloomfield, being a fairly plausible way of
is
getting out of a decided difficulty.
breath "
R., " with
Weber
renders, however,
" with glowing wind-
The comm. reads
scorching wind " (emending to -bhrajjds).
vatavrajas (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
The
winds."
'bull'
whole hymn.
is
to
him
the sun,
and he forces
Neither he nor Kaug. nor the
tion of lightning
yet this
is
The
its foetal
first
words
envelop (in the cloud).'
through the
anywhere any intima-
perhaps most plausibly to be suspected
of the expression (so R. also).
escaped from
this interpretation
latter's scholia see
in the obscurities
a are viewed as signifying just

Ppp. is wholly defaced in the second
in
'
it offers no variants, merely combining -jas prath- in a, and readEmendation in d to ydsydi' kavt would improve both meter and
sense.
Tredha in d must be read as three syllables (as in RV.) to make the verse a
full jagati.
by R.
LAt OB. vi. 59 b, vata-dhrajas is suggested
half-verse
ing -bhraja
in the first
st- in b.
Thee, lurking
2.
(f') in
.''J
each limb with burning
homage, would worship {vidh) with oblation
(ôcis),
we, paying
we would worship with
oblation the hooks, the grapples, [him] who, a seizer, hath seized this
man's
joints.
Ot yds,
der, rather,
at beginning of d,
'
is
abbreviation for
hath seized his (accentless)
joints.'
'
when he or with which he.'

The patient is in plain sight
'
'
[_Renof the
Emphatic pronoun is therefore needless; so enam\s.i.\

Some of our
by a frequent blunder, read in a ('(fy-- The prolongation of the final of asya in
noted by the comment to Prat. iv. 79. Ppp. has a very different (and corrupt)
exorcist.
mss.,
is
text
to
qrito
(i(r(ydfw
yo grhlta parasya grbhlti : anko (am anko havisd yajami hrdi

The definition of this verse and the next as tristubh seems
tnanasd yo jajana.
have been
3.
lost
from the Anukr., which reads simply dvitlyd before antyd 'nustubh.
Release thou him from headache and from cough
entered each joint of him

is
wind-born,
let
it
the blast
it
as
qusmd) that
is
cloud-born and that
attach itself to forest-trees {vdnaspdti) and mountains.
Ppp. has srjatdm for sacatdm

ing
(.'
whoever hath
in d.
The comm. takes kdsds in a as nomin., explainhrtkanthamadhyavartl prasiddhah (^lesmarogaviqesah j vdiajas to him is
i.
BOOK
12-
I.
[_For (irsakii, see Knauer,
kausthyad vayor utpannah.

gen, Anzeiger,\\\. 22^
who
Ges., 1897, xlix. 50,
to
4.
Weal
my
four limbs
takes
my
[be] to
as
it
Ppp. has a quite different text
raya; for
'
xvii.
416
stiff necli
Indogermanische Forschun-
M6ht\mg\i.,Berichiedersachsischen
with head awry.'
my
both times for me, and paraya for ava-
in a, b, te
second person
verse in VS.
This
decidedly to be preferred.
is
(xxiii.
44) and TS.
lower, weal
body.
?nama: the address
(âm te prsiibhyo ?najjabhyah ca; in d, tava for
c,
my
upper member {gdtra), weal be to
weal be to
AJP.
Bloomfield,
14
(v. 2. 12^),
is
found also
to a
corresponding
in the
with readings in part agreeing further with
ffw te pArebhyo gatrebhyah fdm astv dvarebhyah : qdm asthdbhyo

jnajjdbhyah qdm v astu tanvai tdva : but TS. has for d {dm u te taniive bhuvat.
those of Ppp.
homage
Deterrent
13.
[Bhrgvangiras.
vdidyutam.
dnustubham
to lightning.
3. 4-p.virdd jagati
tristuppard brhatigarbhd
4.
pankti.l
The hymn
occurs in Paipp. xix., and vs. i also in xv.

It is used by Kauq. (38. 8, 9)
charm against lightning, with vii. 1 1 and it also appears (139. 8), with i. 26 and
and several other hymns, in the ceremony of introduction to Vedic study.
1 1
Translated Weber, iv. 406 Griffith, i. 16.
in a
vii.
Homage be
1.
to thy lightning,
The
version of this verse in Ppp. xix.
The
jassasi (^pratyasyasi ?).
The
homage
to thy thunder;
which thou hurlest
to thy bolt (dpnan), with
is like
half-verse
first
ours
is
irregular combination diiddê (p. duhdd{e')
is
at the impious
;
homage be
one
(dilddq).
d reads _)'/ durat pradi-
in xv.,
found also
in
VS.
noted by Prat.
ii.
(xxxvi. 2i a, b).
60.
The comm.
regards Parjanya as addressed, but then proceeds to give another interpretation of the
on the absurd assumption that namas = annam, which appears also in

numerous other places. To him, also, dpnan is a meghandman. In our edition, an
accent-mark is omitted over the -fwa- of dqmane.
verse, based
2.
Homage
to thee, child of the height {pravdt),
est (sam-uli) heat {tdpas)
be merciful to ourselves
whence thou gatherdo kindness {mdyas)
to our offspring (tokd).

Ppp. has {am nas for mdyas in
The
d.
first
half-verse forms in
VS.
(xxxvi. 21
c,
d)
b
but VS. has [for a ndmas te bhagavann astu ; andj for b
ydtah svhh samihase from whence thou strivest after the sky,' which indicates that
one verse with our
a,
'
our reading
ii.
is
LPischel discusses pravdt
corrupt.
(= 'stream')
at length, Ved.
Stud.
63-76, see 68.
homage to thee homage we pay to thy

and heat (tdpus)
we know thy highest abode (dhdman)
secret
thou art set as navel within the [cloud-]ocean.
Child of the height, be
3.
missile
(lieti)
that
in
is
[_The te in b
is
superfluous.J
Ppp.
other padas are more or less corrupt
gandharvo nama paradjective.
The
verse
in c
is
rectifies the
namas
meter of a by omitting evaj
te hete tipusydi in
nihitdsa nabhih at the end.
scanned by the Anukr. as 12
-t-
12
its
b (which ends there)

The comm. takes tdpus as
:
11
-I-
11
46
syllables.
15
Thou whom
4.
making an arrow
be merciful to us
Dhrsnum
the gods did create, the bold one,
all
for hurling
to thee as
do thou, besung
such be homage,
b might qualify isum
in
He
reads mrla in
godsjj
L[*^he
in the council {inddtha),
goddess.
The comm.
directly.
14
-t.
I.
supplies he aqane
'
thun-
hyath tvd deva ajaiiayanta vi^vesam krnvdna aqandya trisvdi ; and for d mitrasya varunasya prasrstdu.
The Anukr. seems to scan as 10 + 11 10 + 9 = 40 syllables. [_Read in c mrdaya
and in d utd tdsydi ?
For viddtha, see discussions of Bloonifield, JAOS. xix.^ 17, and
and the literature cited by Foy, KZ. xxxiv. 226.J
Geldner, ZDMG. lii. 757
derbolt' as addressed.
Ppp. reads for
c.
a,
Imprecation of spinsterhood on a woman.
14.
vSrunam vo'ta ydmyarn vd.
\Bhrgvangiras.
Found
in Paipp.
the details of
it
Used by Kaug.
i.
dttustubham
kaiummati ;
i.
j. ^-p. virdj.']
(36. 15-18) in an incantation against a
cast no light on those of the
hymn
and the comm. defines
its
woman
purpose
simply as striydh purusasya vd ddiirbhdgyakaranam.

Translated
its
character)
AJP.
vii.
473
Her
1.
Weber,
f.
Griffith,
SBE.
or
iv.
i.
408
17
Ludwig,
p.
Bloomfield,
xlii.
459
JAOS.
Zimmer,
xiii. p.
p.
314 (these misapprehend

1886; or
= PAOS. May,
cxv
107, 252.
portion (blidgd), splendor have
a tree a garland
like a
I taken to myself, as from off

mountain with great base, let her sit long with
the Fathers.
Ppp. has for a
The comm.
'va.
aham
bhagam a dadej its b is defaced in c it gives tnahdmuldi

bhagam by bhdgyam, here and in the other verse, recognizing
te
renders
Pitrsu he renders "
no sexual meaning.
father, mother, etc.,"
and
all
in the later [2
the translators understand
c,
d] to be specified houses of
it
in the
same way
but
it
is
and the
a double meaning in
questionable whether the plural of pilar would ever be used in this sense
Yama later indicates that there was at least

Perhaps a girl remaining unmarried was called " bride of Yama,"
as good as dead, and her stay at home compared to that in the other world.
LCf.
repeated mention of
the expression.
i.e.
Antigone, 816, "1 shall be the bride of Acheron," 'Ax^povri w^êiiffu.J
appears to ratify the abbreviated reading -budhne

2.
Let
this girl,
be she bound
king, be shaken
'-va in c
down
it
The Anukr.
counts six syllables in
to thee [as] bride,
d.
O Yama
her mother's house, also in her brother's, also in her
in
father's.
Ppp. has yat for esi at the beginning.
The comm.
foolishly interprets
rdjan as
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 (^niydmaka). For ni-dhit compare iii. 11.7 at TS. v. 2. 53 it is used with pitrsu. |_Does
not ni-dhit covertly suggest nidhuvana, which, in its obscene sense, may be as old as
indicating
the
Veda
3.
?J
She
is
thy housekeeper,
king
we commit her
to thee
she
shall sit long with the Fathers, until the covering in of her head.
The
d implies the obvious emendation to samopydt, which SPP. even

on the authority of the comm., but against every known ms. Ppp.,
translation of
admits into his
text,
i.
BOOK
14-
I.
16
The comm. explains it by sathvapanat bhilmau sampatatiat,

maranaparyantani till death
that this last is the virtual sense
That vap has not the sense shave in the compound (cf. A(JS.
is extremely probable.
vi. 10. 2) is shown by the inappropriateness of the prefixes sa7n + a to that sense, and
however, gives samopya.
and as equivalent
to
'
'
'
the frequency of the combination in the other sense.
'
|_See Bloomfield, 255, a qtrsndh
keâm opidt, till she shed the hair from her head.'J Ppp. has further imam u pari
dadhmasi in b. The comm. gives kulapa (ior -pas: our pada-text kulaopaK) in a. The
resolution qir-sn-ah in d would make the verse a full anustubhj the Anukr. counts only
'
14 syllables in the second half.
With the incantation {brdkman)
4.
I
shut up (api-fiah) thy portion (vulva
box
and of Gaya,
do what is within a
of Asita, of Ka^yapa,
as sisters
?),
{-koga).
[For the names, see Bloomfield, 255, and AJP. xvii. 403.J
Bhaga perhaps has
Three of our mss. (E.I.H.) with one or two of SPP's, read
in c atltaskotidm, against Prat. ii. 62, which expressly prescribes h.
The comm. treats
antah and koâm as two independent words antdh kt>(e would be a not unacceptable
emendation. The Anukr. appears to sanction the abbreviation -koqatii Va.
here a double meaning.
With an
15.
oblation: for confluence of wealth.
\Atharvan. siindhavam.
Found
dnustubham
2.
bhurikpathydpahkti^
i, 4, 3, 2).
Used by Kaug. only in a general
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,
in Paipp.
(in the verse-order
i.
prosperity (19.4), to
rite for
note) to the pustika mantras, or
Translated
Weber,
iv.
409
Together, together
1.
the birds {patatrin)
Ludwig,
371
p.
prosperity.
Grifiith,
i.
19.
the rivers flow, together the winds, together
let
this"
hymns bringing
my sacrifice
let
them enjoy
of old
I offer
with
a confluent {samsrdvyd) oblation.
The
verse
is
nearly identical with xix.
i. i,
and
in less
degree with
may be conjectured that we should read pradtqas

pradivas, why not render it by continually ?J Ppp. has not
xix. 1.3 c
it
in
c.
ii.
From
we do read
26. 3.
\\i
the second half-verse,

For b Ppp. gives saih vdta divya uta. The comm. accents
sdfh-sam in a. There is perhaps some technical meaning in sathsravyh. '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 astdrapankti (strictly viraj
8-1-8 ii-t-ii= 38), and its definition as such is perhaps dropped out of the Anukr.
text (which reads adyd dvitiyS. bhurik etc.).
'
but instead of
'
it
'
vs. 3 c, d.
'
2.
this
Come
straight hither to
man, ye songs
wealth (rayi) there

The/a(/a-mss.
for
c,
all
let
is
give
man
let
'
etc. J
hither ye confluents also

is
come
hither
increase
let
what
stay (sthd) with him.
yah
asya vardhayato rayim.
with this
my call,
every beast {pagii) there
in
e.
The
Ppp. has in
last
The omission
pada
of evd in
b idarh havya ttpetane 'dam, and,

nearly RV. x. 19. 3 d.
L Render
a would make the verse regular.
a,
is
17
What
3.
with
l6
fountains of the streams flow together, ever unexhausted,
we make
those confluences
all
Ppp. has
-i.
I.
riches (dlidtid) flow together for me.
The comm.
b ye nadibhyas sajhsravanty ticchamas saram aksika.
in a,
gives the verse twice, each time with a separate explanation.
What
4.
[fountains] of butter (sarpis) flow together,
of water, with
all
we make
those confluences
Ppp. reads samsravds for sarpisas in
The comm. supphes
a.
omitted subject in the verse, but afterwards utsasas from
Against demons
16.
\Cdtana.
Found
(47. 23) uses

its
once in a
it
commentator
Translated
What
1.
rite
Vrdjam
(in
4.
hymn among
kakummatiJ]
the cdtanani (8. 25),
accordance with the Anukr.).
of sorcery (for the death of one's enemies
iv.
409
Grill,
1,75;
Griffith,
devourers, on the night of
the fourth Agni
wise Q)
them
to
it
of course right.
is
Kau^.
comm.), and
(47. 13, note) in another.
Weber,
dnustubham
Kaug. does not include the
i.
note) reckons
(ib.,
avayavds as
first
which
vs. 3,
with an amulet of lead.
agnindram, vdrunam, dadhatyam.
Paipp.
in
but a Pariq.
and of milk, and
riches flow together for me.
i.
new moon, have
the demon-slayer
is
20
he
arisen troop-
shall bless us.
BR. the comm. reads

-nam shining,' and
qualifying either the night or the " hearty " man whom the demons have risen to injure
Ppp. has turyas for turiyas in c what is meant by it is not clear the comm. gives
in
is
obscure
'
troopwise
is
'
instead bhrdjam, and absurdly explains
it
the conjecture of
as bhrdjatndndtn or
'
three different explanations
fourth after the death of his three brothers and predeces-
sors (quoting for these
TS.
or as the dngirasa
as distinguished from the sacrificial, the household,
battle
fire,
thus teaching us
Weber
in
ii.
6.
6')
as the house-fire apart from the three sacrificial
nothing but his
understanding the word to
mean
own ignorance and

" powerful."
For
perplexity.
d,
and that of
Grill follows
Ppp. has san nah pdtu
tebhyah.
The
2.
on
me
Varuna blesses
lead
the lead
Ppp. combines
The comm.
articles
ers
surely,
mai 'ndra
is
the lead
Agni
favors;
declared (Kau^.
JAOS.
and ha,s for d atntvdyas tu cdtam (for cdtanani).

Varuna to the fact that river-foam is one of the
18) equivalent to lead, and here intended by that name.
p- in
c,
8.
xv. 158.
This overpowers the viskajidha ; this drives off

with this
The
Indra bestowed
a dispeller of familiar demons.
ascribes the mention of
[Cf. Bloomfield,
3.
it,
first
overpower
half-verse
is
reduplication of sasahe in
all
nearly repeated below, as

c,
(bddli)
the devour-
the races {jdtd) that are the pi^dci's.

ii.
4.
though against the meter and
a, b.
The
short a in the
in part against usage, is read
and in the comment to Prat. iii. 13. Ppp. has in a viskandam (but
where -dham). The comm. explains the (more or less fully personified)
disorder as a disturbance caused by raksas or piqdca and obstructing motion {gatipratibandhaka) cf. below ii. 4 and iii. 9.
by all the
compare ii.
mss.,
4. 3,
BOOK
L l6If
4.
I.
our cow thou slayest,
if
[our] horse,
if
man
[our]
l8
{purusa),
we
pierce thee there with lead, that thou be no slayer of our heroes.
Ppp. has for c
stsetia
vidhyamas
tvd.
The 5 hymns of this anuvaka 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 infâkav ato
'nyau.
At the end of the present hymn is read vingatyd kuru, which is perhaps the
statement as to the assumption of a norm.
The
first
prapathaka ends
To stop the vessels of the body.
17.
{^Brahman.
Found
here.
yosiddevatyam.
inustubham
i.
in Paipp. xix. (in the verse-order 3,4,
the quotation appears to belong to what follows
r,
it,
b/iurij ;
2).
wound and
(26. 10
says, as result of a knife
the like,
257.
less sisters
16,
76;
Griffith,
i.
21
Bloom-
Cf. Hillebrandt, Veda-Chrestomathie, p. 46.
Yon women
1.
Used once by Kau^.
comm.
and also of disordered menses).

Translated: Weber, iv. 41 1
Ludwig, p. 508
Grill,
field, 22,
j-p. drsl gdyatri.']
not to what precedes), in a remedial
apparently for stopping the flow of blood (the
rite,
4.
(jdmi)
with red garments, like brother-
[yostt) that go, veins
them stop
let
with their splendor smitten.
(st/id),
Ppp. makes yositas and jdmayas change places, and has sarvds (better) for hirds
The comm. takes yositas as gen. sing., and hence naturally understands rajovahananddyas to be meant in the verse he renders hirds by sirds ; and he explains that
brotherless sisters pitrkule samtdnakarmane pindaddndya ca tisthanti.
The Anukr.
in b.
refuses to sanction the contraction -tare 'va in
Stop, lower one
2.
if
stop,
c.
upper one
do thou too stop, midmost one
the smallest stops, shall stop forsooth the great tube (dhanidni).
The
accent of tisthati seems to show ca to be the equivalent of cet here.
Of the hundred tubes, of the thousand veins, have stopped forsooth

these midmost ones the ends have rested {ram) together.
3.
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
In
d,
'
'
inserts te after qatasya in a.
About you hath gone
4.
stop [and] be quiet,
{krani) a great gravelly
sandbank {dhanu)%
pray (su kam).
The comm. sees in dhanu only the meaning "bow," and interprets
bow " namely, a vessel containing the urine in sikatds he sees an
:
menses, or to gravel in the bladder.
it
"bent
like
allusion to the
Kau^. (26. 10) speaks of sprinkling on dust and
more probably, as Weber first sugcan the menses be had in view.

Ppp. reads siktdmayi bunfi sthirai; 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
gravel as a means of stanching the flow of blood

gested, a
bag
filled
with sand was used
in neither case
he renders Kxprerayata, as
if
root ir were in question.
8;
19
Against unlucky marks.
i8.
[Dravinodas.
-i.
I.
vdindyakani.
dniistubham
i.
uparistddvirddbrhatT ;
3.
nicrjjagatl
J. virdddstdrapanktitristubh.^
Verses 1-3 are found
in Paipp. xx.
i.
22
Bloomiield, 109, 260.
It
Used by Kaug.
(but vs. 2 not with the others).
charm against unlucky signs

Ludwig,
(42. 19) in a
in a
p.
woman.
498
Geldner, Ved. Stud.
may be mentioned
i.
314
Griffith,
that Geldner takes the whole
hymn
as relating to a domestic cat.

1.
Out we
drive {nir-sii) the pallid sign, out the niggard
ever things are excellent (bhadrd), those
we
lead together
then, what(.')
for our
progeny.
The
translation implies in
d the very venturesome emendation of Aratim to sdm
the former appears wholly impracticable, and has perhaps stumbled into d from b
Geldner conjectures instead tva.
Ppp.
is
defaced, and gives no help.
The comm.
reads laksmam, and explains lalamyatn as accus. sing. masc.

lalame bhavath tilakasthanagatam ; to yani in c he supplies cih/iani |_making c a separate sentence and
supplying bhavantu \. It would also be possible to make the cesura ziier prajaySi, and
In our edition, dele the accent-mark under id- of tani in c.
read naqaydmasi (so R.).
:
2.
Savitar has driven out the trouble
(.'
drani) in her feet; out have
Varuna, Mitra, Aryaman [driven] [that] in her hands
bestowing
upon us
(rd)
the gods have driven this
out hath Anumati,
woman
forward unto
good fortune.
All the mss. give in a sSvisak, which SPP. very properly retains, though the comm.
and Ppp. have -sat (see my Skt. Gr.^, 1513); 'sSvisak (p. as-) would be an improvement, and may be understood.
For c, d, Ppp. ha&yad adityamavati rardiid prnasuva
savitd sdubhagdya.
The comm. gives two etymological guesses at arantvi (which is
his reading, instead of -niin), 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 a. Jagatl \'tr&&.
[_d, no less than c, is tristubh, pronounce devasdvisuh.^
in
Whatever in thy self, in thy body, is

3.
mien
all that do we smite away with
frightful, or
[our]
words
what in hair or
let god Savitar
advance (sud) thee.
God Savitar or the heavenly impeller,' everywhere equivalent. Ppp. begins yat
"tman tanvd ghoram, and has for c, d tat te vidvdh upabddhayesdth pra tva suvS
saviid sdubhagdya.
The metrical description of the verse (ii-|-ii:io-f-io = 42)
'
'
'
id
by the Anukr.
4.
The
is
unusual and questionable.
antelope-footed, the bull-toothed, the kine-repelling, the out-
blowing, the licked-out, the pallid
these we make disappear from
Designations either of the unlucky signs or of the
probably the former.
The comm.
women marked
prefers the latter, except for the two
us.
with them
last,
which he
blunderingly takes from the stems -dhya and -mya, and makes them qualify laksma
i.
8-
BOOK
He
understood.
I.
20
explains gosedha (p. goosedhaiit) as " going like a cow," and villdha
or what is
as a lock " on the edge of the forehead, licked as it were the wrong way "
Both editions give at the beginning riqyap-,
called a " cowlick " LSkt. kakapaksa\.
comm. (with
instead of the true reading f^yap-, which the
the mss. bungle

off
all
SPP's mss.) has

m is broken
three of
In part of our edition the
the occurrences of this word.
from vfsadatlm.
Against enemies.
19.
\^Brahman.
The hymn
is
difvaryam.
found also
dnustubham
in Paipp.
purastadbrhati ; j. pathydpaniti.'\
2.
With
i.
the
two that follow
it
(and others),
it is
reckoned by Kau^. (14. 7) among the samgramikatii or battle-hymns, or likewise (ib.,

note) to the aparajita (' unconquered ') _^rt(j:/ without them, but with vi. 13, it is used
in several of the
charms
ward
to
off the effects of portents (104. 3
105.
Vait. (9. 21), vs. 3 appears alone in the caturiitasya or seasonal sacrifice,
the release of the two piiroddqa baskets.
Translated
Weber,
Henry, Manuel,
413
iv.
Griffith,
i.
23
Cf. Bergaigne-
p. 134.
1.
Let not the piercers find us, nor let the penetraters find
from us make the volleys (<âravy)z) fly, dispersing, O Indra.
Ppp. combines
and
to vs. 3
mo
The
'bhi- in b.
[us]
far
rendering of qaravyd follows the comm., here
{(arasamhati).
Dispersing from us
2.
In
13. 3).
accompanying
that are to be hurled
the shafts
let
those that are hurled and
fly,
men
ye divine arrows of
my
{manusyd-), pierce
enemies.
The comm.
inserts
an " and "
but opposed by the accent.
in c
" divine
Ppp. has for
c,
and human arrows " this is possible,

deva manusyS rsayo 'tnitran no vi
;
viddhatu; the comm. also reads vidhyatu.
Whether one
3.
whoso
of our
assails {ablii-dds) us
own
or whether a stranger, fellow or outsider,
Rudra with a
let
my
volley pierce those
enemies.
Ppp's version
is
somewhat
different
yas samano yo 'satnano'tnitro no jighahsati

With a, b compare RV.vi. 75. 19 a, b ^(^
rudraq qavya tan amitran vi iiiddhata.
nah sv6 drano ydq ca nistyo jighahsati (= SV.
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.) follow RV. in omitting ^> after svd. Ap. iv. 16. 1 has ^0 nah sapatno yo 'rano marto
'bhiddsati devah, with a wholly different second half.
The comm. absurdly explains
ii.
1222
a, b,
nistyas as nirgataviryo nikrstabalah fairuh.

4.
shall
is
my
Whatever rival
curse us, him let
{sapdtna),
all
whatever non-rival, and whatever hater
the gods damage (dhUrv)
incantation {brdhman)
inner defense.
Ppp. has as first half-verse sabandhuf ca 'sabandhii( ca yo na indra 'bhiddsati.

The second half-verse is found, without variant, in RV. (and SV. see under vs. 3).
The comm. explains sapatna well as jhatirupah âtnih. SPP. follows the very bad
:
example of a part of his mss. by reading dvisan ch- (instead of -ah or -an) in b [_cf. i.
ii. 4. 6, and see Prat. ii. 10,
The /a^/a-text reads dvisdnj.
7, and especially 11.
1
33. 2,
21
Against enemies and their weapons.
20.
[Atharvan.
The
hymn by Kaug.
use of the
comm.)
the
sdumyam.
Weber,
413
iv.
(KauQ.
Griffith,
be gracious to us
the wrong that
I.
trtstubh.^
2.
39),
ii.
And
see below.
vs.
is
on viewing the cooked oblation.
24.
god Soma
at this sacrifice,
O Maruts,
not a portent find us, nor an imprecation
let
For the
used alone (so
let
not
hateful find us.
is
pada
first
i.
Let there be the dddrasrt,
The
with 19 and 21, see under 19.
in the /<zrj'a-sacrifices
Translated
1.
dnustubham
three verses are found in Paipp. xix., and vs. 4 in
first
-L 20
I.
is
rendered on the assumption that the
described in PB. xv. 3.7,
is
intended
saman
of this name, as
might be used of the person intended
it
to
be
him be one not getting into a split (i.e. hole, or difficulty)

this is the
the comm. says na kaddcid api siiastrisamipam prasense distinctly taught in PB.
The verse occurs in TB. (iii. 7. 5'' and repeated without
pnotu (tnadlyah qatruh)
change in Ap. ii. 20. 6), with bhavata in a, inrdata (without the anomalous accent) in b,
and vrjdnd in d. Ppp. begins with addrasur bh-, adds ayam after soma in a, and has
The second half-verse
in d the easier reading pra "pad duchund for vidad vrjina.
benefited
'
'
let
occurs again as
v. 3.
Though connected with
c, d.
vss. 2, 3 in Paipp. also, this verse
does not appear to have anything originally to do with them.
What
2.
weapon
missile (s^nyd)
of the malignant {aghdyu) shall go
up
today, do ye, Mitra-and-Varuna, keep that off from us.
The
22
(v. 3.
jo 'dya sdinyo vadho jighdsath na?n updyatT, which is

PB. (i. 3. 3 a, b) and AQS.
b), both of which have saumyas ; PB. elides yo 'dya; AQS. gives at the
Aghdyunam would be the proper accent (and this the comm. has), unless
first
nearly our
a,
half-verse in Ppp.
vi. 99.
end
-trati.
the
word were understood
Both what
3.
is
The
2 a, b.
half-verse occurs also in
as feminine.
from here and what from yonder
[is]
Varuna, the deadly weapon
The pada
text
marks the pada-division
Ppp. reads
the end of the next
properly ends here.

7
-t-
4.
32).
keep
extend great protection {gdrman)
off,
keep very
weapon.
far off the deadly
the second ydt.
in
in the first half-verse
b ydiiayah.
The second
before instead of after
half-verse
is
found again at
hymn
which is perhaps an additional indication that this hymn
The Anukr. ignores the metrical irregularity of the verse (9 -f 8
:
LRead
in
itd ydd,
and
in
cyacka nah.\
Verily a great ruler ((dsd) art thou, overpowerer of enemies, unsub-
dued, whose companion (sdkhi)
is
not
slain, is
not scathed {jya) at any
time.
This verse
next
in
hymn
here
is
;
the
in
our text precedes
RV.
first
Ppp.
it.
RV.
which the remaining verses constitute the

ii., far separated from the matter which
RV. and Ppp. both read for b amitrakhddd ddbhutah; and
it
in
x.
152, of
occurs with them in
accents in d jiyate kddd.
The comm. paraphrases
takes y/yif/^ as from rootyV, which
is
(;dsds
of course equally possible.
by qdsako niyantdj he
1.
BOOK
21-
I.
22
Against enemies.
21.
[Atharvan.
dindram.
As just pointed out (under 20. 4),

make one hymn in RV. (x. 152) and
this
dnustubkam.']
hymn and
in Paipp. (ii.)
the last verse of the preceding

the latter has a different verse-
but no various readings.
For other correspondences, see under the

For the ritual use of the hymn with the two preceding, see under 19;
several verses.
it is further reckoned (Kaug. 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
order
is
(3, 2, I, 4),
by
also used, with others,
Translated
1.
Weber,
iv.
Vait. (29. 5), in the
414
Griffith,
i.
agnicayana or building of the
Giver of well-being, lord of the people
of scorners, controlling, let the bull Indra
producing fearlessness.
The comm.
fire-altar.
25.
(yiq), Vrtra-slayer,
go before
remover
soma-drinker,
us,
vimrdhds by viêsena mardhayiia iâtrunam, although he

3 by sathgrainan j the word is plainly a possessive compound |_accent no genitive J, expressing in form of epithet the action of 2 a and 3 a.
RV. reads in a vi(ids pdtis. The verse occurs further in TB. (iii.7. i M) and TA. (x. 1.9)
renders
explains mrdlias in vss.
2,
both have
2.
and, in d, svastidas for somapas.
vi'fds,
Smite away,
Indra, our scorners {m'rdh)
that fight {firiany) [us]
RV.
make go
put {yam) down them
whoso vexes
to lowest darkness
us.
and reads ddharamj 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 tdiit liit krdhi.
[_Cf. MGS. ii. 15. 6 h and p.
155.
reverses the order of c and
d,
3.
Smite away the demon, away the scorners
(two) jaws
away,
break apart Vrtra's
Indra, Vrtra-slayer, the fury of the vexing enemy.
RV. and SV. (ii. 121 7) have the same

nuda lorjahi, and bhdmitd for vrtrahan.
text
TS.
(i.6. 12s)
reads (dtriln for rdksas,
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 manyds

supplies in the
for tnahdt in
c,
a.xiAyavayd {or yav- in
TS.
d.
half-verse the missing verb, ja/t/, putting
first
Unless we resolve gdrma into three syllables, the anustubh
is
it
(iii. 5. 8,
only
in place of
defective
by a
a,
b)
vadhdm.
syllable.
|_Add nah aiteryac/ia ?]
The
hymns
of this anu7'aka \_4-] again have 20 verses, the
clusion of the preceding
anuvdka
Found
in Paipp.
i.
hymn
sauryam uta mantroktaharimadevatyam.

Used by Kaug.
and jaundice [kamala, Ke^.
norm
see at the con-
16).
Against yellowness (jaundice).
22.
[Brahman.
(after
dnustubham^
(26. 14) in a remedial rite (against heart disease
kdmila, the comm.]).
23
415; A. Kuhn, KZ. xiii. 113;

388 Bloomfield, AJP. xii. 437
Kuhn adduces analogous old Germanic charms.
Translated: Weber,
263.
7,
p. 134.
Cf. also
Griffith,
iv.
Zimmer,
p.
-i.
I.
i.
26
with the color of the red
bull,
Bloomfield,
Let them (both) go up toward the sun, thy heart-burn
yellowness
23
with that
we
{-dyotd)
and
enclose {pari-dhd)
thee.
Ppp. reads
with
in
a udetdmj
The abbreviated
d.
Roth,
ZDMG.
iv. 19.
6;
c is
its
yo rohitasya gor varnas, which construes
writing hrdyot- for hrddyot- (see
my
better
2328
Skt. Gr.
|_and
102J) betrays the pada-X^yX into dividing hrodyotdh (cf. tddyam,

so even the RV. pada-X.ext has jaratovisam ixom jaraddvlsam at v. 8. 2).
xlviii.
SPP. has properly in his text the unabbreviated form hrddyo-. U'daayatdm in the
AV. Index Verborum is an erratum for ud ayatam : the comm. takes the form, doubtless
wrongly, as 3d sing. mid. instead of 3d du. active.
C, d,
and of 3
the healing
man may be
colors
free
we enclose
third
pada
They
3.
is iv. 13.
half- verse
4 d (or RV.
yathd tvatn arapa 'so atho 'harito bhava.

The comm. explains rapas as = papa.
(i<dyas) after vigor,
4.
in the
it
we
enclose thee.
The
'red one
'
is
perhaps the red star (or
Ppp. reads rohinir devatya, and
in
b rohinir
likewise
has tena tva.
In the parrots, in the ropandkds,
we put thy yellowness
hdridravas we deposit thy yellowness.
Not one
i.
and the kine that are red
with them
translation implies the easy emendation in a to rdhinldevatyds, in accordance
lunar asterism) RohinT, our Aldebaran.

in
that this
not yellow.
137. 5 d).
x.
with the universal use of devatya elsewhere.
uta;
may become
{-rdpas), also
that have the red one for divinity,
form after form, vigor

The
thee, in order to length of life
from complaints
Ppp. has a different second
The
etc., in
rite.
With red
2.
Kauq. follows the indication of
by prescribing the use of products of a red cow, hair and skin
a, b,
of our mss. gives at the beginning the true reading piiesu, as found in
Ppp. J (and TB.
RV.
6"), but it is presented by the comm., and by three

RV. and TB. have me for /e both times, and accent haridra-
50. 12 |_and
iii.
7.
SPP's authorities.
vhu. The names are understood by the comm. as those of birds ropanakd = kastha(ûka, apparently a kind of parrot, and hdridrava = gopltanaka, apparently a yellow
water-wagtail.
LPpp. has in \> prapandkdqa.\
of
23.
Against leprosy: with a healing herb.
{Âtharvan (fvetalaksmavindfandyS 'nend 'siinim osadhim astSut).
vdnaspatyam.
d>iustubhami\
Found
in Paipp.
i.,
but defaced, so that for the most part comparison
Also, with vs. 3 of the next
hymn,
in
TB.
company with the next following hymn,
(11.4.4'-').
in
Used by Kaug.
a remedial
rite
and comm.).
Ludwig, p. 506 Grill, 19, 77
field, 16, 266
furthermore, vss. i, 2 by Bloomfield, AJP. xi. 325.
Manuel, p. 135.
is
impossible.
(26. 22-24), ii
(against white leprosy,
(^vetakustha, schol.
:
Griffith,
i.
27
Bloom-
i.
BOOK
23-
I.
Night-born art thou,
1.
O colorer {rajani), do
herb,
The rajani
"
is
known
Bhavapr.
of -a),
194 (where, according to

is noted that this remedy
i.
it
The
dark aspect.
Madana
my
is
old and
fragrant,
(_See Dhanvantari,
stem rajaya (the meter
The
the haridra
and has
46. 47,
is
pale [paliid).
{Curcuma
longa).
later as principal
Dhanvantari (ms.)
name
In
27.
i.
good ms., ranjanlis to be read instead

and comes out of the north. It has a
species not to be determined, because the later identifications are
entirely untrustworthy."
2.
is
to the lexicographers,
parpati\jiXi Oldenlandia dyeing red, OB.],
dusky one;
dark, black, [andj
thou color this leprous spot and what
According to the comm., the herb addressed

R. writes
24
leprous spot, what
hence, the speckled
let
thine
Ananda-a^rama
The
ed., p.
17. J
causative
found only here.
calls for raj-') is
pale,
is
own
do thou cause to disappear from
color enter thee
make white
things
{pikld) fly away.
TB. has na (nah ?) for iz'a and apiuiSm for viqatam in c, and in d {vetani for
The comm. giy&s pfthak iox pfsat in b, and has the usual support of a small
minority of SPP's mss.
quklani.
3.
thou,
Dusky
herb
TB. has
thy hiding-place, dusky thy station (asihdna)
is
make
the easier reading
nildyanam
he holds that the plant here addressed
is
The comm. again
in a.
Of the bone-born leprous spot, and

made by the spoiler {dfisi)
the white (^qvetd) mark disappear.
4.
gives
prthak
of the body-born that
by incantation
in
is
in the
made
have
dhusya ; TB. reads instead krtydyd; the comm. explains

Ppp. has at the end anenaqam.
in c
art
the indigo (nlli).
skin, of that
Ppp. has
dusky
the speckled disappear from hence.
dilsi as
qatrutpdditd krtyd.
li,.
Found
Against leprosy.
isurivanaspatidevatyam.
[Brahman.
in Paipp.
i.,
Translated
1.
z.
nicrtpathydpankti.']
but not in connection with the preceding hymn.
23 and 24 together by Kaug., see under
field, 16,
dnustubham
Weber,
iv.
417
hymn
Ludwig,
509
p.
For the use of
23.
;
Grill, 19,
77
Griffith,
i.
28
Bloom-
268.
The
eagle (suparrid) was born
first
of
it
thou wast the
gall
then
the Asura-woman, conquered by fight {yiidh), took shape as forest-trees.

Ppp. reads at the end vanaspatih, which
is more in accordance with the usual conkr (mid.) and the like. Ppp. has aX&o jighdns ltd ior yudhd jitd in c.
R. suggests the emendation* tad dsurt (instr.) jighatsitath rii-, that, attempted to be
eaten by the Asuri, took on vegetable form
i.e. became a healing plant.
Tlie comm.
struction of rupatii
'
'
still
regards the indigo as addressed.
He
coolly explains jitd
All our mss. have in d the absurd accent cdkre
SPP.
2.
reports the
same only
The Asura-woman
by
its
opposite, //VaT/a//.
(emended
in
remedy
for leprous spot, this
the edition to cakre)
of two pada-ms,%.
first
made
this
;;
;
25
effacer of leprous spot
made the
has
it
-1.
I.
2$
made
leprous spot disappear, has
the skin uniform (sdrupd).

Ppp. has again (as in 23. 4) anenaât
Uniform by name
3.
uniform-making
Found
Ppp. reads throughout
jam yad agnijam
The
4.
herb
it
reads siiriipain.
name is thy father;

make this uniform.
(ii.
4. 4^),
which has for c sarupa
citra kilasa jajhise
swarthy, uniform-making one
we pray
this,
[is]
brought up
make the forms
very properly admits qya- into his
text, it
quoted
is
in Prat.
iii.
4 and
98,
iv.
Against fever (takmdn).
25.
{^Bhrgvangiras. yaksmaniânigniddivatam.
4.
Found
in Paipp.
virddgarbhd ;
a remedial
in
it
in hot
rite (26.
25) against fever, in con-
water to make a lotion
takmanaâna gana.
Grohmann, Ind. Stud.
Weber, iv. 419
and reckoned
note) to the
Translated
ix.
384-6, 403, 406
Griffith, i. 29
Bloomfield,
384 and 381
Asiatique, 9.x. 512.
511
2, j.
'
Used by Kaug.
i.
trdistubham
puro nustubh^
nection with heating an ax and dipping

I
The phrase
c.
which prescribe the protraction and lingualiand words of the verse are repeatedly cited in the commentary to other rules.
su
it
zation,
(26.
but the
Ppp. once more has suriip-;
corrupts b into prthivyabhyarbhavam, and gives sadaya at end of
iddtn
p.
SPP's
all
being read by the comra. with a couple
of mss. that follow him, and being found in Ppp. also.

it
the earth
off
right again.
All our mss. have at the beginning qaina, and also very nearly
latter
osadhe.
'jry
between this verse and the next yat taniitad astii sukrtas tanvo yatas tvd 'pi nayamasi.
It inserts
suriip-.
do thou accomplish
[soj do thou
noted above, in TB.
also, as
in
thy mother; uniform by
is
art thou,
in c
Zimmer,
As
1.
p.
3,
270
Ludwig,
Henry Jour?ial
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,
The comm.
fever (takmdn), complaisant, avoid us.
explains pada a in accordance with the ceremonial act founded on
RV.
its
shows that it is part of the heavenly

waters that is intended. Saihvidvdn (occurring nowhere else) he renders " fully knowing thy cause, the fire (or Agni) "
the translation takes it as equivalent to the not
mechanical interpretation
l_cf.
i.
163. 4 dj
uncommon sathvidana.
fever "
interpretation.
If
do thou,
I.e.,
in c
" shall burn thee,
combines to ta "huh.
|_Cf.
Grohmann's
403, 404.J
thou art flame (ards) or
the shavings
The
quietly turns into a future
Ppp. reads aduhat instead, and
2.
Adahat he
(.'),
hriidu by
name
if
if thy birth-place seeks

god of the yellow one then
heat {gods), or
art thou,
fever, complaisant, avoid us.
pada-rtiiding âkalyaoesl in b
extremely obscure.
is
assured by Prat.
iii.
Ppp. has the better reading qakalyesu
'
52, but the
among
meaning
the shavings
is
'
janitram rather requires a locative. The comm. guesses it as loc. of (akalyes, from
iakalya explained as a " heap of shavings," and root is seek,' and so an epithet of fire
'
i.
BOOK
25-
I.
26
BR. conjecture "following the shaving, i.e; glimmering." Ppp. reads in a dhtijiias for
The name at the beginning of c is of quite uncertain form the ms. readings are
hrudu, hrfidrn, hrudu, hfidu, riidu, hrudbhu, hrudu, riidliu \Jiriidhu\ SPP. adopts
in his text the same form as we, and, it is to be hoped, on the authority of his oral
fo>.
which
reciters,
hudu, which
in
such a case must be better than mss.
Ppp. has
a word occurring also elsewhere, and meaning
is
rudhu, explaining
as
it
"ram"
both verses)
(in
comm. reads
human
the
rohaka or J>urusagartre titpadaka 'producing
in the
body.'
|_Henry, Journal Asiatique, 9.x. 513, suggests that the problematic word may be
connected with the Assyrian htiraqu and the Hebrew haruq, and so go back to a protoSemitic *hartidi4, 'gold.' J. Haldvy, however. I.e., 9. xi. 320 ff., suggests that it may be
rather a Sanskritization of x^^pAs. 'greenish-yellow,' and
vdidurya, Prakrit vehirya {veruliyd) prtpiWiov.
compares the relations of
Cf. further, Barth,
Revue de Vhistoire
des religions, xxxix. 26. J

3.
heating (ôkd) or
If
scorching (abhiôkd), or
if
king Varuna, hriidu by name

Ppp.
4.
((Oct's)
lias for
thou art son of
b the more sensible version rudrasya prino yadi varuno (vd 'runo?)
Homage
;
if
etc.
etc.
to the
to the cold fever,
homage
pay to the
'si.
fierce (riird) heat
one that befalls on every other day, on both days, to the
third-day fever be homage.

Ppp. reads in b durdya kriivd. vayam te, and in c ubhayebhyaq ca hatas. The compound ubhayadyus is noticed in Prat. iv. 21. [_As for rhythmical fevers
tertian,
quartan, etc., see Grohmann, I.e., 387, 3S8.J
For protection from the wrath of the gods.
26.
\Brahman. indrddibahudevatyam,
giyatram: s.^-p. sdmni tristubh
Found
in
Paipp.
xix.,
; 4.
fddanicrt
ekdvasdnd)\.
(2, 4.
but vss. 3-4 elsewhere than 1-2.
The hymn appears
to
be
comm.) apanodanani thrusters away' in KauQ. (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 svastyayana rites, on going to bed and
getting up again (50. 4), and (with i. 1 3 and other hymns) in the rite of entrance on
called (so sehol. and the
'
Vedic study (139.8).

Translated
1.
Weber,
iv.
420
Far be that from us
Griffith,
may
i.
31.
[your] missile
(Iieti)
be,
gods; far
the bolt (dqnian) V^hich ye hurl.
The
last
pada
is
identical with
RV.
i.
172. 2 c
the other two padas (for which Ppp.
RV. text ar^ sa vah

suddnavo mdruta rfijati gdruh. For c Ppp. has are mantam (or martdmj for tnarutam ?) a(;asiih. The comm. foolishly supplies an " O our enemies " in c
a(md he
explains 2S, yantrddivinirmuktah pdsditah.
The Anukr. ignores the defectiveness of b.
has no variants) sound
in part like
a misunderstood echo of the
2.
Be yon Rati
[be] Indra,
('
liberality
')
a companion (sdkhi) for us
Bhaga, Savitar of wondrous favors.
a companion
27
stems to be made a personification here, as
Jiai/
comm. makes
equal to Mitra or Surya.
it
ratir astu sakhe 'ndras sakhd savita
in
iii.
8. 2
and
-i.
I.
vii. 17.
Ppp. has a very different text
27
4 below the
sakhe 'va no
;
sakha bhagas satyadharma no 'siii ; which is

The tripada of the Anukr. is probably a misreading for dvipadaj the mss. agree with it in using no avasana-s\%i\ in the verse, and
SPP. very properly follows them
the pada-mss. mark a cesura after rdtih.
The
comm. makes citraradhds = bahuvidham dhanam yasya.
better as regards both sense
and meter.
May
3.
ye, issue [ndpdt) of the height, sun-skinned Maruts, yield
us
breadthful protection.
The
mss.
saprathas,
The comm.
read at the end saprdthas, and SPP. retains
all
accordance with our emendation.
in
further has yacchdta in
Do ye advance
4.
be gracious
[us],
Ppp.
fills
up the deficiency of
c.
show kindness {mayas)
{tanu),
it in his text
the comm. has
Lanman, Noun-Injlection, p. 560.J
[_Cf.
be thou gracious to our selves
to our offspring {tokd).
a,
reading su mrdatd susiidatd
The
stokaya ianve da (perhaps defective at the end).
mrdd no aghabhyak
by the Anukr.,
and SPP. follows them the meter, however, is plainly gaya/rt.
The name given by the Anukr. is not used by it elsewhere
it doubtless signifies, as in the VS. Anukr., 7 + 7 -t- 7 = 21 syllables, the resolutioa
-bhi-as being refused in b and c.
make no
mss., supported
division of the verse before tndyas,
Against various
27.
\Âtharvan (svastyayanakdmah).
cdndramasam ute
I.
Found
under 26
by
itself
evils.
'
ndrdmddivatam.
dnustubham
pathydpahkti
For the use of the hymn with
Paipp. xix.
its predecessor by Kau?., see

svastyayana gana (25. 36, note) and vs. 4 appears
near the beginning of the svastyayana ceremonies, in the same rite as hymns
;
in
it is
also reckoned to the
26 and 27.
Translated:
sloughs are to
Weber, iv.421
make
Ludwig,
p.
S'7;
Griffith,
i.
32.
Grifiith
says the
the travellers invisible to highway robbers, and cites an old English
analogue.
Yonder on the further shore
1.
their sloughs {-jardyn)
are she-adders, thrice seven, out of
with the sloughs of them do
we wrap up
(dpi vj/d)
the (two) eyes of the malignant waylayer.
Jarayu in the sense cast-off skin of a snake appears to be quotable only here ;
comm. regards the word as so applied by a figure jarayuvat qartrasya vestakds
tvacah.
Ppp. reads imas pare in a, and jarjardyuvah in b the comm. has instead
'
'
the
nirjara iva, explaining
jardrahita devd iva.
Let the cutting one (krt) go asunder, she who bears as it were a
asunder [go] the mind of her that returns to life {punar-
2.
club {pindka)
blni
s.s
unsuccessful [are] the malignant ones.
Ppp. has no variants to cast light on this very obscure verse it adds at the end
'/as paripanthino 'po 'ghdyur arsalu.
The comm. reads punarbhavd in c he
;
ape
i.
BOOK
27-
THE ATHARVA-VEDA-SAMHItA.
I.
28
supplies " the array {send) of our enemies " as the missing noun in the verse, and
He paraphrases krntati with
explains the epithet as " reassembling after dispersal."
|_SPP's /a^/a-reading
chindati.
is
funahabhiivah, against Index Verboruin,
(corrected p. 383), and against Skt. Gr. 352

of Lanman's Noun-Inflection.\
The many have
3.
on
[it]
p.
184
p.
411
which should be corrected by
not been able together; the few have not ventured
ddga) of a bamboo {vcml) round about, unsuc-
like the sprouts (?
a,
cessful [are] the malignant ones.
The
half-verse in Ppp. is defaced, but apparently
first
As
except that at the end stands abhi dhrsnuvam.
text agreed with ours,
its
the second half
is
wanting, these
two padas probably form one verse with the two reported above, under vs. 2. The
comm. reads dddri;us at end of b, and has udgd iva paritas in c, explaining udga ety-
mologically as
ii.
The comment
qdkhd.
38 gives adgds among
its
examples
to Prat.
neither
iii.
13 quotes dadhrsus, and that to
adga nor ndga appears
to be quotable
from elsewhere.
4.
Go
forward, ye (two) feet
houses of the bestower
(//-)
kick (sphiir) forward
Indrani go
let
carry to the
unscathed, unrobbed,
first,
in front.
Ppp. has grkam and vaAan/u (yet paddu)
The comm. reads
ajitd in d
deity of the
army "
Vedique,
155 n.J
iii.
in explanation of her introduction here.
\Cdtana.
^ svastyayanam
The hymn
is
muktvd pathd.
jihitvd
8') "Indrani
(ii. 2.
\Q.i.
is
Bergaigne, Religion
Against sorcerers and witches.
28.
(
in b, and, for d,
he ingeniously quotes from TS.
dmistubham
^. viratpathydbrhati ; 4. pathydpankti.'\
Though not mentioned
not found in Paipp.
as one of the cdtandni
by the text of Kaug., it is added to them by the schol. (S. 25, note). It is once used
by itself in a witchcraft ceremony {dbhicdrikd) for the relief of one frightened, accompanying the tying on of an amulet (26. 26).
Translated
Weber,
iv.
423
Griffith,
i.
33.
Hither hath come forth god Agni, demon-slayer, disease-expeller,

1.
burning away deceivers, sorcerers, kimldins.
In our text, upd
left).
is
The comment on
a misprint for
Prat.
iv.
upa (an
accent-sign slipped out of place to the
3 quotes the first three
words as exemplifying the
dis-
connection of prefixes from a verb.

2.
Burn against the
sorcerers, against the kimldins,
the sorceresses that meet thee,
In c the comm., with two or three of
krsnavarttnane (treating
3.
it
Q murd),
god; burn up
SPP's
authorities that follow him, reads
as a vocative).
She that hath cursed with
her root
black-tracked one.
cursing, that hath taken malignity as
that hath seized on [our]
young
to take its sap
let
her eat [her own] offspring.
29
29
-1.
I.
The verse is repeated below as iv. 17.3, and has there a parallel in Ppp. The
comm. first takes muram as for mulam (as rendered above), but adds an alternative
explanation as murchakaram, adjective to aghamj he has adade in place of -dhe.
Jatdm is metrically an intrusion, but completes the sense.
Let the sorceress eat [her own]
4.
then
another
The coram,
tati.
He
The
Anukr.
r^3.As
(.'
naptt)
(vi-hati)
explains naptl as naptri or pdutrasya (^putrasya ?) apatyariipct
yaliidhanl (for -w) in
hymns
of this
pahcame
'stdu.
7
:
and daughter
mutually destroy
one
the hags [arayt) be shattered asunder.
let
son, sister,
sorceresses
horrid-haired
the
let
|_5.J
Vasistha. sadrcam.
in
sam-
c.
have 28 verses, as determined by the quoted
For a chief's success
29.
[
anuvdka
and atha
a,
with an amulet.
abhivartamanisiiktam.
dnustubham.'\
Found (except vs. 4) in Paipp. i., and (with the same exception, in RV., chiefly x. 1 74
See
[_: namely, AV. verses I, 2, 3, 6 correspond respectively with RV. verses i, 2, 3, 5.
Oldenberg, Die Hymnen des RV.,
243 J. Kau^. uses the hymn in the ceremony of
restoration of a king, with preparing and binding on an amulet made of the rim of a
i.
the coram, says, vss. 1-4); the last two verses are specifically
chariot-wheel (16. 29:
The comm. quotes
prescribed for the binding on.
the
hymn
as
employed by the
Naksatra Kalpa (19) in a ?nahdganli called mdhendrl.

Translated: Weber, iv. 423
Griffith, i. 33.
;
1.
With an
therewith,
Abhi,
over-rolling amulet (mani), wherewith Indra increased
Brahmanaspati, make us increase unto royalty (rdstrd).

'on
literally
to,'
so as to overwhelm.
Our
version spoils the consistency of
the verse by reading -vd^rrdhi and vardhaya in b and d for
RV.
(x. 174. i)
-vdvrte
and vartaya, which Ppp. also gives (Ppp. z>artaya/i). Ppp. further has imam for
asmdn in c. RV. reads havtsd for manind in a. The long t of abhivarta (p. abhiov-)
is
noted by Prat.
2.
iii.
Rolling over our
trample on him
RV.
yatu.
3.
12.
(x.
74.
who
2) has
Pada a lacks a
rivals,
fights
in
over them that are niggards to us, do thou
on whoever abuses
syllable, unless
Thee hath god
(durasy-) us.
d irasydti; Ppp., by a not infrequent blunder, reads duras-
we
Savitar, hath
resolve -patndn into three syllables.
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 avfvrdhat
RV.
with the former
in
b for
avlvrtat (which
is
the prefix abhi.
This time Ppp. gives abhlbhrât instead, doubtless a mere corruption.
4.
The
over-rolling,
upon me unto
The
verse
read by
is
x.
174. 3)
it
is
impossible to render
overcoming, rival-destroying amulet
be bound
royalty, unto the perishing {pdrabhfi) of rivals.
wanting
in
both RV. and Ppp.
Its excision,
with the following verse
i.
BOOK
29-
I.
hymn
(which, however, Ppp. has), would leave the
RV.
four out of the five verses of
x.
74
|_,
30
composed of
which the excision is called
of normal length, and
of the fourth of
for J.
Up
5.
hath gone yon sun, up this spell (vdcas) of mine, that
may be
slayer of foes, without rivals, rival-slayer.
RV.
X.
59.
a,
to
is
MP.
6.
it
bhdgaK)
with vacas.
Ppp.
also
|_Cf.
rival-destroying bull, conquering royalty, overpowering
(i.
74. 5)
has instead of a our
reads bhuianam.
\Ci.
that
in Paipp.
x. 6.
30
c,
and
xix. 46. 7 b)
all the gods.
trdistubham
but damaged and only
i.,
according to the comm., to the dyusya
among
d (found also as
16. 5.
J
i.
(dyuskdmah). vdifvadmam.
[Atharvan
Found
MP.
For protection: to
30.
('
j. (dkvaragarbhd virddjagati.']
in part legible.
for length of
life
')
The hymn
belongs,
gana, although not found
\ki2X gana; it is used in

9 and other hymns, in the
dismissal from Vedic study (139.15).
those mentioned (Kauq. 54.11, note) as composing
ceremonies for long
by
life
52. 18
and
59.
also,
reception of a Vedic student (55.17), and in
And
ayam
giving, ungrammatically,
bear rule over these heroes and the people (jdna).
RV.
in c
b,
16. I.J
i.
may
mamakd
be compared (b reading lid aydtn
appears to mix the versions of
4 appear
vss. 3,
in Vait. (4. 4, 15) in
The comm.
with
i.
connection with different parts of
X\i<t
parvan-
from Naks. Kalpa 17 and 18 in two niahsânii

rites, styled airavati and vaiqvadevi, and from Pariqista 5. 4, in the puspabhiseka
ceremony.
sacrifices.
Translated
1.
further quotes
Weber,
iv.
424
it
Ludwig,
p.
430
ye gods, ye Vasus, protect
all
Griffith,
this
i.
34.
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 {pdiiruseya) reach.
;
Ppp. has
in
gdrbhaqaya.
Whoso
2.
(sdcetas),
b the false form jdgrata.
|_For the syntax,
of you,
cf.
The comm. paraphrases -nabhi
in
by
Caland, KZ. xxxiv. 456.J
gods, are fathers and
hear this utterance of mine
to
who
you
sons, do ye, accordant
all
commit
this
man
happily unto old age shall ye carry him.

Ppp. has at the end naydtha.
Ye,
3.
The comm.
gods, that are in the heaven, that are on earth, that are in
the atmosphere, in the herbs, in the
make
reads in b uLlham.
cattle,
old age the length of life for this
man
within the waters

let
do
ye
him avoid the hundred
other deaths.
The
intrusion oi paîisu
osadhisv
apsi't
antdh^
requires us to scan the
and apsii
in
pada as of 14
we may rezAy^'nidriksa
makes it good. The Anukr.
spoils the meter [_or
Ppp., omitting paîisu and anidr,

Prat.
syllables.
forms of as after dh'i, and the comment cites

has in d vrnakta, and renders it as causative.
this
ii.
101 notes the lingualization in
passage (a) as example.
Tlie
comm.
|_As to 101 deaths, see Zimmer, p. 400.
31
Whose
4.
are the fore-offerings and whose the after-offerings
gods that share the oblation and that eat what
you among whom the

sitters at the session
Ppp. reads
-1.
I.
in
five directions are
in
you
the
oblation of
do
make
man.
(sattrd-) of this
d tan no 'smai satrasadhah
baliharatiadidevds J
made
not
is
shared out
31
k-.
The comm.
explains ahutadas as
satira he sees nothing more than simple sadana.
Both editions
read satra-, in accordance with universal manuscript usage.
To the divine guardians
31.
\Brahman.
Sfdpdliyavi, vdstospatyam.
of the quarters.
dnustubham
j. virdttristubh ;
4. pardnustuptristtibh^
Found in Paipp. i. The hymn is called in Kauq. (38. 11) aâpaltyam, and is also
reckoned by the schol. (8.23, note) to the vastospatiyani or vdstu gatia. It is used
with xii. I in the ceremony (38. 16) for establishing a house, and again, except vs. 3, as
drhhatiani establishers in a like rite (38. 11); it appears in one of the jaz/a-sacrifices
'
'
(64. i) with an offering of four dishes (catuhqaravd),
and in the portent ceremony

Sages" (the Dipper, or Charles's Wain) by
a comet. Verse 2 (32. 27, note but the comm. says instead vs. r, quoting its pratika)
is reckoned among the anholihgas, and applied in rites for healing, security, long life,
and vs. 4 (50. 11) in one for good fortune in the night. In Vait. (36. 20) the
etc.
(127. 6) against obscuration of the " Seven
;
hymn
(as a(dpaliya) accompanies in the afva?>tedha the turning loose of the sacrificial
And
horse.
the
Translated
1.
To
comm. quotes
Weber,
iv.
425
it
;
as used in Naks.
Kalpa 14
in the
Ludwig,
Griffith,
35.
p.
372
i.
adbhuta mahai;anti.
the four immortal region-guardians of the regions
(rff),
we now pay worship
overseers of existence (bhuta), would
to the
{vidh) with
oblation.
The
variants
verse occurs also in

;
TB.
ddidiqas, which
2.
Ye,
TB. (ii. 5.32) and A(JS. (ii. 10. 18) in the latter, without
a^dnam in a. The comm. paraphrases d^ds by prdcymeaning here.
:
inserts ivd after
is
plainly
gods,
its
who
are the four region -guardians of the regions
ye release us from the fetters {pdâ) of perdition
do
from every
(ntrrti),
dis-
tress {dnhas).
The comm.
reads stana for sihana in
making the harsh
deficient, doubtless
3.
Unlamed
I sacrifice
tion to thee with
ghee
b.
The Anukr. does
not note b as metrically
resolution ca-tu-a-ro.
to thee with oblation
the god that
is
unmaimed
make
obla-
fourth 'region-guardian of the
regions, he shall bring hither to us welfare (subhutd).
At the beginning, d^rdmas 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. A^lonas in b in our
edition is an erratum for dqlonas,
Ppp. has for a, b aqrottas le havisd vidhema tna<;rajnas te ghrt- ; the comm. also reads afro/za.?.
Ppp. gives /aryaj 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-mss. mark
C and d after devas, as the sense, but not the meter, demands.
the division between
i.
men {punisa)
long may we see
{jdgat), to
creatures
to
I.
32
Well-being (svasH) be to our mother and father, well-being to kine,
4.
(?
BOOK
31-
suviddtra) be ours
beneficence
welfare [and]
all
the sun.
For jagate in b Ppp- has uta, with manifest advantage to both meter and sense
Many of the samhitdit reads purusebhyas (with our H.s. m.), and in d drqeva.
The comm. gives three different
mss. (including our H. K.) give no after pitrd in a.
interpretations (taking it always, however, from vid and not from da) for the ambiguous suviddtra. The Anukr. appears to read no 'stu in c, and ji-dg and su-ri-am in d
[_As iojagai, see Zimmer,
\x2Aitx, jy6g and stiryam, so as to make 1 1 -I- 1 1 1 1 -f- 8 ?J.
;
and
p.
so. J
Cosmogonic.
32.
dydvdprthiviyam.
\^Brahman.
Found
in Paipp.
next after our
i.,
dnusUibham
hymn
2.
kakummati^
Used by Kaug.
31.
in a
women's
rite
against barrenness, and again (59.3) in a ceremony for prosperity, to heaven

(34.
and the first verse (so the comm.) further (6. 1 7), as alternate to x. 5. 23,
and earth
I
),
with conducting water into the joined hands of the sacrificer's wife, in the parvansacrifices.
Translated
1.
(.'
Weber, iv.426
that
Ludwig,
p.
533
Griffith,
people, take knowledge;
Now, ye
brahman)
is
he
will
i.
36.
speak a great mystery
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 iddiit jana lipa
fruta rtaraânsd 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.
will now be spoken at (or
would make fairly good sense
yatas lor yena in d. [For prandnti, see Prat. iv. 57.J
reads, viddtham,
Ppp.
council.'
2.
In
wearied
'
to) the
re.?i&s
atmosphere
the
is
the
station of
the station of this that exists {bhiitd)
them, as of those sitting

:
that the pious
know
or they do not.
'
Of them (asam, fem.)

'
in
alternatively, " of the waters "
a the comm. explains to mean " of the plants," and then,

doubtless the latter is correct, the waters being that
;
"whereby the plants live" (i d). Ppp. reads in a. aniariksam, 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 gdvam as wanting at the
beginning of b the waters are ordinarily as quiet as cows that lie resting a comparison from the usual Vedic source. Weber suggested that sthama 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 (rodasi)
fashioned out, that at present
is
and
the earth
always wet, like the streams of the
ocean.
In b the translation implies emendation to dtaksaidm, as favored by the Ppp. reading nara-caksatdm ; there remains the anomaly of letting the verb agree with rddasi
33
(Ppp. has rodhast)
perhaps we ought to read bhumes
with a disregard of the accent which
is
'
-i.
I.
and then supplies dydus, vocative |_JAOS. xi. 66J, in b

For d Ppp. has vidtirassevavartast. |_For c,
dual subject for the verb
!
The one hath covered
4.
heaven and
all
The comm.,
out of the earth.'
habitual with him, takes rddasl and
as vocatives,
this rests
have
to the all-possessing earth
upon the other

paid homage.
QB.
of.
epithet
its
to help
33
make a
vi. 6.
33.
both to the
The first pada is translated according to the Ppp. version viqvatn anya 'bhi
vavdra ; which is quite satisfactory Weber had suggested abhi 'va "ra. The padareading is abhtovara, and the word is quoted under Prat. iii. 12 as an example of a
compound showing protraction of the final vowel of the first member. TB. (iii. 7. los)
and Ap. (ix. 14. 2) have the verse, and both have any a ^bhivdvrdhe. The comm. gives
abhtvdras, and explains it in three ways, as abhito varanam chddanam, as abhivrtam,
and as abhitah sambhajanayuktam. For b, Ppp. has viqvam anyasydm adhi ^ratam.
For viqvdvedase in c (Ppp. vi^vavedhase ; TB. Ap. viqvdkarniane^ the comm. also
gives two interpretations, from vid acquire and from vid know.'
:
'
'
To the waters
33.
\Qttmtati.
Found
Li. 2.
Paipp.
in
in
for blessings.
cdndramasam dpyam
and also
i.,
2-5J (Winternitz
'
TS.
in
Denksch.
d.
(v. 6. i),
trdislubham.'\
uta.
MS.
Wiener Akad.
(ii.
13. i),
and the Mantrapatha
MGS.
[See also
-A. \\").
i.
2.
11
Reckoned by Kaug. to the apdm siikidni ' hymns oi the waters' (121. i, and
58. J
appears further, with several other
7. 14, note), also to both the (du/t ganas (9. 1,4)
and
p.
hymns,
in
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. l), and against that of
the causeless breaking of water-jars etc. (136. 8).
by Pariîsta
v. 2 in
Translated
Griffith,
in
i.
the piispdbhiseka
Weber,
iv.
428
And
the
comm. quotes
it
as
employed
rite.
Winternitz, Hochzeitsrituell,
Wiener Denkschr.
xl.
44
37.
Of golden
whom Agni
color, clean
purifying, in
{qt'ici),
who, of beauteous
color,
whom
[was] born Savitar,
assumed Agni
as
embryo
let
those waters be weal, pleasant to us.

Lin c, for dadhiri, better, conceived ?J TS. and MS. read in b jdtdh kaqydpo
yasv indrah; and Ppp. agrees with them MP. has agnih instead of indrah. In c
TS. MS. give viritpds for sm'arnds ; and TS. omits yas, and hence has dadhire (un'
'
accented)
kaqyapa,
2.
cf.
MS.
puts jflj after agnim.
Bloomfield,
AJ P.
In the midst of
truth-and-falsehood of
xvii.
whom
men
offers te for
nas
in d.
L^*
' saviir
in
RV.
(vii.
49. 3 a, b), without difference of read-
verse Lexcept in
Prat.
ii.
color, etc. etc.
11 gives
d, te
for nas\
TS. MS. have a
avapai;yah jandndm as example
of the general requirement that final be assimilated to a following initial palatal,

half or
i.
19.4J.
more of our mss. so read
goes king Varuna, looking down at the
who, of beauteous
The first half-verse is found also

MP. agrees through the whole
wholly different c. The comment to
ing
MP.
403.
but SPP., as elsewhere, gives -an j-
|_cf.
and
note to
i.
BOOK
33-
I.
34
They of whom the gods in heaven make [their] draught (bliaksd) ;

they that come to be abundantly in the. atmosphere who, of beauteous
3.
color, etc. etc.
Again TS. MS. have a
{yah prthivim pAyaso
different c
has at end of c virupdh (as TS.
MS.
in
MP.
c).
'itdAnti (ui'ra/i).
Our O.
substitutes nivistas for
bhavanti
The comm. renders bhaksdm by upabhogyam.
in b.
With
4.
my
touch
propitious eye behold me,
skin
waters
with propitious body
they that are ghee-dripping, clean, purifying
let
those
waters be weal, pleasant to us.
The first half-verse appears again belovir as xvi. i. 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- ityc ghrta-\.
MP. reads qivdna tva cdksusa paânlv apah, and
AB. (viii. 6. 10) quotes the whole verse in its TS. and MS. verin b sprqantu and te.
sion.
Our Bp. K. read -qcytitas in c Ppp. has -qcatas. The Anukr, ignores the redun;
dancy of one
syllable (or
more)
34.
\Atharvan,
in b.
love-spell
pancarcam.
with a sweet herb.
niadughamanisuktam.
vdnaspatyam.
dnustubham.']
It is
Verses i, 2, 5 are found in Paipp. ii., vs. 3 in vi., and vs. 4 in part in viii.
the ambitious disused by Kau;. in a ceremony for superiority in disputation (38. 17)
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 t/iadugha amulet on the finger
(76. 8),
and once
The comm.
(79. 10)
consummation of the marriage.

the aqvamedka sacrifice
but
All these applications are evidently imposed upon the
on crushing the amulet
further declares
he quotes no authority for
it
it.
hymn, not contained in it.

Translated
Weber, iv. 429
:
at the
used at the disputation
Grill, 52,
78
in
Griffith,
i.
38
Cf. Hillebrandt, Veda-chrestomathie, p. 46.

1
This plant
from honey
art
is
honey-(;rt^//-)born
thou engendered
we dig thee forth

make us possessed of
with honey
LsoJ do thou
honey.
The comm.
calls the plant
madhuka, and uses
that form of the
quotations from Kaug. (instead of madugha, ntadhugha,
etc.
name
also in the
the mss. vary greatly in
their readings).
2.
ness
unto
At the tip of my tongue honey, at the root of my tongue honeyedmayest thou be altogether in my power {krdtii), mayest thou come
my
intent {cittd).
The second
half-verse agrees nearly with that of iii. 25. 5 and vi. 9. 2, in both of
which the ydtha, here unexpressed, helps the construction (though the accent of Asas
does not absolutely need it, being capable of being viewed as antithetical). Ppp. has
for Sijihvdyd 'gre
mam
anvdyasi.
me
tnad/ui,
The comm.
and for
explains
A yathd iitdiii kdminy aso (our 5 c) yaiii vdcd

madhillakam by tnadhurarasabahula?h jalaina-
c,
dhulakavrksapuspam yathdj he understands

is
plainly wrong.
the plant to be addressed in
c,
which
3;
35
Honeyed [niddkumant)
3.
with
my
voice
speak what
35
my in-stepping, honeyed my forth-going
[is]
is
-i.
I.
honeyed
may
be of honey-aspect.
better reading in c.
The first half-verse resembles RV. x. 24.6 a, b
m. parayanam mddlncviat pnnar ayanatn). Ppp. has for second half-verse vdca
madhumad ubhyama akso me madhusathdrî. The comm. takes madhu and samdrqas
Vaddni might be a
(ot.
in
d as two independent words.
Than honey am
4.
honeyed
The
me
of
majority of our mss. (not Bp.
the Prat. mss. in both places

all
sweeter {inddhu), than the honey-plant more
verily shalt thou be fond
5c;
(ii.
I.
E. D.) read here jnadhi'ighdt in
16 c) where the verse
iv.
his authorities
comm. has
the
He
word by sambhajes.
half-verse.
Ppp. (in
b,
as do also
but at
vi.
102.
-du-,
vdnas
in c
the
comm.
explains
again regards the plant as addressed in the second
has a and
viii.)
text),
All the mss., and both texts, give the unmotived accent
the
quoted
is
and makes no report of discordance

and derives the word from rnadhudugha.
read -du-\ SPP. reads -du- (as does our
among
honeyed branch.
van), as of a
(.''
with
b,
\aham
asmi andj madhutnan
for
for
madughdt.
5.
About thee with an encompassing
[pariiatnii) sugar-cane
gone, in order to absence of mutual hatred
have
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. d, e and vi. 8. 1-3 d, e.
The /aîrz-reading in d is dpaagd, 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
i
pada-X.fxX to dpaogdk, against
all
our pada-mss. and most of
than that the comm. seems to read
no better reason
his, for
Our Bp. (both copies) accents here apaoga, 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 \y-i yaksandkdm avidvise yatha na vidvdx'advi na vibhdva
kada cana. As for the rite, cf. Paraskara's Grhya-sutra, iii. 7', and Stenzler's note.J
35.
\Atharvan.
For long
hiiranyam
so.
life etc.
with a gold amulet.
diitdrdgnam uta vdifvadevam.
jdgatam
4.
anustubgarbhd
4-p. tristubh.']
Not found
2, Schroeder gives the Katha version, with

Used by Kaug., with 9 and v. 28, in two ceremonies for fortune and for power (i i. 19 52. 20) and the comm. considers it involved
also at 57. 31, in the upanayana.
The comm. further quotes it from the adityd maha-
in
Paipp.
|_0f vss.
and
variants, Tiibinger Katha-hss., p. 36. J
i.
(dnti in Naks. Kalpa 19

Translated
Weber,
:
I.
What
also from Pariqista 4.
iv.
rectify the
p.
457
and
13. i.
Griffith,
i.
39.
(xxxiv. 52) has the
life (dytis),
splendor, strength,
hundred autumns.
meter and improve the sense (considering that dlrghdyutvd
follows) to omit ayuse in c
VS.
Ludwig,
bind for thee, in order to
to length of life for a
would
gold the descendants of Daksa, well-willing, bound on for
Catanika, that
It
430
first
the Anukr. notes the redundancy of the

half-verse, with a different
second half
pada (14 syllables).

and so has a RV.
;
i.
BOOK
35
RV.
khila to
amulet
AB.
viii.
x.
128
(9,
I.
The Kaug. speaks
Aufrecht, p. 685).
probably a pair of beads of gold
like
oi
36
yugmakrsnala as the
The comm. quotes
krsnala berries.
21.5 for âtanika.
Not demons, not pi^dcds overcome him, for this is the first-born
whoso bears the gold of the descendants of Daksa,
force of the gods
he makes for himself long life among the living.
2.
VS. (xxxiv. 51) has the verse, reading fad for eiiam and taranti for sahante in a,
accenting bibhdrti in c, and giving de7ic'su iox jtvesu in d and it repeats d with manns;
ylsu instead and the RV. khila (8, as above) follows it very nearly (but caranti in
and ddksayanq hir- in c). The Anukr. ignores the metrical irregularities of a and b.
;
3.
The
powers
waters' brilliancy, light, force, and strength, also the heroic
(I'lryd) of
the forest trees, do
Indra's powers (indriyd)
The comm.
explains
asintn instead of after
ddksamana
4.
it
|_the
as one of 14 syllables
With seasons
in
;
in
him, as in Indra
being capable, bear.
d by vardhainana. Omission of the superfluous

the pada-i^xt marks the division wrongly before
Anukr. hkewise reckons asmln
to
d and describes the
!J.
of
the milk of the year
we maintain
this gold shall he,
indriyani in c would rectify the meter
pada
a,
summers
fill
(.'
[thee]
sdmd), of months, we
let
Indra-and-Agni,
[fill]
let
all
thee, with
the gods,
approve thee, not bearing enmity.

Emendation to tva 'kam at the end of a would rectify both meter and construction.
Between c and d the pada-text wrongly resolves U' 'nu into //.- ditu (as again at viii. 2.21),
and the pada-m%s. put the sign of pada division before instead of after te; apparently
the Anukr. makes the true division [after te, accentlessj.
The comm., too, understands
The combination -b/iis tva is quoted as an example under Prat. ii. 84.
The concluding aniivaka
|_6.J
has again 7 hymns, with 31 verses
and the quoted
Anukr. of the mss. says ekddaâ co 'ttare para syiih.

Some of the mss. sum the whole book up correctly as 35 hymns, 153 verses.
Here ends also the stcoaA prapathaka.
Book
[The second book
II.
made up mostly
is
hymns of 5 verses each.

hymns (namely, 3, 4, 14,
of
contains 22 such hymns, but also five
It
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)
Compare page i. The possibilities of critical
of 8 verses each.
reduction to the norm are well illustrated by hymns 10, 12, 14,
15,
27
example, the
see, for
notes to
critical
The whole book has been
ii.
10. 2.
Weber
Monatsberichte der K'on. Akad. dcr Wiss. zu Berlin, June, 1870, pages
This translation was reprinted, with only slight
462-524.
changes, in Indiscfie Studien, vol. xiii. (1873), pages 129-216.
The following references to Weber have to do with the reprint.J
translated by
I.
[ Vena.
in the
Mystic.
brahmatmaddivatam.
trdistubham
j. jagatl^
Found in Paipp. ii., and parts of it in other texts, as pointed out under tlie several
[Von Schroeder gives what may be called a Katha-recension of nearly all of it
Used by Kaug. (37-3) in addressing various
in his Tubinger Katha-hss., pp. 88, 89.J
articles out of whose behavior afterward signs of success or the contrary, and the lilie
oracular responses, are to be drawn (the comm. gives them in a more expanded detail).
verses.
And
Vait. (29. 14) applies vs. 3 in the
Translated
p.
82
I
xiii.
Deussen, Geschichte,
Vena
Weber,
29
i.'
(the longing
upavasatha
Ludwig,
253
one
.')
Griffith,
A
larly
393
i.
rite
of the agnicayana.
Scherman,
no attempt
highest in secret, where
is
this the spotted
one {prqni) milked
the heaven-(ji/rtr-)knowing troops (vrd) have shouted at
bit of labored obscitfity, like the verses that follow

;
Philosophische Hymnen,
41.
saw that which
everything becomes of one form
[when] born
p.
will
be made here to solve the
riddles.
books
and
iv.
The comm.
v.
it.
begin simi-
explains at great
length (nine 4to pages), but evidently without any traditional or other understanding
he guesses and etymologizes
this
way and
that, giving in part
wholly discordant
alter-
and then, after a

complete exposition on this basis, he S3.ys yadva : venah parjanyatma madhyamasthano devah, and gives another prqni to him is " the common name of sky and sun."
The translation given implies emendation in c ol jayainanas to -nd ; but the epithet
might belong to vras (so Ludwig and the comm.), or be the second object of adiihat
native interpretations.
In this verse he
first
takes v^na as
Aditya
(.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
BOOK
I-
ii.
II.
38
VS. (xxxii. 8) and TA. (x. i. 3) have the first half-verse VS. reads in &pa^yan nlhiiam
guha sdd, and TA. pdgyan vi^va bhicvanani vidvan ; both have ikanidam at end of b.
The pratlka is quoted in QQS. xv. 3.8, with the addition iti panca, apparently referring
Ppp. has padam lor githd in a, ekanadam in b, dhenur for prints in c
to this hymn.
The phrase abhy dnii(with -nas at the end), and, for d, svarvido 'bhyannktir virat.
sata vrah occurs also in RV. iv. I. i6d; Pischel {Ved. Stud. ii. 121 ând 321J) takes
vras to mean " women " the comm. etymologizes it as dvrtdtidnah prajdh. \Qi.
RV. x. 123. 2.
:
May
2.
the Gandharva, knowing of the immortal, proclaim that high-
abode that
est
secret
is
in secret
three quarters {padd) of
whoso knoweth them, he
[are] deposited in
it
be the father's father.
shall
Ppp. begins with prthag (for pra tad), and for amrtasya has
intending the ainftatii
mi
VS.
of
and TA.
(xxxii. 9)
-tatii
TA.
1.3-4:
(x.
na, probably
al^
reads
voce).
and for paramdm TA. has nihitam, and VS.

vibhrtam, while VS. ends \i\'i\\ guild sdt and TA. with guhdsu. In c, Ppp. and TA.
gYV&padd, and Ppp. nihatd ; and TA., this time with the concurrence of Ppp., ends the
pada again with guhdsu. In d, TA. has tdd for tani, and savitiis for sd pitiis, while
In
b,
TA.
gives naina (for dliamd)
Ppp. gives vas for yas at the beginning.

pities p- (in d),
and both
editions read
To make
of SPP's, read -tiih p- instead.
Prat.
73
prescribes
all
combination
the
our sam/iitd-mss., and part
a good trisiiibh pada,
LHillebrandt, Ved. Mythol.
at the beginning.
ii.
though nearly
it,
we must
resolve pr-d
433, discusses the verse.
i.
3. He, of us the father, the generator, and he the connection {bdndhu),

knoweth the abodes, the beings all who of the gods is the sole nomenclator, of him all beings come to inquire.
;
Here, as usual elsewhere

is
of infinitival value.
[_cf.
BR.
iv.
1088, citations from TB., TS., AB.J,
Ppp. begins quite differently
-praqnam
sa no bandhur janitd sa vidhartd
d are our 5 c, d, with variants for which see under vs. 5.

1.4) have a verse made up like that of Ppp., differing
from the latter in the first half only by having vidhdta and dhamdni. A corresponding
verse in RV. (x. 82.3) reads in a yds for sd and again for sd utd, accents of course
vMa in b, and has namadhas in c and anya for sdrva 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,
yd iiah said abhy a sdj jajana. Our
C, d (MS. vidharta in a) but have a different b
O. has the RV. readings, vMa in b and namadhas in c and the latter is given by the
dhdrmani veda etc.; its

VS. (xxxii. 10) and TA.
c,
(x.
comm. and by nearly half of SPP's authorities the latter's text, however, agrees with
ours.
The verse is no jagati at all, but, if we make the frequent (RV.) combination
;
s6 'id in
4.
c,
a perfectly regular
tristttbh.
About heaven-and-earth
the first-born of righteousness
speaker
Of
eager
(.!")
is
he
this verse, only the first
is
at
once
(rid),
he not Agni
pada
is
went;
approached {upa-stha)
abiding in beings as speech in the
found
in
(fire)
VS.
.^
(xxxii. 12 a)
and TA.
reading itva for ayam, and TA. having at the end yanti sadydh.
half
VS.
first
pari viqvd bhuvandny dyam updcaste prathamaja riasya, and
nesana tveso agnih.

tion
(x. i. 4),
Ppp. has for
\i\t\\
The
for
d dhdsram
accus. vacant in c suggests emendation to -stham, in apposi-
praihatnajam ; but then the comm. agrees with Ppp.
in
reading instead
-jds.
39
-n. 2
II.
and emendation without any traceable sense to guide us is of no avail. The combinabhuvanestha (p. nestha) is noted under Prat. ii. 94. In tlie pada-tt^t of b is
noted from our mss. no other reading than tipa: atisthe; but S PP. gives lipa: aotisthe,
and reports no various readings as dtisthe (without any accent) is an impossible form
tion
Gr. 1083 aj this
\_Skt.
perhaps simply a blunder in his text; the comm., with a
is
minority of SPP's mss., has -tisthet.
Around
5.
all
beings
went, the
web
(tdntit) of
righteousness stretched
out for beholding, where the gods, having attained immortality (atnrta)
bestirred themselves
The proper
(which
is
traya-)
rendering of d
by
established
is
Prat.
upon the same place
especially doubtful, but ddht,
iv. 5), is
of union {yoni).
by
its
independent accent
clearly only a strengthener of the locative sense
to behold the web etc. (the comm. absurdly explains

sukhatmakain brahma). 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
anaqana samane dhamann addlil " rayanta ; VS. reads trfiye dhaman for our samani
ydnau; TA., trdye dhamany abhy airayanta. Ppp. has as vs. j something quite
different for a, pari dyavdprthivT sadyd "yam (exchanging 4 a and 5 a
see under 4)
for b, our own b
for c, d devo de^'atvam abhiraksainanas samdnam bandhuih viparicchad ekah. The first pada requires the harsh resolution vi-qu-d to make it full |_w/fvdni would be easier J.
of ydnau.
In
the particle
perhaps better
b,
kdm
'
'
as
2.
\Mdtrniman.
To Gandharvas and Apsarases.
gandharvdpsarodevatyam.
triistubham
i.
virddjagatl ; 4. j-p. viranndvta-
gdyatrl ; j. bhuriganuslub/t.^
Found
in Paipp.
i.
Called by Kau?. (8.24), with
(only in the ndgart copy).
and viii. 6 (and the schol. add

haps from the alleged author)
iv.
20
see
note),
ib.,
mdlrndtndni mother-names
'
vi.
'
iii
(per-
" against
they are employed in a remedial rite (26. 29
by Gandharvas, Apsarases, demons etc." comm.), and several times (94. 15;
loi. 3
114. 3
136. 9) in charms against various portents (adbhutdni).
95. 4; 96. 4
And verse i is allowed by Vait. (36. 28) to be used in the aqvamedha sacrifice as alternative for one given in its text (27).
Further, the comm. quotes the mdtrndinan hymns
from the (Janti Kalpa (16) as accompanying an offering in the sacrifice to the planets
{grahayajfia) and from the Naks. Kalpa (23) in the tantrabhiltd jiiahdqdnti.
Translated: Weber, xiii. 133; Griffith, i. 42 verses 3-5 also by Weber, Abh. Berliner Akad.iit,%, P-3So(= Ominaund Porienta).
Cf. Hillebrandt, Ved.Mythol. i.433.
:
seizure
The heavenly Gandharva, who
1.
is
lord of being (bhuvana), the only
one to receive homage, to be praised {Id) among the clans

being such
thee
ban {yn) with incantation,
in the
heaven
is
thy
heavenly god
(yiq)
thee
homage be
to
station.
The comm. understands yduini in c as "join" (samRV. 24. 11 a, tdt tvd ySmi brdhrnand, sugThe combination âj /- in a is by Prat. ii. 70.
Ppp. reads in c deva divya.
yojaydmi) [_BR.
gests emendation.
2.
vi.
138, 'festhalten ' J
Touching the
(Mras) of the gods
i.
sky, worshipful, sun-skinned, deprecator of the seizure
gracious
shall
be the Gandharva, who
being, the only one to receive homage, very propitious.
is
lord of
BOOK
2-
ii.
II.
40
Ppp. begins with diva sprsto, and inverts the order of c and d. The comm. explains
suryatvac by suryasamanavariia, and haras by krodha. The Anukr. does not heed
that c
a y^zâ// pada.
is
He
3.
ones
(f.)
they
is,
hath
in {dpi)
sam jagnte
takes
in
at
and has
ocean
in
b apsarabhis
for -7dsu; its
second half-
sadanam alius tatas sadya upacaryantl. Weber

The comm. gives two diverse explanations of the
Gandharva as the sun and
the Apsarases as his rays.
ye
accompany
divine ones, homage do
cloudy one, gleamer (didyut), starry one
that
pay.
All those addressed are in the feminine gender,
for
iv.
in the
once they both come and go.
the Gandharva Vigvavasu, to you there,
{sac)
I
in a,
saiii
a as ist sing.
verse, the first taking the
4.
whence
seat,
samudra
irreproachable
the Apsarases was the Gandharva
Ppp. combines yoÔTa "bhih

verse reads thus
those
himself
among
me, their
tell
(sam-gam) with
united
7iama
16. 9)
means
They
5.
The Anukr.
it in c.
1 1
1 1
îf
we assume
the Anukr. calls
calls the
3.
\Angiras.
for the meter (as at
i.
2.
for spouses, have
a.
to those
paid homage.
a tdmis-, and two of our mss. (P.M.) give the same. Ppp. has also
Our W.I. combine -bhyo akaram in d. The verse is not bhurij (as
On account of the epithet "dice-loving"
it), but a regular anustitbh.
in
in b.
Weber
Ppp. has namaitu
Apsarases.
name
that are noisy, dusky, dice-loving, mind-confusing
Ppp. reads
in b,
i.e.
its
J passes without notice the deficiency of two syllables in
Apsarases, that have the Gandharvas
aksikamas
that
whole
For
sadrcam.
hymn
relief
" Wiirfelsegen "
a blessing for dice
('
').
from flux: with a certain remedy.
bhdisajydyurdham/antariddivatam.
dnustubham
^-p.svardduparis-
6.
tdnmahdbrhati^
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 {jva;
rdtisardtimiitranddivraiiesu, comm.), with
Translated:
field, 9,
I.
make
xiii.
138
Ludwig,
i.
p.
2.
507
Grill,
7,
79
Griffith,
i.
43
Bloom-
277.
What
runs down yonder, aiding
for thee a remedy, that
At the
Avatkd
(.'),
off the
mountain, that do
(p.
[ci.
avatokdm
is
quoted
thou mayest be a good remedy.
end, dsati would be a very acceptable emendation
obscure, but
v. 23. 7
Weber,
in
the
comment
to
Prat.
i.
'
that there
103
ii.
here translated as from the present participle of root
38
av
may
iv.
be.'
25)
is
(like ejatkd,
abhiinadyatkd, ^B., viksinatkd,\'S.]); this the comm. favors (jiyadhi-
parihdrena raksakatii); Ppp. has in another passage twice avaiakam (but evidently
meant for avatkam : avatakam mama bhesajam avaiakatk parivdcanam). In a, our
P.M. read -dhavasi.
41
Now
2.
then, forsooth
them
are thine, of
how
then, forsooth
-11. 3
II.
what hundred remedies

flux, free from
thou the chief (uUamd), free from
art
disease {drogana).
In
me are mine is an almost necessary emendation. Yet Ppp. also has U ddangag
yad bhesajani te sahasraih va ca yani te; and, in d, arohanam ; cf. also vi. 44. 2.
b,
âtaiii
'
'
The obscure first pada is here translated as if uttered exclamatorily, perhaps accompanying
some act or manipulation. Asrava 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 atlsaratimutranddivranadi.
The Asuras
3.
remedy
of flux
Zimmer,
p.
392.J
down this great wound-healer;

made the disease (roga) disappear.
dig low
that has
[_Cf.
that
is
the
The /fl</-text in b is aruh^sranain, 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 arussrana or arîhsrana; yet the abbreviated
;
my
equivalent (see
both here and
Gram.
Skt.
232 a) arusrdna
and SPP. adopts
in vs. 5,
it
is
found
in his text.
ant explanations of the word: vranasya pdkasthdnaih
in
nearly
The comm.
vranamukham
comes to a head ?J, and aruh srayati pakvam bhavaty

end, the comm. has a(l(amai (as our text in 4 d).
it
gets ripe or
The
4.
is
'
ants {iipajikd) bring up the
the remedy of flux
The comm.
word
is
ably discussed)
is
At the
that
that has quieted {âin) the disease.
found jipadikd (see Bloomfield

;
place where
|_'
anetia.
remedy from out the ocean

vamryah; Ppp. has
explains tipajikas as vabnlkanispddikd
upaclkds; elsewhere
the mss.,
all
gives two discord-
AJP.
The Ppp.
also Pali upacikd\.
[_cf.
in
vii.
482
ff.,
instead
where the
form, upaclkd, indicates
upa -V ci Ppp. says in book vi. yasyd bhiimyd upaclkd

(m&. -kdd) grham krnvatd"tmane: tasyds te vii^vadhdyaso visadusatiam 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.
a possible etymology, from
100. 2),
if
not merely a big
name
for the reservoir of water beneath the surface,
Ppp. has an independent second half-verse
tank or pool.
is
aruspdnam asy dtharvano
rogasthdnam asy dtharvanam.
This
5.
is
is
a great wound-healer, brought up from out the earth; that
the remedy of the flux
Ppp. reads aruspdnam (or
Weal be
6.
derbolt smite
all
-syd-) in a,
and
in
\>
disease disappear.
prtliivyd 'bhy.
to us the waters, propitious the herbs
away the demoniacs
arrows of the demoniacs

In a
made the
that has
{raksds)
far
away
let Indra's
let
fly.
the mss. read apds, which
SPP.
rightly retains in his text
other examples
of the use of this accusative form as nominative occur in the text (see the
rum)
the
comm. has dpas,
as our edition
by emendation.
unmetrical "verse" as a later addition to the

syllables (12
brhatl
is
12
-f
14
38),
thun-
the discharged
it is
elsewhere used in the
hymn
regard this
number of
name maha-
so far as regards the
correctly described by the Anukr., as the
latter,
Index Verbo-
We may safely
but apparently by no other similar
treatise.
ii.
BOOK
4-
Against various evils
4.
sadrcam.
\_Atkarvan.
II.
42
with a jangida amulet.
cdndramasam uta jahgidadevatdkam.
dnii.Hubham
i.
virdt
prastdrapankti.'\
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 j?iatitroktaiH),
against various evils (the comm. says, " for thwarting witchcraft, for protecting one's
down hindrances
putting
self, for
Weber,
Translated:

and Grohmann, II. cc.
xiii.
ix.
").
140;
In order to length of
1.
Griffith,
i.
45
p.
65
Weber
also
no harm,
to great joy, we, taking
life,
by
Bloomfield, 37, 280; in part also
-As to the ya^'(&, see Zimmer,
417-418.
all
the
time capable (daks), bear the jangida, the viskandha-s'poWmg amulet.

Ppp. has I a, b with 2 c, d as
between have fallen out in the ms.
;
comm. has raksamanas
also
it
verse very possibly the two half-verses

b rsyambho rksamand (for raks-) s-. The
the better reading.
The comm. gives no further
is
jangida than that it

familiarly known at Benares
identification of
dhah,
'
above, to
2.
i.
first
its
has
it
in
is
" a kind of tree " (adding
!)
'
he defines viskandha
vdranasyam prasidsame manner as
in the
16. 3.
From jambM, from
viqard,
ôcand), let the jahgidd, the
from viskandha, from scorching
amulet of thousand-fold valiance
(abhi-
{-vlryd),
protect us about on every side.
Jambhd
is
perhaps 'convulsion,' or lockjaw; at Ppp.
hatiiigraha ; below, at
viii.
1.16,
two discordant and worthlessly
called
it is
Ppp. has of
xi. 2.
10
it
is
mentioned with
comm. gives
Vizard should signify some-
names
this verse (see
xi. 2.
'jaw-closing'; the
indefinite e.\planations.
thing crushing or tearing to pieces; Ppp.
says qariraviqaranat.
samhanu
it
under
comm.
with vijrmbha j the

vs. i)
only the second half,
and combines manis sahasravlryas pari nas p-.

3.
This one overpowers the viskandlta
this drives off the devourers
let this Jangida, possessing all remedies, protect us
The
half-verse
first
this time also with
badhate;
4.
it
gives
we had above
as
i.
idam, has sate (tnate
viskandham with our
16.3
iddm
and
for
aydm.
Ppp. begins
for b reads ayarit rakso 'pa
The comm.
Ppp. reads for d dhyayase sdmahe.
we
gods, the kindly jangida,
viskandha [and]
in the struggle {vydydvid) the
rane, and then
with
distress.
text.
With the amulet given by the
power
a, b,
?) for sahate,
from
explains
all
over-
demons.
vydyame
first
by
sathca-
by samcaranapradeê.
Let both the hemp and the jahgidd defend me from the viskandha:
the one brought from the forest, the other from the juices irdsa) of
5.
ploughing.
That
it,
is,
from cultivated ground.
The
that of the string by which the amulet
na( ca tvdja-; and

'nyo rasebhyah.
its
second half-verse
"
hemp
"
is
doubtless, as the
comm.
defines
is
bound
is
corrupted into aranydd abhy dbhrtas krsya
on.
Ppp. has at the beginning kha-
;
;
43
Witchcraft-spoiling
6.
-ii. S
II.
this amulet, likewise niggard-spoiling
is
like-
wise shall the pov/eriul Jauîdd prolong our life-times.
The absence
five verses, in
hymn
of this verse in Ppp. indicates that the
The
accordance with the norm of the book.
originally consisted of
verse
is
very nearly xix.
Emendation to aratidusaiias (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
\Yox his sdhasvdn, see note to i. 19. 4.J
three of SPP's read tarsal.
34.4.
Praise and prayer to Indra.
5.
\Bhrgu Atharvana.
saptarcam.
dindram.
traistubkam:
1,2. uparislid brhatt (i. nicrt
z.virdj); 3. virdtpathydbrhati ; 4.jagatt purcniirdj.']
Verses
and 4 are found
i, 3,
Verses 1-3 occur also in SV.
(ii.
in
Paipp.
ii.,
and 5-7 elsewhere in its text (xiii.).

(ix. 5. 2)
and the first four verses
KB. (xvii. l) quotes by way of pratika
302-4) and CQS.
form part of a longer hymn in A(^S. (vi. 3. l).

vs. I a, b (in their SV. and QQS. 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,
At TB. 11.4.3' i"ay be found RV. x.
p. II ff., and Weber, notes to his translation.
:
96.
the
somewhat similar way (four syllables prefixed to each y/zâ/z-pada)

RV. x. 77 itself are another example |_yet others are AV. vii.
cf. further RV.
70. 1 1 as it appears at A(JS. vi.3. i
6.4 a, c; RV.
treated in a
five verses of
first
14 (15). 1,2; v.
X. 21, 24,
25 J.
The hymn
i.
suspect that these interpolations were used as antiphonal responses. J

used once in Kau^. (59. 5), among the kdinya rites, or those intended
|_I
is
to secure the attainment of various desires;
strength {balakama).
In Vait. (16. 11),
Soma
it
it
is
addressed to Indra, by one desiring
(not vs.
agnistoma
only, according to the
comm.)
and again (25. 14) a sodaAnd the comm. quotes it from Naks. Kalpa 17 and 18, in a maha^dnd to
îgraha.
Indra.
None of these uses has about it anything special or characteristic.
Verses 5-7 discussed, Lanraan's
Translated: Weber, xiii. 143; Griffith, i. 46.
accompanies an oblation
to
in the
sacrifice,
Reader,
I.
bays
p.
360-1.
Indra, enjoy thou
drink
of
sweet [draught],
drive
the pressed
fair one,
come, O hero with thy
intoxicated here loving

[soma]
on
Ppp. omits the three interpolations (as

madhoi; cakdrta cdriim madathah.
Weber
reports certain Sutra-works to assert
The second
ydhi fura pibd suiag (a
AQS. is harl tha,

C^S. give the senseless
interpolation in
apparently to be read as hart 'ha, for which then SV. and
The
the
unto intoxication.
of the Atharvan texts in general), and reads indra jusasva
hdriha.
two
third, in all the three other texts, is tiiatir
nd
('like a wise one'.')
the
above implies the heroic (or desperate) emendation of matdr ihd to matld
ihd (to be read matU 'hd) Weber conjectures tndder ha. AQS. and QfJS. 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
translation
The Anukr.-
iarpayan or stiiyamdnas.
8
-^
1 1
syllables, instead of
-f 10.
implies that the second half-verse scans as
:;
ii.
BOOK
5-
2.
Indra, [thy] belly
sweet [draught]
(svdr)
II.
with
the heavens
like
one to be praised
like
fill
soma
this
44
thou with the
sky
the
like
unto thee have gone the well-voiced intoxications.
The omission of this verse

The first interpolation
scribe.
in
Ppp.
is
perhaps only an accidental one, due to the

ndvyaih nd; to get a sense, Weber
in the other texts is
boldly emends to navyath na like [the hold] of a vessel

the comm. explains by
nutanas (attend "dardtiqaya iiktah /), taking no heed of the accent
which, however,
requires to be changed to ndvyas, whichever sense be given it perhaps nadyb nd like
'
'
'
streams,' would be most acceptable.
In the third interpolation, SV. combines svdr nd
and A(JS. <JCS. svdr ndj 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 ?>id '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
+ 8:8+
[streams]
[who]
split
in the intoxication of
The
34
Vala
syllables.
who slew Vritra

like moving
Bhrgu
who overpowered his foes
like
soma.
even to the partial effacement of the
in a, b,
others read accordantly
as dsuryah prajdh, then as parivrdjakdh.
omitting the interpolations
pada, and goes on thus
first
The comm.
explains j/a/ij
Ppp. agrees with the other
indras tnrdsdd jaghdna vrtrams
sasdhd iâtrun mamiii^ ca
it
then omits the third
made somasya.
vajrtr
in others the
by reading
to
sasahe
[_in
some copies (and so
accent-mark has slipped to the rightj
sasd/u' (our O. agrees with
All the
the
way
Words
a).
to
[^SPP., with most of his authorities and our Op., reads valdm.\
definition
of the Anukr.
+ 7:8+
10
34
of
course senseless
mighty one
enjoy ray songs
it
The
metrical
apparently implies the division
syllables.
Indra
for our prayer {dhi)
come
Let the pressed [somas] enter thee,
4.
and
upon the
of verses 2
cast any light
readings.
is
Index Verbo-
the other texts rectify the meter
them as regards the
3 are quoted in the Prat, comment, but not in a
help,
first
only
texts,
mss. read sasahe, unaccented, and SPP. admits this into his text; our edition
makes the necessary emendation
is
The
interpolation.
indras turdsan mitrd nd jaghatta vrtrdm ydtir nd; onr ya/fr
possibly be meant ior ydltn 'as he did the Yatis.'
rujn')
translation follows closely our text, though this, as the other versions show,
badly corrupted
AV.
10
Indra, a swiftly-overcoming friend,
3.
may
the verse as 8
hither,
fill
thy (two) paunches
to us
hear [my]
Indra, with self-harnessed [steeds]
call,
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 padas each, but without interpolations.
The
first
half-verse
is
A^S., where it reads thus: a tvd viqantii kavir na sutdsa indra tvastd na
prnasva kuksi somo nd 'vidhdhi (I'lra dhiyd hiydnah. Of the two versions of the last
pada, that of A(JS. is doubtless the original, though ours (the pada has dhiya a ihi a
naJi) is ingenious enough to give a fair sense the reading dhiy^hi\s authenticated by the
Prat, comment, which quotes it more than once (to iii. 38
iv. 113-115).
The transvs. 5 in
lation implies the restoration of aviddht, as the only true reading |_namely,
imperative from
av
see Skt. Gram.^
908 J
the mss.
all
an
aorist
read vidhdhi, which SPP's
45
-ii.
II.
emends to viddhi. LMy copy of the printed text reads

vidhdhi; but Whitney's Index Verborttm and his Roots, Verb-forms, etc. have viddhi,
under vis.^ The comm. reads vrddhi, explaining it by vardhaya! The second halfedition as well as ours properly
verse
is
lations,
more
rather
it
runs thus
altered in
its
AV.
version; in
AQS.
(as vs. 4), with the interpo-
^rudhl havaih na indro na giro jusasva vajri na : indra sayug-
make ranaya. Ppp. has only this half-verse (without

hava me kiro jusasya indrasya gubhir matsa
bhir didyun na matsvd ntadaya
the interpolations), reading thus: i;ruti
madaya make ranaya.
= 46
The Anukr. would
doubtless have us divide 10
|_As to vidhdhi, see notes to Prat.
syllables.
i.
13
-f
10
13
Accent of indtsva. Gram.
94.
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(JS. adds one
more verse, which is RV. i. 70. 11, with similar interpolations after each of its four
;
five-syllabled padas.
5.
Now
proclaim the heroisms of Indra, which
will I
first
he of the
thunderbolt [vajrin) did; he slew the dragon (dhi); he penetrated to

the waters
he
Verses 5-7
split LforthJ
are
the bellies (vaksdjtd) of the mountains.
RV. 1.32.1-3; and found
TB.
also in
(11.5.4'-^);
vss.
and 6
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 virylini 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 iadananfurther in
taram, and tatarda by jihinsa ! also vaksAnas
He
in
d by nadyas.
Tvash(fr? ) to the mountain

him the whizzing (.') thunderbolt like lowing kine,
flowing {syand), at once the waters went down to the ocean.
6.
slew the dragon that had resorted
tar fashioned
The
same as
text is precisely the
as susthu prerantya (from su

7.
Acting
for
in the
root r),
-I-
he chose the soma
like a bull,
The comm.
other passages.
explains svaryci
and tataksa as tiksnam cakara

;
.'
he drank of the pressed
[draught] in the trikadrukas ; the bounteous one {maghdvaii) took his

missile thunderbolt
he slew that first-born of dragons.
RV. (and TB.) combines in a -tto 'vrnlta, and some of the mss. (including our O.)
The comm. understands the trikadrukas as the three abhiplava days.
|_For d, rather, 'smote him, the first-born of dragons.'
The difference is, to be sure,
do the same.
only a rhetorical one.J

In the
first
Anukr. says
anuvaka, ending here, are included
paTicarcadye
(i.e.
'
h5Tnns, of 29 verses;
in the first division of the 5-verse
book
')
the old
vinâteh syur
navo "rdhvam.
6.
Praise and prayer to Agni.
\(^dunaka (sampatkamaK).
dgneyam.
trdistubham
4. ^-p.
drsl pankti
J. virdtprasldrapankti.l
Found in Paipp. iii. also

Used by Kaug., with vii. 82,
;
in
VS.
in a
(xxvii. i, 2, 3, 5, 6),
kamya
rite for
TS.
(iv. i. 7),
and MS.(ii. 12.5).

and also, in
success {sampad, 59. 15)
ii.
6-
BOOK
II.
the chapter of portents, alone, in one against
bad years
agnicayana ceremony (28.
and a
depositing the
lump
4), at the beginning,
in
it
the
on
from the Naks. K.
later (28. 10) vs. 3 alone,
The comm. quotes
of earth on a lotus-leaf.
Vait. has
{sat/las').
little
46
it
(17 and 18), in a mahaqdtiti called agneyi; and, from Parigista 7. 2, vs. 5 (with vii. 35),
[_Observe (note to vs. 3) that Ppp. agrees with the Yajus-texts and
in a nightly rite.
Kauq.
our
in associating
Translated: Weber,
vii.
xiii.
82 with
this
hymn.J
Griffith, i.48.
146;
Let the summers (sdmd), O Agni, the seasons, increase thee, the
shine thou with the heavenly
years, the seers, what things are true
1.
bright space (rocand)
TS. reads
samvatsaras.
it
is
|_If
own
take to be Agni's
" together "
The
by day-time.
The comm.
for divyina.
the translation implies that rocanena
which
'
the four directions.

Ppp. has for b satnvatsara rsayo
(for cdtasras).
dyumnena
in c gives
all
than Mr. Whitney's earlier version,
less apposite
brightness
end prthivyas
at the
ya nu sakhya, and
illuminate (d-blid)
were better
(cf.
RV.
is
an
instr.
glosses
samas by
of accompaniment,
shine together with heavenly
'
His brightness
x. 4. 2).
is
nil
left out.
Both do thou become kindled, Agni, and do thou increase this

man, and arise unto great good fortune let not thine attendants {iipabe thy worshipers {brahmdn) glorious, not
sattdr) be harmed, O Agni
2.
others.
The
other texts are in accordance in reading bodhaya (for vardhaya) in
'nam;
nearly agrees with them, having prati bodhaye
upasatta
te
and Ppp.
agne.
Thee,
3.
Agni,
a,
for c the others give via ca risad
Agni, do these Brahmans choose
the
in
[sacrificial]
enclosure
(.'
conqueror of hostile plotters, be thou
be propitious
sanivdrana)
to us,
rival-slayer,
Agni,
watch unremitting over thine own
household.
MS. has
the
same
aprayuchan;
it
text
the two others give a slightly different c
Ppp. has for b
abhimatijlc ca.
(;ivo
then inserts, before
'gne
prabhrno
our
vs. 4,
vii.
nedihi,
82. 3
and
and
it
is
for
sapatnaha no
ksa dldihy
siie
very noteworthy that
The comm. renders sathvarane bhava by vidyamaThe

prainadasya samchadane vartasva hide any oversight of ours.'
the three Yajus-texts do the same.
nasya 'pi
Anukr. passes without notice the two/oâ/f-padas
'
Take hold
4.
of thine
own dominion
Agni, strive {yat) in friendly wise

[his]
in the verse.
(ksatrd),
[as one] of
Agni with [thy] friend,

midmost station among
;
fellows {sajdtd), [as one] to be severally invoked of kings, Agni,
shine thou here.

VS. TS. read svayus
fill
and all the three parallel texts have mitradMye

mitradheyam, and the comm. -dhds. In c, VS. TS.
for svhta in a,
(for -dha) in b, while Ppp. gives
MS. has instead -stheyaya, Ppp. -stheha

The three other texts accent vihavyas in d.
what precedes, and sagely points out that Brahmans are
out the meter by adding edhi after -stha;
tnasya.
Ppp. also has vacasva at end of
The comm.
joins
rajhdm
to
b.
47
Agni's
fellows
'
sajdta here
= 41)
is
verily
because, like him, born from the mouth of Brahman, and hence that
'
enviers, over delinquents, over the thoughtless, over haters,
means Brahmans.
wholly
Over
5.
-ii.
II.
artificial
all difficult
The
metrical definition of the verse (ii
ii :8
and bad.
things,
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
The three
ni + han and from ni + hdj neither of them is worse than the other.
Both editions read sfdhas, but it is only a
parallel texts all have nihas, Ppp. nithas.
common error of the mss., putting r for ri; nearly half of SPP's mss. (though none of
ours) have the true reading srldhas, which is that also of VS. and TS. (MS. srdhas).
In
all
c,
the pada-ms,5. present the absurd reading vi<;vah; and nearly
leave tara unaccented, in spite of hi, and both printed texts leave
it
so,
all
the mss.
although three
of SPP's mss. have correctly idra, as also MS.; VS. and TS. give sdhasva for tara
ivam, and Ppp. has cara tvam. For a, b, Ppp. has ati nuho 'ii ninrtir aty ardtlr
ati dvisah; for
VS. TS.
b,
The comm.
adyd.
'ty
dcittim dty drdtitn agne, and
MS.
explains sridhas by dehaqosakdn rogdn.
dty dcittim dti nirrtim
In the metrical definition
of the verse, prastdra- must be a bad reading for astdra-.
7.
\Âtharvan.
Against curses and cursers: with a plant.
bhdisajydyurvanaspatiddivatyam.
dnustubham
i.
bhurij ;
4.
virdd-
uparistddbrhaK^
Not found in Paipp. Used with other hymns (ii. 25 vi. 85, etc.) in a healing rite
(Kau?. 26.33-35) fo"" various evils, and accompanying especially (ib. 35) the binding
on of an amulet. And the comm. reports the hymn as employed by Naks. Kalpa (17, 19)
;
in a
mahdganti
called bhdrgavi.
Translated: Weber,
field,
xiii.
148; Ludwig,
508;
p.
Grill,
24,81
Griffith,
i.
49; Bloom-
91, 285.
Hated by mischief, god-born, the curse-effacing

1.
away from me all curses, as waters do filth.
Ap.
bhanih
(vi. 20. 2)
has a verse
much
like this
plant hath
washed
atharvyusta devajutd vldu qapathajam-
dpo malam iva prd 'nijann asmat su (apat/tdn adhi. The comm. explains
-yopanl in c Ldiscussed by Bloomfield, AJP. xii. 421J as vimohant nivdrayitrl. The
comm. states dUrvd (^pai\icum dactylon) to be the plant intended, and the Anukr. also
In our edition read in d mdchapd- (an accent-sign slipped out of
says diirvdtn astdut.
:
place).
'va
The Anukr.
refuses this time to sanction the not infrequent contraction
mdlam
in c.
Both the curse that is a rival's, and the curse that

all that
a priest {>. brahmdn) from fury may curse
2.
our
is
a sister's, what
[be]
underneath
feet.
Sdpatnd perhaps here of a fellow wife,' xaijdmyds perhaps of a near female relathe comm. explains yaw/ as " sister, but connoting one's fellows (sakajSta')."
tive
'
'
'
ii.
BOOK
73.
From
stretched up
about on
48
the root stretched down, from off the
[is]
earth
thousand-jointed {-kdiida), do thou protect us
this,
all sides.
Compare
4.
with
II.
the sky
xix. 32.3,
me
Protect
where dard/ta-grass
about,
my
the niggard get the better
the plant simUarly described and used.
is
progeny, [and] what riches are ours
{(r)
of us
not
let
not hostile plotters get the better
let
of us.
Our
text reads at the beginning /(irf
W.K.Kp.
are noted as not doing so)
his authorities, as reported
follows
Two
it.
by him, support,
[The avasana
RV. ix.
5.
of c
14.
doubtless better, and the translation
is
of our mss. (H.K.), with one of SPP's, give aratir no
is
4 suggests that our c
-I-
10
is in
Let the curse go to the curser
friendly (stihdrd)
m-
The
in c.
33) is very ill described by the Anukr.

put after tarltj but the accent of tarisus marks that as the initial
irregular meter of the verse (8
of d.
'mam, with the majority of our mss. (only P.p.m.

pdri mam, which SPP. gives, and which all
\i\x'!.
disorder. J
our [part]
along with him that
is
of the eye-conjurer {-mdtitra), the unfriendly,
we
is
crush
in the ribs {prsti).
our mss. (except P.M.K.), and part of SPP's, read in b sithat; many
d prsthis, but the distinction of st and sth is not clearly made in any of
The comm. takes caksus and mantrasya in c as two independent words.
Nearly
also
have
all
in
the mss.
[_See Griflith's note,
xix. 45. 2.
Against the disease ksetriyd: with a plant.
8.
\Bhrgvangiras.
and mine to
vdnaspatyam
4..
yaksmandfanaddivatam,
dnustubham : ^. falhydpaiiiti
virdj ; J. nicrtpathydpankti.'\
Verse i occurs in Paipp. i. It is reckoned (Kaug. 26. i, note) to the iakmanaâna

gana, and is used in a healing ceremony (against kiilagatakusthaksayagrahanyddirogas,
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,
I
xiii.
149
Ludwig,
513
p.
Griffith,
i.
50
Bloomfield, 13,286.
Arisen are the (two) blessed stars called the Unfasteners
them unfasten
The
let
{vi-mnc) of the ksctriyd the lowest, the highest fetter.
disease ksetriyd
(mentioned also
{vicrt)
in
ii.
10
(lit'ly,
;
14. S
of the field
'
iv. 18. 7).
')
is
treated elsewhere, especially in
The comm.
defines
it
iii.
here as ksetre para-
for this interpretation Pan. v. 2. 92)

ksayakusthddidosadusitapitrmdtrddii;arirdvayavebhya agatah ksayakusthdpasmdrddirogah
apparently an infectious disorder, of various forms, appearing in a whole
ksetre putrapdutradiqarlre cikitsyah (quoting
family, or perhaps endemic.
The name vicrtau
'
the two stars in the sting of the Scorpion (X and

note to
viii.
intended
9),
the two unfasteners

v
Scorpionis
'
is
given later to
see Siirya-Siddhanta,
and there seems no good reason to doubt that they are the ones here
is not any more strange than the appeal
the comm. identifies them with Mula, which is the asterism composed
the selection of two so inconspicuous
to stars at all
of the Scorpion's
tail.
The
verse
is
nearly identical with
iii.
7. 4,
and
its first
half
is vi.
49
-ii.
II.
Ppp. has for c, d suksetriyasya muiicatam sarhgranthya hrdayasya ca.

Their [the two stars'] healing virtue would doubtless be connected with the meteoroSuryalogical conditions of the time at which their heliacal rising takes place."
121. 3 a, b.
|_"
siddhanta.
Let
2.
van) fade
p. 337.
I.e.,
this night fade
away
away
{apa-vas); let the bewitchers
(f.,
abhikrt-
the ksetriyd-QS.diC'mg {-ndgana) plant fade the ksetriyd
let
away.
The
night at time of
dawn
meant, says the comm. (doubtless correctly).
is
gives two renderings of abhikrtvarls

the other from krt
'
cut,'
kartanaqilah piqacyah.
According
to
panies a dousing with prepared water outside the house (J bahis)

to be done at the end of the night.
3.
With the straw
the sesame-stalk
(.'
He
kurvanSk,
Kau^. the hymn accom-
one, from root kr, abhito roga^dntim
with this verse
it is
of the brown, whitish-jointed barley for thee, with
-pinjl) of
sesame,
The comm. understands arjuna-
in
let
a as a
the ksetriyd-&^2L<ivc\g etc.
named
verse "what
tree so
etc.
" with a splinter of
it
"
is mentioned in the text"

him tilasahitamahjarl. With this
is directed by Kau?. (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.
tilapihji'is to
4.
let
Homage
to thy
ploughs {Idngala), homage to thy poles-and-yokes
the ksetHyd-ei{3.cing etc. etc.
Comm. makes
langala
vrsabhayuktaslra
plough or to the divinities of them."
With
"
homage
to the specified parts of the
he says, the sick person
is put
underneath an ox-harnessed plough for his dousing (Kau^. " with his head under a
Some allusion
perhaps intended. The Anukr.
plough-yoke
5.
").
Homage to them
same region
">.
to the
name
this verse,
of the disease as coming from " field "
strangely forbids the resolution -bhi-as in a and
of constantly falling eyes,
homage
samdeqya), homage to the lord of the
field
to
let
them
is
b.
of the
the ksetriyd-
effacing etc. etc.
With
this verse,
according to Kauq. (27. 2-4) the patient
is
put in an empty house
({unya(a/d), and further in an old hole (Jaratkhatd) that has housegrass (^qdldtrna) in
it, and is there doused and mouth-rinsed.
In accordance with this, the comm. declares
sanisrasaksas to signify " empty houses," as having their round windows (gavdksd)
and other openings
mean
in a state of dilapidation.
He
reads in b satiideqebhyas, making
" old holes " {jaradgarta), because samdiqyante tyajyante
it
tadgatamrdadanena
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: abhihaslam sarlsrpam bhrastdksatn mrdvangitlim, and dasagranthyath sanisrasam ud ranye dangdrusyath tdm. In this verse again, -bhyas in b is read as one syllable by the Anukr.
LSPP. divides the verse after samdegyibhyah 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
BOOK
9-
ii.
II.
SO
Against possession by demons: with an amulet.
9.
vinaspatyam
[BArgvangiras.
yaksmandfanaddivatam.
dnustubham
i.
virdtpra-
stdrapahkti^
Found
in Paipp.
Reckoned,
(in the verse-order i, 5, 4, 2, 3).
ii.
and made
accompany the binding on
(27. 5,6) to
(from ten different trees
26.
note),
i,
composed of
of an amulet
the comm.), being muttered
like the next pre-
gana (Kaug.
ceding and the next following hymn, to the tafcmandâna
splinters
by ten friends who lay hands on
the patient.
Translated
field,
34, 290.
1.
Weber,
xiii.
153
Ludwig,
duct him up
quite different in Ppp.
is
The comm. takes parvan in b as

month, new and full moon. The Anukr.
making the
first
Griffith,
i.
51
Bloom-
the demon, from the
then,
O forest tree,
of the living
daqavrkso sath ce
'mam
con-
munca imam
mark
8-f8 =
it)
but
38,
it
is
in a.
hath come, hath arisen, hath gone unto the troop (vrdta)
he hath become of sons the father and of
ahihsro gra-
body or those of
scans the verse as io-)-i2:
pada-division after raksasas (and the pada-xns,^. so
man
This
either the joints of the
rather a regular /a/trf, with the easy resolution

2.
82
man from
in the joints
hyd(i ca.
the
Grill, 8,
to the world of the living.
half-verse
first
him
p. 137.
thou of ten trees, release this
seizure {grain) that hath seized
The
506
p.
Cf.
men
(r) the
most fortunate.
Ppp. has
He
3.
in c abhiita (for
abhfid u), and in d nfndm.
|_Pronounce a agdd.\
hath attained (adhi-gd) attainments; he hath attained {adhi-
gam) the strongholds
{-purd) of the living; for a
hundred healers are
his,
also a thousand plants.
The
'
attainments
'
{adhtti), according to the
comm., are the Vedas and objects
formerly learned {adhiia), and now, by restored health, recovered to memory.
Ppp.
and purd 'gat in b and its c, d are âtaih te 'sya virudha

sahasram uta bhesajah. Emendation to bhesaja in our c would improve both sense and
meter.
The comm. here, as in sundry other places, derives virudh from vi -f riidh, on
the ground that they virundhanti vinaqayanii rogdn.
reads instead adhttam in
a,
4. The gods have found thy gathering (1 citi), the priests {brahman)
and the plants all the gods have found thy gathering upon the earth.
;
In
a,
a and
our Bp. has cittm, and Op. cttdm (both clt{m in c)

;
either
false root civ
'
word
elsewhere unknown.
Ppp. has for
The comm.
Ppp. reads cdtam
in
both
derives cit{ either from the
from cit observe,' and fabricates his alternative explanacomes from ci, there is hardly another example of a like formaa catam te devd 'vidath; and, in c, d, cdtam tebhyo tit mam avidam
take, cover,' or
tions accordingly.
tion.
is
If
'
it
bhil-.
5.
Whoso made, he
himself, clean, shall
The
shall
make
unmake; he
verily
is
best of healers; he
for thee remedies, with the healer.
application of the pronouns here
is
more or
less questionable.
Ppp. reads su
SI
lO
-li.
II.
for sa in a, and has a more intelligible second half-verse

sa eva tubhyam bhesajath
cakara bhisajdti ca ; our bhisdjd in d is probably to be emended to -jam \^ the clean one
:
The comm. understands sa at the beginning either as " the great

of the healers ?J.
sage Atharvan " or as the creator of the universe and niskarat as grahavikarasya
'
âmanam
7' ^' 7'P-
3~S<
Paipp.
in
renders the latter " shall put
For release from
10.
astarcam.
\^Bhrgvangiras.
Found
Weber
or niskrtim karotu.
6. y-p. atyasti [eva
'ham tvdm
(with vs. 8 preceding 6 and
7,
iti
Cf. note to our verse
2.
t.
tristubh
2. y-p. asti ;
dvdv dusni/idu pdddu).']
and the refrain added only
The hymn occurs further in TB. (ii. 5. 6 '"^), and parts of

LAnd its original structure is doubtless clearly reflected by
10.
to rights."
for welfare.
nirrtidydvdprthivyddindnddevatyam.
dhrti ;
ii.
and
evils,
it
it
in
HGS.
MP.
the
(ii. 3.
at
to vs. 8).
10
4. i).
12.6,7,8,9,
the two next preceding, reckoned (Kaug. 26. i,
It is, like
ii.
takmanacana gana, and
it is employed (27. 7) in a healing ceremony, performed at a cross-roads, while chips of kampila 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
note) to the
intended against ksetriya simply.
Translated
From
1.
Weber,
ksetriyd,
from
iiatred {dnih)
guilt
{-dgas)
156
xiii.
Ludwig,
Griffith,
i.
52
from perdition, from imprecation of

do
sisters (jdmi-),
release thee, from Varuna's fetter; free from
make thee by [my]
513
p.
incantation
be heaven-and-earth both
propitious to thee.
TB. HGS. have for a only ksetriyat tvd nfrrtyai tvd, in c brdhmane and karomi,
and in d im^ instead of stam. Ppp. has at the end -thivi 'ha bhutdin.
Weal
2.
to
Agni, together with
be
thee
Soma, together with the herbs
so
from
waters
the
ksetriyd,
weal
from
[be]
perdition,
etc. etc.
The
repetition (with eva.
following verses
paâlj and
in
is
not
Ppp.
it
'ham
prefixed) of the whole
made by TB. and HGS. except
first
verse as refrain for the
after our vs. 8,
and there only
forms (complete) a part only of the same verse 8 (though
to
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 circumstance, but by the [_ wording 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.

note to
iii.
31.
i.J
For
a,
LCf. the analogous state of things in
b TB.
HGS.
iii.
31
and the
substitute (;dm ie agnih saha 'dbhlr asiu fdrh
dyavaprthivi sahdu 'sadhtbhih ; and Ppp. differs from them by having dhibhis instead
of adbhls, and gavas ior dy
vf (also saho 'sa-). The comm. reads ivd for ivdm
in vss. 2-7 at the beginning of the refrain.
This refrain is scanned by the Anukr. as
.
ii:ii
+ n=47;
asiiy but the other verses
and the addition

it is
in vs. 2 of
not possible to
4-
make agree
makes 64
with the metrical definitions given 3-7 are of 69 syllables, 8 of 7 r

a and b with (d>h ti'ibhyam, and pronouncing both sahd's with
2 ab with 3 ab, we get a jjerfectly regular tristubh.
;
syllables,
a true
any natural way,

LBy beginning padas
precisely, in
.
hiatus,
and combining
ii.
BOOK
10-
Weal
3.
to thee
II.
may
the wind in the atmosphere bestow (dim) vigor;
weal to thee be the four directions

TB. HGS. have
sahavdtam astu te;
52
so from ksetriyd, etc. etc.
a qim antdriksam sahd vAtena te

the two former, in b, put bhavantu last.
for
Ppp.
differs
by reading
The comm. has in a [_for

mean " sustainer of birds "
vdyo dhdt\ the better reading vayodhas, but he makes it

[_' Weal to thee [be] the wind in the atmosphere, the vigor-bestower.'J
4. These four heavenly {devd) directions, having the wind as

upon which the sun looks out
lord,
TB. HGS.
(4. i)
have for a ya dalvi^ cdtasrah pradiqah j Ppp. also omits imas,
and combines devis pra-, combining the pada immediately with our
one verse of our 4 a, b and 5 a, b, and puts it in 4, after all the rest.
Within them I set thee in old age; let

go forth far away so from ksetriyd, etc. etc.
t\\e
5.
HGS. makes
3 b.
ydksma,
let perdition
Ppp. has
a J both the latter read
Thou
6.
HGS.
beginning tasv e 'dam jarasa dj TB.
at the
in
give tasdth tva jardsa
b nirrtim.
hast been released from ydksnia, from difficulty (duritd), from
reproach (avadyd)
been released
from the
fetter of hatred
and from seizure hast thou
TB. likewise, and also, in a, b dvartydi

has neither this verse nor the next; that
Ppp. has both times amoci for amukthds.
druhdh pa<âm nirrtydi

Ppp. puts our
vs.
HGS.
c6 'd am-.
8 before
it
The comm. explains avadydt by

comm. to Calc. ed., and in Poona ed.,
was noticed above.
jdmyddyabhiânsanariipdn nindandt.
|_TB., in
has avartydi.\
Thou
7.
come
hast left niggardy, hast found what
to be in the excellent world of
what
is
is
pleasant
well done
thou hast
so from ksetriyd,
etc. etc.
Nearly
all
comm. reads
the samhitd-mss. omit the final visarga of dvidah before syondm.

abhfit in b
TB. does
the same, and, correspondingly, dvidat in
dvartim (better |_cf. iv. 34. 3 x. 2. 10 J) for dratim. The comment

ahds in this verse as not ahar, i.e. as from ha, not hr.
;
8.
had
It
The
a,
ii.
gods, releasing from the seizure of darkness the sun
befallen, let
him loose from
was noticed above that the other

to this verse, where alone
paqat) only
of
to Prat.
and the other texts ^(i/y b
in
sin (^nas)
texts
it
Ppp.
a,
The
with
46 quotes
whom
it
add the refrain (TB. HGS. LMP.J only to

Ppp. \i2L% yathd for adhi at end
place.
devd muhcantu asrjan paretasah ; in the
is in
is
other texts deva dmuiicann dsrjan vyinasah.
LFor rtdm, cf. rtva, iv. 40. i. Most of SPP's mss. and our M.I.H.O.K. read
For dnas, W's first draft has evil,' which is better. See Lanman, Festgruss an Roth, pp. 187-190.
If, with the other texts, we drop e, f and omit ntrrtyds
from c, we get a perfect meter, 12+12:11 + 11. The other texts spoil the refrain by
nlr dnasah.
'
beginning
evdm ahdm imdm.\
The anuvdka
dvitlye.
L2.J has again
hymns, with 28 verses
the quotation
is
asta
kurydd
S3
krtySpratiharattasiiktam
hymn
{^.
pipilikamadhyd
Not found
not metrical.J
is
krtyadusanadevatyatn.
z-j. j-p. parosnih
(_The
-ii.
II.
12
To counteract witchcraft: with an amulet.
II.
[ûJhra.
in
i.
4p.virddgdyairi
m'cri).']
Reckoned as
and
Paipp., nor elsewhere.
of the krtydpratiharana ('counteraction of witchcraft') â(Z (Kau^. 39. 7
first
note)
used
a charm for protection against witchcraft (39. i), with binding-on of a

later (39. 13
the coram, says, only vs. i), in a similar rite.
in
sraktya amulet; and again
The coram, quotes it further from Naks. K. (17,

Griffith,
Translated: Weber, xiii. 163
54.
477 ff., or JAOS. xiii., p. cxxxii (= PAOS. Oct.
i.
19), in a
mahaqdnti called bdrhaspatl.

by Bloomfield, AJP. vii.
Discussed
1886).
Spoiler's spoiler {dusi) art thou; missile's missile
I.
weapon's weapon
thou
(ineni) art
ijieti)
thou;
art
attain {ap) the better one, step
beyond
the equal (samd).
The body
wearer
(so,
of the verse
Weber)
too,
quotes to show
it
TS.
ii.
addressed to the amulet
is
('
Sraktyd. art thou
2.
The
to its
'
it
hurt done to another in
ing art thou
more probably
the refrain
which rather supports the contrary opinion. He calls

from root mf damage.' |_See Geldner's discussion of
vengeful anger '), Festgruss an Bohiliiigk, p. 3 1 32.
4. i*,
menl a vajrandntan, deriving

nieni
but the coram, assigns the latter also to the amulet, and
re-entrant [pratisard) art thou
counter-conjur-
attain the etc. etc.
comra. says that srakti
is
means made from
the tilaka-Xxte., and sraktya
it
something by which sorceries are turned back (upon their performer); it

mean virtually a circular amulet |_such as a bracelet? For re-entrant, Whit-
pratisara
is
seems to
ney has interlined revertent
3.
perhaps, reverting, trans, or intrans.J.
(sic), better,
Conjure (abhi-car) against him who hates
us,
whom we
hate
attain
the etc. etc.

4.
Patron
ing art thou
(stiri) art
:
The comm., without

5.
thou
splendor-bestowing art thou
explaining why, glosses suri with abhijfia
Bright (ptkrd) art thou; shining (bhrdjd)
art thou
body-protect-
light art thou
zxX.
'
knowing.'
thou; heaven (svdr)
The comm. thinks svdr to be jvarddirogotpadanena tdpakah, or else " the common
name of sky and sun."
The Anukr. scans vs. as6-(-6-l-6:i2 = 30, and the other verses as 8 -F 8 1 2 = 28,
I
excepting vs.
4,
12.
which
is
-f-
L Against
\Bharadvdja. astarcam.
Found
in Paipp.
ii.,
12
27 (restoring the a of asi
such as would thwart

ndnddevatyam.
but in the verse-order
my
trdistubham
I, 3, 2,
4-6,
in b).
incantations.
2. j'agatJ ;
8, 7.
y, 8.
anustubA.J
The hymn
is
called
by
Kaug. (47. \2) bharadvdjapravraskain Bharadvaja's hewer-off L or 'cleaver 'J (from

expressions in the verses), and is to accompany the cutting of a staff for use in rites of
'
'
BOOK
12-
ii.
II.
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
upon
$4
throw no light
it
their interpretation.
Translated: E. Schlagintweit, die Gottesuriheile der Indier (Miinchen, 1866, Abh.
der bayer. Akad. der IViss.),

183;
p.
Grill,
Oct. 1887) or
47,85;
Griffith,
AJP.
334-5
xi.
accompanying a
fire-ordeal
different view.
The
nor
is this
13
p.
i.
55
Weber,
ff.;
SBE.
xiii.
89, 294.
Ludwig,
164;
xiii.
JAOS.
The
Bloomfield,
445; Zimmer,
p.
(= PAOS.
xiii.,
p. ccxxi
first
four interpreted
f.
native interpreters
know nothing
of any connection with an ordeal,
be read into the text without considerable violence.
to
Heaven-and-earth, the wide atmosphere, the mistress of the
1.
as
it
but Grill and Bloomfield have, with good reason, taken a
field,
the wonderful wide-going one, and the wide wind-guarded atmosphere

let
these be inflamed (tapya-) here while
All the pada-m%%. read at the end tapydniane

neut.
am
ill,
as
inflamed.
word were a dual
the
if
a most gratuitous blunder; SPP's /nrt'a-text emends to -ne.
tesu for td ihd (which
or
as in not infrequent other cases, to be contracted to ti ^hd
is,
the Anukr. at least takes no notice of the irregularity here
but it also ignores Ihej'agait

naturally explains the " wide-goer " as Vishnu he does not
The comm.
value of b).
fern,
Ppp. reads in d
attempt to account for the mention of " the wide atmosphere " twice in the verse, though
sometimes giving himself much trouble to excuse such a

paraphrases by "just as
am
The last pada he

may they also
repetition.
endeavoring to destroy the hateful one, so

like "
be injurers of [my] enemy, by not giving him place and the
which
is
doubtless
the general meaning.

2.
sings
Hear
this,
{âiis)
hymns
ye gods that are worshipful {yajniya)
That
is,
who
let
Bharadvaja
him, bound in a fetter, be plunged
injures this our mind.
probably, our design or intent
vaih sanmdrgapravrttatn
chance
me
(iikthd) for
{ni-ytij) in difficulty
mdnasam :
i.e.
the
comm. says
(inappropriately)
seduces us to
evil courses.
idam
But
to agree this time in omitting the visarga of yajtiiyah before s//id in a.
Ppp. reads tu instead of stha, and
b uktydiii qaiisatu, as it often changes -//

but here the imperative (or Weber's suggested (âtisat) would improve the sense.
nounce devadh and

3.
piir-
All the mss.
Hear
burning
reject sthd; the
this,
heart
{que)
in
meter
is
then in order
Indra, soma-drinker, as
;
hew
{vraqc)
i2-fi2:
call
him [down],
to -tu;
|_Pro-
i2->-ii.J
loudly to thee with a
as a tree with an ax,
who
injures this our mind.

the comm. says punah punah.
Ppp. has in c vr^casi.
Or (in b) call repeatedly
The comm. paraphrases tuli(;ena with vajrasadrqena paraquna. \_kxi orderly tristubh
is got by adding tvdm after somapa.\
'
'
4.
With
Angirases
I
thrice eighty jrfwaw-singers, with the Adityas, the Vasus, the
take yon
nantan.
He
what
let
man
Istapurtdm
sacred acts
in c
the
is
sacrificed-and-bestowed of the Fathers aid us
with seizure {haras) of the gods.

has probably already the later meaning of merit obtained by such
comm. says iadubhayajanitaih sukrtam.
Haras he
understands the 'three eighties' of a to be the
calls
triplets (Jrca)
a krodha-
m gayatri.
55
usnih, and brhatt, eighty of each, spoken of in
AA.
i.
the only such groups that he finds mentioned elsewhere
heaven-and-earth, attend (a-didhl) ye after
ye hold
simply because they are
the
number
me
(a-rabli) after
Ppp. reads
in
bhavatam.
\\ix a, the
Whoso,
6.
probably taken
me O
;
ye gods, take
all
evil.
|_cf. Bloomfield, AJP. xvii.

417J, and in d. papasdricchetv
not recognize didhi as different from didt, rendering adipte
a didhyatam
The comm. does
ap-.
is
Angirases, Fathers, soma-feasting {somyd),
the doer of abhorrence (apakdmd) meet with (a-r)
let
12
an imposing one.
indefinitely, as
5.
4. 3
-ii.
II.
accent-mark under -vi
missing.J
is
Maruts, thinks himself above us, or whoso shall revile
our incantation {brahman) that

doings be burnings (tdpus)
is
being performed
for him
the sky shall concentrate
let his
wrong-
heat (satn-tap)
its
upon the brdhman-h3.t&v.

The
verse
is
RV. vi. 52.2, with sundry variants. At the beginning, RV. has the
va; in b, kriydmdnarii ninitsat ; for d, brahmadvlsam abhl tarn
Ppp. follows RV. in d (but with qoca for qocatu) in c it reads vrajanani.
better reading dti

(ôcatu dyanli.
The comm. renders vrjinani
falsely
by varjakdni bddhakani.
Seven breaths, eight marrows them I hew [off] for thee with [my]
thou shalt go to Yama's seat, messengered by Agni, made
7.
incantation
satisfactory.
pada is xviii. 2. I (RV. x. 14. 13) d. All our mss. and about half of SPP's
a majUds (for majjhds') yet SPP. adopts in his text the reading manyds,
because given by the comm., which explains it artificially as for dhamanyas, and signifying " a sort of vessels situated in the throat " no such word appears to be known
The
have
last
in
elsewhere
and some of the mss. have in other passages of the text

Our Bp. gives dyd at beginning of c the word is translated
the language,
in
maiiyas for majnds.
above as
%
e), or of its
560
him no
difficulty,
declares
it
secondary root-form ay
comm. takes
the
since in his view imperfect
8.
;
The
speech go unto breath
verse
is in
part obscure
of the Kau9. ceremony
"
the
set or
(.'
Gram.
Cf.
let
SPP's mss.
(_In
for
Agni dispose
many
ix. 5.
of
parts
23.
vis)
the
dsu).
comm.
throw
Skt.
from ya, which makes
and imperative are equivalent, and he
set thy track in kindled Jatavedas

let
it
Ppp. reads for c yamasya gacha sddanam.
used iox ydhi.
of India today /^ and ny are phonetically equivalent.
body
my
doubled subjunctive-sign (see
LffyajJ, subjunctive of i with
sets
it
in connection with
in the fire the
one of the details
dust from thy track combined
let Agni, through this dust entering

i.e. I roast it in the roaster
thy foot, pervade or burn thy whole body " he takes dsu as simply equivalent to prdna,
with chopped leaves
and explains
the senses:
ing.
i.e.
sarve?idriyavyavahdrai;uiiyo bhavalu, become incapable of acting for
become mere
ently expects us to resolve a

for d
undifferentiated breath
imam gachatu
The
last
te
which
is
perhaps the true mean-
citation in Bloomfield, p. 294. J

The
Ppp. has in a
at the beginning into a-a.
LQuite otherwise A. Kaegi
Anukr. appardadarni, and
<5
vasu.
two verses are so discordant
in style
and content, as well as
in meter, with
BOOK
12-
ii.
hymn
the rest of the
II.
we can
that
hardly consider them as properly belonging to
Their omission, with that of the borrowed RV. verse (our
norm
the
56
6),
it.
would reduce the hymn
to
of this book.
For welfare and long
13.
[Aiârvatt.
bahudnatyam utd "gneyam.
Verses 1,4,
trdistubham
Though
found in Paipp. xv.
5 are
(as
nothing to do with the godana or tonsure ceremony,

parts of that
Thus,
rite.
an infant.
life of
anustubh
4.
Weber
its
points out) plainly having
verses are applied by Kau^. to
accompanies the preparations for
it
of the youth's head (53. 13); vss. 2 and
; j. virddjagati.']
it
(53. i)
and the wetting
new garment on him

taking away his old garment
the putting of a
3,
(54. 7);
making him stand on a stone (54.8); vs. 5,

(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.
Zimmer, p. 322 Griffith, i. 57.
Translated Weber, xiii. 171
vs. 4,
Giving
1.
life-time,
Agni having
backed,
Agni, choosing old age; ghee-fronted, ghee-
drunk the sweet pleasant
{cdni)
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
MS. (iv. 12.4) [MP. ii. 2. ij, and in several Sutras,

as A(JS. (ii. 10.4), QGS. (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 havUo jusands, which is decidedly preferable to jarisam vrndnds
which is apparently a misplaced reminiscence of RV. x. 18.6 or AV. xii. z.i^y, at end of
ghrtdyonir edhi
and, in d, putrdm for putran.
VS. has for a ayusmdn agne havtsd vrdhands, and
agrees with TS. etc. in b, and also in d, save that it further substitutes iman for imam.
MS. reads deva for agne in a, ixvA pibann amrtam iox pitva tnddhu of c Lthus making
a good tristubh padaj, and ends d with putrdm jardse tna e 'mdm. Ppp. agrees throughTB.
et al.),
2.
(i.
i"), TA.
(ii.
S-i),
[_,
\>,
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

HGS. J QGS. gives in a havtsd vrdltdnas, in b
pile 'va
putram
iha
The
r-.
last
pada
is
having ^ri5//aj-
in a.
agrees with TS.
etc.,
|_MP. follows
and has
= 44: as if 10-I-12 were metrically the

the " extra " syllable in d could offset the deficiency in c
|_The Anukr. counts II-|-II:I0-Î2

as
1 1
1 1
-t-
or as
if
Ppp. reading.
All this illustrates so well the
unto king
The
[make] long
Soma
verse
and
is
6J,
a,
make ye him one
to die
Brihaspati furnished {pra-yam) this garment
for enveloping [himself].
MB.
in
making the verse apply
(i.
it
Emending
to
1.6).
HGS.
in
It is
found also
HGS.
(i.
4.
2) |_MP.
MB.
agrees with
this,
only
by giving endm and qatdyusim. There appears to be

pdri dhatta vdrcasd is right, but dhattd requires rather
in a
krnutd would enable jaramrtyum
:
in
a omits nas, and reads vasasdi'nam for
has qatdyusam for jardmrtyum ;
to a girl
a mixture of constructions
vdrcase.
life
repeated below, as xix. 24.4.
b in
varcase 'main, and
2.
woodenness of the methods of the Anukr.

may well be called to it.J
Envelop, put ye him for us with splendor
of old age
ii.
The
curable by no less radical means than the adoption of the
utter lack of sense of rhythm, that attention
its
2.
is
same
impossible cadence of c
and
in
jagatt.
to
be construed with
imam
57
in
but
[_;
cf.
ii.
Verses 2 and
28. 2 J.
14
-ii.
II.
3 are apparently lost out of Ppp., not originally
wanting.
Thou hast put about thee this garment in order to well-being

against imprecation; both
thou hast become protector of the people
3.
(.'')
do thou
hundred numerous autumns, and do thou gather about
live a
thee abundance of wealth.
The
emendation of grstlnam
translation implies
Ppp. and by PGS.
(i.
HGS.
12) and
4.
in
b to krsttnam, as given by
2) in a corresponding expression to xix.
(i. 4.
24.5 below.
LMP., ii. 2. 8, reads (S/f/ww.J Such blundering exchanges of surd and
sonant are found here and there another is found below, in 14. 6 b Lso our ii. 5. 4, Ppp. J.
;
and the comm. explains
All the mss., and both editions, read here^r^-,
with absurd ingenuity, makes
man, that he
and
the legend
and then quoted from ^B.

under
in detail, see
With
c,
c,
is
given in the words of the comm.

For comparison of the Sutra-texts
first
1.2. 13-17.
iii.
In
xix. 24. 5, 6.
paridhdsye.
p. 152, s.v.
our O. Op. xt2iA ftvas.
cf.
PGS.
ii.
6.
20.J
The
MGS.
[_Cf.
first
jagati (su-asidye).
4.
hy gavam, and,
going to take from them the skin which formerly belonged to him, but was
is
given to them instead by the gods

himself,
it
apply to the asserted fear of kine, on seeing a naked
it
pada
L^^"" ^^^
Come, stand on the stone let thy body become a stone

make thy life-time a hundred autumns.
;
9.
i.
27
a!
properly
is
P- 4S'J
let
all
the gods
The second pada

AGS. 7. 7 and MB.
i.
'va tvarii
but
little
5.
i.
2. i,
22. 12
and
Thee
here, of
the gods favor
Ppp. has for
p. 149.J
from the AGS. verse.
be born
RV.
75.12 b; with
vi.
a,
b compare also
similar lines used in the nuptial ceremonies.
|_\Vith a, C, d
a tisthd '(;iiie
sthiro bhava: pra mrnlhi durasyatah sahasva prtandyatah ; which differs
MGS.
compare
is
i.
a,
imam apndnam
The Anukr. apparently expects
whom we
us to resolve vi-û-e in
take the garment to be
thee here, growing with good growth,
it
worn,
many
let all
brothers
one well born.
after, L[after thee,]J as
This verse makes
first
let
c.
pretty evident that in vs. 3 also the
garment
is
the
first
that
is
But the comm., ignoring the gerundive -vdsyam, thinks

and Kaug. misuses it correspondit a " formerly worn " garment that is " taken away "
ingly.
HGS. (i. 7. 1 7) has a corresponding verse, omitting vasas in a, combining
put on the child after birth.
vifve av- in
b,
Ppp. the text

hita-xn%%.
and reading suhrdas
is
defective
for
but savita
(P.M.W.I.H.) lengthen
to
is
suvrdhd
in c.
|_Nearly so,
read instead of suvrdha.
MP. ii. 6. 15. J In

Some of our sathThe verse is very
-vasyhm before hdrdmas in a.

it can by violence be brought
irregular in the first three padas, though
dimensions
it
14.
sadrcam.
\Cdtana.
Against saddnvas.
fdlagnidevatyam uta mantroktadevatdkam.

if.
ii.
It
is
v.,
gana
(9- i)
it
is
2.
bhurij
used
in
the rest (in the verse-order
i, 5, 6, 2,
3)
and also among the hymns of

the women's rites {strlkarmdni) to prevent
reckoned by Kaug. to the cdtanaiii
the brhachanti
dnustubham:
uparistddvirddbrhatt^
All the verses are found in Paipp., vs. 4 in

in
into tristubh
has no jagati quality whatever.
(8. 25),
ii.
BOOK
14-
THE ATHARVA-VEDA-SAKIHITA.
II.
58
abortion (34.3); also in the rite for expiation of barrenness in cattle (va^dâmana;
44.11); and in the establishment of the house-fire (72.4), with sprinkling of the
The
entrance, and finally in the funeral ceremonies (82. 14), with the same action.
comm. further refers to the use of the catana and matrnaman hymns in Naks. K. 23
and Qanti K.
hymn
All these uses imply simply the value of the
15.
as exorcising evil
influences or the beings that represent them, and do not help us to see against what
was
originally directed
Weber
suggests rats and
worms and such
like pests
rather, troublesome insects: as usual, the indications are so indefinite that
for conjecture
is left
xiii.
175
Ludwig,
p.
522
Grill,
1,89;
Grifiith,
The
58
See
i.
\W^^
66, 298.
1.
p.
BloomI045-J
expeller, the bold, the container, the one-toned, the voracious
the daughters {napti) of the wrathful one, the saddnvds,
all
wide room
open.
Translated: Weber,
field,
it
perhaps,
we make
to disappear.
By
first half-verse should be names of indidhisdnam (the translation implies emendation to -nam) is masculine (or neuter), and dhrsniim (for which Ppp. reads dhisnyant) not distinctively
feminine.
Nissdla (SPP's text reads, with the jaw////(f-mss. generally, //4ja-; p. tiihosdlatii) is taken by the letter of the text, as if from nih-sdlay nih-sdray; the comm.
the connection, the obscure words in the
vidual saddnvds, but
gives
it by adding as alternative " originating from the

R. suggests nihsdlam " out of the house," adverb. The comm.
derivation, but spoils
first this
sdla, a kind of tree."
shamelessly derives dhisattam from dhrs, and explains
named"; he
also takes -vddya 2&
blunder of AWxAing jighatosvdm, as

division stand in his pada-itxt.
2.
Out
of
wagon-body
magundi.
(.')
the
Ppp. reads
the cow-stall
;
if
we
it
as " a seizer with evil, so
commit the gross

word were a compound; SPP. lets the
vacana.
All our pada-n-iSi.
in c
napatiyas.
drive you, out of
out of the houses
we
the axle, out of the
expel you, ye daughters (dnhitr) of
The comm. understands updnasat (for which two of our mss., P.M., read upamdnaand dksa " a gambling
or else "a wagon full of grain"
mean "a granary"
tnagundl,
calls
it simply the name of
venture
etymologize
but
house."
He does not
to
a certain /if3. The pada-mss. read magundyd, which SPP. properly emends to -dydh.
sat) to
Ppp. has for b the corrupt nir yoninnrpdnaca, |_in c magundyd, \ and
ydmasi. The Anukr. takes notice of the metrical irregularity of c.
3.
(sedi)
Yon house
make
its
that
home
is
below
[ni-uc),
there
and
all
let
the hags be
at
end of d cdta-
there let debility
the sorceresses.
Ppp. has a different version of the first three padas amusiitinn adhare grhe sarvd
svanta rdyah : tatra pdpind ni yacchatu. The comm. renders sedi by nirrti.
|_Our accent-notation does not here distinguish a ksdipra circumflex {ny-ilcyantu')
from an enclitic circumflex {sedlr tiyucyantu
as if it were the impossible ni-ucyaniu,
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
Let the lord of beings drive out, also Indra, from here the saddnvds, sitting on the bottom of the house
let Indra subdue them with the
4.
thunderbolt.
59
-ii.
II.
The omission of this verse, as being not found with the rest in Ppp. ii., would reduce
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 bhittapati to designate Rudra.
the
ye are of the endemic
If
5.
(.^
ksetriyd) ones, or
if
men
sent by
disappear from
are born from the barbarians (ddsyii)
here,
if
ye
saddnvas.
All the mss., both here and in the next verse, accent at the end sadanvas, though the
word
plainly a vocative,
is
and indeed
accent,
Ay a
Ppp. has for

6.
it,
cyad astii
daqvibho jata.
saddnvas.
translation implies the evidently necessary emendation
and
also the
with the mss.
in
comm.; both
comm. has
editions give asaran, with
giving just before
by an oversight, gives
but,
to it);
have gone around the abodes (dhdvtan) of them as a swift [steed

I have won (yV) all your races (aji)
disappear from
The
has
comm. (who says nothing of the

SPP. retains the manuscript reading.
so understood by the
is
pays no heed
deva gha ksetriyad, and for
about] a race-course
here,
and
in general
-qiir
it
all
asaram
end of b Ppp.
But Ppp. agrees
at
the mss.
the false x^zAxig gasthatn for ka- (our text emends,
instead of
instead g/as/Ad m, and explains
-(Î'lh
it
before
it);
and SPP. retains
_f^-.
The
as " the further goal, where one stops (si/ia)
wearied (^gland)."
Against fear.
15.
sadrcam.
\Brahman.
Found
also in Paipp.
our six are,

phere,
vi.,
but
prdndpandyurdevatyam.
in
much
ox, Mitra
in vs.
eva
me
with risa for risaya.
which
the others deal with wind and atmos-
and Varuna, Indra and Indra's might (indriya), hero and
heroism, breath and expiration, and death and immortality
added
.']
fuller form, with thirteen verses, of
in their order, vss. 1,4, 3, 7, 12, 13
cow and
tripddgdyatram
'pana
ma
(amrtam)
hymn,
;
risayS, and, at the end of the
n Kauc;. (54.
1
1
hymn
the
),
is
used, with
vi.
41
after bibher is
the same, but
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
Translated: Weber,
1.
my
As
xiii.
179;
Griffith,
life
i.
{dyuskdma).
59.
both the heaven and the earth do not
fear, are
not harmed, so,
breath, fear not.
LMGS.,
2.
As
at
i.
2. 13,
has evant vie prdna
ma
bibha
evam me prana md
both the day and the night do not fear
The comm.
here applies for the
spondent but with elements

3.
As both
4.
As
first
risah.\
etc. etc.
time the term parydya to these sentences, corre-
in part different.
the sun and the
moon do
not fear etc. etc.
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.
BOOK
155.
As both
6.
As
II.
60
truth and untruth do not fear etc. etc.
both what
(bhutd) and what
is
to
is
be (bhdvya) do not fear
etc. etc.
The comm. paraphrases bhtitdm by sattam

seem
firaptath vastujdtam ; the past would

is " untruth " (vs. 5)
example of fixity than the future but neither

LWeber would read ca rtdm.\
to be commended as an example.
to be a better
For protection.
16.
prindpdndyurdevatyam.
\_Brahman.
usnih
hymn
ekdvasdnam
j. i-p. dsuri tristubh ; 4^
Found (except
|_Not metrical. J
The hymn,
i. i-p.
dsurl trishibh
ii.
and 4 further
Translated
1.
The
parvan
it
Both appear also
Weber,
fire
and
in
vss. 2
the agrayatia and caturmdsya sacrifices.
(8. 7, 9) in
:
accompany
the authority of Paithinasi, to
on approaching the ahavantya
sacrifices,
dsury
(in the verse-order 2,1,3,4).
the offering of thirteen different substances, which he details.

2. i-p.
dsuri gdyatrl.~\
2-p.
used by Kaug. (54.12) immediately after
is
and the comm. adds, quoting for
Paipp.
in
vs. 5)
with the one next following,
jr.
xiii.
79
Griffith,
i.
60.
breath-and-expiration, protect
prana
me
from death:
hail (svdha)\
by addiwhen distinguished from the

generalized /raa, seems to mean 'expiration.'
The comm. here defines the two thus:
prdg ilrdhvamukho 'niti cestata iti pranah; apd 'nity avanmukhaq cestata ity apanah.
For svahd he gives alternative explanations, following Yaska.
The verse (without
first
extension of the notion of
apana, which also
tion of
svdhd)
is
found also
is lit.
Ap.
in
'
2.
if
breath,'
breathing away,' and
lit.
'
forth-breathing,' is
so,
"Trishibh^'' in the Anukr.
xiv. 19.3.
reading for pankti, as the verse has

defined together
'
syllables,
and
and
is
doubtless a mis-
would have been
viewed as of the same meter.
me by
heaven-and-earth, protect
The pada-mss. read
hail
tipaqruty& (not -yah), and, in the obscurity of the prayer,
perhaps best to follow them

from being overheard Lby
'
listening (I'lpa^ruti)
it is
by overhearing' the plans of my enemies ?J; otherwise,

my enemies ?J would seem as suitable and this is rather
[_'
'
suggested by the Ppp. reading, upaqrute (for -tehf).
Ppp. has after this another verse

3.
sun, protect
Ppp. has caksitsi

read siiryas for
4.
me by
{^xoX&zX
dliandyd "yrtse prajdydi
sight
my) two
md pdtaiii
svdhd.
hail
eyes.'
Our O.Op., with some
of
SPP's
mss.,
-ya.
Agni Vaigvanara, protect me with
Ppp. makes, as
all
the gods
hail
by reading agne vi^vambhara

viqvato md pdlti svdhd. The comm. gives several different explanations of vdiqvdnara
'belonging to all men,' one of them as viqvdn-ara = jantiin pravistah
5.
The
it
were, one verse out of our 4 and
all-bearing one, protect
sense
to the earth
meant (and
is
;
obscure
at xii.
but here the word
this the
me
with
6 the epithet
is
all
'
masculine.
Ppp. reading favors); but he
5,
bearing (bhdras): hail!
all-bearing
'
is,
very properly, applied
The comm. understands Agni

relies for this solely
on
BAU.
to
i.
be
4. 7
!!
6l
(which he quotes); and that

|_The
Prajapati.
upon
it
at
AJP.
BAU.
xi.
432.
Sechzig Upantshad's,
called of
is
4.
i.
It
does not appear
!!
-ii.
II.
Weber
there.
conjectures
See Whitney's criticism
i6 in Bohtlingk's ed.
nevertheless that
thinlt
p. 394. J
meaning
certainly not its
is
passage
may be meant see Deussen's

why the last two verses should be
fire
two padas.
17.
\^Brahman.
saptarcam.
For various
ekdvasdnam:
prdn&panSyurdevatyam.
7.
gifts.
1-6. i-p. Ssuri tristubh ;
dsury usnih^
For the use of the hymn

Paipp. has a similar set of phrases in ii.
|_Not metrical.J
by Kauq. and Vait, see under hymn 16. It is also, with 15 and others, reckoned by the
schol. to KauQ. (54. 1, note) to the ayusya gana.
Translated: Weber, xiii. 180; Griffith, i. 61.
1
1.
Force art thou
me
force mayest thou give
hail
The Ppp. has no phrase corresponding to this. Some of our mss., as of SPP's, read
da instead of ddh before svaha, in this hymn and the next, where they do not abbreviate
The comm. regards them both as addressed to
the repetition by omitting both words.
Agni, or else to the article offered (huyatnanadraziyani).
and
|_Cf.
MGS.
i.
2. 3,
and
p.
149
citations. J
2.
Power
art thou
me dha
Ppp. has sahoda agnes saho

3.
Strength art thou
Life-time art thou
The corresponding phrase

5.
Hearing
thou
art
There are no phrases
in
hail
svaha.
strength mayest thou give
Ppp. gives balada agnir balam

4.
me
power mayest thou give
me
life-time
Ppp.
in
me
hail
hail
svaha.
is
mayest thou give

ayur asya ayur me
hearing mayest thou give

Ppp. answering to
this
me
dha. svaha.
me
hail
and the two following verses
but
others with varcas and tejas as the gifts sought.

6.
Sight art thou
7.
Protection {paripdna) art thou
sight
mayest thou give

;
me
hail
protection mayest thou give
me
hail
The anuvaka
chatdrdhaih
Here ends
has 7 hymns, with 42 verses
[_3.J
the Anukr. says
also the
thnA prapathaka.
18.
For
relief
[Cdiana (sapatnaksayakdmaK).
[_Not metrical.J
cdtanani (Kaug.
8.
from demons and
dgneyam.
Ppp. has some similar phrases in

25
the
comm. regards only
foes.
dvdipadam; sdmmbdrhatam^
ii.
The hymn belongs
one whose pratlka is cited in the Kaug. text

ardyaksayanam is an oversight for bhrdtrvyaks-)
but
it is
it
is
perhaps more likely
used by
itself also in
of the witchcraft rites {abhicarikani), while adding fuel of reeds to the
Translated: Weber,
xiii.
180
Griffith,
i.
61.
to the
the last three verses as catana, because
vs. 3 is the
that
asionam tasmac
trtiye.
fire
(48. l).
one
BOOK
I-
11.
! !
..
II.
Adversary-destroying art thou
me
give
62
adversary-expulsion mayest thou
hail
Adversary is lit. nephew or brother's son {bhratrvyd). The Ppp. phrases are
model bhratrvyaksiiiain asi bhratrvyajambhanam asi svahd, and concern
The Anukr. supports the comm.
successively \\\e. piâcas, saddnvas, 2ix\A bhrairvyas.
in regarding the hymn as addressed to Agni, and agrees with Kaug. in regard to the
'
'
'
after this
'
'
'
accompanying
action, saying
sapatnaksayanih samidha adhayd 'gnim prdrthaniyam
Rival-destroying art thoti
2.
W.
|_Instead of "destroying"
aprdrthayat.
has interlined " destruction."J
me
rival-expulsion mayest thou give
hail!
Wizard-
3.
me
give
ardya-) destroying art thou
(.'
wizard-expulsion mayest thou
hail
/"/fat^-destroying art thou
4.
/?'fci-expulsion
me
mayest thou give
hail!
Saddnva-destroy'mg art thou; saddnvd-&xp\x\s\on mayest thou give
5.
me
hail
Read
our edition saddnvacat-.
in
19.
\Atharvan.
Paipp.
ii. ;
hymn (but
MS. (i. 5.2:
also in
(fire).
1-4. nicrdvisamdgdyatrJ ; j. bhurigvisamd.']
This
|_Not metrical.J
in
Against enemies: to Agni
dgneyam.
not
its
four successors and counterparts)
and Ap.
in verse-order 1,4,3,2,5)
(vi.
is
found
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 Kaug. (47. 8) to accompany
;
purasiad ho?nas
Xk\e
in the witchcraft rites.
the five hymns, 19-23,
a.s
|_The mss. blunder
tripddgdyatrdny ekdvasdndni.
right
see note to Kaug. 47.
Translated: Weber,
O Agni
us,
whom we
MS.
xiii.
8.
description of
but pahcdpatydni
is
probably
181
Griffith,
with the heat that
The Anukr. has a common
patica suktdni pancarcdni pailcdpatydni (?or -catapaty-)
i.
is
62.
thine, be hot against
him who hates
hate.
leaves (in
all
the verses) the a of
asman
unelided, and both
MS. and Ap.
insert
ca before vaydm.
2.
Agni! with the rage
whom we
hates us,
Prdti hara has

sion.
3.
who
4.
who
|_0r,
'
be strained
Agni! with the gleam
Agni
hates us,
whom we
!
rage against him
who
in rendering, to preserve the parallelism of the expres-
with the seizing-force that
hates us,
to
(Iidras) that is thine,
hate.
is
(arcis) that
is
thine,
etc.
'
?J
gleam against him
hate.
with the burning
whom we
back him
thine, force
hate.
{qocis)
that
is
thine,
burn against him
63
O Agni with the brilliancy

who hates us, whom we hate.
5.
(t//as) that is thine,
liant
-ii.
make him
unbril-
Ppp. has jyods for Ujas, vxiA prati daha for atejasarii krnuj for the
Ap.
24
II.
latter,
MS. and
xe.z.A.prati titigdhi (also K., tityagdhi).
The meter
is
hymns 19-22
alike in the four
in vss. 1-4 scans 6
10
The same:
20.
the Anukr. restores the a of
23, and, in vs. 5,
Vayu
to
10
asman, and
25.
(wind).
This and the three following hymns are mechanical variations of the one next precedfrom it only by the name of the deity addressed, and in hymn 23 by the
ing, differing
pronouns and verbs being adapted to the plural
The comm. does
texts.
ductory words to the text of this one.
by Kauq., see under hymn
the use
|_They should
lation in full.
(not translated) by Weber,
all
xiii.
19.
are wanting in the other
in detail,
They
be regarded as non-metrical. J
182, and Griffith, i. 62.
O Vayu with the heat that

2-5. O Vayu with etc. etc.
I
They
deity.
them
but prefixes a few introFor the Anukr. descriptions of the meter, and for
It would be space wasted to write out the trans-
not deign to explain
are briefly treated
thine etc. etc.
is
The same:
21.
I.
Surya! with the heat that
2-5.
Surya! with
waters
2-5.
Here the meter, owing

1-4 (6-1-8-1-10
(6
10
-f-
10
= 24)
yours
etc. etc.
etc. etc.
the Anukr. calls that of
uneven members,' and vs. 5
to the plural verbs, is different
samavisama,
a.
gayatri
'
oi
Against kimldins, male and female.
\Brahman.
|_Not metrical. J
:
is
to water.
26) the same, with two syllables in excess \_svarad-visamd ].
24.
dition
thine etc. etc.
The same:
with the heat that
waters! with
vss.
-f
is
to the moon.
23.
I.
(sun).
thine etc. etc.
is
The same:
O moon with the heat that

O moon with etc. etc.
I.
Surya
etc. etc.
22.
2-5.
to
astarcam.
Part of the
hymn
see under the verses below.
that casts any light
upon
is
dyusyam.
found
fdhktam...^
in Paipp.
ii.,
Kauq. makes no use of
its difficulties,
but prescribes
it
but in a very corrupt conit
that
is
characteristic, or
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 qapetastha
fire,
in the
midst of the sea)
pustika for prosperity.'

'
it
is
The words
also reckoned (19.
i,
note) to the
mantras
called
that precede the refrain in each verse are apparently
BOOK
24-
ii.
The Anukr. says
names of kimtdins.
the
THE ATHARVA-VEDA-SAWHITA.
II.
verses the deity mentioned in
it
that
Brahman
xiii.
182
each verse praised with
and gives a long description of the meters that
too confused and corrupt to be worth quoting in
Translated: Weber,
in
64
Griffith,
i.
is
full.
62.
1.
O qerabhaka, qerabha ! back again let your familiar demons go;
back again your missile, ye kimtdins ! whose ye are, him eat ye who
hath sent you forth, him eat ye eat your own flesh.
;
Ppp. reads
yasya stha
last
for
qarabhaka
dam
atla
phrase gives sd instead of svd,

it
(as
punar bho yanti yadavas punar hatis kiinidinali

utiam masdnsa manyaid. The comm. in the
and has much trouble to fabricate an explanation
sera<;ab/ia
yo va prahl
tarn
Qerabhaka he takes as
tasya, or else for sd hetili).
or (ârabhavat sarvesdm hinsaka, but
Of
dhdnas.^'
the refrain, the
first
confident that
it
either
sukhasya prdpaka
designates a " chief of ydtu-
part seems metrical, and the second prose, in three
and it may be counted as 8

names add 7 syllables (vss. i, 2), or 5
field comments on d/idii and the like,
phrases
is
+ 8:6 +
5 (or 7)
34 (or 36)
the prefixed
(vss. 3,4), or 3 (vss. 6-8), or 2 (vs. 5).
ZDMG.
xlviii.
LBloom-
577.
O gevrdhaka, q^vrdha! back again let your familiar etc. etc.

O mrokd, anumroka ! back again let your familiar etc. etc.
O sarpd, aimsarpa ! back again let your familiar etc. etc.
O jTirnl ! back again let your familiar demons go back again
2.
3.
4.
5.
ye she-kimtdins ; whose ye are
missile,
O
O
O
6.
7.
8.
upabdi ! back again

drjnni
back again
bharuji
let
let
your familiar
your familiar
etc. etc.
etc. etc.
back again. let your familiar
your
etc. etc.
etc. etc.
To represent all these verses, we find in Ppp. qevrka qevrdha sarpdn sarpa mrokdn
mro jyarnyatro jarjiinvapaprado punar vo yanti yddavah : punar jutis kiviidtnah
yasya stha dam atta yo na prdhi tarn utvas sd mdnsdny attd. It has not seemed
worth while to try to translate the names, though most of them contain
ments
|_see
p. 184,
them all.
and anc ("going to take away the body").
for
intelligible ele-
186J, and the comm. forces through worthless explanations

In vs. 8 he reads bhariici, and makes an absurd derivation from roots bhr
Weber,
|_In
the
W.
first draft,
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
Against kanvas
25.
\Catana.
Found
abortion
some
in
Paipp.
iv.
vdnaspatyam.
Both Weber and
with a plant.
anustubham:
Grill
4. b/iurij.'\
regard the
hymn
but no sufficient indications of such value are found
of the native authorities intimate their discovery of such.
cdtana hymns
and
as directed against
in its
Kauq.
language, though
(8.
25) reckons
it
and other hymns, in a remedial ceremony (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.
to the
it is
employed, with
ii.
I.
Weal
for us,
woe {dqam)
for Nirrti ('perdition') hath the divine
65
spotted-leaf
kdtivas,
it,
made
since
The comm. makes no attempt
a formidable grinder-up {-jdmbhand) of
is
it
the powerful, have
used
2$
-ii.
II.
(bhaj).
prqniparni as any particular plant, but

R. discusses the word as follows " the
pr^niparni is, I. according to the commentary to KQS. xxv. 7. 17, the same with masaparni, i.e. Glycine debilis ; 2. according to other schol., the same with laksmana, 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 also putrajani, and Rajanigh., vii. 1 14, putrakanda, or pu/rada,
or pumka?ida, indicating a bulbous plant; it is credited with the power to cure barrenness of women 3. according to Am. K05. and the other Nighantus, it is a leguminous
plant, identified by Chund Dutt {Mat. medico) 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 Kaug. nor
simply paraphrases
it
to identify ika.
with citraparny osadhih.
'
'
comm. know of such a use of the plant. The strange appearance in this hymn (only)
of kditva as name of evil beings is passed by the comm. without a word of notice he
simply paraphrases the word with papa.
[Bnt see Bergaigne, Rel. vM. ii. 465, and Hille-
the
brandt, Ved. Mythol.
i.
Ppp. reads
207. J
in
b nirrtaye karat, and
d tva 'liarsam
in
for abhaksi.
This spotted-leaf was
2.
[off]
first
born overpowering
the head of the ill-named ones, as of a bird
with
it
do
hew
{gaktini).
The reading vr^cami, without accent (which is given

on the authority of all the mss.) implies that the fourth pada begins
with giras, the preceding three words being (as is easy) resolved into eight syllables
and the pada-mss. also mark the pada-division before qiras. The Anukr., however,
regards the verse as a simple anustubh, which it plainly is, qiras belonging to c the
\_Qakii-
is
misprinted (akf-.\
in both editions,
accent should therefore be emended to vrqcami.

and, in
taya kanvasyaiii qiraq chinadmi qak-.
c, d,
Ppp. reads sadanvaghni pr- for
The comm.
a,
explains the " ill-named "
as dadruvisarpakaqvitradikiistharogaviqesds, or varieties of leprosy.

3.
The
blood-drinking wizard, and whoso wants to take away fatness,
the embryo-eating kdnva do thou
make
disappear,
spotted-leaf,
and
overpower.
One
tris-\.
4.
or two of our mss. (W.I.),
and several of SPP's, read in
j{hlrisati\\. has
\i
Ppp. has at the end sahasvatl.
Make them
vas; do thou,
(_As to
kanvan,
enter the mountain, the life-obstructing {-yopana) kdn-
divine spotted-leaf, go burning after

cf.
i.
19.
n.
As
them
to -yopana, see Bloomfield,
AJP.
like fire.
xii.
423.J
text differs
This
much defaced in Ppp. to admit comparison in detail but its

somewhat from ours. The Anukr. refuses to sanction the common abbre-
verse and the next are too
viation to agnir 'va in d.

5.
Thrust them forth to a distance, the
the darknesses go, there have
made the
lif e-obstructing
flesh-eaters go.
/^^wzâj ;
where
BOOK
26-
ii.
pafavyam.
Found
Paipp.
in
3 see comm. to
1.
and
Hither
The
The Anukr.
enclosure.
2.
sru);
188; Ludwig,
xiii.
To
iii.
14, iv. 21,
and
ix.
7 |_not vi.
1.
cattle.
Griffith, i. 65; Bloomfield, 142, 303

p. 371
Bergaigne-Henry, Manuel, p. 138.
Cf.
come
went away, whose companionship

whose form-givings Tvashtar knows
Savitar make them fast {ni-yam).
that
Ppp. reads
virtually equivalent to simple riipa.
" cow-stall " does not probably imply anything
passes without notice theyaâ/fpada
more than an
d.
this cow-stall let cattle flow-together Lstream togetherj (sam-
let
them hither; let Sinlvall lead

make them fast when they have come,
Brihaspati, foreknowing, lead
them
hither the van {dgra) of
whose forms,' rupadheya being
'
b sahataram.
(19. 14), with
a ceremony for the prosperity of
{4. bhurij).']
(the wind) enjoyed,
in this cow-stall let

Or,
in
2 J,
the cattle
let
Vayu
(sahacdrd)
in
also by Grill, 64, 92.
2,
j. uparistddvirddbrhatl ; 4, s- anustubh
Used by Kau?.
Translated: Weber,
vss.
66
For safety and increase of kine.
trdistuhham.
ii.
ix.
II.
26.
[Savitar.
;;
Anumati.
Mr. Whitney has
|_In the prior draft of 3,
'
stream. 'J
Ppp. has
at the
end yacchat;
The comm. gives anugate (= he anugamanakaritii) in d.

common epithet /ra/arf/ (rendered foreknowing ') is obscure
one of SPP's mss., yacchat.
The
value oi pra in the
'
and probably minimal.

brandt, Ved. Mythol.
3.
i.
[_As to the deities here
named, see Zimmer, p. 352, and Hille-
422.
Together, together
let
cattle flow LstreamJ, together horses,
together men, together the fatness that
is
of grain
offer with
and
an obla-
tion of confluence.
For the oblation
called 'of confluence,' to effect the streaming together of
good
The change of meter in .this hymn need not damage

Ppp- reads in h paurusas, and
its unity, in view of its occurrence as one hymn in Ppp.
in c sphatibhis (iorya sph-).
The metrical definition of the Anukr. seems to reject the
things, compare!. 15
and
xix. i.
obvious resolution -vi-e-na in

4.
with
pour together the milk {kslrd) of kine, together strength, sap,
sacrificial
kine in
d.
me
butter
[rather, with
poured together are our heroes
mej
are the
fixed
[as] kine-lord.
in b, combines -ktd 'stndkam in c, and has for d mayi gdvaq ca

The redundant syllable in d (noticed by the Anukr.) would be got rid of
by changing mdyi to the old locative mi\j, but with better metrical result, by adopting
the Ppp. readingj. With the second half-verse is to be compared AQS. iii. 1 1 6 arista
asmdkam vlrd mayi gdvah santu gopatdu. The comm. says that gavdm in a means
Ppp. reads valam
gopatdu.
grstlndm
5
'
of heifers (having their first calf).'
bring
{d-/ir)
the milk of kine
have brought the sap of grain
brought are our heroes, our wives, to this home {dstaka).
6/
Ppp. has aharsam

e
Our Bp.
'dam.
The anuvaka
unam
in b, in c
has
|_4.J
2/
aharisatn (for dhrtds) and virdn, and in d a patnim
gives aharisatn (and H. ahardrisani) in b, and ahiitas in
9 hymns, with 48 verses
this time
c.
the old Anukr. says dvy-
[âidrdham'l turlyah.
For victory in disputation: with a plant.
27.
[JCapihjala.
Found
Paipp.
in
ii.
direction (because of
have
to
it
hymn
in the rite or
come
to the
is
to
'
p. xlii
i.66; Bloomfield,
xiii.
190
overcoming an
for
chewing the root of the plant,

on an amulet of it, and to wear
again, is reckoned (50. 13, note)
'),
also to bind
Verse
leaves (38. 18-21).
The comm.
6,
further quotes from the Naks. |_error for (ântij K.
(17, 19) a prescription of the use of the
xiii.,
charm
assembly from the north-eastern
name apardjita unconquered
its
Translated: Weber,
dnustuhham .]
one
its
rdudra gatia.
JAOS.
vdnaspatyam
mouth while speaking
in his
a wreath of seven of
to the
saptarcam
Kau^. uses the
adversary in public dispute
and
-ii.
II.
hymn
Ludwig,
(PAOS. May, 1885),

SBE. xlii. 137,304.
or
p.
a mahdqdnii called apardjitd.
in
461
Grill, ist edition,
18,51
Bloomfield,
479 Grill, 2d edition, 23,93 Griffith,

Bloomfield was the first to point out (on the
AJP.
vii.
authority of Kaug.) the connection of prd(; with root prach, and to give the true interpretation of the
May
1.
Grill follows
him
in the
second edition.
[my] foe by no means win (7V) the dispute; overpowering,
overcoming
them
hymn.
art tliou
sapless,
smite the dispute of [my] counter-disputant
make
herb.
" Dispute " (^praq) 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.
favors the latter
accent
anomalous
is
takes
it
secondly as such, but
first
sd 'miin pratiprdqo jaya rasa kr-.

;
we ought
have pralipraqas.
to
as accus. pi.
we could emend praga/n in c to prdgi 'in

things much easier.
For a Ppp. has yag catrun samjaydt.
If
plural.
the Ppp. reading
With either understanding, the

Arasan also is in favor of the
the disputation,' it would make
Ned
in
is
simply the
emphasized negative.
The
2.
snout
eagle discovered (ami-vid) thee
smite the dispute
Pada b shows
that the root
the swine dug thee with his
etc. etc.
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
would conform
to
the
norm
the second book (as in
of
hymn
more than one case above
LP- 37j).
3.
Indra put (kr) thee on his arm, in order to lay low
smite the dispute
(str)
the Asuras
The comm., both

idri-,
here and in the next verse, understands -bhya(Jt) stdrttave as -bhyas

though he then explains taritave by starltum. Pada a is rendered in accordance
with the
4.
etc. etc.
comm. and with Weber
Indra consumed
smite the dispute etc.
{vi-ag)
etc.
Grill,
'
took thee into his arm.'
the fatd, in order to lay low the Asuras
ii.
BOOK
27-
reads in a patham, and uses that form in
The comm.
seems
be given in
to
are very
little
II.
be trusted for the distinction of
to
hernandifolia, whose bitter root
much
is
Ppp. reading in
a,
"
th.
The
plant
patdtn
but the mss.

the Clypea
is
grows aU over India, and is said to

Sindh (W. Dymock, Vegetable mat. med.) "
used.
It
|_In his note,
(R.).
and
it
Penjab and in
Roth gives patdm as Ppp. form but in his collation, he gives as
b pay am indro\ vyasnan hantave as-. The Anukr. apparently expects
to ulcers in the
be applied
his explanations
all
the mss., and in Ppp., and both editions adopt
all
68
us to resolve vi-a-qn-at in a.
With
5.
it
The
able
satisfactory, for
emendation of the inadmissible sakse
No
both sense and meter
other example of long
makes no appreciable
The Anukr.
note to
ii.
6.
doer
by the Ppp. reading,
favored, too,
form of
this
verb appears to be quot-
and derivation
is
so
accepts sakse, rendering
In our
it
text,
common
to the plausibility of
Rudra, thou of healing
W's suggestion about
(.')
remedies, of dark (nila) crests, deed-
Ppp. has for c,A.prstam durasyato jahi yo smdi't abhidasati, which
and for which the
The comm. draws
stituted in our text.
latter
is
plainly
AJP.
discusses ya/- etc. at length,
Do
out to great length a series of derivations for
Ppp.
prstam
make me
425
for
Indra,
who vexes
prdqavi
in
28.
\_Qamhhu.
For long
is
life for
i.;
bless us
The comm. has

The
in a,
supported
jarimdyurddivatam.
in Paipp. (vss. 1-4 in
us
superior in the dispute.
prdâm tvam
instead of prdi;i in d and
LBloom-
ff.J
and ends b with -ddsate.

in it by two of SPP's
a he explains by vdkyam, and that in his d by prastdram.
rc3.A%
prdâm
Found
xii.
thou smite the dispute of him,
with abilities (^dkti)
much
has perhaps been sub-
rudra, and gives two ior jaldsa, and three different explanations of karmakrt.
7.
JAOS.
the Yatis,
etc. etc.
better than the repetition of the refrain,
field
that this
by abhi bhavami.
accent saldvrkan
5. 3.
smite the dispute
smite
than which
to saksye,
|_To Weber's note on sdldvrkd, add Oertel,
This allusion adds
f.
is
notes no metrical irregularity in the verse.
(an accent-mark out of place).

xix.2 123
inflection
its
The comm.
difficulty.
it
in a future
iz
but the exchange of a and a in
easier (considering the frequent loss of.y after a lingual or palatal sibilant) or
is
sakslye.
Indra did the salavrkds
foes, as
etc.
translation implies
nothing
more
overpower the
will I
the dispute etc.
authorities.
a certain person (child?).

trdistubham: i.jagati
vs. 5 in xv.).
; J. bhurij.']
Used by Kaug.
in the goddtta 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) ceremony (54. 16, note); the schol. also reckon it to the dyitsya gana (54. 1, note).
;
Translated: Weber,
I.
For
xiii.
just thee,
192;
(tnitriyd).
48,94;
Griffith,
old age, let this
harm him
Mitra protect him from
deaths, that are a hundred,
lap a son, let
Grill,
i.
67
one grow;
let
distress that
not the other
mother in her
comes from a friend
as a forethoughtful
69
Ppp. has
imam
in
28
-ii-
II.
in d mitre 'nam. The omission of either

The comm. most foolishly takes jariman
he stuyamana agne! then adding the true ety-
b tvat for qataih ye, and combines
or anye would rectify the meter of
b.
from _/> 'sing,' and explains it as

mology and sense. The ^'jagatl" is quite irregular: 12 + 13
field cites an admirable parallel from RV. iv. 55. 5; but in
first
il
12
|_Bloom-
48.
he has quite
his version
overlooked the verb-accent.J
Let Mitra or helpful
2.
that dies of old age
(yayuna), bespeaks
so
all
(?
rigadds)
Agni the
Varuna
is
emending
Grill,
vincing parallelism with Gr.
ipi.K\ihi\%
the
comm. gives
the ordinary etymology, as
to ariqddas, brings out
an ingenious but uncon-
and, as noticed by him, Aufrecht also would under-
'
at the
Thou
3.
SPP. properly emends to -ddh.

in AV.; its rendering above
very prominent.'
Ppp. reads for a miiraf ca tvd varitnag ca risdddu,
end of d -mdni vakti.
stand ari(ddas
and has
knowing the ways
found independently only here
is
intended only to avoid leaving a blank
hiiisakdnam attd ;
concord make him one
the births of the gods.
All our/arfa-mss. read in a riâdd instead of -dah
This wholly obscure word
in
offerer (Iwtar),
master
art
are to be born
let
of earthly cattle, that are born, or also that
(ff)
not breath leave this one, nor expiration
friends slay (yadh) this one, nor enemies.

All the mss.,
|_omits
vd
and the comm., read
makes
while our text
Pada b
oi\)ja>i{lrds,
which SPP. accordingly
a of apdno and amitrdh
lacks a syllable, unnoticed
Let father heaven,
4.
dies of old age
end
retains,
the necessary emendation \o jdnitvds, which Ppp. also has.
in b ;J elides the initial
after our vs. 4.
at
not
let
mother
let
after
moj and
Ppp.
puts the verse
it
by the Anukr. \x^2A jdtasas ? \.
earth, in concord,
make thee one
that
by
that thou mayest live in the lap of Aditi, guarded
breath and expiration, a hundred winters.

Ppp. reads
in
c.
42
te for
The Anukr.
:
tvd
in a,
and dlrgham dyiih for saihviddne
in
also rtyd for adites
takes no notice of the irregularity of the meter (9
a poor tristubh/); the insertion of ca
z.i\Ar
prlhivi
in a,
-I-
12
and emendation
to
-f-
11
10
would be easy rectifications. |_In order to bring the cesura of a in the right
Thus all
place, read dyaiis and tvS. each as one syllable and insert a ca also aiX&T pita.
is orderly, 11+11:11 + 12.
The accent-mark over/r- is gone.J
jivdsi
5.
seed,
in
c,
This one,
refuge
Agni, do thou lead for
Varuna, Mitra, king
all
like a
life-time, for splendor, to
mother,
he
the
Aditi, yield {yam)
comm. understands rdjan
-yam
and MS.
in b.
(ii.
The
3.4).
djas instead of
him
compound
verse
is
found also
in
TS.
(ii.
3. io3),
priydm
ritas
and SPP. so gives
Ppp. (in xv.)
TB.
(ii. 7.
7s),
\iZ.%
TA.
priyo
(ii. 5.
i),
TA. MS. have tigmdm

in b TS. TB. MS. read so7na rdjan at end of b, while TA.
all accent jdradastis in d, and MS. leaves asat at the end
All these give krdhi for tiaya at end of a
offers instead sdiii î^ddhi;
correctly as an independent word, but perhaps only as
in general is superior to the restraints of the/a(/-readings.
for
dear
ye gods, that he be one reaching old age.
All the pada-mss. read at end of b mitraordjan, as a

it
In QGS. (i. 27), again, is a version of the verse, omitting naya in a, readMS.) tigmam ojas and soma in b, and having aditih (arma yamsat in c.
LVon Schroeder gives the Katha version, Tiibinger Katha-hss., p. 72-3.J
unaccented.
ing (with
BOOK
29-
ii.
For some one's long
29.
[AtAarvaH.
II.
saptarcam.
and other blessings.
life
bahudevatyam.
70
trdistubham
anustubh
i.
; 4.
parSbrhafi
nicrtprastdrapankti.']
Found
in
one
for
in
vss. 1-3 in xix., and vss. 4-7

Used in KauQ. (27.9ff.) in a curious healing rite
the patient and a well person are set back to back, wrapped
two widely separated parts:
in Paipp., but in
hymn
(next following our
i.
afflicted
with thirst
28).
one garment together, and the
prepared for the other
made
latter is
to drink a certain potion apparently
thus the disease will be transferred to the well person
perversion of the proper meaning of the hymn.
Again,
a total
used (54. 18) in i\\t goddna

note), in that of name-giving ;
it is
and citdd ceremonies, and, according to the schol. (58. 17,

and the schol. (42. 15) further add it in the rite on the return home of a Vedic student.
And
accompanies
vs. 3
soma
in the
pouring of the d^tr milk into the clarified
in Vait. (22. 16) the
ptltabhrt at the agnistoma sacrifice Lcf. coram, and Hillebrandt, Ritual-
litteralur, p. 129 J.
Translated
Weber,
194; Ludwig,
xiii.
In the sap of what
1.
self (tanti)
length
is
p.
earthly,
of life to this
493
Grifiith,
68; Bloomfield, 47, 308.
i.
gods, in the strength of Bhaga's
man may Agni, Surya
splendor may
Brihaspati impart.
Or
might be in the sap of earthly portion, in strength of body

would refer to some characteristic product of earth applied
it
earthly
'
'
comm. understands
the god Bhaga, but his opinion
is
exchange of dyusy&m here in c and ayus

both verses in neither case does the Anukr. note an
gests, the
of no authority.
in 2
Length
2.
it
with
The
'
what
the rite
As Weber
is
the
sug-
Ppp. has here Ryur
of our mss., with
two or three
for a nominative.
him assign thou, O Jatavedas progeny, O Tvashtar,

abundance of wealth, O Savitar (' impeller '), do
may he live a hundred autumns of thee.
of life to
do thou bestow on him

thou impel to him
b)
(a,
in
a would rectify the meter of
irregularity.
somo varca dhdtd brh-. Some

of SPP's, accent dyusyain.
The comm. takes devas in a
asmdi, but follows
'
construction of a dative with adhi-ni-dha in b seems hardly admissible
BR.
917J, in quoting the passage, reads asmd, apparently by an intended emendation,

which, however, does not suit the connection asmln is the only real help.
|_iii.
Our
3.
blessing
[assign
him] refreshment, possession of excellent
progeny; do ye (two), accordant, assign [him] dexterity, property (drdvina)
[let] this
man
[be]
conquering
fields
with power,
Indra, putting
(kr) other rivals beneath him.
The
(for
(iv.
it
verse is diflScult, and, as the parallel texts show, badly corrupted.

Aqir nas
which Weber ingeniously suggested aqlrne) is supported by dqir nas in MS.
12. 3) and dqtr me in TS. (iii. 2. 85) and K^S. (x. 5. 3)
and all these versions give
;
a verb
tasdu
in b,
is in
the
dadhdtu, instead of the impracticable dual dhattam, with which our sdce-
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 -tdtn (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 sdiipr-.
TS. MS. KQS.
have ham for ddksam in b. The translation implies emendation oijdyam in c Xajdyan
71
-". 29
II.
accordance with the satnjdyan of the other texts; but Ppp. has sath jayat, which
only not with ahdin, as all the four read for aydm.
would be even more acceptable
TS. MS., finally, combine anyan ddh- in d; K(;S. elides 'wyaw. In K^S., as in Vait.,
the first word is to be understood as af/ry the coram, interprets both ways |_as from af /j
blessing or from aqlr milk 'J.
He regards the du of sdupra- in a as simply " Vedic,"
and heaven and earth as addressed in b.
in
'
'
'
Given by Indra, instructed by Varuna, sent forth by the Maruts,

let this man, in your lap, O heaven-
4.
hath the formidable one come to us
and-earth, not hunger, not thirst.
The "thirst"
of the patient in Kaug. has no
two words of
last
a,
and
1 1
in
II
after -thivf,
d,
c,
The
this verse.
text in Ppp.
pari daddmi sa
is
more
substantial foundation than the
defaced, but shows srstas for qistas in
The Anukr. would have

mark the
tnd.
but the pada-m%%.
39, dividing before updsihe ;
us scan
division
correctly, after that word.
Assign refreshment to him, ye (two) that are rich in refreshment

refreshment have heaven-and-earth
5.
assign milk to him, ye rich in milk
assigned to him, [have]
all
the gods, the Maruts, refreshment [have] the
waters.
Refreshment is the conventional rendering selected for the ambiguous word iirj and
Nearly all our mss. (all save P. M.), and all of SPP's, have the false
accentuation devds in d both editions emend to devas, which the coram, also understands.
So also with dyavdprthivi in c, for which the rass. have either dydvdprthivi (so
'
'
its varieties.
nearly
all
and one of SPP's) or dydvdprthivi
of ours
(so,
according to SPP.,
one, with our O.D.); only our H. has the true reading, which
The
both editions.
verse (10
+10:12+11=
43)
is
far
is
all his
save
given by eraendation
in
from being a good tristubh.
With propitious things (f.) I gratify thy heart; mayest thou enjoy
thyself {mud) free from disease, very splendid; let the two that dwell
6.
together
(.'
savdsin) drink this stir-about (nianthd), putting on [as] magic
the form of the (two) A^vins.
The second half-verse is said apparently of

to become as beautiful as the A^vins.
a married pair,
Of
means
understanding
it
a iarpayantti, in
give ntathdm in
[this]
and well man, and taking savdsin as " dressed in one garPpp. reads in
a, which is plausible (so Weber).
Several of SPP's mss.
b modamdna^ care 'ha, and in d a^vindu.
supplies adbhis in
c.
unaging svadhd ;
splendid
seems
by supernatural
Indra in the beginning, being pierced, created this refreshment,
7.
In
are
of the sick
The comm.
ment."
who
course, the coram, follows Kau^. in
d,
be there no
a susrot
is
to forbid its
so understands
it:
it is
thine here
flux of thee
here rendered as
md
beginning of c. The comm. has

svadhdm ajatdm etam esd.
bhut.
it
live
thou for autumns, very
the healers have
if it
being taken to mean "
pracyuto
by
let it
Some
urjatn in
made
[it]
for thee.
involved the idea of dsrdva 'flux'; the d
b.
not be spilled "

of
the coram., however,
our mss. (M.P.W.) read tvdyd at
Ppp. gives,
in a, b,
vidyo
agram
I'lrjam
ii.
BOOK
30-
II.
To secure a woman's
30.
J2
love.
dnustubham
Ofvinam.
\Prajdpati (kimimmandbhimukhlkaranakimaK).
I pathydpankti ; 5. bhiirij.'\
.
Found
vi.
in Paipp.
8 and other
(in the verse-order
ii.
hymns,
in a rite
i, 5, 2, 4,
Used by Kaug.
3).
(35. 21
a mess of various substances is prepared, and her body smeared with

much Uke the proverbial catching of a bird by putting salt on its tail.
Translated: Weber,
i.
70
with
xiii.
Ludwig,
197;
p.
517;
Grill, 52,
it
which
97;
is
Griffith,
As
218 and
v.
ff.),
concerning women, to gain control over a certain person
the wind here shakes the grass off the earth, so do
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 f. 34. 5 and vi.8. 1-3
SPP. again alters the pada-tfxt to dpaagah (see under i. 34. 5) Ppp. has here for e
eva fnama tvayasi. Ppp. reads in a, b bhumya ^dhi vatas ( !) tr-. We should expect
in a rather bhumyam, and this the comm. reads, both in his exposition and in his quota;
tion of the pratika
2.
May
with him
ye,
who
from Kaug.
but Bloomfield gives no such variant in his edition.
A9vins, both lead together and bring [her] together
The
loves her.
fortunes {bhdga) of you (two) have
come
together, together [your] intents, together [your] courses {vratd).

Notwithstanding the accent of vdksathas,
cdd in a as 'if
(Grill,
however, so takes
it
it
does not seem possible to understand
Weber
as above), since the second half-
verse has no application to the Agvins (we should like to alter vain in c to nait).
LBut
kamlna in a as for kdmhiau the (two) lovers,'

which it might also well be the comm. says kdmind mayd. He also calls vrata simply
a karmanaman, which is very near the truth, as the word certainly comes from root
vrt (see JAOS. xi., p. ccxxix = PAOS. Oct. 1884). Ppp. reads iiesitas in b for vaksaBoth here and in
thas; and, in c, d, sarvd 'ngandsy agmata saiii caksiinsi sam etc.
The
see Bloomfield.J
translators take
'
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. \\v\. 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
vs. 5
would be no need
What
3.
to join
it
the eagles [are] wanting to say, the free from disease [are]
wanting to say
there
the arrow (kulmala).
The
tors
first
with cid.\
half-verse
is
let
her come to
is
stricdy
themselves the comm. gives no aid

;
\sy
call,
as the tip to the neck of
very obscure, and very differently understood by the transla-
the rendering above
anamlvds
my
literal,
avoiding the violences which they allow
he supplies strtvisayam vdkya?n Xoyat, and explains
arogino 'drptdh (? SPP. understands drptdh) kdmijandh.
Ppp. has an
yas suparnd raksdna vd na vaksana 7>d trdtdnpitatii manah : âlye

'va gulmalitih yatkd
The Anukr. declines to sanction
too corrupt to make much of.
independent text
the contraction faly^ 'va in
d.
73
What
4.
of the
In the obscure formalism of
Why
and
come
have
come.
That
i.e.,
as often elsewhere,
of every sort
'
yad bahyatn.\
desiring a husband; desiring a wife
'
have enjoyed her
favors.'
None
of the mss. fail to
zxxs.'o.i
ydth&
c.
Against worms.
31.
\Kdnva.
mahtdevatyam uta cindram.
dnustubham : 2. uparistidvirSdbrhati ; j. drsl

prdguktd brhati ; j. praguktd tristubh^
tristubh ; 4.
Found also
worms
in Paipp.
against
and does not

Griffith,
i.
71
Kuhn, KZ.
Jahrhundert
by Kuhn,
Used by Kaug.
(27. I4ff.) in an extended
healing rite
p.
3, i.
17, 181
Griffith cites
I.e.
ff.
Weber,
Ludwig, p. 323 Grill, 6, 98

xiii. 199
Zimmer, pp.98, 393 Mannhardt, Der BaumK. Miillenhoff, Denkmdler deutscher Poesie aus dent
135
xiii.
kultus der Germanen,

8. bis 12.
ii.
the detail of the ceremonial has nothing to do with that of the hymn,
illustrate the latter.
Translated
in
forms,'
all
like a loud-neighing {krand) horse, together with fortune
perhaps,
is,
b the coram, thinks mind and speech to be intended.
Of
woman come,
Hither hath this
5.
'
LPpp. reads abdhyath for bdhyath
have
in
a,
not retas and qepas ? \
kind.'
-H. 3
II.
what [was] without, [be]

maidens of many forms seize thou the mind, O herb.
[was] within, [be] that without
that within
ff.
Cf.
and especially the old Germanic analogues adduced
Harper''s Magazine, June, 1893,
p. 106, for
modern usages
vogue near Quebec.

1.
The
with
great mill-stone that
that I
mash
{pis)
is
Indra's, bruiser (tdrhana) of every
worm
together the worms, as khdlva-gx3\n% with a
mill-stone.
Our mss. and those
of SPP., as well as Ppp., vary, in this
indiscriminately between
the details;
krlmi and kfmi, so that
SPP. agrees with us
in printing
(O. Op.), with one of SPP's, read dhrsdt in
The comm.
2.
is
hymn and
not at
all
everywhere krimi.
a.
elsewhere, quite
worth while to report
Two
of our
mss.
Ppp. gives at the end khalvan iva.
explains krimin by iârirdntargatdn sarvan ksudrajantiin.
The
bruised
it
seen, the unseen one have I bruised, also the kurtiru have I
all
the algdndus, the qahinas, the
worms we grind up with our
spell {vdcas).
The
and
had noted
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 kriiniviqesdn, but in vs. 3 as fonitamansadusakaii janifm
which last is plainly nothing more than a guess. Instead of kururum in b, he reads
kurlram, with three of SPP's mss., and Ppp.; other mss. differ as to their distribution
distinction of -Iga-
-Id- in
the manuscripts
is
very imperfect
only one of our mss. as apparently having algdndiin, here and in the next verse
of u and
fi in the syllables of the word, and two of ours (Op. Kp.) give kururam.
Two
SPP's authorities give vdrcasi in d. Ppp. further has adraham for atrham both
times, and (;aliildn in c.
The omission of krimin in d would ease both sense and meter.
[As to sarvdh ch-, cf. iii. 1 1. 5, iv. 8. 3, and Prat. ii. 1 7, note.
of
BOOK
31-
ii.
unburnt, they have become sapless
my
by
It
spell {vdc), that
seems hardly possible
reads in b dunaddund, and

4.
The one along
those
left [or]
no one of the worms be
not
left I
burnt
half-verse
is
[or]
draw down
left.
avoid amending at the end to uchisyatai, passive.
to
its last
Ppp.
defaced.
worm
we grind up with
the entrails, the one in the head, likewise the
the worms
the avaskavd, the vyadhvard
in the ribs,
74
deadly weapon;
smite the algdndus with a great
3.
II.
our spell (vdcas).
The
coram., and two of
admits into his text after
it
SPP's
mss., read in
\>
parsneyam
'in the heel';
and SPP.
krimln, against the great majority of his mss. and against
comm.; none of ours have it, but three (O. Op. Kp.) give krhnim, which looks like
For vyadhvaram in c, Ppp. has yaraihj all the mss. have
at it.
vyadhvardm ; unless it is to be emended to vyadvardm (cf. vi. 50. 3, note), it must probably be derived from vyadh 'pierce'; but the /a(/a-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, avaggatnanasvabhava ; it seems rather to
come from -^/sku tear.' The expression pragukta as heretofore defined is not used
the
an abortive attempt
'
'
elsewhere in the Anukr.
it is
the two verses were not defined together, to
Lin
d,
5.
again,
krimln
The worms
is
'
used by abbreviation for uparistadvirdd
make
(vs. 2)
but
why
repetition needless, does not appear.
a palpable intrusion.J
that are in the mountains, in the woods, in the herbs,
in the cattle, within the waters, that
have entered our selves (tanu)
whole generation {Jdniman) of worms
that
smite.
Two
of SPP's mss. agree with the comm. in reading //for^/at beginning of c; and
comm. has further tanvas for tanvam. Ppp. inserts ^^ before vanesu, a.ndye (with
an a7'asdna before it) also before osadhtsii; for second half-verse it gives ye 'stnakam
tanno (i.e. tanvo) sthdma cakrir (i.e. cakrur or cakrire) indras tan hantu mahatd vadhena.
Pragukta in the Anukr. apparently repeats this time the superfluous Srsl of vs. 3.
The anuvdka |_5.J has 5 hymns and 29 verses, and the extract from the old Anukr.
the
says tato 'pardtdi or 'pardnte.
Against worms.
32.
\Kdttva.
sadrcam.
This
precedes
hymn
it.
dnustubham:
ddityadevatyatn.
occurs
in
Paipp.
Kaug. applies
it
ii.
i.
^-p.bhuriggiyatrl;
6.
4p.>ticrdusnih.'\
(with vs. 3 put last), next before the one that here
ff.) in a healing ceremony against worms in cattle.
(27. 21
|_The 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 haiah (vs. 5 d) at the end of the hymn,"
suggests the reduction of the

is
hymn
to the
norm
of the book, 5 vss. (see p. 37).
borne out by Ppp., where the material amounts to
But what the intruded portions are

are our 2 cd, 3
I.
i.
72
is
not easy to say.
and ends with our
The
This
5 d.
parts missing in Ppp.
d, 5 c.J
Translated: Kuhn, KZ.

Griffith,
it
5 vss.
xiii.
138; Weber,
Let the sun (adityd),
smite [them] with his rays
xiii.
201
Ludwig,
p.
500
Grill, 7,
100;
rising,
smite the worms; setting,
the worms that are within the cow.
let
him
75
The change
b reads
its
32
-ii.
II.
would rectify the meter. But Ppp. has adityas;

nimrocan ra^mibhir hantuj and for c it has ye 'ntas krimayo
of adityds to suryas in a
siiryo
gavl nah.
The worm
2.
I
crush
The
(fr)
c,
forms, the four-eyed, the variegated, the whitish
all
it
hew
and prstkis^m
d as second half.
Like Atri
3.
is its
head.
Ppp. has a different ver-
c.
yo dviîrsd caturaksas krimig ^drgo arjiinah, with our

The Anukr. expects us to make the unusual resolution a-si-a in c.
half-verse
first
what
at (apîraqc)
mss., as usual, vary between prsiis
sion of the
of
the ribs of
I slay
you,
the incantation of Agastya
worms,
Kanva,
like
Jamadagni
like
with
mash together the worms.
the meter of a by reading tvd krme ; it has agastyath in c, and, for 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 hantni kdnvena jatnddagnind vi^vavasor brdhmand ; also MB. ii. 7. a, b
hatas te atrind krirnir hatas te jainadagnind. SPP. writes in a attrivdd. Vss. 3-5
Ppp.
our
rectifies
5 d.
are repeated below as
Slain
4.
slain
v. 23.
10-12.
the king of the worms, also the chief (stJiapdti) of
is
worm, having
slain is the
its
mother
slain, its
brother
them
is
slain, its
sister slain.
Ppp. has
pdtir hatdh
b sthapacis, and
in
TA.
bhrdtd.
Slain are
veqas), also
c,
The comm.
hatd matd hatah pita.

5.
in
neighbors
its
d) -trdtd for -mdtd, and -tnahatd for
(its 2 c,
36) has again a parallel verse

dtho mdta 'thopttaj cf. also MB.
(iv.
hatdh krlmlndih rajd dpy esdtii sthahatah krimindm ksudrako

7. 3 a, b
ii.
explains sthapati by saciva.
(.'
vegds), slain its further
those that are petty (ksullakd), as
neighbors
were
it
all
those
(J
pdri-
worms
are slain.
The
d implies the emendation of
translation of
but SPP. receives the

stands the word.
text
our d
it
Ppp. reads in
houses."
6.
split
a,
b ^sya vesaso hatdsas p-; our c
puts in place of our 3
ksudraka, quoted from
The comm.
te to te; all the mss. have the former,

on the authority of the comm., who so under-
latter into his text
MB. under
d.
vs.
is
wanting
in its
Our ksullaka
is
TA.
has dtho sthilra dtho ksudrah.
(ib.) also
a kind of Prakritization of
explains veqdsas as " principal houses," and pdriveâsas as " neighboring
We
might suspect
crush up
lypra-qi^
thy receptacle
The decided
-ves-,
(.'),
from root
7/is,
and so
'
attendants, servants.'
thy (two) horns, with which thou thrustest
which
is
thy poison-holder.
majority, both of our mss.
and of SPP's, give
in c
kusumbhain, which
kumsiimbham,
kusdbham, ka^dbham, kusiibham, ktisdmbham; and two of SPP's mss. give stikumbham, nearly agreeing with the sukambham of the comm. Our P.M.E. have vinudin b.
Ppp's version is as follows pa te (^qrndmi ^rnge ydbhydyattam vitaddyasi: atho
bhinadmi tarn kitmbham yasviin te nihatath visum, 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 visadhdnakah.
The metrical definition of the verse (7-I-7 7-f6 = 27) given
by the Anukr. is only mechanically correct.
is
accordingly accepted in both editions
other sporadic readings are
ii.
BOOK
33-
II.
For expulsion of ydksma from
33.
all parts of
76
the body.
saptarcam. yaksmavibarhanam ; cdndramasam ; dyusyam. dnustubham.

\Brahman.
J. kakummati ; 4. 4p. bhurig usnih ; j. uparistddvirddbrhatl ; 6. usniggarbhd
nicrdanustubh
Found
Paipp.
in
in
our vss.
4 ab with 3
2,
and
cd,
follows most nearly that of
(from
v.
30
and
vs. 7 d),
which
ix. 8,
pathydpankti.'\
to
ApGS.:
correspond to
see Winternitz,
M P.
The hymn
RV.J
the
7.
i. 1
it is
Translated: by the
74
versions, die
The
Hymnen
verse
the
MP.
version
also reckoned (54. 11, note)

;
translators;
des RV.,
i.
iii.
and Kuhn, KZ.

compares
Oldenberg
11.
xiii.
J.
66ff.
It (or vs. i) is also
Weber,
xiii.
205
RV. and AV.
critically the
p. 243.
chin, brain,
nostrils, (two) ears,
ydksma of the head.

variant.
Two or three of SPP's
RV.
is
x.
163.
i,
without
mss., with the
b ciibukai; MP. has cibukat \\a. the Whish ms.J Ppp. substitutes
asyat), has uta for ddhi, and has for d lalatad vi vayemasi.
comm., read
2.
by Kau^. (27.27) vibarha
eject {vi-vrh) for thee the
(i.e.
and 4
163
of it and iii. 1 1 iv. 1 3

by Bloomfield from the_âabut agrees with the one reported in B's sup-
Forth from thy (two) eyes, (two)
1.
tongue,
tiasyat
RV.
2, 3,
x.
|_Namely,
p. 99).
quite different from the one reported
is
plement, page 334, except that for i. 10. 4 should be put

employed by Vait. (38. i) in ih^ ptirusamedha.
i.
I.e.,
comm. makes up an aiiholinga gana
ntdla in note to Kaug. 32. 27 [_on page 89,
Griffith,
called
is
prescribed in a healing ceremony
is
gaua j but
to the ayiisya
7.
Corresponds, with important variations, to most of RV.
iv.
MP., the manira-ttxt
(found also
in
From thy neck
(grivds),
nape
(iismVids),
bone, (two) shoulders, (two) fore-arms,
for
it
vertebras {ktkasd), back-
eject for thee the
ydksma
of
the arms.
precisely RV. x. 163.2.
Ppp. reads in b aniikyas, and in d urastas
and vrhamasi. The pi. grlvas for neck designates, according to
the comm., the 14 small bones found there and he quotes QB. xii. 2. 4. 10 for authority.
The usidhds he declares to be certain vessels {!iadi)\ the kikasas, to he jatruvakso-
This, again,
is
(for bahubhyam')
'
'
gatdsthiiii,
3.
which
is
quite indefinite.
Forth from thy heart, lung {klomdn), hdltksna, (two)
mdtasnas, spleen,
liver,
we
eject for thee \\^&
sides,
(two)
ydksma.
Weber conjectures " gall " for hallksna (Ppp. haltksma), and " kidney " for rnatasna.
The comm. defines klomdn as " a kind of flesh-mass in the neighborhood of the heart,"
hallksna as etatsamjhakat tatsambandhdii mdhsapittdaviiêsdi, and matasndbhyam as
ubhayapdrqvasambandhabhyam vrkydbhyaih tatsa)nipasthapittadlidrapdtrdbhydm vd.

For a, Ppp. has klomnas te hrdaydbhyo. Of this verse, only the latter half has a parallel in RV., namely x. 163. 3 c, d, where d is varied to yakndh pldflbhyo vi vrhdmi te.
The Anukr.
4.
foolishly rejects all resolution in b.
Forth from thine
navel, I eject for thee
The comm.
explains
entrails, guts,
X.\\q
rectum, belly, (two) paunches, pldql,
ydksma.
guddbhyas by dntrasamlpasthebhyo malamutrapraimhana-
tndrgebhyah, and pldqh by bahucchidrdn malapdtrdt; and he quotes QB.
xii. 9.
where many of the names
half-verse,
in the verse occur.
RV.
(also
MP.) has
the
first
1.3,
T7
as 163. 3
a, b,
For
reading hfdayat for uddrat.
tions,
which would make the verse a
From
5.
(.'
bhdhsas),
eject for thee the
and hence as superfluous

verse
is
c,
|_d,J
Ppp. substitutes our 6
anustubh, and counts 7 + 8
thy (two) thighs, knees, heels, front
In the translation here
The
fair
b,
The Anukr. again
but with pdnyor in c and vrhamasi at the end J.
RV.
nearly
ydkpna
feet,
34
b, C Ld,
rejects all resolu7
+ 7 = 29.
fundament
hips,
of the rump.
omitted bhasadam, the pure equivalent of bhasadya/n,
is
redundant
in sense as
x.
-H.
II.
in meter.
|_Is
not
prApada 'toe'PJ
163.4, which, however, omits bhasadyam, and reads, after
qrdnibhyam, bhasadat, indicating the whole region of anus and pudenda.
Ppp. ends
the verse (like 2 and 4) with vrhamasi.

Several of our mss., with two or three of
SPP's, carelessly begin with uru-.
MP. has in \> janghabhyam for pdrsnibhydin, and
in
d dhvat'isasas.
From
6.
verse seems to be scanned by the Anukr. as 8
distinctively 'palm,'
is
C, d
virvahdmasi.
hastebhyas
and might properly be so rendered
te
mdnsebhyas
The Anukr. scans
What \ydksma
7.
1 1
34.
ydksma.
here.
Nearly
samhitd-mss., with most of SPP's, omit the visarga before stiavabhyo.

different a,
thy bones, marrows, sinews, vessels, (two) hands, fingers,
eject for thee the
nails, I
Pdni
The
is]
+7
as 7
in thine
.:
all
our
Ppp. has a
yaksmam prstibhyo majjabhyo nddydrit
:9 + 8 = 3i.
every limb, every hair, every joint
ydksma of thy skin do we, with Ka9yapa's

away {vhvanc).
the
ejector iylbarlid) eject
The
first half-verse corresponds to RV. x. 163.6. a, b, which (as also MP.) reads
dngdd-angdl Idmno-lomno jdtdm pArvani-parvanij and Ppp. agrees with it,
except in having baddham for jdtajn; Ppp. also omits d.
In d our P. M., with some
of SPP's mss., read vibar-, as does also the coram, [yivarham \.
In our edition, an
accent-mark has fallen out under -ncam in e.
thus
Accompanying the
34.
\Atharvan.
Found
(xxx.
in Paipp.
8, in part).
iii.;
pdfupatyam
and
sacrifice of
and the same verse appears
from
3, in
and
TS. (iii. i.4"3), and K.

vai;dâmana ceremony, accompanying
accompanies (44. 15) the stoppage of the
(44. 7) in the
victim's breath;
traistub ham.']
also in the Black-Yajus texts,
Used by Kauq.
the anointing of the vai^dj in the same, vs. 5
xviii.
an animal.
pafubhdgakaranam.
in the funeral rites (81.33),
connection with the lighting of the
next following are further employed
among
pile.
This
with verses
hymn and
the one
the kdmydni, with invocation of Indra and
by one who "desires the world" (59.21: "desires over-lordship of all the
In Vait. (10. 16), the hymn (so the comm.) is said on the release of
the victim from the sacrificial post in the paûbandha.
Translated: Weber, xiii. 207 Ludwig, p. 433 Griflith, i. y^.
See also Roth, Ueber
den AV. f.i 4.
Agni,
world," comm.).
I.
The
lord of cattle,
who
rules over
and who also over the two-footed

ficial
portion
sacrificer.
let
{Iq)
the cattle, the four-footed,
him, bought
off, go to [his] sacriabundances of wealth attach themselves to {sac) the
let
BOOK
34-
ii.
THE ATHARVA-VEDA-SAICIHITA.
II.
78
In the TS. version, this verse comes second (the verse-order being 5, i, 3, 4, 2). Both
TS. and K. have at the beginning yhdm, which Ppp. supports by reading esain, and
which rectifies the meter of a this gives quite a different application to c, and a differTS. has also ca {or yds in b, aydm ('jdm) for sd
ent cast to the meaning of the verse.
K. (Weber) has for b cattispada
in c, and it ends (better) with ydjamdnasya santu.
uta ye dvipddah, and for c niskritds te yajhiyam bhdgam yantu; and Ppp. differs from
it only slightly, adding va after uta in b, and ending c with yajTiiyd ydiUi lokain.
:
Apparently
ficial
meter
2.
the lord of cattle
it is
who
to
is
|_The Ppp. form of b seems to be catuspaddm uta vd ye dvipadah
in a, b.
Do
be bribed to content himself with his sacrinot heed the irregularities of
The Anukr. does
share, in lieu of taking the whole.
the seed of
releasing {pra-muc)
ye,
{gattl) to the sacrificer,
gods
krtd), strenuous {qaqamand), let
assign
being,
what hath stood brought hither
.'J
progress
(icpd-
go upon the dear path of the gods.
it
TS. (and K. ?) rectifies the meter of a (whose irregularity the Anukr. ignores) by readpramuncdtndnds ; it also \iZ& jtvdm for priydm in d. Ppp. gives gopa for retas in a,
and in b makes dhatta and devas change places; in d it reads eti. Priydm may qualify
Upakrta and (aiâmdnd have their
let it, dear [to the gods], go etc.
the subject in d
brought to the sacrifice and efficient in the performance of
usual technical senses,
ing
'
'
'
'
'
by the comm.
"being put to
Devas is, according to him, first " the breaths, sight
death " or " leaping up " (root faf)
etc.," then " the gods, Agni etc." [_E. Sieg Aiscxissts pathas, Gurupiijdkaumudi, p. 98.J
religious duty'; the latter is explained
alternatively, as
3.
They who, giving
attention to (anu-dhi) 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-rd) progeny.
TS. and MS.
15) have badhydmdnds iox did/tydnds, and TS. follows it with

combines agnts tan; MS. also has tan. Both read in A prajapatis
for viqvdkarmd ; and TS. ends with samviddnds.
Ppp. has in c mutnukta devas, and,
for d, prajdpatis prajabhis samviddndm ; it then adds another verse yesdth prano
abhydiks-; and
(i. 2.
in c
na badhnanti baddham gaz'dm paîindm uta pdurusdndnt : indras tdm (i.e. tan agre
pra etc.). The comm. reads in a vadhyamdnam, which is better he explains samrardnas hy saha âbddyamdnas, as if from the root rd 'bark'! Comparison with the
next verse seems to show the other animals, comrades of the victim, to be aimed at in
the verse.
|_Cf. Weber's notes, p. 209, and esp. his reference to QB. iii. 7. 45.
MS.
;
has idn,
4.
p.
tan: see above, page xc.J
The
cattle that
are of the village, all-formed,
forms, manifoldly of one form
them, Prajapati,
in
let
the divine
being of various
Vayu
at first
release
unison with progeny.
TS. and K. have dranyas 'of the forest' in a, iox grdmyas, and TS. combines vdyis
tan 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 grdmyas, like our
text (and agnis tan in c).
Ppp. is quite different ya dranyds paqavo vi^varupd uta
ye ktiriipdh :
mumukta devah prajdpatis prajabhis samviddndm.
:
5.
Foreknowing,
coming
let
thy bodies
them
first
(ptin'a)
receive the breath {prd>td)
Go to heaven; stand firm with

go to paradise {svargd) by god-traveled roads.
to [them] forth
from the limbs.
79
Ppp. has devas iox purve
TS. reads grhnanti
in
in a,
tdbhyam
and TS. K. MS.
for
divam
(ii. 5.
10
in
c,
and
c,
-U. 35
II.
at the
end
-bhi(; (;ivebhih.
d) invert the order of c and d, and
divam gacha \ci. RV. x. 16. 3J; MS. also has

The comm. makes -piirve mean " the gods previously stationed in
perhaps it is before the demons get hold of it.'
give the better reading dsadhisu for
hutds for svargam.

the atmosphere "
35.
'
To expiate
errors in the sacrifice
vdifvakarmanam.
trdistubham
\Angiras.-
Found (except vs. 5, and in

TS. (iii. 2. 8'-3
are found in
I.
to
Vicvakarman.
brhatigarbhd ;
the verse-order 2,3,1, 4) in Paipp.
order
in the
The hymn
2, 4, 3, i),
and the
i.
first
4, j. bhurij.'\
The same four verses

MS. (ii. 3. 8
three in
used by Kau^. (38. 22) in a rite intended, according

to the comm., to prevent faults of vision {drstidosanivaranaya ; Kegava says " to prein the order
i, 3,
2).
is
vent rain," vrstinivaranaya ; perhaps his text
is corrupt), accompanying the eating of

employment (59.21) with the hymn next preceding was
noticed under the latter.
The comm. (differing in his reading and division of the rules
from the edited text of Kauq.) declares it to be used in all the sava sacrifices, to accompany iht purastdd homas (59.23-4: ultarena savapurastaddhoman); and vs. 5 is used
In Vait. the hymn appears
(3. 16) with a purastad homa in the parvan sacrifices.
(9. 7) in the caturmasya 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,
76.
something
an assembly.
in
Its
They who, partaking
1.
good things,
{anii-tapya-)
whom
the
what
[of
soma] (bhaks), did not prosper {rdh)
The
translation implies
emendation of
may
of their ill-sacrifice,
for us a
good
diiristis in c to -tes,
sacrifice.
and of tan
in
to tarn;
read by the comm., as well as by TS. and MS., and SPP. even admits
is
his text,
avrdhus
though nearly
at
all his
mss., as well as ours, read tan.
end of a; TS. has dnrhus, MS. dnaiûs.
begins c with iydm lor yd, and ends
Both TS. and MS. give krnotu
in
the sacrificial hearth were distressed about
fires of
was the expiation (avayd)
Vi9vakarman ('the all-worker') make that

tarn
i.
it
in d,
TS.
Our
P.
elides the a of
it
into
and M. read
anu
in
b;
it
with duristyai, thus supporting our emendation.
and MS. puts
it
after viqvdkarind.
The pada-
mss. read in c avaoya, but SPP. alters hisâajz-text to a7/a-yah, 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 ja.
Ppp. gives durista svistam
in
c, d.
The
various
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 dnrdhus (= vardhitavautas,
which is not bad). |_The fires, pada b, are personified in like fashion at AGS. iv. i 2, 3.
The verse (12-I-12 :9-(-ii =44) is much more irregular than the definition of the
readings, here and in the following verses, are in
Anukr. admits.
The
by reason of
sin disportioned, distressed about [his] offspring.
What honeyed drops
he offended in (.' apa-radli), with them let Vicvakarman unite (sant-srj) us.
2.
seers declare the master {-pdti) of the sacrifice
ii.
BOOK
35-
II.
8o
MS. has in a the equivalent ydjamanavij its b reads vihaya prajain anuidpyatndnahj while TS. has praja(Jt) ?tirb/iakt3{h) anntapydmdndh, and Ppp. nirbhagatd
TS. and MS. make the lost drops only two: madhavydii
bhdgdd anutapyamdtid.
The translation
tabhydin, with tdii instead of yan, and hence rarddha.
stokdu
.
implies correction to madhavy-, as read
SPP's
by both the parallel texts and the comm.

mathaiy- of all the mss. (except three of
text agrees with ours in reading the
SPP's, which follow the comm.).
All the sa>hhitd-i\iss.
make
the absurd combination
mind the participle nastd; SPP. retains nastibhis

in his text, while ours emends to nas tibhis, as given in the comment to Prat. ii. 31.
Ppp. has our second half-verse as its 3 C, d it reads madhavydii siokdn upayd rarddha
sam md lardis srjad viqvakarmd. The comm. takes ami and tapy- in b as two independent words he explains apa rarddha in c by antaritdn krtavdn, which is doubtless
its virtual meaning.
[W's prior draft reads " what honeyed drops he failed of "
nas Ubhih
in d,
seeming to have
in
that
is,
missed.'J
'
addnyd),
Thinking the soma-drinkers to be unworthy of gifts
[though] knowing of the sacrifice, [he is] not wise (dJiira) in the conjuncture (samayd); in that this man is bound having committed a sin, do
thou, O Vi9vakarman, release him for his well-being.
(.'
3.
The
offense here
had
in
view
far
is
from
ydn mdny-
'
Instead of addnyd (which occurs

ananyanj MS. reads ayajhiyaii yajhl-
clear.
only here), TS. has the apparently unintelligent
thinking the unfit for offering to be
fit
for offering
'
(or vice versa)
both
prdndsya iox yajndsya, and samar^ iox -ye. Ppp. gives the second half-verse
TS. MS. have x\o ydt at beginning of
as 2 c, d, and ends it with/ra mumugdhy enam.
TS. gives ///af cakrvan tndhi, and MS. ^no mahdc cakrvan b-, and TS. esdm for esd.
C
The comm. explains addnydn as ajTiatvdropeiia ddndnarhdn, takes na in b as particle of
comparison, and makes samaya equal saihgrdma : " as if one by confidence in the
The verse
strength of his own arm should think the opposing soldiers despicable "
(11
1 1
10+12=44) has marked irregularities which the Anukr. ignores.
have
in
\s
-I-
Terrible [are] the seers
4.
and the actuality

[be] bright
thou
homage be
{satyd) of their mind.
(dyumdnt) homage
to
them
what sight
For Brihaspati,
O Vi9vakarman,
homage
[is]
theirs,
bull (mahisd),
to thee
protect
us.
The
TS. makes b less

cdksur ydt, and sathdhdii for satydm; Ppp. has
translation follows our text, though this is plainly corrupted.
unintelligible
by reading cdksusas
for
minor variants bhlma for ghords, 'stu for astu, samdrk for
TS. has tnahl sdt for the senseless mahisa, and the comm. presents the
same Ppp. reads brhaspate mahisdya dive : namo viqv-. TS. gives for d ndmo vi^vdkarmane sd u pdtv asman. In d all the pada-xn&%. have the strange blunder /(z/', for
pdhl 2& required by the sense and by the saihhitd-X&xt.; and SPP. adopts the blunder,
The comm.
thus giving a pada-rtaAmg that is inconvertible into his own samhitd.
takes rsayas in a as "the breaths, sight etc.," and satyatn in b 3.% yathdrthadar(;i ; and
he founds on this interpretation the use in Kaug. 38. 22, " against faults of vision."
in the half-verse only
satyatn.
In
c,
5.
mind
The sacrifice's eye, commencement, and face: with voice, hearing,

I make oblation.
To this sacrifice, extended by Vigvakarman, let
the gods come, well-willing.
The
is
verse
is
found in no other
repeated below as xix. 58.
the a at beginning of
text,
is
perhaps not a proper part of the
hymn
it
few of the sam/n/d-mss. (including our O.) ignore

The comm. is not certain whether the three nominatives in a
d.
5.
designate Agni or sacrificial butter

to
and
36
-ii.
II.
but he has no scruple about making them objects
juhomi.
To
36.
[Pativedana.
astarcam.
dgnisomtyam.
8.
Found (except
trdistubkam
i.bhurij;
2,
j-y. anustubh ;
nicripurausnih.~\
6,8) in Paipp.
vss.
woman.
get a husband for a
ii.
(in the verse-order 1,3, 2, 4, 5, 7).
Used by
Kau;. (34. 13 ff.) amoQg 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
and the comm. as
schol.
beginning of the chapters on nuptial
rites,
signified hy pativedatta (75. 7), at the

accompanying the sending out of a wooer
or paranymph.
Translated
Weber,
Unto our
1.
v.
Cf.
219 xiii. 214 Ludwig,

Zimmer, p. 306.
;
favor,
Agni,
may
able at festivals (sdmana)
476
102
Grill, 55,
a wooer come, to this
Enjoyable {justd)
our fortune (bJidga).
p.
[is
girl,
Grifiith,
i.
78
along with
she] to suitors (vard), agree-
be there quickly good-fortune for her with a
husband.
The
Ppp. reads in a, b sumatini skandaloke idam

bhagena; but it combines c and d much better into one sentence by
reading for d osath patya bhavati (-in f) subhage 'yam. The comm. explains sambhalas as sambhasakah samadata vdj or else, he says, it means hihsakah pfirvam abhildsaz'ighatt kanyam anicchan purusah.
He quotes ApGS. i. 4 to show that varA also
text
not improbably corrupt.
is
am kumaryamano
means paranymph.
iisam,
and declares
sdmana
as
'
Justa he quotes Panini

to
it
signify
to
prove accented justd.
sukhakaram.
In d he reads
[_Bergaigne, Rel. v^d.i.i^c),
takes
marriage.'J
2.
Fortune enjoyed by Soma, enjoyed by Brahman, brought together
with the truth of divine Dhatar, the husband-finder I
by Aryaman
;
perform
{kr).
Ppp. has a mutilated
half-verse: somajusto
first
The comm. understands
the end patirvedanam.
in
aryamnd sambhrto bhaga; and at

a brahma- to mean the Gandharva,
are the first husbands of a bride (xiv. 2. 3, 4).

He does not see in bhaga
anything but kanydriipam bhagadheyam; but the meaning " favors " is not impossible.
who and Soma
LBoth bhagam ("fortune" or "favors") and pativedanam (the ceremony called

" husband-finder") are objects of krnoini; which, accordingly, needs to be rendered
by
is
'
make
'
or
'
procure
'
for the one combination and
hardly a case of zeugma.
sambhala,
allusion to
3.
May
this
woman,
;
'
'
Agni, find a husband; for king
for the other.
It
Soma maketh
giving birth to sons, she shall become chief consort
having gone to a husband,
rule (vi-rdj).
by perform
notes that saritbhrta contains a conscious
vs. I.
her of good-fortune
(mdhisi)
Bloomfield
let her,
having good-fortune, bear
ii.
BOOK
36-
II.
Three mss. (including our P.O.) read nart

850 a), J Ppp. has videstuj at end of b
|_For videsta in a
in a.
reads -gatn krnotu; and
it
8z
it
{Grammar'^
changes the
second half-verse into an address by reading bhavdsi, and siibhage vi raja. The
comm. explains mahisi as mahaniya frestha bharya. The fourth pada is best scanned
2isjagait, with resolution ga-tu-a Lor insert sa before subhiga\.
4.
As,
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 susdddm, as suggested by iii. 22. 6. SPP. has in his pada-ttxX. susdddh (as if nom. of
probably by an oversight, as of oxir padasusddas), and makes no note upon the word
mss. only Op. has such a reading the comm. understands susddas, and explains it by
which is not unacceptable. The
stikhena sthdtum yogyah comfortable to dwell in
comm. also has in a maghavdn, and in d abhirddhayanti (= abhivardhayanti, or else
putrapagvddibhih samrddhd bkavaktt). Ppp. has at the beginning yathd k/iamram
tnaghavan cdrur esu, and, in c, d, yam vayath justd bhagasyd 'stic satitpr-. All our
samhitd-ms,^. save one (H.), and half of SPP's, give esdh 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) evidently intends an allusion to this verse in one of its directions mrgd-
'
'
khardd vedyam jnantroktdni
the articles mentioned in the text on the sacrificial
'
hearth from a wild beast's covert,' but the
comm. does not
Anukr. ignores the redundancy of a syllable
ndrif
The
singular
is
in
use of sdmpriya in dual and plural
rather illogical
TS.
(cf.
iv. 2. 4),
explain the meaning.
The
|_Pronounce justd iyain and reject
c.
unless
is
we
natural:
its
extension to the
assign intensive value to
sam
('very dear').
5.
Ascend thou the boat
cross over hither a suitor
of Bhaga, full, unfailing; with that cause to
who
according to thy wish.
is
Or pratikdmyd may perhaps mean responsive to thy love.' Ppp. has in a a ruha,.
in b anuparas; and for c, d trayo pusd hitaih yas pads patikdmyah.
The comm.
understands tipa- in c as an independent word. With this verse, according to the
'
comm., the
6.
girl is
Shout
to
made
to
[him],
ascend a properly prepared boat.
lord of riches
who
turn the right side to every one
in
is
make
Circumambulation with the right side toward one

is perhaps a real causative,
make him call out
a suitor hither-minded
a suitor according to thy wish.
'
explanation Lpage 332J of the accompanying rite

should make the girl step forward to the right."
is
a sign of reverence.
to us
is
'
the
comm.
A krandaya
takes
it
so.
His
" offering rice in the night, one
here [is] duksd, likewise fortune these

7. Here [is] gold, bdellium
have given thee unto husbands, in order to find one according to thy
;
wish.
it
Auksd (cf. auksagandhi, iv.

may perhaps come from uks
37. 3)
'
seems
as everywhere else, in an indiscriminate
the majority of ours have
-Ig-,
to
be some fragrant product of the ox
sprinkle,' but not
through uksan.
The
or
mss. vary here,
manner between guggulu and gulgulu ; here

and the great majority of SPP's have -gg-; but -gg- is-
83
accepted (as elsewhere)
Ppp. has further
-gg-.
our edition, and
in
-Ig- in
vayam ukso atho bhaga ;
the other
-ii.
II.
Ppp. reads
-Ig-,
and, in c-d, adhtih patik-.
36
the comm.
The comm.
guggulu as " a well-known kind of article for incense," and for auksa he quotes
from Keâva {kduîkasutrabhdsyakdrds) the couplet given in Bloomfield's Kaugika on
The comm., p. 332, explains that with
p. 335 (but reading sttrabhtn gandhdn ksiratri).
Atfins^
this verse is to
be performed a binding on and fumigation and anointing of the
ornaments, bdellium, and auksa respectively.
Hither
8.
let
The second nayatu

to a,
tdm
is
iv.
girl
with
947, SMgg^si pratikdmyaya.
Savitar conduct for thee, conduct a husband that
according to thy wish
it
LBR.,
is
do thou assign [him] to her,
a detriment equally to sense
and
The
the Anukr. counts
Emendation of tvdm
verse hardly belongs to the
is
herb.
to meter
and the /aâ-mss. mark the division accordingly.

strongly suggested.
hymn
in c to
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. says accordingly trinâdekadhiko 'ntyah.
This
is
the end also of the louriii prapdtfiaka.
|_One or two mss.
sum up
the
book as 36 hymns and 207
verses. J
Book
LThe
third
book
is
made up
III.
hymns of 6 verses each.

hymns (namely 4, 7,
hymns (namely 5, 6, 11, 15,
largely of
contains 13 such hymns, but also six
It
7 verses each, six
13, 16, 24, 30) of
8 verses each, two
19, 29) of
hymns (namely
12, 17) of
9 verses
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 possieach, two
reduction to the norm is well illustrated by hymn

compare pages i and 37. The whole book has been transby Weber, IndiscJie Studien, vol. xvii. (1885), pages 1 77-314.J
bility of critical
31
lated
I.
\Atharvan.
senSmohanam.
jy
Found
Paipp.
in
iii.,
Against enemies.
bahudevatyam
anustubh
6.
trdistubham
2.
virddgarbhi bhurij
j. virdtptirausnih.'\
next after the one which here follows
this
hymn and
(14.
17-21) for confounding an enemy's army;
the next are called molianani
In Kaug. (14. 17),
it.
confounders,' and are used in a rite
'
details
its
have nothing
to
do with those
of the hymns.
Translated
1.
Ludwig,
p.
518
Weber,
xvii.
iSo
Let Agni, knowing, go against our
cator, the niggard
saries {pdra)
let
him confound
Griffith,
foes,
i.
81
burning against the impre-
(jnohaya-) the
army
of our adver-
and may Jatavedas make them handless.
Ppp. makes qairCiu and vidvan in a change places.
SPP. reports that the text used

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 si-na-B.m.
by
the
2.
Ye,
[them],
these
kill,
Maruts, are formidable for such a plight
overcome
The Vasus have
for let Agni, their messenger,
The second
go
half-verse is rendered literally as
it
killed [them]
go forward upon
;
suppliant [are]
against [their foes],

stands, but
is
knowing.
certainly badly corrupt.
Ppp. has amimrciaih vasavo nathitebhyo agnir hy esatn vidvan pratyeiu âtrun, which
much more acceptable nath- would be for [us] who supplicate.' Diltas seems to
have blundered in here out of 2. i a. Ludwig emends nathitas to -tan, which would
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,
is
'
84
He
takes ugras in a as vocative.
(= apradhrsye samgrama-
takes idfê as a locative
laksane karmani), against the testimony of
-ni.
III.
other passages where the word occurs,
tlie
and supplies matsahayas. In b, he reads (with a couple of SPP's mss. that follow him)
mrndtas, and takes it (again against the accent) as accus. pi. Amimrnan in c he renders
The meter
as an imperative.
fitted
for mriiAta in
b and reading
vidhyan.
mrnata and
Cf.
(_!
do ye
d thus
c,
1 1
Roth
capable of being
is
duly managing the

putting
mrMyata
ndthitaso agnlr
M qatrun
gives (in
vs.,
notes)
his
mrdaia
for
yesdin for hy esdni, as Ppp. readings.J
of enemies,
(two),
dmimrdan vdsavo
Bloomfield, 326.
(in his collation)
The army
3.
us
Anukr.
LAufrecht, KZ. xxvii. 219 (1885), reconstructs the
resolutions.
pratyM
+
2 + 13 = 47)
+ 10 :I2 + I2 = 45j by
of the verse (i
to the description of the
bounteous one, playing the foe against
Agni
Vrtra-slaying Indra,
burn against them.
also,
The verse is found also as SV. ii. 21 5, which reads chatruyadm in b, and begins c
with ubhdii tain {tarn is read by the comm., and is called for as an emendation in our
verse); it also has the correct accent atnitrasenam, which is found in only two of our
1
mss. (O.Op.) and three of SPP's; both editions read -sdnd?n.

is
Impelled,
4.
asman
|_SPP. combines
a misprint for agniq.
Indra, forwards
Q.
ch-,
badly:
The
verse
also the
text),
is
RV.
iii.
30. 6
comm.), accents
in
i.
19.4, note.
pravdtd) by thy (two) bays
thunderbolt go forth, slaughtering {pra-nir) the foes

the following, the fleeing {pdrdnc)
In our text, dgniq in d
cf.
thy
let
smite the on-coming,
scatter their actual intent.
which, however, reads at the beginning /r(f su
te (as
does
cprallcd aniicdh (and the comm. claims the same for our
and has for d viqvam satydm krnithi vis/dm astu, which
is
even more
unintelli-
Weber proposes visvaksatydin as a compound, " turning itself in

gible than our text.
this, however, makes nothing out of -satyam.
Ludwig translates
every direction "
;
"
fulfil
which
their design in all [both] directions,"
is
not very clear.
vistam krnuhi satyam esdm; also quite obscure.

" established, settled," and znsvak krntihi as " scatter,
would hke to take visvak- as something
5.
The
Indra, confound the
make them
defective
first
'
contrariwise,' with the general sense " turn
Ppp. has further ntiah for aniicas
their plans against themselves."
of wind,
like
Ppp. reads viqvatii
The comm. takes satyam as

unsettle, make uncertain."
One
army
enemies
of our
in c.
with the blast of
fire,
disappear, scattering.
half-verse
is
completed by Ppp.
in this
form
manomohanam
krnva (i.e. krnavas ?) indra 'mitrebhyas tvam. The second half-verse is also 2. 3 c, d.
The comm. explains dhrdjya by dahanavisaye yd vegitd gatis tathdvidhayd vegagatyd
tayor eva vd gatyd.
6.
Let Indra confound the army
Agni take away
its
eyes
let
it
let
the Maruts slay with force
All the mss. read indra, vocative, at the beginning of the verse
well as ours,
C
emends
dhattdm instead
to
indrah s-j and
of dattam.
let
go back conquered.
this the
comm.
also has.
but SPP's
The comm.
text, as
further in
iii.
BOOK
2-
III.
Against enemies.
2.
[AiAarvan. sendmohanam.
Found
in Paipp.
iii.,
bakudevatyam.
next before the
hymn
trdistubham
here preceding.
2-4. anusfuii.']
Used
in
the latter, as there explained.
Translated: Weber,
Henry, Manuel,
1.
xvii.
183
86
Griffith,
82
i.
Kaug. only with
Cf. Bergaigne-
p. 139.
Let Agni our messenger, knowing, go against [them], burning

let him confound the intents of our
against the imprecator, the niggard

adversaries
and may Jatavedas make them handless.
All the mss. have in a the false accent praty itti (seemingly imitated from i 2 d,
where hi requires it), and SPP. retains it our edition makes the necessary emendation
Ppp. appears to have qatriin instead of vidvan at end of a.
to prdty etu.
.
Agni here hath confounded the intents

him blow {dham) you away from [our] home
2.
that are in your heart
him blow you
let
let
forth in
every direction.
The comm. renders amtimuhat by moha-
Ppp. has dhamatu for -matu both times.

yalu,
3.
in
accordance with his doctrine that one verbal form
design
Indra! confounding [their] intents,

(dktiti)
with the blast of
is
equivalent to another.
move hitherward with [their]

make them disappear,
of wind,
fire,
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 arvan,
makes it signify "go against [their army], with the design [of overwhelming it]."
'
'
Ppp. reads akiitya 'dhi
(i.e.
over the -dra of indra in

4.
also
Go
what
-tyas adhif).
In our edition, restore the lost accent-mark
a.
asunder, ye designs of them

is
today
in their heart, that
All the mss. have in b cittani, as
if
also,
ye intents, be confounded
smite thou out from them.
not vocative, and SPP. retains the accent, while
The comm.
samkalpsh
vividhdkutyutpadakdh. LFor d,
our text emends to cittani; the comm. understands a vocative.
further
takes vyakiitayas as one word, explaining
or else
it
(qualifying devas understood) as iatrutidth

'that of
as either viriiddhah
rather,
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 (foka)
pierce the enemies with seizure {grdhi), the foes
;
with darkness.
The verse is RV. x. 103.12, which reads in a cittdm pratilobhdyantl, and, for d,
andhena 'tnitras tdmasd sacantdm; and SV. (ii. I2u) and VS. (xvii. 44) agree with
RV. Both pada-\sxKs, give in b grhdnd, as impv. but the word is translated above (in
accordance with Grassmann's suggestion) as aor. pple. fern, grhdnd, because this com;
bines so
much
better with the following
pdre
^hi.
number
of the samhita-mss.
8/
-iii. 3
III.
make the curious blunder of accenting apve in b:

comm. explains it as a papadevata, adding the precious etymology apavdyayati
Weber, ix. 482, thinks apvd has reference to
apagamayati sukham prdndtK^ ca.
(including our P.s.m.E.s.m.I.H.p.ra.)
the
|_
impurity (root
and
pt'i)
to diarrhoea as
from the Purana, add the
caused by
To Weber's
fear.
MBh. vi. i. 18,

The Anukr. ignores the
(rutvd tu ninadam yodhdh qakrn-miitram prasusruvuh. \
redundancy
in
emendation
Yonder army
6.
would remove
to citta
of our adversaries,
against us with force
citation (xvii. 184)
near the beginning of the Bhisma book,
line
pierce
ye
it
it.
Maruts, that comes contending
with baffling darkness, that one of
them may not know another.

The
verse
is
an addition (as
but forms a proper part of SV.
nas (for asman alty abhi)
and with the
vs.
(ii.
14) to
RV.
103 |_Aufrecht, 2d ed'n, vol.
x.
1210) and VS.
SV. has abhyeti;
3.
Found
have
all
ii.
p. 682J,
b abhyaiti
ii.
For esdm
tnd jdndn.
RV.
in d,
gives
takes violence
It
For the restoration of a king.
ndnddevatyam uti"gneyam.
in Paipp.
at the
in
giihata for vidhyata;
in c
Ppp. intends to agree, but has giihata.
latter
amisdm, SV. ethdm, and VS. ami and accordingly

to compress our b into a tristubh pada.
\Atharvan.
RV.VS. read
(xvii. 47).
trdistubham
(our vs. 5 coming
_y. ^.-p.
bhurik pankti ; J,
Used by Kau^.
last).
6. attustubh.']
(16. 30), with the
hymn
next following, in a ceremony for the restoration of a king to his former kingdom.
Vait. (9. 2), vs.
accompanies a morning oblation
rite of the caturmdsya

sdutrdmanl ceremony.
sacrifice
and again
Agni anikavant
(30. 27), vs. 2
Cf.
p. 441; Weber, xvii. 185

I.
He
Translated: Ludwig,
hath shouted Q.krand);
to
Griffith,
may he be
is
i.
used
83
sakamedha
at the
end of the
man
of
This
{ytij)
thee
own here;
protector of his
Agni, bend apart the two widened firmaments {rodasl)
possessing Maruts harness
In
in the
lead thou hither with
let
the
all-
homage yon
bestowed oblation.
is
a very literal translation of the obscure verse, which
RV.
hymn
is
plainly an adaptation
Agni (vi. 1 1 4 it is repeated, without variant, in MS. iv. 14. 15) ddidyutat sv dpdko vibhava 'gne ydjasva rddasi uruci:
dyiim nd ydth ndmasd rdtdhavyd ahjdnti supraydsain pdhca jdndh; and, what is very
noteworthy, the latter half-verse of RV. is decidedly more closely reflected in the Ppp.
version: amtim naya namasd rdtahavyo yujanti suprajasam pattca jandh; Ppp. has
also bhavat at end of a.
It could not be expected to find concinnity and sense in a
or corruption, or both, of a
verse in a
to
verse so originated
sort of
the address seems to be
comparison aimed at between the
divides in a svapah, and, as the

to the
purpose of
this
hymn J,
latter
changed from Agni to Indra, and some

and the reinstated king. The pada-text
word may be a part of the adaptation
the translation so treats
it,
(_of
the original
instead of substituting, as
Weber and Ludwig do, siiapah; the comm. explains it both ways svakiydndm prajandm pdlakah sukarmd vd. The comm. makes the king subject cf dcikradat in a,
apparently takes vyicasva in b as one word (= vydpnuhi), tvd in c as designating
:
Agni {yuHjantu
= prdpnuvantu,
tvatsahdyi bhavaniu), and
amim
in
d as the king.
BOOK
3-
iii.
III.
The Anukr. ignores the jagaii pada (c) |_or lets it

compound is sv-dpas; but sv-apas, though not
usual
however
Indra, the inspired one,
2.
motion hither {d-cydvaya-)
in
him
ture (?) for
3.
gdyatri, a
in
88
[The
counted as io!J.
offset a
quotable,
quite possible.J
is
ruddy ones
far away, let the
order to friendship,
when
set
the gods ven-
a song {arkd), with the sdHtrdmani
brliatt,
(ceremony).
This verse
is
in
The comm.
dhr
(!
takes dddhrsanta in d
under-
from root
first
aiiharayan), then apparently from lihrs (^purvam 7'israstSvayavant indratn
sarvdvayavopetajii akurvan, citing TS.
dadrjianta might be
made
v. 6.
to yield the best sense
out the deficient meter, which the Anukr.
him the mighty jâya/ri
for
corrupt.
Weber
according to the comm., priests (rtvij);
are,
stands " horses," Ludwig " somas."
punah
and probably as hopelessly
nearly as obscure as the preceding,
The "ruddy ones"
augment would
R. conjectures "
remark.
fails to
About
as bolt."
Ppp. has dadriâuta ; perhaps
34);
restoration of the
made
fill
firm
half the mss. (including our Bp.E.I.H.K.)
accent in b sakhyhyaj the same uncertainty as to this word appears elsewhere.
For the waters
3.
the mountains
let
king Varuna
let
Indra
thee;
call
Soma
let
thee for these subjects
call
(vi^)
thee for
call
;
becoming a
falcon, fly unto these subjects.

" For" may of course be " from " in a and b, as preferred by [_the four translators
J
and comm. Ppp. reads, in a, b varutio juhava somas tva 'yam hvayatij and again in
With the proper resolutions, this verse is a decent tristiibh;
C, indras ivd 'yam hvayati.
the Anukr. scans
numbered from
it
this
n4-io:
as
10-1-10
Let the falcon lead hither from
4.
road for thee easy to go
settle together
let
wrongly
one to be
called,
the (two) A9vins
hdvyam in a instead of havydm

havydm. The comm., with several
oblation
'
of
make the
about this man, ye his fellows.
translation follows both previous translators, and the
implying
ports
text are
verses in our
far {pdra) the
living exiled in others' territory (ks^tra)
The
The
41.
one on.
'
SPP's
comm. (= hvatavyam),
mss., has
ai'aruddham
Lthe technicalj aparuddhaq caran (and ava-gam, 6 d) compare especially PB.

5.
Let thine opponents
[them]
prdti)
call
security (kshnd) in the people
The
the mss. accent
U in the
of pada-division before the
with prati
6.
is
it
2. 6.
(viq).
it
that follow
ends with adldharas.
it,
have
at the
beginning vdyantu
As
in
word
and both editions read /^y but
mean
comm.
also explains
" opposing friends "
it.
-ittu,
and, in
more than one other
second half-verse, and the pada-ttxX. puts
as our translation renders, and as the
b pratimitrds, making
Several samhita-mss. (including our P.M.O.Op.) read
sevantdin).
varsata for avrsata; also
all
xii.
the gods, have maintained for thee
pratijdtiah ; Ppp. has the easier reading pahca jandh, with Jn'ayanti for
b,
in b; for
thy friends have chosen [thee] against
all
SPP's mss.
coram., and a few of
(= sdmtatyena
thee
Indra-and-Agni,
in
yet Ppp. reads havis, which sup-
it
its
case,
double stroke
should plainly be
The comm. combines
the combination of
vr
'
te,
in
choose
'
strange and obscure.
Whatever fellow disputes thy
call,
and whatever outsider
making
89
him go away
man
(dpanc),
-iii.
III.
Indra, then do thou reinstate {ava-gatnayd) this
here.
The comm. explains ^(Z/'aâ and nistya as samabala and nikrsiabala (! ) [_as at i. 19. 3 J,
and ava gamaya as bodhaya. The Anukr. takes no notice of the metrical deficiency
|_For ava-gam, see note to vs. 4.
in a; emendation to -vddati would fairly rectify it.
To establish a king.
4.
saptakam.
\Atharvan.
Found
Paipp.
in
Used
iii.
dindram.
trdistubham: i.jagatl; 4,j. bhurij.^
Kaug. only with the next preceding
in
hymn
(as there
explained), although the two are of essentially different application, this one referring
to a king
who has been
Vait. (13.2), in the
pathyd svasti and other

Translated
field, 113,
330.
and has
Cf.
be inaugurated as such.
vii.
xvii.
190
Griffith,
king
i.
84
Bloom-
with splendor rise forward
lord of the people (viâs), sole king, bear thou rule (vi-rdj); let
tions call thee,
In
28, oblations to
divinities.
p.
Unto thee hath come the kingdom
1.
to
accompanies, with
sacrifice, vs. 7
252 Zimmer, p. 164 Weber,

Ludwig,
called or chosen,
agnistoma
become thou here one
[as]
the direc-
all
homage.
for waiting on, for
The translation implies in a agan, which is very probably the true reading, though
The metrical redundancy in a, b is best removed by
the /artVj-mss. divide tva:gan.
comm. read prak), which seems
make yet more distinct
omitting praii (for which Ppp. and the

also
'
in the east
have been added
to
')
(as
in order to
meaning
the compari-
in t'ld ihi; the pada-XerxX reckons the word wrongly to b, and

purvani 'formerly'; he takes vi raja as "be resplendent," which
The verse has but one real/aâ^f pada (a). LWith d (= vi. 98. i d),
son with the sun implied

the
is
comm. renders
it
of course possible.
cf.
ndmasopasddyas, used twice

2.
Thee
these five divine directions

pinnacle (kakud)
The
verse
is
RV.J
people {vtgas) choose unto kingship (rdjya), thee
the
let
in
rest {qri) at the
summit
of royalty, at the
from thence, formidable, share out good things
found also
in
TS.
(iii.
gavo 'xirnaia rajyaya in

marutah svarkah forb; ksatrdsya kakiibhi (M.S. kakiibbhih) qiqriyands
differences of reading
to us.
MS. (ii. 5. 10), with nearly accordant

a tvam havanta (MS. vardhanti)
3.9^) and
moreover, has the second half-verse (in
ii.
4. 77
the
first
half
our
is
inc.
iv.
TB.,
22. 2 a, b),
AV. except by giving ksatrdsya kakiibhis. Ppp. further varies the

word by reading kakudhi; it also has in a vrnuldm, and for d ato vasuni vi bhajdsy
ugrak. A number of the mss. (including our O.Op.) read in a rajyaya, as, indeed, they
agreeing with
generally disagree
vrsatam.
3.
|_in
threefold wisej as to the accent of this word.
The comm.
Unto thee
as speedy
renders
let
vdrsman by
let
cjayds p-.
able like
fire,
a,
Agni
shall
the wives, the sons, be well-willing
midable, shalt see arrive {prati-pag)
in
P.M.W. have
much
in
qrayasva by dssva.
thy fellows come, calling [thee]
messenger
Ppp. has in
qarire,
go along
thou, for-
tribute.
\>yantu bhuvanasya jdld 'gnir ditto 'va jarase dadhati, and combines
The comm.
shall " etc.
finds in b an incomplete simile:
"thy messenger,
unassail-
iii.
BOOK
4-
THE ATHARVA-VEDA-SASIHITA.
III.
Let the (two) A9vins thee
4.
the gods, the Maruts,

of good things
With
iii. 8. 2
6. 4 c
change of krsva
ii.
Run
5.
first,
;
let
then put
Mitra-and-Varuna both,
(kr)
is
d)
to
let all
thy mind unto the giving
from thence, formidable, share out good things
to us.
meter by reading krsva. The

sajatdnam madhyamesthe ^ha masyd (cf.
sve ksetre savite vi raja. The third pada is made bhurij by the
krnusva.
compare RV.
second half-verse
thee
call
90
54.
i.
d,
which
rectifies the
quite different in Ppp.
forth hither from the furthest distance; propitious to thee be
heaven-and-earth both
king Varuna here saith this thus
called thee; Ltherefore (sd)\ do thou
come
he here hath
to this place.
and ahvat svenam ehi at end of d.

SPP. reports all his/art'a-mss. as reading aha instead of aha in c; no such blunder has
been noted in ours. His ms. of the comm. also appears to have ahz'at in d, but doubtPpp. has babhutdm for nbhe stdm at end of
by an oversight of the copyist (under the next verse
less only
tical
b,
phrase of exposition).
paramdsyah pardvdt'ah,
where, so far as
is
MS.
(ii. 2. 1
p. 24. 3)
gives ahvat in an iden-
it
gives a pratika reading a prihi
while no corresponding verse
is
found
in its text
or
else-
known, unless here.
Like a human Indra, go thou away for thou hast concurred {samhe here hath called thee in his own
(.')
6.
Jftd) in concord with the castes
station
he
shall sacrifice to the gods,
and he
shall
arrange the people
verse implies
much and venturesome
(viâs).
The
translation of this obscure
emendation in the
Weber
also takes
staltet "
first
and
manusyas
as
meant
for a
the other translators understand
Ppp. version, indro idam manusya pre
prehi
difficult
and
half: namely, in a, indra iva jnanusydh,
nom.
manusyh
'hi,
and renders
sing.,
b vdrnais.
in
" menschenge-
it
vlqas, as does the Pet. Lex.
suggests -syah, and
The
decidedly better in
is
be resolved into pr-e-hi, whence perhaps the corruption to parehi'); the

is not to be tolerated.
For b, Ppp.
has sam hi yajhiyds tvd varunena sarhvidanah, which is too corrupt to give us aid
the emendation to vdrnais is a desperate and purely tentative one, as there is no evi(to
repeated vocative indraoindra (so the pada-text)
dence that vdrna had assumed so early the sense of
varuna here
entirely
there
syas
is
is
varana
'
caste.'
Weber
suggests that
Zimmer takes it as virtually for devdis : both

unsatisfactory.
Ppp. ends the verse with so kalpaydd diâh. To the comm.
no difficulty the repeated vocative is out of reverence {ddardrtham) manuis
equal to
'
elector
'
a Vedic irregularity for -sydn, or else qualifies prajds understood
varundis is plur. majestaiicus for varunena ; kalpaydt, finally,

niyunktdm. The Anukr. passes without notice the /(igv?//' pada d,
is
it
the plural
svasvavydpdresu
being easy to read
the verse into 44 syllables.

7.
The wealthy
roads, of manifoldly various
have made wide room for thee

tenth [decade of
life]
let
them
all in
form,
concord
all,
call
assembling,
thee
to the
abide here formidable, well-willing.
Pathyd revatts, divinities of good roads and welfare, are explained by the comm. as
patho 'napetd mdrgahitakdrinya etatsathjnd devatdh; or else pathyds is pathi sadhavah, and revatis is dpas. Both editions read in d vaqe 'hd, but the comm., with
SPP's qrotriyas V. and K., read vase 'hd, and the translation implies this. Ppp. offers
91
Many
no variants for the verse.
-in. 5
III.
(P.M.W.E.I.H.)
of our samAiia-mss.
retain the final
visarga of samvidanah before hv- in c; SPP. does not report any of his as guilty of
and K. recognize vaêhd as a variant.J

yadi jarena havisd datva gamayamasi : atrd ta
indras kevallr vi(o balihrtas karat (of. RV. x. 1 73. 6 c, d).
such a blunder.
(_V.
Ppp. appends another verse
For prosperity
5.
astakam.
\Atharvan.
with a parna-amulet.
dnustubham
sduntyam.
t.
puro'nustup tristubh
; 8. virddurobrhati.'\
to
Found (except vs. 8) in Paipp. iii. Used by Kaug. (tg. 22), with viii. 5 and x. 3, 6,
accompany the binding on of an amulet for general prosperity {tejobalayurdhanddi-
And the.comm.
pustaye, comm.).
BloomfieldJ
"For
writes
employed
as
iii.
Translated: Weber,
p.
from Naks. K. [_comm. should say Qanti K.
it
named
success of a king: with" etc. as
collection, next after
Zimmer,
quotes
a mahdqdnti
in
and
xvii.
and
4,
94
184, with comment.
1
second
its
Griffith,
dngirasi.
vs.,
|_In the prior draft,
of this hymn.
title
seem
to justify that
86; Bloomfield, 114,331.
i.
W.
place in the
Its
title.
Vss. 6 and
7,
Hither hath come this /rtr^-amulet, strong, by strength slaughter-
1.
ing our rivals
force of the gods, milk of the herbs, let
me
quicken
it
with splendor unremittingly.

Ppp. has for d mayi rdstram jinvatv aprayucchan.
by
all
the mss. (hence by both editions) and the comm.,
(as suggested
word
is
As
ydvddi-).
name
by BR.,
quoted
v.
loi 5) to
-ydvam
the later verses shovi,
ydvan, and explains
it
mdm
of case-forms), or else apraydtar,
In
2.
may
me
I in
parna
is
to
i.e.
which
read
is
ci.yuch\
its
the
form {apra-
be understood here as the
The comm.
coram, paldâvrksa).
as either
in d,
unquestionably to be emended
\_Skt. Gram.^ 995 b, xooXyu

but not in a way to determine
in the Prat, text (iv. 56),
{^Butea frondosa
Aprayavan
is
tree of that
no objection
to dpravihdyd 'napaganid san (with irregular exchange
raises
sarvadd dhdryamdna.
[maintain] dominion,
O /ar<f-amulet,
the sphere of royalty be familiar
nijd),
in
me
maintain wealth;
supreme.
Compare the nearly corresponding vi. 54. 2, which suggests emendation of nijds to
yujds |_' 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 uttard, supporting the emendation.
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 dvarjaiie svddhtnl-karane appropriation,*
and nija by ananyasahdya. LBR. give bestandig for nija.\
'
'
3.
The dear amulet which the gods
'
deposited hidden in 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
indras sahd "yusd

4.
length of
life
translation implies
second half-verse
is
tarn
ma
formidable power, hath come, given by Indra,
by Varuna may I, shining

for a hundred autumns.
(faj)
its
daddtii bhartave.
The parnd. Soma's
governed
The
manim
emendation
in c of the
greatly,
wear
it
unmanageable priySsam
in
order to
to
bhriydsam,
an obvious improvement, adopted also by Weber, and supported by the reading of Ppp.,
BOOK
5-
iii.
III.
92
aham bibharmi; the comm., too, though reading priy-, glosses it with bhriyasain
dharayeyam. In b, Ppp. has sakhyas for qistas. The comm. finds in sdtnasya parnds 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 as -nam, qualifying idm. The
tain
metrical definition of the verse
5.
is
wanting
in the Anulcr. mss.
we may
call
it
a nicrt
LSee Weber's note aa.parnd.\
tristubh.
The pamd-cLmnlet hath ascended me, in order to

I may be superior to patron {aryamdn) and
great unharmedto ally (samvid).
ness, so that
.SVzwv/i/ is here taken as corresponding noun to the common adjective jaw i/?'(iSrf
Weber, " favor ") the comm. makes it samanajTianat
(the Pet. Lex., " possession "
;
or samabalat ; and aryaman, according to him, comes from arln yamayati, and means
adhikabalah purupraddtd
ca,
Ppp. combines
adhi samqatah (or sammatafi).

our attaras
6.
a necessary emendation.
is
They
and has for d nianusya

SPP's text, read uitards in c;
aryamdn, cf. Weber's note.J
'ris/- in b,
|_As to
that are clever chariot-makers, that are skilful smiths
me
jects to
mahyd
All the mss., and
O parnd, make
do thou,
Ppp. htgin&yat taksdno rath-, and
its
all
sub-
people {jdna) round about.
second half-verse
is
sarvdns tvd 'nrna randhayo
The comm. renders dhivdnas by dhivara m&isikdh 'fisherWeber (p. 196 ff.)
men,' and gives the technical definition of the caste of rathakdras.
Upastin the comm. explains,
treats with much fulness of these and other caste matters.
nearly enough correctly, by sevdrtham samlpe vidyamdndn upSslndn vd.
'pastiih kriiii tnedinain.
7.
They
that are kings, king-makers, that are charioteers and troop-
subjects
leaders
me
to
do thou,
O parnd, make
people round about.
all
Our Bp. reads in b grdmanyah, emended to onyah; Kp. has grdmanyah ; Op. and
D. (and, so far as appears, all S>W\ pada-xass.) grdmanyah j the word is divided by
the RV. pada-tsxi (grdmaonih), 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 qudra utd "ryah for
with
a, b,
c,
d as
in its version of vs.
6 (but with
Weber, on authority of
|_iritending tan partia ?\ instead of tvd 'nrna).
^B. iii. 4. 1.7, proposes to emend a to ^'/ 'rdjdno; the comm. explains the rajdnas
by anyadeqddhipdh J- and rdjakrtas by rdjye'bhisihcanti ^ti sacivdh. |_In SPP's Cor-
tan rna
rections (to p. 364), his
J. P.
Parnd
art
thou,
(font) with
me
a hero
8.
thee on,
Wanting
are reported as dlxMX^mg grdmaanycih.\
body-protecting
;
hero,
from the same
with the year's brilliancy
therewith
womb
I
bind
amulet.
in
Ppp.
The second pada
is
damaged,
in meter
and
in
sense,
by the
apparently intruded vtrds.
The anuvdka
\j..\
ends here, having
hymns and 33
verses; the old Anukr. says:
trihqannimittdh sadrcesu (mss. -dare-) kdryds tisrah.
Against enemies
6.
[/agadbtjam/'urusa.
Found (except
against enemies
vs. 6)
astarcam.
in Paipp.
iii.
vss. 7, 8 are specially
with a9vatthd.
vdnaspatySfvatthadevatyam.
Used by Kaug.
quoted (48.
(48. 3
6, 5),
ff.)
dnustubham.^
in a rite of sorcery
with actions adapted to the
93
The comm.
-iii.
III.
as employed by the Naks.
Lcomm. again errs

makaânti 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.
text.
should be ânti
also describes
it
BloomfieldJ K.
(17, 19) in a
The male
1.
{ptimdris)
from the khadird;
let
born out of the male
[is]
my
smite
it
foes,
whom
the aqvatthd
very acceptable emendation would be pdri jatds, since pdri
to the ablative piimsds, as
Ppp. retains the
ddhi
to
khadirat
in
(cf.
who
hate and
plainly accessory
is
dsatas pdri jajTiiri,
x. 7. 25).
The agvatiha
a of aqvatthas, and begins d with_j"zf ca 'ham.
initial
forth
[hate] me.
begins as a parasite, usually on the (ami (fem.), this time from the hard khadira (masc).
Crush them
2.
O agvaithd,
out,
our violent foes,
expelling one, allied
with Vrtra-slaying Indra, with Mitra, and with Varuna.
The
translation implies the reading of vdibddha in b as an independent
so regarded by BR., Weber, the later translators, and the
make
it
comm.
all
word
it is
the pada-m%s.
compound with dddhatas, and both editions so write it. Ppp. reads
mayi bddha todhata. Some of our mss. (P.M.W.E.) read in a
SPP's has srnlhi. The comm. explains dddhatas as bhriâm katnpayitfnj
into a
instead, for b, gatri'at
nl
f_r-
one of
Stud. ii. 10 J.
Ppp. adds a verse of its
[_but see Ved.
(cf. X. 3.
3.
13-15)
As
sea, so
own
yathd
'(^vattha
nisndmi pfirvan jdtdn
titd
'pardn
evd prdanyatas tvam abhi tistha sahasvatd.
thou,
a^'atthd, didst break out [the khadird'\ within the great
do thou break out
all
these,
whom
hate and
who
[hate] me.
comm. (and Weber). The

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
The sea," doubtless

comm. reads dbhinas in
"
bhindhi and bhandhi
the atmosphere, as explained by the
in c
the comm., of course, has the former.
part of the mss.
mahati in b unaccented (as .again at xi. 8. 2, 6).

Ppp. yathd '^vattha vibhinaccham tahaiy arnave : evd me qatro cittdni visvag bhidhi
(including our Bp.P.M.E.H.) leave
sahasvatd
4.
(cf.
Thou
our vs. 6
c,
that goest about overpowering, like a bull that
powered with thee
samhitd-m&i.
5.
foes,
here,
afaatthd,
may we overpower
our
has overrivals.
a carati, as does also the comm., followed by two or three of SPP's

Ppp. further combines in b sdsahdndi 'va rs-, and ends d with samvistvahi. [^The
Ppp. reads
mss.
d).
in
all
combine iva
rs- in
b; see note to Prat.
iii.
46. J
Let perdition bind them, with unreleasable fetters of death

aâtthd, whom I hate and who [hate] me.
my
Ppp. has avimokydis
in b,
and (as
in vs.
begins d with ydn(; cd ''ham.
Several of
our mss, (P.M.W.E.) have at the beginning the senseless reading simdtu.
6.
As,
agvatthd, ascending
them beneath thee

and overcome.
them
(ddliara), so the
of the forest-trees,
head of
my
thou dost put
foe do thou split apart
J";
iii.
6-
BOOK
we saw above) has
Ppp. (as
What
III.
the vdnaspalyd
the second half of this verse, with variants, as
as distinguished from vdnaspdti,
is,
94
its
c,
d.
as obscure as the similar
is
possibly they of that sort, they and their

relation of rti'i and artavd [_iii. 10. 9 note J
The comm. says
kind'; our translation marks, rather mechanically, the distinction.
'
themselves
which
Let them
7.
ing {bdndhatia)
" the place
means
that here vanaspati
is
where
an explanation quite
downward,
float forth
and vanaspatya the trees
from its moorby the expelling one, there is no
like a boat severed
of them, thrust forth
trees grow,"
after his kind.
returning again.
As/u in d, foi'
in c nurbadha ; our Op. has vdibddhd : pranu//andm.
would be an improvement. The comm. gives a double explanation of bandhana, as
Ppp. reads
as/t,
[_The vs. recurs at
either place or instrument of fastening.
W's
vaibadhd-.
8.
them
thrust
ix. 2. 12,
with sayaka- for
collation of Op. gives /rao, not/rrfo!J
and incantation
forth with mind, forth with intent
forth with branch of tree, of agvatt/td,
we
thrust them.
Ppp. has in a prdi 'nan nudami (which makes the meter easier), and at the end corThe lingualif or b it gives /r<j grtyena brahtnand.
respondingly the active nudamasi ;

zation of the
first
the instance in
c,
of
endn
noted in Prat.
is
(perhaps an effigy
iii.
and the comment on that
80,
a.
buried by the preceding rule) |_having been put upon a boatj
4 pushed forth with a branch, and with vs. 7
ix. 2.
made
is
with this verse and
to float away.
Against the disease ksetriyi.
7.
\Bhrgvangiras.
rule quotes
According to Kauq. the thing " mentioned in the text

of the person aimed at, in the "vitals" of which something has been
but not that in
saftarcam.
dnustubkam:
yaksmandfanadSivatam uta bahudevatyam.

6.
bhurij^
with few variants, but with vs. 5 at the end.

Used by Kau?.
ceremony (its text does not specify the disease) and reckoned
And the comm. quotes it as employed by the
(26. I, note) to the takmanaâna gana.
Naks. LCJanti.'J K. (17, 19) in the mahd^dnti called kdumdri.
Translated: Weber, xvii. 208 Grill, 8, 105; Griffith, i.89; Bloomfield, 15, 336.
Found
in Paipp.
iii.,
(27. 29) in a healing
1.
by
On
his horn hath
Visand
is,
the head of the swift-running gazelle (Jiarind)
is
indeed, in
made the
probability
its
a remedy; he
ksetriyd disappear, dispersing.
divided (viosand) in the pada-text, as

all
is
if
from vi
sd
'
unfasten
'
which
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 ApQS. xiii. 7. 16 |_ where most mss.
have raghiisyato ^. For the ksetriya, see above, ii. 8.
LJS^"" See p. 1045.
;
2.
After thee hath the bull-gazelle stridden with his four feet
do thou unfasten (visa) the ksetriyd that

Ppp. has a different d
visand and visa,

tionable.
is
yadi
obvious
This verse, again,
is
is
compacted
kiihcit ksetriyain hrdi.
that any
was intended with
found
Ap^S.
in
ib.,
(.')
The word-play
visiictna in
O horn,
in his heart.
in
is
c,
between
very ques-
but with considerable variants
anu
95
-iii.
III.
tva harino mrgah padbhiq caturbhir akramit : visSne vi syai 'tarn granthith yad asya
it is a " knot " that is to be untied by means of the horn.
One
gulphitatn hrdi ; here
ApQS. The comm., followed by a couple

ApQS. by reading gulphilam in c, and explains it
of our mss. (O.) has in c padbhis, like
of
SPP's
as
mss., further agrees with
The occurrence
gulphavad grathitam.
gustitam\
in
QB.
2. 2.
iii.
20
is
What shines down

we make all the ksetriyd
yonder, like a four-sided roof
3.
Una
In our edition,
(all
first
that
is
it
should be Una, as read by nearly
all the samhita-m&s.

b is obscure to the comm., as to us
"the deer-shaped thing extended in the moon's disk," or else
in c
The
sense of
" a deer's skin stretched on the ground "
Weber
house
is
"post
"), as the gazelle himself set
covered."
constellation,
it
therewith
{cJiadis),
disappear from thy limbs.
save our P.M.), and by SPP.
he guesses
and obscure guspita [misprinted
of the rare
also in connection with the use of a deer's horn.
takes
a,
chadis
is
up on
mat
" the
as a constellation
it
of grass with which a
Grill (mistranslating
paksa by
his four legs, with his horns for roof
might be the Arab " manzil "
7,
f, 1;, tr
Aquarii, which
its
If a
shape and name
connect with a tent: see Surya-Siddhanta, note to
viii. 9 (under 25th asterism); this

not very far from the stars mentioned in the next verse [X and v ScorpionisJ.
The two
4.
the sky
in
named Unfasteners
blessed stars
them unfasten
let
(vicrt), that
is
aje yonder
of the ksetriyd the lowest, the highest
fetter.
The
v.
verse
is
ii.
Schroeder gives the Katha version of

Ppp. makes
p. 75 J.
it
in part yet
8.
a, b,
above, which see [b recurs at
Zwei hss.,
more nearly
vatl, but reads in c vi kseiriyath tva 'bhy
so,
dnaê
p.
vi.
121. 3 b;
and TUbinger Katha-hss.,
5,
by beginning with ud agatdm bhagaour 6 bj and its end and part of
|_cf.
6 (which next follows) are defaced.
vs.
The waters
5.
verily [are] remedial, the waters disease-expelling, the
waters remedial of everything
The
vi. 91. 3
If
6.
RV.
three padas are
let
them
release thee from ksetriyd.

save that
137.6
below represents the same verse yet more
first
from the drink
come upon
{?
{vi-a^) thee, I
x.
a, b, c,
asuti) that was being
know
RV. has sdrvasya
in c;
but
closely.
the remedy of
made the ksetriyd hath

I make the ksetriyd
it
disappear from thee.
The word asuti

(_as
is
of doubtful and disputed sense
immediate cause of the " Erb-iibel," which
"gekochter Zaubertrank "
Weber
says " infusio seminis "

;
Grill,
In the fading-out of the asterisms, in the fading-out of the dawns
7.
also,
Weber's version of ksetriyd]

the comm., dravibhatam annam 'liquidized food.'
is
from us [fade] out
all-
that
is
of evil nature, fade out (apa-vas) the
ksetriyd.
in c dmayat for durbhUtam.
Emendation of
Weber) would notably improve the sense. The
many, unless we make the double combination vasd
Ppp. has tato 'sasSm at end of
asmdt
in c to
second pada has a syllable too

'sdsam.
b,
and
asinat (as suggested by
BOOK
8-
iii.
THE ATHARVA-VEDA-SAIflHITA.
III.
For authority.
8.
\_Atharvan.
mSitram
96
trdistubham: 2,6.jagati; 4.4-p.vir3dbrhattgarbhi^
uta vdifvadevam.
J. anustubh.^
Verses 1-4 found in Paipp.

also 55.
I,
note), with
i.
according to the schol. (10.
The hymn is used by Kau?. (55. 17-18

ceremony of reception of a Vedic student, and,
but defaced.
i.,
9, 30, etc., in
the
19, note), in that for
the generation of
wisdom
(the
comm.
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. I. 32 and one or the other of the two verses is taught in Vait. (22. i) as used
" by Kaugika " in the agnistoma; but our Kaug. has no such use, and it is doubtless
says, as belonging to the ayitsya
xiv.
Verses
1.32,33 that he prescribes (79. I7ff.)
reports the use here, as
hymn
in
gana).
if
it
in the nuptial
ceremonies; but the comm.
The comm.
referred to vss. 4 and 5.
employed by the Naks. K. (18), in the airavati

both cases as an aytisya hymn.
Translated; Weber, xvii. 212; Griffith, i. 90.
as
rite,
further regards the
and by Parigista 5.3
Let Mitra come, arranging with the seasons, uniting
1.
the earth with the ruddy ones (usriyd)
Agni, assign great royalty of union

The
verse
(.'
then to us
let
Q sam-veâya-)
Varuna, Vayu,
samve^yd).
very obscure, and probably corrupt, though found almost without vari-
is
The
epithet samve^yd (found only here)

samve^dyan in b but Weber renders
by "ruhsam"; the comm., by "pervading"
ant (only /ai for ai/ia in c) in Ppp. also.
seems fashioned
to correspond to the participle
by "umlagernd" and the epithet

{vyapnuvan) and " suitable for abiding in
the ppl.
" {samvei;arJiam ai'asthdnayogyam).

The
comm. takes usriyas as gdvas, i.e. kirands rays.' R. ventures heroic emendations
" Let Mitra come after ordering of the time, enlivening (satnhdpayan or something
'
equivalent, since 'putting to rest'
with his rays
but
realm go to rest."
|_BR. take kalp- as
vtitrA rtiibhih.
The
first
imply that
3.
12
also
vii. 17.
my
viii.
a,
(like Jiiadhyamaqi, iv. 9. 4),
fellows.
17
a.
The
plural verb in
regarded as
probably the one
whom
b seems
its
to
subjects.
the others gather
comm. has nothing valuable [samrddhakamah san svasamdndih

The comm. takes rati in a as = Aryaman. Ppp. has grhnantu for haryantu
;
the
The meter
assumable
is
the deities mentioned in the line are to be
all
about as chief
sevya/i).
of
and VS.
may be midmost man
pada
Madhyamestha
sich richtend nach.'J
[ghra-), that I
11
no result of the action of Mitra's rays) the earth
Let Dhatar, Rati, Savitar enjoy here (iddm) let Indra, Tvashtar,
my words {vdcas) I call the divine Aditi, mother of heroes
2.
welcome
in b.
is
Varuna make wind and fire {vdyum agnhn), make our great
The first pada is redundant, unless we make the double combination
let
of d would be rectified by reading syatn (or dsam, as
in this stage of the
=46)
I call,
is ill
language) for dsdni.
The
verse as
it
is
perhaps
stands (11
12
described as 2.jagatt.
with acts of homage. Soma, Savitar,
contest for preeminence
may
[my] fellows who gainsay not.
all
this fire shine for
the Adityas, in the
very long, kindled by
97
-iii.
III.
(_cf. iii. i8.

4J to ahamutiaratvi (against all
by BR., i. 891 the comm. also takes it as
two words, and renders uttaratv^ by yajamanasya qrdts/hye. Ppp. reads devdn for
adityan in b. The comm. has didayat in samhita; our pada-text has it, and Prat. iii. 22
The
translation implies in b emendation
the mss. and both editions), as proposed
and
iv.
89 deal with
conversion to didayat in saihhita.
its
may ye not go away (pards) may an active

4. May ye be just here
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 probable, the verse
natural
is
upasatyam
understood
The comm. regards kdminls

meaning striyah gdvah (perhaps
iha.
finally as
and
the sense
in
b divides fry as, deriving
\_pada has iryas^.
The Anukr.
it
'
in c is quite
be your desires sub-
kdma upa kaminir
the text
is
deva
vii;ve
defective or incorrect
The comm.
from root
calls for
is
as addressed throughout, and explains
general explanation of the verse implies striyah).

in a,
kamhiis
originally addressed to kine,
villas as
Ppp. has a different reading: asmai vas
ject to his.'
it
we may regard
not,
if
and rendering
ir,
1 1
1 1
= 42
the
reads //-aj ior paras
indrgaprerakas
it
syllables,
and
requires at the end -i-antu; but no inference as to a difference of reading
strictly
be
to
is
Weber says: ''asmdi diesem, dem

LPpp. combines in b vdjat.
Hausherrn, kdmdya zu Liebe oder gehort astndi zu kdmdya selbst.' "J
drawn from
this.
We
bend together your minds, together your courses (vratd),

ye yonder who are of discordant courses, we
make you bend [them] together here.
5.
together your designs
This and the following verse, not found with the others
as
vi.
94.
I,
our sixth book
in Ppp.,
occur again below
30. 2 J, and vs. i occurs in Ppp. xix., with the other material of
they are so far discordant in subject with the preceding verses that we
|_cf.
also
ii.
may
fairly call
first
half-verse, further, nearly accords with
them out of place here. This one exists in MS. (ii. 2. 6), with ana?iisata
for namdmasi, and sthd for sthdna.
A RV. khila to x. 191 h^LS janatdm in a for sath
vrald, dkiitis in b, and, for c, d, asdu yo vimaiid janas tarii samdvartaydmasi.
The
1
a,
vdm
b (they have
sam/u'ta-mss. read
for vas, and, for b,
before sthdna, nor
-td/i
VS.
xii.
sdm u
is
58
a, b,
quotes the passage as an example of the assimilation of

reads stana instead of sthana.
iv. 2.
5' a, b,
MS.
Nearly
all
ii.
7.
our
there anything in the Prat, to prescribe
the omission of the visarga in such a situation, while the
The comm.
TS.
cittany a 'karain).
it
comment
to
ii.
40 expressly
to a following initial sibilant.
Three of our mss. (P.M.E.) read
at the
end -naydmasi.
6.
seize
with [your] intents

tracks following
The comm.
makes
in
minds with [my] mind
[your]
;
my
put your hearts in
my
come ye
control
rtîAs grhnami in a,
2. 21.
intent
[your]
and three or four of SPP's mss. follow him
of anncittebhis.
Quite
How
heedless the Anukr.
he also
a number of mss. (including our
P.M.W.H.s.m.I.) very strangely combine at the end -mdnar

i.
my
come with
motion {ydtd).
b a compound
similar verse at
after
is
Sta.
MB.
has a somewhat
of metrical irregularity
is
well
8-
iii.
BOOK
III.
98
by c, where the desirable alteration of vdi;esu to vdê, and the abbreviation

hfdaydni to the equivalent -ya (both suggested by Weber) would leave a good
|_The combination
tristubh pada there is no jagatt character to any part of the verse.
-manareta looks as if it had blundered in from the end of b.J
illustrated
of
Against viskandha and other
9.
[Vdmadeva.
dydvdprthiviyam uta vSifvadevam.

6.
evils.
dnustubham
4.
4-p.nicrd brhati
bkurij\
Found in Paipp. iii. (with vs. 6 at the beginning). Used by Kaug.

demons and the hindrances caused by them.
Griffith, i.91
Translated: Weber, xvii. 215
(43. i) in a
charm
against
Of the kargdpha,
as,
father, earth
[is]
mother
gods, ye have inflicted (abhi-kr), so do ye remove (apa-kr) again.
The whole hymn

no
heaven
of the vigaphd,
much
contains
that
obscure and
is
difficult,
and the comm. gives

are.
Ppp. begins
anywhere, being as much reduced to guessing as we
real help
with karsabhasya visabhyasya, which rather favors Weber's opinion, that the apha of
names
the two
is
suffix,
abhaj probably two
related with
varieties of
viskandha are
The comm.
intended, though none such are mentioned in the later medicine.
finds
krqaqaphasya {vydghrddeh), the other either vigatafaphasya or vispastaâphasya. SPP. reads in b dydii/i p-, which is doubtless preferable to our dyaus p- it is read by the majority of his mss. and by part of ours (H.I.K.) ;
qapha
'
hoof
'
both
in
one
Ppp. also has
Ppp. further omits abhi in
it.
Without claspers they held
2.
Manu
make
ficial
the reading of the
it is
explanations; and, what
let
On
Weber
c.
subject of the verse

3.
is
was so done by
one of the three
plausibly conjectures a
castration
surprising even in him, three diverse ones of vddhri,
is
sometimes effected
(.')
is
the right one.
method
in that
Ppp. adds
of tight tying to be the
way.
that the pious {vedhds) bind on;

^Xxmg^khrgala
make impotent the flowing (.'), puffing (.') kdbavd.
a reddish
the binders
that
some of the mss. (including our O.) also give

comm. he gives two different and equally arti-
without the least regard to the connection

ca after vadhri in
(dhdrayd)
fast
in d.
the viskandha impotent, like a castrater of bulls.
Ppp. begins with aqlesamano 'dhaflesmdnas, and
and reads api for apa
c,
All obscure and questionable.
Ppp's version
is
for a,
si'itre
piqunkhe khitgilam; in
\yadiox tadj fore, (ravasyam (usma kababam (the nagari copyist writes kdvardham').
The comm. also has in c qravasyain, and three or four of SPP's mss. follow him the
The comm. explains khfgalam by tanutrdnam
translation assumes it to be for srav-.
'armor,' quoting RV. ii. 39.4 as authority; qravasyam hy bdlaritpam annam arhati
(since qraiias is an annandman !^; qiismam by qosakam [_see Bloomfield, ZDMG.
;
xlviii.
574J; kdbava as a hindrance related with a kabu, which is a speckled {karburaand bandhuras is either the amulet bound upon us, or it is for
varna") cruel animal

-rds,
4.
"the amulet,
staff, etc.,
Wherewith,
Asura-magic {-mdyd),
of the kdbavd.
held by us."
flowing ones,
ye go about
like the ape, spoiler of dogs,
(car),
like
gods with
and with the binder
(.'')
;;
99
Or (ravasyii
is
quick, lively
'
(Pet. Lexx.)
'
lO
-iii.
III.
the comm., " seeking either food or
vandhard kabhavasyam ca. The comm. explains

bandhiird by sainbaddha dhrtd kliadgddirupd hetih. The verse is scanned by the
Anukr. as 9 + 9:9 + 8 = 35; the usual abbreviation of iva to ^va would make b and c
good anustubh padas. ^Read ^ravasyd^, voc, in a?J
Ppp. reads
glory."
Since
5.
ia
c,
ditsatiath
bind thee [on] for spoiling,
I shall
shall spoil the
kdbavd
ye shall go up with curses, like swift chariots.

The
translation implies emendation of
and the comm.)

called for
the
bhartsyami (our edition) or b/ia/syami (SPP's
bhantsyami, from root bandh, which seems plainly indicated as
to
comm.
explains bhats-
great majority of mss. give bharts-.
The comm. has
josayitvd bhavaih.
and then as dipaydmi; the
as badhiidtni,
first
Ppp.
quite corrupt here
is
justi tvd kdihcchd 'bhi
end carisyatha (two or three of SPP's mss.

c uddqavas into one word, " harnessed with
at the
agreeing with him), and he combines in
speedy horses that have their mouths raised for going."
6.
hundred and one viskandlias
thee have they

That
is,
'
jahariis of
over the earth
[are] distributed
taken up, of them the inskandha-%'^Q^\.m^ amulet.

(Weber otherwise). In c, for the
we ought of course to have jahrus; this
an amulet that spoils those viskandlias

the mss. and of both editions,
all
comm. reads
the
first
'
such expansions of r with preceding or following consonant to a

Ppp. has a different second half-verse tesdih
syllable are not rare in the manuscripts.
ca sarvesdm
idam
The second pada
viskandhadusanam.
asti
is
found, in a different
MB. ii. 8.4 b. 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
connection, as
false
|_For " loi," see note to
form yaâra J.
10.
To the ekastaki (day
[Atharvan. trayodafarcam.
1.
iii. 1
5.J
moon's last quarter).
of
dnustubham
dstakyam.
4, s, 6, 12. tristubh ; ;. ^-av. 6-p.
virddgarbhatijagati^
Found, except
(1-4,6,
1,
vss.
9 and
13, in Paipp.
Used by Kaug.
10, 8, 5, 12, 7).
but with a very different order of verses
i.,
in connection with the
celebration of the festival of the moon's last quarter (19. 28,

ness,
The
ful-
138. 1-16), or of a particular last quarter, regarded as of special importance.

details of the
Kaug. are expanded and explained by the comm.
nature to cast light upon the interpretation of the verses.
Weber
at considerable length the questions connected with the festival.
concern
itself
Translated: Ludwig, p.
She
first
Vait.,
89
Weber,
xvii.
218
Griffith,
i.
discusses
93.
(diili)
to us each further
summer
at
(.'
Yama's;
PGS.
and MB.
i.
version of K. agrees
(iii. 3.
5),
d;
8.
c,
and MB.
ii.
2.
17
(ii. 2.
c, d,
8. i);
and
its
MS.
TS.
her,
has, for a,
(ii.
13. 10),
RV. iv.
The
ya prathama
second half
and also found below as 17.4
(Weber) throughout with ours
let
sdmd).
verse occurs also in several other texts: in TS. (iv.3.ns),
K. (xxxix. 10),
C, d.
ff.)
which does not
shone out; she became a milch-cow
rich in milk, yield
The
they are not of a
cow and also vs. 7 c-f (9. 4) in the sdkamedha rite of

The comm. quotes vss. 2, 3, 7 as employed by Parigista 6. i.
the caturmdsya sacrifice.
I.
(pp. 219
with the astakd, yet employs vs. 6 (13.6) at the agnistotna sacrifice, in
connection with the somakrayanl
57. 7
astakd ceremony, or
and again, with more
is
c, d.
BOOK
lO-
lii.
III.
vyaufhat, with dhuksva at end of
c,
and PGS. agrees with

utt-, and in 8. i
MB. (in all four occurrences) has duha

The comm. takes sdmdm in d as an
C;
a.
does Weber.
The
2.
it
lOO
MS. has duhe
also
end of
at
arhand putra vdsa
for
adverbial accus. (^= sarvesu vatsaresu), as
Hillebrandt, Ved. Mythol.
\_Zi.
i.
500.J
night which the gods rejoice to meet, [as] a milch-cow coming
unto [them], which
the spouse {pdtnl) of the year
is
her be very
let
auspicious to us.
The
MGS.
verse
(ii.
is
found also in PGS.
and
8.4<:)J,
(iii. 2.
second half
its
janas in a and ivS. "yatlm

up-, and at the end -gala.
the comm. quotes TS. vii. 4. 8'.
better readings
Thou,
the year-
whom we
(ii. 2.
17. 2)
(ii.
16
c,
d)
MGS.
b [_and
in
b dhenu ratrim
3.
HGS.
2),
MB.
in
|_MP.
the
(ii.
20. 27)
and
four have the
first
has rdtrlm\.
For sathvatsardsya pdtnl
Ppp. has
8
(cf. vs.
a,
in
b)
model {pratimd) of
do thou unite our long-lived progeny with abundance of
night,
worship
{iipa-ds) as
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 hye tva ratrim upasate,
'
and
|_MGS. has the
tesam for sa nas.
in c
The
with Ppp.J
and MB.
vs. at
half-verse is read also in
first
ii.
TS.
8.4<i (cf. p. 156),
(v. 7. 2'),
K.
agreeing nearly
(xl. 2),
PGS.
(iii. 2.
2),
TS. gives at end of b upasate, 1AV>. yajdmahe; PGS. \\2& pratimd

yd tdm ratrim updsmahe. In our edition, restore a lost accent-mark over the sr of
srja in
4.
(ii. 2.
18)
d.
This same
she goes about
is
she that
(car),
first
shone out
having entered
among
these other ones
(f.)
great greatnesses [are] within her
the bride (vadliu), the new-going generatrix, hath conquered.

This verse
repeated below as
is
viii. 9.
11.
It
occurs, with considerable variants,
TS. (iv. 3. 11'), MS. (ii. 13. 10), K. (xxxix. 10),

^GS. (iii. 12. 3), and MB. (ii. 2. 15). For dszi itardsu, TS. and QGS. have antdr
asyam; MS., also Ppp., sa 'psv anids; 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
a whole series of other texts:
in
(but Ppp. irita)
endm mahimanah sacante (QGS.
-ntam), but
MB.
viqve hy asydtn
mahimdno antah;
while, for jigdya in d, TS. and (JGS. give jajdna, and MS. and
Ppp. mimdya, (JGS. following it with navakrj ; and MB. reads prathamd for our
navagdt. QGS., moreover, has in a vyuchat. These variants speak ill for the tradi-
tion.
The comm.
gives four diverse explanations of navagdt: going in
each new or daily rising sun
going to a daily originating new form

the day; and the
if
the last
the
new
is
comment
TS.
the meaning, jajdna
or, finally,
a \Jydl%'d?
ends d withyai/rf/.
The
\^.
|_Further,
better with
BR.,
v.
MB.
has
1538, give
'
going to the nine-fold divisions of
by WeberJ adds a
|_reported
is
year, she bears the days that follow."
syllable in
5.
to
company with
pervading the new originating kind of living creatures
in
it
fifth, "newly married";

than jigdya: " as soon as wedded to
The meter
a esdi'va sd
erst-gebarend
forest-tree pressing-stones have
made
oblation of the complete year {parivatsarma)
'
is
really
redundant by a
yd piirvd
vy-j and Ppp.
for navagdt.
their sound,
making the
sole dstakd,
having good progeny and good heroes, be lords of wealths.
may
we,
lOI
" Stones "
i.
162, l6i J
for c ekastakayi
(=
or the
requires havls
the
Some
-kSydi) havisd vidhema.
comment to Prat. ii. 63

our mss. (P.M.W.Op.) give in
b
wood used instead

wooden mortar and pestle
probably, blocks of
i.e.
Ved. Mythol.
lO
of stones |_see Hillebrandt,
(so the comm.).
of the mss.
Ppp. reads
combine havih kr-
in
Some
of
which both editions accept.
HGS. (ii. 14. 4) and MB. (ii. 2. 13) have

begins with ulukhalds, combines havih k- and reads
c suprajasas.
HGS.
a corresponding verse:
k-,
-ill.
III.
rindm
in b, and has supraja vlravantas in c

MB. gives for a duliikhaldh sampravadanti grdvdnas, ends b with -rlndm, and has for d jyog jivema balihrto vayam te.
|_It recurs also at MP. ii. 20. 34 and MGS. ii. 8. \^.\
The first pada is Jagatt, unnoted
in the Anukr.
[_As to astakd, cf. Zimmer, p. 365.
;
The
6.
track {padd) of Ida
[is] full
forms
of ghee, greatly trickling
The
vedas, accept thou the oblations.
of those seven let the willing stay {rdmti)
AQS.
Jata-
cattle of the village that are of all
Ap^S.
be with me.
HGS.
(ii. 17. 2), and MB.

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 idaiii
Versions are found in
(ii. 2.
(ii.2.17),
(vi. 5. 7),
14),
jusasva (for prati

iddydhp-; then, in
etc.) in
pustis for rathtis;
HGS.
d,
HGS.
b;
begins with iddydi srptam, and
ApQS., HGS., and TA. read ihd
ApQS. combines
and A(JS.
instea.d of nidyij
The comm.
ends with rarittir asiu pustih.
reads tldyds in
he renders sarisrpam by atyarthaih sarpat, rathtis by prltis, and specifies the

(i.e. domestic) animals as cow, horse, goat, sheep, man, ass, camel
but
seven village
number seven
the
jagatl, as in vs.
[Set] thou
7.
be
[_Pada c
5.
our
is
virupds (a fragment of our
inserts
Pada a
doubtless used only as an indefinite sacred one.
is
me
ii.
ii.
34.4a; between vi^variipds and
34.
4b!).
in both prosperity
Prat.
ii.
is
again
ApQS.
tesdin
72 requires iddyds p-.\
and abundance
may we
night,
in the favor of the gods.
spoon,
sacrifices,
The
fly
away
full
fly
bring to us food
back hither
(is),
well-filled
refreshment
jointly enjoying all
ifirj).
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 pratlka
in Vait. (see above)
its first half is found in several other texts
VS. (iii. 49), TS.
first
(i.8.4'),
MS.
(i.
10. 2),
K.
for darve, as does also the
AQS.
(ix. 5),
(ii.
18.
13); of these, VS. TS.
comm., with a few of SPP's mss.
The comm. understands a sthapaya
isam
in the last half-verse.
tion
bhaja would answer an equally good purpose.
go
forth with oblation
renders by havisd
and
He
AgS.
in a, as in the transla-
Finally,
paHcapatalikd the whole
but not the
title,
appears to
fit
is
made
he points out
8.
to
that, as c is
;
but that
a verse, with three avasdnas j the statement,
our Anukr.; this scans as 8
needlessly counting only 10 syllables in b.
is
Sambhutijatl he
quoted as a pratlka, a and b have a right to the character of a separate verse

in the
darvi
explains that the spoon
to return with the answering blessings.
samyak pdlayanil prinayanti.
reTiA
Ppp. has samprncatl
In our ed., read
Hither hath come the year, thy spouse,
md
4-
10
for me.
-)-8
8 -f8
= 50,
\Q.i. iv. 15. 12 n.J
sole dstaka
do thou
unite our long-lived progeny with abundance of wealth.

of repeating the second half-verse of vs. 3, Ppp. gives for c, d iasmdi
havisd ghrtena fdu na( (partita yacchatu. Against his usual habit, the comm.
explains c, d anew, but quite in accordance with his former explanation.
Instead
juhomi
BOOK
lO-
iii.
sacrifice to the seasons, the lords of the seasons,
9.
III.
I02
them
of the
seasons (artavd), and the winters (Itdyand), to the summers (sdmd), the
months
years, the
The change
below, as
xi. 6. 17.
Agni
etc.
for the lord of existence
of case, from accusative to dative, in
The
construction.
the drtavas
[_cf.
iii.
to the
6.
doubtless intends no change of
d,
Ppp. it is in part repeated

comm., the "lords of the seasons" are the gods,
verse, as noted above,
According
sacrifice.
wanting
is
in
6 notej are " parts of seasons
other unspecified divi-
and although sama, santvatsara, and hayana

are synonymous, yet hayana here signifies " days and nights," and sama. " half-months."
sions of time, sixteenths, kasthas, etc."
To
10.
thee for the seasons, them of the seasons, the months, the
Disposer (vidhdtdr),
Creator {dhdtdr), the
the
years,
the
Prosperer
Qsantrdli), the lord of existence, do I sacrifice.

All the saihhita-mss. combine in a -bhyas
text
t^/a,
and SPP. accepts the reading
ours emends to -bhyas tva ; such treatment of
sporadic examples of
in a text like
The comm.
ours
it
final
as
is
common
in his
in Ppp.,
and
among the AV. mss., but it is hardly to be tolerated

comment to Prat. iv. 107 quotes the passage as -bhyas tva.
are found
and the
4J deems
|_at xix. 37.
this verse |_and not v. 28. 13

J to
be the one repeated as
mabhyas
samvatsardya ca, which at any rate rids the text of the embarrassing tva. Here the
comm. declares the artavas to be " days and nights, etc." samrdh he explains as
savtardhayitre etanndmne devaya.
xix. 37.
see under that verse.
Ppp. has, for
a,
\>,yajur rtvigbhya artavebhyo
We, making
1 1
is
oblation with idd
sacrifice to the
gods with what
rich in ghee; unto houses not disorderly (} dliibhyant), rich in kine,
may we
enter together.
the translation would imply more

may we lie down, go to rest
upa viêma |_the Index Verborum takes upa as an independent " casegoverning" preposition J the comm. says upe 'tya sath viqema sukhena ni vasema; he
Or,
it
might be,
'
'
naturally sain
comfortably removes the anacoluthon
b by declaring yaje
in a,
= yajamahe,
and takes
alubhyatas as either nom. {ârdhyam akurvdnas) or accus. {gardhyarahitdti).
Ppp.
reads for d drsadesvpagomata.

12.
The
sole dstaka, paining herself {tapyd-) with penance, generated
by him the gods overcame

became the lord of might ((dct-).
an embryo, a greatness, Indra

slayer of the barbarians
The
K. (xxxix. 10), PGS.
(iii. 3. 5), and

15.9a |_and MP. ii. 20. 35 aj TS.
accents tdpya- in a (the comm. does the same), and its c, d read tina ddsyiin vy
clsahanta deva hanta ^suranam abhavac chdcibhih, and K. PGS. have the same version
Ppp. agrees with them in reading asuranam for ddsyundtn, 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 i>y as-, 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,
a.dd\ng garauiyam or sttttyatn {Ixoxa gr 'sing'), and ihtn garbhasthavad adr^yaiii
(iromgr swallow '), to the true meaning. The ekdstaka he defines to be " eighth day
of the dark half of Magha." The concluding pada is jagatl.
MB.
verse
is
21);
(ii. 3.
found also in TS. (iv.

and a is identical with
their foes;
3.
13),
HGS.
ii.
'
103
Thou whose son
13.
of Prajapati
Wanting
thou our desires
fulfil
in Ppp., as
Soma, daughter
thou
art
accept our oblation.
contains 5 hymns, 40 verses
and the quotation from the old
simply daâ.
is
For
II.
from
relief
trdistubham
RV.
The hymn
x. 161.
for long life.
ditidrdgndyusyam^ yaksmaiidânadevatyam.
fakvarigarbhd Jagati ; j, 6. anustubh ; 7. usnigbrhatigarbhd

pathydpahkti ; 8. J-av. 6-p. brhatigarbhd jagati^
4.
four verses are found in Paipp.
first
are also
and
disease,
\Brahmatt and Bhrgvangiras. astarcam.
The
is
II
above noted.
The second anuvdka

Anukr.
whose son
Indra,
is
-m.
III.
1-4 (RV. adds a
with the bulk of the 4-verse hymns
i.,
verse,
fifth
which occurs below as
they
1.20).
viii.
ceremony (without specifiadd such), and, in company with many others (iv. 13. i etc. etc.), in a rite for length of life (58. 11); and it is
reckoned to the takmanâna gana (26. I, note) and to the ayusya gana (54. II, note;
but the comm., ignoring these, counts it as one of the ahholinga gana).
In Vait.
(36. 19), vs. 8 accompanies the setting free of the horse at the at;vamedlia sacrifice and
is
used by Kau?. (27. 32, 33)
cation of person or occasion
in a general healing
the schol. and
comm. assume
to
the
hymn
etc., in
(the edition says,
the
purusamedha
Translated: Weber,
Roth,
Zur
I
1.
Litteratur
i.
(38. i).
231
xvii.
|_See also
Griffith,
und Geschichte
release thee
by
des
i.
W's
95
Weda,
now
if
employed, with
is
introduction to
ii.
ii.
33
33.
In part also by
p. 42.
oblation, in order to living,
and from royal ydksma ;
10.4; the pratikas are the same)
from unknown ^^/;a
seizure {grdki) hath seized him, from
it,
Indra-and-Agni, do ye release him.
RV. inserts vd after yddi in c. Ppp. has, in the second

yady esa yatas tata ind-. The comm. explains rdjayakstna as
or else "the^. that seized king
erences in Bloomfield's
If of
2.
Soma first," quoting for the

The first pada \s jagati.
half-verse, grahya grhlto

either " king oi yaksmas "
latter
TS.
ii.
5.
exhausted life-time, or
if
deceased,
if
gone down even
presence (antikd) of death, him
won
him
{spr)
The
for
65 [_see ref-
comment J.
[life]
of a
I take from the lap of perdition

hundred autumns.
to the
have
AdspSrsam, which is the reading of our edition, supported

by the comm. {j= prabalaiit karomH), and two of SPP's mss. that
follow the latter the dsparâtn 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 ^rf ukhardtranslation implies in
by RV., and
also
;
yur y-.
LAt
ii.
14. 3
SPP. used the
equal reason he might use

3.
it
here for
"
long/"
'Cc\e.
to
denote the ksaipra circumflex
praqlista of nlta
With an oblation having a thousand
hundred
life-times,
have
RV. has
in
eyes, a
with
hundred heroisms, a
taken him, in order that Indra
unto autumns, across to the further shore of
= n{-ila.\
may
lead
him
all difficulty (diiritd).
a qatdqdradena for faidvtryena, and makes much better sense of

(it also has imdm for enam).
c,
d by
reading (atdm for indras, and indras for dti

4.
Live thou increasing a hundred autumns, a hundred winters, and a
BOOK
II-
iii.
hundred springs
pati [give]
III.
a hundred to thee [may] Indra, Agni, Savitar, Brihas-
with an oblation of a hundred life-times have
Our text, in the second

given by RV., which reads
taken him.
half-verse, ingeniously defaces the better
meter and sense
indragrit for ta indro agnlh in
c, and ends with havise

by the Anukr., its c having 14
'md?n pt'mar duh.
The
syllables (gaivart),
and making the whole number 47 syllables (jagaii
Enter
5.
in,
verse
fairly correctly defined
is
less i).
breath-and-expiration, as two draft -oxen a pen {vrajd)
the other deaths go away
let
IO4
which they
{vi),
the remaining hundred.
call
In this verse, as in the preceding and in vs. 7 and elsewhere, SPP. makes the indefensible combination
Lcf. note to
\_As
to
19.
i.
ch, instead of
mutual assimilation of n and
ch, as the result of
"one hundred and one deaths," cf. viii. 2. 27 xi. 6. 16; i. 30. 3
and the numbers in the notable passage, xix. 47. 3 ff. Kuhn's most
Germanic parallels, KZ. xiii. I28ff. Vû\.\ys., Deutscher Volksaberglaube'^,
the
ikaqata in Index
interesting
J.
;
papers read before the Oriental Club of

3i) 335
Hopkins, Oriental Studies
Zimmer, p. 400. Cf. also the words of the statute,
Philadelphia, 1888-1894, p. 152
.
Edward
4, concerning the
I.,
"Fine
of Lands," "unless they put in their claim
within a year and a day ."J
Be ye
6.
here
just here,
breath-and-expiration; go ye not away from
carry his body, his limbs, unto old age again.
At the end
comm. reads Javam
of b, the
= (tgAram,
akale) instead of yuvdin, and
two or three of SPP's mss., as often, follow him.
Unto
7.
(iti-dhu)
old age do
may
away, which they
The Anukr.
commit thee
unto old age do
old age, excellent, conduct thee

call
let
shake thee down
the other deaths go
the remaining hundred.
scans the verse as 9
-I-
-)-
-h
= 40,
not admitting any resolution in
c.
Old age hath curbed (abhi-dha) thee, as it were a cow, an ox, with
that
a rope the death that curbed thee, when born, with easy fetter
Brihaspati released for thee, with the (two) hands of truth.
8.
The verb-forms
Am.
the
hymn
On
comm. renders
discussed,
account of
rope for confining
Lanman, Transactions of
As
Cf. note to iv. 18. i.J
in
many
the aorist ahita (for adhita) as an imperative, baddhath
jayamanam
in
(virtually
" on occasion of difficult parturition," which
same reason that the comm. regards
the
halter, or bridle, or
'
Philol. Association, vol. xxvi, p. xiii (1894).
other cases, the
karotu.
noun abhidhanl
meaning "
represent the
|_A case of " reflected
and guiding.'
it
'
is
at thy birth
')
Weber
entitles the
Perhaps
plainly wrong.
it is
for
as relating to a child, or to a person diseased
from improper copulation. In our text, at the beginning, read abhi (an accent-sign
under a-). There is no brhati element in the verse.
lost
12.
Accompanying the building
navarcam.
\Brahman.
fdldsuktam.
of a house.
vdstospati^dldddivatam.
irdistubham
2.
virddjagati
J. brhati; 6. fakvartgarbkd jagati ; 7. drsy anustubh ; 8. bhurij ; 9. anustubi-l
The
in XX.,
first
and
eight verses are found in Paipp., but only 1-5, 7 together, in
vs.
8 in xvii.
LMore
or less correspondent vss. recur at
MP.
6 being
ff. and
iii.,
vs.
ii.
15.3
;;
I05
MGS.
12
-iii.
III.
The hymn is reckoned by Kaug. (8.23) to

used with them in a house-building ceremony (43. 4 if.
the " two dhnivas" mentioned in 43. 1 1 [_are doubtless the same as the " two dhruvas "
mentioned inj 136. 7 [_and the latter J are, according to the comm. to vi. 87, not vss.
at
ii.
Ii.l2ff. (cf. p. 148 ikdiva).]
the vastospatiya hymns, and
is
and
but hymns
87 and 88) vss. 6 and 8 are specially quoted (43.9, 10). Vait.
agnistoma sacrifice) gives a pratlka which is nearly that of vs. 8, but
with adhvaryo for nari.
|_Vs. 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. Hillebrandt, Veda-chrestomathie, p. 44; and
I
(i6.
2,
vi.
in the
1,
Bloomfield's references
Just here
1.
all
ghee
may it stand in
may we resort
[my] dwelling {qdla) firm;
unto thee here,
dwelling,
our heroes, with good heroes, with unharmed heroes.
Ppp. reads abhi instead of upa in
^GS. iii.
in a, ami
tisthatu for -ati\ and b in
3,
whole verse, with tisthati
(for
Padas
d.
a,
b are found
with iistha for the same
upd)
Just here stand thou firm,
2.
Mittheilungen der Anthropologischen
Winternitz,
xvii, p. [38].
{ni-7ni)
fix
security, sprinkling
{sam-car) with
M.
also
Gesellschaft in Wien,\o\.
in d,
in
PGS.
HGS.
(i.
iii.
with
4. 4,
27. 2) has the
and suviras before sarvav-
in
c.
dwelling, rich in horses, in kine, in
pleasantness, in refreshment, in ghee, in milk; erect thyself
(tit-qri) in
order to great good-fortune.
PGS. (ibid.) has padas b and d, makb are also found in (JGS. (ibid.), with considerable variants sthiine for dhruva, dhruvS, for qale, and silamavatt for stmr- and
HGS. (ibid.) has again the whole verse, with firjasvatt payasa pinvamana for c.
The comm., with the usual queer perversion of the sense of siinria, renders silnrtavatt
Ppp. leaves the a of aqvavatl
them with
ing one verse of
c,
in
b unelided.
d; padas
a,
by bahubhih priyasatvavdgbhir
A garner
3.
grain
in at
evening.
to thee
dJianint) art thou,
(.'
may
the calf come,
This translation of the

tion of
dwelling, of great roof, of cleansed
may
the boy,
the
-syand-, and so does
is
suflScient to
QGS.
(iii.
show
that they intend sy
2) in the parallel passage
kumdra d syandanidik dhenavo nityavatsdh ; PGS.
tvd qiqur a krandatv a gdvo dhenavo vdqyamdndh.

7. J
the kine, streaming
but the scribes are so .wholly untrustworthy in their distinction of
comm. reads
(iquh krandaty d
vs.
may
difficult
sy and sp that the requirement of the sense

;
c art jagati.
and doubtless corrupt first half-verse implies emendawhich latter is, in fact, the Ppp. readSPP. adopts the bad reading dspaudamdnds, claiming to find it in the
majority of his mss.
here
Padas b and
-chandas to -chadis, and oi putt- topiltd
In d,
ing.
vdnlbhir yiiktd.
bdlddiiiatii
The comm.
lets us
|_MGS.
ii.
eiiaih
(ibid.)
has d
11.12b
reflects
our
understand by dhaniiit either bhogajdtasya dhdrayitrt or
pra(astdi stambhair upeti; and by brhachandds t\\htT prabhiltdchddana or tnahadbhig

chandobhir veddir upetd; piitidhdnya is "having corn malodorous from age"
a
sign of stores unexhausted.
very poor sort of brhatl.
men, not mss.
none of
The Anukr. apparently scans

[_Note that of
SPP's
his living authorities
as 74-8:
io-t-ii=36: a
authorities for dsyand-,
gave dspand-.
and
The blunder
is
were
easy for
the eye, not for the ear.

J
4.
This dwelling
let Savitar,
Vayu, Indra, Brihaspati
fix,
foreknowing
BOOK
iii.
12-
let
the Maruts sprinkle
III.
it
with water, with ghee
let
I06
king Bhaga deepen
{ni-tan) our ploughing.
Ppp. reads
rally
it
in a,
bhagas
better) for
b vayiir agnis tvasta hota
in d.
In c
it
and has so>nas (which
ni,
begins with the true reading uksaiiiu; this
suggested as emendation of the uchdntu of the mss. that
suits raja
is
so natu-
the translators assume
all
(Weber, strangely mistaking the plain statement of the Index Verborum, accuses us
uksdntu is also read
of having wrongly altered uksdntu in our edition to uchdntu!')
by the comm., and by two or three of SPP's mss. that follow him
properly admits
it
into his text.
SPP.
also reads after
it
and SPP. very
udna, with the comm., but
KJ there is no instance where udna and udnds

them (here, our Bp.O.Op. have uina, P.M. utva, the
rest * unna : our edition gives unna, and Weber has failed to see that it was corrected
The comm. makes d refer to the ploughing
in \.\\& Index Verborum Lunder uddn\).
gdldbhumeh karsanath nitaram karotu. |_*E.H.D.K.Kp. and
of the site of the house
against
his mss. [_except the grotriya
all
are correctly read in any of
Ppp. have ttnna;
5.
W. has
has utta ;
I.
[_For uchantu, see x. 9. 23 n.J
-tu tva.\
mistress of the building
(.'
mdna), as sheltering, pleasant, hast
thou, a goddess, been fixed by the gods in the beginning; clothing thyself
in grass,
mayest thou be well-willing; then mayest thou give us
wealth together with heroes.

Ppp. has, for c, d, ftnnaih vasand sitmand ya(as
" Grass " in c refers probably to a thatched roof.
tions for
tvam
rayiih no dhi subhage suviram.
Mana
the
comm.
gives two explana-
either " of the reverend {inananiya) lord of the site {vdstupati),'" or else
"of the spoiling (J miyaindna') grain
HGS.
b the comm. reads nirmitd.
etc."
(i.
{patnt
In
in this case s,\gn\iy\ng pdlayitri).
27. 8) has a, b, c (with a wholly different d) in
7nd nah sapatnah âranah syond devo devebhir vimitd 'sy agre: trnaih
vasdndh sumand asi tvam ; but our d (with -virdih r) occurred just before (i. 27. 7).
a corrupt form
With due
6.
order,
O beam
[vaufd),
ascend the post
bearing rule, force away (apa-vrj) the foes

sattdr) of thy houses be
autumns with
harmed,
not the attendants
let
dwelling
formidable,
may we
live a
(iipa-
hundred
our heroes.
all
tra virdjdih jlvdm qaradaq

a, and in c, d has -tdro
Both meter and sense indicate thzt gr ha nam is an intrusion in c; and stivirds
The first pada is the beginning of a verse in
at the end would rectify the meter of d.
AGS. ii.9 and HGS. (i. 27. 7) has the first half-verse, with sthundu in a, and ilrdhvas
Ppp. reads sthund 'dhi in
'
âtdni.
and apa sedha in b Lcf. MP. ii. 15.6; MGS. ii. 11. 14 is corrupt J. The comm. reads
arsan for risan in c he explains rthta by abddhyena rupena saha, and upasattdras by
upasadanakartdras. The verse (11 + 11 144-12 =48) is defined by the Anukr. with
;
mechanical correctness.
7.
to
it
To
it
the tender boy, to
the jar of parisrut, with
Ppp. has tvd for imdtn in a and
it
the
mugs
C,
and
calf,
with moving creatures {j'dgat),
of curd, have come.

in
t,
pariqrias ; and
it
ends d with kala(;a^ ca
The mss. vary between parisrutas and -(nit- (our Bp.H.O.Op.Kp. have f) the
comm. has s, and renders the word by parisravanaqtlasya madhunah foaming over
sweet.'
The word is quoted in the comment to Prat. ii. 106 as an example of s after i
protected from lingualization by a following r.
The comm. reads in c kumbhds, and
yd.
'
107
-in.
III.
tkala^fs; half the mss. (including our Bp.E.I.H.K.) a.cctxit kalaâis. The comm.
The verse
zs, gamatiaiîlena gavddina, which is doubtless its true sense.
in
explains /(ifa/a
found also
is
AGS.
in
(ii.
PGS.
8. i6),
(iii.
4. 4),
QGS.
(iii. 2.
9),
HGS.
and
27. 4)
(i.
two and the last have (like Ppp.) tva, and ^GS. reads enain (for ^ 'mam); for
jdgata, PGS. \i2& jagadais and AGS. jayaidmj ^GS. gives bhuvanas, with pari for
sahd; all differ again as to the last word, presenting. /a (PGS.), ayan (AGS.), ayann
the
first
iva
(HGS.)
verse,
The
hiraninayas
[_see also
in
MP.
while for pari-
c,
15.4 and
ii.
MGS.
added by the Anukr. to the metrical definition of the

without meaning as distinguishing it from vs. 9 [_cf. iii. 14.6, note J.
is
epithet drsl,
Bring forward,
8.
HGS.
has pari<^ritas anl
ii.iabj.
ii.
gainan (QGS.); and (JGS. has further kumbhyds
or
AGS.
srutas
sia; let
what
woman,
this full jar, a
stream of ghee combined
ambrosia (amrtd); anoint these drinkers
{satn-bhf) with
is
offered-and-bestowed defend
it
(f.
the
with ambro-
(.'')
dwelling.-').
is imam patfn, which SPP. accordgrammatical impossibility (of our mss., E. gives
pdtre'n, -tren being a misreading of -tfn found also more than once elsewhere
P. has
The
well-nigh universal reading of the mss. in c
ingly presents in his text, in spite of
its
pdddn, and VJ pdiran); we emended imam to iman ; but perhaps imam pdtrtm 'this
drinking-vessel,' which the comm. has, would be preferable, as better suited to sdtn
andhi; and endm at the end would then refer to it. The comm. has sam indhi instead
.
of
sdm
is
quite different,
afidkij he
makes enam imply gdldm. The corresponding verse

piirnam ndbhiri pra hard 'bhi kumbham
and corrupt
osadhtndn ghrtasya
bhavantii
ambrosia
sels of
its
separation from the preceding verses
belonging to the same ceremony with them.

entrance into the
new
These waters
9.
set forth
The
dwelling, the wife

I
|_"
In the ceremonial use,
first,
Q pra-sad) unto
The comm.
Prepositions " discussed, Prat.
saptarcam.
its
accompanies the
it
carrying a water-jar.
this
|_in
fire.
connectionj in Ppp., and neither
to its use.
It
appears again below as
ix. 3.
23
prd siddmi.
gives no explanation nor paraphrase of

iv. 3, note.
13.
\^Bhrgu.
makes uncertain
the houses, along with immortal (amrtd)
{I'lpd)
verse, as already noted, is wanting
Ppp. version J.
(xvii.)
bring forward, free from ydksma, ydksma-effzcing
Kau^. nor the comm. specify anything as

|_with
Ppp.
apdrit ratnaht
'
but also
';
in
imdm pdtrer amrldir d sam agdhi sthird virds sumanaso

imdm patrdir amftasya in c anoint this [dwelling] with ves-
suggests
this
To the waters.
vdrunam
uta sindhuddivatam.
dnustubham
i.
nicrt
J. virddjagatl ; 6. nicrt tristubh^
The
first
six verses
K. (xxxix. 2).
certain course (40.
verse);
ff.);
is
iii.,
TS. (v. 6. i), MS. (ii. 13. i), and

ceremony for directing water into a
are severally employed in it (see under that
and
used by Kaug.
the padas of vs. 7
also in
in a
hymns (i. 4-6, 33, etc. etc.), in a rite for good-fortune

comm. describes it as used by one who desires rain. Verse 7 is
employed, with a number of other verses, by Vait. (29. 13), in the agnicayana,
it
(41. 14).
further
occur in Paipp.
The hymn
also appears, with other
And
the
accompanying the conducting of water,
reeds,
ms. of Anukr. reads sindhvabddivatam. \

Translated: Weber, xvii. 240 Griffith,
Henry, Manuel, p. 143.
;
i.
and a frog over the
altar-site.
99; Bloomfield, 146, 348.
|_Berlin
Cf. Bergaigne-
iii.
BOOK
13-
Since formerly
1.
when
name
the dragon was slain, thenceforth ye are streams (nadt) by
The pada-mss.
the beginning of
all
d,
rivers.
commit the very gratuitous blunder
as
if it
of writing tah instead of
and the comm. so understands the word.
None
at
The comm.
takes adds as Vedic substi-
of the other texts gives any various reading
Pada d sets forth, as it were, the office of the

punning etymologies for sundry of the names of water.
for this verse.
When,
to.
belonged \a sindhavas instead of to naindni; SPP. emends
tute for ainusjuin, qualifying dhaii.
2.
I08
adds), going forth together, ye resounded {nad)
(?
these are your names,
to ta,
III.
first
four verses, in finding
sent forth by Varuna, ye thereupon (dt) quickly skipped
{valg) together,
then Indra obtained (sp) you as ye went
therefore are
ye waters {dp) afterward.

TS. and MS. have in d apas (nomin.), and this is obviously the true reading, and
assumed in the translation both editions follow the mss. (except our Op.) in giving
MS. begins the verse with samprdcyutas ; for at in b MS. hasj/(f/ and TS. tas.
apas.
In d, Ppp. elides the a of anu; TS. leaves sthana unlingualized. The comm. reads
;
instead stana.
3.
As ye were
dered
flowing perversely {apakdmdvi), since Indra verily hin-
you by
{va7-)
water {vdr)
is
ye divine ones, therefore the name
his powers, you,
assigned you.
TS. combines in d var nama. The

hikam as a single word (the TS. pada-\.txt so regards it), quoting as his authority Ndighantuka iii. 12 and again in d, if the manuscript does not do
him injustice, he reads hikam for hitam.
Ppp. has for
comm. apparently
indro vas saktabhir devais.
takes
4.
The one god
stood up to you, flowing at [your] will; "the great
ones have breathed up {iid-an)," said he
therefore water (tidakd)
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 deva upatisthat syandamand upetyah.
;
b might be at his will,' opposed to apakdindm 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 itcchva-
Yathdvaâm
in
'
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
Weber understands them to sigh under the

conducted them on their way again "
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;
waters verily bear Agni-and-Soma

savor (rdsd) of the honey-mixed
with splendor.
may
{-pre)
these
the strong (tlvrd) satisfying
come
to
me
along with breath,
I09
I4
-iii.
III.
TS. reads asus for asan at end of a, and both TS. and MS., as also the comm., have
MS. combines differently the material of our vss. 5
at the end (MS.p. agaii).
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
gan
apo devir ghrtaminva u apas. This last seems also

apo devir ghrtain itapahus ; and it has itya instead of
to
be intended by Ppp., with
its
and combines
gaind md in c-d. The comm. renders inadhiiprcdm by iiiadhund rasena sawprktdndin; the description in pada c almost makes us fancy some kind of mineral water to
be had in view.
Then indeed
6.
the voice of them

(anirta)
corrupt in b
tiv
which he here and there repeats
it
This,
;
b,
the noise, to
me
you.
(trp)
ydd ior yada
MS.
in d.
is
editor gives in sa/khiid-ttxt

at the
beginning ârf for dd.
takes the opportunity of the occurrence of hiranya- in d to bring forward an
etymology of
7.
have enjoyed
me dsd/n, but the

The comm. combines vag md. Ppp. has
pada-text reads vai
its
improperly reckoned as
ones
me comes
nas for ind at end of b and
inferior readings
dsdm.
The comm.
unto
end of
think myself then to have partaken ambrosia
when, ye gold-colored ones,
TS. has the
var
or also hear
I see,
it ids at
waters,
come thus
The preceding
The
hita-ramaniya !
it is
[În the edition aiiirtastha is
tticrt.
verse
is
a misprint for -sya.\
your heart, this your young {vatsd), ye righteous
[is]
hither, ye
mighty ones, where
now make you
verses have been simple laudation of the waters
enter.
appended one
(which is found neither in Ppp. nor in the other êxts) adds a practical application, and
is the sole foundation of the employment of the hymn by Kaug.
With the first pada a
piece of gold
is
with c the frog
buried in the desired channel

is
covered with a water-plant
14.
\_Brakman.
The hymn
is
ndnddtvatyam
(except vs. 5)
is
blessing on the kine.
ttta
gostkadevatdkam.
found
Translated
1.
that
in Paipp.
(ii.
26
ii.
fastened there
is
conducted
dnustubhani:
6.
drsT
in.
tn'stubh,~\
(in the verse-order 2, 4, 6,
etc.), in
i,
3).
It
a ceremony for the prosperity of
mentioned by the comm., and his report of

from the manuscript (but filled in by the editor).
Vait. use does not appear to be
the Kauq. use
field,
is
In Vait. (21.26), vs. 2 accompanies the driving of kine in the agni-
cattle (19. 14).
The
with d water
used by Kaug., with other hymns
stoma.
with b a prepared frog
this
is
:
mostly
Ludwig,
lost
p.
469 Weber,
;
xvii.
244
Grill, 64,
112;
Griffith,
i.
loi
Bloom-
143, 351.
With a comfortable (susdd) stall, with wealth, with well-being, with

which is the name of the day-born one, do we unite you.
Ppp. reads
as v.28.
I2C;
in
b sapustyd for subliutyd.
it
is
The obscure
altogether diversely rendered
third
pada
(conjecturally)
is
found again below
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.
Let Aryaman unite you, let PQshan, let Brihaspati, let Indra, who
conqueror of riches in my possession gain ye what is good.
2.
is
BOOK
14-
iii.
III.
IIO
'In my possession,' lit. witli me' (Ijei mir, chez moi). Tine comm. takes pusya/a
= posayata ; and so do tlie translators, unnecessarily and therefore inadmissibly
" Unite " calls for the expression
or, we may emend to pusyatit, with vdsu as subject.
of with what this is not given, but the verse may be regarded as (except d) a continuaThe three padas a-c are found as gdyalrl-wQTh^ in MS. (iv. 2. 10 with
tion of vs. I.
'
ss,
a.
posd
Ppp. has
lor pilsd in b).
i/ia
Having come together,
3.
pitsyati at beginning of
d.
manure,
iinaffrighted, rich in
in
this stall,
bearing the sweet of soma, come ye hither, free from disease.

Three of the padas
d) again form, with considerable variants, ^.gayatrl in
(a, b,
immediately following the one noted above
(ibid.)
purislnls for kar-, and, in place of our
dom,
MS.
in part the
for inadhii in
upetana
is
d, svdve(;a
readings, corrupted
and, for
c,
one of those aimed at by Prat.
iii.
MS. has ivihntias

na a gata.
MS.
for dbibhytisis,
Ppp. gives, as not
sel-
begins samjananatii vi/irtain, has havis
it
The combination
svdvei^dsa e/aiia.
d,
of p. iipaaetana into
s.
according to the comment on that rule
52,
would equally well fall under the general rule (iii. 38) as to the order of combination when d comes between two vowels {upa-d-Uana like indra-d-ihi etc.).
LCf. also
Lanman, JAGS. x. 425. J
but
it
Come ye
4.
just here,
tiply (fra-jd) just here
Qdke \ia
(p.
(didh>a) in b
0kd=^dkrt)\ Ludwig, "with
= jnaksikd);
its
The
is
very obscure
the
if
Weber
(did
renders " like dung " (as
= (aina);
Grill,
if
"like plants"
says "multiply innumerably, like flies"
so far as can be seen, the purest guesswork, nor is anysupport and the " dung " comparisons are as unsuitable as they
this last
thing brought up in
kine, and flourish here like qdkd ; also mul-
your complaisance be toward me.
dung" (as
qdkd ti'a)\ the comm.
(implying qdkain iva or
(âkd
let
is,
comm. accords with one among those offered by

VS. xxiv. 32 (= MS. iii. 14. 13) and TS. v. 5. iS', where (dkd also
Ppp. reads sakd iva. SPP. reports his /rif/a-mss. as accenting _âi/a/i in a, but
are unsavory.
explanation of the
the commentators on
occurs.
emends
in his/a</a-text
Let your
5.
tiply just here
There
is
\.o
gdvah;
the latter
stall
be propitious
with
me we
no Ppp. text of
is
read by
all
ours, so far as noted.
flourish ye like ^drigdkd; also mul-
unite you.
this verse to help cast light
on the obscure and
difficult
(dri^dkd (p. (dn'âkdîva).

The comm. (implying -kiis) explains the word as meaning
" kinds of creatures that increase by thousands in a moment," but offers no etymology or
other support
tures
like
the translators supply a variety of ingenious and unsatisfactory conjec(Weber, "like f(7r/-dung," (art perhaps a kind of bird Grill " [fatten yourselves]
the qdrikd " or hooded crow
Ludwig simply puts a question-mark in place of a
;
translation).
Our
|_BIoomfield
rots.'
R. offers the conjecture (dtih
{=
(dlih) qaka h'a 'like rice in manure.'
P. M.E.I, accent (driâke '?'.
emends
to (drt-(uke7/a
(=
-kds iva), 'thrive ye like starlings and par-
True, these birds are habitual companions in literature as in
life
(see
my
trans-
Karpura-manjari, p. 229, note), loquacity being their salient characteristic

but what is the tertiutit comparationis between the thriving of cows and of starlings .'J
lation of
6.
Attach yourselves,
here [be] flourishing

wealth, to you living,
me as lord of kine this your stall

becoming numerous with abundance of
kine, to
to you,
may we
living be near (iipa-sad).
Ill
-Ul. 15
III.
Upa-sad may be rather wait

we should expect rather sadama (comm., upagacchemd).
Ppp. reads
|_W's implied difference between sadema and sadd?>ia is not clear to me. J
[_The epithet arsi seems to be
in a gopatya, and its b is mayi vo gostha iha posayati.
Bhdvantas
upon
would be a desirable emendation.
in c
'
(so Grill), only then
'
as meaningless here as at
iii.
see
12. 7
I.
bhurij ;
For success in trade.
15.
\Atharvan (fanyakdmak).
note, end. J
astarcam.
vdifvadevam utdi"ndrdgnam.
trSistubham
brhatlgarbhd virddatyasti ; J. virddjagati

7. anustubh ; 8. niirr/.]
4. ^-av. 6-p.
Four of the verses are found
in
Paipp. xix. (i,
order).
4, 6, 2, in this
The hymn
is
and again (59. 6) for a similar purpose; also (or vs. i) in the indramahotsava ceremony (140. 16); also vss. 7 and
8 in the appeasing of the flesh-eating fire (70. 13, 14). In Vait. (6. 9), vs. 7 is employed
used by Kaug. in a
in the
rite
for good-fortune in trading (50. 12),
ceremony of establishing the
The
sacrificial fire.
usual statement of these various
uses appears to be lacking in the manuscript of the comm., and
by
its
Translated: Ludwig, p. 215

Grill
is
supplied, only in part,
editor.
(vss.
1-6), 69, 113;
Zimmer,
Griffith,
i.
p.
258 (except
vss. 7, 8);
Bloomfield,
148, 352.
102
Weber,
xvii.
247
Cf. Hillebrandt,
Veda-chrestomathie, p. 38.
1.
I Stir
runner;
up (cud) the trader Indra;
let
him come
to us,
be our fore-
thrusting [away] the niggard, the waylaying wild animal,
him, having the power
(ff),
let
be giver of riches to me.
Or paripantMnam and mrgdm
in c may be independent of one another (so comm.,

Weber and Zimmer). Ppp. has, for a, b, indram vayam vanijam.
havamahe sa nas trata pura etu prajanan. The Anukr. notices c as jagati pada.
Many Jataka tales (e.g. no's
480.
|_" Indra, the trader": cf. Bergaigne, Rel. vdd.,
and
translators except
ii.
I,
2) give vivid pictures of the life of the trading caravans.

2.
The many
roads, travelled
between heaven-and-earth
that dealing (krl)
Ppp's version
may
let
by the gods, that go about {sam-car)

them enjoy me with milk, with ghee,
get (a-hr) riches.
very different
is
prthivi supranitih
ihdi 'vas
panthd bahavo devaydnam anu dydvd-
tesdm ahndih varcasy a dadhdtni yathd klitvd dhanatn diiahdni.
The comm. allows us alternatively to understand deva- in a as " by traders "; he renders
jusantdm in c by sevantam, as if it were causative. His text has at the beginning ye
ie panth:
The emendation, suggested by Weber, of md in c to me would help the
sense.
The first half-verse is found again below as vi. 55. i a, b. To make a regular
tristubh, we must contract to -prthvi in b, and expand to kri-tu-a 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 (brdhnian),
so far as I am able
this divine prayer (dht), in order to hundred-fold
winning.
The
verse
is
RV.
iii.
18.3, without variant
save that RV. accents of cowrsc juhdmt,
as does our edition by necessary emendation, while
SPP.
follows
all
the mss. in giving
BOOK
IS-
iii.
III.
112
juhomi (the ââ-text puts a sign of pada-division 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
âtaseyaya in d has caused its addition. The comm. renders tdrase by vegaya Îghragamanaya, and applies _j'3warf iqe in two ways, to the winning or (o the worshipping.
;
This offense
4.
oblation in concord
The
gardni) of ours mayest thou,
(.''
what distant road we have gone.

gain and sale let return-dealing make
Agni, bear with
Successful (g/md) for us be bar-
(mrs),
me
fruitful
do ye two enjoy this
successful for us be our going about and rising.
two padas are wanting

another connection, in Ppp.
first
in the Paipp. version of the
hymn (though
they
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 ddhvanam ydm dgama diirat ; LQS., in its repetition of the RV.
occur, in
verse at
iii.
AV.
agrees with
2. 7,
i.),
The
in preferring diiraiii).
insertion dislocates the
comm's 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 j with the former half
of our 6 as vs. 6, making a vs. 7 of only the two concluding padas of our 6, and numbering the two remaining verses as 8 and 9.
Some of our mss. (P.M.VV.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
paito for qunam at the beginning (with 'stu after no), godhani nas for phalinam ind,
The Anukr. seems to scan the verse
and, for our e, samrardnd havir idaih jusantdm.
as ii-l-9:i2-t-il:il-l-i2 = 66, though c and f are properly to be made regularly
tristubh by elision to 'stu.
The comm. renders ârdiii in a by "injury" (Jiiiisd), and
;
explains
as either that arising (to Agni) from the intermission of sacred rites in con-
it
sequence of the householder's absence from home, or

long journey as expressed
= marsaya
the second
the better.
bring
me
down
ye gods
(ni-sidli)
as accus.
rectify
it
riches
barter
'
case
perhaps the second
make me abounding
from his
= ksamasva, and
in fruit,'
i.e.
is,
after
may
'
in
all,
barter
practise {car) bargaining, seeking riches with
that
let
become more
for me, not less;
Agni, put
with the oblation the gain-slaying gods.
'
'
pi.,
The Anukr.
out.
With wlmt
6.
may
cause us to endure
first
the gods of the gain-slayer {sdtaghnds as gen. sing. the comm. takes
and Zimmer and Ludwig so translate). The omission of devan would
the meter and better the sense, and Weber and Grill [_and HillebrandtJ leave
Or, possibly,
it
'
'
else that to the absentee
being in the
reward.'J
With what
5.
riches,
viimrsas
or titiksaya
|_For d, rather,
its
in
gives a mechanically correct definition of the verse as
riches
ye gods
therein
Savitar,
Soma, Agni.
let
it
stands.
practise bargaining, seeking riches with riches,
me
Indra assign
pleasure
(.^
ruci'),
let
Prajapati,
Ppp. has a better version of a yat panena pratipanam cardmij and it arranges c
differently
indro me tasmin ream a ; and reads brhaspatis for prajdp- in d. HGS.
:
(i.
15.
in
c.
has a kindred verse, with second pada nearly identical with ours, and riicam
|_See also
MP.
ii.
22. 4. J
Rtici,
lit.
'
brightness,'
is
variously understood by the
translators:
Zimmer, "attractive power"; Ludwig, "pleasure"; Weber, "understand-
ing";
"consideration"; the comm. explains
Grill,
nend "ddnecchdm.
|_Ppp.
seems
to
it
hy sarvajanaprliim dhanapradd-
omit dhanena in b.J
113
Unto thee with homage do we,
7.
give praise
priest
III.
Vaigvanara
('
for all
-iii.
l6
men
'),
do thou watch over our progeny, our selves, our kine, our
breaths.
Two
of our pada-mss. (Bp.Kp.
P.M.W.
sdm
give
hymn.
tions to the original
Index under
correct
horse,
The
Jatavedas
BR. and Index Verborum
stu,
xix. 55.
make
bharema.
for
rejoicing together with
neighbors,
iumah
in
join liipa with stu;
thee as for a standing
abundance
of wealth, with
Agni, take no harm.
verse nearly accords with xix. 55.

the
below; the second half
i,
more unlike the
the same as
is
(VS. xi. 75
see under
K. xvi. 7 ; MS. ii. 7. 7) than is xix. 55. i ab
in the second half they vary only by putting dgne at the beginning of d;
first
vi. 6. 4.
they
LUnder
vai^vanarah
This verse and the next seem to be addi-
c.
-Upa accordingly.J
may we thy
food,
^B.
also D.p.m. ?) divide
Every day may we bring constantly
8.
there
for sd at beginning of
half here
TS.
iv. i.
is
10'
parallel verse in other texts
a more manageable sentence by furnishing an ohytzX,
The comm.
ghdsdm
'fodder,' for
renders tisthate by svagrhe vartamandya.
Here, at the end of the third antivaka, of
hymns and 38
verses, the old
Anukr.
says simply astdu (but O.R. give astatrinât).
The
fiMx
prapdthaka
Morning invocation
16.
[Âtharvan.
saptarcam.
hymn.
also ends with this
to various gods, especially
prdtahsiiktam.
I.
drsi jagati
Bhaga.
bdrhaspatyam uta bahudevatyam.

;
4.
triistubham:
bhurikpankti.^
Found in Paipp. iv., with very few variants. It is a RV. hymn (vii. 41), repeated
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 Kaug. |_with 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" (yareas : 12. 15
and it
13.6), with hymns vi. 69 and ix. i
In Vait. (5. 17), vs. 6
is reckoned to the varcasya ganas (12. 10, note; 13. I, note).
also in
accompanies, in the agnyddheya, the horse's setting his foot on the boundary
and its
cdturmasya sacrifice |_Vait. 8. 14J.
Translated as RV. hymn, by Grassmann, i. 336, and by Ludwig, no. 92 as AV.
Cf. Winternitz, Hochzeitsrituell, p. 97,
hymn, by Weber, xvii. 251 Griffith, i. 104.
and notes.
latter half,
an oblation
:
Early {prdtdr) do
1.
in the
we
call
Agni, early Indra, early Mitra-and-Varuna,
early the (two) A9vins, early Bhaga, Pushan, Brahmanaspati, early
and Rudra do we
The
other texts, and Ppp. with them, read at the end of d huvema.
The
2.
who
Soma
call.
is
early-conquering formidable Bhaga do
disposer {vidhartdr), to
[or] strong, Lto
whom
whom
we
call,
the son of Aditi
every one that thinks himself weak
even the kingj says: "apportion [me] a portion."
Bhaksi'm d might also be ist sing. mid. of the j-aorist, 'may I obtain' (so Weber,
the comm. explains it both ways. Again all the other texts, including Ppp.,
etc.)
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.
BOOK
163.
upward
4.
II4
Bhaga, conductor, Bhaga, thou of true bestowal, Bhaga, help

this prayer (dlii), giving to us
AV. and RV.
In this verse
{)
III.
with kine, with horses,

final in b,
Bhaga, with men,

agree throughout;
and VS. no with unlingualized nasal
in
Bhaga, cause us to multiply
rich in
men may we
be.
TB. reads ava with unlengthened
c.
Both now may we be fortunate (bhdgavant), and in the advance

O bounteous one, at the
prapitvd) and in the middle of the days; and,
up-going of the sun,
As
to the difficult
probably here
'
may we be
in the favor of the gods.
word prapitvd, see Bloomfield, JAOS.
out-going, disappearance
his understanding of uditdu
is lost
xvi.
24
ff.
"up-going"
is
comm. renders prapitvd by sdydhne/

the manuscript.
The other texts read ildita.
'
out of
the
[_For this vs., see especially p. 35 end, 36 top, of Bl's paper.
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
5.
our forerunner here.
RV. (with VS. and TB.) leaves the final of tina unlengthened at beginning of b
and RV. and VS. make the sense of c better by reading johaznti; all the three have
at the end of a the voc. devas.
|_Comm. to TB. xa?ik&% johavlmi=ahvayati !
6.
as
The dawns submit themselves
(.'
Dadhikravan to the bright place
sam-natn) to the sacrifice (adhvard),

hitherward
let
them convey
for
me
Bhaga, acquirer of good things, as vigorous {vdjin) horses a chariot.
me
All the other texts, including Ppp., read nas instead of
sdm namanta by
renders
at
explains the action of the obscure pada b by sa yathd qtiddhaya
The Anukr. appears
bhavati.
7.
end of
The comm.
c.
saih gacchanidin, calls dadhikravan a horse's name, and
to sanction the abbreviation
Let excellent dawns, rich
in horses, rich
always shine for us, yielding (duh) ghee, on
in
all
gamanaya samnaddho
rdtham 'va
in d.
kine, rich in heroes,
sides
drunk of
do ye
protect us ever with well-beings.
TB. T^&A prdplnSs

dpyayitds
'
up,
filled
at
end of c; Ppp. has \nst^zA pravtnas ; the comm. explains by

teeming,' which is very possibly to be preferred.
[_Delete
made
the accent-mark under gtlmaiir.j
17.
[Vifvdmitra.
navarcam.
For successful agriculture.
sitddevatyam.
3. pathySpankti ;
'j.
Sniistubham
virdtpurausnih
i drsi gdyatri ; 2, ^,
.
8.
g.
tristubh
nicrt^
hymn are found together in Paipp. ii., in the order 2, i, 5, 4 vs. 5

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 Kauq. (20. ff.) in an extended
ceremony for success in plowing, the details of which, however, do not help the interFour verses of
occurs in Paipp.
this
xix.,
is specially quoted as accompanying an oblation

end of a furrow, or of each one of three furrows the comm. also
as intended by (u?tdsirani at 106. 8, in the book of portents, in a charm against
pretation of the verses; vs. 8 (ib. 10)

to Indra at the further
regards
it
H
B
I
115
-ui. 1/
III.
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 ûnSslra.
the portent of mixed-up plows (whatever that
|_"
Wenn
zwei Pfliige sich verstricken beim Ackern," says Weber, Omina,
Translated: Weber,
p.
368.
Griffith, i. 106.
Vs. 3 is elaborately discussed by
255
Roth, Festgruss an Bohtlingk, p. 95 ff. See also Weber, Omina und Portenta, p. 371.
The
1.
xvii.
poets {kavi) harness the plows {sira), they extend severally
they the wise ones
the yokes
(dhtra), with desire of favor
(.')
toward
the gods.
The
verse seems to imply a hidden comparison of the poet's work with the plow-
The
other texts (RV. x. 101.4; VS. xii. 67

TS. iv.2.5S; MS. ii. 7. 12
Kap. xxv. 3) read sumnaya (but K. has -yith Kap. not noted), which the
translation adopts, -yau seeming an unintelligent corruption of it but the comm. gives
man's.
K.
xvi.
1 1
a double explanation of -yau, one as " desiring a happy-making
sacrifice "
and
qualify-
ing j/aya/rt<? understood, the other as from sumna-ya (-ya for root yd) and qualifying
He makes sira equivalent with Idngala, and takes vi tanvate

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 stram.
balivarddK understood
as
" put
2.
Harness ye the plows, extend the yokes scatter {vap) the seed
womb may the bunch (.') of virdj be burdened for
may the sickles draw in {d-yit) the ripe [grain] yet closer.
;
here in the prepared

us
In the
first
half-verse,
RV.
(ib.
3) and
VS.
(ib.
68) have
rest (ibid.) agreeing with our text (but K. has krto yo/iir)
yonduj ydnau,
tanudhvam
for tanota, the
Ppp. rezAs ksetre instead of
of course, involves a hidden comparison of sowing with impregnation.
gwc gird ca for the

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 te.\ts accent (riislis (and our edition was emended to agree with them; SPP.
In the difficult and obscure second half, the other texts (not Ppp.)
unintelligible virajas,
accents the
first syllable,
with
all
also (riisfis,
(iii-, srii-, snii-,
as seeming to intend
ing fw/ij/zA
is
not at
be
to
all
comm.
of
relied
TB.
iii.
8.
it
^mistis, with the majority of
and with the comm.
(niisiis.
among
his mss. are
found
Part of our mss. also (E.I.H.Op.) are noted
and, as Ppp. supports
adopted in the translation
explains
with fruit'
^nii-,
and
SPP. reads
the mss.).
his authorities (including oral reciters),
[_as
on for distinguishing
it
by reading sunistis
also atviii. 2. ij.
<;nu
and fr
|_cf. iii.
sabh-, the read-
The manuscripts
30. 7
and note J.
are
The
by dquprdpakah stambah, and sdbhards as phalabhdrasahitas heavy

makes easy work by identifying it with anna, on the authority
dnnath vdi viral / In d, finally, the chief discordance of the versions
'
of viraj he
io4
(Ppp. dyuvain), RV.VS.Kap. read / 'yat, and

a. yavan
But TS. has srnya (instead of -yis), and some of our mss. (P.M.W.),
with the majority of SPP's, combine ichrnyas or icchrnyds, implying (r/iyds. The
Anukr. does not heed that pada d is, as it stands, jagatt. LW., in his own copy and
in Index, seems to approve the accentless asat.
Comm. has d yavain in d.J
is
at
the end, where, for
TS.MS.K. i
'yat.
Let the plow (Idhgala), lance-pointed, well-lying, with well3.

smoothed handle, turn up (iid-vap) cow, sheep, an on-going chariotframe, and a plump wench.
iii.
BOOK
17That
is,
apparently, let
The
culture.
III.
verse, not
all
I16
good things come as the reward of successful agriin VS. (ib. 71

and thence quoted
these
found in RV., but occurring
Dharmasutra ii. 34 and explained in ii. 35), as well as in TS.MS.K. (as

Yox pavirdvat (Ppp. puts it before
above), has many difficult and questionable points.
langalam) VS. accents /^fi/irafa^, and TS.MS.K. substitute /(fwfrawa;y for suqlmam
in the Vasistha
suslmam 'having a good

and R. refers to MB. i. 5. 2, simanath
nayami. Ppp. reads suveqam, which probably means suqevatn. The impracticable
somasat-saru (so in/rfa-text) is somapU-saru in VS., MS., K., and Vasistha, and somaall
have suqevatn
parting'
i.e.
pitsalam
in
'
very propitious
'
the Pet. Lex. suggests
of furrows, or 'even-furrowed';
Ppp.
Vas. renders
it
" provided with a handle for the drinker of soma,"
Weber conjectures a noun uman strap,' and

sa-uma) salsaru, "with strap and handle." But TS. reads sumatlotsaru, and this is adopted in the translation, matt being taken not as from Tiiaii but
as the word found in viatikr and its derivatives, and related with matya etc.
(Weber
also refers to this meaning and connection.)
The comm. explains suqimam by karsakasya snkhakaram, without telling how he arrives at such a sense and sotiiasatsarii
(disregarding the /artiz-division) as from isarii, either " a concealed going in the ground "
(root Isar, explained by chadmagatdu), or else " a kind of part to be held by the plowman'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 prasthavat,
here virtually with the chariot on it,' see R. in the Festgruss an B'ohtlingk, p. 95 ff.
the comm. interprets as aqvabalivardadikaih rathavahanasaviartham.
VS. reads at
the beginning of c tdd ud vapati, and TS. ud U krsati; Ppp. has dadata krsata;
VS.TS.MS.Ppp. give for e prapharvyatit (Ppp. -yam) ca pivariin |_and VS.TS. invert
the order of d and ej the comm. also hz& pivartm {= sthfdam') prapharvl he explains
as praihamavayah kanyd.
The first pada is defective unless we resolve la-Sn-.
l_Zimmer, p. 236, refers to Sir H. M. Elliot's Memoirs, ii. 341, for a description of the
Penjab plow.J
implying the division sotnapi-tsaru ;
emends
'
to sotna { =
'
4.
Let Indra hold down the furrow let Pushan defend

summer.
;
it
let
rich
it,
in milk, yield to us each further
This verse
Ppp. has
5.
earth
sira,
found only
is
mahyam
Successfully
;
in
RV.
instead of abhi.
{gtmdm)
(iv. 57. 7),
which reads dnu yachatu for abht raksatu ;
We had the second

let
half-verse above, as
the good plowshares
berries for this
10.
apart
c,
d.
the
plowmen follow the beasts of draft O Cunadripping (.') with oblation, make the herbs rich in
successfully let the
do ye (two),
thrust
iii.
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 supkalas in a, VS. (also our I.) has sii
phalds, and RV.TS. nah phalas, both preferable readings; RV.VS. have krsantu for
tudantu. In b, TS. gives abhi for dnu (our P.M. have dbhinu); MS. has kinaqo
abhy itu vdhaih; RV.VS., -fa abhi yantu vahdih. In c, the comm. gives tosamSiid,
explaining it by iusyaniSu.
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 'sin^. Ppp. has a peculiar version qunam kendqo anv etu vdhaiii qunaih
phdlo vinadann ayatu bhtimim : qundsird havisd yo yajdtrdi supippald osadhayas
santti iasmdi. The comm. |_quoting YaskaJ declares Qundsirdu to be Vayu and Aditya
(wind and sun) or else, he says, Quna is god of happiness and Slra of the plow.
:
11/
-iii.
III.
l8
Successfully let the draft-animals, successfully the men, success-
6.
plow {Idngala) plow
fully let the
successfully let the straps be
bound
successfully do thou brandish the goad.
RV. iv. 57. 4, without variation it is also found, with the two following
TA. (vi. 6. 2, vss. 6-8), which reads 7ia>as instead of ndras at end of a. Part
The coram, declares (Juna to be addressed
our mss. (P.M.W.E.) have ustram in d.
the last pada.
Ppp. has in xii. qutiaih vrtratn ayaccha qunam astram ud ingayah
This
is
verses, in
of
in
qunath tu tapyatdm phdlaf (unafh vahatu Idngalam; and in xix. the same
ing -ya\, but, for c, d, ûnarit vahasya quklasyd stray d jahi daksinam.
a,
b Lend-
'
7.
Cunasira, do ye (two) enjoy
in heaven,
'
Milk,'
me
here
what milk ye have made
therewith pour ye upon this [furrow].

nourishing
i.e.
row"), which
Weber
fluid.
implies at the end "earth" (instead of "fur-
perhaps to be preferred.
is
RV.
5) reads for a qundsirdv imam

strangely omits the verb, and thus
(iv. 57.
vacath ju-; TA. (as above) the same, except that
it
reduces the tristubh pada to a gdyatrl; both texts mark the principal pada-division
The comm. changes
after b.
the resolution -slrd ihd.
8.
furrow,
all
the three verbs to 3d dual.
In our edition the verse
we reverence
numbered
is
The Anukr.
6,
forbids in a
instead of
thee; be [turned] hitherward,
fortunate
become
one, that thou mayest be well-willing to us, that thou mayest
good
7.
of
fruit for us.
RV.
it and TA. (as above) end

subhdgi 'sasi and suphdla 'sasi. All the pada-mss. have the
blundering reading suophalah in d.
The Anukr. perversely refuses to make the reso-
(iv. 57.
6) inverts the order of a and b, and both
c and d respectively with
lution lu-d in a.
9. With ghee, with honey {vtddhu) [is] the furrow all anointed,
approved {anu-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
(.xii. 70), TS. (iv. 2. 5*), and MS. (ii. 7. 12).

VS. MS.
make c and d exchange places, and at the beginning
nas; and VS.TS. put pdyasd in place of ghrtdvat in d, while
found also in VS.
read -ajyaldm for -aktd in a

of c read
MS.
all
asman for sa
bhdgdm mddhumat plnv-.
gives iirjd
18.
\Atharvan.
Against a rival wife
vdnaspatyam.
6.
This peculiarly Atharvan
Rig-Veda (as
MP.
x.
145, with
dnuslubhani
with a plant.
4.
4p.anustubgarbhd usnih
usniggarbhd fathyapanktil\
hymn has found
its
way
exchange of place between
also into the tenth
vss. 3
and 4
it is
book of the
repeated in
RV.
Only three verses (our 4, 2, i, in this order) are found in

Paipp. (vii.). Kauq. uses it, among the women's rites, in a charm (36. 19-21) forgetting
the better of a rival vs. 6 a and b accompany the putting of leaves under and upon
order at
i.
15. 1-6).
the (rival's) bed.
And
the
comm. (doubtless wrongly) regards
intended by the pratika quoted in 38.30, instead of

beginning.
xii.
vss.
and 6
1.54, which has the
to
be
same
BOOK
l8-
iil
RV. hymn, Ludwig,
Translated: as
hymn, Weber,
io7i
3S4>
Zimmer,
p.
307
Weber,
264
xvii.
by Winternitz, Hochzeitsrituell,
further,
Grassmann, ii.4is; as AV.
554, no. 932;
ii.
Il8
Griffith,
i.
Bloomfield,
108;
p. 98.
dig this herb, of plants the strongest, with which one drives off
1.
222
v.
III.
ibadh) her rival
with which one wins completely {sam-vid) her husband.
RV. reads in b the accus. vlrudham. For d, Ppp. gives krnute kevalam patim.
The comni. (with our Op.) has osadhim in a he understands throughout the herb in
;
question to be
parnl arrow
\}ae.
leaf
'
2.
pathd
(cf.
ii.
27. 4),
though Kau^. and the Anukr. speak only of bdna-
(not identified).
'
thou of outstretched leaves, fortunate, god-quickened, powerful,

my rival, make my husband wholly mine.
do thou thrust away

'
Outstretched,'
dhama
first half-verse, in
also has
3.
lit.
supine
RV. has
horizontal, with the face of the leaf upward.
and the modern kuru for krdhi at the end. Ppp. offers only the
this form: uttanaparnath subhagdih sahamanam sahasvattin ; MP.
for niida in
sahamane
c,
instead of devajiite.
Since he has not named {grah) thy name, thou also stayest
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 difnahy isyS navia grbhnami no asmtn ramate jdne 'since I name not
her (its ?) name, she (it?) also does not stay with (find pleasure in) this person (people .').'
ferent version:
Winternitz applauds and accepts his commentator's explanation of b " nor finds she
me " (taking ayaih janas in the much later sense of " 1 "), but it seems
:
pleasure in
The meter
wholly unsatisfactory.
calls for
emendation
in
a \o jagrdha
have named,'
'
reading; and R. makes the emendation, and retains the jdne of
RV.
equivalent to the
RV., rendering (as addressed by the woman using the charm to the plant) " I have not
and thou stayest (stayedst) not with the person (bei der
[to her] thy name
Person)." The comm. regards the rival as addressed, and conveniently makes ramase
named
= ramasva :
" stay thou
4.
Superior [am]
are superior
below
I,
my
not with this
No
"kosest," thou dalliest not.
[is]
Weber
husband."
renders ramase by
satisfactory solution of the difficulty
superior one
she that
is
superior, indeed, to
my rival
lower
[is]
yet found.
is
them
(f.)
that
she than they
(f.)
that are lower.

c, allowing c and d to be combined into
and the comm. gives correspondingly adha. Ppp. is more discordant
and corrupt: uttara. 'ham uttarabhyo uttaro ed adharabhyah : adhah sapatni sainarthy
adhared adharabhyah. R. conjectures in a utlarahahamutlare, for uttara 'hdm aham-
RV. has
the better reading dthd for adhds in
one sentence
uttari
[_cf. iii. 8.
3 J.
The
verse, even
if
scanned as
-I-
7:
8-f7 = 29, ought to be called
bhiirij.
5.
am overpowering
becoming
The
full
verse xix. 32. 5
is
older bhutvt for bhiitva in
6.
likewise art thou very powerful
of power, will
overpower
a variation on
this.
my
RV.
we
both,
rival.
reads dtha for dtho in
b,
and the
c.
have put on (abhi) for thee the overpowering one
(f.)
have put
119
one
to {lipa) for thee the very powerful
cow
as a
run as water on
after her calf,
after
me
let
-m. 19
III.
thy mind run forth
its track.
b abhl tvd 'dhai'n sdhiyasa. The application of a and b as made by Kaug. (see above) would suit the prepositions as found in
RV.
reads
for
t'epa
abh{
and has
in a,
for
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 Lso that one arm is under him and the
other over him J then in abhy adham is further implied (as elsewhere Le.g. iii. 1 1- 8J)
The
the value of abhidhant, the halter or bridle with which a horse is controlled.
;
Anukr. does not sanction the resolution

19.
\yasistha.
I.
a.ttarcam.
ma-am
in
c.
To help friends against enemies.

vdifvadevam uta cdndramasam utdi "tidram. dnustubham:
6-p. tristupkakummatlgarbhd
pathydbrhatl ; j. bhurigbrhatl ; 6. jav.

'lijagati; y virdddstdrapahkti ;
.
The verses are found in Paipp. iii. (in

hymn is applied by Kaug. (14. 22-24) in ^
8.
pathydpahkti^
the verse-order
and reckoned (14.7, note) to the apardjita gana.
cayana (28.15)
1.
[my]
Griffith,
is
this incantation
heroism, strength
Vait. uses vs.
i.^
283; Ludwig,
(.'
brdhman) of mine
sharpened up, victorious,
authority {ksatrd) [of them] of

z.nA
The
p.
in
the agni-
in
a sattra
234; Weber,
109.
i.
Sharpened up
Or brdhman
The
lifting the
Translated: John Muir, Original Sanskrit Texts,
269
4, 3, 5, 7, 6, 8).
ukhya fire, and vss. 6-8

with mounting a chariot and discharging an arrow.
connection with
'f*
sacrifice (34. 16, 17),
xvii.
i, 2,
gaining victory over a hostile army,
rite for
ksairdm may
whom
am
sharpened up
the household priest {purohita).
signify respectively the
The
Brahman and Ksatriya
quality
VS. (xi. 81),

TS. (iv. I. I03), TA. (ii. 5. 2, vs. IS), MS. (ii. 7. 7), and K. (xvi. 7, Weber). The first
two of these agree in all their readings, omitting iddin in a and ajdram astu in c, and
reading in c, djisnii ydsya 'hdm dsmi; and TA.MS. differ from them only by adding
tne before jisnA; Ppp. has ksatram me jisnu, but agrees with our text in d.
The
comm. moreover ^3,% jisnu, and the translation implies it; jisniis can only be regarded
as a blunder.
Ppp. further gives mayl '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.
or dignity of
2.
I
hew
The
Up
\k\t.
pttrdhita and his constituency.
be the unwasting
verse
is
found also
in
sharpen the royalty of them, up their force, heroism, strength
arms of the foes with
[off] the
this oblation.
sydmi
all the mss. and of both editions

by the Pet. Lex.), and the coram.
reads ^ydmi; 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. (vr^cami qatrilndm bdhii
sam aqvdm afvdn aham). The Anukr. ignores the redundant syllable in a.
translation implies emendation of the
to <;ydmi;
it is
obviously called for (suggested
of
first
3.
Downward
let
them
fall, let
them become
against {prtany-) our bounteous patron (suri)
my
incantation
lead up our
inferior,
I
who
shall fight
destroy the enemies by
own men.
Ppp. reads adhas pad- at the beginning, and indram for surim
in b.
The second
BOOK
19-
iii.
III.
20
found in VS. (xi. 82 c, d), TS. (iv. 1.103), and MS. (ii. 7.7), with the
The comm. renders
various readings ksindmi and svan; the comm. also gives ksinomi.
surtm by karyakaryavibhagajTiam. The Anukr. should call the verse virat prastarahalf-verse
is
pankti, since
it
properly scans as 11
Sharper than an
4.
thunderbolt
:8
+ 8 = 38.
also sharper than
ax,
whom
[they] of
+11
am
the household priest.
Emendation to indravajrat would rectify the meter of c

accepts the redundancy there as balancing the deficiency in
The weapons
5.
heroes,
let all
The
is
increase
the gods
sharper than Indra's
fire,
but the Anukr. apparently
a.
of them I sharpen up; their royalty having good

be their authority unwasting, victorious their intent
;
aid.
syami
translation again (as in vs. 2) implies emendation of
read by Ppp. and by the comm.
Most of our mss.
in
to
^ydmi, which
save O.Op.), as of SPP's,
(all
but it ought, of
accent in b suviram, and both editions have adopted the reading
course, to be suviram, as always elsewhere (and as the comm. here describes the
;
word).
Ppp. has vardhayasva at end of
The
viqvariipa.
don ms.J, doubtless by an
LThe
Berlin ms. does give
6.
let
b,
and
its
ugram
is
definition of the verse as tristubh is
wanting
bahudha
esain cittam
in the
Anukr. [_Lon-
error of the manuscripts, which are confused at this point.

it.J
Let their energies {vdjina) be excited,
the noise of the conquering heroes arise
{ketumdtU) halloos, go up severally
bounteous one {maghdvan)

;
let
the noises, the clear
the divine Maruts, with Indra as
let
their chief, go with the army.
With the first two padas compare RV. x. 103. roa, d: ud dharsaya maghavann
ayudhani. ud rAthanam jdyatam yantu ghdsah. Some of our mss.(P.M.W.O.Op.Kp.),
as of SPP's, read in c uliildyas, but both editions give -lul- the comm. has uUulayas,
and declares it an imitative word. The omission either of uluUyas or of ketumdntas
.
would make a jagatl pada of

verse stands, the Anukr. scans
agree with the
comm.
remaining padas into
in
c,
and that of devas would do the same
it
n+ii
:8
+ 8:6 + 8 = 52.
ending this verse with
etu ghosdh:
as the
fratdm, and throwing the two
great detriment of the sense, as well as against the
vs. 7, to the
Ppp. reads uddharsantam vajinaiii vajinabhy ad

prthag ghosd ulalayas ketumantu udiratdm; with
probable earlier form of the verse.
vdirandm jay a tarn
ud
for
Part of our mss. (I. O.Op.)
e and f as in our text.

7.
.
Go
forth, conquer,
O men
formidable be your arms (bahii)
sharp arrows, slay them of weak bows
weak
ing formidable arms {bdhu), [slay] the
The
first
half-verse is
RV.
x.
having
having formidable weapons, havones.
103. 13 a, C (found also in
SV.
ii.
1212; VS.
xvii.
46),
upa prJ
(with
pra
and
vas),
halfverse
yatd
first
has
the
Ppp.
'tajdyatd tiara sthira vah etc.
adding as second half indro vaq qarma yacchaty atiddhrsya yathd 'said. The verse
without variation; TS.
is
(iv. 6.
not virdj \j + S ;ii-l-l2j,

8.
Being
44) has the
if
let loose, fly
same two padas
together, but reads
the obviously proper resolutions are made.
thou away,
volley,
thou that art sharpened up
121
by incantation conquer the enemies go forth slay

one let no one soever of them yonder be released.
;
-in.
III.
of
20
them each best
Padas a-C and e are RV. vi. 75. 16, 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 ApQlS. iii. 14.3. RV.SV.VS.
agree throughout, hzv'mg gdcAa iorjiiya at beginning of c, and, for d, ma 'misam kdm
cano 'c chisah; the others have this d, e.xcept that they put esdm in place of atinsavi;
:
they also give
I'iqa for
padyasva
at
end of
c,
and TS. has the nom.
-qitd,
which
is
end of b, while TB. and ApQS. alter to dvasrstah para pata qard (for qdro?)
brdlwtasamqitah.
Our d is found again as xi. 10. 21 b our e, as viii. 8. 19 d xi. 9. 20 d
better, at
o.
The presence
d.
of -sathqite in this verse gives
part of the hymn, of which sam-qa
vs. 8
is
the unifying word
In Ppp., vss. 6-8, with
RV.
ends with pra padyasva sa maisam
kam
later additions.
d so as
the accent-mark in
to
vss.
6 and 7 are probably
form a piece by themselves

chisah (nearly as RV.).
Correct
x. 103. 10,
cano
'c
read vdram-varam.
To Agni and other gods:
20.
\Vasistha. daârcam.
a kind of right to stand as
it
for various blessings.
dgtuyam uta mantroktadevatyam.
dmtstitbhavi
6.
patkydpankti
8. virddjagaii.'\
Excepting the
-Si
7) 4> 6, 5, 8,
RV.
verse
verse,
last
9).
the
29. 10) prefixed,
(iii.
hymn
is
found
includes (vss. 2-7) a whole
It
and only the
in
Paipp.
iii.
RV. hymn
the verse-order
(in
(x. 141),
with a single
two verses occur nowhere
last
It
else.
used in Kauq. (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
is
and vii. i, in a rite for sucand the comm. directs vs. 4 to be used in the sava sacrifices
{ity anayd bhrgvangirovidaq catura arseydn ahvayet).
In Vait., vs. i appears in the
agnistoma sacrifice (24. 14), and again in the sarvamedha (38. 14) with the same use
it
to the fire-sticks or to one's self; again (41.8), with v. 7
cess in winning wealth
as in Kaug. 40. 11
and also in the agnicayana (28. 25), with the laying of the gdrhapatya 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 offerings; 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 St., 1892,
;
P- 7971.
This
knowing
The
it,
verse
(iii.14 et al.),
thy seasonable
is
is
TS.
womb
Agni, ascend thou

found
(i. 5.
in
whence born thou
{yoni),
didst shine;
then increase our wealth.
numerous other
TB. (i. 2. i "6
5= et al.),
texts:
besides
et al.),
MS.
RV.
(i. 5.
(iii.
in
29. 10),
et al.), K. (vi.
VS.
et al.),
Kap. (i. i6etal.), JB. (i.6l) in nearly all occurring repeatedly. VS.TS.TB.JB. differ
from our version only by reading dthd for Adhd at beginning of d Ppp. and the comm.
have atha; MS.K. substitute tdtas; but RV. gives further sida for roha in c, and
:
giras for raytm

declares
aydm
in d.
at the
The comm.,
in
accordance with the
beginning to signify either the
ritual
uses of the verse,
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 (vi^) 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.
lo^),
iii.
BOOK
20-
MS.
pate,
with
(i.
11.4), and K. (xiv. 2).
RV.MS.K. read
tvMi hi dhanada
combines
d dhanada
in
7/jf(Zj
RV.VS.MS.K. have prd no
let
Found
y- in
c,
122
and, for vi(;am
VS. sahasrajit; VS. goes on

have prdti for pratydh in b. Ppp.
pate, TS. bhuvas p-, and
VS.TS.
dsi for d;
further
'si.
Let Aryaman bestow upon
3.
desses
Kap.
III.
us, let
Bhaga,
let Brihaspati, let
(RV.
also in the other texts
x. 141.
2; VS.
ix.
29; the
pusd
above; and
rest as
All of these, excepting TS., leave no in a again unlingualized
29. 2).
the god-
the divine Sunrta also assign wealth to me.

VS.K. sub-
bhdgas in b, and omit c the others have devas instead of devis; for d,
RV. gives rdyd devi daddtu ttah, while the others vary from this only by prd vak for
By Sunrta (lit. 'pleasantness, jollity') the comm. understands Sarasvati to be
rayds.
stitute
for
intended.
4.
King Soma
Agni we
[and]
with [our] songs {gir)
call to aid
[also]
Aditya, Vishnu, Surya, and the priest (brahman) Brihaspati.
RV. (x. 141. 3), SV. (i.91), VS. (ix. 26), and TS.MS.K. (as above). The
RV. is the preferable adityan in c it is read also by the other texts
but SV. TS.MS.K. give vdriinam for dvase in a; and they and VS.
except SV.K.
have any a rabhdmahe for gtrbhtr havdmalie in b. The comm. takes brahmatiam in
Found
in
only variant in
as " Prajapati, creator of the gods."

5.
vtan)
Do
thou,
and
sacrifice
The second
ing' etc.
Agni, with the

;
do thou,
half-verse
being
is
fires (agni),
increase our worship (brdh-
god, stir us up to give, unto giving wealth.
of doubtful
meaning
perhaps 'impel to us wealth for giv-
evidently corrupted from the better text of
RV.
(x. 141.
6; also SV.
855), which reads in c devdtdtaye for deva datave, and in d rayds for rayim; even
Ppp. has devatdiaye. The comm. has danave (rendering it " to the sacrificer who has
ii.
given oblations ") for datave, also nodaya for codaya.

6.
Indra-and-Vayu, both of them here,
to us even every
man may be
we
call
here with good
well-willing in intercourse,
call,
that
and may become
desirous of giving to us.
Found also (except the last pada, which even Ppp. repudiates) in RV. (x. 141. 4),
VS. (xxxiii. 86), and MS.K. (as above). For ubhav ihd in a, RV. reads brhaspdtim,
and the other texts susamdrga. For d, VS. has anamlvdh safhgdme for sdmgatydm,
and MS. the same without anamivds ; TS. has (in iv. 5. i^) a nearly corresponding
half- verse ydtha nah sdrvain ij jdgad ayaksmd/h siimdnd dsat.
Ppp. omits a, perhaps by an oversight. The comm. takes suhdva in b as for suhdvau, which is perhaps
better.
In our edition, the word is misprinted susdv-.
:
7. Do thou stir up Aryaman, Brihaspati, Indra, unto giving

Vata (wind), Vishnu, Sarasvati, and the vigorous (vajin) Savitar.
[also]
Found also in RV. (x. 141. 5), VS. (ix. 27), and TS.MS.K. (as above). All save
RV. read vacam instead of -datam 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
being, and
all
these beings within.
Both
() vdjd)
let
now have we come
into
him, foreknowing, cause him
123
who
to give
all
-m. 21
III.
unwilling to give, and do thou confirm to us wealth having
is
heroes.
The
verse seems to have no real connection with what precedes and follows, nor do
two halves belong together. They are in other texts, VS. (ix. 25 and 24) and TS.
(in i. 7. 10"), parts of two different verses, in a group of three, all beginning with
its
vajasya followed hy prasavd, and
all alike of obscure and questionable interpretation,

and belonging to the so-called vajaprasavlydni, which form a principal element in the
vajapeya sacrifice (see Weber's note on this verse |_also his essay Ueber den Vajapeya,
a, TS. and MS.K. (as above), as also

iddm ; and all (save Ppp.) read a babhitva instead of
sdtn babhiivima at end of a, and sarvdtas instead of antdr at end of b, omitting the
meter-disturbing titd at beginning of c VS.K. read in c ddpayati for -tu
and all save
K. give the preierable yac/iaiu at the end (the comm. ha.s yacc/idi); then VS. gives sd no
raytm in d, and K. has a peculiar d soma rayith sahaviraih ni yatiisat. Ppp. is defective in parts of this verse and the next
it reads at the end of c prajdndm.
Pada a is
the only one that has a yoâ//' character.
|_TS. has sdrvavlrdm.\
Berliner Sb., 1892,
p.
797 J).
Instead of nii in
Ppp., have the nearly equivalent
Let the
9.
me,
five directions yield (duh) to
according to their strength
may
obtain
the wide ones yield
let
my
all
designs, with
mind and
heart.
and accent /r^f.- dpeyam, but SPP. emends to prd: apeyam

850J the comm. reads dpeyam. The comm. declares tirvis to
designate heaven and earth, day and night, and waters and herbs.
All iht pada-rass. divide
|_see
Sansk. Gram.
10.
upon
to
me
me
may
kine-winning voice
Vayu
let
with splendor do thou arise
all
sides
let
Tvashtar assign
abundance.
(P.M.W.O.Kp.) read rtidhdm
of our mss.
Several
rundhdm by prdndtmand "vrnotu.

This fourth anuvdka contains 5 hymns,
old Anukr.
simply
is
\^Vasistha.
6.
dgneyam.
hymn
is
found
used by Kaug. in a number of

1-7) to the brhafhdnti gana ;
flesh-eating fire (43. 16-21
hymn
in 20);
comm.); again,
7.
rites
virddgarbhd ;
it
appears
it
is
1-9
9, 10. antistiibh (9. /Vr<).]
in
reckoned
iii.,
(9.
vs. 10 in vii.
;
the
comm.
charm against the
in the
or Agni.
2,^,8. bhurij ; J. jagatT
The
once more,
16,
sacrificial
other passages from
objects.
xii. 2,
in
Moreover,
rite
and the
vss.
1-7,
after cremation, with obla-
ceremony (123.
in the expiatory
is
evil influence of the
again, in the establishment of the house-fire (72.13;
on the third day
material
says, only vss.
according to the comm., vss. 1-7 are quoted in
creatures have meddled with

vss. 8-10), with
fire
puro'niistubh
i.
in Paipp., vss.
in the funeral rites (82. 25),
tion to the relics;
e.xplains
with 40 verses, and the quotation from the
trdistubham
uparistddvirddbrhati ;
of the
The comm.
c.
oblation to the various forms of
dafarcam.
The whole
in
da(â.
With
21.
whole
speak
(wind) enclose (a-rudh) on
1),
vs.
when
birds or other
8 (the
comm.
says,
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 cdlurmdsya
sacrifice
L9. 17 J.
Translated
Weber,
xvii.
277
Grifiith,
i. 1
13
vss. 1-7 also
by Ludwig,
p.
325.
iii.
BOOK
211.
The
I24
are within the waters, that are in Vrtra, that are in
fires that
man, that are

trees
III.
in stones, the
to those fires
be
one that hath entered the herbs, the

made.
forest-
this oblation
both texts read yds

in K. (xl. 3)
dgmasuy MS. begins yd apsv dntdr
agnir, and K. yd apsv dgnir antdrj K. further has bhuvandni vifx/d for dsadhlr yd
Ppp. reads yo apsv antar yo vrtre antar yah puruse yo \tnani : yo
vdnaspdttns.
vivega osa-, and combines in d tebhyo 'gni-. Part of the mss. (including our P.M. W.I.)
doubtless
combine vivd^' dsadh- in c, and both editions have adopted that reading
Verses 1-4 are found also
MS.
in
first half-verse,
iorjf^ through the
(ii.
and
13. 13)
and dpnani
for
wrongly, since the Prat, prescribes no such irregularity, nor

occur with osadhi. The comm. explains what different "
vadava
Asura Vrtra
man, those of digestion
in
(sparkling jewels)
stones that strike
those that
8+
11+8; padas
andd
1 1
+ ii,
:ii
are in order,
is
are intended
the
in stones,
those in the siiryakanta etc.
ripen their fruits.
etc.
more probable.
not to be approved.
12+ 11.
fires "
16) or else in the body of the
as intended, which seems
fire
verse by the Anukr.,
make herbs
elsewhere found to
it
ii.
waters; that in the cloud (by Nir.
etc. in the
is
In
c,
Weber regards
The division of
the
the
|_Padas a and b rather as
correct to dvivdâiisadhlr, as
MS.
reads.J
2.
[The
that
fire]
within soma, that
is
is
within
the kine, that
is
entered into the birds, into the wild beasts {inrgd), that entered into
bipeds, into quadrupeds
to those fires be this oblation made.
MS. and K. begin b with vdyansi yd dvivdâ; 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 vdyahsuj our alteration to the equivalent vdyassu
was needless. The verse (lo+ii :i3 + ii=4S) is bhtirij, but also irregular enough.
LPadas b and d are in order, each a tristubhj and c, if we throw out the second yds,
is
a gooA jagattj a
3.
He
bad.
who, a god, goes
belongs to
in fights,
is
all
men
I call
loudly on
MS. and K. have
in
the same chariot with Indra,
{vdigvdnard) and to
for
to those
all
gods
aydnd 'ndrasya rdtham sambabhiivur, and Ppp.
have blundered from there

exchange the places of our
of being read into
4.
whom
He who
they
unharmable
MS.
In
b,
1 1
is
-davyas
into this verse

3
is
;
quite in place in vs. 9,
but
MS. and
Pada b
c.
|_read tttd vd? \.
c and 4
syllables
is
the all-eating god, and
call giver,
to those
receiving one,
fires
be
who
partly agrees
the translation ventures
Ppp's reading vii;vadevyas instead of -davyds, because of
preferability in the connection
he that
whom, very powerful
be this oblation made.
fires
with them, reading/^ 'ndrena saratham saiiibabhuva.

to follow
(?),
its
so obvious
and may perhaps
K. have -davyds; they further
a very poor tristubh, though capable
whom
is
this oblation
they
call
Desire {kdma),
wise, mighty, encompassing,
made.
begins the verse with viqvadam agnim; K., with liutadam agnitn; of b, both
by reading pratigrahitaratn ; MS. begins c with dhiro ydh; K's c is
spoil the meter
corrupt.
Ppp. reads aha for dhus in a (not in b also). The comm. simply paraphrases
pratigrhndntam hy pratigrahitaratn ; the reference is probably to the offerings which
125
Agni receives
order to give them to the various gods.
in
mark belonging under a

5.
In our edition, an accent-
of ahiis in a has slipped aside to the
Thou on whom
left.
as priest (Jiotar) agreed with their
kinds of beings {bhauvand), the five races of

dor-bestowing, glorious one, rich in
21
-iii.
III.
mind the thirteen
men (mdnavd)
pleasantness
to the splen-
to those fires be this
oblation made.
The unusual and obscure number " thirteen " here seduces the comm. into declaring
bhauvand signifies '-month," coming irom bhuvana "year"; and then the
manavds are the seasons
But he further makes the latter to be the four castes, with
first \hii\.
and the former the thirteen sons, Vi^vakarman etc., of a great sage
named bhuvana (because of viqvakarvian bhduvana in AB. viii. 21.8-1 1).
Ppp.
reads bhuvana for bhauvanas.
The Anukr. does not heed that the last pada is tristubh.
the nisddas as
6.
fifth,
To him whose
the pious
food
to those of
whose food
is o.xen,
whom
the one for
all
cows, to the soma-backed,
is
men
{vdigvdnard-)
chief
is
to those fires be this oblation made.
The first half-verse

MS. (ii. 13. 13) has
is
RV.
the
viii.
43.
(stomair vidhema ^gndye) which ends

is,
a,
1 1
b (also found, without variant,
whole verse as padas

^!ti^
in
TS.
i.
3. 147).
interposing as c the
a, b, d, e,
gdyatri in RV.TS.
The meter
(8
+8
pada
:8-t-i i)
as brhati, rather nicrt than virdj.

7.
They who move on along the

who are within the
the lightning;
those
fires
be
this oblation
Our P.M.W. read
in
'
who within the wind
comm.
a pada of 10 syllables'
SPP.
-carati.
anu
are plainly independent of
an old one, being found also
the evidently patched-together vs. 6 would reduce the
first
in
in
[KenAy^ ca
(iH-io lo-M =42).
hymn
part Lvss.
fire
The
Ppp.
I
z'ate?^
what precedes,
concerning themselves directly with the appeasement of an ill-omened

is
to
b as an
In the definition of the Anukr., virdj appears to be
as implying that the latter takes
three remaining verses of the
combination of the two parts
made.
independent word: Anu same-.
The
quarters,
b vldyutam, and P. M.W.I, end the pada with
regards the exposition of the
used as meaning
sky, the earth, the atmosphere, along
-7 J
but the
ejection of
to the
norm
of this book.
8.
Gold-handed Savitar, Indra, Brihaspati, Varuna, Mitra, Agni,
gods, the Angirases, do
we
call
let
them appease {gam)
all
the
this flesh-eating
fire.
Ppp. inverts the order of a and b. [_MGS. 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 "
accusative or as nominative,
9.
Appeased
the one that
is
of
is
"we
he also allows us
the Angirases."
to take
The Anukr.
dngirasas either as
notes that c isjagatt.
the flesh-eating, appeased the men-injuring
all
fire
conflagrations, him, the flesh-eating, have
Ppp. has atho purusaresinah for

is
b,
and
this time
vi^vadavyas
in c.
so also
appeased.
The anustubh
rather virdj than nicrt.

10.
The mountains
that are soma-backed, the waters that
lie
supine,
iii.
BOOK
21-
III.
126
these have appeased the
the wind, Parjanya, then also Agni
flesh-eating
one.
All our mss. save one (O.), and all SPP's save two or three that follow the comm.,
read a^tâmam (apparently by infection from the end of vs. 9) at the end both editions
emend to -mati, which is the reading of the coram. LPpp. has the vs. in vii. (as noted
;
above), and combines -prstha "pa in a-b and parjanya

see Hillebrandt, Ved. Mythol.
22.
\yasistha. varcasyam.
3-
Found
(Kaug.
60
c.
For " soma-backed,"
for splendor (vdrcas).

diiustubham
bdrhaspatyam uta vdifvadevam.
SP- pardnustub
6)
in
and used
in
i.virdt tristubh
virddatijagatl ; 4.3-av. 6-p. jagati.']
Paipp.
Is
iii.
reckoned to the varcasya gana

i), with binding on an
a charm for splendor (13.
The comm. quotes
amulet of ivory.
"d in
f.
To the gods:
(except vs.
also
12. 10, note),
i.
hymn
the
also as
employed by the Naks. K.

and by Parig. iv.
mahai;a.nti called brahmi, for attainment of brahman-s^XtnAor
in a
i
in
the daily morning consecration of an elephant for a king.
Translated
Ludwig,
p.
461
Weber,
xvii.
282
Griffith,
i.
15.
Let elephant-splendor, great glory, spread itself, which came into

all
being from Aditi's body; that same have all together given to me
1.
the gods, Aditi, in unison.
number
of
Cf. vii. 17. 3 n.J

the mss. (including our Bp.Op.) read adityas LaccentlJ in b, and
several of ours follow
it
W\X\\
ydm
instead oi ydt.
Ppp.
rectifies the
meter of d by read-
a to brhddyaâs would be acceptable. (JB. (iii. 1.3.4;

has
a legend of the production of the elephant from someperhaps on the basis of b?)
The comm. explains prai/ia/dm in
thing born of Aditi (see R. in Ind. Stud. xiv. 392).
Emendation
ing devdsas.
in
a by asmasu prathitam prakhyatam bhavatu be proclaimed as belonging

'
to us.'
In
our edition, an accent-mark has dropped out from under the ba of -babhiiva. An irregular
verse, scanned by the Anukr. as 124-10:10+10 = 42, but convertible into 45 syllables
by resolving tanu-as, sdru-e, viqu-e (of which only the first is unobjectionable). LIf we
read devdsas in d, the vs. is in order (12-1-11 ?-l-ii), except in c {idd it sdrve?).\
:
Let both Mitra and Varuna, Indra and Rudra, [each] take notice
2.
the all-nourishing gods
let
them anoint me with
and so does Ppp., and our edition has it but

SV. i. 154 has sSmah piisa ca cetatuh;
the other being probably a false form, generated under
All the mss.* read cetatus at end of
SPP.
follows the
comm. and
stress of the difficult construction of
takes
it
b,
substitutes cetatuj
the translation implies cetatu,
Weber
splendor.
a singular verb with the preceding subjects.
as cetatus, 3d dual perf. of root cat " frighten into submission."
Anukr. takes no notice of the deficiency of a syllable in a. * [_So W's two drafts
collations note P.M.W. as reading cetutah (!) and Op. as reading cetatu.
The
but his
With what splendor the elephant came into being, with what the
king among men {tnanusyd), among waters, with what the gods in the
3.
beginning went to godhood
make me
Apsii, in
in Ppp.
with that
splendor do thou,
Agni,
now
splendid.
b, is
In c
all
an impertinent intrusion as regards both sense and meter;

the mss. give
dyam
(sarhh., dyaih); our edition
it is
wanting
makes the necessary
127
-HI.
III.
23
but in samhita (perhaps by an

comm. has dyati (accent doubtful) of.
Ppp. has a
iv. 14. I c, where the mss. again read ay am for ay an in the same phrase.
very different second half- verse yena deva jyotisd dyam udayan tena md 'gne varcasd
sam srje 'ha. The comm. makes apsu in b mean either " [creatures] in the waters," or
The metrical definition of the
else " [Yakshas, Gandharvas, etc.] in the atmosphere."
Anukr. is mechanically correct |_52 2 = 5oJ if we count 13 syllables in b Land combine
emendation
ayan, and so does SPP. in his pada-text
to
oversight) he reads dyan, unaccented
the
varcasdgne\
4.
how
What
O Jatavedas, from the offering

and of the ajr-like elephant
the (two) A^vins, lotus-wreathed, assign unto me.
great splendor becomes thine,
great splendor there
so great splendor
let
of the sun,
is
All the mss. read in b bhavati, and SPP. accordingly adopts
makes the necessary correction

of b
The comm.
to bhdvati.
Ppp. has instead ahutam ; and then adds to
it,
and
for a dhatidm,
5.
As
and then
in
sam
reads
our 4
a,
come
etu in
d,
eye reaches (sam-aq),
let
together, that elephant-splendor, in me.
c.
Since the elephant has become the superior (atisthdvant) of the com-
fortable {} susdd) wild beasts, with his fortune [and] splendor do

{sic)
b -1- 3
krnutam
siir-.
far as the four directions, as far as the
The comm.
|_i.e.
gives the remainder (C-f ) of our vs. 4 here, with
cyavad varcah
so great force {indriyd)
6.
it
ours
as second half-verse, our 3 d, e
(with abhya for adyd, and krdhi for krnu), putting also the whole
ej before our vs. 3
in his edition
it
reads dhule, vocative, at end
pour
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.
[^Brahman.
cSndramasam uta yonidevatyam.
in Paipp.
iii.
dnustubham
j. uparistddbhurigbrhatl
skandhogrlvibrhati.\
6.
Found
For fecundity.
Used by KauQ.
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,
Griffith,
i. 1
16
v.
223
Ludwig,
p.
477; Zimmer,
p.
319; Weber,
xvii.
285
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
either sense.
2.
perhaps more
Ppp.
is
strictly 'liable to abort'; the
defective, giving only the initial
Unto thy womb
let a
foetus
comm. gives the word here
words of
vss.
and
2.
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 ^GS.
(i.
19. 6),
and
this
one without
BOOK
23-
iii.
Also
variant.
i.
this
one
III.
MP.
in
(_i.
9J (Winternitz,
12.
and
p. 94),
in
omitting atra in c; and further in
HGS.
Give birth to a male, a son
3.
(i.
after
him
thou be mother of sons, of those born and

All the mss. save one or
make
MP.
25. i), like
reads
aitti),
mayest
thou shalt bear.
enAyamj
at the
comm.
and
but retaining atra.
a male be born
let
whom
two (including our E.) read
in a,
AGS.
an appendix to
AGS.
13.6 (Stender, p. 48), with yonitn zi\ex garbhas in a (and
128
both editions
At beginning of
and Ppp. ends
b, Ppp. reads ivam, as do also the comm. and a couple of SPP's mss.
with janaydmi ca. MB. (i. 4. 9 c, d) has the first half-verse, reading vindasva for
janaya; and MP. (as above) |_i. 13. 2J also, with piimans te ptttrd nari for a. And
QGS. (as above) has our a, b, with, for c, d, tesam mats, bhavisyasi jatdnam janayahsi
the necessary emendation toâ, which the
also gives.
ca Lthe end corrupt, as in Ppp. J.
And what
4.
excellent seeds the bulls generate, with
acquire (vid) a son
QGS.
become thou
(as above) has for
ing tebhis
t-
for tats
\i
(and
t-
purusa janayanti nah ;

\i2j&jatiaya for
it
them do thou
a productive milch-cow.
it
rectifies the
vindasva); in
d, it
meter of c by read-
gives suprasus, which
MP. (as above) |_i. 13. 3J repeats our verse very closely, only
and puiran in c and it has, just before, the line tani bhadrdni
bijdny rsabhd janayantu ndu.
A verse in HGS. (as above) is quite similar yani prais
better than our sa pr-.
with nas for ca in
b,
bhilnivirydny rsabhd janayantu nah
svdndtn ; and
it
in c is assured
by
5.
thy
offers a
Prat.
84
tdis tvath
garbhini bhava sa jdyatdth viratamah
prasur dhenugd bhava. Our reading

makes the meter correct.
later sd
little
ii.
perform for thee the [ceremony] of Prajapati
womb
tdis
tvdm
the resolution tu-dm
acquire thou a son,
woman, who
shall
let a foetus
come
to
be weal for thee
weal also for him do thou become.
The accent
of
bhdva
verse |_and MP., at
puts^(7m
i.
13.
at the
i,
end
is
anomalous.
ziitT garbhasj this latter
HGS.
(as above) has the
first half-
karomi at the beginning, and in b

Ppp. does also. The comm. understands prdjd-
concordantlyj
it
reads
patyam as above translated other renderings are possible (" das Zeugungswerk,"
" Zeugungsfahigkeit," Zimmer).
Weber
The metrical definition of the verse
(8+8:8-f5+8=37) is not good save mechanically.
;
The
6.
plants of which heaven has been the father, earth the mother,
ocean the root
let
those herbs of the gods (datva) favor thee,
in
order
to acquisition of a son.
The
first
half-verse is found again later, as
viii. 7.
c,
in both places, part of the
mss. read dydus p- (here only our O., with half of SPP's)
and that appears to be

two words favors in a case
like this the reading dydiih, which both editions present.
Ppp- has an independent
version ydsdm pita parjanyo bhiimir tndtd babhUva: with devts in c (this the comm.
also reads) and osadhis in d.
The verse is irregular, and capable of being variously
read and what the Anukr. means by its definition is obscure.
required by Prat.
ii.
74, although the looser relation of the
129
saptarcam.
24
For abundance of grain.
24.
[^BArgu.
-lU.
III.
dnustubham
vdnaspatyam uta frdjipatyam.
2.
nicrtpathydpankti^
Used by Kauq. (2 i ff.) in rites for the prosin Paipp. v.

and reckoned (19. I, note) to tlie pttstika 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. 117.
Found (except
vs. 7)
perity of grain-crops,
1.
Rich
in
milk [are] the herbs, rich in milk
them
accordingly, of
that are rich in milk
my
utterance (vdcas)
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
ihare 'ham; he understands " be " instead of " are " in a, b. For second half-verse
Ppp. has atho payasvatam paya a harami sahasraâh.
;
2.
know him
god that
is
that
is
rich in milk
he hath made the grain much
we
"collector" by name, him do
house of one who
call,
whichever
the
in the
is
sacrifices not.
A god " colis, away from the service of the impious to that of us, the pious.
(sambhftvan) is not known elsewhere. Ppp. reads for a aham veda yatha
payaf, and, in c-%,yo vedas tavarii yajdmahe sarvasyd ya^ ca no grhe. In our edition,
an accent-mark has slipped from under -da- to under ve- at the beginning. It is the
fourth pada that is nicrt |_read tdm-tam ? \.
That
lector "
3.
These
the five races (krsH) descended
five directions that there are,
from Manu {mdnavi)
may they bring fatness
streams [bring]
when
drift
it
(sphati) together here, as
has rained.
Or nadts might be nom. sing.; the comm. of course takes it as plural; papain he
understands as " a kind of animals " {^prdnijatant). Our O.Op. have at the end
Ppp. reads for b 7ndnavdih panca grstayah
-vahdm.
and, for
4.
c, d,
As
(cf.
grsti ior krsti \n
ii.
13.3);
sarvdq qariibhiir mayobhuvo vrse (^dpath nadir iva.
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 suggests ^<f May and, as Ppp. reads yatha, the translation ventures to adopt
as ut instead
it,
"
open, as
it
himself about
is
were
its
the
comm. says
that
ttt
3,
supplies aca; Ludwig,
means udbhavati, and does not
construction with an accusative
continuation of vs.
Weber
hardly better than unmanageable.

"
we may
trouble
take the verse as a virtual
and the nouns as governed by samdvahdn.
Ppp. makes the verse
easy by reading _ya/^(? riipa^ âtadhdras sahasradhdro aksatah; eva
me
astu
dhdnyam
sahasradhdram aksatam.
5.
hundred-handed one, bring together
together; of what
is
made and
of
what
is
O thousand-handed
to
one, pile
be made do thou convey
together the fatness here.

Ppp. has for b sahasrdi 'va samgirah, ior cyathe 'ya sphdtir dyasi, and for d our
c.
iii.
BOOK
24-
The comm.
tives in c
reads
III.
samavaham
at the end, rendering
he supplies dhanadhdnyadeh.
it
\JSdtk kira,
samprapto 'smij
'
overwhelm,'
i.e.
30
to the adjec'
bestow abun-
dantly. 'J
6. Three measures of the Gandharvas, four of the house-mistress

them whichever is richest in fatness, with that one we touch thee.
of
Ppp. reads at the end marsamasi j 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-
The
stands rather the master of the house, or perhaps the harvest-wagon.

are doubtless those of grain set apart; the
and he gives as
the Gandharvas
calls
" measures "
them samrddhihetavah kaldh;
alternative explanation of " house-mistress " the Apsarases, spouses of

!
Bringer (tipohd) and gatherer (samulid) [are] thy (two) distributors,
7.
comm.
Prajapati
Two
let
them convey hither
fatness,
much unexhausted
plenty.
or three of our mss. (P.s.m.M.W.) read in c vahalant, as does the comm., with
one of SPP's mss.
The comm.
abhimatakdtyasampd-
explains ksaltarau by sdrathi
dakau.
To command a woman's
25.
\Bhrgu (jSydkamak).
love.
tnditrdvarunam kdmestidevatdkam
dnustubham.']
ca.
Not found in Paipp. Used by KauQ. (35. 22) in the chapters of women's rites, in
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, 1 15 Griffith, i. 19 Bloomfield, 102, 358.
Cf. Zimmer,
Muir gives only a part.
p. 300; Bergaigne-Henry, Manuel, p. 144.
a
1.
thine
Let the up-thruster thrust {tud) thee up; do not abide {d/ir) in
own lair; the arrow of love {kdmd) that is terrible, therewith I
pierce thee in the heart.
Pada a
is
evidently suggests the finger-thrust of Kaug.
what uttudd
matter for guessing, and the translators guess differently
so named."
2.
The comm. has
The arrow
with resolve
the
bad reading drthds
really designates
comm. says
the
" a
god
in b.
feathered with longing {adht), tipped with love, necked
{} sat'nkalpd-)
having
made
that well-straightened, let love

According to the comm., adht means tnduast ptdd ; iâlyam
sam; ktilmalam
is
the tip to the shaft J.
ddruqalyayoh sam^lesadravyam
Our P.M.W. read
[_
is
bdndgre protatn dya-
thing (Hke a ferrule.') to fasten
ta for tarn at beginning of
c.
Pada
c requires
the harsh resolution ta-am.

3.
The
well-straightened arrow of love which dries the spleen, forward-
winged, consuming (vybsa)
The
sessive
fying 'lung'; the
Gram. 148 nj, being rather that of a posThe comm. appears to iskt plthan as signiohsc-axe prdctnapaksa he makes equivalent to rjavah paksa yasydh.
accent of vybsa
compound
therewith
[_
is
anomalous
1305 aj;
\_Skt.
Lcf. vs. 4J.
131
26
-iii-
III.
Pierced with consuming pain (fw), dry-mouthed, do thou come

creeping to me, gentle, with fury allayed, entirely [mine], pleasant-spoken,
4.
submissive.
The
which
it
great majority of mss. (including our Bp.P.M. W.E.I.) accent vydsa in this verse,
is
preferable
M.W.
collations that
I
5.
from
my
but both editions give vydsa, because the mss. are unanimously for
The comm.
in vs. 3 c.
renders
it
by vidahayukta.
[_I
cannot make out from
W's
read vydsa.
goad thee hither with a goad (djani), away from mother, likewise
thou mayest be in my power (krdtii), mayest come unto
father, that
intent.
The second
Do
6.
ye,
half-verse
is
identical with vi. 9. 2
[to be] in
P. M.W. begin c withj/ifMa.
Asydi in a is
though the comm. says " a dative
(cf. iv. 5. 6),
JAOS.
The
X.
and nearly so with
i.
34. 2
c, d.
Mitra-and-Varuna, cast out the intents from her heart
making her powerless, make her
then,
c, d,
my own
control.
doubtless to be understood as a genitive

in genitive
sense."
[_Cf.
Lanman,
359, end.J
fifth
anuvaka has
hymns and 35
The quoted Anukr.
verses.
says pahca ca
rcah.
Homage
26.
pratyrcam agnyddibahudevatynm.
parltafddalaksmyd \\ \
A
and
I.
tristubh
prose hymn, found also in Paipp.

vs. 6).
[snake charms?J.
to the gods of the quarters etc.
[Atharvan. rdudram
iii.
(except vs.
similar invocation occurs further in
that the readings need to be
compared
in detail.
\irdistubham :\
2, J, 6. jagatl ;
TS.
2,
3,4.
perhaps accidentally omitted,
v. 5. loJ-s,
Hymns
t-6. S'P- '">
bhurij.'\
not so closely related
26 and 27 are called
in
Kau^.
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
digytikte
'
good-fortune (and the comm. regards them as signified hy yitktayos in 50.

against serpents, scorpions, etc.; but this
comm. adds them
in a
ceremony
is
probably a mistake
[i'J)
7,
in
a charm
yet again, the
(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.
vi. 56 and xii. i 46, which latter are clearly directed

See also Keâva on Kaug. 50.17,18,19, Bloomfield, p. 354 f.
think, that the comm. is not mistaken shoxityuktayos.
Weber, in his
7) in connection with
against snakes etc.
Kegava shows,
valuable notes, observes, p. 292, that the schol. to TS.
belonging to a sarpahuti.
which
this
hymn
are reckoned to
It
is
v. 5.
10 reckons that passage as
likely that the bali-harana (of
employed (see Kegava), is a sarpabali.

the rdudragana (note to Kaug. 50.13);
is
Kaug. 51.3,4), with
This hymn and the next
cf. Anukr.
Weber's note,
by Kaug., should be deleted. Whitney in his
note to vi. 56 duly reports the connection of iii. 26 and 27 with that snake charm.
That
Jie does not do so here and at xii. 1.46 is, I think, an oversight.J
LWith all this accords Ppp's colophon, raksamantram. The hymn is virtually a.paritla
cf. Jataka, ii. p. 34'*.
What seems to be a very old sn^kt paritta is found in Cullav^ggî V. 6, and Jataka, ii. p. 145, no. 203, and in the Bower Manuscript, ed. Hoernle,
p. 297, that these
hymns
are not used
BOOK
26-
iii.
part
234.
vi, p.
III.
Note that the sequence
Translated: Weber,
Ye
1.
xvii.
gods that are
there the arrows are

us
to
291
Griffith,
i.
is \n
hymn and
120.
do ye be gracious to
to
you there
utterance in TS. reads
there are in front (in the east);
fire
by name
of
you
do ye bless {adhi-bru)
us,
hail
" missiles
by name
are ye
your arrows, ocean {salild) "
is
the next, as
pradai'shia-order.j
in this eastern quarter, missiles
fire
you there be homage,
The corresponding
of the quarters in this
AV.TS.TB.MS.,
also in the parallels thereto cited from
132
and
your houses
similarly in
what follows. Ppp. prefixes raksa (once raksah) at the beginning of each verse. The
comm. appears to take cievas throughout as a vocative {he devdh); he defines it as
meaning " Gandharvas " the arrows are either fire or else Agni. The Anukr. appar;
and also makes the refrain to be of 1 1 + 10 = 21 syllables then

"
padas"
of
I,
of 3 and 4, of 5, of 2, and of 6 count respectively as 23, 24, 25,
initial
the
|_The
26, and 27 syllables, and the complete numbers vary from 44 to 48 syllables.
For "gods" as an address to the
Anukr. ought to call vs. 2 nuri and vs. 5 viraj.
ently resiorts y^ asydih,
serpents, cf. vi. 56.

2.
Ye
name
is
i,
where
gods that are
they are called " god-people."
southern quarter, impetuous
in this
of you there the arrows are love {kdma)
do ye be
avisyti)
{?
The comm. reads avasyavas instead of avisyavas. In TS., the name in

"smearers " (nilimpa), and the arrows are " the Fathers, sea (sdgara)."
3.
Ye gods
that are in this western quarter, vdirajds
there the arrows are the waters
The name
and
in
Ppp.
is
In TS., the
virajas.
the arrows are " sleep, thicket
4.
Ye
do ye be
this quarter
by name
of
name
is
" thunderbolt-wielders " (vajrhi),
gods that are in this northern quarter, piercing by name

:
do ye be
In the north, according to TS., the name

arrows " the waters, ocean (samudrd)."
is
Ye
of
you there the arrows are the herbs
Ppp. reads vilimpds for
in this fixed quarter,
nil-,
of
smearers {tiilimpd) by
do ye be
(avasthavan)" and the
name
etc. etc.
and makes the arrows to be food (anna). TS. calls

the name is
it after the one " above " (our vs. 6)
the quarter " here {ihd)" and puts

" fleshly, earthly,"
etc. etc.
" down-standers
5.
gods that are
you
etc. etc.
{gdhvard)."
you there the arrows are .wind
by
etc. fete.
and the arrows (as
in
Ppp.) " food."
The comm.
explains nilimpas
as nitardm liptdh.
6.
of
Ye
gods that are in this upward quarter, helpful (dvasvant) by name
you there the arrows are Brihaspati
do ye be
etc. etc.
(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 tebhyo vo ndmas
In
this quarter
t^
no mrdayata ti ydm dvismd ydq ca no dvhti tdm vo jdmbhe dadhdmi.
133
The same
27.
[AtAarvan.
rdudram
-lii.
III.
27
with imprecation on enemies.
agnyddibahudevatyam.
dstikam
i-6. S-p.
kakummatigarbhd sH;
'
zâtyasti ; j. bkuriji\
hymn.J Found (except vs. 3, apparently omitted by accident) in Paipp. iii.,

some distance from it. Compare xii. 3. 55-60, where the quarters
Compare further TS. v. 5. 10'.^ (a passage immeare rehearsed with the same adjuncts.
a bit of brahmana between the two
diately preceding that parallel with our h. 26
explains that these divinities are to protect the fire-altar when constructed)
and
[_A prose
after h. 26, but at
MS.
13. 21
ii.
both these omit
mention of arrows.
all
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 Kau^. with h. 26, see under that hymn. LFor the general significance
of the hymn, see my addition to the introduction to h. 26.J
Translated: Weber,
xvii.
295
homage
i.
121.
Agni overlord;
Eastern quarter;
1.
Adityas arrows
Griffith,
black
homage to the arrows homage be to

hate, him we put in your jaws (jdmbha).
;
defender;
serpent
the
homage to the defenders

them who hates us, whom we
to those overlords
Ppp. has rsibhyas instead of isubhyas, and ims instead of ebhyas j and it adds
prano jahdtu, which our text has in a similar connec-
further to the imprecation tarn u
25-35; xvi.7.13. The " defender " is in each case a kind of serbut an insignificant item in our two hymns, has a more important
The TS.
bearing on the application of the corresponding TS. and MS. passages.
passage runs thus " thou art the eastern quarter, convergent by name of thee there
tion at
pent
vii.
and
this,
X. 5.
which
is
Agni
is
overlord, the black serpent defender
homage
guardian, to them (two) be
who
hates us, him
both he
who
them be gracious
let
put in the jaws of you (two) "; and the
is
overlord and he
to us
MS.
whom we
who
is
hate and
version differs only in
name of the quarter

asmadanugrahartham vartatam 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
The comm.
one or two slight points.
supplies each time to the
to from 62 to
2.
66 syllables {asti
Southern quarter
the Fathers arrows
is
properly 64).
Indra overlord; cross-lined [serpent] defender;
homage
to those etc. etc.
Ppp. makes the Vasus arrows.
MS.
calls the
serpent iirafdnaraji ; TS. makes the
adder (^pfdaku) defender here.

3
Western quarter Varuna overlord the adder {prddku) defender

homage to those etc. etc.
;
food the arrows
The comm.
give here
4.
explains
Soma
prdakus
as kutsitaiâbdakarl : an absurd fancy.

and the constrictor as defender.
as overlord,
Northern quarter
Soma
the thunderbolt {a^dni) arrows
overlord
:
homage
TS. and MS.
the constrictor (svajd ) defender

to those etc. etc.
The comm. gives for svajd a double explanation, either "self-born" (sva-ja) or else
Both the other texts assign Varuna as overlord;
"inclined to embrace" (root svaj).
BOOK
27-
iii.
III.
134
TS. designates the cross-lined serpent, MS. the prdaku (in the corrupt
form srdaku or -agu: the editor adopts the latter). Ppp. makes wind (vata) the
for defender,
arrows.
Fixed quarter; Vishnu overlord; the serpent with black-spotted

(kalmdsa-) neck defender the plants arrows homage to those etc. etc.
5.
TS. calls the

the comm. explains the word by krsnavarna.
TS. treats of it after the upward
iyim 'this'; in MS. it is î/rta downward
and makes Yama the overlord. In our edition, an accent-mark under the -ksi- of
Ppp. reads kulmasa-
quarter
one,
'
'
raksita has slipped to the right, under
Upward
6.
defender
-ta.
quarter; Brihaspati overlord; the white {^vitrd) [serpent]
rain the arrows
homage
Ppp. has here the thunderbolt
to those etc. etc.

Part of the mss. (including our
arrows.
{a(;atii) for
E.O.K.Kp.) give cttrd instead of ^vi/rd as name of the serpent TS. reads qvitrd, but
MS. (probably by a misreading) citrd. TS. calls the quarter brhad great.' TS. (after
;
'
manner
the
of the
AV.
mss.) leaves out the repeated part of the imprecation in the
MS.
intermediate verses (2-5);
made by
Bergaigne,
28.
Tiel.
vid.
gives
in full every time.
it
To avert the
omen
ill
\Brahman (pa(ufosanaya). ydminyam.

4.
yavamadhyd virdtkakubh
Not found
; 5.
of a
anustiibham
is
vs. as
hardly apt.
twinning animal.
:
t atiâkvarigarbhi 4-p atijagatt

.
tristubh ; 6. virddgarbhd prastdrapanktil^
Used by Kauq.,
in Paipp.
LReference to this
12 (cf. Baunack, KZ. xxxv. 527),
iii.
chapter of portents, in the ceremonies of
in the
expiation for the birth of twins from kine, mares or asses, and
human beings (109.5
110.4; 111.5)Translated: Weber,

1.
She
xvii.
297
came
herself
Griffith,
into being
being-makers created the kine of
i.
22
by a one-by-one creation, where the

forms; where the twinning [cow]
all
gives birth, out of season, she destroys the cattle, snarling, angry.
The
translation implies emendation of rtiqatt at the end to rusyatl or rusati Lrather
rusyatl, so as to give a yoâ/f cadencej
which, considering the not infrequent confu-
sion of the sibilants, especially the palatal

loss
oiy
after a sibilant,
is
and
naturally suggested
easier thing of taking rti(ail from a root ru(
'
lingual, in
l_cf. iv.
injure,'
16.
our text and

6b J.
its
mss.,
and the
The comm. makes
but we have no such root.
a yet
Some
(P.M.W.E.) read esam in a, and two (P.O.) have sfstva.* The comm.
Perhaps we
a, and explains ekdikaya by ekaikaîyaktyd.
should emend to dkal'kayd one [creature] by one [act of] creation ând reject esal,
as the meter demandsj.
See Weber's notes for the comparison of popular views as to
The Anukr. apparently
the birth of twins, more generally regarded as of good omen.
of our mss.
understands srstis with esa in
'
'
counts ii|_i3 ?J-f 15 12-1-12 = 50 L52 ?J syllables \X\ie.x bhiitakftas or viqvdrupds <iOv^&
well enough be spared out of b [_better the former
but it is bad meter at bestj.
* LShown by accent to be a blunder for sfslyd, not srstva.^
:
2.
(.^
She quite destroys the
cattle,
becoming a
flesh-eater,
devourer
vy-ddvarl); also one should give her to a priest iprahnidn); so would
she be pleasant, propitious.
135
The
29
-iii.
III.
word from root (/'eat'; the

pierce.'
The comm. reads
as coming from adhvan, and meaning " possessed of
pada-itxt. divides vioddvarl, evidently taking the
Pet. Lex. suggests
emendation
vyadhvari, but he defines
to
it first
vyddhvari, from vyadh
'
or, second, as from adhvara, and signifying " hav|_See note to vi. 50. 3, where W.
ing magical sacrifices, that give obstructed fruit "
bad roads, that cause unhappiness,"
corrects the text to
Field
'
accent of masc. and fem..
Be thou propitious
3.
propitious to
'
vyadvard
to
men
seems taken here
in
Anukr. takes no notice of the
171
a,
b.J
{ptirusa), propitious to kine, to horses,
this field {ks^trd)
all
Gram.
be propitious to us here.
a general sense, and might be rendered
and
irregularities in c
d,
'
The
farm.'
probably because they balance
each other.
Here
4.
sand
make the
The comm.
Kakubh
Its/a(/a-division,
-ja.
cattle prosper,
supplies bhavatu to the
accent sahdsrasatamd in b
simply
here
prosperity, here sap
it
twinning one.
first
sahdsrasatama
their
being;
The
first
SPP's mss.
6.
of
half-verse
it is
text of Prat.
iv.
45.
very seldom used by
8 J.
world hath the twinning one come into
that
is
also that of
men and
vi.
cattle.
Some
120. 3 (which occurs further in TA.).
of
write in b tanvhs, protracting the ^//a-syllable.
Where
them
meter,
or, to rectify the
by the
good-hearted [and] well-doing revel, quitting disease of
into
her not injure our
let
prescribed
is
yavamadhya j
properly has no need of the adjunct
Where the
own body
All the mss. agree in giving the false
pada.
should be sahasrasatama
our Anukr. as name of a whole verse [_8-Fi2

5.
be thou best winner of a thou-
the world of the good-hearted, of the well-doing, where
is
that offer the fire-offering (agnikotrd-)
come
the twinning one
into
into that world hath
her not injure our
being;
let
ydtra
b would
men and
cattle.
.
The omission
of the superfluous
in
should say dstarapankti instead of prastdra-
its
rectify the meter.
The Anukr.
virdj means here a pada of
10
syllables.
29.
\Udddlaka.
With the
astarcam.
offering of a white-footed sheep.
fitipddd' videvatyam
y.
kdmadevatyd ;
8.
bhdumi.
dnustubham:
1,3. pathydpahkti ; y.^-av. 6-p. uparistddddivibrhati kaiummaiigarbhd virddjagati

8.
uparistddbrliatl.^
in Paipp.
Used (according to the comm.,
by Kau^. (64.2) in the sava sacrifices, in the four-plate (caluhgardva) sava,
with setting a cake on each quarter of the animal offered, and one on its navel and vs. 8
in the va<;d sava [_66. 21
on acceptance of the cow.
Further, vs. 7 (according to
J,
schol. and comm., vss. 7 and 8) appears in a rite (45. 17) at the end of the va^dfamana,
Like the preceding hymn, not found
vss. 1-5)
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.

|_The Anukr. says Udddlako ' nena sadrcena (iiipddam 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. qitipddam avidevatyam
;
BOOK
29-
iii.
emend
to (îtipad-avi-devatyam or else as
dem ZoU im
mit
What
is off
above
Weber
entitles the
136
hymn
" Abfindung
Jenseits."J
Translated: Ludwig,
1
III.
p.
375
Weber,
the kings share
xvii.
302
Griffith,
among themselves
ered-and-bestowed yon
i.
124.
the sixteenth
Yama
assessors (sabhdsdd) of
of
what
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. |_But cf. Hillebrandt, Ved. Mythol. i. 511 Weber, Berliner Sb.,
The comm. e-fplains thus ubhayavidhasya karinanah sodaqasaihkhyd1895, p. 845. J
purakaih yat papain punyardêr vibhaktaih kumanti, as if the sixteenth were the
:
share of demerit to be subtracted from the merit, and cleansed
Yama's
The
pada lacks a
last
-purttdsya;
|_for
syllable, unless
becoming
given,
we make
a harsh resolution.
Our
text reads in
consistency, delete one 7J.
All desires (kdma)
2.
away {pari-(odhay-) by
In c he reads miiticatu for -/// (itipad in d he renders (ve/apdd.
assistants, etc.
(bha)
[as]
it fulfils,
fulfiller of
arising (a-bhu),
coming forth {pra-bhu),
designs, the white-footed sheep, being
not exhausted {lepa-das).
is
is very questionable (Weber

"da seiend, tiichtig, und kraftig"; Ludwig, "kommend, entstehend, lebend");
comm. says "permeating, capable [of rewarding J, increasing."
The
precise sense of the three related participles in b
renders
the
He who
3.
[his] world,
gives a white-footed sheep commensurate {sdmmita) with

he ascends unto the firmament, where a tax is not paid (kr)
by a weak man
for a stronger.
"Commensurate":
i.e.,
apparently,
"proportioned
heavenly world sought by the giver " (so
Weber
in
also)
value to the place in the

R. suggests " analogous (as
the comm., on his part,

is aspired to "
and discordant explanations first, lokyamdnena phalena samyakparicchinnam, amoghaphalam j second, anena bhulokena sadri;am, bhiilokavat sarvaphalapradam : both very bad. For naka he gives the derivation na-a-kain non-un-hap-
regards the white feet) with the world of light that

gives two other
'
piness,
which he repeats here and there
The translation implies in c

by Muir, OST. v. 310) is given by
in his expositions.
the reading ûlkds, which (long ago conjectured
all his mss., and also by the comm., and is undoubtedly the
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
SPP. on
the authority of
true text.
king of superior power by another king of deficient power situated on his frontier."
pointed out by Weber, the item of description
rifice is
made
stronger."
4.
very
little in
precisely in satisfaction of such a tax.
Note
The
is
that
SPP's
As
place here, where the sac-
[W's
prior draft reads " to a
oral reciters gave <iulkds.\
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
[the giver lives upon the sheep J, as an inexhaustible supply for his needs.
The comm.
explains d by vasvadiritpam
praptandm somalokakhye
sthane.
137
white-footed sheep, accompanied with five cakes, commensurate
The
5.
with
[his] world,
The
the giver lives upon, [as] unexhausted in the sun and moon.
cakes are those laid on the victim as prescribed in Kaug. (see above).
five
our edition, suryamasdyor
draught (pdjas)
footed one
is
In
a misprint for sitryam-.
is
Like refreshing drink
6.
great
-m. 3
III.
(I'm),
like the
is
it
not exhausted
like the ocean, a
two jointly-dwelling gods, the white-
not exhausted.
The comparison
in c is so little apt that
what
it
refers to
hard
is
to see
comm.
the
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.
regards the Agvins as intended, and
Who
7.
[is]
hath given this to
giver, love acceptor
thee
|_Not metrical.J
Love hath given unto love
.'
love entered into the ocean
love, that for thee
whom
with love
love
accept
This " verse "
and the following appear
to
have nothing
do with the
to
preceding part of the hymn, which has 6 vss.* (according to the norm of this book).
This "verse " is found

what may be improper
sion of
TA.
(iii.
a whole series of
in
10. 1-2,
texts, as
a formula for expiating or avoiding
connection with the acceptance of
in
:
sacrificial gifts.
also found, with interspersed explanation, in
TB.
ii.
The
ver-
2. 55,
and
ApQS. xiv. 11.2) is nearly like ours, but omits the second acidt, and reads
kamatit samudrdm a viqa ; that of A^S. (v. 13. 15) has the latter reading but retains
repeated in
the addt.
That
and K. (ix. 9) differs from ours only by having a 'vât

4) omits the phrase kamah samudrdm a viveqa, and reads
for the following kamena.
And VS. (vii. 48 with it agree ^B. iv. 3.43* and
of
instead of a viveqa.
kamdya
?B.
(i.
MS.
8.
(i.
7)
9.
kdsmd addt: kamo 'ddt kamdya 'ddt: kamo

Of
data kamah pratigrahita kamdi 'idt te.
|_.See also MGS.i. 8. 9, and p. 149.J
course, the comm. cannot refrain from the silliness of taking kds and kdsmdi as signify^QS.iv.
7.
15) has as follows: kb 'ddt
ing " Prajapati," and he
is
able to fortify himself
by quoting TB.
ii.
2. 55,
as he also
quotes 5' for the general value of the formula; and even 5* for the identity of
kama
with the ocean, although our text, different from that of TB., does not imply any such
relation
between them.
The Anukr. scans
thus
7-I-6
-I-9
9-1-4=46.
|_Cf. intro-
duction to this hymn.J

8.
Let earth accept thee, this great atmosphere
accepted, be parted with breath, nor with
self,
let
pada c as ending with dtmdnd, and the pada-\exX divides
\Atharvan.
saptarcam.
having
at the
The Anukr. regards
same
place.
For concord.
cdndramasam, sdmtnanasyam.
6.
not,
nor with progeny.
Addressed to the thing accepted {he deya dravya, comm.).
30.
me
prastdrapahkti
dnustuhham
J. virSdjagati
; 7. tristubh.'\
Found in Paipp. v. Reckoned in Kaug. (12. 5), with various other passages, to the
sdmmanasyani, and used in a rite for concord and the comm. regards it as included
under the designation âaâr/a/ in the updkarman (139. 7).
;
BOOK
30-
iii.
Translated:
Zimmer,
p.
III.
OST. v. 439 (vss. 1-4); Ludwig, p. 256, and again p. 516;

Bloom1-4); Weber, xvii. 306; Grill, 30, 116; Griffith, i. 125
Cf. Hillebrandt, Veda-chrestomathie, p. 45
Muir, Metrical Trans-
(vss.
134,361.
lations from Sanskrit Writers,
p. 139.
Like-heartedness, like-mindedness, non-hostility do
1.
do ye show affection
comm.
samnasyam
when
make
for
you;
the one toward the other, as the inviolable
(liary)
[cow] toward her calf

Ppp. has
38
Muir,
316
field,
born.
and in c anyo 'nyam, as demanded by the meter. The

and for the former sdmmanusyam ; and he ends the verse
in a,
also reads the latter,
with aghnyds.
Be the son submissive
2.
the wife to the husband speak words (vdc)
let
The
translation
implies
at
as emendation into his text,
comm. (and by SPP's

given also by Ppp.
has
vii.
honey, wealful.
60J, which
SPP. admits
being plainly called for by the sense, and read by the
oral reciter K,
who
follows the coram.); this [_not (antivdi>t\
where the word occurs again).
(cf. xii. i. 59,
b mdta (two of SPP's
in
full of
end gaihtivam [_BR.
the
it
mother
to the father, like-minded with the
The comm.
is
further
reciters agreeing with him).
Let not brother hate brother, nor sister sister; becoming accor-
3.
dant (samydnc), of like courses, speak ye words auspiciously {bhadrdya).
The comm.
reads dvisydt in
(instead of -tdh) in
The
a.
The comm.
c.
majority of SPP's /arfa-mss. give sciovratd
further reads vadatu in d, explaining
it
to
mean
vadantu.
That incantation
4.
in virtue of
hate one another mutually,
men
which the gods do not go apart, nor

in your house, concord for [your]
we perform
{ptinisa).
Weber
suggests that
"gods" here perhaps means " Brahmans," but there is no

comm. also says " Indra etc."
authority nor occasion for such an understanding; the
Having superiors {jydyasvant), intentful, be ye not divided, accommoving on with joint labor (sddhiira)
come hither
speaking what is agreeable one to another I make you united (sadhrl5.
plishing together,
cina), like-minded.
Ppp. reads stidhirds

meter requires)
in c,
combines anyo 'nyasmdi (as does the comm., and as the

samagrdstha before sadhricinan in d; the comm.
(as have our P.E.). Jydyasvant was acutely conjectured
in b,
and
inserts
further has dita for eta in c
Pet. Lex. to signify virtually " duly subordinate,"
by the
and this is supported by the

jyesthakanisthabhdvena parasparam anitsarantah; Ludwig renders " iiberlegen."
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 vi ydusta
comm.
'
= 'with, i.e. in your intents or plans.' The verse (rH-ii 124-12 = 46) is ill defined
by the Anukr., as even the redundant syllable in d gives no proper yVzg-a/f character to
the pada.
LReject vah or else read sadhricof thus we get an orderly tristubh.\
:
6.
Your drinking {frafd)
[be] the same, in
common your
share of
139
food;
in
ship ye
the same harness (ydktra) do
Agni
The comm.
I join
-HI. 31
III.
you together; wor-
\_yuj]
united, like spokes about a nave.
prapd as "drinking saloon"
explains
Two
{paiilyaqala).
of our mss.
(P.M.) read at the beginning samanim. [_To reproduce (as W. usually does) the
radical connection (here between yoktra and yuj), we may render do I harness you.'
'
The Anukr. seems
to scan 12
1 1
United, like-minded
7.
conciliation
[be] like the
9 + 8=40
make
the vs.
of course 11
is
you, of one bunch,
+ 11
8 + S.J
of you,
all
gods defending immortality (atnrta)
by [my]
late
and
early be well-willing yours.
We
meter
had the
first
pada above as
vs. 5
emendation
to
sadhricas would rectify the
the Anukr. takes no note of the metrical irregularity
makes out any
that he
-^niis/tn,
which
is
difference between vss. 5
and
it is
The
7.
only by bad scanning
read by SPP., with the majority of his mss., and supported by the
comm's ekaqnustim (explained by him as ekavidhath vydpanam ekavidhasya 'nnasya

bhuktim va) part of our mss. also (Bp.E.H.Op.) read clearly -fK-, while others are
corrupt, and some have plainly -qrcf. the note to 17. 2 above.
Ppp. has at the end
;
susamitir vo
'stu.
31.
For welfare and long
[Brahman. ekddafarcam.
_y.
pdpmahidevatyam.
life.
dnustubham:
4. bhiirij
viratprastdrapaftkli.l
Not found in Paipp. Reckoned, with iv. 33 and vi. 26, to the papma {pdpmaha?)
gana (Kauq. 30.17, note), and used by Kaug. (58.3), with several others, in a ceremony for long life following initiation as a Vedic scholar; and vs. 10 (vss. 10 and 11,
dgrahayani sacrifice (24. 31). In Vait. (13. 10), vs. 10 is uttered
by the sacrificer (the comm. says, by the brahman-'^r\t.%\.)
And the comm. (without quoting any
as he rises to mutter the apratiratha hymn.
authority) declares the hymn to be repeated by the brahman-^r\t.%X. near water in the
pitrmedha rite, after the cremation.
Translated: Weber, xvii. 310; Griffith, i. 127
comm.)
in the
also in the
agnistoma
sacrifice
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 ydksma,
;
to union (sdm) with life-time.
The acrtan
read
vi-vrt
of our text
is
common
is
in
an error for avrtan, which

the sense
'
part from.'
all
the mss. (and, of course,
The comm.
SPP.)
gives instead avrlatn,
which he takes as 2d dual, rendering it by viyojayatam, and understanding deva

and he supplies a yojaydmi
(p. devalt) as devdu, vocative, namely the two A^vins
also in the second half-verse, with an imam |_referring to the Vedic scholarj for it to
!
govern.
The
away from mishap (drti), the

mighty one {qakrd) away from evil-doing; I away from etc. etc.
Pdvamana in a might signify either soma or the wind the comm understands here
2.
cleansing
one
[has
turned]
the
latter.
3.
The animals
{/>afu) of the village [have turned]
away from those
iii.
BOOK
31-
of the forest
III.
the waters have gone (sr) away from thirst
140
away from
etc. etc.
All the mss. leave
Spas
b unaccented, as
in
vocative
if
SPP.
sary correction to apas, and so does
in
our text makes the neces-
his pada-i^xt, while in
strangely (perhaps by an oversight?) retains apas.
samhita he
The comm. paraphrases vi
asaran with vigata 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.
Apart [from one another] go heaven-and-earth here (im^), away the

I away from etc. etc.
roads, to one and another quarter
4.
Itds in a
here understood as 3d dual of
is
chalas), since the meaning
is
with
i,
Weber and
thus decidedly more acceptable
with the
its
comm. (=
accent
is
easily
vigac-
enough
explained as that of the verb in the former of two successive clauses involving
(though avrtan was not accented
by contracting
news,
the
The redundancy
a).
in
it
easily corrected
is
to -prthvt; the Anukr., however, does not sanction this.
Tvashtar harnesses
5.
at
in vs.
all
daughter a wedding-car (vahaUi)
(yiij) for his
(bkuvana)
creation
this
goes
away;
away from
etc. etc.
JAOS. xv. 181 ff.J An odd alteration of RV.

b (our xviii. i. 53, which see), which reads krnoti ior yunakti, and sdjn eti for
vi yatij and it is very oddly thrust in here, where it seems wholly out of place vi yati
must be rendered as above (differently from its RV. value), to make any connection with
[_Discussed at length by Bloomfield,
X. 17.
a,
the refrain and with the preceding' verses. Weber's suggestion that
marry
own daughter
makes such a
it is
Tvashtar's intent
by the circumstance that the

verb used is active. According to the comm., vahatu is the wedding outfit {duliitra
saha pritya prasthapanlyaiii vastralaihkarddi dravyani), and yu>iai/i is s\mp\y prato
his
sthdpayati.
pada
6.
The
that
stir is
refuted
/a</a-mss., in accordance with the later use of
iti,
reckon
it
here to
a.
Agni puts together the breaths

breath
the
moon
is
put together with
In this verse and those that follow, the refrain has hardly an imaginable relation with
though here one may conjecture that analogies are sought for its last
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
what precedes
item,
it
sdm ayusd.
the
moon
is
soma ^considered
as food
for
which he quotes a passage quite
like to
^B.xi. i.6'9j.
7.
By
breath did the gods set in motion (sam-tray) the sun, of uni-
versal heroism
away from
etc. etc.
The comm. treats viqvatas and vlryam in a

samdirayan in b by sarvatra prdvartayan.
8.
thou
By the breath
live
do not die
of the long-lived, of the life-makers (ayuskrt), do

:
away from
In this and the following verse, the

vaka') as addressed.
as independent words, and renders
etc. etc.
comm. regards
the
young Vedic scholar {mdna-
141
-ill.
III.
With the breath of the breathing do thou breathe

9.
do not die
Our
first
Up
10.
herbs
The
be just here
!J,
accents dim at end of
a.
The comm.
part of b to be addressed alternatively to breath.
with life-time; together with life-time
away from
up with the sap of the
etc. etc.
makes a verse occurring
half-verse, with the first half of our vs. 11,
first
31
Bp., with two of SPP's/a;(/<z-mss. |_s.m.
allows the
in sev-
TA. (iv. 42, vs. 31 agrees precisely with TS.), VS. (Kanv.
ii. VII. 5),
A^S. (i. 3. 23), PGS. (iii. 2. 14). All these read svayi'csa instead of sdm
aytisd in a and VS. and PGS. lack the second pada.
The comm. points out that
TS.
eral texts:
(i. 2.
8'),
asthama
to
be understood from
vs. 11.
Hither with Parjanya's rain have we stood up immortal:
11.
from
is
The
other texts (see under the preceding verse)
all
begin with
tit
TS.TA. have (usmena, VS.AQS. dhamabhis, PGS. drsiya;

prthhydh saptadhamabhih, all the others ud astham amftdn dnu.
vrstya,
in citing the refrain, reads
As
away
etc. etc.
in several cases
vydhani, which, as implying
above,
it is
obvious that this
instead of a
for b,
PGS.
for
gives
|_Here the comm.,
îy-3-vrt, is equally
hymn
good.
has been expanded to a length
it by breaking up its verses into two each,

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
considerably greater than properly belongs to

pieced out with a refrain.
by
pairs
as the parallel texts prove that vss. 10 and 11
[_The critical status of
The
It
sixth
and
last
ii.
10
is
is
see the note to
anuvdka has 6 hymns,
cat!irdai;d 'niyak (but further
mittdt, which
analogous
with
-ntydnuvakasaq
44 verses
\_-(a(
?J ca
are rightly to be combined.

10. 2.
ii.
and the old Anukr. reads:
samkhyd vidadhydd adhikdni-
obscure).
Here ends also the sixth prapdthaka.

Not one of our mss. adds a summary of hymns and verses
LJS"" ^^^
for the
P-
'^"'i
whole book.
toP-J
Book IV.
made up of
afiuvaâ-groups of five hymns
hymns, divided into

each.
The normal length
eight
the
AnukramanT,
is 7 verses
but
hymn,
as
assumed
by
of each
There are
this is in only partial accord with the actual facts.
of more
as
against
nineteen
hymns
of
verses
each,
twenty-one
7
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
The seven hymns which make the Mrgara group
16 verses.
(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 entire
the book (39-40) have a decided Brahmana-tinge.
book has been translated by Weber, Indische Studien, vol. xviii.
LThe fourth book
forty
is
(1898), pages I-I53-J

Weber's statement, that there are twenty-two hymns of 7 verses each and two of 9,
on the misprinted number (7, for 9) at the end of hymn 20.J
[_The Anukr. states (at the beginning of its treatment of boolc ii.) that the normal
|_
rests
number
book of
of verses
the
Book
is
of book i., and increases by one

That gives us, for
books.
145 678,
In accord therewith
is
that the seven-versed
is
the
norm
for this
saptarcam sukiain prakrtir, anya vikrtir
[Vena.
bdrhaspatyam utd
its
treatment of book
brahina jajhanam
iti
iv.)
kdndam,
avagachet.\
Mystic.
I.
Found
ity
book
number of
respectively.
the statement of the Anukr. (prefixed to
hymn
for each successive
as normal
v.,
iv.
iii.
ii.
i.
Verses
hymn
4 for a
first five
trdistubham: 2,^.
" dityaddivatam.
in Paipp. v. (in the verse-order 2,
4 cd
i, 3,
5 ab, 6,
4 ab
bhurij.']
5 cd, 7).
Reckoned by
Kaug. (9.1) as one of the hymns of the brhachanti gana, and used in various ceremonies 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.

Vedic study (r39. 10). These are all the applications
;
nizes; in other cases where the pratika of vs.

repetition of
it,
is
apparently intended
is
see under
i)
in
and
hymn
not sanction
it.
but this seems in
In Vait. (14.
i), vss.
itself
Kaug. that our comm. recog-
v. 6.
v. 6. i,
The
5, to
to \\\^
which
editor of
is
Kaug.
be prescribed for
highly improbable, and the
and 2 are added

142
on entering upon
quoted, the vs.
regards the rest of the anuvaka, from vs. 2 to the end of h.

recitation in 139. 11
vs.
comm. does
gharma-hyran. given for
143
-iv.
IV.
rite of the agnistotna; 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 brahmt mahd^dnii, and by
Paricj. 1
in the tiildpurtisa ceremony.
There is nothing at all characteristic or
t
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.
iht pravargya
Ludwig,
Translated:
Weber,
Deussen,
393;
p.
Geschichte,
1.255;
i.
Griffith,
129;
i.
xviii. 2.
1.
The brahman that was first born of old {purdstdt ;
Vena hath unclosed from the well-shining edge (stmatds ;
unclosed the fundamental nearest shapes (visthd) of
in the east.')
horizon.'); he
womb
the
it,
{yoni)
of the existent and of the non-existent.
The
number of other texts: SV. (i. 321), VS.

TB. (ii.8.88), TA. (x. I, vs. 42), MS. (ii.7. 15), K. (xvi. 1 5
5etal.), ggs. (v. 9. 5), AQS. (iv. 6. 3)
and its pratika in AB.
verse occurs in a large
(iv.2.8^),
(25.
(ii. 2.
6)
and, what
below as
is
Vena
v. 6. i.
very remarkable, everywhere without a variant

is,
it is
purdsidi
suit the
(i.
surucas as qualifying the
virtual ablative
iii.
i.
The comm.
43 J
the
slmatAs
|_
gives both renderings to
In
the translation takes
b,
which Weber takes as slm dtas
comm. views
it
14),
moon
different explanations of the pada.
also Whitney's note to Prat.
GB.
19),
even in the exposition of the verse given by (JB. (vii. 4.

comm. regards it, but very implausibly the
occurrences of the word.
and three
in a,
Kap.
also repeated
explained as the sun, and so the
would better
TS.
(xiii. 3),
et al.),
as accus.
pi.,
and so does
/ see
(JB.
it mean " these worlds," the former either that or " its own shining
Pada c is the most obscure of all ^B. simply declares it to designate
(dCâs)
the comm. gives alternative interpretations, of no value
upamas
the latter makes

brightnesses."
the quarters
jipaomdh, as
(p.
if
from root
md
upamlyamdndh pari-
with upd) he paraphrases with
chidyamdndh.
2.
Let
for the
have
this
first
sent
(fr// boil
.')
queen of the Fathers
birth (Janus
(fti)
found
(ii.
2.6)
first
{}
pitrya) go in the beginning {dgre)
standing in the creation
first
of the padas is here yet
pada may perhaps

Q^S. (v. 9. 6) and A(;S.
the
.'),
this well-shining sinuous
the third
in
race
the hot drink for the
The connection
tion
one {Ihvdrd);
thirsty
one
(.'
more obscure than
signify the lightning.

(iv. 6. 3),
and
its
for
let
it
(him
.')
them mix
dkdsyii).
their separate interpreta-
The
verse, with variants,
pratika in
AB.
three read in a pitre for pitryd and eti for etu,
is
and GB.
and AB. inserts vdi
(1.19)
iyam; and Ppp.
also has pitre.

In b the two Sutra-texts give bhilmanesthdh,
perhaps intended by the bhuininastdu of Ppp. in d, the same two have
^rlnanti prathamasya dhdseh, and Ppp. -ntu pralhamas svadhdsyuh.
The comm.
after
which
is
takes //V/-/a 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
hvdram is susthu rocamdnam kutilam

vartamdnam, quMlying g/tar ma m / ahyam is an adjective, either _g-a/a7ya;, from the
root ah go,' or " daily," from ahan day
and (ri is either " mix " or " boil."
food in the form of oblation, and surucam
'
'
'
BOOK
I-
iv,
IV.
He who
was born forth the knowing relative of it speaks all the

he bore up the brahman from the midst
the brahman; downward, upward, he set forth unto the svadhds.
3.
births {jdniman) of the gods

of
144
This
found elsewhere only
is
in
TS.
(ii.
bdndhum v^vani devd jdn-
ageable asyA
3. 14*),
which, in
and, in
d,
a, b,
has the less unman-
nlcad ucca svadhAyd
Ppp.
^bld.
same readings with its bandhuih viqvam devd jan-, and

Most of the mss. (including our P.M.W.E.l.K.Kp.) read
nicdd ucca svadhayd 'H.
yajiU for jajhd in a our O. omits the h of uccdlh, and Op. omits that of svadhah.
The comm. gives alternative explanations of various of the parts of the verse, trying
prd jajTU both from jan and from jnd (the translation takes it from jan, as no middle
form from pra-jnd occurs elsewhere in the text) and svadhas as either object or subject
of pra tasthdn (in the latter case tasthdu being for tasthire by the usual equivalence of
all verbal forms), and at any rate signifying some kind of sacrificial food.
seems
to
aim
at nearly the
For he
4.
the heaven, he of the earth the right-stander, fixed
of
(skabh) [as his] abode {kshna) the (two) great firmaments (rodasl)
when
great one,
the
born, fixed apart the (two) great ones, the heaven [as]
seat (sddman) and the earthly space {rajas).

Ppp., after our vs.
makes a verse out
3,
another verse out of our 4 a, b and 5

combine our 4 C, d and 5 a, b in the same
vs. 6,
by giving our
virtually supports them,
and then,
C, d and 5 a, b
and TS. (ii. 3. 14^) and A^S.
of our 4
C,
way
(omitting the rest), while
c as a pratika.
AB.
after our
(iv. 6.
3)
19.3)
All the three read in c astabhdyat
(i.
(TS. without accent), and AQS. intrudes pita 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 ksdmavi in b by avindgo yathd bhavati; and vi in c apparently by vydpya
The Anukr.
vartamdttah.
resolve /a-iirM-) in d.
[În
passes unnoticed the deficiency of a syllable (unless
a supplementary note, R. reports Ppp. as reading in
hi vriha- (?) rcesthd mayi ksdmaih bhrajasi viskabhdyati, and as giving
sddma
He
(abhi) the
from the fundamental birth (Jamis) hath attained
summit
Brihaspati, the universal ruler,
since the brigl^t {qukrd) day
(dyictndnt) seers (yipra) fade out

|_
ii.
8.
jiia/t
for
in d.J
5.
him
we
b sa
a,
was born
(.'
for vt tichantu J see
read our a thus
sd
Weber's
budhnad
'
7.
.'J.
This he has changed (by a
slip
.'
cf.
In this case vi vasantu would be irregular,
shine.'
note, p.
unto
the divinity of
of light, then let the shining
vi-vas) Lshine out
Whitney's prior draft reads " dwell apart."

2) to " fade out," from vas
[is]
{ag)
The
other two texts (see preceding note)
dsta janiisd 'bhy dgram, and TS. has ydsya instead of
no variants are reported from Ppp. Some of the AV. mss. also
budhnad; but all have after it the impossible form
dstra, which SPP. accordingly retains in his text, though the comm. too gives dsta/
this is read by emendation in our text.
Vasantu, of course, might come from vas
tdsya in the next pada
(including our P.M.W.I.K.Kp.) give
' dwell
or vas clothe |_for vas-atdm ? / y, the comm. apparently takes it from the
former, paraphrasing the pada by dlptimanta rtvijah svasvavydpdresu vividham
'
variantdm,
'
'
or, alternatively,
calling the verse bhurij.
havirbhir devdn paricarantu.
|_A(JS. reads
ugnam
(misprint
.')
for
There is no reason
agrdm.\
for
145
Verily doth the kdvyd further (hi) that of him
6.
man)
thus, sleeping
No
god
of the great
now
of old {pfcrvyd)
-iv. 2
IV.
the abode (.' dhdhe was born together with many
in the loosened (vi-si) eastern half.
other text has this verse
save Ppp., which has for
ii
piirvddarad aviduraq ca
The comm. reads in b piirvasya, and two or three mss. (including our P.)
agree with him.
Some mss. (including our O.Op.) have at the end sasdth mi; and the
comm. also so reads, explaining sasa as an annandman ; the true reading is possibly
sasdnn u (but the pada-ttxt divides sasdn: mi). The comm. explains kavya as yajua
(from kavi = rivij), dhdman as tejorupam mandaldtmakam stlidnam, esa in c as the
sun, and the " many " his thousand rays, and visita as viqesena sambaddha.
The last
pada lacks a syllable, unless we resolve pu-ru-e.
sahruh.
Whoso
7.
approach
shall
(.'
relative of the gods, Brihaspati
of
homage
ava-gani) with
in
father Atharvan,
order that thou mayest be generator
all,
poet, god, not to be harmed, self-ruling
The
(.'
svadhdvant).
d emendation of ddbhdyat to ddbhaya; both editions have

comm. (who comfortably explains it by dabhnoti or
hinasti).
The comm. also reads in b brhaspatis ; and this is supported by the Ppp.
version jaMa vd tharvd pitaram viqvadevam brhaspatir tnanasd vo datsva: and
so on (c, d defaced). The comm. takes ava gachdt as =jdniydt, and svadhdvdn as
the former, with
the mss. and the
all
'
'joined with food in the form of oblation."
To the unknown
2.
[Vena. astarcam.
Found
Paipp.
in
dtmaddivatam.
iv.
trdistubham
(in the verse-order
furo'nustubh
6.
god.
; 8. uparistSJJyoHs.']
1,2,4,3,5,6,8,7). The hymn is mostly a

RV. x. 121, found also in other texts, as
version, with considerable variants, of the noted
TS.
MS. (ii. 13. 23), and VS. (in sundry places), and K. xl. i. It is used by
vaqdqamana ceremony (44. i ff.), at the beginning, with the preparation
(iv. I. 8),
Kauq.
in the
of consecrated water for
it,
and (45.
i) with the sacrifice of the foetus of the z/fffs-cow,
i
(or the hymn?) accompanies an
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 avadana offerings in the same
ceremony (28. 5).
if
she be found to be pregnant.
In Vait. (8. 22), vs.
offering to Prajapati in the
Translated
as a
RV. hymn, by Max
Miiller,
Ancient Sanskrit Literature (1859),
433); Muir, OST. iv.2i6; Ludwig, no. 948; Grassmann, ii. 398 Max
Muller, Hibbert Lectures (1882), p. 301
Henry W. Wallis, Cosmology of the RV.,
Peter Peterson, Hymns from the RV., no. 32, p. 291, notes, p. 244 Max Muller,
p. 50
p.
569
(cf.
p.
Hymns, SBE. xxxii.

an AV. hymn, by Griffith,
Vedic
Die
p.
28
ff.
Hymnen
JAOS.
XV. 184.
He who
with elaborate notes; Deussen, Geschichte,
i.
i.
132
as
Weber, xviii.8.
See Deussen's elaborate discussion.
von Schroeder, Der Rigveda bet den Kathas, WZKM. xii. 285 Oldenberg,
des RV., 3i4f. Lanman, Sanskrit Reader, p. 391-3
and Bloomfield,
i.
I.e.,
r,
131
i.
is
soul-giving, strength-giving
the gods, wait upon the instruction

of quadrupeds
to
who
is
whom
of
lord
(ff )
what god may we pay worship
all,
of
whom
[even]
of these bipeds,
(Tjidli)
who
with oblation.'
2-
iv.
BOOK
THE ATHARVA-VEDA-SAIJIHITA.
IV.
In the parallel texts, our
vs. 7
and another of our
c, d,
and VS.
(xxiii.
soul (or self)
explains
I. 8,
history of this
it
in
with oblation?
[is]
RV.
making one verse
of our
also
i
The
Anulcr. ignores the yag-a/f-character of
MS. has
c.
i<;e
yd asyd; TS. has yd
c.
iqe
In view of the
Padas a-C recur at xiii. 3. 24.
and speculation (cf. SBE. xxxii. 12 AB. iii. 21),
Who is the god that we are to worship
phrase the refrain thus
but asyd at
in
to
vii. 5. 16.
Hindu
ritual
'
'J
He who
RV.VS.
d; and in this Ppp. agrees with them.
the second j^fj of our
by
the shadow
(xxiii.
became
his greatness
ing animal creation {jcigat)
death
c,
as " to Prajapati."
hymn
might be better
2.
comb and
2,
kdsmdi
at iv.
a,
and
The comm. renders atmadds " wlio gives their

3) read in c iê asyd.
of course, with the native authorities everywhere, he
to all animals "
LRV.TS.MS.VS. omit
asya
b and
2 a,
They
stands at the beginning of the hymn.
bine differently the material of our vss.
146
to
sole king of the breathing, wink-
whom
of
immortality (amrtam), of
what god may we pay worship with
whom
oblation.^
meter of b by adding id after ekas ; VS. has the

gives a different version nimisatdf ca raja pdtir v{(-
3) TS.
rectify the
bad reading nimesatds. MS.

vasya jdgato b-\ and Ppp. agrees with it, except as substituting vidhartd for ca raja.
"His shadow" (in c), the comm. says, as being dependent upon him, or under his
:
The Anukr.
control.
He whom
3.
passes without notice the deficiency in
of the welkin {rajas)
to
mss. that follows him

verse
is
when
the (two) spheres {krdndasl) favor
the terrified firmaments {rodasl) called upon
The
b.
all
whose
is
yon
fixed
whom
road, traverser
what god may we pay worship with oblation?
b dhvayetdm, as read by the comm., and by one of SPP's
The
the other mss., and both editions, have -eihdtn.
RV. 6
a damaged reflex of
with which VS. (xxxii. 7
a, b,
a,
b) and
first half-
TS. agree
ydth krdndasi dvasd tastabhdni abhydtksetdin mdiiasd rejamdne j MS. and Ppp. have
yd imi dyavdprthivt tastabhdni (Ppp. -nd') ddhdrayad (Ppp.
dhdred) rodasl (Ppp. avasd) rejamdne. Fore, Ppp. gives yasmtnn adhi vita/a eti
yet another version
and MS. the same (save sura dti) our c agrees most nearly with RV. 5 c (TS.
and VS. xxxii. 6 the same) yd antdrikse rdjaso viinanah. The comm. apparently
takes dz'atas as ava-tds = avaridt " by his assistance fixed "; he offers no conjecture as towhat " road" may be meant in c, but calls it simply dyulokasthah.
silrah,
whom
whom yon
[By the greatness] of
4.
[by the greatness] of
whom yon
sun
[is]
extended
the wide heaven and the great earth,
wide atmosphere, by the greatness of
to
what god may we pay worship with
oblation.'
The
also "
translation follows the construction as understood
whose
[is]
the wide heaven etc.
etc.,
and b) than
applies better to earth etc. (a
verse resembles only distantly
RV.
5,
by the comm.
to sun
comm. says
vistiriid
might be
Extended "
it
"
extended by his greatness."
jdtd
The
etc.
with which, on the other hand, Ppp. nearly agrees,
reading yena dydur ugrd prthivt ca drâ (RV.VS. MS. drdha, TS. drdhd) yena sva
stabhitatn
yena ndkam (the
rest -kah)
yo antariksam vimame vartyah
(so
MS.
the
others as reported above, under vs. 3).

Our third pada most resembles RV. 6c: ydtra
^dhi sura iidito vibhati (so also VS. xxxii. 7
TS. uditdu vyeti). \Ci. MGS. i. 11. 14;
and
p.
54,
yena dydur ugrd.\
The Anukr.
ignores the
marked
irregularity of b.
147
5.
Whose
they
verily,
all the snowy mountains by [his] greatness; whose,

Rasa in the ocean and of whom these directions are
to what god may we pay worship with oblation.'
[are]
call
arms
the (two)
The comm. extends

in so
doing
his construction of vs. 4 through a,
the translation assimilates
them
(with which VS. xxv. 12 precisely agrees)
MS. im^
-iv. 2
IV.
to
in a,
b here, and
is
perhaps right
The verse corresponds to RV. 4

RV.VS.TS. have itne for vi^ve, and
c.
them read j/dsya samiieirdm rasdya saha "hits

(save that MS. '^\x\s, ydsya after samudrdrii ; and Ppp. has the same b as MS.) in c,
RV.VS.TS. begin ydsye 'mah pr-, while MS., with Ppp., reads dlô ydsya pradlqah
(Ppp. -<;as^ pdhca devih. 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.
vi^ve girdyo m-; for b,
all
of
6.
The waters
the beginning favored (av) the
in
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

RV.
.'
RV. 8 c, all with important variants,

RV. reads apo ha ydd brhattr vi^vain
ayan g- d- jandyantir agnim ; zxA yd devesv ddhi derid eka aslt; VS. (xxvii. 25 a, b, 26 c)
agrees throughout; TS. has inahatir in a, and ddksam (for gdrbham) in b; MS. also
has mahatir, and it lacks c.
Ppp. has a text all its own: apo ha yasya v^vam dyur
dadhand garbhaih jaitayanta matard: tatra devdndiii adhi deva astha 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 vigvam,* and svayatnbhum for agnlm.
All the mss. (except, doubtless by accident, our I.) give in c asit, which SPP. accordingly adopts in his text
ours makes the necessary emendation to asU.
The comm.
reads in c devesu, as a Vedic irregularity for -vlsu; he renders dvan in a by araksan
or upacitam akurvan; perhaps we should emend to iz vran 'covered.'
'[^Further,
TA. has ddksam lor gdrbham of RV.J
Here
b correspond
a,
which are
to
and
7 a, b,
in part unintelligent corruptions
c to
The golden embryo was evolved (sam-vrt) in the beginning it

when born, the sole lord of existence (bliutd) it maintained earth
and heaven
to what god may we pay worship with oblation.''
7.
was,
As noted above,
this is the first verse in the other
The
continuous versions of the
hymn
prthivim dyatn 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 "sid yo
'gre vatso ajayata: tvam yo dyorvrbhra (?) vaihtyospa vy apagyad iidiir mahlh.
The comm. understands hiranyagarbha as "the embryo of the golden egg." [^MGS.,
i. 10. 10, cites
the hymn as one of 8 vss. and as beginning with hiranyagarbha ; see
(it is
VS.
xiii.
p. 158, s.v.
embryo
is
4).
Kirste,
others agree in reading at the end of c
WZKM.
the yolk of
deficiency of a syllable in
8.
in
The
the
ix.
was
Deussen, suggests that the golden
The Anukr. makes no account
of
the
young (vatsd), set in motion (sam-iray)

and of that, when born, the foetal envelop
to what god may we pay worship with oblation.'
waters, generating a
of gold
reviewing
c.
the beginning an embryo
(ulba)
164,
mundane egg.J
2-
iv.
BOOK
IV.
148
Ppp. makes vatsam and garbham change places, and reads tray an ; it also omits
GB. (i. 1.39) appears to quote the pratlka
it has done in vss. 6 and 7.
the refrain, as
with garbham, or in
its
Ppp. form
conjectured by Bloomfield,
|_as
JAOS.
xix.^
1 1
J.
The
comm. paraphrases garbham sam airayan by tgvarena visrstam viryam' garbhaâyatn

prapayan. The verse (8 + 8 8 + 8+ 1 =43) is ill defined by the Anukr.
1
Against wild beasts and thieves.
3.
\Atharvan.
rdudram uta vydgkradevatyam.

7.
Found
(5
like
1
;
) in
dnustubham : i. pathydpankti ;
kakummatigarbho 'paristddbrhatl^
(except vs.
and
Used by Kaug.
in the verse-order 1-3, 7, 6, 4).
in Paipp.
ii.
the prosperity of kine and their safety from tigers, robbers, and the
rite for
5,
also reckoned (50. 13, note) to the
1.
gdyatri;
Ludwig,
Translated:
Weber,
_y.
p.
499
rdudra gana.
118
Grill, 33,
Griffith,
i.
133
Bloomfield, 147, 366
xviii. 13.
Up
from here have stridden three

go the rivers, hey the divine
since hey
tiger,
man
forest-tree,
{ptinisa), wolf;
hey
let
the foes
bow.
akramans trayo ; in c-d it gives hrk each time for hiruk,

The comm. understands Mritk to mean " in secret, out
of sight," and Mruh namaniu as antarhitah santah prahvd bhavantu or antaritdn
kurvantu. 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
Ppp. reads for a tid
and
for c
ity
has hrg deva suryas.
khadira" which Kaug. (51.1) mentions, which
is
to
be taken up and buried as one
follows the kine.

2.
By
the thief
a distant (pdra) road let the wolf go, by a most distant also
;
by a distant one the toothed
malignant hasten
The
latter half-verse is
found again as
pathd vrkah parena steno
rarsatii
tato
explains the " toothed rope " as a serpent

3.
all
by a distant one
rope,
let
the
(rs).
xix. 47. 8 a, b.
Ppp's version
is
paramena
vydghras parama. The comm. naturally

arsatu he simply glosses with gacchatu.
Both thy (two) eyes and thy mouth,
tiger,
we grind up; then
thy twenty claws (nakhd).
The
majority of mss. (including our Bp.I.O.Op.K.D.) read at the beginning aksail,
as do also Ppp. and the comm., but only (as the accent alone suffices to
ordinary omission of
vyaghra unaccented
after q ox s
at the
both editions give aksyaii.
beginning of
b,
and SPP. retains
this inadmissible
our text emends to vyaghra, but should have given instead vyaghra (that
see Whitney's Skt. Gr. 314 b).
Ppp. reads hanu instead of tnukham in
London
4.
show) by the
All the mss. leave
is,
a.
reading;
vi-aghra
LAnukr.,
ms., has aksyau.\
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 steiiAm to
ste- after
ji
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
go by the
(apadhvahsd) of roads
falling-off
-iv.
IV.
Indra smite him with
let
the thunderbolt.
The
half-verse
first
The comm. separates apa

with etu ; dhvahsa he renders " bad road " {kastena
identical with xix. 49. 9 a, 10 d.
is
from dhvansena, and construes
it
vtargena).
Ruined (tnurnd)
6.
also [are
ribs
its]
the teeth of the beast (mrgd)
[are]
disappearing be for thee the godkd;
crushed in
downward go
(ayat) the lurking (? qaqayu) beast.

it mudhas ; in b he reads api
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 comm.
takes miirnds from milrch, and renders
(trsnds, the latter being horns
the hare-hunting animal."

etc.
(f
'
A'i-mruc
used elsewhere only of the
is
lie
lation
setting
'
'
of the sun
comm. renders it here " disappearing from sight " and he takes (a(ayu from
godha is, without further explanation, " the animal of that name." The transgiven follows the comm. it does not seem that a " hare-hunting " animal would
the
'
be worth guarding against.
R. conjectures a figure of a bird of prey, struck in flight
" the sinew be thy destruction
down
|_W. takes milrnd from

supply " be " rather than " are "?J
syllable.
mr
fall
'
Pada a
the hare-hunting bird."
crush
'
cf. xii. 5.
and Index.
61
lacks a
In
a and
b,
What thou contractest (sant-yani) mayest thou not protract {vi-yam)

7.
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

Ppp. makes one verse of our 7
it
comm.
the
a,
b and 6
takes
a,
viyamas and samyamas
as two nouns.
b (omitting the other half-verses), and puts
next after our vs. 3 its version of 7 a, b is yat sath naso vi yan naso na sam nasa.
verse is scanned by the Anukr. as 84-8:6-1-12 = 34 syllables.
[_Read indraja
;
The
asif
For
see Griffith.
a, b,
For recovery of
4.
\Atharvan.
Found
in
astarcam.
Paipp.
Kau;. (40. 14) in a

Translated:
iv.
Griflith,
i.
7,
and
with a plant.
dnustubham:
vdiiaspatyam.
(except vs.
rite for
virility:
4.
puraumih
in the verse-order 1-3,
6,f. bhurij^
5, 8, 4,
Used by
6).
sexual vigor.
134 and 473
Bloomfield, 31, 369
Weber,
I.
Thee that the Gandharva dug for Varuna whose
was dead, thee here do we dig, a penis-erecting herb.
xviii. 16.
virility
i^.
-bhrdj)
The meaning of bhrdj |_cf. vii. 90. 2J has to be inferred from the connection the
comm. paraphrases by nastdvirya. The plant intended he declares to be " that called
kapitthaka " {Ferania elephantum). The /a^â-reading of the last word is (epahohdr;
sanlm, and Prat.
ment
ii.
56 prescribes the loss of the visarga of (êpah in sathhita ; the com-
to Prat. iv. 75 gives the reading thus
of our pada-mss. presents
reading'; and the
and old a form as

the compound.
it
in the
comm. has
(^dpas,
fepoharsanim
iti
(epahoharsanlm j and one
same form, adding kramakdle
(êpoha-
but Ppp., (epakarsinl.
there seems to be np
good reason
'
this is the
As (^pa\s
krama-
as genuine
for the peculiar treatment of
iv.
BOOK
4-
Up, the dawn
2.
IV.
up, too, the sun
150
up, these words (vdcas) of
mine
up be Prajapati stirring, the bull, with vigorous (vajin) energy {^lisma).

Ppp. has a different
b,
uc chusma osadhUidm (compare our
the end of d vajinamj
it
also inserts
vs. 4 a)
and it has at
between our i and 2 this verse vrnas te khanavrsiiydvaii vrsane tvd khandmasi; and this is a
paqy osadhe vrsd 'si

by Kau^. (40. 14)
iaro vrsa tva
verse given in full
after the pratika of vs.
tvam asy
of our
hymn
(with the
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.
corrections vrsanas and khani- in a and -vrsd
As
3.
(.'
forsooth of thee growing up
abhi-tap)
more
(.^
unusually curt, attempting no real explanation of the verse
heated
reported from Ppp., which,
is
however, inserts urdhvasrdnim idam krdhi at the beginning, before â///a.

is
if
herb make for thee.
let this
No variant
Altogether obscure, and probably corrupt.
breathes as
vi-rtih) it
energy than that
full of
in b,
The comm.
he reads virohitas instead
by putrapdutrddirupena virohanasya nimittam puthvya-
of -hat-, and paraphrases
fljanam ; abhitaptam he glosses by phanyangam, and anati by cestate ; he makes
mean
tatas
" so," as correlative to yathd, supplies ptiinvyahjana as object of krnotu,
and regards the viryakdma person as addressed throughout. |_Bloomfield discusses

(usma, ZDMG. xlviii. 573, and cites it from TB. i. 6. 24 as referring to Prajapati's sexual
force.
vi.
For virdhatas, see BR.
vi.
418, and Bloomfield's note.
With dnali,
cf.
qvasiM,
loi. I.J
Up, the energies (^tisma) of herbs, the essences (sdm)
4.
men
the virility {vrsnya) of
(piims) do thou put together in him,
of bulls
Indra,
self -controller.
The
read
corruption of
lic
c/iiismd
(read -na-diii)
(i.e.
sampiisdm (deriving
is
in
5.
evidenced by both meter and sense
Ppp. has
it
(p.
^'
iydm dsadhis of
Of the waters the
Soma's brother
art
thou
3 d.
sard rsabhandtn
The
Prat, takes no
unmanageable reading
the end tanuva<;am ; and in
He takes (lismd and sard as
c the
In our text, the accent-mark under the
The Anukr. scans
left.
tit
qusma and sard).
supported by one or more of SPP's mss.
b has slipped out of place to the
probably we should
reading in 2 b) dsadhlndin
this
The comm. has at beginning of

from root pus pusldii^'''), and at
adjectives fem., qualifying
-m-
is
both editions follow the mss.
notice of the passage.
each case he
a,
-rnas
12
8-)-
8 = 28 syllables.
first-born sap, likewise of the forest-trees; also
also virility art thou of the stag.
Ppp. has in a rasdu 'sadhtndm, and in d drisyam for dr^dm : which should have
been emended in both editions to the evidently true reading dr^ydm; it is another case
(as in 7 c) of the loss
oiy
after
f.
The comm.
lost out of the text of his exposition),
evidently reads
and he explains
it
drsam
(the word itself
is
as " belonging to the seers,
Angiras etc."
6.
Now, Agni now, Savitar now, goddess SarasvatI

make his member taut like a bow.
!
now, Brahma-
naspati,
Ppp. reads tne instead of asya in
iva to
Va
in d.
LOur
c,
is
nearly
c.
vi.
The
verse
loi. 2
c,
is
d.J
bhurij only
if
we do
not abbreviate
IS
make thy member
7.
as
verse
repeated below as
is
make
our pada-mss.
krdmasva
vi.
101.3.
It is
mount (kram),
(.').
wanting (as noted above)
absurd division krdma
in c the
-iv. 5
IV.
bowstring on a bow
taut, like a
were a stag a doe, unrelaxingly always
it
The
All
rqyahaiva ; but SPP. strangely reports no such blunder from his mss.
the mss. agree in rfa instead of r(;ya Lboth editions should read r(;ya\
again rsa
and declares
(cf. 5 d),
the end as instr. of
sdd
it
we
refuse to
make
Of the
8.
the
Pet. Lex. takes
sdda
at
this
so decidedly that the translation does not venture
it
manasd for it to agree

common contraction -r<^ye 'va
(for dnavaglayata), supplying

if
All
comm. has
the
and the connection strongly favors
takes sddd as " always," and reads before
The comm.
it.
The
equivalent to vrsabha !
" position in coitus"
but the accent and the gender oppose

to adopt
Ppp.
in
svdrfahiva, instead of
The
with.
in
anu valguyata
it
verse
is
bhurij only
c.
horse, of the mule, of the he-goat and of the ram, also of
the bull what vigors
there are
them
do thou put
in
him,
self-
controller.
The omission
of Ian would rectify the meter of d, and also
The
accentuation asmtn.
make more
suitable the
great majority of mss. favor in c the reading dtha
SPP. has accordingly adopted (our
The comm. again
edition has di/ia rs-).
has at the end tanuvagam, understanding
rs-,
which
(as in 4 d)
adverbially ((arlrasya va(o ya/Ad bhavati
it
tatha).
5.
\^Bra/iman.
An
incantation to put to sleep.
svdpanatn, vdriaiham.
dnustubham
2.
Found in Paipp. iv., next after our hymn 4. Part

Used by Kau9. among the women's rites, in a rite (36.
and her attendants,
Translated
'Sj 37'
p.
purastdjjyotis tristubh.^
ff.)
RV.
vii.
for putting to sleep a
55. 5-8.
woman
340 Grill, 51, 119; Griffith, i. 135 Bloomfield,

by Pischel, Ved. Stud. ii. 55 f. see also Lan370, and references; further, the RV. translators; and Zimmer, p. 308.
xviii. 20.
iv.
Discussed
The thousand-horned
1.
j.
of the verses are
order to approach her safely.
Aufrecht, Ind. Stud.
Weber,
man, Reader,
in
bhurij ;
bull that
came up from the ocean
with him,
the powerful one, do we put the people to sleep.
The
is RV. vii. 55. 7, without variant.

Ppp. reads at the beginning hiranyaThe comm. takes the "bull" to be the sun with his thousand rays
but that
nothing to make people sleep the moon is more likely, but even that only as typifying
verse
grtigas.
is
the night.
2.
[it]
The wind bloweth not over the earth no one soever seeth over
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 kdi; 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 svdpdya, 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 vatd'ti
in a.
3.
litter
* [_And so Op.
The women
the women
that are lying on a bench, lying on a couch, lying in a
that are of pure odor
all
of
them we make
to sleep.
BOOK
5-
iv.
For talpeqayas
in a,
IV.
Ppp. has pustiq-, and RV.
RV.
(ivarts (Ppp. -rl) at end of b.
Whatever
4.
limbs have
have
stirs
55.8) vahyeq- both give talpac by giving -gandhds.

;
mars the meter of
further
seized
52
eye, breath
have
seized
the
all
depth (atiârvard) of the nights.
seized, in the
(vii.
Ppp. reads in d uta garvare; the comm. explains ati(- by tamobhuyisthe madhyaratrakale.
of
Whoso sits, whoso goes about, and whoso standing looks out
5.
them we put together the eyes, just like this habitation (Jiannyd).
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 ydq ca pdqyati no
jdnah; and in c it has hantnas for dadhmas, and (as also Ppp.) aksatii. The comm.
gives no explanation of the obscure comparison in d, nor of the word harmyd, but
;
we
simply says "as this harinya that
see
is
deprived of the faculty of sight."
We
the tertium comparationis simply the closing.'
The comm.
house.
before cdrati, cf
iv.
renders sdth
1
Other cases
vStif).
8.
6 a
v. 3
81.
(vii.
close their eyes as
dadhmas by nimilitdni kurmas.

1
ii
a (jd before qaqaka
etc.) cited
c,
?),
and
by Bloomfield, AJP.
we
For the
vi.
91 2 a
not
loss of ca
(' z/a
xvii.
|_Is
close this
before
418.J
Let the mother sleep, the father sleep, the dog sleep, the house-
6.
master
(vi^pdti) sleep
let
the relatives {jiidti) of her sleep
this
let
folk round about sleep.
For svdptu (5 times) and svdpantu, RV. (vii. 55. 5) gives sdsiu and sasdntu; also,
sdrve all for asyai 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 sva instead of
fvdy both editions emend to the latter, which is read also by the comm. |_For asyai,
in c,
cf.
iii.
'
'
'
'
25. 6.J
7.
sleep
O
all
sleep, with the imposition (abhikarana) of sleep
the folk
be awake,
till
sun-up
make
like Indra, uninjured,
the others sleep,
till
do thou put to.
dawning
let
me
unexhausted.
Several of SPP's mss. have at the beginning svdpnas.
Ppp. reads svapnadhik-,

and so does the comm. (explaining adhikas adhistkdnam (ayyadi) the latter has in
d dvyusam ; and Ppp. gives caratdt for jagrtat. A khila to RV. vii. 55 has a corresponding verse, reading for a svapndh svapnadhikdrane (thus rectifying the meter), in
;
a sitrydm, and for d dvyiisdih jdgriydd ahdm.
loosely that
it is
difficult to
say precisely
how
it
The Anukr.
uses the
name
would have the verse scanned
jyotis so
it is
really
a bhurij pankti.
The
hymns
of the
first
anuvaka 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.
dnusiuiAam.']
Found (except vs. I ) in Paipp. v. Used by Kau;. (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
declare
it
There
is
poison
to
no
be employed elsewhere (29.

specific reference in the
hymn
-iv.
IV.
32. 20) in similar rites involving
Taksaka.
to serpent poison, but distinctly to vegetable
and the comm. regards kanda or kandamiila
('
tuber
'
and tuber-root ') as the

'
plant intended.

1.
first
The absence
136
Bloomfield, 25, 373
own
their primal
As
Weber,
xviii. 23.
ten mouths
he
of this verse in Ppp., and the normal length of the
its
put meaning into
and that
2.
i.
p. 145.
The Brahman was born first, with ten heads, with

he made the poison sapless.
drank the soma
together with
To
Griffith,
Manuel,
hymn
senselessness, suggest strongly the suspicion of
the comm. maintains that

Brahman was Taksaka.
it,
without
{vi-stka), [so far]
have
it,
unoriginality.
men have
the serpents have castes, as
great as [are] heaven-and-earth by their width, as
seven rivers spread out
its
much
as the
spoken out from here
these words (vdc), spoilers of poison.
Ms
would be a welcome emendation. The first half-verse

not quoted in QB.) and TS. (in iii. 2. 6") VS. omits
varimndj- TS. has instead mahitvaj both rectify the meter of b by adding ca after
Tavatim
in
d for tarn
occurs in VS. (xxxviii. 26
yavat (Ppp. adds

VS. has -tasthird
is
a,
TS.
and
for our rather fantastic vitasthire (p. vitasthire)
-tastkHs.
The comm. also reads -sthire; the lingualization

ii. 93.
The comm. glosses in b sindhavas by
instead va)
i.'aA
one of the cases falling under Prat.
sa/nudrds, and vitasthire by %>ydvartante.
looked by the Anukr. in

3.
its
This irregular prastdra-pankti
is
over-
treatment of the meter.
The winged {ganltmant)
eagle
consumed
(av) thee first,
poison;
thou hast not intoxicated (ntad), thou hast not racked {rup) [him]
and
thou becamest drink for him.

At beginning of b, visa is read only |_by 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 'inddayo tdsmd bhavan pitith, thus removing the objectionable confusion of tenses
made by our text. Our ariirupas 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 garutmant =G?iruda.. He also takes the two aorists and the imperfect in c-d alike as impera'
tives
4.
{nd ^rurupas
He
from the
= vimildham md kdrslK).
The Anukr. does
of five fingers that hurled at thee from

tip {galyd) of the
apaskambhd have
not note a as irregular.
some crooked bow
exorcised (nir-vac) the
poison.
Apaskambhd
is
very obscure
arrow-head to the shaft"
the Pet. Lex. suggests " perhaps the fastening of the

" barb," but that
Ludwig guesses
we have
in vs. 5
as we
have qalya, which seems therefore premature here and, in fact, Ppp. reads instead
of it bdhvosj 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 apaalso
'
skambha
as a part of the
'
body might be compared 6'ugruta
i.
349. 20
unless apastainbe
BOOK
6-
IV,
IV.
154
one good manuscript reads) is the true text there [Calcutta ed. reads
apastambhau\. The comm. has no idea what apaskambha means, but makes a couple
arrow (both based on
of wild guesses it is the betel-nut {kramuka)-\xi.e., or it is an
(which
at least
senseless etymologies).
From
5.
In
the tip have
-gulis.
exorcised the poison, from the anointing and
from the feather-socket

have
Ppp. reads
a,
from the barb {apasthd), the horn, the neck
exorcised the poison.
Ppp. reads vocam instead of avocam in a and d, and its b is aiijanat parnadher nta.
"
between the " barb
Prat. ii. 95 regards apastha as from apa-stha, doubtless correctly
and the " horn " there is probably no important difference. To the comm., the apastha
;
is
a poison-receptacle {apakrstavasthad etatsamjhad visopdddnat).
Sapless,
6.
arrow,
thy bow, of a sapless tree,
The comm.
thy tip
is
strangely takes
likewise thy poison
sapless
is
also
sapless one, is sapless.
arasarasam
at the
end
(p.
arasa: arasdm) as a redupli-
cated word, " excessively sapless."
They who mashed, who smeared, who hurled, who let loose
impotent is made the poison-mountain.
all made impotent
7.
[are]
they
That is, as the comm. is wise enough to see, the mountain from which
"Let loose" (ava-srj) probably applies to arrows as
plant is brought.
the poisonous
distinguished
from spears; though "hurl" might be used equally of both. Ppp. has in c santu
According to SPP., the text used by the comm. combines ^ 'ptsan;
instead of krtas.
form for apihsan, with which the comm. glosses it.
an
anomalous
aptsan is
Impotent
8.
[are]
As was pointed out above (under
whence was born
iv. 4. 2),
the
first
of one found in Ppp., and quoted by Kaug. (at 40.

hastin,
xii. i.
7.
half-verse is a sort of opposite
[With pdrvata girl
14).
dniistitbham
it
The
significance of the verse lies in

is
comm.
ba
different
first
is
off (vdray-)
there; with
its
upon the VaranavatI an

ward off thy poison.
;
it I
punning upon var and var; the name vara-
not found elsewhere, but has sufficient analogies elsewhere
the
The
on-pouring of ambrosia (amrta)

ndvati
in ii., and vs. 7 in

and the comm. (see
xviii. 26.
This water {vdr) shall ward
schol.
on the ground of the parib/tdsa r\x\e grakanam a grahanat, Kaug. 8. 21).

Bloomfield, 26, 376;
Ludwig, p. 201
Grill, 28, 121; Griffith, i. 1 38
Translated:
2-6
vss.
6) as included with h. 6 by the citation (28. i) of the latter's pratika (the
comm. puts
Weber,
mrgd
4. svardj.']
h.
cf.
Against poison.
vdnaspatyam.
Found in Paipp., but not all together vs. I occurs in v.,

Not used by Kaug. unless it is properly regarded by the
under
herb; impotent
this poison.
25. J
\Garutman.
vi.
thy diggers; impotent art thou,
that rugged {pdrvata) mountain
[is]
points out, from the tree-name
it is
varana {Crataeva Roxburghii).
formed, as
Ppp. has in
pun; varunad abhrtam; and for d it reads tac cakara 'rasam

pada lacks a syllable, unless we resolve va-ar. [_Cf. x. 3. i n.J
visatn.
155
2.
Sapless
is
the poison of the east, sapless what
this that is of the south is
is
IV.
-iv.
of the north
also
exchangeable with gruel (karatnbhd).
That is, is no stronger or more harmful than gruel. Except our Bp., which has
adharacy&m, all the mss. accent -racyam, and SPP. follows them; our edition emends
Ppp. puts
to -racyam, to accord with the two adjectives of like formation in a, b.
arasam
3.
after visarn in a.
Having made gruel
thou dost not rack,
sesame
of
ill-bodied one,
(.''),
him
teeming with
fat,
steaming
(.'),
that has eaten thee merely from
hunger.
The
verse
it,
but unwisely)
and doubtful points. The translation implies in d

jaksivansam, as suggested by BR., s.v. rtip (Grill rejects
of difficulties
is full
emendation oijaksivant sd
\.o
The
Ppp. reads jaksivlpyasya.
construction of the
augmentless
nlrupas with nd instead of ma is against all rule and usage the easiest
emendation would be to na ^rurupasj Ppp. gives nu riirupah. SPP. unaccountably
reads rurupah in pada-\x.\X, both here and in 5 d and 6 d, against all but one of his
pada-mss. in this verse, and also against Prat. iv. 86, which distinctly requires rurupah;
and (in all the three cases alike) the pada-m%%. add after the word the sign which they
are accustomed to use when a pada-rea.d\ng is to be changed to something else in
samhitd.
In c, the /a^/a-reading is dustano Ui duhatano ; 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 tiras, and renders it tirobhavain vanishing,' which is as senseless 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 plbasphdkdm (p. pibahophdkdm, which the comment just quoted ratifies), as our edition
reads; SPP., on the other hand, prints plbaspdkdm (comm.. plvaspdkam, explained
as " fat-cooking ") and declares this to be the unanimous reading of his authorities
this
aorist-form
'
discordance of testimony
is
quite unexplainable.
The
translation implies
emendation of
the pada-Tts-Aing to pibahosphdkdm.
Ppp. reads uddhrtain for the problematic uddrathim ; 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 ptvo vrkkd uddratMh.
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 plbasphd- T. has plvaspd-. \
LCorrect the verse-number for 6 read 3.
[_0r is nirapa, at p. 220' 4, a variant of tiriya? The two are easily confused in
:
ndgarl.\
4.
Away we make
intoxicating one
(f.)
thine
intoxication
we make
fly,
like
an arrow
(ârd),
thee with our spell {vdcas) to stand forth,
like a boiling pot.
The comm. (with a pair of SPP's mss.) reads qarim in b*; it also (alone) has
jesantam {= prayatamdnam') in c; one of our mss. (Op.), with two or three of SPP's,
give instead phantam.
Ppp. has a peculiar c pari tvd varmi veântam. The verse
* ^The
is regular if we make the ordinary abbreviation of iva to 'va in b and c.
reciters K and V gave (artim: comm. renders as if (drum 'arrow.'
BR. render the
:
"
BOOK
7-
iv.
verb in d by
boiling
and so the poison
With a
5.
When
wegstellen.'
'
we
spell
troop {grdma)
IV.
is
you
set the pot aside (take
off the fire),
it
But see also Weber's
to stop worlcing.
cause to stand about [thee] as
stand thou, like a tree in
[its]
station
156
note.
stops
it
were a collected
spade-dug one (f.),
it
thou rackest not.
The comm., here and
common
result of the
this
in
reads abhrisate (^-sate^-labdhe), which looks like a
d,
confusion of kh and
SPP. reads
s.
pada-ttiA ritrupah, and
in
time without any report as to the readings of his/a^<z-mss.
but one of them give rur- in both 3 d and 6
sight, as all
d.
doubtless by an
The
over-
true scanning of C is
probably vrksd 'va stha-mn-i.
For covers
6.
(.'
pavdsta) they bought thee, also for garments
for goat-skins; purchasable (} prakri) art thou,
durqd),
(.'
herb; spade-dug one,
thou rackest not.
The comm. knows nothing of what pavasta and duriâ mean, but etymologizes the
pavana and asta (^pavandyd ^staih sammarjamtrnaih), and the other
former out of
out of dus and ri^ya (duslargyasambandhibhih)
Prakris he renders by prakarsena
krlta.
Who
7.
you did what
of
our heroes here
This verse occurs again

there
and
unattained deeds
its
let
them not harm
put you forward.
and
as v. 6. 2,
in
Ppp. makes a part of that
connection casts no light upon
Grill is justified in omitting
hymn.
rest of this
all
later,
very questionable, and
Its sense is
first
for that purpose
it,
hymn
as having apparently nothing to do with the
it
SPP's read dnapta (not -/aA) and

SPP. gives in \{\h pada-iA-ai-tah and -tnah
All the pada-ms%. save one of
save our Bp. xzilA
alone.
either here or
prathamah (Bp. -ma)
the translation here given implies -ta and -ma, without intending to imply that the other
readings
[_'
may
equally good;
be
not
comm.
the
takes
dndplah
(^
= ananukulah
unkindly 'J) as qualifying (alravas understood, and prathama as qualifying kdrmdni.
Accompanying the consecration of a king.
8.
\Atharvdhgiras
I, 7.
Found
in
Paipp.
iv.
see under the verses.
rdjydbhisekyam, cdndramasam, dpyatn.
bhuriktristubh
dnustubham
j. tristubh ; J. virdtprastdrapahkti.'\
(in the verse-order 1-3,
Used by Kaug.
(17.
with the rdjabhiseka or rdjasuya ceremony
7,
For occurrences
4-6).
and also
ff.),
in
other texts,
in Vait. (36. 7) in connection
and Vait. (29. 1 2) further employs vs. 5 in

the agnicayana, with pouring of water around the erected altar.
Translated
Abh., 1893,
xviii.
p.
Ludwig,
139 (with
458
full
Zimmer,
discussion)
p.
;
213
Weber, Ueber den Rdjasuya, Berliner

i. 139
Bloomfield, in, 378 Weber,
Grifiith,
30.
The being
1.
lord of beings;
him
p.
let
(bhutd) sets milk in beings; he has
Death attends
become the
over-
(car) the royal consecration (rdjasuya) of
him, as king, approve this royalty.
The meaning
is obscure.
Very possibly bhutd is taken here in more than one of its
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
senses,
157
sense the second time, but the
"death"
third
time simply praninam.
-iv. 8
IV.
The
introduction of
second half-verse suggests the interpretation (R.) that the deceased
in the
now to be consecrated is besought to give his sanction to the

ceremony from the world of the departed (bhiitd). The comm. regards death as
brought in in the character of dharmaraja, as he who requites good and evil deeds.
predecessor of the prince
TB.
(in
15')
7.
ii.
is
the only other text that has this verse, reading in a.caraii prdvistah
(lor pdya a dadhdti)2^nA in c tnrtydu: the variants are of a character to

trust the value of the matter as admitting
any consistent interpretation.
make
us dis-
Ppp. reads
in
C sa te for tdsya.
Go
2.
forward unto
may
do not long
[it];
corrector (cettdr), rival-slayer
approach
(.<'
ven) away, a stern {ugrd)
{a-sthd),
increaser of friends
the gods bless (adhi-bru) thee.
TB. (in ii. 7. 8"), and also, with the remainder of the hymn, in K.
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) vtrdyasva, and
Ppp. has vtdayasva ; TB. gives, as also the comm., the nom. mitravdrdhanas (a later
Found, with
(xxxvii. 9).
vs. 3, in
|_It
presents vrtrahdntamas instead)
repetition of the verse, in
ii.
bravan,* which
and might have been read
give
it
is better,
[_cf.
p. 716,
has bruvan.
approaching
The comm.
This
RV. verse
is
having
38.
(iii.
all
own
and
ends with
it
takes the " throne "
apakdmam anicchdm ma
'pa venas by
" see.")
waited upon (pari-bhus)
all
fortune, he goes about {car), having
the virile (vrsan) Asura
ma
(Weber renders ven by
BR. J.
vi-ven in
Him
and renders
verb,
first
kdrsih
in our text, as near half the mss.
but SPP. also accepts bruvan, with the comm.
as object of the
3.
7. i6',
brightness
*[_But the
Poona
ed.,
clothing himself in
great
is
that
name
of
forms, he approached immortal things.
repeated without variant as VS.xxxiii. 22), transferred
TB. (as above) has

vfsnas in c. At the beginning of c, the comm. has
mahas (but explains it as = viahat) 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
from Indra to the king
svdrocds at end of
b,
RV.
and asyd
reads, as does Ppp., (rfyas in b.
for
nama a simple periphrasis of asurydm, 'the

hedge a king," in which gods are said to clothe themselves at
Nama might then be construed with vdsdnas, or else as above.J
qatriindm nirasituh /
'
RV.
38. 7
4.
not dsurasya
that " doth
divinity
iii.
|_Is
.''
upon the
tiger,
quarters
let all
tiger's [skin],
do thou stride out unto the great
the people [vigas) want thee, the waters of heaven, rich
in milk.
That
is,
let the rains
not desert thee (so the comm. also).
following are found, in the
same
order, in
TB.
ii.
7.
153-4
it
This verse and the two
puts ddki after vdiyydghri
b, and has for d ma tvdd rdstrdm ddhi bhraât (found

and in other texts: see under that verse). Ppp. gives yanti |_or
ydntit\ instead of vdnchantu in c.
(sic')
in a,
below as
reads qrayasva in
vi.
87.
d,
5.
The waters
also
on the earth
(abhi-sic) thee.
of
heaven that revel with milk,
with the splendor
of
all
in the
atmosphere or
those waters do
pour upon
BOOK
8-
iv.
THE ATHARVA-VEDA-SAUIHITA.
IV.
58
half-verse given by TB. is quite different ya divya apah

ya antdrikse utd parthivir yah j and Ppp. so far agrees as to
have uta parthiva yahj TB. also reads ruca for apam in c. The comm. renders
tnadanti as if causative prdninas tarpayatiti. The abhiseka process, instead of an
anointing with oil, is a pouring of water upon the person to be consecrated.
The
The
version of the
first
pdyasa sambabhiivuh
i + 10
8 + 8 = 37) lacks three syllables of being complete, rather than two.
another âj at the beginning of b and the verse is orderly, 1 1 + 1 1 8 + 8.J
verse (i
|_Put
mad htra
|_Perhaps
approaches
physical meaning, 'boil
its
(cf.
QB.
iii.
4. 3 end,
and
my
Header, p. 211), bubble over, overflow'; used of the rains that 'drip abundantly
prior draft rendered wa;/ by " intoxicate " ;
wxih.' pdyas or life-giving moisture.
This, says Weber, is the verse of the act of conseover this he interlined "revel."
Ws
The
cration proper.
of the waters of
6.
all
celebrant transfers to the king the vdrcas or glory-giving vigor
three worlds. J
The heavenly
splendor
Instead of our asihcan,
which
is
upon thee with
waters, rich in milk, have poured
that thou be an increaser of friends, so shall Savitar
SPP.
make
thee.
gives, as the reading of all his authorities, asican,
decidedly preferable, and implied in the translation (our Bp.
TB. has
is
doubtful
other
asicam; Ppp. and the comm.,

asrjan. Then, for b, TB. and Ppp. give divyina pdyasa (Ppp. pay-) sahd; and in c
TB. has rastraîdrdh; which is better, and before it ydthasa (regarded by its commentary ssydthd : asa).
mss. possibly overlooked at this point)
7.
Thus, embracing the
good-fortune
instead
they incite
tiger,
the lion unto great
(/ti)
as the well-being ones (siibhti) the ocean that stands, do
they rub thoroughly down the leopard amid the waters.

Found
a
TB. (ii. 7. i6<) and MS. (ii. 1.9: besides K.). In b, MS. has mrjanti
and dhdndya (which rectifies the meter) for sdiibhagaya. For c, MS. has
unmanageable version, mahisdih nah siibhvdm, and Ppp. supports it by
also in
for hinvanli,
much less
mahisam nas
giving
powerful animal
siibhavas
which
is
thus, in each
pada the king
the leading motive of the verse.
is
compared
But TB.
to
a different
differs
from our
by giving suhdvam* for subhiivas. Subhvdm, with a further slight emendation

of saviudrdm to -dr^, 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
text only
samudrdm fid subh7iah occurs also at RV. i. 52.4 b (and its occurrence here in
such form may be a reminiscence of that) Sayana there understands j-aMz/^Jj of the
" streams " that fill the ocean and our comm. gives a corresponding interpretation here
phrase
apah) samudrdm he allows us alternatively to take as = varunam. He

most ungrammatically, takes ena at the beginning as ends " those [waters]." Ppp.
further has pari mrjyante for marm- in d.
|_Poona ed., p. 750, reads suhiivam.\
(tiadlrfipd
also,
9.
For protection
\^Bhrgu. dafarcam.
etc.
with a certain ointment.
trdikakuddhjanadSivatam.
dnustubham
2,
kakummati
J. patAydpankti.l
Found mostly in Paipp.

(58. 8) with the binding
Vedic pupil
viii.
after his initiation.
for (Janti, says Bl.J, as
(in the verse-order 9, 3, 2, 5, 6, 8, 10, 4, 7).
on of an ointment-amulet,
And
employed
Used by Kaug.
a ceremony for long
life
comm. quotes it from the Naks. K. (19)

mahd^dnli called airdvati.
the
in the
in
of the
Lerror
159
Translated: Ludwig,-
Weber,
404
As
xviii. 32.
507;
p.
Grill,
for ointment
35, 123;
Griffith,
i.
141
-iv.
IV.
and ointment-legends, see Bloomfield, AJP.
xvii.
ff.
Come
the eyes
thou, rescuing the living one
(.'),
given by
all
mountain
of the
thou for
art
the gods, an enclosure {paridhi) in order to
living.
JlvAm
a might also be coordinate with trayamanam ; the comm. understands it

The meter indicates that the true reading at the end of b is dksyam, and
in
as translated.
this
read by SPP., with the alleged support of
is
comm.
follows the
giving
in
(our Op. has aksydm, our

connection
in this
MS.
I.
quite obscure
is
all
his authorities save one,
which
dhsam ; our Bp. has dksam, and our edition accepted that
dksydtn); but aksya is unknown elsewhere, and its meaning
;
perhaps allusion
is
intended to a legend reported in
TS. vi. i.is and (JB. iii. i. 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 aksayyatn or aksaram.
We have to make
the harsh resolution vl-qu-e- in c or leave the pada defective.
3 (p. 62. 8
iii.6.
cf.
also
Protection
2.
thou
{paripdna)
of
men
{piirusd),
protection of
kine art
in order to the protection of coursing (drvant) horses hast
thou
stood.
The comm. says

dr-va-ta-dm
in c " of
The
resolution
resolution,
and counts
horses and of mares (vadavanam)."
up c quite unsatisfactorily
fills
the Anukr. refuses
all
the pada as of 6 syllables.

3.
Both
thou a protection, grinder-up of familiar demons
art
ointment, and of what
gratification
{-bhojana)
is
of
immortal thou knowest

the
remedy
likewise
living,
{ydtii),
likewise art thou
of
jaundice
(Jidrita-).
Contrary to
the a of asi in d has to be elided after dlho in
d probably emendaone of our mss. (O.) reads d/Ao 'si. Ppp. rectifies the
meter of a by giving u/e 'vd 'si; for c, d it has uld 'inrtatvesye "qisa utd 'sas pitrbho-
tion to diha 'si
janam.
either
rule,
is
called for
The comm.
takes ainrtasya as the drink of immortality, and -bhojana as
anistanivartanena pdlaka or bhogasddhana.
The
last
pada hardly belongs with
the rest.
4.
Of whomsoever,
joint after joint,
ointment, thou creepest over limb after limb,
from thence thou drivest away the ydksina,
like a formi-
dable mid-lier (rnadliyamaqi).

Found
also as
RV.
x.
97. 12 (repeated, without variant, as
VS.
which version,
xii.86),
however, begins with ydsydu 'sadhlh prasdrpatha, and has in c correspondingly bddhadhve.
The comm. has in c bdd/iate, but regards it as for bddhase. Ppp. reads iasmdt
Madhyama^t is of obscure meaning " arbiter," as conjectured by BR.,

seems very implausible |_BR. express their conjectural meaning by the Latin word
intercessor; by which, I suspect, they intend, not mediator,' but rather adversary or
for tatas.
'
'
preventer
'
of the disease, which would be plausible
'
enoughj
'
more probably " mid-
BOOK
9-
iv.
most man,"
THE ATHARVA-VEDA-SAlJlHITA.
IV.
madhyamestha or
like
night.
JB. has madhyatnaqivan at
able light
To
upon the word.
chief (see under
whom
especially of the leader about
ii.
first
by
it is
foes,
and tnadhyama<it used
8. 2),
for his greater safety, in the
408, but the passage
the comm.,
the king, viewed as surrounded
iii.
men encamp,
his
is
too corrupt to cast valu-
Vayu, the wind
either
l60
and further by
in mid-air, or else
their foes, his friends
(on
mitram arer ; initrani) \jnitra-mitra7n atah param etc. 1 find

Kamandakiya NItisara, viii. 16. To judge from the Later Syriac Version
the principle of arir

the verse at
(Kalllah and Dimnah, Keith-Falconer, p. 114), one would expect to find

tantra
ii.,
Manu
vii.
5.
colloquy of mouse and crow, in Kosegarten's ed., p.
no
it
Pafica-
in
or thereabouts.
Cf.
158 and the comm. J
Curse attains him not, nor witchcraft, nor scorching; viskandha
who beareth
reaches him not
thee,
ointment.
and niskandham in c. Lit inserts just before our

Ppp. reads tarn for ettam
vs. 7 the vs. given under vi. 76.4 and ending withâj tvam bibharty dnjana.\
in a,
From wrong
6.
tion
spell,
from the
also,
from
evil
dreaming, from
an enemy
terrible eye of
evil deed,
therefrom
from polluprotect us,
ointment.
Ppp. has, for
b,
The
ksetriyac chapathdd uta.
as simply " untrue speech " (so Grill, " Liigenrede ")
adjective qualifying dusvapnydt,
Durhardas
Knowing
7.
1
might well be
in c
win
this,
and signifying
adj.,
'
hostile
ointment,
asantnantrd
comm. reads instead -ntryat, as

"produced by base bewitching spells."
the
(so comm.).
'
I shall
(san) a horse, a cow, thy soul,
Pet. Lexx. understand

;
speak truth, not falsehood
O man
may
{purtisa).
The latter half-verse is RV. x. 97. 4 c, d (which is also, without variant, VS. xii. 78 c, d),
where we read vasas instead of ahdm ; Ppp., too, gives vasas. All the mss. and the
comm. have at the end the absurd ioxm. 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 ptirusa
\s. purtisa \.
Ppp. gives pdurusa. SPP. makes a note th^t saiieyam is so accented by
all his authorities
as if anything else were possible Ldoes he have in mind sdneyam?
see Whitney, Roots, p. 183 J.
The first pada is defective unless we resolve vi-dii-an [ôr
d-anjana \.
[_R's supplementary report of Ppp. readings ends a with dnjanas and has
for d dfijana tathva pdurusah.
As noted above, this vs. stands at the end in Ppp. and
;
before
it is
inserted the vs. given under
Three are the slaves {dasd)
8.
then snake
[is]
vi. 76.
4.J
of the
ointment
fever (takmdn),
baldsa,
the highest of mountains, three-peaked {trikakud) by name,
thy father.
For the obscure baldsa, the comm. gives the worthless etymology balaiit asyati, and
adds samnipdtddih 'collision [of humors] or the like'; "snake" he explains as for
snake-poisoning
(constricting
9.
.')
perhaps,
if
The ointment
that
the snowy one (Jiimdvant)

all
the reading
is
genuine,
it
is
rather the
name
of
some
disease.
the sorceresses.
is
of the three-peaked [mountain], born
may
it
grind up
all
the familiar
from
demons and
l6l
Pada b
pari
iox
in
TS.
yan
v. 4. 2 b.
The
occurs also in
HGS.
repeated below as
is
vi. 10. 2, vs.
a,
b; and
it
first
(i.
half-verse
1.
without variant,
(pres.
i^
mss. (including our Bp.M.I.) indeed read -yan here, though no masc. subject
comm. paraphrases with naqayad vartate. SPP., with

grammar upon this point, reads sdrvan instead of -ah or -ah
the
If
10.
TA.
which reads upari at the end
5),
MP. ii. 8. 1 a, bj. The second half is VS. xvi. 5 c, d, and also found
and MS. ii. 9. 2 all the.se have dhln instead of yaiun, and xtzAjanzbkdpple.)
and omx jambhdyat may, of course, be pres. pple. neut. some of the
|_and so at
iv. 5.
of the
lO
-iv.
IV.
is,
|_cf.
thou art of the three-peaked [mountain], or
both
Yamuna
thy names are excellent
is
implied
customary defiance of
his
i.
9. 4,
note J.
thou art called
if
by them protect
us,
ointment.
TV in c might perhaps be emended with advantage to td. The Yamuna is not elsewhere 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 namani.
Against evils
10.
with a pearl-shell amulet.
\Atharvan. (ankhamanisuitam.
5'P-
7-
tadddivatam.
pardnustup
anustubham
6.
pathydpankti
(akvari.'\
Found (except vs. 5) in Paipp. iv. Used by Kaug. (58. 9) in the same ceremony with
the preceding hymn, but with an amulet of mother-of-pearl
the schol. (not the comm.)
;
add
also
it
in
an
ceremony (56. 17). The comm. quotes

a mahdqdnti named vdrtinl.
earlier part of the
from Naks. K. (19), as employed in

Grill, 36, 124
Weber, xviii. 36.
Bloomfield cites an article in
Griffith,
1.
ZDMG.
142
it
further
Bloomfield, 62,383;
(xxxvi. 135)
by
Pischel, who,
in turn, cites a lot of interesting literature about pearl.
LAlthough rain-drops are not expressly mentioned in

(which see), I think it safe to say that the bit of Hindu
pearls
by transformation of rain-drops
belief,
and
which
in xix. to
is
nor in xix. 30. 5
about the origin of
falling into the sea (Itidische Spriiche,
old as this Vedic text and the one in xix.

lightning,
hymn
this
folk-lore
The
344)
is
as
references here to sky and sea and
Parjanya and thunder and sea,
all
harmonize perfectly with that
at least ten centuries old (it occurs in Rajagekhara,
900 a.d.) and has
today (Manwaring's Mardthi Proverbs, no. 1291). See my translation of

Karpdra-maTijari, p. 264 f., and note 5. Pischel, I.e., reports as follows: "According
lasted
till
to Aelian
shell
(ix.
(irepi f^/ui', x.
13), a pearl
forms when the lightning flashes into an open sea-
according to an Arabic writer, when rain-drops
107), dew."
The persistency
curious one concerning female snakes

1.
fall
into
of popular beliefs in India
Born from the wind out
see
my
it,
course,
all
of the atmosphere, out
the four nouns in the
first
according to Pliny
by the
note to Karpura-mafljart, p. 23 1 .J
lightning, let this gold-born shell, of pearl, protect us
Of
or,
well illustrated
is
half-verse
from the light of
from
may be
distress.
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.
Krqana 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 kar(âyitd (âtriindm tanilkartd.
2.
Thou
Ppp. has
in c
hiranyadds.
that wast born from the top of the shining spaces (rocand),
iv.
BOOK
lO-
out of the ocean
162
THE ATHARVA-VEDA-SAlClHITA.
IV.
by the
having slain the demons, we overpower
shell
the devourers.
Ppp. combines
a.
yo
'grata
Grill takes
r-.
agratas as "
first";
saddnvas;
let
the all-healing shell, of pearl,
and the comm.
as-
things, such as stars."
by the
protect us from
the shell [we overpower] disease, misery
By
3.
in
and not qualifying jajtlise : " at the top or front of shining
agre,
shell also
the
distress.
a avadyatn instead of dmatiin. 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 krâna a
Ppp. has
name
"
in
of gold."
Born
4.
in
the sky, ocean-born, brought hither out of the
gold-born shell
[is]
river, this
for us a life-prolonging amulet.
Ppp. has samudratas at end of
and
a,
in c
again (as in
Nearly
hiranyadas.
c)
all
our mss. (except O.K.), and some of SPP's, with the coram., read in d ayuhpr- Lcf. Prat,
ii.
62 n.J; but the point
is
one
in
regard to which each ms.
is
wont
to follow its
regardless of rule, and both editions very properly give ayuspr-, as required
The amulet born from the
5.
let it
protect us on
sides
all
The comm. makes Vrtra

the latter
intended
is
own
course,
by the
Prat.
ocean, born from Vrtra, making day
from the missile of gods and Asuras.
here signify either the
demon Vrtra
or the cloud
doubtless
then he explains divakara as the sun, and jdia as " released,"
and renders " as brilliant as the sun freed from the clouds," which is extremely artificial
divakara need mean no more than 'flashing with light.' The comm. also foolishly
understands in d heiya instead of -as (p. hetyah). \_Dev-, ablative by attraction, from
The first pada is deficient by a syllable, unless we
gen.
cf. Skt. Gram. 982 a. J
resolve samiidrat into four syllables.
One
6.
of the golds art thou
out of soma wast thou born
conspicuous on the chariot, lustrous (rocand) on the quiver thou.
thou art
May
it
prolong our lives
The
pada, which occurs in four other places
last
Op.,
all
(ii.4.
etc.),
looks like a late addi-
SPP's) read tarsal. Except our

the pada-xms,. blunderingly resolve simatvdm (as it would be permissibly and
tion here; as elsewhere,
some
of the mss. (five of
see Whitney, Skt. Gr. 232) into sdmd : tvdrit

comm. understands sdmSt, and both editions give the full
Here one is strongly tempted to translate soma by " moon," and the comm.
reading.
takes it so {amrtamayat somamandaldt) but Ppp. discourages it by reading sa hosad
(for -mddf) adhi.
The comm. glosses rocana by rocamana dlpyamana. For c, Ppp-
customarily read by abbreviation

instead of sdmdt:
tvdmj
the
has rathesu darqatatn.

7.
The
gods' bone
possessing soul
became
that do
strength, to length of
life
pearl
that goes about within the waters,
bind on thee in order to life-time, splendor,

for a
hundred autumns:' let [the amulet]
of
pearl defend thee.
Karqands
tolerated
in
e,
though read by
we should have
all
our mss. and nearly
all
is hardly to be
which the comm.
of SPP's,
either kfqanas, as above, or karqanas,
l63
offers,
The comm.
our whole d (after balaya).

(i
SPP. accordingly adopts
with two or three mss. that follow him, and which
[_Mr(a>i(is]; our edition gives kar(-; Ppp. has kdrsinas.
14+
1 1
+8 = 55)
or varcase and the meter
is
good.
In
The
a.
verse
LReject either dytise
thee' (comm., as gen.),
te 'for
c,
âkvart.
full
is,
suppose,
'
Anukr. quotation
nava
is
6-p.
hymn, contains
hymns and 39
verses
the
In praise of the draft-ox.
dvddafarcam.
\Bhrgvangiras.
this
ca.
II.
Found
Ppp. also has simply ca for
reads asti instead of asthi in
lacks a syllable of being a
on thee.'J
The second anuvdka, ending with
virtually
-iv. II
IV.
dnaduham.
trdistubham
i, 4.
jagatt
5.
bhurij
7.
^-av.
anustubgarbho 'parisidjjdgaid nicrcchakvarl ; 8-12. anustubh.~\
in Paipp.
(in the verse-order
iii.
i, 4, 2, 5, 3, 6,
Used by
11, 12, 9, 8, 10, 7).
KauQ. (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.
Geschichte,\.i.z't,i;
Weber
entitles the
Ludwig, pp. 534 and 190 Deussen,

Weber, xviii.39.
Cf. Deussen, I.e., p. 230 f.
Verschenkung eines Pflugstieres zur Feier der Zwolften (i.e.
v.
hymn
"
The
144
vs.
1)."
sustains earth and sky
draft-ox
wide atmosphere
i.
see
nights of the winter solstice

1
399, 361 (about half)
Griffith,
the draft-ox sustains the
the draft-ox sustains the six wide directions
the
draft-ox hath entered into all existence.
That is, the ox

martho vrsabhah ;
to a feminine
in his capacity of draft-animal
later in the
form (the
period of the language).
dharma,
hymn he
fern,
is
the
comm.
says,
(akatavahanasa-
treated as female, without change of the
name
-duht or -dvdhi does not occur before the Brahmana-
But the comm. also allows us the alternative of regarding

hymn. The " directions " (^pradlq) are, accord-
in ox-form, as subject of the
ing to him, " east etc."; and the "six wide " are " heaven, earth, day, night, waters, and
plants," for which A(JS.
i. 2. i
is quoted as authority.
where nearly the same things are said of skambha.
'mum.
With the verse compare

Ppp. reads
in
x. 7.
a -vim dyd?n
In the second half-verse, two accent-marks have slipped out of place
edition: in
c,
du; and,
that under sa should stand under
in d, that
under
The verse is jagatt hy count, but not by rhythm.

we pronounce nadvan, it becomes a regular trislubh.\
stand under na.
LIf,
md
in
35,
iitd
our
should
with Weber,
2. The draft-ox [is] Indra

he looks out from (for.') the cattle; triple
ways the mighty one {qakrd) measures out (traverses.'); yielding (d^w/i)
the past l^.bhutd), the future, existing things {bhuvana), he goes upon
;
(car) all the courses {vratd) of the gods.

it adds sum before bhutam, and
b the curious reading stiydn for
irayan, and hence we lose his guess as to what may be meant by the " triple ways."
He takes pafubhyas 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
Ppp. reads
in
a indrasya for indrah
has bhuvanatii instead of -nd.
sa,
and
in c
The comm. has
in
'
preceding adjectives qualify
it
distributively, or are in apposition with
it
" all existing
BOOK
II-
iv.
things, both
its
what
is
and what
is
to be."
The cadence
bhurij quality.
3.
IV.
of b
is
164
we pronounce again nadvan,
|_If
the vs. loses
bad.J
Born an Indra among human beings {manusyd), he goes about
(car)
shining brightly, a heated hot-drink {gkarmd); he, being one of good
go in mist {hiddrd) who, understanding
offspring, shall not
[it],
shall
various points very doubtful.
The
not partake of (af ) the draft-ox.
The
verse
second pada
obscure, and the translation
is
is
a sacrificial draught of heated milk, which
warm
kind yield
in
apparently a beginning of the identification of the ox with the
milk, as
we
find further in vss. 5, 6
were an incorporation of that
it
he
is,
And
sacrifice.
gharma,
since his
the second
then a promise to whoever shall abstain from using the ox as food.
Ppp.
and sarhîânas at end of b. In c, d the comm. reads
sam for san, ud are as two words, and no (^tilydt, and of course makes very bad work
sarsat (jia samsarati punah
of its explanation, finding metempsychosis in sam
half-verse
is
reads esa instead of jatas in
a,
'
Gharma he
samsaradharman na prapnoW).
as " blazing sun," and then,

There is no other occurrence of an j-aorist from sr
and it is altogether against rule and usage to employ a subjunctive and an optative
{aqnlyat) in two coordinate clauses (_this seems to me to be a slip
see Skt. Gram.
and the clauses are hardly coordinatej so that the reading is very suspicious.
575 b
A few of our mss. (P.M.W.E.) read nd after tiddr^. [_Ludwig conjectures suprayas
takes
first
alternatively, in its true sense.
for -jas.\
4.
The
draft-ox yields milk (duh) in the world of the well-done
purifying one
Maruts
fills
him up from
in front
Parjanya
the
his streams, the
[is]
his udder, the sacrifice his milk, the sacrificial gift the milking
of him.
Ppp. appears to have read in b pyayet, which would rectify the meter
in c
com-
it
maruto "dho. Pdvamana in b might signify the wind (then purdstdt from the
east '?) or soma the comm. takes it as the latter {pavitrena (;odhyamdno mrtamayah
somalt)
and " the sacrifice " in d as " the sava sacrifice now performed." The verse
bines
'
'
is
rhythmically 2.tristubh with redundant syllables (11-1-13: 12-t-ii =47).
see Bloomfield,
5.
AJP.
xvii.
Of whom the
408
lord of the sacrifice
fice; not the giver is
quering, all-bearing,
\0n daksinU,
f.J
is
not master
(ff),
nor the sacri-
master of him, nor the acceptor; who

all-working
tell
is
all-con-
ye us the hot-drink which
[is]
four-footed.
"
Which
course,
is
" in d is
yatamd,
lit.
'
which among the many.'
that this wondrous sacrificial drink
is
the ox.
The
intended answer, of
Ppp. begins c with yo vii;vadrg
vi^vakrd v-. The comm. declares the first half-verse to convey the universal masterhood and not-to-be-mastered-hood of the ox; m A. gharma is, according to him, "the
blazing sun, which the four-footed one
tells
us " (brfita
is
read, but declared equivalent
to brute F).
6.
By whom
the gods ascended to heaven (svdr), quitting the body,
to the navel of the immortal,
done, desiring glory, by the
by him may we go to the world of the
vow
{vratd) of the hot-drink,
well-
by penance.
l6s
Ppp. appears to have read
and
in
sii-i'S
gesma {Skt. Gram. 894 c)J

LAs to the stock-phrase in c, of.
oi
10 + 13 = 44)
gkartiia
is
Viraj
he strode
This
Bloomfield,
he strode,
he made
most obviously belong with
yo
vs. 7 rather
his authorities
all
akramata (which some of
He
'
then,
at
nttstiibhah')
9+ 10
division
SPP.
any
however, does not
He
points.
hymn, and no attempt
will
's/nan dvesti yaiii ca vayatii
The two concluding
than
be made
to
dvismas tasya
clauses of our text
and both editions so class them
vs. 8,
reckon them
to vs. 8,
but
ending
this is evidently
8 a simple anustubh {inadhyam etad
vs.
and giving of
vs. 7 a
as, indeed,
vdha
explains
he
in
with the
vs. 7
P.M.W.E.O.Op., mutilate
the mss., including our
to
an oversight,
anadnha
iti
lengthy definition (see above), implying the
8 + 8-1-8:12 = 55 (restoring both times the elided
the draft-ox
in
initial
a in f ) perhaps,
and Vaidikas";
;
The comm.,
part of our mss. (Bp.I.H.Op.K.) divide with the editions.
rate,
Prajapati, Parameshthin,
{vd/ia),
also mistaken in regard to the unanimity of his "mss.
is
verse (lo + ii
The
AJP. xvii.4i9.J
adds that the Anukr. does the same
our mss. of the Anukr. calling
pancd
in c (_instead
him once more "the blazing sun."
he sustained.
firm,
gaus tena vdiqvadevdh
but SPP. states that

third
instead of nabSiini;
Vaigvanara he strode,
pratidn asavahes tasya prdnan vi varhah.
akramai).
Mama
Ppp. has a quite different text: indro balena 'sya paramesthi vra-
its riddles.
iendi 'na
in
the obscurest verse of this obscure
is
has
it
a very poor tristubh.
is
in Vi^vanara
in
to
Indra by form, Agni by carrying
7.
solve
ruhantaj
The comni. has jes/na {=jayema)
ends d with yaqasa tapas^ya.
it
-iv. II
IV.
repeatedly at discordance with the Anukr. on such
is
a as "the part that carries (yahati) the yoke; the
shoulder," and has nothing of any value to say as to the general sense of the verse.
[_The identification of the draft-ox with Agni seems to rest on Agni's chief function of
"carrying";
cf.
That
is
8.
set; so
RV.
x. 51. 5
d; 52.
d, 3 d,
4 a.J
the middle of the draft-o.x, where this carrying (vdha)
much
of
him
in front (prdcina)
is
as he
is
put
all
is
together on
the opposite side.
The
meaning
virtual
rests) are equal
but
on does not appear.
comes
is
put,'
and
i.e.
I)
The comm.
so understands
it:
why the point is insisted

evam prdkpratyagbhdgdv ubhdv
this time by bhdra; Ludwig takes

can hardly mean " where the pull comes," but rather
the back;
cf.
Deussen,
I.e.,
it
as " the
hump."
where the burden

Nevertheless, see BR. under vaha, 2 a
p. 231.
'
2 b.J
9.
Whoso knows
the milkings of the draft-ox, seven, unfailing, both
progeny and world he obtains
so the seven seers
Ppp. reads anapadasyatas both here (b) and at 12 d

as does the comm., and a couple of
to
(i.e.
strangely expressed, and the reason
it is
api samdndu; he renders vaha

|_In this verse,
two
where the yoke
of the second half-verse appears plainly to be that the
parts of the ox, before and behind the point where the pull
combine
in
a-b ddhdnt
s-
SPP.
SPP's
authorities.
know.
combines saptars- in d,
For consistency, our text ought
it
also
also leaves out here the connecting
/.
The comm.
explains the seven milkings or yields of milk alternatively as " the seven cultivated plants,
not happening, apparently, to think of

"the seven worlds and oceans"
any other heptad at the moment. He quotes the names of the seven seers from Agvarice etc." or
layana.
LThe number
of this vs.
is
misprinted.J
BOOK
II-
iv.
With
10.
his
debility
refreshing drink
(iit-khid)
and the plowman unto sweet drink
draft-ox
an
down
treading
feet
(jdnghd) extracting
The
IV.
commits the blunder
the pada-X&TA
initial palatal,
for {ran; and, as
is
with his thighs
(sedi),
with weariness go
the
{kildla).
As both
verse seems rather out of place here.
l66
ti
in
and
final are assimilated to
b of understanding irath to be
usual in such cases, a part of our mss. read Iranj- (so P.M. W.E.I.)
SPP. very properly emends his pada-\.e.JA to Irani. The comm. reads in d kinaqasya
for-faf ca (one of SPP's authorities following him " with the old accent," SPP. remarks,
:
as
the change of reading involved a change of accent), and
if
agreeing with
against the
it
xazS;.^^
gachaias a genitive
Iram,
accent; but this he regularly ignores.
added, he glosses with bhuinim
it
may be
Twelve, indeed, they declare those nights of the vow {vrdtyd) of
11.
Prajapati
whoso knows the
vow
verily is the
them
brdlivtan within
'pa)
(tdti-6
that
of the draft-ox.
Or, " those twelve nights they declare to be for the
" etc.
vow
it is
uncertain what
is
Ppp. reads and combines vrdtyd

object and what objective predicate in the sentence.
" hits pr- in b for the unusual phrase iatro 'pa in c it gives tad vd 'pi; and in d it has
;
balam instead
vratam.
hymn, see
For Weber's conjectures as
of
draft-ox of this
other references, Ind. Stud,
his
He
12.
milks
ones
{dtili)
compare
The comm.
366.
p.
also
[_
and the
Weber's
gIo.sses
vratya
as to the twelve nights of consecration.
v. 6. 7'
he milks
at evening,
the milkings of him that
to the twelve nights
utid Portenta, p. 388
andj Zimmer,
xviii. 45,
by vratdrha, and quotes TS.
about midday
Omina
the morning, he milks
in
come
together, those unfailing
we know.
Ppp. has for
b duhe vd 'nadvdn sdyath duhe prdtar duke divd, and at the end
The comm. supplies to duhe either anadvdham as
a,
(as above noted) anapadasyatas.
object (with the worshiper as subject), or

the sava sacrifice as beneficiary)
satit
anadvdn
vinaspatyatn
dnustubham
as subject (witli the performer of
yanti he explains hy phalena saihgacchante.
To heal serious wounds
12.
\Jibhu.
i.
with an herb.
j-p.gdyatri ; 6.3-p.
yavamadhyd bhuriggSyatrl
7. brkati.\
Found
in Paipp. iv. (in the verse-order 3-5,
i, 2,
Kegava and the comm. agree in

blood caused by a blow from a sword or the like
healing
rite
wound
The
7,
Used by Kau^.
6).
(28. 5) in a
saying, for the prevention of flow of
boiled /disd--wa.teT
is
to
be poured on
Kau^. 28. 14 also regard the hymn as included among

the Idksdliiigds prescribed to be used in that rule.
Translated: Kuhn, KZ. xiii. 58, with Germanic parallels; Ludwig, p. 508; Grill, 18,
the
125;
etc.
Griffith,
i.
146;
schol. to
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,
artindhatt.
Arundhaif,
'non-obstructing,' appears to be the
lit.
healing properties
along with Idksd (vs.
name
of a climbing plant having
mentioned more than once elsewhere, and in v. 5 (vss. 5 and 9)

and the comm. to the present hymn repeatedly declares
7) lac
it is
'
'
l67
laksa to be the healing substance referred to in
it
probably
-iv. 12
IV.
is
it
a product of the
Ppp. has every time rohini instead of rohani, and so the comm. also reads
arundhati.
the manuscripts of Kaug., too, give rohini in the pratlka, as does the schol. under 28. 14.
There
is
evident punning upon the
the true reading of a
is
name and the

'
color of the lac as part of the word-play
What
2.
rohinydm arka ata
c,
The comm.
anustubh.
comm. assumes
the
a grower,
art
'
make grow
' ;
perhaps
red one,' bringing in the

rohini, voc, at end of a
Ppp. further reads qirnasya instead of chinndsya; and has,
(he lohitavarne lakse).

in place of our
causative rohaya-
rohany asi rohini thou
rohinya
'si
gives asnas for asthnas in
of thee
torn
is
crushed (J p^stra) in thyself
what of thee
(ri^),
making the verse an
'sy osadhe,
b.
may Dhatar
inflamed
is
{f dytit),
is
excellently put that together
again, joint with joint.

Ppp. reads
in
a (trnaiii for ristamj
sarvam kalpayat sum
it
reads ia "tntanah in b
The comm.
dadat.
and
in c,
it
has tat
(with one of SPP's mss.) reads presthatn
(^ priyatamatn) for the obscure pistram in b (found elsewhere only in vi. 37. 3 below,
where the comm. has pestam)
the conjecture " bone " of the Pet. Lex. seems altogether unsatisfactory it is rendered above as if from pis.
;
dyuttdm by dyotitam, vedanayd prajvalitam
seems acceptable.
iva, which
Let thy marrow come together with marrow, and thy joint together
3.
with joint
together
let
what of thy
has fallen apart, together
flesh
let
thy bone grow over.

Ppp.
meter of a by omitting te, and has for d L? b ?J samstrdvam asu

few of the mss. (including our H.O.Op.) give vifrastam in c. The comm.
rectifies the
parva te.
reads (am
sam
instead of
found also elsewhere ^see
in every pada.
ii.
12. 7, note J,
ignores the redundant syllable in the
first
couple of SPP's mss., by a substitution
have manya for majjlia
Let marrow be put together with marrow
4.
{ruh) with skin; let thy blood,
The
third
pada
emending dsrk
is
translated as
bone grow;
stands
it
The Anukr.
in a.
pada.
;
let flesh
vs. 5 cj,
l_cf.
grow with
Ppp. has, for b-d
it
fills
flesh.
but we can hardly avoid
to asthna, or else dsthi to asna, to agree with the others
Las an alternativej
grow
skin {cdrmaii)
let
the
comm.
out to two parallel expressions, for both blood and bone.
asthnd 'sthi vi rohatu sndva
te satii
dadhmas sndvnd carmand
carina rohatu.
Fit thou together hair with hair;
5.
let
thy blood, bone grow
The
prolongation of the
fit
together skin (tvdc) with skin;
put together what
final
vowel of a pada
is
is
severed,
help regarding kalpayd in a as wrong, perhaps imitated from b

culty
by reading
our 4
d.
6.
Do
in
a sam dhiyatdm.
is
very different
compare
vs. 4.J
we can hardly
Ppp. avoids the
diffi-
Ppp. also has for d
stand firm upright.
evam.
hi samudhd hi te paruh sam te dhdtd dadhdtu

py upavaryathdir yathdi 'ti sukhasya ndbhis prati
ut tistha pre
tan no viristam rathasya cakra

tistha
c,
thou here stand up, go forth, run forth, a chariot well-wheeled,
well-tired, well-naved
Ppp.
[For
O herb.
so anomalous that
The Anukr. scans
'
the verse as 94-1
:5
= 25
syllables.
BOOK
12-
iv.
i68
he hath been crushed {sam-^r), or
falling into a pit,
If,
7.
IV.
as a
hurled {pra-kr) hath smitten [him]
Rbhu
if
a stone
the parts of a chariot,
may it put together joint with joint.

A number of the mss. (including our P.M.O.Op.)
read kdrtiim for kartdm in a;

chedakam ayudham, and makes it
subject of sathâ^r^ = saihhinasiij 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 visrsta sthdraka jatu paiitra yadi va ca ristam: vrksdd va yadi va
vibhyasi 0rsa rbhur iti sa evath sath dhatni ie paruh. The verse is a brhati only by
number of syllables (10+10:8 + 8 = 36). LThe comm. makes the "Atharvanic spell"
comm.
the
explains kartain as meaning kartakaiii
the subject in d.J
For healing.
13.
{Jâmtdti.
Found
and
vs.
cdndramasam uta vdifvadevam.
in Paipp. v. (in the verse-order i, 5, 2-4, 6, 7).
6 occurs elsewhere
RV.
in
Only
x.
Veda texts. The hymn is called ânitaitya

hymns; and our comm. to 4 counts
gaita
in
i.
Kaug.
9.
dnustubham.']
uta devas for the tad
it
RV. x.
Vss. 1-5, 7 are in
Kaug.
(9. 4), in the list of
also to the brhachanti
the lag/iu^dnti
gana
(reading in
but he makes no mention of
ei'a of the edited text),
he further declares it to belong among the anholifigds (for which see Kaug.
note); the schol., on the other hand, put it in the ayusyagana (54.11, note).
here
used (58.3,11) in the ceremonies for long

In Vait. (38. i)
student.
it
appears, with
ii.
life
137,
1-3 have representatives in Yajur-
vss.
it
32. 27,
It is
that follow the initiation of a Vedic
33 and
iii.
11
comm. J who falls ill.

Translated: by the RV. translators; and Aufrecht,
etc., in
a healing ceremony
for a sacrificer [_see
i.
147
1.
Weber,
Both,
again, and
xviii. 48.
See Lanman's Reader,
ye gods, him that
him
that hath
done
is
ZDMG.
put down,
evil (dgas),
xxiv. 203
Griffith,
p. 390.
ye gods, ye lead up
O ye gods, ye make
ye gods,
to live again.
Found without variant as RV. x. 137. i, and also in MS. (iv. 14. 2.) But Ppp. reads
uddharata for Jin nayathd in b, and its second half-verse is tato tnanusyam tarn deva
devds krniita jivase. The comm. explains avahitam as Hharmavisaye savadltanam,
apramattam, or
alternatively, avasthdpitain ; supplying to
an independent sentence, with double interpretation
it
kuruta, and making of b
and he says something
in
excuse
of the four-fold repetition of the vocative.

2.
These two winds blow from the
river as far as the distance
the one blow hither dexterity for thee;
let
let
the other blow away what
complaint (rdpas) [thou hast].

Besides
RV.
(vs. 2),
TB.
(ii.
read,
and the accent
is fully justified
with the a vdtu of RV., which
and TA. (iv. 42. i, vs. 6) have this verse. Both

and as ours ought to do, since all the mss. so
as an antithetical one our text was altered to agree
4. i7)
accent in c dvattt, as does SPP's
text,
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 p&rd 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.
;
l6g
-iv.
IV.
the two ablatives with a might properly be rendered coordinately, and either
from
or 'hence as far as
'
Hither,
3.
[there
is]
comm.
the
wind, blow healing; away,
messenger of the gods.

it
All the three read in c vifvdd/iesajas, and Ppp. intends to agree with
[^Von Schroeder gives
the senses.'
'
Let the gods rescue this man,
4.
all
an alternative explanation of devanam
offers
= indriyanam
d with agado
long
5.
'sati.
We
a.
nesses;
b the
in
trayatdm
sing,
The
first
had d above as
i.
pada
is
22. 2
c.
free
gandh.
it is
understood as
which
in
5.
let
from complaints.
In RV., this verse and the following one change places.
imdm, and
(^-bhejajo de-).
Tiibinger Kaiha-hss., p.
a, b,
RV.
here and in
them
the troops of Maruts rescue,
let
man may be
beings rescue, that this
hither
'
wind, blow what complaint
(as above) put this verse before the one that precedes
The comm.
14
takes both in the latter sense.
for thou, all-healing one, goest [as]
TB.TA.
'
In
a,
RV.
reads ihd for
Ppp. ends b with timruto gandilt, and
defective unless
we make a harsh
resolution of a
have come unto thee with wealfulnesses, likewise with uninjuredI have brought for thee formidable dexterity; I drive (su) z.^2Ly
for thee the ydkstna.
The RV.
has in c
text
bhadrdm a 'bharsam; both
te
a 'bharisam, because this time
all
form
editions give the false
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
emend here the comm. has -rsam.

para suvdmy anuyat.
scrupled to
and, for d,
6.
This
all-healing
This
7.
voice
is,
my
is
one
fortunate hand, this
this
is
without variant,
With
my more
in c te
bhadram
Srisath,
fortunate one, this
my
of propitious touch.
RV.
x. 60. 12
(two) ten-branched
with
Ppp. reads
it
takes in our
hands
(two) disease-removing
the
hands
hymn
the place of
tongue
:
with
[is]
RV.
x.
137.6.
forerunner of
them do we touch
thee.
RV. (vs. 7) has for c, d andmayitnubhydm ivd tabhydm tv6 'pa sprfdmasi.
Anukr. takes no notice of the redundancy in our c.
14.
\Bhr^.
navarcam.
With the
sacrifice of
djyam, dgneyam.
7,
trdistubham
The
a goat.
2^4..
anustubh
3. prastdrapaiikti
(^.jagatl ; 8.^-p. ati(âkvari^
Verses i-6 are found also in Paipp.
iii. (in the verse-order i, 2,

5, 4, 6, 3), and in
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 sa-ua sacrifices, with goat
or goat-rice-mess (ajdudana) 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
various Yajur-Veda texts (vss.
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
in all); vs. 6, at 64.
a goat's head
vss.
2-5 (29.
7), in the
same ceremony as the
priests
mount
the altar
BOOK
14-
iv.
vs. 5
in the
(8. 17),
IV.
paman
sacrifices, witli
transfer of
fires,
tlie
170
and again,
in the
agnistoma (15. 9), when the fire is brought to the utiaravedi; and the comm. regards
vs. 3 as quoted at 27. 6, in the vajapeya rite.
Translated: Griffith, i. 149; Weber, xviii. 51 (elaborate comment).
Since the goat has been born from the heat of Agni (the
1.
it
saw
generator in the beginning; by
[its]
attained
(i)
[their]
godhead; by
(with.')
it
it
the gods
in
fire),
the beginnings
the sacrificial ones {me'dhya)
ascended the ascents (roha).

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 devdtam dgram ayahs Una rdham ayann j'lpa jitMh-. TS. has
at the beginning aja, and, correspondingly, sa (with vat 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
it also replaces (ôkat hy gdrb/iat in a.
We have a again below as
dgre^ like AV., in c
ix. 5. 13 a; and c is nearly equivalent to iii. 22. 3 c: moreover the pada-ms^., here as
there, misinterpret ayah before Una as ayam, which SPP. properly corrects to dyan
all our saihhitd-mss. read ayah.
The comm. declares /// in a to be
in h.\s pada-icxt
intended to intimate that the same statement was made in another text also and he
quotes TS. ii. I. 14; rdha he explains by svargddiloka ; Una he takes both times as
The Anukr. takes no notice of the deficiency of a syllable in b.
designating the means.
|_As to ajd, see Weber, Berliner Sb., 1895, p. 847 n.J
;
Stride ye with the
2.
hands
heaven
The
{svdr), sit
in
your
ye mingled with the gods.

TS.
ukhyam
ours:
all
in
Ppp- reads agntthis in
c.
firmament (ndka), bearing
having gone to the back of the sky, to the
other texts (VS. xvii. 65
have the
to the
fire
vessel-[fires] (fikhya)
sing,
a,
at
iv. 6. 5'
MS.
beginning of
b,
and eksdth for ukhydn
ii.
10.6) differ but slightly from
and TS.MS. combine divdh pin
for the latter, the
comm.
(with one of SPP's mss.) gives aksdn, which he defines as aksavat prakdâkdn anusthitdn yajhdn.
As
From
3.
The
in
a and adding
nd
takes svdr-2s> the sun (in vs.
dlvaruham
4.
in
ahdm
to the
atmosphere; from
from the back
have gone to heaven
after
2,
of the sky,
(svdr), to light.
TS. and MS. as above) agree

before antdriksain.
as the j-z/arâ loka').
It is
in
omitting
In this verse, the comm.
too irregular (14 + 9 :7
+ 8 = 38)
by the Anukr. |_If we omit the first ahdm, and combine

b and resolve -adt suar in cd, we get an orderly purastddbrhati.\
be so simply defined as
sky,
have ascended
other three texts (VS. xvii. 67;
prsthat
to
have ascended to the sky
firmament (ndka),
of the
latter,
the back of earth
the atmosphere
end between the equivalent ddhvam

SPP's the former.
usual, the mss. vary at the
and dddhvam; our text reads the
it is
Going to heaven (svdr) they look not away

two firmaments (i-odasl)
they who,
the
extended the everywhere-streaming
they ascend to the

well-knowing,
have
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 viqvato;
dhdram
yasmin.
as either sarvalo
dhdrakam
or else sarvato 'vicchinnaphalaprdptyupdyd
171
5.
Agni, go forth
beings {tndmtsa)
first
pressing
of the divinities, eye of
on
{} iyaksa-)
in
-iv.
IV.
14
gods and of human
unison with the Bhrgus,
the sacrificers go to heaven {svdr), to well-being.
let
other texts (VS.xvii. 69 ; TS. and MS. as above) all read mdrtyanam at end of
b; and for devdtdndm in a VS.TS. have devayatam, MS. devdyatam ; and Ppp. also
The comm. parareads martydndm and devayatdm ; in c, MS. has sahd for sajdsds.
The
phrases caksus by caksurindriyavat priyah, and iyaksantdnds hy y as turn icchantah.
With
6.
great
by
heaven
TS.
ndm
may we go
(svdr),
(iv. 7.
sponds
milk, with ghee,

it
anoint the goat, the heavenly eagle, milky,
unto the highest firmament
13) and MS.
in the first
to the world of the well-done, ascending the

(iidka).
12.3) have a parallel verse, with which Ppp. also correhalf: agnim (Ppp. -nltii) yunajmi qdvasd ghrtena divydm supar(ii.
(Ppp. satnudram) vdyasd (MS. vayasdiii; but Ppp. payasaih) brhdntain (Ppp.
as second half, they read

tina vaydin patema bradhndsya vistdpatn
(MS. svo) ruhdnd ddhi naka ullam^, while Ppp. differs from our text only by
having at beginning of d saruhdnd adhi. The second half-verse is repeated below as
The comm. reads in b payasam, but regards it as vayasam with Vedic
xi. 1.37 c, d.
substitution of p for v svdr this time is either svarga or siirydtmakam 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
si'idroh-, i.e. suar rdh- (root ruh without d, as at x. 2. 8
xii. 3. 42
xix. 6. 2)?J
ruhantam')
siivo
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
7.
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
out of the kettle {sthdli) and set on the barhis "

verse,
and, both here and in the following
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
number
of
syllables (i
-f
13
-1-13
LReject dt(i in d and scan as 11-I-12

that they
8.
do occur (as noted above)
= 48
ii-t-il.J
in
quarter set his other
the goat's back-bone

in the
it.
The
verse
is
a.
jagaii only by
each pada |_save bj has trochaic close).
*Lln a supplementary
note.
Roth says
Ppp. xvi.J
In the western quarter set his
(littara)
way
The comm. (against the

odanam; uddhara as " take
not even in Ppp.*
texts,
accent) explains pdticdudanain as paficadhd vibhaktam
{I'lttara)
rump {bhasdd)
side; in the
in
the northern
upward quarter
in the fixed quarter set his belly {} pdjasyd)
set
mid-
atmosphere his middle.
The comm. explains /o/ajyi/w 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
|_Reject dii^l in b and c, as in vs. 7, and combine bhasdddsya, and

we get five good tristubh padas.J Our edition inserts after pdjasydin an avasdnamark which is wanting in the mss. and in SPP's text.
the Anukr. requires.
9.
Do
thou envelop with cooked
skin
the
cooked goat, brought
BOOK
14-
iv.
together with
all
IV.
Do
his limbs, all-formed.
the highest firmament (tidka)
172
thou rise up from here unto
with thy four feet stand firm in the
quarters.
the
One would expect in a rather d(riaya, as the

comm. reads instead gratkaya, explaining it
hide can hardly have been cooked

as viqasanena vibhaktaya; but
no
such word as qratha appears to be found elsewhere, and both it and its interpretation
are very implausible.
To tvaca he adds " having the feet, tail, and head on." The
verses read as
the goat himself, after cooking whole, were set up in position, the head
if
The Anukr. does not heed

has qrutatn ekam qrutaya.\
to the east.
(_Ppp.
4.
12.
Found (except
1
marutparjanyadevatyam.
virdtpurastddbrhati ;
note to this rule)
/j, [/^,] anusttibh
7, [5,]
yp.anustubgarbhd bhurij ;
vss. 2
This
-1 4, 16).
and 15)
hymn and
and fourth padas are tristubh.
For abundant rain.
15.
sodafarcant.
\Atharvan.
that the second
in
Paipp.
g.
i, 2,
pathydpankti
fankumaty
ij.
v. (in
trdistubham
;
^. virddjagati
10. bhurij
anustubh.'\
the verse-order
5, 4, 7, 9, 10, 8,
i, 3, 6,
18 appear to be called marutdni in Kaug. (26. 24
vii.
they are specified as used together in a
procuring rain (41.
rite for
see
fE.)
also in expiation of the portent of upatarakds 'inundations' (103. 3) further, vss. 10

and II, with oblations respectively to Agni and Prajapati, in expiation of the portent of
;
obscuration of the seven seers (127.8, 9).
cdturmasya
tions of the
Naks. K. (18)
i.
Weber's references
also
Let the directions,
1.
wind-hurried,
let clouds,
resounding misty great
In Vait. (8.9) vs. 6 appears in the preparacomm. quotes vs. 1 1 as employed by the
the
cMtA prdjdpatt.
und Occident,
in a tiiahaânti
Translated: Biihler, Orient
See
And
sacrifice.
to
full
of
1.150; Weber,
Griffith,
Cf. introduction to
mist {ndbhasvant),
come together
bull,
219;
Ludwig and Zimmer.
let
fly
xviii. 58.
iii.
13.
up together;
the lowing [cows] of the
the waters, gratify the earth.
in d vd^ra. "pakj the comm., in c, mahars- Las the meter requiresj

happens to be a case where all the mss. agree in makars-. The meaning in a
probably is the confusion of the directions by reason of the mists the comm. renders
Ppp. combines
this
ndbhasvatis
in
a by nabhasvata. vdyund yuktdh, and nabhas7iatas
tasya meghasya sambandhinyah.
Let the mighty
2.
together
|_The second half-verse recurs at
(tavisd),
liberal
herbs of
forms be born here and there {prtkak).
" mighty ones " in a are doubtless the Maruts
where
in
in
AV.)
something
like"
from the next

the
comm.
3.
is
supplies for
virUpahj a
only nicrt (i2-(-ii
Do
verse, for uksayit
behold
(sac)
is
tksay-
is
It
to
let
perhaps an error which
(though no causative of uks occurs
vrstim as object
" attract every one's attention."
of d by reading dsadliir
verse
see note. J
gushes (sdrga) of rain gladden {mahay-) the earth;
let
has blundered
the juices (rdsa) of the waters attach themselves
let
all
by vayupreri-
below
(suddnu) ones cause to
the herbs;
The
in c
5,
else-
the translation implies
would be easy to rectify the meter

and even by count the
the only real jagatl pada
ii-t-13 =47).
thou make the singers {gdyant) to behold together the mists;
173
rushes iviga) of waters rush
let
rain gladden the earth
let
iyij)
plants of
up here and there
let
gushes of
\>,
patantu for vijantam
d Lof the editionsj). The comm. regards a as addressed to

marudgand), and " the singing ones " as " us who are praising " and
osadhayas (as
the Maruts
forms be born here and there.
all
Ppp. has for a samiksad viqvag veto napahsy j at end of

in d,
-iv. 15
IV.
(Jie
in 2
The Anukr.
vega as " swift stream."
ignores the extra syllable in d [^rectify as in 2 d,
virupds ? \.
Let the troops of Maruts sing unto thee, O Parjanya, noisy here
and there let gushes of raining rain rain along the earth.
4.
PHhak,
The comm.
meter indicates.
up,
make the mist
accentlessness
its
but
it
accordingly,
up
let
all
thus
leaving
an intrusion
is
so the
gives in c varsantas.
Maruts, from the ocean; brilliant
fly
'
the mss. read so, and both
all
Doubtless either ?nar%itas or parjanya
editions follow them.
Send
for
mark
the pada-m%^.
tnarutds, and
pada-division after
parjanya without excuse
in the sense of
The Anukr. makes the
Ppp. has in d srjantu for varsantu.
about, everywhere.'
5.
used in these verses rather
severally, separately,' is
'
lit.
[is]
the song; ye
the lowing [cows] of the resounding misty
great bull, the waters, gratify the earth.
We had
the second half-verse as
pra varsayanti tamisd suddnavo

lated literally as
'rkd,
it
stands
but
pdtayaniu* ; and the
our brilliant songs

allow him to
make
c,
but Ppp. gives an original half-verse instead
pretty certainly corrupt.
true reading
etc.
The
is
The comm.
first
half
is
Ppp. reads Irayanta, tvesd
perhaps tvesa arka ndbha ut pdtayaniu

finds
no
trans-
difficulty, since his
ideas of
'
let
grammar
tvesds and arkds qualify ndbhas (tveso dlptimad arko 'rcanasddha-
make
nam udakam
'
it is
'pain rasir osadhl sacantdm.
TS. (in ii. 4. 8^) and MS. (in ii.4. 7) have a first
pada nearly agreeing with our a (TS. trayathd, MS. -yatS.), the rest of the verse being
wholly different.
A couple of our mss. (O.Op.), with two or three of SPP's, read
samiidrajds at end of a. * [_Roth, in his collation, gives pdtayanta; in his notes, -tu.\
6.
Roar
iadyttktath nabhali).
on, thunder, excite (ard) the water-holder
Parjanya, with milk
him
by thee poured out,

go home.
let
anoint the earth,
abundant rain come
let
of lean kine, seeking refuge,
herdsman whose animals have been thinned by the drought, now be

Ppp. makes srstam and varsam
change places, and is defaced at the end. The first three words are those of RV. v. 83. 7.
The comm. (with two or three of SPP's mss. that follow him) reads in d dsdrdisi, and
That
is,
let the
even driven to shelter by the abundance of rain.
renders
it
The comm.
-rdi(i.
made slender"! and, of course, he is to
clouds.
Lanman, Trans. American Philological
"seeking concurrence of streams"; our O.Op. have
makes krfagus
"set" (astam
signify " the sun, with his rays

), or
of the fact that a
is
be made invisible by the

jagatt.
\Jox dqdra, see
Association, xv. (1884), p. vii.J

7.
Let the
liberal
serpents (ajagard)
ones favor {sam-av) you, also the fountains, great

let
the clouds, started forward by the Maruts, rain
along the earth.

Ppp. omits vas
in a,
and combines suddnavo
'Isd
'jagard; and
its
second half-verse
BOOK
15-
iv.
THE ATHARVA-VEDA-SAKlHITA.
IV.
174
vata varsasya varsatus pravahantii prthivim ami. The comm. renders avantu by
tarpayantu j ajagaras here by ajagaraiinand vitarkya7nanah, and under vs. 9 by
ajagarasamanakardh : i.e. " that look like great serpents as they wind sinuously
along " he takes sudanavas in a alternatively as vocative, notwithstanding its accent.
is
Let
8.
lighten to every region {d^d)
it
every quarter
let
the winds blow to (from
.')
forward by the Maruts, come
clouds, started
the
let
together along the earth.

Ppp. has in d varsanlu, as our text
in
how omits
Waters, lightning, cloud, rain
9.
pi.
to define the metrical character of this verse
the fountains, great serpents
let
The comm. also points

The Anukr. some-
the preceding verse.
out the possibility of taking di^ds as either accus.
let
or abl. sing.
and of
vs. 14.
the liberal ones favor you, also
forward by the
the clouds, started
Maruts, show favor {pra-av) along the earth.

Ppp. begins with vatas instead of Spas, and omits (as
in 7 a)
vas
in
and, for the
prd pydyasva pra pitrsva satii bhuinhn payasa srja. The

comm. again takes sjidanavas as vocative, and makes the elements mentioned in a
subjects of sant avantu; in d he reads pldvantu but regards it as for prd ''vantu
Lparallel \\\\h paldyate etc. (W's Gram. 1087 c), for which he cites Panini viii. 2. 19J.
last
two padas,
it
reads
Agni, who,
10.
unison with the waters' selves {tanu), hath become
in
overlord of the herbs

for [our] progeny,
him, Jatavedas, win (van) for us rain, breath
let
amrta out
of the sky.
The comm. paraphrases amrtam with amrtatvaprdpakam.
The Anukr.
duly notes
the redundant syllable in d.
May
11.
Prajapati from the sea, the ocean, sending waters, excite the
water-holder
let
the seed of the stallion (vrsan dgva) be
hitherward with that thunder,
To
this verse really belongs the first
as well as
its
association in
RV.
(v. 83.
pada of our
6
b, c,
vs. 12, as the
filled
up
come
sense plainly shows,
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 ^ 'hi.
RV. reads in our c pinvata for
pydyatam, and dhards for ritas. Ppp. combines in b dp^ Irayann, and begins c with
prd py-. The comm. gives visnos instead of vrsnas in c, and explains both it and
salildd in a by vyapanaflla, which is one of his standing glosses for obscure words
ardaydti he paraphrases with ra^mibhir dddnena pidayatu, and jidadhhn simply by
jaladhini.
This verse is as much bhurij as vs. lo, unless we combine ape "rdyan in
b.
LFor -nunihi, see Prat. iii. 38, note.J
;
12. Pouring down waters, our Asura father.

Let the gurgles of the waters puff, O Varuna
waters
let
let
down the descending
the speckled-armed frogs croak (yad) along the water-courses
{irind).
What
belongs,
is left
is
of the verse after transferring
its first
tristuhh
(but for the intruded word varuna, which
anustubh, having
its
avasdna
division after srja;
and
is
pada to
wanting
in
vs. 11,
where
it
Ppp.) a regular
this is the division actually
made
175
-iv. 15
IV.
SPP's text. Ppp. combines ârâra 'pain. The comm. declares

word {Idrgdhvaniyuktah pravdhali), and the translation so renders
it
as second pada of the anustubh he reads avanlclr (avanim ahcanti, i.e. bhiimtm
gacchanti !) apa srja ; his first account of asura is as from as 'throw' (megMndm
ksepta).
|_Discussed and translated, apropos of irina, by Pischel, Ved. Stud. ii.
223.
and
in all the mss.,
gargara an
in
imitative
Having
13.
lain for a year,
Brahmans performing a vow, the
[like]
frogs have spoken forth a voice quickened by Parjanya.
The
mss. (except one of SPP's, which follows the comm.) absurdly read vatatn at
beginning of c
both editions emend to vacam, which the comm. gives, and which
also read in the corresponding

edition, correct
two
RV.
Speak forth unto
14.
in the
vii.
printer's errors, reading
discusses this vs. and the following,
swim
verse,
[it],
JAOS.
103.
Ppp. has manduka
1.
satnvatsardm and brahmana.

xvii. 174,
is
In our
in d.
LBloomfield
179.J
she-frog; speak to the rain,
midst of the pool, spreading thy four
tddurt;
feet.
of
Many of our mss. (P.M.E.I.H.K.) accent upa |_cf. Prat. iv. 3J at the beginning. Ppp.
manduki in a, and tamdhuri in b. The comm. defines tadurt ss "she-offspring
the tadura" but gives no explanation of tadura.
The verse is also found in a khila
to
RV.
reads
vii.
15.
rain,
a upapldvada, and
103, reading in
Berliner S6., 1896,
As
p. 257.
plavdsva.
in c
LFor
14, 15, see
Weber,
to metrical definition of 14, see vs. 8 n.J
O khanvakhd! O khaimakhd! in the middle, O tadurt!

O Fathers seek the favor (rndtias) of the Maruts.
win ye
The
verse (as already noted)
is
The
unfortunately wanting in Ppp.
misprinted as regards accentuation in our edition, being marked as
first
pada
is
the final syllables
if
were kampa, instead of mere protractions.
|_That is, the horizontal under the first

and the signs above and below the two j's should also
be deleted. They are printed aright, kkdnvakaji khdhnakhaji, in nagari, 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
syllable kha- should be deleted
that the final

the stems as
in
each
is
grave.
The comm. says
khanvakhd sdimakhd tadurt)
which seems
likely
(but in LQ.S.
iv.
enough
the
makhdji
if
are special
two former appear
names
for kinds of she-frogs
filling
new
the words are vocatives, they are
being apparently ignorant of the
to involve imitations of croaking
3.18 the householder's female slaves are to
they circumambulate the mdrjdliya,

asks why,
that the three vocatives (he quotes
call
out hdimahdj, as
SPP. (p. 598, note)

not accented simply khdnvakhdji khdi
water-holders).
fact that a protracted final syllable
is
regu-
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
larly
sense to supply hraddsya (or else plavasvd) after jnddhye in b

plies
hradasya or reads
it
in his text.
the
comm.
either sup-
All our mss., and our printed text, have at the
end ichatah; SPP. follows the comm. and about a third of his manuscript authorities
reading ichata, which
above.
reading
16.
is
The comm. explains pitaras z.^ pdlayitdro mandUkdh !

mdrutam in d, but this appears doubtful. |_The Anukr.
The
in
doubtless the true text, and implied as such in the translation
great vessel (koqd) do thou
draw up
SPP. regards him as

scans 8-t-5
(tid-ac);
-1-8.
pour on;
let
"
iv.
BOOK
15-
there be lightnings
mahantam
is
nearly
RV.
76
them extend the sacrifice,

the herbs become full of delight.
the wind blow
let
let loose;
being manifoldly
Ppp. reads
IV.
let
let
and visrstam
at beginning of a,
v. 83. 8 a, wliich, liowever, reads
ud
at
end of
aca n( sinca.
The first pada

c.
Our P.M.W. read
The comm., doubtless correctly, understands the waters as the

aca he explains as samudrad udakaptirnam uddhara; he supplies
antariksam to savidyutam ; the expression is better understood as an impersonal one.
tanvAntam
"them"
|_With
in
c.
ud
of c;
b, d, cf.
RV.
Here ends the
V. 83.
a,
b.J
anuvaka, having
third
hymns and
verses; the quoted Anukr.
51
says ekavinâiih.
The power
16.
[Brahman.
navarcam.
J. bhurij
8. j-p.
hymn
mahdbrhati ;
9.
anustubh
i.
are found together in
(in the verse-order 3, 2, 5, 8, 7)
4 and 6 elsewhere
vss.
of the exceptional character of this
the
in
Kau^. (48. 7) in a rite of

also in the portent-ceremony of the seven seers (127.
By reason
trdisiubham
virdnndmatripddgdyatrT^
same book. It is used by

sorcery against an enemy who " comes cursing " and vs. 3
and parts of
v.,
vdrunam.
satydnrtdnvtksanasuktam.
y.jagati;
Five verses of this

Paipp.
of the gods.
3), with praise to
hymn
Varuna.
as expression of the unrestricted
has been a favorite subject of transTranslated Roth, Ueber den A V., p. 29 Max Miiller, Chips
lation and discussion.
from a German Workshop, \. \\ (1867); Muir, OST. v. 63 Ludwig, p. 388 Muir,
presence and influence of superhuman powers,
it
Metrical Translations,
p.
smith's translation
Kaegi),
of
163
Kaegi,
with
Der Rigveda ', p 89 f.
abundant
(or p. 65
f.
of R. Arrow-
from the Old Testament;
parallels
Some of the
153; Bloomfield, 88,389; Weber, xviii.66.
See also Hillebrandt, Veda-chrestomathie,
above do not cover the entire hymn.
Bergaigne-Henry, Manuel, p. 146; further, Grohmann, Ind. Stud. ix. 406;
p. 38;
Hermann Brunnhofer, Iran und Turan (1889), p. 188-196 Weber, Berliner Sb., 1894,
Grill, 32,
126;
Griffith,
i.
p.
782
f.
LWeber
entitles the
hymn
"
Betheuerung der Unschuld, Eidesleistung"; see his

" Comes cursing " hardly takes account
instructive note, Ind. Stud, xviii. 66, note 2.
of the voice of
I.
The
âpyamanam
great superintendent of
whoever thinks
The
as used by Kaug. 48.
verse
is
them
7. J
sees, as
it
were, from close by;
to be going on in secret, all this the gods
altogether wanting in Ppp.
All the mss. read in
ant-), with irregular absence of combination across the cesura
a-b
know.
-ta ant- (p. -ta
the case might be one
by Prat. iii. 34, although not quoted in the comment on that rule
and our edition might perhaps better have done the same
'nt-).
But SPP. also reads in cyds taydt, instead oiyd (i.t.ydh)
staydt*, while nearly all his pada-mss. (with all of ours) require the latter his wholly
insufficient reason seems to be that the comra. adopts tdyat; the comm. also has, as
part of the same version, carat, and views the two words as contrasted, " stable
(samtatyena vartamdnam sthiravastu) and " transient " (carana(ilam na^varam ca
vastu), which is absurd " he is great, because he knows (manyate=jdnati.') all varieties
of those contemplated
SPP. reads with the

(it is emended to -ta
mss.,
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. *|_See Prat. ii. 40, note, p. 426 near end. J
of being."
;;
177
Whoso
2.
down
together, talk,
l6
and whoso goes crookedly (vane), whoso

what two, sitting
{1 pratdhkam)
king Varuna, as third, knows that.
stands, goes about,
goes about hiddenly,
-iv.
IV.
who
defiantly
Ppp. reads in a manasd instead of carati, and in b pralayam instead of pratankam;

The pada-mss. give in b nhlayan,
c it has dvau yad avadatas samnisadya.
and for
as
if
the assimilated final nasal before c were
-yam.
The comm. regards a and b
instead of
comm.
leaves this uncorrected in his pada-Xe.iA, although the
and SPP. unwisely
correctly understands
as specifying the " enemies " of vs.
vaRcati
pratankam by prakarsena krcchrafrom nis-\rt or from z'+ It. The true sense
he paraphrases by kautilyena pratdrayati, and
jlvanam prdpya; nildyam ** he derives either

of pratankam is very obscure; the translation seeks
translators
in
apparently balances the redundant a with the deficient
connects
it
a contrast to nildyam j the
it
mostly prefer a parallel "gliding, creeping," or the

with ni-llna of vs. 3
cf.
Gram.
995
a,
and
c.
my
like.
"LNote
Reader,
p.
that
The Anukr.
W's version
394.J
3. Both this earth is king Varuna's, and yonder great sky with disalso the two oceans are Varuna's paunches
tant margins {-dnta)
also
in this petty water is he hidden.
;
Ppp. has, for a, b, ute 'yam asya prthivl samlcl dydur brhatlr antariksam ; and,
end of d, udakena maktdh. The comm. declares that the epithets in b belong to
" earth " as well as to " sky " kukst he paraphrases by daksinottarapdr^vabhedend
at
'vast/lite
dve udare.
Also whoso should creep far off beyond the sky, he should not
from the sky his spies go forth hither
4.
be released from king Varuna
thousand-eyed, they look over the earth.

Only the second and third padas 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/iitd-mss., as usual, vary between divd/i and divd before
sp: The comm. has purastdt in a.
All this king Varuna beholds (vi-caks)
5.
firmaments {rodasi), what beyond
gambler the
of people; as a
^what
numbered
does he
dice, [so]
of
is between the two

him are the winkings
fix
Qni-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 ?) the comm. explains /
;
minoti by ni ksipati ; and to the obscure tdni (not relating to anything specified in the
He has again (as in 4 a) purastdt in b
verse) he supplies pdpindm fiksdkarmd?ii.
-tali), as " enumerator," and nimisas as gen.
d svaghm, and quotes and expands Yaska's derivation of
The verse is bhurij if we insist on reading iva instead of
the word from sva + han.
'va in d. |_Read 'va, or aksah qvaghniva, or with Ppp. ?J
and
he understands samkhydtd (not
in c
with asya.
6.
triply
He
What
also reads in
fetters {pdqa)
relaxed {vi-si),
untruth
whoso
Our sindntu,
at
is
of thine,
shining
let
truth-speaking, let
beginning of
c, is
Varuna, seven by seven, stand
them
them
all
bind
let
him
him that
speaks
go.
our emendation, obviously necessary
a few mss.
(including our Bp.E.H.) have (indntii, and the rest chin- (our P.M. dhin-, doubtless
BOOK
l6-
iv.
IV.
178
which SPP. accordingly retains; the coram, has chinattu, explaining

Ppp's version of the verse is found with that of the half of vs. 4 it
reads chinadya ; it also has safiasaptatis in a, and rusata rusaniah at end of b and
The comm. also reads in b rusantas, which is,
its d is yas sabhyavag ait (am srjami.
as at iii. 28. i, an acceptable substitute for the inept raf- in b he apparently has visitas,
meant
it
for chin-),
as for chindantu.
and takes
use "
as tatra tatra baddhas, while the true sense obviously
it
is
" laid
open ready for
the " triply" he regards as alluding to the three kinds of fetter specified in
83.
vii.
3 a, b.
With a hundred
7.
fetters,
Varuna, do thou bridle (abhi-dha) him
untruth escape thee,
not the speaker of
let
men-watcher;
being cut
[apart], like a hoopless vessel,
villain sit letting his belly fall
the
let
round about.
The two
editions read in c ^ranâyitva, with the majority of the mss.
but nearly half

and two of ours (K.Kp.) sranây
all
of them raisreadings for sransay-, which the comm. gives (^= jalodararogena srastam
|_The disease called " water-belly," to which c and d refer, is dropsy, Varuna's
krtva).
P.M.W.H.Op.) have
(including our
punishment for
mss. and the
bandhra
(i.e.
sin.J
In
d,
SPP. reads abandhds with
banddhra, from bandh

even
it,
the coram., but against
if it
-I-
tra)
is
Ppp. puts varuna
The Varuna
dmyd.)
men
If
the
that
the Varuna that
word vdrunas,
lengthwise (samamya), that
is
of the
is
\
emend
to
is
crosswise
(iiy-
same region {samdegyd), that is of a

is of the gods, and that is
the Varuna that
thrice repeated,
were
left out, there
gdyatrt; and the meaning would be greatly improved also

either
a before
different region (videâ)

of
in
done by omitting
and it omits the n of -van in b. There is not ?ijagatl pada

and d becomes regularly tristubh by combining kdqe 'vd-.
the superfluous vartina')
8.
his
we have no
so regular a formation that
does not occur elsewhere.
abhi, omitting enatn, thus rectifying the meter (which might also be
in the verse,
all
ours (P.p.m.M.W.O.Op. have -dhas'), which have -dhrds;
majority of
right to reject
qraiisay-,
varuna, vocative, or
vdrunds
to
'
of Viruna,'
would remain a regular

if
i.e.
we
'
retain
we must
we
the comm.
it,
his fetter,' or else
must understand vdrttnas as here strangely used in the sense of vdrunds :

makes no difficulty of doing the last. LPpp. reads in a, yas sdmdnyo; in b,ya( (yamde(yo (or cyaih-) in C, yo ddivyo variino yaq ca mdnusassa ; and adds /w/ij tv eldni
prati muncdiny 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
comra.
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 X3 = 33 syllables.
;
9.
With
all
those fetters
fasten (abhi-sa) thee,
and-such a family, son of such-and-such a mother
so-and-so, of such-
and
all
of
them
successively appoint for thee.

If the verse is
regarded as metrical, with three padas (and
it
scans very fairly as
we ougkt to accent dsdu [_voc. of asdu\ at beginning of b. The comm. perhaps

understands anu in c as independent, dnu (SPP. so holds). The last two verses are, as
such),
it
were, the practical application of vss. 6 and
naming
of the names, see
Weber's
note, p. 73.
7,
and probably added
later.
^LAs
to the
179
Against various evils: with a plant.
17.
[(uira.
-iv. 17
IV.
caturvinfarcam trayam suktdndm.
Verses 1-6 are found as a
hymn
Paipp.
in
with some mixture of the verses.
apimdrgavanaspatidevatyam.
Vs. 8
dnustubham.\
and hymns 18 and 19 follow it there,

in ii.
Hymns 17-19 are
They are used together by Kaug. (39.7),
v.,
found separately
is
by the comm. avapantya of strewing.'

and iv. 40 and others, in the preparation of consecrated water to counteract
and vs. 17. 5 is reckoned by the schol. (46.9, note) to the duhsvaptiahostile sorcery
naqana gatia.
Translated: Zimmer, p. 66; Grill, 37, 130; Griffith, i. 155
Weber, xviii. 73.
called
with
'
ii. 1 1
O conquering one {ujjesd), we take

have made thee a thing of thousand-fold energy {-viryd) for
Thee, the mistress of remedies,
1.
hold of
every one,
herb.
We
Ppp. reads for b nijesa "grnlmahe.
SPP's mss. (none of ours) so read
should expect in c -vtrydm, and three of
but he has not ventured to admit
it
into his text
comm. gives -yam, but explains as if -yam (aparimitasamarthyayuktdm). The

comm. regards the plant sahadevl (name of various plants, including Sida cordifolia
the
and rhombifolia, OB.) as addressed.
The
2.
truly-conquering,
reverted one {punahsard)

"
may they
He
the
all
takes ujjese in b as dative,
curse-repelling,
the herbs have
the
ujjetum.
overcoming, the
called together, saying
save us from this."
(.')
The last pada is translated in accordance with the better reading of Ppp. ato tna
pdrayan iti. In b, Ppp. gives punaqcard ; SPP. presents punahs-, in closer accordance with the mss. than our punass-. The comm. does not recognize the meaning
:
'
reverted
it
'
(i.e.
'
having reverted leaves or
fruit
')
as belonging to
punahsard, but renders
as " repeatedly applied " {abhiksnyena bahritaravyadhinivrttaye sarati).
a âpathayopanlm, and in c abhi (for ahvi)
each time
our O.Op. give addhi, by a recent copyist's blunder
gacchanti for his sam-abhi to belong
two syllables
to.
The Anukr.
the
comm.
supplies
takes no notice of the excess of
She that hath cursed with cursing, that hath taken malignity as her
hath seized on [our] young to take [its] sap
let her eat [her
3.
offspring.
The
end of
in
in a.
root, that
own]
He reads
and one or two of SPP's mss. support him
verse
b.
self to repeat
a repetition of
is
He
notes that a
it
in brief
full
this time
Ppp. (which has no version of
'gham u tvasah.
As
rect the verse-number
i.
i.
28. 3,
i.
there, reads
ddade
at
he gives only murchdpradaiii as the sense of vifiram.
28) gives here, for
28. 3, the verse
from 6
and the comm. again, as
explanation has been already given, but yet allows him-
c, d,
was properly
yd vd rathasya prdsdre hy
called virdtpathyd.brhati.
|_
ato
Cor-
to 3 in the edition.
What
[witchcraft] they have made for thee in the raw vessel

what they have made in the blue-red one, in raw flesh what
witchcraft they have made
with that do thou smite the witchcraft4.
{pdtra),
makers.
BOOK
17-
iv.
The
verse
is
IV.
nearly accordant with v. 3
Ppp. reads
below.
180
in
ya
sutre
nil-.
one of unburnt clay [apakve mrtpatre, comm.). The coram, defines

" the blue-red one " as fire, blue with smoke, red with flame*
and the " raw flesh " as
The krtya appears
that of a cock or other animal used for the purposes of the charm.
raw vessel
is
be a concrete object into which an evil influence is conveyed by sorcery, and which
by depositing or burying, becomes a source of harm to those against whom the
The
sorcery is directed (jnantrausadhadibhih qatroh pldakarlm, comm. to iv. 18. 2).
to
then,
comm. reads tvaya

retains
it
in its
first
pronounces
and
used by substitution for tvam, then
it
mean hantavyds: both
The Anukr.
this is
confirmed by the Ppp.
are examples of
ignores the metrical irregularity of
* LBloomfield, on the basis of Kaug., interprets
c Lreject_)'aV ?\.
;
and
grammatical principles.
his ordinary
and red
in d,
proper sense and makes jahi
it
as a thread of blue
siitre.\
Evil-dreaming, evil-living, demon, monster {abhva), hags,
5.
them
ill-named (f.), ill-voiced

Ppp. has
in
-jlvatyam
in
all
the
disappear from us.
a dussvapnam durjtvalam, and, for
tarn ito na^-.
we make
c, d,
couple of our mss. (l.H.p.m.) read
durvacas sarvam durbhfitam
The comm. gives

in b.
P.M.W.E.) asmin instead of
abhum
a (with two of SPP's mss.), and (with our
asmdn in d. He first defines abhvam simply as " great," and then as

of demon or demoniac (quoting RV.
185.2); and the durnamnts as
The verse
various bad appellations, such as chedika and bhedika.
a special kind
piâcts having
i.
is
repeated as
vii. 23. I.
Death by hunger, death by
6.
through thee,
The
in
off-wiper (apdmdrgd),
we wipe
translation implies the obvious emendation of
b to -apatyd-, which
him
kinelessness,
thirst,
is
SPP. very properly admits -apatyd-
and leaves in
discussing avadya, Berliner
it
off all that.
anapadydtdm
Sb., 1896, p.
Death by
Ppp. omits
8.
with
thirst,
his padaWeber, however,
may
all
The
apdmarga, which
over India, having
possibly be used here as a
synonym
consecrated water.
in the
off-wiper,
emend
[_
In his introduction, he speaks of darbha, apdmarga, and
or appellation of the other.
7.
anapaodydtam)
272, defends the reading apadya-.^
of the sudden change here from sahade^n to
ought to be another plant {Ackyranthes aspera: a weed found
thee,
(p.
into his text (but forgets to
the absurd division anapaolydtdnt.)
very long spikes of retroflected flowers), but
sahadevi as infused
read by the comm. and by three of SPP's mss. which follow
text thoroughly,
comm. says nothing
childlessness
death by hunger, likewise defeat at dice
we wipe
this variation
on
through
off all that.

vs. 6.
The off-wiper is indeed of all herbs the sole controller {vagln)

we wipe [off] what has befallen (dsthitd) thee then do thou go
it
about free from disease.

Ppp. (in book ii.) has for b viqvdsdm eka it patih, combines in c mrjma "sthitam,
and reads at the end carah. Asthitain (also vi. 14. i and VS. vi. 15) has perhaps a
more
special sense than
we
bhir dpatitam rogddikam.
are able to assign to
it;
the
comm. paraphrases by
krtyddi-
18
[ûira.
tliere
in
Paipp.
Against witchcraft: with a plant.
i8.
Found
-iv.
IV.
(etc.
see under
6 before
v. (vs.
hymn
17).
6. brhatigarihd.']
Used by Kau^. only
5).
company with
in
h. 17, as
explained.
Translated:
Grill, 25, 131
The same light

make what is
1.
day;
Griffith,
156; Bloomfield, 70, 396; Weber,
i.
with the sun
night
xviii. 77.
possesses the same with the
effective (satyd) for aid; sapless
be the makers
(f.)
[of witchcraft].
Kftvaris at the end borrows a special sense from its relationship with krtya |_a case
The construction in the first half-verse
of " reflected meaning "
see note to iii. 1 1 8 J.
(if
here rightly understood)
is
peculiarly intricate
with the
samd
good as
the sun's or the day's."
light "
(=
comm.
samdtnjydtis
were santajyotistiiati :
it
Or
i.e.
is,
as
it
were, coordinate
" night has
light as
its
be taken outright as "moonPpp. begins with sama bhumis si!-, and has in c sabhya ior
jyotsna).
X'aXex
if
else jyotis (R.) is to
One
of our pada-m%%. (Op.), like one of SPP's, divides in b samoavati j the

defines the word by " of equal length " (^samandydma) and krtvaris by kartana-
satyam.
(^llds
of samavatl, as
(taking
it
from krt 'cut').
In our text, the f-sign has dropped out from under
the /t-sign in this word.

2.
Whoso,
gods, having
one unknowing
back unto him.
of
The comm.,
let
it,
made
witchcraft, shall take
it
sucking (dharu) calf to
like a
to the house
its
mother, go
with one or two of SPP's mss., reads drat instead of hdrdt in b
he defines by stanapdnam k:trvan.
There
is
dhdrus
a redundant syllable in c unless we
abbreviate iva to 'va.
Whoso, having made evil at home, desires

numerous stones make a loud crash when it (f.)
3.
Ppp.
is
partly defaced in this verse
of the second half.

a,
and
it
is
is
emends ama
in
bursts noisily in pieces
krtyd
is
a to
burned.
the masculines
yds and pdpmanain
in
perhaps best removed by supposing krtyd to have
been mentally substituted for pdpinan (the comm. supplies krtydyam

violently
it
gives us no aid in solving the difficulties
The discordance between
b and the feminine tdsydin
to slay another with
amaydm
(sc.
when burnt R.
wake
;
burnt, perhaps so as to
pdtryam
),
to tasyd?n)
and thinks that
this
Grill
raw vessel
when the
conjectures that thick stones crack

the intended victim.
ama by anukula
iva saha sthitah, i.e. an assistant or confederate, and reads in c

dugdhdydin " drained " or made ineffective the stones are produced by the countermagic, and are called on to do {karikrati = putiah-puiiah kiirvantu: a convenient
;
The trans!) damage (^phat=hinsanam) to the krtyd-krt.

above implies a threat of the destruction of the krtyd by burning and by
stones tumbling crash
The harsh resolution krtit-a makes
(^phat ior p has?) upon it.
substitution of the imperative
lation given
the verse a full anustubh.

4.
[_Bp. also
has dugdhaydm.\
thou of a thousand abodes
crestless, neckless
(}
*|_Oxytone, not perispome.J
-dhdmati), do thou
make them
made it,
take back the witchcraft to him that
lie (.')
like a
sweet-heart {priyd) to a lover {priydvant).

For viqikhdn
in a,
Ppp. reads visdkhdm (our P.M.W.E. have viflsdn, our Bp.I.H.
BOOK
l8-
iv.
In
viqisaii).
b,
SPP.
IV.
reports
all his
182
authorities as reading iâyaya (p. -ya)
no such
form has been noted among our mss. |_but Ppp. has qdya tvam; Benares ms. R., chayaya; and T., chayaya\ in most mss. / and / are but imperfectly distinguished, and,
as some of SPP's authorities are oral, he is to be presumed right; and the translation
;
implies iâyaya |_for the sarhdhi, Prat.
ksi
He
{= ksayam prapaya).
dhainan, and declares them

addressed
made
The comm.
7 J.
intended by the word in
all
reads instead ksayaya, from
The
a.
Yaska
to
verse he regards as
sahadevi.
with this herb, have spoiled
I,
5.
to the
ii. 1
rehearses the series of diverse senses given by
in the field,
what
witchcrafts
all
in the kine, or
what
in
thy
what one they have

men
{piirusa).
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 vdte ' in the wind.'
;
few of our mss. (P.M.W.) have adiidusan
the deficiency of a syllable in
He who
6.
hath made hath not been able to make
a finger
(fr) a foot,
The Anukr.
in b.
he hath made what
takes no notice of
d.
he hath crushed
excellent for us, but for him-
is
a burning (tdpana).
self
The
verse
is
repeated below as
pddam angulim
comm.
v. 3
kartum )
angulim; our -rhn
(omitting
also has
but with a different last pada, which reads
Ppp's version of a-b
abhagd bhdgavadbhyah.
Ppp's d reads as does our
v. 3
d,
1 1
ydm
is
yam
is
krtyam ? \
|_sc.
is
The
comment to Prat. 66.
The verse is metrically
a preferable reading.
authenticated by the
but with abhagd for
cakdra na iâqdkha (agire
i.
-gS.
same way as here at v. 31. 11 |_the Anukr. seems to scan it as 8 + 9: 8 + 8

iii. 8.
4) J but kdrtum is evidently [_as the accent of fafr/ shows J to be
reckoned to a, and the pada-ms^. so divide. LThe suspicion is natural that a sd has
been lost between nd and (a(dka. 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 (a(r-/ (as the Ppp. reading suggests),
we should then scan 11 +8: 8 + 8. The accent of (a(aka can hardly be more than a
blunder.
-The comment to this verse seems to have failed of thorough revision at
defined in the
(cf.,
for example,
W's hands.J
7.
is]
Let the off-wiper wipe

[wipe]
Ppp. reads
off
the ksetriyd and whatever curse [there
forsooth, the sorceresses, off all the hags.
off,
in c
The comm. here
-dkanyas, rectifying the meter.
defines ksetriya
as hereditary disease {kseiram mdtdpitrqarlratn tatsaka^dt).

8.
Having wiped
we wipe
thee do
Ppp.
is
imperative,
off the sorcerers, off all the hags,
The comm.
defaced in this verse.
apamrddhi; but
19.
\ûkra.
Found
off-wiper, with
off all that.
then, as
an
Against enemies
(etc.
see
first
alternative,
hymn
17).
explains
he allows
apamfjya
it
its
in
a into an
own proper
sense.
with a plant.
2.
pathydpankli.']
Used by
v.
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.
Translated: Grill, 34, 132
GriflSth, i. 157
Bloomfield, 71, 397
Weber, xviii. 81.
also, in
Kau^. only
in
connection with the two next preceding hymns, in Paipp.
company with hymns
17
5
";
l83
Both
thou not relative-making, and
art
also do thou cut off
now
-iv. 19
IV.
art
thou kin-making
the progeny of the witchcraft-maker, like
Q. d-cliid)
a reed of the rainy season (vdrsika).

Or, perhaps, 'a last year's reed' (but comm., varsasu
verse
is
The
bkavam).
first
half-
very obscure, and the translation follows the text as closely as possible (Ppp.
by beginning uie
differs only
Va
'jy),
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
not impossible)
is
" slaughter thou our foes,
= /{arâ/ta
or chedakaj
and he
The Anukr. seems
etatsamjham succhedain trnavigesam.
RV.
cites
Naddtn he
the related and the unrelated."
iv. 4.
explains as
to sanction abbreviation
to 'va in d.
Thou
2.
art
bespoken
thou goest like a
brilliant
thou arrivest {pra-ap),

Ppp. has
here used
a pariyukto
in
the difficulty
pari; prayukta
mentioned at vi.
it
[_'
is
by a Brahman, by Kanva son of Nrshad;

(.''); there is no fear (Jbhayd) there where
herb.
and
'si,
very probably the true form of the word
this is
yuj nor vac is anywhere else found used with

what we should expect. We have " Kanva's plant
that neither
employed
52. 3.
(.')
army
The
'J
is
imperfect meter of b (which the Anukr.
does also the like deficiency
d) gives a degree of
in
fails to notice,
as
plausibility to Grill's suggestion
pada is intruded on an original amistubh. The pada-xa^%. waver between

narsadena and nars- (our Bp. emends s \.o s Op. is altered obscurely D.K. have s"),
that the
but J
is
certainly
the true reading, as required by Prat.
chosen s for his pada-t&xi.
iv.
83; SPP. has wrongly
The comm., with a couple of SPP's authorities that

P.M.W.E. have tvisiinati.^ The mss., without
dsti in d, and our edition follows them
SPP. strangely
follow him, reads tvislmate in c (our
any statable reason, accent

gives dsti in samhiid-,
alike
but asti in pada-\s.xi.
awkward phonetic renderings
and dadhire
3.
upon
(^
= dadkre.
Thou goest
[us]
as
it
Roth,
oi prd-yuktd ?
ZDMG.
xlviii.
Ppp. âîre (= (a(r-^),
iv.
18.
to the head (dgrd) of the herbs, causing to shine {dip)

were with light also rescuer art thou of the simple
;
Ppp. puts pdkasya before trdtd in c

prajflasya |_' one whose wisdom (^prajRa)
When
Cf.
pdryukta and pariyuktS.
116).
(pdka), likewise slayer art thou of
4.
|_Are not
is
the demoniac.
the
comm. paraphrases
it
with paktavya-
yet to be matured 'J durbalasya.
yonder, in the beginning, the gods by thee removed {nis-kr)
the Asuras, from thence,
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.
5.
name
takes adhi in c as meaning upari
vartamdnah
Splitting apart (vi-bhid), hundred-branched

is
or qresthah san.
"splitting apart" by
thy father; in return {pratydk), do thou
split
apart him
who
assails us.
Ppp. has sundry corruptions
The comm. omits vi

6.
The
in c.
non-existent
Pada
vivindati
c needs
came
in a,
vibinda in
b,
some such emendation
tarn tvd at end of
as to
tdm
c.
tii-dm.
into being {sam-bhu) from the earth
that
;;
BOOK
19-
iv.
IV.
goes to the sky, the great expanse (yydcas)

abroad, come back thence on the maker.
verily,
that,
let
184
fuming
The translation implies the obvious emendation, made in our text, of tdd dyam for
tdd ya?n, 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 Li. 22. i,
;
and Roth, ZDMG. xlviii. 104J). Ppp. reads in b ir/iat vacas ; and it has for c ud it
vaco vyadhumayat. The comm. gives bhumyam for -yas in a, and tvat for tat at beginning of b.
He renders asat by asatkalpam krtyarilpam, or, alternatively, by aôbhanam krtyarupam. The accent -dhupayat is contrary to all rule, and doubtless false
MS. (i. 10. 20 p. 160. l) has -paydt, which is correct. The general sense of the verse
but it appears to parallel the return of the charm upon its producer with the
is obscure
action of water in exhaling from the earth and coming back as rain.
;
7.
Since thou hast
come
being
into
reverted
me
reverted fruit, do thou repel {yu) from
{pratydnc),
having
curses, [repel] very far
all
the deadly weapon.
The verse is nearly repeated as vii. 65. i. Ppp. has for c, A. pratiskrlya amuth krtyakrtam jahi. The comm. reads in b -phala, vocative regarding, of course, the apamarga
;
plant as addressed.
8.
may
me
Protect
around with a hundred
the forceful {ugrd) Indra,
defend
me
with a thousand
lord of the plants, assign force (pjmdn)
unto thee.
Ppp. has for d bhadro 'jmdnant a dadhtih.
not use here ugrd and
ojmdn
can hardly be that the writer does
It
as words felt to be related
but the comm. gives for the
former his standing and always repeated udgfirnabala, and paraphrases the other with
ojasvitva.
'
20.
navarcam.
\Mdtrniman.
Found
(8.
in
To discover sorcerers
Paipp.
viii.
dnustubham
mdtrndmaddivatam.
verse-order 1-4,
(in the
with an herb.
:
svardj ;
i.
9. bhurij.']
Reckoned by Kau^.
7, 6, 8, 9, 5).
25) to the catandnij and by the schol. (8. 24, note) added to the
matrnamani : with
good reason, if we may trust the Anukr. (which adds to what is given above anena
indtrndmau 'sadhim eva 'stdut ) but the comm. says nothing about it. The hymn is
used by itself (28. 7) to accompany the binding on of an amulet of sadampuspa everfiowering (or, as the comm. and schol. say, trisandhya) in a healing ceremony (the
comm. says, against brahmagraha and the like).
:
'
'
Weber,
I.
xviii. 84.
He
(.')
Grill,
Ppp. has the 2d
sing,
pagyasi
all
Griffith,
all that,
Grill in his translation), especially in d, unless
is
also indicated
thing about
it
tor prdli in a?
by Kaug.,
is
the
i.
159;
divine one
the five times, and
ing to the comm., the subject throughout

as
133;
Veda-chrestomathie, p. 48.
looks on, he looks toward, he looks away, he looks
the "atmosphere, then the earth

by
2,
See also Hillebrandt,
is
the sky,
at.
an easier reading (adopted
we may emend devi
to
devi; accord-
the wearer of the amulet, and the divine one,
sadampuspa
that resembles or suggests eyes.
Pronounce divdntar-
it is
he looks
(f.),
in c.J
plant, a plant evidently
Ppp. reads a for at in
c.
having some|_Read
prd
I8S
Three
2.
thee
me
let
and these
skies, three earths,
see
beings,
all
Ppp. has main (for
-iv.
IV.
six directions severally
20
by
divine herb.
prthak in b, and in the second half-verse, tatha

^ham sarvd ydtfna paqydmi. Some of our mss. (P.M.) give pdsyani in d. Pada a
is redundant by a syllable, unless we pronounce prthvts.
|_For the triplicity, comm.
cites RV. ii. 27. 8 and AB. ii. 17 end. J
Of
3.
-th')
instead of
that heavenly eagle art thou the eye-pupil
ascended the earth as a wearied bride
(vadltti)
The ground
comm. casts no
Ppp. puts divyasya after supartiasya.

verse
altogether obscure, and the
is
discusses this
May
4.
thou here hast
litter.
of the comparisons
upon them.
light
made
in the
[_Bloomfield
AJP. xvii.402.J
vs.,
the thousand-eyed god set
see every one, both
who
is
it
in
my
hand
right
with
it
do
Cudra and [who] Aryan.
Ppp. has hast' aciadat at end of
b,
and, for second half-verse, tato 'ham sarvaih
pafydmi adbhutatn (sic) yac ca bhavyam. Paqydni would be an acceptable emendation

in c.
The comm. (with one of SPP's mss.) reads tvayd in c he regards the " god "
;
in
a as Indra.
Make
5.
thou,
manifest [thy] forms; do not hide thyself away; then mayest
thousand-eyed one, look upon the kimldins.
Literally (in d)
ends d with
meet with thy
'
pa^ydmy
dyaia.
look.'
The
one of those noted in the Prat, rules
Show me
6.
the sorcerers
with this intent

For second
7.
thou not the piqdcd, like

That
is,
him
allow
of
b,
iv.
to
but
show the sorceresses
show
all t\iG
pt0cds:
herb.
mdm
kimtdinam.
and of the four-eyed bitch conceal

the sun gliding (srp) in the clear sky (vtdhrd).
;
be no more concealed than the sun

it is
is
100.
art thou,
against
SPP's which follow the comm.
other cases, the_y after the sibilant.

in futile
59 and
Ppp. has dpasprg eva tisthantam darqaya
Ka9yapa
of
-aksyas at end of
ii.
take hold of (a-rabh) thee,
half-verse,
The eye
Ppp. begins c with evd instead of atho, and
abbreviation in c of the stem -caksus to -caksn
tlie
authority of the mss.,
etc.
Both editions read
all
of which (save two
in giving the true reading)
The comm.
omit, as in
numerous
regards Sarama as referred to; and,
attempt at explaining her possession of four eyes, says etend 'pradhrsyaivam
He explains the reference to eyes

[_Cf. Weber, Berl. St., 1895, p. 849, n.
J
3.
by the resemblance of the flowers of the plant in question but this looks rather like
uktam.
a plausible guess than like a statement on any authority.
Ppp. has for
first
half-verse
kaqyapasya caturaksas syantydq caturaksd. The comm. derives vidhra from vi-idh,
and glosses it with antariksa. The Anukr. appears to approve the abbreviation to
suryam 'va in c. |_B!oomfield thinks that ka^yapa punningly suggests pa^yaka 'seer,'
and cites TA. i. 8. 8, kafyapah pa<;yako bhavati yat sarvam paripa(;yati.\
have seized {ud-grabh) out of his shelter {paripdnd) the sorcerer,

the kimtdin; with it do I see every one, both Ciidra and Aryan.
8.
Ppp. has in
a,
Xa ydludhdnam,
b -pdnaiii ydtudhdndt kimtdinah. The comm. makes tena

and supplies ^raArt/ to sarvam
evidently without reason.
refer here
BOOK
20-
iv.
Whichever
9.
sky
across the
IV.
through
flies
the atmosphere, and
186
whichever creeps
whichever thinks the earth a refuge (nathd)
that
piqacd do thou show forth.
divam for bhitmimj and its d is tvam

The comm. (with a couple of SPP's mss.) has adhi- instead of atinatham with svdminavi. The verse is not bhurij if we combine
Ppp. has for b bhomi^ co 'pasarpati, and in c

piqacath drqe kuru.
in
yb
'tttdr- in a.
glosses
lie
|_Correct the misprinted verse-number.J
Here, at the end of the fourth anuvdka, with
Here ends
also the st\tnt)\
Anukr.
Praise of the kine.
21.
This
verses, the old
prapathaka.
[Brahman.
hymn
is
gavyam.
trSistubham.
not found in Paipp., but
a different meter,
in
hymns and 42
kuryad dvadaga.
says atha
it
2-4. jagati^
occurs in the Rig-Veda
perhaps a later addition), and also in TB.
is
(vi. 28.
(ii.
8.
1-7
vs. 8,
8"-'=).
It is
used by Kaug. (19. i), with i. 4-6 and others in a rite for ailing kine, and also (21. 8 iT.)
in one for the prosperity of kine, vs. 7 being specifically mentioned as repeated when
they go forth to pasture
cow-stall
vii.
75.
but the
I, 2,
comm.
since there
is
vs. 7
appears further to be quoted at 19. 14, in a rite for the

if so, they must be
declares two verses to be intended, and,
here no following verse.
In Vait. (21. 24), in the agnisioma,
The schol. (Kaug. 16. 8)

4 to the abhaya gaiia. The comm. (_and Kegava's scholion to Kaug. 27. 34J
declare hymns 21-30 to be mrgSra-hymns (Kaug. 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.
the cows intended as sacrificial gifts are greeted with this hymn.
reckons
vs.
Translated: by
1.
RV.
translators
Griffith,
i.
i6i
Weber,
The kine have come, and have done what
stay (sad) in the stall (gost/id)
be rich
The
and
in
let
excellent; let
them take pleasure with us
progeny here, many-formed, milking
other texts have no variants for this verse.
the two aorists in a into imperatives
is
xviii. 87.
for Indra
The comm.,
To
they
many dawns.
after his wont, turns
he renders ranayantu alternatively by ramayantu
and ratnantdm ; and he takes "dawns" as equivalent to "days" (divasan).

many a morning yielding milk for Indra.'
2.
them
may
the sacrificer and singer, to the helpful one
gives further, steals not what
is
wealth of him, he sets the godly
his
man
increasing
{devayii) in
(.'),
|_'
Full
Indra verily
more and more the

an undivided domain
{>khilyd).
The
is
other texts have in a the decidedly better reading prnati ca (iksati of which ours
simply a corruption
{=gah
prayacchatt).
the comm., heedless of the accent, takes our (Iksaie as a verb

In d they have the better accent dbhinne ; and. TB. reads
'
khilU; most of our mss. could be better understood as khilpd than as khilyi ; the comm.
defines khila is, aprahatam sthanam, znA khilya as tatrabhava ; R. conjectures "stonewall " for khilya.
AH our mss., and part of SPP's, read mukhayati in b.
3.
They
shall
not be lost
no thief
shall
harm [them]
no hostile
87
with whom he both sacrifices

gods and gives, long verily with them does the kine-lord go in
[person] shall dare attack their track (?)

to the
-iv. 21
IV.
company.
Both the other texts* accent vydthis in b, as does one of our niss. (O.), and one of
Before this word TB. has nil 'na amitrd. The comm. explains vyathis as
vyathajanakam ayud/iam. The pada is very obscure as it stands. [An earlier draft
" Naqanti, by its association, and its difference from
of the translator's ms. reads
naqyanti, must be meant as subjunctive (aor.), notwithstanding its ending."
I
am
tempted to suggest nd ta naânj ta (ace. pi. fem.) nd dabhdti tdskaras.
BR., vi. 1438,
take vydthis as unbemerkt von,' with genitive, asam.
But see Geldner's discussion
SPP's.
'
of the combinations of vydthis with a-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
amitrd. \ * |_In TB., the pratlkas of vss. 3 and 4 stand in RV. order at ii. 8. 8"
but
;
the vss. are given in full at
4.
No
horseman
dust-raising
slaughter-house
(.')
l^.drvan) reaches
them
do they go; those kine of that
roam over wide-going

RV.
4. 69.
ii.
not unto the
sacrificing
mortal
fearlessness.
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-iext divides samskrtatra in b, while the AV.
pada-m%s. (except our Op.) leave the word undivided (by an oversight, the AV. Index
Verborum gives the RV. form). The comm. explains arvd by hitisako vydghrddih,
and -kakata by udbhedaka; also sathskrtatra by mansapdcaka (because viâsiiam
trdyate pdlayati), quoting from an unknown source the line samskrtah sydd viâsita/t
samskrtatraq ca pdcakah. The comment to Prat. |_iv. 58J makes the word come from
the root kr.
TB. [_also retains the a of agnute and itj has in d mdrtyasya. In our
printed text, the upper accent-mark in renukakdto is over the wrong k.
differs only
Bhaga Indra has seemed to me the kine; the kine

soma; these kine
that, O people, [is] Indra;
with whatever heart [and] mind I seek Indra.
5.
The kine
[are] the
The
[are]
draught of
first
RV. reading achan, of which our ic/idt seems

TB. has instead acchdt, and our
Both the other texts add id after ichami in d. The comm.
O.K. give the same.
translates in a " may Indra desire that there be kine for me."
[The latter part of c is
of course the well-known refrain of RV. ii. 12.
translation implies in a the
merely an unintelligent and unintelligible corruption
6.
make
Ye,
voice; great
The RV.
aqlllam in b
krnuta
7.
kine, fatten
of good aspect
is
in
lean
your vigor (vdyas) called
krnuthat
in c; sabhdsii in
Rich
is
the unlovely {a^rird) one ye
ye make the house excellent,
version agrees at
(its
whoever
is
all
in the
d he paraphrases
its
\i'\\h
ye of excellent
TB. accents kfqam in a and hascommentary shows). The comm. reads
points with ours
a misprint, as
assemblies {sabhd).
janasamiikesu.
progeny, shining in good pasture, drinking clear waters at
a good watering-place
plotter; let Rudra's
let
not the thief
weapon avoid you.
master you, nor
the evil-
iv.
BOOK
21-
IV.
i88
The translation of a follows our text, though the false accent ruqintls (TB. has the
same reading) shows that the word is only a corruption of the RV. reading ri^dnlis
The comm., though reading ruganiis, renders it trtiam bhaksacropping, grazing.'
Both the other texts have in a
[_The TB. comm. in both ed's reads r/fawZ/j-.J
yantts.
suydvasam, and at the ehd heti rudrdsya vrjyah (TB. vrnjyat). With our c, d compare also TS. I. I (differing only in the order of words in d \riidrdsya hetih pdri
vo vrnaktzi, which is metrically much better than our AV. order, albeit the RV. order
The comm. supplies to aghais as good as that of TS. if we pronounce rudr-dsyaj).
(ansas in c vyaghrddir dustamrgah. |_For i(;ata, see .5"^/. Cram. 61S.J
'
i.
For the success and prosperity of a king.
22.
[
Vasistha
Found in Paipp. iii. (with

Used by Kaug. (14. 24) in a
next
hymn
.'
Atharvan
it
trdisttib/tam.']
and most of
rite for victory in battle
it
also in
TB.
(ii.
4. 7?-*).
(the editor of Kaug. regards the
by an error), and also in the ceremony of

Weber, Rajasfiya, p. 142J; and the comm. mistakenly
also as included, but evidently
as quoted at 72.
indram, as Kaug.
spreads
dindram.
vs. 3 before vs. 2),
consecration of a king (17.28)
regards
?).
giving the
pratlka
as
imam
imam
indra, instead of
The Anukr.
really reads (xii. 2. 47, evidently the verse intended).
at very
itself
7,
|_
unusual length over the character of the
hymn
imam
indra
vardhaye 'ti vasistha dindram traistubham so 'tharvd ksairiydya rajhe candramase

prathamdbhih paticabhir niramitrtkaranamukhyene 'ndram aprdrthayad gramagavaqvddi sarvam rdjyopakaratiam ca tatah pardbhydm antydbhydm i?idrarupena
svayam eva ksatriyath rdjdnam candramasain a(jisd prdnudad iti. Probably Vasistha
is the intended rji-name, and so 'tharvd (one ms. sduth-) a misreading for something else.
Griffith, i. 1 62
BloomTranslated; Ludwig, p. 457 Zimmer, 165; Grill, 67, 135
field, 115, 404
Weber, xviii. 91.
;
1.
Increase,
Indra, this Kshatriya for
chief of the clans
subject to
him
{^liq)
unman
(ms-aks)
in the contests for
me; make thou

his
all
enemies
this
;
man
sole
make them
preeminence.
The comm. (with one of SPP's mss.) has in b the strange reading vrsdm for vifdmy
and it treats ahani and uttaresu in d as two separate words. He takes aksnuhi as
from aks attain {aksii vydptdu), and so explains it {nirgataziydptikdn kuru). [_See
Delbriick's discussion, Gurupiijdkdumudi, p. 48-9.J
TB. combines a of this verse
(reading ksatrtydndin for -yam me) with b, C, d of our vs. 3.
In our edition, an
anusvara is substituted for an accent-mark over the syllable -nra- in d.
'
'
2.
Portion thou this
man who
is
make every
Indra,
his
enemy
man
in village, in horses, in
let this
vdrsman, but as
is
also offered
first
unportion that
;
foe subject to him.

at the
b, and in c has the better reading varsman
by the comm., and by three of SPP's mss. TB. has
a very different half-verse, our iii. 4. 2 c, d, which it adds
Ppp. elides the a of amitras in

summit,' which
kine
king be the summit of authorities (ksatrd)
word
of
'
make a complete verse in a it has imdm a instead of

d 'mdm, and in b n(r amum 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 (dtriin, and
the comm. seems to understand gatriin.
[_TB. combines yd 'mltro, against the meter. J
to our first half-verse here to
l89
Let
3.
this
of people
make thou
As
man be
in him,
riches-lord of riches
4.
like
destitute of splendor
his foe.
noted above, TB. combines the last three padas of this verse with our
reads asinai instead of asmin at beginning of
much
22
king be people-lord
let this
Indra, put great splendors
-iv.
IV.
The comm.
c.
it
foolishly gives himself
vain trouble to prove that the epithets in a and b are not repetitious.
For him, O heaven-and-earth, milk ye much that is pleasant (vdmd),

two milch kine that yield the hot-draught {gharmd-) may this king
;
be dear to Indra, dear to kine, herbs,

Ppp. combines dughe 'va in
TB.
'pam
in reading nta
for
dkeniih in b |_but see Prat.
and has bhuyas
b,
TB.
paqfinam.
82 n.J
i.
cattle.
and
it
in c
and
at the
further has asjiii in
sdm
prefixes
end
a,
to dtilidthdin.
agrees with
it
and -diighe 'va

Probably it is
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 duhdthdm. The comm. explains that
gharma- in b signifies the pravargya. [The meter requires the prefix.J
the loss of that prefix or of
5.
men
join to thee Indra
conquer, are not
people
{jdiia),
in
comm.
6.
thine
gives superiority {htttardvant), by
conquered
uppermost
who
of kings
shall
make
whom
thee sole chief of
descended from Manu.
a tam uttardvantain indra. TB. has in b jdyasi and pardjdydsdi,

the second half-verse sd iva 'kar ekavrsabhdm svandm dtho rdjann utt-.
The
Ppp. reads
and
also
who
in
explains
uttaravantam by atiâyitotkarsavantatn.
Superior
thou,
[art]
opposing foes
sole
inferior thy
chief,
rivals,
whosoever,
are
king,
having Indra as companion, having
conquered, bring thou in the enjoyments (bhojana) of them that play

the foe.
Ppp. has in a adhare santv anye.
TB. puts together a and
to the other half of which our text has nothing corresponding
The comm.
ekavrsds.
tales
prati and âlravas
in
c as first half of a verse
and it reads ikavrsa for

b as two independent words he
;
paraphrases bhdjandni by bhogasddhandni dhandni.

7.
Of
aspect,'
lion-aspect, do thou devour (ad)

do thou beat down the foes; sole
the clans (vi^)
chief,
of tiger-
having Indra as com-
conquered, seize thou on (a-khid) the
panion, having
them
all
enjoyments of
that play the foe.
Ppp. has only the second half-verse, and reads for d qatrityatam abhi tisthd inahdnsi
The whole verse is wanting in TB. The

vii. 73. ID etc.
see under that verse).
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
(our
bhunksva ; and d khida,
less acceptably,
by dcchindhi.
BOOK
23-
iv.
IV.
190
23.
\^Mrgdra.
sapta mrgdrasamjhakdni suktdni tidnddevatydni.

J. purastdjjyotismatl ; 4. anustubh
6.
trdistubhdni
prastdrapaiikti^
hymns that follow, all together (but in the order 23, 25, 27, 26,
The seven are known by Kau^. (9. i) as the mrgara hymns
that the comm. to h. 21 gives the name to 21-30
(also by the schoL, as by the Anukr.
was there remarked here he speaks of " a heptad of hymns " as intended in 9. i) they
Found,* with the
six
28, 29, 24), in Paipp.
iv.
are reckoned (9. i) to the brhachdntigatia, and also (32. 27, note) to the anholinga
they are employed in a heahng
gana; and
panies the kindling of the
used
fire
in the agtiyddheya.
(5. 15)
rite
parvan
in the
hymn accom-
In Vait. the
(27.34).
sacrifices (2. 11),
and
vs.
The
editor of Kaug. mistakenly regards this one as included in Kaug. 14. 24.
last verses
(iii.
each J of the mrgara hymns are given also by TS.
[_of
and K.
16. 5),
(xxii.
j)
is
similarly
was noted under the preceding hymn that the
It
only the
hymn
Bhava and
to
(Jarva (our 28)
is
and
first
(iv. 7. 15),
MS.
omitted,
and, on the other hand, those texts have similar invocations to the Agvins and to
And
the gods.
the
comm.
to our h. 24 quotes also
TS.
vii. 5.
22,
with ten oblations, to the divinities worshiped with the verses in question,
Weber's note, p. 95
the very end of the kdndas (iv. and
The
j_See further, as to this litany,
f.
TS. and MS.
iii.)
at
order 1,4, 2,3, 5,6, 7.

Translated Griffith,
:
who hath
Weber,
prescribed.
is
trgdra-^'^T&e& occur in
*|_In the verse-
concerned.J
xviii.94.
the forethoughtful {frdceias) Agni, him
first
whom men
many
places
we pray
entered {pra-vig) into clans after clans {vi^)
let
of the five peoples,
from
163
reverence {man-u)
1.
i.
all
where a virgaresti
kindle in
him
to
him
free us
distress.
Ppp. has
in
b pahcaj-
the comm., pdficayajilasya, for which he gives three different
making -yajnasya equivalent to -janasya. Manve he parajdnami. In a, MS. has amrta)iam iox prdceiasas ; for b, TS.MS. %\\zydm
pahcajanyam bahM'ah samindhdte ; and, for c, viqvasyam x'iqi praviviîvaiisam
interpretations, the last one
phrases
\>y
|_The " absence of reduplication " (Skt.
imahe.
The
the oft-repeated syllable vi or viq.
The
Gram.
pratika
is
803 a)
MGS.
cited,
is
doubtless due to
1.5.5
Anukr., at the end of the descriptions of the seven hymns, says that
end with
an anustubh pada.
Its definitions of the meters
too inaccurate to be worthy of attention throughout.
contain
2.
As
i.e.
thou carriest the oblation,
adaptest the sacrifice

let
him
Jatavedas
as,
the verses
in detail are
foreknowing, thou
thou convey to us favor from the gods
free us from distress.
Ppp. offers no variants
bhyas in c
so do
cf. p. 145.
all
first
in vss. 2-4,
but puts 4 next after
The comm.
takes deve-
as dative and then as ablative.
Put to service at every course (ydman), best carrier, sharer (dbliaga)

at every rite, Agni I praise, demon-slayer, sacrifice-increaser, offered to
3.
with ghee
let
him
free us
from
distress.
SPP. with them) make the division of the

impropriety, before instead of after agnim ide, being apparently led
All the mss. (and
verse, with obvious

into the blunder
by
igi
24
-iv.
IV.
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 the comm. The comm. paraphrases abhagam by dbhaktavyam asevyam evamgutiaviiîstatn
(_The vs. scans as
12-^8=42. Even with the misdivision (11 4-7 84-8-f8), it is no purastajjyoII -f-i
;
tismati (44).J
The
4.
men
well-born Jatavedas, the mighty (vibhu)
[vdigvdnard), the carrier of oblations,
from
we
distress.
The verse, as already noticed, comes second in the Ppp.

comm. explains vibhu as "pervading" (vydpaka).
With whom
5.
whom
made
as ally the seers
Ppp. makes
comm.
in
let
him
free us
version of the hymn.
[their] strength shine out
they repelled the wiles of the Asuras
conquered the Panis

the
Agni belonging to all

on let him free us
call
from
The
with
with whom, Agni, Indra
distress.
a the combination yena
(with two or three of
rs-, and reads in b idyotayan j for the latter,

SPP's mss.) gives tiddyotayan; a few of the mss.
(including our Bp.K.) have -tayam.
By whom
6.
the gods discovered the immortal
the herbs rich in honey
let
him
by
whom
by
whom
they made
the gods brought the heaven (svdr)
The comm.
takes amrta in a as meaning the drink of immortality
more probably
it
signifies immortality itself.
7.
In whose direction
[is]
born and to be born,
all
loudly on [him]
him
let
of
whatever shines forth

it
what
praise Agni, [as a] suppliant
free us
{vi-ruc) here,
from
is
call
distress.
TS. and MS. have a quite different first half-verse ydsye 'ddm prSndn nimisdd ydd
yisya jatdm jdnamanam ca kivalatn. The comm. renders ndtkitas first by
nathamdnah, phalath kdmayamdnah, and then by ndthah svdmt samjdto 'sya.
:
/jati
24.
[Mrgdra.
Found
in
Paipp.
iv.,
of the group (see under
Veda

(see h. 23).
with the other

h.
23)
/.
(akvarlgarbhU purahfakvari^
mrgdra hymns, and used by Kaug. only as one

and last verses occur in the same Black Yajur-
its first
texts (do.).
Translated
Griffith,
i.
165
Weber,
xviii.
100.
I.
We reverence Indra; constantly do we reverence him; these
praise-hymns {stoma) of the Vrtra-slayer have come unto me; he who
goes to the call of the worshiper (ddqvdhs), of the well-doer
let him

Ppp. has in a indrasya manve qaqvad yasya manvire, which i^ better, in both sense
and meter. TS. and MS. (agreeing throughout) read indrasya manve prathamdsya
prdcetasah in a in b, Apa mam upa 'guh; and, in c, hdvam upa gdntd. The verse
;
;;
is
BOOK
24-
iv.
IV.
THE ATHAKVA-VEDA-SAMHITA.
properly enough pura/igakvari, but there
why
no reason
is
192
should be called in
it
addition (akvarfgarbhd.
He
2.
who, having formidable arms,
midable ones
f.)
who
conquered the
are
is
repeller {'iyayu) of the for-
battered the strength of the Danavas
rivers,
by
whom
the kine
him
let
whom
by
us from
free
distress.
Ppp. has
in a.yo
pada
full
first
is
'granam and
omxXs, yayusj
and
at
end of b
The
comm. explains
reads asasada.
it
and probably corrupt
of questionable points,
the
yuyus (though SPP. says in a note that his text reads joyz/j), and hy yavayita prthakto ugrtnSm he supplies qatrusenanam.
karta;
3.
for
He who
whom the
of people (carsani-), bull, heaven-finder (svarvid)
pressing-stones proclaim [his] manliness
seven priests, most intoxicating
with
sacrifice
filler
is
let
whose
him
the
is
from
free us
distress.
Ppp. has carsani instead of vrsabhas
The comm.
mudicyut.
Whose
4.
are cows (va(d), bulls, oxen
c,
yasya 'dhvarytts saptahota
whom, the
for
whom
posts {svdrn) are set up; for
sacrificial
heaven-finder,
the bright {ûkrd) [soma]
adorned with sacred words {brdhma-)
purifies itself,
from
in a, and, for
renders carsani- by manusya-.
let
him
free us
distress.
Ppp. has in cyasmin qukras pravartate.
cow
"
RV.
The comm. explains vaqd in a as " barren

(vandhyd gdu/i), and svaru as yilpdvaiaksanaâkala, used for yUpa. |_Cf.
vi. 16.
5.
47.J
He whose
possessed
enjoyment
arrows,
of
whom depends
(Jiisti)
men
the offerers of soma desire
on
call
in
whom
song (Jarkd), on
the
force
whom,
on
him free us from
{gdvisti)
cattle-raid
let
distress.
Ppp. reads
in
b isuvantam.
Prat.
23 teaches the form of gavisti.
ii.
The comm.
explains arkas as arcanasddhanabhiito niantrah sluiai;aslrddilaksanah.

6.
He who was
born
heroism was noted
went
As
at
iabhi-i) the
first
by
for the doing of deeds
whom
dragon
of
whom
first
the
brandished {ud-yam) the thunderbolt
let
him
one or two other cases,* the mss. have
a jiZ/VJ/ instead oijajTii; but one or

two of SPP's follow the comm., who reads jajne, 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 ahinsii; we might emend to
abhyayati 'him and get a form from that root, which would yield a preferable sense.
in
in
LFor the use of abhi-i with vajra as subject and with ace, Whitney has noted the
excellent parallel, RV. i. 80.
* [So x. 10.
12.J
18.J
7.
He
who, controlling, leads together hosts {samgrdmd) for fighting
who mingles
(sam-srj) the possessions {pustd) of the
two parties
193
praise Indra, [as a] suppliant
loudly on [him]
I call
let
-iv.
IV.
him
free us
2$
from
distress.
Ppp. has in b pustya nas. TS. and MS. read in a (as does also the comm.) the
sathgra/ndm, and they ^^viXyudhS after vaqi j at end of b they give trayani instead
sing,
The comm.
of dvayani.
j. atifoivartgarb/id jagati ;
(see h. 23).
comm.
tlie
texts (see
hymn
The
Translated:
pathydbrhati.'\
after our
hymn
mrgdra hymns
as employed
it
under
in Kaug., see
by Naks. K.
18, in
The
23).
hymn
i.
166
Weber,
the
xviii. 102.
of Savitar we reverence the counsels (viddtha)

ye who
who defend what has life (atmanvdnt) ye who have become
:
all
do ye free us from
TS. and MS. read bibhrtds
(for viqdthas')
Doubtless
in the refrain of
restoration of the older
Of whom
welkin (rajas)
it is
in b,
and TS. babhuvdtus
as to the sense of viddtha.
[_Geldner
V. und S.," ZDMG.lii. 746:
Foy,
cf.
a metrical consideration that causes the change from
hymns
25, 26,
and
and longer form paribhuvd
28.
in c
|_Grammar and meter favor
see Lanman, JAOS.
x.
41 3.
numbered the widths of the earth by whom the

made fast (ynp) in the atmosphere whose progress no
are
is
in
further combines ^(Z at- in b, and has ta
the refrain.
The comm. is uncertain
"Wir gedenken des Bundes zwischen
KZ. xxxiv. 226.J

3d to 2d person
distress.
and rdksatas
MS.
c; and both have agasas in the refrain.

tn- in
named
metrical irregularities are not worth the trouble of detailing.

Griffith,
encompassers of the
renders,
23
a qanii ceremony
Of Vayu,
enter and
2.
y.
hymn
under
as one of the
further quotes
vdyavya.
no
and
Savitar.
23) put their passages corresponding to our

For
29 (to Mitra and Varuna) between those corresponding to our 24 and 25.
the use of
1.
in Paipp. iv. (in the verse-order 1-3, 6, 5, 4, 7,
Black Yajur-Veda
hymn
Vayu and
Praise and prayer to
25.
\Mrgira.
Found
thinks dvayani to be striputhsatmakani mitlumani.
one soever has reached {anu-aq)
do ye free us from
distress.
Ppp. has in a varimdni parthivd, which improves the meter
also
gusthitdm for
pray am in c. Yupitdm (perhaps smoothed out, spread

uniformly' |_cf. Bloomfield AJP. xii. 418, 419J) the comm. explains by murchitam sad
dharyate.
The pada-ttxt divides in c praoaydm, for which SPP., on the authority of
only one of his mss., unaccountably substitutes praoaydm (a number of our mss. give
instead -ydn) [ct. BR. v. 1635J.
yupitam
3.
in b,
and prayam
for
'
In [conformity with] thy course {vratd) people {jdna) go to rest;
when thou art risen, they go forth, O thou of beauteous luster

do ye free us from distress.
Vayu and Savitar, defend beings
Ppp. has yackatas for raksathas at end of c

mss., reads raksatas ;
4.
Away from
and he paraphrases
here,
O Vayu
it,
Nearly
all
(urjd),
the comm., with a couple of
with strength
ye,
SPP's
without a word of remark, w\th pdlayaihas.
and Savitar, drive

for ye unite
done, away the demons and Cimida
refreshment
{sidk)
ye what
(savt-srj)
do ye free us from
the mss. read in c srjdtha (instead of -thas).
is
ill-
[men] with
distress.
The comm.,
with two
iv.
BOOK
25-
IV.
194
SPP's mss., reads samidam (for qtmidam') in his text in b, but explains
samidham (by samdiptdih kriydm cd) itds in a he takes from root i, and paraphrases
by gamayathas / Emendation in a to duskriam, evil-doer,' would be acceptable the
comm. takes it as accented (^= asmadiyain pdpani).
or three of
'
5.
Let Savitar and Vayu engender
prosperity, very propitious
ydksma, greatness
Tanu
dexterity
(a-su) in
my
body
{tanti)
wealth,
do ye put here freedom from
is translated as a locative because so regarded by the Prat, (under i. 74),

by the comm. {= tanvam, asmadlye garlre) it might be nom. dual or, yet
better, it might be emended to tanudaksdm.
Ppp. reads aveyakstnatam sukasmasu
dhattam ior c. Tlie comm. paraphrases a suvatam with prerayatain prayacchatdm.
as
it is
6.
in
also
Vayu,
Savitar,
in the
revel
[give]
intoxicating
forth favor in order to aid
[soma]
jovial
confirm ye of what
{pravcit)
pleasant {vdmd)
is
ye cause to
hitherward from the height
do ye free us from
distress.
The
by the comm. in accordance with

pravatd ni yachatas. The
comm. xn2\i.t.% pravdtas { = prakarsaîatas) coordinate with vdmdsya, qualifying dhanasya understood.
|_Pischel, Ved. Stud. ii. 74, takes it as ace. pi. with vdmasya, streams
of vdma^ and compares rdyd dhard, vdsvo arnavd, etc.
Render the subjunctive
strong ellipses in the
half-verse are filled
first
Ppp- reads
the translation.
b mddayetdm, and
in
in c
'
in
b by
7.
cause ye
'
The
'
etc.
best blessings (aqis) have
two gods
of the
?J
come unto us
in the
god Savitar and Vayu
praise
domain (dhdman)
do ye free us from
distress.
Ppp. combines to nd "(iso
in a.
MS.
has dhdrmds, and TS. dhdrmej for
johavtmi; and, as
The
fifth
in vs. i,
MS.
begins d with
anuvdka ends here
in the
dhaman in b it
vdyum savilaram ndthitd
reads d(/ras for dîsasj for
both give stdiimi
c,
ta,
and both end
it
with agasas.
middle of the nirgdra group
it
has 5
hymns
and 35 verses; and the old Anukr. says apardh panca.

Praise and prayer to heaven and earth.
26.
\Mrgira.
Found
(see
in Paipp. iv. (in a
other texts (see under

of parts of our vss.
hymn
and
twig in the agnistoma.
Translated
i.
167
{yojana)
since ye
from
(dtvaragarbhdtimadAyeJyotis.']
different verse-order *), after our
hymn
The
made up
27.
Kaug., see under

to the
udumbara
i, 2, 4, 6, 3, 5,
7.
Weber,
xviii. 106.
heaven-and-earth, ye well-nourishing ones (j(sdcetas) did
spread out unmeasured intervals
became foundations
{pratisthd) of good things, do ye
who, like-minded
bhojas),
y.
As to the use of the mrgdra hymns by

hymn (or vs. i) accompanies the offering
*[_Order,
Griffith,
puro'stirjagati;
23) have but one verse that represents the hymn,
7.
reverence you,
free us
i.
somewhat
In Vait. (15. 13), this
h. 23.
I.
h. 23).
distress.
Ppp. omits the intrusive and meter-disturbing sdcetasdu (which, on account of
its
195
accent,
is
reckoned
to
in tlie translation, as
also
is
it
-iv.
IV.
by the paiia-text)
26
and, against
b ye 'prath-. The comm., with one of SPP's mss., reads apratheand TS.MS. have the same, followed hy dmitebhir ojobhir y^ pratisthe dbhavatam
rule,
it
tatn ;
combines
vdstindm
in
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 'NSiigeya.-idnda of SV. (i. 623 a, b) this reads
mdnye for manvi, accents subhojasdu, omits (like Ppp.) sdcetasdu, and ends with
dmitam abin ydjanam ; its second half-verse is our 2 c, d.
:
Since ye became foundations of good things, ye
2.
divine, fortunate, wide-extended ones,
to
me
I,
KzAs praviddhe (=
SV. has (omitting me
vss. 3-6.
|_In c,
I call
3.
The comm.,
with a couple of SPP's
siitravat sarvajagadanupraviddhe') in
in c) the
scan -prthvt
As noted under
b.
vs.
second half-verse, here carried on as refrain through

sione'.J
upon the not-distressing, of excellent penance, wide, profound,

by poets O heaven- etc. etc.
to be reverenced
Possibly an antithesis
intended between the
is
both founded on iap
thets,
increased,
Ppp. has in a babhuvathus (for dbhavaiatii).

mss.,
much
heaven-and-earth, be pleasant
'
first
two (doubtfully translated)
Ppp. has the better reading
heat.'
vdm
epi-
ahani at end
for
of a.
Ye who
4.
Ppp. puts b before
Ye who
5.
whom
[are] all
One
false
bear the ruddy [kine],
heaven-
The comm.
usr-.
make
This that scorches
I call
The
is
human, not divine
loudly on [them]
verse looks as
etc. etc.
the forest-trees; ye within
if
O
in
beginning the
who
heaven-
with ghee
without
etc. etc.
a klldldis.
if
the
word were a
The comm.
interprets
me, or by whomsoever done, from
praise heaven-and-earth, [as] a suppliant
do ye free us from
broken
at the
division (aknuavdnti, as
Ppp. has
(abhi-gttc)
make
declares usriya z.gonaman.
b the absurd
in
from the stem qaknuvdnt.

klldla simply as anna.
7.
who
gratify with sweet drink (klldla),
neut. pi.
what
who bear
heaven-
etc. etc.
[men] can [do] nothing whatever
All the pada-XRS&.
a.
or two of our mss. (H.I.), as the majority of SPP's,
Ye who
6.
oblations
beings
combination ^(f
whom
who the
who human beings (manusya)
bear the immortal (amrtd),
the streams (srotyd),
distress.
off in the middle, to allow addition of the regular close.
Ppp. has at end of b the more manageable xe?i6Xng pauruseyam na daivyam. TS.MS.
have the second half-verse added to our t b, C but they have also our 7 a, b (in the
;
form
" all
ydd iddm ma 'bhifdcati pdiiruseyena ddh/yena')

the gods."
The comm. understands papal as to
the particle of comparison.
as
first
half of a similar verse to
be supplied in
b,
and takes na as
BOOK
27-
iv.
IV.
Praise and prayer to the Maruts.
27.
[^Mrgdra.
Found, with very
I96
(see h. 23).]
slight variations, in Paipp. iv.
and
its first
and
last verses are rep-
resented in TS., MS., and K. (see under h. 23) they foUow a similar passage to the
The use by KauQ. is the same with that of the other
Agvins, which follows our h. 25.
;
mrgara hymns (see under h. 23). The first pada of vs. 4 nearly agrees with the second
pada of a verse (the last) given in Kauq. 3.3 and vs. 4 is directed by Vait. (12. 12) to
be used in the agnistonta when one is rained on further, vs. 7 (9. 2), in the caturmasya
And the comm. quotes the hymn as
sacrifice, with an evening libation to the Maruts.
;
used by Naks. K. (18) in a (anil-rite named vidrudgani.

Translated: Griffith, i. 168 Weber, xviii. 109.
;
1.
steed
The Maruts
(.''
reverence;
vdja) in the race
(.^
vdjasata)
easily-controlled swift [horses]

Ppp. combines
si'iydmaii in
-siita
b.
bless
me;
have called
them
let
^vantu at end of
The comm. has
c.
them
let
free us
Some
them favor
on them for aid,
from
let
c,
like
distress.
of our mss.
an(;un instead of Sîin in
this
(P.M.W.E.O.) read
and explains
it
as either
" reins " or " horses."
Vaja and vajasdta he makes either " food " and the " winning
"
of food," or "strength
and " combat." The version of the other texts is quite different they have nas for me in a
aqun huve suydman iiidye ; and
;
Who
2.
always open
sap into the herbs
them
let
pri 'mam vacam viqvdm avantu vl^vej
for b,
at the
{vi-ac)
for
c,
end ^nasas.
an unexhausted fountain
who pour
in
put forward the Maruts, sons of the spotted one
With a compare xviii. 4. 36. Some of our mss. (P. M.W.I. O.) read in c -mdtfs. The
comm. explains utsam by megham, vyacanti by antarikse vistdrayanti, and prqni as
madhyamikd
the
Ye,
3.
vdk.
poets, that
send the milk of the kine, the sap of the herbs,

let the helpful (.' qagmd) Maruts be pleasant
the speed of the coursers

to us
let
them
Ppp. reads invan at end of b; the comm. renders invatha by vydpayathaj he also
kavayas as nominative, and (with one of SPP's mss.) reads at beginning of c

it as = sarvakdryasamarthSs.
All our sarnAi/d-mss. save one (E.)
not notedj combine na syon- in c.
takes
(akmds, explaining
|_R.
Waters from the ocean to the sky they carry up, they who pour
the Maruts who go about lording
with the waters let them free us from distress.
4.
[them] from the sky upon the earth

it
The absence
withj'/
5.
of accent of
vahanti forbids us
to
make
which, however, the comm. does not scruple
They who
gratify with sweet drink,
bine (sam-srj) vigor {vdyas) with fatness;
with the waters, cause to rain

Ppp. reads
in
let
them
a (as in 26. 6 a) kttdlais ; and
who with ghee;
or
it
who com-
the Maruts who, lording
free us
it
the better construction of
to adopt.
from
rectifies
it
distress.
the meter of c by omitting
JJ
;:
.
197
The comm.
adbhis.
takes vdyas
first
28
-iv.
IV.
as " bird " (^paksijdtain), then as qarlraparinama-
viêsas.
If
6.
now
indeed,
Maruts, by what relates to the
gods, by what relates to the gods,
ye,
Vasus, are masters
from
if,
have fallen into such a plight
removal of that
of the
(ic)
Maruts
them
let
free us
distress.
That is (a, b), apparently, " by reason of what offense " {aparadhena, comm.) perhaps " if such a [mishap] hath befallen [us] " (so the comm.) but MS. iii. 8. 4, tdfg u
sd arisyati, supports the translation as given, and also indicates that ara is here a-ara ;
;
but the pada-text gives ara simply.
[_See also
Several mss. (including our Op.) have iâdhve in
marutena
7.
in
known
sharp front,
loudly on [them]
The
;
from PB.
citation
comm.
as the
let
them
LS@^
powerful,
[as]
I
[is]
xiii. 3.
See
p.
from
for
1045.
the troop {qdrdlias) of
praise the Maruts, [as] a suppliant
free us
12.
Manusena
reads.
a would be an acceptable emendation.
Maruts, formidable in fights
tion
Weber's
c,
I call
distress.
other texts have in a viditdm, for which our viditdm
they also have ayttdham for dnikain, in b
divydm
is
for
a pretty evident corrup-
marutam and
jisnii for
ugrdin ; and in c they insert devan before maniias, also ending the verse (as well as
vs. i)
with inasas.
Praise and prayer to
28.
\Mrgara.
Found
in Paipp.
iv.
(see
h. 23).
i.
Bhava and Qarva.
dvyatijdgaiagarbhd
bhurij.'\
(next after our h. 26), but having nothing correspondent to
it
in
Having the same beginning (^bhava(arvdu) as xi. 2. i, one cannot tell in many cases which of the two hymns is intended by a quotation in Kauq.
but according to the comm. (also to Kegava 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
iakmanaâna gana.
Translated: Muir,OST.iv.2 332; Griffith, 1.169; Bloomfield, 158,406; Weber, xviii. 1 1 1
the Yajur-Veda texts.
1.
direction
Bhava-and-(Jarva,
is all
reverence you,
that shines out
[and] quadrupeds
(vi-riic)
do ye free us from
here,
know ye
who lord
that
it
ye
in
whose
over these bipeds
distress.
vdm makes this pada redunsome of the pada-va%%. (including our Bp.) have asya (but asyd, correctly,
The expression in b corresponds with that in 23. 7 and vii. 25. 2. According
in 6 c).
to the comm., the name Bhava signifies bhavaty asmdt sarvam jagad; and Qarva,
(rnati hinasti sarvam antakdle.
Ppp. has, for
dant.
2.
In
b,
yayor vdth yad
idath vitisthaiej our
c,
Ye whose
best shooters
is
whatever
among
is
on the way and afar
arrow-bearers
who
lord
bhavatam me syondu, which then continues

through
vs. 6,
taking the place of our
Uubhftau for -tarn in

rather on whose way
'
c.
to
The comm.,
b.
He
[is]
even whatever
explains abhyadhve
is
b,
be (as
afar.'
who
are
known
as
etc. etc.
it
Ppp. has vitalSu for viditau (perhaps vfditauf) in
and
in 26.
its
c reads
bhavaqarvau
2-6) part of the refrain
with a couple of SPP's mss., has
by samlpadeqe.
Perhaps a means
BOOK
28-
iv.
-THE ATHARVA-VEDA-SAKIHITA.
IV.
198
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 /aâ-text blunders of the whole work is made in b siuvdnnemi
I call
3.
is
nemi
resolved into stuvdn:
instead of stuvdti: emi; and then one or two of the
mss. (including our Op.) corrupt further to stuvdt, and the

facturing for
two
it
gruss an Roth,
Ppp. has
p. 91 J).
comm.
to
neml (manu-
but equally absurd, explanations after his manner
different,
in a,
Fest-
[_cf.
b huve vd dilreheti sunemi ugrdu.
|_Add
avasdna-rrnxV after ugrdu.
Ye who have
4.
if
ye have
{Jdtia)
The
much
lord
it
sense of the verse
treats
the people
All the mss. without exception have in b
very obscure.
is
though the comm. gives
The comm.
among
etc. etc.
the absurd reading dsrastram, which our edition

retains,
together in the beginning,
let loose {pra-srj) the portent (abhiblid)
who
taken hold (d-rabh) of
bahu sdkdm,
emends
to -tarn, but
which SPP.
Ppp. has the better reading ugrdu for agre in
-tarn.
a.
one word, =janasamghai.
in spite of accents, as
From whose deadly weapon no one soever escapes (apa-pad\

5.
among gods and among men (indnusa) who lord it etc. etc.
;
Ppp. reads in
6.
Whoso
a,
kith
cand 'ntar devesu uta.
witchcraft -maker, root-cutter
is
put [your] thunderbolt,

Ppp.
is
formidable ones
down on him
(?), sorcerer,
who
lord
it
etc. etc.
The comm. takes
defaced in this verse, and omits mulakrt.
-kft in a both
times as from krt 'cut,' and miila- as "offspring, the root of increase of a family";
the Pet. Lex. conjectures " preparing roots for purposes of witchcraft " |_see Bloomfield's
407J one might
note, p.
our mss.
dhaitdm
7.
in
also guess miirakft |_see
both editions give
Bless us in fights,
thunderbolt whoever
suppliant
verse
is
as in
me
is
formidable ones
a kimidin:
;
visit
nas
do ye free us from
distress.
(see h. 23).
7.
by KauQ. as mrgdra hymn, see under

p.
137,
Weber,
xviii.
I.
Roth,
with
The first and last verses

hymns 24 and 25. For
Zur
also in
the use
h. 23.
Litteratur
und
Geschichte des Weda,
an elaborate discussion of
the
846, p. 43
proper names;
Griffith,
i.
Lud170;
114.
reverence you,
Mitra-and-Varuna, increasers of right; who,
accordant, thrust [away] the malicious (druhvan)

ful
half-
âkvarigarbhd jagati.\
the Yajus texts (see under h. 23), between those of our
Praise and prayer to Mitra and Varuna.

[Mrgara.
wig,
[as]
in a,
in Paipp. iv. (with vs. 5 put before vs. 4).
Translated
of
(sam-srj) with [your]
praise Bhava-and-Carva
and leaves -su ugrdu uncombined. LIts closing

the Vulgate (as may be inferred from the note to vs. 2).
for
29.
Found
Most
p. I I4j.
-tarn.
loudly on [them]
call
Ppp. reads
Weber's comment,
save H.p.m.K.D.), and the majority of SPP's, have the false reading
(all
one in conflicts {bhdra)
[who] favor the truth-
199
-IV.
IV.
29
Ppp. has for b satyojasati drhyani yo nirete (cf. its version of 2 a); in c, ydii for
pra, and havesii (better) for bharesu (^= samgrdmesu, comm.). TS.MS. read in a
-runa tdsya vittam (as in our 28. i a; and MS. accents -tdtn) tiien, in b, sdtydujasd
;
(MS. satydii-) driihand (MS. durhrnd') ydm niidethe; their c is wholly different: ya
rajdnam (MS. -nd) sardlham ydthd (MS. -td) ttgrd; and they end the refrain with
agasas.* MS. further accents mitravdrund in a the comm. reads -rund rtdvrdhd.
Satydvan in c is perhaps rather a proper name (so the Pet. Lex.) the comm. takes
= satyayuktam purusam). In our edition, the e of manve at the
it as appellative
;
(^
beginning
2.
is
Ye
broken
* [_Both reading (a for tdii.\
off.
who, accordant, thrust [away] the malicious
truthful one in conflicts
do ye
The
free us
from
[who] favor the
who, men-watching, go unto the brown soma
distress.
P.M. have babhnind*)

a; the comm. understands " with your brown chariot " Ludwig takes the
word as proper name " pressed by Babhru." Ppp. has for a satyojasati drhvani yo
niredhe [_cf. its version of i bj, and again havesu for bharesu. The comm. (with one
* [Ând V\^ has babhriind.]
or two mss., including our Op.) xe.2.A& gacchatas in c.
translation implies emendation in c of babhriaid (our
to babhriiin
3.
Ye who
who Agasti, Jamadagni, Atri, O Mitra-andKagyapa, who Vasishtha

favor Aiigiras,
Varuna, who favor

The comm.
He amuses
reads in a agastyam.
himself with worthless etymologies of
the various names through the hymn.

4.
Ye who
and-Varuna,
favor Qyavagva, Vadhrya^va, Purumldha, Atri,
who
favor
Saptavadhri do
Vimada,
ye free us
Mitra-
from
distress.
Ppp. substitutes gavisthiram for vadhrya^vam in

5.
Ye who
who
favor Bharadvaja,
a.
Gavishthira, Vi9vamitra, Kutsa,
Varuna [and] Mitra; who favor Kakshlvant,

from distress.
This time, Ppp. puts vadhryaqvam
6.
Ye who
favor Medhatithi,
Mitra-and- Varuna
from
in place oi
who
gavisthiram
Tri9oka,
who favor Gotama,
Kanva
also
also
do
ye free us
in a.
who Uganas Kavya,
Mudgala
do
ye free us
distress.
Ppp. reads uânam in b, and its c is ydu mudgalam avatho gdutamaih ca (our
O.Op. also have gautamam [_comm. to Prat. iv. 16 cites it as gitama^.
Whose chariot, of
him who behaves [car)
7.
pliant I call loudly
true track, of straight reins, goes spoiling against

falsely
on [them]
TS.MS. have yd vdtn rdtha
praise Mitra-and- Varuna
do ye free us from
rjt'tra(;mih
[as]
a sup-
satyddharmd mithii^ cdrantam (MS.

in c, and MS. to. at beginning
mithucdr-) upayati dusdyan; then TS. reads -runa

of d; and both end (as in vs. i) with agasas.
|_Here end the Mrgara hymns.J
distress.
;;
BOOK
30-
iv.
IV.
Self -laudation of Speech (?).
30.
]Âtkarvan. astarcam.
Not found
<
but
in Paipp.,
verse-order 1,3,
vagdevatyam.
traistubhani
6.jagati.'\
RV.
with a few insignificant variants,
is,
Ambhrna'
hymn
5, 4, 6, 2, 7, 8),
Speech, daughter of
200
but there
an utter absence
is
125 (but in
x.
ascribed by the tradition to
or
anything
in the details of
and we can only believe that the attribution
distinctly pointing to speech,
tVie
Vac AmbhrnT,
an old
is
conjecture, a suggested solution of a riddle, which "space," or "faith," or "right"
But the explanation is universally accepted among

and new, and hardly questioned by European scholars. The
hymn is used by Kaug. in the ceremony (10. 16-9) for generation of wisdom {tiiedhajanana), being said over a child before taking of the breast, and also at its first use of
{rtd) would have equally satisfied.
Hindu
authorities, old
speech; also in the same ceremony as forming part of the upanayatia (57.31) Lso
the comm. and Kegava but the hymn is not included in the ayusya gana\ ; and again
:
comm. J from Vedic study
in the dismissal [utsarjana, says the
Kaug.
to the intention of
39.
5 the reader
may
(i 39.
5).
|_With regard
consult Whitney's notes to the passages
hy prat!ka.\
Translated by Colebrooke, Asiatick Researches,
there cited
Miscel-
vol. viii, Calcutta, 1805, or
laneous Essays, i.^ p. 28 (Whitney, in his notes to this essay, I.e., p. 113, gives a " closer
translated, further, by
version," " in the original metre," and with an introduction)
;
RV.
the
translators
(1865) 473
Weber
and also by Weber,
Deussen, Geschichte,
I.
i.
146
Vac unci
in his article,
f.
gives references to discussions by himself,
\6yos,
Ind. Stud.
ix.
Weber, xviii. 117. Here

by Garbe, and by Max Miiller, of
Griffith,
171
i.
the possible connection of the Neo-Platonic XAôs-idea with Indie thought.
go about with the Rudras, the Vasus,
1.
the All-gods
bear Mitra-and-Varuna both,
with the Adityas and
Indra-and-Agni,
both
A^vins.
There
is
in this verse
no variant from the RV.
The comm.
text.
says that "
"
is
by name, of the great sage Ambhrna, and that she by her own
nature knew the supreme brahman.
the daughter. Speech
2.
am
queen, gatherer of good things, the
the matters of sacrifice
me
of
many
RV.
(vs. 3)
yajfiiyanam
in
me
stations enter into

differs only
first
that has understood
here the gods distributed manifoldly, making
many.
by reading
end aveqdyantlm.
at the
b depend upon prathama,
cikitxisi
The comm. makes
being a separate epithet
this
is,
of course, equally possible.

3.
my own
self
say
this,
whomsoever I desire, him

seer, him very wise.
RV.
(vs. 5)
explains
4.
[which
make
is]
enjoyable of gods and of
formidable,
him
has in b the equivalent devibhis and tnanusebhis.
brahmanam by
srastaravt, or the
By me doth he
indeed hears what
is
eat food
spoken
hear thou, heard-of one
men
priest {brahman),
The comm.
him
absurdly
god Brahman.
who
looks abroad,
unknowing
(.^
say to thee what
who
breathes,
aniantti) they dwell

is
to
be credited.
who
upon me
20I
RV.
leaves the a of
dnnam
-IV. 31
IV.
a unelided (making the pada a r&gwXiijagatl: our
in
it would be an extremely bad tristubh'), has

comm.) the regular praniti in b, and reads gradd/tivdm for graddheyam 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 im as = idamj amantavas
as ajdnana madvisayajiidnarahitdh; and upa ksiyanti as samsdrena nihind bhavanti
as if ksiyanti came from ksi destroy
Anukr. takes no notice of
as such, but
it
(as has also the
'
stretch the
5.
hater
make
earth have
RV.
bow
strife
for Rudra, for his shaft to slay the brdhman(samdd) for the people {jdna) into heaven-and;
entered.
The comm.
has no variant.
(vs. 6)
Tripura as the subject of the

6.
'
bear the heady
ahands) soma,
.'
foolishly regards
Rudra's
affair
Tvashtar, also Pushan, Bhaga
assign property to the giver of oblations, to the very zealous
(.''),
the
the presser of soma.
sacrificer,
RV.
with
half-verse.
first
has
(vs. 2)
in c the sing,
implied in the translation given)
drdvinam, and
in
in
d the dative suprdvyi (which
both points the comm. agrees with RV.,
is
one
arid
SPP's authorities supports him. But the Prat. (iv. 11) establishes suprdvyh as the
Atharvan reading. The comm. gives a double explanation of dhanasain in a as
abhisotavyatn and as (atrUndm dhantdratn. The Anukr. does not heed that the first
pada is tristubh.
of
true
7.
{yoni)
to
all
quicken (give birth

is
to.')
the father in
within the waters, the ocean
beings
even yon sky
its
thence
touch with
my
my womb
head;
(his.')
extend myself
{vi-sthd)
summit.
bhuvana 'nu for -ndni. The comm., followed by one of SPP's

odd blunder caste for tisthe in c. He further takes asya in a as
meaning dr^yamdnasya prapahcasya, and pitaram as prapahcasya janakam.
RV.
reads in c
authorities, has the
8.
beyond
myself blow forth like the wind, taking hold upon

the sky, beyond
the
earth
here
such
have
beings
all
become by
greatness.
RV. has mahina

Dec. 1894 J.
instead of
mahimna
In our edition, divd in c
is
in
Lcf. Bloomfield, J
a misprint for diva.
AOS.
xvi. p. clvi
\_Ena
is
(Weber): cf. JAOS. x. 333.J

With this hymn ends the sixth anuvdka, of 5 hymns and 36 verses
extract, sat, is given by only one ms. (D.).
Here, too, by a rather strange division, ends the eighth prapdthaka.
31.
[Brahmdikanda.
hymn and
= PAOS.
hardly for enayd
the Anukr.
Praise and prayer to fury (manyii).
manyuddivatam.
trdistubham: 2,4. bhurij ; J-T-Jagoi'-I
RV. hymns
(x. 84 and 83), with few variants,

Both are found also in Paipp. iv., but not
in any other Vedic text.
The two are used
together in Kauq. (14. 26ff.), in the ceremonies for success in battle and for determining which of the two opposing armies will conquer they are also (14. 7, note) reckoned
This
the one following are
and no change in the order of verses.

together.
Very few of the verses occur
BOOK
31-
iv.
in t\it
And
gana.
to the aparajita
IV.
the
comm. quotes them
RV.
and
translators;
Griffith,
In alliance (sardthani) with thee,
1.
ment, excited,
companion
ing up their weapons,
forms of
found further
is
TB. gives
in
TB.
(in
d yanii, and this

and combines
in
tlkstiS, is- in c,
RV.
so far agree with
The comm.
ii.
4.
d,
'<>).
RV. and TB. read for b hdrsamaRV. has the decidedly preferable abhtiot
i
'pa in c-d.
as to read dhrsitasas in b
Like
TB. has
fire,
comm. has
the
instead rusitdsas.
wrath personified as a god.'
'
the adverb dhrsatd.\
do thou, made
fury,
brilliant,
powerful one, do thou be our army-leader

possession
their
which moreover
Ppp.
Three of our mss. (O.Op.K.)
also the reading of
is
-(^dno
explains rnatiytis as krodhabhiindnl devah
*[_In both ed's,

2.
[the foe], having
fire.
This verse
separates
xviii. 125.
having keen arrows, sharpen-
men go forward unto
[our]
let
173; Weber,
i.
fury, battering, feeling excite-
of the Maruts,
naso dhrsita* marutvah; at beginning of
out
by the ânti K. (15)
grahayajna.
Translated: by the
I'lpa;
as employed
202
(v^das)
making [ma)
overpower
invoked,
having slain the foes, share

force,
away the
thrust
scorners {mrd/t).
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 nah. Ppp. has jitvdya for hatvdya in c. The abbreviation of iva to 'va in a would remove the bhurij character of
the verse.
The comm. explains tvisita in a by pradtpta.
Overpower
3.
for us (?),
the
fury,
breaking, killing, slaughtering the foes;

surely they have not impeded
control,
The
hostile plotter;
thou, controlling, shalt bring
go forward
thy formidable rush
(J.
pdjas)
them under
sole-born one.
RV. reading astni, which was also received by

comm. have instead asmdt, which SPP.
retains.
LPpp. has abhimatim asmahej our mss. R.T., asmdi.\ Our P.M.W. give
in c rarudhre (or the equivalent -ddhre, which is assumed under Prat.
94); and SPP.
translation given follows in a the
emendation into our text;
all
the mss. and the
i.
asserts that
all
have
blundering character
evidently
its
his authorities
(P.M.W.E.H.) read in d vaqdn;

explains /(j/'aj in c by balam.
4.
Thou
art the
RV. has
reading
him
(.'),
at the
iljtds,
idita
and therefore receives
the
we make a
comm. reads
for naydsdi, after
one praised
clan (viq) unto fighting
brightness
it,
(.')
of
many,
it,
into his text, in spite of
it
rur-.
Several
RV. has
nayase.
of
our mss.
The comm.
fury; sharpen up clan on
with thee as ally {yuj),
thou of undivided
clear noise unto victory.
end krnmahe, as has also Ppp.
The
translation follows in a the
RV.
given also by the comm., and by one of SPP's authorities that follows
would have to be something
like
'
inciter,
persuader to the conflict'
RV.
yudhdye for yuddhaya in b, and in a combines manyav ll- our tnanya

Id- is quoted in the comment to Prat. i. 81 as the AV. reading.
The obscure dkrttaruk
in c is explained by the coram, as acchinnadlpti.
Besides being bhurij, the verse
(12-I-11
104-12=45) is quite irregular.
further reads
203
-iv.
IV.
Victory-making, like Indra, not to be talked down, do thou,
5.
be our over-lord here thy dear name we

that fount whence thou camest (d-bhu).
;
sing,
powerful one
The comra. explains anavabravd as "speaking tilings i.e. means

new (a-nava)." The verses 5-7 are not biA jagatls.
32
fury,
we know
of victory
that
are not
Born together with
6.
efficacy
.''
missile (sdyaka) thunder-
O associate be thou allied (inedin)

much-invoked one, in the mingling
thou bearest superior power,
bolt,
with our energy (krdtu),
dbhuti),
fury,
(samsrf) of great riches.
RV. has in b abhibhute instead of the difficult sahabhitte j and Ppp. {ebhibhuta utt-")
RV. The comm. explains kratva in c by karmana. One is tempted to
emend in a (also in 32. a) to vajrasayaka whose missile is the thunderbolt.'
supports
'
The mingled
7.
assign to us
riches of both sides, put together, let
conceiving fears in their hearts,
Varuna and fury
the foes, conquered,
let
vanish away.
RV. and the comm. have in b dattam ; Ppp. reads dattatk

manyo ; RV. gives bhtyam in c; Ppp. has a peculiar d: parajitd yantu
Instead of dhatiam,
varuna(i ca
paramdm pardvatam.
Certain of our mss. (Bp.E.I.) accent at the end Idyantdm.
Praise and prayer to fury (manyd).
32.
\Brahtndskanda.
This hymn
Translated
which
RV.
is
x.
83 J goes in
by the RV. translators
He who
1.
{p7ts)
ally,
|_
manyuddivatam
made
in
trdistubham
respects with
Griffith,
hath worshiped thee,
power, force, everything,

that art
all
and
i. 1
74
i.jagati.'\
hymn
31,
Weber,
which
xviii.
see.
29.
fury, missile thunderbolt, gains
succession
may
we, with thee
as
of power, overpower the barbarian, the Aryan, with
powerful power.
Ppp. has sadyo for
in b,
manyo
in a,
and sahlyasd
and SPP. very properly so reads
at the end.
All the mss. accent pusyati
our text was altered to conform with RV., which
Gram.
RV. also omits the redundant and meter-disturbing (the Anukr. takes no
Several of our mss. (P.M.W.E.) give vidadhat instead of
notice of this) vaydm in c.
'vidhat in a.
S&hyama (p. sahyama) is expressly prescribed by Prat. iii. 5, iv. 88
The comm. renders dnusak by anusaktaih samtaiam.
the comm. appears to read sahy-.
in general is distinctly less apt to give accent to a verb in such a position \_Skt.
597 aj.
[_For vajra sdyaka, see note to

2.
Fury [was]
iv.
31.6
and
Indra, fury indeed
Varuna, Jatavedas
(fndnitsa) praise fury
the
;
clans {viq)
protect us,
The translation assumes in

by RV., the comm. (with one
iox pusyati, note to
iv. 13.
2.
was a god; fury [was] priest (JiStar),

which are descended from Manu
fury, in accord with fervor (tdpas).
c the reading
manyum
(instead of
-yiis'),
which
is
given
') and MS. (iv. 12. 3);

TB. gives in
the nomin. here appears to be a plain corruption, though Ppp. also has it.
a bhdgas for Indras, and devaydntls for tnanuslr yah in c, and qrdinena for sajdsds at
of
SPP's
mss.),
and TB.
(ii.
4.
iv.
BOOK
32-
IV.
204
MS. has Ava for paM 2A beginning of d; both have viqvdvedas at end of
Ppp. reads ^j/a^ lor yah heiore pa/it.
the end;
b.
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
Attack,
3.
fury,
L^^^ above,
tAa before (diriin.
Since thou,
4.
overcoming
fury, art of
p. Ixxiv.J
force, self-existent, terrible,
overpowering hostile plotters, belonging to all men

do thou put in us force in fights.
very powerful
{-carsani), powerful,
RV. has sdhavan

sdhavan
in c
and
for
has sd hitydmSno amftaya gachat.
thee that art mighty,
was wrathful
less,
12.3) gives svayathjds in
sdhiyan
it
Being portionless,
5.
MS.
for
c.
am gone
(iv.
far away,
forethoughtful one
come
in
own
to us, thine
by the action
so at thee,
(>
fury,
b,
and
krdlu) of
I,
action-
giving strength.
self {tanu),
RV. has at the end baladeyaya md 'hi (p. ma: a: ihi). In c it reads jihida 'hdm,
and both the editions follow it (Ppp- and the comm. have the same), although the AV.
sa>it/iHa reading is unquestionably y/îrf-; the samhita mss. have this almost without
exception (all ours save O.), the pada-m&s. put after the word their sign which shows a
difference between pada and saihhita reading, and jlh- is twice distinctly prescribed by
the Prat.
from
[us],
O
;
iv.
87).
am
for thee
come hitherward unto
powerful, all-giving one

let
the obscure
first
pada of going away
akratu he paraphrases by tvattosakarakarmavarjita.
Here
6.
to us
14
(iii.
battle
meeting {praticind)
us,
thunderbolt-bearing fury, turn hither
us (two) slay the barbarians
and do thou know thy partner
{dpi).
RV. keeps
the end of b
better consistency
it
by reading fnd
has viqvadhayas.
for
nas
in a,
In a Ppp. has 7na, like
and
RV.
mam
in c
for
it
nas
in c
at
reads upa nas,
The comm. supplies (a/n'tn as object of pratlcinas, and

combining to na "vav-.
paraphrases the end of the verse with api ca bandhubhutam mam budliyasva.
7.
Go thou
forth against [them]
(two) smite and slay
the sweet (tnddhu)
many
let
Vrtras
be on our right hand
then
will
we
offer to thee the sustaining top of
us both drink
Ppp. has at the end pibeva.
RV. has me
first
the
initial
draught
instead of nas at end of
a,
(? npangii).
and combines
uhha 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 updhqu.\
20S
To Agni
33.
[Brahman. astarcam.
Found in Paipp.
also in TA. (vi. 11.
evil.
pdpmanyam ; dgneyam, gdyairam.^
i).
i.
papma gana ;
name
used, under the
ceremony of
of apagha, in a
women's ceremony
expiation for seeing ill-omened sights (42. 22), in a
for preventing
undesirable love and the like (36. 22), and in the after funeral ceremonies (82. 4).
RV.
Translated: by the
Lanman, Skt. Reader,
also
33
occurs
97, without a variant except in the last verse
Reckoned by Kaug. (9.2) to the brhachdnti gatia, and also
Is
iv.
(30. 17, note) to iht
RV.
from
for release
-IV.
IV.
translators;
and
Griffith,
i.
175
Weber,
xviii. 134.
Cf.
p. 363.
Gleaming (fc) away our evil (aghd),

unto [us] gleaming away our evil.
1.
Agni, gleam thou wealth
This
verse
first
repetition of
a,
is
found a second time
in
TA.
The
(vi. 10. i).
refrain
is
a mechanical
The comm.
having no connection of meaning with any of the verses.
dpa ^dûcat by nagyaiu, and a ûi;ugdhi by samrddhath kuru.

ququdhya in both places in both editions.J
[^TA. reads
explains
2.
fice
With
desire of pleasant fields, of welfare, of good things,
gleaming away our
3.
gleaming away our

O
In order that thy patrons,
As
direction
of
the powerful
TA.
spoils the connection
surdyas for bhdndvas
6.
For,
passer on
7.
we depute him
and our progeny
agrees with the
Our
O
all
RV.
order [namely] that
in
lusters (bhdnu)
evil
go forth
we may
in
every
are (rejecting the intrusive refrain) one connected sentence
Agni's suri's, since
the priests
evil.
prd^% in vss. 3 and 4 repeat by anticipation

fact,
sacri-
gleaming away our
Agni the
gleaming away our
These four verses
evil
Agni
be propagated for thee with progeny

5.
we
In order that the most excellent of them, and in order that our
patrons (suri)
4.
evil
is
Ppp.
jayemahi prd
of vs. 4 b;
"we"
to sacrifice for us, just as our suri's
to increase
by putting
in 5 b.
Xht.
vs.
\\zs.
and spread
5
in
the
procure us,
like the brightness of the fire.
before vs. 4
jayeinahe
are, in
b.
and the sense, by reading

of our/aâ-mss. (Op.)
One
/a(/a-text in dividing jz/â/Moya in 2 a (the rest read siiogatuya).
thou that facest in every direction, thou art [our] encomsides
haters,
gleaming away our
evil.
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

instead of
ndvd
at
end of a
TA.J
in
reading ndvdyd (which implies sindhum 'va)
and our O. has the same.
iv.
BOOK
34-
IV.
206
Extolling a certain rice-mess offering.
34.
[At/iarvan. astarcam.
brahmdsydudanam.
aiifakvari ;
7.
trdistubham
bhurikfakvarl ;
bhurij ; j.j-av.
4.
7-/. irti ; 6.j-p.
S.jagati.']
Found in Paipp. vi. Used in Kaug. (66. 6), in the sava sacrifices, with the brahmasyaudana 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
Doubtless
plants as specified in the text.
mess
in question is called vistdrin
Translated
Muir,
OST.
v.
'
(vss.
307
it is
on account of
treatment that the
this
rice-
out-strewn, expanded.'
2-4)
Ludwig,
p.
437
Griffith,
176
i.
Weber,
136.
xviii.
The brdhman
1.
mouth; the
its
[is]
belly of the rice-mess
vistdrin
head, the brhdt
its
back, the vdmadevyd the
the meters [are] the (two) sides (wings
[is]
.'),
truth
its
a sacrifice born out of fervor {tdpas).
The comm.
(îras in a, and its d is vista yajhas tapaso 'dhi jdtah.
brahman as signifying here the rathantara saman, and also satyam in c as
sdman so called or else the highest brahman "y vistarin he makes to mean
Ppp. reads
explains
" the
vistlryatndnavayava.
Boneless, purified, cleansed with the purifier, bright {guci), they go
2.
to a bright world
Jatavedas burns not away their
heavenly (svargd) world
much women-folk
virile
member
in
the
is theirs.
Ppp. makes /z</aj and quddhds exchange places
in a; and there is confusion in its

by na vidyate asthyupalaksitam sdtkduîkarh
(arfram esdm, and sirdinam by strindm samiiho bhogdrtham ; the " they " are the performers 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, Skt. Reader,
and Weber's note cf. also AB. i. 11^^.
p. 379 end, 380
The comm.
text.
explains anasthds
Whoso cook
3.
at
any time
the vistdrin rice-mess, ruin (dvarti) fastens not on
[such a one] stays
(as)
them
with Yama, goes to the gods, revels
with the soma-drinking (sornyd) Gandharvas.

Ppp. has kutas for kadd
combination of
final
and sdumydis
in b,
comment
without division, yet the
a and
initial
somya he paraphrases with somdrha.

are ignored by the Anukr.
seed
road
but
in c
vs.
rathdydn
4 appears
to
This, extended,
vistdrin,
(sam-tari),
one
has
lyate.
dvartih
pada-\.tx\. writes
The
metrical irregularities
(i
i -I-
12
lo-l-
the vistdrin rice-mess, them Yama robs not

becoming chariot-owner, [such a one] goes about upon a
becoming winged, he goes all across the skies.
Ppp. has
5.
The
iii.
Whoso cook
4.
here
in d.
46 quotes the word as exemplifying the

the comm. understands and explains it as a-vartti !
to Prat.
|_In
1 1
=44)
of their
chariot-
the metrical definition, the Anukr. seems confused
be intended. J
is
of sacrifices the best carrier; having cooked the
entered
the
sky
the
the bisa, qaluka, qdphaka, vmldli:
bulb-bearing
let all
lotus
spreads
these streams {dhdrd)
207
come unto
honeyedly
thee, swelling
-iv.
IV.
heavenly (svargd) world
in the
34
let
complete (sdmanta) lotus-ponds approach thee.

The
mss. (with the exception, doubtless accidental, of our P.K.)
all
read bdhisthas at
SPP. retains, while our text makes the obviously called-for emendaThe things mentioned in c, d appear to be edible
the comm. has vah-.
tion to vihthe bulbous roots, leaf-stems, and radical fibres, which in some
parts of water-lilies
species, as the Nymphaea esculenta, are savory, and which are eaten somewhat like asparThat they should be viewed as special gifts to the pious indicates quite primiagus.
end of
a,
and
this
tive conditions,
and suggests a region abounding
in standing waters.
Either the pools and
channels of Kauq. are founded on these specifications, or they are original and intended
The kumuda is the N. esculenta {kairava, comm.)

and the comm. explains bisa (he reads visa) as the root-bulb of the padma {^Nelutnbium speciosuni) [_cf. Lanman, JAOS. xix. 2d half, p. 151 f.J, fdliika as that of utpala
(a Nymphaea'), (âphaka as a hoof(frt///a)-shaped water-plant, and mulali as = mrnall.
(âphaka occurs also at ApQS. ix. 14. 14, where it seems to signify an edible plant or
Ppp. differs widely from our text it begins esa yajflo
fruit, perhaps a water-nut.
it omits c and d
for e and f it has our 7 a, b |_with
vitato bahistho vistara pakvo divsamantdh, is wanting), with
variants see under 7J then follow our e and f (g, upa
But our c
variants etas tva kulya upa yanti viqvahd, and svadhaya for 7nadhumat.
and d are found further on as parts of vs. 7, with pundarikam for andikain, and
^dlukham and fapakhas. It is doubtless by an oversight that SPP. has in b, in both
samhita a.nd pada, 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 jnulali, and
to be emblematic of such products.
begins
vs.
6 with the following refrain.
Having pools
6.
water, filled with milk (ksird), with water, with curds
(siird) for
these
of ghee, having slopes of honey, having strong drink
let all
etc. etc.
Ppp. agrees in
the refrain
a,
b with our
(we should expect rather madhukulyas)
text
but for
has etas tvaih ialpa upa yanti viqvatas svarge lake svadhaya mada-
it
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
6 of our 6
vs.
altogether.
Roth
vs. 5
the refrain of our vs. 6 it omits
seems most probably to have been a kind of beer or ale |_so
liquor, as Zimmer, p. 280, suggests J.
A full ati(;akvart (60) calls
more
syllables.
Four vessels (kumbhd),
with curds
Ppp. had the
let all
first
ma
8.
give, filled with milk, with water,
these etc. etc.
7 is
our
refrain,
for tva in the latter.
him) has dadhami
four-fold,
two padas, as noted above,
caturdhd daddti; its vs.

the last two padas of the
and
sird.
not distilled
for two
7.
preceded by the refrain of
a, b,
The
in its vs. 5,
reading for a catuskumbhydm
d (with the variants already given) together with

reading svadhayd for madhutnat in the former pada,
5 C,
The comm.
(with one or two of
SPP's mss. that follow
in a.
This rice-mess
deposit in the Brahmans, the vistdrin, world-con-
quering, heaven-going (svargd)

swelling with svadlid ; be
it
let
cow
it
not
be destroyed
of all forms,
milking
my
{ksi)
for
desire.
me,
BOOK
34-
Iv.
IV.
Several of our mss. (P.M.W.E.) combine in d dheniis kdm-.
odanam pacasi mi^raddhadhano ;
in b, lokajitiyaih
svargyam
2o8
imam
Ppp. has for a
(the comni. also has the
svargyam) in c, ksesta sadasisyamdrta j for d, viqvariipd kdmadughd

dhenur astu me. The verse is irregular in meter: 12+11 12+13=48.
better reading
Extolling a rice-mess offering.
35.
\Prttjipati.
Not found
dtimartyam.*
Used by Kau^.
in Paipp.
escaping death {atitnrtyu)
tion for the birth of twin calves (109.
1.
The
Ludwig,
p.
(.')
^. bhurij
1) in the
sava
^..jagati^
sacrifices,
with a sava for
438
he reads â; odanam
iti,
instead of
yamdu
* |_The Berlin Anukr. reads dtimdrcyam.\

Griffith,
i.
177
Weber,
xviii. 139.
rice-mess which Prajapati, first-born of righteousness, cooked
with fervor (tdpas) for Brahman
harm
(66.
and, according to the comm., also in the ceremony of expia-
janayati, which the edition has).

Translated
trdistubham
by
that rice-mess let
which, separator of the worlds, shall not
me
overpass death.
For the obscure and questionable tia 'bhirhdi in c (no tense-stem r^sa occurs elsewhere in AV.) the comm. reads ndbhir ekdj Ludwig, ignoring accent and pada-t&xl
(ttd: abhiorhdt), understands ndbhi-resdt "breach of the navel"; two of our mss.
(O.Op.) read nabhirhdm [_and Weber conjectured nabhir esdm \. The refrain is found
also as concluding pada of a verse in Ap.^S. iv. 1 1. 3.
The Anukr. does'not note that
b \sjagatt.
That by which the being-makers overpassed death which they distoil ((rdma); which the brdhmati of old cooked for
Brahman
by that rice-mess let me overpass death.
2.
covered by fervor, by
The comm.
explains bhutakftas as prdnindth kartdro devdh, but rsayas
the noun used with

3.
That which sustained the all-nourishing earth
atmosphere with sap
by that rice-mess
The comm.
is
always
it.
let
which
filled
which, uplifted, established the sky with might
me
the
overpass death.
explains vigvabhojasam
by krtsnasya prdnijdtasya bkogyabhuidm.
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
SPP.
all
by that rice-mess
let
gives in c the /ai/rt-reading ahordtrah, as required
the pada-mss. have -tra
the
me
overpass death.
by the
participle /arrj/ifw/aj/
comm. has paryantas, but explains
it
as parydvarta-
mdnds, and says nothing about the abnormal form. The verse (11 + 13: ii
in no respect njagatl; the ejection oiydsmdt in b would make it regular.
+ ii =46)
is
That which became breath-giving, possessing breath-giving ones(.')

which worlds rich in ghee flow whose are all the light-filled directions
5.
for
The
pada-iexX. does not divide
which the translation follows
prdnaddh, and
it
makes the
division
pranaddovdn,
our text (either by a misprint or by an unsuccessful
209
attempt at emendation) reads -davan
-iv.
IV.
36
-davd, as nom. of -davan, might be an improve-
comm. reads -davam, viewing it as gen. pi. of prana-du, from du burn,' and
he explains it as "moribund" (mumiirsu : pranair jigamisubhih paritapyante)\
ment
the
'
From
6.
when cooked, the immortal (amfta) came
which,
into being;
which was the over-lord of 'i\\Q gayatri ; in which are deposited the Vedas
of all forms
Or amrta is to be talcen as the drink of immortality; the comm. (who simply adds
dyulokastham) apparently so understands it.
down
beat
7.
them be
the gods hear
the hater, the god-insulter
away
[driven]
me who am
The comm. reads
what
rivals are
mine,
cook the all-conquering ^ra/;wa-rice-mess
let
let
full of faith.
brahmdudandin he explains
in a devaptyiin ;
brahmaiubhyo
as
deyani odanam.
The seventh anuvdka,
of 5
hymns and 37
verses, ends here; the old
Anukr. says
sapta cd 'pi bodhydh.
Against demons and other enemies.
36.
\CStana.
Not found
ndni
Our mss.
Weber,
dnustubham
dgneyam.
individually
g.
bhurijl\
by Kaug., but only
as one of the cdta-
of the Anukr. do not contain the expected definition of the
as one of ten stanzas (dagarcam).
Ludwig,
Translated:
1.
Not used
in Paipp.
(8. 25).
hymn
satydujasam.*
p.
526;
Grill,
*[_The Berlin Anukr. reads satydujasam.\

3,
136;
Griffith,
i.
179; Bloomfield, 35, 407;
xviii. 141.
Them
whoso
let
shall
him
of real force
burn forth
abuse and seek to harm
Agni Vaigvanara, the
us, likewise
whoso
bull
shall play the
niggard toward us.
The comm. paraphrases durasydt with diistdn ivd "caret: asmdsv avidyamdnam
The Prat. (iii. 18) allows both and ; in denominatives like ardtiy-,
and its comment quotes this word as example of the former.
dosa/n udbhdvayet.
2.
to
Whoso
shall
/'
seek to harm us not seeking to harm, and whoso seeks
harm us seeking
to
harm
the two tusks of Agni Vai9vanara do
in
set him.
All the mss. read in a dipsat,
emends
to dipsdt to agree with vs.
which
i
is
the
accordingly retained by
comm.
the qdpdt of the parallel expression invi. 37. 3.
also has dipsdt ;
With the second
SPP.
and
it is
our edition
favored by
half-verse
compare
xvi. 7. 3.
3.
They who hunt
on new-moon
those
in assent {} dgard), in
counter-clamor
[day], the flesh-eating ones, seeking to
(J pratikrogd),
harm others
all
overpower with power.
The obscure words Sgard and pratikroqd are here translated mechanically, accordThe comm. gets the former from gr or gir 'swallow,'
ing to their surface etymology.
and defines
the latter
is
as yuddharanga, because saniantdd bhajyate mdhsaqonitddikam atraj

pratikuldih qatrubkih krta dkroqe; while mrgayante means "desire to
it
iv.
BOOK
36-
injure us,"
IV.
and amavasye "
at
midnight of a day of new
moon
"
;
2IO
he has no suspicion of
by Grill. The line is quite

Most of the/â-mss. have the false
any connection with the doings at an eclipse, as half suggested
and very probably of corrupt
unintelligible,
z.Q.ctvA
The comm. reads
pratikroqe.
overpower the pigdcds with power
4.
text.
in c dipsanti for -tas.
I slay all
the abusers
my
let
take to myself their property
design be successful.
All the mss. read in a-b sdhasaisam, p. sdhasa: esdm, instead of the obviously cor-
sdhasa
rect sdhasaisam, p.
esdm
by emendation
restored
note to
[_cf.
14.
iii.
3J
it is
ing blunders of the traditional text.
one of the most
our edition; SPP. abides by the mss.
in
strik-
the true reading, and
In d, the
it is
comm. has
(am nas for sam me. The Anukr., by noting no irregularity of meter, seems to imply
& esSm in b, but his descriptions are so little exact that the evidence is really of no value.
The gods
5.
tains, I
am
him
that hasten {has) with
the sun with those
they measure
cattle {paqu) that are in the streams, in the
moun-
in concord.
Doubtless corrupt in
text,
and incapable of yielding sense.
VM.
|_As for has, see Bergaigne, Rel.
interpolated.
Grill regards the verse as.
200 n.J
i.
The comm. guesses two
he takes devas as
and hdsante as for hasayanti cause to laugh \
the second, he understands devas as vocative, and hdsante as for jihdsante Lprinted
wholly discordant and equally worthless explanations

(from div play
'
in
speed with
')
"ptfacas and the
jihdsyante\ 'seek to
6.
kine
am
I
;
like
One
is
tempted to
find stenas instead of tena in a.
of a syllable in d
reads
anu
lion,
instead of
'
'
is
an indication of a corrupt
them
a vexer (tdpana) of the pigdcds, as a tiger of
dogs on seeing a
The comm.
7.
leave.'
in the first
like,"
by the Anukr.)
deficiency (unnoticed
they do not find a hiding-place
na
in d.
The meter
requires 'smi in
The
text.
that have
(nydncatiai).
a.
cannot [bear] with pigdcds, nor with thieves, nor with savages
(? vanarg-ii); the piqdcds disappear
from that
village
which
enter.
Our P.M.W. read -vivegd for -z/zf/at the end. The comm. has naqyantu in c. He
sam faknomi by samqakto 'nupravisto bhavdmi, or by samgato bhavdmi
and vanargii by vanagdmin.
paraphrases
8.
Whatever
village this formidable
power
Xhe piqacds disappear; [there] they devise not
The
first
pada lacks a
syllable, unless
we
of
mine
enters, from that
evil.
resolve gra- into two syllables |_or read
ydtk-yam\.
9.
I
They who anger me, making
think
ill
off, like
mites
(.')
a noise, as
on a man
The comm. (followed by a couple
flies
an elephant
them
(j'dna).
SPP's
authorities) has lipitds (= upadigdhdk

samkrdntdh) at end of a; \.h& pada-mss. read lapita, which SPP. in his /aj/a-text
emends to -tah but, as the participle in ta from such a root can hardly have an active
sense, lapitva 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-
of
'
jecturally rendered, in
accordance with the comm. {parimdnaio 'Ipakdydh (ayanasva-
bhdvah satkcardksamah kltdh).
SPP. reads diirhitdn j- (instead of
-idh or -tdh Lsee
211
note to
of
it
19.
i.
10.
4 J), against the great majority of his mss. as well as
37
of ours; instead
all
comm. has durhalan.
the
dlidnl)
-iv.
IV.
Let perdition halter him, as a horse with a horse-halter (-abhithe 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
mukto na bhavahi; an imperative would be welcome, if honestly come by.
sing. impv.
Malva he
l_As to abhi-dha,
glosses with (atru.
iii. 1 1
Against various superhuman foes
37.
[BSdardyani. dvddafarcam
8 and note.
with an herb.
dnustubham
aja^rhgyapsarodevatyam.
^. prastirapankti ; j.parosnih
in
of.
3. j-av.6-p.tristubh
11. 6-p.jagati ; is. nicrt.']
Found (except vs. 9) in Paipp. xiii. (in the verse-order 1-4, 7,6, 5, 12, 8, 10, 11), but
much defaced condition. Used by Kaug. with the preceding hymn, as one of the
catanani (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
|_As to Badarayani, see
BloomfieldJ, as employed in a mahaqdnti called gdndharvi.
hymn
introduction to
40.
Translated: Kuhn, KZ.

Griffith,
180
i.
By
118 (interesting Germanic parallels); Ludwig,
Weber,
xviii.
The comm.
slay
p.
352;
144.
thee of old the Atharvans slew the demons,
Kagyapa
did
xiii.
Bloomfield, 33, 408
herb
by thee
by thee Kanva, Agastya.
explains that one or other of the specified plants, the
sahamand
etc., is
here addressed.
2.
By
we
thee do
expel
(cat)
horned one, drive the demon

'
Drive
'
{ajd) in c
is
the Apsarases, the Gandharvas
make
all
goat-
disappear by [thy] smell.
a play upon the name goat {aja-)
in 'goat-horned.'
The comm.
declares the epithet to be equivalent to visdnin {jOdina pinnatd), and to be given on
account of the shape of the
|_Dhanvantari,
fruit.
p. 23,
Poona
ed.,
gives mesaqriigi
Ppp. has in b cdtaydmasi instead of -make.
and visanikd as synonyms of ajaqrngt.\
Let the Apsarases go to the stream, to the loud (.') down-blowing of

Guggulu, Pila, NaladT, Auksagandhi, PramandanI
so go
away, ye Apsarases ye have been recognized.
3.
the waters
Weber's note and reference to Rumpelstilzchen.J Tdrd in b is rendered " crossing"; but as this sense is found nowhere else, it seems safer to take the word as the
|_See
adjective,
common
logical guess.
later
After
the
comm.
glosses
it
with tdrayitdram, a worthless etymo-
instead of avaqvasam, the
it,
comm. reads iva svasam {=susthu
ndupreranakuqalath yatha), and, strangely enough, Ppp. has the same. As everywhere
else where the word occurs, the mss. vary between gulgttlu and guggulu, and SPP.
reads the former and our edition the latter here the decided majority, with Ppp. and
;
Padas c and d appear to be made up

formed upon odor-names guggulu is fem. to guggulu
the comm., g\vt gulg- (our Bp.H.K. haMC gugg-).

of
'
names
of
Apsarases,
all
certain fragrant plant
'
pramandani is related with pramanda a

ndlada nard
but the
and duksdgandhi means something like ox-smell
bdellium,' and naladi to
'
'
'
'
'
BOOK
37-
iv.
IV.
212
Ppp. reads
them to hepanea homadravyHni five articles of oblation
Most of our mss. accent apsardsas in e, but SPP. reports only one
both editions read apsarasas. The comm. makes a different
of his as doing so
division of the material, reckoning the refrain (our e, f ) as a verse with our 4 a, b, and
SPP. follows the Anukr.
omitting the refrain in 4 (much as it treated 34. 5-7 above)
The comm. reads in f praiibaddhas j prdtithroughout (see under the next verse).
buddha abhiltana is found also as RV. i. 191. s d. Ppp. adds between our d and e
yatrd marly apsv antah : samudre turunyarl iurva^t pundarika (not followed by an
comm.
declares
prabandhint
'
'
in d.
The Anukr.
avasa7ia-%\gxi).
definition of
ought to read jagati instead of
the verse
Lin the prior draft, W. notes the suggestions concerning awaf7ya.f<f; given by
but rejects them. J
and
OB. i. 126 and implying ava = away
490
tristubh.
BR.
'
i.
Where
4.
[are] the aqvatthds, the
thither go away, ye Apsarases
The
division
owing
faulty,
and numbering
isj
vss.
3-5
nyagrodhas, great trees, with crests
ye have been recognized.
our edition of this verse and the two next following
to the unclearness of the mss.
with the Anukr.,

it
in
'
first
used
given by SPP., and our translation follows
is
end with the refrain tdt pare
all
3.
it
|_and
makes
4,
is
with the
this,
The comm.
takes qikhandin as
Where
[are]
what
In Ppp., the place of this verse
and
meaning " peacocks " he quotes TS. iii. 4. 84 to the effect that certain
aqvattha and nyagrodha, are the houses of Gandharvas and Apsarases.
5.
clear
number
'ta- etc.,
needs to be added in our text after qikhancUnali.

taken by the addition reported above, under vs.
is
the correct division, agreeing
trees,
including
your swings, green and whitish; where cymbals [and]
lutes sound together
thither
go away, ye Apsarases
ye have been
recognized.
[_Change the number 4 to
5 at
the end of the
first line
of p. 74 of the edition.J
The
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 haritarjund ghatas karkart asamvadanti.
The first
accent karkaryds as nom. plur.
is
false,
half-verse (13
+ 11
8 + 8)
is
irregular.
Hither hath come this mighty one (vtryavant) of the herbs, of the
6.
plants
let
the goat -horned aratakt, the sharp-horned, push out.
|_Put a simple avasdna-xadixV. in place of the
here as specific
ing
name
of the herb in question
number
5.
Ardtaki seems
but the comm. takes
to be used
as epithet, deriv-
it
from a-ra 'non-giving' with a derivative from at 'go,' and meaning hihsakdn
Ppp. adds two more padas ape 'te 'to 'psaraso gandharvd yatra vo grhdh.
it
uccdtayati !
Of the
7.
testicles, I
hither-dancing, crested Gandharva, Apsaras-lord, I split the
bind fast
(.')
the memt)er.
yami, which SPP. accordingly retains; our emendation to

and because da is not elsewhere used
one might also guess abht yami " attack " the comm. explains
All the mss. read in c dpi
dydmi
is
unsatisfactory, both as regards the sense
with api (neither is/i?)
by apigatam niruddham karomi, which is worthless. The comm. gives "peacock"

as an alternative equivalent of îkhandin with an implied comparison " dancing like a
peacock."
Ppp. begins with iyam vtruc chikh-. \\i the definition of the Anukr.
(8 + 8 12) is right, pada c lacks a syllable.
it
;;
213
Terrible are Indra's missiles {heti), a hundred spears of iron
8.
them
-iv.
IV.
let
37
with
oblation-eating, ax'^â-eating Gandharvas.
him push out the
Half our mss., and the large majority of SPP's, read at the end of this verse rsata
both editions give rsatu, as in the next verse. Avakd is defined as a certain grass-lilce
marsh-plant,
Blyxa octandra, the same with qdivala
should be supposed to eat
it.
He
comm.
or (aivdlaj the
as jaloparisthdh (divalaviêsah, but attempts no explanation of
why
defines
emend
reads in b qataprsils (one feels tempted to
The Anukr.
rather to qatdbhrstis), and in c abhihraddn (for haviraddti).
it
Gandharvas
the
talces
no
notice of the redundant syllable in c (also in 9 c).
Terrible are Indra's missiles, a hundred spears of gold
9.
let
him push out the
with them
oblation-eating, aVa,^-eating Gandharvas.
This very slightly varied repetition of
All the mss. have
wanting in Ppp.
vs. 8 is
rsaiu at the end here.
The
10.
all
dvakd-&^\\vLg ones, scorching,
the piqacds,
All our pada--m%%. read in b
strange that
making
light (?) in the waters
herb, do thou slaughter and overpower.
SPP. gives
in
jyotayamamakan
as a compound, and
both forms of ttxX jyotaya
mdmakan,
it
seems very
as two independent
words, and reports nothing different as found in any of his authorities
it is
perhaps an
Either reading being plainly untranslatable, the rendering given
oversight on his part.
jyotayamdnakan, as the simplest and most probable alteration

mdna by an added -ka occur \_Skt.
Gram. 1222 g, f cf. Bloomfield's note J, one of them (^pravartamdnakd) even in RV.
avakdâm abhi^dco bicchi dydtayanidnakdm : gandharvdn
Ppp. reads as follows
sarvdn osadhe krnu tasvapardyanah j this supports the proposed reading in its most
essential feature, -mdna- for -mama-., and further favors the version of the comm., dyotR., in the Festgruss an Bohtlingk (p. 97), had ingeniously conjectured the
lor jyot-.
implies emendation to
several cases of such expansions of a participle in

;
word as a name for the will-o'-the-wisp, deriving it ixoxt\. jyoiaya mdm 'give me light,'
by an added suffix -aka. The comm. paraphrases by matsambandhino gandharvdn
udakesu prakdqaya. |_Cf. Whitney, Festgruss an Roth, p. 91 also note to ii. 3. i.J
;
One
having
were a dog, one as it were an ape, a boy all hairy
1 1.
become as it were dear to see, the Gandharva fastens upon (sac) women
him we make disappear from here by [our] mighty (virydvant) incantation
as
it
(brdhmati).
In our edition, striyam at the end of d
is
a misprint for striyas, which
all
the mss.
have, with no avasana-xa^xV following, though distinctly called for by the sense, and
therefore supplied
by us Ppp., however, reads striyam, with sajate before it and it

which omission would furnish an excuse for the absence of inter;
omits the last pada, f
punction after striyas.

12.
[their]
Your
wives, verily, are the Apsarases
husbands
run away,
commit
immortal ones
Gandharvas, ye are
fasten not on mortals.
dhdvatdmartydQi) into
dhdTata: martydh, as if the a which follows dhavat- were one of the common prolongations of a final vowel in samhitd ; the comm., however, understands amartydh,
and SPP. admits this by emendation into his pada-XtiA. Ppp. has for c apakramat
All the pada-xm%.
in c the palpable error of dividing
purusdd amartyd, which supports amartyds
in our text.
BOOK
38-
iv.
dvidevatyam.
dnustubham
^. 6-p.j-av.Jagaii ; j. bhurigaiyasli ;
This and the two following hymns are not found
karklpravddds and used
are called
(66. 13) in the
sava
(21.
Griffith,
The
1.
wins
OST.
Muir,
183
i.
it
430
(vss.
hymn
1-4);
Weber,
[_but
Ludwig,
Weber,
Q.
instead of apsards,
as a specialized
name
dhidevatdm apsarojattyam.
'dbhedanam kurvattm, as if
game
the prosperity of kine, and also
in his note to verse 7,
p.
454;
Grill,
71
(vss. 1-4),
xviii. 147.
up-shooting, all-conquering, successfully-playing Apsaras, that
The form apsara,

regards
v.
the winnings in the pool
(kr)
rite for
Verses 5-7
|_As to Badarayani, see introd. to h. 40.J
suggests a connection J.
Translated:
1) in
(doubtless
it
karkt as sava; and they are reckoned (19. i, note)

The comm. attempts no explanation of the mutual relation of
the two apparently unconnected parts of the
140
Kauq. uses
Paipp.
sacrifices, with a
pustika jnantras.
to ih&
in
four verses) in a ceremony (41. 13) for success in gambling.
first
6. tristubh ;
anustubgarbhd purauparistdjjyotismatijagati.^
7, j-flz/.j-/.
only the
214
For luck in gambling: by aid of an Apsaras.
38.
[BSdardyani.
IV.
gldha)
is
that Apsaras
used throughout this
I call
hymn
on here.
comm.
the
Apsaras in this character or oflSce dyutakriyaUdbhindatlm is paraphrased by panabandhena dhanasyo
it
for the
were the causative
The
participle.
technical terms of
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 thus grhyaie panabandhena kalpyata iti dyiitakriyajeyo (mss.
-jayo) 'rtho glahah.
the
are only doubtfully translated, our
The
2.
distributing
(vi-ci),
on-strewing
{d-kir),
Apsaras, that seizes {grah) the winnings in the pool
The comm.
explains the
and "
winning from the pool
first
let
I call
two epithets respectively by " collecting " (taking vi as
(? dj/a),
trying to gain
let her,
(?)
taking to herself the

for us the winnings,
Q prahd) by magic (mayd) let her come

them not conquer from us this riches.
obtain the stake
milk
that Apsaras
scattering."
She who dances about with the dice
3.
on here.
intensive)
successfully-playing
to us rich in
The wholly anomalous sisati in c is here translated, in accordance with the current
it, as somehow coming from the root san or sa î.e., as if it were for
understanding of
the normal si-sd-s-att
considering that the consonant of the root sd happens to coincide
with the sibilant which

sfsdnt
sd;
siksant
instead (esanil
as
is
characteristic of the desiderative,
sah (Ski. Cram.
= avafesayan/i).
=ddadkdnd:
false
The
a),
so SPP's K. reads), and in d
etymology and worthless interpretation).
samkhydntd aksavifesdh.
He
we might be tempted
to put
but for the accent J the comm. reads

comm. further has in b ddadhanas (explained
1030
prahdn {= prahantavyan aksdn: a
He
explains ayds as ekddayah panca-
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 discordance in regard to the verse-division, and some of them agree with the comm. |_Our
;
W's Index Verborum,

residuum " of AV. material.J
sisait appears in
p. 382, at the
very end of the "unclassified
215
-iv.
IV.
38
4. She who delights {pra-miid) in the dice (aksd), bringing {i>/ir) pain
and anger
the rejoicing, the dehghting one that Apsaras I call on here.
end of b, read by all the mss. and by

The
the comm., and retained by SPP., and the emendation instead in a \a ya ksi!su pramddaie, which is metrically better, makes better connection, and has the support of the
translation implies retention of blbhratt at
'
comm., with one

except by K.
who
|_or
twoj of SPP's
follows Sayana,"
SPP's note
authorities.
is
to blbhratt,
unintelligible, since the latter
"so read
has also btbhratl.
|_Delete the accent-mark under huve.\
They who
5.
go about after
from afar
bull
(f.)
him come unto
let
go about (sam-car) ziter the rays of the sun, or who
beams {mdrtci);
moves around {pari-i)
[its]
us,
of
whom
at
once
Q vdjimvant)
the mighty
all
the worlds, defending
enjoying this libation, together with the atmos-
phere, he the mighty one.

comm., the " they who " and " of whom " in a and c are the Apsahim the tie of connection between the two divisions of
and vajini is the dawn, and iidjinlvant the sun all of which is very ques-
According
to the
rases, this being apparently to
the
hymn
SPP. reads
A paryditi, 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 sdrvan unassimilated before
lokdn, for the wholly insufficient reason that nearly all his mss. so read the point is one
tionable, at least.
in
by the prescriptions of general grammar and of the Prat.,

The passage is even one of those quoted
without heed to the carelessness of scribes.
under Prat. ii.3S as an example of assimilation. The metrical definition of the Anukr.
the verse (i2 + ii 12 + 11 ii+ii =68) should be
is inaccurate, and perhaps corrupt
it is not bhurij j and for aiyasti the
specified as of 6 padas and 3 avasdnas, like vs. 3
LLondon, not the Berlin ms.J xe.dA& jagatyasti. \Ota is tempted to suspect the syllable
sam- in a. Vxoviwmct. yasarsabhd in C.J
that requires to be regulated
6.
Together with the atmosphere,

calf, O vigorous one (vdjin)
the karki
for thee;
come hitherward
O
;
mighty one
defend thou here
here are abundant drops {stokd)
karki ; here be thy mind.
this is thy
The comm. reads in a vdjvilvdn, as in 5 f in b he has karktn vatsdn (and one of

SPP's mss. gives karkin) and, in d, namas instead of manas, and SPP. reports three
The comm. explains karki as karkavarna
of his four pada-mss. as also having ndmas.
or fubhra.
The minor Pet. Lex. suggests the emendation of vatsam to vaâm in this
verse and the next.
Three of SPP's mss. and one of ours (O.) separate karki ihd in
samhild in d. The Anukr. ignores the deficiency of a syllable in b.
;
7.
karki
Together with the atmosphere, O mighty one defend thou here the
this is the pen
calf, O vigorous one
this is fodder
here we bind
;
(ni-bandh) the calf
The comm.,
vatsdn
in
according to
name we master you
hail
with one of SPP's oral authorities, has again vatsdn
in b,
and also
Kaug. (21. 11) quotes c and d, with the

the comm. |_KegavaJ explains that a rope is to be
d (this time, with our P.M.W.E.).
direction to
do " as directed
prepared with twelve
ties
in the text ";
(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 karkya(h') vatsan in 6 b and 7 b
BOOK
38-
iv.
(thus
filling
IV.
The
out the meter).
2l6
mss. add (as directed by the Anukr.) a second avasana-
SPP. retains it. The verse (11 + 10:8 + 8: 10 = 47) falls

a full yaâ/J" by the amount of the deficiency in b. [_! think karky'iis, as a
but karkyas, pronounced
sing, fem., ought to be oxytone (JAOS. x. 385)
sign after badhniniah, and

short of
genitive
karklo, might be better.J
For various blessings.
39.
\Angiras.*
dafarcam.
ndnddevatyam
samnatyatn.
pdiiktam
This prose-hymn (the two concluding verses metrical)

A similar passage is found in TS. (vii. 5.23).
in
Paipp.
in
\\-\t
the
parvan
samnati
sacrifices (5.8) with the
same ceremonies with two
i, ^,
^,
^.
j-p.mahdbrhatt
sathstdrapahkti ; 9, 10. tristubhi\
2, 4, 6, 8.
so-called
is,
offerings,
ptirastdddhomas
as already noted, wanting
The hymn
and
(3.
is used by Kau?.
9 and 10 earlier in
vss.
16)
also the
hymn
again
Verse 9 appears in Vait. (8. 11) in the

with an offering by the adhvaryu. * LThe Anukr. gives Brahman as
in the rites (59. i6) for satisfaction of desires.
cdturmasya
rites,
the rsi of 9 and 10. J
Translated:
On
1.
{rdh)
GriflSth,
i.
184; Weber,
xviii.
150.
the earth they paid reverence {sam-nam) to Agni; he throve
as on earth they paid reverence to Agni, so let the reverencers pay
reverence to me.
agndye sdm anamat prthivyai sdm anamad ydtha
samdnamad evdm mdhyam bhadrah sdmnatayah sdm namantu.
The comm. explains sdm anaman by sarvdni bhiitdni sathnatdni upasannani bhavanti,
The metrical
and samndmas by abhilasitaphalasya samnatayah satnpraptayah.
The TS.
version reads thus
'gnih prthivya (!)
definitions of the
Anukr. for
the odd verses vary from 34 to 37

[_We might have expected the epithet tryavasSna
1-8 are of no value
vss.
and the even from 38 to 40.

(j-av.) to be applied to the even.J
syllables,
2.
calf,
Earth
milch-cow
[is]
milk for
me
food
of her
[is]
calf
with Agni as
let her,
refreshment, [my] desire,
(//),
progeny, prosperity, wealth
Agni
life-time
first,
hail
There is in TS. nothing to correspond to our vss. 2, 4, 6, 8. Our edition combines

ayus pr-, because required by Prat. ii. 75 but the mss., except one of SPP's, have
ayuh pr-, which SPP. retains.
;
3.
In the atmosphere they paid reverence to
the atmosphere they paid reverence to Vayu, so
Vayu
he throve; as
in
the reverencers pay
let
reverence to me.
TS. has a corresponding passage,
4.
Vayu
The atmosphere
as calf, milk for
The comm. has tasya
'
is
me
of
in the
milch-cow
form as given above.

;
of her
Vayu
is
calf
let her,
with
etc. etc.
it (i.e.
the atmosphere),' instead of tasyds.
In the sky they paid reverence to Aditya; he throve; as in the sky

5.
they paid reverence to Aditya, so let the reverencers pay reverence to me.
The corresponding TS. passage has
sfirya instead of aditya.
217
The sky
6.
me
as calf, milk for

Lin the
milch-cow
is
Aditya
of her
calf
is
let her,
with Aditya
etc. etc.
as in the quarters they paid reverence to the
pay reverence
moon
{candrd)
moon, so
it
throve
the reverencers
let
me.
to
moon
In TS., the asterisms {ndksatra) are here connected with the
Varuna with the
follow similar passages respecting
and there
waters, and several other divinities.
The quarters are milch-cows of them

moon as calf, milk for me etc. etc.
8.
39
edition, sd is misprinted for ja.J
In the quarters they paid reverence to the
7.
-iv.
IV.
the
moon
is calf;
let
them,
with the
Both editions read duham

nearly
the mss.
all
been adopted
That
us not
let
is (a),
mdnasd in
read
'Agni
c,
comm.
the
(^
to
have
is
son of the seers, protector
jire,
continually to be found in the
fire.'
offering
Three of SPP's authorities
thus ridding the verse of an objectionable repetition
= ma
make
falsely the share of the gods.
comm.
In d our edition has
also has.
pada-va%%. (which read karinaabhdgdm)
o\xx
duhram, which ought
with homage-paying, with homage,
make
give ndmasd, which the
but both editions
karmabhdg&m, following
but SPP. has correctly, with his mss. and
karsmd), karma bhdgdm.
More
or less of the verse
is
found
in
4) only a, b, ending b with abhtâstipava ; in MS.

2.7), with adhirajd esdh at end of b, a wholly different c, and, for d, ma dcvanaiii
several other texts

(i.
entered into the
{car),
against imprecation
to thee
true reading,
in our text.
Agni moves
9.
in this verse, as in vss. 2, 4, 6, following the authority of
H.D. have the
only our
thus, in
yuyupama bhdgadheyam ;
VS.
(v.
MB.
12), only a, b, with b ending as in MS. in TS.

MS., c beginning with svdhdkftya brdhmand,
and d ending with mithuya kar blidgadhfyam j in TB. (ii. 7. 15'), the whole, beginning
with vydghrb 'ydm agndi't car-, and ending b with -pa aydm, its c and d agreeing
throughout with ours; in AQS. (viii. 14.4), the whole, but ending b* like MS. and TS.,
and having for c, d tasmdi juhomi havisd ghrtena ind devdndm momuhad bhdgadhe('3- 7^)) the
yam j
yuyavad
for
12-1-11= 44)
like
momuhad and
|_See Bloomfield's discussion of
(lo + ii
is irregular,
tndm
mithuya kr,
(unless
is
slip of
ZDMG.
Roth's pen) 7ndm for
xlviii.
but the Anukr. takes no notice of
it.
The meter
556.J
* [The Calcutta
has aviraja esah, misprint for adhi-.\
ed.
Purified with the heart, with the mind,
10.
the ways {yaytina),

I
(ii. 2.
Ppp., the whole verse, just as in A^S., except that a ends wK'Ca pravistd and
|_in
that d has
md\.
in
whole verse, b ending
make
offering
Pa/dm
in
god
Jatavedas
seven mouths are thine,
do thou enjoy the
knowing
Jatavedas
to
all
them
oblation.
havydm in d compare RV. iv. 58. 6 b, antdr hrda

The pada-text makes one of its frequent blunders by resolving
a can only qualify
mdnasd piiydmdndh.
in c
saptasydni into saptd : asydni instead of into saptd : dsyhni, the designation of the
accent in satnhiid being the same in both cases, according to
its
usual method.
SPP.
accepts the blunder, reading asydni.

It is
impossible to see
the hymn.
why
these two concluding verses should have been added to
BOOK
40-
iv.
2l8
Against enemies from the different quarters.
40.
[f/fr3.
THE ATHARVA-VEDA-SANIHITA.
IV.
* irtydpratiharanam.
bahudevatyam.
traistubham
2,8. jagati
puro tifakvari
(8.
pddayuj).^
Not found
and Ap^S.
in Paipp.
(vi. 18. 3).
Somewhat similar formulas

Used in Kau^., with ii. 1 1 etc.,
for the counteraction of witchcraft (39. 7),
in
and reckoned
TB.
in
(iii.
11.5)
the preparation of holy water
to the
kriyapratiharana gana
* |_The Berlin ms. of the Anukr. adds the expected astarcam.
note).
(ib.,
met with
are
Weber,
in
a footnote, p. 152, says that the remarks of the Anukr. on vs. 8 suggest that the author
Anukr. was a Vedantist.
of the
Hence
of
attribution
his
hymns 37 and 38
to
Badarayani.J
Translated
Griffith,
185
i.
They who make
away
Pratisara, the
xviii.
152.
offering from in front,
the eastern quarter vex us

(vyath)
Weber,
having come upon
Jatavedas, [who] from
(r)
Agni,
comm.
says,
other texts reads thus
abhicarikatii karma
The analogous formula in the
They who make
The
1
verses have slight metrical irregularities which are ignored
other texts
offering from the right,
the southern quarter vex us
P-
agnhh sd di<;am deiidth devdtanain

TB. ApQS. omits diqam devdm devdtanam).
praci dig agnir devdta
rcchatu yd mat 'tdsydi digd 'bhidasati (so
2.
them stagger
means pratimukhath nivartata
^nena ; zxA juhvati means hotnetia 'sman abhicaranti.
The
let
smite them back with the reverter (prattsard).
make Indra
by the Anukr.
having come upon Yama,
the
god of the southern
quarter.
let
them
etc. etc.
Weber's
[_See
note,
53-
3.
They who make
offering from behind,
western quarter vex us
The
4.
other texts say
Soma
They who make

all
Jatavedas, [who] from the
all
in this verse
Varuna
are the divinities invoked for the northern quarter.
5.
both editions emend to sSmani.
They who make
etc. etc.
let
them
etc. etc.
but three of SPP's) strangely accent
somdm
fixed quarter vex us
them
having come upon Soma,
the mss. (all ours save O.Op.

;
let
instead of Varuna.
offering from above,
northern quarter vex us

Nearly
having come upon Varuna,
offering from below,
In the other texts, Mitra and
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 " {vigata

other texts take no notice of such a quarter.
adhvano yasyam).
The
219
7.
They who make
offering from aloft,
8.
40
upward quarter vex us having come upon Surya,

The
-iv.
IV.
them
let
etc. etc.
other texts associate Brhaspati with this quarter.
They who make
quarters,
offering from the intermediate directions of the
upon the brahman,
let
them
all
the quarters vex us
Several of our mss. accent digbhyd 'bhidas-.
responds to
having come
etc. etc.
The
other texts have nothing that cor-
this verse.
This, the eighth and concluding

the quotation from the old Anukr.
Here ends
is
anwvaka
of the book, has 5
saptadaâ 'ntyah, to which
hymns and 47
is
verses
added sadarcavac
ca.
prapdthaka.
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
also the nvoAi
Book V.
book is made up of thirty-one hymns, divided into
six anuvaM-groups, with five hymns in each group save the
The Old Anukramani appears
fourth, which has six hymns.
LThe
fifth
60 verses as the norm of an anuvaka. The number

The Major
in each hymn ranges from 8 to 18.
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!). In*fact,
to take
of verses
There are in
this
2426533321
book,
The
10
12
11
13
14
15
18
17
hymns,
verses.
book has been translated by Weber, Indische Siudien,

This is the first book to which
vol. xviii. (1898), pages 154-288.
the native commentary is missing.J
entire
\Brkaddiva Atharuan.
navakam.
7.
Mystic.
vdrunam.
trdistubham: J.
virdj ; 9. 3-av. 6-p.
(?)
fiaribrhati tristubh
atyasti.']
Found also in Paipp. vi. Much and variously used by Kaug., 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. l) for welfare, while h)rmns i to 3
(and
V.
(with
1.3 separately) are reckoned L19. i, note J to the pustika mantras j vs. I alone
17 and another) appears in a ceremony (35. 12) against abortion; vss. 2-9, in
vi.
one (35. 13
in a
ff.)
for good-fortune in regard
(34.20) for winning a husband;
harmony;
vs. 6, in
of the
and again
ances
fire,
by jambhaj
for the benefit of a person seized
charm (21.12)
vs.
(with
to
iii.
vs. 3 is further applied
clothing, vs. 4, in a women's rite
30, vi. 64, etc.) in a rite (12.5) for
the nuptial ceremonies (76. 21), on marking seven lines to the north
(79. i), with
an offering at the beginning of the fourth-day observ-
12) for one in misery (amati), giving him a portion,

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
;
vs. 7, in a
and again,
remedial
rite (28.
in the
(21. 17) in the last-mentioned ceremony.
The hymn
is
intentionally
and most successfully obscure, and the translation given
in great part mechanical, not professing
probable that the text

also that the lines are
Translated
is
real understanding of the sense.
considerably corrupted
more or
Ludwig,
any
p.
394
less disconnected,
;
Griffith,
i.
187
220
It is
is
very
and one cannot avoid the impression

and artificially combined.
Weber,
xviii.
157.
221
He who came
1.
()
to (d-bhii) the
rdhanmantra), of immortal
unharmed
The
increasing, of good birth, of
Trita
the maintainer main-
neuter).
{(rt,
Pet. Lexx. render
fdhanmantra by
Ahe
guished meditation."
dAahiva.
(yoni) with a special sacred text
(-dsu),
shining like the days
spirit,
tained three
womb
spirit
-v.
V.
" lacking speech "
'va (p. dhaoiva)
Ppp. puts sujanma
in
b before vardhamanas.
mss. (Bp.p.m.P.M.W.) read trtds in d.
The
last
Ludwig, by " of
distin-
perhaps rather to be understood as
is
pada
is
As
elsewhere, part of our
two syllables
Anukr.
short, the
taking no notice of the deficiency.
He who
2.
attained to {d-sad) the ordinances (dhdrman)
first
makes
many wondrous forms; eager Q dhdsyj'i) he first entered

womb {yoni), he who understood (a-cit) speech unspoken.
thence
In b the translation follows Ppp., which reads krnute for -use

ent C,ya( ca yonim
He who
3.
prathamd "viveqa; and
left (lic) [his]
body
it
Ppp. also has a
the
differ-
ends d with anncitdth jigdya.
to thy heat {qoka), flows the gold
[men] are bright (f) after; there they (two) assume

names let the clans (^^/f) send garments for us.
(dJia)
his
immortal
The
first
pada might equally mean "he who
thy body (self) to the heat."
left
ksdrat might equally be pres. pple. qualifying hiranyam.
asme instead
P.M.W. have asmdl, but
the reading
for e),
asmdl ; nearly
of
all
the mss. have the former (p.
and our understanding of the sense is too defective

In c, Ppp. reads atra dadhrse 'mrt-.
to justify
emendations
The Kaug.
appears to be derived only from the occurrence of vdstrani
in d.
4.
When
The
5.
Ppp.,
use of the verse
these formerly went further forth, approaching each unfading
the poet
of the dry (.' ^sd), the two licking mothers

send for the sister {jami) a capable (dhiiryd) spouse.
P.M.
asmd Uij
doubtless only by the not infrequent error of substituting di
however, has asmi.
seat
In b,
In d the translation assumes
translation
is,
do ye (two)
None of LourJ mss. accent gus

one (T.) combines -nto 'jurydm in b.
of course, simple nonsense.
tlzz^xA purvydm before
it
This great homage,
make with poesy
{kdvyd)
verily, to thee,
;
when the two
in
broad-going one, do
(m.),
I a poet
going united (samydnc)
against the earth (ksd), [then] increase here the (two) great bank-wheeled
{}
rod/iacakrd) ones
(f.).
" Bank-wheeled,"
rolling
on between their banks. Tdi in our text (beginning of c)

4 determines ii. 97 determines sii; vavrdhite (p. vav-)
The Kaug. use of the verse seems suggested simply by samydncdu. The
is
a misprint ior ydt.
is
by
iii.
13.
i.e.
Prat.
irregular verse (9-t-ii
iii.
= 43) is very imperfectly defined by the Anukr. |_The

here in disorder: and perhaps we ought to r^diA puro-brhatt
11-1-12
London ms. of the Anukr.
is
for pard-.\
Seven bourns (niarydda) did the poets fashion

verily went one distressed in the nest of the nearest
6.
(?dyu) stood the
pillar
the supports (dhartind).
unto one of these
(zipantd)
community
(skambhd), at the release {yisargd) of the roads, in
V.
BOOK
1-
V.
222
The verse is a RV. one, from a mystic and obscure liymn (x. 5.6); RV.
^kam in b, and in c accents upamdsya nidd, whicli alone is acceptable
;
give iipamasya, wliich our edition follows

accent, which
we emended
and
Ppp. gives
to nidd.
in
puts id after
b tasam anekam, and omits, probably
The life of mankind is compared to a racegods have marked many (seven) stations; each generation (yuga)
by an
oversight, the second half-verse.
track,
on which the
"
reaches only one such goal, getting as far as the place where the next begins
there
its
R.
road terminates."
Also, of immortal
7.
our mss.
all
save one (D.) read nide without
all
vowed
spirit,
{} vrdta), I
go performing;
tdt) with kine (} suniddgii)
spirit,
and either the
of the body then (1

mighty one {qakrd) assigns treasure, or as the oblation-giver pursues
soul,
{} sac)
with refreshment.
This verse and

tures of the
vs. 5 [_4
?J
are the most utterly hopeless of the
For
"erf rent gegangen."
Va
b,
in c in
our text
syllable of being a full tristubh,
fakrds or rdtnam as
the conjec-
of the chief
|_A barytone
vrdta
is
(.')
The
verse lacks only one
may
either
unknown elsewhere.J
Id) father for dominion
(.'
bourn
thy shapes (visthd)
a misprint for va.
is
and that deficiency might be made up by reading
trisyllabic.
Also son prays
8.
hymn even
Ludwig renders sumddgu by

Ppp. reads asuras pittas svadhaya samadgu ; in c, vd
comm. respecting them would be welcome.
jyestho ratnd.
him
they see now,
they called for well-being
Varuna, those that are
mayest thou make wondrous forms of the one much
rolling hither.
The translation implies emendation in b to the com-po\xTiA jyesthdmaryadam,* i.e. 'him

who has received the best domain.' In d our avdrvrtatas is for the -rvrat- of all the
mss. it can hardly be that the text of this pada is not further corrupt.
The verbs in
;
d are augmentless forms, and may, of course, be rendered
indicatively.
Ppp- begins
putro vd yat pit-, and ends b with svasti. The Kaug. 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 yaâ/f. |_No ms. has -dd>n.\
C,
the verse
9.
\)\'Ca
Half with half milk thou mixest
increasest [thy]
vehemence
companion, Varuna,
lively
(.-').
{isird)
forms have we spoken for him
{^.
pre)
We have
with
son of Aditi
the
half,
Asura
(.'),
thou
increased the helpful {gagntiya)

;
poet-praised wondrous
(two) firmaments {rddasi) of true
speech.
This translation implies several emendations (or, at least, alterations) in b, (tismam,
which Ppp. has, instead of the vocative gusma, and asura, again with Ppp. (perhaps
better amiira * not foolish ? cf. 1 1 5, below) in c, dvlvrdhdttia, which also Ppp. gives,
:
'
'
while one or two of our mss. offer dvivrdhdma (D.) and
ought
to
avivrdhdma (Kp.). In f
in such cases, mark the
be accented dvocdinaj the pada-m%^., as elsewhere
pada-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,

and -vdcau at the end. The verse (i i -M i 1 1 + 1 1 10 (9 ?)+ 1 1 =65 [64 ?])
more nearly an asH than an atyasti. * This is given by some of SPP's authorities. J
aditer in
is
d,
223
Mystic.
2.
[Brhaddiva Atharvan.
Found
also in Paipp. v.
It is a
under
19. 1, note, see above,
(59. 17), with worship of Indra
vs. 3, in
irdistubham
vdrunant.
RV. hymn
h.
The
g.
bhurik pardtijdgald.']
and the
three verses occur
first
predecessor in Kaug. 15.

vii. i,
in
and
22.
kamya
vi.
13 in a battle-rite (15.6)
rite
various verses appear also as follows
with
vs. 4,
its
further applied, with
and Agni.
for prosperity (21. 21)
rite
it is
120)
(x.
in other texts.
and
navakam.
-V. 2
V.
vs. 5 in
a similar rite (15. 8) vs. 6, in another (15. 9), and yet again, with vi. 1 25, and vii. 3 etc.,
as the king and his charioteer mount a new chartot (15. 11); vs. 7, next after vs. 3
(2 1 23), with the holding of a light on the summit of an ant-hill and vs. 8 in a
;
women's
L34. 21J, next after

texts quoted in them.
rite
RV.
Translated: by the
That
1.
1.4
v.
translators;
and
when
RV.
Griffith,
having no relation
189; Weber,
i.
xviii.
to the
164.
was the chief among beings whence was born the
verily
formidable one, of bright manliness

foes,
uses,
all artificial
as soon as born, he dissolves [his]
aids (tima) revel after him.
all [his]
dnu ydth vifve mddanty umah, and all the other texts (SV. ii. 833;
AA. 3.4) agree with it. The Anukr. ignores the considerable metrical
reads in d
VS.xxxiii. 80
i.
irregularities.
2.
much
Increasing with might {(dvas), he of
force, a foe, assigns (d/id)
fear to the barbarian, winning
(n.)
both what breathes not out and what
brought forward
(n.),
they resound together for thee in the
breathes out
revelings.
Sense and connection are extremely obscure
above) agree throughout.
is
(with Grassmann) rendered as

3.
thee
In
[thine] aids
sweet
mayest thou
RV.
differs only
4.
If
ii.
it
when they
abundantly,
skill
unite thou with sweet (svddu) what
fight against
throughout
it
the texts (SV.
all
ii.
834 AA. as
Sdsni in c
;
-ti.
were sdsnis.
is
yonder honey with honey
by reading vrHjanii v^ve
(as above) agree with
dta a su, and ends

Ved. Stud.
if it
they mingle
become
but
Prdbhrta., of course, might be loc. sing, of
at
more
thrice
sweeter than
{rnddhii).
and SV. (ii. 835) and AA.

TS. (iii. 5. 10') begins d with
end of a
as does also Ppp.
viiXhyodhi, which looks like a
twice,
original reading.
|_Cf.
Geldner,
lo.J
now
after thee that conquerest riches in contest after contest
{rdna) the devout ones (viprd)
extend thou what
revel,
more
forcible,
vehement one,
stanch; let not the ill-conditioned Kagokas
is
damage
thee.
RV.
begins a with
iti
dhrsno for fusmin, and

durevd ydtudhindh.
5.
By
thee do
cid did tva, and b with mdde-made ; in c
at the
we
it
reads (with Ppp.)
end of the verse yatudhand durdvdhj Ppp. has instead
prevail in the contests, looking forward to
many
V.
BOOK
2-
V.
things to be fought [for]
stir
up thy weapons with
224
spells [vdcas)
sharpen up thy powers {vdyas) with incantation {brahman).
RV. and Ppp. have no
Thou
6.
variants.
down
didst set that
lower and the higher,
in the
abode (durond) thou didst aid with aid
moving mother; from
it
RV. and Ppp. put the

dvaram pdrath ca, and,
for
c,
furuiti: a quite
but
little less
different,
send ye
many
verse after our

d,
most active
of
Praise thou fully,
much
Ppp. has no variants
7.
RV. reads
in
a maidra sthdpayase jigatnu dta inosi kdrvard
obscure version of the text
" Indra checks the
R.
summit, the many-tracked,
skilful
{}
rbhvan),
Aptyas may he look on with might, he

may he overpower the counterpart of the earth.
Aptya
{ind)
force
what
exploits.
revolution of the sky, in order to gain time for his deeds."

7.
in
cause ye to stand there the
of the
The R V. version is different throughout stusdyyam puruvdrpasam rbhvam indtamant

Sptydm dptyandm : a darsate (dvasa sapid daniin prd sdksate pratiinatidni bhuri ; 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 Sptydm in b O. is our only ms.
The verse is far too irregular to be let pass as merely a tristubh.
that reads dptydm.
:
These incantations {brdhman) may Brihaddiva, foremost heaven-
8.
winner, make, a strain {gusd) for Indra

great
{gotrd)
stall
The
fourth pada
is
may
attempted to be rendered
plainly a gross corruption of the

also before
it
he
an autocrat, over the
rules,
RV.
(p. svahosa/t) is
from our
literally
text: diirag ca vtqvd avrtiod
prescribed by Prat.
ii.
send
all.
although this
text,
dpa
(i*)
is
RV. has
siiah.
Ppp. agrees with RV. through-
svarajas, and in a vivakii for krnavat.
Svarsas
out.
he, quick [1 ttira), rich in fervor,
49.
So hath the great Brihaddiva Atharvan spoken of his own self

Indra; the two blameless, mother-growing sisters
[men]
both impel them with might (gdvas) and increase them.
9.
{taiiU) [as of]
The second
half-verse
instead of duals in
agrees with
others,
RV.
c,
but in b
mdtaribhvar-
3.
seems again a corruption of the RV. version, which has plurals
and omits the meter-disturbing ene

in c
it
all
has tanum for tattvam.

the mss. have
To various gods
it.
(p.
Our
|_The vs.
for protection
is
ene Ui) in
d.
Ppp. again
text should give, with the
svaraj rather than bhurij.\
and
blessings.
\Brhaddiva Atharvan.
ekddafakam. dgneyam: i,2. agnim astdut ; 3,4. devdn ; j. dravinodddiprdrthanam ; 6,g,io.vdifvadevi; y. sduntt ; 8,iT. dindrt. trdistubham : z. bhurij
10. virddjagati.^
Found
X.
also in Paipp. v. (in the verse-order 1-6, 8, 9, 11, 7, 10).
128 (which has the verse-order
to eleven
which
RV.
is
verses, including this last, are
ants, in
It is
a RV. hymn,
changed
by the expansion of vs. 5 into two, and by the addition at the end of a verse
found also in the RV. mss., but not as an acknowledged part of the text. The
I, 3, 5, 4, 6, 2, 9, 8,
TS.
iv. 7. l4'-4.
10), with its nine verses
found in their RV. order, and with unimportant vari-
225
The hymn is variously employed by Kau^.

vow; in rites (12.10) for glory;
reckoned
pustika mantras,
in the Jiarvan sacrifices (i. 33), at enter-
ing on the
-V. 3
V.
in
one for prosperity (22. 14; and
it
is
one for avoidance of quarrels (38. 26

so Keg.), with tying on an amulet of a kind of rope and in a witchcraft process (49. i j)
to ihe
19.
note)
I,
in
enemy;
against an
In Vait.,
further, vs. 11, with
parvati
in the
three sacrificial
sacrifices,
fires (i. 12)
and
vii.
86 and 91,
in the
indramahotsava (140.6).
(or vs. i) accompanies the addition of fuel to the
it
1-4 the propitiation of the gods on commencing
vss.
sacrifice (i. 14).
Translated
by the RV.
translators
Be splendor mine,
The
2.
MS.
other texts (with
let
may we conquer
xezA prathema iox pusema
i.
Griffith,
i.
192
Weber,
xviii.
172.
Agni, in rival invocations {vihavd)
kindling thee, adorn ourselves
thee as overseer
and
4. i)
the four directions bowr
to-
may v^&,
me with
;
the fighters.
have no variants
Ppp. appears
in this verse.
to
in b.
Agni, pushing back the fury of our adversaries, do thou, our
keeper {gopd), protect us about on
go away downwards
awaking be lost.
all
sides; let our abusers (durasyu)
among themselves
(atnd) let the intent of
them
ddabdho gopah pdri pahi nas tvdm : pratydttco

and TS. has the same. But TS. also reads agnis at the
beginning, purdstdt for pdresdm in a, and prabudhd in d.
Ppp. has prabudha for
nivdtd in c, and, for d, fnamlsam cittam bahudhd vi na^yatii. The verse is properly
RV's version of b,
yantu nigutah punas
c reads thus*
t^ j
svaraj, b as well as c heXngjagatt.

3.
Let
the gods be at
all
Vishnu, Agni
blow
indrdvantas
4.
me
(pf() for
RV. reads
at the
in b,
Let what
separate call
the
Maruts with Indra,

let the wind
;
unto this desire.
end
and
Mme asm/n, and
in c,
make make
sacrifices I
the gods defend
me
Ppp. agrees with
strangely enough, uru
design be realized (satyd)

all
my
gopaA.j
the broad-spaced atmosphere be mine
let
[^Correct gapa/t to
let
me
not
gopdm,
it,
also
sacrifice for
fall
TS.
TS. has further
as two separate words.
into (ni-ga)
me
any
let
my
mind's
sin soever
let
here.
RV. and TS. read yajantu and havya

vocaid nah (but TS. me).
(for ista) in a, and, for d, vlqve devdso ddhi

Ppp. agrees with our text except for ending with tndm iha.
On me let the gods bestow {d-yaj) property; with me be blessing

{dgis), with me divine invocation
may the divine invokers {/wtat) win that
5.
for us
may we be unharmed
RV. has
with our
self (tantl), rich in heroes.
ddivya hdtdro vanusanta purve ; and TS. the same, except Mtdrd
and vanisanta. One or two of our mss. (Bp.H.) read sanisant in c. Ppp. begins a
with mahyam, and has mama for tnayi both times in b.
6.
Ye
for c
six divine
revel here
wrong that
let
is
wide ones, make wide [space] for us
not a portent find us, nor an imprecation
hateful find us.
all
let
ye gods,
not the
BOOK
3-
V.
V.
226
the latter
first half-verse is RV. material, forming its vs. 5 with our 7 c, d
we have had already as i. 20. c, d. RV. and TS. begin with devis, and end
b with virayadhvam ; and TS. oddly combines sadtirvis 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 naK), so that it is more probably to be
regarded as the AV. reading. Ppp. gives uru nas kardtha; it has the second halfSome of our mss. accent tcrvis in a (Bp.P.M.K.), and some
verse of the other texts.
Only the
half-Verse
accent devasas in b (P.M.).
Ye
7.
three goddesses, grant {yam) us great protection, what
perous {pustd) for our progeny and for ourselves

deserted
hater,
by progeny nor selves

king Soma.
{ltd)
let
us not be
All the mss. accent at the beginning tisrds; our text
[tanti)
made
emends
let
pros-
is
us not be
subject to the
to Usras.
The second
b to make one verse in RV. and TS. and

For the present verse,
also in Ppp., which has the variant dhanena for tanubhis in c.
only
reading
me
for
nas
half
with
our
text,
j for second half it
agrees
in
the
first
Ppp.
above noted, goes with our 6
half-verse, as
has
Anukr. ignores the extra syllable
Let the
8.
much
food
ksatrath prta jdnatv asmdt.
do not abandon
The
in a.
bull (ntahisd) of
{-ksii), [he]
wide expanse grant us protection, having

do thou be
the much-invoked in this invocation
gracious unto our progeny,

not,
sammanaso jusantdm pitryatk
nidih -visas
a,
thou of the bay horses
Indra,
harm us
us.
RV. and TS. rt&A yamsad at end of a, and tnrdaya at end of c (also our O.) at end
In d the /a^/a-text has
of b, RV. and Ppp. have -ksuh, while TS. agrees with our text.
The Anukr. takes no notice of the two redundant syllables in a.
ririsah, by Prat. iv. 86.
;
The
9.
Creator (dhatdr), the disposer {vidhdtdr), he
god Savitar, overpowerer of hostile
the A9vins
let
who is lord of
plotters, the Adityas, the
being,
Rudras, both
the gods protect the sacrificer from perdition {nirrtkd).
RV. and TS. read dhdtfnam for vidhdta in a, and nyarthat at the end, and have
imam yajndm a^vino 'bha bfhaspdtir j in b, RV. has devdm trdtaram, and TS. d.
for c
abhimdtisaham [_RV. -hdm\. Ppp. has vidharid in a, savitS

and brhaspatir indragni aqvinobhd for c. The combination yds pdtir
by Prat. ii. 70. The ^rtâ-text reads abhimdii-sahdh in b.
The verse (12-I-1 1
savitaravt, followed by
devo 'bhimin a is
9-I-1
in b,
=43)
is
much
They
10.
too irregular to be passed simply as a tristubh.
.-"
uparisprg),
The
away
that are our rivals
do we beat {bddh) them down
have made our over-king a stern corrector.
other texts have tan for enan at end of
udsavo rudra dditya uparispf<;am tnd, which
cittdram in
throughout.
d.
And
b,
asmdkam
and akran
makes
VS., which also has the verse
Ppp. presents instead a verse which
before the verse corresponding to our
jetave
be they; with Indra and Agni
the Adityas, the Rudras, sky-reaching
1 1
is
at
end of
better sense
d,
and, for
c,
they also accent
(xxxiv. 46), agrees with
mostly found at TB.
ii.
them
4.32, next
ihd 'rvancam ati hvaya indram jditrdya
astu varnath yatas krnotu viryam (instead of
c,
d,
TB. has one
227
pada
asniakam astu
(_Our 10 occurs at the end of the
kevalaJf).
reads in &.ye nag qapanty upa
b apa badhama yonitn,
in
/e,
-V.
V.
hymn
mam
in c
which
and ends
in Ppp.,
for nah,
with akran.\
Hitherward do we
II.
riches-conquering,
who
ours at our separate
call
of us,
is
kine-conquering,
him hear this sacrifice of

the bay horses, hast thou been
horse-conquering
who
Indra from yonder,
call
is
thou of
let
the ally (medin).
to
The
RV.
verse
is
found
and
in TS.,
in
TB.
All these read alike in
X. 128.
c,
(as above), and
the
is
first
of a long addition
kurmo (RV. kulmo)

'smdkam krnvo h. m.
d: vihavd jusasva 'syd
harivo medinam tv3; Ppp. nearly agrees, reading instead v.j.

tva.
The Anukr. apparently balances the redundancy of a against the deficiency of
To the plant kiistha:
4.
against
takmdn
\Bhrgvangiras. dafakam.
LfeverJ.
dnustubham
yaksmandfanakusthadevalyam.
6. gdyatri ; 10. usniggarbhd nuri.]
All the verses except 4 are found also in Paipp., but in two books
xix.
(and not
together)
all
the schol. (26.
vss.
note) regard
I,
8-10
in
ii.
It is
j. bhurij
5-7 in
vss. 1-3,
not expressly quoted by KauQ., but
as included in the
it
b.
takmanaâna gana, and (28. 13,

rajayaksma;
note) also in the kusthalihgds, and so employed in a healing rite against
added (26. i, note) at the end of the gana.

Grohmann, Indische Studien, ix. 421 (vss. 1,3-6)
Griffith, i. 193
Bloomfield, 4, 414
Weber, xviii.
vs. 10 is separately
Translated
Grill, 9,
Thou
1.
141
Zimmer,
p.
64 (parts);
178.
that wast born on the mountains, strongest of plants, come,
kiistha, effacer (-ndâna) of
takmdn, effacing the fever (takmdn) from
here.
The kustha
kiistha
is
identified as Costus speciosus or arabicus.
ihij and the passage
is
The /aâ-text
quoted as an example under Prat.
reads in c
which
38,
iii.
teaches the combination.
On
2.
an eagle-bearing (suvana) mountain, born from the snowy one
{himdvant)
know
'
they go to
[it]
with riches, having heard
[of
it],
for they
the effacer of fever.
From
the
snowy
one,'
i.e.
'
from the Himalaya
Ppp. begins with suvarnasavane, and has for
c,
'
we had
the pada above as
iv. 9.
b.
d dhanair abhiqrutam hakti kusthed
u takmandânah.
3.
The agvaitkd, seat of the gods, in the third heaven from here there
won the kiistha, the sight (cdksana) of immortality (amrta).
;
the gods
Or, perhaps, an image or likeness of the
repeated below as vi.95.
i, 2,
second pada occurs elsewhere
compare RV.
4.
sky
i.
13. 5
amfta
and again, with

in
(drink).
This verse and the next are
slight variations, as xix. 39.6, 7.
sundry places, as ChU.
viii. 5. 3,
HGS.
ii.
7. 2.
The
With
170.4.
golden ship, of golden tackle {-bdndhana), moved about in the
there the gods
won
the kustha, the flower of immortality.
BOOK
4-
V.
V.
228
avarat in a, but doubtless only owing to the impermost Sanskrit writing. So also, for the same reason, in
C, they could be read for the most part as either piisyam or piispam (M. has pusydm)
the former was adopted in our edition as being favored by the meter.
Most of
the mss. appear to read
fect distinction of ca
and va
in
Golden were the roads, the oars golden, the ships were golden by
which they brought out the iust/ia.
5.
Ppp. reads hiranmay-, and omits c (doubtless by an oversight).
All the mss. agree
accenting dritratiij but this should doubtless be emended to
in
emend
to
pdnthds or combine pdnthdnd "san.
man
This
6.
also
make
With
compare the nearly
E.H. accent jd/d
my
Born
is
easier.
him
art
kiiru.
thou set as companion
Ppp. reads apdndya iat vydn-
asi).
Hillebrandt, Mythologie,
[_Cf.
i.
in
c,
and
at
65.J
from the snowy [mountain], thou
in the north
names
E.H. read nih
Soma
to people (Jdna) in the eastern [quarter]
art
conducted
there have they shared out the
of the kustha.
The highest names " i.e. the chief sorts or kinds

reading udan in a is assured by quotation under Prat.
"
Highest by name,
both do thou efface
zS\.
O ki'istha,
art
thou
we moderns say J. The
[_brands, as
9.
relieve {nis-kt),
breath, out-breathing, sight here.
a (p.jdidA
'si in
the end 'sya mrda, which
highest
him
bring,
identical vi.95. 3 d.
the gods art thou born; of
do thou be gracious to
8.
O kustha him
of mine,
free from disease for me.
From
7.
we may
In a
arit-.
27.
iii.
Ppp. reads /rayaw
highest by
name thy
ydksma, and do thou make the fever
in b.
father
sapless.
Ppp. has a wholly different second half yatas kustha prajdyase tad ehy aristatdtaye.
:
Head-disease, attack
10.
all
that
may
{}
upahatyd), evil of the eyes, of the body
kustha relieve, verily a divine
The reading
proper reading
nts
karat
in c falls
under Prat.
ii.
virility {vrsnya).
All the mss. give aksds, but the
63.
shows
same error is found also in

The Anukr. implies aksds, as aksyds (-si-ds) would make the verse a
anustubh. The Pet. Lexx. take upahatyam as governing aksyds, and so render
is
plainly aksyds, as the meter
the
other passages.
regular
it
'
|_Ppp. has for
blinding.'
5.
a qirsahatydm upahatya, and for
kustho no vi(vatas pad.]
To a healing plant, laksa.
[Atharvan.
navakam.
dnus/uiAam.]
Idksikam.
Found also in Paipp. vi. (in the verse-order i, 2, 4, 5, 3, 7, 6, 8, 9).

quoted by Kau^., but doubtless intended, as pointed out by the schol., in
of 28. 14, as
employed
in
Translated: Zimmer,
Weber,
I.
xviii.
a healing
p.
67;
rite for
Grill,
lo,
Not
textually
the Idksdlingds
flesh-wounds.
142;
Griffith,
i.
195
181.
Night
grandfather
[is
;
thy] mother, cloud {ndbkas) [thy] father,
sildd, verily,
by name
art
thou
Aryaman thy
thou art sister of the gods.
229
Ppp. has for c (ilddt tiama va
and
46.
cf. vii.
last
pada
is
found also below .as
vi.
loo. 3
b.
He who
2.
The
'si.
-V.
V.
drinketh thee liveth
thou art a sustainer (bhartrt) of
man
thou rescuest a
and a hiding-place
all,
(^puriisa)
for
nydncam)
(}
of
people.
Of
'
(a^vatdm,
all,'
'
lit.
of constant ones,'
Ppp. reads dhartrt ca for bhartri hi
Tree
3.
ing by
i.e.
of as
and, for
thou climbest,
after tree
d,
by a
If (jdt)
The two examples

asi bhlsajt niskrtir
Out
nama va
saihjaya
made, of that thou
5.
c,
d,
many
staff, if
of nis before
nSma va
to thee.
by name
art thou.
'si.
relieve
if
by flame
(.''
hdras) a sore
is
Ppp. reads
d:
thou this man.
i are quoted under
'si: cf.
come
like a lustful girl; conquering, stand-
by an arrow, or
art relief;
as constantly
â^vatSni bhyatvamcaiil.
(^ pratya-sthd), winner (spdratil) verily
Ppp. reads, for

4.
in
Prat.
65.
ii.
in
c,
6 d below.
of the excellent plaksd thou arisest, out of the agvatthd, the
khadird, the dhavd, the excellent banyan {tiyagrodhd), the parnd ; do thou
come
to us,
arundhad.
These are names of various
Thou
6.
trees.
Ppp. combines ne 'hi in
Vapustame
relief; relief, verily,
(t^.
vapuh-tame)
is
rtdm ;
ii.
In
83.
c,
P.
might be from root ru 'cry out': 'come to

Ppp. reads at the beginning hiranyabdhu, and, for d, se 'math niskrdhi pdu-
call.'
rusam
(> nitd),
art thou.
reads ruttdin, and H. (and Bp.
our
most wondrous
by
gold-colored, fortunate, sun-colored one, of
forms; mayest thou go to the hurt
name
d.
?)
it
(thus exchanging 4 d and 6 d).
Thou
7.
gold-colored, fortunate,
sister of the waters art thou,
Ldksd
as the principal
subhage
name
piirvena
thy
byname
Yama's horse
that
/dksd
name or
[siiktena']
LCf. Pischel, Ved. Stud.
in a.
Sildci
8.
not elsewhere met with as
is
vehement
i.
father,
178
pismd), hairy-bellied one
the wind was thy soul.
epithet of a plant
Idksdm astdut.
;
Bloomfield,
with
ZDMG.
its
the Anukr. takes
it
Ppp. reads yuvate for
goat -brown one,
dark brown (ydvd)
is
{}
xlviii.
is
S74.J
a maid's son;
mouth
(.'blood.'') art
thou sprinkled.
The
to
The
translated in accordance with the text as
pada-te.x\. reads
ds- in
'ta
first line is
kdntna 'jdbabhruh
both
Grill
|_
accent,
asna
in
it
stands
Grill
Gram. 1268: djababhru could only be
emends
vocativej.
d |_SPP. asnaj, but asndh in 9 a; the translation implies

Ppp. has for a, b ghrtdcl ndma kanlno
understands as- both times.
babhru pitd tava.

9.
Fallen
from the horse's mouth, she "invaded the trees having

{} sard), do thou come to us, O arimdhati.
become a winged brook
BOOK
5-
V.
BR.
[_iv.
asnds, with
40J J take a
\.ht
sihana (TS.
V.
mean
to
'
230
coagulated from the horse's blood,' understanding
With c compare RV. x. 97. 9 (VS. xii. 83) strah patatrinlk

6* and MS. ii. 7. 13 read sarah instead).
The word sisyade (p.
pada-itxX..
iv. 2.
sisyade) comes under Prat.
In the printed text, sdpatita is a

iv. 82, 124.
partiam abhiûsyatah and combines ne ^hi in d. J
The first anuvaka, 5 hymns and 48 verses, ends here. The quoted Anukr. says
dvisadbhir adyah (i.e. twice six short of 60 verses).
ii.
91, 103;
|_Ppp. has for b sa
misprint for samp-.
? LDisconnected verses.J
6.
caturdafatam.
somdrudriyam : i. brahmddityam (asidut) ; 2. karmdni ; ^,

rudragandn ; 5-7. somdrudrdu ; 8. layer rva prdrthanam ; g. hetim ; 10-13. '<"îtmakam rudram. trdistubkam : z. anustubh ; 3, 4.jagati (4. anustubusniktristubgarbhd s-p.) / 5-7- 3-p- virdnndmagdyatri ; 8. i-av. z-p. "rcyanu-
\Atharvan.
stiibh ; JO.
|_
Verses 9-14 are prose
Found
prastdrapaiikti ; Ji-14. pankti
and so
As
hymn
this
The
even, in a case or two, that of vs. 3
out alive
all
verse with
first
show which
and the comm.
to iv.
iv. i,
is
vs. 2 also,
and
On
this
agrees with them.
the
hymns
of the two
but the schol. determine the question by adding the pratika of
evidence,
four verses and the eleventh
first
has the same
quotation of the pratika in Kau^. does not at
intended
svardf)^
verse 4, in part. J
is
also (except vss. 6, 7) in Paipp. vi.
occur together in K. xxxviii. 14.
{^14.
^.
6 appears in a battle-rite (15. 12) to show whether one is going to come

in the ciirakarman (18. 25), with i. 5 and 6 etc.
on occasion of going away
v.
;
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 IntroductionJ and in a ceremony
for welfare (51. 7), with xi. 2
it is also reckoned (50. 13, note) to the raudra gana.
;
Translated
"
Griffith,
i.
196
Weber,
xviii.
185.
The
"
hymn
"
is
entitled
by Weber
Averruncatio beim Eintritt in den Schaltmonat."

1.
The brdhman
that was
born of
first
old, Vena
hath unclosed from
the well-shining edge; he unclosed the fundamental nearest positions of

the
womb
The
verse occurred above, as
it,
2.
Who
of
of the existent
you did what
our heroes here
and of the non-existent.
iv.
first
|_
where visthas
is
rendered
unattained deeds
for that purpose I put
This verse too has occurred already, as
'
let
shapes
'J.
them not harm
you forward.
iv. 7. 7.
Ppp. combines ve
'tat in d.
In the thousand-streamed one they resounded {svar) together, in the

3.
firmament {ndka) of the sky, they the honey-tongued, unhindered. His zealous {bhurni) spies wink not in every place are they with fetters for tying.
;
The
'va
|_p.
of d.
verse
-re
is
dva\
RV.
ix.
73. 4,
and
is
of mystic and obscure meaning.
(for -dhdrah iva ?) in a, dsya at beginning of
Ppp. begins with sahasram abhi
te
c,
RV.
reads -dhari
and sitavas
at
end
sam.
4. Round about do thou run forward in order to the winning of booty,

round about overpowering adversaries {vrtrd, n.) then thou goest over
haters by the sea (amavd).
Weakling (sanisrasd) by name art thou, the
;
thirteenth month, Indra's house.
;:
231
The
first
final),
i.
lo.
(repeated, with trase for lyase at
simple corruption.
|_In the
be insertions
to
srasas in
its
ix.
428 ii. 714), which reads in a dhanva (without lengthening of the

and has for c dvisds tarddhya rnaya na lyase ; of this our text appears to be a
SV.
the end, as
seem
RV.
three padas of the verse are
-v. 6
V.
d,
and
RV.
version, /rjf dhativa (cf. ix. 109.
like those in
AV.
ii.
5.
a)
and rnaya nah
Ppp. reads sahasraâs instead of sani-
divas tad, which comes nearer to making sense. The verse, with
most naturally divided as 12 + 8: 12 + 7 + 1^^50; but the /a</a-mss.
in c
prose ending,
is
put the pada division strangely after trayodaqds.
Now
5.
hail
(not
"i)
hast thou succeeded {radii) by that, thou yonder (asdu)
having sharp weapons, having sharp missiles, very propitious,
Soma and Rudra, do ye be

For asau thou yonder
'
practice
=O
so-and-so.
'
is
very gracious to us here.
doubtless to be used the
Ppp- reads for the
first
name
of the person addressed in
division of the verse vltendvdtiendmdi-
tena rdtsthlrar asdu svdhd, which seems intended virtually to contain vss. 5-7
in b, C tigmd- and suêvd 'gnlsoindv iha ; and it puts the verse after our vs. 8.
it
has
The
makes the pertinent suggestion |_s.v. anu + rddh]^ that mi at the beginning is for
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
ndltina = nd etdna.
If we Tta.d d>tu, we must render,
Thou hast succeeded by that.'
But does not the Ppp. reading suggest rather vi etina ardtsls f\
Pet. Lex.
mi
dnii ;
'
Thou
6.
sharp
Thou
7.
sharp
hast failed (ava-rddh) by that, thou yonder
Do
8.
Some
9.
having
hast offended (apa-radli) by that, thou yonder: hail! having
5 are
not given by Ppp. save so far as they
ye (two) release us from
enjoy ye the offering
\\.
hail
etc. etc.
These two variations on vs.

mated in its beginning of 5.
after
etc. etc.
difficulty,
may be
inti-
from reproach (avadyd)
put in us immortality (amrtd).
of the mss. (Bp.Ô.) read
asmat
Ppp. has asmdt, and
instead of asinan.
grbhlthdt.
missile {heti) of sight, missile of mind, missile of incantation
(brdhman), and missile of penance
weapon's weapon {mem)
weaponless be they who show malice against
art
thou
us.
With this verse and the next is to be compared TB. ii. 4. 2" c. k. m. h. vaco hete
brdhmano hete yd ma 'ghdyiir abhidasati tdm agne menya 'menirit krnii, etc. |_Cf.
The Anukr. omits any metrical definition
Geldner, Festgruss an Bohtlingk, p. 32. J
:
of the verse.
Lit seems rather to regard
it
as included under the general definition
"/r5w/M(Z/."J
10.
Whoever with
sight, with mind, with intention,
design, malicious, shall attack us
them weaponless
hail
and whoever with
do thou, O Agni, with weapon make
V.
BOOK
6-
V.
232
yd ma cdksusa yd tndnasa yd vaca brdhmand 'ghayur

'mum amenim krtiu. Ppp. has in the last clause
ivam agne tvam menya 'menith k-. The metrical definition of this prose " verse " is
TB.
above) reads
(as
abhidasati : tdya 'gne tvdm menya
unaccountably wrong.
Indra's house art thou; to thee there I go forth; thee there I
11.
my
enter, with all
my men,
kine, with all
body, with that which
is
with
my
all
soul, with all
my
mine.
Ppp. reads sarvapdurusah.

12.
Indra's refuge art thou
13.
Indra's defense art thou
14.
Indra's guard {vdrfttka) art thou
to thee etc. etc.
to thee etc. etc.
The accent-mark which belongs under ivd

14
it
less,
to thee etc. etc.
and 13
in 12
is
The
has slipped out of place and stands under tarn.
though each of the four verses contains not far from 40
Against niggardliness and
7.
dafakam.
[Atharvan{f).
bahudevatyam
4.
Not found
in Paipp.
schol. also
and, with
adds
it
Used by Kaug.
iii.
20 and
in the
in
vii. i,
b.
nirrtikarman
dnustu-
prastdrapahkti^
(18. 14), with
for good-fortune (41. 8)
removing obstacles to
to vi. 7 (46. 4, note), in
worth-
its effects.
pathydbrhatt ;
rite
is
syllables.
(i-j, 6-10. ardtiyds ; ^, j. sdrasvatydu).
bham: i virddgarbkd prastdrapahkti ;
of rice-grains
omitted in our text, and in
metrical definition
an offering
while the
sacrifice
of sepa-
ceremony (46. 6) for the

success of requests. Vait. has the hymn (or vs. i) in the agnicayana (28. 19), with
the vanivahana 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 utterance.
The hymn in general seems to be a euphemistic offering of reverence to the
rate verses, vs. 5 (schol., vss. 5-10) appears, with
vii.
57, in a
spirit of avarice or stinginess.
Translated
Weber,
1.
xviii.
Ludwig,
Bring to
us,
2.
to
Grill, 39,
[away]
3.
we go
Griffith,
niggard
homage be
198
do not prevent
(?
raks) our
to baffling (vlrtsd), to ill-success
in a.
One
sees,
without approving, the ground of the metrical
What wheedling {> panrdpin) man thou

of thine we pay homage
do not thou
puttest forward,
third
i.
defi-
Anukr.
him
The
145
to the niggard.
P.M.W. omit ma
nition of the
305
stand not about,
sacrificial gift as led
homage be
p.
190.
pada can be read as
full
only
by
violence.
disturb
my
niggard,
winning (vani).
LSee Gram.
1048.
Let our god-made winning progress {pra-klp) by day and by night

forth after the niggard
homage be to the niggard.
;
Bp.= reads vas for nas in a; in c Bp.^P.M.K. read aratim, and H.E.I, dratlm ; our
text should doubtless have adopted dratim.
The third pada is redundant by a syllable.
233
Anumati, Bhaga, we going call on pleasant

I spoken in the god-invocations of the gods.
SarasvatI,
4.
-V. 8
V.
(jttstd)
honeyed speech have
Whomever
5.
him may
'Faith given,'
by the brown soma.
Do
With b compare
'confidence awakened.'
i.e.
AJP. xvii.412
Bloomfield,
6.
{ydc) with speech, with SarasvatI, mind-yoked,
I solicit
faith find today, given
ZDMG.
Oldenberg,
not thou baffle our winning nor speech.
both bring good things to
De
us.
10.8, below.
LSee
I.448.J
ye
Let Indra and Agni
willing today to give to us,
all,
welcome the niggard.

That
is,
probably
The
favor.
to be preferred, for,
H.E.O.K. read no
Go
7.
know
The
the reading
if
{+ i make
correct), give a pleasant reception that
is
i+
half-verse
first
ill-success
niggard, as one putting
pada lacks a
fourth
theoretically, the
then a fortiori
t,
The
after sdrve.
thou far away,
thee,
see note to Prat.
mw)
is
iii.
may win
decidedly
56.
In
son in dreams,
missile
seems as
if
pada-\Ryi\. reads
She
9.
regions
man
niggard, baffling the plan and design of a
(p{irusa).
nagna bobhuvatl were the equivalent of mahanagnt bhavantl becom'
svapna-ya, by Prat.
The
30.
iv.
being great, of great height {-unmdna), permeated
that,
to her, the golden-haired, to perdition have
mantled, to the niggard have

tenth prapathaka, the
paid homage.
to her, the golden-
paid homage.
of the three very unequal ones into which this
first
all
book
divided, ends here.
Against enemies
8.
\Atharvan
bham:
2.
{J).
navakam.
j-av. 6-p. jagati
Found
ndnddevatyam
;
j, 4.
and other gods.
i, z.
g. ^-av.b-p.
also (except vs. 7) in Paipp.
once, in a witchcraft
to Indra
dgneye ; 3. vSifvadevi ; 4-^. dindryas. dnustu:

bhurikpathydpahkti ; 6. prastdrapankti ; 7. dvyusniggarbhd
pathydpaiikti ;
in
syllable.
Gold-colored, fortunate, gold-cushioned, great
10.
The
down, thrusting down.
ing a wanton,' the intensive element being shifted from the adjective to the verb.
is
c,
very irregular.
we conduct away thy
{?
is
former
Likewise, greatly making thyself naked, thou fastenest on (sac) a per-
8.
It
(if
mss. vary between virtsts and vtr-
ceremony (48.8),
dvyusniggarbhd jagati.']
Not quoted
vii.
after
16, with
iv.
in Vait.,
and
in
"do
the direction
Kauq. only
as specified
the text."
With
I.
gods
Grifiith,
fuel of vikankata
i.200
is better,
in
is identified
c,
Weber,
xviii. 194.
do thou carry the
Agni, make them revel here
The vikankata
which
let all
as Flacourtia sapida,
and combines sarva "yantu
a.
in d.
sacrificial
come
to
my
thorny plant.
butter to the
call.
Ppp. reads sadaya,
V.
BOOK
8-
2.
come
Indra,
these over-runners
design
V.
my
to
{}
this will
call;
do; that hear thou;
bring to pass (sam-nam)
atisard) of Indra's
by them may we be equal
234
to
heroism,
{qak)
let
my
Jatavedas,
self-controller.
The obscure atisard
rendered etymologically, being found nowhere else
is
For iddih karisyami
Lex. conjectures "start, effort."
What he
3.
not
in the
Agni carry
my
(evd) unto
Some
there yonder,
his oblation
let
alive
the Pet.
in
takes no notice of the
gods, being godless, desires to do

call
let
come ye only
call.
We may make
of the mss. (Bp^.p.m.Bp.I.D.) read ciklrisati in b.
Overrun
probably substituted
not the gods go to his
Anukr. does not sanction
ye over-runners
(ati-dhdv),
let
the con-
it.
by Indra's
slay
shake {math) ye as a wolf [shakes] a sheep
you
is
pada.
traction devS. 'sya in d, though the
4.
The Anukr.
practical use a statement of the act performed.
redundant syllable
in
spell {vdcas)
him not be released from
shut up his breath.
The end of the verse is different, but without sense, in Ppp. An accent-mark has
dropped out under the ta of jnathnita 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 \>a in c, and then overlooks the deficiency of a syllable in d. [_Cf. Bergaigne,
JieL ved.
7-8.J
What brahmdn they yonder have put forward
5.
[be]
iii.
he beneath thy
Brahmdn :
If
6.
made
feet,
Indra
him
probably performer of an incantation.
for failure {dpabhuti),
unto death.
I cast
Ppp. reads abhibhiitaye
in b.
they have gone forward to the gods' strongholds {-purd), have
incantation {brahman) their defenses
if
making a body-
{'iydt)
protection, a complete protection, they have encouraged themselves {itpavac)
all
that do thou
make
sapless.
The verse is found again below,

may have here one of its higher
= upa-vad
'
reproach, impute.'
with paripanani before
it.
as
xi. 10.
senses
17,* but without
possibly upa-vac
For krnvdna
The
verse
is
ydd
commentary.
is
to
Brdhman
be understood as
upociri, Ppp. reads simply cakrire,
plainly a pathyapankti, but the
pada-m%%.
support the misconception of the Anukr. by putting the pada-division after krnvanas.
The Anukr. ought

LVol.
7.
iii.
What
do thou,
may
p.
put
say astdrapankti, but
it
not very rarely makes this confusion.
SPP's ed.J
over-runners he yonder has made, and what he shall make,

Indra, Vrtra-slayer, turn {d-kr)
them back
again, that they
shatter {trh) yon person {jdna).
Wanting
8.
to
195, of
As
(as noted above) in Ppp.
\Jox trndhan, see Gram.
68 7.
Indra, taking Udvacana, put [him] underneath his feet, so do I
down them yonder, through
everlasting {qdqvat) years {sdmd).
!!
!!
!!
235
Udvacana
is
heard of nowhere
else,
-V.
V.
and the name looks so improbable that the Pet.

it puts this verse at the end
passed without notice by the Anukr.
Lexx. conjecture udvdnca?ta ; Ppp. has instead udvatana ;
Here,
g.
the vitals
I
The redundancy
hymn.
of the
we
do thou trample upon them
take hold on thee,
Some
Indra
may we be
mdrmani.
misprint for
syllables in
them
[_or
Indra, thine ally
some (P.M.W.O.) reckon
Mdrmani
separatej verse.
in
am
in thy favor.
of the mss. (H.I. O.K.) read atrai 'nan in a; and
the last two padas as a tenth
our text
is
good reason, only
in
Tlie Anukr. appears to count, without
in
as well as in b.
For protection: to various gods.
9.
[Brahman. astakam.
7.
is
Indra, Vrtra-slayer, do thou, formidable, pierce
just here
of d
vdstospatyam.
i,j. ddivi brkati ;
viradusnigbrhatlgarbhd yp. jagati ;
2,t>.
ddivi tristuih
3, 4. ddivi jagatt
puraskrtitristubbrhatigarbha 4-p.j-av.jagatT.'\
8.
Neither this piece nor the next is found in Paipp. This one
quoted in Kau^. (28.17) '^ ^ remedial ceremony, together with vi. 91
and it is
reckoned (8. 23, note) to the vastu gana and (26. i, note) the takmanaqana gana.
|_This piece is prose.J
is
Translated
To
To
To
To
To
To
1.
2.
3.
4.
5.
6.
Griffith,
heaven
i.
201
Weber,
xviii. 197.
hail
earth hail
atmosphere
hail
atmosphere
hail
heaven
hail
earth hail
[_The invocations of vss. 4-6 are those of 1-3 with changed order.J
The sun my
7.
earth
my body
wind
eye,
my
my
breath, atmosphere
unquelled {astrtd) by
name am
here
[as]
soul (atmd)i),
such
deposit
myself for heaven and earth to guard {goplthd).
Up
8.
life-time,
(inantsd),
of
up sense (indriyd)
any
act {krtd),
O life-
(dyus-)
my
up action
maker,
{krtyd),
up
skill
ye (two) mistresses
guardians, guard
me
be
my
soul-
do not harm me.
The nouns
struction
at
rich in svadhd\_xn.\, be ye
life,
sitters
up strength, up
it is
rate,
with
'
up
'
all
what verb should be supplied for the conPerhaps ayuskrt (p. ayuh-krt) should be -krtd, as dual
Apparently the Anukr. would divide vs. 7 as
is dual.
are accusatives, but
not easy to see.

that follows
it
94-12: 10 + 7-1-10 = 48; and vs. 8 as 9+11 20 II =51 but the descriptions are blind
and inaccurate. |_ Weber discusses the peculiarities of gender.J
:
passage corresponding to this
hymn
is
found
in
K. xxxvii.
15.
V.
BOOK
lO-
V.
For defense from
10.
astakam.
[Brahman.
8.
LThis piece
vdstospatyam.
all quarters.
yavamadhyd ^-p. gdyatri; y.yauamadhyd kakubh;
purodhrtidvyanustubgarbhd pardsti 3-av.
verses are quoted in
(8. 23,
rite (49.
in
Paipp.
Parts
middle and putting a sixth above
corners |_and
its
reckoned
wanting
is
7-9) and certainly those

a ceremony (51. 14) for the welfare of the house with burying |_fivej
of vss. 1-7 are apparently used by KauQ. in a magic
stones in
4-p. al:Jagati.'\
like the preceding,
This piece,
prose.J
is
i-b.
236
note) to the vastu
gana;
itj
while vs. 8 appears, with
and the hymn
53 and
vi.
vii.
is
67, in
In Vait. (29. 11) the verses are addressed to the stones of
the savayajTias (66.2).
enclosure in the agtiicayana.
Translated
My
1.
Griffith,
i.
202
Weber,
My
200.
thou; whoever from
stone-defense art
malicious, shall assail me, this

2.
xviii.
may he come upon
stone-defense art thou;
the
eastern quarter,
(?r//).
whoever from the southern quarter
etc. etc.
My stone-defense art thou whoever from the western quarter etc. etc.
My stone-defense art thou whoever from the northern quarter
3.
4.
etc. etc.
My stone-defense art thou whoever from the

My stone-defense art thou whoever from
5.
6.
fixed quarter etc. etc.
upward quarter
the
etc. etc.
It is possible to
read these verses as
My stone-defense
7.
art
7+12
thou
(or 13
l_or
14 J)
= 24
(or 25 |_or26, vs. 2 J).
whoever from the intermediate quarters
of the quarters etc. etc.

O.
is
the only ms. that
aghayur unelided
fills
out the paragraphs between
in all the verses.
and 7
and
it
leaves
In paragraph 7 of our edition the accent-mark has
dropped out under the va of aqmavarmd.
The Anukr. reads
7-I-16
= 28
syllables.
8.
By the great one (brhdt) I call unto mind by Matari9van, unto breath
and expiration from the sun [I call] sight, from the atmosphere hearing,
from the earth body by SarasvatI, mind-yoked, we call unto speech.
;
The
Anukr.
verse divides most naturally as 9-I-9: 16

fits it
very
|_For
ill.
c,
cf. v. 7.
The second anuvaka ends here, and

says ddydt para ekddaqahinasastih.
II.
[Atharvan.
16 = 50
the metrical definition of the
J.J
contains 5
hymns and 49
verses
the old Anukr.
LDialogue betweenj Varuna and Atharvan.
ekddafakam.
vdrunam.
trdistubham
i.bhurij ; 3. paiikti ;
6.
J-p. atifakvarl;
II. 3-av. 6-p. atyasti.'\
Found
casts
no
milk-rice
also in Paipp.
viii.
It is used by Kaug. only once, and in a connection which
upon it, namely at 12. i, in a rite for general welfare (one eats a dish of
cooked on a fire of mSdanaka-5\.\cVs).
It is not quoted at all by Vait.
The
light
interpretation in detail
is difficult
and
far
from
certain.
237
OST.
Muir,
Translated:
Roth, Ueber den

berg, 1879, no.
i.2396;
Griffith,
i.
203
Weber,
-V. II
V.
201.
xviii.
Treated
by-
A V., p. 9 also by R. Garbe, Wissenschaftliche Monatsbldtter, Konigsi. A note in lead-pencil shows that Whitney meant to rewrite his ms.
;
But the reader may consult the recent detailed comment of Weber.
and 4, 5, 7, 9, and 10 a to
c, d to Varuna
Varuna has a mind to take back the cow which he gave to Atharvan, but
of this
hymn.*
Weber
assigns vss. 1-3, 6, 8, and 10 b,
Atharvan.
Further reference to this legend

gives up his intention at the request of Atharvan.
* LPossibly the copy from which this is set is a second
seems to be made at vii. 104. i
.
draftj
How
1.
unto the great Asura didst thou speak here
ing manliness, unto the yellow
father
{lidri)
spotted [cow] as sacrificial fee, thou hast with the

re-bestowal
how, with shin-
having given,
.'
Varuna, a
mind intended
{} cikits)
(.').
The translation of
half-verse is probably meant as what was " spoken."
d implies Aufrecht's acute emendation (in Muir) of the reading to punarmaghaivdm.
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
The second
i.e. Varuna is expected to give back to

mean something like bountiful in return
Atharvan the cow the latter has presented to him (or another and better one). One
might conjecture in c vdriine 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 katha diva asurdya bravdiiiah hatha, and reads prqnih in c.
to
'
'
'
LR. takes hdri as
Not
2.
home
thou
am
this spotted [cow]
a re-bestower; for examination
by what poesy (kdvya) now,
by what that
The rendering
'
wrathful.'J
'
at pleasure
[poet].'
'
'
produced (jdtd)
is
(.')
do
drive
Atharvan,
[art]
art thou jdidvedas f
b implies the necessary and obvious emendation of sd/u cakse

Kamena seems taken adverbially, = âw^zya,
kamam, kdindt 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-
{V .Â.'W -ksve)
.
of
\.o
saritcdkse, infinitive.
'
sion whatever
produced (or born),'
is
one might emend to dlharvd
'
3.
verily
am
'all-possessor.'
in virtue of
verse belongs of course to Varuna.
B.P.M. accent dtharvan in c;
what poetic merit
art thou
Atharvan ?
The
'
Ppp. reads in b samprcchi and updjet.
profound by poesy
by what
verily
is
produced
am
jdtdvedas ; not barbarian (ddsd), not Aryan, by his might, damageth {ini)
the course which
shall maintain.
Muir ascribes the verse

it is
he himself to
nothing.
The
to
Atharvan
whom wisdom and
Roth, better, to Varuna
possession belong
Ppp. begins with satvasath and reads mahitvam
Prat. (iv. 96) establishes the long I of
absurdly calls the verse a-pankli, although
mimdya
it is
a great proportion of the verses so called.
the
his worshiper
in
c,
me
asserts that
comparatively
and /lanisya
as a /aâ-reading.
an evident tristubh, not
(_The
god
is
in c is easier
at the
end.
The Anukr.
less regular
rendered
in
than
German
than in English.
4.
None
else
than thou
is
more
poet, nor
by wisdom (inedhd) more
BOOK
II-
V.
wise
(dliird),
these beings
V.
Varuna, self-ruling one (svadlidvant)
man
even that wily
now
{jdna)
238
thou knowest
all
afraid of thee.
is
Ppp. reads in a vedha anu (for tned/idja), and has at end of b the more antique
tvam anga vi^va janmani vettha
it gives
form svadhavas ; as second half-verse

viatatk na tuj jano math bibhayah.
knowest all births, O wellis there anything else beyond the welkin {rajas) ? is
conducting
there anything below what is beyond, O unerring one (> amura) ?
Since thou verily,
5.
one
self-ruling Varuna,
khn is interrog. particle in c, d, as best suits the

what other is beyond etc. Amura in b is understood
Ppp. again reads simdhavas in a;
as amura, as required by the meter: cf. v. 1.9.
and, in b and further, janina (raddhadanl te kiiii mend rajasas paro 'sit kim avarena
The
version given implies that
answer
in the next verse
avaram
The
asura.
else,
BR.
iv.
494.
'
majority of mss. (B.P.M.H.s.m.O.
asii) accent dsti at end of
see
'
c.
suggest for
'
d,
There
hard to attain, hitherward from what

it,
is
'
beyond,' in 3d pada,
beyond (pdrena)
is
one other thing beyond the welkin
is
only E.I.H.p.m.K. have
(anything behind, dvaram,
Is there {khii)
anything beyond that (ena, substantive pronoun) which

6.
etc.
LFor the combination ena pards
beyond
there
this I
Be the pani's of degraded speech

downward to the earth.
The
emendation of varuna to vdrunah
translation implies
mouth
sary, as the verse evidently belongs in Varuna's
stand
it.
In d
implied adhovacasas, which
is
might be welcome, but
hardly called
is
for.
ya ekam end rajasas paro 'sti pare 'kena

ddsd yd upa sarpantu riprd. The meter
fluous end ; that of b,
as the meaning
by a
all
in
c,
let
the barba-
which seems neces-
alteration to -varcasas
considerably different
is
of the verse by the Anukr. as an atiqakvari (though
helps to authenticate the text as the mss. present
it still
etc.
The
[_Whitney, on the revision, would doubtless have
welkin
[if
Omitting them,
render
so far
lacks one syllable of sixty)
made
'
Both
clear his views as to b.
There
is
they have
one other thing beyond the
[and,] beyond [that] one thing, [is] something hard to get at {durndâfk cit)
you
5 c.
or,
description
it.
sense and meter indicate that the eni in a and the ena in b are intrusions
blundered in from
of a would be rectified by omitting the super-
omission (which the Paipp. text also favors),
like
reads
it
diiddhyath tyajan yat : tat tve acchovacasas
concerned, better by reading ena pdrena dur-
is
something,
both Roth and Muir so under-
the mss. read
Ppp.
i.e.)
'J
Varuna, knowing
proclaim to thee.
rians creep (srp)
is
start]
from
them]. 'J
this side [of
merely that Ppp. reads tve for
|_I
understand tat tve acchovacasas to mean
and acchovacasas
te
ior
adhovacasah
not that
it
omits
the rest from te to nlcdir.\
7.
Since thou verily,
among
(as to
such//j;
The
let
Varuna, speakest
many
reproachful
things
re-bestowers, do not thou, I pray, belong to (abhi-bhu)
not people
call
thee ungenerous {aradhds).
rendering implies emendation of bhiit to bhfis at end of
Roth and Muir.

8.
.')
The pada
Let not people
is
call
c,
which
is
made
also
by
corrupt in Paipp.
me
ungenerous
give thee back the spotted
239
[cow],
come thou mightily {gdclbhis)

mine, among all human regions (dig).
singer
(stotrd) of
V.
-V. 12
to every
song of praise
Roth's suggested emendation of diksii at the end to viksu
by Muir,
reading
is
unquestionably an improvement of the text
a yahi janesu antar devesu manusesu ripra.
Let uplifted
9.
Give now to
regions.
comrade
suitable
(itd-yani)
Diksu
read in Prat.
is
songs of praise of thee come,
me what
of seven steps
accepted
'settlers, tribes,'
Ppp. has unfortunately a different
thou hast not given
among
me
iv.
all
34
c.
human
thou art
my
That is, apparently, ready to go seven steps (or any indefinite distance) with me.
Roth suggests as an improved reading adattas 'hast taken from me in c, and Muir so
renders.
Both words are alilce, 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
mahyam yadi tatvatn
dehi tarn
also begins with_j'a te stotrani
10.
Of US
two,
asti yadyo nas saptapadah sakha. 'sah.

bandhandni ydni, and apparently has diksu in b.
Varuna, [there
Ppp.
the same connection, the same
is]
"birth {jd).
I
know
which
that
have not given thee
is
am
two
of us
same birth I give that which

comrade of seven steps
this
thy suitable
between the two speakers, and doubtless

pada to Atharvan is better than Muir's of the first
half-verse.
With Roth's division the nau is called for in a as in b, and Roth's emendation to samdno bdndhus, though it is read by Ppp. (whose testimony on such a point is
It
seems necessary
to divide this verse
Roth's assignment of only the
of
value),
little
first
hardly acceptable
is
better satd nan.
Ppp. reads
vada
also, for b,
vditad vadam sama jah; and, for c, daddmi tubhyam yadi tatvatn astij and
omits d. [The translation implies ddattam dsti as in 9.
11.
wisdom
god, bestower of vigor on a singing god
self-ruling
Varuna, hast generated father Atharvan, con-
make
nection of the gods, for him do thou
comrade
art thou,
line
first
is
paramdq
here (with
ca or to bdndhu.
a verb-form.
e,
Zimmer,
Muir, and
our
We
f,
p.
205) taken as belonging to
must emend
end either to
if it were
at the
All the mss. leave stuvaie in b unaccented, as
Ppp. reads svadliavam

and, for
well-extolled generosity
and highest connection.
Varuna's reply given in the preceding verse.
praq- in
a sage {vipra), of good
for a praising sage.
Since thou,
The
it
saklid no 'sti
account of the extra syllable in
In
e.
in c,
vi(;vadevam at end of
the vertical over su-
b,
d,
urvaytis krnithi
The Anukr. makes no
varunaq ca bandhuJi.
is
gone.
LPadas c-f are
not part of the dialogue. J
Apri-hymn
12.
\Ahgiras.
This
is
(iv. 13. 3, 5),
ekddaârcam.
RV. hymn
and TB.
does not contain
it.
(x.
(iii.
to various divinities.
trdistubham,
no), and found
6. 3),
jdtavedasam.
also in
VS.
j.pankti.^
(xxix. 25-6,
with almost no variants from the
Kau;. applies
it
(45. 8
RV.
28-36),
text.
MS.
Paipp.
but the pratika, simply samidd/tas, might
V.
BOOK
12-
THE ATHARVA-VEDA-SASlHITA.
V.
24O
designate any one of several other verses in the text) in the vaââjnana ceremony, to
accompany the offering of the omentum and in \h& parvan sacrifices (2. 36) occurs a
pada resembling 2 b. In Vait. (10. 11 the pratika is unambiguous) it goes with the
prayaja offerings in \S\t. paqubandha.
See
Translated by the RV. translators and Griffith, i. 205 Weber, xviii. 207.
Weber's general remarks and compare hymn 27, below.
;
day in the home of man (indnus), thou, a god, O Jatavedas, dost sacrifice to the gods and do thou bring [them], understanding it, O thou of friendly might thou art a forethoughtful messenger,
Kindled
1.
this
poet.
The only
of
vdha
2.
variant in this verse
is
MS.
that
omits the peculiar and problematic accent
in c.
Tanunapat (son
of
do thou, anointing with honey
thyself.'),
(mddhti) the roads that go to righteousness (rtd), sweeten them,
tongued one
prospering
and the
nian)
sacrifice,
well-
with prayers (did) the devotions (indn-
{rdJi)
put {kr) thou also
among
the gods our service
{adhvard).
The
mss. accent, without assignable reason, svaddya in
svadayd, in agreement with the other
The
to
but the edition emends to
three Yajus-texts insert between this verse and the next an alternative invocation
Naraânsa (RV.
Making
3.
b,
texts.
vii. 2. 2).
oblation do thou,
come in accord with the Vasus.

youthful one
sacrifice to
{} yahvd)
Agni, to be praised and to be greeted,
Thou
art invoker (Iiotr) of the gods,
do thou, sent forth, skilled
sacrificer (jdjlyahs),
them.
Ajtihvana in a is perhaps
There are no variants.
tion.'
to be. understood as passive
The Anukr.
(= ahutd),
'receiving obla-
absurdly calls this verse a pankti, because,
by omitting resolutions of semivowels etc., it is capable of being read as 40

The Anukr's of RV. and VS. both reckon it as tristtibh.
The forward barhis, through the fore-region of the earth,

on this dawn (vdstu), at the beginning (dgra) of the days it
4.
is
syllables.
wreathed
spreads out
abroad more widely, pleasant to the gods, to Aditi.

'Forward' and
in b,
'fore-region,'
i.e.
'eastward' and
other texts, and the translation given implies

5.
their
Expansive
husbands
let
them open
All our mss. read vrjyase
'east.'
but the edition makes the necessary emendation to
-te,
in
accordance with the four
-te.
(vi-qri)
widely, like wives adorned for
ye great, divine, all-furthering doors, be ye favorable to
the advance of the gods.

Our pada-ttxt divides the last word as su-prayanaA; while the RV. pada has supraayanahj the meter appears to indicate that suprayanah is the true original reading.
6.
Let
Dawn and
Night, dripping
{? susvaj/-),
worshipful, close,
sit
241
-v. 12
V.
the two heavenly, great,

down here in the lair {yoni)
women, putting on beauty {pi) with bright adornment.
The
ii.
The
7.
man
vii.
to Prat,
with su
it
'
(two) invokers of the gods,
sacrifice for
LThe comment
1142 connect
lipake.
susvay as a case of reduplication; and BR.

He renders a by Heran.'J
But see Weber.
impel.'
'
by accenting
other texts differ from ours only
cites
91
well-shining
(mdntis) to
first,
well-voiced, shaping ijna) the
urging forward at the councils
sacrifice,
(viddthd) the (two) singers (kdru), pointing out forward light through
the fore-region.
There are no variants.
vanfya
fire.
Mahidhara, takes the "
LGriffith, after
dha-
light " as the
Unto our sacrifice let BharatI come quickly, let Ida, taking note
human fashion let the three goddesses, well-working, sit upon
8.
here in
this pleasant barhis
[also]
Sarasvatl.
TB.
d the reading sdrasvatl, given by RV.VS.MS.
and PoonaJ supports AV. in reading -tih, which, however, can
All
hardly be anything but a blunder.- The four other texts have at the end sadaniu.
our rass. have tnanusydt in b |_and so have all SPP's authoritiesj, and this form is
authenticated by Prat. iv. 65, the comment explaining how it is derived from tnanus-
The
both
ed's, Bibl.
As
yavat.
Ind.
being, therefore, the indubitable
altered in our edition
doubtless a corruption of -svdt.
AV.
reading,
it
should not have been
conform with the four other
to -svdt, to
LSPP.
also
alters it.J
|_In
texts,
even though
correct
c,
davir to
devir.\
To
9.
who adorned
him, god Tvashtar,
generatresses,
heaven-and-earth,
[and]
all
{pi^)
with forms these two
existences,
do thou today,
invoker, sent forth, skilled sacrificer, sacrifice here, understanding
There are no
In thy
10.
way Q.tmdnya) anointing them, pour thou down upon
ava-srf) the track of the gods the oblations in

tree,
it.
variants.
due season
let
(iipa-
the forest-
the queller {gamitdr), god Agni, relish (svad) the oblation with
honey, with ghee.

'
Forest-tree,' doubtless a big
separate personage
is
name
shown by the
for the sacrificial post.
plural
discusses /aMaj', Gurupujakaumudt, 97
11.
At
once,
became foremost
when
ff.
number
later,
That the
Oldenberg,
ZDMG.
liv.
[_E.
is
Sieg
602.J
born, he determined (vi-md) the sacrifice;
of the gods
Agni
at the direction of this invoker, at the
voice of righteousness (rtd), let the gods eat the oblation
"hail!"
The
'queller'
of the following verb.
other texts read in c the nearly equivalent /ra<]Y|^<.
made with
BOOK
13-
V.
THE ATHARVA-VEDA-SAlWHITA.
V.
Against snakes' poison.
13.
[Caruiman.
ekidaârcam.
242
jSgatam
taksakadevatyam.
dstdrapaiikti
2.
4, 7, 8.
anustubh ;
nicrd gdyatri.']
J. tristubh; b. pathydpaiikti ; g. bhurij ; jo, it.
Found (except
It
(in the verse-order 3, 2, 4, 6, 5, 7-1 1).
viii.
but in Kaug. 29. 1-14
order, in connection with a

is
Paipp.
vs. i) also in
not quoted in Vait.
is
the verses are brought in in their
all
ceremony for healing poison-wounds verse i (or the hymn)

|_The London Anukr., in 6 places and for 7
;
also used at 48. 9, in a witchcraft rite.
poison-hymns, gives
Garutmd
Translated: Griffith,
i.
208
(not -tnati) as fj/.J

Bloomfield, 27, 425
Weber,
xviii. 21 1.
Since Varuna, poet of heaven, hath given [them] to me, with forwhat is dug, undug, and
I dissolve thy poison
1.
midable spells (vdcas) do
attached {saktd) have I seized;

poison been wasted (ni-jas).
The
epithets in c are of obscure application
What
2.
on a waste hath thy
probably buried
by the
in the flesh
unburied but clinging.
bite, or
these
like drink {ird)
waterless poison
thine,
is
that of thine have I
midmost, thine upmost juice (rdsa)
seize thy
seized in
may thy
also
lowest then disappear for fright.

These
'
padakam
'
in
(eiasu)
is fern,
doubtless
'
waters
'
is
to
be supplied.
Ppp. reads
in
Ydt ta in a in our edition is a misprint for

and in b tat tabhir.
Kaug. (29. 2) calls the xcx&t grahant. \_Yor neqat, see Skt. Gram. 847 end,
(for apod-),
ydt te.
and 854 b.J
A bull
3.
[is]
my
cry, like
thy formidable spell do
seized that juice of his with
sun
thunder through the cloud {ndbhas)
then drive
men
L.'J
off
it
(bddh) for thee
like light out of
darkness
with'
have
let
the
arise.
One
is
tempted to emend ndbhasa in a to -sas or -sani, the thunder of the clouds.'

is better) vacasa bddhditu te in b, grabhis for the strange
'
Ppp. reads tarn (which

nrbhis [_Weber,
iva
is
With
4.
'
uncounted
kraftig 'J in
in the
c,
meter of
and jyotise 'va tamaso 'dayatu saryah

d.
Kau^.
sight I smite thy sight
snake, do not live
All the mss. |_including
let
anveta vd visam.
with poison
etc. it
in d.
The
of
prasarjani.
I
smite thy poison
die,.
thy poison go back against thee.
SPP'sJ read dhes
the necessary emendation to dhe.
wholly corrupt; for c
calls the verse
at beginning of
Ppp. has for a balena
reads rsana
the
hanmi
te
te
c,
but our edition makes
balam hannti;
its
is
vidam ahe marista ntd jlvl praty
Hindus thought that snake poison did not

But see the interesting experiments of Sir
Joseph Fayrer, in his Thanatophidia of India, ^ London, 1874, p. 74-5. My colleague.
Dr. Theobald Smith, Professor of Comparative Pathology, has most kindly examined
hurt a snake;
for
me
dence
Cf.
cf.
|_As for d
later
Indische Spriiche, 3001.
the recent literature concerning the auto-toxic action of snake-venoms.

is
vii.
The
evi-
not conclusive as yet, but points to the immunity of snakes to snake-poison.
88, below.J
'
243
5.
Kiratan,
ye to me,
spotted one,
my comrade
(?),
calling out (d-^rdvay), rest quiet in poison.
hardly possible to avoid emending statnanam in c to sthamanavi
It is
srdmanam
brown one! listen

stand ye not upon the track
grass-haunter
black serpents, offensive ones
[Istdmdn) of
-V.
V.
[_'
station 'J
from sr run
but not quotablej Ppp. is very corrupt in c,
It reads upatarni babhrav in a; our babhra is by
d, but seems to intend no variants.
Prat. i. 81, and this passage is quoted in the comment on that rule. It further mutilates
to asitallka in b. The accents in our text |_and SPP'sJ on dsitas and dlikds are against
or
course,'
'
and doubtless
rule,
all
|_'
'
be regarded as misreadings
to
the translation implies their
A number of LourJ mss.

SPP'sJ read mise for vis^ in d (and nimise at a wink
would be an acceptable emendation) M.W. end with rabhadhvam. [_Griffith identifies
kdirata with karait, the Hindustani name (now well known in the Occident) of an
This would be most interesting, if certain but friend
awfully venomous little serpent.
In c correct to sAkhyuh (accent-sign lost over u).
absence.
(P.M.H.I.O.) |_and
five of
'
me
Grierson writes
that
We
improbable on phonetic grounds.
is
it
should expect in
Hind. kerd.\
Of the
6.
less, of
bow
release as
The
Timatan(.'') black serpent, of the brown, and of the water-
the altogether powerful
translation
is
it
as
the reading at end of c were
if
in c is sdtrd-sahdsya, according to Prat.
iipodakasya
'
water-haunting,' which
The divergences
carefully.
this
exegesis.
'I slacken as
Weber.
For
d,
'
it
of
(thee) from the fury
gleichsam spanne
etc.
of the translators reflect the
Bloomfield.
'
or
'
'
of
Des Asita
nection
completely
The wholly obscure words

in -in
but their accent
mdtd.
is
sapless ones,
a (p.
in
etc.
against
it.
in c
Ppp. reads, for
uncertainties of
des
Griffith.
Manyu
* LPpp. reads
what
a-ligi, vi-ligi)
and
the
'I release
Streitwagen
Grimmes des Asita
die Streitwagen des
as the string from off {dva) the bow.'J
(bdttdhii)
in a,
|_Whitney would doubtless have revised
better.
Both dligl and vUigi, both father and mother
7.
te
is
manynm* The /a</a-reading
Ppp. has tayimdtasya
23.
iii.
were the cars of the wrath
mir ab
[_ichj
relax the fury, as the bow-string of
(.'),
were chariots.
'
etc.
we know your con-
will
ye do
might also be nom. m. of stems

a, b,
dlakd ca vyaca luptvd yas
b of the two syllables that are lacking
in
manyum.\
to
make an anustiibh pada.
Daughter of the broad-knobbed one (.'), born of the black barbaof all them (f.) that have pierced defiantly (.') the poison [is]
8.
rian
(f.)
sapless.
The
translation conjectures in a a relationship of -gfda to gtida
and gola, and implies
since
something had to be done to make the

line translatable.
|_One of SPP's authorities has dsiknydh. \ Ppp. begins with udakiilayd of the water-bank
the rest of its version is " without meaning."
The first word
for b emendation to ddsya dsiknydh
'
is
'
quoted by the commentary to Prat.
\j4rii-'i\.
Index).
Yox pratdnkam, both here and
interlined 'defiantly.'
i.e.,
iii.
72 in the form urU-gUldydh (so the ms.)
|_W's version 'pierced' implies reference to root dr (not drd
suppose,
'
Why?
that dart along
BR. take
on
at iv. 16. 2,
it
he
first
as gerund, 'of
their bellies
'
?J
all
'run,' as in
wrote 'rapidly,' and then

that have run gliding':
V.
BOOK
13-
whichsoever of these
most
:;
V.
The eared hedgehog
9.
said this,
are produced
f .)
244
coming down from the mountain

by digging, of them the poison is
:
sapless.
This verse, which is rather out of place here, seems like a variation of RV. i. 191. 16
kiisumbhakds tdd abravid girih pravartamdnakAh : vf^cikasyd 'rasdth visdm. Ppp.
LFor the diminutive, cf. iv. 37. 10 and xiv. 2. 63.
begins with kanvd.
Tdbiiva, not tdbiiva;'V&x'-Ay thou art not tdbuva
10.
by
tdbiiva
[is]
the poison sapless.

Ppp. has instead tdvucam na tavucariin aher asiktam tdvucend 'rasaih visain.
this verse, according to Kaug. (29. 13), one sips water from a gourd.
With
Tastuva, not tastuva
1 1
verily thou art not tastuva
by
tastiiva [is]
the poison sapless.

Ppp. has for
But for the LunlingualizedJ
tastuvaih na harisiktath iastuvath.
a, b,
word
With this
our mss. might be equally read tasniva [_SPP. reports
in
n of tastitvetia, the
verse, according to Kau^. (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.'
this readingj.
I
'
But see Barth, Revue de
14.
\ûkra.
I 'fiistoire
des religions, xxxix. 26.
Against witchcraft
trayodafakam.
vdnaspatyam.
bhurij ; 8.3-p.virij ; 10. nicrd brhati
Found
[_Part of verse 8 is prose.J
which occur in
Kau^. (39. 7) with
9, 13,
ii.)
in
ii.
9 also separately
vs.
in Paipp.
1 1
in 39.
1.
xviii.
with a plant.
1 1
also (except vss. 3, 5,
(in the order
Not noticed
Grill,
dniistubham
ji.j-p.sdmni Irisiubh
in a
j,J, 12.
ij. svardj.l
which are wanting, and
Quoted
7, 6).
ceremony against witchcraft
I, 2, 8,
and several other hymns,
Translated: Zimmer, p. 396;
Weber,
vii.
krtydpratiharanam.
12,4, 10, 11,
in Vait.
26,147;
Griffith,
i.
210; Bloomfield, 77,429;
216.
An eagle
(suparnd) discovered thee
seek thou to injure,
herb,
a hog dug thee with his snout
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

3.
first
half-verse.
Having cut around out of [his] skin a strip {pariqdsd), as it were

O gods, upon the witchcraft-maker the witchcraft, like
of a stag, fasten,
a necklace.
That
As
is,
apparently, with a thong cut out of his
usual, the mss. vary in
a between ry- and
own
riqy-,
skin, like
a buck-skin thong.
E. even reading
risy-,
but the
245
-V. 14
V.
is undoubtedly the true text, and should be restored in our

ThTee times, in this hymn (vss. 3, 5, 12), the Anulcr. insists on regarding iva
as dissyllabic, and therefore reckons the verses as bhurij.
majority have f^y-, which

edition.
Lead thou away the witchcraft back to the witchcraft-maker, grasphand; set it straight before {satnaksdm) him, that it may smite
4.
ing
its
the witchcraft-maker.
Ppp. has, for
pratiharanath na haramasi (our 8
b,
whole half-verse
just as
it
Be the witchcrafts
5.
curses
like
c)
but
in
book
it
ii.
has the
stands here.
him
for the witchcraft-maker, the curse for
an easy chariot
the witchcraft
let
roll
back
that
to the witchcraft-
maker.
If
6.
woman, or
if
man, hath made witchcraft
it
we
dqvam
'va
in order to evil,
conduct unto him, like a horse by a horse-halter.
The Anukr.
it
If either
7.
dqvam iva 'qvabhidhanyd,
doubtless scans d as
'(vabhid/iantd, as
thou art god-made, or
do we lead back, with Indra as
if
made by man,
thee, being such,
ally.
yd krtye devakrtd yd vd manusyajd

pratyaH prahinmasi praticl nayana brahtnand. The m punar naydTdih at beginning of c is a misprint for taiii.
prescribed by Prat. iii. 81.
Ppp. has a very different version of this verse

'si
instead of
should be.
tdth tvd
tnasi
is
8.
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 distinctly unmetrical, and the third hardly metrical.
;
9.
thou smite
made
him; whoever made [it], him do

we do not sharpen thee up to slay {vadhd) him who has not
practiced piercer
;
(.'),
pierce
[it].
This verse is found in Ppp. in book ii., much corrupted, with, for d, vadhdya âmsamtmahe. 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.).
:
10.
Go
as a son to a father
like a constrictor
witchcraft, back to the witchcraft-maker, as
trampled on, bite; go,

it
were treading down
[thy] bond.
That
is,
apparently, escaping and treading
bines in b svajdiva, and reads for
Though
the verse
dissyllabic, turns
11.
Up,
is
it
c, d,
on what has restrained
thee.
Ppp. com-
tantur ivdvyayamnide krtye krtydkrtatii krtdh.
a perfectly good anustubh, the Anukr., reading iva three times as
into a defective brhati.
like a she-antelope (eni), a she-elephant
ing on, like a hind, let the witchcraft go to
its
Qvarani), with leap-
maker.
V.
BOOK
14-
V.
verse of doubtful interpretation
names
but
altogether probable that the animal-
is
it
are coordinate in construction with krtya in c
because this
feminine
is
the krtya
246
and they are feminine doubtless
to overtake its perpetrator with their swiftness
is
But the Pet. Lex. takes varani as shy, wild,' qualifying ent. Ppp. combines enSi Va and tnrgai 'va, and reads varuni, and -krandaih for -skandath ; -krandam
seems rather preferable. The unaltered j of abhisk- in b falls under Prat. ii. 104, and
Though the verse is a fairly regular ôya/rf, the Anukr.
the example is quoted there.
and
'
force.
stupidly accounts
a sdmni tristubh, as
were prose, and contained only 22
if it
Straighter than an arrow let
12.
him
it
let
fly,
it
syllables.
heaven-and-earth, to meet
the witchcraft, seize again him, the witchcraft-maker, like
it,
a deer.
Ppp. reads, for
13.
Let
it
go
tnrgam iva vidat krtyS krtyakrtam kriS.
tarn
c, d, so.
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.
the verse in book
The meter
is
contrary to the natural direction (^pratikulajn), or upward.
ii.,
and reads
For exorcism
15.
(cf. its
also in Paipp.
Used by Kauq.
viii.
madhulavrsalingdh again
Translated:
Griffith,
Both one of
i.
its
to
dnustubham
vdnasfatyam.
healing of distempered cattle; and
1.
end of d
a plant.
:
4.
Weber,
me and
xviii.
ten of
hymn
hymn 13.
me
16 are referred to as
220.
me
[are] the exorcisers
herb; thou born of right {rtd), thou rich

honeyed {mad/mid), make honey for me.
Ppp. omits throughout the second
hymns, for the
(19. i), with several other
in 29. 15, following the use of
211
purastddbrhatT ; j,y,8,g. hhurij.l
verses and those of
karat.
Ppp. has
version of 12 d) tah (for krta).
svaraj only by twice refusing to abbreviate iva to 'va.
\Vi(vamitra. ekddafakam.
Found
at the
in a,
The Anukr. says madhuldm osadhim
in
right,
and reads for d
(apavaktdr),
mayest thou,
madhu
tva madhuld
astaut.
Both two of me and twenty of me [are] etc. etc.

Both three of me and thirty of me [are] etc. etc.
Both four of me and forty of me [are] etc. etc.
Both five of me and fifty of me [are] etc. etc.
2.
3.
4.
5.
O.D. accent pdncaj the
rest,
against the usual way, pa^cd, and our edition follows
the latter.
Both
6.
six of
me and
sixty of
me
[are] etc. etc.
This verse ought to be reckoned by the Anukr. as nicrt, not

7.
Both seven of
8.
Both eight of
The reckoning
a of
aqttis.
less
than
5 etc. as bhurij.
me and seventy of me [are] etc. etc.

me and eighty of me [are] etc. etc.
of this verse as bhurij implies the (improper) restoration of the elided
247
9.
me and ninety of me [are] etc. etc.

me and a hundred of me [are] etc. etc.
hundred of me and a thousand [are] the
Both nine
of
10.
Both ten of
11.
Both a
herb
exorcisers,
etc.
etc.
-v. 17
V.
Without any regard to the connection between this hymn and the next, the third
is made to end here, containing 5 hymns and 57 verses; the quoted Anukr.
anuvaka
says accordingly tisrbhis trtiyah.
Here ends
prapathaka.
also the eleventh
Exorcism.
16.
\Vi^dmitra.
ekddafakam.
|_Not metrical. J
company with
Found
We
If
z^jt
6*
dsury anustubh
also in Paipp.
dvdipadam
J[
i, 4,
^,j-io.
11. dsurt gdyafri,'\
Referred to only in Kau^. 29.
viii.
5,
in
the preceding hymn, as above reported.
Translated: Griffith,
1.
\_ekdvasdnam
ekavrsadevatyam.
sdmny usnik ;
212
i.
thou art sole
have ekavrsd,
lit.
'
Weber,
chief, let
one
xviii.
go
bull,' in
222.
sapless art thou.
other passages
(iv.
22
vi.
86), but dvivrsd etc.
only here, and they are plainly nothing but schematic variations of
it,
not admitting of
Perhaps the hymn is directed against insect pests, through their

leaders, whether few or many.
The definition of the Anukr. implies fourteen syllables
perhaps diS yddi ekavrsd- dsi srjd arasb 'si (pv srja 'rasd asi^. Ppp. ha.s yas ior yadi m
real translation.
all
the verses.
2.
If
Weber's
[_See
note.
thou art twice chief
Or perhaps
rather
'
double
chief,'
etc. etc.
'
triple chief,' etc.,
or 'one of two,'
3.
If
thou art thrice chief
4.
If
thou art four times chief
5.
If
thou art
five
6.
If
thou art
six
7.
If
thou art seven times chief
8.
If
thou art eight times chief
9.
If
thou art nine times chief
10.
If
thou art ten times chief
11.
If
thou art eleven-fold, then thou art waterless.
All the elided a's

called for
by
times chief
times chief
Ppp.
17.
[^Mayobku.
astdda(atam.
h?LS
one of
three,' etc.
etc. etc.
must be restored
the Anukr.
'
etc. etc.
etc. etc.
etc. etc.
etc. etc.
etc. etc.
etc. etc.
etc. etc.
in this verse to
yttpodako
'si
make out
srjd 'raso
the fifteen syllables
'si.
The Brahman's wife.

brahmajiyddevatyam.
dnustubham
16. tristubh.'\
Found in part (vss. 1-7, 9-11 in ix., also 18, in another part of ix.) in Paipp. The
hjrmn 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. 1), next after hymn 13, in a witchcraft ceremony
1 26. 9, on occasion of the fall of a meteor.
1
in
while vs. 4
is
quoted also
V.
Translated
V.
Muir,
280
Weber, xviii. 222;

Grassmann, 11.495.
i.^
the boundless
Ludwig,
also, in part,
as
p.
first at
446 (part)
RV. hymn, by
Cf. also Oldenberg,
These spoke
1.
BOOK
17-
Griffith, i. 212
p. 197
256; Ludwig, no. 1020;
des RV., i. 244.
Muir,
Die Hymnen
i^.
Brahman {brdkman-)
the offense against the
Matari5van, he of
sea,
Zimmer,
248
rage {-haras), formidable
stout
fervor, the kindly one, the heavenly waters, first-born of right
RV.
apas
reads ugrds in
The
in d.
first
and rtena
pada
King Soma
2.
c,
at the end.
properly/a'^fl/f,
is
first
{rtd).
in c,
though the Anukr. takes no notice of the
and
fact.
gave {pra-yam) back the Brahman's wife, not
who went
bearing enmity; he
Ppp. reads -haras and -bhuvas
after
[her]
was Varuna, Mitra; Agni,
invoker, conducted [her] hither, seizing her hand.

Ppp. reads miiro a- in
who
disputes possession':
To be
3.
The
in a,
The
'
cf.
Anvartitdr \_Gram.
MS.
iii.
233 aj
is
doubtful; perhaps 'one
i).
7.3 (p. 78.
by the hand indeed is the pledge (Jadhi) of her, if one

is] the Brahman's wife "; she stood not to be sent forth for
so is made safe {gitpitd) the kingdom of the Kshatriya.
seized
has said " [she

a messenger
c.
sense of
a and
nothing of hers
perhaps we ought to read hdste (or -tena) ndi 'vd
is
obscure
is
to
be meddled with, when once she
is
declared the Brahman's.'
mss. vary between grahyds (B.), grahyas (E.), and grdhyds (the rest).
dvocan
and adds iydm before
in b,
(but the Anukr. does not notice
two readings are of

Ppp. reads ddir
4.
The
iti,
it).
virtually identicjil
RV.
reads
by omitting which our text damages the meter

RV. also has in c prahyl for prahfya; the
meaning emendation to dfityhya is desirable.
;
in a.
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 {^fafd) accom-
panied with meteors

That
(iilkust-).
such apparent portents are really the woman, that has been misused.
is,
very awkwardly constructed verse.

dunoti.
It
is,
Ppp- reads in a tdrakarh vik-, and, in c, tinotu for

of course, the reference to meteoric portents that causes the verse to be
quoted in Kaug. 126.

5.
The Vedic
student {brakmacdrin) goes about serving
{vis)
much
he becomes one limb of the gods by him Brihaspati discovered

the wife, conducted by Soma, like the sacrificial spoon, O gods.
service
In d
ficial
RV. has
spoon.'
the doubtless better reading devas,
For nitdm Ppp. reads nihatam.
'
as the gods [discovered] the sacri-
Though
called a tristubh, the verse has
Xviojagait 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
;
(vyoman).
249
-v. \^
V.
Our mss. (except P.M.W., which often agree in a misreading) give dpanlta (instead
c and this is to be regarded as the proper AV. text, and is implied in the
of up-) in
translation
and
has no val
it
and gives brahmanasyd 'pinihita
What embryos
7.
away
are torn
consequence of her
And
8.
c,
P.M. trhydte, D. nilhyante. That is,

Ppp. combines garbha 'vap-
in
provided a Brahman has

This verse
9.
Vaigya
wanting
is
Brahman
The Anukr. does

which
br-Sh-,
in
[is]
mischief
is
the
and reads abhilu-
seized her hand, he
woman, not Brahmans
alone her husband.
is
indeed her husband, not a noble {rajanyd.), not a

five races of
men
(manavd).
not notice the deficient syllable in a (unless we are to syllabize
very harsh).
is
all this
in a,
Ppp.
sun goes proclaiming to the
this the
the
c.
[there were] ten former husbands of a
if
them
what heroes are mutually shattered
ill-treatment.
and hanyante
in b,
in c.
injures.
B. reads ttrtydnte in
pyate
having tdpase, an
in a, the intrusion of
are aborted (ava-pad), what living creatures {jdgat)
{apa-lup),
Brahman's wife
differs also in
which defaces the meter,

Ppp. has ajayanta (for avad-') in a, combines saptars-
though unnoticed by the Anukr.

in b,
RV.
our edition reads upan-, with RV.
easier reading, in b
Ppp. combines brahmane
Va
in a,
and puts the verse
at
the end of the hymn.
The gods
10.
verily gave back;
men {manusyd) gave back;
kings,
apprehending (grah) truth, gave back the Brahman's wife.

RV. has utd
krnvdnas
instead of the repeated adadtts in b
And
in c.
in
both points Ppp. agrees with
and
it
it
gives the better reading
[but with -no for -nds\.
Having given back the Brahman's wife, having brought about

freedom of offense with the gods, sharing {bhaj) the refreshment
11.
(kr)
of the earth, they
ijirj)
RV. has
occupy
(iipa-ds)
broad space (urugdyd).
more antique forms krtvi and bhaktvaya
the
in
b and
c.
P.M.W. read
nakilb- in b.
12. Not on his couch lies a beautiful hundred-bringing i^vdhi) wife,

whose kingdom the Brahman's wife is obstructed through ignorance.
Literally,
ably,
'
'
in
what kingdom';
a rich dowry
13.
whose
'
'
obstructed,'
(so the Pet. Lex.).
The
i.e.
'
kept from him.'
mss. have, as
wide-eared, broad-headed [ox?]
is
is
'
Hundred,'
i.e.,
in
prob-
usual in such cases, dcitya.
not born in that dwelling, in
etc. etc.
Muir understands a " son " of such description.

14.
distributer (ksattdr) with necklaced
of his crates {Isund) [of food], in
The meaning
to s^nd)
is
not undisputed
whose
neck goes not
at the
head
etc. etc.
Muir renders " charioteer " and " hosts " (emending
Ludwig, " ksattar" and "slaughter-bench."
BOOK
17-
V.
15.
V.
black-eared
white,
Not
16.
in his field
bearing lotus
Compare
iv.
make
does not
[horse]
harnessed to his [chariot-] pole, in whose
show
l^mahly),
etc.
etc.
a lotus-pond, the bulb
[is]
250
of the bulb-
(J.bisa)
not produced {jan), in whose etc. etc.
is
and note
34. 5,
andtka and blsa are perhaps rather
to
be rendered inde-
pendently.
Not
17.
him do they who attend
for
to (itpa-ds) her milking milk out
the spotted [cow], in whose etc. etc.

In
b, P.
18.
pole,
begins ^K^ 'syd, l.H. y^'sya.
Not his [is] a beautiful milch-cow, [his] draft-ox endures not the
where a Brahman stays a night miserably {papaya) without a wife
l^-jdni).
Ppp. reads for a na tatra dhettur dohena.
brahmagavidevatyam.
(4.
also in Paipp.
(except vs. 7
ix.
BR.
vi.
1023.
The Brahman's cow.
18.
\Mayobhu. pahcadafakam.
Found
|_See
dnustuhham
4,^,8,
g, 13.
tristubh
bhurij).^
in the order
i, 2, 4,
13, 5, 6, 14, 3, 15, 9, 8,
Not noticed in Vait., but quoted in Kaug. 48.13 with the next hymn
"two Brahman-cow" hymns), just after hymn 17, in a witchcraft rite.
10-12).
the
Translated: Muir, i^ 284

i.
215
Her
1.
Ludwig,
Weber,
p.
447
xviii.
Brahman, that
is
2.
3.
cow
men
of the
in c
has been
lost.
such
if
is
his wish.
Ppp. reads, for
b,
papatmam
apardjitah.
[_Cf.
Isaiah
Cor. xv. 3 2. J
Like an ill-poisonous adder enveloped with [cow-] hide, this cow
of the
That
Brahman,
is (a,
an error for
4.
lord of
he may
noble hated of the dice, evil, self-ruined {-pdrdjita)
" let me live today, not tomorrow."
of the Brahman
cow
eat the
13
noble, desire to devour {gJias) the
accent-mark under the nya of rajanya
Griffith,
not to be eaten.
An
I.e.,
Zimraer, p. 199; Grill, 41, 148
229.
the gods did not give thee for thee to eat,
{nrpdti); do not thou,
xxii.
(as
noble,
is
harsh, not to be eaten.
b) a poisonous serpent in disguise.
At beginning of
c,
ma
in our text is
sa.
Verily
it
taken hold of
conducts away his authority, smites his splendor

it
burns up
all
he who thinks the Brahman
to
like fire
be food, he
drinks of Timatan poison.
Or 'she' (the cow), or 'he' (the Brahman), instead of 'it,' in a, b. Ppp. reads in b
alabdhah prtannota rdstath, and has a wholly different second half-verse, nearly agreeing with our 13
c,
^.
yo brdhmanam devabandhum hinasti tasya pitfndm apy etu
8;
251
The Anukr. reckons
lokam.
-V.
V.
the verse unnecessarily as bhurij, since iva in b
to
is
be
shortened to 'va.
Whatever
5.
from knowl-
insulter of the gods, desirous of riches, not
edge, slays him, thinking
him
gentle, in his heart Indra kindles a fire
both the firmaments (tidbhas) hate him as he goes about.

Ppp. has in a enSm, which is better. The pada-itxt absurdly reads _y/ instead olydk
The Anukr. seems to combine ubhai'naiii in d, as the meter demands,
at the beginning.
although ubhe
even aL.pragrhyaj part of the mss. (M.W.I.H.O.) read ubhd
The Brahman is not to be injured,

for Soma is his heir, Indra his
6.
dear
self
is
The
Pet. Lex. suggests the (acceptable,
priya tanur iva;
The
ianuh.
however,
this,
is
He
7.
to tear
out the
eating what
The
of b
+ ada\
verse
" as
not to be touched] by one "
strange that the pada-Xs.TA does not
It is
compound word.
(
f .)
has a hundred barbs
who thinks
of the food of
made
The
Many
mss. (B.M.E.I.H.D.K.) accent
Brahman (brahman)
malvdh
The cow,
in
Pada d lacks a
syllable,
questionable formation
{qaravy}i) they hurl,
10.
split
U tayS
They
am
of course, is
with these the
bows having
by the gods.
though the Anukr. takes no notice of
'
may
Hrdbalals
it.
is
contain hidden a better
?J.
The Brahmans have sharp
ha'/yas,
an [arrow-] neck, his
his voice
Ppp. has instead nirjaldis, which
reading LR. nirjydis 'without bow-string
Ppp. has
"
c.
pierces the insulters of the gods, with
force from the heart [and] speeded
with fury, they
not able
is
Brahmans
teeth [become] shafts (itddlkd) smeared with penance
9.
he
mss. read nihkhidan at end
the necessary emendation to -dam.
His tongue becomes a bow-string,
8.
fire [is
wanting in Ppp. (as noticed above).
is
in a, b.
sweet."
is
our edition has
meant
fool
in d.
as a
swallows down what
it
but unnecessary) emendation of b to agneh
expression seems to be incomplete
ddyaddh LBR. ddyd
divide
by one who holds him-
protector against imprecation.
favored by the reading of Ppp., agues priyatama
Ppp. also combines indro 'sya
etc.
like fire,
e-.
what volley
is not in vain; pursuing (ami-hd) with fervor and
him down even from afar.
have missiles
arrows,
it
at the end, instead of
enam.
LPada b
is
of zo\iX%^jagaii.\
that ruled, a thousand, and were ten hundreds, those Vaita-
having devoured the cow of the Brahman, perished {pard-bhii).
Sahdsram
is
taken as
c,
in
apposition with yd, since raj properly governs a genitive.
tebhyah prabravimi tva.
syllable
is
lacking in
a,
unnoted by
the Anukr.
11.
The cow
cooked the
herself,
being
last she-goat of
slain, pulled
down those Vaitahavyas, who
Kesaraprabandha
The second half-verse is totally defaced

djdm ; the accent is anomalous, and the
in
Ppp.
(.?).
The /a^/a-text
sense unacceptable;
reads
in
d caramao
Ludwig's translation.
V.
8-
BOOK
V.
252
" letztgeboren," implying emendation to carama-jam, suggests a welcome improvement
Kdsaraoprabandhayas has
of the text.
iv.
Ppp. reads ivd 'carat in
96.
its
long a of -prain â</a-text noted in Prat
b.
Those hundred and one fellows {'ijandtd) whom the earth shook
having injured the progeny of the Brahmans, perished irretrievably.
12.
off,
Bp. accents properly viaddhunuta in
has correspondingly vkadh-
cf.
9.
1 1
but
b,
all
the saikhita mss. give vyadh-, and
Ppp. reads vai for ias
in a,
D.
and bhiimir ya 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.
is an anomalous compound, but its meaning is hardly doubtful
it is so
by the comm. to A^S. ix. 5. i dsihibhuyan, virtually reduced to a skeleton.'
Ppp. exchanges our 4 C, d and 13 C, d, givinig the former here without a variant.
Garagirnd
interpreted
Agni
14.
'
imprecation
verily our guide.

(.')
so
know
Soma
is
called [our] heir, Indra slayer of
the devout that.
Ppp. reads, for second half-verse, yaja/a 'bhifasta indras tat satyath devasamhitam.
c plainly calls for correction {pada has abhicâsta) Zimmer proposes abhiqastam,
Pada
the Pet. Lex.
|_vii.
51SJ abhiqastim j abhâstyas, gen., or even abhiqastipas
(cf. vs. 6),
might be suggested as yet more probable.
Like an arrow smeared [with poison],
15.
adder,
lord of cattle
he pierces the
that arrow of the
full
lord of men, like an

is
terrible; with
it
insulting.
Ppp. reads digdha instead oi ghord in

although the
Brahman
c.
The Anukr. does not

make it so.
pronunciation of the iva in a would
call the
In the
verse bhurij,
first
half-verse
doubtless the two lower castes are addressed.
The Brahman's cow.
19.
[Mayobhu.
pancadafakam
brahmagavidevatyatn.
7.
part of the verses of this
order,
10, 8, 12
Snustubham:
2.
viritpurastddbrhati
uparistddbrkati.'\
hymn
are found also in Paipp.
also 15 in another place).
ix.
(namely, and in the
Vait. does not refer to
it, but
noted at Kau^. 48. 13 with the preceding hymn (as there mentioned).
Translated: Muir, i^. 286; Ludwig, p. 451; Zimmer, p. 201; Grill, 43, 150; Griffith,
218 Bloomfield, 171, 433 Weber, xviii. 237.
Cf. Hillebrandt, Veda-chrestomathie,
I, 2, 3, 7, 4,
it is
i.
p. 42.
I.
They grew excessively; they did not quite {iva) touch up to the
sky; having injured Bhrigu, the Srinjayas, Vaitahavyas, perished.
mrga hihsitvd brahmim asaiiibhavyath par-: cf. 18. 12 c, d.

in JB.
152, with vad for ud in b, and mahena asamheyam
(for srn- vait-) in c, d: a much corrupted text.
The pada-itxt strangely divides
srnojayah (the word is left undivided in the TS. pada, vi. 6. 2). [Griffith cites MBh.
xiii. 30.
(= 1940) f. for the story of the Vaitahavyas. See Weber's notes.
Ppp. reads, in
The
verse
is
c,
d,
found also
i.
253
The people who
2.
consumed
Brahman Brihatsaman,
delivered up {J.arpay-) the
descendant of Angiras
-V. 19
V.
he-goat with two rows of teeth, a sheep,
(av) their offspring (tokd).
translation implies emendation in c to ubhayadann (nom. of -dant), as suggested

Index Verborum, and, indeed, assumed also by Zimmer and Muir. Ppp. is so
The definition of the verse given by the
mutilated that nothing is to be learned from it.
Anukr. corresponds with its present form bu,t a invites emendation.
The
in the
They who
3.
they
sit in
Ppp. reads asmdi
end (an accent-sign
in b,
lost
and combines -nta "sate
under
The Brahman's cow, being cooked,
4.
born
{t^jas)
Read
in d.
mucus
him
at
in
our text isir^ at the
as far as she penetrates {}),
kingdom
of a
no
virile
hero
iyrsari)
[there].
Jdngahe is doubtful in meaning, althcJugh

gdh; derivation from a root jahh, proposed
drawn in the minor. Ppp. reads putnan in
case falling under Prat.
Cruel
5.
sent [their]
si).
smites out the brightness

is
who
spat upon a Brahman, or
the midst of a stream of blood, devouring hair.
is
flesh {piîtdm)
iv. 4,
cannot well be referred to any root but
it
in the
and the passage
major Pet. Lex.,
The separate
d.
quoted
is
in the
is
apparently with-
commentary
the cutting up of her; harsh to eat

in that the milk {ksird) of her
is
accent of
is
(.')
abM
in
is
to that rule.
her prepared
drunk, that verily
is
an offense against the Fathers.

The
translation implies emendation of asyate in
to afyaie, as suggested
by Zimmer
Ppp. unfortunately lacks the verse.

6.
A king who thinks
Brahman
that
YdJ jighatsati
pouring
7.
off
himself formidable, [and]
kingdom
in
is
is
who
desires to devour a
poured away, where a Brahman
an error for yd
j-.
'
onto the ground of worthless liquid.
is
scathed (Jya).
Pour away,' doubtless a figure from the

With a, b compare RV. ii. 23. 1 2.
Becoming eight-footed, four-eyed, four-eared, four-jawed, two-mouthed,

down the kingdom of the Brahman-scather.
two-tongued, she shakes

Ppp. reads,
8.
in c,
dvijihva dviprSna bhiilva, and omits brahmajydsya at the end.
kingdom, as water into a
It leaks verily into that
split
boat (ndti);
where they injure a Brahman, that kingdom misfortune smites.

Ppp. puts bhinnam before
our 6 d).
in b:
Zimmer and Muir
ndvam
"ruin flows into that kingdom."
competent to base upon the phrase
But
merce.
9.
who,
Or,
in b,
Him
O
'
cf.
Hopkins,
and has for
A J P.
in
[W.
doubtless means to imply that
(like
udakam
it
is
not
b an argument about shipwreck and ocean com-
the trees drive away, saying
Narada, plots against that which
The
brdhmano yatra jlyate
xix. 139.
J
against the real (sdt) riches
uncalled for.
prefer to understand in a a subject, coordinate with
verse reads as
if
'
etc.
"do
is
not
come unto our shadow,"
the riches of the Brahman.
emendation of sdi
to idt
(BR.
taken from a collection of adages.
v.
515) seems
BOOK
19-
V.
V.
254
King Varuna called that a god-made poison; no one soever, having devoured the cow of the Brahman, keeps watch in the kingdom.
10.
That
guards successfully his realm
is,
jagara, as such passages as
xiii.
i.
9, xix. 24.
48. 5 plainly show, belongs to gr {jdgr) ' wake,' and not to jr ' waste away,
Ppp. has jagara, and dugdhva in c.
old,' as claimed in the minor Pet. Lex.
Those same nine nineties whom the earth shook
11.
off,
grow
having
injured the progeny of the Brahman, perished irretrievably.

This verse
vyddhunuta
is
nearly the
same with 18. 12 above; and the various accentuations of

same here as there.
are precisely the
The kudi which they
12.
the track, that verily,
tie
on after a dead man, as effacer
Brahman-scather, did the gods
call
(?) of
thy couch
(tipastdraftd).
Kiidi, which occurs several
times in the Kaug. (see Bloomfield's edition, p. xliv
[where read Kaug. 21.2,13], ^"^d AJP. xi. 355), is identified by the scholiasts with
badari jujube.' For the habit of tying a bunch of twigs to a corpse, see Roth in the
'
Festgruss an Bohtlingk,
The
13.
p.
98 Land Bloomfield, AJP.
tears of one weeping {krp),
scathed, these verily,
which
xii.
416J.
[down] when he was
rolled
Brahman-scather, did the gods maintain as thy
portion of water.
Vavrtiis (p. vavrtiih)
rt2.A
jtvdsya
is
quoted as example under Prat.
13;
iii.
iv.
84.
P.M.W.
in b.
With what they bathe a dead man, with what they wet
14.
beards, that verily,
{iid)
Brahman-scather, did the gods maintain as thy
portion of water.
The
15.
scather
rain of Mitra-and- Varuna does not rain
the assembly (sdmiti) does not suit {kip)
upon the Brahmanhim he wins (nl) no

;
friend to his control.
With
Ppp. reads in b -jyam.
20.
\Brahman.
dvSdaâham.
compare
vi.
88. 3 d.
To the war-drum.
vSnaspatyam dundubhidevatyam
devasendvijaydya ca dundubhim astdut).
Found
and
also in Paipp.
ix.
(in the verse-order
126 are quoted together by Kaug.
vi.
battle-rite, for infusing terror into
a hostile
(20, zt.
trdistubham
sapainasen3par3jaydya
i.jagalT.']
i, 2, 4, 3, 5, 8, 6, 7,
9-12).
This
hymn
and Vait. 34. 1 1 by the former, in a

army by the latter, with beating of a drum
16.
in a sattra sacrifice.
Translated: Ludwig,
Weber,
I
xviii.
The
p.
460;
Grill, 68,
153
GriflSth,
i.
220
244.
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
That
made
is (b),
most of
The
wood and bound and headed with cowhide.
mss.
20
make
ksnuvands ; nearly all have ksunu-, only Bp.^ irnuv-, and

In d, also,
but there cannot well be any question as to the true reading.
The Anukr.
the mss. have the obviously wrong jyesydn, only H.E. jes-.
awkward work
E. Jisuv-
of
-v.
V.
of writing
strangely reckons the verse (though
it is
a perfectly regular tristubh') as z.jagati, appar-
Va)
ently only on account of the unnecessary full reading iva (for
perhaps count also ksunuvano as four syllables
in
or can
Ppp. has khanvano; in d
it
it
reads
simha iva dvesatkn {= hresannf) abhi tahstanayati.

2.
Like a
thundered the wooden one, stretched
lion hath
thy rivals
Indra-like
[is]
{vi-baftdh),
cow virile {vrsan) [art] thou, impotent

thy vehemence {pisma), overpowering hostile
like a bull roaring at a longing
plotters.
The
translation implies emendation to vd(îtam in
vasitam.
abbreviate in a to -nidruv-, and
The
-ntdhruv:
comment
in
made
many
in
see
our edition
my
the mss.
Sî. Gr.
232)
them (P.M.W.E.H.O.) have the misreading
of
/>ada-ttxt does not divide druvdyah, but the case
to Prat. iv. 18 as
The Anukr.
both a and
3.
as
is
quoted
an exceptional one, vaya being regarded as a
suffix
in the
added
Ppp. reads at the beginning sinhaivdttdnidruvayo, and combines qusino
to dru.
in d.
b,
the sam/it(d-mss. (after their usual custom:
All
notes no irregularity in the verse
as
if
it
'bhi-
abbreviated iva to 'va
b.
Found (yiddnd) suddenly
seeking kine, bellow
{ru)
{sdhasa) like a bull in a herd, do thou,
[them], winning booty
at
pain the heart of our adversaries
pierce thou with
our foes, leaving their villages,
let
go urged forth {pra-cyu).

Ppp. reads in a.yiilha>h saha
in the verse,
although d
is
sa-,
and
The Anukr. notes no irregularity

and to resolve vidhia in c is contrary
in c viddhi.
clearly ayaâ//-pada,
to all analogy.
4.
Wholly conquering the
fighters, shrill-crying,
that are to be seized, look abroad on
devout, to the voice of the gods

Vedhas
is
many
sides
do thou, seizing those
respond (\d-gur),
O drum,
bring the possession of our foes.
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 (urdhita- being very harsh,
and not found
in
understood with
The /ai/a-text rtz-As gfhydh in b;pf(ands is apparently to be

The voice of the gods (or of heaven, ddivl) is apparently the
RV.).
it.
thunder.
5.
Hearing the uttered {pra-yam) voice of the drum speaking, let the
suppliant, noise-wakened, run to her son, seizing his hand
woman,
our enemy, frightened in the conflict of deadly weapons.

One might
conjecture in a prayatain
'
are really the only regular tristubhs of the

6.
Mayest thou
first
{pUrvd),
This verse and 6 and 9
hymn.
O drum, speak forth thy voice
of earth speak thou, shining {rnc)
army
of [us] advancing.'
on the back
opening wide the jaws {jabh) on the
of our enemies, speak thou clearly,
drum, pleasantly
(siinrtdvat).
BOOK
20-
V.
256
V.
Pilrva in a might also mean in front,

apparently.
vada bahu rocatnanah; and it
qatrun:
visahasva
Ppp. reads in a, b
in our van.'
with
c, d.
places
8
exchange
half-verse
makes the second
That
is,
'
what
is
pleasant to
'
us,'
Let there be noise between these two firmaments {ndbhas) severroar at [them], thunder, trucually let thy sounds (dhvant) go swiftly
victory of our friends, a good
the
unto
{qlokakrt)
lent Q), resounding
;
7.
partizan.
Mitra
in
only with
Made by
devices {dht),
the weapons of the warriors
'By devices'
very desirable
tutes our 6
in
c,
i.e.,
may
speak forth
it
allied
with Indra,
its
voice
call in
441 .J
xii.
excite thou
the warriors
by
down the enemies.
friends smite mightily
9.
LBloomfield discusses utpipana, AJP.
Ppp. reads at the end qraddhi.
for Uj.
8.
mitraturya has to be taken as subjective instead of objective genitive. It is

{iantu ?) that b can be made metrically complete Lunless we read /dva
difificulty
apparently, with
Emendation of vadati
art.
to
vadasi
Ppp. has the 2d pers. bharasva instead and, as noted above,

d for the second half-verse. There is a syllable lacking in a.
;
it
in a is
substi-
A vociferating herald {}fravadd), with bold army, making proclaim
many
sounding through the
places,
villages,
winning advantage, know-
ing the ways, do thou distribute {vi-hr) fame to
many
in the [battle] of
two kings.
The
to
verse seems to relate to the proclamation of victory and of the desert of those
Ppp. reads prasraveM
it is due
see Roth, Festgruss an Bohtlingk, p. 99.
whom
ioK pravado in a,
and bhaja
hara
for
in d.
L^^""
"vayiina, Pischel, Ved. Stud.
i.
297.
advantage, conquering good things, very powerful,

conquering a host, thou art sharpened by brdhman; as the pressing10.
Aiming
at
stone on the [soma-] stalks in the press, do thou,

[their] possession,
as
drum, dance on
seeking booty {gavydn).
The translation implies emendation of gavydm (read by all our mss.) in d to gavydn^
made in our edited text but gavydm ve'das might perhaps mean their possession in
'
kine.'
Prat.
ii.
62 prescribes ^reyahketas (not -yask-).
which Pet. Lexx. prefer; adris

be translated.
Ppp. has, for
The
(not 'dhi) in d.
at the
11.
beginning
first
b,
pada
in the third
Overpowering
is,
to
be
defective, unless
we have
foes,
sure, superfluous beside j^ra^'a,
mitram dadhanas
is
Bp. alone reads ddhrih
tvisito vipai^cit ;
we make
in c,
and can hardly
and
it
reads adhi
the violent resolution ^r-e-
to read 'va [or 'drih^.
overpowering and putting down, overpower-
ing hostile plotters, seeking kine, overpowering, up-shooting, bring forth
thy voice as a speaker (vdgvtn) his discourse {mdntrd)
speak up force
(?/j) here in order to the conquering of the host.
Samgram- in our text is a misprint for samgrdm-. Ppp. offers no variants. The
words qatrusat and nisat (both unchanged in /a^â-text) fall under Prat. ii. 82 iii. I
iv. 70.
Gavisana (p. goaisanaK) is by Prat. ii. 23. The second pada is defective by
one syllable.
;
257
the unstirred, going oftenest into contests, con-
Stirring {cyn)
12.
-v. 21
V.
quering scorners, going in front, unsubduable, made
by Indra,
safe
noting counsels (Jviddtha), burning the hearts of our adversaries, go
thou quickly.
The abbreviated combination hrdyo- for hrddyo- has led here,

in d.
The defective meter of a (which
as at
ââ-reading hrdydtanah
i.
22.
i,
to the
not to be honestly
is
removed by resolving cy into " ) makes the reading suspicious (perhaps samddane .?).
Ppp. has prtandsdt iox puraetd in b, and klptas iox guptas in c.
Viddtha in c, perhaps
'
the gatherings of our enemies
'
|_see
dnustubhani
yat).*
Hi.
vinaspatyam dundubhidevatyam
1,4^^. pathydpankti ; d.jagati;
746 J.
To the war-drum.
21.
[Brahman. dvadafakam.
ZDMG.
Geldner,
{^10-12.
11.
idityddin devdn aprdrtha-
brhaiigarbhd tristubh
12. j-p, yavamadhyd gdyatrl?^
[_Padas
in Vait.
c,
1 1
d and 12
*[_Cf. extracts
374
p.
h.
in
battle-rite
in Paipp.
O drum
mies,
20.J
Griffith,
i.
222
Bloomfield, 131, 439; Weber,
mutual hate, confusion,
smite them down,

Pada a might
O
is
Quaking with mind, with
T\ia pada-mss. unaccountably read
Made
3.
'
forced out,
if
{-gotrd-),
sight,
and with
thou,
(in c)
is
heart, let our
enemies
sacrificial butter is offered.
utavdpamdnd (instead
of -ndh') in a.
ruddy
[kine], belong-
speak thou alarm for our enemies, being
is
very irregular, though the right number of syllables can be
the divisions of padas be overridden
three words constituted 20.
4.
Kdqmai;a
sacrificial butter.
metrical structure
sdmbhrta
into our enemies
heartlessness, mindlessness.'
of forest-tree, brought together with the
the families
all
smeared with
The
ene-
very possibly only a misreading for kaqmala, as equivalent to
run fearing with alarm {pratrasd) when the
ing to
we put
among our
249.
here translated.
it is
2.
fear,
xviii.
drum.
also be understood as
occurs here only, and
Not noticed
(next after the preceding hymn).
Division of hearts, division of minds speak thou
1.
which
2),
from Anukr. under
Translated: Ludwig,
Not found
b appear to be prose. J
a,
quoted by Kau?. (16.
lacking in Bp.
In
c,
The
first
we may prpnounce /rrt/rajaw//-.J
As
the wild beasts of the forest are
drum, roar
at
the Anukr. takes no heed.
l_The usual sign of pada-division to be expected after
b.
all
in a tremble at
man, so do
[and] alarm our enemies, then confound their
intents.
Read
As
5.
in c
drum
'mltr&n in our text (an accent-sign
lost
over trd).
the goats-and-sheep run greatly fearing the wolf, so do thou,

etc. etc.
Or run from
'
after blbhyatlh.
the wolf, greatly fearing.'
sign of punctuation
is
omitted in our text
V.
BOOK
21-
As
6.
day
V.
the birds {patairin) are
a tremble at the falcon, day by
all in
as at the thundering of the lion, so do thou,
258
O drum
etc. etc.
c Las the sense showsj seems to have dropped in here by accident out of vs. 5
Ahardivi occurs again in Paipp.
(or possibly 4), where alone it fits the connection.
indragni tastnat tvai 'nasak pari patdm ahardivi. The Anukr. calls the
V. 3.
3
Pada
1,
verse simply jagatt (on account of
omission of the epithet satpadi,
Away
7.
have
all
With what
let
its
48
syllables), but
of six padas,' which
probably by an accidental
usually adds in such a case.
the gods alarmed our enemies by the
drum and the
host.
foot-noises Indra plays together with shadow,
our enemies be alarmed who go yonder
The
it
[the gods] who are masters of the
skin of the gazelle

8.
'
by those
in troops (atilkaqds).
playful tactics of Indra here are not very clear.
Let the drums, with bow-string noises, yell toward all {yds) the
the armies of our enemies going conquered in troops.
quarters
g.
Or jydghosas (as indicated by its accent) is independent noun,

The verse seems rather out of order.
'the noises of the
bow-strings.'
10.
Aditya, take [away their] sight
that have foot-fastenings fasten on, the
ye beams, run after;
arm-power
let
them
being gone
(-vtryd)
away.
We
should expect a passive verb in
c, \i
patsangints, as seems necessary, refers back
9 c. It is apparently the enemy who are to be hampered

losing their power of arm.
to sdnas in
11.
Do
ye [who are] formidable,
with Indra as
ally,
Muir
half-verse is repeated
first
(iv*.
The Anukr.
333).
of the redundant syllable in
balancing one another.
xiii.
1.3
a, b.
The
verse
is
translated
by
no notice
perhaps reckoning them as
correctly reckons c as a irâ/f-pada, but takes
a,
or of the deficient one in d,
The second
half-verse
would be better treated as constituting
vs. 12.
Let these armies of the gods, sun-bannered, accordant, conquer
our enemies
This
great god, also Death, Indra
below as
one paragraph (unmetrical) with our

12.
Maruts, sons of the spotted mother,
slaughter our foes.
King Soma, king Varuna, the

The
in going, after
hail
bit of prose, since it
gayatrt, and
enumerated
ill
described as
in tiit
ganamala
counts 24 syllables (6-f-9: 9),
yavamadhya, although
(see Bloomfield's note to
is
called
by the Anukr. a
padas b and c are equal.

Kaug. 14. 7) as belonging
its
It is
to the
apardjita gana.
This fourth anuvdka has 6 hymns, with 83 verses, and the quotation (found only
is ekatrisastis tryafttih, of which the first part is obscure.
Bp. and D.)
in
259
-V. 22
V.
Against fever (takmdn).
22.
[Bkrgvangiras.
caturdafakam.
takmandfanam
thayat
takmandfanadevatyam (takmdfabSdhSyd'nena dtvdn aprdrdnustubham : i, 2. tristubh (i. bhurij); j. virdt
asldul).
pathydbrhatl^
Found
Most of
new hymn), I2,
also (except vss. 2, it) in Paipp.
8, 5, 6, 7 cd,
lo; then (beginning a
in
it is
xiii.,
14, 8 cd,
in the
;
but
order
i, 3, 4,
vs. 13 is in
i.
Used by Kaug. (29. i8) among various other hymns, in a healing ceremony; reckoned
in ihe. ganamald as belonging in the takmanaâna gaita (26. I, note).
Translated: Roth, Zur Litteratur unci 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 takmdn (nearly all); Muir, iis. 351 (part); Ludwig, p. 510;
Grill, 12, 154; Griffith,
224; Bloomfield, r, 441 (elaborate comment of almost 12
i.
pages)
Weber,
xviii.
252.
See
Trans. American Philological
Song
of the Arval Brothers.
1892,
985-995
p.
barhis, the brightly

'
(badli)
Varuna
pressing-stone,
Amuyd
As
the fever away from here;
qualify
gleaming
{que) fuel
and
d raksahsi.
in
it
W.
Fay,
with the
62
[let]
E.
Soma, the
hearth, the
be hatreds away yonder.
'
all
i.
purified dexterity, the sacrificial
of
yonder has always an implication of disgust or contempt.
in c sa?hî(ano,
and Mujavant, see Weber, Berliner Sb.
also Hillebrandt, Ved. Mythol.,
and bddhatam should have been separated
may
49 E.
who compares
viii,
(1894), p.
to Bdlhika
and as to Mujavant,
Let Agni drive
1.
also Hillebrandt, Veda-chrestomathie, p.
Ass'' n, xxv.
Qdqucdnas may mean
'
In our text apa
b marutas putadaksat,
causing great pain,' and it
Ppp. reads
in a.
in
the persons and things mentioned.
2.
Thou here that makest all [men] yellow, heating (p/c) up like fire,
for mayest thou become sapless
consuming; now then, O fever
now go away inward or downward.
downward.' The mss. mostly omit to double the of

is another
and several (P.M.W.H.) read nying; P.M.W. have adharag. Ppp. has our
Or nydn inward
'
nyiin,
The
3.
The
'
instead of this verse.
vi. 20. 3
thou,
'
fever that
last half-verse
Suva
spotted, speckled, ruddy like a sprinkling, do
b, virtually
at the
end
as
'
is
in
every direction, impel away downward.
occurs again as xix. 39.'io
etymological renderings of
Pada
is
thou of power {-vtryd)
if
sprinkled with red.'
a misprint for suva.
The
ichasva va(l san tnrdayasi nah (our 9 b)

damyatu. [_Then, as its vs. 4, Ppp. has our vs.
I
Rough, rugged' would be more

vdjf vdjineyds,
address
is
RV.
vi.
26. 2.
probably to some remedy.
yathe 'hy atra
te
sdJtti-
grhan yat purtesu
3.
(.')
go back
to the Mahavrishas.
him) takes the obscure âkambhard in c as a proper name.

may conjecture that the Mahavrsas are a neighboring tribe, looked down upon as
Ludwig (and
We
'
cf.
send [him] forth downward, having paid homage to the fever
the fist-slayer of the dung-bearer
let
In place of this verse, Ppp. has takmarii
nam
4.
c, d.
parusd and paruseyd
Grill after
gatherers of dung for fuel, on account of the lack of

the meter of b easier
by reading krtvdya.
wood
in their territory.
Ppp. makes
V.
BOOK
22-
home
Its
5.
26o
home is the Mahavrishas;

home among the Balhikas.
{okas) is the Mujavants, its
long as born,
V.
fever, so long art
thou at
as
Prat, rule i. 46 applies, if we may trust the comment, to the name in d, and proves
be bdlhika, and not bdhlika [_cf. Weber, as cited abovej the mss. vary between
the two, the majority giving -Ih- but the testimony of no ms. is of any authority on this
The
it
to
have
particular point; Ppp. appears to
tdkman
iu
c*;
(mechanical) definition of the verse as

tavat.
*LSo do
6.
away
II of
of
our mss. (l.H.O.D.) accent
it
We
stands.
yavan
should expect either
or
SPP's.J
speak out
fever, trickish one,
(.'');
Some
-hi-.
omission would rectify the meter of c; the Anukr. gives a correct
its
seek the fugitive
(.')
(.')
O limbless one, keep much

woman; make her meet a
barbarian
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 bhuriydvaya (perhaps bhiirydvaya painful,' connected
with avt) the translation is mechanical, and follows the traditional text, since emendation yields so little satisfaction.
Ppp. reads vakada for vi gada.
In nistdkvarim is
doubtless to be seen a word-play on taknian, but the sense is only conjectural the word
;
'
is
7.
woman
takman
fever,
do thou shake up a
'si
if
the
off
seek
bit (iva).
word were tan instead of
tarn.
rdutena mdyiiso grhah ; ddsim rtyuccha prapharvyaik
nt 'va dhiinuhi.
Going away,
8.
her,
of our mss. (O.R.K.) read tans in d, as
Ppp. has giriih gaccha girijd

talis
85.
go to the Mujavants, or to the Balhikas, further
fever,
the wanton (îidra
Some
ii.
[and] Mujavants
eat thou thy connection (bdndhti), the Mahavrishas
those
[fields]
we announce
to the fever
others' fields
verily [are] these.
'Thy
'
connection,'
territories
Ppp.
' :
for d,
d, "
it
i.e.
whom
thou hast a right to meddle';
reads 'nyaksetrdni vdyasdm, and
vindaiii iidrvidaldm
nddiyam rvattikdvatim
vd yumdm. At Ppp. v.
prthivydh purve ardhe.
9.
'those with
these territories here belong to
In another's
thou be gracious
5.
1,2
field
-to
we
find:
some one
it
else."
Pada b
'fields,' i.e.
is
corrupt in
has further on this verse
ndrka-
prajd ni takinane bruino 'nyaksetrdni

takmann imam te ksetrabhdgam apdbhajam
:
thou restest (ram) not
being
us; the fever hath become ready
in control,
(.')
it
mayest
will
go to
the Balhikas.
The /art'a-readmg
'ready to set
out,'
iyarii gacchati
'ti
praoArthah ; prd-ar- would better suit the meaning given,

in front' (comm. to PB.xi. 1.6, prakarse>ta
prdrtho 'nadvdn /). Pada b is identical with vi. 26. I b; Ppp. has
in c is
lit.
'having an object
instead sahasrdkso 'martyalt j in d
10.
it
reads bahlikath.
In that thou, being cold, then hot (rurd), didst cause trembling,
together with cough
thou avoid us.
fearful
are thy missiles,
fever
with them do
26l
Ppp. begins with yas for yat, and leaves atho unelided
tabhi
sma
the
make them thy companions
come not back hitherward from there
not thou
the ndyugd
I
23
of our mss. have
in d.
Do
11.
Most
in a.
-v.
V.
(.')
baldsa, the cough,

:
for that,
fever,
appeal to thee.
Zimmer (who
anschliessend
translates vss. 10-12, at pp. 381-5) understands icdyugd in b as 'sich
Ludwig as
'
means hiccough
'
ell),
'
balasa
'
angestrengt,' qualifying
may be
'
accent on the verb-form being false.
12.
kdsdm
as adjective
In c the/a(/a-text has a
expectoration.'
[_SPP's mss. have
A with
perhaps
it
aih (Bp. a
aih, aih, dh,
and eh.\
thy brother the baldsa [and] thy sister the
fever, together with
cough, together with thy cousin the scab {pdmdn), go to yon foreign people.
Ppp. begins with
na(ê
out of place).
[_
a new hymn, and has, for c, d, afiam bhrdtratrvyena

Read in our text at end of b sahA (an accent-sign slipped
of variants, SPP. gwts J>apma in both texts instead of our
this verse
marayamm
'to
abhi.
Without note
pamna, and our H.

instrumental
ing and
AB.
In spite of the possibility of taking papvta as

reads papiiidna.
draghma, rai^ma, JAOS. x. 533), we must deem pamua the true reada blunder, due perhaps to the frequent collocation pdpmdn bhratrvya,
(cf.
pdpma
etc._^
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
text divides
sadamodim
Anukr. takes no notice of

instead of (;dradam;
14.
To
perhaps
in b,
and
it
in c
lit.
'
ever-binding.'
we might add ca
Pada
Ppp. has
at the end.
vi^va(dradam instead
to.
of (Ûatk
The pada-
c laclcs a syllable
in
the
b hdyanaih
ruram.
the Gandharis, the Mujavants, the Arigas, the Magadhas, like
one sending a person a treasure, do we commit the fever.

The
translation
implies
in
the easy emendation to prdsyan
{pra-hyati)
the
accent and/<j</rt:-reading (^praêsydn) view the word as future ixom pra-i; the translators
assume -sydm, and reach no acceptable sense.
The comm.
quotes the case as one of the assimilation of final n to

takes no notice of the extra syllable in c
reads gdndhdribhyo
we should read iva
mdujamadbhyas kdqibhyo mayebhyah
[_As to the proper names, cf.
JRAS.
trayodafakam,
Prat.
ii.
1 1
The Anukr.
correctly
this
instead of 'va.
jane priyam iva
time
Ppp.
qev-.
1890, p. 477.
Against worms.
23.
\Kdm)a.
if
to
initial y.
dindram (krimijambhandya devin aprirtkayat).
dnustubham
IJ. virdj.'\
quoted (29.
Used by Kauq.
9 coming before vs. 6).
ceremony against worms part of the last verse (13 c) is specially
24) with the direction " do as prescribed in the text." |_Cf. hymns 3 1 and
32 of book
ii.J
Found, except
vss. 10-12, in Paipp. vii. (vs.
(29. 20) in a healing
Translated
Weber,
xviii.
Kuhn, KZ.
257.
xiii.
140
Ludwig,
p.
501
See Bergaigne-Henry, Manuel,
Griffith,
p. 148.
i.
226 Bloomfield,
;
23,
452
BOOK
23-
V.
Worked
1.
in
divine SarasvatI
effect "let
will
Lsee Whitney, Roots
Ppp. also has
2.
are
at the
worked
in
both Indra and Agni
[are]
[is]
to the
up the worm."
The
'
brought
For
etc. J.
its
The
pple. dta (p. aouta)
in for
my
aid
'
forms Ppp. reads
my
a root u
in
three padas of the
[_'
woven
on,
is insufficiently
worked
supported
a osate, in b okata, in c okato
iti.
Indra, lord of riches, smite thou the
Ppp. reads in b krtnim, and
first
c.
94. 3 a, b,
vi.
end imatn for
the niggards by
all
262
the mss. vary with the utmost diversity between kriini zni
else,
+ va)\ seems to mean
(a
me
be made to report their variations.
verse are repeated below as

'
heaven-and-earth
[are]
in for
(dual) grind
Here, as everywhere
in
me
for
{ota)
worked
them
krmi; no attempt
V.
worms
boy; smitten
of this
formidable spell (vdcas).

in c,
d vi^va 'ratayo 'grena vacasa viima.
What one creeps about his eyes, what one creeps about his nostrils,
3.
that worm do we grind up.
what one goes to the midst of his teeth
Ppp. has
Read
in c, d in our t^xt gdchati tdih (an accent-sign slipped out of place).

b 'ksau and nasau [ând in c apparently gachasi\.
in a,
Of
4.
like
form two, of various form two, black two, red
twfc
both
the brown and the brown-eared, the vulture and the cuckoo (kokd)
they are
In
and
d, the
slain.
mss. are divided between te (B.I.H.s.m.T.?K.) and ti (P.M.W.H.p.m.O.R.),
either reading is acceptable
implies
//.
Our
text gives
te ;
the translation above
The Anukr. does
in
d kokas.
that are white-sided, that are black with white arms,
and whatever ones are of

and
enough.
Ppp. makes sarupau and virUpau exchange places, and has
The worms
5.
all
forms
those worms we grind
not notice the deficient syllable of
up.
Ppp- reads
c.
in
a sitavaksas,
b sitabdhavas.
in
Up
6.
in the east
goes the sun, seen of
all,
slayer of the unseen, slay-
ing both those seen and those unseen, and slaughtering
The
first
RV.
b adrnhd
half-verse is
suryo agad, and in
i.
191. 8 a, b, without variant.
|_the
is
all
worms.
Ppp. reads for a
ud asait
written with the anunasika-s\gn or caiidrabindu
invertedj.
The y^vdshas, the kdshkashas, the stirrers, the gipavittmkds

the seen worm be slain, and let the unseen be slain.
7.
let
The /(jrfa-text
LFor
divides ejatokah, but not qipavitnukah, both according to Prat.
ejat-kd, cf. avat-id,
\\.
^.i and note;
frequent Pali forms like ni-panna-ka, Jataka,
also bhinna-ka, note to ii.32. 6,

ii.
p. y^.\
khdsaskaski qydnio dhiiksdmaf ca parivrknavah

8.
Slain
is
all
Ppp. has, for
and, for
d,
a, b,
adrstai; co 'ta
iv.
25.
and the
yavdyava
hanyatdm.
the worms, slain also the nadanimdn;

down, smash {^masmasd)\ like kkdlva-graxns with
the y^vaslia of
have put them
a millstone.
both
263
24
-v.
V.
Nadanimdn might possibly mean something like a buzzing,' coming from a nadana,
The last pada is identical with ii.31. d. Ppp- has instead hato yavdkho
root nad.
'
hataq ca pavir hato
ganavai'i uta
satii
hatd vifva 'raiaya anena vacasa
mama
(cf. 2 C, d).
The three-headed, the three-humped {-kakiid), the variegated,

whitish worm
I crush the ribs of it
I hew at what is its head.
9.
The
padas are identical with
three
last
the
ii.
Some
32. 2 b-d, above.
the mss.
of
(P.M.W.H.p.m.) read in a tidikak-. Ppp. has for a, \s yo 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 asia) in c is noticed by the Anukr. neither there nor here.
The three following verses are the same with ii. 32. 3-5.
Like Atri
10.
Slain
11.
slain is the
slay you,
the incantation of Agastya
worms,
like
Kanva,
Jamadagni; with
like
mash together the worms.
the king of the worms, also the chief of them
is
worm, having
mother
its
slain,
brother slain,
its
is
slain;
its
sister
slain.
Slain are
12.
are petty, as
neighbors, slain
its
were
it
13. Both of all worms and

stone, I burn the mouth with
Ppp. reads aqmind in
In Paipp. xv.
it
same
split
the head with a
overlords.
brahmakarmdtmadevatyam.
II. fakvari ; ij-i?- J-p- {ij, 16.
metrical.J
fire.
To various gods as
24.
LNot
are slain.
she-worms
of all
c.
\Atharvan. saptadaâkam.
siderably in detail;
further neighbors, also those that
its
worms
those
all
bhurig
atifdkvaram
alijagaii
i-rj.4-p. atifakvari;
77. virdt (aivart).^
found a corresponding piece, but one differing con-
is
contains counterparts to our vss.
i, 2, 4,
7-12, 14, 15, 17, but
and interspersed with nine other verses of similar tenor

(i. mitrah prthivyah J 6. vasus samvatsarasya; 7. saritvatsara rtUndm j 11. visnuh
parvatdndm ; 12. tvastd rtipdndm ; 15. samttdro nadindm ; id. parjany a osadhindm ;
not at
the
all in
order,
brhaspatir devdndm
17.
other texts: thus, in TS.
\?,.
iii.
prajdpatih prajdndm).
again, with slight variations, at

five
times as a refrain in
MS.
Similar passages occur also in
(and the part corresponding to our 15-17
4. 5
32
iv. 3.
ii.
7.
and the same
20), in
PGS.
i.
5.
is
repeated
part, with variations, is
found
10 (which closely follows TS.
and in ^QS. iv. 10. i, 3 (with nothing corresponding to vss. 15-17). The hymn
used by Kaug. in a royal coronation (17.30), in the nuptial ceremonies (78. 11), and
4. 5),
t\\(^ ajyalantra
And many
(137.42).
in
the cdturmdsydni, vss. 1-3,
6, 7 (8. 13),
vss. 8 (19.2), 5 (19.3), II (19. II).
Translated:
Abh., 1893,
I
me,
Griffith,
i.
228
is
in
of the verses appear also in Vait., with oblations
to the various divinities mentioned, in different ceremonies

(8. 7)
iii.
Weber,
xviii.
260.
(8. 22),
Cf.
thus, in the
(9.
dgrayana,
vs. 7
27); in the agnistotna,
Weber's Rajasiiya, Berliner
p. 142.
Savitar
in this
('
the impeller
')
worship (brdhman),
is
overlord of impulses
let
him favor
{av)
in this rite {kdrman), in this representation
V.
BOOK
24-
V.
264
{purodhd), in this firm-standing, in this intent, in this design, in this

benediction
This
is
gods
in this invocation of the
(af/j),
the tenth item in Ppp.
hail
The Ppp.
TS. (with PGS.) and ggS. have the same.
and includes fewer members brahman, karman, purodha,

devahuti, akilii, dfis (dftsas |_so twicej svaha); TS. and PGS. give brdhinan, ksatrd,
aîs, purodhd, kdrman, devdhulij MS., brdhinan, purodhd, kdrman, d^ls, devdhuti;
order of actions
is different,
QQS., brahman, ksatra, karman, Sfts, pratisthd, devahuti. 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 dkiitydm
2.
This
Agni
is
is
a misprint, and to be removed.
is
overlord of forest-trees
the eighth item in Ppp.
let
him favor
etc. etc.
In TS. and PGS., Agni
made
is
lord of beings
{bhutd); in (JQS., of the earth.

3.
Heaven-and-earth are overlords of givers
Literally,
'
are overladies
As
make very awkward work
them favor
etc. etc.
Neither Ppp. nor the other texts have any-
(ddhipatnl).
'
thing corresponding to this verse.
let
in
a number of other similar cases, the mss.
(Bp.P.M.W.H.E.T.)
and a few (O.D.R.) correctly tf; the
of writing the tf ol ddtfiidm, the majority
giving instead tre, one (I.) trr, one (K.)
ttr,
edited text has wrongly trd.

4.
Varuna
overlord of the waters
is
This item stands second
Ppp.
in
TS. has
it
him favor
let
etc. etc.
^QS., Varuna
also; but in
is
addressed
as overlord of ordinances {dharmd).

5.
Mitra-and- Varuna are overlords of rain
This item
(p.
wanting
is
in
all
them favor
let
The
the other texts.
mss.
etc. etc.
read vrstya 'dhip-
all
vrstya: ddhip-), the error doubtless originating in a double samdhi, such as
is
extremely frequent in Ppp.

6.
The Maruts
are overlords of the mountains
let
them favor
According to Ppp. (i i) and TS., Vishnu is overlord of the mountains

Maruts over the troops {^gand), and QQS. gives them no place.
7.
Soma
Soma
In Ppp. (14)
8.
Vayu
Here Ppp.
9.
overlord of plants
is
is
(3)
is
let
overlord of milks
him favor
{payasdm)
overlord of the atmosphere

and the other
The sun
{sUrya)
is
texts give the
same
let
TS.
sets the
etc. etc.
in
etc. etc.
TS. and Q^S.,
him favor
of herbs.
etc. etc.
overlordship.
overlord of sights (or eyes
cdkstts)
let
him
favor etc. etc.

In Ppp. (4), the sun
is
called overlord of
heaven (div); and so also
in
TS.; but
(JQS. sets him over the asterisms.

10.
The moon
This item comes
is
overlord of asterisms
fifth in
Ppp.
TS. has
it
also
let
in
him favor
C^S.
while the asterisms, as noted above, are put under the sun.
the
etc. etc.
moon
is
not mentioned,
265
Indra
1 1.
is
overlord of heaven
In Ppp. (9) Indra
is
him favor
let
overlord of acts or rites (^kdrman)
-V. 2$
V.
etc. etc.
TS. and
in
Q'JS., of chiefs
(^jyesihd).
The
12.
father of the Maruts
overlord of cattle; let him favor
is
etc.
etc.
In Ppp. (13) and in TS., this overlordship
wanting
in
Death
13.
ascribed, equivalently, to
is
Rudra
it
is
Q^S.
In Ppp. (18)
is
overlord of creatures {prajd)
it is
Prajapati instead of death
let
him favor
and so also
in
^^S.
etc. etc.
TS. has nothing
corresponding.
Yama
14.
This item
is
is
is
overlord of the Fathers
let
him
etc. etc.
in Ppp.; but in ^(JS. it is wanting; and in TS. Yama

Here, again, the reading pitrenam is found in one ms. (Bp.).
number 19
set over the earth.
Additional items in TS. are bfhaspdtir brdhmatiah, mitrdh satyanSm (<J5S. the same),
samudrdh srotyandm, dnnarit sainrdjyandin, tvdsta rupan&m

rilpandni)
CQS. has only those already given.
((^(^%. tv.
samidham
15.
The upper
{para) Fathers
16.
The lower
(dvara) Fathers (tatd)
17.
The Fathers
let
them favor
let
etc. etc.
them favor
the grandfathers (tatdmahd)
{tatd),
etc. etc.
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 tadamahas te tnd etc.; TS. (iii.4. 5: and PCS.), pitarah
pitamahah pare 'vare tdtds tatdmahd ihd md etc.; TS. 'w.j,.^'^, pitdrah pitdmahah
pdrd'vare
nah
td
with tatds tat-
etc.,
trayodaâkam.
Found (except
I) S> 3i 4> 7.
Two
agrees.
of our mss. (O.D.) begin vs. 17
For successful conception.
25.
[Brahman.
MS.
with which
the rest have tdtas, and our printed text follows them.
vs. 2,
dnustubham
yonigarbhadevatyam.
ij. vir3tpurast3dlirhati.'\
and some end-repetitions) also in Paipp. xiii. (in the verse-order

The hymn is quoted in Kau;. (35. 5) in the ceremony for
'i 8, 6, 9).
male conception {puthsavana)
and
vs. 7 (unless
be rather
it
vi.
which the comm.
95. 3,
to vi. 95 holds) in Vait. 28. 20.
Translated:
xviii.
Weber, Ind. Stud.
v.
22J
Ludwig,
p.
478
Griffith,
i.
229
Weber,
264.
Brought together from the cloud ( }pdrvatd), from the womb {yoni)
from every member, let the virile organ, seed-placer of the
of the sky,
embryo, set (a-dhd)

Or from
'
[it]
the sky [as] womb.'
to be 'deposited.'
tures tsardu.
The
The
on the
like the feather
That which
is
'
shaft.
brought together
'
is
the thing (seed)
translation of d implies emendation to (drau;
insertion of
subject of comparison as a
the feather in the arrow-shaft
work of
effective skill
cf.
RV.
is
x. 18.
Weber
conjec-
elsewhere also the
14
b.
The
verse
is
J;
V.
BOOK
25-
cited in Ppp. with
but
it
pratika and ity eka added, as
The
has not been discovered anywhere.
sary to
fill
thine
this great earth receives the
embryo
The
thee to
I call
RV.
4 b and
is
neces-
p.
embryo
of existences, so
do
set
below as
vi. 17.
a, b,
and also in the second verse

bhiitandm (the RV. verse
an addition to AGS. i. 14.3 see Stenzler's translation, p. 36), and in

4j Winternitz, p. 93) with tisthantl for the same. |_Cf. also MGS. ii. 18.
12.
1
54.J
Place the embryo,
3.
earlier in the text
184, but with the reading uttana for
x.
also found in
(|_i.
had occurred
resolution of -tat to -tadt in a
its aid.
half-verse occurs again
first
of the addition to
MP.
if it
266
out the meter.
As
2.
is
its
V.
Sinivali
place the embryo,
SarasvatI
let
both the Agvins, garlanded with blue lotus, set thine embryo.
verse is RV. x. 184.2 and MB.i.4. 7 and MP. |_i. 12. 2J, where however is read
a^vlnau devav. Ppp. reads both times (in a and b) dehi. QB. (xiv. 9. 4') follows
RV. (but yi\th. prthustuke at end of b, ?mdi puskarasrdjau in d). HGS. (i. 25. i) differs
Cf. also HGS. i. 6. 4; MB. i. 5.9.
from our text only by having a^vindv ubhdv a.
The
in c
MGS.
|_Cf.
4.
spati,
18. 2
ii.
k and
Thine embryo
thine embryo
p. iso.J
let
Mitra-and-Varuna, [thine] embryo
let
both Indra and Agni, thine embryo
let
god Brihalet Dhatar
place.
Ppp. reads rdjd varuno for mitravarundu in

5.
The
Prajapati pour on
let
verse
MB.
i.25.1,
6.
womb
Let Vishnu prepare the
forms
is
let
{yoni); let Tvashtar adorn the

Dhatar place thine embryo.
RV.
also found, without variant, as
1.4. 6,
and MP.
x. 184.
MGS.
[Cf.
[i. 12. ij.
What king Varuna,
a.
or what divine
ii.
and
in
^B.
xiv. 9. 4^,
HGS.
i8.2.i and p. 156.J
SarasvatI knows, what Indra
the Vritra-slayer knows, that embryo-maker do thou drink.
One
or two of our mss. (P.W.) read -bhamkdr- in d.
brhaspatih, and in c puts_j'a// after indras.

p.
|_See
Ppp. has for b veda devo

von Schroeder, Tiibinger Katha-hss.,
36.J
7.
Embryo
existence
thou of herbs, embryo of forest-trees, embryo of every
art
mayest thou,
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 asij MS. further combines
agrees with
in
a gdrbho 'sy ; and
it.
in this last point
Ppp.
..,_
LB"" See
8.
Mount thou play the hero

;
art thou, that hast virility
Ppp. has kranda (for skanda)
for
set
an embryo
in the
womb
p. 1 045.
virile (vrsari)
progeny do we conduct thee hither.
vrsdnath vrsnydvantaih. The verse

QGS. (i. 19. 6), which reads kranda vilayasva in a, sddhaya {lox yonydin)
in b, vrsdnam vrsann d dhehi for c, and havdinahe at the end.
Our O. has skandha
vlday- in a.
The retention of the dental s of skanda is by Prat. ii. 104.
occurs also in
in a, and, for c,
267
Barhatsama let an embryo lie unto thy womb

the gods, soma-drinkers, have given thee a son partaking of both.
Go
9.
apart,
'
Ppp. has for c dadan
mation
a stem -md
last epithet as
meaning 'belonging
der doppelt schafft';
analogy as
all
to us both,'
'possessing what
is literally
it
Bdrhatsdme
puirath devd.
te
against
is
(j/c^m);
Ludwig understands the

impossible; Weber,
(p. -liatosd-') is
c of
full
meter
is
is
not
is
of both.'
while -mi (which
Ppp. has the same form
which
an anomalous for-
fern, of a vrddhi-derivative,
Ludwig assumes) is equally wrong as a feminine

means 'daughter of Brhatsaman.' To make
26
-V.
V.
it
doubtless
impossible without
harshness.
10.
Dhatar, with best form, in the two groins of this
thou set a male [ptimdns) son, to be born
woman do
tenth month.
in the
in the additions to RV. x. 184 and to AGS.

MP. |_i. 12.6J, with the variants: vlsnoh* iox dhatah in a,
and asyam nary dm gavinyam (MP. -nyam [_in mss. E. and W., -nyam in the Oxford
text J) for b; AGS. \\2iS piitrdii and MP. gdrbhain in c.
Ppp. begins here a new hymn
This verse also
i.
14.3
[_p.
above) occurs
(like 2,
and
37, transl.J
in
reading savituq\ qresthena
The
visnoh. \
%.y.
qresthena 2; visnoh (resihena: tvastuh qrcsthena 3.
other texts omit any such variants of vs. 10.
2.
13.
O
O
O
ii.
18.
4 c and
p.
56,
Tvashtar, with best etc. etc.

Savitar
('
impeller
'),
with best
etc. etc.
Prajapati, with best etc. etc.
The Anukr., though taking no

pass over the two in 13
notice of the extra syllable in 12
a, feels
that
it
cannot
and defines accordingly, with mechanical correctness.
a,
Accompan3dng a
26.
\Brahman.
MGS.
Roth sent W. three

In b Ppp. has ndbhd for ndryd.\
notes on this vs. and they do not seem to agree.

11.
|_Cf. also
\\0x A%^bhagaox bhagah.
*[_Oxford text, z/Zjwo.J
dvSdafakam.
sacrifice.
vdstospatyam uta mantroktabahudevatyam
1,
j. 2-p. drey usnth ;
prdjdpatyd brhati ; J.jp. virdd gdyatri ; g. 3-p. pipilikamadhyd

purausnih : i-ii. ekdvasdna ; 12. pardlifakvari 4-p.jagati.'\
2, 4, 6, 7, 8, 10, II. 2-p.
Found
LPartly unmetrical.J
also in Paipp.
ix.
(in verse-order 1-3, 5, 4, 6-8, 11, 10,
Quoted in Kau^. 23. i, in a ceremony of consecration of a new house, and given

in tht paddkati (see note to Kaug. 19. i) among the pustika mantras.
Used in Vait.
and vs. 12 a, b in 19.4,
16. 6 in counteracting an enemy's soma-offering {agnistoma')
9, 12).
cup for the Agvins.

meaning of the hymn.
also in the agnistoma, with a
whatever as
to the real
Neither treatise teaches us anything
The matter
is
in considerable part
metrical, though in part also too irregular to
Translated: Ludwig,
I.
The
p.
sacrificial
27
Griffith,
i.
be so called.
Weber, xviii. 267.
231
;
formulas {ydjus) at the
sacrifice, the fuel, hail!
let
Agni, foreknowing, here join for you.

Or
'join
{yuj)
you.'
(Ludwig, " anwenden
").
'Join'
The
is
probably used
verse
is
plainly
sense of 'duly use or apply'
in the
composed
Anukr. refuses to resolve sudhS, and so reckons only 21
of
two tristubh padas, but the
syllables.
!!
BOOK
26-
V.
2.
V.
268
(savitdr), the bull (tnahisd),
foreknowing,
Let the heavenly impeller
?iittr
join [them] at this sacrifice

Ppp. reads,
hail
prajdnan, yajhe sayujas
The Anukr.,
svd/id.
in this
and many of
the following verses, simply counts 20 syllables (^prdj. brhatt), without heeding the fact
that each contains a tristubh pada.
3.
Let Indra, foreknowing,
at
this
(ttktiidmadd), the well-joined ones (?)
songs and revels
sacrifice join
hail!
The mechanical
definition of the Anukr.

There is some blundering of the mss. over
ukthdmadani, B. appearing to read ukya-m-, and P.W. uktdm-. Stiyujas, 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(;{so\.
Ppp. reads and conibines sayujas
implies a division into 7
4.
The
+ 7+8
sv-.
syllables.
directions (prdisd) at the sacrifice, the notices (tiivid)
hail
taught by the wives, carry ye here, joined.

Ppp.
5.
resids
prdisd nividd priyo yajunsi qistdh
The meters
her son,
fill
{chdndas) at the sacrifice,
its
Here hath come
perfectly
7.
Maruts
hail
as a
mother
treatment by the Anukr. are the same as in the case of vs.
extending the sacrifice
ye here, joined.
The meter and

6.
etc.
Aditi,
with
barhis,
i.
with sprinkling [waters],
hail
good pair of tristubh padas.
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
well-joined ones
sacrifice,
the
hail
rupa asmln, as in our text, the /a</a-text having rupah!

bahudhd virupd 'sintn. Probably it is a case of anomawhich should have been included in Prat. iii. 34 (see the
All the satkhitd mss. read
Ppp., on the other hand, gives

lous sathdhi (with hiatus),
note to that rule)
but one
may
also conjecture that the true reading
is
bahudha
'nurfipdh.
9.
let
Let Bhaga join
now
for
him the blessings
him, foreknowing, join the well-joined ones

Ppp. combines
asmd
10.
at this sacrifice
The Anukr.
hail
sacrifice,
the
hail
Let Indra join variously the heroisms, at this
joined ones
evidently
syllables.
Let Soma join variously the milks (pdyas), at this
well-joined ones
11.
+ 7 +8
hail
and reads sayujas, as above.
'smin,
reckons three padas, of 11
{dîs)
:
sacrifice,
the well-
::
269
12.
with worship; this sacrifice
Ppp. has instead, for
d,
yajnam
Anukr. would have us read the
(i-i;r)
here for the sacrificer
svaritath
ziayaiii
pada as 15
yajamanaya dhehi svdha.
The
and calls the verse ajagati

because amounting to 48 syllables, though the first three padas are regularly tristubh.
With this hymn ends the fifth anuvaka, of 5 hymns and 69 verses the Anukr. citation is nava 'parah; and Bp.D. add further apara saste nava 'parah (Bp. -ram ca ca
last
syllables,
'nuvakah).
Apri-hymn
27.
\Brahman,
dvddafakam.
dgneyam.
t.
brhatigarbhd tristubh
; 2. 2-p.
simnam
bhuriganu-
J. 2-p. drci brhati ; 4. 2p. sdmni bhiirigbrhatt ; j. 2-p. sdmni tristubh ; 6. 2-p.
virdn ndma gdyatri ; 7. 2-p. sdmni brhati (imd \_2-7
ekdvasdndK) 8. sathstd-
stubh
.'']
rapankti ;
q. b-p.
anustubgarbhd pardtijagatl ; 10-12. purausnih.l
This peculiar and half-metrical dprl-hymn occurs also
Yajur-Veda texts
in several
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 tristubh-Wk^ 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
hamely,
in
In our text the proper division
Yajus-version.
are
many
mss. at
is
thrown into great confusion, and there

The Anukr. supports our
readings which are obviously mere corruptions.
all
The
points.
ing of the hymn,
The hymn
Kaug. (23.7)
division of
VS. and TS., as being necessary
to
any understand-
noted in brackets in the translation below.
is
not used as an dprl-hymn in the liturgical literature, but
is
in the
is
quoted in
ceremony of consecration of a new house, and again (45.8),
in the
va{d(amana rite, to accompany (with the kindred hymn v. 12) an offering of the omentum of a cow while (19. 1, note) the pai^Ma/i reckons it among tht pustika mantras.
Vss. I and 2 (with the division as in our text) are used by Vait. (10. 13, 12) in the
;
paiûbandha ceremony.
Translated:
introductory
Ludwig,
comment
p.
and corruptions of
divisions
Griffith, i. 232.
Weber, xviii. 269, gives a general
434
hymn, but leaves it, on account of " the numerous mis;
to the
this, its
Atharvan version," untranslated.
Cf.
hymn
12 of
this book.
I.
most
Uplifted becomes his fuel, uplifted the bright burnings of Agni,

brilliant
of beautiful aspect, with his son,
{idnundpat), dsura, many-handed,
[2.]
son of himself
All the Yajur-Veda texts agree in ending the verse with the third pada, and in read-
ing at the end suprdtikasya siindh; of this our text
connection.
heaven
[is]
hail
ently
come ye hitherward with worship (brahman), with

O Brihaspati, come hitherward
Agvins,
7^f/a/-utterance increasing the sacrifice.
-V. 2/
V.
made
is
Ppp. also has -kasya siinos, and at the end of a bhavantu;
Yajus-texts read viqvdvedds instead of bhuripdiiis.
the Anukr. Lif

syllables.
a palpable corruption, and appar-
after the addition to this verse of the following pada, in order to help their
we pronounce iirdhua
in
aj
is
The
it
and the
deiscription of the verse
correct, counting the
by
second pada as of 9
V.
BOOK
27-
2 [2 b].
V.
2/0
god among gods, the god anoints the roads with honey
with ghee.
(vidd/ui),
The end
of this verse
pada of our
and
is
MS., however, adds to it the first

In b, VS. MS. have
the avasana-m-ixV. next \>&ioxe. pathds
the proper end of vs. 2
reads for a devd devebhyo devayandn.
it
anaktit; TS., a 'nakti; and VS.TS. set
With honey he
(ndrd^dnsa), Agni the
3.
all
attains the sacrifice, pleased, the praised of
men
well-doing, the heavenly impeller (savitdr), having
choice things.
All the other texts, including Ppp., read in a pn'nands, of which ovr prain-
VS.TS. have before
less to be regarded as a blundering corruption.
ing,
It
doubt-
first
verse into
{(dvas) unto the various ghees, prais-
Here he cometh with might
4.
is
naksase ; and,
Ppp. omits agne (or agnih) MS. adds as third

pada of our and the other texts' vs. 4. Our pada-text rightly divides the
three padas [^10 8 9J, though the Anukr. acknowledges only two.
in b, agne, with interpunction after it;
pada the
it
he the
with
carrier,
needs the
first
homage,
part of the next verse to end off this, and the other texts so divide.
They have also the much easier reading ghrtina iax ghrta cit ; Ppp. gives ghrtena ide
vahnim namasa 'gnim sruco etc. (adding 5 a). VS.TS. have a single interpunction
after ndmasaj MS. makes its verse out of our 4 b and J a, b, with interpunction after
LVS.TS.MS. accent fdand.\
5 a.
Agni, unto the spoons, at the sacrifices (adhvard), the proffer-
5 [4 c].
ings {fraydj).
The
May he
[5.]
praydtsu (which the TS.

verse
sacrifice his greatness, Agni's,
Yajus-texts have at the beginning
is
made
[5 b].
agnhn
/arfiz-text divides
(also Ppp.
see under vs. 4), and later
praydt^su ; ours g\\e& praydksit).
MS's
of ours with our 4 b prefixed.
[He] crossing
among
(.')
pleasant profferings
both the Vasus
stood and the greater bestower of good [vdsu).

This whole verse
The
ical one.
praydsah
in
our text
is
corrupt,
and the
Yajus-texts have sd tin (TS. i)
this variation
translation, of course, only a
mandra
shows how uncertain the
sttpraydsah (TS.
tradition
was as
mechan-
mandrasu
to the sense of the
passage); and MS. makes here the insertion spoken of above, reading supraydsd
stdrlinan: barhlso milrdmahdh j
iamag
ca.
Ppp.
is
all
then finish the verse with vdsuf cetistho vasudha-
spoiled, but appears to read at the beginning
svenamindrasu.
The
makers of our texts perhaps understood -dhataras as plural of -dhdtr ; the padadivision vasudhataras is specially prescribed by Prat. iv. 45.
The metrical definition
concerns only the number of syllables
[6].
The heavenly doors
all
8 -Hi 2 = 20.
LPpp. ends with -dhdtamof ca.^
defend always after his course (vratd)
This verse is doubtless corrupt in its second half the Yajus-texts, and also Ppp.,
read instead vrata dadante agndh (Ppp. 'gneli) ; and MS. has before it viqvd, and
Ppp. viqved. The Anukr. ignores the evident tristubh character of a.
;
8 [6
c].
Lording
it
worshipful, close, let

sacrifice.
with Agni's domain of wide expansion,
dawn and night favor
[7.]
this our inviolable
(.''
dripping,
adhvard)
2/1
The
-V.
V.
27
other texts (including Ppp.) read -vyacasas, omit agnis and x^^.& pdtyatnanas in
a; and they have an entirely different b, namely ti asya ydsane divye nd ydnau ; what
our text substitutes was found as v. 12.6a above. The Anukr. name for the meter,
saihstarapankti,
wholly misapplied, since
is
it
has to be read as 12+11
8+
7.
9 [8]. O heavenly invokers, sing ye unto our uplifted sacrifice (adhvara)

with Agni's tongue sing in order to our successful offering.
[9.] Let
;
the three goddesses
sit
upon
this
bar/its,
Sarasvati, Bharati, the
Ida,
^reat, besung.
We
have here two complete verses combined into one
this correspondingly in all the texts.
The
but the division goes on after
three Yajus-texts, and Ppp., begin with daivyd
in our version is against all rule), and MS. inserts imdm

ilrdhvdm in a forb, c they read 'gn^r jihvam abhi (h\it MS. ji'/iva 'bhi)grnftam :
krnutdth nah svhtim (MS. -tarn); further on they have sadaniu for -tdm (but MS.
hotara (the accent hdtdras

after
instead
VS.TS. put maht after bharati ; M.S. has a sign of

mahi; Ppp. reads tnahabharati. The pada tisrd devir etc. is the
RV. iii. 4. 8 d (which reads sadantu). The definition of the Anukr. fits the
syondm)
near the end,
interpunction after
same with
meter very badly

ble
the pada-text notes only j padas, nor
they would count
is
11+9 + 8: 11+14 = 53, mechanically
a division into 6 well possia bhitrig atijagatl.
10. That wonderful seminal fluid {turipam) of ours, abounding in food,

god Tvashtar, abundance of wealth, release thou the navel of it.
The other texts (including Ppp.) omit deva and read tvdsta (but MS. tvdstar), addit suviryam * ; all also have at the end asmd 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 oversight, ddbhiim (emended in Bp. to ddbhutani)
but D.K. have dtobhutam as padatext.
This and the two following verses have small right to be c^XitA. purausnih j this
one counts 11 8 + 7 = 26 syllables. Read at the end in our text asyd (an accent-sign
ing after
slipped out of place).
11.
*[_But
forest-tree,
let
TS. suviram.]
thou loose, bestowing
let
Agni
queller
[as]
willingly sweeten the oblation for the gods.
sumana
Ppp. reads
The
latter also
for
tmana;
also, at the end,
sudaydti, with the Yajus-texts.
have (except MS.) devisu for devibhyas, and after
it
they
mark of interpunction. The Yajus and Ppp. version of the last pada is
RV. iii. 4. 10 b Lsave that RV. has hav{s\. This ^^purausnik" counts
all
put their
identical with
11
9 + 7 = 27
syllables.
12.
Agni, hail! make thou,
let all the
The
we
Jatavedas, the sacrifice for Indra;
gods enjoy this oblation.
Yajus-texts put the pause in
read havydm, and

(if
its
proper place before
MS. has devibhyas ; Ppp. has bhdgam.
Y or yajtidm, TS.VS.
vi(;ve.
This ^^purausnih" counts
divide the last two padas as indicated in ihe pada-ttxi) 11
9 + 7 = 27
syllables.
V.
BOOK
28-
caturdafarcam.
[AiAarvan.
tarn astduf).
trdistubham
[_The second half of
one (58.
Translated
aiifakvari ; 7, 9, 10, iz. kakummatyanustubh
Found also (except vs.

company with i.9 and i.35,
and
in
Ludwig,
p.
387
and
13. purausnih.']
i.
234
Weber,
xviii.
271.
three enveloped with
three; in iron (jtdyas),
It
in silver,
The second
d.
verse can hardly be called anything but prose, though the Anukr. takes
meter.
to length
fervor.
Ppp. reads rajasa for tapasa in
'Yellow,' doubtless 'gold.'
appears doubtful whether this verse belongs with the
it
rest,
half-
good tristubh
and whether the
as
nine pranagrahas, or the nine verses of the trivrt stoma, are not rather intended in
Fire, sun,
2.
moon,
sky, atmosphere,
earth, waters,
directions,
quarters, they of the seasons in concord with the seasons
me
rescue {pdray)
The
later,
verse, as
To
first
fill
let
it.
and
them
triple one.
was noted above,
reads trvft.
resolution of the
by this
iri
Nine breaths with nine he combines (.' sam-md), in order

hundred autumns in the yellow (Jidrita), three
1.
of life for a
12-14)
vss.
in
life.
Griffith,
a ceremony (11. 19)

one (52. 20) for winning splendor and vss. i, 12-14
twice, in
11) for gaining length of
10,
for safety etc.
prose. J
is
for obtaining one's desires

in
272
trivrddevatyam (agnyddin mantroktdn drvdn satnprirthya trivr-
6. J-p.
Used by Kau?.
ii.
of three metals
With an amulet
28.
Paipp.
V.
wanting
is
in
Ppp.
we have
out the meter of C
to
One and another ms., here as

make the harsh and unusual
a of artavas.
Let three abundances {posa) resort to the triple one; let Pijshan
milk, with ghee; affluence of food, affluence of man
it with
3.
anoint
{prirusa), affluence of cattle
Ppp. reads in a trivrta<;;
in c
these resort hither.
let
anyasya, and
bhauma both
We need
times {bhil- ind).
in a to resolve tr-ayah.
4.
Adityas, sprinkle this
man
thou, thyself increasing, increase

let
well with good (vdsii)
him
unite him,
Agni, do
Indra, with heroism
the prospering triple one resort to him.

Ppp. has, for
c, d,
yasmin
trivrc chetHm pusayisnur
vary at the end between posayisnu and
-null, the
our text should be emended to -nuh.
The Anukr.,
|_But
as usual, does not note that a
is
2,
imam
etc.
(our
c).
Our mss.
majority having -nuh (only B.O.I,
SPP. reads - and notes no
-ni'i)
variants.J
jagatl pada.
Let earth, the all-bearing, protect thee with the yellow one let
let the silver one (drjuna), in
[thee] in accord with the iron
5.
Agni rescue
concord with the plants, bestow (dhd) on thee dexterity, with favoring
mind.
Ppp. reads
6.
fell
in c
vlrudbhis
te
arjuno sam-.
Triply born by birth
away
of
Soma when
let that triple
is like
that of verse 4.
one was Agni's dearest one

one they call the seed of devout waters
this gold
[is]
injured
The meter
:
gold be thine in order to life-time.
273
-V. 28
V.
Instead of vedhdsam in d, a much easier reading would be vedhAsas nom. (as tacitlyemended by Ludwig) and this is favored by Ppp., which has vedaso reta "hus; it
With bed compare TB. i. 1.3'. The name atiâkvart
further gives in e trhirtastu te.
given to the verse by the Anukr. demands 60 syllables, but only 5 7 ( 1 + 1 1 + 1 2 1 1 + 1 2)
;
can be
Triple life-time of Jamadagni, Kagyapa's triple life-time, sight of
7.
the immortal {atnrta) triply, three life-times have

Ppp. reads triyayusam
has
fairly counted.
this version
made
triyayusam ka^yapasya jamadagnes triyayusam
for thee.
and, at the end, nas krdhi iox te'karam.

:
JUB.
iv.3.
trlny amrtasya
trtn ayiinsi me 'krnoh ; and several of the Grhya-Sutras (QGS. i. 28

HGS.
6; LMP. ii. 7.2; MGS. i. i. 24 (cf. p. i5o)J MB. i. 6.8) give the first half-verse,
|_also VS. iii. 62.
GGS. ii. 9. 21 gives the pratika.\ Tliere
with a different ending
is no reason for calling the meter kakummatt.
puspani
i.
9.
When the three eagles (supartia) went with the triple one, becommighty ones {âkrd), a single syllable, they bore back death along
with (sakdm) the immortal, warding off (antar-dha) all difficulties.
8.
ing,
Warding
'
off,' literally
with,' doubtless
indissoluble
'
interposing [something between] themselves [and]
'
by means of
this
om
10.
to
all
them
It
This verse also
[are] three strongholds of the
[fingers]
let
of
him approve
my
gods
called
is
let
kakummatl by
the
them defend thee
make
in c to
this verse a regular
Let Aryaman fasten

the
name
anustubh.
him
pay homage, [my] ten extended
binding-on the triple one.
The
translation implies in d the reading
(cri)
thee on,
let
of the day-born one, therewith
For the obscure third pada compare

is
along
the gods, deathless {amrtd) gold, what god
in the beginning, to
Ppp. has at the end trivrta. vadhena.
is
'
the one
manyatdm, which is given in our edition, though against part

manyantam. [_' Let him (or it) assent to my binding-on,' dative
12.
'
that hate thee.
bound on
what
'
Single syllable,' or
'
bearing these, do thou, possessing splendor, become superior
The stronghold
1 1
29).
needs only the usual resolution tu-dm
first
xii. 2.
from the midst let

from the earth let that made of iron protect
[man] hath gone forward to strongholds of the gods.
These
sides
intended.
is
Ppp. combines at the end -pura 'yam.

Anukr. without any reason.
on
the sky let the yellow one protect thee
the silver one protect thee

[thee]
(cf. vii. 53.
'
probably the syllable
'
From
9.
iii.
The
14. i.
of the mss., that read

infinitive.J
Pushan,
we
verse
properly read, as a ptisa a bfhaspdtih (so the/rti/a-text).
let
Brihaspati;
fasten thee over.
is
a regular anustubh,
if
This and the two follow-
ing verses, which are not found in Ppp., seem to be independent of what precedes.
13.
Thee with the
time, unto splendor

[thee] of closed
jaw
seasons, with
them
with the brilliancy of

Q.
sdmhanu).
of the seasons; thee unto
the year with
that
life-
we make
V.
BOOK
28The
verse
274
repeated as xix. 37.4 |_in our ed. but SPP's repeats iii. 10. 10 instead J.
in HGS. i. 1 1. 2, with tva omitted at the end of b, and, for c, d, samva-
is
found also
It is
V.
tsarasya dhayasa tena sarin anu grhnasi J this gives us no help toward understanding
the obscure last pada
sdmhanum, and
the translation implies emendation to
the verse as directed against involuntary opening of
stands
maxillae inferioris)
The Anukr.
cf. viii. i. 16.
the jaws
under-
(divaricatio-
foolishly calls the verse z
purausnih.
Snatched (//) out of ghee, anointed over with honey, fixing the
unmoved, rescuing, splitting [our] rivals, and putting them down,
14.
earth,
me
do thou ascend
in order to great good-fortune.
The mss. read bhinddnt (p. bhinddti) for

in a RV. khila to x. 1 28 ghrtad ulluptam madhuinat suvarnam dhanamjayam dharunam dharayisnu : rnak sapatnan
|_Given also by von Schroeder,.
adharaii^ ca krnvad a roha mam mahate saubhagaya.
The
verse agrees nearly with xix. 33.
bhinddt
in c.
corresponding verse
Tubinger Katha-hss.,
2.
found
is
p. 36.J
To Agni
29.
against demons.
\Cdtana. pahcadafarcam. jdtavedasam uta mantroktadevatdkam.
ndma ffdyatri ;
14. 4-p.
Found
hymn
but in Kaug.
8.
25
the catana gana, and
belonging in
j. j-p. virdn-
pardbrhatl kakummaii).^
also (except vss. 10, 11) in Paipp.
part of the
trdistubham
J. purotijagaii virddjagati ; iz-ij. anustubh (12. bhurij ;
it
is
xiii.
No notice is taken in Vait. of any
reckoned among the catana hymns, or as
two or three of
verses (2-4) are separately
its
quoted, as will be pointed out below.
Translated: Ludwig, p. 526; Griffith,
Joined in front, carry thou,
1.
[it
being done
is]
(bhcsajd)
That
Weber,
Jatavedas
thou art a physician
take notice of this
is (b),
HGS.
karma
after viddhi,
i.
2. 18,
company with
xviii.
which
in
and reads
rite
performed
277.
know
(bhisdj), a
this,
maker
Agni, as
of
remedy
{piirusa).
in thine honor.
The
verse
is
found
a puts (as does Ppp.) pitras/al at the end, inserts

in
^ga afvan purusan.
Kaug.
(3.
parvan
several others, at a certain libation in the
in
16) quotes the verse,
ceremonies.
O Agni, Jatavedas, do thou do this, in concord with all the

he who hath played [against] us, whosoever hath devoured {ghas)
So,
2.
gods
236
by thee may we gain cow, horse, man
also in
in
i.
us, that this
The
may
enclosure of his
fall.
The sense
in or by play.'
d is obscure. Ppp. reads as follows iâm for tat in a for b, C
'nena vidvan havisd yavisthah : pi(aco 'syatamo * dideva; 'sya in d and, as e (or as
Kauij. 47. 9 quotes the verse (the scholiast says,
3 si),yo 'sya tad eva yatamo jagkdsi.
vss. 2, 3) as accompanying the offering of portions of^sacrificial butter in witchcraft
sense of c appears to be
'
whoever hath pillaged us
of the imprecation in
ceremonies.
The
Prat., in
raphy for sya yatamo

'
3.
That
cf.
ii.
77, prescribes the
combination -dhh pdt-
in d.
*LHaplog-
4 c.J
this enclosure of his
do that, in concord with
all
may
fall, so,
Agni, Jatavedas, do thou
the gods.
Ppp. reads âMS somasya paridhis patatih tathi
tvam
agnt.
2754.
-v.
V.
29
Pierce thou into his eyes, pierce into his heart, bore into his tongue,
destroy {pra-mr) his teeth
that one,
whatsoever pigdcd hath devoured of him,
Agni, youngest [god], do thou crush back.
Ppp. reads for a moksau na viddhi hrdayatn na viddhi and pi(;aco syatatno
in d.
Kaug. (25.24) quotes the verse in a remedial ceremony.
in c,
and
yavisthas
What
him
taken [or] taken apart, what is borne away, whatdevoured by the pigacds, that, O Agni, do thou,
knowing, bring. again into his body we send flesh [and] spirit {dsu).
5.
of
soever of himself
is
is
Ppp. reads for d iârire pranam asum eraya

meter correctly, according to its methods.
In raw, in well-cooked, in mixed
6.
me
injured {dambJi)
{}
in
(.'
the partaking
sam
The Anukr.
srjema.
qabdla), in ripe,
defines the
what pigdcd hath
that let the pigdcds atone for
vi-ydtay) with self [and] progeny; be this
man
free
Ppp. has for a our 8 a (reading tva for ma), and for 8 a
h odane manthe diva ota lehe ; and here and

varies between dadambha and didambha.
further, ior
from disease.
ydme
sap. qavale vip.j
in the verses that follow,
In milk (kstrd), in stirabout whoever hath injured me,
7.
grain growing uncultivated
partaking [thereof]
in the
who
it
in
that let the
piqdcds etc. etc.

Ppp. reads
a ksire tva manse, and
in
in
b -pdcye.
In the drinking of waters whatever flesh-eater hath injured
8.
lying (ff) in the
lair
[gdyand) of the familiar
demons
{yd(ti)
that
me
let
the pigdcds etc. etc.
We are tempted
emend (with Ludwig) qdyanam
to (dydnas at end of b.
Ppp. reads
a with the three variants given above, and b with imam
for yo ma, and with 'fane; and it adds our 10 c, d instead of the refrain.
to
here, in a, b, nearly our 6 a, b,
By
9.
lair of
day,
by night, whatever
the familiar demons
flesh-eater hath injured
me
lying in the
that let the pigdcds etc. etc.
Ppp. reads tva for ma in a, and in b skravydd yatuq qayate piqdcah : ud agne dvdn
prihak: qrnlhy apy enaih dehi nirrter upasthe. In c of the refrain of all these verses
is a syllable lacking, unless we make a harsh and unusual resolution.
10.
slay,
The
flesh-eating, bloody (rudhird), mind-slaying pigdcd
Agni, Jatavedas
thunderbolt
let
bold
let
Soma
the vigorous
cut
[off]
his head.
The Anukr. takes no notice of the lacking syllables

indeed, is easily made up for by resolving vd-jr-e-na.
11.
From
of old,
have not conquered thee

their
dupes
This verse
(.');
is
let
Agni, thou
do thou
Indra slay him with the
killest
in
b and
c,
the latter of which,
the sorcerers;
the
demons
burn up the flesh-eaters together with

them not be freed from thy heavenly missile.
in fights
repeated below as
forms a part: see the note upon
it
viii. 3.
there.
18, in the
midst of the
RV. hymn
of which
it
V.
BOOK
29-
V.
Bring together,
12.
members
let his
Jatavedas, what
{gdtra) increase
Ppp. begins with samabhara, and
let this
\izs,
jagdham
is
for
borne away;
taken, what
man
up
fill
hrtam
276
like a soma-stalk.
The Anukr.
in b.
refuses
to sanction the abbreviation 'va in d.
Like a stalk of soma,
13.
Agni, exuberant,
Ppp.
Our mss.
man
Jatavedas, let this
{m^dhya), free from
are uncertain about
up; make him,
fill
ydksma ;
preceding verse and the
in the last half of the
end jlvase.
at the
I.
is illegible
sacrificial
let
him
live.
it
reads
virapînam, B.p.H. having
-psi-,
of this
first
-ptrd-, O. -ip{:
These,
14.
Agni, are thy pigdcd-grinding pieces of fuel; them do
thtou enjoy, and accept them,

Tht
irregular
Anukr.;
,'t
Jatavedas.
and defective meter of
counts as 8 + 6:
+ 11
this verse is very inaccurately described
by the
having thus a ia6u6/t-e\ement
but no
syllables,
(b),
brhatl.
The prices
15.
{arch)
of fuel of tarstdghd,
the -.flesh-eater
let
who wants
Agni, do thou accept with flame
man's
to take this
flesh (ntdhsd)
quit his form.
Or
'of trsidgka' (a);\this name, however,
seems not
be met with anywhere; the
to
pada-\ext reads iarstaoag/Skih.

V.
30.
Ti)
\_Unmocana (cLyusyakdmah).
12.
Found
^lengthen out some one's
sapiiada(akam.
Weber,
also in Paipp.
Thy
I.
here
xviii.
life.
I pathydpankti
Used
ix.
Muir,
281
v.
441
in part also
twice
life
bhurij
'.^
Ludwig,
Griffith, i.'i|38
494;
p.
Bloomfield,
by Grohmann, Ind. Stud. (186^)
ix.
455;
59,
390, 410-41
1.
nearnesses [are] nearnesses, thy distances nearnesses; be just
go not now
go not after the former Fathers
sthy life idsti) I bind

I
The
first
two padas are obscure
the two nouns in each can also be both or either
Ppp. reads paravatas i.nstead of the second

stands, we need to resd>lve a-avdtas or read
ablatives (so Muir) or genitives sing.
dvaias, thus rectifying the meter of a
tdva for
te\.
In that
2.
as
it
Ppp. also hasâ/a iox pitfn in
men have bewitched
strange person
my
g.
by Kail^(58. 3, 11), with a number of other

and reckone^ (54. 1 1, note) as belonging to an
fast.
'
4-p.virdd jagatl ; 14. viral(_prastdrapankti ; /'/.âv.6-p.jagali.'\
hymns, in a ceremony for length of

ayusya gana.
Translated:
dnustubham
deliverance
and
d.
thee, one of thine

release,
both
oVn
speak'
people
[or] a
for thee with
voice.
The
translation implies emendation
\.o
texts have -sas without note of variant.
piirusds in a
We
they (subject indef.) have bewitched thee,

abhicaca?-a. \
may
if
all
the mss. have sas.
construe
a
man
of
it
SPP's
with the second jif/

thine
own'
etc.
'
If
supply
277
In that thou hast shown malice
3.
man through
at
{dru/i),
hast cursed at
Grohmann and Zimmer

'
[or]
(p.
395) understand here
'
mother-committed
is
and that
father
woman
30
thoughtlessness, deliverance and etc. etc.
In that thou art prostrate (p) from sin that

is father-committed, deliverance and etc.
4.
-v.
V.
etc.
committed against mother or
sin
doubtless wrong.
What
5.
thy mother, what thy father, sister (Jami), and brother shall
infuse {1 sdrjaias)
heed
one who reaches old age.
Sdrjatas
{sev)
a puzzle, as regards both form and sense
is
(Muir) are wholly unsatisfactory

Ppp. gives no help
word as a
thou the opposing remedy;
it
reads in c
root-aorist subj.
from
'
make thee
'give (Ludwig) and 'offer'

weave witchcraft (Pet. Lex.) is quite too pregnant.
chevasya after pratyak. The translation takes the
'
'
srj.
6. Be thou here, O man, together with thy whole mind

go not
Yama's (two) messengers go unto the strongholds of the living.
;
after
The Anukr.
takes no notice of the defective
would be an easy and natural

and reads hi for ihi in d.
after ihd
Being called
7.
after,
first
come thou
pada
the addition of evd (cf.
Ppp. has for a ehi ehi
filling-out.
again,
punar
knowing the up-going
c)
ehi,
of the
road, the ascent, the climb (akrdmana), the course (dyand) of every living
man.
Be not
8.
old age
afraid
I make thee one who reaches

ydkpna, the waster of limbs, from
thou shalt not die
have exorcised
{nir-vac) the
thy limbs.
Ppp. reads for
The
9.
is
\>
jaradastir bhavisyasi.
splitter of limbs, the
ydksma hath flown
thine, the
away by [my]
waster of limbs, and the heart-ache that

forth like a falcon, forced
(safi)
very far
voice.
The form sddhd is noted in Prat. iii. 7. Ppp. has for a qlrsarogam angarogam,
combines fyenai 'va in c, and reads nuttas for sadhas in d |_and vdcd? \. The Anukr.
ignores the abbreviation of iva to 'va in
The two
o.
ful
let
seers,
Wakeful-and- Vigilant, sleepless and he that
Ppp. reads, for
c, d,
This Agni
come up out
In
c,
12.
and
udehi
te ie
[is]
prdnasya goptaro diva svapnam ca

iv.
96.
LCf.
viii. i.
watch-
13;
MGS.
ii.
15.
jagratzi.
and p. 153,
Pada-X^fX
s.v.
bodha-.\
to be waited on; here let the sun arise for thee;
of death's profound black darkness.
is
a mis-reading for uddhi, which
Homage
[to
is
them, the guardians of thy breath, watch by day and by night.
bodhaapratlbodhau, by Prat.
11.
c.
is
found
in all the
mss. except Bp.>
to Yama, homage be to Death; homage to the Fathers,

them] who conduct [away] that Agni who understands (vid)
;
BOOK
30-
V.
THE ATHARVA-VEDA-SAJ5IHITA.
V.
deliverance {titpdrana) do
278
put forward {puro-dhd), in order to this man's
being unharmed.
With b compare
is
viii. i
which appears
b,
the action-noun to ut-paray
virad jagati (46
syllables a
tdm-tam for tdm as
to give the clew to the
meaning
utparana
17-19; 2.9). The verse, though by number of

has plainly five padas L12-I-1 1 8 + 7+8 in d, read
(viii. 1.
syll.),
at iv. 30. 3 ? J.
Ppp. omits the last pada.
Let breath come, let mind come, let sight come, then strength;
let that stand firm with its (two) feet.
his body assemble {} sam-vid)
13.
let
the order of the items of the return to
life is
Lin
accord with that of the items of the process of death, both
a, b,
in the
Upanishads
ChU.
e.g.
vi.
(if
inverted) in noteworthy
and also as
in fact
set forth
15.
associate {sani-iray)
14. With breath, O Agni, with sight unite him
him with body, with strength thou understandest immortality (avirta)
let him not now become one housing in the earth.
let him not now go
;
Most
gat
in
c,
Ppp. gives mrta, and
it
has
Let not thy breath give
15.
let
of our mss. (not B.I.T.K.) appear to read tu instead of
mo
su for
r/id
nu
in
nA
in d.
Instead of
nu
both are better readings.
out, nor let thine expiration
be shut up;
the sun, the over-lord, hold thee up out of death by his rays.
md
Ppp. reads
'pano in
b,
and -yachati
in d.
This much-quivering tongue, bound, speaks within
16.
exorcised the
ydksma and the hundred pangs
by
it
have
of the fever.
panispadd tayd romam nir aydsah : Our edition reads

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.
Ppp. reads for
ivdyd, with
This
17.
b,
C ugrajihvd
the mss., at the beginning of
all
[is]
death appointed,
the dearest world of the gods, unconquered.
man, thou wast born here, we and
it
Unto what
call after
thee
do not die before old age.
By one
of the most absurd of the
jajnisS in d treated by
adrstas purusa mrtyave
dvidafarcam.
Not found (except
vs.
it is
dnustubham: 11 brhatigarbhd ;
krtyddusanadevatyam.
2) in Paipp.
gana
pathydbrhati^
Not noticed
or krtydpratiharana
quoted with several other hymns
in
Kaug. 39.
in Vait.
gana
7,
in
The hymn
Griffith,
i.
241
Bloomfield, 76, 456
is
reckoned
(see note to Kaug. 39. 7), and
a ceremony for counteracting
magic.
Translated
we find^rfflo
tvam iha jajHise
Against witchcraft.
12.
as belonging in the krtya
blunders of the pada-ttxt,
Ppp. reads, for c-e, tasmdi
tasmdi tvd ni hvaydmasi.
31.
\ûkra.
many
as a compound.
it
Weber,
xviii.
284.
279
What
1.
they have made

That
iv.
is,
of
doubtless, 'back to
What
2.
for thee in a
mixed grains in raw

take that back again.
one
in
maker':
its
7. 4.
made
[witchcraft] they have
they have made
iv. 18.
cf.
-v. 31
V.
flesh
raw
vessel,
4; and, for the whole verse,
of the redundant syllable in
c.
made for thee in a cock, or what in a

ewe what witchcraft they have made
I take
kurira-wea.ring goat
in a
what
what witchcraft
that back again.

Geldner discusses kurira 'horn,' Ved. Stud.
What
3.
have made
What
4.
{}
they have made
What
made
malevolent
field
what witchcraft
divide valagdm.
made
witchcraft they have
for thee in a rootless [plant], or
valagd) in a nardci ; in thy

The pada-\!tx\ does not
fire, also,
[what] secret spell
5.
made for thee in the one-hoofed, in

among cattle; in a donkey what witch-
the one with teeth in both jaws,

craft they
130.
i.
(dnqctt), in t?ie
made
for thee in the householder's
eastern
fire
in the dwelling
what
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.
;
What
7.
made
they have made in arrow-and-weapon
have made
To make
the meter complete in the two preceding verses,
What
8.
cemetery
down
in the
flesh-eating
'
'
fire
'
'
'
destroying
one
Human-bone
the
make
the
have
what witchcraft they have
indefinite
What
9.
what
to
for thee in the well, or
in the seat (sddntan)
seat may be used for dwelling,' or for

Anukr. takes no notice of the metrical irregularities in a, b.
The
we need
a.
witchcraft they have put
at the
army {s^nd), what

drum what witchcraft they
for thee in the
in the
unusual resolution -ya-am at end of
dug in
made
{}
made
sdmkasuka)
'
place of sacrifice.'
for thee in the
fire,
human-bone, and
[what] dimming, out-burning,
(if not a corrupt reading) is perhaps an epithet of the funeral

which leaves of the human body nothing but fragments of bone.'
'
The
fire
BOOK
31
V.
He
10.
V.
hath brought
from here by the road
maryadhdtrya
enain at end of a
in
scribe
Even
it.
all
a foot, a finger
dliirebhyah
the emendation
in
MS.
is
i.4.
8 (p. 56,
hinmah)
The
18).
I.
v.
1668
lingual
after /ra, here as elsewhere.
hath made hath not been able to make

;
marya
in c, instead of
suggested by BR.
the saifihita-m&s., though the Prat, does not pre-
the/arfa-text has hinmasi (as
He who
1 1
given by
is
dhalrya?)
(jnarya\_h'\
cf.
(dhii-a).
maryah
translation implies the reading
dhtrebhyah, as given by the pada-mss.
but
280
by what was not the road we send it forth

he unwise, O men, hath brought [it] together,
it
out of thoughtlessness, for the wise
The
made what
he, fortuneless, hath
is
he hath crushed
excellent for us [who
are] fortunate ones.
The
in that
meter
in
12.
ing
first
three padas are identical with
hymn
[_but with
both places.
The
let
abhaga
for -g6\.
(_See notes to
iv. 18.
6 a-C, and our d here
The Anukr.
iv. 18.
gives the
same
read by Ppp.
6.
witchcraft-maker, spell-hider, root-possessor, worthy of curs-
Indra smite him with his great deadly weapon
him with a hurled

This verse
is
false definition of
is
let
Agni
pierce
[arrow].
found
in
Ppp.
i.,
where, for
c, d, is
read
indras tu sarvans tan hantu
sattvaghnena bhavdm iva.
The
last or sixth
anuvSka contains 5 hymns and 70 verses the old Anukr. says

para tu sasthe. One or two of the mss. sum up the Book cor;
sasthe tu navai 'kd ca

rectly as 31
hymns, and 376 verses.
With the Book ends
also the twelfth
prapdthaka.
:
;
:
Book VI.
LThe
book consists mainly
sixth
divided
hymns
of
of 3 verses.
It is
hymns
anuvaâ-groups, which have ten
into thirteen
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 subjects 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 East, vol. xlii.
over a third (1-50) by
Dr. Carl A. Florenz in Bezzenberger's Beitr'dge zur Kunde der
Indogermanischen Sprachen, vol. xii. 249-314; and nearly a quarter (34) by Grill in his Hundert Lieder.]
each, except
the
third, seventh, eleventh,
hymns of 4 verses are hymns 16, 17, 38, 63,

The hymns of 5 verses are hymns 34, 108,
|_The
76, 83, 84, 107, ill, 121, 128,
and
122, 123, 132, 133, 138, and 139.

the beginning of its treatment of this book, the Anukramani calls it the " book of
130.
At
hymns
of 3 verses " or trcasuktakdnda,
iatra trcaprakrtir
"
norm "
Hard vikrtir
are frequently illustrated
reduction
may be
remainders, as
effected
in
hymns
" that
63, 83, 108,
by
norm "
cited.
Thus the
107, 130 (this the
commentator actually so reduces).
their
and 128 consist
the
is
reduction to this
the refrains and combination of the
of
Again, the intrusions are sometimes indicated by the meter, as

again, they are indicated
number
some of
by omission
38,
and adds that
The possibilities of critical

among the twenty hymns just
iii.
in
hymns
1 1 1,
absence in other versions: thus hymns
in fact of
123.
Or,
16, 17, 34,
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
Praise to Savitar.
I.
\Atharvan.
sivitram.
dusniham
i.
^-p.
pipUikamadhyd sdmmjagafi ;
z, j.
pipilikamadAyd
purausnih."]
Found also in Paipp.

Used by Kauq. first (23.
a second oblation
xix.
and
in
A^S.
2) in a rite for
viii. i.
18
the
first
verse, too,
is
SV.i. 177.
good fortune on building a house, with
then (50. 13) for success in

281
traffic,
with
vi.
offering
3-7, 59, 93, 107, 128, and
BOOK
I-
vi.
so
VI.
282
and again
offering thirteen different articles
dominion (comm.), worshiping Atharvan further (note
Vait. has
to 42. II), a schol. adds it to vii.20. 6, to win wealth by Vedic knowledge.
it in the agnistonia (17.2), repeated by the adhvaryu, as he looks at the udgatar.
I
xi.
comm. and KegavaJ with
(59. 25), in a rite for universal
None
of the Kaug. uses
Translated
Sing
1.
seems
at all characteristic.
Florenz, 249 or
at evening;
god
praise
Griffith,
i.
245.
sing greatly;
put clearly,
son of Atharvan;
Savitar.
All the mss.
and SPP., following them put the
falsely dividing the irregular ^^^y/a^r/ into
two padas
|_
avasana-xa3x\ after dhehi, thus

12 J; hence, of course, they accent
atharvana ; and most of the/ao'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
SPP. makes no such report as to his). Both
of our sam/iiid-mss. also have -fia/t sithe other texts make the proper division, after atharvana ; and so does Ppp., reading
Both SV. and AQS. have a '_â^ (which is better) for
aIso_gvJ>'a for the obscure dhehi.
The comm. explains
the ivaKgaya; and SV. gives dytimadgdman for dyumdd dhehi.
doso Li.e. dosa (instr.) J by ratrav api, understands brhat as the sdman of that name,
and supplies dhanam to dyuinat in b. In our edition, the accent-mark over the sa of
savitaram in c is lost.
;
Praise thou
2.
him who
is
within the river, son of truth (saiyd), [him]
the young, of unhateful speech, very propitious.

Again
all
the mss. spoil the structure of the verse
with the true sense
An
reading
easier
satyasya
which
is
yuvanam :
is
offered
Indra
adro-.
called " son of truth " in
is
ill.
RV. viii. 58 (69). 4

The comm. understands the river {sindhu)
as alternative sense of
1
6-f 8
May
3.
yuvan
the
'
" the ocean (saviudra'), in the midst of which the sun
after
now further supported by the other text, and by Ppp.

by A^S., namely iam u stuhy antahsindhum sUnutk
descriptions of the verse suit Savitar
scans
by putting the division-mark
In both verses, SPP's text follows the mss., while ours emends in accordance
siiniih.
'
as
seen rising," and foolishly gives
is
The Anukr. apparently
" repeller (^yii) of darkness."
= 25.
he, indeed,
god
many
Savitar, impel {su) for us
amrtas, both
the good praises, unto welfare.
The
division of the mss.
hopeless (bhuri
is this
amrta would
time that also of our text
rectify b),
but the meter
and c apparently corrupt.
is
pretty
Ppp. has, for
b,
b nearly equal RV. vii. 45. 3 a, b), and A^S. the

same with omission of vasiini. In c, Ppp. ends with siigdtum (perhaps to sing well
both good praises'); A(JS. reads ubhe suksiti sudhatuh.
The Pet. Lex. l_vii. 1045J
savisad vasztpatir vasiini (making
a,
'
suggests, for
c,
that the pada

first
tibhe srutl
was
as the brhat
(astra.
we ought
Of
su gaiave:
cf.
RV.
ix.
78. 2
the varieties of reading
virtually unintelligible to the text-makers.
The comm.
show
takes susiutl
and rathantara samans, and then, alternatively, as the stuta and

if the verse is to be taken (as seems necessary) as a spoiled gayatri,
course,
to read savisat, with accent.
p. Ixix, note 2.
The Anukr. seems
to scan
1 1
-f6
9=26.
[_See
TRANSLATION AND NOTES.
283
Found
vdnaspatyam sdumyam.
birds' nests.
Vait. (16. 13) has the
wooden
Translated
Florenz, 251 or 3
For Indra,
shall
for b,
The comm.
purification
hymn
in the
Griffith,
245
i.
is
turned
and add the water; [Indra]
my
hear the praiser's words and
me
call.
With b compare RV. vii. 32. 6 d. Ppp.

stotriyam havarit (rnavad dhavath tu nah.
the praiser.'
^rnolana tu dhdvata
C,
agnistoma, when the soma
priests, press the soma,
regards a dhdvata as referring to the process called ddhavana, performed
addbhya graha, and
for the
i-j.f>arosnik.'\
vessel.
Or, 'the words and call of

has,
dusniham
i, 3, 2).
The second verse is used by Kaug.
demons, while partaking of a rice-mess boiled over
into the large
who
also in Paipp. xix. (in the order
(29. 27) in a remedial rite against
1.
-vi.
VI.
2.
lAtAarvan.
BOOK
of
soma.
the
refers to ApQS. xii. 8. 2

or, alternatively, to the general
The concluding four syllables of each verse seem like
:
secondary appendages.
Unto whom enter the drops
2.
of soma-plant (dndhas) as birds a tree
thou exuberant one, drive away the demon-possessed scorners.

Ppp. reads tvd for yain
The comm.
in a.
takes andhasas as nom.
pi.,
explaining
it
by annabhutds.
Press ye the
3.
Indra
The
soma
for the soma-drinker, for the thunderbolt-bearing
young, conqueror, lord

first
two padas are RV.
vii.
[is]
he, greatly praised.
32. 8 a, b
S V.
i.
285
a, b.
Ppp. reads
in
a -pdvane,
humoring the meter.

3.
To various
\Atharvan (svastyayanakdmah).
divinities
for protection.
ndndddivatam.
jdgatam
i.
pathydbrhati^
Found also in Paipp. xix. In Kaug. (50.13) hymns 3-7 (^pdtath na iti pahca;
comm. says it means with five verses ') are directed to be used with vi. I etc. for
the
'
success in
Hymn
(see under h. i).
connected with i. 26, 27 and vi. 76 at the

reckoned (note to 25. 36) to the svastyayaBy Vait. (16.9), hymns 3-6 are muttered in the agnistoma by the hotar after
traffic
beginning of the welfare-rites (50. 4), and
is
it is
na gana.
the prdtaranuvdka.
Translated
Florenz, 251 or 3
Protect us,
1.
Griffith,
i.
Indra-and-Pushan
child of the waters,
ye seven
246.
;
let Aditi, let
rivers, protect
let
the Maruts protect;
Vishnu protect
us,
also the heaven.
The
ought
2.
let
accent of c
is
in part against all rule
to read sindliavah
and analogy, and doubtless corrupt
we
sapta pdtdna.
Let heaven-and-earth protect us
the pressing-stone protect, let
in order to assistance {abhisti);
Soma
protect us from distress
the fortunate goddess SarasvatI protect us

propitious protections that are his.
let
Agni
protect us
let
the
vi.
BOOK
3-
ATHARVA-VEDA-SAMHITA.
VI.
284
Ppp. has suhava instead of subhaga in c. The comm. explains abhistaye by abhyesanaya (taking it from root is') or abhimataphalapraptaye. In c, devo in our edition is
a misprint for devt.
Let the divine Agvins, lords of beauty, protect us; let dawn-andnight 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
3.
to our completeness.
Ppp. has, in a, sudahsasa for qubhas patt; and in c, d it reads vihvrtl kayasya cid
devo 'suvandadhite qarma yacha nah. The comm. partly agrees with it in reading
abhihvrtl and kayasya (explaining it as for kasyd) it also has at the beginning paiam,
and takes the nouns that follow as vocatives. It understands dbhihvrtl (p. -ti Ui) as a
locative {=-hvrtau or -hvarane), as is done in our translation Lcf. JAGS. x. 389J.
;
The
Florenz suggests the substitution of
accent requires amendment, to abhihruti.
abhihriitas, which woiJd be an easier reading.
To various
4.
\Atharvan.
Found
ndndddivatam.
also in Paipp. xix.
1.
divinities:
pathydbrhati
; 2.
Used by Kaug.
for protection.
samstdrapaniii ; 3. 3-p. virdd gdyatrul
(23. 9) in a rite for prosperity in connec-
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 piistika mantras (note to 19. i) and to the svastyayana gana [_note to 25. 36J. For its employment with vi. I, 3 etc., see under vi. i; and
tion with the division of inherited property;
in Vait. with
Translated
1.
vi.
:
3 etc., see
under
vi.3.
Florenz, 252 or 4
Tvashtar [protect]
Brahmanaspati
my
Griffith,
i.
246.
addreks {vdcas) to the gods, [also] Parjanya,
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,
tramanam vdcah, thus rectifying the meter of the last pada. Ppp. ends with iramane
The form tramanam seems to be a bastard neut., corresponding to the masc.
qava.
tramanam \_ci. JAOS. x. 522, 530: there seem to be no waw-stems used as adjectives
in the neuter J, and to have been avoided in AV. by the substitution of trayamanatn ; of
the resulting metrical disturbance the Anukr. takes no notice.
2.
Let Anâ, Bhaga, Varuna, Mitra, Aryaman, Aditi
protect [us];
may
let
the Maruts
the hatred of that injurer pass away; repel the foe
from near by.

The
accent of pantJt
(if
correct)
shows that only manitas
is
felt to
be
its
subject
comm. has abhihvrtas. The

The want of accent of yavayat is
last pada is obscure, and at least in part corrupt.
wrong, and its form is unmotived emendation \o ydvdya or -yan can hardly be avoided.
A'ntitam (for which Ppp. gives anthitajn) is read by all the mss., and occurs again at
It is emended in our
viii. 5. II, so that it must be regarded as the real AV. reading.
edition to dnti tdmj and the comm. also so understands it {tam eva (atrum aniikai).
It is translated as if emended to dntitasj or dntitam might be an anomalous equivalent
of antikam.
The verse (i2-t-8 12-1-8=40) is not properly a samstarapankti.
but Ppp. reads instead aditih patv afihasah.
In
c,
the
285
Unto knowledge
3.
The beginning
(I did),
wide-goer, unremitting;
of the verse
Agvins, do ye aid us;
VI.
make wide
-vi. 5
for us,
heaven, father, repel whatever misfortune.
probably corrupt, but Ppp. gives no various reading,
is
compare RV. i. 1 17. 23 b, vi^va

rass., which SPP. follows, have
the true accent dyaits (i.e. di-ius, the word requiring to be pronounced as two syllables
see my Skt. Gram. 314 b); exceptions among our mss. are only Bp. and I.
Several of
OMr samhild-m&&. have h htiore pilar (viz. P.M.E.H._). The meter lacks a syllable in a.
merely prefixing deva tvastar (apparently out of
dhiyo aqvina
pravatam me.
In
3):
3.
the great majority of
c,
LCorrect the ed. to dyaiis.\
For some one's exaltation.
5.
[AtAarvan.
dindrdgnam.
dnustubham
2. bhurij.'\
Found also in Paipp. xix., and in VS. (xvii. 50-52) TS. (iv.6.3'), MS. (ii. 10.4).
Used in Kau9. (4. 9) in tht pan/an sacrifice, with an oblation to Agni and again (59. 7),
;
by one desiring a village; and for success in traflSc, 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
with vi.6 and
vii.
91,
Vait. 16.9, see under

in the
Naks. K.
The comm.
vi. 3.
further points out vs. 2 as addressed to Indra
14.
Translated: Ludwig,
p.
431
Florenz, 254 or 6; Griffith,
i.
247.
Lead him up higher, O Agni, [thou] to whom oblations of ghee are

made unite him with splendor, and make him abundant with progeny.
1.
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
Ppp. reads ghrtebhir ahutah.
the three Yajus texts.
all
and 2 c; and TS. has dhdnena ca for bahum krdhi at the end.
Ppp. has, for d, devanath bhagadha asat (cf. TS. 2 d). This first verse occurs also in
Ap. vi. 24. 8, which has, for a, ud asjnan uttaran naya, agrees with VS. and TS. in c,
and reads bahiin in d.
VS.TS. exchange
2.
fellows
Indra, put this
{jivdtu),
man
far forward;
unite him with abundance
may he be
of wealth
controler of his
conduct him unto
life
unto old age.
VS.TS. have again prataram ; VS. MS. have naya for krdhi; for c (as
VS.TS. have our c for d, MS. has devdbhyo bhagada asat, VS. and
TS. nearly the same, VS. substituting devanam, and TS. -dha ; Ppp. has, for d, our i d.
The meter of d might be rectified by abbreviating jlvatave to -tvai (a form found in
MS.(JB. and Ap.), or by emending it \.o jlvatum.
In
a,
already noted),
In whose house we make oblation, him,

3.
him may Soma bless, and this Brahmanaspati.
The
havis
three Yajus texts have, in
zi\.ex
grhi.
In
c, all
a,
kurmds
for
three have deva ddhi
half-verse occurs below, as 87. 3
c,
Agni, do thou increase
krnmds, and VS. MS. (with Ppp.) put

bravan (but MS. bruvan). The last
d (corresponding to RV.
x. 173. 3 etc.).
BOOK
6-
vi.
VI.
Against enemies.
6.
[AtAarvan.
Found
preceding
brdhmanaspatyam
sdumyam.
dnustubham.']
For the use of the hymn by Kaug. 59. 7, see under the
by Kau?. 50. 13, see under vi. i by Vait. 16. 9, see under vi. 3.
Ludwig, p. 430 Florenz, 255 or 7 Griffith, i. 247.
also in Paipp. xix.
hymn
Translate'd
1.
286
Whatever godless one,
Brahmanaspati, plots against us
such one mayest thou make subject to

Ppp. has abhidasati at end of
me
every
the sacrificer, the soma-presser.
b.
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
2.
(satn-pis).
all the mss. in a read susanqtwhich is also read by Ppp., and by the commisunderstand R's note, Ppp. again reads abhidasati at end of b.
Notwithstanding the direct antithesis with duhgdnsa,
nas ; both editions emend

mentary.
In
d,
|_UnIess
SPP's dyati
to su(ans{nas,
a misprint for ayaii.\
is
Whoever, O Soma, shall assail us, of the same kindred and also a
stranger
draw (/r) away his strength, like the great sky, even now (.').
3.
Ppp. reads, in
indra for soma
vadhatmdnd
a.,
ye na soma, 'bhidasatah. The verse is RV. x. 133. 5, which reads

dpa in c, and ddha imdiia at the end. For this last, the
in a, dzia for
(not divided in the pada-text) of
corruption
telligent
naturally
(altered
makes no
in
difficulty of
aâniriipcria) and as qualifying
would give a better sense
'
all
AV.
the
mss. seems merely an unin-
The comm., however,
our text to vadha tmdna).
understanding
it
as
= vadhdtmana
ayudhena understood.
as the sky [subjects] the
(explaining
by
'va
it is
without emendation, to interpret maliiva as a correct graphic representation of
licit,
mahim
tion,
iva with " elision and crasis " (see references under
JAOS. x.
599,
and
p. 331 top), as in
[AiAarvan.
Found
sdumyam:
also in Paipp. xix.
RV.
iv. i. 3,
this
rdthyeva
head
in
my Noun-Infiec-
rdi/iiam iva.]
For blessings.
7.
gdyatram
j. vdifvadevi.
The hymn appears
in
i.nicrt^
Kaug. (46. 4) as a help
reckoned (note to 25. 36) to the svastyayana gana; for

Translated Florenz, 256 or 8 Griffith, i. 248.
:
1.
By what
road,
Soma, Aditi or friends go, not
'
friends
as the equivalent of adityas, which
belongs rather to
it is
vi. i.
hostile,
by that do
is
'
to
mean
" Aditi's twelve sons, Mitra etc."
not impossible.
|_The description as nicrt
8. i.J
what,
subject to us,
and
use by 50. 13, see under
aid.
The comm. understands mitras
By
thou come to us with
2.
its
removing
in
obstacles to sacrifice, or an expiation for sacrificing for an improper person
i.e.
it
The emendation mahun

earth.'
LTo my thinking,
Soma, overpowering one, thou shalt make the Asuras
by that do ye
bless us.
28/
BOOK
-vi.
VI.
Ppp. has, for a, yebhis soma sahantya, and, for c, tend no 'vita |_that is, avita\
bhuvah, 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.
By
3.
what,
gods, ye did repel {vr) the mights of the Asuras, by
that do ye yield refuge unto us.

Ppp. begins
\i'\\!a
yani, and has correspondingly tebhis for tena in
avrnldhvam by
This
c.
facilitates
meaning 'did choose'; there is no other

known example of a a-form from vr repel.' The comm. renders it tatah prthakkrtya
yiiyatk sambhaktavantah.
LPpp. has for c tebhir na adhi vocata.\
the rendering of
natural
its
'
To win a woman's
8.
\^Jamadagni.
Not found
vi.
kdmdtmaddivatam.
Used by Kaug.
in Paipp.
love.
pathydpankti.']
(35. 21), in the rites concerning
9 and 102 and ii. 30, for bringing a woman under one's control.
Florenz, 257 or 9;
Translated: Weber, Ind. Stud. (1862) v. 261
Grill, 54,
Griffith,
248
i.
As
1.
158;
the creeper
thou embrace
women, with
me
(libiijd)
has completely embraced the tree, so do
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
takes no notice of the metrical deficiency of a |_but see note to
do
2.
As
beat
the eagle, flying forth, beats
down thy mind
The comparison
lators to give
As
3.
it
here
is
a strikingly ineffective one, and the attempts of the trans-
the sun goeth at once about heaven-and-earth here, so do
that thou
Found also in Paipp., but

Used by Kauq. (35. 21) with
b.
The comm.
To win a woman's
9.
in
go
etc. etc.
kdmdtmaddivatam.
\_Jamadagni.
ii.
(not in xix., like the
gives qlghram 'swiftly' as the
love.
dnustubham.'\
hymns that precede and

same purpose.
follow).
the preceding hymn, for the
Translated: Weber, Ind. Stud.
1.
J.
wings upon the earth, so
that thou etc. etc.
Part of SPP's mss. read paryditi

meaning of sadyas.
his
i.
SPP.
The Anukr.
30.
e.
aptness are to no purpose.
about thy mind
field,
down
7.
ii.
here again, in opposition to his mss., gives the /a/a-reading dpagdh in
v.
264
i.
249
Bloom-
01, 459.
Want
thighs
let
(vdfich)
thou the body of me, the feet
want the eyes
want the
the eyes, the hair of thee, lusting after me, dry up with love.
Ppp. puts tanvdm (not -am) after paddu in a, reads vdccha in b, begins c with akso,
adds osthdu after kegas, and ends with dsyatdm. Read aksyaii in c in our text (an
accent-sign omitted over the ck).
LDelbriick, Vergleichende Syntax, i.386, joins mam
with
kamena
so Gr^goire, KZ. xxxv. 83.
BOOK
9-
vi.
2.
be
make thee
my
in
cling to
my
same with
half-verse is the
Ppp. reads, for
vi.42.3, notej.
sprgain ; and begins c with maie
They whose
3.
tion
let
navel
"women"
25. 5
and nearly so with
c, d,
in d,
and so
Greeting to divinities
10.
ninddevatyam
1.
hymn
This prose
comm. does
is
of the three spheres.
etc.
i.
sdmnl
In Kauq. (9.
not notice this use); and again (12.3),
To
8.
Florenz, 258 or 10
iristubA, 2.
prdjdpatyd
sdmni brhatl^
not found in Paipp.
being further (note to
Translated
1.
concilia-
gavas ; and he explains arihanam by

The obscure and difficult first
3, 5), it is
(anti gana, to accompany a pouring out of water three times
made
is
tasting.'
dgneyi, 2. vdyavyS, j. sduryd.

brhati, j.
success
able to understand j/a jaw at the beginning as
is
be enjoyed by
to
'
the
c,
V apa kr-.
a licking, in [whose] heart
is
i.34. 2
mdi tvd dfisanimrgam krnomi hrdaya-
understood, and not \a
asvadaniyam something
pada is perhaps corrupt.
\jQamtdti.
that thou mayest
intent.
iii.
b,
a,
heart
288
the kine, mothers of ghee, conciliate her yonder to me.
The comm. reads amis

relating to
my
arm, cling to
come unto my
power, mayest
The second
|_cf.
THE ATHARVA-VEDA-SAldHITA.
VI.
quoted after each
trih pratyasihcati
prescribed in
is
it
(;'//
all rites
for
23) reclconed to the vdstu gana.

;
Griffith,
i.
249.
earth, to hearing, to the forest-trees
to Agni
[their] overlord,
hail!
not easy to read 22 syllables in the verse.
It is
To
2.
breath, to the atmosphere, to the birds
to
Vayu
[their] over-
lord, hail
strange that in this verse the sphere
It is
3.
To
is
placed after the
the sky, to sight, to the asterisms
human
Surya
to
faculty.
[their] overlord,
hail!
The first anuvaka, of 10 hymns and 30 verses, ends

prathama (or -ma): see under the next anuvika.
II.
[Prajdpatih.
The hymn
is
found also
is
Griffith,
I.
i.
250
The
v.
Accompanies
in Paipp. xix.
264
is
simply
fire is
dnustubham.']
in
Kauq. (3S-8) a rite for

<;atnl and a(;vattha,
generated between
woman.
variously applied to the
Translated: Weber,
quotation
For birth of sons.
retodevatyam uta mantroktadevatyam.
conception of a male child {putnsavand);
and
The
here.
Ludwig,
p.
477; Zimmer,
p.
3r9; Florenz, 260 or 12;
agvatthd [has] mounted upon the qami ; there
generation of a male
bring into women.
that verily
is
is
the obtainment of a son
made
;
that
the
we
289
Some
of
BOOK
-vi. 12
VI.
SPP's mss. read, with the comm., pumsAvanam in b. Ppp- combines

in a, and for c, d has tad eva tasya bhesajam yat strtsv aharanti tarn,
remedy of this -namely, that they put this into women.'
aqvatthd "ru'that
the
is
In the male, indeed, grows {bhu) the seed
2.
woman
into the
that verily
that
the obtainment of a son
is
poured along
is
that Prajapati
said.
QGS. has
anu sihcatii :
Several of our mss. (Bp.P.M.W.E.H.) read puihsl at the beginning.

(i.
19) a nearly corresponding verse
piiihsi vai ptiruse retas tat striyam
tatha tad abravid dhata tat prajapatir abravit.
Prajapati,
3.
woman-birth
Ppp. has
in c
Anumati,
Sinivali hath shaped
may he put here
but
trisuyam
triple birth
'
put elsewhere
Two
of the Prat, rules
a male.
(or for strisuyant
'
may he
.?).
^GS. has for this verse also a

83) mention straisuyam (p. stralsfiyam).
correspondent (i. 1 9) prajapatir vy adadhdt savita vy akalpayat : strtsuyatn anydnt
(ii.
88,
iv.
sv {anydsv
a dadhat pumarisam a dadhdd iha.
f)
Against the poison of snakes.
12.
taksakadiivatant.
[Garutman.
Found
Used by Kauq.
also in Paipp. xix.
dnustubham.']
(29. 28) in a remedial rite against the
poison of serpents.
Translated: Ludwig,
461.
p.
501
Florenz, 262 or 14;
See Bergaigne-Henry, Manuel,

I
1.
Griffith,
250
i.
Bloomfield, 28,
p. 149.
have gone about the race of snakes, as the sun about the sky, as
night about living creatures other than the swan {hahsd); thereby do
ward
It
off
would appear from
hahsa
this that the
of night, doubtless as remaining awake

in
c, d,
rdtrait
is
regarded as exempt from the dominion
cf. Pliny,
Nat. Hist.
dgamam
in
and
in c derives
heed the redundant syllable
What was known
in
of old
by gods what is (bhutd),

ward off thy poison.
;
is
Ppp. has uditam for viditam
3.
to
mean dsyayuktam
With honey
honey
tains [are]
I
;
it mean
The Anukr. does not
L^PP- combines ahinam, without
c.
by
elision.
what by
priests {brahman),
to be, that has a
in b,
But Ppp. reads,

reads and
The comm.
hahsa from root han, and makes
the soul (atman), to which alone poison does not penetrate
dsanvat
x. 23.
jagad ivdm ni dhvansdd avddlr imam visam.
explains y(iz>
2.
thy poison.
seers,
mouth therewith
and dsunvat at end of
c.
The comm.
what
do
explains
teno ' ccdryamdnamantrasahitatn.
mix {pre) the streams the rugged {} pdrvata) mounhoney is the Pdrusnt, the Cipdld; weal be to thy
;
mouth, weal to thy heart.

The comm.
Ganges
etc.,
reads at the beginning
the mountains
their foot-hills
{pdrvatd)
madhv
d-
for the
prfice ; he takes the streams for the
Himalaya
etc.,
and the
hills
the parusnl for the great river of that name, and (tpald as
(girt) for
adj.,
'
rich in
BOOK
12-
vi.
water-grass
The Ppp.
madhu
'
(fdivS/a)
'
these are to pour on (a sincantu) poison-removing honey.
all
text is quite different
prstl (tpala samaste
eddying
'
29O
VI.
abhi na prksa nadyas parvatai 'va girayo madhu :

hrdaya. Perhaps parusnt signifies here an
'siu qath
brook, and qtpala. a pool
'
|_Considering that the effect
rich in water-plants.'
upon heart and blood must have been well known to even the most
\\n R. and
unlettered Hindu, I am tempted to suggest emendation of asni to asnd.\
nadydih.\
nadydj
to
W's ed., correct
of snake-bite
To the instruments and ministers
13.
[Atkarvan (svastyayanakimd). mdrtya\ya\m.
of death.
dnustudAam.']
The hymn
in a rite for
is variously employed by Kaug.
favor
Vaigya in
similarly,
in
of
a
again
and
26, 27
(15.6),
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. l) when images play
pranks; yet again (113. 3) when a cow suckles an ox (these three in company with
and it is further reckoned
i. 19); once more (123. i), when animals touch sacred things
Found
also in Paipp. xix.
victory (14.25), with
iii.
(note to 25. 36) to the svastyayana gana.
Translated: Florenz, 264 or 16; Griffith,
i.
251.
weapons (yadkd) of the gods; homage to the

to
weapons of kings; likewise the weapons that are of the Vai9yas
them of thine, O death, be homage.
1.
Homage
Ppp. has
2.
mqvanam
Homage
to thy favor,
in
to the
in
c.
to thy benediction
death
this
homage
homage
to thy malediction
The comm.
Ppp. omits the first half-verse, doubtless by accident.

a and b as nomina agentis.
3.
roots,
Homage
death
to thy sorcerers
;
this
homage
14.
\Babhrupmgala
Occurs also
in Paipp. xix.
homage
to the
homage
to thy disfavor.
to thy remedies
takes the datives
homage
to thy
Brahmans.
Against the balasa.

(.').
baldsadevatyatn.
Used by Kauq.
dnuitubham.']
(29. 30) in a remedial rite against catarrh
((lesmati), with variously administering prepared water to the patient.
Translated: Florenz, 265 or 17; Griffith, i. 252 Bloomfield,

ix. 397, with an excursus on the balasa.
;
8,
463;
vs.
also
by

I.
all
The
bone-dissolving, joint-dissolving, settled (dsthita) heart disease,
the baldsa, cause thou to disappear, that
is
seated in the limbs and in
the joints.
SPP. adopts in a the samhifa-rediAmg parusransdm (p. paruhosransdm), with nearly

mss., and with the comm.
The majority also of our mss. |_not E.O.J omit the h
all his
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
in
c,
nis krdhi for nd(âya.
which
The comm.
takes the two words in a as
names of
disorders,
perhaps preferable, and regards them as occasioned by phlegm (jlesmafi);
is
baldsa he defines as kdsai^vdsdtmaka

[_
-Vl. 15
VI.
|_For asthita, see note to iv. 17. 8.
(^lesiiiaroga.
Delete the accent-sign over -saih in c.J
The
2.
its
bond
baldsa of him that has baldsa
destroy like a muskard;
cut
like the root of a gourd.
The accent urvdrvas is noted in

The comm. defines urvdrii
yatha.
and explains the comparison
when ripe
has krnomi instead
the
commentary
as
the fruit of the karkati'' (JOuciitnis utilissimus)
'
be with the stem of
to
to Prat.
iii.
Ppp. reads ulvdh'o
which becomes loosened
this fruit,
Ppp. and the comm.
60
puskaratn in b. Ppp. also

of ksinomi, a preferable reading (BR. pronounce ksiitomi " false ";
but w-forms of this root occur in Brahmana and Sutra aksnomi, however, would be
better in place).
LSee BR. v. 1348 and 838.J
of itself
cf. xiv. i. 17.
rt3.&
Fly out forth from here,
3.
baldsa, like a
young dgttmgd ; then,
like
the [last] year's bulrush, scud away, innocuous to heroes.

Ppp. has, for
much
b,
suparno vasater iva
The comm.
easier reading.
Lcf.
explains
going,' and, instead of î(;uka, reads
{u(uka
has adAe
'fa
iva 'hano 'padrdhy avdiraha.
of root
for
Uas
in
The Anukr. appears
c.
Found
vi.
'
" a wild
animal so called."
The comm.
For
reads itas [_that
Ppp.
c, d,
pple
is itds\,
to sanction the contraction ite 'va in
Uddilaka. vdnaspatyam.
also in Paipp. xix.
'
'
c.
For superiority.
15.
[
RV. i. 25. 4J like a bird from its nest

a
dqumga as an ordinary adjective, swift-
dnustubham.'\
Kaug. applies (19.26) in a rite for prosperity, with

It is also reckoned (note to 19. i) to Xhc pustika
142. 3, using an amulet of barley.
mantras.
Translated: Florenz, 267 or 19;

1.
Thou
art
(lipasti); let
a,
a,
Griffith,
i.
252.
the highest of herbs;
him be our subject who
of thee
the trees are subjects
assails us.
The verse is RV. x. 97. 23 (with which VS. xii. loi precisely agrees), which has, for
Ivdm uttama 'sy osadAe, and accents upastayas upastis. Ppp. elides the a of asi in
and in c, d has upastir asmdkam bAiiydd yo 'smart. The comm. regards the paldqa
tree as addressed.
2.
Whoever, both kindred and not of
kin, assails us, of
them may
be
highest, as this one of trees.
The Ppp.
version of
!.
19.
a,
is
(as pointed out at that place) nearly our
In this verse Ppp. reads samb- and asamb-, and

3.
trees,
As
may
Ppp. reads, for
ndm.
soma
of herbs
[so]
b, c,
The comm.
is
made
its
is
sambandAiln sarvdns
a,
b here.
tin tvd.
highest of oblations, as the tald^d of
be highest.
ultamain Aavir ucyate (which
\\?l&
paldqa
in
c.
as tallqd (Flacourtia cataphracta').
If
talaqd
is
is
better)
âw^ tvam diva vrksdit may mean the same
a good reading,
vi.
BOOK
l6-
VI.
To various plants
16.
[^Qdunaka (anena hinahidevam astiut).

caturrcam.
Found
Appears
also in Paipp. xix.
(?).
in
kakummaty anustubh
Kaug. (30.
15), in a rite explained
by Ke?. simply as one
pl.ant.
rite,
ala-')
pratisthd^
explained as
Verse 4
for welfare,
as for welfare in connection with food (annasvastyayana): and the
Kaug. anna- (not
Smistubkam.
4^ ^-p.
a healing
i), in
intended for disease of the eyes, with various use of mustard

alone later (51
292
mantroktadevatyam uta cdndramasam.
nicrt ^-p. gdyatri ; j. brhatigarbkd
i.
is
quoted
by the comm.
comm. reads
in
bhesajatn; the three qalahjaldgrani of 51. 16 the comm. explains
as sasyavallis
The whole hymn is- totally obscure that it relates to a disease of the
assumed by the native comment, there appears no good reason to believe.
Translated: Florenz, 268 or 20; Griffith, i. 253 (see his notes); Bloomfield,
eyes, as
1.
dbayu, nox\-dbayuJ thy juice
broth do
we
is
sharp {ugrd),
dbayu
30, 464.
unto thy
eat.
The hymn is unintelligible, and the translation only mechanical.

Ppp. and the
comm. read av-, andv- in a, b (Ppp. combining ugra 'V-); and the comm. derives the
words from the verbal stem avaya, with suffix a, and renders being eaten (âdyamdna), 'not being eaten' (abhaksyamana), understanding 'mustard' {sarsapa) to be
'
addressed.
Vilidllia
2.
is
c,
yd
by name
is
Ppp. has, for
thy mother
ie
karmam aqlmahi
[_and, in a, elides
thy father, maddvatl
for thou art
he, not
thyself,
('
'
'ndvayo\.
intoxicated
')
by name
thou that didst consume
thyself.
a vihdhlas. The translation of the second half-verse implies the

and accentuation of c that is made in our edition the mss. read sd hina
(not divided in /art<j-text) tvdm asi; and SPP. follows them.
Ppp. has for c (;evas
SPP. reads
in
altered division
tvam
asi
(its
is like
ours), but
it
omits
a, b,
and, on the other hand, adds at the end
babhru^ ca babhrukarna^ ca nildkala(^dldqavas pa^cd.

vihalha (which
is
as two words in
c.
The
as a simple anustubh.
stuff
The comm.
supported by the commentary to Prat.

verse as
it
stands (8 + 9:
i.
46)
6+8 = 31)
is
in a,
and regards hi na
very improperly passed
mend
|_An dsi between hi and nd would
reads vihanla for
the meter of c
if
such
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 !
:
perhaps by a misprint that SPP. reads dva : ilaya (for ;'/-) in the /a(/rt-text of
a (though our D. has also tl-'). To the comm., tduvilikd is the name of npifdcith^t
produces disease
dilaba, a kind of disease of the eyes
babhru and babhrukarna,
It is
and nirala, also a disease. The translation implies the emendation

of nir ala to nirdla*
Ppp. has a peculiar text: tdulike 've 'layd 'vd imdilavdildi
ihas tvdtn dhutim jusdno manasd svdhd ; but part of this belongs perhaps to the
causes of disease
following piece.
LThe Anukr. scans
4.
Alasdld art thou
This verse
of vs. 2).
first
as 8
+9
Comm. has
nir dgala, and T. has nildâla.

;
8 + 6.J ,*LComm. reads nirdla; R. has

further apdihi !
:
sildnjdld art thou after; nildgalasdld.
wanting in Paipp. (save so far as its last word is found in that version
The comm. understands the three obscure words it contains to be names of
is
293
grain-creepers (sasyavallt)
The comment
Our Bp. gives
he gives the second the slightly different form (;aldnjala.
but what good it does him in this instance is quite unclear.

pada thus nlldgalasale 'ti nilagalasald. The verse is capable
the third
of being read as 8 + 7
6.
Against premature birth.
17.
caturrcam.
\Atharvan.
Found, except
Translated
As
vs.
Ludwig,
p.
477
The comm.
a,
Griffith,
(35. 12) in
embryo
As
it
i.
254
of existences, so let thine
in order to birth after pregnancy.

for
The
dnu sutum.
first
half-verse has already
The comment
b Lwhere the note gives the parallel passagesj.
103 notes the non-Iingualization of the s of
superfluous unless
2.
Florenz, 269 or 21
reads anusiitratn
occurred, as v. 25. 2
ii.
this great earth receives the
embryo be maintained,
to Prat.
Used by Kaug.
(in the order 4, 2, 3), in Paipp. xix.
dnustubham^
garbhadrhhanadevatyam.
securing the foetus against abortion.
rite for
1.
to Prat. iv. 107 quotes alasala 'si as instancing the indispensableness of
the/aafe-text to a student
the
-vi.
VI.
sutum
dnu
after
which
wholly
is
read dnusutum.
this great earth maintains these forest-trees, so let thine etc.
etc.
Ppp. begins _>'(7Mtf

3.
let
urvl prthivt, and reads,
this great earth maintains the
in
c.
Hi,
garbka anu and suvitave.
rugged {pdrvata) mountains, so
thine etc. etc.

4.
so
As
'yaTit
let
As
this great earth maintains the various (visthitd) living beings,
thine etc. etc.
Against jealousy.
18.
\Atharvan
Found
(/").
also in Paipp. xix.
Irsydvindfanadevatyam.
Used by Kaug.
dnustubham.^
(36. 25), with
vii.
45 and 74.
3,
in a rite
against jealousy.
Translated: Weber, Ind. Stud. v. 235

28, 159; Griffith,
1.
The
heat of
first
blast of jealousy,
the heart
Ppp. has readings
satyam ;
at end,
Ludwig,
p.
514
Florenz, 270 or 22
Grill,
1.254; Bloomfield, 106, 467.
this
we
and the one after the
fire,
the
uta; for agnim
in c,
first,
the
extinguish for thee.
in part better
for b,
nir mantraydmahe.
madhyamam adhamdm
The comm.
explains dhrdjim by
vegayuktdm
gatim.
2.
As
and as
the earth
[is]
the
[is]
mind
dead-minded, more dead-minded than a dead man,
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.'
vi.
8-
BOOK
That
3.
The
set free thy jealousy, like the hot
it
translation implies at the end the
accordingly admitted
emendation
opened,
is
is
into
text
his
prathayisnukam ;
(first
comm.
{gritd)
vapor from a
in BR.) of the
and which SPP. has
proposed
reads,
the result of fermentation,
for a,
risyami mn-.
in c, tarn te
escaping when the
Ppp., however, has nrtes, although
apparently intended.
sundry various readings (in part mere corruptions)

'\a.\),
in
skin.
apparently senseless nrtes into dries, which the
vessel
294
mind {tnanaskd) that has found place
fluttering
thy heart from
bag of
VI.
yad yan me
The comm.
it
gives
hrdi srukath
divides b into
manas
kam patayisnu kam.
19.
l^Qamtdti.
For ceremonial purification.
ndnddevatyam uta cdndramasam.
gdyatram
i.
anustubh.']
Found also in Paipp. xix. Translated by Ludwig (p. 431). Quite various use is
made of this hymn in the siitras. In Kau;. it is included (9. 2) in the brhachaiiti
gana; it is associated (as are vi. 23, 24, 51, 57, 59, 61, 62) with 4-6 etc. in a rite for
i.
good fortune (41. 14); it appears in the savayajnas (66. 16), with the pavitra sa^'a ;
and the comm. declares it and vi. 51, 62 to be intended by pavitrais at 61. 5, also in
the savayajtia chapter.
In Vait. it accompanies a purifying rite (11. lo) in the agnistoma, and (with vi. 69 etc.) the pouring out of the sura in the sautrdmanl ceremony
L30. 13 J and vs. 2 in the agnyadheya (6. 1 1), with an offering to Agni pavamdna.
Florenz, 272 or 24; Griffith, i. 255.
;
1.
me let men (wdnu) purify me with

me let the purifying one purify me.
Let the god-folk purify
(dlii); let all
beings purify
Ppp. reads at the end
mam.
prayer
The
verse
is
found
in
sundry other
texts,
with con-
pada is the same in all (only RV. has main); in

the second, RV. (ix. 67. 27) has vdsavas for mdnavas, while VS. (xix. 39) reads
mdnasd dhlyas, and TB. (i. 4. 8") and MS. (iii. II. lo) agree with AV. in the third,
VS. agrees with AV., and MS. differs only by giving bhiita via, while TB. has viqva
dydvah, and RV. vlfve devdh punitd maj the fourth is omitted in TB., and RV.VS.
\i3.w^ jatavedah punlhi md, while MS. differs only hy pundhf.
The readings of K.
(xxxviii. 2) I have not.
The comm. explains dhiyd in a by buddhyd karmand va, and
pavamdnas in d as either wind or soma.
siderable varieties of reading: the
first
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 cjyok ca siiryam dr(e
our i. 6. 3 and xii. 2. 18), and this is also the reading of MS. (ib.), which alone of
(cf.
all
the other texts has a correspondent to this verse.
3.
With
both,
divine
impeller (savttdr),
with
purifier
and with
impulse, do thou purify us in order to seeing.

in all the texts that have vs. i.
RV. (ix. 67. 25) VS. (xix. 43)
punlhi vi^vdtah, and MS. (as above) the same save punahij TB.
8^) gives instead iddm brdhma punlmahe.
This verse
have, for
(i.
4.
c,
is
found
mam
295
-vi. 21
VI.
Against fever (takman).
20.
[Bkrgvangtras. yaksmandânaddivatam.
kakummafi prastirapanktih
atijagatl ; z.
i.
J. satahpanktih.'\
Only the
found
last verse is
book
in Paipp., in
Appears
xiii.
Kaug. (30. 7)
in
in a
reckoned (note to 26. i) to the iakmanagana gana.

Zimmer, p. 380;
Translated: Grohmann, Ind. Stud. ix. 384, 393; Ludwig, p. 511
remedial
rite for bilious fever,
and
is
Florenz, 273 or 25
Of him
1.
Griffith,
255
i.
Bloomfield, 3,468.
the ill-behaved one seek
The
vehemence (.'); likewise, as it

some other one than us let
as of burning fire goeth the
me
were, shall he crying out go away from
homage be
to the heat-weaponed fever.
qusminas
translation given implies the easy emendation of
understand (perhaps preferably) mattds
lators
in
flees,
takes avratas as intended for an accusative, -tarn.
jagati
one redundant syllable
of a
the cadence of a
Homage
2.
Varuna, the
to
metrical difficulty
'stu
the verse asi2-(-i2:9-f6
in a,
takmane.
ruras for yas ;
39
syllables.
make
greatly, dost
all
9-1-
2)
is
its
forms yellow
I
to
pay homage.
d are ariinaya babhrave tapurmaghavaya

in d as gerundive of root van =
having no business in the village. The verse
c,
The comm. understands vdnyaya
samsevySya: perhaps 'of the

(9-t-li
the prior part
homage be to the fever, homage to king

(tvlslmant), homage to the sky, homage to the
Thou here who, scorching
Ppp. reads,
is in
R.).
is really
good with fusmtnas or with fupnas.\
thee here, the ruddy, the brown, the woody takmdn, do
namo
verse
to the herbs.
The Anukr. scans

3.
The
Rudra,
brilliant
homage
earth,
equally
is
*LThe
in a.
madman,"
crying like a
The comm.
\i\'Cn
which
the trans-
b as pple of tnad, instead of quasi-
ma, as here rendered (" he
ablative of the pronoun
to (lismas,
The comm. and
eases the meter,* and helps the sense out of a notable difficulty.
forest,'
i.e.,
too irregular for the metrical definition given
|_cf. viii. 2.
2rJ.
The second anuvaka ends here, having 10 hymns and 32 verses, and the quotation
from the old Anukr. is simply dvittyau, which ought to combine with tht prathama of
only one does not see how, as the two are not equal in number
the first anuvSka
of verses.
To healing plants.
21.
[âmtdti. cdndramasam.
Found
also in Paipp.
Translated
i.
Used by Kau^.
Florenz, 275 or 27
I.
is
Ppp. elides the

Griffith's note.
160
Griffith,
from
initial
off their skin
a of
aham
i.
256
growth of
hair.
p. 150.
These three earths {prthivi) that there are
the highest
."^
(30. 8) in a remedial rite for
Grill, jo,
See also Bergaigne-Henry, Manuel,
dnustubham
in
c,
have
and
its
of
them earth (bhUmi)
seized a remedy.
is
sain
u jagrabha bhesajatn.
|_See
BOOK
21-
vi.
Thou
2.
VI.
296
most excellent of remedies, the best of plants as Soma,

Varuna among the gods.
art the
lord (? bhdga) in the night-watches {ydvta), like
The comm.
Soma
as
'
ydma
takes
moon,' which
in the
Ppp. exchanges the place of
The Anukr. appears
sense here given {ahoratrabhdgesu sddhyesu), and
doubtless true
is
remedies
'
to authorize
but he renders bhagas by
and
'
bhage ^va
'
plants,'
and reads yajuas
and the
'
sun.'
somas
for
in c.
in c.
ye wealthy (revdnt) ones, doing no violence, desirous to bestow

ye desire to bestow both are ye hair-fasteners, and also hair-increasers.
3.
Ppp. exchanges the place of -drtihatns and -vardhanls, and reads the equivalent
sisasantis for sisasavas.
Anadhrsyas
overlooks the deficiency in a
Found
Sdityarofmidevatyalm].
mdrutam.
Used by Kauq.
also in Paipp. xix.
berant belly
would
rectify
it.
To the Maruts.
22.
\_Qafht3ti.
The Anukr.
a would seem a better reading.
in
insertion of sthd after revatls
trdistubham:
2. 4-p.
bhurigjagati\
(30. 11) in a remedial rite against protu-
Keg. and the comm. read further in the rule the pratlka sasrusis of
etc.
hymn 23, and detail a second lengthy process in the same rite as performed with the two.
Hymns 22-24 ^^s also explained as among the apdih sukidni (7. 14 and note). In
Vait. (9. 5) this hymn appears in the cdttirmdsya sacrifice as addressed to the playing
(krldiii) Maruts.
Translated
Ludwig,
p.
463
|_vss.
1-2J
Florenz, 276 or 28
Griffith,
i.
256.
Black the down-track, the yellow eagles, clothing themselves
1.
waters, fly
up
to the sky
in
they have come hither from the seat of right-
eousness (rtd); then, forsooth, with ghee they deluged the earth.
The
hymn RV.
verse comes from the mystic and obscure
again twice below
10.22, which see;
(ix.
Black Yajus texts: TS.
(iii.
xiii. 3.
lik), MS.
i.
164 (vs. 47), and is found

found in several of the
It is also
9).
(iv. 12. j),
K.
(xi. 9, 13).
RV.MS. end
prthivi vy ildyate ; TS. has dsitavarnds (for krsndth niyana7it)
apds) in
b,
in
a,
with
viihas (for
sddandni krtva in c, and, for d, ad it prthivi ghrtdlr vy tidy ate. Ppp. agrees
at the end of the verse, and it combines, in its frequent way, suparna 'po.
RV.MS.
with
2.
Ye make
the waters rich in milk, the herbs propitious,
bestir yourselves,
golden-backed Maruts
tenance and good-will there, where,
The
when ye
do ye lavish {pinv) both sus-
manly Maruts, ye pour honey.
and fourth padas are found as b, C, d of a verse in TS. iii. 1. 1 1*;

TS. reads krnuta (as does also Ppp.), and it omits qivas ; it also has, with the comm.,
pinvatha in c (which is better). Ppp. further reads yamds for (ivds, and ejati for -thd
first,
third,
l_and sihcatd for -thd\.

3.
fill
all
Water-swimming
the hollows
[are]
the Maruts
the gldhd shall bestir
send ye that rain which shall

itself, like
a girl that
is
thrust,
thrusting the /r, like wife with husband.
The
text of this verse
is
hopelessly corrupt, and
all
attempts to
make connected
of the second half must apparently be (like that of Pischel in Ved. Stud.
i.
and unsuccessful.
The
LBaunack, KZ. xxxv. 532,
may
also be consulted.J
81
ff.)
sense
forced
version of
297
it
presented in TS.
(iii. i.
il^) rather sets off
its
than gives any help
difficulties
23
-Vl.
VI.
in solv-
and the comm. also understands the word

as vocative, not heeding its accent the preferable reading would be udapruto marutas,
both vocative.
The comm. then takes ian together with udaprtUas as qualifying
ing them.
It
makes marutas vocative
in a,
meghan
SPP's
Ppp., with the majority of
'clouds' understood.
Then tan (pada-text tau)
of ours (P.M.), reads udapliitas.
is
and some
authorities
read by
the authori-
all
both texts, although the sense necessarily requires (as in our translation is
But here, again, all the pada-texis have j/a^,
assumed) tam, as antecedent to _yd.
which completes their confusion. TS. has, for b, the wholly different and doubtless
ties in
secondary phrase vfstint yi viqve mariito jiindnti, making of the line 'O Maruts, send
The comm.
those water-swimming ones who, [namely] all the Maruts, hasten the rain.'
understands ya, but then also vi^va, as neut.
(vrihiyavadisasyani), while
pi.
our
all
comm. then is obliged to supply a ca and after

In c, d, TS. reads kro^dti for ejati, gdrda for gldhd, p^rutn for irum, and
nivdtas.
turijdna for iunddna (some of the mss., including our O. D. R., have tudand); the
comm. also has tuHjdnd, but gahld (so printed but it should doubtless be galhd,
one of our mss. (W.) and three of SPP's
since he derives it from root garh 'chide
h^\& gdl/id) instead of gldhd or gdrdd; he translates it 'thunder.' These changes on
pada-texts have correctly
7't(i'a/i
; the
'
'
'
gldhd and dru, at least, are plainly no real variations of reading, but blind blunders over
Ppp. is corrupt and hardly legible perhaps ye jahdti ktahnS
an unintelligible text.
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 firum, a comparison being
made between the shaking of the dice-holder and the agitatio of a female at the coitus.
:
To the waters
23.
\âmtdti
Found
(?")
abdevatyam.
rite for
good fortune
hymn.
apdm sQktdni ; and
it
The
verse
is
and assumed
P. has
it,
it
in
is
257.
of
I,
our translation; in
upa bruve.
The
x. 9,
as vs. 10 of that hymn.
an obvious and called-for emendation of our

c,
-kratfis,
which
but apparently only by an accident); and, for
for d, ahiipo devlr
i.
upon the heavenly waters.
tddapasas, which
a,
brhachdnti gana, and
by day and by night flowing on
found as a khila or appendix to RV.
reads there, in
text,
(9. 2) to the
again (41. 14), with
Flowing on, devoted to
desirable activity, call
It
^-p.giyatri; j.parosnih.']
its

1
2.
vi. 19 etc., used in a

combination (30. 1 1) with the preceding hymn, see that
accompanies in the parvan sacrifices the pouring out of water.
as to
In Vait. (4. 14)
dnustubham
Reckoned by Kaug.
also in Paipp. xix.
also (note to 7. 14) to the
for blessings.
first
d,
is
also an
improvement (our
a detnr dvase huve.
pada lacks a
syllable,
unless
Ppp. has,
we
resolve
sa-sr-u-.
Let them release here the worked-in waters of the ceremony for
conducting forward let them at once make [them] to go.
2.
The
as accusative, as in
in as
apas in a
more than one other passage.
part of the ceremony.
avicchedena pravahantyah.
in c
it
has bhavantu etave.\
But the comm. reads

\\n
a, b,
to apds, or else the use of the
O'tds,
fitds,
lit.
'
woven
and explains
it
former
brought
in
'
as
= samtatds
i.e.
the reading of Ppp. appears to be like ours
\Ci. v. 23.
for dtds.j
or
but
BOOK
23-
vi.
VI.
In the impulse (savd) of the divine impeller {savitdr)
3.
298
let
men do
work; weal to us be the waters, the herbs propitious.
their [sacred]
Ppp. reads krnvanti
Here, to preserve the balance of forms, apds has to be
in b.
understood as nominative.
To the waters:
24.
\âmtdti (?).
Found
abdevatyam.
Reckoned
also in Paipp. xix.
(note to 7.14) to the apath suktani ;

vi.
19 etc.:
dropsy,
see under 19;
for blessings.
and also
in
dnustubham.']
Kau9.
(30. 13)
to the
(9. 2)
used in a
brhachanti gana, and
good-fortune (41.14) with
rite for
a healing ceremony for heart-burn,
in
etc.
Translated
Florenz, 279 or 31
Grill, 13, 161
Griffith,
i.
258
They flow forth from the snowy (mountain); in the Indus some1.
where [is their] gathering; may the heavenly waters give to me that
remedy for heart-burn.
Ppp. reads, for
himaiiatah prasravatas ids sindhujtt upagachatah.
a, b,
true reading is of course hrddyo-,
as certainly against
all
ours
it is
a case (and hence the /artja-text WvcaAvc hr-dyota

2.
my
Whatever hath burnt
front feet
may
In d, the
and SPP. so reads, though doubtless against his rass.,

a very rare thing to find the full form written in such
(a-dyut) in
the waters remove
in
my
all
i.
22. i).
and what
eyes,
that they of
in
my
heels,
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, parsnibhydm hrdayena ca ; for d, tvasta ristam ivi
;
or two of our mss. (P.H.) agree with some of SPP's in reading karat
and two of his have nih before it. The pada-dAvision. subhisaktama
'nasah.
One
end of C
taught in Prat.
3.
iv.
at
is
46.
Ye whose
streams that are
spouse
is
give us
the Indus, whose king

the remedy for this
is
all ye
would we enjoy
the Indus,
for that
you.
Ppp. exchanges the place of the two epithets
of
b.
Before sthdna most of our mss. retain the
in a.
The comm.
final h, as
usual
reads stana at end

SPP. does not note
anything as to his authorities.
25.
For
\(ûnahêpa.
Found
relief
from pains
(?) in
neck and shoulders.
fnantroktamanyd\di'\vindânadevatyam.
dnustubkam^
Used in Kaug. (30. 14) in a healing rite against ganda/arafw (comm., -f) 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).
also in Paipp. xix.
fndlds, with kindling fifty-five
I.
let
Both the
them
all
five
and the
fifty
that gather against those of the nape
disappear from here, like the noises
(}
vdkd) of the apacits.
299
Mdnyds
may
etc.
without object, or with indefinite object,
'
27
comm. so understands them,
of course as well be nom., and the
supplying â(/a;a/aj 'pimples, swellings' for them to agree with

left
-vi.
VI.
would then be
fliJ/;/'
The comm. renders
one,' understood.
vakas by vacantya dosah, and takes apacUdm as accus. fern, pple " as blameworthy
faults leave an honored woman"!
Under VS. xvii. 57, the comm. renders vdkas by
:
vakydni.
Both the seven and the seventy that gather against those of the
2.
neck
them
let
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.
Both the nine and the ninety that gather against those of the
let them all etc. etc.
3.
shoulders
Ppp., in these verses, exchanges the numbers of
and combines manyd
'bhi,
grdivyd
'bhi,
Against
26.
\Brahman.
Found
and
dnustubham.'\
in
a healing
Let
1.
me
gracious to us
go,
set
All the mss. leave
against
all
finds
it
259; Bloomfield, 163, 473.
{papindn)\ being in control, mayest thou be
evil
me
i.
rite
The comm.
and reckoned (note to 26. I ) to the takinanacana gana.

quoted also in the Naks. K. (15), in a ceremony against nirrti.
diseases
in a,
evil.
Kaug. (30.17)
in
omits yds every time
3,
'bhi.
pipmadevatdkam.
Used
also in Paipp. xix.
skandd
uninjured in the world of the excellent,
pdpman
unaccented at beginning of
d,
evil.
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 satn instead of san
in b.
The Anukr. overlooks the deficiency of two syllables.
Thou who,
2.
evil,
dost not leave us, thee here do
at the turning apart of the ways, let evil
The comm. understands anuvydvartane

d and 3 a,
suvdmasi; |_and
of 2
c,
b,
it
md
for
nah
let
the thousand-eyed immortal one
home; whomsoever we may hate, him

whom we hate, just him do thou smite.
Ppp., as above noted, has the
let
first
half of this verse as
its
it
come upon
its
version of
27.
\Bhrgu.
Found
ii.
17.
also in Paipp. xix.
a-e
is
made up
c,
Against birds of
ydmyam uta ndirrtam.

With
28.
and
ill
29.
i, it
i
and
yam
dvismas tarn jahi.
omen.
jdgatam
of our vi.27, parts of 29.
make
{rch);
2 c,d, reading corruptly wj/z/iya
d \% yo no dvesti tarn gacha

The comm. renders ny ucyatu by nitardm gacchatu.
ny ucyatuj
along
word in c. Ppp- exchanges the place

patho vya vydvartane nis pdpmd tvaih
its
for
in aj.
Elsewhere than [with] us
3.
leave
as one
reading, for the former,
has
we
go after another.
z. tristubhi\
constitutes
RV.
and 28.3, and
28.
x. 165.
i
[_MGS.
see also the
BOOK
27-
vi.
pratlkas
VI.
Hymns
Knauer's Index.J
in
(46. 7) against birds of
omen
ill
(the
27, 28,
comm.
to
300
and 29 are employed together in Kauq.

AV. re2iAs patatribhyas iox patitebhyas
of the edition of Kauq.).
Seeking what,
1.
come
hither, to
it
will
i.
259; Bloomfield, 166, 474.
gods, the sent dove, messenger of perdition, hath
we
sing praises,
make removal
weal be
[it]
to our
bipeds, weal to our quadrupeds.
RV. has
same text in this verse. Ppp. begins with devas k-. Some of
P.M.W.T.) read nthkrtitk in c. The verse lacks two syllables
precisely the
the mss. (including our

of being a ivXi jagatl.
Propitious to us be the sent dove, harmless,
2.
{qahind) [sent] to our house

oblation, let the
winged missile avoid
Ppp. agrees with RV.

l_One suspects that "
May
3.
harm us;
propitious be
grhdm nah)
at
end of
b.
too specific.
the winged missile not
not the dove,
hawk
Agni enjoy our
gods, the
us.
reading grhdsu (for
in the better
hawk " may be
hearth, in the fire-holder
for let the inspired (vipra)
it
maketh
it
its
track on the
unto our kine and
men
let
gods, injure us here.
The form
in
astri (p. astri Ui) is quoted under Prat. i. 74 as an example of a locative

(^pragrhya); RV. has the less primitive form astryam ; the comm. explains it by
vyaptayam aranyanyim.
ptirusebhyaq ca 'stu
meter of
c,
ma
For c,
RV. has
d,
but the Anukr. does not heed
ydmyam uta niirrtam.
ill
omen
trdistubham
All the verses found also in Paipp., but not together
hymn
in xix.
a later point in xix.
3. at
The AV.
f<f;
no gdbhyaq ca
version spoils the
this.
Against birds of
28.
\Bhrgu.
a slightly different text
no hihstd ihd devah kapdtah.
2. in x.
z.
etc.
atiustubh
; 3Jag(itt.'\
occurs after the preceding
and there
is
no internal connection
among them. Used by Kaug., with the preceding and the following hymn,
birds of ill omen (46. 7) and vs. 2 is especially quoted as accompanying the
of a cow [and] fire three times around the house.
[^Vss.
and 3 occur at
perceptible
against
leading
MGS.
ii.
17.
see under
h.
27.J
Translated: Florenz, 285 or 37
I.
With the
reveling in food
in
leaving us (our
Pranddam,
(x.
praise-verse
(is)
165.5)
I'^s
lit.
'
we
.')
Griffith,
(re)
lead a
i.
260.
drive ye the dove forth {pranodam);
cow
about, breaking up tracks hard to go
sustenance shall
it fly
forth, swift-flying.
with forth-driving,' a quasi gerundial cognate
nayadhvam
at
end of
b,
a better reading.
In Ppp.,
accusative.
b, c
RV.
are omitted.
For c, RV. has satnyopdyanto duritani v{^va.

In d, both RV. and Ppp. (also the
comm.) end -vixXh prd patat pdtisthah, of which our reading can only be a corruption
pdthisthah {^. pdthisthah) indicates a confusion with pathhsthd Lthe non-division and
accent also point Xa pdtisthah as true readingj.
[^Ppp. has hitvdm for hitva na.\
;
30I
2.
These have taken
about
fire
these have led the cow about
among
have gained themselves fame {qrdvas)

venture to attack them
The RV. has
the
a,
\i,
at x. 155. 5 (also VS., xxxv. 18, precisely the
piri
mi gam
anesata pdry agnim ahrsata.
plainly nothing but a corruption
instead arisata
3.
|_or
He who
to that
Yama,
text
of our text
and part of the mss. (including our P. M.W.I.) have
arlsata ; K. risaiiij.
first
road for many,
same
Ppp. trans-
The arsata
poses a and b and reads pary agnim aharsata (a false form).

is
they
shall
.'
same verse
with RV.), reading, for
who
gods
the
29
-vi.
VI.
attained (a-sad) the slope [of heaven], spying out the
who
master of these bipeds, who of the quadrupeds
is
to death, be
homage.
With the former half-verse is to be compared RV. x. 14. i a, b pareyivahsam

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 iê before
asya (reading ii;ay asya'). Our padaAtxX. accents asyd : t(ê ; in RV. also asyd is
The verse lacks two syllables of being a full jagatl. |_Pischel discusses
accented.
:
the verse, Ved. Stud.
73
ii.
cf.
ydniyam uta niirrtam.
Not found
in
Translated
1.
Florenz, 287 or 39
Them
yonder
utters, [be] that to
at the
bdrhatam
Used by Kaug.
Paipp.
pravatasasada.\
ill
omen.
virdnndmagdyatrt
(46. 7) with the

i.
260
; j. ^-av. y-p. virddasti."]
two preceding hymns.
the winged missile come upon
let
no purpose, or that the dove makes
what the owl
its
track {padd)
fire.
The second and
third
padas are RV.
the Anukr. overlooks this.
|_Padas
Thy two messengers, O
or sent forth, to our house
The comm.
3.
/, 2.
Griffith,
preceding hymn); RV. omits vd'xnc;
2.
\i2&
Against birds of
29.
\Bhrgu.
[Ppp.
66. J
May
settle (a-sad)
fly
a,
addition
b, C also
b (we had d in the last verse of the

damages the meter of the pada, but
occur at
MGS.
perdition, that
ii.
come
7.
cf.
under
h.
27.
hither, not sent forth
for the dove and owl be this no place.
reads etdit for elds in a
it
x. 165.
its
he renders
dpadam by and^rayabhfitam.
hither in order to non-destruction of
here in order to abundance of heroes
heroes
may
it
turned away, do
thou speak away, toward a distant stretch {?samvdi); so that in Yama's

house they may look upon thee [as] sapless, may look upon [thee as]
empty {dbhuka).
The sense would favor the accent dvairahatya in a and avlrahatyayai, which the
comm. reads, would be a further improvement. The comm. also h2i% papadyai at end of
a, and, for c, param eva paravatam.
He explains dbhukam by dgatavantam. At the
end of e, grhi ought, of course, to be grhi; but most of the mss. (all of ours that are
noted) \\7ivt grhi, and SPP. also has admitted it into his text. LAs to Yama's house,
cf. Hillebrandt, Ved. Afythol.,
For caiafdn, see Gram. 1008 b.J
512.
i.
BOOK
30-
vi.
30.
To the cam! plant
\Uparibabhrava.
Found
VI.
fdmyam.
jdgatam
Verse
also in Paipp. xix.
is
for benefit to the hair.
2.
tristubh ; j. 4-p.
kakummaty anustubh^
wholly unconnected in meaning with the others,
Used by Kaug. (66. 15)

sava czWed pauna/i(iia (paunasi'ra, comm.); and vs. 2 (2 and
nor do these clearly belong together.
in the
3,
Translated: Ludwig,
p.
512; Florenz, 288 or 40;
Griffith,
i.
savayajnas, at a
comm.)
rite (31- i)-
gaigne-Henry, Manuel,
302
261.
in a
See
remedial
also Ber-
p- 151.
This barley, combined with honey, the gods plowed much on the
1.
SarasvatI,
in
Manu
behalf of
furrow-master; the liberal
Indra,
of a
hundred
was
abilities,
had occurred earlier but

TB. (ii. 4. 87; exactly
repeated in Ap^S. vi. 30. 20
PCS. iii. 1.6), MB. ii. i. 16, and K. (xiii. 15). The TB.
version begins with etdm u tydm mddh- (so MB. also), and it gives in b sdrasvatyis
and manav. cf. manav ddhi, RV. viii. 61.2; ix. 63.8; 65.16; and the translation
follows this reading; MB. has vanava carkrdhi.
The comm., too, though he reads
manaii, explains it by manusyajdtdu.
In a, he has sathjitam (for saihyutatii).
He explains acarkrsus by krtavantas, as if it came from root kr\ |_SPP. reads mandu,
Ppp. has
it
this verse only
by
(.');
suddnu) Maruts were the plowmen.
(}
citation of its pratfka, as
has not been found elsewhere
in the text.
It
if it
occurs also in
without note of variant.J
The
2.
intoxication that
is
thine, with loosened hair, with disheveled
wherewith thou makest a man to be laughed at

far from thee do
wrench [out] other woods do thou, O âvtl, grow up with a hundred
hair,
I
twigs.
Even the
lines of this verse seem unrelated.

Ppp. has, in a, tnado vike(oyo vikeqyoj
d are entirely different bhrunaghno varivdnd janitvam tasya te prajayas
suvdmi keqam. SPP. reads fatdval^d in d, with a part of the mss. (including our
P.M.K.Kp.). The comm. explains I'rksi by i>r(;cdmi; but its connection and form, in
and
its c,
the obscurity of the verse, are doubtful.
and
this vs. at p. 244.

J
regarded (Caraka,
keâmathani
ing
is
p.
"
is either
Mimosa suma,
'of great leaves.'"
To
it
makes the
hair fall out.
But noth-
the two trees usually identified with fawf,
belongs neither the one nor the other
effect.
[_The Dhanvantariya Nighantu, p. 188 of the
Poona
speaks of faint as keâhantrl and of
mother
LW. Foy discusses root vrj, KZ. xxxiv. 241 ff.,

The fruit of the qamt, the pod or kernels, is
be inferred that
said of an intoxicating effect.
ed., also
3.
182,1.6) as injurious to the hair; and from the designation
in Rajan. 8. 33 is to
Prosopis spicigera and
Nor
R. writes
its fruit
as kefandfana.\
thou of great leaves, blessed one, rain-increased, righteous

to her sons,
be thou gracious to the
hair,
as a
âmt.
It is possible to read sixteen syllables out of the second half-verse (accenting then
mrdd), but the description of the Anukr. implies 8-1-8 8-f6=3o syllables Las does also
the position of the avasdna-m^rV, which is put after mrda\.
Ppp. eases the situation by
inserting nas before fami in d; it also reads urdhvasvapne (for varsavrddhe) in b.
:
303
At
31.
-vi. 31
VI.
rising of the sun (or moon).
\Ûparibabhrava.
gavyam.
gdyatram.']
Found also in Paipp. xix., as in RV. (x. 189. 1-3), SV. (ii. 726-8),* VS. (iii.6-8),
TS. (i. 5.3"). K. (vii. 13), MS. (i. 6. i). Used by Kau^. (66.14) '"i t^^ savayajnas,
with a spotted cow as sava. And by Vait. in the agnyddheya ceremony (6. 3), as the
sacrificer approaches the ahavaniya fire
and again in the sattra (33. 28), spoken by
;
|_Also in
the Brahman-priest to the holar, after the manasastotra.
âkha
v.
Translated:
Griffith,
i.
Hither hath stridden this spotted
and going forward to his
the
comm. and
in c.
seems
It
the translators say, the sun
upon which
it
He moves
2.
Naigeya-
seems
(1855), p.
;
XI;
Geldner,
Grassmann, ii.433
and
steer,
hath sat upon his mother
heaven
(svar).
TS. has dsanal and punaA
in b,
while
be a description of the rising of a heavenly body,
to
but the epithet " spotted," and the number
to rest a
The
moon.
thirty in the third verse point rather to the
earth,
631-3
262.
father, the
All the texts agree in this verse, except that
Ppp. has prayai
ix.
Ludwig, number 160
in the east,
ZDMG.
RV. hymn, by Max MUUer,
as
Siebenzig Lieder des RV., 1875, p. 57

as AV. hymn, by Florenz, 289 or 41
1.
i.
46-8. J
"
mother
"
is
of course the
moment.
between the shining spaces, from the breath of
this
outbreathing [universe]; the bull {maltisd) hath looked forth unto the
heaven
RV.
{svar).
(with which, through the whole hymn, SV. and VS. entirely agree) reads (as
apwanati ) at end of b in c, it reads divam for svdh. TS. inverts

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 vdtn siro dhabhih.
Ppp. has (nearly as TS.), for a, \i, yasya prdndd apdnaty 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 apdnaii |_as 3d singular
with rocand "stars "
J,
does TS.) apdnatt
(p.
the order of a and
b,
"
They
die at his breath "
but this teems with difficulties. \\n Geldner's

was taken as 3d plural.J
Our P.M.I.R.T.K., and all SPP's authorities,
separate rocana asyd in samhitd (the /a^/a-text reading -na), and SPP. has accordingly,
as subject
note, anati
properly enough, adopted
it
in his text
see the note to Prat.
iii.
|_Ppp. also has
34.
vydkhyan.^
Thirty domains (dhdman) he rules over; voice, the bird, hath set
meet the day with the lights of morning.
3.
up, to
This translation
the verse.
is
Taken by
one of despair, and of no value, like the others that are given of
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
{muhurta) looks
it
in
them
to understand
an anachronism
like
and
thirty
it
of the thirty divisions of the
gods (Ludwig)
is
day
wholly senseless.
|_Roth observes: Ushas, in returning to her point of departure, traverses thirty yojanas
(RV.
i.
123. 8): the path of the light
thirty stages. J
The
around the world thus appears to
variety of reading of the texts indicates, as in
cases, the perplexity of the text-makers.
dhlyate; TS. and
MS.
RV.
have. patariigaya, but
(with SV.VS.) has, for
TS. follows
it
b,
be'
divided into
many
other like
vak paiathgaya
with (ifriye, and
MS.
with
BOOK
31-
vi.
VI.
304
In c, RV. (etc.) reads dha, particle, for dhas,

Ppp. reads -gaya su ^riyat.
and the comm. does 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-
hiiyate.
sion of this as 2 c (see above); Ppp. has at end divi.
as
compound
In
a,
MS.
reads irin^dddhSma,
Both TS. and MS., it may be added, put

With this hymn ends the third anuvdka, of 1 1 hymns and 33 verses
item of Anukr. is simply trttya (see end of the next anuvdka).
(the /(Zâ-reading
dhama).
is
Cdtana
The
iirst
a remedial
j. Atharvan. agnidiivatam.
two verses found
al.so in
trdistubham
2.
the extracted
fire
2. prastdrapaiikti.']
Kaug. has the hymn (or
Paipp. xix.*
demons (31.3); the
against
rite
before
vs. 3
Against demons.
32.
[/, 2.
dhama
the other texts (and three of SPP's authorities) have trihqdd
is
vss.
I,
2) in
circumambulated three times, and a
Verse 3 is
8. 25) to the cdtana gana.
abhaya gana, and also (note to 25. 36) to the
stiastyayana gana. *|_Ppp. then has a third verse, whose a= vi. 40. i a, and whose b is
Roth's note seems incomplete.J
corrupt.
cake
by
offered
is
and
is
it
reckoned (note to
itself
Translated
reckoned (note to
16. 8) to the
Florenz, 291 or 43
Griffith,
i.
262
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.
1.
Our mss.
well as ours,
(so far as noted) and nearly
emends
to
as
two separate words
in
is
peculiar
and that
all
SPP's,
A.zct^vA juhuta in
juhutd.
is
but his
at the beginning
a preferable, and probably the true, reading.
we should expect with
it
tliapdii, in impers. sense
may
'
The
Ppp. reads ghrtath nah at end of b; and, for
^smdkaih vasu 'pa tUipanthd.
The
verse
(10+10:
12 +
11=43)
d,
ill-defined
is
gen.
no
there be
sickness befalling our houses.'
mere
as
text,
antar ddve
ma
as
tristtibh.
2.
Rudra hath crushed
(api-qf)
your
you go
to
ribs,
(fr)
sorcerers
your necks,
piqdcds ; let him crush in
made
the plant of universal power hath
Yama.
few of SPP's authorities (also the Anukr., in citing the verse) read aârlt in a.
Some of our mss. accent piqdcah at end of a (P.M.I.p.m.), tlviA. ydtudhdnah (P.M.I.)
Ppp- has, for a, b, qarvo
the pada-Tx\%%. absurdly have viqvdtahvirydh at end of c.
vo grtvdy a(aris piqdcd vo 'pa (rnd/y agnihj and in d it gives mrtyund for yamena.
[_The " verbal forms with suspicious di " in the AV. {ârais etc., asaparydit : cf Gram.
all
S5S c, 904 b, 1068 a) have been treated by Bloomfield,

Bohtlingk, ibidem, liv. 510 ff.
Cf. also note to xviii. 3. 40.
3.
Fearlessness,
ZDMG.
Mitra-and-Varuna, be ours here;
ward the devourers with your gleam
let
them not
xlviii.
574
f.,
and
drive ye back-
find a
foundation {pratisthd); mutually destroying one another
knower, nor a
let
them go
unto death.
The
(airftn
AGS.
dahatam prailtya ;
found again as
viii.
8 21
.
c, d.
in
c,
(iii.
10. 11),
vindantu ;
which has,
in d,
in a, b,
bhinddnds.
Pada a has a redundant
syllable
-nd
mahyam astv arcisd
The
latter half-verse is
unheeded by the Anukr.
305
Found
33
Praise to Indra.
33.
\Jdtikdyana.
-vi.
VI.
indraddivatam.
gdyatram
2.
anustubh^
AA.
(v. 2. i) and ^QS. (xviii. 3. 2); and the first

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
ayojandndm 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 sar%iaphalakdma, comm.); and the
verse, in the
and
Naigeya supplement
comm. holds
it
also in Paipp. xix.,
to
in
to
be intended (106. 1,8)
in the portent-rite for the collision of plows.
reckoned (note to 19. i) to ih^ pustika mantras.

Translated Florenz, 293 or 45 Griffith, i. 263.
It is further
Of whom the welkin
1.
{rdjas)
people, the wood, the heaven

This
is
here
great
the
[is]
[is]
a mechanical version, not pretending to sense
corrupt for anything else.
The
allies,
[who] thrusts
(.')
Indra's gladness.
;
the verse appears to be too
other texts bring plenty of variants, but no real improve-
All agree in c also in ydsye 'ddm at the beginning of a between,

yujas tuji jane vdnam svcth; AA. has ardjas tujo yt'ijo vdnam sdhah;
5QS. has oja arujas tujo yujo balarii sahah. Ppp. reads tute janam svah, and, for
the rest of l and 2, indrasya nagnikei;avah vrsdnam dhrsadaq (avas purd yathd
dhistinah indraq ca rantyam tnahat.
The comm. explains tuje by tojandya qatrundm
hinsandya, takes a yujas as a verb = samnaddham karoti, vdnam as vanantyam,
svdr as susthu prdptavyam, etc.: all the purest nonsense.
ments of reading.
SV. has
[He
2.
is]
not to be dared against
against [others]
[is]
ardj'o
as,
of old, his
[his]
might, dared, dares daring
fame [was] unwavering, Indra's might
not to be dared against.
The
(provisional) translation given implies emendation of text, in
a, d,
to ddhfse, in
dhrsandm dhrsitdm, and, in c, to 'vyatht. AA's version of the whole is na "dhrsa

a dadharsa dddhrsdndm dhrsitdm qdvah: pura ydd im dtivydthir Indrasya dhrsitam
b,
to
sAhah.
|_Cf. iv. 2t. 3
and
note,
and Geldner, Ved. Stud.
responding to the second half-line
for the
ii.29.J
(J^S. has nothing correads anddhrstam vipanyayd na
first, it
The reading
"dhrsa ddadharsayd: dhrsdnam dhrsitam qavah.

under
vs.
The comm. has vyatht
i.
in
Ppp. was given
Let him give us that wide wealth, of reddish {pi^dnga-) aspect;
3.
Indra
[is]
most powerful lord among the people.
Ppp., also the comm., and one of our
QQS. and
(JQ!S.
of
c.
the
comm. have tdm
has puru, and
AA.
the comm., tuvittamas.

(jakhya,
iii.
96 and
iv.
59.
MSS. (H.)
read dadhdtu in
for tarn; Ppp. gives no instead
a,
and AA. and
instead of urtim in b,
In c, both AA. and ^QS. read tavastamas;

Our tuvistamas is vouched for by two rules of the PratiFurther, the comm. in b reads -sadrqam.
That the verse is
repeats rayim.
usnih and not gdyatrl appears not to be noted
in the
Anukr.
L??^'
Of"'ts
at the end.J
BOOK
34-
vi.
VI.
34.
\_J>ancarcam.^
[Cdtana.
Only
vss.
4 found in Paipp.
I, 3,
and 3)
of place between vss. 2
in
It is also
xix.
gdyatraml\
agniddivatam.
other texts
hymns with a
case of certain previous
refrain,
RV. hymn,
found only the
is
one
may
x.
had above.
[_Cf.
but the case
much
Hymnen
Oldenberg, Die
by Kaug. (31.4), with
is
As
it
was made
probable one than those
less
des RV.,
i.
in the
conjecture that, with omission
The hymn
245.J
is
demons; and
114. 2, in a remedial rite against
vii.
187 (with exchange
last verse.
of the refrain, and combination of the remaining parts of verses,
viewed as three verses
306
it
into or
we have
employed
is added
(note to 8. 25) to the catana gana.
Translated
by the RV.
Send thou
1.
translators
and Florenz, 294 or 46
Griffith,
i.
263.
forth the voice for Agni, bull of people (ksiti):
may he
pass us over our haters.
He who
2.
may he
burns down the demons, Agni, with sharp heat
RV. has vfsS qukrina
He who
3.
he
[gocts):
etc. etc.
at beginning of b.
from distant distance shines over across the wastes
may
etc. etc.
Ppp. reads, for
Who
4.
tiro vifvd 'dhirocate.
c,
looks forth upon and beholds together
all
beings
may he
etc. etc.
Ppp. reads nipaqyati in
Who,
5.
the
bright Agni, was born on the further shore of
firmament
(rdjas):
Nearly
our mss.
all
a.
may he
(all
this
etc. etc.
save O.D.K.), and the great majority of SPP's, read ajayala,
RV. has asya, unaccented, in a.

and MS. (ii. 7- 12*), all begin-
without accent, at end of b; both editions give
dj-.
The
7. 8"),
TB.
also found in
TS.
(iv. 2. 52),
ning a with_)'^/ and c with
tdt,
and having, instead of (ukrd agntr, qukrArit jydtir (but
MS.
accent djdyata, and TB.MS. accent asyd with our

same reading, save/awa(/.J
verse
is
m'ahdg citrdm jydtir);
l_Also at
iii.
2.4, with the
35.
(iii.
all
text.
Prayer to Agni Vaicvanara.
\Kdu(ika.
vifvdnaraddivatam.
gdyatram^
Found also in Paipp. xix., and in the Qrauta-Sutras of Agvalayana (viii. 11.4) and
(Jahkhayana (x. 9. 17); the first verse, further, in VS. and MS. This hymn and the
one following are called by Kaug. (31.5) vdiqvdnariya, and used in a general remedial
rite
and verse
35. 2
is
reckoned (note to 32. 27) to the anholinga gana.
hymn
35 appears alone in the agnicayana (29.

the covering of the first courses of bricks.
Translated
Florenz, 295 or 47
Griffith,
i.
5),
264.
with
i.
21
and
vii.
84,
In Vait,
accompanying
307
Let Vai^vanara, for our
1.
Agni,
come
aid,
-vi.
VI.
36
forth hither from the distance
unto our good praises.
AQS. has
our
this verse precisely as in
text,
and so has VS. at xviii. 72 |_and (JQS.

first two padas, with agnir ukthina
has the pratlka, aj, but VS. xxvi. 8 has again the
vahasa (see under the next verse)
(i.e.,
Ppp. has the bad reading iltdyd
it
and reads as
Agni, at our songs,

The two
with
further exchanges the third padas of
a.
and
Sijtras
2,
our distresses.
in
have for
hath come unto this our offering
(sajus),
agnir ukthena %'ahasa (found
b); Ppp., as also noticed above, has for c our
a,
16.4 has the latter version,
iii.
doubtless, utya a prd) at the end of
upe 'mam sustutith mama.
2 c
Vaigvanara, our ally
2.
and MS.
for third;
prd
pra;
with the further variant of utya
in
VS. MS.
c.
The
in
combination
translation given
dhhasu (which is read by all the mss. without exception, and is quoted so
commentary to Prat iv. 32) is the same with the usual dhhahsuj no stem dnhan
found anywhere else the comm. foolishly explains it by abhigantavyesu, adj. to
implies that
in the
is
The
ukihesu.
as a
translation, moreover, represents the pada-tt\l reading of againat in
agamat; but
seems altogether
it
likely that the true
meaning
is
gamat may
'
he come.'
May Vaigvanara shape the praise and song of the Aiigirases

3.
he extend to them brightness (dyiimnd) [and] heaven (svar).
Of the two
angirobhyas
and Q^QS.
is
CQS. supports our cdklpat (comm. cakrpat)
Siitras,
AQS. has
jijanat;
in
'\\3L\e.
the better reading cakanat 'take
has/ra
instead of at 'su.
In praise of Agni.
[Aiiarvan (svastyayanakdmah).
dgneyam.
gdyatram.^
and in other texts, as SV.

also, imperfect, in Paipp. xix.,
mentioned under the several verses.

Kaug. (31. 5), see under the latter.
Translated
Florenz, 296 or 48
:
To
by reading
A(JS. also has
36.
1.
in sense
in.'
a (both preserve the a of ang-^ Ppp. has no angirobhis. In b, Ppp.

yajham for uktham; A(JS. has stoma for -mam, and in c omits a (if it
not a misprint); Ppp.
Found
pleasure
may
Griffith,
i.
(ii.
1058-60),
its
predecessor by
etc.,
264.
Vai9vanara, the righteous, lord of right, of light,
we pray
for
unfailing heat {gharntd).
The Saman
(viii. 10. 3), is
oigkarmdm
He
2.
version, as also that
in
VS.
precisely accordant with ours
MS.
(xxvi. 6), in
that in ^(JS.
(iii.
3.
(iv.
ll.i), and
5) has
bhanum
AQS.
instead
in c.
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
as they do in the
svdr
Prat.
some
for
ii.
vdyas
and
29,
SV.
in c
version.
it
in the
and
all
comment
S V. also
reads, for a,
it
exchange places,
yd iddm pratipaprathd, and has
the other versions read rtun; our rtunr

to
i.
68.
The comm.
is
quoted
in
reads in a vii^vah and cakrpe, and
of our authorities (P.I.K.), with the great majority of SPP's, also
have vtqvah;
BOOK
36-
vi.
VI.
but SPP. gives vi^vd in his
text, as
we
3 b, C and 2 a, b
Agni,
3.
it
reads, for our 2 a, sd
may
(ii.
(viii. 9. 7) and CCS. (x.

1. 9)
makes an anustubh verse of our
4. i9-io^
iddm prdti paprathe.
domains, the desire of what
in distant
one universal
rule as the
AQS.
liave done.
TB.
read instead viqvam, and cdklpat.
308
is
and
to be, bears
is
ruler.
Agni, as Kama, rules over what has been and is to be,'

kamas as kamayitd kdmaprado vd. SV. (also VS. xii. 117)
mA% priyesu iox pdresu in a; ACS. (viii. 10.3) has '\v\s,\e.-3A pratnesu. CCS- (iii.5.S)
has our text without variant; also TB. (see above), in b, c. LCf. iii. 21.4 and Muir,
Or,
etc.
it
be (so Florenz),
comm.
the
'
explains
V.403.J
Against curses.
37.
\Atharvan (svastyayanakdmah).
Found
also in
cdndramasam.
Quoted by Kaug.
Paipp. xx.
dnustubham.'\
witchcraft ceremony
(48. 23) in
(against the effect of an opponent's sorcery, comm.), with giving a pale
pdndutn
less correctly,
designate
is
comm.
the
vii.
explains
as a
it
lump of white
dirt) to a
dog
and
lump {pindatn
vs. 3
is,
doubt-
regarded by the comm. as intended at 48.37 (ihc pratika would equally

The hymn
59), with the laying on of fuel from a tree struck by lightning.
further reckoned (note to 25. 36) to the svastyayana gana.
Translated
Florenz, 297 or 49
Grill, 25, 161
Griffith,
i.
264
Bloorafield, 93, 475.
Hither hath come forth, having harnessed his chariot, the thousand-
1.
my
eyed curse, seeking after
curser, as a wolf the house of a sheep-
owner.
Ppp. has,
in a,
abhi (which
combines vrkdi 'va
would
is better)
for itpaj in
c,
mamaj
ydti for
contraction the Anukr. appears
to
ratify.
and, in d,
it
Yuktvaya
out b more acceptably.
fill
Avoid
2.
which
us,
pond
curse, as a burning fire a
smite our curser here,
as the bolt from heaven a tree.
The
distinction of
manuscripts is so slight that some of our mss. might

and SPP. estimates most of his authorities as giving
though he also accepts hraddm in his text. Ppp. reads iva
hr and hra
be viewed as reading hrddtn

it
(and the comm.
i(ia>n),
and tvam for nas
in b,
Whoever
3.
it
also
is
Ap.
first
for divds in d.
and whoever
bone
shall curse us not cursing,
half-verse
found, with
(iv. 15. i):
and divyd
in c,
cursing, him, withered
The
in
in b,
is
(.'),
cast forth for death, as a
repeated below, as
vii.
59.
another ending, in TB.
still
a, b,
(iii.
shall curse us
(.\')
for a dog.
with a different second half

7.6^3),
these three put qdpatas in b next before qdpat.
TA. (ii. 5. 2"), and

The meaning of both
12.2) and dvaksdmam in c is extremely doubtful, and the

must be regarded as only tentative. [_Bloomfield takes dva-ksdas 'down upon the ground'
on the score of form and accent {Gram. 13 13 b,
phtratn
(for
which
cf. iv.
translation of the line
mam
13 10), this
is
admissible; but
can hardly
cite
an example of dva thus used, except
The comm. reads pestam, explaining it by pistantayatit khddyam; avaksimam is glossed with avadagdham. Ppp. gives the verse the same
second half as our vii. 59.
The Anukr. appears to ratify the contraction -tram 'va
inc.
LPada d = V. 8. 5 d. Compare also iv. 36. 2 a, b. J
Panini's
ava-lomam,\
309
39
For brilliance.
38.
caiurrcam.
lÂÂarvaH (varcaiiSmai).
-vi.
VI.
brhaspatidevatyam uta tvisidevatyam.
trdistubham.']
ii. (in the order r, 2, 4, 3); and in TB. ii. 7. 7'-2 (in the order
and K. xxxvi. 15 (in the order 3, 2, i, 4). This hymn and its successor are
employed together by Kau^. (13. 3-6) in a rite for glory, with the navel-hairs of sundry
creatures Lcf. Weber, Rajasuya, p. 99, n. 3 J, and splinters of ten kinds of trees and
Found
also in Paipp.
3)
I, 4, 2,
they are reckoned to both varcasya ganas (notes to 12. 10 and 13.
included
L139. isj with several others (i. 30 iv. 30,

utsarjana, coram.) in the ceremony of entering on Vedic study.
further
Translated
Ludwig,
What
1.
240
p.
Florenz, 297 or 49
brilliancy {tvtsi)
birth to Indra
her come to
let
Ppp. reads vavardha for jajana
a 'gan (or a gan)

2.
What
in kine,
in
men
Ppp. and TB. agree

3.
and
265
rite
Bloomfield,
and what
are
(called
16, 477.
in adder, in
the fortunate goddess that gave

in
us,
in c,
tiger,
i.
in
so.
union with splendor.

a nai
TB. has
'tu in d.
in the refrain
for at 'tu.
brilliancy
what
Griffith,
in lion, in
is
the Brahman, what in the sun
fire, in
etc.)
They
i).
what
the fortunate goddess
in elephant, in leopard,
is
{piinisa)
in reading
dfvesu purusesii gdsu
in gold, in waters,
etc. etc.
in b.
In chariot, in dice, in the bull's strength (ydja), in wind, in rain-
god, in Varuna's
vehemence
i^qusmd): the fortunate goddess etc. etc.
Ppp. inverts the order of vate andi parjdnye
in
TB.
|_and
comm.J read vrsabhdsya
in a.
4.
In a noble (rdjanyd), in the drum, in the drawn [arrow], in the
horse's vigor, in man's roar
(.'):
the fortunate goddess etc. etc.
Ppp. and TB. agree in prefixing ya at the beginning of the verse, and TB. has
krdndye for vaje in b, while Ppp. has, for-b, tvisir a^ve iiiaydm stanayitna gosu yd.
Mdyii is not properly used of purusa man,' and the expression is obscure and doubtful.
The coram, takes ayatdydtn as = dtddyamanaydm and qualifying dundubhaii / |_For
the meaning here assigned to it, see note to vi. 65. i.J
In this hymn, again, it appears
'
as
the equivalence to three verses were recognized, the refrain of vss.
if
But the Anukr. acknowledges four
out of account.
refrain in
2,
being
and each of the four has
left
its
TB.
39.
[Alharvan {varcatkdmah).
Found
verses,
For glory.
brhaspqtidevatyam.
also in Paipp. xix.
i.jagati;
Used by Kaug. always
2. tristubh ;
3. anusiuii.']
in connection with
hymn
38
see
under that hymn.

Translated
Ludwig,
p.
240
Florenz, 299 or 51
Griffith,
i.
265
I.
[As] glory {ydâs)
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
unto chiefhood.
my
oblation, do thou increase
vi.
BOOK
39-
Ppp. has, for

caksase ; in
The
b,
VI.
sahasratrstis sukrtatii sahasvaij in
c,
310
jtvase (which
is
better) for
The comm. has suvrtatn in b.

one.
[_C. RV. v. 44. 3, where we
omits ma, which improves the meter.
d, it
^'jagatt" (11
+ 12 12+13 =48)
an irregular
is
have the intensive of sr with anu-pra.\
Unto our
2.
glorious Indra, rich in glory, would we, rendering homage,
with glories pay worship
do thou bestow on us royalty quickened by
may we be
Indra; in thy bestowal here

This verse
found
is
in
glorious.
Ppp. in a different connection, further on
in the
same book,
and with quite different readings vayam for nas in a; for \>, ya<;asvino havisai'natk
vidhema ; in c, dadhad for rdsva ; for d, tasya raire adhivake syama.
:
Soma born;
Glorious was Indra, glorious was Agni, glorious was
3.
am
glorious, of all existence
Ppp. combines _j'af 'gnir
; 3.
repeated below, as 58.
svastyayanakdmaJi).
J. dindri.
first
is
3.
For freedom from fear.
40.
The
glorious.
This verse
in a.
\Atharvan(?: 1-2. abhayakdmah
most
two verses are found also
1-2.
mantroktadevatye.
jagatydu.
anustubh.'\
in Paipp.
i.,
much
altered.
Used, according to
Kaug. (59. 26), by one who desires absence of danger, with vi. 48, with worship or offerand Kegava and the comm. regard it as
ing to the seven seers in as many directions
;
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
Savitar,
;
make
242
Florenz, 300 or 52
Griffith,
i.
266.
heaven-and-earth, be here for us;
Soma,
let
be the wide atmosphere fearlessness for
and by the oblation of the seven seers be there fearlessness for

Neither
verse.
2.
us fearlessness
In d, saptarslnam
good
p. 373, also
Let fearlessness,
1.
us
Ludwig,
vs.
is
nor vs. 2
is
us.
pada of this
a good jagaiij easy emendations would make both
read by one or two mss.
Ppp. has only the
first
tristubh.
For
this village [let] the four directions
sustenance, well-being, welfare

fearlessness
Ppp.
rectifies
let
let
the fury of kings
the redundancy of b
reads agatrum and omits nas; for
comm. reads agatrus
in
Indra
fall
make
Savitar
let
make
for us
freedom from
for us
foes,
on (abhi-yd) elsewhere.
by reading subhutam savita dadhdtit ; in c, it

has madhye ca visatii siikrte syama. The
d, it
c.
Freedom from enemies for us below, freedom from enemies for us

above O Indra, make freedom from enemies for us behind, freedom
3.
from enemies
in front.
Or, these four directions admit of being understood (so the
from the north, from the west,

sion of the Vajasaneyi-Samhita
pagcan me inc;
The
in the east.
(iii.
II. 6),
verse
is
comm.) as from the south,

in the Kanva veruddk krdhi in b, and
found also
with 7ne adharag in
a,
further, in K. (xxxvii. 10).
3"
41.
bahuddtvatavt uta cdndramasam.
[BraAman.
Not found
15, in
ii.
cooked dish of big

Translated
1.
To
^}ci^
dnustubhant
goddna ceremony, as the youth
i.bhurg
; _y.
is
made
tristubh^
Used by Kaug.
to eat a properly
rice (tnahdvrihi).
Florenz, 301 or 53
42
divinities.
Paipp., nor, so far as observed, in any other text.
in
(54.11), with
To various
-VI.
VI.
Griffith, i.266.
mind, to thought, to device {dhi), to design, and to intention,
to opinion {matt), to instruction {^rutd), to sight,
would we pay worship
with oblation.
The meter
in
fruta here as
2.
To
ishing,
'
b would be
rectified
by reading
akiityai.
[_In his
note to
i.
i. i,
W. took
sense of hearing.'J
much nourwe pay worship with
expiration, to perspiration (vydnd), to breath the
SarasvatI the wide extending, would
to
oblation.
3.
Let not the seers who are of the gods leave
protecting, self-born of our self
us mortals
us,
who
are self (tanti)-
immortal ones, attach yourselves to
grant life-time {dyus) in order to our further living.
With the first line is to be compared AB. ii. 27. 7 rsayo ddhyasas tanupavanas
tanvas tapojdh (Florenz).
Tanil (lit. 'body') 'self apparently refers throughout to
ourselves.
This verse is translated by Muir, OST.v. 296. \_Ma. hdsisur fsayo ddivid
nah would make good meter.J
:
The
hymns and 33 verses; and the old Anukr.

predecessor together trtlyacaturthau trayastriiKâkdu (Jrtiya- given
fourth aiiuvaka ends here, having 10
says of
it
and
its
above, not here).
42.
To remove wrath.
\Bhrgvangiras {parasparamcittdikikaranah).
Found
with considerable variation, in Paipp. xix.
also,
in the section of rites
with vs. 3 one spits upon
It is
is
dnustubhant
i,2. biurij.]
Used by Kaug.
it
with vs. 2 one sets
it
(36. 28-30),
down toward
vs. i,
one
the same
(abhinisthlvati : the text would suggest rather abhitisthati).
reckoned also (note to 26. i) to the takmanaqana gana.
employed
concerning women, for the appeasement of anger: with
takes a stone on seeing the angry person
The hymn
manyudevatyam.
agnistoma in case of an outbreak of anger.

Ludwig, p. 515; Florenz, 302 or 54; Grill, 29, 162;
In Vait. (12. 13)
in the
Translated:
Griffith,
i.
267

I.
As
the string from the bow, do
heart, that,
relax {ava-tan) fury from thy
becoming like-minded, we (two) may hold together
(sac) like
friends.
The Ppp. version is in many points different ava jyam iva dkanvina^ (usmath
tanomi te hrdah : adhd sammanasdu bhutva sakhike 'va sacdvahe. The first half:
verse occurs [at
HGS.
MP.
ii. 22. 3, with hrdas transferred to

the beginning of b ;J also in
dhanvinas (like Ppp.), and with hrdas transferred Las in MP. J,
jydm. In this verse and the next, the Anukr. does not allow the
(i.is. 3), with
and with dydm

abbreviation
Va
for
after
sdkhdySu.
BOOK
42-
vi.
We
2.
VI.
(two) will hold together like friends
thy fury under a stone that
in
Perhaps better 'thy fury that
is
relax thy fury
we
cast
heavy.
heavy'
is
312
but the version of Ppp. |_with the comm.J
tnanyum guruna 'pi ni dadhmasi.

tnanyum naydmasi |_cf. MP. ii.22.2J sakhike 'va
decidedly supports the translation as given: ai;mana
Ppp's version of
a,
this:
is
vi
te
sacdvahdi.
trample upon (abhi-stha) thy fury, with heel and with front foot,
3.
that thou mayest speak not uncontrolled, mayest

LI do not see
why prdpada may
pdrsnibhydm prapaddbhydvi ; and,
suvdmi
see
i.
34. 2
iii.
25. 5
vi. 9.
te
43. 3.
dnustubham^
manyufamanadevatdkam.
42.)
hymn
In Kau^. (36.32), the
also in Paipp. xix.
Florenz, 303 or 55
This darbha
stranger
The
by
and
and
267
own man and
fury-removing, both for one's
for a
fury-removing fury-appeaser of fury.
this is called a
vimanyukasya in c to -ka(; ca (as proposed

by Florenz). Ppp. supports the change, reading vimanyako
me ; it has vimanyakas also in a.
'stu
This that
is
many-rooted, [that] reaches
the darbha, arisen out of the earth,

Ppp. reads,
and
c,
i.
virtually
manyuqamano
of
Griffith,
Q osadhivaf).
translation implies the emendation of
Grill,
2.
[is]
162
Grill, 30,
hymn
appears, next after
42, in a rite for appeasement of anger, darbha being treated as an amulet
Translated
b,
dastydm vadham para, manyuih

Pada d is a
the end of the next hymn.
pard
A,
c,
intent.
Ppp. reads, for
toe.'J
'
To assuage wrath.
43.
[(As
Found
for
|_The second half-verse recurs at
te.
stock-phrase
come unto my
not here be rendered by
d,
in b,
prthivydm
'
down
{ava-sthd) to the sea,
called a fury-appeaser.
is
samudrdm to
The Anukr. takes no
in the earth,' instead of
nisthitas sa ce 'stu
vimanyakah.
'
the sea
'
end
notice of the
deficiency of a syllable in a.
We
3.
conduct away the offense
(J.
qardni) 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
Ppp., perhaps as result of a lacuna.

in b,
Most
vi.
42. 3
\VifVdviitra.
ntantroktadevatyam uta vdnaspatyam.
[_Partly prose
d and 2
but the text
in xix.
|_cf.
vs. 3. J
Used
it
is
wanting
in
The
latter explains
dhamanim.
For cessation of a disease.
44.
C,
d |_which seej
but SPP. also emends to -dm, being supported by the comm.
iârdnim by hii'isdhetubhatdm krodhdbhivyahjikdiii
C,
of the mss. have the false reading imikhydn
The
in
verses
i,
Kaug. (31. 6)
2,
dnustubham
S-S'P- >>tahdbrhatT.'\
are found also in Paipp.,
in a remedial rite against slander
a,
in
iii.;
(apavdda;
Bloomfield, p. xlv.J reads apavdta), with help of a self-shed cow-horn
properly prepared.
313
Translated: Ludwig,
481.
1.
509; Florenz, 304 or 56;

Manuel, p. 151 Zimmer,
p.
The heaven hath
hath stood
Griffith,
stood
the earth hath stood
26S
i.
45
Bloomfield, 10,
p. 390.
the trees have stood, sleeping erect
-vi.
VI.
this living
all
may
world
this disease of
thine stand.
The pecuHar
of 30. 3, above.
2.
urdhvasvapna was applied by Ppp.

come to a standstill.'J
i.e.
epithet
[_"
Stand,"
What hundred remedies
[with
them thou
to a tree also in its version
'
are thine, and [what] thousand, assembled
the most excellent remedy for
art]
the best
flux,
effacer of disease.
Ppp. has yat for ya in a, and sambhrtani (for gatani') in b instead of c, it reads
tesam asi tvam uttamam anasrava saroganaih* (= 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.
a,
b as addressed to the patient {yyadhita).
LIntending, presumably, anasravam aroga!iam.\

3.
('
Rudra's urine art thou, the navel of the immortal (amrta)
horny
by name
')
visdnakd
thou, arisen from the root of the Fathers, an
art
effacer jof the vddkrta.

This prose-stanza
is
is
reckoned by the Anukr. as
too doubtful to render
if
derivation from vata
its
Vadkrta,
metrical.
wind
'
'
is
like vdtikdrd,
extremely unsatisfactory,
and Zimmer's connection of vata with our " wound " etc. is also questionable the
comm. understands vatl krtana<;ai!l Qz'att = dsrdvasya rogasya gosayitrt). The name
visanakd points to some use of a horn, such as is indicated in the Kaugika {sva"
yamsrasta goi^rnga a self-shed cow-horn ').
|_Note that the epithet " deciduous
at
iii.
(svayamsrastd) corroborates the etymology of visand as set forth by W.
7. I,
The verse (7-f6: 8 + 8-1- 7) does not at all agree with the description of the
note. J
;
'
Anukr.
In atonement of offenses.
45.
Yamaf
\Âhgiras (fracetds)
duhsvapnandânadevatyam.
ca.
tristubh
i pathydfaniti ; 2. bhurik
.
j. annstubh.^
Found also in Paipp. xix. This hymn and the one next following are used together
by Kauq. (46. 9) in a rite against bad dreams and they are both reckoned (note, ib.)
to the duhsvapnandqana gana.
;
Translated
I
Go
Go away
Ludwig,
far away,
;
p.
443
Florenz, 305 or 57
!
desire thee not
my
regards
Lcomm.
do thou frequent (sam-cara)
is
expressly prescribed
vrksan
manas and pdpa

in d.
269
thou things unuttered
{gahs)
to
anusvdra by
as
by
Prat.
tnanasas pate (which RV. has at the beginning of
and vrksavandni
i.
trees,
.'
woods
mind.
The combination manaspdpa

lous conversion of the final of
b,
Griffith,
O mind-evil why utterest
in houses, in kine [is]
'hi
Prat.
ii.
x.
two independent words
ii.
and the anomaa,
ape
and omits e. The

and reads iânsati in
164. i),
in a,
79,
Ppp. has, for
28.
BOOK
45-
Vi.
offended
waking or {ydt) sleeping,
{iipa-r),
Agni put
let
we have
away from us
far
disagreeable ill-deeds.
all
The
verse corresponds to
of these words the

'
314
{ydt) by down-utterance, out-utterance, forth-utterance
If
2.
VI.
wish
or
'
'
expectation
and the root (ans

dnihqasta,
first
RV.
'
cut,'
para; so
once), or
TB.
paraphrasing
bhavema, turning the active
(ydt),
If
nihgdsa 'bhi^dsaj
in a.ydii ai;dsa
it
that
The coram,
by hins
'
regards
injure
'
all
the words as containing the
updrima he renders by updrtah piditd
|_Pada b recurs at
into a passive.
Indra,
has been necessary to render the words
it
7.124) has a only, with niqdsd (instead of nihqdsa),
(iii.
d(dsd m'fdsd ydt pardfdsd, blending

3.
which reads
'
equally unsupported.*
is
root faj
x. 164. 3,
not met with combined with either ava, nis (except in the doubtful
is
mechanically above.
which
'
RV.
and third have usage elsewhere, and a determinable meaning,

and imprecation.' The Atharvan substitutes occur only here,
RV. and AV.
* |_TB. hasj/dd
vi. 96. 3.
J
readings.
we
Brahmanaspati,
also proceed falsely, let
the Ahgirasa, forethoughtful, protect us from difficulty, from distress.
The verse is RV. x. 164. 4, which, however, has

mfsa in b, and dvisatam for dnritat in d. Ppp.
It is
reads, for d, dvisatas
probably only on account of the occurrence in
that this
hymn
is
in our text put in
it
connection with the one that follows.
Against evil dreams.
46.
\Ângiras.
abhidrohdm for dpi

pdtu tebhyah.
of the word svapantas (2 b)
the better readings
furvoktadevatyam uta svdpnam.
i.
kakummati vistdrapanktih
; 2.
j-av. (akvari-
garbhd j-f. jagati ; j. anustubh.^
The first and third verses are found also in Paipp. xix.,* but not in connection with
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 Kaug. (46. 9) with the preceding see under the latter further, in the
the
same ceremonies against bad dreams appears (46.13) z. 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,
67,
485.
Thou who
1.
thou,
name
art thou.
sleep
Ppp. reads
verse
art not alive, not dead,
Varunanl
yamas
pita.
is
The
immortal-embryo of the gods art
thy mother,
mss. are
much
Yama
at variance as to
whether asi or dsi after -garbhds, and whether
the former, they are nearly equally divided

less preferable.
thy father
drams
Araru by
two points
As
or ardrus.
both printed texts give
asi,
which
in this
regards
is
doubt-
In the other case, the great majority of authorities have drams, which
accordingly adopted in both texts (our Bp.E.T.K. read ardrus') but TB. (iii. 2. 94)
and MS. (iv. i. 10), which have a legend about an Asura of this name, accent ardru,
and this was probably to have been preferred.
is
2.
We
know thy
place of birth (janitra),
the gods' sisters {-jdmi), agent of
Yama
sleep; thou art son of
end-maker
art
thou
death art
'
;
315
thou
so,
do we comprehend thee here
sleep,
-vi.
VI.
do thou,
47
sleep,
protect us from evil-dreaming.

This verse
3.
so do
'
As
we
bring together
dvisati in d
i.e.
'pay
all
evil-dreaming for him
off,
discharge.'
it is
possibly the interest.
[Aiigiras
is
hates us.
RV.
viii.
47. 17 a-d, where,
(!).
Ludwig,
Let Agni
'
Eighth
sixteenth or eighth
at the three daily libations.
in
TS.
1.9'-^),
(iii.
agnistoma, with
429
p.
vdifvadevl ; j. sdudhanvand.
; z,
and
rndm
accordingly received in both published texts.
it is
dgneyam
also in Paipp. xix.
The
All the authorities, for once, agree in reading ydtha
in Vait. (21. 7) in the
Translated
1.
This verse
who
the eight hoofs of cattle etc.
For blessings
47.
Found
-stri.
also found again below, with slight differences, as xix. 57.
'hoof (âphd), from
(instead oi ydtha rndm), and
appears
renders -jdmi by
read sam-ndyatnasi also at end of b (instead of -yanii), and apiyd for
is
is literally
The comm.
5. 6.
a sixteenth, as an eighth, as a [whole] debt they bring together,
Bring together,'
however,
is
repeated below as xvi.
is
vi.
and K^S.
48 and
Florenz, 308 or 60
trdistubham.']
ix. 1.
Griffith,
i.
Not used by Kaug.
1-13, at the savanas.

270.
the morning libation (sdvana) protect us, he that
at
men
belongs
to
all
purifier,
set
us in property (drdvina);
(vdiqvdnard), all-maker,
all-wealful;
may we be
let
him, the
long-lived, provided
with draughts.
Ppp. ends b mih pathikrd vifvakrstih, and TS. has tnahina, KQS. (ix. 3. 21) mahinam, and MS. (i. 3. 36) v^vaqris, for v^vakft; all have drdvinam (for -ne) in c and
MS. reads pratdh sdvanat in a. LAs to the morning invocation of Agni, see Bloomfield,
JAOS. xvi. lo.J The comm. explains sahdbhaksds by samdnasomapandh ptitrapantra;
dibhih sahabhojand vi.

2.
May
libation
all
the gods, the Maruts, Indra, not leave us at this second
long-lived, speaking
what
is
dear to them,
may we be
in
the
favor of the gods.
K^S.
Neither Ppp. nor TS. nor

3.
This third libation
sent out the bowl
let
[is]
(ix. 14.
17) have any variant in this verse.
who
who have
of the poets (kavt),
those Saudhanvanas,
conduct our happy-offering unto what
is
rightfully {rt^na)
attained heaven,
better.
That is (a), of the Ribhus, one of whose merits, leading to the conferral of immortalupon 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.
Ppp. combines, in c, sdudhanvand 'mrtd "nafdnSs, and ends the verse with
2. J
nayatha.
TS. has the insignificant variants of suvar in c, and vdslyas in d; K^S.
(x. 3. 21) reads trtiya-savanam in a, and no 'bhi vasiyo n- in d.
ity
BOOK
48-
vi.
VI.
To the
48.
;
.
deities of the three daily libations.
mantroktarsidevatyam.
[L?J
316
dusniham.l
Not found in Paipp., but occurs in ^B. (xii. 3.43-s), TS. ill. 2, i",
[_Not metrical.J
PB. i. 3. 8 and 5. 12, 15, GB. (i. 5. 12-14), CCS. (vi. 8. 10-12), and KQ!S. (xiii. i. 11).
Used by Kau^. (56. 4), in the tipanayana ceremony, as the teacher gives and the pupil
accepts a staff and again (59. 26) in the kainya rites, with vi. 40
see the latter
;
[_and again (59. 27), alone, with delivering a staff to one consecrated or to a
dent
;J
and Ke^.
In Vait.
incantations.
an
(17. 10) at
it is
agnistoma, with the savanas
earlier part of the
Translated: Florenz, 309 or 61
JAOS.
xvi. 3
1.
carry
23
ff.,
or Festgruss
an Roth,
271.
i.
p.
149
along to welfare at the close
sdm paraya
All the other texts read
CCS- adds our

^Q!S. also adds patva
there
Griffith,
regards the sacrifice
|_in
Treated
Cf. also
ff.
falcon art thou, with gayatrd for meter;
me
Vedic
stu-
8J regards the hymn as going with hymn 40 in the battle

employed with the preceding hymn (see the latter), and also
|_schol. to 16.
JAOS.
xix.,
2d
offering
half, p.
1 1
and (^B.TS.PB.GB.KQS. end

and omitting svaha;
for sdjh vaha,
udrcam
(for -ci),
He
as addressed in each verse.
The
^vasanavartiny rg udrk.
2 J.
hail
The comm.
after asi at the beginning, in all the three verses.
itself
i, 3,
by Bloomfield,
take hold after thee;
(tidrc) of this
further refrain, but with
the verse-order
at length
says of udrci: uttama
metrical definitions of the Anukr. are so far correct that
the verses can be read as 28 syllables.

2.
Ribhu
art thou, withyrf^rt/ for
meter
take hold etc.
etc.
last, as it properly belongs.

CB-TS.GB. end all
CCS. omits the refrain after the first verse, but states
that it is the same in the others; KQS. ends also with -chandas in the second and third
verses.
Instead of rbht'ir asi, TS. has sdgha 'si (znAjdgatichaiidds), GB. and PB. have
svaro 'si gay o 'si, and CCS. has sakhd 'si patva.
All the other texts put this verse
three verses in the
3.
A bull
same way
art thou,
At the beginning
siiparnb 'sij
'sis
CCS-
with
tristiibh for
of this verse the
take hold
vary greatly
authorities
etc. etc.
Cl^-TS.KCJS. have
the same, with
patvd added
(as in the other verses)
The comm.
identifies the
"bull" with Indra.
GB. samrati asi.
To Agni
49.
\Girgya.
Found also in
ApQS. xiv. 29. 3,
meter
dgneyam.
i.
anustubh
PB. vrsako
etc.
;
2-^.jagati (^.virij).']
Further, in K. (xxxv. 14-15), and the
first two verses in

and JB. (ii. 218), the last in RV. (x. 94. j);
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
(46. 14).
is
to
Paipp. xix.
the
first in
the
TA.
hymn
(vi. 10. i)
to
is
be spoken by a pupil
this the
Kaugika prescribes
In ApQS., the two verses are two out of six with which a consecrated person
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
Griffith,
i.
272.
317
Surely no mortal,
The ape gnaws

That
in
vaij
(phas) the shaft (t^jand), as a
mar/yam
end of
at
|_
cow her own
50
self {taiiti).
after-birth.
wound on thee. Ppp. differs only

TA.Ap. have the equivalent taniisvdm in c, T A. piinar. The comm.
a
in a,
for
which seej).
Like a ram, thou
2.
inflicting
For ianvas
a.
TA. cakara, Ap. anaâ ;
for andiiga in b,
has bibhasti in c (also 2 d
-vi.
Agni, hath attained the cruelty of thy
perhaps (a) hath succeeded in
is,
reading
VI.
both together and wide apart, when
art bent
the upper wood [the upper] and the lower stone devour
in
exciting (ard)
head with head, breast {dpsas) with breast, he gnaws the soma-stalks
(ahîi) with green mouths.
(mesd) perhaps means something made of ram's wool or skin or the
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 h'a yad upa ca vi ca
carvali, and Ap. the same, except the blundering carvari for caniati.
The comm. has
In
a,
'rajn'
action of the stones
ucyase for acyase.
Ppp's a
is
tvesdi 'va sihca itaror varnyaie.
In
b,
which
is
the most
hopeless part of the verse, K. Tt?iisyad apsaradriir uparasya kkadati, and Ap. doubtless
intends the same, but
for uparas.
girau
and
for
TiXso
In
c,
Ppp. has apsard
(;iro.
gabhaslij- the
discusses this
The
3.
vs.,
In
'pso.
comm. again
both worthless, for uttaradrdu.

this vs. at p. 312.
d,
bibhasti.
K. begins with
also, blunderingly,
anûm j Ap.
The comm. has two
LPischel discusses dpsas,
has the same
different conjectures,
Ved. Stud.
i.
Aufrecht discusses the roots bhas, KZ. xxxiv. 458.

Ved. Mythol. i. 1 54.
308
ff.,
and
Hillebrandt
eagles have uttered (kr) their voice close in the sky; in the
{akhard) the black lively ones have danced
lair
The comm. has aparas
corrupted in part to apsararuparasya.
is
K. has vaksasd vaksa ejayann, Ap. the same, and
when they come down
assumed much
to the removal of the lower [stone], they have
seed, they
that resort to the sun.

In
tion
c,
RV. has
as
is
nydii (p. ny&k) ni yanti, for which our reading
evidently a corrup-
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 suryasya. There is no reason for reckoning \k\\% jagatl as virdj.
Against petty destroyers of grain.
50.
\Atharvan {abhayakdmah).
Only the second verse

of the
hymn
hymn
is
it
is
found
in Paipp., in
has been noted elsewhere.
field
j.
virddjagati
book
reckoned (note
to 16. 8) to the
p.
3. pathydpankti.l
and no occurrence of any part

In Kaug. (51.17) the
of danger from mice and other pests one
scratching lead with iron (?the
Translated: Ludwig,
; 2,
xix.
Its intent is obvious.
applied in a rite for ridding the fields
goes about the
and
is
dfvinam.
comm. reads ayahslsam gharsan);
abhaya gana.
499; Florenz, 312 or 64;
Griffith,
i.
272
Bloomfield, 142,
485.
I.
Smite,
Agvins, the borer, the samahkd, the rat
crush in their ribs
make
lest
fearlessness for the grain.
head
split their
they eat the barley, shut up their mouth
then
BOOK
so-
vi.
VI.
318
if the word began the second pada instead of ending

and SPP. follows them our text emends to a{7/-. In b, SPP. reads, with most
The comm. reads
of the mss., chintdm, which is better, being prescribed by Prat. ii. 20.
Tarda perhaps denotes a special kind of dkhu
at the beginning of tyuvam ned addt.
All the mss. accent lifvind, as
the
first,
The comm. regards satnaiika

or rat.
sampravigya gacchantam.
as
adj.
to
dkliuin and
= samancanam
bilaiii
2.
Hey, borer! hey, locust! hey, grinder, Jtpakvasa! as a priest {brahman) an unfinished oblation, not eating this barley, go up away, doing
no harm.
Ppp's version is quite corrupt tarda hem patanga hem jabhyd upakvasah anadanta
:
The comm. reads apakvasas in b (explaining it by

adagdhdh santah), and brahtna (instead of brahma) in c, and anudantas at beginning
of d. The first two padas are deficient by a syllable each.
[_1 think Roth intended hi
idaih dhdnya hinsanto ^podita.
twice, not he}h.\
lord of borers, lord of vdghd's! with arid jaws do ye (pi.) listen

what devourers (vyadvard) there are of the forest, and whatever
devourers ye are, all them do we grind up.
3.
to
me
some of our mss. blunder the di' into ddh or dhii, even ddhv ; but
all SPP's authorities save one, have vyadvaras, which is accordingly, 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 maâkaj cf. note to ii. 31.4.J
Some mss. appear to read vatydpate in a, but SPP. gives vaghd- as supported by all his
authorities, and the comm. also has it, giving it a fictitious etymology from a7'a-hanj he
explains it hy patangddi.
Pada b is redundant, unless we contract -bha '\rnota.
In vyadvaras,
most of them, with
51.
\âmtdti,
Found
Kaug.
dpyam
; j.
varunastuti.
trdistubham
also in Paipp. xix., in the verse-order
the brhachdnti gana ;
i.gdyatrl; j. j'agati.'\
i, 3, 2.
The hymn
is
reckoned by
used (25. 20) in healing rites against various

diseases, and (25.21) especially against disorders arising from soma drinking; and
it is further (note
(41. 14), with hymn 19 and others, in a ceremony for good fortune
to 7. 14) one of the apdm suktdni.
Vait. (30. 7) has it in the sdutrdmani ceremony
(9. 2) to
it is
with the preparation of siird for one disordered by soma.

this
hymn
(not 57) to
Translated
I.
3l
Grifiith,
Purified
|_Kegava (to 61.5) counts
pavitra gana.\
i.
273.
with Vayu's
purifier,
Soma
[hath]
over
run
opposite
{pratydh), Indra's suitable companion.
The
translation implies, at the end of b, dti drutds (or atidrutas, as the
appears to read), which SPP. has rightly
in his text.
hardly distinguishable (and not easily distinguishable from

unfortunately adopted in our text, because the
TB.
(ii.6. 12-3;
du and hu), and hru was
mss. consulted favored that reading.
The verse is found twice * in VS.

two immediately successive versions), and
Ppp. has instead adhifrutah.

in
first
comm.
In most mss. dru and hrii are
(x. 3
thrice in
xix. 3 a),
MS.
(ii.
twice
3.8;
319
and
two immediately successive versions), and, what is unusual, with differences

VS. differs from our text |_see note*J in b, having
11. 7
iii.
-VI. 52
VI.
of reading in the different versions.

in X. dtisruias,
and
but in b the
time
first
TB. has both times vayus
in xix. dtidrutas.
prank and
at the beginning,
the second /ra/yii/T^, both times dtidrutas.
MS. has
vayos (doubtless a misprint for vdyds) and dtisrutas ; in iii., the first time vdyiis,
prdk, and dtidrutas, the second time vdyos, pratydk, and dtisrutas. The Atharvan
in
ii.
reading, according to the Prat, phonetic rule
ii.
9,
ought to he pratydnk before a follow-
mss. read simple , and both

Weber, Rdjasuya, p. loi, n. 7.J * [^Should be "thrice":
VV. overlooked that at xix. 3 also there are two immediately successive versions, the first
with pratydhk
dtidrutah, the second with prank
dtidrutah. Moreover, VS. has
in X. (like TB.) vayiih.^
ing J
but (as explained
printed texts adopt
it.
in the note to that rule) the
|_Cf.
Let the mother waters further {sUd) us
2.
purify us with ghee
let
the ghee-purifying ones
since the heavenly ones carry forth
forth from them, indeed,
The
come
all evil (riprd),
clean, purified.
is found also as RV. x. 17. 10, with the single variant (;undhayantu at end
comm. gives to sj4d- the same meaning (^ksdlayantu paparahitdn quddhan
kurvantu). VS. (iv. 2) also has it, precisely in the RV. version and MS. (i. 2. i), with
verse
of a; the
md
and nas in a and b, and with -vdhantu in c. Ppp. has -vahantu likewise, and at the end it reads putay enii, which, curiously enough, Schroder notes as
read by two of his mss. and by the Kapisthala text.
Ppp. has further the phonetic
(_? graphic J v^nant ^Ârtapuvas in b.
for astnan
Whatever,
3.
human
Varuna, that
beings practise here,
ordinances (dhdrntaii), do not,
The
verse
is
RV.
vii.
is
hateful to the people of the gods
without intention
if
god,
harm us
89. 5, which, however, reads at
we have obstructed
thine
for that sin.
end of b cdrdmasi, and
at begin-
and MS. (iv. 1 2. 6) agree precisely with RV.

The fifth anuvdka, 10 hymns with 30 verses, ends here; the Anukr. quotation, /flcama, has to be combined with that to the next anuvdka.
Here ends also the thirteenth prapdthaka.
ning of c dcittiydt tdva
etc.
Also found
191. 9, 4.
4.
^)
mantroktabahudevatyam.
dnustubham^
in Paipp. xix. (in the verse-order i, 3, 2).
Used by Kaug. (31-8)
Translated
I.
(iii.
For deliverance from unseen pests.
52.
[Bhdgali.
i.
TS.
Griffith,
i.
273.
in a
remedial
rite
The
first
two verses are RV.
against demons.
See also Henry, Mim. Soc. Ling.,
ix.
241 top, and 239.
The sun goes up from
he, the Aditya,
the sky, burning down in front the demons;

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
ud apaptad
asdii suryah puru vii^vdni jurvan (should be v{(vd nijurvan f

nijurvan ?J). Ppp. has vifvani jurvan, and, for c, ddityas parvatdh
The " unseen " in d are, according to the comm., the demons and pi^dcas and the
different:
Lrather, vifvdni
abhi.
like.
LWhitney's M. reads -jurvan.\
vi.
BOOK
52-
VI.
the wild beasts have gone to

sat down in the stall
waves of the streams, the unseen ones, have disappeared
The kine have
2.
rest (ui-vif); the
For
RV. has / ketdvo jdndnam, and again Ppp. agrees
c,
takes alipsata as impf. of the desiderative of root labh {nitaratk
The
3.
320
have
The comm.
it.
aicchaii)
inspired {vipagcit), famous plant of
life(4>'J)-giving,
the all-healing one,
with
labdhum
brought
may
quench
it
Kanva,
man's unseen
this
ones.
SPP. has, in c, a 'bhdrisam,

Ppp. begins a with ayttrvidain, and c with aharsam.
it is both ungrammatical and unmetrical, because nearly all his authorities
although
read so (the comm. gives
-rsaiii),
|_As to Kanva's plant,
as do part of ours (H.D.R.).
cf. iv. 19. 2.
For protection
53.
Found
and
in Paipp. xix.,
also
to various gods.
\Brhachukra. ndndddivatam
trdistubham
in other texts
i.jagati^
as noted under the several verses.
Kau^. uses the hymn (31.9) in a remedial rite against boils etc. also, in the kamya
and in the
rites (59. 28), with worship of heaven and earth, when valuables are lost
;
savayajtias (66. 2), with v. 10, vii. 67, in a response and, according to the comm. (the
prattka might also designate xii. i. 53), in the medhajanana [_io. 20J, with vi. 108, to
;
accompany
And
some dish
the partaking of
(milk-rice,
comm.) and worshiping the
sun.
occurs in the godana 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.
vs. 2
In Vait., vs. 2
mony; and
offerings,
employed
and once as the
Translated
1.
is
vs. 3 twice in
Ludwig,
in the
\!ae.
15), near the
sacrifice (4.8, 17),
beginning of the cere-
once with the patiiUaihyaja
sacrificer strokes his face with his wetted hands.
p.
506
Let both the sky
bright (ûkrd) great one,
svadhd favor
agnistoma (11.
parvan
;
Griffith,
i.
now and
by the
(anu-ci) [me, let]
274.
the earth, forethoughtful
sacrificial gift,
Soma, Agni
rescue (pr)
let
Vayu
me
the
let
the
let
protect us,
[let]
Savitar and Bhaga.

For the embarrassing
its
ma iddm
version of the verse (namely of
and inserts
brhdd ddksiiia in b.
instead,
sftrya,
and
to
it
in a,
Ppp. reads simply md, which
a, b, C,
ii.
7.8', 16'
again htlort pipariu ;

"
The
bright one "
daksinayd supplies
diqa.
is
it
2.
Again
let
body-protector, stand between [us and]
Compare TA.ii. yi, MS.

a
much
i.
let
a, b,
the
the equivalent of anu-jTid or
come unto us
again let
Vaigvanara, our unharmed
all difficulties.
2.3, Ap. x. 18.3, all of
longer) enumeration in
are tristubh, but a has 13 syl-
breath, again let soul {dtmdn)

;
and
comm. explains it as
remark on b at AJP. xvii. 409. J
soma
[Cf. Bloomfield's
come unto us
TB., in
also reads prdcetasa at end of a,
doubtless
The combination anu-ci, elsewhere unknown, must be

anu-man (the comm., anujdnatu). Three of the padas
lables unless we contract me 'dam.
sight, again let spirit (dsu)
is better.
each has a different d) has tva
which have a different (and TA.

In c, MS. and
with the verb a 'gat 'hath come.'
321
BOOK
-VI.
VI.
54
Ap. omit nas, TA. reads instead me; in d, for antds tisthati, TA. and Ap. have dva
badhatdm, MS. dpa b-. Ppp. agrees nearly with MS. by reading in a putiar manah
punar ayur na ma "gan ; in c it has adbhutas for adabdhasj its d is antas tisthdsi
duritdd avadydt ; [_and it combines taniipdntas \. |_Cf. also MGS. i. 3. 2 and p. 152, s.v.
punar me; and MB.
We
3.
i.
6.
34.J
have become united with splendor, with fatness {pdyas), with
bodies {tanU), with propitious mind
room
let
him smooth down what
This verse
tion
VS.
is
only PB.
24
(ii.
found also in many other
(i.
et al.)
3.
has for
c,
body
is
torn apart.
without varia-
texts, its first half generally
this half-verse alone)
Tvashtar make for us here wider
let
of our
has tapobhis for tanubhis at end of
tvdstd suddtro vi dadhdtu rayd 'nu tndrstu
vilistam, and the rest follow this rather than our text; only
TA.
(ii.
4. i)
has
a.
tamw ydd
jio
dtra in
C and TS. (i. 4. 44) no dtra vdrivah krnotu ; MS. (i. 3. 38 et al.) and (JQS. (iv. 1 1 6)
add nas (like AV.) after dnu in d, and MS. ends with viristam (TS., of course, has
tanuvas).
Ppp. has, in c, sudatro varivas kr-, differing from all. The comm. renders
.
anu mdrstu by hastena qodhayatu.
von Schroeder's Tiibinger Katha-hss.,
p. 72.
To secure and increase some one's superiority.
54.
\Brahman.
Found
[_Cf.
dgnisomiyam.
Used by Kaug.
also in Paipp. xix.
dnustubham.~\
(48. 27), in a sorcery, with vii. 70, with
the direction ity dhitdgnim pratinirvapatij vs. 2 appears also in the pari'an sacrifice
sacrifice,
Translated
Now
I.
And
with an offering to Agni and Soma.
(4. 19),
parvan
of Indra
with a silent offering to the
Griffith,
do
i.
275.
He
adorn this
entitles
man
vs. 2
appears
in Vait. (3.4), in the
same gods.
it
" Benediction on a newly elected King."
as superior to his fellow, for attainment
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
iddm
it
i/ndm (as antecedent to

asyd in c), and the understanding oiyujd as ioryujds, instead oiyuj^, which thepadatext gives for it both here and in 2d; to read further /ndra (voc.) in b would much
implies the emendation of tdt in a to tdm, or else of
to
lighten the difficulty here, and also furnish a subject for the appeal in the next line.
dative with uttara
is
a construction perhaps
fortably explains yuje as a verb "

error of
in c
|_
it
unknown
= yojayami."
elsewhere.
The comm. com-
Ppp. reads yujarh (probably a mere
qumbhd nv isiaye;
The Anukr. seems to allow the contraction vrstir 'va in d.
gives yuga/k in a, and yuga in 2 d but it may be a mere omission of
the transcriber);
and, for b, the corrupt yene 'ndratk
has yasya for asya.
Roth's collation
the accent by which he distinguishes the palatal sonant Cg''=oury) from the guttural
LPlate 4S3'7 readsyugam.]
sonant (^).J
2
For him,
in the
Two
Agni-and-Soma, maintain ye dominion, for him wealth
sphere of royalty
make ye him
superior to his fellow.
dhdrayatdm; and, in c, even the

and B. Kp. at xi. 2.4: but SPP.
reports nothing of the sort in his authorities).
Ppp- has yasya for the first asmai, and
asya for the second, and vardhayatas for dhdrayatam in b also aho for imam in c.
or three of our mss. have in b the bad reading
majority of them give -vargre (as Bp. at
iii.
5.2,
BOOK
54-
vi.
VI.
322
Whoever, both related and unrelated, assails us--every such one

mayest thou make subject to me, the sacrificer, the soma-presser.
3.
The
half-verse
first
Ppp. has, for
b,
also 15.2 a, b, above; the last half-verse
is
yo jato ya( ca nistyah;
it
further puts
d before
c,
is
in the
also 6.1
c,
d.
form sarvam
ivath rlradhasi tiah.
55.
\Brahman(?').
Not found
vdifvadevt, jagati ; 2,j.
1.
but in TS.
in Paipp.,
rdudrydu:
(v. 7. 23-4) etc.
on going away; and
(52. i) in a rite for welfare,
z. tristubh ; ^.jagati.'\
Used by Kauq.
as noted below.
vs. 2 is
reckoned (note to
50. 13) to
With vs. 2, according to Vait. 2. 16, are offered the praydjas in the
parvan sacrifice and with vs. 3 (8. 5), the initial and final homas in the dgrayana.
As to cycles of lunar years, see
Translated: Ludwig, p. 218; Griflith, i. 275.
raudra gana.
the
Zimmer,
370.
p.
The many
1.
earth
one,
paths, traveled by the gods, that go
whichever
them
of
gods, do ye
shall carry [one]
here give
all
me
between heaven-and-
to unscathedness, to that
over.
TS. begins yd catvarah pathAyo, and ends b

in d it
has tias for tnd, and datta for dhatta.
PGS. (iii. I. 2) agrees with TS. except in this
last point, and in combining yo 'jydnim in c; MB. (ii. i. 10) [_also agrees with TS.
save that itj has ajijim iox ajitim. The comm. has datta, like TS., and it is the better
reading.
Both this verse and vs. 3 are incomplete && jagati.
The
half-verse is also
first
iii.
15. 2 a, b.
with iiiydnti (metrically better);
Hot
2.
its
c is
thdmyd djydnim djuim dvAhdt ; and
season, winter, cool season, spring, autumn, rains
us in welfare {svitd); portion ye us in kine, in progeny;
be
in
it
set
verily
your windless shelter.
TS. and MB.

and have, for c,
also
do ye
may we
MGS.
ii.
8.
(ii. i.
11) read utd nas for ^{îras in
thdm
d,
a,
and
a,
end b with suvitdm no asiu,
rtiinam qatdqdradd7tdm nh>dtd esdm dbhaye sydtna.

p. 158, s.v.
hemanto.
PGS.
(iii. 2.
|_See
TS. except that
2) follows
ends with vasema and has for b iivd varsd abhayd qaran nah.\
Unto the
3.
age
?V-year, the pari-y&zx, the sam-year,
may we be
pay ye great hom-
in the favor of these worshipful ones, likewise in their
auspicious well-willing.
TS. begins with the idvatsara or
Jy^g ^Pta dhatah sy&ma;
PGS.
(iii.
/(/-year
(in
the form iditvat-"), and has, for d,
1.12) differs from
it
only in the form idvat-;
samv-, pariv-, iddv-, id-vatsardya, and vatsardya.
occurs repeatedly in
Ppp.
(ii.
2) also agrees except in giving in a the whole series of five year-names
2.
of the cycle
MB.
xvii. 6. 15
RV.
(e.g.
enumerates
in
iii.
1.21c, d*), and once more in
Our
AV.
latter half-verse
(xviii. i.
58
c,
d).
succession rtavas, drtaxids, and idd-, anu-, pari-, and sam-
The comm. quotes from an unknown source the following verse cdndrdndm
prabhavddindm pancake-pancake yuge : sam-pari-dd-nv-id-ityetacchabdapurvds tit
vatsards.
vatsards.
*[_With slight changes
and verbatim
at x. 14. 6. J
323
Found
/.
vdifvadevl, usniggarbhd pathydpaiikti ; z,^. rdudrydti
also in Paipp. xix. (in
for welfare, with
iii.
-vi. 57
VI.
For protection from serpents.
56.
\^Qimtdti.
BOOK
26, 27
ttie
and
verse-order
xii. i.
Used
2).
i, 3,
2.
bj'
anustubh
Kau9. (50.
j. nicrl^
7), in
rite
and again
46, against serpents, scorpions, etc.;
(139.8), with various other verses and hymns, in the ceremony for commencing Vedic
In Vait. (29. 10), in the agnicayana, it and other passages accompany oblations
study.
to
Rudra.
ZDMG.
Translated: Aufrecht,
Griffith,
Let not the snake,
1.
men
may
what
{piirusa);
is
162;
gods, slay us with our offspring, with our
homage
5,
shut together
not shut together
it
xxv. 235 (1871); Ludwig, p. 502; Grill,

See also the introduction to iii. 26.
276; Bloomfield, 151, 487.
i.
may
it
not unclose; what
is
open
to the god-people.
and d are found again below as x.4. 8 a, b. l_Read sdtnyaiam ydn nd vi

ydn nd etc. ?J Ppp. reads in b sahapdurusan, and omits the concluding pada.
The comm. has vi sphurat in c; he understands the 'open' and 'shut'
Padas
sparad, viaitam
MB.
of the snake's mouth, doubtless correctly.
(ii. i.
5) has a parallel phrase
samha-
tam md vivadhir vihatam ind 'bhisarhvadhih.

2.
Homage
to the
brown
be to the black [snake], homage to the cross-lined, homage
constrictor
homage
Ppp. reads haye for astu in
born"
[_and Aufrecht as the
3.
a.
to the god-people.
The comm.
"natural"
explains svaja
color, that
is,
'
constrictor
'
as " self-
"green "J.
smite thy teeth together with tooth, thy (two) jaws together with
jaw, thy tongue together with tongue, thy mouth,
snake, together
with mouth.
sam te daddmi dadbhir datas, omits in b, and ends

The comm. understands " thy lower teeth with thine upper tooth,"
Ppp. reads at the beginning

with dsndhasyam.
and so
in the other cases: but this is very
jaw, etc. are said of
With a
57.
\Qamtdti.
Found
a bruise
\J:
reckoned
(9. 2) to the
certain
rdudrydu
/, 2.
anustubh
Bloomfield, Introd.
cf.
and more probably the tooth,
in the incantation.
remedy against
Used by Kauq.
also in Paipp. xix.
aksata
unacceptable
some object or instrument used
; j.
[_?
disease.
pathydbrhatt^
(31. 11) in a healing rite, while treating
p. xliiij
with
brhachdnti gana, and employed, with
foam of urine; and

vi.
vs. 3 is
19 etc. (41. 14), in a rite
for welfare.
Translated:
I.
may
Griffith,
This verily
spell
away
is
i.
276
a remedy; this
is
Rudra's remedy; wherewith one
(apa-brii) the one-shafted {-t^jana),
hundred-tipped arrow.
end upabruvat. He regards the remedy as used against the

vranaroga, and the arrow of c, d as that of Mahadeva, used tripurasathhrtisamaye.
The comm. has
at the
J;
BOOK
57-
vi.
VI.
324
Pour ye on with the jdldsd; pour in with the jdldsd; the jdldsd is
a formidable remedy; with it do thou be gracious to us, unto life [jivds).
2.
Ppp. has, for second half-verse, ya/<lr^ bhadratn bhesajam tasyo no dehi jlvase, which
The comm. reads //- in all three cases; and it has the RV. form mrlji in d;
is
better.
it
understands the foam of cows' urine to be intended hy jalSsa
xii.
\&e.t
Bloomfield,
AJP.
42SJ.
3.
[Be there] both weal for us and kindness (mdyas) for
nothing whatever
every remedy ours

Pada b and
the
{am) us
ail
first
be
down with
remedy
all
us,
and
complaint (rdpas)
let
be
ours.
two words of our c occur
ma
[our]
at
RV.
x. 59. 8 e, d,
f, e,
10
f, e,
where,
ksama rdpas,
making a complete pada. |_Cf. also RV. viii. 20. 26.J The comm. explains ksama by
ksantir iipaqamo bhavatu. Our b occurs also elsewhere (as AV. x. 5.23 c, and RV.
The first pada lacks a syllable [_unheeded by
ix.
14. 4 d |_this time with mi ca nas J).
|_The Anukr. scans as 7 + 8 12 + 8 but perhaps the
the Anukr. read (dm castu tio? \.
" i2-syllabled pada" contains, as the RV. hints, the damaged remnants of two (8 +
8).
[_Ppp. omits our last pada, sdrvam etc.
however, we have
7116
su
te instead of
ca nas, and dyduh prthivihelor^
For glory.
58.
\Atharvan (yafaskdmaK).
mantroktadevatyam.
_j.
Found
also,
except vs.
employed
is
bdrhaspatyam.
i.jagatt;
2.
frastdrapankti
anustubhl\
The hymn is reckoned (note to Kaug. 13. i)

among the kdmya ceremonies by one
Paipp. xix.
3, in
gana, and
to the varcasya
(59. 9)
desiring glory; also (139. 15), in the introduction to Vedic study {tttsarjanakarmani,
comm.),
it
appears with various other hymns
Translated
1.
Ludwig,
Glorious
and-earth here
let
;
p.
240
Griffith,
i.
(vi. 38, 39, etc.),
the bounteous Indra
make me;
god Savitar make
glorious let
with an oblation to Agni.
277.
me
glorious both heaven;
may
be dear here
to the giver of the sacrificial gift.

Ppp. reads
me indro maghava in a for b, yagasam soma varuno vSyur agnih; and

The comm. has dhatur instead of dain d. As jagail,
;
ends with -nay a sydm aham.

the verse
2.
is
As
both irregular and deficient.
Indra
is
possessed of glory in heaven-and-earth, as the waters
are possessed of glory in the herbs, so

all,
among
all
the gods
may
we,
among
be glorious.
Ppp. omits yagasvaits
sah syama.
3.
The
verse
in b,
and has, for
(11+12:
c. A,
yathS vifvesu devesv eva devesu yaqaill defined by the Anukr.
ii)is very
Glorious was Indra, glorious was Agni, glorious was
glorious, of all existence
This verse
is
am
most glorious.
a repetition of 39. 3 above.
Soma born;
325
For protection to
59.
Found
Translated
To
1.
Reckoned by Kaug. (9.

good fortune
also in Paipp. xix.
used (41. 14), with vi.

etc., in a similar rite.
19, 23, 24, etc., for
163
Grill, 65,
Griffith,
277
i.
the draft-oxen [do thouj
6o
cattle.
rdudram uta mantroktadevatyam.
[Atharvan [J ^.
-vi.
VI.
dnustubham.l
2) to the brhachanti gana,

;
and also
(50. 13), with
and
vi. i, 3,
to the milch kine [do thou J,
first,
ariindhati, to the non-milch cow, in order to vigor (vdjyas), to four-footed
creatures do thou yield protection.

For the arundhad
Instead of
tvam
Grill conjectures
comm.
cf
explains vayase as a
Both
yielding milk.
avayase, to
corruption of the reading
and
v. 5
fill
cow
may
this verse
make
it
is
identifies
The
better.
with the sahadevt.
it
sense of c
is
very doubtful
out the meter as well as ease the translation
or horse or the like under five years old
and
A'dhenu may signify young

defective by a syllable.
a deeper one.
is
comm.
the
vs. 3 are
Let the herb, the arundhad,
2.
tion
iv.
Ppp. reads nas, which
in a,
with the gods
allied
the cow-stall rich in milk, and the
the
kine, not yet
yield protec-
(.'),
men
perhaps the
{piirusa) free
from disease {^ydksma).

The translation implies the emendation of sakd devis in b to sahddevi; this
comm. gives (it is conjectured also by Grill); it may be here simply the name of
plant, but yet
reads
-mam
I
3.
probably with pregnant implication of
its
etymological sense.
the
the
Ppp., in
d,
pdurusam.
znA.
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 vaddtni, and explains jivaldm as jlvanatk
lati
dadati.
For winning a spouse.
60.
\Atharvan
Found
also in Paipp. xix.
(.').
dryamanam.
Used by Kaug.
a husband, with an oblation to Arj'aman
comm.
278
(34. 22), in a
(it is
added,
kdkasamcdrdt purvam).
Weber, Ind. Stud. v. 236 Zimmer,
women's
for obtaining
rite,
purd kdkasampdtdt, which
the
explains by
Translated
i.
dnustubham.\
p.
306
Grill,
56,
64
Griffith,
Here cometh Aryaman, with locks \_-stupd\ loosened in front,

seeking a husband for this spinster, and a wife for a wifeless one.
I.
Ppp. reads in b visatastugah (i.e. visitastukah). Our edition has -srupah, the
manuscript distinction of sru and stu being always doubtful, and the majority of the
authorities here giving as plainly srit as
visita- as vifesena sito
man)
in the east
match-maker'
('
it
is
possible to give
it.
The comm.
explains
baddhah, and as used of the " rays " (stupa-) of the sun {arya-
(purastat).
Aryaman
is
perhaps properly rendered here by 'suitor,
Brautwerber,' Weber, Grill); but doubtless at any rate the address
implies an identification of such a functionary with the
god Aryaman.
The pada-
BOOK
60-
vi.
VI.
quoted under Prat.
b, visitaasttipah, is
reading in
iv.
In
77.
c,
326
asya ichdn
is
the chosen
commentary (under ii. 21 et al.) of the samdhi it illustrates,

although the meter shows that the irregular combination asye 'chart requires to be made,
Ppp. has the corrupt reading sa vai chayad
and the Anukr. apparently winks at it.
example
in the
Prat,
ag- [intending sa vai 'ched?\.

2.
This woman,
assembly
now,
[_
Correct the ed. to -stupah.^
O Aryaman, hath toiled, going to other women's

Aryaman, shall another woman come to her assembly.
in c nv asya 'ryaman.
The comm. has qamanant in b and d, and anu
nu in c. He makes no difficulty in taking ayati (p. aadyati) as a 3d pi., which it is
not; we ought to have either ayan (dodyan), or anya instead of anyak: the translation
The proper pada reading would be a : ayati. |_For sdmanam
implies the latter.
'wedding-assembly,' see Bergaigne, Rel. Vid.
Comm. renders angd by he
159, n. 3.
Ppp. reads
for
i.
Bloomfield, "without
3.
The
is
"J
creator (dhatdr) sustains the earth; the creator [sustains] the
sky and the sun

that
fail.
the creator assign (dlia) to this spinster a husband
let
according to her wish.
Ppp. combines asya 'gruvdi in
Found
rdudram.
(T).
also in Paipp. xix.,
in d.
Prayer and boasts.
61.
\Atharvan
and reads dadatti
c,
and
K.
in
trdistubham
2,3. b/iurij.^
Reckoned by Kau^.
xl. 9.
the brha-
(9. 2) to
chdnti gana, and used (41. 14), with vi. 19, 23, 24, etc., in a rite for good fortune
kdinya ceremonies (59. 10), for splendor*; also, in the chapter of portents (133.
;
occasion of one's house burning
raudra gana.
In Vait.
(2.
which accords better with

Translated:
1.
Griffith,
To me
brought
[it]
penance
to
Ppp. has, for

K. has, in
let
b cannot well
is
the
on
further (note to 50. 13) included in the
parvan
sacrifice,
two offerings
*\_Varcas: so the comm.; but Bloomfield reads vyacas,

of the text.J
278.
the waters send what has sweetness; to
in order to light
to
me
the gods, and
all
me
the sun
those born of
me
b,
mam
c,
i.
it
17) vs. 3 accompanies, in ^t.
Agni and Soma.
of butter to
down;
in
2),
let god Savitar assign expansion \yydcas\.

mahyam suryo bharaj jyotisa gam, and, in c, samota
mahyam, and anu for

be correct we might conjecture
for
uta,
and ends with that
instead bhavatu.
(?).
for tapoja.
Abharat
The Anukr.
in
disregards
the deficiency of a syllable in d.

2.
expanded
together;
and people
(.')
earth and heaven, I generated the seasons, seven
speak true what
is
untrue;
encompass {pari) divine speech
{viâs).
For the doubtful viveca
in a,
Some
Ppp. has dadhdra, and K. astabhndm.
of the
mss. read ajanayan in b (also in 3 b); K. has ajanam (if the reading is correct); Ppp.
substitutes sindhun sasrje (for rtnhr aj-).
The second half-verse in K. is quite different
is
ahath vacam pari sarvam babhiiva ya indrdgni asaiiatk sakhdyau (the
parallel with our 3 d).
tive
it
implies
vaddmi
The
sense of c
instead of
is
last
pada
obscure, and the rendering given only tenta-
vdddmi : perhaps,
'
declare what [is] true [and

I
327
The comm.
what] untrue.'
'winnow, separate
in a as
3.
'
He
at the end.
62
understands viveca
(^parasparavivikte asamklrnartipe krtavdn asini).
generated earth and heaven
what
rivers; I speak true
vâs
reads 7iiqam for
-vi.
VI.
is
untrue
generated the seasons, the seven
who enjoyed Agni-and-Soma
[I]
(.'):
as companions.
Ppp. reads, from b on,* as follows aharii uacaspatis sarva ^bhi sihca : aharii vinejtni
prthivim uta dydm aham rtun srje sapta sdkam : ahatfi vacant pari sarvdm babhitva
ajanayam (a, b), dyavdprthivi
yo 'gnisoma viduse sakhayuh. K. has, ior jajana
d babhuva aham viq%id osadhis j and, for c, d, tnahyath viqas sam anamanta ddivir
aham ugras smatahaiyo babhuva. *[_Perhaps this is an error of Roth for 2 d. If so,
3 a would begin with aham vinejmi.\
\W@^ See p. 1045.J
:
To Vaicvanara
62.
\Atharvan
Found
(?).
for purification.
etc.:
rdudram uta mantroktadevatyam.
also in Paipp. xix. (but the first verse
not been found elsewhere), and
two verses
its first
hymn
given only by
is
in
trdistubham ?[
its
pratika, and has
Agrees
other texts, as noted below.
ganas to which it is reckoned (Kaug. 9. 2,

and note to 50. 13
Keg. [_to 6r. 5 J and the comm. |_page 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
in use with the
preceding
as regards
\}a^
appears (41. 15) in another similar rite, with worship of the rising sun; and
(note to 41. 13) in one for luck in gambling.
Translated
Griffith,
with mists
{}
nab has), by
in
verse
a and
d,
is
found also
in
TB.
mayobhtis (which
bhis ior pdyasvatt in
c.
by milk.
4.
83) and
MS.
(iii. 1
may we be
The
lords of wealth
sense, especially of b,
reminiscence of
RV.
i.
10).
They read
md
for
nas
and pdyo-
b,
c isjagati.
regions are the smooth-backed bodies

ings,
wind, lively
the
decidedly better) for ndbhobhis at end of
is
Pada
(i.
Take ye hold upon the pleasantness
2.
us,
his breath; let heaven-and-earth, rich in milk,
righteous, worshipful, purify us
The
added
279.
i.
Let Vaicvanara (Agni) by his rays purify
1.
is
is
162. 7 b.
of Vaicvanara, of
which the
with that, singing in joint revel-
(pi.).
obscure, and the version mechanical
Found, considerably altered
in a, b,
b
in
is
perhaps a
VS.
(xix. 44),
and TB.MS. (as above). They read for a, b vdi(;vadevi pitnait devy a 'gdd ydsydm
(TB. ydsydi, MS. ydsyds) ima (TB.MS. omit) bahvyis (TB. bahvis) taimb (TB.
tanuvd) vUdprsthdh ; all have mddantas lor grndntas in c, and TB.MS. -madyestt
this last
an alteration plainly called for by the meter
the verse as nicrt.
Ppp. has
at the
and the Anukr. does not describe
beginning vdigvadevyam, for b a wholly different
(uddhd bhavanta qucayas pdvakdh (our 3 b), and in c, corruptly, -nta sasada
adayema. The variants indicate, as often elsewhere, the hopelessness of a rendering.
text,
3.
Take ye hold upon
becoming cleansed,
Ida,
may we
that
of Vaicvanara in order to splendor,
(f.)
clear, purifying
here, reveling in joint reveling with
long see the sun going up.
vi
BOOK
62The
xii. 2.
28
Durga
a, b.
328
to Nir. vi. 12 (Cal-
iii.
has for b our 2
is
187) quotes vdifvadevim silnrtdm a rabhadhvatn, showing that sunrta

meant here also, as in vs. 2. Ppp. reads in a vai^vdnaryaih, combines varcasd "rabh-;
cutta ed'n,
is
half-verse
first
VI.
b,
Found
caturrcam.
(.?).
an expiatory
jdgatam
dgneyl.
i.
atijagatlgarhhd ; 4. anustiibh.^
company with
Used by Kau9. (46.19)
singly in the
verses.
incontinence, fastening on a rope of darbha; and in rites for
rite for
84 and
vi.
21, to
accompany
acts of release
vs. 4, further (46. 22),
Vait. has the vss.
i, 2, and 4
agnicayana (28.27, 26; 29.8), with the laying of bricks consecrated to
an expiatory
nirrti
4.
For other correspondences, see under the
welfare (52. 3), with

in
7tdirrtam:
(nirrti).
also (excepting vs. 3) in Paipp. xix., the fourth verse not in
the others.
in
c with ide 'ha sadh-.
For some one's release from perdition
63.
\Druhvana
covahimng yasyd "^ds;\ and begins
a spontaneously kindled
rite for
fire.
etc.
Translated
Ludwig,
p.
433
Griffith,
279.
i.
The
1.
tie that the divine Nirrti (perdition) bound upon thy neck,
was unreleasable, that do I untie for thee, in order to long life
splendor, strength do thou, quickened (pra-su), eat uninjurious (.')
[and] that
{dyics),
food.
b avicrtyam, omits vdrcase, which is metrically redundant and probc, and has, for d, anamivam pitutn addhi prasfiiah, thus getting rid
of the extremely obscure adomaddm (made more obscure by the occurrence of adomadhd in viii. 2. 18). The comm. takes ado/iiadam as two independent words, and renders
Ppp. reads
in
ably intruded, in
it
'
The
producing pleasure for a prolonged time.'
burg Lexicons.
corresponding verse
translation given
found
is
in
VS.
(xii.
is
65),
that of the Peters-
TS.
(iv. 2. 53),
and
.papain; VS. ends b with avicrtydm,

MS. ii. 7. 12. VS. and MS. have, in a, h,ydm
TS.MS. with avicartydm (all omitting ^(^^). In c, for tdt te, VS. MS. have tdth te, and
TS. iddm te tdt; VS.TS. end it with ayiiso nd mddhydt, MS. with -so mi mddhye.
For d, TS.MS. have dthd jlvdh pitum addhi prdmuktah, VS. dthdi 'tdm pitiim addhi
prdsutah. The verse has no yoâ/f character.
.
Homage be
2.
to thee,
bond-fetters of iron.
to death,
Yama
thou of keen keenness
Nirrti,
verily giveth thee
The first
(xii. 63) and TS.MS.
uttered.
verse
Ppp. has -ydn pra

is
3.
is
doubtless the person on whose behalf the spell
is
Thou wast bound here
deaths that are a thousand.
We
make
this
mumugdhi paqdn
nearly repeated below, as 84.3.
Fathers,
unfasten the
found combined with our 3 C, d into one verse in VS.

(as above).
They all read su for astu in a, and for tiginatejas
half-verse
TS. has viqvarupe (Ppp. has vi^vavdre')

etdm.
back to me; to that Yama,
be homage.
The " thee " of the second half-verse

is
Only the
to an
Do
man ascend
vt crtd bandhdtn
their b is ayasmdyatii
for b, and, for
iron
last
c, d,
our 3
c, d.
The whole
pada \%jagati.
post {driipadd), bridled with
thou, in concord with
Yama, with the
to the highest firmament.
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
They
read, in
c, i^
yamina
ivdth
yamya (TS.MS.
nake (TS. -kani) ddhi rohayai 'nam (TS.

of this verse as 2
i.
9. 2,
would be a good tristubh.
Thou
4.
the foe
With
xi. 1.4.
|_The vs. recurs at
64
samvidand 'tiam^ (TS. -mdm~)
-yti)
Ppp., as noticed above, has
-ye 'indiit).
The
reading -dano 'itame ndke (like V.S.MS.).
c, d,
found also as that of
-vi.
VI.
last
c,
pada
d
is
the contraction bedhise 'ha, the verse
vi.
84.4.J
coUectest together for thyself,
Agni,
things from
bull, all
thou art kindled in the track of sacrifice {id); do thou bring
(.'');
good things.
to us
This
RV.
is
be met with
verse,
found at
x.
191.
2-4 are our next hymn), and
(vss.
ing precisely
connection with the three preceding verses of this
nothing to do as regards sense.
in all its
comm.
explains tdas
in
in the note to Prat.
prescription in that rule of J as the final of only iddyds heiore
cation that this verse
offer-
in
it
it
was pointed out
It
also to
is
occurrences
occurs
Ppp., but not
hymn with which, indeed,
has
VS. xv. 30, TS. ii. 6. 11 4, and MS. ii. 13. 7

It was noticed above that
the same text.
at
pada seems
ii.
72 that the
a strong indi-
The
was not a part of the AV. text as recognized by the Prat.

by iddya bhumydh. |_For consistency, sdm sant ought
to
be
printed sdm-sam.\
64.
\Âtharvan.
The
and
is
first
sdmmanasyam.
two verses are found
TB.
also read in
4. 44-5,
ii.
For concord,
vdifvadevam.
In neither of these texts does the
2. 6.
in
connection with the other verses
first
RV.
and as the situation
ing to do with the others in point of sense)
in MS.
RV. hymn (our 63. 4) stand
of the RV. hymn is one that
is
first
verse (which also has noth-
a later addition, and has
extremely curious process, not paralleled elsewhere in our
text,
been added
its RV. relation to the other verses.

The hymn is used by Kaug. (12. 5) in a
Hymnen
with
iii.
des RV.,
30, V.
i.
164;
Do ye
1.
rent, as the
The
at the
rite for
harmony,
etc.
i,
Translated: by the
Grill, 31,
244.
by an
end
also,
See Oldenberg,
of our 63, in order to stand in
Die
x. 191. 2, 3, 4,
verse of the
pretty evident that the
it is
is
and (with the order of the verses inverted)
ii.
calls for three verses only,
\2. tristubh'\^
The whole hymn
Paipp. xix.
in
dnustubham:
Griffith,
RV.
i.
translators; and, as an
280
AV. hymn, by Ludwig,
p.
372;
concur; be ye closely combined;
your minds be concur-
let
gods of old sat concurrent about their portion.
other texts begin
TB. reads
past meaning to -te.
at the end,
sdm gachadhvam sdm vadadhvam
(if it
(but M^S. j'anidhvam');
be not a misprint) upasata; the purve gives,
LPoona
at
any
rate,
ed. has -ata.\
[Be] their counsel {mdntra) the same, their gathering the same, their
2.
course (vratd) the same, their intent alike (sahd);
same oblation
The
mdnas
other texts differ from ours in the

instead of
offer for
do ye enter together into the same thought

vratdm
in
but our c
first
is
nina), and their c agrees nearest with our
you with the

{c^tas).
half-verse only in this, that
RV.TB. read
d (TB.* having sathjnanena for samdTB. reading s. kMo abhi sdm rabhadhvam,
their
d,
mdntram abhi mantraye vah, and MS. s. krdttim abhi mantrayadhvam.

Ppp. has, for b, samanam cittath saha vo mandnsi, and omits d. The Anukr. omits
to describe the verse, as a tristubh.
*LTB. has 3\&o yajdtnas iorjuhomi.j
RV.
s.
BOOK
64-
vi.
VI.
330
Be your design the same, your hearts the same, your mind the
3.
same, that
MS.
may be
it
well for
samdna va
has, for a,
(i.e.
su saha as two independent words

|_I'ada
you together.
The comm. appears
vas) akiitani.
MGS.
|_See
in d.
i.
8.
to
10 and p. 156,
understand
s.v.
satnana.\
a lacks a syllable, easily supplied.
For success against enemies.
65.
\ÂtharTjan
Found
(J).
cdndram utdi "ndram; pdrdâryam.
also (vss.
Used by Kaug.
Paipp. xix.
in
2)
i,
dnustitbham
z.
pathydpahkti.'\
(14. 7), with
2,
i.
19-21,
66, 67, 97-99, in a rite for victory over enemies; belongs (note to 14.7) to the
vi.
aparSjita gana.
Translated: Ludwig,
Down
1.
One
Griffith,
281.
i.
down the drawn
(dva) [be] the fury,
mind-yoked arms.
vehemence
372
p.
[arrow],
down
the two
demolisher [pardârd), do thou vex (ard) away the
them
{^lisma) of
then get us wealth.
can hardly help emending manyiis in a to dhdnus
'
For ayald used
bow.'
4 and xi. 2. I and vi. 66. 2. The

combined idea of crushing and removing in paraâra cannot be briefly rendered the
comm. regards it as an epithet of Indra. For adhS nas in e, Ppp- reads better arvdhcam, as antithesis \.o paraTicam; the comm. has atha instead of adha.
pregnantly of an arrow ready to be launched,
cf. vi.
38.
The handless
2.
I
hew
[off]
shaft,
gods, which ye cast at the handless ones
Apparently the oblation
itself is
the "shaft," called 'handless' {ndirhasid) because
makes handless {itirhasta): so the comm. Ppp. has for second

Our second half-verse is identical with iii. 19, 2 c, d, above.
'
'
it
Indra made the handless one
3.
riors
last half-verse, as
noted above,
\Aikarvan
Found
cdndram utai
1.
;
doer
Ludwig,
*^
372
p.
Ppp. as
ndram,
to
my
war-
c, d.
dmtstubham
Griffith,
i.
1.
tristubh^
Used by Kauq.
to the
(14. 7) in a battle
aparSjita gana.
281.
they who come with armies
Indra, collide with the great
aghahdrd) run
The comm.
Let
c, d.
ally {mcdin).
and reckoned
Handless be the assailing foe
make them,
1^.
in
for the Asuras.
also in Ppp. xix. |_but confused with h. 65 J.
with the preceding hymn, which see
Translated
us
{?).
found
is
half-verse our 3
66.
rite
first
conquer by means of stanch Indra as
The
the arms of the foes with this oblation.
(dra), pierced
weapon
to fight
let their evil-
through.
SV. explains aghahara by aiipratyavara j
ours,
by maranalaksa-
nasya duhkhasya prdpayitd.

2.
Ye who run
hurling
(dliav) stringing [the
handless are
ye,
foes
bow], drawing [the arrow] (a-yani),
Indra hath
now demolished
you.
331
LFor a-yam,
cf. vi.
Bp.E.I.R.T. and O.
form
|_cf. vi.
to
32. 2.J
75.
J.
-vi.
VI.
6/
Our text reads at the end -qardit, on the authority of

SPP's authorities [_save his B., which has -f/irfJ give -(artt,
65.1.J
all
which he has accordingly

vi.
rightly adopted, as the better supported as well as the regular
Ppp. has/^ra
SPP., contrary
The comm. has stana
in
(_With regard to these a/-forms, see the note
'âri.
to his usual practice, retains the
c.
|_"
Demolished" stands
h of qatravah before
sth-.
rapport with "demolisher" of
in
65. I.J
Handless be the foes
3.
will we,
emend
to
their limbs
among
Indra, share
All our mss. but one ( D.

texts
),
we make
to relax {mid)
then
us their possessions hundred-fold.
and nearly
all
SPP's, read qatravas, vocative, in a
both
frf/-.
67.
\Atharvan
(.?).
cdndram utdi"ndram.
dnustubham.'\
Not found in Paipp. Used by Kaug. (14. 7) in a battle rite with the two preceding
hymns (and reckoned with them to the aparajita gatia) 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.
Everywhere about the routes Indra and Pushan have gone;

yonder armies of our enemies today be confounded further away.
1.
That
simply
2.
there,
is
(a), to
prevent access to our villages.
The comm.
takes
let
parastaram as
atâyena.
Go
about confounded, ye enemies, like headless snakes
confounded by Agni,
let
Indra slay each best
man
of
you
(vara).
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 ainitrd bhavaid '0rsdn6 'haya iva, and, in
C, agntnunndnam.
The RV. version (see Aufrecht's 2d edition, ii.682) accents aniUrd,
reads -sdna dhin b, and, in c, agntdagdhdndm agntmulhanatn.
The translation implies
the emendation amilrds instead of ainitrds, 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 ^ snakes with their heads cut off can merely move about, but not
do anything in particular.
;
3.
Fasten thou, as
fallow-deer; let the
bull,
them make the fear of the

away; let the cow hasten hither
the skin upon
enemy hasten
(es)
to us.
The
is very obscure.
One is tempted to combine vrsdjinam into one
The comm. makes harinasya (= krsnamrgasya) depend on ajlnam, which
cannot well be right, though it may be questioned whether, as dependent on bJdyain, it
sense of a
word.
is subjective or objective genitive.*

He explains the "skin" as used for somamanivestana; and the "cow " (d) as the enemy's wealth, in cows and the like. The combination of tipa esatu into iipesatu 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).
[_In a marginal note,
W. compares
mitra-turya,
v. 20.
7.
BOOK
68-
vi.
To accompany the
68.
[Atkarvan
(f).
VI.
mantroktadevatyam
1.
332
act of shaving.
purovirdd atiâkvarigarbhd
jagatl ;
4-p.
2.
anustubh
J. atijagatigarbhi tristubh?[
Found
also in Paipp. xix. (in the verse-order
Sutras, as noted under the several verses.
3, 14,
is
Knauer's Index,
(cf. also
p. 148, s.v.
used by Kau^., as was to be expected,
addressed to the vessel of water used,

vs. 3 the
Ludwig,
p.
430
i.
come with
Savitar here hath
1.
Griffith,
and
MP.
in part in various
ii.
I.
1-3
usnena, p. 146, and
MGS.
and
Grhya21.2,
i.
The hymn
p. 154). J
godana ceremony (53. 1 7-20), vs. being

accompanying the wetting of the youth, and
Further, in the upanayana, at the beginning
i
(55. 2), with the directions "
ceremony
Translated
2),
in the
vs. 2
parting and cutting of the hair.
of the whole
i, 3,
LFurther, in
do as directed
in the text " etc.
282.
razor; come,
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
'
by identifying the participants
AGS.
MB. 6.
without variation, in
GGS.
ii.
9. 10, II,
in b, iiayav
under Prat.
k 472,
udakena
ii.
21,
may be
ehi,
24;
nurse
Ppp's version of
17. 7)
has
a, b,
man
of
The second pada
and -kenai 'dki
a,
is
given,
and second are found
first
{cikits) [it], in
0,
is
let
the waters wet
order to length of
in
Ppp. has,
in b.
with splendor;
[it]
to sight.
life,
PGS.
knowing Savitar shaved
razor the
in
kine,
(ii.
1.6) has
a.
[the head] of king
Varuna, therewith, ye priests (brahman), shave
be he rich
AGS.
dharayatti prajapatih punah-ptinah suvaptave.
reading keqan for p/ia(ru, and varcase for -sa
With what
3.
1.6; the
adite keqan vapa, parallel to our
Soma,
sought to be given to the operation
and omits undantii in c. The combination vaya nd- is quoted

|_Hillebrandt, Ved. MythoL,
35 -keni" 'hi, under iii. 38, 66.
Let Aditi shave the beard;
2.
ii.
with agat in
2,
I,
is
with various divinities.
consulted.
let Prajapati
(i.
iii.
it
17.6 and PGS.
i.
i.
Dignity
lather.'
in
in
[it]
now
of this
horses, in progeny.
Ppp. reads, ford, a^yainodiyur ayam astu virah.

but add
AGS.
(i.
17. 10)
and PGS.
(ii. i.
ayitsman jaradastir yatha
1)
have our
a, b,
TB.
17') also has the verse, differing only in d: urji'mdth rayya vdrcasS. sdni
(ii. 7.
c without
srjatha ; and with this
variant,
HGS.
(ii.
6.
as
d,
10) agrees throughout.
The QGS.
version
'sat.
|_i.
28J
yena 'vapat savild (ma^rv agre ksurena rdjno varunasya vidvan:

yena dhata brhaspatir indrasya ca 'vapac chirah : tena brahtnatio vapate 'dam adyd
differs
throughout
"yusiiian dtrghdyur ay am astu vlrah (agreeing at the end with Ppp.).
MB.
(i.
6. 7)
vayor indrasya ca 'vapat : tena te vapdmi

brahmaitdjlvatavejtvandyadlrghdyiistvaya varcase. The verse (10 + 1 1 11+12 = 44)
contains no a/yaâ/f element. [_Ppp. combines asyd '(yamodtyur; and R. notes that c, d
lias
still
other text
yena
pilsa brhaspater
appears in Ppp.
ii.J
69.
[Atharvan {?varcasidmo yafaskdmaf
Verses
like the first
For glory
ca).
etc.
bdrhaspatyam utd "(vinam.
two are found in Paipp., in two different books
but perhaps correspond rather to the
nearly equivalent verses
dnustubham.']
(i in
ix.
ii.,
2 in xix.),
1.18, 19.
It
is
333
-vi.
VI.
^0
employed by Kaug. (lo. 24) at the end of the medhdjanana ceremony, with iii. 16 and
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
ix. 1,
the ceremony on beginning Vedic study, with
13. l); further, in
vi.
38, 39, 58
and others
(39- iS)i 3"d vs. 3 in the savayajTias (68. 7), as expiation for an error in the ceremonial.
In Vait., in the sautrdmant (30. 13), the hymn accompanies, with vi. 19 and
ix.
the pouring out of the surd.
8,
Translated
What
1.
Ludwig,
glory
Griffith,
in the
[is]
i.
283.
mountain, in the aragdrdtas,
when poured
in strong-drink
in
240
p.
honey
out, [what]
in gold, in kine,
in sweet-drink, [be] that
me.
The
first
verse corresponds nearly to
and with
half,
obscure, and the word
2.
that
or, as
'
shouts
verse
is
3.
In
Gram.
cf.
brilliant
me
our aragard/a's are
The comm.
23 1
'
'
go
'
anoint
wholly
is
in
two
spoke(ar(?)-swallowers(âra),'
i.e.
(ga) at the
me
'
explains
enemy
'
{ara
it
= art)
with the honey of bees,
words among the people.

with the difference of a single
ix. i. 19,
The comm.
in
(rata) of soldiers that
found below as
tlm for bhdrgasv-).
anktain
'
but the latter has a quite different
What
{ata)
ye A^vins, lords of beauty
may speak
The
below
most probably a corruption.
is
ways: as kings that 'go'
alternative
chariots
ix. 1. 18,
Ppp. precisely agrees.
it
reads
dvaddmi
in d.
LSPP. gives
word (vdrcasva-
the fuller spelling
a.
[be] splendor, also glory, also the fatness {pdyas) that belongs to
the offering
let
Prajapati
fix (driih)
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 TS2.d.\ng paramestht for tdii 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.
;
To attach a cow
70.
'yKdhkdyana. dghnyam.
Not found in Paipp.

ment between cow and
Translated
r.
Used by Kau^.
to her calf.
jagatam.'\
producing mutual attach-
(41. 18) in a rite for
calf.
Grill, 65,
165
Griffith,
i.
283
As flesh, as strong-drink, as dice on the gambling-board; as of a

man the mind is fastened (ni-han) on a woman -so let thy mind,
lustful
inviolable one {aghnyd), be fastened on thy calf.
The
2.
verses are six-padayag-a/f
As the elephant
man etc. etc.
(6x8 = 48).
|_The stanza
wrongly numbered.J
is
strains foot with foot of the she-elephant
as of a
lustful
The obscure
conjectures
udyuj^ as
'
first line is
with intention rendered obscurely
the Petersburg Lexicon
hastens after, step with step,' which then Grill follows.

The comm. takes
unnamayati, " bends up, for love {premnd), her foot with his foot."
BOOK
70-
vi.
felly
as of a lustful
The
line is
first
between the
as
man
LSee
etc. etc.
again obscure, both in
its
and
internal relations
p. xcii.J
in its relation to the
BR. define upadhi as 'the part of the wheel

i a, b).
and nave,' but this ought to be aras the spokes the comm. explains
bound together by the felly, that is the binder together of the spokes
felly
the circle,
'
334
resembling
refrain (in this
it
VI.
the felly {pradht), as the rim (tipadhi), as the nave upon the
As
3.
'
<
(iietnisambaddhah aranam sambandhako valayali)
' :
a sort of rim inside the
i.e.
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.
'
'
dgneyam
[Brahman.
Found
also in Paipp.
and
see
3,
Used by Kaug.
p. 77. J
jdgatyam
j. vdifvadevT.
(in the verse-order
ii.
|_For Yajus versions of vss.
Katha-hss.,
harm from improper
Against
71.
v.
i, 3,
(45. 17), with
and
2),
Schroeder's
food.
:
j. tristubhl]
vs.
a second time in xx.
Zwei Hss.,
p. 16,
and Tiibinger
29, vii. 67, etc., in a rite (following
iii.
ill effects from acceptance of gifts and the

upanayana, accompanying an offering by the pupil from the
the va(aâ>iiana), explained as for obviating

like
also (57. 29), in the
And Vait.
food obtained by begging.
(4. 16)
has
it
parvan
in the
sacrifice, as the priest
eats his portion.
Translated Ludwig, p. 433 Grill, 66, 165

See also Bergaigne-Henry, Manuel, p. 152.
:
What
1.
food of various
form
Griffith,
i.
284
eat oftentimes
horse, also cow, she-goat, sheep, just whatsoever
Agni the
Ppp. has,
a, b, c
yam
as
in c,
a, b,
kim
cit,
and
d of a verse of
for d, a.
five
anrndm
it
2.
26
d.
Whatever, offered
Fathers, assented to by
were excited
at
gold,
have
let
padas
t.
in
viqvdd agadam k. T A. (ii. 6. 2 ^) has padas

b it inserts vasas (Ppp. vdusu) before hiran'
after b it inserts ydd devaudm aikst/sy ago

-jagrdhdm ; and it ends with agnir ma tdsmdd
The comm. (unless it is a misprint) reads jagraha in c. The last
The first two vss. are mixed jagaii and tristubh.
contracts -jagrdhd
krtiotu.
is x. 9.
accepted
(bahiidhd)
that well-offered.
and omits (not Ppp.) d^vam after
dsti; in c
pada
make
offerer {hotar)
let
'hdm
[or]
it;
into
unoffered, hath
human
Agni the
come
to me, given
beings {mafiusyd), what

offerer
make
my mind
by the
is
as
it
that well-offered.
The comm. reads rdrajUu in c, but explains it as an indicative. The mss. are divided
between manusyaVi (which both editions give) and -yaih 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 overlooked a part of R's note, which (if I understand him) means that our vs. 2 continues
in Ppp. thus
(b) yasmdd anna manaso 'drdrajliiii, (c, a corruption of TA's c given
under vs. i above) yad devdndm caksusdkaqtnd, (d) 'gnis etc.
:
3.
What
food
I eat
unrighteously,
give [or] not intending to give

let [it]
gods, and promise, intending to

of the great Vai9vanara
be propitious honeyed food for me.
TA. (11.6.2") has

under
by the greatness
vs. 1).
the first half-verse, adding the same three padas as above (see
For the doubtful samgrnami it reads vd karisydn, and Ppp. has the
335
same,
omitting
also
repeated as
Dag. Kar.
9.
b,
cites (to
substitutes for 3
C,
VI.
-vi.
The second pada is

samgrndmi by pratijandmi.
(perhaps by accident) ddasyan.
The comm.
below.
renders
Kaug. 57.29: see the note to that rule) the three verses
d our 53.2 c, d, vai(vdnaro no ad-, etc.
For
72.
virile
fepo'rkadcvatyam.
[AtAarvdngiras.
Found
BOOK
but
i.jagati; j. bhurij.'\
Used by Kau^. (40. 16, 17) in a rite for sexual

The srâ-thread spoken of in 6 may find its explanation in the
reported by
Roxburgh {Flora
vigor, with
peculiarity
"A
31):
The
in full,
also in Paipp. xx.
ii.
nearly
power.
dnustubham
an amulet.
Iiidica,
73
fine sort of silky flax is in
some parts
prepared from the bark of the young shoots."

Translated:
As
1.
Griffith,
i.
474.
Cf. iv.4; vi. loi.
the black snake spreads himself at pleasure, making wondrous
forms {vdpus), by the Asura's magic (mayd), so
member
thy
altogether correspondent
The comm.
He
medicinal use
'
reads siias instead of asitds in
takes arka as 'an amulet of arâ-tree
of like going
2.
As
is
the
What
a,
'
and explains
it
as
'
man
that
is
bound.'
{Calotropis gigantea, of which various
made). In d he reads saih samagain and paraphrases the latter with

{sanidnagamand). The Petersburg Lexicon conjectures for sdtitsamaka
is
'
The
'joined to one another.'
as
let this arid suddenly make

sdmsamaka), limb with limb.
[^
verse
is
mixed tristubh znAjagati.
the member of the tayadara

member of the pdrasvant, so
is
made
big by the wind
great let thy
as great
member grow.
l\\c parasvant is is unknown (Pet. Lex. "perhaps the wild ass"); the
more obscure, being mentioned only here. The comm. reads tdyodaram,
and defines the tayodara as 'a kind of animal '; the bha of sthitlabha he takes as repre-
creature
tayadara
is
yet
senting a verbal root
As much
3.
sthdulyena bhdsamdnam.
of a limb as
and that of the ass

let
thy
that of the pdrasvant, that of the elephant,
member grow.
The comm. reads and

words
is
as great as of the vigorous (vajin) horse, so great
ydvad anglnatn
explains
at the beginning as
the metrical irregularity, as well as the anomalousness of the
and compound, suggest emendation

Ved. Siud.,
i.
The seventh anuvdka, having

tliis
effect
73.
\Atharvan.
Found
ydvad dngam (angam = pasas).
sdmmanasyam.
hymns and 34
verses, ends here
To assure supremacy.
mantroktandnddevatyam.
also in Paipp. xix. (with the verse-order 1,3, 2).
and the following hymn, with others
Translated:
Griffith,
i.
284
(8.
trdistubhatn
Illoomfield, 135,494.
i,
^. bhurij.^
This hymn with
2, vi.
93,
it
by the schol.
60. 7J by itself
also,
vii.
iii.
gana; and
23) or the vdstu
sdmmanasydni;
3 |_so comm.: not
(12. 5), to the
mantras; and vs.

ceremony of entering a new house.
(note to 19. I), to the pttstika
and the mss.
catasrbhir adhikas tu saptamah sydt.
reckoned by Kauq. to the vdstospaiydni
(23. 6) in the
[_Cf. Pischel,
83, with reference to the ass.
quote the old Anukr. to
xii. I, is
to
two independent
word as a derivative
BOOK
73-
vi.
THE ATHARVA-VEDA-SAIdHITA.
VI.
336
Let Varuna come here, Soma, Agni let Brihaspati with the Vasus
come here come ye together, [his] fellows, all of you, like-minded, unto
1.
the fortune of this stern corrector {tigrd

Ppp. reads abhi- instead of upaexplains cettr as " one
who
in
cettr).
and has
c,
and what is not to be done " in this word

one who notes and visits or requites.'
cit
seems
The comm.
end sujdtas.
at the
properly understands the distinction of what
to
is
be done
to take the value of ci or cay
'
The vehemence
2.
[gtisma) that
that
has entered into your mind

in
me,
within your hearts, the design that
is
I
frustrate with the oblation, the
Intended to restrain intending emigrants, apparently; as also
and both editions with them, read tan
beginning of
at the
Only one ms. (our Bp.^) has srivaydmi,
product, chrtv-; but
SPP.
vs. 3.
although
c,
comm.
ably an error for idm, referring to akiitim, as the

stands.
ghee
[my] fellows, be your satisfaction {ramdti).

All the mss.,
and under-
correctly reads
the rest ^riv-, or
all
unquestion-
it is
quite unaccountably (against the sense,
phonetic
its
and against the use
of -^siv, which has no causative conjugation quotable before the Lalita-Vistara) adopts
slvaydmi from the comm. { = parasparasambaddhan karonti): Ppp. has ^revayd}>tijand in d (as in i d) sujatds. The Anukr. should have noted the verse as nicrt. l_Read
yd vd 'sti in a ?J
3.
Be ye
less for
you
just here
go not away from us
in the distance
aloud after you

Ppp. has,
in a, e 'ha
omitting vas; in
c, it
me,
in
md
ydta
reads 'yam
Found
'pa, at the
ahvan
Translated:
1.
(as above.)
hymn and
Griffith,
Together
let
i.
icsi
beginning
johavltu;
path-
it
in d,
rectifies the
it
meter of b by
again has sujdtas.
For harmony.
dnustubham
3. tristubh, trindmadevatyi.'\
i,
3).
Reckoned by Kaug. (12.5),
your bodies be mixed

;
[it]
others, to the sdtnmanasydni.
285
together your courses
make
the lord of the dwelling {vdstu) call
also in Paipp. xix. (in the verse-order 2,
with the preceding
Piishan
[my] fellows, be your satisfaction.
74.
\Atharvan.
let
let
{pre),
together your minds,
together hath this Brahmanaspati, together hath
Bhaga made you come.

Ppp. has, for
d,
somah sam spargaydtu mam.
The comm.
renders
samprcyantdm by
paraspardnurdgena satksrjyantdm.
2.
also
Concurrence of the mind for you, also concurrence of the heart,

what of Bhaga is wearied {grdntd)
therewith I make you concur.
Ppp. has,
in d,
sam jnapaydti mdm.
It is
one of the most peculiar and unaccount-
able of the occasional peculiarities of the /aa'a-text that in d
it reads sdmojfiapaydmi,
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.*
Qrantdm in c seems an impossible reading, but even Ppp. gives nothing else.
The comm. explains it as toil-born
'
337
BOOK
VI.
-vi.
75
(j;ramajanitam tapah). Emendation to qantam tranquillized,' i.e. tranquilwould be very easy, and tolerably satisfactory. * |_ Whitney's collation certainly
notes also D.Kp. as reading sdm -.jhapayami ; probably his eye rested on the samojnd-
penance
'
'
lity,
panam
of b (which in his collation-book stands just above the sdmojiiapaySmi of d),
when he wrote
the above statement.
suspect that the avagraha of
sdmynapayami
has blundered in from the samajhdpanam of a and b by a similar mistake of the scribes.
J
|_Cf. \>Cie. pada reading lipaoêkima at vi. 114. 2.
J
As
3.
the Adityas, severe {ugrd), not bearing enmity, united with the
Vasus, with the Maruts,
so,
three-named one, not bearing enmity, do
thou make these people here like-minded.
-yamanam imam janS

makes ahrn- adjunct of the
object rather than of the subject in the sentence our text desiderates dhrnlyamanan.
The verse is found also in TS. (ii. 1. 1 r3), which has, in b, marudbht rudrah (our reading seems a corruption of this) samdjanata 'bhi ; and, in c, d, -yatiidnd viqve devah
sdmanaso bhavantu. A god trinaman appears to be met with only in this verse the
one meant is probably Agni, as conjectured by BR., and also explained by ihe comm.
Ppp. reads, in
a,
vasavas instead of vasubhis, and,
sathmanasam krnu tvam, which
in
better in so far as
is
c, d,
it
75.
\Kabandha (sapatnaksayakdmah).
Found
Ap.
(iii.
a rival.
eject
also in Paipp. xix. (with the verse-order
dnustubham
dindram.
2);
I, 3,
and
in
TB.
(iii.
3. 6-p.jagati^
3.
13-4)
and
(_TB. and Ap. agree with Paipp. in the verse-order and several other
14. 2).
Used by Kauq.
points.J
To
mantroktadevatyam
and again similarly (48. 29-31),
(47. 10) in a rite of sorcery;
with strewing of darbha grass.
Translated: Ludwig,
I
1.
thrust yon
p.
man
oblation of ejectment
One
Grill, 22,
Griffith,
i.
out of home, the rival
285
in
who
fights [us], with the
Indra hath demolished him.

2,
above [_and note
Ppp., also TB.Ap., have nirb- at the beginning of c
d (the two agree
every point through the hymn).
to 32.
2J)
and TB. Ap. have enam
LPpp. paracart, as at 66.
2.
Let Indra, Vritra-slayer, thrust him to the most distant distance,
2.
whence he
shall not
Ppp.TB.Ap. read tva
come
for
back, through constant years (sdma).
tdm
has, for b, indro devo aciklpat;
in a,
all
and TB.Ap. nayatu
come
let
for
three have -yasi at end of
Let him go [beyond] three distances
3.
peoples;
not
165
of our mss. (O.) reads at the end also here (cf. 66.
-<;arait.
in
373
let
him go beyond the three shining
nudatu
in b,
while Ppp.
c.
him go beyond the five

spaces, whence he shall
back, through constant years, so long as the sun shall be in
the sky.
TB.Ap. have three times ihi, and they omit padas d, e RV. (viii. 32.
them in padas a, b. Ppp. reads anu for ati at end of b, and has, for
The /ai/a-text
corrupt iha ca tva tu rocana; it omits d, e, like the other texts.
Instead of //,
22
C,
a,
the
b) agrees with
reads rocana (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 rocanah.
BOOK
75-
vi.
The mark
VI.
338
is not in the mss.; it was heedand the accent of mvaiibhyas is mis-
of punctuation added after d in our edition
lessly introduced in
going through the press
printed.
For a ksatriya's security from death.
76.
\Kahandha.
Found
caturrcam.
Used by Kau^.
also in Paipp. xix.
dnustubham
sdthtapandgneyam.
(50.4), with
i.
j. kakummati.'\
26, 27
and
vi. 3,
by one
desirous of success in conquest, and for other like purposes.
Translated
1.
[him]
Ludwig,
They who
459
p.
Griffith,
about him,
sit
i.
286.
who
on
pile
[fuel] in
order to beholding
Agni, fully kindled, with his tongues arise out of [their]
let
heart.
The
somewhat
comm. very
demons and the
sense
obscure.
is
In
cdksase probably 'that he
b,
spicuous'; the
strangely renders
" they " as
like.
in
it
may become
'for injury' {hinsdydi)
con-
and regards the
Ppp. begins j/^wif 'da?h par-, and elides the a of agiiir
c.
2.
in
Of the heating
(i
order to length of
Ppp. reads, for
c, d,
life
smoke
(addlidti) sees the
Agni
sdthtapand)
(dyus)
out
of
take hold of the track
{} padd),
whose mouth the soothsayer
arising.
dhdiur yasya pa^yata
mama dyanta^ qritah, corrupt. The comm.
explains /(7</a as either 'place' (sikdna) or 'sound' (jâbdd).

3.
He who knoweth
the fuel of him, piled on by the ksatriya
he
setteth not the foot i^padd) in detriment unto death.

Ppp. elides the
abhihvdra
4.
is
They
'
initial
a of asya
in a,
and begins
md
vihvare.
To
the
comm.,
a roundabout crooked cause of meeting death.'
down
name of
that go about {parydyin) do not slay him, he goes not
to the dead {} sannd)
the
Agni unto length
life.
of
ksatriya who, knowing, takes the
Ppp. has, in b, evam ior ava; and, in c, vifvd for vidvdn. The comm. understands
sanndn as '(the enemies) even when in his neighborhood'; Ludwig, 'die [im Hinterhalt?] gelagerten': cf. TB. ii.4.7" sannan via 'va gdta.
|_A supplementary note from Roth says that Ppp. has, inserted just before iv. 9. 7 of
the Vulgate, the following: tidi 'nam ghnantu parydyano na manvdm iva gacchati:
jane mana pramiyate yas tvdm bibharty dhjana (cf. iv. 9. 5 d).J
77.
For recovery and retention of what

\Kabandha.
jdtavedasam.
is lost.
dnustubham.']
Found also in Paipp. xix. The comm. regards this hymn, and not vi. 44 (which has
same prattka^, as intended in Kauij. 36. 5, in a rite concerning women (the prevention of a woman's escape, etc., comm.).
the
Translated: Ludwig,
p.
468;
Griffith,
i.286; Bloomfield, 106, 496.
339
The heaven hath
1.
hath stood
stood
The
half-verse
first
is
the earth hath stood
is
different in
in their station.
i a, b,
above the second
and partly illegible tistha
44.
c, d,
O woman'
inserts 'thee,
nearly
is
The comm.
can be read.
iine
vii.
unchanged pada-rea.diag atisthipam.
asthuh
and regards aqvan as an
in d,
|_Most of
Prat.
SPP's
Jatavedas, cause to turn in
thy turners this way a thousand

Ppp. has, for
ing action to be
woman who
d,
raylm a krdhi.
c,
d.
The
be thy turners hither a hundred,
tabhir enath ni vartaya, thus defining the object of
some male person or
ib.
in b.
with them get for us again.
thing.
has escaped or wants to escape.
C are found in
all
this recover-
The comm. interprets it all through as a

RV. x. 19 is aimed at Icine. Padas b and
xii.8, which also ends with pi'mar no nastdm a krdhi piinar no

Santi would be a better reading in b.
VS.
For matrimonial happiness.
78.
\Atharvan.
Found
96 pre-
he who hath attained the coming

is herdsman, on him I call.
The first half-verse is nearly RV. x. 19.5 a, b, and the second exactly
RV. reads vydyanam for parayanam in a, and parayanam for nyayanam
comm. appears to read nyayanam.
iv.
authorities have
he who
the turning hither, the turning in
3.
below.
d,
c,
samhitd.^
He who hath attained the going away,
2.
in,
in
96.
sthamatin a(vd 'ransata
incomplete comparison: 'as they bind vicious horses with ropes'!

scribes the
have
78
world
this living
all
-vi.
VI.
on their base {dsthdna) the mountains have stood
made the horses stand

Hut Ppp.
BOOK
/, 2.
cdndramasydu ;
also in Paipp. xix. [_and at
MP.
i-j. anustubh.']
3. tvdstrl.
i.8.6(
loj.
7,
Employed by Kaug. 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, /nd. S/ud. v.2j8;

i.
287
Bloomfield, 96, 498
Ludwig,
also, as part of the
p.
371;
Grill,
MP. hymn, by
57,
166;
Griffith,
Winternitz, Hochzeits-
rituell, p. 73.
1.
By
this actual
Q bhutd)
oblation let this
the wife that they have brought to him,

to her
by essence
let
man be
filled
up again;
him grow superior {abhi-vrdk)
{rdsa).
Ppp. has bhutasya for bhutena
in a,
and inverts
tlie
order of words in
acutely suggests bhutyena in a, 'for prosperity (M??//),' and the
b.
Grill
comm. paraphrases
it
Abhi in d, and in 2 a, b, seems to have a

meaning like that which it has in abhi-bhti. The comm. makes no difficulty of rendering the neuter vardhatam as if it were causative.
Ppp. takes away the difficulty of the
expression in this verse by the very different reading jayam yam asmd 'vidarit sd
with samrddhikarena 'prosperity-malting.'
rasend 'bhi vardhatam.

2.
Let him grow superior to [her] by fatness (pdyas),
superior to [her] by royalty
these two be unexhausted.
by wealth
let
him grow
of thousand-fold splendor let
BOOK
78-
vi.
Ppp. has,
VI.
prajaya instead of payasa. The accent stam

all but one |_or twoj of SPP's.
in a,
is
340
read by
but one
all
(O.) of our mss. and by
Tvashtar generated the wife, Tvashtar [generated] thee as husband
3.
for her
Tvashtar make for you two a thousand life-times {dyus), a
let
long life-time.
LPpp. adds dadhau
mam
in d,
patim
after
which
in b,
[_"
Verse"
c,
sahasra ay-; and,
For abundance at home.
79.
\Atharvan. samsphdnadevatyam.
3
prose.J
is
hymn
uses the
better; has, in
is
vam.\
for
Found
gdyatram :
j. 3-p. prdjdpatyd jagati^
also in Paipp. xix.
and
in
TS.
iii.
3.82-3.
Kau^.
7J for prosperity (for fatness in grain, comm.), and it is

i) to tht pus/ika mantras.
Vait. (31.4) has it in the saitra, on
in a rite L21.
reckoned (note
to 19.
the ekastaka day, with offerings to the two deities mentioned.
Translated:
Griffith,
i.
288
Let the lord of the cloud
1.
unequalledness
[grant]
For the obscure dsamaii

ness,'
which TS. has
in the
(.'')
in
c,
(tidbhas) here, the fattener, protect us,
our houses.
in
the minor Pet. Lex. conjectures Asamarti
grhanam dsamartyai bahdvo no grha asan

as
'
for second half
absence of division (^paricchedd) * of the grain lying
Most
in
the
comm.
explains
our storehouses
'
Ppp.
it
is
TS. further has ndbhasd purds

nah after
defaced, but appears to have read something different.

for -saspdtis in a.
unharmed-
'
corresponding pada, making an anustubh of the verse, with
of our samhitd mss. (except E.H.s.m.O.) read
grhisu ; SPP. reports nothing of the kind from his authorities. The comm. regards
Agni as intended by the " fattener." *\\ think the comm. intends rather 'absence of
determination or measure': i.e. "may the grain be abundant beyond measure."J
Do
2.
TS.
ning
lord of the cloud, maintain for us sustenance {Urj) in
good {vdsu) come.
let prosperity, let
prefixes sd at the beginning,
off into
3.
thou,
our houses
an entirely different
and has,
close.
urjam no dhehi bhadrdyd, then

regards Vayu as addressed.
for b,
O divine fattener, thou art master of thousand-fold prosperity
upon us
of that
run-
The comm.
assign to us of that
of that
bestow
from thee may we be sharers.
it omits tasya no rasva, and has

bhakslmahi for bhaktivdnsah sydma. TS. has sahasrap-, and, after the division-mark,
sd no rSsva yyanim etc. (an entirely different close). The last part of the verse is
In the
found
in
first
K.
clause, Ppp. corrupts to sahasrapoîse ;
v. 4,
which reads
at the
end bhaktivdno bhuydsma ; and TB.
the last phrase with \tdsyds te\ bhaksivatiah
or anomalous.
The
verse, according to the
Found
comm.,
cdndramasam.
dnustubham
i.
also in Paipp. xix. (with the verse-order
Kau9. and Vait.
is
ing
who
rite for
one
is
iii.
7.57 has
set of variants, all irregular
addressed to the sun.
The heavenly dog and the kalakanjds.
80.
\Atharvan.
sydma a curious
obscure and indefinite

is
paksahata
('
bhurij
i, 3,
; ^.
2).
the former applies
wounded
in the side
'
prastdrapankti^
The
use of the
hymn
in
only (31. 18) in a healLBl. suggests hemiplagia
it
341
The coram, reads
or paralysis.J
in the
troktarh caiikramaya of BI's ed.)
-vi. 8l
VI.
Kaug. text angam maniroktamrttikaya for 7nan-
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, SBE. xlii. 13, 500.
Bloomfield identifies
:
the two " heavenly dogs " spoken of in various places with the dogs of
Yama, and
1.
He
flies
through the atmosphere, looking down upon
what the greatness is

pay worship to thee.
The
Sarama and
of
ultimately with the sun and moon.
first
half-verse
of bhiita in b
it is
RV.
is
b, c,
136.4
x.
part of the
very different version of
all
existences
of the heavenly dog, with that oblation
hymn
svar
a, b,
which
would we
by reading rupa instead

muni. Ppp. has a
sa no divyasyai 'dam mahas
differs only
that extols the powers of the

bhiita vyacacalat
tasma etena havisa juhomi.

2.
all
The
them
three kdlakdnjds that are set {gritd) in the sky like gods
called on for aid, for this
man's unharmedness.
comm. quotes from TB.
In explaining this verse, the
Asuras named kalakdnjd, whose
efforts to
(i.
1.24-6) the legend of the
reach heaven Indra thwarted by a
who became the heavenly dogs

loi,
l if.).
The different numbers
except in the case of two of them,
legend
is
found in MS.
i.6.
(p.
trick,
a corresponding
in
1.
our hymn, as
regards both dog and kdlakd/ijas, are important, and suggest naturally the dog of our
sky (Canis major or Sirius: so Zimmer,

pointing directly toward
3.
In the waters
|_for c,
also in a
mantroktadevatyam uld " dityam.
///
no divy-
as in vs.
etc.,
i.
dnustubham\
Applied by Kaug. (35. ii) in a rite for conception of a

mantroktam badhndti; and the schol. (note to 35. 26) quotes
women's rite.
Weber, Ind. Stud. v. 239 Ludwig,
Translated
I.
refrain, sa
also in Paipp. xix.
male, with the direction
96, 501.
own
its
of the heavenly dog,
For successful pregnancy: with an amulet.
\Tvastar.
it
dj again
is
to thee.
regards the verse as addressed to Agni.
81.
Found
what the greatness
we pay worship
with that oblation would

Ppp. substitutes
353) and the three stars of Orion's belt,

not notice the deficiency of a syllable in a.
thy birth, in heaven thy station, within the ocean
[is]
thy greatness, on the earth
The comm.
p.
The Anukr. does
it.
Thou
477
Griffith,
i.
289
Bloomfield,
thou boldest (jam) the two hands, thou drivest
art a holder,
away the demons.
p.
Seizing (grali) progeny and riches, this hath
become
a hand-clasp {parihastd).
In Ppp., the a of abkut in d
stands Agî to be addressed
is
elided.
in a, b.
The comm.
reads
krnvanas
in c;
he under-
vi.
BOOK
8l-
2.
VI.
womb,
hand-clasp, hold apart the
embryo;
thou sign
come, thou comer
{}
342
placing of the
in order to
maryddd), put in a son; him do thou
make
to
dgamd).
{}
The obscure words maryada and dgamd are apparently epithets of the parihasta
the comm. understands the |_firstj of the woman
maryada = inatya + a-da taken
possession of by men' [_and he takes agame 7i& = agamane sali 'when sexual approach
takes place,' which would be acceptable if it did not wholly disregard the accentj.
One
might conjecture maryadas 'giver of a male.' Ppp. has at end gainah.
'
The
3.
hand-clasp that
Aditi wore
[when]
Ppp. reads suvat
For Aditi desiring a son, compare
in d.
\Bhaga (jdydkdmah).
dindram.
Used by Kaug.
also in Paipp. xix.
may
give birth to a son."
xi. i. i.
To obtain a wife.
82.
Found
son
desiring a
may
Tvashtar bind that on for her, saying "that she
(59.
dnuslubham.^
1), in
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;
i.
289
take the
name
the Vritra-slayer
The
at
of the arriving, the arrived, the
coming one 5 Indra
win {van), him of the Vasus, of a hundred-fold power.
van with a
construction of
genitive
apparently elsewhere unknown, and
is
is
makes the correctness

vanve very doubtful. Ppp. also combines agachatd "gatasya in a. The comm. reads
the end âiakraio, vocative; he apparently takes dyatds in b as aya/as, irovnyam
Ppp- has instead rdjno
of doubtful sense.
of
Griffith,
'
of the king,' which
(jtiyaio 'ha/n') |_or, alternatively, with indrasya\.
By what
2.
Bhaga
that,
In
said to me, do thou bring a wife.
aqvlno "hdtus
b,
pada-text has no
The
3.
that,
road the A9vins carried Surya, daughter of Savitar, by
a.
is
perhaps better to be taken apart to a^vind
[_Ci.
Bergaigne,
jRe/.
VM.,
ii.
might
(gdct-),
is
assign thou a wife to
Ppp. retains the a of ankuqas, and has| for
d,
d-iiltdfus,
but the
486-7.
good-giving, great, golden hook that
lord of
thine,
me who
tvam dhehi
Indra
with
seek a wife.
â/akrato.
The comm.
reads, in a, vasudhdnas.
The
hymns and 31 verses, ends with

ekatrinqakam astamath vadanti.
eighth anuvdka, containing 10
old Anukr. says
83.
\Ângiras.
caturrcavi.
To remove
mantroktadevatyam.
this
hymn;
the
apacits.
dnustubham:
4. j-av. 2-p.
nicrd drey anustubh.'\
(vs. 4) prose. J
Found also in Paipp. i. (but without the added vs. 4). Kauq.
employs it in a healing rite, with vii. 76 (against gandamdld, schol., comm.)
d and 4 are specified in the sequel of the rite (31. 20, 21) the comm. treats
LPart
(31. 16)
vss. 3
vs.
c,
4 as beginning of
unknown
hymn 84
origin (ajftdtdrits
it is applied by Kaug.
catuspdd ganda, comm.).
;
in the treatment of a sore of
343
Translated: Ludwig,
AJP.
1887), or
1.
xi.
the
let
was Bloomfield
apacU
is
i.
xiii.,
moon
from
xlii.
(= PAOS.,
its
84
Oct.
17, 503.
nest
the sun
let
shine you away.
(in the article referred to
The comm.
a pustule or sore.
-vi.
VI.
ccxviii
p.
290; Bloomfield, again, SHE.
apacits, fly forth, like a bird (suparnd)
make remedy
It
324;
JAOS.
500; Bloomfield,
p.
Griffith,
above) who
first
maintained that the
directly identifies the apacits with the ganiia-
malas, "scrofulous swellings of the glands of the neck" (BR.), and explains
all
the
His etymology of the word under

this verse is 'gathered offward by reason of defect' {dosavaqdd apak clyamandh), and
he describes them as beginning from the throat [and] proceeding downward {galad
arabhya adhastdt prasrtah). The accent of krtidtu in c is the usual antithetical one;
processes implied in the
hymn
as referring to such.
'
'
SPP. makes a wholly unnecessary and very venturesome suggestion

2.
have
One
two red
taken the name; go ye away, not slaying [our] men.
spotted, one whitish {g/Ml), one black,
[is]
The comm.
3.
to explain
it.
of
all
explains eni as isadraklami^ragveta.
Barren
shall the apactt,
daughter of the black one,
from here;
boil {gldil) shall fly forth
it
shall disappear
fly
forth
the
from the neck
(J gahmtds).
The
translation here given of
It
might
2&
gaduH
cont.2i\n
-f
galuntds
is
the purest conjecture, as
oi gala (our
W.O.D. read galantds),
gadu 'excrescence on
the throat'; indeed, the
some form
a corruption of
^ tas
.'
He
4.
as
74.
vii.
make
word were
comm. etymologizes
'
thereby
it
it
Ppp. has
For rdmd-
dries wholly up.'
i.
Partake {vi) of [thine]
now
the
understands na gisyati as two independent words.
sakalaih tena (udhyali (or gusyati), perhaps

yanl, compare
if
with ablative-suffix (as.
own
oblation, enjoying with the
mind
hail
oblation with the mind.
This verse, which breaks the uniformity of the book, is evidently an intrusion, and
rest of the hymn, although it is acknowledged by
has no apparent connection with the
The latter curiously mixes it up with vs. i of the next hymn,

b as one verse, and reckoning 84. i c, d and 2 as the following
[An arcy amistubk would seem
verse, thus [making 83 a trca and 84 a caturrca\.
to be 24 syllables.J
both Anukr. and comm.
reckoning
it
with 84.
a,
For release from perdition.
84.
\Ahgiras. eaturrcam.
ndirrtam.
4.
This
hymn
is
not found in Paipp.
rite for welfare.
in 31. 21
rite in l\\t
The comm.
Thou
in
p.
bhurigjagatl ;
Kaug. applies
hymn.
this also the
444
j-p.drcl brhati
i.
j, ^.jagati
(52. 3), with vi. 63
it
this,
but regards the
In Vait. (38. i)
comm.
Griffith,
2.
trJstubh.']
takes no notice of
see under the preceding
purusamedha
Translated: Ludwig,
I.
i.
bhurik
it is
and 121,
hymn
found used in a healing
overlooks.
291.
whose terrible mouth I make oblation, in order

bound ones; people think of thee as "earth";
release of these
thee completely as " perdition "
in
as implied
{nirrti).
to the
I
know
BOOK
84-
vi.
The
verse
found also
is
VI.
in
VS.
(xii.
TS.
64),
and MS.
(iv. 2. 53),
asdni ghor^, VS. MS. have ghord asdn, and TS. krilrd asdn; before
MS. begins ydd adyd ie , in b, all (also

MS. has after it pramdcanaya, and all
while
344
In
i).
(ii. 2.
it,
TS.
for
a,
inserts asyas,
our comm.) read battdhandm, which
kdm;
is
VS. MS. hzytyatii

tvd jdno bhitinir iti pramdiidate nhrthh tvd 'hdm pdri veda I'ifzidtah, while TS. agrees
nearly with our text, though having simply yrfwa vidt'tr for abhiprdmanvate jdnah, and
omit
better;
at the
The
end vi^vdtah.
chief result for our text
probably a corruption of mandate.
comm. mixes up
that the
Anukr.
definition of the
2.
us
earth
(.'),
The
the demonstration of
is
was noted
c, d,
manvate
as
end of the preceding hymn
at the
The
the end and beginning of the two hymns.
metrical
very poor.
is
be thou rich
free these [and] those
It
for
in oblations
from
sin
this
thy share which
is
is
in
hail
translation follows Ludwig's suggested
emendation of bhute
at the
beginning to
bhume.
So,
3.
perdition, do thou, free
Yama
the bond-fetters of iron.
Yama,
to death, be homage.
All of this verse except the
comm.
explains
are a thousand
man
this
first
anehd by andhantri.
Thou wast bound here
4.
from envy, kindly unfasten from us

back to me; to that
verily giveth thee
do thou,
in
pdda
The
is
a repetition of 63. 2
fourth
b, c, d,
The
above.
the only jagati pada.
is
an iron post, bridled with deaths that

concord with Yama, with the Fathers, make
to
ascend to the highest firmament.
This verse
is
a repetition of 63.3, above.
For
85.
relief
from ydksma.
[Atharvan (yatsmanSfanakdmah).
Found
vdnaspatyam
Used by Kaug.
also in Paipp. xix.
(26.
33-37)
in
dnustubham.']
a healing
rite,
with
vi.
109,
127 and others; in 37 with the direction mantroktam badhndti; and reckoned (note
And the first half of vs. 2 is part of a verse given
to 26. i) to the takmandâna gana.
entire in 6. 17.
Translated
1.
The
Griffith,
291
i.
varand, this divine forest-tree, shall ward off {vdray-);
ydksnia that has entered into this
The
verse
points out.
is
is
repeated as
x. 3. 5.
[_Similar word-play at
An
iv. 7.
man
amulet
i
see
that have the gods
made
of
note. J
warded
varand is used, as
The deficiency of a
the
the
off.
comm.
syllable in
not noticed by the Anukr.
2.
With the word
voice {vdc) of
3.
As
tions, so,
all
{vdcas) of Indra, of Mitra,
the gods, do
we ward
off
and of Varuna, with the
thy ydksnia.
Vritra stopped {stamb/i) these waters [when] going in
by means
For viqvddhd yatts,

vrirdi 'md 'pah.
of
Agni Vai^vanara, do
in b, the
ward
off
comm. reads vi^vadhdyanis.
all
direc-
ihy ydksnia.
Ppp. combines,
in a,
345
[Atian'OH (vrsakSmak).
and
V. 3. II
vii.
Translated
Ludwig,
(59.
2), in
kamya
" Chief,"
stand
lit'ly
'
Griffith,
bull
'
foremost, as the bull
we may
The ocean is master

moon is master of the
Ppp. has,
by one
to
it
292.
i.
do thou be sole
rather aindrasya, or,
rite,
indramahotsava.
Chief (vrsan) of Indra, chief of heaven, chief of earth
1.
2.
241
p.
chief of all existence
the
dnusiui/iam.]
(^^rdisthyakdma, comm.); and the schol. (note to 140.6) adds
86, 91 as used in the
ekavrsadevatyam.
Employed by Kau^.
Paipp. xix.
87
-vi.
For supremacy.
86.
Found also in
who is vrsakama
VI.
this
man,
is
Indrasya
of the herd.
in
a can hardly
conjecture, idhrasya {zi. idhriya, vldhra).
of the streams
asterisms
Agni
is
controler of the earth
do thou be sole
candramas ; the
in c, siiryas instead of
is
chief.
chief.
makes a redundant pada,
latter
unnoticed by the Anukr.
do thou be sole
'part-sharer' to
the other gods together," and applies
87.
To
establish
Found
also in Paipp. xix.
248-9
and
mean "having a share equal
some one
by one desiring
rite (59. 13),
in sovereignty.
dnustui/iam.^
verses
rite
and 2 of the
12. J
It is
further found in
next,
form one
Hymnen
des RV.,
TB.
(ii.
4. 28-9)
xii.
(dhrauxya or
fixity
and
a
in
sthairya'); in a rite of expiation
and the comm. regards them (and not
iii.
12. i, 2)
at 136. 7
mahotsava (140.8),
87.
being curiously specified in addition.
In Vait. (28. 16), this
alone (or vs. i) appears in the agnicayana, at the raising of the ukhyagni.
Translated: by the RV. translators, and Zimmer,
Ludwig,
I.
1-5): see Oldenberg, Die
(and the same should doubtless be said of 43. 11), in

against the portent of broken sacred vessels further, they appear in the indra-
by dhriivau
as intended
hymn
iii.
to that of all
This hymn and the one next following are used together by Kau^.
for earthquakes (98.3), with
the
hymn and
(x. 173.
introduction to our
cf.
K. (xxxv. 7).
kamya
[_This
RV.
continuous passage in the
part-
chief.
to Indra.
it
[Aiharvan. dhrduvyatn.
i.
human beings;
Universal ruler art thou of Asuras, summit of
3.
sharer of the gods art thou
p.
373
Griffith,
i.
have taken thee
unsteady
away from
The RV.
let all
p.
163; and, as
AV. hymn, by
292.
;
thou hast become within
the people {viâs) want thee
let
stand thou fixed, not
not the kingdom
fall
thee.
version has, in
cdcalis at end of b
a,
ed/ii for
and so has TS.
abhus; and RV.TB. (also VS.
(ivi 2.
(),
though
it
xii.
11) have
reads Lin d asmin for tna tvdt
and qraya for M;-fa/J; while MS. (ii. 7.8) agrees with our text in a, b, c, but gives for
d asmd rdstrani dhdraya.
The comm. explains antar abhus by asmdkam tiiadhye
'dhipatir abhavah, which reminds us of
iv. 9.
4j.
(_Our c
our d here as
its
is
d.J
the C of
iv. 8.
madhyamesthd and madhyama^ ^see note
to
4 (see the note thereon), of which the TB. version has
vi.
BOOK
87-
Be thou
2.
unsteady
VI.
here; be not moved away;
just
Indra, stand thou fixed just here
346
a mountain, not
like
here do thou maintain
royalty.
RV.TB. have again -cacalis at end of b, and TB. has vyathislhas for dpa cyosthds
The metrical contraction parvate 'va is not opposed by the Anultr. At beginning of c, RV.TB.Ap. have the better reading indra ive 'ltd (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
in a.
(found also in Ppp.)

in
it
as Indra
is
not to be rejected as impossible
Ppp. has ni for u
as chief.
i.e.,
yajfiam for rdstram
version, except
the person
ApQS.
in d.
man
Soma
bless,
and Brahmanaspati here.
RV.
begins
imdm
etdm
in a,
indro ad-, and has, in
which agrees with
by a
fixed
tdsmd
d,
for
11
for
dhrduvyam.
\Atharvan.
[_Our
c.
not occur in Paipp., but
its first
For
Griffith,
Fixed
1.
i.
(also
TB.
ca.
ApQS.
enam for
c,
d.J
j. trislui/i.]
two verses are RV. x. 173. 4, 5 (conits use by Kaug. with the preceding
hymn, see under the latter.

Translated: by the RV. translators and by Zimmer
;
aydm
d occurred above, 5.3
c,
dnustubham
tinuation of those corresponding to our 87).
255
To establish a sovereign.
88.
p.
him may
fixed oblation
throughout |_except bruvan for bravan^) has
it
and tdsmai deva ddhi bravan
The hymn does
has the RV.
Indra hath maintained this
xiv. 27. 7,
himself addressed
In our text an accent-sign has dropped out
in d.
under the sthe of -sthe 'hd in c-d.

3.
is
(xiv. 27. 7)
and Ludwig,
(p. 163), in part;
293.
[is]
the sky, fixed the earth, fixed
beings {jdgat), fixed these mountains
fixed
this
all
[is]
this
world of living
king of the people
(îqdni).
RV.
varies from this only in the order of padas, which
and ApQS.
MB.
2.
thee
(i. 3.
7) has our a, b,
Fixed for thee

let
let
(ii.
4. 2*)
in c;
C.
king Varuna, fixed
let
divine Brihaspati, fixed for

fixed.
verse differs in no respect from this.
Fixed, unmoved, do thou slaughter the foes
the foe
for
TB.
dhruvasas
is a, C, b, d.
dhruva ha
both Indra and Agni maintain royalty
The RV.
3.
follow our order, but have
(xiv. 27. 7)
fall
below [thee]
cordant {sadhrydnc)
let
[be]
all
make them
that play
the quarters {di^) like-minded, con-
the gathering {sdmiti) here suit (kip) thee [who
art] fixed.
With d compare
pada
is
jagatl.
v. 19.
15
The comm.
c.
The comm.
reads patayasva at end of
renders kalpatdm by samariha bhavatu.
b.
The
last
347
To win
89.
[Atkarvan.
This hymn
it
also, like
a women's
in
rite,
for
winning
dnustubham^
Kau^.
head and
(36. lo-il) applies
in Paipp.
affection, addressing the
*|_The Anukr. text
person to be affected.
hair, of the
wanting
is
90
affection.
manlroktaddivatam.*
the preceding,
-vi.
VI.
wearing the
ear, or
confused here
is
but the Berlin
ms. seems to add tnanyuvindânam.\

Translated
Weber, Ind. Stud.
1. This head that

engendered out of
is
Preni
2.
upon
comm.
one word, and supplies to
it
We
as to us
we
The
sake,
let
by Soma
(as in
hy premaprdpaka 'that
pari prajaiena
|_ Whitney's O. combines tdtas pdri.\
he paraphrases
takes vrstiya as
pain thy mind
mind go
smoke the wind,
as
it
adj., trials
SPP's
and not
text)
Unto me
let
renders
and
divine SarasvatI, unto
me
For safety from Rudra's arrow.
rdudram.
i, 2.
anustubh
j. drsi bhurig usnihP^
i,
Used by Kau9.
3).
Grill, 14,
168;
Griffith,
i.
294; Bloomfield,
The arrow that Rudra hurled at thee,

do we now thus eject asunder from thee.
Ppp. has, for
c,
imam tvdm adya
to be the (iilaroga (colic ?).
[_In c,
te
'
thus
thy limbs and heart, that
at
vayam.
iddm,
11, 506.
'
or
'
herewith
'
i.e.
'
the infliction
with this spell ?J

'
The hundred tubes that are thine, distributed along thy

these of thine do we call out the poisons.
2.
Ppp. reads kirSs for (atam

nirvisdni as a single word
Homage
when aimed
to thee,
{prdtikita)
in
O
;
in a,
and sdkam
for
(j= visarahitani).
vayam
[_Cf.
Rudra, when hurling
homage
to
it
when
let
i.
in
c.
limbs, of
The comm.
takes
17.3.J
homage to [thine arrow]

fly
homage to it when
;
hit.
Ppp. has,
i.,
(31. 7) in
against sharp pain (f?//a); also reckoned (note to 50. 13) to the rdudra gaiia.
1.
having
and
ends fling (sam-as) thee.
[its]
also in Paipp. xix. (in the verse-order 2,
rite
Translated:
in
samasyatdm by samyojayatdm.
90.
Found
me
Mitra-and-Varuna, unto
\Atharvan.
healing
the mss., as usual, vary between
the middle of the earth, let both
3.
close
after me.
The comm. reads sadhrim.
The comm.
all
by what
sign in our text denoting kainpa in sadhryan should have been, for consistency's
nothing.
3.
pain thy heart
He
snehaviqesena.
(sadhrydnc), so let thy
it
293.
i.
do we pain (gocaya) thy heart.
that,
obtains (or causes to obtain) affection.'

in c as
Griffith,
love's (}preni), virility given
is
as obscure to the
is
242
v.
in
\),
pratihitabhyas ;
where the verse
of syllables.
is
in c, d,
visrjyamandbhyo namas trayatdbhyah (but

The verse is usnih only by number
also found, nipatitdbhyak).
vi.
BOOK
91-
VI.
For remedy from disease.
91.
mantroktayaksmandfanadevatyam.
\Bhrgvangiras.
Found
Used by Kaug. (28.17-20)
also in Paipp. xix.
diseases (in 17 with
v.
reckoned to the takmandqaiia gana (note

Translated:
168;
Grill, 14,
in a healing rite against all
Griffith,
i.
to 26. i).
295
This barley they plowed mightily with yokes of eight, with yokes
1.
of six
The
therewith
unwrap away the complaint
last half-verse is
defaced
Downward blows
2.
This verse
is
RV.
Cvd) before vati
x. 60.
3.
1 1
[_or rather,
text: cf. note to
Ppp.
it
appears to end pratlclna apahvayata.
downward burns the sun

downward be thy complaint.
;
first
The Anukr.
ignores the deficiency of our text.
verily are remedial
the waters are disease-expelling;
them make remedy
let
three-padas are the same with those of
corresponds with RV.
x.
downward
the latter rectifies the meter of a by introducing dva

by not being guilty of the haplography which spoils our
the waters are remedial of everything
The
(rdpas) of thy body.
J.
iv. 5.
5
The waters
in
the wind
the inviolable [cow] milks
AV.
dnustubham .]
20 alone), with binding on of a barley amulet; also
in
348
which
137. 6,
differs
Ppp. has a wholly original second half-verse
for thee.
and the whole verse

only by reading sdrvasya for vlqvasya in c.
apah satnudrarthdyatls para vahantu te
iii.
7. 5,
above
rapah.
For success of a horse.
92.
\Atharvan.
Found
also in Paipp. xix.
vdjhiam.
trdistubham
i.jagati^
Applied by Kaug. (41.21)
in
rite for
horse; and by Vait. (36. 18) in the aqvamedha, as the sacrificial horse
Translated: Ludwig,
1.
go
Be thou,
p.
The
verse
let
is
also
i.
295
VS.
ix. 8,
where, for
in a,
b, is
the all-possessing Maruts

feet.
and reads daivyasya for viqvavedasas
The
pada
The Anukr.,
quickness,
c.
'dhi.
The
near equivalent
as often, takes no note
courser, that
is
put in thee in secret, also that
to the
wind
with
that strength do
steed, being strong, win the race, rescuing in the conflict.
This verse also
javd yds
its
in
d.
went about committed to the hawk,

thou,
let
thy
read indrasye 'va ddksinah qriydt
jdtavedas : viqiiad/iaiiah sarvagocarajhdno va.
2.
in
gives an alternative explanation of viqvavedas, as often of
of the tristubh
is tied.
with mind-quickness
Tvashtar put quickness
Ppp. puts bhava after vdjin
comm.
Griffith,
steed {vdjin), of wind-swiftness, being harnessed {yuj)\
in Indra's impulse,
harness thee
459;
the success of a
te
is
found in VS.
vdjin; for
b,
(ix. 9 a), with considerable variants

at the beginning,
gyene pdrltto dcarac ca vate ; in c, nas for tvdm ; for d,
:
bhdva sdmane ca par-. Ppp. resembles this in b <;yene carati ya( ca vdte.
Half SPP's authorities end with -isnu I have noted no such reading among our mss.
vdjajic ca
349
The Anukr. ignores the irregularity of this verse and of vs.

by Bloomfield, JAOS. xvi. 17, or Festgruss an Roth, p. 154.
Stud., ii. 314, and Baunack, KZ. xxxv. 5 16.
Let thy body,
3.
This
up his own
set
For
d,
is
93
discussed
see Pischel, Ved.
{vdmd)
uninjured, great, a god for maintaining,
light in the sky, as
it
AV.
translated literally according to the
is
[_The vs.
3.
steed, conducting a body, run pleasance
for us, protection for thyself
may he
-vi.
VI.
were.
although comparison with the
text,
RV. verse (x. 56. 2) shows that its readings are in part pure corruptions.
So, in b, RV. makes [_the meter good andj the sense easy by giving dhatu for dhavatuj
in c it has devan for devds (the comm. gives instead divas); and, in d, mimtyds
corresponding
(a tnimtyat
avihvrtas ;
in d, S7iardnasivdin.
Ppp. has, for
agacchatu, comm.).
The
verse
is
aste vajin tanvarii
a,
vahantuj
in
c,
probably originally addressed to Agni,
and added here only because of the occurrence of vajiti at its beginning. The comm.
understands tanvim in a of a rider arudhasya sadinah (âriram.
The ninth anuvaka, of 10 hymns and 32 verses, ends here; the old Anukr. is thus
quoted dvyadhikdv apacit.
:
For protection
93.
\Qamtati.
Found
rdudram
many
to
Reckoned by Kau^.
also in Paipp. xix.
gods.
trdistubkam^
j. bahudevatyd.
23) to the vdstospatydni, and
(8.
also (9.2) to the brhachdnti gatia; used (50. 13), with vi.
for welfare
Translated
Yama,
1.
i, 3,
59,
and others,
Muir,
iv^.
333
Ludwig,
p.
322
Griffith,
i.
brown farva, the

army
let
which
is
also read
both editions make the necessary emendation to

by the comm. and by Ppp. Ppp. further, in b, has bhava
;
and ends with -kJiandl;
instead of babhriis,
2.
in c
it
has vrTtjanti
(its
exchange of
-ti
common).
With mind, with
libations,
with flame
archer (ârva and unto king Bhava
homage,
heroes.
All the authorities read dstrd in b
-tu is
rite
296.
death, the evil-killer, the destroyer, the
them avoid our
and
'
;
blue-locked archer, the god-folk that have arisen with their
dsta,
in
further added (note to 25. 36) to the s'uastyayana gana.
pay homage
let
to
(.'
them
hdras), with ghee, unto the

(pi.),
them conduct those of
evil
who
are deserving of
poison away from us.
The /(7î2-text, in d, reads aghd-visdh, doubtless accus. pi. fem., and belonging to
has 'arrows' understood; but the comm. supplies instead krtyas. |_For c, 'to the
homage-deserving ones,
homage to th'm I pay.'J
3.
all
Save ye us from them
purified skill
The
of
evil
poison, from the deadly weapon,
ye gods, ye all-possessing Maruts
third
may we be
pada
in
our text
Agni-and-Soma, Varuna of
in the favor of Vata-and-Parjanya.

is
made up
vocatives of b nor with the genitive of
d.
of nominatives, coordinated neither with the
Ppp. has, for
b, C,
agnisomd marutah piitaThe Anukr.
daksdh: vifve devd maruto vdi^vadevds, which may all be vocatives.

takes no notice of the metrical irregularities of the verse.
vi.
BOOK
94-
VI.
[ÂtharvSngiras.
The
(=
verse
first
harmony,
as, in
8. 5
iii.
sdrasvatyam.
Snustubham.
z.
the four preceding verses of
The comm. regards
in Paipp. xix.
35
For harmony.
94.
found
it
virdd jagatt."]
iii.
8 occurred elsewhere)
as intended by Kauq. 12.
almost identical terms, he had above (under
iii.
5, in
8) declared
iii.
rite
8. 5,
is
for
6 to
be intended.
Translated: Ludwig, p. 514; Griffith,
1.
We
i.
296; Bloomfield, 138, 508.
bend together your minds, together your courses, together

ye yonder who are of discordant courses, we make you
your designs
bend [them] together here.

Ppp. in d apparently sam jhapayamasi.
2.
minds with [my] mind; come after my intent with

put your hearts in my control come with [your] tracks
seize [your]
[your] intents
my
following
motion.
These two verses are a repetition of iii. 8. 5, 6. In our

a misprint for reta. [As to the meter, see note to iii. 8. 6.
3.
Worked
me
in for
Sarasvati; worked in for
successful here,
Save the
last
heaven-and-earth
[are]
me
[are]
worked
in
both Indra and Agni
end of b
[is]
is
divine
may we be
Sarasvati.
pada, this verse
a repetition of
is
ota by abhitntikhyena samtata ox parasparath
95.
text, -rete at the
For
\^Bhrgvahgiras.
relief
from disease
vdnaspatyam
v. 23. I.
sambaddha.
with kiistha.
mantroktadevatyam.
dnustubham.'\
The hymn is not found in Paipp. As in the case of the preceding hymn, 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 Kaug. 28. 13 and vs. 3 (instead of
;
intended
V. 25. 7) as
Translated:
1
The
Griffith,
i.
the agnicayana.
297.
agvatthd, seat of the gods, in the third heaven from here
there the gods

2.
in Vait. 28. 20, in
won
the kiistha, the sight of immortality.
golden ship, of golden tackle, moved about in the sky
there the
gods won the kustha, the flower of immortality.

SPP. reads
is
in
zpuspam,
with, as
he claims,
repeated from a book to which the
he read.
seems
|_See
to prefer
W's note
puspam.\
to v. 4. 4.
all
his authorities save
comm. has not been

But a note
in his
found,
one
as the verse
we do not know how
copy of the printed
text here
Thou art the young [gdrbha) of herbs; the young also of the
3.
snowy [mountains], the young of all existence make thou this man free
;
from disease for me.
351

bly the kustha
line is to
the third verse as addressed to Agni
From garbho
intended.
is
be deleted.
[_Our a,
For
96.
\Bhrgvangiras.
b, C
are nearly v. 25. 7 a, b, c
from
relief
vdnaspatyam
sin
and
but
97
much more proba-
accent-mark above the
and d
is
nearly
v. 4.
c.
distress.
dnustubham
sdumyd.
j.
in c the superfluous
-VI.
VI.
j. j-p. virdn
ndma gdyatrt.']
Found also in Paipp. xix. (for other correspondences, see under the verses). Employed
by Kau9. (31.22) in a remedial rite against reviling by a Brahman, against dropsy, etc.
(the direction in the text is simply iti mantroktasyaii 'sadhiihir dhiipayati^, making
incense with herbs
and
1.
regarded (note to 32. 27) as included among the ahholiiigas.
it is
Translated: Ludwig,
p.
506;
Grill, 38,
The herbs whose king
is
168;
Griffith,
297
i.
Soma, numerous, of hundred-fold aspect

let them free us from distress.
{} vicaksana), impelled by Brihaspati^
The
half-verse
first
-dhayas) and VS.
xii.
is
RV.
92
a,
b (with dsadhls |_ which makes better meterj for

RV.); TS. iv. 2.64 agrees only in a (with -dhayas).
97. 1 5 c, d and VS. xii. 89 c, d, and TS. in iv. 2. 64 c, d,
x. 97. 18 a,
(like
The second half-verse is RV. x.

and MS. in ii. 7. 13 (p. 94. 12) c, d
all
without variation.
vicaksanas by qatavidhadarqanah, nanavidhajtianopetah.

the
RV.
version of our
a,
The comm.
|_MB.
ii.
explains qata-
8. 3 a,
b follows
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.

It is RV. x. 97. 16, VS. xii. 90, which
vii. 112. 2.
and Ppp. reads the same; and LQS. ii. 2. 11, ApQS. vii.21.6
are to be compared.
Whether padblqat or padviqat should be read is here, as elsewhere, a matter of question our edited text gives -b-, but most of our mss. read -v-, as
The
verse
is
have sdrvasmat
repeated below, as
in d;
also the great majority of

-V-,
RV.
3.
-b-
If
(iipa-f)
the
SPP's
comm. has
authorities,
and he prints
{ydt) with eye, with mind, and
waking,
if
(rightly
enough)
-v-\
VS. has
-b-.
sleeping, let
if
Soma
with speech
we have offended
purify those things for us with
svadlid.
Compare vi. 45. 2, of which the second pada agrees with ours. Ppp. inserts another
yat before manasa in a, and has, for c, d, soma ma tasmdd enasah svadhaya pundti
vidvdn.
97.
\Atharvan.
Found
For victory.
mditrdvarunam.
trdistubhatn
2.jagati ; j. bhurij.^
hymns 97-99 are used together in a battle rite,

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
also in Paipp. xix.
for victory, with vi.
The
65-67 and
three
others,
offered, with the king joining in the act.
Griffith,
i.
298
;;
vi.
BOOK
97-
VI.
352
An
overcomer {abhibhti) [is] the sacrifice, an overcomer Agni, an

overcomer Soma, an overcomer Indra that I may overcome (abhi-as) all
fighters, so would we, Agni-offerers, pay worship with this oblation.
1.
The comm. paraphrases agnihotras by agnau juhvatah.

b by the redundancies of
deficiencies of a,
Be there svadhd,
2.
c,
|_The Anukr. balances the
d.J
Mitra-and-Varuna, inspired ones
ye here with honey our dominion, rich in progeny

away; put away from us any committed sin.
fatten {pitni)
drive off perdition far
in c, dvesas for dfiram ; and, for d, as7ndi

Ppp. has, in a, b, prajdpatis for vip. praj
ksatram vacd dhattam ojah. The second half-verse is RV. i. 24. 9 c, d, also found in
TS. (1.4.45') 3.nd MS. (i. 3. 39); all have bddhasva and mumugdhi, 2d sing.; for
diirdm in c, RV. has diir^, TS. (like Ppp.) dvhas, and MS. omits it, prefixing instead
drd to bddhasva. The comm. takes svadhd in a as havirlaksanatn annam. Only the
;
first
half-verse
is
jagatt.
Be ye excited
3.
after this formidable hero; take hold,
companions,
after Indra, the troop-conqueror, kine-conqueror, thunderbolt-armed, con-
quering in the course (djntan), slaughtering with force.

This verse appears again as xix. 13.6, in the midst of the hymn to which it belongs,
and which is found also in various other texts. The verse corresponds to RV. x. 103. 6,
SV. ii. 1204, 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 gotrabhidam govidam, and have, instead of our
a, imdm sajdtd dnu vlrayadhvam j TS. differs from the rest by reading 'nu for ami in
our b. The comm. explains djma by ajanaqilatk ksepanaqilarii qatrubalatn.
[_The
word " in " were better omitted from the translation of d.J
To Indra:
98.
\Atharvan.
dindram.
trdistubham
for victory.
:
z.
brhatigarbhS " stSrapanitih-l
Found also in Paipp. 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
Translated
1.
May
over-king
in the sattra,
Griffith,
i.
Indra conquer,
among
when
the king
is
armed.
299.
may he
not be conquered;
may he king
it
as
kings; be thou here one to be famed, to be praised, to
be greeted, to be waited on, and to be reverenced.

The
in TS. (ii. 4. 14^) and MS. (iv. 12.3), but with a very differTS. vifvd ht bhiiyah pftand abhisttr, MS. vl(;vd abhisHh pftand
both tipasddyo namasyb ydtha ^sat. In the first half, at end of a, V{?>. jayate
TS. rdjayati, MS. -yate. The last pada occurs again as iii. 4. i d. The comm.
verse
is
found also
ent second half:
jayaty ;
at
d,
end of b,
c,
regards the king as identified with Indra through the hymn.

2.
Thou,
LMS.
\i2i&jayatiiox jaydti.\
Indra, art over-king, ambitious {qravasyii), thou art the
overcomer of people
do thou rule over these folk (vi^ds) of the gods
long-lived, unfading {ajdrd)
dominion be thine.
353
The
indrd
verse
mutilated in Ppp.
is
adhirajis
^sy
tvdm bhava
MS.
astu.
The
Of the eastern quarter
thou,
ksatrdm ajdrath
'jasvai
te
jdndndm: ddhnr
villas
99
tvdm
tvdm uta vi
rdjdii
has a corresponding verse
(in iv. 12. 2)
'dhtpatir
-vi.
VI.
metrical definition of the Anukr.
not very
is
successful.
3.
quarter art thou,

that
thy conquest
is
Indra, art king
also of the northern
where the streams go,

thou goest worthy of invoca-
Vritra-slayer, slayer of foes

in the south, as bull,
tion.
The
di'fi,
verse is found in TS. (ii. 4. 14') and MS. (iv. 12. 2).
Both begin with prdcydm
and have udlcydm (without |_the meter-disturbingj di^dfi) in b, ending with vrtraha
'siJ in d,
TS. has
(better) edki for esi,
west
and
prdcydm
mutilated, but has evidently
.M S. the
The
diqi.
same, with hdvyas before
Ppp.
it.
is
pada evidently describes the
third
that does not suit the basin of central India.
For safety: to Indra.
99.
\Âtharvan.
dindram
^.
sdumyd
dnustubham
sdvitrl ca.
j. bhurig brhali.']
No
[_Partly prose, " vs." 3.J

Found also in Paipp. xix.
use of the
in connection with its two predecessors, as explained
Kaug. except
But Vait. has
Unto
1.
I call
In spite of
agnistoma, as whispered stotra (18. 16).

168; Griffith, i. 299
Grill, 18,
thee,
tress I call
adverb
in the
it
Translated:
Indra, on account of width, thee against {piird) dis-
on the stern corrector, the many-named, sole-born.
wrong accent
its
The comm.
in tas.
hymn is made by
under hymn 97.
(cf.
animatds, sthavimatds*) vdrimatas
interprets
is
probably an
doubtless correctly, " for the sake of width "
it,
(urutvdd dhetoK): i.e., of free space, opposed to distress or narrowness. |_The derivaanh and tiru are in frequent antithesis, as, e.g., at RV. v. 24. 4. J
Sole-born,'
unique.'
Ppp- ends b with ahhuranebhyah. * [_MS. iii. 10. 4, p. 135, 1. 4.J
i.e.
tives of
'
'
2.
us
The
hostile {} s/nya)
case
in that
weapon
that goes
we put completely about
up today, desiring
two arms.
to slay
us Indra's
Ppp. reads at the beginning yo 'dya, and at the end pari dadinahe, which
the meter of
'X\\^
d.
pada mss.
strangely rta,A jighdnsam in b; both editions
necessary emendation to -san, which the

better reading
comm.
dadhmas, as have three of our mss. (Bp.M.T.)
nection with the Ppp. reading, suggests the emendation

text,
though not
in
The
SPP's.
overlooked by the Anukr.

3.
We
The comm.
also has.
[_Cf.
and
God
Savitar
the
further has the
this [^which, in con-
dadhmahe \
is
adopted
in
our
metrical irregularity of the verse should not have been

i.
20. 2 a, b.J
put completely about the two arms of Indra the savior;
save us.
rectifies
make
king
Soma
make thou me
let
him
well-willing, in order
to well-being.
In this verse, only our Bp.M. read dadhmas, but
comm. again
is
gives
it.
Ppp. has dadmdn; and
preferable for sense, though
brhatl only by count.
it
in
it
makes the verse
text.
The
reads, for kriiu, krniitam,
which
it
still
is
adopted in our
less
metrical.
The
verse
is
BOOK
lOO-
vi.
VI.
Against poison.
100.
\^Garutman. vanaspatyam.
Found
dnustubham^
Used by Kau?. (31.26)
also in Paipp. xix.
354
remedial
in a
against various
rite
and the comm. Lconsiders this (and

loj when the sacrificial cake is laid on the breast
poisons, with aid of earth from an ant-hill etc.;
not
xviii. 4.
2) to be intended at 81.
of a deceased sacrificer on the funeral-pile.
Translated: Ludwig,
p. 5
1 1
Griffith,
i.
300
1.
The gods
Bloomfield, 27,511.
Bloomfield, AJP.
gaigne-Henry, Mattuel, p. 153
paragraph about the moisture of the white-ants.
vii.
See
Griffith quotes
482.
also Ber-
an interesting
sun has given, the sky has given, the
h'ave given, the
earth has given, the three Sarasvatis have given, accordant, the poisonspoiler.
Ppp. combines eievd 'duk

renders the
2.
and has sarvas instead of tisras
in a,
The water which
waste, with that, which
the gods poured for you,

is
The comm.
c.
upajikas, on the
impelled by the gods, spoil ye this poison.
All the authorities* read upajikas, vocative, which was, without

to
in
verb correctly, by dattavantas, but the others as imperatives.
first
The comm., however,
upajikas in our edition.
good reason, altered
with his ordinary disregard of accent,
He
understands devas as vocative, and upajikas as nominative.
TA.
quotes from
v. i.
the passage which describes the upadikds (so called there) as 'penetrating to water,
wherever they dig'; they are a kind of ant:
and combines -ka "sihcan;

3.
Thou art daughter of the Asuras
arisen from the sky,

Ppp. omits sa
found also as
in b,
v. 5.
from the
note to
cf.
ii.
thou, the same, art sister of the gods;
earth, thou hast
made the poison
and t^zA% jajtiise instead of sambkatd
The comm.
d.
Ppp. reads upacika,
3. 4.
'LBut SPP's Bh. has upajikas !
dhanvann.
also, in b,
in
sapless.
The second pada
c.
is
has, in d, cakarsa instead of cakarthaj he regards
earth from the ant-hill (jvalmikamrttika) as addressed in the verse.
For
loi.
virile
{Âtharvdngiras (ftpahprathanakdmaK).
Not found
Used by Kauq.
in Paipp.
Translated
Griffith,
i.
474.
Cf.
The comm.
takes
it
vi.
72.
let
thy
member
smite the woman.
^caMa and angam
sathhita mss. accent ydthd 'ngdrn.
dnustubham^
(40. i8) in a rite for sexual vigor, after vi. 72.
Play thou the bull, blow, increase and spread
increase limb by limb; with
is
iv.
power.
brdktnanaspatyam.
in c as
According
two separate words, and many of SPP's

to the comm., the amulet of arka-wooA
the remedy here used.
gloka 60, and p.

2.
{hi)
7,
|_Cf. also the Bower Manuscript, ed. Hoernle, Part I., p. 5,

where pomegranate rind and mustard oil take the place of a?-ka.\
Wherewith they invigorate one who

one who
is ill
taut like a bow.
with
that,
is
lean,
Brahmanaspati,
wherewith they incite
make thou
his
member
355
Our Bp. reads vajaydnti in a. The second half-verse

6 c, d. The comm. reads %<a(;am for kr(;am in a.
is
VI.
-vi.
I02
nearly a repetition of
iv. 4.
make thy member
3.
bowstring on a bow
taut, like a
mount, as
it
were a stag a doe, unrelaxingly always.

This verse
is
a repetition of
iva both here and in vs.
The Anukr. passes unnoticed
iv. 4. 7.
To win a woman.
102.
\Jamadagni (abhisammanaskdmaK)
Found
with
\}ne
also in Paipp. xix.
vi. 8, 9, etc.,
the abbreviated
2..
dfvinam.
Used by Kau;. (35.21)

Verse 3
for reducing to one's will.
is
Snustubham.'^
in
rite
concerning women,
also reckoned (19.
i,
note) to
pustika mantras.
Translated: Weber, /</. 5'/^.
v.
243
Grill,
54, 169; Griffith,
i.
301; Bloomfield,
loi, 512.
As
1.
this draft -horse (vahd),
together [with his mate], so unto
move
A^vins, comes together and moves
me
let
thy mind come together and
together.
The comm. paraphrases vdkas
with suîksito 'qvah,
regards the driver {vdkaka) as the unexpressed object
which
is
2.
[_?
'
a well-trained
horse,' but
or adjunctj of the verbs
also possible.
drag along {a-khid) thy mind, as a king-horse a side-mare (?);

by a whirlwind, let thy mind twine itself to me.
like grass cut
Some
of SPP's authorities give prsthyam in b; but in general the mss. cannot be

on to distinguish sty and sthy. The Pet. Lex. understands the word with th, but
the minor Pet. Lex. with t, in the sense here given, which Grill (following Roth) accepts.
relied
|_Cf.
Ws
mare]
khiddfiti
tfnma
LRead
The comm.
qankubaddhdm '[a
S
madabhimukham utkhandmy unmulaydmy avarJaySml. The reading
note
to xviii.4. 10. J
tied to a stake (to the pole
as
in c,
explains the word as
of the chariot.')', rdjdqva as a^va^restha, and
which our edition wrongly accepts,
therefore tfnam.\
The comm.
is
that of only two of our mss. (Bp.Bp.^).
explains
resman as resako vdtydtmako vdyuh.
Ppp. ends b with prstydmayah.

3.
Of ointment,
Bhaga,
of madiigha, of kitstha,
and of nard, by the hands of
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 (= anutepana, 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.
T^rds in c is possibly genitive, of quick (or powerful) Bhaga (so the comm.
= tvaramdnasya). Ppp. reads (as in other places) tnadhugasya in a the comm.
madhughasya. Ppp. has also a for ud in d. Several of our mss. (P.M.I.O.T.) accent
dnu rddh-, |_and so do six ofj SPP's authorities.
The tenth anuvdka, of 10 hymns and 30 verses, ends here; the quoted Anukr. says
simply daâma.
Here ends also the fourteenth prapdthaka.
'
'
'
'
'
'
'
'
BOOK
103-
vi.
VI.
To
103.
up enemies.
tie
[Ucciocana. bahudevatyam utdi" ndrdgnam.
dnusiubham
.']
Used by Kaug. (16.6)
also in Paipp. xix., in reversed order of verses.
Found
356
in
connection witli 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;
may
Tying-together
1.
Griffith,
301.
i.
may
Brihaspati, tying-together
Savitar
make
you tying-together may Mitra, Aryaman, tying-together may Bhaga,

the Agvins [make].
for
Instead of mttro aryamS, Ppp. has, in

I tie
2.
c,
indraq cd 'gniq ca.
together the highest, together the lowest, also together the
middle ones; Indra hath encompassed them with a
do thou, Agni,
them together.
tie
The comm.
in
tie;
each case.
reads paramSm, avatnam, and
LThe r
of
ahSr
is
They yonder who come
3.
troops
Indra
madhyamam
prescribed by Prat.
ii.
in a, b, supplying
(atrusenam
46.J
to fight, having
hath encompassed them with a
made
tie
their ensigns, in
do thou, Agni,
tie
them together.
The comm.
glosses anlkafos with sathgkaâs.
Against enemies.
104.
[Prafocaita.
Found
bahudevatyam utdi
"ndrdgnam.
also in Paipp. xix., in reversed order of verses.
dnusiubham.^
Used by Kaug. (16.6)
in
connection with the preceding hymn, which see.

1.
With
tying-up,
Griffith, i.302.
with tying-together,
we
tie
up the enemies; the
expirations and breaths of them, lives with life {dsu) have
The
ties
d,
which
translation implies acchidatn at the end, instead of -dan.,
(and hence both editions) read, save the comm., which has -dam.
tesam prdndn samasun amamasutain (corrupt).
asuna
One might
cut
all
off.
the authori-
Ppp. has
in
c,
conjecture asina for
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 â/isitam in

3.
Let Indra-and-Agni
with the Maruts
tie
b,
and, for
them
make tying-up
up,
d,
metdn addn dvisato mama.
and king Soma,
allied; let Indra
for our enemies.
Ppp. has for b the better version rajhd somena medina (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 endih instead of
endnj the comm. gives endn. The comm. explains medindu badly by medasvindv
asmdbhir dattena havisd mddyantdu vd.
357
To get
105.
[fwaa.
Not found
in
Paipp. except 2
Io6
rid of cough.
kdsSdevatyam
a,
-vi.
VI.
dnustubham7\
Employed by Kaug.
in xix.
(31. 27) in a remedial
against cough and catarrh.
rite
Translated: Ludwig,
510; Zimmer,
p.
p.
385
i.302
Griffith,
Bloomfield, 8, 513.
As
1.
the mind with mind-aims
fly forth, after the forth-driving
away
flies
do thou,
swiftly, so
cough,
of the mind.
(.')
The comm. paraphrases manasketais with manasa buddhivrttya ketyatnanair

jhayamanair durasthair visayaih; and tlie obscure pravayyam with pragantavyam
avadhim.
As
2.
the well-sharpened arrow
the stretch
fly forth, after
The comm.
As
3.
(.'')
away
flies
swiftly, so
do thou,
cough,
of the earth.
explains sarhvai by samhatapradeâ, which at least shows his perplexity.
the sun's rays
fly
away
do thou,
swiftly, so
cough,
fly forth,
after the outflow of the ocean.

In
these verses,
all
edition
makes the
the authorities anomalously accent the vocative, kase j our
all
called-for
emendation
Against
106.
\^Pramocana.
Found
kase; SPP. reads kase.
to
fire in
the house.
durvdfalddevalyam.
also in Paipp. xix. (with the verse-order 2,
dnustud/tam.']
i,
Kauq. employs the
3).
(52. 5) in a rite for welfare, to prevent conflagration of the house
and water conducted
into
it,
etc.
And
vss. 3, 2
appear
a hole
in Vait. (29. 13),
the agnicayana, in the rite of drawing a frog, water-plant,
is
made
hymn
inside,
with others, in
and reed over the
site of the
fire-altar.
Translated
or
JAOS.
xlii.
Der Rigveda, iv. 422 Grill, 63, 1 70 Bloomfield, AJP. xi. 347,
(= PAOS., Oct. 1890) Griffith, 303 and again, Bloomfield, SBE.
Ludwig,
XV. p. xlii
i.
147, 514.
In thy course hither, [thy] course away, let the flowery diirvd grow;
1.
either let a fountain spring up there, or a
The
and
plural,
c,
RV.
x.
142. 8;
pond
rich in lotuses.
where, however, the words
d read thus: hrada^ ca pitnddrikani samudrdsya grha
in
b are all
SPP.,
uiid.
RV. version
we have noted only one of
against the majority of his authorities, strangely adopts in his text the
of b
it is
read also by the comm., and apparently by Ppp.
our mss. as having pusplitlh (O.s.m.).
The
coram, says
anena 'gnikrtabadhasyd
^tyantabhdvah prarthitah.
2.
ocean
The
This
;
is
the down-course of the waters, the abode {niv^gana) of the
in the
first
midst of a pool are our houses
iL 10. 1), without
turn thy faces away.
RV. x. 142. 7 a, b (also VS. xvii. 7 a, b; TS. iv. 6. I3; MS.

variation.
The Ixst pada is by the comm. regarded as addressed to
half-verse
is
vi.
I06-
the
fire
BOOK
(one of whose
tion'); perhaps rather
With
3.
first
common
'
epithets
viqvatotnukha
is
the points of thine arrows':
a fetal envelop of snow,
mayest thou be
The
VI.
for us
to
VS.
let
RV. khila
which, however, has dgne instead of qale ; a
every direc-
we envelop
thee; for
Agni make a remedy.
b (also
xvii. J a,
in
xvi. 53.
house, do
having a cool pond
two padas correspond
having faces
'
VS.
cf.
3S8
in
to x.
TS.
iv. 6. i',
MS.
ii.
10. i),
142 differs only by dadatu
c, -hradaya for hrada hi, and, in d, also dadatu for krnotu.

and very few of SPP's authorities, read agnls k- in d, though it
appears to be called for by Prat. ii. 65, and both editions accept it. The comm. explains
the envelop to be avakarilpena qa.ivalena.
LPpp. combines bhuvo 'gnir.\
krnotu
for
None
in d.
Ppp- has, in
of our mss.,
For protection
107.
\(âmtdti.
Found
caturrcam.
Reckoned by Kaug.
also in Paipp. xix.
dnustuMam.J
vifvajiddevatyam.
(9. 2) to the
brhachdnti 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:
1.
Griffith,
i.
303.
commit me to rescuer; O rescuer, proand whatever quadrupeds are ours.
all-conqueror {vigvajtt),
tect both all our bipeds,
Ppp. begins trayamane sarvavide mam; it omits nas before raksa in the refrain.
the beings addressed are doubtless female
the comm. has nothing to say in
All
explanation of them otherwise than that they are divinities so named.

2.
both
rescuer,
commit me
to all-conqueror
The comm.
Ppp. has sarvavide instead of viqvajile.

3.
all-conqueror, protect
all etc. etc.
all-conqueror,
commit me
beauty
to
prefixes vifvajit at the beginning.
beauty, protect both
all
etc. etc.
Ppp. has sarvavid vigvavid instead of vigvajit at the beginning.

4.
beauty,
commit me
to all-possessor
all-possessor, protect
both
all etc. etc.
Ppp. reads trdyamanayai instead of sarvavide, and raksata instead of no raksa.

Sarvavid might, of course, mean all-knower.'
'
For wisdom.
108.
\^dU7iaka. pancarcam.
medhddevatyam
^..dgneyi.
dnustubham
2.urobrhafi;
J. fatAydbrhati.']
Paipp. xix. has vss. i, 2, 5, thus reducing the hymn to the norm of this book.
Found
used in Kaug. (10. 20), with vi. 53 [_so the comm. but Darila understands xii. i. 53 as
intended J, in the medhajanana ceremony and also (57. 28) in the upanayana, with worship of Agni.
:
Translated: Muir, i^ 255
Griffith,
i.
304.
359
1.
Do
thou,
wisdom (medhd), come
horses, thou with the sun's rays
The comm.
explains
medha
come
own
to us with
to
first
us,
thou art worshipful to
109
with kine, with

us.
as qrutadharanasamarthyarupint devt, and finds in c an
elliptical comparison (luptopaina)
world, so
-vi.
VI.
" as the rays of the sun quickly pervade the whole
capacities able to pervade
subjects."
all
2. I call first, unto the aid of the gods, wisdom filled with brdhman,
quickened by brdhmaii, praised by seers, drunk of (.') by Vedic students.
Ppp. omits brahmajutam in b, without rectifying the meter, which can only be saved
by leaving out the superfluous /ra//ia7a/ in a. It avoids, in c, the doubtful /r/f/a/
by reading mst^Â prani/iitdm j and it has avasd (for avase a ?) zirne in d. Prdpltdm
should perhaps be understood as coming from pra-pt or pra-pyd; the comm. takes it
The
alternatively* both ways, paraphrasing it with either sevitam or pravardhiia/n.
Anukr. reckons brahmanvatlm
to
the deficiency of a syllable in a
* |_That
wise a good anustubh.

pravardhitdm.\
b (so do the
in fact,
is,
pada-xas,%.'),
prathajnam
he refers
it
is
to pibati
and passes without notice
intruded, and the verse other-
by sevitam and
to
pi or pyd by
3. The wisdom that the Ribhus know, the wisdom that the Asuras
that do we cause to
know, the excellent wisdom that the seers know
enter into me.
bhadrdm
the intrusion of
It is
in c that spoils the
make
anitstubh, but does not
regular brhatl.
4.
know
The wisdom
with
that the being-making seers, possessed of wisdom,
wisdom do thou make me today,
that
Agni, possessed
of wisdom.
Many
of the mss. (including our P.M.H.I.K.O.) leave vidus unaccented at the end
The second half-verse

KY.khila to x. 51 J.
of b.
is
VS.
xxxii. 14 c,
d (which has kuru
krnu)
for
[_so also
5.
Wisdom
evening, wisdom in the morning, wisdom about noon,
at
wisdom by the sun's

Ppp.
is
corrupt in
c,
rays,
109.
\Atharvan.
Found
by the
spell (vdcas),
For healing
mantroktapippalidevatyam
also in Paipp. xix.
Employed
Translated: Ludwig, p. 509; Zimmer,

See Bergaigne-Henry, Manuel, p. 1 54.
The
in
bhdisajyant.
for
that
sufficient for life.
As
is
p.
is
pierced
that
dnustubham^
Kau^. once (26.33) with
389;
rite
vi.
85, 127, and
against various wounds.
Griffith,
berry {pipfalt), remedy for what
remedy
what
us.
with pippali.
other hymns, and once (26. 38) alone, in a remedial
I.
do we make enter into
medhdth suryeno 'dyato dhlrand uta stvama.
is
i.
305
bruised
{f ksiptd),
and
did the gods prepare {sani-kalpay-)\
eLsewhere, the mss. waver between pippall 3.nA pispall (o\ir Bp.E.O.R.p.m. read
the latter).
All the pada-mss. stupidly give jivita
vdi as two independent words.
BOOK
109-
vi.
In the
VI.
and, for
b,
kampa between a and
b,
in a, ksupta- for ksipta-
Ppp. has,
jlvatavayati.*
no account whatever, since they are wildly inconsistent
among our
for ksipta-
mss. are found aj,
and
for atividdha-
The
we
as
VS.
xii.
while the
man
c, d,
and
half
is
whole class of cases
this
and
-uata-
TS.
in
iv. 2.
MS.
65 and
their birth
whomever
be harmed.
shall not
RV.
half-verse is the same, without variant, as
first
alam
instead
gives two alternatives both
coming from
berries talked together,
91
in
The comm.
113.
for the former tiraskrta (of other remedies)
shall reach living, that
The second
further, for d,
*[_Intending -tavdi iti?
rogaviêsa, and so on.

2.
and
ui.,
SPP. unaccountably reads ujta
in this case all to agree in giving iijta is of
happen
of uitaj the fact that his mss.
uta ca vi^vabh-
360
ii.
13
7.
x. 97.
7 t,
d (found
also
the latter reading -make in c);
a sort of parody of the corresponding part of the
same
verse:
avapdtanttr avadan divd osadhayas pari; our -vadanta "yads is probably a corruption
There is again, in a, a disagreement among the mss. as to pippaly&s,
of -vadann ay-.
The comm.
our Bp.E.I.O., with a number of SPP's authorities, giving pisp-.
explains
"
word by hastipippalyddijatibhedabhinndh sarvdh pippalyah ; and their " birth
to have been contemporaneous with the churning of the amrta.
LPpp. ends with
pdurusah.\
the
The Asuras dug thee
3.
for the vatikrta, likewise a
in; the gods cast thee
remedy
The comm. understands vdtikrta

d
is
for
what
up
again, a
remedy
bruised.
is
as vdtarogdvistaârira.
[_Cf. vi. 44.

3. J
|_In Ppp.,
wanting, perhaps by accident.
For a child born at an unlucky time.
110.
[Atkarvan.
hymn
This
is
not found
in
dgneyam.
traistubham: i.pankti.'\
Kaug. (46.25) applies
Paipp.
it
for the benefit of a
child born under an inauspicious asterism.
Translated: Ludwig,
With reference
gruss an Roth,
p.
Zimmer,
p. 321
self,
The
and bestow
verse
is
RV.
which are corrected
Griffith,
8.
viii.
do thou,
and recent
good fortune on
(d-yaj)
11. 10 (also
TA.
in the other version
305; Bloomfield, 109, 517.

p. 356; Jacobi in Fest-
i.
Zimmer,
is
not at
this last the
all tipaiikti,
comm.
in
Agni, both gratify thine
us.
Our
x. 1^9).
kdm
piprdyasva should be -prdy- (TA. has,
vistdrayasi !)
verse
ii.
Since, an ancient one, to be praised at the sacrifices, thou sittest
1.
a.-aA
p. 70.
as Iwtar both of old
own
431
to the asterisms, see note to
text has several
bad readings,
a should be kam, satsi should be sdtsi,
which
in &, pratndsi,
also reads, but renders
it
its
comm. explains by
The
ajyddihavisd puraya.
although capable of being read as 40 syllables.
do thou
Born vci jyesthaghni, in Yama's two Unfasteners (vicrt)
him from the Uprooter {mftlabdrkana) may he conduct him
across all difficulties unto long life, of a hundred autumns.
2.
protect
The
consecutiveness of the verse
in a can hardly
is
very defective, inasmuch as 'born' (Jdtds, nom.)
be understood otherwise than of the
child, while
Agni
is
addressed in
b,
36l
-vi. Ill
VI.
Three asterisms are here |_and in 1 1 2 J referred

in third person in c, d.
our constellation Scorpio: Antares or Cor Scorpionis (either alone or with a, t)
and spoken of
to, all in
is
ill
omen,
same manner
mfila-
usually called jry//M 'oldest,' but also (more anciently?), as an asterism of
jyesthaghni
she that slays the oldest'*
'
barhanl \or -na\,
lit.
'
root-wrencher,'*
star-pair, or the sting (X, u),
comm. takes yamasya
On
his
or in the
tail,
has the specific name vicrtau.
*l_See TB.
i.
5.
the
root,' also in
of which the terminal
tail,
LSee note
By a
to
ii.
z^.\
him not, increasing,

gave him birth.
let
mother that
We should
This hymn,
|_In d,
For
III.
\Atharvan. caturrcam.
like the preceding,
is
read sd
ma matdramt As
to minlt, see
from insanity.
relief
dnustubham
dgneyam.
wanting
pardnustup tristubh^
i.
Kaug.
in Paipp.
(8.
24) reckons
matrndmani (with ii. 2 and viii. 6) and the comm. quotes a remedial
demons (26. 29-32) as an example of their use.
of the
Translated: Ludwig,
32, 518.
cries loudly
p.
512
Zimmer,
this
man
for me,
thenceforth shall he
p.
393
170;
Grill, 21,
Griffith,
i.
306
as one
it
rite
against
Bloom-
Free thou
1.
him not
slay his father; let
expect at the beginning vyaghryS or vatydghre ; the comm. paraphrases
word with vyaghravat krure.

Gram. 726.J
the
field,
The
8. i.J
misprint, our text begins
the tiger day hath been born the hero, asterism-born, being
born rich in heroes
harm
the
is
'
as belonging to mtilabarhanat.
withj^'a/- (readj^y^-).
3.
mula
Agni, who here bound, well-restrained,
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 atds at
The comm. x^2A& yaihd iox yadd in d. The

comm. paraphrases suyatas by susthu niyamito niruddhaprasarah san. Pada b has a
beginning of c; both editions give dtas.
redundant
Let Agni quiet
2.
I,
syllable.
down
[it]
for thee,
if
thy mind
is
excited {ud-yu)
knowing, make a remedy, that thou mayest be uncrazed.

The comm.
= grahavikdreno dbhrantam)
^
instead of
Crazed from sin against the gods, crazed from a demon
3.
ing,
reads udyatam
make a remedy, when he
shall
4.
again
May
|_Bloomfield, " sin of the gods,"
AJP.
the Apsarases give thee again,
may
all
The samhita
I,
in b.
know-
be uncrazed.
few of the authorities (including our O.) nccentydda
erable reading.
udyutam
may
d; ydthd would be a pref-
in
xvii.
433, JAOS., etc.J
Indra again,
may Bhaga
the gods give thee again, that thou mayest be uncrazed.
aduh have
comm. so understands
and interprets. In our text, t^'SlA piinas at beginning of c (the sign for u dropped out).
The difference of meter tends to point out vs. as an alien addition by which this
hymn has been increased beyond the norm of the book.
reading in a and c would, of course, equally admit of tvd
given thee,' and this would be an equally acceptable meaning
the
'
BOOK
112-
vi.
THE ATHARVA-VEDA-SAMHITA,
VI.
For expiation of overslaughing.
112.
\Atharvan.
Found
dgneyam
also in Paipp. xix. (vs. 3 in
Zimmer,
[_see
Let not this one,
1.
from uprooting
{grdhi); let
The
ff.),
15, 171
or
(= PAOS., March,
xvii.
1894);
Agni, slay the oldest of them; protect him
allusions in this verse to the
same
trio of
According to the comm., "
he takes quite wrongly as the overslaugher

c,
xvi. p. cxxii
the gods assent to thee.
are very evident.
nas at end of
i.306; Bloomfield, AJP.
Griffith,
JAOS.
do thou, foreknowing, unfasten the bonds of the seizure
all
113, in a
vi.
overslaughing,' or the marriage of a younger
p. 31 sj.
Grill,
437 (elaborate discussion, p. 430

SBE. xlii. 164, 521.
'
trdistubham .]
Used by Kaug. (46.26), with
i.).
spell to expiate the offense of parivitti
before an elder brother
362
and has,
asterisms that were mentioned in 1 10. 2

one " in a is the parivitta |_ which
this
see comm.
to vs. 3 aj.
Ppp. reads /raya
pitdputrau mataram muhca sarvdn (our
for d,
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
father, son, mother.
bonds of the seizure; free all
;
the word is, strangely, not divided into

which |_non-divisionJ would be proper treatment for litt/iitas,
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).
The comm. reads
utthitds for tttsitds in b
litositah in the pada-l^^t,
With what bonds the overslaughed one is bound apart, applied and
wipe
let them be released, for they are releasers
up on each limb
difficulties, O Pushan, on the embryo-slayer.
3.
tied
off
The comm. again commits

parivettd
'
the violence of understanding /(fr/V///aj- in a as
The
the overslaugher.'
bound person.
participles in
The comm. again reads
utthitas,
and
all
but one of SPP's, read ie (without accent)
After
it,
All our mss. save one
in c;
the translation given
made in SPP's text, also on the authority of the

SPP. reads mucyantdm, with, as he claims, all but one of his authori-
implies the emendation to
comm.
were
sing,
ing our H.I.), and the pada-Xt.yX again has nitsitah, undivided.
(K.),
if it
masc, applying to the

again supported by a few mss. (includ-
b are nom.
td,
which
is
and K. jnucyatdm, all the rest muhcantdm, as in

ebhis pdgdir ?nudusdu patir
in i., in this form
nibaddhah paropardrpito ange-ange vi ie crtyantdm vicrtam hi santi etc. (d as in our
ties
our
of ours,
text.
only D.Kp.T. have
In Ppp., this verse
is
it,
found
text).
113.
For release from seizure (grhi).
\Atharvan.
In Paipp. Li.J
Kaug. (46. 26)
in
is
found only the
company with
fied in the course of the rite, as
river-foam.
pSusnam.
first
trdistubham
half-verse,
the preceding
much
3.
pahkti^
corrupted.
hymn, which
see.
It is
Verse
employed by
c,
accompanying the depositing of the " upper
is
speci-
fetters " in
363
Translated: Ludwig,
p.
444
Grill,
BOOK
-vi.
VI.
14
171; E. Hardy, Die Vedisch-brahmanische
15,
AJP. xvii. 437 (elaborate discussion,

430 ff.) or JAOS. xvi. p. cxxii (= PAOS., March, 1894); SEE. xlii. 165, 527.
See Bergaigne-Henry, Manuel, p. 154.
Periode tic,
210
^.
Griffith,
i.
307
Bloomfield,
p.
On
1.
beings
Trita the gods wiped off that sin; Trita wiped
from that the seizure hath reached thee,
if
let
off
it
on human
make
the gods
it
disappear for thee by the incantation {brahman).

SPP. properly emends the name, here and
in vs. 3, to tritd,
ties, like
ours, read trtdj he also, with equal reason,
TB. has
(in
enan*j- for c
also quotes
7.
iii.
I25) what corresponds to the
similar
The TB.
twice).
comm. holds
The Anukr.
three padas, reading both in'id
b.
and
2,
verse relating to this
"sin"
the
his authori-
all
enat (etian) in
cid dna(^.
The comm. reads trita and etat. He
some passages from the story, as there told, of Ekata,
the transference of guilt by the gods to them and by them to
story is found in MS. iv. 1.9 (where read krurdrii marks-,
2. 89-'
iii.
Dvita, and Trita, and of
other beings.
to
md yddi kirn
has tdto
it
from TB.
first
though
emends enam
to
be
is
in
The
our text adapted to another purpose.
that of overslaughing, as in the preceding
still
disregards the irregularities of meter.
hymn.
*l_And inatnrje.\
Enter thou after the beams, the smolies, O evil go unto the mists
disappear along those foams of the rivers
wipe off
difficulties, O Pushan, on the embryo-slayer.
2.
or also the fogs
The last pada is a repetition of 112. 3 d, and discordant with the rest of the verse.
Some of SPP's authorities read nai;yan at end of c. The comm. has instead viksva.
The comm. explains tnariclr by agnisuryddiprabhdvi(iesdn, udardn by urdhvath gatan
meghdtinand parinatans tan {dhtlindn), and nihdrdn by tajjanydn avaqydydn.
Twelvefold
3.
is
deposited what was wiped off by Trita
human beings if from that the seizure hath reached

make it disappear for thee by the incantation.
;
'
Twelvefold
TB.
'
i.e.,
and the " twelve "
is
made
This hymn
was successively made

and
eight.
LThe
vs. is v\q parikti.\
anuvdka;
prak tasmdt saptatrihqah.
114.
Against disability in
\^Brahman.
Found
the transference
the last of the 11, with 37 verses, that constitute the eleventh
is
the Anukr. says
whom
up, according to the commentator, of the gods, Trita
two brothers, and these
his
sins of
apparently, in twelve different places, or classes, or individuals.
specifies eight offenders to
(I.e.)
thee, let the gods
vdi(vadevam.
sacrifice.
inustubham
."[
savayajHa chapter, uses hymns 1 14,

sava taking part
behind the priest and, according to the schol. and the comm., the whole anuvdka
(hymns 1 14-124) is called devahedana, and used in the introduction to the savayajhas
(60.7), and in the expiatory rite for the death of a teacher (46.30); and the comm.
115,
and
also in Paipp. xvi.
Kau(;. (67. 19), in the
117, with the offering of a "full oblation," the giver of the

;
quotes
it
as applied in Naksatra Kalpa 18, in the
ceremony.
And hymns
by the adhvaryu
in the
14
and
mahd^nti czWtA ydmyd,
15 (not verses 114.
i,
in the funeral
2) are recited with an oblation
agntstoma, according to Vait. (22. 15); and again in the same
BOOK
114-
vi.
ceremony
VI.
an expiatory
(23. 12) in
also
rite;
364
14 alone (30. 22), in the sautramanl szc-
with washing of the vidsara vessel.
rifice,
Translated: Ludwig,
1.
172;
Grill, 45,
443;
p.
Griffith,
i.
308
Bloorafield, 164, 528.
gods! whatever cause of the wrath of the gods we,
have committed
from
that do ye,
gods,
Adityas, release us by right of
right {rtd).
The whole hymn
found
is
Then
ant in this verse.
TB.
in
(in
4. 4*-?),
ii.
md
with
for
nas
in c as the only vari-
again with a somewhat different version of
this verse occurs
TB. ii. 6. 6', with which a version in MS. iii. 11. 10 precisely agrees; and yet
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 htaso v{qvd?i mtiTicatv dnhasah; in TB. iii. 7. 12', it is adityds
tdsmdn 7iid vtnhcata rtdsya rtdna mam utd (TA. itd for utd |_cf. v. Schroeder, Tiibinger
d
c,
in
again,
Katha-hss., p. 68J
MS.
md
omits
d of TB.
C,
ii.
6.
MS.
|_In b,
6J.
in
VS.
variants for the last two words).
and has, for
c,
14.17 has
iv.
enam a
rtdsya tv
d,
^mi'ttak,
xx. 14 has our a, b, without variant |_and
ydd
vdca 'nrtatn
Mima
(accent
with
adds the
Katha
iidimd).\
By
2.
in that,
the
right of right,
Adityas, worshipful ones, release ye us here,
ye carriers of the
sacrifice,
have not accomplished
sacrifice,
we, desirous of accomplishing {gak)
it.
Both editions read at the end, as is necessary, -êkimd, although only two* of our mss.
I.D. ), and a small minority of SPP's authorities, accent the a (the pada mss. absurdly
Ppp. has instead, for d, siksantu updrima. TB. has /nd for nas
yajndlr vas iox yajfidth ydt in c, and, for d, dqiksanio nd êkima, which is
Yajnavdhasas would be better as nominative. The comm. explains qiksantas
reading lifiaoêkima).
at
end of
better.
b,
by nispddayitum icchantas. |_For the pada blunder,

seem clearly to give Bp, 2p.m. I. H.D. as reading
tions
Sacrificing with
3.
butter
what
with the spoon, without desire, to you,
{dj'ya)
we have
of accomplishing
Whitney's
|_
colla-
-f^/t/;//(f.
making oblations
rich in fat,
is
cf. vi. 74. 2. J
all
of sacrificial
gods, desirous
not been able to accomplish.
Part of the mss. (including our P.M.I.) accent vtgve 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
djyena
in
also
it
reads vo viqve devdh in
c,
TB. has
his text.
(also Ppp.)
and, of course, qekima at the end
Ppp.
êsima.
For
115.
[Brahman.
Found
also in Paipp. xvi.
after
with
hymn
ii.
16. 2
and
from
vdifvadevam.
For the use of
with the preceding, see under that

tsti (8. 7),
relief
v. 24. 7
hymn
;
and
this
sin.
dnustubham.']
hymn by
Kaug., and in part by Vait.,
Vait. has this one also alone in the
vs. 3
appears (30. 23)
in
dgrayana
the sautrdmani, next
14.
Translated
Ludwig,
p.
443
Zimmer,
p.
182 (vss.
2,
3)
Grill, 46,
72
Griffith,
i.
308
36s
knowing,
If
1.
from
that,
all
BOOK
unknowing, we have committed
if
-vi.
VI.
sins,
16
do ye free us
gods, accordant.
The reading sajosasas 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.
The redundant
13 f (prose).
If
2.
what
is
The
waking,
if
to be free
sleeping,
me from
syllable in
I
sinful
that, as
is
ignored by the Anukr.
have committed
sin, let
what
is
and
from a post (drupadd).
TB. ii. 4. 49, which reads in a/, diva y.

end of b, and muncatuh {-tu ?) at end of d. With a, b is to be compared VS. XX. 16 a, b, which has svdpne for svapdn, and, for b, inahsi cakrma vaydm.
Our svapdn in a is an emendation for svdpan, which all the authorities read, and which
verse nearly corresponds with one in
ndktam, dkarat
at
The pada mss. mostly accent enasydh

SPP. wrongly admits it in his pada text.
drupada, doubtless correctly, by pddabandhandrtho drutnah.
SPP. accepts
in his text.
in c
Being freed as
3.
from a post, as one that has sweated from
if
bathing, like sacrificial
me
{gtimbh)
(our D. has -ah,
The comm.
the true reading), and
butter purified
by a
purifier
let
explains
filth
on
cleanse
all
of sin.
in several Yajus texts in VS. (xx. 20), TB. (ii. 4. 49), K. (xxxviii. 5),
and MS. (iii. 11. 10). TB.MS. add /ir/ after iva in a; in b, for snatva, VS. gives siialds,
and MS. snatvi; in d, TB.MS. read muhcantu for qumbhantu, while VS. reads (better)
(undhantu and before it apas instead of vi^ve j Ppp. reads viqvdn muhcaniu ; and it
This verse
is
found
This time the comm. gives kasthamayat pddaThe Anukr. passes without notice the excess of
also TB. ii. 6. 63, with id again, and with d as in VS.
both times svinnd snatv6.\ |_As to (ûmbh, see BR.
further has sindhu for svinnas in b.
bandhandt
as equivalent of drupadat.
|_The vs. occurs
syllables in a.
And
vii.
the Calc. ed. of
TB.
prints
261 top.J
116.
relief
vdivasvatadtvatyam.
\_Jdtikdyana.
Found
For
The hymn
also in Paipp. xvi.
is
from
guilt.
jdgatam
2. tristubh.'\
used by Kauq.
in the
chapter of portents
(132. I), in a rite for expiation of the spilling of sacrificial Hquids.
anuvaka, see under hymn

Translated
I.
What
Ludwig,
that
p.
As
to the
whole
14.
443
Griffith,
i.
309.
was Yama's the Karshivanas made, digging down
beginning, food-acquiring, not with knowledge, that
unto the king, Vivasvant's son; so
let
our food be
make an
in the
oblation
sacrificial (^yajniyd),
rich in sweet.
Perhaps better emend
at
beginning to yddy
dmdm
|_Bloomfield
makes
the
same sug-
457J the comm. explains hy yamasambandhi kriiravi.

The kdrslvanas are doubtless the plowmen, they of the kindred of krslvan ( = krsivala)
'the plower' whatever offense, leading to death or to Yama's realm, they committed in
wounding the earth. The comm. calls the krstvanas ûdras, and their workmen the
gestion,
AJP. xvii.428, SBE.
xlii.
karstvanas ;
in b,
he reads na vidas for annavidas.
ignored by the Anukr.
The
metrical irregularities are
BOOK
Il6-
vl.
THE ATHARVA-VEDA-SAIWHITA.
VI.
make
Vivasvant's son shall
2.
[us]
an apportionment
come
what
to us, or
having a portion
whatever
sin of [our] mother's,
[our] father,
wronged,* hath done
of sweet, he shall unite [us] with sweet
sent forth, hath
366
in wrath.
The two half-verses hardly belong

in a, Ppp. reads bhesajdni.
The comm. explains aparaddhas by asmaikrtdparddhena vimukhah san.
ms. Whitney wrote "guilty" (which seems much better) and.then changed it
For bhagadheyam
together.
*LIn
to "
his
wronged."J
from [our] mother or
If
3.
from our
if
from son, from thought (c^tas), this

Fathers as have fastened on (sac) us,
from brother,
father, forth
hath come to [us]
sin
them
of
many
as
be the fury propitious
all
[to us].
In most of the /aa'a-mss. agan at end of b
mind
'
wrongly resolved
is
we should be glad to get rid of the word
into a
agan, instead
Citasas the comm. understands to mean
of adgan (our Kp. has doagati).
its
'
our
own
reduction to ca, or the omission
of bhratur or putrat, would rectify the redundant meter, which the Anukr. passes
The comm. paraphrases /aW
unnoticed.
For
117.
relief
in
b apparently by
from
guilt or debt.
\Kdufika (anrnakdmah). dgneyam.
Found
parts of
it
The hymn Lnot
also in Paipp. xvi.
elsewhere, see under the verses.
Katha-hss.,
70 and 61. J
p.
cd, 2
[_For
Hymns 117-119
accompanying the
as
|_For the whole
of 117.
stoma, h.
Translated
as to that
The
Ludwig,
What
I.
eat
(iii.
7.9*-9),
the
and
see also v. Schroeder, Tiibinger
are used in Kaug. (133. i) in the rite in

;
and Ke^.
(to
Kau^. 46. 36) quotes
comm. gives (as part of the Kau;.
anuvdka, see under
p.
(.')
Yama
tribute of
3,
h.
text) the
by paypratlka
In Vait. (24. 15), in the agni-
114.J
goes with the burning of the vedi.
cdj occurs in TB.
satisfaction of a debt after the death of a creditor,
son or otherwise
to his
traisiubham.^
and
expiation of the portent of the burning of one's house
them
ment
anyasmdd api parijanat 1
444
that
is
Griffith,
i.
309.
borrowed, that
go about
thou knowest
is
now, O Agni,
how
to unfasten
not given back; with what

I
become
guiltless (annid)
all fetters.
dsmi to ddmi
in
this is suggested
hy jaghasa
but possibly aprailttam asmi might be borne

as a sort of careless vulgar expression for " I am guilty of non-payment."
Morfe or less
and
in vs. 2,
of the verse
is
is
adopted by Ludwig also
found
in several other texts,
TA.
with considerable variations of reading
and MS. (iv. 14. 17) have padas a, b, C (as a, b, d

in TS.)
in a, all with ydt kiisidam ior apamityajn and without asmi, and TA.MS.
with dpratitam, and TS. ending with tndyi (ior ydi), and TA.MS. with mdye 'hd; in
b, all ^vAyina before yamdsya, and TA.MS. have nidhind 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 ihdl'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.
thus TS.
(iii. 3.
S"-^),
(ii.
3. i*),
TB.
in
(iii. 7.
xiii.
98) corresponds only in the
22, 5)
thus,
first
half-verse (with
it
precisely agrees
yany apdmitydny dpratutdny dsmi yamdsya
ApQS.
balind cdrdmij
its
367
I18
-vi.
VI.
MB.
(ii. 3. 20) hzsyai kusidam apradatidam tad agne anrno bhavami jivann
eva pratidatte daddni. [_This suggests bhavani as an improvement in our c.J Finally
GB. (ii. 4. 8) quotes the pratlka in this form yat kusidam apamityam apratitam.
Ppp. reads for a, b apamrtyum apratitam yad asininnasyena, etc., and, for ^, jivanna
ena prati dadami sarvam (nearly as TA. d, above). The comm. takes balina as =
other half-verse corresponds with our 2
a, b.
iam maye'ha yena yamasya nidhina carani
balavatd.
Being just here we give
2.
what grain
living;
I
become
With
back
it
living,
we pay
it
have devoured having borrowed
in (iii-hr) for the
[it],
now,
Agni,
guiltless as to that.
the
first
half-verse nearly agrees
TB.
dadma
reads, however, tdd ydtaydmas for
(as above
enai.
also
ApQS., as above), which
The comm. has dadhmas
dadmas
for
a he explains ni haramas by nitardm niyamena vd 'pdkurmah. Ppp. has etai at

end of a in c, apainrtyu again, also (c, d) jaghdsd agnir ma 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. Jaghasa in our text is a mis-
in
'
print for -ghds-.
Guiltless in this [world], guiltless in the higher, guiltless in the
3.
may we be
third world
by the Fathers
The
verse
is
found
the worlds traversed by the gods and traversed
may we
abide in guiltless.
TA. (ii.
a and b (except in TB. as
TB.
in
-?itin/ tr- at junction of
the roads
âll
98-9),
(iii. 7.
pitryands and ca lokas omitted after
it
154),
and Ap^S.
(xiii.
22. 5), with
printed), with utd inserted before
(thus rectifying the meter, of which the Anukr.
ignores the irregularity), and with kstyema (bad) at the end.
Anrnd means
from debt or obligation
(like
covers
its
'
there
The comm.
whole sense.
no English word which
is
points out that
it
German
also
'
free
schuldlos)
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
adfma
for
a ksiyema
and has the readings of TB.
in a,
For
118.
relief
from
also in Paipp. xvi.
trdistubham.']
|_The Katha-version of vss.
Tiibinger Katha-hss., p. 70 f.J

|_the
Is not
and
2 is given
If
I.
(.')
v.
Schroeder,
17 J.
{ydt) with our hands
the course
by
used by Vait., nor by KauQ. otherwise than with
whole anuvdka and J hymn 117: [see under hymns 114 and
Ludwig, p. 455 GrifiSth, i. 310.
Translated
and
guilt.
\Kdufika (anrnakdmaK). dgneyam.
Found
etc. in c,
at the end.
of
the dice,
we have done
let
offenses, desiring to take
the two Apsarases,
up
fierce-(?/^;-<f-)seeing,
fierce-conquering, forgive today that guilt (rtid) of ours.
Our
mss., like SPP's,
mere indistinctness of
gives)
is
waver
in
writing, a.nd
b between gatniim zndgattiim or gantiim, but
gatmim (which
doubtless the genuine reading, as given by
conjecture.
the
it is
not even Bohtlingk's last supplement
SPP.
our gandm
is
an unsuccessful
word with gantavyam (abdaspar^ddivisayam,
and upalips- with anubhavitum icchantah
'
desiring to sense the sound, feeling, etc'
vi.
BOOK
Il8-
VI.
game
our knowledge of the ancient Hindu

late the
pada
The
intelligently.
:;
verse
of dice
not sufficient to enable us to trans-
is
found also
is
368
in several
Yajus
texts,
TB.
(iii. 7.
and MS. (iv. 14. 17); all read cakdra in a, and vagm'im (MS. vagmAnt) iox gatnum in b, and TB.TA. end b with upajighnamdnah (while MS. has the
corrupt reading dvajighram apah) in c, d, TB.TA. have the version dilrepa^ya (TA.
123),
TA.
(ii.
4. i),
ugrampa^ya) ca rastrabhfc ca tany apsardsav dnu dattavi rnani, and MS., very corThe comm.,
ruptly, ugrdm pagydc ca rastrabhfc ca tany apsardsam dnu datta 'nrnani.
heedless of the accent, takes the
two words
first
Ppp. reads,
in c as vocatives.
in a, b,
kilvisam aksam aktam avilipsamdndh.
2.
pened
fierce-seeing
one
realm-bearing one
dice forgive
at the
ye that to us
Yama's world one having a rope
[our] offenses,
may
what hap-
come
there not
in
on, desiring to win from us debt (pid)
from debt.
Two
(TA.MS.,
of the other texts
tant variations in the
MS. does
first
half
the same, but
rastrabhft
Ppp. reads
k-.
rdstrabhrtas kilvisam y. a.
71.
and with unimpor-
in b, thus rectifying the
also corrupt at the beginning, reading
is
it
as above) have this verse also,
TA. simply omits nas
a.
meter
ugrdm pa^y^d
dattan vas
tat.
But
in
show themselves
mere corrupt guesses thus, TA. nin na rnan rndva it samano y. I. a. aya; MS. nhnna
(p. nit : nah) rnan rndvan ipsamdno y. I. nidhir djardya ; Ppp. (c) nrnvdno nrnvd
yad ayacchamano. The comm. explains rnan (nali) as either for riian or for rnat;
the difficult and doubtful second half, the readings are so diverse as to
:
The
the pada-text gives the latter, of course.
pada-text does not divide
c'r/s-,
as
it
comm. reads instead ecchamdnas (= rnarit graadhirajjus by asmadgrahandya pdâhastah.

The
doubtless should, into a^rts-, in c; the
hitum abhita icchan) and explains

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.
ZDMG.
[_B6htIingk,
Iii.
He
250, discusses the vs. at length.
suggests for
c,
rnavnd no nd rndm Msamdno, or perhaps nid rndm.

3.
To whom
ging {yac)f
[I
gods
owe] debt, whose wife
let
Apsarases, wives of gods, take notice
abhyemi
in a.
adhl
'tarn
'ttardm
mad
d:
For
relief
from
\Kiufika (anrnakSmak).
TA.
Sgneyam.
Tiibinger Katha-hss., pp. 70, 75, for
|_hymns 114 and 117J.

Translated Ludwig,
:
p.
yam ydjamdndu
abhyetnahe
The comm. reads
in
c.
i, 3,
Zwei
2).
trdistubham.^
All the verses occur, but not
15, for vss. 2 and 3; and

and 3. J Is not used by Vait., nor by Kau^.
whole anuvdka and with J hymns 117 and 118; see under
|_See also v. Schroeder,
otherwise than with |_the
go begye (two)
guilt or obligation.
also in Paipp. xvi. (in the verse-order
together, in
the pada-itxt understands updimi as upa-
Our pada-xn^%. also leave tnd unaccented

with madvijhdpanam citte 'vadhdrayatam.
119.
Found
b, C,
devapatnl apsarasdpadttam.
By analogy with abhydimi,
in b.
dimi
mo
whom
to me
Ppp. has a different version (mostly corrupt) of

vdte vdjin vdjibhir
approach, to
them not speak words superior
442
i,
2,
Griffith,
i.
310.
Hss., p.
369
If {ydt),
1.
not playing,
may
not intending to give,
make
BOOK
debt, also,
I20
-vi.
VI.
Agni, promise
(satn-gr)
Vai9vanara, our best over-ruler, verily lead us
up to the world of the well-done.

Ppp. puts
aham
rnam
TB.
before
verse has correspondents in
and TA. babhuva
and reads urum
in a,
(iii. 7.
and TA.
123)
The
for ttd it in d.
4.
(ii.
).
In
a,
krndmi and TB. puts _)'(f/ after rndin ; for b,

TA. dditsan vd samjagdra j. |_For
for
'ddsyanl samjagard jdnebhyah, and

2.
make
known
it
debt to the deities
we be
to Vai9vanara,
if
[there
he knows how to unfasten
united with what
is
my
on
is
b,
cf vi.
7i.3b.J
part] promise of
these bonds
all
half-
first
TB. reads cakara

TB. xe.'sA'S, ydd va
so
may
cooked {pakvd).
TA. (ii. 6. i '), which reads, in a, b, vedapaân pramucan (i.e. -cain) prd veda; Ppp. also \\3.s pra
veda instead of veda sdrvd/i. 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 duritad avadyaf).
The comm. explains pakvena here as paripakvena svargddiphaUna, or the ripened
fruit of our good works.
The Anukr. seems to allow the contraction sdi 'tan in c.
The
first
ydmo yddi
three padas have correspondents in
nrndin, and, in
c,
Let Vai9vanara the purifier purify me,
3.
if
{ydt)
run against a
promise, an expectation (aqd), not acknowledging, begging with
what
sin is therein, that
The whole
my mind
impel away.
verse, this time, has
its
correspondent
in
TA.
6. i^),
(ii.
which, however,
reads for a.v.pdvaydn nah pavftratr (V'pp. means the same, but substitutes
dim
pavayd
and dva for dpa. Ppp. has samgalam near beginning

of b.
The comm. reads -dhdvdni in b, and explains by abhimukhyena prdpnavdni; the
Ludwig emends dqam
minor Pet. Lex. suggests emendation to ati-dhdv- transgress.'
to asdm (referring to devatdsu in 2 b) the reading and pada division daqam are vouched
nas)
and has,
in d,
for tdtra
'
for
by
Prat.
iv.
72, to
which
word
rule the
Found
also
in
Katha-hss., p. 76,
mantroktadevatyam
Paipp.
may
Translated: Ludwig,
I.
If
xvi.
i.jagatl;
anuvdka
p.
442;
all
may
2.
pankti ;
see under
Grill, 72,
173;
three vss.J
hymn
comm.
the
iii.
explains
it
44.J
j.iristuliA.']
p.
16,
and Tiibinger
Not used by Kaug.
other-
114.
Griffith,
(ydi) atmosphere, earth, and sky,
injured {hihs),
|_Von Schroeder's Z-wei Hss.,
also be consulted for
wise than with the whole
the counter-example
To reach heaven.
120.
\_Kdufika.
is
LBergaigne comments on root j, Rel. Ved.
by devadlndm abhildsam.
if
i.
311
we have
up from that to the
father or mother
this householder's-fire lead us
world of the well-done.
The
first
(i.8. 53),
half-verse
TB.
(iii. 7.
is
124),
found, without variation, in a
TA.
(ii.
6. 28),
MS.
(i.
10. 3),
number
AgS.
agree entirely in the second half which they put in place of ours.
of them, reading agnir
jagatl.
of other texts
(ii. 7.
in
TS.
11); they do not
Ppp. agrees with some
ma tasmdd enaso gdrhapalyah pramuncatu.
Only b
is
really
vi.
BOOK
20-
May mother
2.
may
our father heaven be weal to us from paternal
my
having gone to
37^
earth, Aditi our birthplace, brother atmosphere, [save]
us from imprecation
[guilt]
VI.
me
relatives {jdmi), let
not
down from
fall
[their?] world.
The
and, in
verse
is
found also
bhavasi
c, d,
seem
the kind that
jdmi
show
to
are excusable in finding
in
TA. (ii. 6.
(jdmlm
/nilva
that the text
which reads at end of
29),
itva f)
was
vivitsi lokan
a.
dbhiqasia
inah;
the variants are of
and that we
unintelligible to the text-makers,
Ppp. brings no help.*
extremely obscure.
it
ma
Our
translation
comm.
Our pada mss. also leave ma unaccented in d. Ludwig and Grill
supply lokat \a pitryat : "from the paternal world." The comm. divides alternatively
jdmi jitrtvd and jdmim rtvd. The verse is a good iristubh, though capable of being
implies in b abhliâstyds, but the
understands
do not
3.
find
it
in
Where
if
instr.
the
first
Might
it
represent a tratv antdriksam
.?J
the well-hearted, the well-doing revel, having abandoned
heaven (svargd)
half
own
we had
at
is
pttdram ca ptttrdm
may we
iii.
28.
5.
The
at
doubtless a misprint
end of
[_the
b,
TA.
ii.
Poona
ed. reads in fact
which
in
dhrutas^,
in b, with part of the
[_For the substance of the
c.
6. 2',
a^lonangdir (so Ppp. also)
The comm. reads tanvas
at the end.
(including our P.M.I.O.), and afronds in
in
see [our] parents and sons.
tanvaih svaydm
of- a,
C (also dhrtds, but this
lame with their limbs, undamaged
selves, not
there
reads mddante at end
znd.
abhloâstyd, as
a Ppp. reading tratd for bhratd, although
*[_Grill reports
Roth's collations.
disease of their
[_The
is
-tyds.
contracted to 40 syllables.
I
pada reading
vs., cf.
mss.
Weber,
Sb. 1894, p. 775.
121.
[^/Cdufiia.
Found
[caturrcam-l
also in Paipp. xvi.
For release from

mantroktadevatyam.
[_For vss. 3, 4,
cf. v.
evil.
j,2. tristubh
^,4. anustubh.^
Schroeder, Z-wei Hss.,
p.
5,
Tubinger
Katka-hss., p. 75. J
Used by Kaug. (52. 3) with vi. 63 and 84, in a rite for release from
various bonds; |_and with the whole anuvdka
see under h. 114J.
Translated: Ludwig,
I.
An
may we go
Visand
442; Zimmer,
(p.
remove
(nis-su)
between
it
Griffith,
i.
311.
from us evil-dreaming [and]
difficulty
to the world of the well-done.
visand)
is
doubtless
'
neither Kau^. nor the schol. nor our
here); but
182 (3 vss.);
p.
untier, do thou untie off us the fetters that are highest, lowest,
that are Varuna's
then
p.
antler
'
here, as at
iii.
comm. make mention
it was necessary to render

and vi sya ; the comm. treats
7.1,2 |_which seej (though

of such an article as used
it
etymologically, to bring out the word-play
it
as a participle {=vimuucatl'), disregarding,
visa + ana \_Ski. Gram. 1150 ej). The second pada is

same with vii. 83. 4 b. The proper readings in c are (see note to Prat. ii. 86) dussvdpnyam 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 satithitd-X^-xX ni sva, with all his authorias usual, the accent (really
the
ties
is
n/s
our text has nih sva, with only one of ours (O.)
Suva 'smdt.
\Ci. Roth,
verse,
having instead 2
whole
in
AV.J
a, b.
ZDMG.
[That
xlviii.
is, if
doubtless the true metrical form
119, note.J
we take
Ppp. lacks our second
half-
the occurrences of the words as a
371
{ydt) thou art bound in wood, and
If
2.
may
in the earth,
and
up from that
The second
the
spell {vac)
hymn
in a rope;
if
thou art bound
this householder' s-fire lead us
to
the
is
Ppp. reads, in
thus reducing the
if
122
same with 120. i c, d, and seems unconnected with

daruna and rajva, and omits the second half-verse,
three verses, the norm of the book.
half-verse here
half.
first
by a
if
-vi.
VI.
a,
Arisen are the two blessed stars named the Unfasteners let them
3.
bestow here of immortality (amrta) 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.
6. u, which has, for a, ami |_AV. iii. 7.4, amu\ye subhdge
;
ii.
divi, and, in d,
etdd for pral
'tu.
make room mayest thou free the bound one from the
4. Go thou apart
bond like a young fallen out of the womb, do thou dwell along all roads.
A corresponding verse is found in TA. (ii. 6. !), which has, for a, vi jihtrsva lokan
;
krdhi* and,
sva (zlso paiAds after sdrvdn). Ppp. reads at the end anu
what the comm. gives as paraphrase of dnu ksiya. The Anukr. seems
authorize the contraction _)'o/y^ ^va in c.
*|_In c, ydnes lor yonyas.^
at the end, dnii
gacha, and this

to
is
With an
122.
[Bir^. pahcarcam.
Verses
2,
offering for offspring.
vdifvaiarmanam.
3 are found in Paipp. xvi.
trdistubham
4.,s.jagafi.'\
[_For vss. 1-3, cf. v. Schroeder,
Zwei
Hss^,
Tiibinger Katha-hss., pp. 75-76.J

It appears in Kau?., with the hymn next following,* in the savayajhas (63. 29), accompanying the offering of samsthitahomas ; and
p. 15,
comm. regards vs. 5 (instead of xi. i. 27, which has the same /ra///ta) as intended at
same ceremonies, with distribution of water for washing the priests' hands.
Vait. (22. 23) has both hymns in the agnistonia, with vii. 41. 2, as recited by the sacrificer.
[For the whole anuvdka, see under h. 1 14. J *LAnd with x. 9. 26.
the
63. 4, in the
Translated
1.
Ludwig,
This portion
born of right
may we
line
qualify "
I,
432
GriflSth,
312.
i.
knowing, make over
by us
pass
The connection
p.
[is
it]
given,
[to thee],
beyond old age
O
;
Vi9vakarman,
first-
along an unbroken
together.
(tr)
in this verse is
" grammatically
prathamajas first-born in b can only

should be vocative, belonging to Vigvakarman.
obscure
doubtless
it
'
'
The comm. connects dattam directly with bhagam, which he explains hy pakvam annath
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
this the comm. also reads.
The first half-verse in TA. is as
prajdndn prdtigrbhnita vidvan prajapaiih prathamaja rtdsya ; and Ppp.
apparently intends a similar reading it has tarn prajdnan ity eka, as if the verse had
at the
end carema; and
follows: sd
occurred earlier in the text
Some
2.
but
it
has not been found.
pass along the extended
[was] given in course {"idyanena)
ing
if
they be able to give, that
line, of
whom what
is
the Fathers'
some, without relatives, giving, bestowis
very heaven.
vi.
BOOK
122-
VI.
372
dnu sdiiicaranti for taranii

ayanavat at end of b, -ydcchdt at end of c (Ppp. has
Both comm's understand
-yachaii), (aknuvdnsas* for qiksan and esam for evd in d.
appears
abandhu
(which
to
be used adverbially) as
and
with
pUryam,
debt
rndm
The TA.
(ii.
2^) has this verse also, with variants
6.
(besides the preceding dnu) in
'
'
equivalent to abandhavas
reward of their
qakntivdhsdh
3.
Does
sv-.
Take ye
though without descendants, they too reach heaven as

te for cet in d.
*LThe Calc. ed. seems to have
Ppp. has also
gifts.
it
qaknuvan
intend
âkndvdn
(or
is
served up in the
to the guarding of
The
at the
verse
is
see Gram.
(both) hold after, take hold together after
they that have faith attach themselves

yours
a,
found
fire,
combine
{sac)
ye,
^ -joi) sd sv?J
to this world
what cooked [offering] of

husband and wife, in order
it.
in
TA.
(ii.6. 27),
beginning; ami, second time in
with great diflferences of text

a, is
dnu j b
accented,
is
anu-
is
omitted
samdndin pdntham
avatho ghrthia ; purtdm for pakvdm is read (also by Ppp.), and ydd inserted before
d is tdsmai gdtraye 'hd jayapatl sdtii rabhetham. The reading /;/r/(i; is
against our understanding pakvdm of the body prepared by fire for the other world.
The comm. expla.ms pdrivis/am hy praksiptam, the TA. comm. hy pariprapitain, both
agndii, in c*;
from root
apparently taking
it
ning, as
It is
its
xii.
3.7.
wzf.
The
verse
found repeated, with a different begin-
is
too irregular to be called a simple tristubh.
*[_Thus rectifying
meter.J
4.
The
great sacrifice, as
it
goes, with mind, I ascend after, with fervor
Qtdpas), of like origin; being called upon,
Agni,
may
we, beyond old
age, revel in joint reveling in the third firmament.
The connection
is probably with anvarohdmi ; that of tdpasa is poscomm. understands " connected with the sacrifice in virtue
of titdnasa, in a,
sibly with sdyonis; but the
Some
of penance "; he guesses two different interpretations of the half -verse.
(P.M.H.p.m.O.) make
Neither this verse nor the next [_save
5.
These cleansed,
its
aj has anything of ayaâ// character.
purified, worshipful
maidens
cession in the hands of the priests {brahmdn)
pour you on,
The
let
Indra here with the Maruts grant
appellation
"
differences, as x. 9. 27.
maidens,"
we have
123.
\Bhrgu.
pancarcam,
seat in separate sucI
now
27, and, with
much
with what desire
me
verse occurs again, with a slight variation at the end, as
more important
of our mss.
combination upahiita 'gne which the meter demands.
in c the
that.
xi. i.
In the latter verse, instead of the figurative
" the divine waters (fem.) " themselves addressed.
For the success of an
vdifvadevam.
trdistubham
j. z-p.
offering.
sdmny anustubh ;
4. i-av.z-p.
prd-
jdpatyd bhurig anustubA."]
and 4.J This hymn and the one following are not found in Paipp.
by Kauq. and Vait. with hymn 122 are explained under that hymn. And vss.
3-5 appear also in Vait. (2. 15), at the pan/an sacrifice, in the ceremony oi pravarana.
|_For the whole anuvaka, see under h. 1
14.J
Translated: Muir, v. 293 (vss. 2,4,5); Ludwig, p. 302; Griffith, i. 313.
|_Partly prose, 3
Its uses
373
This one,
1.
ye associates {^sadhdstha),
Jatavedas shall carry
being
him do ye recognize
The
a treasure
[as]
-vi.
VI.
24
whom
deliver to you,
the sacrificer follows after well-
in the highest firmament.
VS. (xviii. 59) and K. (xl. 13). VS. reads, in a, sadhastha

and te (for vas) in b, it puts êvadhlm after avdhat ; in c, it reads a.yajfidpatir vo dtra.
The comm. explains sadhasthds as meaning the gods {saha tistjianty ekatra svarge
lake sthane yajamanena saha nivasanti).
verse
found also
is
in
'
'
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
TB.
found with the preceding
is
in
VS.
(xviii.
60) and K.
(xl. 13),
and also
in
eidm jdnatha (TB.

janltat) par- in b, TB. vfkas for ddvas, both VS. and TB. sadh- unaccented, which
is better, but VS. vida, which is bad, and both riipdm asya (for lokdrn dtra), which
gives a better sense for c, hoih ydd agdchat pathibhir devayanais ; in d, both istdpurti,
(iii.
7. i33-<),
but with considerable variants
at the beginning,
and VS. krnavdtha, but TB. krnutdt, both without sma.

3.
gods
Fathers
Fathers
gods
who
The comm., with his usual carelessness of accent, takes

natives.
Some of SPP's authorities (also our O.s.m.) omit
4.
He
do
cook, he do
parted from what

That
my
from
is,
and
quasi-verses, 3
is
|_'
English of
5.
know
As
he do
offer
am
I.
the accent of the
[as] he, let
first
me
asmi.
not be
that one,
The comm. counts and explains these two

this hymn (as it reckoned the
or their reward.
gifts,
But the Anukr. reckons
4, as one.
five
I
and SPP's edition as well as ours so

would be an equally accurate translation, and the
verses (^pancarca),
cook
'
etc.
not so harsh.
it is
In the firmament,
of
give,
am, he
given.
preceding one) as one of

divides.
the vocatives here for nomi-
king, stand firm
what we have bestowed,
king
there let this stand firm
do thou,
the addresses of this verse as
made
to
Soma, which
is
very
questionable; and the "this" of b to be the istapuridm, which (or dattdin, vs. 4)
right.
It
must be by a corruption of the
text that the
god, be well-willing.
is
Anukr. does not define the verse
as an anustubh.
124.
Against evil influence of a sky-drop.
\Âtharuan (tiirrtyapasaranakdmaK).
tnantroktadevatyam uta divydpyam.
This hymn,
is
like
the preceding,
not found
in
Paipp.
(46. 41) in an expiatory rite for the portent of drops of rain
(12.7)
(i
I.
used
clear sky.
In Vait.
in the
the whole anuvdka, see under h.
Translated
I.
employed by Kau^.
agnistoma when one has spoken in sleep; and vs. 3 separately

the same ceremony, when the man who is being consecrated is anointed. LFor
it is
9), in
It is
from a
trdistubham.l
From
Ludwig,
p.
498
14.
Griffith,
i.
314.
the sky now, from the great atmosphere, a drop of water
hath fallen upon
me
with essence (rasa)
with Indra's power, with milk,
BOOK
124-
vi.
Agni, [may]
deed
374
[be joined], with the meters, with offerings, with the
the well-doing.
oii
The
VI.
verse
is
found also
HGS.
in
apatac chivaya at end of b
16.6, with sundry variants:
i.
mam
for
//la
in
a;
manasa 'ham a 'gam brahmatta guptah sukrtd
in c, d,
krtena; these are in some respects improvements, especially in relieving the embaras-
The comm. paraphrases antariksat by

sing lack of a verb in our second half-verse.
akaqan nirmeghat, 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 {flkd<ôdakaplavanadosaq&nti').
2.
from a tree
If
atmosphere, that
my
part of
garment,
This verse also
is
hath fallen upon [me], that
it
merely Vayu
is
it
is fruit
on whatever part of
hath touched,
my
if
the waters thrust perdition away.
in
HGS. which in a reads vrksdgrad abhya-
found with the preceding
let
patat and omits tat; and in b xt2.d& yad va for yadi and tat for sa; for c,
vrksas tanuvai yatra vasah, and in d bddhantam instead of nudantu.
paraphrases the end of b thus
from the
body, and what
it
has yatrd
The comm.
The third pada
vayvdtmaka eva na 'stnakam dosdya.
is really /aâ/f.
3.
ing
fragrant ointment, a success
that
is
gold, splendor, just purify-
All purifiers [are] stretched out from us
is that.
let
not perdition
pass that, nor the niggard.

That is, the uncanny drop is all these fine things. The comm. r^TLA^rs pittrimam in b
by (ûddhikaram ; and adhi 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 astairihqo dvddaqah.
125.
To the war-chariot
\Atharvan.
Found
vdnaspatyam.
RV.
and MS.
In Kaug. (15. 11)
(iii.
vii. 3,
16. 3).
(vi.
mounts a
is
[_and not
and the hymn (or
i.
by the RV. translators
See
314.
forest-tree
thou stout
There
is
let
This
VS.
hymn and
(xxix. 52-57),
xii. 3.
33J
is
the next are
TS.
used in a
(iv. 6. 65-7),
battle-rite,
vs. i), in the sattra (34.
5), as the
king
and, as
AV. hymn, by Ludwig
Manuel,
again, p.
459
p. 155.
stout -limbed verily mayest thou become, our com;
thou art fastened together with kine
be
(i. 2.
21)
him who mounts thee conquer things conquerable.
no difference of reading among
quotes Ms prattka [and so does
whole verse.
also Bergaigne-Henry,
panion, furtherer, rich in heroes
cow-hide
it
2.jagati.'\
chariot.
Translated
47. 26-31), and also of
and other passages, as the king mounts a new chariot (at Kaug. 10.24
ix. i. i that is intended Lso SPP's ed. of the comm. to iii.
16J, not vs. 2 of
In Vait. (6.8), vss. 3 and i are quoted in the agnyddheya, accompanying
the sacrificial gift of a chariot
trdistubham
110,
and 13.6 it
this hymn).
Griffith,
for its success.
also in Paipp. xv. (in the verse-order 2, 3, i).
six successive verses of
with
all
the versions of this verse.
MGS.
GB.
ati. 13. 5; cf. p.

155J; MB. (i. 7. 16) has the
" Kine," as often elsewhere, means the products of cattle, here the strips of
and
" -tree " the thing
made
of
its
wood
Lcf.
i.
2. 3,
note J.
375
BOOK
126
-vi.
VI.
[is its] force brought up; forth from

power brought hither to the force of the waters,
brought forth hither by the kine, to Indra's thunderbolt, the chariot, do
Forth from heaven, from earth
2.
forest-trees
thou
sacrifice
Or
its]
[is
with oblation.
the nouns (" force " and "
power "
b as well) are to be taken as accusatives

All
a, and parisanibhrtatn in b.
the other versions have the better reading avrtam at end of c; and so has the comm.,
all
with yaja
'
followed by three of SPP's mss.; and
reads
avrtam
divAh p-
in a,
Ppp. reads abhrtam at end of
sacrifice to.'
also in b,
it
is
The coram,
at the beginning.
MS.
accordingly adopted in SPP's text.
and antdriksdt instead of 6ja lidbhrtam
TS.
refers to
vi. i.
TS.VS. have
in a.
34 as authority for identifying
the chariot with Indra's thunderbolt.
Indra's force, the Maruts' front (dnika), Mitra's embryo, Varuna's
3.
navel do
thou, enjoying this oblation-giving of ours,
divine chariot,
accept the oblations.

All the other versions have vdjras for djas in
'mam
(not Ppp.), combine si
at beginning of
and Ppp. agrees with them.
a,
The GB.
quotes (i.2. 21) the pratika of this verse in
[_Ppp. has
dharunasya
[Atharvan.
form as given by our
its
text.
for vdr- in b.J
To the drum
126.
All, too
against the requirement of the meter.
C,
for success against the foe.
vdnaspatyadundubhidevatyam.
bhuriktriistubham
j. purobrhati
virddgarbhd
tristubh^
Found
also in Paipp. xv. * (but
the copyist), and in the
MS.
(16.
same other
d and 2
c,
a,
b are wanting, probably by an error of
texts as the preceding
hymn (RV.VS.TS.MS.
) in
a battle
rite,
with
v. 20,
as the
it
(also with v. 20) in the
drum-heads are drawn on.

Translated: by the
Manuel,
1.
RV.
who
are to play them.
and
Griffith, 1.315-
vii.J
See also Bergaigne-Henry,
p. 156.
Blast thou unto heaven and earth
many
in
thee the scattered living creatures {jdgat
places let
do thou,
Indra [and] the gods, drive away our foes further than
The second pada
is
Ppp. has instead sunulSm, which
is
yet worse
the
them win
drum,
allied
for
with
far.
translated according to the reading of our text,
however, can hardly be otherwise than a corruption of the
d,
Vait.
same ceremony as the preceding hymn, as the
*|_Seems to be an error for Paipp.

translators
in
drums and other musical instruments of war,
duly prepared, are sounded thrice and handed to those

(34. II) has
Applied by Kau^.
the three verses are not in consecution with those of 125).
manutdm
whose vanvatdm,
of the other texts
comm. has vanutam.
MS.
has, in
drat for durat.

2.
to us
Resound thou
;
mayest thou assign strength [and] force

thunder against [them], forcing off difficulties drive, O drum,
at
[them]
misfortune away from here
The
other texts have, in
b,
Indra's
fist
art thou
be stout.
nth stanihi for abhi stana, and, in
and the plural duchiinds (save TS., which gives -ndn,
c,
protha for sedha,
in pada-\.e.yX -nan).
BOOK
126-
vi.
Conquer thou those yonder;
3.
speak loud
\_vdva(i-j [and] clear
our chariot-men,
let
VI.
let
these here conquer;
our horse-winged heroes
'mur a/a pratya7iartaye
paiantu, cdranti (but MS. cdrantu)
in c, ior
let
pada
as amut/t,
it
into
together
'>nah,
and vavaditi
at
end
Amum
means amun, and is so translated above but the /a</a-text underand the comm. supplies (atrusenam. The Anukr. contracts the first
;
syllables.
Against various diseases: with a wooden amulet.
127.
\^Bhrgvangiras.
This hymn
109;
the
fly
while Ppp. reads patayanti.
before jaya doubtless
stands
drum
let
Indra, conquer.
All the other texts have, for a, a

of b
376
viii. 7,
vdnasfatyam uta yaksmand(anadevatyam.
dnustubham
j. j-a.6-p.jagati.'\
not found in Paipp.
is
healing
in a
rite
Kau?. applies it (26. 33-39), with ii. 7, 25 vi. 85,

against various diseases (with this hymn specially the
;
is to be smeared by means of a splinter of paldâ, ib.

34 and the head
by Varuna is to be anointed, ib. 39); and it is reckoned (note to 26. i) to
the takmanaqana gana.
Translated Zimmer, p. 386 (with comment on the diseases) Griffith, i. 315 Bloomfield, 40, 530.
See also Grohmann, Ind. Stud. ix. 396 ff.
person treated
of one seized
Of the vidradhd,
1.
of the red baldsa,
forest-tree, of the visdlpaka,
herb, do thou not leave even a bit (} piqiid).
Or
may be
Idhitasya
a separate disease (so rendered by Zimmer
as either " red " or " [a disease of] the blood ").
the
The form visdlpaka
is
comm. takes
it
given here on
SPP's authorities (among which living repeaters of the text are included),
and of the comm., which derives it from root srp (znvidham sarpati), with substitution
the strength of
of / for r
no manuscript
unknown save
is
to
be trusted to distinguish Ipa and
lya, and, as the
word
is
hymn and in ix. 8 and xix. 44, there was nothing to show which was
The comm. takes caturangulapald<;avrksa to be the tree addressed,
in this
the true reading.
and vidradha as vidarana^lo vranavi<;esah ; aXô pii;ita as nidanabhiitam dustam nidtibaldsa as kdsaqvdsddi.
|_Our P.M.E.I.O.R.K. combine visdlpakasyosadlie
in samhitd in c
and this SPP. adopts in his text, and reports nothing to the contrary
from his authorities. J
sam ; and
The two
2.
pit {}
kdksa)
testicles that are thine,

I
know
baldsa, laid
away
in thine
arm-
the remedy for that, the cipiidru, 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 (^tpudrti instead of ci- has been adopted for this
verse.
The comm. reads cipadru, and calls it " a kind of tree having this name"; perhaps clpudu is the true form. We should have expected rather t'lpa- or dpi- than dpaqritdu in b {= apakrstam d(;ritau; and kakse = bdhumiile, comm.).
L" Testicles"
:
perhaps swellings of the axillary "glands. "J
The visdlpaka that is of the limbs, that is of the ears, that is in the
eyes
we eject the visdlpaka, the vidradhd, the heart-disease; we impel
away downward that unknown ydksma.
3.
377
For auspicious time: with dung-smoke.
128.
[AtAarvdngiras (naksatrarSjdnam candramasam astdut).
madevatyam.
Except the
hymn
third verse, this
reported under vs.
and
tory
ceremony on occasion of an
3-7, 59, etc. etc.;
sdumyam ;
(akadhil-
Besides the ceremony
occurs also in Paipp. xix.
(50. 13) in a general rite for
also, in the
vi. I,
caturrcani.
dniistubham^
hymn
Kaug. has the
i,
with
too, is specially
128
-vi.
VI.
good
fortune,
chapter of portents (100. 3), in an expia-
moon (somagra/iana, comm.)
eclipse of the
vs. 3,
quoted in the astaka ceremony (138.8), as accompanying a nineteenth
[oblation?].
Translated: Weber, Omina und Portenta (1858), p. 363 Zimmer, p. 353 Griffith,
Bloomfield had already treated it at length, A J P. vii. 4841!.,
316 Bloomfield, 160,532.
and JAOS. xiii. p. cxxxiii (= PAOS., Oct. 1886). A pencilled note on Whitney's ms.
i.
shows that he considered the propriety of rewriting the translation and comment for
vi. 128.
When
the asterisms
made
the gakadhuma their king, they bestowed
on him auspicious (bhadrd-) day, saying " This shall be

Qakadhuma
(with irregular but not unparalleled accent: see
means primarily dung-smoke,'

'
smoke
i.e.
arises,
According to the comm., it

and then, " on account of inseparability from
"a Brahman
V. 2. 8'-':
quotes TS.
is
my
Skt. Gr. 1267 b)
from burning dung (or else the vapor

signifies here the fire from which sirch
arising
from fresh dung).
smoke
[his] royalty."
that, a
Brahman " and he

The Kaugika;
indeed this Agni Vaigvanara."
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
favorable."
'
He
day today?"
(of course, the
Prof. Bloomfield takes
Brahman*) answers
qakadhuina
to
"propitious, very
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 Bloomfield, AJP. vii. 485)
it redids yad rajanam qakadhiimaih naksatrany akrnuta : bhadra;
ham asmai pra

by any known
2.
The accent of dsdt
'yachan iato rdstram ajdyata.
in
is
not explained
*|_So Keqava to Kaug. 50. 16. J
rule.
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
gakadhuma sadd krnu

3.
thou,
From
omens and influences of ill-luck. The

prdtar astu nah : bh. asmabhyam tvam
of these times be free from
Ppp. version runs thus
nas sdyatit
the appendix
bh. astit
bh.
(as in
to the Naksatra-kalpa just cited).
day-and-night, from the asterisms, from sun-and-moon,
king gakadhmna, make auspicious day for
This verse, as already noted,
is
metrically irregular.
is
read
in Ppp.,
but
its
second half nearly agrees
The accent in b should be emended to surydcanbelow Lsee W's note J in xi. 3.34. The first half-verse is
with that of the Ppp. version of vs.
dramasabhydm, as
wanting
do
us.
2.
BOOK
128-
vi.
Thou who
4.
by day
also
VI.
hast
made
378
auspicious day for us at evening, by night,
to thee as such,
gakadhUma, king of the asterisms,
[be]
always homage.
Ppp. reads akarat at end of a, and prdtar 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 unlike a thin line of
smoke drawn across the sky, that is the real king of the asterisms, and that its imitation by a column of the heavy smoke of burning dung is what was relied on to counteract any evil influences from the asterisms
upward or hanging low, may have been
bhagadevatyam.
\Atharvdngiras.
Found
or the behavior of such smoke, as rising
For good-fortune: with a cincdpa amulet.
129.
vi.
really a weather-sign.
139 and
vii.
on the head
38, in a rite relating to
after the fashion of
root or flower of the
women,
dnustubham.'\
2).
i, 3,
Used by Kauq.
for good-fortune
(36. 12), with
one binds sSuvarcala
Keg. and the comm. explain as the
an herb (-amulet?
qankhapuspika) and enters the
village.
The association of this hymn with 1 39 seems to imply

Translated Griffith, i. 3 7.
something more specific than " good-fortune," namely, luck in love for a man, as Kegava's
:
yasya {noXyasyas) saubhagyam ichati
Me
1.
with a portion (bhdga) of îh^dfa, together with Indra [as]
make myself portioned

The
indicates.
let
SPP.
mss. blunder over the word qanâphia.
(read by two of his)
ally,
the niggards run away.

reports only fSnâphhia as variant
ours have that, and also (âhsayhia and sanqayina; our text
(anqapMa \. The comm. gives samqaphena, and

Ppp. has sanqapena. The qingapd is
sam + qapha
the Dalbergia sisu, a tree distinguished for height and beauty. The comm. understands
(_The refrain recurs at xiv.2. ri.J
bhaga throughout the hymn as the god Bhaga.
The Anukr. overlooks the lack of a syllable in c.
reads wrongly qanqayina [^correct to
etymologizes
it
accordingly as
.'
With what portion thou didst overcome the trees, together with
splendor, therewith make me portioned
let the niggards run away.
2.
Ppp. reads quite differently
ma
athd yrksdn adyabhavat sdkam indretia medina
evd
etc.
3.
The
portion that
is
blind, that
is
trees therewith make me portioned;
reverted {pimahsard), set in the
let
the niggards run away.
Extremely obscure. There must be some special connection, unclear to us, between
bhaga and (îfiqapd. The comm. understands the god Bhaga, and explains the epithet
'blind' in this verse
by
referring to Nirukta
consequent inability to go forward

blind
Bhaga
xii.
14,
he reads dhatas
as running against the trees along his
and 'reverted' as relating to his

in b for dhitas, and pictures the
way!
The
fortune or beauty that lies invisible and withdrawn in the trees.
sarpitah, and has, for
c,
bhage ni rdine
'stu qdiiqapo.
sense
is,
perhaps, the
Ppp. ends b with vrkse
:;
379
To win a man's
130.
[Atharvdngiras.
catiirrcam.
love.
dnustubham
smaradevatdkam.
131
-vi.
VI.
i virdtpurastddbrhati?^
.
Hymns 130-132 are not found in Paipp. Hymn 130 and the next two are used by
Kaug. (36. 13-14) in a women's rite {dustastrivaqikaranakarmani, comm. and Keg.),
with strewing of beans (comm. and Keg. read masan, not mdsasmaran), burning of
arrow-tips,
and Lcomm. and Keg. J piercing of an effigy.

Weber, /nd. Stud. v. 244 Ludwig, p. 515;
Translated:
i.
Grill,
58,
Griffith,
174;
317; Bloomfield, 104, 534.

1.
Of the Apsarases, chariot-conquering, belonging
conquering,
[is]
[man] burn for
this the love (smard)

(anu-^tic)
to
the chariot-
ye gods, send forth love
yon
let
me.
Our pada-ra%%. (and three of SPP's) make in a the absurd division rdihaajite
yindm, for which the comm. reads rathajite dhindm (= rathena jetavye mdsdkhye
The two terms
osadhi; and dhyanajananmam').

tive of the other)
have so
which one
(of
is
an evident deriva-
applicability to the Apsarases that Grill resorts to the
little
and unacceptable measure of substituting arthajitam drthajittnam. Perhaps

is meant than to mark strongly the all-conquering power postulated for
Ludwig renders smara by " love-charm." The comm., in
the Apsarases in this spell.
spite oifiriyas in 2 b and amusya in 3 b, thinks it a woman whose love is sought.
violent
nothing more
2.
me
Let yon [man] love (smr)
being dear,
let
him love me
ye
gods, send etc. etc.
At the end
of padas a
and b
is
added
Ui, not translated;
it
appears to indicate an
The comm. com-
expression of the purpose for which the gods are to despatch love.
bines vss. 2 and 3 into one verse, thus restoring the
calls the
text.
3.
hymn one
of four verses, and that
is
norm
plainly
[_Here the comm., alternatively, allows that
That yon [man] may love me, not
it
book
but the Anukr.
value in the present state of the
its
may
him
of the
be a
at
man whose
love
is
sought.J
any time, ye gods, send
etc. etc.
SPP's pada-ttxt, probably by an oversight, leaves amusya unaccented; the comm.

it by arnum striyatn.
undauntedly explains
4.
Agni, do thou craze [him]

131.
in Paipp. (like the
let
To win a man's
love.
smaradevatdkam.
dnustubham.^
[Alharvdngiras.
Not found
Maruts O atmosphere, craze [him]

yon [man] burn for me.
Craze {un-mdday-) [him],
preceding and the following hymn).
hymn
only with the preceding and the following
v.
244
Used by Kaug.
(see under the former).
Grill, 58,
i.318; Bloomfield,
175;
Griffith,
feet,
thy longings (adhi)
104, 535-
Down from
draw down. Ye
I.
the head,
down from the
gods, send forth love
Again the comm. stupidly (see
vs. 3)
let
understands a
yon [man] burn for me.

woman
to be addressed.
BOOK
131-
vi.
2.
VI.
Anumati, assent to (anu-man)
thou constrain {sam-tmin)

Design
'
is
often
accordingly prints
as a noun
first
pada
If
3.
idam
is
this
Anumati
nimas
in
No
'assent.'
in liis text
design (dkuti), mayest
gods, send etc. etc.
{samkalpabhimdnint devatd,
(akiiti) is evidently here a personification
'
comm.), as
Ye
this.
380
ms. reads naiiias, without accent, and
ours emends to itainas ;
tlie
comm. takes
The Anukr. heeds
a he explains by viadabhilasitam.
the
SPP.
word
not that the
tristubh.
{ydt) thou runnest three leagues, five leagues, a horseman's day's
come back
journey, thence shalt thou
The proper
division of ayasi in c
is
thou shalt be father of our sons.
doubtless a
ayasi, which
is,
however, read only
by one of SPP's pada-mss. the others give Sodyasi (cf. aodyali at vi. 60. 2) or aoayasi,
quite unaccountably, since such accent and such
and this last is adopted by SPP.
division do not properly go together in any pada-ie.xt.
;
To compel a man's
132.
[Atharvdngiras.
pancarcam.
dnustubham:
smaradevatdkam.
i.
^-p.
anustubh
; 3.
bhurij
J-p- viahdbrhatl ; s, 4. virdj.'\
4,5.
2,
love.
Used by Kaug. only with its

Like the two preceding hymns, not found in Paipp.
two predecessors (see under 130). The metrical definitions of the Anukr. are artificial
and worthless.
1.
The
v.
245
Griffith,
i.
319; Bloomfield, 104, 535.
love that the gods poured within the waters, greatly burning,
together with longing
that
heat for thee by Varuna's ordinance
(dkdrman).
2.
3.
4.
5.
The
The
The
The
love that
all
the gods poured etc. etc.
love that IndranI poured etc. etc.

love that Indra-and-Agni poured etc. etc.
To a
133.
\Âgastya.
love that Mitra-and-Varuna poured etc. etc.
pancarcam.
girdle:
mekhalddevatdkam.
for long life etc.

irdistubham
i. bhiirij ; 2,
^. anustubh ;
4.jagatl.'\
Found
Used by Kauq.
also in Paipp. v.
(47. 14-15) in a rite of sorcery, with the
following hymn, for due preparation of girdle and staiT

rite
(47. 13), with laying fuel of
upanayana ceremony
(56.
Translated: Ludwig,
p.
432
57.
;
vs. 3 also alone in the
bddhaka on the fire; and

i), with tying on a girdle.
Griffith,
i.
vss.
4 and
same
twice in the
319.
The god that bound on this girdle, that fastened [it] together (santand that joined {yuj) [it] for us, the god by whose instruction we
move
may he seek the further shore, and may he release us.
I.
nah),
Ppp. has in c the singular caraini.

Further shore is a familiar expression for the
end of a difficult or dangerous act or process {praripsitasya karmanah samdptim,
'
'
381
Tdsya
comm.).
beginning of c
at
in
our text
-vi.
VI.
a misprint iox ydsya.
is
134
[_The Anukr.
refuses to sanction the contraction _>"? 'iam.\
Offered to art thou, offered unto
2.
partaking (pra-ag)
{rsi);
thou art the weapon of the seers
vow
of the
first
{vratd),
be thou a hero-slayer,
girdle.
pada Ppp. has only the single word ahuta (perhaps by accidental omisThe comm. explains vrata as either vow or, by the
usual secondary application, milk etc' (kslrddikam)
to abhihuta in a it prefixes an
For the
sion)
in
first
it
reads avlraghni.
'
'
'
explanatory sampdta-.
Since
3.
{} b/iiitd)
by
fervor,
I am death's
man {ptirtisa)
by
toil, tie
= ydce)\
The
progress of
4.
my
result
The comm.
I,
by incantation
reads nirydcam, explaining
he takes to be "by
Pada
enemy."
(brdhnimi),
as
Ppp. begins b
first
binding on of a girdle
this
has a redundant
it
person sing.
impede the
syllable.
Daughter of faith, born out of fervor, sister of the being-making

was she do thou, O girdle, assign to us thought {mati), wisdom
assign to us fervor and Indra's power.
seers
also
Yama, him do
for
with this girdle.
the duty of a Vedic student to beg provision for his teacher.
It is
with bhutau nirydcan.

(
student (brahmacarin), soliciting from existence
babhuva
All the mss. (and both editions) accent
jagati;
|_a
nation -sa
5.
isjagati only by count

see note to Prat.
rs-,
Thou whom
embrace me,
(? in c
end of
verse
is
were
mixed tristubh and
b, as if a relative
really
looks like an intrusion J.
(_As to the combi-
46.
the ancient being-making seers bound about, do thou
in order to length of
134.
[ûirit.
iii.
at
The
expressed or implied in the line somewhere.
life,
girdle.
To crush an enemy with a thunderbolt.
mantroktavajradevatyam.
Sttustubkam
i.
pardnustup tristubh
[2.]* biurii
j-p. gdyatri.']
Found
ing
also in Paipp. v.
hymn (which
staff three times.
Used by Kau?.
(47. 14) in a rite of sorcery with the preced-
see); and also later in the
*|_The Anukr. text
is
same
with smiting
rite (47. 18),
here confused and defective.
the probable omission supplied in brackets)
Its
down
the
reading (with
antyd bhurik [anustub, dvitiyd bhurik'\
is,
tripada gdyatrl.\
Translated
I.
down
Ludwig,
p.
448
Griffith,
Let this thunderbolt gratify

his
kingdom, away his
life
i.
320.
itself
let
it
with right {}rtdsya),

crush
[his]
smite
let it
neck, crush up his
nape, as Cachlpati of Vritra.
meaning perhaps mriena, which would be

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
Ppp. reads vratena instead of rtasya
in a,
a welcome improvement, suggesting emendation of our text to -tdm mrtAsya
'
'
BOOK
134-
vi.
and regards a
truth, or sacrifice,'
lie
VI.
staff
{dharyamdno dandaK)
The /at&-reading
apparently overlooks and omits ava.
for -hdu, dual
pada, but whether
off the last
jivajn
io'c
comm. reads
the
jivitam
rhythm of a and
it
-hah, which
is
end of c
ends c with umihdh I

for grivds in c.
am
not informed.
him
let
smitten
lie
down by
mark which should divide a from b
Whoever
3.
smite
is
in
if
Ppp. leaves
Ppp. also has
may he
not creep
the thunderbolt.
W's
not noted in
him seek thou
scathes,
the crown of the scather,
usnihd, as
c.J
out of the earth

|_The
is
|_The Anukr. ignores ihtjagatt
Beneath, beneath them that are above, hidden,
2.
by vajra j
as intended
at
doubtless the right form.
and skandhd
in b,
382
after
collation-book.J
whoever scathes, him
thunderbolt, do thou cause to
fall
following after.
The
last
pada
very obscure
is
offender's crown {simanta
(but the
in
it
is
rendered as
qiraso tnadhyadeiâ,
if
meant an involving of the
it
comm.)
comm. explains anvancam by anulomam
The
e.
The
in the fall of
the thunderbolt
Ppp. reads sdyakas for tvam
.').
(iii. 43) on the derivation of slnidnta (or slmdnt).

anuslup^ seems to be omitted in the Anukr.
Prat, gives an obiter dictutn
metrical definition \J)hurig
135.
[Qukra.
To crush an enemy.
mantroktavajradevatyam.
dnustubhamJ]
Found also in Paipp. 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:
1.
When
Griffith,
(ydt)
321.
i.
eat, I
bolt, cutting to pieces {(at)
make
strength; thus do
take the thunder-
the shoulders of him yonder, as Cachipati of
Vritra.
Skandhd shoulder
'
the
word used
unless
2.
'
is
to render
always plural [jn
it.
Ppp. has for
AV. J, and
b,
so
is
not precisely equivalent to
vajram anupdtayati.
Pada b
is
deficient
we read va-jr-am.
When
up the breath
drink,
of
drink up, an up-drinker like the ocean; drinking
him yonder, we drink him
Ppp. combines samudrai 'va

pivd.
in b,
and reads,
in
up.
c, d,
sampivdrh sampivamy aharh
When I swallow, I swallow up, a swallower-up like the ocean

3.
lowing up the breath of him yonder, we swallow him up.
Ppp. reads, for c,
d,
prdiiarn
amusya samgiram samgirdmy ahani giram.
girdmi in our text is doubtless wrong (re.3.A gtrami), but

and accordingly is adopted in both editions.
it is
read by
all
swal-
The accent
the authorities,
383
BOOK
To fasten and increase the
136.
-vi.
VI.
37
hair.
[Atiarvan (kefavardhanakdmah \yitahavyah ^. vdnaspatyam.
dnustubham
2.i-av.2-p.
sdmni brkatt^
Not found
rite for
in Paipp.
Used by Kaug.
Translated: Zimmer, p. 68;
Thou
1.
hymn,
(31. 28), with the following
in
a remedial
the growth of the hair.
thee here,
art
176; Griffith,
Grill, 50,
i.
321
born divine on the divine one, [namely] the earth,
down-stretcher,
we dig
herb
in order to fix the hair.
The comm. explains the plant addressed to be the kacamacl etc. nitatni\% apparently
not the name, but an epithet, " sending its roots far down " (nyakprasaranaqila, comm.).
;
Fix thou the old ones, generate those unborn, and make longer
2.
those born.
The comm.
3
strangely divides vss. 2 and 3 differently, adding 3
C d to form by themselves
to
a verse.
a,
|_The Anukr. scans as 9 + 9.
to 2,
The
and leaving
" verse " seems
be prose. J
What
3.
upon
root,
and what one
hair of thine falls down,

I
it
The comm.,
now pour
as well as
is
hewn
off
with
its
with the all-healing plant.
all
the mss. (and both editions), has the false form vrqcdte
(for vrqcydte).
137.
To fasten and increase the
\Âtharvan (\_kefavardhanakdmaA \ vitahavyah).
Of
this
hymn
only the second verse
found
is
hair.
vdnaspatyam.
in Paipp. (i.).
It is
dnustubham.']
used by Kaug. only
with the preceding hymn, as there explained.
Translated: Ludwig,
field,
p.
512; Zimmer,
p.
68;
Grill, 50,
176;
Griffith,
i.
321
Bloom-
31, 537.
[The herb] which Jamadagni dug for his daughter,

increaser, that one Vltahavya brought from Asita's houses.
1.
[as]
hair-
Or vltahavya may be understood (with the Anukr.) as an epithet, after the gods had
The comm. takes it as a proper name, as also dsitasya {j=krsnakefasySi 'tatsamjhasya muneK).
'
enjoyed his oblations.'
2.
To be measured
fathom
let
The Ppp.
with a rein were they, to be after-measured with a
the black hairs grow out of thy head like reeds.
version, though corrupt, suggests no different reading.
at the exaggeration implied in abhlqu, declares
it
to
mean
" finger."
The comm.,
In
d,
asitas
startled
is
read
and consequently by both editions it apparently calls for emendation

The Anukr. seems to admit the
to dsitasy and is so translated {krsnavarndh, comm.).
contraction nade 'va in 2 c, 3 C.
by
all
3.
the mss.,
Fix thou the root, stretch
herb
let
Yamaya,
the. end,
make the middle
the black hairs grow out of thy head like reeds.
in b,
\s
yamaya
in /a//a-text,
by
Prat.
iv.
93.
stretch out,
vi.
BOOK
138-
VI.
To make a certain man impotent.
138.
pahcarcam.
[jitAarvai! (kllbakartukdmali).
Found (except
384
vs. 5) also in Paipp.i.
vdnaspatyam.
dtiiistubham
Used by Kau?.
^.
pathySpahkti^
(48. 32) in a rite of sorcery,
with wrapping, crushing, and burying urine and fsces.
Translated
Weber, Ind. Stud.
and with comment)
(in part
Thou
1.
man
The opa^d
for
v.
Griffith,
art listened to,
thou now this
me
246
i.
Ppp. reads paurusa/n
horn.'
p.
470
Geldner, Ved. Stud.
\.
131
herb, as the most best of plants;
make
impotent {kllbd), o/af^-wearing.
some head-ornament worn
is
Ludwig,
322, 474
Geldner holds that opa(a, kurlra
nain).
'
(vs. 2),
and kumba
The comm. does
in c.
by women (comm. strTvyauja-
distinctively
(vs. 3) all mean alike

not attempt to identify the plant
addressed.
thou make him impotent, o/>afd-w earing, likewise make him

kurira-vfearing then let Indra with the (two) pressing-stones split both
Do
2.
his testicles.
in a (combining krtvo '/-), and reads throughout kllva
d it has ubhabhydm asya gr. indro bhinaitv a. The comm. explains
ke(;a, and quotes from TS. iv. i. 53 the phrase sinlvdli sukaparda sukurtra
svaupa^d; and also, from an unknown source, stanakeqavatl stri syal lomaqah purusah
Ppp. gives krtvd for krdhi
and opafu;
kurlra as =
in c,
smrtah.
eunuch {vddhri), I have

3. Impotent one, I have made thee impotent
made thee eunuch sapless one, I have made thee sapless the kurira
and the ktimba we set down upon his head.
;
The comm. explains kurira here as 'a net of hair' (^keâjala) and kumba as 'its
ornament' {tadabharanain), and he quotes from ApQS.x. 9. 5 the sentence atra patni(îrasi kumbakurlram adhy iihate.
Both words plainly signify some distinctively
womanish head-dress or ornament. Ppp. reads (as also our P.s.m.) kumbham in e
and, for
arasam tva 'karam arasd
c,
The two god-made tubes
4.
those
I split
a gap in
5.
'si.
that [are] thine, in which stands thy virility,
for thee with a peg,
Ppp. combines amusya 'dki
'raso
on yon woman's loins (muskd).
d (but perhaps the true saihhitd-rea.d.mgl).

the place where our qaniyayd stands.J
As women
split
in
reeds with a stone for a cushion, so do
member, on yon woman's
LPpp. has
I split
thy
loins.
In this and the preceding verse, the comm. strangely connects muskdyos with the
preceding noun (nddyaH, f^pas) and supplies (ildyds with amiisyds.
139.
[Atharvan.
The hymn
and
vii.
38
is
pancarcam.
wanting
To compel a woman's
vdnaspatyam.
in Paipp.
see under the former.
dnustubham
Kaug. (36. 12) uses
love.
:
it
1.
j-av. 6-p. virddjagati.'\
in a
women's
rite,
with
vi.
129
38s
Translated
Weber, Ind. Stud.
247
v.
Ludwig,
p.
BOOK
515
Griffith,
-vi.
VI.
i.
323
140
Bloomfield,
102, 539.
Nyastikd hast thou grown up,
1.
good-fortune maker; a hundred
With
thy forth-stretchers, three and thirty thy down-stretchers.
[are]
make dry thy
this thousand-leafed [herb] I
The
great majority of mss. (including of ours
and
in b,
my
all
heart.
but Bp.D.R.Kp.) read subhagathk-
appears to be probably the true samAi/a-Tea.d\ng, with -bhag- for pada-
this
reading, although neither the Prat, nor
commentary notes the case
its
SPP's
edition,
The comm. explains nyastika as nitaram asyantl casting

downward' (namely, any omen of ill-fortune). OB. takes it as a fem. of nyasta-ka
like ours, reads -bhag-.
'
stuck in
away,
'
'
perhaps rather diminutive of nyasta, as
insignificant.'
if
something thrown down, cast
'
the plant intended to be the (âtikha-
puspika (Ândropogon aciculatus : "creeping; grows on barren moist pasture-ground.

Of very coarse nature. I never found it touched by cattle." Roxburgh). The comm.
ends vs. with the fourth pada, adding the other two to vs. 2.
i
Let thy heart dry up on me, then
2.
thou up by loving
Read perhaps
3.
me
rather
Two
mdm-kamina.
conciliator, a love-awakener
push together
let [thy]
mouth dry up
then dry
then go thou about dry-mouthed.

padas count an extra syllable each.
do thou,
(.'),
brown, beauteous one,
woman and me make
push together both yon
[our] heart
the same.
The
mss. hardly distinguish sy and sp, but ours, in general, seem, as distinctly as the
case admits, to read samusyala in a; yet SPP. has -jispa- (noting one ms. as reading
-iisya-),
he
is
and, as he has living scholars
Save here and
right.
The comm.
unknown.
at xiv.
among
his authorities, the probability is that
1.60 (usyalani or uspa-^, the word appears
gives a worthless mechanical etymology,
to
be
samyak uptaphala
Lis samnbjala (root ubj) intended, as a marginal note of Mr. Whitney's sug-
satl.
gests? J
4.
Our P.M.I, read
As
amum
the mouth of one
at
beginning of
who
c.
has not drunk water dries away, so dry
thou up by loving me, then go thou about dry-mouthed.
The
5.
third
As
pada has a redundant
a mongoos, having cut apart, puts together again a snake, so,
powerful [herb], put together the divided of love.

This capacity of the mongoos
it
syllable.
is
unknown
to naturalists,
nor have any references to
been noted elsewhere.

140.
\Âtharvan.
With the
two upper teeth
first
brdhmanaspatyam uta mantroktadantadevatyam.

2.
uparistdjjyotismatl tristubh
a child.
of
dnustubham
i.
urobrhati
j. dstdrapaiikti.^
Found also in Paipp. xix. Used by Kaug. (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
text
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.
BOOK
140-
The
1.
grown down,
(two) tigers that, having
those
and mother
VI.
(two) teeth,
386
desire to devour father
make thou
Brahmanaspati,
propitious,
Jatavedas.
Our P.M.W. read krnuhi
in d.
Ppp-, instead of
d,
gives the refrain of
2,
ma
kins- etc.
Eat ye (two)
2.
your deposited
rice
eat ye barley
then beans, then sesame
portion for treasuring, ye (two) teeth
(tiihita)
this is
do not
injure father and mother.
mdsam
Instead of atho
and reads -dheyam
The
verse (8 + 8:8 +
7+11=42)
anustubh with d
catalectic,
Invoked
[are] the
3.
what
in b,
masam aitam ;
Ppp- has
it
begins c with sa for esa,
The coram, paraphrases ratnadheyaya by rainaniyaphaldya.
in d.
is
but ill-defined by the Anukr.
and with a tristubh
|_It
an
two conjoint, pleasant, very propitious teeth let

go away elsewhere, ye teeth do not
;
terrible of your selves {tanti)
is
really
is
refrain.J
injure father and mother.

Ppp. reads aghordu sayuja samvidandu, and adds at the end anyatra vdm tanvo
The comm. reads tanvds in c. The definition of the Anukr. fits the
ghoratn astu.
verse (7
+ 8:
13
+ 11)
very
|_Whitney's notes show that he had suspected sayiijdu
ill.
and the latter is the form actually given by the Index

Verborum; but further notes show that Bp. and the Anukr. read sa-. With them
Correct the Index accordingly.J
agree SPP. and the coram, and Ppp.
to be a misreading for suyujdu,
141.
With marking
\Vifvimitra.
of cattle's ears.
dfvinam.
dnustubham.'\
Used by Kaug. (23. 12-16) in

2).
due preparation and ceremony, the
ears are cut with vs. 2, and the blood is wiped off and eaten (by the creature, coram.)
with vs. 3.
The hymn is reckoned (note to 19. i) to the pustika mantras. The schol.
Found
a ceremony for welfare called citrdkarman
also uses vs. 2 in the
Translated
1.
i, 3,
after
ceremony of letting loose a

Zimmer, p. 234
p. 469
Ludwig,
May Vayu
may
prosperity
collect
them;
Indra bless
let
bull (note to 24. 19).

;
Griffith,
i.
Tvashtar stay
them
let
324.
fast in order to [their]
Rudra take care
for
[their]
numbers.
Samakarat
(p. samaakarat) might, of course, also be indicative {sam-a-akaraf).

combines indrd "bhyo, and reads bruvatj in d, it has 'va gachatu for cikitThe comm. renders dhriyatdm by dhdrayatu, and d by pdddsyadirogaparihdrena
Ppp., in
satu.
c,
bahvih karotu.
2.
make thou a pair {mithund) on

A^vins have made the mark be that numerous by
With the red knife
[their]
two ears
the
(svddhiti),
progeny.
The comm.
explains
mithunam as stripunsdtmakam cihnam, and regards it as

|_If the comm. is correct on this point, as is altogether likely.
applied to the calf's ears.
387
this
marking the
most interesting
|_so
also the
the
first
3.
cattle's ears
As
krtam
the gods and Asuras
make ye
'
knife
(19.
i,
in vs. 3).
made
[it],
as
human
vdyavyam.
Rise up
on an amulet of
{ut-^ri),
ruin (wr)
(i.
8.
7) has
beings
also, so,
Used by Kaug. (24. i) in a rite of preparation for sowing

among t\i^ pustika mantras j vs. 3 also appears (19. 27)
1.
MB.
dnustubham^
barley.
Translated: Ludwig, p. 463 Zimmer, p. 237 Grill, 66, 177

field, 141, 541.
See also Bergaigne-Henry, Manuel, p. 156.
barley
a bit of symbolism
doubtless of copper
note)
in a rite for prosperity, with binding
is
is
For increase of barley.
Vifvdmitra.
in Paipp.
and reckoned
red
the mark, in order to thousand-fold prosperity.
Not found
'
for krdhi.
142.
seed,
The
Ppp. reads laksmi in c (but lakstna
comm.J.
half-verse, with
A9vins,
with marks resembling the genitals
to the student of folk-lore.J
142
-vi.
VI.
Griffith,
i.
become abundant (bahu) with thine own
all
receptacles
let
324
Bloom-
greatness,
not the bolt from heaven smite
thee.
the comm. reads vrnihi, which he says is, 'by letter-substiPrnlhi would be an easier reading, and was conjectured by
Ludwig, and before him by Aufrecht (KZ. xxvii. 218). |_Griffith and Bl., 'fill them till
Instead of fnrnihi in
tution,' for
prnihi
'
fill'
c,
they burst.'J
2.
Where we
(tdt) rise up, like
The comm.,
3.
appeal unto thee, the divine barley that listens, there

the sky
in b, reads tatra
be unexhausted, like the ocean.

and achavad-.
Unexhausted be thine attendants {J.upasdd), unexhausted thy heaps
thy bestowers be unexhausted
The comm.
explains upasadas as here rendered {=-tipagantdrah karmakardfi)
translators conjecture
'
piles,'
thy eaters be unexhausted.

;
the
a meaning which cannot properly be found in the word.
By a strangely unequal division, the thirteenth and last anuvaka is made to consist
hymns and 64 verses the quoted Anukr. â.y^ yah parah sa catuhsastih.
The fifteenth prapathaka ends with the book.
Some of the mss. sum up the book correctly as containing 142 hymns and 454 verses.
of 18
Book VII.
[The seventh book
made up mostly
is
hymns
of
one verse
of
No other one of the books i.-xviii. contains

or of two verses.
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
those divisions.
first of
If
we consider
the facts
paragraphs introductory to the foregoing books

(see pages i, 2)7', 84, 142, 220, 281, and especially 142), it appears
that this division is made up of those seven books in which the
of verses to a hymn runs from
number
normal or prevalent
one to eight. Or, in tabular form, division one consists of
set forth in the
Books
vi.
vii.
Verse-norm
I
In
the
or 2
Berlin
these,
of
fifty-six
twenty-six are of 2 verses each

There are in
book
this
lo
The
hymn
respectively.
book contains one hundred and

are of i verse each, and
the
edition,
eighteen hymns:
having for
111.
while of the remaining thirty-six
45678911
3
hymns,
verses.
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
ii-versed
livre
|_As the
so
it
VII de V Atharva-Veda
Major Anukramanl
speaks of book
regard the
is
-versed
vii.
speak.s of
traduit et commente, Paris, 1892.J
book
vi.
as the trca-sukta-kanda, trca-prakrti,
Presumably, therefore, we are to
as the eka-rca-siikia-kanda.
hymn
as the "
norm
" of the book, although the 2-versed
undeniably " prevalent."J
LThe book
in
is
hymn
is
|_See p. cxlix.J
divided into ten anuvaka-growps.
These, with the number of
hymns
each group and the number of verses in each group, are here given
Anuvaka:
Hymns
>3
16
14
12
16
Verses
28
22
3'
30
25
42
31
24
21
32
The Old Anukramanl seems
10
to take 20 verses as the norm of the

book numbers the verses through each anuvaka
without separating the hymns. The commentator divides the amt7!akas into hymns
(from two to four in each anuvaka), which " hymns," however, are nothing more than
mechanical decads of verses with an overplus or shortage in the last " decad " when the
Total, 286 verses.
anuvdka.
The
Paris codex, P., in this
388
3S9
not a multiple of ten
total is
;;
has two hymns, of 10+13
VII.
thus,
anuvaka
= 23
verses; 3 has three hymns, of
has three hymns, of
-vii. I
o + o + 8 = 28 verses
9+10+ =30 verses
I
4 has three hymns, of 10+10+10 = 30 verses and so on. His anuvaka endings coincide throughout with those of the B^lin edition, save that vii. 23 is reckoned by him
;
(and P.)
to
anui'dka 2 instead of
thus mailing for 2 and 3 his verse-totals 23 and 30
3,
instead of 22 and 31 (as the Old Anukramam gives them) and spoiling the count of his
first " decad " in 3.
(Note that vii. 23 is a gâ/iia-verse.) His " decad "-divisions cut in
two our hymns
and 109.
26, 45, 54, 68, 72, 76, 79, 97,
Bombay
should here be mentioned that the
edition, following the Major Anukraand 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
[_It
hymns
mani, counts
6, 45, 68, 72,
As
edition.
against the former, the latter involves a plus of one from
a plus of two from

plus of four from
Finally
it
vii.
vii.
45. 2 to
vii.
68. 2
72. 3 to vii. 76.
may be noted
that
vii.
a plus of three from
and a plus of
54. 2 is
five
vii.
from
in general, see
pages
55,
45.
72. 2
to the end.
76. 5
vii.
vii.
vii.
but that this
[_Respecting book
vii.
cli, clii.J
I.
[AlAarvan (brahmavarcasakimah).
Found
vii.
reckoned (forwards) to
does not affect the hymn-numbers save for the verse concerned.J
3 to
vii. 6.
68. 3 to
also in Paipp. xx.
Mystic.
dvyrcam.
dtmadevatyam.
Used by Kau^.
(41. 8), with
trdistubham
iii.
20 and
virSdjagati.^
z.
v. 7, in
rite for
and again (59. 7), with v. 2, in one of the ceremonies for

obtaining various objects of desire {kamydni), with worship of Indra and Agni.
Translated: Henry, i, 47; Griffith, i.327.
success in gaining wealth
They either who by meditation led the beginning {dgra) of speech,

they, increasing with the
who by mind spoke righteous things {rtd)
third incantation {brahman), perceived (man) with the fourth the name of
1.
or
the milch cow.
The
book, like some of those preceding, begins with mystic, obscure, and un-Athar-
vanic material.
immense
The comm. has no
idea what
it
means, and sets forth his ignorance at
The verse
and manvata in
occurs also in
wholly discordant alternative explanations.

with santviddnds for vdvrdhdnds in
c,
vadeyann, and turyena at beginning of

I.
hymn, with
length, giving about five quarto pages of exposition to this first
16 and
V.
pragrhya
40. 6.
final,
The commentary
because not locative
For 'vadann
d.
For pada a
d.
cf
QQS.
RV.
x. 7
in
(xv. 3. 7),
b Ppp. has
for d,
RV.
iv.
74 quotes dhiti as an f-form with nonand the /arfa-text does not treat it ?i% pragrhya.
to Prat.
i.
knows his father, he his mother he is (bhuvat) a son

one of generous returns {}punarmagha) he enveloped the
sky, the atmosphere, he the heaven {svar)
he became this all he came
2.
He,
(sftnii),
[as a] son,
he
is
to
be here (a-bhu).
This verse
is
found also
in
TS.
(ii. 2.
12')
and TB.
(iii.
5. 72),
with difference of read-
ing only in the second half, where they have diirnod antdriksath sd siH'ah sd viqvd
abh-.
Ppp. so far agrees with them as to have, for
The comm.,
in b, KzVe.i
punarmaghas
first
d,
bhuvo
vii^vdm bhuvo 'bhavat svdbhuvat.
as two separate words
(tnagha=dhana) and
BOOK
I-
vii.
VII.
39O
much wealth
The comment to TS. says punah-punar yajamanaya datavyatk
The verse lacks two sj'llables of being a ivWjagatl.
then as a compound, " with wealth repeatedly increased in spite of giving of

to his praisers."
dhanam yasya.
Of Atharvan.
2.
\Atharvan
Found
kdmya
dtmadevatyam.
(as above).
Used by Kaug.
also in Paipp. xx.
the preceding hymn, with
rite, like
the schol. (note to 30.
1),
hymn
with
3, in
Translated: Henry, 1,48; Griffith,
i.
(59. 18
vi. 33,
comm.
the
and
vii. 6, 7,
says,
in
a healing ceremony.
foetus, father's spirit (dsn),
with the mind this sacrifice
[cit)
hymns 2-5)
16; and, according to
328.
Father Atharvan, god-relative, mother's
I.
young, who understands
trdistubham.']
him mayest
thou proclaim to us here, here mayest thou speak.

Ppp. has a quite different version, reading viqvadevam instead of devabattdhum in
a,
and, for
c, d,
dhdma
ayatk ciketa 'mrtasya
The
nityasya rdjas paridhir apa^yat.
d below. The accent of the second ihd seems

|_The comm., to be sure, reads
to require that the sentence be divided between the two.
Cf. Gram. 1260 c.J
the second iha as accentless.
second half-verse
is
same with
the
5. 5 c,
Mystic.
3.
[Atharvan
(i.
Found
also in Paipp. xx.,
and
10.3),
AQS.
KQS.
(ii.
19.32),
scribes the use, with
125 and
vi.
dtmadevatyam.
(as above).
in a
whole series of other texts: TS.
no
comm. includes also vii. 4), in

charioteer mount a new chariot as to
its
(iii.
17. i).
medical employment with
Vait. (9. 15) uses the verse in the
latter.
C^S.
battle incantations, while the king
the
(the
MS.
12^),
(i. 7.
Kau?. (ij. 11) preand a couple of single verses from elsewhere
(x.xv. 6. 10),
vii.
trdistubham.'\
vii. 2,
and
his
see under the
sakamedha ceremony, on leaving
the sacrifi-
cial hut.
Translated
I.
.By
fiery,
Henry,
way
i.
328.
for space (?vdra); he
top {dgra) of the sweet
Griffith,
shape {visthd) generating exploits {kdrvara), he
this
a wide
48
2,
with his
own
went up
to
self (tanu)
verily,
meet the sustaining

he sent forth
(Iraya-)
self.
The
translation given
purely mechanical.
is
With
compare
The comm.,
iv. 32. 7 c.
after a mystic explanation, gives as alternative another, accordant with the use in Kaug.,
making the verse
relate to a king
understands visthd as -ds\ our

texts all agree with ours in a,
who
desires victory
and mounts a new
chariot.
does SPP'sJ.
b (but TS. understands visthas, MS. visthd)
/(j</<z-text
reads viasfha
The
|_as
He
other
in c (cf. iv.
have dhariinas, TS. accents prdti, and MS. reads pratydn (!) dit; for d,
TS.K(JS. have svaydm ydt taniivdm tanuiit dlrayata, and MS.ACJS.^QiS. S7iam ydt
32. 7 c), all*
tanum ianvhm
of
his
authorities, as
dharune
c.
Doubtless airayata
dirayata.
the verse in our text
it is
it
is
the reading to be given at the end of
accepted by SPP., being favored by the considerable majority

is
of ours (Bp.W.T.R.p.m. -a/; K. has -yantd).
"[A^S.^QS.
in fact
have -a/w.J
\K.(;S.h2iS tanvdm.\
Ppp. has
391
To the wind-god with
4.
[AiAarvan
Found
also in
MS.
(iv.4. I'S),
(as above).
his steeds.
vdyavyam.
trdistubham.^
TA.
ii.8^'),
(i.
AQS.
(v. 18. 5),
(41. 26) teaches the repetition of the verse three times at the
of a horse
to
Vayu
and Vait.
at the
VS. (xxvii. 33), QB.

ggs. (viii. 3. 10). Kaug.
Paipp. xx., and in a series of other texts
(iv. 6. 2),
(9.
27
cdturmasya
end of a
misunderstood by the editor) applies
-Vli. S
VII.
the benefit
rite for
it
with an oblation
sacrifice.
i.
328.
Both with one and with ten, O easily-invoked one (masc.) with
I.
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 svabhute at end of a, and niyudbhis at beginning of d (the
by emendation here)
Pet. Lex. proposes the latter
VS.QB.gQS. have
vitiâd for
viii-
and (as also A^S.) combine vdyav ihd in d. SPP. strangely reads sukute
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 siihilte). The comm. explains istdye by
âtya in
b,
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. |_" One," " three,"
and " those " are fern. the comm. supplies " mares."J |_Perhaps the force of the accent
of vdhase is, " If thou drivest with
or 22 or 33 (no matter how many),
here release
;
1 1
See Gram.
thou them."
5.
\Atkarvan
Found
(as above).
(the
first
595 d.J
Mystic
dtmadevatdkam
pahcarcam.
two verses only) also
sacrifice.
trdistubham
in Paipp. xx.,
j.pankti;
agnistoma ceremony,
in
anustubh.l
4.
and (the same verses) also
Kau^. takes no notice of the hymn
other texts, as noted below.
by
on the offering or
but
it
in
prescribed
is
connection with the entertainment
{dtiihyd) of Soma.
Translated
By the
Henry,
2,
49
sacrifice the
Griffith,
329.
gods sacrificed to the
ordinances (dhdrman)
first
i.
sacrifice
those were the
those greatnesses attach themselves to
{sac)
the firmament, where are the ancient {pUrva) perfectible (sadhyd) gods.
The verse is RV. i. 164. 50,* found also in VS. (xxxi. i6),TS. (iii. 5. is), TA.(iii. 12. 7),
MS. (iv. JO. 3), QB. (x. 2. 2', with comment) \Katha-hss., p. 83 ;J th^ only variant is
" This passage and vii. 79. 2 cast light upon the idea of
sacante for sacanta in TS.TA.
i
sddhya ; there are two kinds of gods

'
into
who
those with Indra at their head and the sddhya
won {sddhya what is to be brought into order, under control, or

comprehension '). They are thus the unknown, conceived as preceding the known.
they
are to be
'
'
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. [Also RV. x. 90.
16.J
;
BOOK
5-
vii.
The
2.
came to be; it came to be here;

it became over-lord of the gods
sacrifice
increased again
it
VII.
it
392
was propagated;
assign wealth
let it
to us.
This verse
and puna/i
found also
is
and
in b,
TS.
in
6.
(i.
botli have, for d,
63-4 et
and <^QS.
al.)
(iv. 12.
15)
TS. omits u
asman ddhipatln karolu (QQS. irnoiu), TS.
sil
Ppp. combines sa "babhuva in a, and

adding further vaydih sydma pdtayo rayinam.
inserts after it sas prthivyd adhipatir babhiiva : omitting later the pada sa devdnam
a. b.;
it
omits u before vdvrdhe, and combines so 'smdsit
overlooks the metrical deficiency of
As
3.
in
The Anukr.
the last pada.
a.
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
4.
fice
verse
is
no pahkti, but a good tristubh.
When, with man
even
{piirusa) for oblation, the
than that
is
more
of
it
gods extended the
sacri-
force that they sacrificed with the
vihdvya.
Nearly
all
the mss. read atanvata, without accent, in b (our Bp. and O. have
both editions give
it)
have dsthi instead of
in c they
dsti,
which
d-,
and
read in both
latter is
SPP. having the comm. and one of his many authorities in its favor. The
TA. iii. 12. 3, and our xix. 6. 10).
is RV. x. 90. 6 a, b (also VS. xxxi. 14
The comm. explains vihavya as meaning an offering without oblation, an offering of
editions,
first
half-verse
knowledge {jtidnayajna)
to
and
this
perhaps acceptable
is
or the half-verse
is
perhaps
be understood as a question.
5.
The
gods, confounded, both sacrificed with a dog and
sacrificed
he who knoweth with the mind
this sacri-
cow
variously with limbs of a

fice
him mayest thou proclaim
The second
half-verse
the
is
to us here, here
same with
2.
c,
mayest thou speak.

Tarn (rendered
d above.
'
him
in
')
d might refer grammatically to the offering itself, instead of to him who knows it. AH
the pada-mss. read at the beginning mugdha instead of -dhah, as which latter the word
must be understood, and

emends to murdhnd |_cf.
6
\Âtharvan (as above).
SPP. admits -dhah
translated.
is
also Mint. Soc. Ling.
(6, 7).
ix.
248
Henry
in his /arfa-text.
J.
Praise of Aditi.
dvyrcam \taihd param
\.
aditidevatyam
trdistubham
2.
bhurij
J, 4. virddjagati.']
Found (together with
7.
i) also in Paipp. xx. (in the verse-order 6.
for other correspondences, see
under the several verses.
which our edition
is
founded
is
distinctly divides our
the correct one,
from our
6.
is
3 on.
hymn
followed
The
confused and unclear in these verses
6 into two, of two verses each, and
by SPP.
sixth
hymn
Both numberings
(that
is,
its
second verse
is
quoted at 52.
7.
will
hymn
6. 4, 2,
3)
but the Anukr.
accordingly be given here,
2 etc.
10, in a rite for welfare
of the mss. on
this division, doubtless
our 6.1,2: or merely
scribed by Kaug. (59. 18) only in connection with
But
The numbering
its first
verse)
is
pre-
see above, under
{svastyayana
2.
in crossing
393
comm.) with the
water,
BOOK
-vii.
VII.
taranany alambhayati ; and again, at 79. 3, in the

iti talpam alambhayati.
direction iti
marriage ceremonies of the fourth day, with the direction

Further, the second verse
hymn, 7)
dhdna ceremony,
in
our second verse
is
and second ?)
associated with the third and fourth (properly a separate
each case
in
and
In Vait. (6.
quoted after the others).
3 (11. 11), or properly
down on
at 86. 26, in the. fiitrtii-
connection with embarking on a boat (and both times
quoted as used, with other verses,
is
mony, and verse
made
is
at 71. 23, in the rites for preparing the house-fire,
hymn
at the
7, in the
the
1),
first
verse (or
first
end of the agnyddheya cere-
agnistoma, when the sacrificer
is
and further (29. 20), verse 4 in the agnicayana, with the offering of oblations called, from the first words of the verse, the
to sit
the black-antelope skin
vajaprasavlyahomas.
Translated: Ludwig,
ZDMG.
Aditi
1.
son
[is]
3, 51
Griffith,
330.
i.
the gods [are] Aditi, the five races (Jdna)
all
This verse
4)
533; Henry,
is,
is
(in F.
M.
i.
Aditi
[is]
what
is
VS. xxv. 23 TA. i. 13. 2 MS.

but probably by an error) divides the
89. 10 (also
Miiller's editions
last viotA jdni-tvam in the /aâ-text, while
We
also Bloomfield,
Cf.
to be born.
without variation, RV.
RV.
only
heaven, Aditi atmosphere, Aditi mother, she father, she
born, Aditi what
iv. 14.
p.
552.
xlviii.
AV., more
correctly, leaves
it
undivided.
on the great mother of them of good courses,

the spouse of righteousness (rtd), on her of mighty authority, not growing old, wide-spreading, on the well-sheltering, well-conducting Aditi.
2.
The
verse
K. (xxx.
at
call for aid verily
is
4, 5),
end of b
also
(JQS.
VS.
xxi. 5,
(ii. 2.
and
is
found further
TS.
in
(i. 5.
14), their only variant being (in all)
us), MS.
huvema
for
(iv. 10. i),
havamahe
and Ppp. has the same.
The
3 (7.1).
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
[_cf.
of
MGS.
It
c.
i.
is
also
13. 16,
RV.
and
x. 63.
p.
10 (and
VS.
xxi.
TS.
i.
5.
MS. iv. 10.

K. ii. 3
dnagasam at end
lis;
iS7j), which (as also the others) reads
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
regarded them as belonging to one continuous hymn.

of a
full
jagati.
\\n
c,
after vs. 2,
The verse
we
naturally enough
lacks but one syllable
Ppp. has suvidatram (a faulty reminiscence of sv-aritrani)
andgasam.^
(}
4 (7.2). Now, in the impulse of might {vdja), 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
TS. (i. 7. 7'), MS. (i. 11. i), withthem all, is totally different from ours.
A whole series of VS. verses begin with vdjasya prasava- (ix. 23-25 etc.) Weber
All the pada-ms&. read in c updo
( Vdjapeya, p. 796 ff.) renders " Zeuger der Kraft."
first
out variant
half-verse
is
found also
the second half-verse,
in
VS.
(ix. 5 b),
common
to
vii.
6-
BOOK
VII.
394
SPP. strangely prefers to substitute -sthe on the authority of the comm. The
karamahe with kurmahe, but then explains it by stumas ; the true text
(Henry translates " puissions-nous la gagner ").
is perhaps vdcasa "kar- would we gain
1
pada-tfxX
reads updasthah.
has
in
iii.
1
and
its
TS.
4 c,
c
3.
LPpp. has for c the c of VS.
etc., and for d sa no devl suhavd farma yacchatu.\
sihah, but
comm.
glosses
'
'
Praise of the Adityas.
7 (8).
[^//iarwoK (as above).
Found
hymn.
Used by Kaug. (59. 18) with 2, as explained under that

Paipp. xx.
Anukr., defining as trdistubhdni the " first eight hymns," included this
by inadvertence,
Translated: Henry,
Of
52
3,
would seem, since he here
it
Griffith,
calls
it
drsi jagati.\
331.
i.
have commemorated the aid, of the

domain (dhdman) is deep in the sea no
beyond them by homage.
Dili's sons, of Aditi's, I
great inviolable gods
one soever
is
This translation
= RV.
(which
drsTjagati.*'\
al.so in
*LThe
among them
I.
aditidevatyam.
for their
understanding also dvas at beginning of b
in part mechanical,
is
b:
X. 36. II
cf.
also 65. 3 a), regarding
anarmdnam
as
= anarvdndm
(so
RV.), and giving gabhisdk (^. gabhhsdk) the sense conjectured for it by BR., which is
The variants of Ppp. and of MS. (i. 3. 9) indialso that of the comm. (^gambhfrani).
cate that our text
is
without
much
authority
MS. has
d.p.
akdrisani 7tru(armandin
a.
brhatam variitMnam : yisdm namdni vlhitdni dhdma^df cittdir yajanti bhiivatidâ

jlvdse; Ppp. (after a), mahdqarmandm mahatdm anrmridm : tvesdyu dhdmi gabhisat
samudram na hi sdm ye apasas paro 'sti kim cana. Ndmasd is perhaps corrupted
from mdnasa |_cf. iv. 39. 9 n.J and endn from ena. 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
akdrisam, 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.
For some one's success.
8 (9).
\Uparibabhrava.
Found
bdrhaspatyam.
Kaug. (42.
also in Paipp. xx.
i) prescribes its
comm. quotes
business journey; and the
trdistubham.']
use
when
from Qanti Kalpa
it
upon a
accompanying
setting out
15, as
various ceremonies for Brhaspati.
Translated: Ludwig,
Go thou
I.
p.
431
remote from
Literally (d)
'
and
no
its
I. 13.
pratTka (with
is
52
Griffith,
foes,
with
i.
331.
excellent to what
all
this
is better; be Briman, on the width of
his heroes.
having his heroes whole.' The verse

ggs. (v. 6. 2), and AgS. (iv. 4. 2), with abhi for ddhi
"m dva sya vdra a prthivya drd qdtriln krnuhi sdrvavtrah ;
abhi) in KB. (vii. 10), and Ap. (x. 19.8); and compare MB.
(i. 2.
in a, and, as c, d, dthe
4,
Then do thou make
having his foes
occurs also in TS.
ii.
Henry,
forth from what
haspati thy forerunner.

this earth,
at a distance,
33),
The comm. takes dre and qatrum as two independent words.

The first pada lacks three syllables of being tristubh.
variants.
Ppp. shows
395
Of
hymn
this
only vs. 4
hymn
the
is
pdusnam.
found
Kaug. (52.
trdistubhatn
among
it
accompany a
Translated
lost articles of property
On
1.
Pushan
libation to
Henry,
4, 52
Griffith,
^. ^-p. drsi giyatri
anuslubh.^
gana
Bloomfield,
and verse 2
(note to 16. 8).
is
reckoned
Vait. (8. 13)
cdturmdsya ceremony.
in the
332
i.
; 4.
the rites for welfare (svastyayatia), uses
(on account of abhayatatnena in b) to the abhaya
makes
For other correspondences see under
in Paipp. (xx.).
12),
one for the recovery of
in
lO
Praise and prayer to Pushan.
9 (lo).
\Uparibabhrava. caturrcam.
the several verses.
-vii.
VII.
59, 542.
the forward road of the roads hath PiJshan 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, foreiinowing.
The
verse
is,
RV.
without variation,
x. 17.
6 (also TB.
8. 53,
ii.
and MS.
iv. 14.
16,
the latter with djanista accented).
PQshan 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.
2.
This verse
for nesat ;
dvan
RV.
again, without variation,
ii.
4. is
and TA.
vi. i.
MS. iv. 14. 16, with mesat

TA. has further /ra7'z-
x. 17. 5 (also
with (ff/?r/ in c
*,
but
at end).
3.
harmed
RV.
is
is
TB.
Pushan,
;
in
thy sphere {vratd) may we
thy praisers are
we
no time soever be
at
here.
9 differs from this verse only by the accent kddd in b; VS. (xxxiv. 41)
the same with RV.
TB. (ii. 5. 55) has kada, and combines at the beginning ââj
vi. 54.
tiva.
4.
SPP.
reports three of his authorities as reading na at beginning of b.
Let Pushan place about his right hand in front let him drive back
what is lost may we be united with what is lost.
;
to us
The
RV. vi. 54. 10, which differs only by reading

SPP., having the comm. and three of his (thirteen) authori-
three padas of the verse are
first
pardstdt instead oi pur-.

ties
to
support
[_Ppp's c
is
it,
wrongly receives pardstdt into his
unintelligible
its
is
punar no
10 (11).
\^Qdunaka.
text.
LPada a
is
catalectic.J
nastain d krdlti.\
To Sarasvati.
sdrasvatam.
trdisUtbham.']
This hymn and the one next following are not found in Paipp. This verse is
i. 164.
49 (which has the pada-order a, c, b, d), also occurring in VS. (xxxviii. 5),
RV.
TA.
(iv. 8. 2), MS. (iv. 14. 3), and QB. (xiv. 9. 4. 28).
|_See also Katha-hss., p. 104.J
Kau^. (32. i), in the chapter of remedies, has it accompany the suckling of a child
seized by the demton Jatnbha (suffering from dentition ?).
Translated Henry, 4, 53
Griffith, i. 332.
:
I.
The
breast of thine that
favorable, easy of invocation, that
is
is
unfailing (.'), that
very
liberal,
is
kindly, that
is
with which thou gainest
vii.
BOOK
lO-
desirable things
all
(?/j)
VII.
mayest thou cause
SarasvatI,
396
[us] to
suck
that here.
,
RV. reads
TA.MS.
in
a ââydsj and
agree in
in
(its c)
ratnadha vasuvid (iox sumnayi'ih suhdvd).
TA. has
respects with RV.,* save that
all
absurdly vi^vah in c
f/fyj in a, explaining
it
(its b).
The comm.
VS. and QB. have the RV. readings,* but our order of the padas.
as either 'causing the prosperity of [its]
young
(f/fw)' or
Henry understands the "child" rather than "

*l VS.QB.TA. have akar, combined {dhatave) 'kah; but the comm. to each of
texts renders it by kuru.\
'hidden {tiigudhd).''
|_In
d,
sdrasvatam.
Qdunaka.
Like the preceding hymn, not found

it
us."J
these
Against injury to the grain by lightning.
II (12).
Kau9. uses
reads
(38. 8), with
13, in a
i.
in
trdistubham^
Paipp.
also not in any other
ceremony against the
known
text.
and
effect of lightning;
also
(139.8), with the same and other hymns, in the rites of entrance upon Vedic study
{upakarman, comTa.). And the comm. quotes it as applied in Qanti-Kalpa 15 with
observances to ketu.
field, 142,
Thy
I.
over
Grill, 66,
178; Henry,
54;
5,
Griffith,
i.
333
Bloom-
543.
broad thundering, which, exalted, a sign of the gods, spreads

this all
{?d-l>/iiis)
do
ning, and do not smite
not,
god, smite our grain with the light-
with the sun's rays.
[it]
Sundry of the mss. (including our Bp.^P.M.E.O.) read risvds in a (P.M. yd before
The latter explains a bhiisati as = vydpnoti. Some mss.,
the comm. has rusvas.
as usual, retain the h of prthuh before stan-.
it)
For success in the assembly.
12 (13).
\^Qdunaka. caturrcam.
sabhyam : t.\dvidevatydûta pitryd*; 3. dindrl ; ^..mantrodnustubham : i. bhurik tristubh^
ktadevatyd.
The
first
Kaug. (38. 27) uses
in Paipp. xx.
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 ver.ses," apparently including in
its
uses 13.
i).
* [_The London ms. reads dvidevatyduta piiryd j the Berlin ms.,
-tydiitatp I try a J
.
vss. 2-4, Zimmer, p. 173

v. 439; vss. i, 3, 4, Ludwig, p. 253
Cf. Hillebrandt,
178; Henry, 5, 55; Griffith, i. 333 Bloomlield, 138, 543.
Veda-chrestomathie p. 44.
Translated: Muir,
Grill, 70,
I.
Let both assembly
(sablid)
and gathering
of Prajapati, accordant, favor
me
he desire to aid
me; may
those
{f iipa-giks)
who have come
Ppp's version of
hrdaye janandm.
ubhe for avatdin
c,
The
is
together,
very different
verse
is
with
whom
I
shall
come
speak what
is
two daughters
may
among
together,
pleasant
Fathers.
:
yena
upa
vaddtii
also found in
in a, sacetasdu for
{sdmiti), the
I
samviddne
PGS.
in
(iii.
;
md
sa tisthd ^ntar
13. 3),
and, for
with
much
c, ii.,yo
vaddmi
variation:
via tia vidydd
397
ma
upa
The coram, explains upa iîksdt

samicinam vadayatu or inaih vakium qaktam samartham
He reads vadami in d. Henry renders upa-îks by " pay homage," and
sa tisthet sacetano bhavaiu ânsaihe janah.
as either upetya qiksayatti

icchatu.
emends pitaras
We
2.
13
-Vll.
VII.
art thou
The meter
to nrsu.
know thy name,
irregular.
is
assembly
verily sport [nartstd)
whoever are thine assembly-sitters,
let
them be
by name
of like speech
with me.
Ppp. reads very differently: veda vai sabhe
te
Our Bp.
sabhasadah suvacasak.
as tuirrista
of 3
'
nama subhadra si sarasvati

The comm. takes
'
ignores the deficiency of
atho ye
narista
as the redundancy
a,
a.
Of these
3.
discernment
The Anukr.
not injured.'
te
also reads siivacasas.
that
together
sit
(vijfidna)
of
take to myself the splendor, the
whole gathering (sanisdd) make me,
this
Indra, possessor of the fortune {bhagiti).
Your mind that is gone away,

we cause to turn hither
4.
that of you
that
;
This verse does not appear to have anything
Verse
found also
in
mention of
On
error.
(not
X. I.
xh^c
praiika
do with the
dvyrcam.
rest of the
sduryam.
In Kau^. (48. 35, 36) the
Paipp. xix.*
in the edition of
the other hand, the
hymn.
dnustuiham."]
hymn
is
used in a
rite
with the second verse the user goes and looks at them.
Kaug. as contained
comm. regards
32, as in the edition), in a rite against
pratika from the Naksatra
*\\i
to
bound either here or here

your mind rest.
let
Against one's foes.
13(14).
\Atharvan (dviso varcohartukdmalf).
sorcery, against enemies
is
me
in
vs.
appears to be an
hymn as intended in Kau9. 39. 26

sorcery.
The comm. further quotes the
this
Bl.J Kalpa 15, in a rite against nirrti.
|_error for (Janti,
understand Roth's note, Ppp. has
in 58.
of
The
without variant, and for
what
vs. 2
is
reported below.J
Translated
field, 93,
1.
Ludwig,
p.
241
Grill, 23,
179; Henry,
56;
5,
Griffith,
i.
334
Bloom-
544.
As
the sun rising takes to
isms, so of both
itself
women and men
the brilliancies (t^jas) of the aster-
that hate
me
take to myself the
splendor.
2.
Ye, as
many
of
my
sun that of sleepers, do
rivals as look
upon me .coming
take to myself the splendor of
as the rising
them
that hate
me.
[_Ppp. reads varcansi yavater iva
Pratipaqyatha,
literally 'that
meet
evd sapatndnam ahath varca indriyam a dadhe.\
me
with your looks' as
The Anukr. appears to allow the contraction

The first anuvdka ends with this hymn; it contains
-pa(;yala.
the
come.
13 (14)
The comm. reads

c.
hymns and 28 verses;
quoted Anukr. says astdv ddye ; and another quotation, given in
(Bp.P.M.W.D.T.), says praiAame trayodaqa

in
silrye 'va in
our edition.
silktah, thus
many
mss.
approving the division made
BOOK
14-
vii.
VII.
Prayer and praise
14 (15).
\Atharva)i.
The
caturrcam.
sdvitram.
(i.
464),
to Savitar.
antistiil'ham
and fourth verses are found
third
together one long verse in SV.
j. trislubh ; 4.jagati.'\
in Paipp. xx.
VS.
(iv.
25),
39^
MS.
The
(i. 2.
and second form
first
and AQS.
5),
(iv. 6. 3),
In Kaug. (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 piistika mantras. Vait. (13. 7) uses it in a more specific office, to accom-
and two, as
our
in
text, in
C^S.
(v. 9. 11).
pany the winnowing of the soma,

Translated
Unto
1.
Henry,
6,
56
god
this
in the
Griffith,
agnistoma ceremony.
i.
334.
of poets' skill {-krdtu), of true impulse,
Savitar,
treasure-bestowing, unto the dear one,
I,
two
in the
sing {arc) [my]
ofti's,
prayer.
VS.QCJS.AQS. add
Two
at the
end kavim, and MS. has satydsavasam (for -savant).
or three of the mss. (including our O.) read satydsavam, as
if
agreeing with
explains onybs as 'heaven and earth, the two favorers (avitr) of
The comm.
mathn.
and makes mati at the end masc, = sarvdir jnantavya?n. The construction
The metrical definition by the Anukr. of the first
of the verse is intricate and doubtful.
two verses as anustnbh is bad they are really iowr jagati padas, to each of which are
everything,'
added four syllables that encumber the sense. LFrom a critical point of view, these
see introduction to ii. 5. J
additions seem to me comparable with those in ii. 5
;
He whose
2.
ling
he,
lofty light (amdti), gleam,
gold-handed,
shone brightly
in his
impel-
good insight, fashioned the heaven with
of
beauty.
end the emended reading krpa, which is that of all
is also given by one or two of the AV. mss.
SPP. adopts krpat. QIJS.AQS. curiously read at the end krpa
(including our O.*)
svas trpa svar iti vd, taking as it were a variant into the text. All ihc pada-mss. have
The
the
assumes
translation
at the
other texts and of the comm., and

;
urdhvah
demands SPP. emends to -va in

The comm. paraphrases amatis by amanaqlla vydpanaqlld. *|_Mistake
at the beginning, instead of -z/a, as the sense
his /aâ-text.
for
P.M.
3.
Note
For thou
width for him
to Prat.
i.
65
didst impel,
;
then unto
may be compared.
god, for the
us,
The
verse
c, d,
is
found also
in
TB.
May
also
him
4
for him,
cattle.
A^S. (iv. 10. i), and (JQS. (v.

a; and in a TB. has prasavaya
RV.
iii.
56.
14.8)
all
instead of
6 (quoted here by the comm.).
at the sacrifice
may he drink the soma

any wanderer walks (krani) in
Ppp. differs only by combining pitrbhyd "yuhsi in b

(viii. 3.
height
Ppp.
the household god, the desirable Savitar, assign to the Fathers
treasure, dexterity, life-times
rate
father
15"),
savitah sarvdtata divi-diva
prathamaya. With d compare

shows no variants.
4.
(ii. 7.
first
Savitar (impeller), do thou day by day
impel desirable things, abundance of

read, in
AB.
iii.
29.
but
AQS.
may
[it]
exhila-
his ordinance.
(v. 18. 2)
4 quotes the pratlka only) have important and
and ^^S.
in part preferable
399
for kramate.
In
has one tristubh pada (c)
and b
AQS.
both give daksa and ayuni, and
b,
17
where they read amadann enatn is/ayah, and
variants, especially in the second line,
ramate
-vil.
VII.
^The verse
ratnd.
a very ôox jagatl.\
is
Prayer
15(16).
to Savitar.
sdvitram.
\^Bhrgu.
traistubham.']
Found also in Paipp. xx. and in VS. (xvii. 74), TS. (iv. 6. 54), MS. (ii. 10.6), and
^B. (ix. 2. 3. 38). This hymn, like the preceding, is used by Kau^. (24. 7) in a general
In Vait. (29. 18), it
rite for prosperity, with the binding on of a heifer-rope as amulet.
accompanies the laying on of fuel in the agnicayana ceremony.
;
Translated: Henry,
This favor,
I.
choice things, do
Kanva
streamed,
Or
(at the
end)
'
58;
6,
Griffith,
Savitar, of true impulse, very wondrous, having all
choose for myself
citr&m;
viqvdj'anyam at end
d (for mah-
in
very different
is
a decidedly more intelligible meaning.

for b,
comm. understands
for a portion,' as the
of the other texts
all)
Ppp.
vayam devasya prasave tnandmahe ;

Prayer
16(17).
\Bhrgu.
Not found in
Used by Kaug.
seems
to
kdmya
thousand-
it
(bhagySyd).
c,
read-
gam. This
gives
salyasavasya citrdin;
different: in a,
and, in
The
for a, tatit saviticr vdrenyasya
praptndih.
to Savitar (or Brihaspati).
VS.
xxvii. 8,
with
rite
trdislubham.']
and
hymn
in
TS.
2 etc.
(iv. i.
see
73) and
hymn
MS.
(ii.12. 5).
but to
it
alone
belong (so also comm.) the added direction " wakens a Vedic student Lfound
asleep after sunrise (abhytidita)\ "
one awakens with
it
Translated
Henry,
7,
58
fallen asleep.
Griffith,
i.
in a.
335.
him enlighten him unto great

however sharpened, sharpen him further let all the gods
Brihaspati, Savitar, increase thou
good-fortune
agnyddheya ceremony,
Both applications seem to
since in Vait. (5. 9), in the
who may have
priests
imply (as Henry suggests) the reading bodhaya
I.
full-fed,
&tc.) pdyasa tnahith
is still
sdvitram.
Paipp., but occurs as

(59. 18) in a
which of him,
milked for Bhaga.
the bull {mahisd)
ing (alike in
in b,
335.
i.
revel after him.
The
other texts
(as does also the
make b and c exchange places

comm. it suits better with
;
bodhdya for vardhdya;

in (our) c,
in (our) b,
VS.TS. read samtaram
sdvitram
the
they read savitar without accent

singular verbs that follow), and
they give vardhdya lox jyotdya (the

; in d,
Prayer
17 (18).
\Bhrgu. caturrcam.
in a,
iita
to
MS.
comm. dyoiaya)
inserts ca after viqve.
Dhatar for blessings.
bahudmatyam.
dnustubham
i. ^-f.
irsT gdyatri
J, 4. tristubh^
The
first
verse
is
found
in
Paipp.
i.,
the other verses in Paipp. xx.
respondences, see under the several verses.
hymns
17, 19, 20,
In Kaug. (59. 19), in the
For further
kamya
cor-
section,
24-26, 29, 42, 46, 51, 79, 80, 82, and 103 of this book are addressed to
BOOK
17-
vii.
VII.
by one desiring
Keâva and the coram.
Prajapati
kinds of benefits (sarvakama).
all
the text of Kaug.
:;
male child
(35. 16), to procure the birth of a
the
hymn
rite
offers little to suggest this save
dadhatu ; the verse
the recurrence of the phrase dhata
Further, apparently (so
not wholly clear), in a women's
is
4OO
v. 25.
10 would be
much more
to the point.
Translated
1.
Henry,
Griffith,
Let Dhatar assign (dha)
the moving creation
Liv. 12.
TS.
335.
being master
(ff),
lord of
yield to us with fulness.
which the comm. supplies dhanena. Ppp. shows

in a, and vavanat lor yachatu at the end.
dadhatu),
combining
it with our 2 b-d.
has
only
(with
a
6J
TS.
(ii.
with
'
4.5' et
full,'
to
has dadatu
al.)
an unexhausted further
to his worshiper
Let Dhatar assign
2.
may we
i.
to us wealth, [he]
him
let
Literally (at the end)
no variants.
MS.
59
7,
life
obtain the favor of the all-bestowing god.
(iii.3.113),
MS.
(iv.
12.6), Ags.(vi. 14. i6)
ggS.
(ix. 28. 3),
and gCS.
(i.22),
and TS.MS. have

no rayhn for daqtlse (thus substituting our i a) in b, ggS. and gGS. have aksitim at
end; in d, for vigvdradhasas, TS. has safydradhasas, MS.ggS.gCS. saiyddharmanas,
have the same verse, with sundry differences
all f
read dadatu in
a,
and AgS. vdjinlvatas.
Ppp.
(transL), p. 36, note, as in
3.
AgS.J
Let Dhatar assign
(amrta)
all
t|_Save
*|_So also
AGS.
MS.
desirable things unto the progeny-wishing
all
home;
worshiper in his
The
defective in this verse, but presents no variants.
is
comm. explains dhimahi once by dhdrayema and once by dhyayema.
for
him
the gods wrap up immortality
let
the gods, Aditi, in unison.
This verse occurs only
in
TS.
(iii.3.
1 1
3)
and MS.
12.6), both reading alike: for
(iv.
b amftdh sdm vyayanidm

and devasas in d. Ppp. gives, for a, dhata, vifvani |_ which rectifies the meterj
daiûse dadatu j for c, tasyd prajdtn amrtas samvayantu ; and, in d, devasas (rectifying
the meter) [_and confirming my conjecture made at the former occurrence of this pada
a,
dhata dadatu ddûst vdstlni ; mtdhuse (for
in c
at
ddiîise) in
iii.
4.
22.
dj.
Let
Dhatar,
treasure-lord
let
Rati,
enjoy
Savitar
this,
let
Prajapati,
Agni our
Tvashtar, Vishnu, sharing (ra) together with progeny,
assign wealth to the sacrificer.
The beginning
The verse is found

8.2, above.
MS. (i. 3. 38) have different readVS. nidhipa devd agnth, MS. vdruiio viitrd agnth; in c,
of this corresponds with that of
without variant* in TS. (1.4.44')

ings: in b, ait^T prajapaiir,
MS. begins vlsnus
ivdstS,
picsd instead of visnus.

cf.
Gram.
1267
VS.
(viii.
VS. ends -raranas ;

|_MP. has c at
Found
7.
in d,
VS. ends dadhdta.
Ppp., in
d,
has
*l_Save nidhipdtis for nidhtpatis
12.J
a.
18 (19).
\Atharvan.
i.
iii.
17) and
dvyrcam.
For rain,
pdrjanyam uta pdrthivam.
also in Paipp. xx.
For the use of
note) in various rites, in conjunction with
this
iv. 15,
etc.
j. ^-p.
bhurig usnih
hymn by Kaug.
(41.
; 2. tristubh.']
103. 3
Verse
26. 24,
appears
40I
in Vait. (4. 8), in the
parvan ceremonies, accompanying,
-vu. 19
VII.
with other verses, the offering
of the patnisamyaja oblations.
Translated
Henry,
Burst forth,
1.
7,
59
Griffith,
i.
336.
earth; split this cloud of heaven; untie for us,
Dhatar, that art master, the skin-bag of the water of heaven.

Ppp. reads, for
end
at the
also
it reads bilam for drtim

a, un nambhaya prthivim, which is better
udhno at beginning of c not a single ms. has the right reading of
;
word, either here or in the other places
this
|_cf. iii.
vary between iitno (the great majority', including

the
comm. reads
correctly udnas,
Our Bp.
mistaken emendation.
pada
all
where
2. 4, n. J
it
occurs
here they
SPP's/aa'a-mss.), unno, untd, titvoj
and SPP. receives
it
was a
into his text; our iidhnd
leaves bhindhi unaccented, putting after
it
the
mark
of
and several of the mss. (including our P.s.m.E.p.m. I.) accent in sa7hThe verse is found also in TS. (ii. 4. 8^) and MS. (i. 3. 26) both
/i/Va accordingly.
have a like Ppp. MS. has adds for iddin in b; both read udnd in c, and TS. has delii
for dhatar; and, in d, TS. has srja for sya.
The comm. gives three independent
explanations of pra nabhasva : either prakarsena samgata ucchvasitd bhava, or vrstya
(? mss. krstyd, prstya) prakarsena bddhiid virditd bhava, or \_nabhasva = nahyasva\
sarhnaddha bhava. For dhatar, 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 |_Correct iidhnd to udnd.]
division,
Not heat burned, not
2.
burst forth
cold smote; let the earth, of quick drops,
waters verily flow ghee for him
where Soma
is,
there
is it
ever excellent.
In
Ppp. reads sadasyate for nabhatdm ;
b,
RV.
pare
i.
125. 5
\Brahman.
Found
c,
sadam
For progeny,
19 (20).
for
ghrtam.
With
com-
woman
mantroktadevatyatn.
etc.
jdgatam.'\
Kau^. (35. 17) uses it in a women's rite, with an oblation

and further (59. 19), with hymn 17 etc.
also in Paipp. xix.
in the lap of a
in
c.
desirous of offspring
Translated: Henry,
I.
Prajapati
favoring mind,
origin
let
8,
60;
Griffith,
generates
i.
these
337.
offspring
bestow [dhd) [them]
{prajds);
with
Dhatar,
let
harmonious, like-minded, of like
the lord of prosperity put {dhd) prosperity in me.
be compared with one in MS. (ii. 13. 23) and ApQS. (xiv. 28. 4), of
pada precisely agrees* with ours, and the fourth nearly (but reading
pustim pustipatir) while for a both have d nah prajam janayatu prajapatih, and,
lor c, samvatsard rtiibhih saritviddndh (ApQS. rtubhi<; cakupdiiah\)
and d is MB.
The
verse
is
to
whicli the second
Our c, nom. plur. words, is left without any construction (but emendation to
sayonls would make them accus., helping both the construction and the meter); Ppp.
has the same c as MS., and also gives janayatu (for -ti') in a, as does the comm. it is
ii.
4. 7 c.
doubtle-ss the better reading.
Two of
the padas are tristubh.
t [Intending ca a-kupanah, as an isolated root-aorist pple

vi'Mh.
pustim pustipatir,
like
MS.Ap.J
see
*[_But Ap. has daddtu.\
Gram.
840 b.J
JLBut
BOOK
20-
vii.
VII.
Praise and prayer to Anumati.
20 (21).
[Brakman. mdrcam.
dnumatlyam.
6.
Found
dnusUtbham
3, \_4^. tristubh
; 4.
bhurij ; j,6.jagalJ
aiifdkvaragarbAd.^
also in Paipp. xx. (in the verse-order
hymn
402
i, 2, 3, 5, 6,
Used by Kaug.
4).
(59. 19)
a appears also (45. 16) as first pada of a

gdyatrl verse accompanying an oblation at the end of the vaqdâmana ceremony.
Verse 6 is also understood by the schol. as intended by anumati, occurring in the rule
with
17 etc.
see under 17
diiumatim caturthim
in
and
vs.
three different
rites,
house-building (23.4), acquisition of
Vedic knowledge (42. 11), and vaqa(;amana (45.10). In Vait

quoted in the parvan ceremonies on the day of full moon.
Translated
Henry,
8,
60
Griffith,
i.
(i. 15),
the gods; and
Ppp's only variant

various other texts
Agni be
let
is
337.
Let Anumati ('approval') approve \jinu-man\ today our
1.
among
hymn
the
me
oblation-carrier of
is yachat&m for manyatam at end

VS. (xxxiv. 9), TS. (iii. 3. in), MS.
of
The
b.
(iii.
sacrifice
worshiping.
verse
AQS.
16. 4),
is
found
in
(iv. 12. 2),
MS.Q(JS. preserve the a after noj the others put no before

TS. change bhdvatdm to -tarn, and all have mdyah for
tndma. MB. (ii. 2. 19) also has may as, but in a tyam for adya, and in d sa no 'dad
ddq-.
The translation given implies emendation in d to daîisas; 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 -tarn of the other texts) as dual
active, with anumati and agni together as subject
the corruption of mdyas to tndma
has rather spoiled the whole construction. The comm. explains Anumati as intending
and Q^?S. (ix.

adyd ('tfyd);
27. 2).
In
a,
in d, all save
here also, as elsewhere,
hymn
that
2.
for us
The
demands
goddess of the day of
tlie
Mayest thou, indeed,

;
first half-verse,
i
moon
there
is
nothing in the
Anumati, approve, and do thou make weal
enjoy thou the offered oblation
that have vs.
full
or implies that character.
grant us progeny,
with a wholly different second half,
(VS. xxxiv. 8
is
found
the others as quoted above: also K.
goddess.
in the
xiii.
same
16):
all
texts
read
mdnydsdi instead of tndnsase, and TS. combines nah krdhi. Ppp. has, for c, d, isas
tokdya no dadhat pra na ayiiiisi tdrisat, of which the last pada agrees* with the other
texts (tliey have, for c, krdtve ddksaya 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. *LBut
VS.TS.^QS. have ta.risas.\
3.
Let him, approving, approve wealth rich in progeny, not being

let us not come to be within his wrath
may we be in his
exhausted
very gracious favor.
The
three padas correspond to that part of a verse in TS. iii. 3. ii-i (to which
by an almost isolated proceeding, refers, with notice of the differences of
reading) which preserves the consistency of the hymn by reading the feminines, -mdna
at end of a, and tdsydi in c
Ppp. apparently intends the same with -mdnds and tasya,
and it further agrees with TS. in giving, for d, sa no devi suhavd qarma yachaiu.
first
the comm.,
The change
viii.
48. 12 d.
of our text to masculines
seems a mere corruption.
Our d
is
nearly
RV.
403
The
4.
thine,
easily-invoked,
well-conducting
of all choice things
Ppp. reads sudavas at end of
tvam
stimatiik devy
|_In c,
c, d.
no
Anumati hath come unto
5.
abounding
and
in fields
been excellent
The
half- verse:
tena
last half-verse
is
this well-born offering, in order to [our]
for her forethought {prdtnati) hath
god-shepherded, aid this offering.
let her,
thou
superfluous.J
is
heroes
in
is
fortunate one, wealth rich in heroes.
and has a wholly different second
b,
that
our sacrifice,
fill
asma isam pinva vigvavdram suvlram.
repeated below as 79.
name
(suddmi)
Anumati therewith
assign us,
generous
approved,
-vu. 22
VII.
half
first
a no devy anumatir jagamyat suksatra Virata
yd
d appears to be sa imam yajnath bhavatn nevajustd, intending perhaps

avatu devajustam : Roth's collation is not quite consistent with his note. J Neither this
sitjdtd;
[_its
verse nor the next has axiy jagatT character.
may have been
original reading
[_For b, the Ppp. version suggests that the
suksetrd suvirdtdydi siijdtd
Roth, Ueber gewisse
cf.
Kiirzungen im Wortende im Veda, page 6.J
6.
stirs
Anumati hath become all this

what stands, moves, and all that
may we be in the favor \jumatt\ of thee as such, O goddess
Anumati, for mayest thou approve
us.
Ppp. has, for a, anumatir viqvam idarii jajdna ; |_in b (omitting u and vi^vam),
rt3A& yad ejati carati yac ca tisthati, thus rectifying the meter J.
21 (22).
In praise of the sun.
\Brahman. mantroktdtmadevatyam.
Found
is
used
and in SV. (i. 372). According to Kaug. (86. 16), the verse
pitrnidhdna division of the funeral ceremony accompanying the applica-
dhruvanas
Translated: Henry,
I.
Come
{sic)
9,
|_see xviii. 3. 10,
6i
ye together
Griffith,
all
i.
ate the present one
7.
with address (vdcas) to the lord of the sky;
verse
and dka
it
it
at the
oham d pati
AV.
here literally rendered according to the
is
vfyvd djasd;
may he, ancient,

much turned
him, being one, the track hath
with SV. and Ppp. shows plainly that

s.
338.
the one mighty {vtbliU) guest of people
is]
The
(okvarwirddgarbAd jagati.']
also in Paipp. xx.,
in t\ie
tion of the
[he
it
has at beginning of
its
jandndm ;
The meter
suggests some emendations.J
id bhur; in
Ppp's version
end (omitting puru).
divo esa ita bhiir aditir
version, but comparison
SV. reads, in a,
d, vartamr,
readings are very corrupt.
yd dka
\>
(12
-I-
10
in d,
:
c,
is
djiglsam; in
this: a, b,
vivrte 'kam
i-f I4
conciliafter.
= 47)
is
it
sam
ditu vi^vd
paruh.
LHenry
not accurately defined
by the Anukr.
To the sun(?).
22(23).
[BraAman. dvyrcam.
Found
Appears
also in
in
lingoktadevatyam.
In Vait. (13. 8)
Translated
it
lav. virddgSyatri
in the savayajflas, with vi. 31,
follows, in the agnistoma, next after
Henry,
9, 61
z. j-f. anustiibh.']
Both verses form a single long verse in SV. (i. 458).

on giving a spotted cow.
Paipp. xx.
Kau?. (66. 14),
t. 2-p.
Griffith,
i.
338.
hymn
14.
BOOK
22-
vii.
This one
1.
VII.
404
a thousand for our seeing, thought of the poets, light
[is]
in extent.
The translation is only mechanical, the real sense being wholly obscure. SV. reads
anavo dri;dh (for a no dr^^) Ppp., a na rsis ; and aditir for matir. SV. ends with
vidharma. The comm. divides the verses differently, ending the first with sum airayan,
;
against the mss., the Anukr., the SV., and the evident connection Lbut apparently with
Ppp. J. The metrical definitions of the Anukr. are bad; each verse
having an added pada of 1 1 syllables.
The ruddy one
2.
to
which has
12 + 8, the second
sent together the collected dawns, faultless, like-
minded, most-furious, in the gathered

Even
is
make a mechanical
version
the cow.
stall of
has been necessary to read airayat, with SV.,
it
further, at the end, inanyntndnta(^ cita
goh j Ppp. gives Iraya, and ciiayo
goh.
The second anuvaka, ending

tion says
(_In
d'cie
hymns and 22
here, has 9
verses
the Anukr. quota-
dvitiye tu vidyat.
the head-line of p. 150 of the Berlin edition, correct the misprinted kdnda-iwmCot'c
6 to 7.J
Against
23 (24).
Yama.
The hymn
merely a repetition of
is
wise than as part of the latter hymn.

its
Henry,
9,
iv.
62
Griffith,
i.
p.
dnustubhamJ]
and
5 above,
7.
It is
anuvaka, see
insertion in the second
Translated
conditions and beings.
ill
maniroktadumapnandfanadtvatyam
is
not found in Paipp. other-
used neither by Kaug. nor by Vait.
them we make disappear from

24 (25).
\Brahman.
Not found
in Paipp.
Translated: Henry,
I.
What
Griffith,
may Anumati
that
may
(f .),
gods.
(59. 19) only with 17 etc.

i.
the ill-named
trdistutham.^
:
see under
hymn
17.
339.
Indra dug for us, what Agni,
singing Maruts
The comm.
62;
all
us.
To various
sdvitram
Used by Kau9.
10,
to
338.
Evil-dreaming, evil-living, demon, monster, hags,
ill-voiced
LAs
389, near top.
the gods, what the well-
all
Savitar of true ordinances,
may
Prajapati,
confirm to us.
reads asanat
{= adadaf) in a, and so do our

among his authorities.
Bp.I. (E. asanat p.m.),
although SPP. reports no such variant
25 (26).
\Medhdtithi.
The hymn
etc.
is
Praise to Vishnu and Varuna.
dvyrcam.
found also in Paipp. xx.
vdisnavam.
trdistubham.l
Used by Kaug.
(59. 19) only with
(which see).
Translated: Ludwig, p. 429; Henry, 10, 63; Griffith,
i.
339.
hymn
17
405
By whose
1.
-vii.
VII.
[du.J force were established the spaces {rajas),
who by
heroisms are most heroic, most mighty, who by their powers lord
unopposed
to
Vishnu, to Varuna hath gone the
first
26
it
invocation.
The verse is found also in a number of other texts: VS. (viii. 59), TB. (ii. 8. 4s),
MS. (iv. 14. 6), SB. (i. 5), AQS. (v. 20. 6), CQS. (iii. 20. 4) all of them agree nearly in
their variations from our text: thus, vlryebhir (but MS. 'cnrMiir) for q\xx yau vlryatr
and vlsnn, vdruiia, and purvdhiitdu (but
in b ya and dpratitd (but TB. -tltta) in c
MS. -///) in d; TB. further qdcisthd in b. Ppp. has stabhitd in a, and qaclbhih (for
;
favistha) in b.
In whose (sing.) direction
2.
whatever shines out here, [whatever]
is
both breathes forth and looks abroad mightily {qdclbhis), of old, by the
to Vishnu, to Varuna hath gone
god's ordinance, with powers [sdlias)
the
first
The
iii.
3.
invocation.
pada
first
4.
is
found above as
Ppp. reads, for
The comm.,
in b,
Roth's collation
seems
pra 'niti
give mahd.\
and nearly as
vdisnavam.
triistubham
viritfakvari ; 4-y. gdyatri ;
Only
vss. 1-3,
But
2. j-p.
b; also in TS.
*|_So
virddgdyatri ; j. j-av.6-p.
appear many times.
Verse
hymn
5,
hymn
17 etc. (see 17).
used (13.14) in the

above), and later in the
is
(15. 12), with setting up the support of the havirdhdnas.
same ceremony
yayos.
entertainment of Vishnu, in the agnistoma (next after
fire;
tristuM.^
8.
(59. 19) only in connection with
in Vait. the different verses
^^parvan
28.
and those not complete, are found in Ppp. (xx.). Most of the material
154 and 22 J and elsewhere see under the different verses.
hymn is found in RV. Li.

The hymn is found in Kau^.
of the
iv.
dharmand yuvdiid, and begins with

The first pada is xzJCa^x jagati.
ca.
Praise and prayer to Vishnu.
26 (27).
astarcam.
[Medhdtithi.
23. 7 a,
iv.
rtasya
to give
his notes
maho *
c,
Verse
3, in
ceremonies, accompanies (4.20) the sacrificer's approach to the dhazmniya
and again,
agnistoma (13.5)1 his
in the
exit
from the
sacrificial
hut; while
its
second part (c-f) goes with the offering of an oblation to Vishnu at the beginning of
the pa(;iibandha (10. i).
Verses 4 and
accompany
(15. 10) offerings to the
With
tracks of the havird/idna-czris in the agnistoma.
down
two wheel-
verse 6, in the agnicayana
and with 6 and 7, in iht pa(;ubandJia (10. 10),

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 (iS) in a mahdi;dnti ceremony named vdisnavt ; and vs. 3 c-f by the
same (14) with an offering to Vishnu in the adbhuta^dnti ; and vs. 4 by the same (19),
(29. 2), mortar
and pestle are
the sacrificial post
is
set
set upright
in the rite called tvdstrt, with tying
Translated: Muir,
I.
iv^. 68,
Of Vishnu now
on of a
63 (nearly
triple amulet.
all)
Henry,
10,
63
Griffith,
i.
339.
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.
RV.), which reads at end of
(also
VS.
v.
18
a, in different
TS.
i.
2. 133
order, vlryhni
MS. 2. 9, all precisely

prd vocam. Prd in our
;
i.
like
text
is
BOOK
26-
vii.
a misprint for prd, which
by RV.
i.
praises forth his heroisms, like a fearful wild beast,
wandering, mountain-staying,
From
The
|_The vs. seems to be suggested
our samhita-xass. give.
all
406
32. I.J
So Vishnu
2.
VII.
may he come
distant distance
two padas of
first
the other texts
which has
RV.
i. 1
TB.
first
MS.
RV.MS.
4. 34
ii.
alone, besides our vs.
it
with the
this verse,
54. 2
hither.
i.
two of our
vs. 3,
form one verse
in
and aLso in Ppp.,

read viryena, which is belter, in a;
i.
2.
Ap.
xi. 9.
Our second pada forms, together with our (intruded) third

pada, a first half-verse in several other texts RV. x. 180. 2 SV. ii. 1223 VS. xviii. 71
TS. i. 6. 1 24 MS. iv. 12.3; instead of jagamydt is read jaganthd by all except TS.,
which has jagdmd-j the whole (RV. etc.) verse is our vii. 84. 3 below. The comm.'
TB.Ap. vlryhya
instead.
unites to this verse the
much more
in
our text
Widely,
it
three wide out-stridings dwell
Vishnu, stride out
thou ghee-wombed one
Made up
in this half
certainly belong
but the mss. and the Anukr. require the division as made
and SPP. also follows them.
Upon whose
3.
two padas of the one following, which
first
properly with
widely
make
all
beings.
us to dwell
drink the ghee,
prolong the master of the sacrifice on and on.
RV.
of the second half of a
etc.
tristubh ver.se (see above
TS. 1.3.4"; MS. 1.2. 13; AQS.

viii. 4. 3), and almost without variants (only TS. combines nah krdhi
reads ghrtavane in c).
L^PP- ^""^^ '^'^^ ^ {viqvd).\
a number of other texts (VS.
v.
38
Here Vishnu strode out
4.
no text shows
any various readings) and a whole anustubh verse, which also
thrice he set
down
is
found
in b,
his steps
[it is]
in
ggS.
and MS.
v. 19. 3
col-
lected in his dust.
(i.
This and the three following verses form one connected passage also in RV.
17-20) and SV. (ii. 1019-22), but not in the other texts in which they are, in
22.
In this verse, RV.SV. read paddm at end of b,* and SV. has/(ZOf the other texts, VS. (v. 15) and TS. (i. 2. 13') agree with RV.
(i. 2. 9 et al.) \\7i% pada, like our text.
The meaning of c is obscure and disputed:
the comm. here explains thus
visnoh
pdiisumati pdde lokatrayam
samavasthapitain samdkrstath I'd.
Henry renders " for him it is reduced to a dust-heap."
found.
part or
all,
suU
MS.
end of
at
c.
*LSV.
i.
(dlir)
here
222.
Three steps Vishnu strode
5.
ing
also at
RV.SV. read dtas
out, the
unharmable shepherd, ordain-
ordinances.
(itds) [his]
at beginning of
c,
and VS. (xxxiv. 43) agrees with them; TB.
seems hardly possible to give itds its distinctive meaning 'from here'; but Henry combines it with vi cakraine : "from here."
The comm.
(ii.4.
6') has instead tdtas.
It
has atas.
6.
Behold ye the deeds of Vishnu, from where he beholds [your]
courses (vratd), [he] Indra's suitable companion.
Or y dtas
in
b may mean simply
taining this verse (VS.
with ours.
The comm.
vi.
4 et
al.
Not only RV.SV., but also the other texts conTS. 1.3.6'; MS. i.2. 14), have the same readings
as.'
'
explains /ar/af( as sprqati badhndti
vd!
407
The comm. strangely * closes

to the next
here, and treats its last two verses as |_belonging

he has got to the end of his " spoiled decad " ?J
That highest step of Vishnu the patrons (suri) ever behold,

eye stretched on the sky.
7.
In
all
the texts, this verse
and also VS.

128; Prat.
iii.
From
8.
like
an
RV.SV.,
have precisely our text; TS. (i.3. 6^ et al.) differs only by accentusage, divt'va *; MS. (i. 2. 14) reads (dcyd for sdda in b. * \_Gram.
(vi. 5),
ing, according to its
given in connection with the preceding one.
is
28
hymn
the
*|_ Because
see p. 389 J.
-vii.
VII.
56.J
the sky,
wide atmosphere,
Vishnu, or also from the earth
Vishnu,
fill
from the great
thy hands abundantly with good things
reach forth hither from the right, hither also from the
left.
TS. (i. 2. 13'), and MS. (i. 2. 9). VS.TS.

insert vd after divas in a and mahds in b, and TS. reads utd vd for urds in b, while
MS. has, for b, Jirdr vd visno brhatd antdriksdt ; TS. combines both times visnav uVS. has, for c, ubha hi hdsta vdsund prndsva; TS.MS. accent vasavydls, which is
decidedly more regular (but SV. i. 298 has vasdvye) and all three accent a prd y-,
which is also more in accordance with usage (onr patia-ttxt doprdyacha). The first two
padas are of 10 syllables each [_but the vd''s of VS.TS. make them good tristubh\.
The
verse
found also
is
VS.
in
(v. 19),
Prayer and praise
27 (28).
\Medhdtithi
Not found
in
mantrokteddddivatam.
Paipp., but occurs in
verse; but in Vait. (3. 15)
Translated
(.'').
Ludwig,
p.
it
ApQS.
Henry,
1,
64
belonging to
Or vratd
in
all
The comm.
the t/ra/a-milk
for vratena in a,
reads upd 'stria in
28(29).
Griffith,
it is
To
also in Paipp. xx.
used twice by Vait.
the veda-hvmAi
i.
in the
parva?t ceremonies.
341.
{vratd), [she] in
whose place
ghee-footed, able, soma-backed, she,
and once
ApQS. omits eva

vdi^vdnari fakvari vdvrdhdnd.
(comm. simply karmaii).
and has
for
c,
d.
Of
\^Mtdhdlithi
Found
Kaug. makes no use of the
Ida
to
the gods, hath approached the offering.
may mean
and reads ghrtena
irdistubhamJ]
13. 4.
Let Ida herself dress us with the vow
I.
{padd) the pious purify themselves
but
iv.
accompanies a libation
433
to Ida.
(.?).
tlie
this
once
in the
instruments of offering.
vedadevatdkam.
hymn, as
in the
trdistubham.']
to the preceding, Kaucj.
parvan ceremony
agnistoma (13.
2), in
pays no attention
(4. 12), as the
hotar unties
connection with the prayanlya
isti.
Translated: Ludwig,
I
The vedd
sacrificial
ful,
[is]
p.
19; Henry, 11,65; GriflSth,
341.
i.
well-being, the tree-smiter well-being
hearth (v^di), the ax our well-being
the rib
[is]
oblation-making, worship-
lovers of the offering, let those gods enjoy this offering.
The
first
TS.
half-verse corresponds to the initial clauses of
vighandh svastih pdrfur vddih paraîir nah svastih.
By
iii.
2.
4'
the vedd
is
sphydh svastir
doubtless here
BOOK
28-
vii.
THE ATHARVA-VEDA-SAIdHITA.
VII.
408
meant the bunch of sacred grass so called, used in the ceremonies of offering (darbhaThe of drughanas (p. dntoghanah) is prescribed by Prat. iii. 76.
The comm. explains it by lavitradih, because drur drumo hanyate 'nena. Half of
SPP's authorities accent pdraûs 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
and the reason in fact
so distinguished irom parai;us m the same pada without reason
musti, comm.).
seems
favors
be that
to
it
stands for pdr(us (TS.)
which pronunciation the meter decidedly
end of b must scan as 3
for the suastl at the
SPP. accents /arafj
.syllables J.
apparently understands pdra<;ns, as he explains
The comm.
both times.
|_
it
as parîth
parqvavankris \Jrnddicchedani\, but the second paraîis 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. xlviii. 546 Franke, WZKM. viii. 342.J În b, Ppp.
reads /arafwr vedis paraqu nas svasti, and, in d, havir idath iox yajnam imam.\
;
29(30).
\Medhdtithi
dvyrcam.
mantroktaddivatam.
trSistubham.']
also in Paipp. xx. (in inverse ordjsr of verses); and, as connected passage,
Found
further in
(?).
To Agni and Vishnu.
TS.
(i.
22') and
8.
QQS.
(ii.
4. 3).
Used by Kaug.
(32. 3), with
hymns
42, 46,
and
Agni and
Vishnu at the beginning of the parvan ceremony. |_Whitney seems to doubt whether
the Anukr. does not mean to ascribe this hymn (and 27, 28) to Bhrgvangiras.\
Translated: Ludwig, p. 374; Henry, 12, 65; Griffith, i. 341.
78,
1 1
2,
in a remedial rite for various diseases, with
also (59. 19) with
1.
see
7.
In Vait.
Agni-and-Vishnu, great
ghee
of the
7 etc.
that is called secret,
may your tongue move on
to
(8. i),
binding of grass on the joints
accompanies an offering
it
to
[is] that greatness of yours; ye drink

assuming seven treasures in each house
meet the ghee.
and QQS.patam, and hoih gtiJtydni, which makes

TS. has caranyet, and C?S. -nyat; and both dddhdnd
at end of c: CCS. 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. I, and our 2 b, C after our i a in iv. 1 1. 2 (in iv. 10. i it reads ^K/yaz and
TS.
has, inb, the imperative vltdm,
of ndfna an accus.
dddhdnd,
pi.
like the other
at the end,
two
texts, \ixA
pdthds, like ours)
in
wrongly nu) instead of prdti, and at the end -nyat.
text
(iv.
KB.
1. 2), it
(vii.
has dnu (the
2) has two padas
resembling d (one with upa and one with prati at the beginning, and both ending with
With b compare
caranyat).
74.
cj.
pdtam and guhydni

2.
RV.
further
Ppp. exchanges the place of

|_see
my
iv.
b and
58.
2 b,
c, and with c RV. v. 1.5 [_ and vi.

and reads in the former (like CCS.)
addition to note to vs. 2 J.
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
we have here further ACS. (ii. 8. 3), without such exchange. In the material corresponding to our 2, all the other texts read jusdna at end of b at end of d, TS. has
;
verse
again -nyet, and
all
the others -nyat
TS.MS. have vdvrdhdna
at
end of
c,
and TS.
409
MS. suslud,
sustuttr,
guhya jusanah.
nearly like our
before
VS.
c, d,
(viii.
-Vll.
vam
while AQS.<JQS. read instead susttttir
it;
Ppp. has, for b (putting
evidently corrupt.
VII.
MS.
24) and
(in
it
in the
other verse),
iyana,
patam ghrtasya
have a second half-verse
3. 39), finally,
i.
32
but addressed to Agni, with a wholly different
first
half
it
reads
ddme-dame samidham yaksy (MS. ydksy) agne prdti te jihva ghrtdm He caranyat.
LThe " inversion " of the verses in Ppp., taken with the " exchange of padas
b and
2 b," seems to mean that the Ppp. reading is as follows agnavipiii mahi dlidma priyam
vam patam ghrtasya guhyani ria/na : dame-dame etc. and then, agndvisnu mahi tad
vam mahitvam pdtaih ghrtasya guhya jusanah: dame-dame etc.J
i
For successful anointing.
30 (31).
dydvdprihiviyam uta pratipddoktadevatdkam.
\Bhrgvangiras.
Not found
Used by
in Paipp.
Kauij. (54. 6) in the
the anointing of the youth's eyes.
Vait. (10. 5)
makes
bdrkatam.']
goddna ceremony,
it
accompany,
accompany
paûbandha,
to
in tht
the anointing of the sacrificial post.
Translated: Henrj-, 12,65;

I.
Well anointed
Mitra here made

anointed
may
The comm.
is
me
for
[it]
Savitar
Griffith,
i.
342.
have heaven-and-earth, well anointed hath
me may
well anointed for
make
Brahmanaspati, well
[it].
yupam vd
supplies aksiyugarh
for
svaktam
to agree with.
The meter
plainly anustubh.
To Indra:
31(32).
[Bhrgvangiras.
dindram.
bkuriktristubh.']
Used by Kau^.
Like the preceding, not found in Paipp.
and 108, and with
for aid.
(48. 37), with
hymns 34
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.
vii.
Translated: Henry,
I.
Indra,
hate,
The
him
verse
is
let
66;
Griffith,
i.
342.
abundant best possible aids, O generous hero,

whoever hates us, may he fall downward and whom
with
quicken us today
we
12,
breath quit.
RV.
iii.
53. 21,
which has for sole variant ydcchresthabhis [which the

The combination sds
(p. yatoi;re-) in b.
meter alone would suggest as an emendationj
padista
is
prescribed by Prat.
ii.
The comm.
58.
treats
ydvat and qresthdbhis
as inde-
pendent words.
Homage
32(33).
\^Brahman.
Found
dyusyam.
also (except d) in Paipp. xx.
also lacks d).
to
Used by Kauq. twice
It
(58. 3,
is,
Soma(?).
dnustiibham.'\
without variant,
RV.
ix.
67. 29 (which
1) in rites for length of life (on account of
iv. 13, and other passages, in the ceremony of

reckoned (54. 1 1, note) to the ayusya gana.
Translated: by RV. translators and Henry, 12, 66; Griffith, i. 342.
the concluding pada), with

tion of a
Vedic student.
iii.
31,
It is
initia-
J;
BOOK
32-
vii.
Unto the
I.
have we
The
He
VII.
wonder-working, young,
dear,
gone, bearing homage
oblation-increasing
him make
let

is in RV. addressed to Soma.
pdni/matam as (aMayamanam stuyatndnam va.
verse
exp\a.ias
mantroktadevatyavi
[^Brahman.
in Paipp. vi.
Found, without variant,
verse has various uses in Kaug.
with offering a dish of mixed grain
also in a
next after
here of Agni.
it
pathyapankli.'\
number
hymn
ceremony
in the
one
for me.
to various gods.
For blessings:
33(34)'
The
long life-time
4IO
of other texts
see below.
for prosperity (24. 8),

of reception of a Vedic student,
5, in
rite
and (note to
twice (57. 22, 25), in the \_agnikdrya\, with sprinkling thrice repeated
In Vait. (29. 21), the brahman53.4) the schol. add it in other rites, the goc/ana etc.
;
priest
makes
the sacrificer repeat
Translated: Henry, 13, 66;
it
me
Let the Maruts pour
I.
on being anointed,
Griffith,
agnicayana ceremony.
in the
342.
i.
together, together Pushan, together Bri-
Agni here pour me with both progeny and wealth

him make for me.
haspati, together let
long life-time
let
the expression probably

Pour together {sam-sic), i.e. mingle, combine, unite
chosen as accompanying an action of mixing things together by pouring. In their corresponding verses, TA. (ii. 184), JB. (i. 362), ApgS.'(xiv. 18. l), and PGS. (Hi. 12. 10)
'
'
have indras instead of pitsa in b; ApQS. has vas instead of ma in a and c; in d,

TA.JB.ApQS. have ayusa ior prajdya, and TA.JB. bdlena for dhdnena; e is wanting
The variants
in PGS. Ap(JS. has sarvam and dadhatu, TA. ayusmantam karota ma.
;
of K. (xxxv. 2) are not accessible.
To Agni: against enemies.
34(35)-
\Âtharvan.
Found
a
rite
hymn
jdtavedasam.
in the
agnicayana, while the bricks called asapatna are laid on the
I.
Agni, thrust forth
Jatavedas, those unborn
may we be
The
first
343.
rivals
TA.
end of
b.
stands //instead of
(ii. 5.
me
2),
and MS.
(ii.
8. 7).
|_Cf.
the worse than superfluous te would
p.
VS. (xv. i ),
They all
73.J
and nuda jala-
and VS. has tmda (not niida) before it,

The comm. (backed up by two or three of SPP's authorities) underThe
te in d, and SPP. (unwisely) adopts that reading in his text.
in
[_Ppp. in a exchanges the place of jdtdii

in
thrust back,
Katha-hss.,
too irregular to be properly called simple jagati.
vaydm and
nudasva
that are born;
put underfoot those that want to fight [me]
half-verse (with a totally different second half) occurs also in
read ?tas instead of
is
my
i.
guiltless for thee unto Aditi.
(iv. 3. 12'),
at
fifth
fire-altar.
meter
(36. 33), in
I,
course of the
vedah
Used by Kau^.
also in Paipp. xx. (but only the first half-verse).
concerning women, to prevent generation of a male child; also (48.37), with

Vait. (29. 6) apphes the verse, with the
see under 31.
31 etc., against enemies
next, 35.
TS.
jdgatam.']
and omits
c, d.
make
all
[_The excision from d of

regular,
ii-fii: 124-11.
and sapatndn and omits viej has
qriithi for
;;
4"
Against a rival (woman).
35 (36).
[AtAarvan. trcam.
jcUavedasam.
dnustubham
1,
3. tristuhh^
The first two verses are found also in Paipp. xx., but not together.
hymn in the same rule (36. 33) as hymn 34, to prevent an enemy's
Kau^. employs
wife from bear-
the
ing children
36
-vii.
VII.
only vss. 2 and 3 are suited to such use.
For the use of
vs.
by
Vait.
(29.6), see under the preceding hymn.
Translated: Ludwig,
(vss. 2,
477
p.
3); Henry, 13, 67;
Griffith,
i.
343, and 475;

1
Overpower away with power
Jatavedas, those unborn;
other rivals
[our]
thrust baclc,
good fortune;
this royalty unto
fill
let all
the
gods revel after him.

Of
is found in VS.
jatan prd nuda 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 rdstrain by asmadiyatn janapadam, and eitain by qatruhananakarmanah prayoktdram.
this verse also the first half, with
TS.
(xv. 2),
(iv. 3. I2>),
and MS.
(ii.
a wholly different second half,
8. 7)
all
read, for a, sdhasa
These hundred veins that are
2.
them
Ppp. reads sdkam for

vidvesinl
and the thousand tubes
thine,
of
of thine I have covered the opening with a stone.
all
strl.
To him
aham
in
The comm.
c.
regards the verse as addressed to a
the fiirds 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 (asti), without progeny
;
make
The
a stone thy cover.
mss. are divided between sutiih and sunuh at end of b (our Bp.D. read sunuh),
and SPP. adopts sunuh (following half
by a
ridiculous explanation
not fruitful
i.
1.
and the comm.), but wrongly, as

beginning of c, and supports it
stands for aqvatarim a she-mule,' and she-mules are
his authorities
The comm. reads aqvdm
the accent plainly shows.*

:
it
at
'
|_In the Berlin ed., the
r of krnotni in c
is
wanting. J
*[_Cf. the note to
I.J
The discordance between
vs. i and vss. 2 and 3 is so complete that it is difficult to

them all to form one hymn 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
believe
division.
36 (37).
Husband and wife
to one another.
\_Atharvan. mantroktiksidevatyam
Of
this verse are
found
in
Paipp. only the
first
dnustubham .]
words, a lacuna following.
(79. 2) prescribes its use in the marriage ceremonies of
Kaug.
the fourth day, as the two
spouses anoint one another's eyes.

Translated:
i.
343
Weber, Ind. Stud.
v.
248
Grill,
Cf. also Bergaigne,
179;
55,
JA.
8.
iii.
Henry,
13,
67;
200, note (1884).
Griffith,
BOOK
36-
vii.
412
eyes of us two [be] of honey-aspect our face [be] ointment;

me within thy heart may our mind verily be together.
The
I.
VII.
put (kr) thou
coram, begins with aksdu, and Ppp. also reads the same. The pada-text divides
sahd : dsati, which is plainly wrong (should be asati).
The
sa/id 'sati into
The wife
37 (38).
\Atharvan.
husband.
to the
lingoktadevatyam
diiuslubham.']
Wanting in Paipp., but perhaps by reason of the lacuna noted under the preceding
Employed by Kauq. (79. 7) in the same ceremony as the preceding hymn, with
verse.
the direction ity abhichadayati, which
sense of the verse,
'
may
well
she envelops him,' but
is
enough mean, as plainly required by the

one envelops
explained by the schol. as
'
the two spouses.'

i.
343
248
The comm.
explains
?es; and he supplies
"Manu-born"
is
with 38. 4
14,
67;
Griffith,
first
if
this
To win and
pancarcam.
two verses of
this
fix
is
is
nearly iden-
man
dnuslub/iam
j. 4-p. usnih.']
are found in Paipp. xx., but in a fragmentary and

iii.
women;
comm. J), and she
the
[_He regards a
half-verse
a man's love: with a plant.
vdnaspatyam
hymn
129, 139, in a rite concerning

|_so
The second
be not too poetic.
corrupt condition; the remaining three, in
woman
Manu-born garment, that thou

of other women.
make mention
c, d.
\Atharvan.
vs. 2
Henry,
179;
manu- alternatively by mantrena, and takes kirtayds as = uccanamadheyam as the latter's direct object, governing anydsam.
38 (39).
vi.
55,
a strange epithet for a garment; perhaps the woman's embrace
intended, or her hair
The
my
bridle {abhi-dha) thee with
mayest be wholly mine, mayest not
tical
Grill,
I.
v.
Used, according to Kauij. (36. 12), with
the plant
is
enters the village.
fastened to the head (of the
(Kegava explains
differently.)
as object of the rite {tasya qirasi baddhvd'), as indeed the text of
d requires. J
Translated: Weber, Ind. Siud. v.24g; Ludwig, p. 515;

68; Griffith, i.344; Bloomfield, 103, 546.
Grill,
59,
179; Henry,
14,
I dig this remedy, me-regarding, greatly wailing, the returner of

I.
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 na.med sduTarcala,* " Sochal salt." Mdmpaqyain he explains as either
main eva tidrim pagyat or //!din eva asddhdranyena patye pradanâyat ; tliere can
properly be no causative force in -pagya.
Weber suggests that mdinpa(;yam 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, abhirorudain, he makes no difficulty of
explaining as if it contained the root rttdh instead of ritd : patyuh anyandrtsamsargam
abhiio nirundhat
That might be convenient, if admissible; the aM/ with roruda is
[_
.'
obscure
perhaps
'
wailing at or after [me].'
413
* l_But Kauq., Darila and Kegava, and the
OB.
He
exactness.
2.
-vii.
by sauvarcala a root
to intend
See further my addition
vii.
to note
on
vs. 5.
Wherewith the Asuri put down Indra from among the gods,
with put
38
See Bloomfield's note,

195) therefrom.
observes that the Sutra does not here inspire us with confidence in its
or flower and not a salt decoction (cf.

p. 539.
comm. seem
VII.
thee down, that
The comm. explains asuri

yuddhe svadhlnaiii krtavatl.
relating to Indra's seduction
may be
very dear |_fem.
!J
there-
to thee.
asurasya mdya, and renders ni cakre by

[_ Weber,
Henry, and Bloomfield understand this vs. as
alternatively as
by an asuri:
cf.
Oertel,
JAOS.
xix^. 120. J
[_Ppp. corrupt,
as noted above. J
3.
sun, correspondent to
'
Soma
Correspondent [prattct) to
all
Correspondent,' perhaps
in the face."
The comm.
'
the gods
a match
for,
art thou,
as such
correspondent also to the
we address
as effective as
'
[acha-d-vad] thee.
Henry
translates
" looking
declares the plant qankhapuspt to be addressed in the verse,
and paraphrases praticl by vaqikaratidrtham pratyag-aiicana. Ppp. inserts osadhe at

end of a, and reads anu for uta in b. The verse admits of being read, artificially, as
7x4 =
4.
28.
I
am
speaking
not thou
mayest thou be mine wholly
in the assembly verily do thou speak

mayest thou not make mention of other
;
women.
vadani mahattvatn, and vadani would be a preferable reading, but
( 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
Ppp. has,
it is
in a,
given by only one of our mss.
of klrtayds in d: which, however,
where the same

5.
If
half- verse is
we might regard
thou art either beyond people, or
herb, having as
it
as imitated after 37.1
d above,
found nearly unchanged.
were bound
[thee],
if
beyond streams, may
this
conduct thee in hither to me.
With tirojandin compare the oftener used atijandm *y the virtual meaning is in uninPpp. makes better meter in c by reading iyath tva mahyam osadhih.
The comm. curiou.sly reads tirocanam, " with concealed going " \Jiras and acaiiani\.
The meter of the second half-verse is too irregular to be passed unnoticed. * [_See 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, JA. 9. ix. 328, he
cites a symbolic practice, reported by Prince Henri d'Orldans 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 smmrcala, 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 anuvaka, containing 16 hymns and 31 verses; the
'
habited regions.'
Anukr. quotations
are, for the
hymns, trtlydntydii
|_cf.
anuvdka-XiO\x. following h. 118J
sodafa, and for the verses astSu tisraq cS 'vabodhyds trtlye.
::
vil
BOOK
39-
VII.
39
In praise of Sarasvant
(40).
\^Praskanva. mantroktadevatyam.
Found
Kaug. (24. 9) employs
also in Paipp. xx.
omentum
ing to Indra of the
of a best bull
pusiika mantras.
Translated: Henry, 14,69;
Griffith,
i.
414
(?).
trdistubham^
in a rite for prosperity,
it
the verse
is
reckoned (note to
with offer-
19. i) to the
344.
[Him], the heavenly eagle, milky, great, embryo of the waters, bull
I.
of the herbs, gratifying with rain from close by(?),in our cow-stall stand-
may
ing in wealth
[one] establish.
The first three padas are, with variants, RV. i. 164. 52 a, b, C (also TS. iii. i. lis).
Our very senseless payasdm in a is RV. vayasAin (TS. vay-') our vrsabhdm (so TS.)
Then, for d, RV. has
in b is RV. darâldm; and RV. (not TS.) has vrstlbhis in c.
sdrasvantam dvase johavlini (TS. nearly the same), which makes the whole verse one
Ppp. reads sainudram for suparnam in
consistent construction
our d fits very badly.
a, and has, for c, d, abhlptam rayyd tapanti sarasvantam rahisthyd (i.e. rayisthdm)
sddaye 'ha. The comm. understands Sarasvant to be intended throughout the verse,
;
and supplies indras as subject for the concluding verb abhtpatas he explains variously
sarvatah saihgata apo 'smin or abhipatanaqlliii vrstikdindn sarvaprdninah. Henry
;
renders " those
who
invoke him."
Prayer and praise
40 (41).
\^Praskanva.
Found
diyrcam.
also in Paipp. xx.
Vait. (8. 2), with
hymn
sdrasvatam.
to Sarasvant.
trdistubham
bhurij.^
i.
KauQ. makes no use of the hymn but it is quoted by

accompanying offerings to SarasvatI and Sarasvant at the
;
68, as
full-moon sacrifice.
Griffith,
i.
345.
[He] whose [established] course
1.
all
the cattle go, in whose course
stand the waters, in whose course the lord of prosperity
we
Sarasvant,
The
(iii.
verse
8. i),
found
is
QQS.
(vi.
1.
in several other texts:
8)
All these agree in reading
hui'ema at the end.
We,
2.
call
is
entered
him,
call to aid.
and
it is
vratdm
TS.
(iii. i.
in), MS.
(iv. 10. i),
a supplement (Aufrecht,^ p. 678) to
in b, pustipdtis (the
Ppp. has vrate in a and vratam
comm.
in b,
RV.
also has this) in
snd jukuvetna
AQS.
vii.
96.
c,
and
at the end.
putting on abundance of wealth [and] ambition(.'), would LhereJ
hither to [us] Sarasvant, a bestower coming to meet his bestower
(ddqvdhs), lord of prosperity, standing in wealth, seat of wealths.
The
translation implies substitution of the Ppp. reading, ^ravasyam, for -syiitn in c
is hard enough, even with that change.

Ppp. also has rayindin for
and vasanam (which seems better) at end of c. SPP. reads in a the
impossible form ddqvditsam (the comm. has-z'j-), alleging for it the support of most of
the construction
rayisthdm
in b,
his authorities
if
any of ours have
Bp.= ddqvdhssatn
/J
it,
the fact
was overlooked.
LBp." has ddqvdhsam
415
[/yasianva. dvyrcain.
i.jagati;
fyenaddivatam.
2. tristubh.^
Used by Kaug. (43.3) in the

comm.) compare Bloomfield in
also in Paipp. xx. (in inverted verse-order).
house-building ceremony (to purify the
JAOS.
xvi.
Keg.,
site,
involving sprinkling (Bloomfield,
the agnistoma, with
Translated
ib. p. 13).
122 and 123.
vi.
Henry,
gana; moreover,
made to accompany
further added by the schol. (note to 8. 23) to the vastti
the verses are called (40.9) samproksanydu, and are variously

rites
42
-vii.
VII.
To the heavenly falcon (the sun).
41 (42).
Found
BOOK
15, 71
Griffith,
i.
345.
Verse 2 appears
in Vait.
(22.23)
Mythol.
Cf. Hillebrandt, Ved.
i.
ifi
285.
Across wastes, across waters penetrated the men-beholding falcon,

seeing a resting-place passing all the lower spaces, may he come hither,
1.
propitious, with Indra as companion.

in b, and pva "jagdma
Henry) or the settlements of men.' The meter
Ppp. combines (as often) -ksa 'vasanaeither
'
his goal
'
(so
The men-beholding
2.
falcon,
may
dred-wombed, vigor-giving
borne away
That
let
ours be what
probably,
is,
places in
a,
'
a pleasant
and reads vayo dhdt
is
life.'
at
\^Praskanva.
also in Paipp.
Used
i.
1.
svadhd among the Fathers.
Ppp. makes nrcaksds and suparnas exchange

b.
Pada
c \sjagatl.
in
maniroktadivatyam.
trdistubham.'\
Kaug. (32.3) with hjrmn 29
Griffith,
i.
etc.
see that hymn.
346.
Soma-and-Rudra, eject asunder the disease that has entered our
household
from
he confirm to us the good that was
rich in
To Soma and Rudra.
dvyrcam.
Translated: Henry, 15, 71
Avasdna-,
pure tristubh.
heavenly eagle, thousand-footed, hun-
end of
42 (43).
Found
in d.
is
'
drive far to a distance perdition
any committed sin put away
us.
The
RV. vi. 74. 2 (a, b, c) and MS. iv. 11. 2, and the last
RV. 24. 9 and MS. 3.39; TS. 8. 225 has the whole verse.
all (RV.MS. in the former occurrence) have drd bddhethdm, omitting
diirdm (in the latter occurrence, RV. badhasva dilri, MS. dr^ bddhasva; both
mumugdhi in d). Ppp- reads, in c, dveso nirrtim ca, and in d asmdt. The comm.
explains gayam as grham qarlram vd.
LWe had c, d also above at vi. <)"]. 2 see also
first
three padas occur in
two (repeating c)
At beginning of c,
in
i.
i.
i.
TS. 1.4.45', which has dvdso

2.
Ppp.J
Soma-and-Rudra, do ye put
untie, loosen
Found also
asmi for
read
like
all
these remedies in our bodies;
from us what committed sin may be bound

in
RV.
(vi. 74. 3),
the ungrammatical
they have dsti for dsat in
c.
TS.MS.
asmdt
in our bodies.
LTS. _>'frt;;, by misprint J all

and the translation follows them and
(as above)
in a,
'
BOOK
43-
vii.
VII.
Of speech
43 (44).
\^Praskanva.
Used
(?).
trdistubham.'\
Kaug. (46. i), with v. 1.7,

on the meaning of the verse.
rite
Propitious to thee [are] some; unpropitious to thee [are] some;
all
Not found
in Paipp., nor elsewhere.
against false accusation
Translated: Henry,
I.
vdgdevatyam.
no
the details cast
72;
15,
Griffith,
in
light
within
him(it.'')
Three voices
away after sound
of these, one flew
mystical saying, of very doubtful
in
346.
i.
thou bearest, with well-willing mind.
416
interpretation
{vdc) [are] deposited
{ghosa).
comm.
the
gives a long
and
The some and all in a, b are feminine, like vac j the thou
is masculine
the comm. (after Kaug.) 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."
worthless exposition.
'
'
'
'
'
'
Extolling Indr a and Vishnu.
44(45)'
\^Praskanva.
Found
(ii.4. 4),
mantroktadevatyam.
Further, in
also in Paipp. xx.
and PB.
story fabricated to explain
harmony (on the

hymns 58 and 51
AB.
(xx. 15. 7);

its
It
in recitation in the
seems that
W.
in
TS.
(iii. 2.
comment on
Kaug. (42.6)
11' et
al.),
MS.
the verse, and
in a rite for establishing
In Vait. (25. 2), joined with
atyagnistoma ceremony.
Griffith,
i.
347
Discussed, as
RV.
verse,
by Muir,
this.
both conquered; ye are not conquered; neither one of
that did ye
The
Used
intended to rewrite
them hath been conquered

sand
(vi. 69. 8),
arrival of a distinguished visitor, Keg.).
Ye have
I.
RV.
15) gives a sort of
meaning.

iv'.84.
.(vi.
bhurik tristubh^
Vishnu, Indra
also,
what ye fought, a thou-
triply disperse.
other texts have but a single* variant, enos for enayos at end of b
vdm; and
but Ppp. has
sahasram yad adhiraetliam. Some of the

Henry renders d " ye made
pada-x(\&%. (including our D.) divide apa-sprdhethatn in c.
then three thousand (treasures.^) to appear." The comm. renders j/a/ in c hy yad vastu
frati, and makes tredha refer to the three things (Joka, veda, vac) stated to be conquered in the AB. legend. TS. vii. 1.67 views the act as a division of a thousand by
* [^The accent visno, we must suppose, is a misprint (delete the sign under ca)
three.
for the other texts have visno, accentless, as does the Index Verboruvi ; and so has
SPP. Of his fourteen authorities, seven indeed give visno, and so does our I.
doubtinstead of this eva
further, in d,
less
wrongly
cf.
Haskell,
JAOS.
xi.
66.J
To cure jealousy.
45(46,47).
\î.
Praskanva.
bhdisajyam.
dnustubham.
yanam.
2.
Atharvan.
dnustubham.
mantroktadevatyam
irsySpana-
"[
These two verses, notwithstanding their close accordance in meter and subject, are
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
treated
417
Both are found together
plus of two.
Paipp. xx.
in
VII.
-vii.
and the quoted Anukr. (see
46
after
hymn 51) counts thirteen and not fourteen hymns in the anuvakfl. The first verse
(hymn 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 paraqii;
phanla
that
apparently, giving to drink water into which a heated ax has been
is,
dipped (Japtaparaquna kvathitam tidakam, comm.).

Griffith,
72;
From
I.
347
i.
v.
250; Ludwig,
"[Cf.
514;
p.
p. 389.
Grill,
29,
180; Henry, 16,
a people belonging to
brought hither, from afar
all
peoples,
away from the
river {sindhu)
think thee brought up, a remedy, namely, of
jealousy.
Very probably (b) rather 'from the Indus' {sindhti). Ppp. reads -janinath viqdvi
aruksatlndm (= uruksit-'i) its second half-verse is corrupt. The comm. explains/awa/
hy janapadai and its epithet by viqvajanahitdt.
;
Of him
(47.1).
of
as
a burning
separately, this jealousy of this
Asya
in
is
a conflagration burning
of
fire,
man do thou
appease, as
here regarded as anticipatory of the etdsya of c
by emendation we give
adjective unless
it
an accent.
Again
with water.
fire
it
cannot be taken as
(cf. 18.
above)
all
the
unna, unia, utna, or utta instead of the correct ndna, which the comm.
Ppp. has a very different
has, and which is given, by emendation, in both printed texts.
text
tat samvegasya bhesajam tad asundmam grbhdhitam : and then, as second halfmss. read, in
d,
yathd
udhnd 'gnim iva vdraye.
verse, our a, b, with
prthak j
instead of
|_"
Do
an added verse occurs the phrase
in
appease," qamaye, would be more natural
cf.
Ppp's vdraye. \
46
To
(48).
Sinivali (g6ddess of the
trcam.
\Âtharvan.-
Found
hymn 29
and again
Vait. (l. 14), in \^^
(59. 19) with
parvan
sacrifice,
1.
dnustubham : 3.
mantroktadevatyam.
also in Paipp. xx. (in the verse-order 2,

etc.,
hymn
it
Griffith,
i,
conciliates Sinivali.
i.
347.
didid/ii.
in d,
The
The comm.
is RV. ii. 32. 6

The second half is
d and
vi.
verse
for subdhus).
VS.
nearly the
xxxiv. 10
same with
218 J or from dih.
is
of
good arms,
of
good
TS.
iii.
20. 2
c,
i.
13
d; 68.
is
*LAnd b
MS.
i c,
d.
uncertain
is
nearly
fingers, bearing well, giving birth
to that Sinivali, mistress of the people, offer

is
Most of
b.
100. 3 b.J
She that
to many
The
(also
gives several discordant interpretations of prthttstuke, and
whether to take dididdhi from diq \Gram.
2.
goddess.
but SPP. reports nothing of the kind from his authorities
verse
12.6), without variant.*
of the mss. (including our Bp.P.) wrongly leave dsi unaccented in
Ppp. gives
v. 5.
Used by KauQ. (32.3), with

hymns 29 and 17. In
3).
broad braids, that art sister of the gods! enjoy
Sinivali, of the
our mss. read dididhdhi
iv.
tristubh.'\
17 etc.: see under
thou the offered oblation; appoint us progeny,
Some
new moon).
RV.
ii.
32.
Ppp. reads
7,
ye oblation.
without variant (also TS.MS., as above, both with supdnis
in a,
b sumatigalis susumd.
BOOK
46-
Vii.
3.
Who,
VII.
mistress of the people, art a match for
thousand-braided goddess coming on, to thee,

the oblations given
stir
up thy husband,
{">.
418
pradct) Indra, the
spouse of Vishnu, are
goddess, unto bestowal.
Ppp. reads vi^vatas (for vi^patnt) in a, sahasrastuta in b, and radhasa in d. Henry

acutely points out that this verse probably belongs to Anumati, who is else left unad-
hymns
dressed in this group of
to the lunar deities,
and that
description applies best
its
to her.
47(49).
dvyrcam.
\Atharvan.
Found
To Kuhu (goddess
mantroktadevatyam.
TS.
Further, in
also in Paipp. xx.
of the
iii.3. 11
new moon).
i.jagatl;
5,
MS.
z. tristubh.']
iv.
12.6, K.
xiii.
16,
AQS.
This hymn, with the preceding (or also 48 and 49 ?) and hymn 6,
makes up (Kaug. 59.18, note), according to the schol., a patnlvantagana (not
i.
10. 8,
?<JS.
ix.
28. 3.
acknowledged nor used in the Kaug. text). In Vait. (i. 16), it and hymn 48, paired
and 80, are used on the days of new and full moon at the parvan
respectively with 79
sacrifices.
Translated: Henry,
1.
74;
The goddess Kuhu,
sacrifice I call
all
17,
Griffith,
let
348.
well-doing,
upon with good
choice things
i.
call
working with knowledge,
may
in this
she confirm to us wealth having
her give a hero of hundred-fold value, worthyof praise.
ahdm for devim in a, and for sukftatii A^S.QQS. give suvrand TS. sttbhdgdm (Ppp. has ainrlam') all, in b, have suhdvdm, which is better
(so also the comm.). Their second half-verse is different from ours sa no dadatu qrdvanam pitfnam tdsyai* te devi havisd vidhemaj and Ppp. gives the same, but with a
(for so), (ravfinam, and /a (for te).
Our Bp. divides vidmandodpasam j two of SPP's
mss. give -naodp-.
For (atadaya, see Roth in ZDMG. xli. 672 the comm. says bahudlianam bahupradath vd. The meter is not i\i&.jagatt. *[_TS. ptirnam idsyds.j
All the other texts read
tarn
2.
May Kuhu,
spouse of the gods, [mistress] of the immortal, invo-
cable, enjoy this our libation

let her,
Asya,
knowing
{cikitiisl),
let
her listen eager to our sacrifice today
assign abundance of wealth.
ought of course to be asyd (so TS.MS.), but
in b,
this,
so far as noted,
is
read
by only a single ms. (our D.), and both printed texts give asya. At end of a, CQS.
has painlr (//-); at end of b, TS. has ciketu, MS.A^S. (rnotu, and CCS. krnotu.
Instead of our c, all give sdih (MS. sd ; misprint.') ddqiise kirdtii bhuri vdindm ; and
Ppp. has the same, save kirate, and pusta (for vdinaiii). At the end, CCS. has
dadatu; just before, TS.MS. CCS. read cikituse and ACS. yajamdne. The comm.
gives several diverse explanations of amrtasya patnl.
48
To Raka (goddess
(50).
\Âtharvan.
Found
dvyrcam.
of the full
mantroktadevatyam.
moon).
jdgatam^
Further, as RV. ii. 32. 4, 5 and in TS. (iii.3. 11 5), ^^S.

and MB. (i. 5. 3, 4). As to use in Kau(;. and Vait., see under hymn 47.
The second half of verse 2 is further found in the adbhuta chapter of Kauq. (106. 7) as
also in Paipp. xx.
(iv. 12. 6),
part of a series of verses there given in
Translated
Henry,
17,
74
Griffith,
full.
i.
348.
419
Raka
1.
hear us
I call
with good
does not come apart;
with good praise;
call,
her willingly note
let
VII.
let
-Vll.
50
the fortunate one
her sew the work with a needle that
let
her give a hero of hundred-fold value, worthy
let
of praise.
The other texts agree throughout,* and differ from ours only by reading in a suhdvam,
which Ppp. also has, and the comm. The latter explains Raka as sampurnacandra
paurna?nasi. [_Our d repeats 47. i d.J *[_But MB. has (;aladayu-mukhyam.\
The
2.
well-adorned favors that are thine,
givest good things to thy worshiper,
today favoring, granting,
The
with
Raka, wherewith thou
them do thou come
to us
fortunate one, thousand-fold prosperity.
other texts agree throughout and differ from ours only by reading in d sahasra-
posdm, which is given also by the comm., and by three of SPP's (ten)
meter is mixed tristubh naAjagati.
To the spouses of the gods.
49 (51).
dvyrcam.
[AlharvaH.
The
authorities.
mantroktadevapatnidevatdkam.
i.irsJjagati
; 2. ^.-p. pankti.'\
Not found in Paipp. The verses are RV. v. 46. 7, 8, also in TB. iii. 5. 12' and MS.
Not used in Kaug. (unless included in pattttvania gana : see under hymn
Vait. has it (4. 8
not ix. 7. 6, comm.) in the parvan sacrifice, with one of the
47).
iv. 13. 10.
patnUaihydja
offerings.
Griffith,
i.
349.
1
Let the spouses of the gods, eager, help us
ward unto offspring Qtuji), unto winning of booty
;
let
them help us
(vdja)
for-
they that are
of earth, they that are in the sphere {vrald) of the waters
let
those
well-invoked goddesses bestow on us protection.
The
translation implies the accent devis in
d.
The
other texts read accordantly
devth suhavdh zud. yachata ; ours substitutes yachantu and adapts suhdvds to
absurdly leaves devls vocative.
The comm.
reads yacchatu at the end
but
it,
he explains
tujdye by tokdyd 'patydya.
And
2.
let
the
women
{gnd) partake
Indrani, AgnayT, A^vinT the queen
let
the goddesses partake, [at] the season that
The
other texts offer no variants, save that the
c rddast
iti,
as
if
the
word were the common
whose husbands are gods

RodasI, let VarunanI listen let
(vi),
is
the wives'.
RV. pada-ttxt unaccountably
dual, instead of a proper
reads in
name.
The
verse can be read as of 40 syllables.
50(52).
[Angirits (iitavabddhanakdmas*).
For success with
navarcam.
4.jagati;
Most
5, I,
of the verses (viz. excepting 4
2 in XX.
plainly
6.
3 also in xx.,
made up
but
in
dice.
dindram.
dnustubham
j,
7.
tristubh;
bhurik tristubh.^
and 6) are found
another part; 7
in Paipp.,
in xvii.
of heterogeneous parts, pieced together with a
8,
9 in
little
but not together

i.
The hymn
adaptation.
is
Used
BOOK
50-
vii.
VII.
42O
Kaug. (41. 13) with iv. 38 and vii. 109, in a rite for good luck in gambling; the dice,
steeped {yasitd) in a liquid [dadhi-madhu \, are cast on a place that has been smoothened
for the purpose.
"LThe mss. seem to have kitava-dvamdiiatia-kdmas. Bloomfield
in
suggests -bandhana-
Dr. Ryder, -dvamdva-dhana-
but, considering the relation of
bddh with badh, W's -badhana- seems best in accord with badhydsam of i d.J
Translated: Ludwig, p. 455; Zimmer, p. 285 (5 verses); Grill, 71, 180; Henry, 18,
Whitney
Muir, v. 429, may be consulted.
75 Griffith, i. 349 Bloomfield, 1 50, 548.
seems to have intended to rewrite the matter concerning this

1.
As
hymn.
may
the thunderbolt always strikes the tree irresistibly, so
today smite \badh, vadli\ the gamblers irresistibly with the dice.
Ppp. reads,
viqvdham, and, for
in b,
has vadhydsam in
Compare
d.
vii.
evd 'ham amuih kitavam. The comm.

The Anukr. overlooks the deficiency
c,
109. 4, below.
in a.
2.
Of the
quick, of the slow, of the people that cannot avoid
the fortune come together from

Tliat
is,
apparently, so as to be
extremely problematical
vavarjusmdm, RV.
the
all sides,
won by me.
translators
my
winnings
The meaning
" wehrlos " etc.
let
it (.'),
in hand.
of dvarjusindm in b is
Comparison with viâih
make the
comm. explains it [_alternagame in spite of ill luck. For
134.6, and the irregularity of the unreduplicated form,
i.
reading very suspicious; Ppp. gives instead devayattm ; the

tivelyj as dyiitakriydm aparityajantlndin, sticking to the
d,
Ppp. has aniarhastyam krtam tnanah.

3.
praise Agni,
attached,
may he
who owns good
were by booty-winning chariots
homage
things, with acts of
divide (vi-ci) our winnings
am
here,
borne forward as
may
forward to the right
it
further the
praise of the Maruts.
The
verse
is
RV.v.60.1, found
these texts give sv-dvasam in
a,
TB.
also in
MS.
124) and
(ii. 7.
All
(iv.14.11).
awkward corruption
of which our reading seems an
in
b they have prasattds (but TB. prasaptds) in c they accent vdjayddbhis j in d they
(also Ppp.) rezA pradaksin{t ; at the end MS. has a^ydm. Some of our mss. (Bp. R.T.)
;
give rndhydm.
The comm.
be used technically;
cf.
explains vi cayat as simply
Ved. Stud.
\.
119J.
Krtam
The
winning die {krta(abdavdcya?h Idbhahetuinayam').
on account of the comparison

4.
May
ally,
do
verse
is
itself
may
brought in here only
do thou help
Indra, make thou wide
conquer the troop (}vrt)
side in every conflict
easy-going
space,
\karotu
in b.
we, with thee as
upward our
= karotu
he understands throughout as the
for us,
thou break up the
virilities
of
our
foes,
bounteous one.
The
verse
is
RV.
i.
102. 4,
where vdrivas
is
read
in c instead of vdrlyas.
The comm.
explains vrt as antagonist at play, anâ as victory (^jayalaksana), and bhara as the
contest with dice.
5.
have won of thee what
check Q)
as a wolf
is
scored together
might shake a sheep, so
(.')
have won also the
shake thy winnings.
421
Samlikhitam and samnidh are
VII.
-vii. 51
The comm.
technical terms, obscure to us.
ingeniously
sometimes stop or check {sathrudli) an antagonist by marks (aiika)
states that players
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
samrudhain ; the comm. explains
word simply by
the latter
samroddharam.
Also, a superior player, he wins the advance
6.
the winnings like a gambler
him
verily he unites with wealth at pleasure
The
(.')
he divides in timd'
he who, a god-lover, obstructs not riches

(.').
gambling expressions, not understood by us. It is RV.

X. 42.9, with variants: RV. reads atidiiya jaydti in a; in \i, ydt for iva, and hence
vicinoti ; in c, dhdna runaddhi j in d, rdya (which the translation given above follows
verse
is full
of technical
The comm. also has jaydii, as demanded by the

prahantdram pratikitava/n, and vi cinoti
With nA dhdnam rundddhi compare the gambler's vow, nd
this time by mrgayate.
dhdnd ritnadhmi, in RV. x. 34. 2 the comm. says dyutalabdhath dhaitaih na xiyarthath
sthdpayati kim tu devatdrthath viniyunkte. The Anukr. distinctly refuses the contracthe
comm. reads
metar, in
He
a.
it)
and svadhavdn.
explains /ra/iaw by aksdih
tion to
7.
krtam 'va
By
kine
hunger,
in b.
may we
pass over ill-conditioned misery, or by barley over
much-invoked one,
all
us
of
may we
among
first
kings,
unharmed, win riches by [our] stratagems.

Or perhaps unharmed by [others'] stratagems.' The verse has no reason here it
RV. X. 42. 10, with variants: RV. omits the meter-disturbing 7'a in b (the Anukr.
'
is
ignores the irregularity), and reads zdi^vdm at the end of the pada
and, in d,
asmakena vrjdnend.
The comm.,
as neut.
8.
pi.,
My
against the pada-iext {jindli

qualifying dhanani.
ye
[_Cf.
also rajablns in
c,
vayant rdjdnas prathavid dhandndin.
c,
KV. pada
the same), understands /;vzMa/a
Geldner, Ved. Stud.
right hand, victory in
i.
150
my
Foy, KZ. xxxiv. 251
left is
placed
.J
kine-
be, horse-winner, riches-winning, gold-winner.
Ppp. reads, for
my
winnings in
winner may
9.
Ppp. has, for
b,
savye
me jayd
"hitah, and, in d, krtathcayas for dhanamjayas.
[me] fruitful play, like a milking cow
dice, give
together with a stream
(.')
of winnings, as a
bow with
fasten
me
sinew.
dyuvam in a, and dhdraya in c. Dhdrd, in whatever sense

makes a very unacceptable comparison the comm. paraphrases it with samtatyd
uparyuparildbhahetukrtdyapravdhena. (_His interpretation seems to mean 'Unite
Ppp. reads divam for
taken,
me
'
with a succession {samiati or pravdha) of fours' {kria-aya), or, as
Give me a run {dhdrd or pravdha) of double
51 (53).
also in Paipp. xv.
Give
me
we should
say,
a run of luck.'
bdrhaspatyam
The
verse
is
RV.
traistubham .]
x.
42. 11 (also in
TS.
iii.
3.
ii')'
I1
used with hymn 17 etc. (see under that hymn) and it is reckoned
In Vait. (25. 2) it goes with hymns 44 and
25. 36) to the svastyayana gana.
Kauq. (59. 19)

(note to
'
For protection by Brihaspati and Indra.

[Angiras.
Found
sixes,'
it is
BOOK
vii.
SI-
58
see under 44.
VII.
The comm. quotes
it
422
also from (Janti K. (15) in a sacrifice to the
planets {grahayajtie), and from Naks. K. |_shouId be ântij (18), in a
mahdqdnti
called
barhaspatyd.
Translated: Henry,
Griffith,
78;
19,
i.
351.
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.
I
The directions admit also of being understood as from west, north, south, and east.
RV. (and TS.) reads vdrivas in d, and so does Ppp. (yarivas kriiotti).
The fourth anuvdka ends here; it has, according to our division, 13 hymns and 30
verses; the other division counts 14 hymns; the quoted Anukr. is to this effect: diidu
paticarcdu satknivistdu catiirihe; and, for the hymns: caturthe trayodaqa silktdh
thus sanctioning our division.
For harmony.
52 (54).
\Atharvan.
dvyrcam.
Not found
Paipp.
in
sdmmanasyam
Kaug. reckons
dfvinam.
it
(9. 2) to the
i.
kakummaty atmstubh
brhachdnti gana, and also
sdmmattasydni or harmony-hymns.
Henry, 19, 79;
Translated: Ludwig, p. 42S Grill, 31, 181
with iii.30
z.jagatl^
(i 2. 5),
the
etc., to
Griffith,
i.
351
Bloom-
136, 550.
field,
Harmony
1.
harmony,
The
verse
is
for us with
found
asmdbhyam
also
May we
2.
we
not
of
much
in
TB.
(=
4.
;
4* and
MS. and
verse
is
MS.
ii.
2. 6,
and
in a
khila to
(.')
let
let
not Indra's arrow
Indra's arrow,'
i.e.
x. 191
TB.
also usniggarbhd.
translators), 'let not the

'
RV.
the khila have svebhyas and dranebhyas, and
with the mind of the gods;
Or (as the other

comm. understands
x^zAs>
ii.
The
in d.
destruction
SPP.
a,
be harmonious with mind, with knowledge
fight(.'')
hrute
strangers
A^vins, do ye here confirm in us.
reads svdis and drandis in
MS.
own men, harmony with
our
arrow
fall,
fly,
the thunderbolt.*
kdutilye niinitte or stdinyddikdutilyaniinitte^.
(cikiiii)
may
not noises arise in case

the day being come.
Indra's day being
come'; the
The comm., in c, reads vitiiYutsmahi in b is doubtful

;
yusmahi, with the comm. (= viyuktd bhiimd) and the minority of his mss.
(also our K.Kp.)
the rest have either yutsmahi or yuchinahi (the latter also our
O.s.m.D.R.s.m., which seems to be only an awkwardness of the scribes iox 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. ?O.R.), r'lt sthtir in c, against both general grammar and the Pratigakhya
(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 sdrii cikitre.
Pada b is tristubh, if
not a also l_is the second sdm an intrusion
*[_ Alternatively, and as afanirHfid para?J.
;
kiyd vdk.\
;;
423
For some one's health and long
53 (55)'
[BraAman.
VII.
sapturcam.
dyusyam uta bdrhaspatyam

ttsniggarbhd
4.
'*
-vii.
life.
triistubham
dfvinam.
3. bhurij
rsl pankti ; J-y. anustubh,^
Verses 1-4 and 7 are found also in Paipp.

In Kaug. (besides the separate use of
in xx.
2-4 also
but not with
in xx.,
which see), addressed* with i. 9, 30

the ceremony of initiation (55. 17).
And the
7 in V.
vs. 7,
by the teacher to the pupil in

comm. quotes it from Naks. K. [should be QantiJ (18) with hymn
*|_ According to the comm., p. 4o2'2j only vss.
1-6.J
iii.
53
8, etc.
Translated
Muir,
v.
443
Grill, 15,
182
Henry, 20, 80
Griffith,
i.
51
351
(which see).
Bloomiield,
S2, 551-
When
1.
thou,
Yama's
Brihaspati, didst release [us] from
other-
world existence, from malediction, the Agvins bore back death from
us,
Agni, physicians of the gods, mightily.

'
The verse is VS. xxvii. 9, and is

48 (Appendix), and MS. ii. 12. 5, the four texts nearly
they read ddha for dii/ti in a (Ppp. appears to do the same) for b, brhaspate
Other-world existence,'
found also
agreeing
TS.
in
'
the being yonder.'
x.
asmat for as?ndt (and MS. ilhatatn).

amuncah ; the mss. are greatly at variance
abhtqaster dmuficah; in
bfhaspater abh((;aster
ties
lit.
TA.
iv. i. 74,
c,
SPP. reads, for b,

half SPP's authori-
read brhaspate, which he ought accordingly to have adopted, since bfhaspates
ungrammatical, being neither one thing nor another

scruple about taking
as a vocative
it
which we followed
P. has -pate
'b/ii-,
authority.
For dmuncas SPP.
in
finds
Our Bp. reads bfhaspdteh
he brhaspateh !
our
text,
is
the comm., to be sure, has no
but wrongly, as
no authority; but
it
is
it is
found
in
no other
given by our P.R.T.,
and, considering the necessity of the case, and the support of the other texts, that
is
The pada,
enough.
(changing our
cat ;
also,
its c,
abhtâsti by
'
then, should be
'bhi- to abhl-).
is
peculiar
text, brhaspalir abhiqastya 'muiipraii tnrtyum ahatdm ai;vind te. [_W. usually renders
(two) together
and expiration be here
allies
live
leave not the body
let
thy breath
thou increasing a hundred autumns
Agni thy best over-ruling shepherd.
[be]
C,
to agree with that of the parallel texts
imprecation. 'J
Walk {kram) ye
2.
made
Ppp. makes the second halves of this verse and of 4 exchange places, and in place of
d reads samrabhya jlva (aradas suvarcd 'gnis etc. The change from 2d pers. in a
to third in b
sign
is
3.
is
sudden beyond the usual
missing under the
frt
Thy
that
life-time
them come
breath, let
perdition
liberal measure.
[In the Berlin
ed.,
an accent-
of (atdm.]
is
set
over at a distance
again Agni
[tby]
expiration,
hath taken that from the lap of
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 dtihitam as from either of the roots hi or dha. Ppp. begins differently: yat td "yiir; in
b it reads prano yiiva te paretah; and it leaves off te at the end. Prat. ii. 46 notes a
^hdr in c [render
4.
it
rather
'
brought hither or back
Let not breath leave this
go away
commit him
man
to the
happily {svasti) unto old age.
let
'
?J.
not expiration, leaving him low,
seven sages
(rsi); let
them carry him
BOOK
53-
vii.
Ppp.
begins
md
out the meter of a by reading
fills
its
VII.
b thus
ma
tvS.
'pano
'v-
and d
in c
Part of the mss. accent apand 'vain
ivd prano hdsld yas
(its 2 c,
SEP.
b.
d)
ie
424
pravisto, and
has dadhvahe and nayantu.
it
reads, with the small majority of his
With a, b
compare the nearly equivalent xvi. 4. 3 a, b. The Anukr. apparently scans the first line
Henry fills the
as 7 + 1
but the pada-mss. mark the division after apdnas (as i r + 7).
meter conjecturally by adding md vydnd.
mss., saptarsibhya in c (against our saptars-)
let this
The
our mss. vary, as usual.
Enter ye
5.
in,
breath and expiration, as (two) draft-oxen a stall;
treasure of old age increase here unharmed.
first
half-verse
is
also
iii. 1 1
In
5 a, b.
c,
perhaps rather
'
man, a treasury
let this
of old age' (so Henry).
We
6.
impel hither thy breath;
impel away thy ydksnia;
from
here, desirable one, assign us life-time
corresponding verse
difference of text
thus,
is
ay us
found
TS.
in
te viqi'dto
i. 3. 144 and
A(JS. ii. 10. 4, but with great
dad/tad ay dm agnir vdrenyah : piiuas ie prdnd
a yaii (A(JS. d ydtu) pdra ydksmam suvdmi
Up
7.
gone
Agni
let
all sides.
te.
out of darkness have we, ascending the highest firmament,
to the sun,
god among the gods, highest
light.
pd^yanta 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 sv^h iox jydtis in b), TS. iv. I. 74 (with pd(yanto jydtir in b), TB. ii. 4. 49* (as
This verse (with a different second
TS.),
TA.
vi. 3.
^?l&\, jydtis
MS. ii. 12. j

ChU. iii.
2 (as TS.),
jyotih p. u. svah p. n. for b),
et
al. {\\\\.\\
17. 7 (as
jydti/i
p- in b),
MS., but jyotis
LQS.
ii.
p-').\
Kaug. (24.32) in the ag-ra/z^yawf ceremony, with the direction ity ntkrdmati
he steps upward'; and the schol. adds it (note to 55. 15) in the ceremony of
of a Vedic scholar, as one looks at the sun
and asks
further (note to 58. 18), in the niriiayana, or infant's

Vait. (24.4)
ii.
6. 64
it
ii.
4.
49 has tittaram.^
54 (56, 57\vs. I.
i)-
and
In
in the
t[_Also K. xxxviii.
agnistoma.
hymn, and
dnustuhhani.
dindram.
vs. 2
*|_And
and ^j.
vs. 3^
Bhrgu.
i.
dnustubham.']
in
our edition as
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
whole hymn, and our
boy
5.
Notwithstanding the close relationship of the two verses reckoned

constituting this
this
initiation
Extolling verse and chant.
Brahman. rksdmadd'atyam.
dvyrcam.
used by
\s\\S\
carrying out of doors.
accompanies the coming out of the bath
the d of
his protection for the

first
10 (with
12.
It is
and hymn 55 as together one hymn
and
this is
vs.
as a
probably to
be accepted as the true traditional division.* Paipp. has our two verses in xx., but in
different places.
Kaug. (42.9-10), in a rite for the gaining of wealth by teachers
{adhydpakdndm arthdrjanavighnaqatnandrtham, comm., p. 402, end), gives 2& pratlka
simply ream sdma, which would imply either or both verses Darila explains dvdbhydin
'with two,' which might mean either hymns or verses.
The comm. [_p. 410' 'J appears
;
to regard vs. 2 (57. i) as intended in rule 9,
and both
vs.
*[_The decad-di vision comes between vss. i and 2

Translated: Muir, iii^ 4 Henry, 2t, 81
Griffith, 1.352.
rule 10.
i
:
and
cf. p.
vs. 2
3S9.J
(56 and 57) in
425
To
I.
perform
verse
rites
(kdrman)
{yam) the offering

The
verse
for ete in
is
to chant {sihnau)
{fc),
SV.
i.
by (both) which men

they hand
sacrifice,
these bear rule at the seat (sddas)
56
to the gods.
369, which, however, reads yacatnahe in
and vaksatah
c,
we
-vii.
VII.
in
Ppp. also has krnvate and vi
ie,
GGS.
iii.2.
a,
krni'dte in b, vl ti
48, giving the pratlka, has
hut yachatam at the end.
The comm.
yajamahe.
explains sadasi
by etanndmake matidape.
2
(57 !)
When
{ydd)
have asked verse Land J chant LrespectivelyJ
for oblation LandJ force, [and] sacrificial formula (ydjiis) for strength, let
not therefore this Veda, asked, injure me,
The
lord of
construction of the six bare accusatives in the
might
first line is
((dci-).
made
in
accordance
with the comm., and appears perhaps the most probable, though not beyond question.
[_In c,
Ppp. has bhtitir J but whether for esa or for tasmat
55(57-2).
\Bhrgu.
For the
is
is
not clear from R's note.J
To Indra(?).
dindram
virat parosnih.l
true position of this verse, see the introduction to the preceding
This verse (separate from
not found in Paipp.
(50. 1-3) for welfare
\he pratlka
is
on setting out upon a road,
etc.
doubtful, being identical with that of
Griffith,
i.
its
predecessor)
(so at least the
xii. i.
is
hymn.
used
in
It
Kaug.
comm. determines:
47).
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 padas nearly correspond to S V. i. 1 72 a, b y^ ie pdnthd adhd divd

yibhir vydqvam airayahj with the wholly different close utd qrosantu no bhtivah.
:
The comm. (as also the Anukr.) regards the verse as addressed to Indra; 'O Vasu'
may be O good one.' The construction seems so decidedly to call for a locative in c
that sumnaya (p. sumnaaya, by Prat. iv. 30) is rendered as if it were for -yaii, from
-yi
the comm. glosses it with sumne sttkhe.
The irregular verse (8 + 7:10 = 25) is
'
but
ill
defined
by the Anukr.
56 (58).
\Âtharvan.
astarcam.
Against poison of snakes and insects.

mantroktavrfcikadevatdkam
dnustubham
The
rite
first
against
4.
2.
vdnaspatyd ;
4.
brdhmanaspatyd.*
virdtprastdrapankli.^
four verses are found in Paipp. xx.f
venomous
accompanies, with
(139. 8).
"LThe
bites,
It is used in Kaug. (32. 5) in a remedial

with the direction " do as stated in the text " and vs. 5
an offering in the ceremony of entering on Vedic study
;
56 etc.,
mss. have -patyatn ute 'dam
vi.
: but the statement should refer rather

than to the hymn. J fLAIso vs. 8 see below.J
Translated: Ludwig, p. 502; Grill, 5, 183; Henry, 21, 82; Griffith, 1.353; Bloom-
to the verse
field,
29, 552.
BOOK
56-
vii.
From
1.
VII.
426
the cross-lined [snake], from the black snake, from the adder
{prddkii) [what is] gathered
that poison of the heron-jointed (?) one
hath this plant made to disappear.

Ppp. reads afigaparvanas in c the comm. says simply etannamakad danâkaviêsdt.
According to the comm., the plant intended is the madhuka (or -ka), which is the name
of various trees and herbs.
;
This plant
2.
it
is
sweet-(;a^//-)born, sweet-dripping, sweetish, sweet;
[is]
the remedy of what
is
dissevered (vi-hru), also grinder-up of stinging
insects.
The comm.
3.
reads in b madhu^cyut.
Whence
[_Henry renders vihruta by
whence sucked
bitten,
of the petty, hastily-biting
(.')
thence do we
'
morsure.'J
la
out for thee
call [it]
stinging insect the poison
sapless.
[is]
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,
the /a^fo-division trpraod- is against this (it would be Irioprad-), and
tail, and feet
'
'
SPP.
He
The comm.
also accepts in his text irprad-.
vaydmasi
further reads nir
explains j/^f/flj in a as ior ydtra, 'in whatever part thou art bitten' etc.
by pitam sarpddina. Ppp. reads yatas

and trpradaiK^niano in c.
4.
Thou who
{vrjind)
a,
naydmasi
at
end of
b,
makest crooked twisted

O Brahmanaspati, bend
here, crooked, jointless, limbless,
those
faces
pratatii at end of
in b.
and dhltdm
[faces]
mayest
thou,
together like a reed.
Sam-nam,
lit.
'
bend
distortion' (rjiikuru,
together,' virtually
comm.).
ent text in part: ayatii
'
straighten out
'
i.e.,
apparently,
Half SPP's authorities read nama.
'
reduce the
Ppp. has a
yo vikaro vikato viparvd aha mukhdny esdm
differ-
vrj-\ and, in
c,
deva savitar (for brahtnanaspate).

5.
Of the
poison, verily,
its
The comm. reads
He
doddisi).
" scorpion "

6.
Not
middle
(_
qarkota,
sapless
crawling
on the ground
on,
have taken away, likewise
have ground
(iiicind)
up.
it
from da 'cut') instead of ddisi (p. asya :

understands the qarkota to be a kind of snake
Henry renders it
in c
adisi (taking
it
after Grill J.
in thy (two)
arms
is
there strength, not in thy head, nor in thy
then what petty thing bearest thou in that
Or kim may be why

'
'
(so the
comm.) instead of what

'
'
regards a \_pucchena\ dati^t vr^cikak as the thing addressed.

disgust or contempt
pdpdyd here apparently
intensifies
evil
way
in
thy
In this verse the
Amuya
is
tail
.'
comm.
an adverb of
it.
Ants eat thee pea-hens pick thee to pieces

7.
"the poison of the ârkota is sapless."
;
verily
may ye
all
say
SPP's /a<&-mss. TtaA pipilikd (not -kah) in a. SPP. understands (one does not
why) the comm. to take bhalabravdtha as one word he (the comm.) glosses it
with sddhti brfita ; in a, b he makes the addressee a snake.
|_Pischel, Ved. Stud. i. 62,
All
see
discusses bhala.\
427
VII.
-vii.
58
Thou that strikest {pra-hr) with both, with both tail and mouth
thy mouth is no poison how then may there be in thy tail-receptacle.''
8.
in
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 {yrqcika) intended
pucchadhi, according to him, designates a romavdn avayavah. [Ppp. has for c asye
Or, again,
'
'
cana
visath.\
ie
Prayer to Sarasvati
57(59).
dvyrcam.
\Vdmadcva.
The two
it is
v. 7. 5 in
rite for
success
when asking
What
1.
Ludwig,
p.
446
Henry, 22, 84
my
myself of
body
torn apart
is
further,
it
Some
tions %\v&ydd.
prndd
reads
at beginning of c;
Seven flow
RV.
is
be noticed (in
mystic, and
c,
is
yad
d(asd
me carato jandh anu yad

yan me tanvo rajasi pra-
authorities are divided
x. 13. 5
The
RV.
both
strive,
both prosper
reads rtdm at end of
b,
{pits) of
and twice
it.
(in c, d) ub/id-
RV. reading in c. " Both," it is to

not masculine.
The sense is intended to be
translation follows the
d), is neuter (or fern.),
SPP. reads
very obscure.
partly different
edi-
Marut-accompanied young one (f/f) for the

to understand righteous things
both indeed
but
with vartayanti anutisthatiti)

is
between tdd and
made
in b, with all his authorities (at least,
reports nothing to the contrary), and with the comm., avlvrtaun (the
that
speaking with
Both verses are irregular zsjagati.
for the
ubhd asya.
for
The
in d.
bear rule over this of both kinds

verse
a,
has a different C:
it
me
of our mss. (Bp.E.D.O.p.m.) have sdrasvati in d, and one (E.)
father the sons have
The
354.
our Bp.W.I.O.s.m.T.K. and the comm. have tdd; both
has correspondingly /ra.

2.
i.
among people begging, what in

may Sarasvati fill up with ghee.
that
Ppp. arranges differently the matter in
ydcanidnasya vadato vicuksubhe ; and
vistam;
Griffith,
has gone wrong {vi-ksubh) on the part of
expectation, what of [me] going about
yasya
In Kaug. (46. 6)
for something (the schol. and
specify both verses as employed).
Translated
ydd
etc.
jdgatamJ]
verses are botli found in Paipp. xx., but in different places.
joined with
comm.
sdrasvatam.
the
same
is
given by our M.W.I.
he
comm. glosses
it
Ppp. has a text
and partly corrupt sapta sravanti qiqavo marutvate pitd pitre: ubhaye piprati iibhaye 'sya rdjahi ubhe ubhe ubhaye 'sya
:
bhyo apy avlvat padvatah
pisyakah.
Invitation to Indra and Varuna.
58 (60).
[K'durupathi.
dvyrcam.
mantroktadcvatyam.
jdgatam
2. Iristnbh?\
Found also in Paipp. xx. The two verses are part of a RV. hymn (vi.
They are not used in Kaug. but Vait. (25.2) introduces them with hymns
;
see under the
51
and 44
latter.

I.
68. 10, 11).
Griffith,
i.
355.
Indra-and-Varuna, soma-drinkers, this pressed soma, intoxicating,
drink ye,
ye of firm courses
let
your chariot, the
sacrifice {Jadhvard),
for the god-feast, approach toward the stall {svdsara), to drink.
vii.
BOOK
58-
VII.
reads -vrats, at end of
RV.
Ppp. has 'dhvaram
adhvardm (which is much better)

\j>. j/uvM ], and yaAi
b,
in c,
ayo iox yuv6
in c, with
428
andâ/;
in d.
The comm.
=yajamanasya
in d.
explains adhvaras as hiiisarahitas, qualifying rathas, and svdsaravi as
grhain.
2.
ye
Indra-and-Varuna, of the bull soma, most rich in sweet, pour
bulls
barhis,
here
do ye
is
your beverage
poured about
(dtidhas),
sitting
on
in,
this
revel.
out the meter and sense of c by adding at the end asmi (the Anukr.
ignores the deficiency), and Ppp. seems to read idam -udtn astne parisiktam andha
"sad- etc. it also has vrseta at end of b. The comm. explains a vrsetham by dqnUatn,
RV.
fills
quoting QB.
ii.
4. 2.
20 as authority.
Against cursers.
59(61).
\Bddardyani.
Found
arindfaiiamantroktadevatdkam.
hymn
also in Paipp. xx. (as part of our
vi.
dnmiiibham.']
This verse has the same
37).
37.3; but the comm. Lon vi. 37, page 70, line 2J, doubtless with reason,
regards vi. 37. 3 as intended at Kaug. 48.37 |_Bloomfield there gives bothj; this hymn,
[In fact, the comm. on this hymn, at p. 418, line 4,
then, is left without ritual use.
pratika as
vi.
does cite/(? nah âpiil for use
in the
same
rite for
which he cited
it
in his
comment on
vi.37-J
Translated: Henry, 23, 86; Griffith,

I.
Whoever
i.
355.
and whoever shall curse us

by a thunderbolt, let him dry up from the
shall curse us not cursing,
cursing, like a tree smitten

root.
The first half-verse is vi. 37.3 a,

Ppp. has the whole verse as our
b,
and
vi.
37.3, and
found
is
it
texts* as there referred
in other
combines
in c, as often,
to.
vrksdi'va.
The Anukr. seems to ratify the contraction vrkse 'va. *LSee also Katha-hss. p. 74.J
The fifth anHvdka ends here; it has 8 hymns and 25 verses; the Anukr. quotation
for the verses \s pahcai'vo "rdhvaih vinâtek pancame syuh, and, for the hymns, /acamo 'stall.
Here ends
also the sixteenth
60 (62).
\Brahman (ramydn grhdn
prapdthaka.
To the home
vdstospatin aprdrthayat).
I.
Found
also in Paipp.
on returning or leaving.
iii.
pardiiustitp
saptarcam.
vdstospatyam.
dnustubham
trisliibh.']
(in the verse-order
i, 2, 6, 3, 4,
5).
Used by Kaug.
several
muttered (24. 11) in front of the house by one who has been absent
second, it again accompanies the action of
for some time, he taking fuel in his hands
times:
first,
it*
is
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\\e piirmedha (82. 15), with
the same direction; fifth, in the pindapitryajna (89. 11), at the end, on entering the
house; further, the schol. add it (note to 8.23) to the vastugana, and (note to 19. i)
429
reckon
among
it
As
ihe pusfika mantras.
*[_For the
verse.
first,
fourth,
and
Bearing sustenance
1.
come
6o
to the separate uses of vs. 7, see under that
fifth uses,
comm.,
the
only vss. 1-6.J

Translated: Ludwig, p. 434; Henry, 23,86;
eye,
-vii.
VII.
422, lines
p.
5, 18,
prescribes
Griffith, 1.356.
good-winning, very wise, with mild friendly
{hrj),
to the houses, well-willing, greeting
be quiet, be not afraid
of me.
The
first
and
padas are found
third
VS.
in
41, as a second half-verse,
ill.
and
For vasuvdnis in a, all read vah

c, their reading \^ grhan dl^mi (L(JS. emi, ApQS. a 'gam) mdnasa mddamanali (L(JS. ddivend). Ppp. has a very different text: grhdn emi tnanasd 7iiodamdno "rjath bibhrad vasttmatis sumedhd 'ghorena caksusd mitriyena grhdndm pai^yan
LQS.
sumdnds J in
also in
paya ut
ApQS.
iii.3. i,
[_HGS.
tardmi.
29.
(i.
^GS.
27. 5,
vi.
a) and Ap.
(but Ap. has vah sitvanih), and whose d
These houses
2.
standing
filled
Ppp. reads
verse
is
VS.
iii.
42,
3) have a verse
for ayatds (like Ppp. in 2 d
in c,
on;
iii.
sustenance
them recognize
let
3. i,
in
HGS.
ApQS.
i.
29.
whom
is
our a
rich in milk,
us coming.
|_Cf. also
bahus in b, and /awa/aj at the end.
yesv a-.\ The comm. glosses adhyeti with smarati.
much
is
QGS.
vi. 27. 3,
VS. reads
1.
(misprint?) at the end;
Called on [are] they of
abundant well-
them recognize us coming.
let
for
4.
(Tirjas-),
but Ppp. in this verse has dyatas)
and/awa
whose
end Jdnaias.
at the
call
LQS.
hiiydmahe
pleasant
and also found
agreeing in text with VS.),
in b,
(vi. 27.
Ppp's a (but Ap. has di '/z).J
is
the absent one thinks {adhi-i), in
willing the houses we
The
is
vdmasya, and
On whom
3.
7.
[are] kindly, rich in
with what
in c
iii.
riches,
HGS.
MGS.
end jdnatds
LQS. has esu
has
i.
7 (both these
iii.
at the
ior yesu
babhus
eti ior yesu,
14. S
and
p. 155,
under
companions, enjoying sweets
together; be ye hungerless, thirstless; ye houses, be not afraid of us.

Ppp. has svddiisaihnaras at end of
grhd nas
satttu sarvadd.
b,
and
of Ppp., save sarvapiirusds for
[is]
is
sarvapurnd
aristds
a c-d like that
the sweet drink of food called on in our houses.
The majority of authorities read nah at

nah with the minority, and with the
QGS. iii. 3, 7 HGS. i.29. i) the
3. I
give
in
second half-verse
Called on here [are] the kine, called on the goats and sheep; like-
5.
wise
iii.
its
HGS. (as above) have our a, b, and

-purnds (HGS. also bhitrisakhds in a).
Ap. and
the end (our E.O.R. have )
other texts (VS.

only variant
iii.
43
is in \X^?>.,
Ap.
both editions
vi.
27. 3
yo rasas
LQS.
for klldlas
c.
Full of pleasantness, well-portioned, full of refreshing drink (ira),
6.
merry (Jiasdmudd),
thirstless,
hungerless be ye
houses, be not afraid
of us.
HGS. makes up
6
d.
Ppp. reads (in
a verse thus: a
b, C)
= our
2 b;
hasdmuda aksudhyd
= our
6 b;
îrsyd sta.
C,
anaqyd atrsyd; d
= our
BOOK
60-
vii.
VII.
430
Be ye just here; go not after; adorn yourselves with all forms; I

come along with what is excellent become ye more abundant
7.
shall
through me.
Go
'
verse
not after': that
used
is
is,
'do not follow me as I go away' (so the comm.). The

in the ceremony of house-building, on the breaking of
Kaug. (23. 6)
in
previous silence; and again'(24. 16), in a

journey, contemplating the house
and
dvyrcam.
[Aiharvan.
is
by one
setting out
on a
For success of penance.
61 (63).
In Paipp. (xx.)
rite for prosperity,
occupants.
its
dgneyam.
found only the second half * of
dnustuhham.'\
The hymn
vs. i.
is,
according to
Kau^. (10. 22), to be pronounced at agrahayana full-moon, in a medhajanana rite (for

acquisition of sacred knowledge) ; also (57. 23), in the ceremony of reception of a Vedic
hymn 33 (both verses are quoted, each by its

pratlka) and the schol. (note to 53. 4) introduce both verses in \}a& godana ceremony.
* [_But R's notes give a variant for i b, as below
!J
student, in the \jig7iikarya\, next after
;
Translated: Henry, 24,87; Griffith, i.357.
penance,
'
In that,
1.
What
Agni, penance with penance, we perform additional
may we be
heard
is
dear to what
is
(frw/i), the inspired or revealed word.
'
Nearly
ours save Bp.' M.) read priya instead of priyah at beginning of
The comm.
upa preksamahe * vayajn.

the obscure
gests
\k\-!i\
2.
half-verse.
first
prksamahe
Agni,
may be
the mss. (all
all
Ppp- has for b
c.
gives several diverse guesses at the sense of
|_The vs. recurs with variants at
(root pre)
(.')
heard, long-lived, very wise.
MGS.
i.
i.
8.
*|_R. sug-
intended.
we perform penance, we perform
additional penance
we,
hearing things heard, long-lived, very wise.

questionable whether tipa-tapya in both these verses has not a more pregnant
It is
meaning
l_as
above
BR., simply,
'
Kasteiung leiden
'J
Henry takes
as equivalent
it
to simple tapya.
*
62 (64)
To Agni
against enemies.
\Kafyapa Mdrlca. Sgneyam.
Found
also,
almost without variant, in Paipp. xx.
JagaiJ-l
Kaug
(69. 7) uses
in the preparation of the house-fire, with scattering of holy water.
appears
Henry, 24, 88
Griffith,
i.
xii. 2,
it
357.
This Agni, lord of the good, household
I.
with
agnicayana.
in the
Translated
it,
In Vait. (29.9)
priest,
conquered them of
increased virility (.'), as a chariot-warrior [conquers] footmen

earth in the navel, brightly shining, let
him put under
down on
them who
set
foot
desire to fight [us].
Our padas
MS.
ii.
a, c,
d of a verse that is found in VS. xv. 51, TS. iv. 7. 133,

first pada
a vac6 mddhyam aruhad bhuranyus ; they
vrddhdvrsnas, and, at beginning of c, prsthd prthivyas, and TS
d are
b, c,
12.4 with the following
also read cdkitanas for
431
has krnute
Ppp. has
in d.
in c f>rthivyd(s),
which
The new
better.
is
else the
understanding of -vrsnas as accus.
ing to labor hard to
make
pi.
of -san, which
The comm.
in composition.
Found
The
out a sense for the latter).
63(65).
The
To Agni:
our
perhaps not impossible,
mss. vary between paOiin
first
pada
is
tristubh.
for aid.
jdtavedasam.
Kauq. (69. 22) uses
also in Paipp. xx.
\-ersion of
reads -nyas, aXso paintm in b (hav-
a.ad/)auin (our Bp. P.M. W.E.I, have the former).
\Kafyapa Mdrlca.
is
64
vrddhdvrsnyan, or
text so decidedly calls for an accus. in a that the translation implies
though against usage
-vii.
VII.
Jagatt.'\
in the
it
preparation of the house-fire,
with invocation.
The
I.
357.
fight-conquering, overpowering
from the highest station

divine
i.
Agni
stride
(.')
may he
Agni do we
pass us across
with songs
call
all difficult
things
may
across arduous things.
The translation implies emendation of ksamat to kratnat 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 xii. 2. 28 c.
But the parallel verse TA. x. I. (68) has ksajnat |_so both ed's, text and comm.J
and Ppp. reads ksamdd devo 'dhi. Our comm. explains ati ksdniat as = atyartham
ksamdni dagdhdni karotu! TA. further gives ugrdm agnlm for agnim ukthdis,
rectifies the meter of b by reading huvema, leaves the combination devd dti in d, and
has durita 'ty for -tani. Our c is the same with RV. i. 99. i c. The verse has no
jagatl character
at
all.
Against evil influence of a black bird.
64 (66).
\^Yama.
dvyrcam.
mantroktadevatyatn uta ndirrtam.
i.
bhurig anustubh
; 2.
nyan-
kusdrint brhati^
Found
rite to
also,
Translated:
What
Grill, 41,
The second
Prat.
iv.
all
Griffith,
i.
357
that difficulty,
[it],
from
has
LQS.
ii.
2.
1 1,
made
fall
let
distress.
asindn krsnaqakiinir nispatann dnaqe:
half occurs also in
(46. 47), in a
omen.
Henry, 25,88;
me from
yad
Ppp. reads thus:

at the end.*
186
ill
here the black bird, flying out upon
the waters protect

viqvatah.
Used by Kaug.
with very different text, in Paipp. xx.
avert the evil influence of a bird of
which
(like
a.
m.
I.
enaso
d.
p.
Ppp.) has viqvatah
77 appears to require as /a(/-reading in b abhi-nihpdtan ; but all

SPP. also adopts that in his pada-text: abhinipatan
the pada-mss. give -nisp-, and
would be a decidedly preferable reading.

X. 5.
22
2.
c, d.
What
perdition
The comm.
says that the bird
The second half-verse is found

a crow. LAnd enaso in c.J
here the black bird hath stroked
let
the householder's
fire
release
down with thy mouth,
me from
that sin.
yadi vd 'mrksaia krsnaâkuntr mukhena nirrte tava: agnis tat

is the same with ApQS. ix. 17.4
begins yad apd 'mrksac chakiinir, rectifying the meter, and has -vadm d).
Ppp. has instead
sarvath (undhalu havyavdh ghrlasiidanah^ which

(only this
again as
is
BOOK
64-
vii.
The second
half-verse
amrksat from
avamrêt
.
verse (8
1 1
VII.
is
found without variant
ii. 7. 11.
The comm. takes
TS. ui.2.6^,jfdi krsnaâkuttdh
note of Henry or Griffith. J Such a
ydc chva
+ 8)
is
cf.
elsewhere called by the Anukr. an urobrhatl.
To the plant apamargS
65 (67).
\jQukra.
|_See the
'vamr<;^t.
A(;S.
in
root mrq, as the translation does;
432
trcam.
for cleansing.
apdmirgavlrudddivatam.
dnustubham.'\
Not found in Paipp. Used by Kauq. (46. 49) in a ceremony of expiation, with a fire
apdmargd; 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
in this he is evidently wrong.
of xiv. 2. 66 (both verses having the same /ra/f/ta)
of
Translated:
Grill, 38,
Since thou,
1.
i86; Henry, 25, 89;
Griffith,
off-wiper {apdmargd), hast
me
mayest thou repel (yu) from
i.
358
grown with reverted
fruit,
curses very far from here.
all
The verse closely resembles iv. 19. 7.J All the authorities (except one of SPP's)
apamdrga without accent at beginning of b both texts make the necessary corThe comm. understands the plant {Achyranthes aspera see note to
rection to dp:
I
read
iv.
6) to be used here as fuel.
7.
2.
by
Or
at
What
[is] ill-done,
thee,
(b)
if
'
what
all-ways-facing off-wiper,
we have gone about
beginning of
c,
evilly
All the authorities have tdyd instead of tvdya
evilly.'
make
but both texts
what we have practised

we wipe that off (apa-mrj).
pollution, or
the obviously necessary correction.
The comm.
reads tvayd.
we have been together with one dark-toothed,

by thee, O off-wiper, we wipe off all that.
3.
If
The comm. reads vatidena
in
and he has also dîina
ill-nailed,
for asima,
mutilated,
which
is
not a
bad emendation.
66(68).
For recovery of sacred knowledge (brahmana).

[Brahman.
Found also in Paipp. xx.

hymns next following.
brdhntanam.
Reckoned
in
Kaug.
irisiubh.']
(9. 2) to
brhachantigana, with some
of the
Translated
I
If it
Henry, 25, 89
was
the bushes
in the
what
Griffith,
i.
atmosphere,
359.
if
in the wind,
the cattle heard uttered
if
let
in the trees, or
that
if
in
brdhmana come
again to us.
Ppp. reads
ravan
yady antariksam yadi va rajansi
pa<;- etc.
Nearly
all
according to SPP., three of

is
also the
nects the
comm's reading
hymn
\i\&
;
tata vrksesu bhayaiialapesu
the authorities give dsravan in c; our D. has
d(;r-,
aj'as-
and,
pada-m%%.\ he therefore gives in his text dsravan, which
and that
is
implied in the translation.
The comm.
con-
with the prescriptions as to the time of study or refraining from study
433
of the sacred texts (referring to
ApQS.
xv. 21. 8),
and regards
-vii.
VII.
68
as a spell for recover-
it
ing what has been lost by being learned under wrong circumstances in cloudy weather,
in sight of
green barley, within hearing of
For recovery of sense,
67 (69).
[Brahman.
cattle, etc.
itmadevatyam.
etc.
purahparosnig brhati^
Not found
in Paipp.
Employed by Kaug. for several purposes: first (45. 17, 18),
end of the vaâgamana, in a rite of due acceptance of sacrificial gifts, after
any ceremony performed second, in the 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
after the
destroyed
iti
fourth, in the savayajtlas (66. 2), with v. 10. 8
pratitnantrayate ;
and the
add
schol.
and
it
it is
also reckoned (9. 2), with
hymn
(note to 6.2) to
parvan
or forgotten in the
girdle
and
sacrifices,
staff (notes to 56.
following the distribution of the
and
106
and
vi.
upanayana,
359.
i.
to me, again soul, property,

fires of
i.
32.
I,
QQS. viii.
10. 2,
with
mam
for 7nd in a, and, in
mam
AGS.
punar dravinam
aiiu
md
in c
and
dltv indriydm
is
differ-
6. 8 punar mdm ditv indriyam pitnar dyuh putiar bhagah ;

mdm punar brdhmanam ditu mdm ; which MB. (i. 6. 33) also
iii.
d.
|_Cf.
a second verse, of which the
68 (70, 71).
dvyrcam.
MGS.
TA.
i.30.
first
half corresponds with our
agnayo yathasthdnam iha kalpatdm

and c as 7 syllables each.
[/-^. Qathtdti.
dhisnyaso
c, d,
but might rather be intended to quote the parallel but quite
ent verse found at
has, with
and
the sacred hearth again
yathdsthanath dharayantdm ihdi'va; and the prattka piinar
TA.
in the reception of
appears in the agnistoma,
it
here in their respective stations.
verse occurs in
in
ganaj
of expiation for anything spilt
rite
fires.
found
53, with the direction
the brhachanti
etc., to
In Vait. (18.4)
I.
Again let sense (indriyd) come
brdhmana (sacred knowledge) let the
The
further, in the
3).
Translated: Henry, 26, 90; Grifiith,
officiate just
in
66
[_cf.
also
MGS.
i.
3. ij.
i.
3.
i,
and
c,
AGS. adds
p. 152. J
ime ye dhisnyaso
The Anukr. seems
to scan a
Praise and prayer to Sarasvati.

sdrasvatam.
i.anustubh;
sdrasvatam.
2. tristubh.
j. Qathtdti.
gdyatrt.'\
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 Kaug. (81.39) the first two verses (= hymn 70) come in with other Sarasvati verses in the piirmedha ; the third verse (= hymn 71) not with them, in spite of
its kindred character, but in both the brhat and laghuqdnti ganas (9. 2,4).
Vait. intro-
hymn (doubtless the two verses) twice (8.2, 13), once with hymn 40, once
hymn 9 and other verses, in praise of Sarasvati. *LSo also SPP's text. The
decad-division cuts the hymn between vss. 2 and 3
cf. p.
389.J
duces the
with

I.
Grifiith, i.3S9-
Sarasvati, in thy courses, in thy heavenly domains,
enjoy thou the offered oblation
The second
half-verse
is
the
grant us progeny,
same with
20. 2 c, d,
goddess,
goddess.
and nearly so with 46.
c, d.
'
68-
vii.
BOOK
This
2.
[is]
consumed
to be
is
by them may we be rich
thine oblation, rich in ghee,
of the Fathers that
ances
VII.
(?)
SarasvatT
434
this the oblation
these thy most wealful utter-
in sweet.
The translation implies the emendation of asydm in c to a(;yam; the comm. makes
from the root as 'throw,' and = ksepaniyain. Perhaps (Roth) ajyam is the true
reading; Henry understands ydt as pple "going to the mouth of the Fathers." The
first pada xsjagatt.
it
(71.
Be thou
i).
SarasvatI
The
most wealful to us, very gracious,

us not be separated from sight of thee.
let
verse occurs in
samdrîj- and LQS.

the end.
In
propitious,
TA.
v. 3.
42.
iv.
and AA.
I. I,
i.
3,
a expanded to
i. u. 18 and p.
156 xmAex sakhd.\
Found
(Kaug.
and by the
I.
Weal
te
vybma
in
MGS.
pathydpaiikti^
Included, like the preceding hymn, in the two fdnii ganas
Griffith,
360.
i.
wind blow; weal
for us let the
weal
[as]
also Katha-hss., p. 115
at
schol. (note to 9. 7) in yet a third.
the days weal for us
[_Cf.
QamtSii. sukhadevatdkam
also in Paipp. xx.
9. 2, 4),
md
Prayer for good fortune.
69 (72).
[
c,
samdaâs (misprint for -dr^-?)

with the same ending, but with bhava
TA. has another version,

bkavanitt divya apa dsadhayah.
i.
i.
with the variant, for
2 has the same, but with
for us let the sun
the night be applied
let
burn; be
weal for us
let
the dawn shine forth.
The whole
verse occurs in
MS.,
ratrih in d.
TA.
in iv. 9. 27,
iv.
42.
i,
with
pavatdm mdtari^vd
for
vdiu
in a,
has only four padas, with 'bhl added before vdtu
and
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 ratrih instead of our ratri). All have alike in d the
The Anukr.
strange expression /rrf// dhiyatdm.

in a.
LPpp. has
me
for nas all four times
ignores the deficiency of two syllables
also 'bhivdte for vdtu,
Against an enemy's
70 (73).
{Âtharvan. pahcarcam.
and tapati
for -tu.\
sacrifice.
tnantroktadevatyam uta fyenadevatdkam.
trdistubham
z. aiijaga-
tlgarbhd jagatl ; j-j. anustubh (j. purakkakummati).^
The
first
Translated
field,
I.
Ludwig,
p.
374
(48. 27), with vi. 54, in
rites.
Grill, 46,
187
Henry, 26, 91
Griffith,
i.
360
Bloom-
90, 557.
Whatsoever he yonder
sacrifices,
in
Used by Kaug.
in Paipp. xix.
a charm to spoil an enemy's sacred
offers with mind,
and what with voice, with
with oblation, with sacred formula {ydjus), that
concord with death, smite, his offering, before
it
comes
let
perdition,
true.
That is, before its objects are realized (comm. satyabhutdt karmaphaldt piirvam).
This verse and the next are found also in TB. ii. 4. 2'-2, which reads here, at end of b.
435
havMhih
ydjusa
(Ppp. has the same)
pura distad ahuttr asya

ing drstad ajyam f\.
The
2.
let
TB.
c,
mrtytir tiirrtya sathvidandh, and, for
hantit ; Ppp. has, for
sorcerers, perdition, also the
with untruth
butter
in
let
t.,
d,
piira drstS. rajyo hantv asya |_intend-
demon
let
them smite
his truth
the gods, sent by Indra, disturb {math) his sacrificial
not that meet with success which he yonder offers.
(as above) omits the meter-disturbing devas in
sdm ardhif),
(error for
71
-Vli.
VII.
The
and reads,
verse (11-1-11:13-1-11)
is
in d,
and, at the end, kardti.
ning â/(///aa (as fem. sing.).
c,
sdinrddhim
at the begin-
no proper sense
in
jagatT.
Let the two speedy over-kings,
3.
smite the
butter
sacrificial
two falcons flying together,

whosoever shows malice
like
the foeman,
of
against us.

is
in a, two messengers of death, thus styled

the meaning
Almost all the authorities (save our R.?T., and this doubtless by accident)
the end -aghdydnti j the comm., however, reads -ydti, as do, by emendation,
'
'
obscure.
have
at
both the edited
texts.
Turned away [are] both thine arms

Agni
therewith have
4.
the fury of divine
mouth
fasten up thy
smitten thine oblation.
with
The comm. understands bdhii in a also as object of nahydmi, and understands the
arms as fastened behind {prsthabhSgasambaddhau). |_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
fasten back thine arms;
5.
terrible
SPP. has
The
dpa.
to
at the
beginning dpi,
mouth
with the fury of
smitten thine oblation.
his authorities
being equally divided between dpi and
majority of ours (only D. noted to the contrary) have dpa, which
vs.,
to
with dpa again (see vs. 4) in
and sdrvam for t^na and krtdm
c,
fasten up thy
I
I
be preferred, as corresponding also
has our
in
therewith have
Agni
71 (74).
for
b,
and as
is
|_TB.
less repetitious.
decidedly
(ii.
4.
23)
devdsya brdhmand for ghordsya manyiind
havts
To Agni
[A/Aarvan.
a,
dgneyam.
in d.J
for protection.
dnusliibham.^
Found also in Paipp. xix. Used in Kau^. (2. 10), in \!nt parvan sacrifices, to accom
pany the carrying of fire thrice about the offering. In Vait., it occurs in the agnistoma
(21. 15), and also in 'Cne.agnicayana (28.8), in the same circling with fire.
I.
Griffith,
Thee, the devout [vipra],
about us
i.
361.
Agni, powerful one, would we fain put
a stronghold, [thee] of daring color, day by day, slayer of
[as]
the destructive one.
The
VS.
verse
(xi.
is
RV. x. 87. 22, which has at the end

MS. (ii. 7. 2), both of which agree
26) and
the plural {-vatam)
further found in
with RV., and in TS.
(i. S-
64 et
al.).
BOOK
71-
vii.
VII.
43^
which has for d bhettaram bhanguravatah. Emendation in b to vdpra/n rampart seems

called for
moreover, drsddv- in c would be acceptable [_see Roth, ZDMG. xlviii. loSJ.
Ppp. has at the end -vatah, and sahasva in b.* The verse is also found in our text as
'
'
|_Winternitz, Hochzeitsrituell, p. 57, cites
22.
viii. 3.
mark
lines a
*|_Roth's Collation says simply
margin.J
Paipp.
cited
xix.,
tion for
viii. 3.
'
[from
its
"
i.
|_W. inter-
6.J
trompeur in tlie
That means Found in
dvyrcam.
Atharvan.
citiert."
'
where, according to R's Colla-
in xvi.,
and bhangiiravataiif^.
R. in his Notes
has vipram for the correct vaprain.^'
With an
72 (75, 76).
2.
"71 ebd.
previous occurrence
22, the variants are sahasîa
says expressly that Ppp. too
\_i^
from Baudh.
it
of doubt as to his version of bhafig- and gives Henry's
aindrani.
oblation to Indra.
anustitbh
i.
a.tristubh.
j. Atharvan. dindram.
trdislub/iam,']
Here again, following our leading ms. and the sense, we combined into one what the
etc. treat as two hymns, our vs. 3, which begins a new decad,* being reckoned
No one of the three verses is found in Paipp. but they are a
as a separate hymn.
Anukr.
Kauq. (2.40) uses the hymn in X\is parvati sacrifices, for Indra (the
there is
schol. adds Hi tisras, as if the three verses were to be regarded as one hymn
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
RV. hymn
(x. 179).
ceremony; and again
in the
same
(21. 18), vs. 3
(= hymn
76) accompanies the offering
dadhigharntahoma. *|_Cf. p. 389.

Translated: Henry, 27, 92; Griffith, i.361.
of the
1.
Stand ye up; look down
do ye offer
[it]
RV. makes
if
as
neuter to qualify
= pacata
if
cooked,
more distinct by reading (raids

comm. regards our qratdm { = pakvaDt") and dqraiam as
a havis understood; he explains mamdttana [_cf. BR. v. 471
the construction in the second half-verse
and dqrdtas, nominatives
made
at Indra's seasonable portion;
uncooked, do ye wait [mad).
the
kuruta (referring to the expression tnadantu applied to water),

indram stutibhir madayata; those addressed are the priests {he
or taptath
or, alternatively, as
rtvijah).
2.
The
oblation
cooked
[is]
hither,
Indra, please
the sun hath gone to the mid-point of his
upon
{pari-as) thee
with treasures
way
come forward
companions wait
as heads of families on a
(tiidhi),
[thy]
chieftain {vrdjapati) as he goes about.
RV. reads
|_cf.
Grain.
in
l
b vtmadhyam,
for which our text
267 aj vrdjdpatim in
jnadhyam, isadiinam vtadhyabhdgam ; he
gharma
3
calls the
explains vimadhyatn as vikalain

offering
referred
to the dadhi-
(as Vait.).
(76. i).
cooked
Cooked
think
[it],
libation drink thou,
RV.
only a corruption, and accents
is
The comm.
d.
i.
p. xvii,
[it]
newer
in
the udder, cooked in the fire; well
rite {frtd); of
O thunderbolt-bearing
reads suqratam in
Rigveda'^
think
that
b,
preface.J
the curds of the midday
Indra, much-doing, enjoying
and purukrd (vocative)
in d.
LFor
a, cf.
[it].
Aufrecht's
437
[AtAarvan.
73 (77)-
With a heated
ekdda(arcam.
gharmasiiktam.
trdistubham
Found
5, 6,
2,
also,
73
offering to the Acvins.
Sfvinam uta pratyrcammantroktaddivatam.
except vss. 7-9, in Paipp. xx. (the
AQS.
3); the first six verses, further, in
-VII.
d.Jagali ; s. pathydbrhatl?^
i, 4,
VII.
six verses in the order 2, 1,4,
first
and
iv.7
(JQ^S. v. 10 (in both, in the order
The
1,6, 5, 4, 3); the last five are RV. verses etc. see under the several verses.
in general does not appear in Kaug. (the sacrifice which it accompanies not falling
;
hymn
within
its
sphere)
but the last verse (so the comm.
(24. 17) in settling the kine in their pasture
might be
it
by one who
is
ix.
10.20)
is
applied
going away from home
and
again (92. 15), in the tnadhuparka ceremony, when the presented cow is released
Vait. uses several of the verses, all in the agnistoma cereinstead of being sacrificed.
mony
vss. 3
ing the
and 4
Kindled,
the
of
many
The
makes
houses,
bulls, is
same
A(JS. and
construction.
28,
93
xlviii.
The gharmd
Agni, the charioteer of heaven; heated

(is)
order and application in

ter in the
mahdvlra
Kindled
now, ye
bulls,
singers (kdrti),
is
found
in
no ms. the comm.

and also, with both
;
word
is
a corruption of this
ratis
and QQS. rayis, plain
c;
in
doubtless our
raiht, in a,
The comm.
it.
He
AQS.
we
for
in
AQS. has
either the hot drink into
is
the heated vessel containing
361.
i.
A9vins, in joint revelings.
But for
107 J.
Griffith,
Ppp. reads agvinS for vrsand
pitrutamasas
(^(^S.,
ZDMG.
corruptions.
2.
Henry,
milked for your food
is
on you,
call
translation implies in b the accent duhydte, which
the
LRoth,
ye two
gharmd; honey
is
concluding homa.
vs. II (14.9) before the
Translated: Ludwig, p. 429 (vss. !-6)

1.
summon-
(14. 5) with the offering of ih^ gkari/ta; vs. 7 (14. 4) in
gharma cow;
which fresh milk
is
poured, or
interprets the verses according to their
explains the
gharma
as the heated sacrificial but-
dish.
heated is your gharmd; come

ye Acvins
milked
here, ye wondrous ones (dasrd)-,
the milch-kine are
Agni,
is
the pious ones are reveling.
A^S. and ^QS. both read gdvas for nunam

at the end.
The first half-verse occurs
in c,
vedhasas
omits
3.
vam
in b,
The
and (with Ppp.) kdravas for
also in
VS. (as
xx. 55 a, b),
which
and reads virAt sutdh for a gatam.
bright
(<ûci)
the Acvins' bowl that
is
sacrifice to the
gods accompanied with "hail,"
for the gods to drink of
this all the immortals,
enjoying, lick respectively by the Gandharva's mouth.
The two
Sutras and Ppp. agree
have also im for u

offering; the
sun or the
4.
in
"bowl"
c.
is
in
The comm.
reading
gharmas
ior yajtias in a; the former
declares this verse to be used after the
the one called
upayamanaj
the "
Gandharva
"
is
gharma
either the
fire.
The
offered ghee, the milk, which
your portion here, ye Agvins
come
is
in the
ruddy
council (viddthd), lords of the good, drink ye the heated
shining space of the sky.
[kine], that is
ye sweet ones, maintainers of the
gharmd
in the
BOOK
Tl-
vii.
In
VII.
438
CCS- has su for sa ; at the end, AQS. has somya?n madhu (for rocane divah).
to be more than one accent on the series of vocatives in c, to guide us to
The comm. takes inadhvi as inadhuvidydright combination, which is doubtful.
b,
There ought
their
veditdraii.
5.
Let the heated gharmd,
own invoker
its
your offerer {adhvaryii) move forward, rich
A^vins, of the offspring (.' ), eat
in
attain to
(Jioiar),
milk
you
let
of the milked sweet,
ye, drink ye, of the milk of the
(t'f)
ruddy [cow].
in a, and carati prayasvan at end of b; the comm. also
prlnanakdripayoyuktah ; 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 payodadhydjyarupahavihpraddnena yajttam vistdrayaniydh, Ppp. has in a sma hold; the comm. takes
svdhotd as po.ssessive, which suits the accent better. Verses 4 and 5 the comm.
|_In fact Ludwig does
declares to have the value of ydjyd verses in the ceremony.
render ianayds (accent !) by " this," and idnd and tdndya correspondingly.
Tandya
The two Sutras read naksati
has pray-, and explains
is
as
it
the Ppp. reading here for tanayds.
6.
Run up
ruddy [cow]
the firmament
SPP's
with milk,
the
in
cow-milker, quickly
godhuk
pour
in the
milk of the
desirable Savitar hath irradiated (vi-khyd)
dawn he shines
after the forerunning of the
text has
gharmd; the
forth {vi-rdj).
and so
(voc.) in a, but nearly half his authorities have godhuk,
also nearly all ours (all those noted save Bp.), for
which reason our
text gives
it
godhuk
doubtless the true reading, and
it is followed in the translation.

CCS. reads after it
osum ; ACS. (also probably by a misprint?) gives payasd
gosam (omitting dhug o). CCS- has damfinds for varenyas in c, and its d is anu
dydvdprthivi supranite, while ACS. and Ppp. have nearly the same 'nu dydvdprthivl
is
(perhaps by a misprint?)
supranitih.
This seems most
likely to
be the true ending of the verse
been somehow substituted a half-verse which

several other texts
VS.
xii. 3,
TS.
is
MS.
iv. i. 104,
RV.
ii.
7.
v.
independent word, as our text doubtless ought to do
all
(p.
in
our text has
and found also in

of them accent dnu as an
81.2
c,
d,
anuaprayanatii)
one of
and the comm., do so. The comm. does not recognize the adverb
he explains
osdin, but renders it by taptam \_gharmam
the heated ^g-Z/arwa-vessel 'J
vi akhyat hy prakdgayati. Two, if not three, of the padas are tristubh.
SPP's
authorities,
7.
call
'
upon that easy-milking milch-cow
also shall milk her;
the hot drink
may
kindled upon
is
a skilful-handed milker
the impeller (savitdt) impel us the best impulse;
that may he kindly proclaim.
This and the following verse are also two successive verses
they are repeated below as
ix.
10.4,
5,
in
RV.
where the whole RV. hymn
is
(i.
164.26,27;
given).
RV.
end the better reading vocam. The comm. declares the verse to be used
the calling up of the cow that furnishes the gharma drink, that she may be milked.
has
at the
8.
Lowing
(Itin-kr),
mind, hath she come

for the
RV.
A9vins
let
in
mistress of good things, seeking her calf with her
in
let this inviolable
one (aghnyd) yield (dnh) milk
her increase unto great good-fortune.
The RV. pada: a : agdt) at end of b.

and SPP. gives the same reading; but our
(as above) reads abhyagdt (p. abhi
text divides hinakrnvatt at the beginning,
439
BOOK
-vil.
VII.
74
pada-mss. (with the doubtful exception of D.) read here hinkr-, without division; at
The verse accompanies, says the comm., the coming
ix. 10. 5 they agree with RV.
up of the cow for milking.
As
9.
enjoyable
household guest
{jt'csta)
in
home
our
{durond), do
thou come, knowing, unto this our sacrifice smiting away, O Agni, all
assaulters {abliiyiij), do thou bring in the enjoyments of them that play
;
the foe.
This verse and the following one are found in RV.
TB.
together in
ii.4.
viohdtya; there
is
and MS.
LFor
RV.MS.
(v. 4. 5
verse
VS.
explains ârilha as
pada-reading
in
them
c,
iii.
v. 28. 3,
15. 5
= drdrahrdayo bhava.
but
all
and also occur
abhiyujas in c by abhi-
thy brightnesses
let
tram-
that play the foe.
RV.
12 and Ap(^S.
xxxiii.
28. 3),
put together a well-ordered house-headship
(as noted above)
is
read at end of c vihdtyd, p.
d, cf. iv. 22. 7 d.J
ple on the greatnesses of
further in
ii.i.
Agni, be bold unto great good-fortune;
(dyumnd) be highest
The
iv.
no other variant.
yoktrih parasenah.
10.
and found also
in
everywhere without
The
Prat.
iv.
TB. and MS., and

Our comm.
variant.
64, 83 prescribes ya/^/a^yif/w as
SPP. accordingly
The RV. pada reiidsja^paiydm and ja/ipdU7i, hut,
the pada-mss. Tea.djd/topa(ydm, divided, and
gives that form in his pada-text.
strangely, jdAopatim (the two latter occurring only once each).
|_Winternitz, Hochzeits-
rituell, p. 57, cites the verse.J
Mayest
11.
meadows
one, at
The
Ap(^S.
all
LverilyJ
be
feeding
well-portioned,
may we be
times
drink clear water, moving hither.
verse
ix.
thou
so also
;
well-portioned
eat thou grass,
RV.
164.40 (hence repeated below,
and K^S. xxv. I. 19; all these read dtho
is
5.4,
i.
as
in
excellent
inviolable
10.20), found also
ix.
for ddlid in b,
in
and K(JS. has
a (if it be not a misprint).

The
anuvaka, with 14 (or 16) hymns and 42 verses, finishes here.
quoted Anukr. says of the verses dvir ekavinqatih sasthah, and, of the hymns, sasthaf
bhagavati
The
in
sixth
calurdaâ.
74 (78).
[At/iarvdngiras.
Against apacits
cattirrcam.
against jealousy
to Agni.
mantroktadevatyam utajdtavedasam.
dnustubham^
This hymn and the one following are not found in Paipp. There is apparently no
between the three parts of the hymn. Used by Kaug. (32.8 according to Keg. and the comm., vss. i and 2, which alone are applicable) in a healing ceremony, with the aid of various appliances, " used as directed in the text." It is added
real connection
" with the fourth verse one puts

verse of this
hymn
down upon and
pierces [them] " (32. 9), but the fourth
suggests no such use, and Ke^. declares 76. 2 to be intended.*
Verse 3 appears (36.25), with hymn 45 etc., in a rite against jealousy; and vs. 4 is
made (1.34) an alternate to v. 3 when entering on a vow in Vait. (i. 13) it follows
v. 3 in a like u.se.
The comm. here Lp. 457' J quotes apacitdin |_vii. 74J as read at
Kau;. 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
we may
*[_If
are
BOOK
74-
vii.
vii.
74.
Kegava
trust
and
VII.
indeed four in number, and
(p. 333^7-32), the verses are
and then
2, vii. 76. i,
76. 2.
vii.
44O
With each
of the
three the per-
first
and with the fourth verse (catiirthyd :

But why should Kaug. in 32. 9 say
namely vii. 76. 2) he pricks it with a fourth arrow.
Cf Bloomfield's hypothesis,
caturthya ? are we to assume a gap in the text of Kau?. ?
SBE. xlii. 558, n. 2, that vii. 74. 1-2 and 76. 1-2 together formed a single hymn for
Kegava. They are so associated by the comm. at p. 457", as Whitney observes in the
former pricks the boil with a colored arrow
preceding paragraph.
Translated: Bloomfield,
(vss.
and 2)
JAOS.
Henry, 29,95
xiii.
Of the red apant's black
1.
p. ccxviii
Griffith, i.363
is
Oct. 1887, and
SBE.
them
the apacit
I
AJP.
xi.
324
18, 557.
we heard; by the
all.
length several discordant attempts to explain
who
the divine
is.
prasrtd gandamdldh : yadvd 'pacinvanli pnrusasya viryam
2.
xlii.
His explanation of apacit, fuller than elsewhere given, may be

dosavaâd apak ciyamdna galdd drabhya adhastdt kaksddisaihdhisthdnesu
anchoret (miini)
reported
= PAOS.
Bloomfield,
the mother, so have
root of the divine anchoret I pierce
The comm. makes at great
is
ity apacitah.
|_At vi. 83. 3,
" daughter of the black one.

"J
pierce the
The comm.
them
of
first
hinder one of them
midmost
pierce also the
cut into like a tuft
now
the
(stt'ika).
yatho "rndstukd 'ndydsena chidyate tathd.

two following verses, which concern different matters, are comBut the hymn is not divided by any one
bined with the above and with one another.
says, at the end,
It is strange that the
of the authorities.
With the
3.
spell (vdcas) of
also the fury that
Some
thine,
of the mss. (including our
Do
4.
is
thou,
Tvashtar have
master
{pdti), that
confounded thy jealousy;

do we appease for thee.
W.) combine manyiis
lord of vows, adorned
well-willing; thee being so kindled,
te in c.
by the vow, shine here always,

Jatavedas,
may we
rich in
all,
progeny, wait upon (ttpa-sad).

Nearly
all
read tvam in
the mss. (our Bp.E.p.m. are exceptions, with four of

a,
and so do the mss. of the Kaugika
|_save Ch. Bii.J
SPP's authorities)
and Vaitana Sutras
pratlka; both printed texts give tvdm [with the comm.J. His full exposition of
meaning oi jatavedas may be quoted: ya/awaw bhfitdndm
veditarjdtdir vidyamdna jhdyamdna vd jdtaprajhajdtadhana vd. The definition of
in the
his uncertainty as to the
the verse as tristubh
is
lacking in the Anukr.
Praise and prayer to the kine.
75 (79)\Uparibabhrava.
dvyrcam.
dghnyam.
trdistubham
Like the preceding hymn, not found in Paipp.
2.
j-av.bhurik palhydfankti.']
Not used
in
Kaug.
(if iv.
21.7
is
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
possibly
iv. 21.7, where he spoke of two verses, although the hj^mn had none after 7
intended in 19. 14).
the two verses of this
Translated
hymn
Ludwig,
p.
what he had in mind.

469 Henry, 30, 96 Griffith,
are
i.
364.
44'
Rich
1.
in
:
;
-vii.
VII.
76
progeny, shining in good pasture, drinking clear waters at
a good watering-place
let
not the thief master you, nor the evil-plotter
Rudra's weapon avoid you.
let
Repeated here from
21.7; for the parallel passages with their variants
iv.
etc.,
see
the note to that verse.
Track-knowing are ye, staying (rdntati), united, all-named; come

unto me, ye divine ones, with the gods to this stall, this seat sprinkle
2.
us over with ghee.
Ramati
called
is
or with other kine."
by the comm. a gonamanj to " united " he adds " with

LThe Anukr. seems to scan 8 4- 7 10 8 -I- 8.
:
Against apacits and jayanya:
76(80, 81).
Atharvan.
\j4..
caturrcam.
Once more (and
jdydnydindraddivatam.
for the last time)
trdistubham
we followed our
first
etc.
i.virdj;
5.
hhurig
2,
parosnik.
aiiustiibh.}
mss. and the anuvaka-^vi6.mg&
hymn what other mss., the Anukr., the comm., etc., and hence SPP.,
The verses (except 2) are found scattered in different parts of Paipp.
reckoning as one
in
regard as two.
I
anustubham
apacidbhdisajyadevatyam.
dvyrcam.
Athari'an.-
6.
_y,
their calves,
in
3-5 (as two verses) in xix. 6 in xx. This, and not either our division or .SPP's,
accordance with the sense of the verses 1-2 concern the apacits, 3-5 i)^ jdydnya s
i.
is in
and 6
is
comm.,
to
vs.
p.
456^' J)
is
used [^with
hymn 74J by Kau^.
Kauq. J 32. 8
comm.
(that
is,
doubtless, the
first
two verses
the
|_cf.
see introd.
83 {apacitas) or else vii. 74 {apacitdni)
a remedial ceremony against apacits j and Keq. adds
vi.
(31. 16) in
apacitdm (which he takes
also to [_the citation
The hymn
wholly independent.
to
mean vii. 74. i and 2) made in

hymn 74. The third verse
for the use, according to Keg., of vs. 2, see under
by itself in 32. 1 1, in a rite against rdjayakstna,

5-6 (= hymn 81) there is no appearance in Kaug.
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.
(the
says, vss. 3-5) appears also
Of
with a lute-string amulet.
p. ccxvii
I.
ccxv
(vss. 1-2), p.
Henry, 30, 97;
Griffith,
vss.
i.
364
More deciduous
(vss.
;
3-5)
= PAOS.
Bloomfield,
(pi.)
SBE.
Oct.
xlii.
1887, or
AJP.
xi.
324, 320;
17, 559.
than the deciduous one, more non-existent
than the non-existent ones, more sapless than the s^hu, 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 susrAsas to susrdstards, suggested
Bloomfield, as helping both sense and meter

at the
Henry
alters instead to asisrasas.
beginning seems merely to strengthen the ablative force of the
first
by
The a
susrdsas; or
be an interjection of contempt or disgust. The comm. understands asusrasas as one word, the a having an intensive force he paraphrases hy puyddisravanai;tlds, as if sru were the root of the word.
He reads (êhos in c, and explains
it as vipraktrndvayavo 'tyantatit nihsdras tfilddirfipah paddrthah, which seems a mere
we might conjecture
it
to
guess; Henry substitutes arasdt.
Ppp. gives no help
The
prefixion of a to sihos
in explaining the verse
srasann asatibhyo vasattard.
it
reads, for a, b,
would
rectify the meter.
ndmann asam svayam
:.
vii.
BOOK
76-
The
VII.
442
on the neck, likewise those that are along the

iheafacits that are on the perineum (^vijdman), self-deciduous.
2.
sides,
apacits that are
In translating the obscure vijatnan, the
comm.
is
followed; he says viiêsena jayate
vijama guhyaprade(;ah ; Ludwig renders it "knochel."

he paraphrases with upapakse paksasainipa upakakse bhavah,
'patyam aire
He
3.
Upapaksyas
'it
that crushes up the breast-bone {f ktkasds), [that] descends to
the sole (?)
the v/hole jaydnya have
cast out, also
whatever one
set
is
in the top.
That
apparently, has
is,
of the neck behind ?)
become seated
at the
The obscure taltdyam is here

AJP. xi. 329 or JAOS. xv. p. xlvii.
lated according to Bloomfield's suggestion in
comm.
head (or the prominence
in the
Ppp. reads kafcit kakudhi.
base
trans-
The
word as follows: talid ity antikanama : antike bhava?h talldyam

asthisamlpagatam vtdhsam : a worthless guess Ppp. reads talabhyain,* which might
mean 'palms' or 'soles.' For ntr astain in c was conjectured iiir-astam in the hY
Ludwig proposes
Index
not successfully, on account of the gender oi jayanya (m.).
nir astham, and Bloomfield [l.c.J does the same this seems acceptable (whatever the
|_For the " root asth" see note
real origin of astliam), and the translation follows it.
.
explains the
The comm., however, reads nir Jias (Jiar, from the root lir : = nir
SPP. accepts, thinking that the comm. "has doubtless preserved
the genuine reading" (!), and he even admits it into his text. The comm. further reads
prasrnati in a, and cit for ca in d. He calls 'Ca^ jayanya a rajayaksrna, and also regards
it as identical with ikii. jayanya of TS., and quotes the TS. passage (ii. 3. 52) that explains
the origin of the latter ydj jayahhyS'vindat ; he states it thus sa ca jaydsambandlicna
prapnoti, or nirautarajdyasainbltogena jdyamdnain ; this might be understood as pointing
to
xiii. I.
5 below. J
haratii) (dm, which
to a venereal disease
seems
to take
it
R. conjectures gout.
as a slip for -bhydin.
4. Having wings, the jdydnya

remedy of both, of the dksita and
Ppp. has
in
"Lin
Further,
flies
fact,
R's Collation gives talabhyam :
this is followed
it
enters into a
is
very doubtful and
W.
upa-, not ava-.\
man
this is the
of the siiksata.
\)ya viqati QiA.yaav-') pau-, and lacks
dksita and suksata
by
much
The meaning of the words

They seem most likely to be
c, d.
disputed.
two kinds oi jayanya, as the intrusion of any other [_malad)'J 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
comm. reads suksita, and explains the two as

meaning respectively (arire cirakalaz'asthanarahitasya and cirakalam avasthitasya, or,
alternatively, as ahinsakasya qaiiram aôsayatah and âriragatasar7>ad/tatfin sustliu
else of aksata
and suksata.
nihêsaiit (ôsayatah.
In fact, the
Ludwig's translation accords with the former of these two explana-
Zimmer and Bloomfield, on the other hand, would emend to aksatasya, Bloomfield quoting for aksata from both the Kaugika 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.'
tions.
'
'
'
'
There
is
no variation of reading
extremely unlikely that,
if
We
in the mss. as regards the
'
two words; and
it
seems
they once agreed, they should have become thus dissimilated.
know, indeed, O jdydnya, thine origin {j'dtid), whence,

born \_jdyasc\; how shouldst thou smite there, in
whose house we perform oblation.'
5
(81.
i).
O jdyd/tya,
thou
art
443
Ppp. has only
second half-verse
d, as
c,
kuryan mahaih havik.

cf. p.
[_We had our d
our 4
to
at
vi. S-
-vii. "jy
tvatii hanyad yalra

new decad begins here
and reads
a, b,
3 a-
VII.
The
389.J
Daringly drink the soma
(81. 2).
hero,
[it]
down
Vritra-slayer,
libation pour
The
verse
is
RV.
RV. has rayisthanas
77
\Angiras.
trcam.
The second and

hymn 31
next after
Indra, being a
;
the midday
at
Ppp. offers no variant
in d.
i.
3-p.gdyatri
; 2.
tristubh ; j.jagatT.']
Used by Kau^.
third verses are found also in Paipp. xx.
(48. 38),
with laying on of fuel from an upright dry tree, in a witchcraft
appears
it
To the Maruts.
(82).
mantroktamaruddevatdkam.
etc.,
In Vait. (9. 2)
rite.
the mug,
a ddpot of wealth, assign wealth to us.
47. 6
vi.
in
the contest for good things
in
cdturtnasya sacrifice, with noon offering to the
in the
Maruts.
Translated
Ludwig,
373
p.
Ye much-heating
1.
Griffith,
i.
us,
366.
oblation
[is]
enjoy that,
foe-destroyers (Jriqddas).
This verse and the next following are two successive RV. verses (in inverted order,
59. 9, 8), and are also found together (in the AV. order) in MS. (iv. 10. 5), and, with
our verse 3 added,

in
Henry, 31, 99
(santtapand) ones, here
ye Maruts; with favor to
vii.
TS.
in
The warming winds
c.
The
(iv. 3. i33-).
other texts
after the cold season are
all
have yusmaka for asiiiaka
probably intended by the sdihiapana
Maruts.
Whatever very inimical mortal, O Maruts, desires to smite us,

good ones, across [our] intents, let that man put on the fetters of
hate smite ye him with the hottest heat.
2.
Tird^ cittani, in
our suspecting
an obscure and doubtful expression Henry renders " without

text (with which MS. agrees throughout) omits tndrtas
b, is
it."
The RV.
marutas j in c, it has sd mucista for muncatdiit sd, and, in d,

makes marutas and vasavas exchange places in a and b,
reads in b satyani (for cittani) and jighdhsat, and has in c pagam prdti sd mucista.
Ppp. has, for c, d, tasmin tan pagan prati muncata yuyarii tapisthena tapasdm agvind
(am. SPP. 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 (ii-t-i2:io-Fii= 44)
is irregular, but sums up as tristubh.
in a, inserting ablil after
hdninand
for tdpasa.
T.S.
The Maruts,
3.
humane {mdnusd)
of the year, well-singing, wide-dwelling, troop-attended,
much-heating,
T.S., in b,
ii
let
them
release from us the fetters of sin, they the
jovial, reveling.
accents uruksdyds and reads
'smdt and reads dnhasas (for e'nasas)
in c,
pagan prati mitttcantu sarvdn.
prddurbhavisyantah.
in
manusesu (which
d
it
The comm.
This "jagatC"
is
is
better)
in c it
has jnadiras (for matsaras).
combines
Ppp. gives,
explains sarhvatsarinds by varsevarse
half tristubh.
BOOK
78-
vii.
THE ATHARVA-VEDA-SAKlHirA.
VII.
To Agni:
78(83).
\_Atharvan.
dvyrcam.
some
in 'favor of
dgneyam.
1.
parosnih
444
one.
2, tristtibh.']
Found also in Paipp. xx. Used in Kaug. (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
ajvatajitra (137.30), with other verses, with strewing (of bar/tis); its second pada is
In Vait. (4-ii) it accomfurther found as first part of a verse given in full in 3. i.
panies, with other verses, the untying of the sacrificer's wife in the

I
1.
i.
(i.
|_Cf.
6.43) and
(MS.
MGS.
MS.
(i.
4. i)
have a verse corresponding
23,
and
and he adds
end that the
at the
addressed.
The commentary
to the first part of this
half reads thus: vl te
and
muncami
Ppp. combines ajasre 'did in
p. 155. J
with disease
first
yani paricdrtanani (MS. ydi/rani par-).

The comm. gives a
c.
addressed either to Agni or to one vexed
-itam) vl ra<;mtn vt yoktra

1 1.
i.
double explanation, regarding the verse as
harness
sacrifice.
Agni.
the second half of the next following verse: the

raiâna
parvan
366.
loosen off thy strap, off thy harness, off thy halter; be thou just
here, unfailing,
TS.
Griffith,
may
sacrificer's wife
TS. views the
to
sticks of
also be regarded as
paridhl as intended by the
etc.
Agni, maintaining dominions for this man, I harness {yiij)

with the incantation of the gods; shine thou unto us here excellent prop-
Thee,
2.
erty
mayest thou proclaim
this
man
as oblation-giver
among
the deities.
by TS. and MS. (as above) thus,

The second half-verse is
dhattad asmasu (MS. asmdbliyam) drdvlnath ydc ca (MS. drdvtne 'lid) bhadrdin prd
no (MS. 7na) brutdd bhdgadhan (MS. -dam) devdtdsu. Ppp. makes a and b change
The pada-X.&A analyzes in c drdvind : Hid, but probably the original value was
places.
given quite differently
-vinam, and this the translation assumes.
To Amavasya (night
79 (84).
[Ailtarvan.
The
first
Kaug. (5.6)
caturrcam.
found
verse
is
in iht
parvan
in
amdvdsyddevatdkam
by Kaug.
What
dvirelling
on the day of new moon

It
has
Griffith,
i.
together with might, therewith

;
i.jagati.']
i.
Used by
hymns
also (59. 19) with
in Vait. (i. 16)
an
office similar to
367.
portion {b/tdgadMya) the gods
choice things
trdistubham
6.

I.
Paipp. xx., the second and third in Paipp.
sacrifice
17 etc. (see under 17), for various benefits.

that prescribed
new moon).
or goddess of
assign to us,
made
fill
for thee,
our offering,
O Amavasya,
O thou of all
fortunate one, wealth rich in heroes.
dkrnvan
in a, and |_ rectifying
and has samtiadanias
in b, and sa itnath y- at beginning of c.
Satn-vas plays upon the equivalent amd-vas,
which gives name to the day and its goddess. The verse has nojagatt character. [_We
had the second half-verse above at 20. 4 c, d.J
The
verse occurs in TS.
the meterj sa for t^na in
c.
(iii. 5.
i')i
with ddadhus for
Ppp. combines devd 'krnvan in
a,
445
myself
2.
am Amavasya
came together
all,
on me, in
me
dwell these well-doers
of both classes, the gods
8o
-vii.
VII.
me
in
and the sddhyds, with Indra
as chief {jyhtha).
The Petersburg Lexicon *

beginning of b
if it is
sddhyas, see note to
The
3.
vii. 5. I.
The Anukr. overlooks
the irregularity of
[and] good to enter in
TS. has
a.
at
For the
*|_vi.
S32.J
we would worship Amavasya with
yielding {diik) sustenance with milk
ama
night hath come, assembler of good things, causing sustenance,
prosperity,
oblation
suggests the plausible emendation of viam a to
not rather a ind vasanti intended as a play on aindvdsyh.
(iii. 5. i ')
is
she come to us.
a verse quite accordant with this in general meaning, but too differ-
same it reads nivei;ani samgdmani itdsuttdm v{(;vd rupaiii

vdsuny dveqdyanti : saliasraposdm subhdgd rdrdnd sa na a 'gan vdrcasd samviddna.
Ppp. reads, in b, vt\va?h for urjam ; and, in d, vasdnd (for dithdnd) and nd "gain.
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.
ent in detail to be called the
4.
Amavasya, no other than thou, encompassing, gave birth

what desiring we make libation to thee, be that ours
these forms
we be
may
3.
For
lords of wealth.
This
with alteration of the
is,
the parallels
etc.,
To the night
caturrcam.
\Atharvan.
first
word
first
only, a repetition in
advance of 80.
see under that verse.
80(85).
The
to all
;
or goddess of full
pdurnamdsam
3. prdjdpatyd.
and fourth verses are found also
manner as the preceding one (Kauq.

appears (Kauq. 59. 19) with
hymn
5.
in Paipp.
i.
moon (paurnamSsi).
trdistubham
The hymn
used in the same
is
Vait. 1.16), but on full-moon day;
For the separate use of
17 etc.
2. anuslub/i.']
vs. 3, see
it
also
under that
verse.
Translated
Henry, 32, loi
Griffith,
i.
See also Ziramer,
367.
p.
365 (vss. 1-2).
Full behind, also full in front, up from the middle hath she of the
1.
full
moon been
with greatness,
victorious
may we
her,
in
dwelling together with the gods,
revel together with food
{is)
on the back of the
firmament.
The
first
half-verse
is
met with
the second half-verse reads thus
yantdm.
2.
Ppp., in b, puts
We
in
TS.
(iii. 5.
')
and TB.
(iii. i.
'2),
tdsydth deva ddhi sathvdsanta uttaini
/aKrwaw^Ji before inadhyatas
without variant;
naka ihd mdda-
[ând ends b with uj jigSya \.
sacrifice to the vigorous bull of the full
moon
let
him give us
unexhausted unfailing wealth.

The
first
half-verse occurs in
read rsabhdm ^nA
TB.
purndmdsam ;
suvtryam rdydspdsam sahasrinam.
(iii. 7.
their
5'3)
and ApQS.
(ii.
20. 5),
both of which
second half-verse reads thus: sd no dohatdiit
The comm.
reads dadhdtu in
c.
vii.
80-
BOOK
Prajapati,
3.
these forms
we be
MB.
446
no other than thou, encompassing, gave birth

what desiring we make libation to thee, be that ours
to all
;
may
lords of wealth.
|_Cf. vii. 79.
This verse
4.J
VS. (x.2oetal.),TS.
tions:
VII.
MP.
RV.
is
121. 10,
x.
(i.8. 142 et al.),
TB.
and
is
repeated in various other collec-
(ii.8. i^ et al.),
M.S.
(ii.
RV.
reads, for b, vl^va jaiani
the
first
6.
pdri
12;
iv.
14. i),
babhuva;
and TS.TB.MB. agree with it throughout; VS. differs by giving, with our text, rupani;
MS. is more independent, having in the second occurrence nahl tvdt tani (for nd ivdd
etani) in a, and in both occurrences ydsvidi kd/ii (lot ydikdinas te) in c.
The verse is
variously employed by the siiiras : in Kaug., in the parvan sacrifice (5.9), by addition
and by special mention, beside vs. I, with h. 17 etc. (59. 19: see under 17);
to iv. 39
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
Kaugika [_cf. note to Kaug. i. 6J also (2. 12), in the parvan sacrifice, with an offering
and it is to be had in mind (7. 12) as accompanying an offering in
of fat to Prajapati
the agnihotra.
The comm. quotes it further from the Naksatra Kalpa (18), as used in
a mahdqdnti called mdrudgam.
(ii. 5.
LCf.
9).
ii.
22. 19.J
ta
She
4.
of the full
of days, of nights.
moon was
They who,
worshipful one in the depths
(.')
worshipful one, gratify (ardhdya-) thee
with offerings, those well-doers are entered into thy firmament.
The
translation implies in d the reading
te,
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 [_than
(a combination of
/i'J
great majority of his authorities.
The comm.
siikrtas paretdh.
ami
td
is
hardly possible)
Ppp. has uta qarvaresu for
gives ardayanti in
He
c.
SPP. reads
atiq- in b,
te,
and, in
with the
d,
nakarit
explains atiqarvardni to
mean
vartamdnesu soi/iddiJiavissu or else trttyasavanavydpisu haznssu :

meaning with atirdtraj and this is perhaps right. *[_! find no note of P.M.J
either rdtriin atitya
thus akin in
81 (86).
\Atharvan.
sadrcam.
|_PartIy prose
To the sun and moon.
sdvitrUuryacdndramasam. triistubham
pahkti (_f. samrdj).^
4 and
5.
Wanting
in
Paipp.
The verses
3. anustuhh; ^,^. dstira-
hymn
of this
are
by Bloom-
regarded as intended by the name ddrqtbhis, and so directed by Kaug. (24. 1 8) to be

used |_to accompany the worship of the darqa (see vs. 3 and note)J Keg. also says that
some mutter the hymn at new moon on first sight of the moon, for the sake of prosperity
field
and
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
this
seems
to
The comm.
the edition.
in a planet-sacrifice, with
Translated
I.
Henrj-, 33, loi
Griffith,
These two move on one
ing young ones

all
further quotes a use of vss. 3-6 from the Naksatra Kalpa (15),
an offering to Mercury {budha).
beings
(f/f),
i.
368. Cf.
HiUebrandt, Ved. MythoL,
after the other
they go about the sea
i.
302-3.
by magic (mdyd) two playthe one looks abroad upon

;
thou, the other, disposing the seasons art born new.
J1
447
-vii.
VII.
8l
This and the next following verse are RV. x. 85. 18, 19,
Said of the sun and moon.
and are also found in MS. iv. 12. 2; this one, further, in TB. ii. 7.122 (repeated in
they have, for c, vi^vany anyd
all read adhvardm (for 'rnavdin) at end of b
ii. 8. 93)
bhuvana 'bhi- (but MS. vi-) cdste, and, at end of di,jdyate (the comm. also \\?i& Jdyate)
;
punah; and TB. combines rtun
Repeated below as
an-.
Henry has an
[_on the latter verse
and
xiv. i. 23
elaborate comment, Les
Hymnes
[_As for the thrice occurring haplography, 7i(qvdnyd for vi^vanyanyd,
Too
irregular (i
12
12
=44)
(a, b, C) xiii. 2.
cf. iv. 5. 5,
be passed simply as tristubh.
to
Rohitas, p. 38-40 J.
note.
[_The other texts
suggest the true rectification of the meter of c.J
Ever new art thou, being born sign {ketti) of the days, thou goest
thou disposest their share to the gods
to the apex {agrd) of the dawns
thou stretchest out, O moon, a long life-time.
as thou comest
2.
RV. and MS. (as above), and TS. ii. 4. 14', the four verbs are in the third perwe have candrdmds nom. in d. Further, TS. reads dgre at end of b, and
in d.
The application of b to the moon is obscure. The absence of any allusion
In
son, and
tirati
to the asterisms
3.
name
by
stem
i.
W.
interlines " extend-
23-24.J
soma, lord of fighters! not-deficient verily art thou by
of
make me,
|_Over " stretchest "
not without significance.
is
1-2 are repeated below as xiv.
|_Vss.
est."J
both by progeny and
first-sight (darqd), not-deficient,
riches.
The darqd
the slender crescent of the
is
new moon when
first visible,
pared with one of the stems or sprouts from which the soma
swell
among
The comm.
other names, soinapiitra
'
first
address
is
to the
moon
thou, complete at end
Some
[_Prose.J
sdmoantak
is
thyself
up
complete
comm.
hateth us,
fill
')
to
be addressed, and explains the
art
at point,
cattle,
thou
complete
complete
by houses, by
iv.
at point art
end may
at
I be,
by
riches.
'si.
The
pada-d\.\\sion
38.
whom we
hate
with
his breath
do thou
fill
ourselves up with kine, with horses, with progeny,
with houses, with riches.
The mss. read
although
it
is
(2iS>
in c pydi;istmahi,
which SPP. accordingly adopts
in his
an obvious and palpable misreading for pydsisiviahi (which the
gives); pydsislmahi
pyayislmahi
moon and soma
explanation on the supposition that the
mss. (including our O.) combine darâid
may we
cattle,
|_Prose.J
text,
prescribed by Prat.
He who
5.
full
worth seeing
by horses, by progeny, by
kine,
identification of the
itself.
First sight art thou,
4.
and here com-
pressed, and which
understands the planet Mercury (called,
son of the moon
verse on that basis, and then gives a second
with
The
up when wetted, as the crescent grows.
underlies the comparison.
is
is
found
in
many
texts
(VS.TA.(JQS.(JGS.HGS.), but also

/jay) in Ap^S. (iii. 4. 6). It
w-aorist from the secondary root-form
by an error that our printed text has pydyis- [_instead oi pydsisThese two prose " verses " are very ill described by the Anukr.
is
see
Gram.
914 bj.
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.
The
all
BOOK
8l-
vii.
verse
VII.
found also in TS.
is
448
MS. (iv.9.27 12. 2), Q^S. (v.8.4): in a,

MS. has ydtha before it, and also at
(ii.4. 14"),
read adityas, thus rectifying the meter, and
beginning of
with a correlative evA at beginning of c
b,
in b, all
TS.^QS.
end with dksitayak
asman
The late idea of the subsistence of the gods upon the moon is to be seen in
The Anukr. seems to balance deficient a with redundant c.
the verse.
With this hymn ends the seventh anuvSka, of 8 (or 9) hymns and 31 verses; the
quoted Anukr. says of the verses trinqad eka ca sap/amah ; and, of the hymns, sapta-
pibanti, and MS.^(JS. have dksitim before
in
it;
c,
give no raja for
indrah.
mav
Lis this to
be joined with the colophon of the
fifth
anuvdka,
428
p.
\!t\\^,pahcaina-
saptamav ^ astau.
82
(87).
[^dunaka {sampatkdmah).
sadrcam.
dgneyam.
trdistubham
kakummatl brhati
2.
S.jagati.'l
Of
this
hymn, verses
and 6 are found
in
Paipp. xx., and verse 3 in
It is
iii.
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 maha^dnii ceremonies. Vait. (29.19) employs

(or vs. I i") in the agnicayana, after laying on fuel with vii. 15; further (5.16)
and yet
vs. 2, in the agnyadheya ceremony, while blowing the fire with one's breath
it
again
p.
(2. 7) vs. 6, in
35925; comm.,
the
parvan
484 end.J
Sing
1.
* ^Keg.,
while ladling out the sacrificial butter.
sacrifice,
p.
Henry, 34, 102
Griffith, i.369.
ye good praise unto the contest for kine put ye in us

lead ye this sacrifice of ours unto the gods let
{arc)
excellent possessions
streams of ghee purify themselves sweetly.
The
verse
(which
is
found also as RV.
is
and
better),
at the
iv.
and VS.
58. 10
xvii. 98.
Both read
in
The comm. understands devatas
tnA pavante.
a arsata
in c.
He
regards the waters or the kine as addressed, and explains a in several different ways.
2.
seize
in
me
strength; in
me Agni
I
at
together with dominion, splendor,
first,
me
put progeny, in
lifetime,
hail!
me
in
Agni.
first and third padas are read in TS. v. 7.9', and the first three in MS. i. 6. I,
with sundry 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 vdrcasa dhdnena
(TS. entirely different, rdyds pdsdya etc.) in c, MS. puts ksatrdin in place of prajam,
The
and, for ayus,
MS.
gives rayas and
end agnih.
The meter
Just here,
at the
(8
TS. vdrcas (d
1 1
11+6=
is
Ppp. reads
different in each text).
36)
is
imperfectly described by the
Anukr.
3.
Agni, do thou maintain wealth
putters, with previous intents, put thee

it
of easy control for thee
The
better reading
ksatrdm
purvacittas of
b,
at
VS.
let
down
let
not the down-
by dominion,
Agni, be
thine attendant increase, not laid low.
(xxvii. 4),
TS.
(iv. 1.7^),
beginning of c; and, for the
VS.TS. read
pilrvacltas,
MS.
difficult
(ii.
12.
5);
all
have the
and probably erroneous
and MS. piirvdcittdu (the
editor noting
449
The word,
that K. and Kap. S. read with VS.).
who
other worshipers
83
-vii.
VII.
whatever form, probably refers to
in
get the start of us and outdo our Agni by their
own
the comni.
asmattali purvath
tvadvisayamanaskdh or tvadvisayaydgakaranamanasah.
All the pada-va%%. read at the end inih-strtah, and this is required by Prat. ii. 86 but
which, to be sure, better suits the sense.
SPP. alters to dni-strtah
The "KV. padatext also has (viii. 33.9) dnih-strtah ; TS. (and by inference MS., as the editor reports
says
The verse in Ppp. stands in the middle of our hymn

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. 3J. Ppp. reads dabhan for ni
nothing), dnistrtah, unchanged.
ii.
kran
Agni hath looked
4.
first,
suyamam \
and ksatram [_and
in b,
in
"XMx^ jagatl
c.
has one tristubh pada.
after the apex of the dawns, after the days, [he]
Jatavedas, a sun, after the dawns, after the rays, after heaven-and-
earth he entered.
Aim
the
'
first
after
'
dawn
seems here
etc.
to
have a distributive force
with his brightness
'from behind,' as prati
from
or
is
it
The
Agni
ever present to meet
is
the opposite of prati in vs. 5
found as VS.
aiiu
TS.
and MS. i. 8. 9.
All these have in c d7iu suryasya purutra ca
raqmin (an easier and better reading), and, at the end, VS. MS. give a tatantha, and
iv.
i.
TB.
2^,
TS.TB. a
5.
1. 2.
'
in front.'
verse
is
Agni hath looked
forth to
meet the apex
places
meet heaven-and-earth he stretched
first
pada
its
of the other texts than does 4
Ghee
for
The comm.
c, d.
thee, Agni, in
kindleth thee today
ghee to thee
let
let
by RV.
iv. 13.
it is
is still
more
faithful to that version,
the heavenly station
the goddesses thy kin
the kine milk,
(itapti)
with ghee
[Qunahfifa.
For release from Varuna's
caturrcam.
vdrunam.
(4.
The
first
by
Manu
bring thee ghee
Agni.
in d.
The comm. gives naptryas in c, and declares
more probably the daughters of the sky in general.
83 (88).
is
c.
Ppp. reads duhrate

the waters
which
a,
second half agrees much more closely with the version
giving the (preferable) reading /ra//-a in

6.
many
out.
variation of the preceding verse, perhaps suggested
identical with its
meet the
of the dawns, to
first,
to
in
xviii. i. 27, 28.
Jatavedas, and to meet the rays of the sun in
days, [he]
;
and
^3,
This verse and the next are repeated as
tatana.
xi. 17,
dnustubham
2.
it
to
mean
fetters.
fathydpaiikti ; 3,
4. tristubh
brhatlgarbkd)i\
in Paipp. xx.
The hymn
(the whole, says the
comm.)
according to Kauq. (32. 14), to be repeated in a remedial rite for dropsy, in a hut
amid flowing waters; also (127.4) Û 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
is,
end of the pa(;ubandha, when the victim's heart has been set upon a spit and vs. 3 in the
(28. 17), on loosening the cords by which the fire-dish has been carried.
;
agnicayana
The comm.
quotes the
hymn from Naksatra Kalpa
a maha^dnti for portents.
LAccording
Griflîth,
to
i.
(14), with an offering to
Garbe, the whole hymn.J
370; Bloomfield, 12,562.
Varuna
in
vii.
BOOK
83-
In the waters,
1.
thence
VII.
king Varuna,
All the authorities have mithds at end of
although
it
built for thee a golden
is
the king of firm courses release
let
and SPP. admits
\c.i.
Roth,
ZDMG.
in his
this
xlviii.
text,
which
107 J,
is
A^S. in the corresponding verse (iii. 6. 24) our text has by ementhe comm. makes for j/iiiJias the forced interpretation ananyasadharanah
given by Ppp. and by

dation niitds ;
paresdm anabhigamyo
vd.
Our
text also
I.e.,
p.
dhamani to datnani LRoth,

and of dhamno-dhdmnas in
it
makes the clearly called-for emendation of

d (the translation is made accordingly),
in
108J
2 a to da-
Ppp. and AQS., are opposed to

it is
house;
bonds {ddman).
all
b,
a palpable misreading for mitis
is
450
yet not only
all
AV.
authorities, but also
both verses and a whole series of texts
in
SPP.
not without sufficient reason, then, that
in vs. 2
we can only
The comm. explains dkdmdni
retains dhd-, although
wonder at the wide-spread corruption of the text.

muruatu by sthandny asmadlydni tyajatu. The AQ!S. version of the verse reads:
dvipe rdjho vartinasya grho miio hiranyayah : sa no dhrtavrato rdjd dhdmno-dhdmna
Ppp. has its t(.like A(JS. in d it reads dhdmd vi no suce.
iha muhcaiu.
;
From
2.
inviolable
O king, here, O Varuna, release us

"O waters,
"O Varuna!" we have said, from that, O Varuna,
every bond,
ones!"
if
if
release us.
i.
The whole
18; AgS.
2.
verse
have padas c-;
is
found
many
in
24; ggS.
Land MGS., ii.
iii.
other texts
LgS.
viii.12.11;
6.
1.
1,
has
"Cat
by sarvasmdd rogasthdndt ; our
VS.
v. 4.
pratlka
including also Ppp., as noted above, begin with

explains
vi.
TS. i. 3. 1
MS.
and VS. xx. i8
151, under dhdmno\. All,
22
TB.
6:
: of.
p.
b, C
dhamno-dhdmnah
text
emends
'
11.6.6^
(so
to da-: |_see
SPP.
the
comm.
note to vs. ij);
VS.ggS.LgS. have (in a-b) rdjahs tito ; all, as also Ppp., have no tnutica in both b
and e VS. unaccountably gives dhiis instead of apas in c (but it has apas in xx. 18)
TS.MS.TB. accent dghnyds and, with LQS., omit the iti after it; for ydd iicimd in
d, VS.TS.TB.AgS.ggS.LgS. read qdpdmahe (printed sayd-, LQS.), while MS. has
(^dpdrnahdi.
The accent aghnyas (as nom.) and the reading vdruna (voc.) are inconsistent, 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
exception combine vdriind
Our
'ti.
translation implies
all
the samhitd-mss. without
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
3.
pronouncing the dmredita as
six syllables.J
Loosen up the uppermost
the lowest, off the midmost
fetter
then
from
may
O Varuna, [loosen] down

O Aditya, in thy sphere
us,
we,
be guiltless unto Aditi.

The verse is RV. 24. 1 5, and found also as VS. xii. 12, and in TS. (i. 5. 1 3 et al.),
MS. (i. 2. 18 et al.), SV. 589 (Naigeya appendix 1.4), and MB. (i. 7. 10).
All
agree in reading dthd at beginning of c instead of our ddhd (the comm. has aiha), and
SV. and MB. further put vaydm after vratd in c, while SV. accents andgdsas in d.
|_Knauer, Index to MGS., p. 148, cites many occurrences of the verse.
Repeated
J
(vratd),
i.
i.
[_
below as
4.
xviii. 4. 69.
J
Release from
that are Varuna's
may we go
us,
Varuna,
all fetters,
that are uppermost, lowest,
remove from us evil-dreaming [and]
difficulty
then
451
The
padas are identical with those of
last three
to read in
as there, nlh sv-.
c,
brhatl element
i,
above.
Our
suvdsmdt.^
tils
84
ought
text
There
no
is
in the verse.
To Agni: and
84 (89).
\^Bhrg)t.
Only the
121.
vi.
|_Pronounce, as there,
-vii.
VII.
first
trcam.
verse
dindrain: i.dgneyi.
found
is
in Paipp., in
to Indra.
trdistubham
i.jagatl^
For the use by Kaug. and Vait. (not
iii.
of vs. i), see under vss. 2, 3.
1.
Griffith,
Agni, shine thou here
The comm.
immortal, wide-
linassailable, Jatavedas,
ruling {virdj), bearing dominion

pitious [aids],
371.
i.
releasing
by humane, pro-
diseases
all
do thou protect round about today our household.
and the translation given follows his lead. The

TS. iv. i. 73 and MS. ii. 12. 5 MS. makes c easy
by reading manusandm (it also has v( for vi^vds), and VS.TS. by reading inaniisir
bhiyAh.
MS. VS. give after this (iv^bhis ; and VS.TS. have agds for dinivds in c.
All read dnistrtas (Ppp- anistatas) for dmartyas in a, and vrdM for gdyam at the
end (Ppp. gaydih). Ppp. has, in c, d, manusyebhyah qivebhir.
All the texts thus
relieve in various ways the difficulties and awkwardnesses of the second half-verse.
verse
is
supplies utibhis in
found also as VS.
We should expect
xxvii. 7,
c, d,
and
in
hymn
here a separation of the
remaining verses are
into two, as the
addressed to Indra; but no ms. or other authority so divides.
2.
Indra, unto dominion, [unto] pleasant force, wast thou born, thou
men {carsani) thou didst push away

make wide room for the gods.
bull of
didst
the inimical people
This verse and the next are two verses, connected (but
variant in this verse.
although, as such,
nouns
The
in a.
it
in inverted order), in
RV.
TS. i. 6. 1 24. Both these read in c amitraydntam, their only

In d carsanlnam is most naturally made dependent on vrsabka,
ought to be without accent Henry takes it as governed by the
found also
(x. i8o. 3, 2),
thou
in
verse (doubtless with vs. 3)
is
used by Kauq.
(i 7.
31) in the consecra-
[Weber, Rajastiya, p. 1 42 J, and (140. 17) in the indraiiiahotsava, with

libation to Indra, and service of Brahmans.
(_RV.TS. accent carsanlnam 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
tion of a king
an old blunder.J
3.
Like a fearful wild beast, wandering, mountain-staying, from
tant distance
may he come
Cisrkd), [thy]
keen rim, smite away the
The
i.
6.
to
half-verse
was read above
sharpening,
as 26. 2
foes,
b, c.
their only variant
jaganthd.
The comm.
is
Al
jagamydl
takes
j-.r/6a
in b, for
The
verse
ii.
is
1223,
RV. x. 180. 2, TS.

MS. iv. 12.3, VS.
which TS. has Jagdmd, and

[Cf. Knauer's
as an adj., =j-araaf/a.
MGS., p. 53. J [For use by Kaug., see under vs.

agnkayana, in the covering of the first layers.
in the
dis-
Indra, [thy] missile
push away the scorners.
124 (as noted under the preceding verse), and also SV.
xviii. 71
r^si
first
hither
2.
all
the
/<fif.r
Vait. (29. 5) uses the verse
vii.
BOOK
8s-
VII.
Invocation of Tarkshya.
85(90).
[AiAarvan (svastyayanakdmah).
Not found
tantraj
We
Used
Paipp.
in
tdrksyadevatyam.
traistukham.']
Kauq. (59. 14), with 86 and 17, in a rite for general

making a sacrificial hearth for the iijya1
schol. (note to 137.4) in
also reckoned (note to 25.36) to the
it is
Translated
I.
in
and by the
welfare,
452
Henry, 36, 105
Griffith, i.372.
svasiyayana gana.
See
also Foy,
KZ. xxxiv.268.
fain call hither for [our] welfare Tarkshya, this vigorous,
would
god-quickened, powerful overcomer of chariots, LTarkshya.J having uninjured
tires,
fight-conquering, swift.
For our sihovdnam, in b, RV. reads

The verse is RV. x. 178. i and SV.i. 332.
sahavdna/n and SV. sahovanaui ; both hzy^ pria/tajam (undivided in KY pada-Xexi)
.
understands iha as simply
in c instead of -djUn (p. -dajini)\ and, in d, the RV./a</(Z-text
The
ihd, ours as ihd:a.
conim. also reads prtandjam, but explains
as containing
it
either the root aj or ji.
86 (91).
Invocation of Indra.
[Atharvan (svastyayanakdmah).
Wanting
in Paipp.
Follows in
notes to 137.4 ^nd 25.36)
hymn
91 and v. 3.
I.
The
call
trdistubham^
applications closely those of 85 (Kaug. 59. 14,
its
but appears further (140.6)

11, accompanying an offering of butter.
;
every
dindram,
in the
and
indramahotsava, with
Griffith, i.372.
savior Indra, the helper Indra, the hero Indra, of easy call at
I call
now on
the mighty
(iâkrd),
much-called Indra
bounteous {7naghdvan) Indra make well-being for
let
the
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.
TS. accents dvitdram j in c, RV.VS. begin hvdydmi (for huvi nt'i) for d, they
all read svastl no (but SV. iddtn havir) maghdvd dhdtv (SV. vetv) indrah.
\Ci. also
MGS. i. 1 1. 16, and p. 150.J
In
a,
Found
87 (92).
Homage
\Atharvan.
rdudram.
Found
also in Paipp. xx.
ship of the Rudras
Rudra.
jdgatam7\
Kaug. (59. 29)
in
and reckoned (note
to
in a rite for welfare, with wor-
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. 1 7)
at the end of the agnisioma, when the priests quit the place of sacrifice.
;
to 50. 13) to the
rdudra gana.
Translated: Muir,
I.
The Rudra
iv^.
that
333
is in
Henry, 36, io6;
the
fire
Griffith,
[agni), that
entered the herbs, the plants, that shaped {kip)
i.
372.
is
all
within the waters, that

these beings
to that
Rudra, to Agni, be homage.

TS., at
has a nearly correspMjnding address, but making no pretense to a
V. 5.93,
metrical character
it
reads
yd rudrd agndu
(so far, Ppp. agrees)
yd
apsii yd dsadlUsu
453
yd rudrd vi^va bhuvana "vivega
-vii.
VII.
tilsmdi rndraya tidmo astii ; thus omitting the per-
plexing agnaye at the end, for which Ppp. also has the better reading adya.
comm.
not to
by {srastutn) samartho bhavati. Pada b

be made good by pronouncing rudrd as a trisyllablej.
explains cdklpe
'
89
The
tristubh; ^but a
is
is
Against poison.
88(93).
\Garutman. taksakadevatyam
^-av. brhati?^
LProse.J Found in Paipp. xx., but so defaced as not to be comparable

Used by Kaug. (29. 6) in a healing rite against snake-poison, rubbing the
in detail.
bite with
grass and flinging this out in the direction of the snake.

Translated: Ludwig,
I
Go away
511
p.
enemy
hast thou mixed poison
Henry, 36, 106;
{dri) art
;
thou
Griffith,
enemy
i.
373.
verily art thou
poison verily hast thou mixed
in poison
go away straight
to the snake; smite that

It
can be seen in Ppp. that the combination arir vd
poison (comm.), or to the wisp of grass that wipes
"verse" (i2
14
He
abhyupehi.
10
= 36)
is
it
made. Addressed to the

(Henry)
or otherwise.
The
'si is
off
brhatl only in number of syllables.
mean
takes the "that" to
|_The
With regard
the snake.
comm. reads
to the auto-toxic
action of snake-venoms, see note to v. 13. 4. J
To Agni and the waters.
89 (94).
\Sindhudvipa. catiirrcam.
|_Partly prose
use
is
made
"verse "4. J
of the
dgneyam.
The
hymn and of
its
dnuUubham:
4. ^-p.
nicrtparosnikI\
three verses are found also in Paipp.
first
several verses in the siitras.. In Kaug.
i.
it is
to the holy water (42. 13) on occasion of the Vedic student's return home,
Various
addressed
and (42. 14)
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 'si, iejo'si) appear (6. 12, 13) in the
vss. I, 2,
parvan
sacrifice,
it (the comm., howand comm. reckon the hymn
but are hardly to be regarded as quotations from
them such)
ever, considers
and the
schol. (note to 46.
7)
as intended by the sndntyds, or verses to be recited at the bath taken after the death of
In Vait. (3. 18), vss. 1-3 accompany in the parvan sacrifice the priests'
(or more?) in the agnistotna (24.6) is repeated on approach to the
one's teacher.
cleansing; vs.
ahavanlya
(8. 20)
fire
with vs.
with vs. 4, fuel
3,
the sacrificer's wife
is laid
on the

I.
TS.
(i.
Griffith,
The heavenly waters have
mingled
The
fire in
with milk,
verse
4.
453),
is,
RV.
I
i.
(i.3.39), JB. (ii.68),
decked
in the
cdturntdsya sacrifice
i).
373.
honored
Agni, have
with differences,
MS.
i.
is
theâr^'rtw sacrifice (4.
{cdyi)
with sap have
come me here
;
23. 23,
LQS.
and
(ii.
is
found also
12. 13).
we been
unite with splendor.
RV.
in
VS.
has, for a,
(xx. 22),
apo adya
'nv acdrisam; the others nearly the same Lsee also note to vs. 4, below J, only all give
the more regular grammatical form apis, and TS. omits adyd, while JB. reads acdrsam;
RV. has at end agasmahi, L(JS. aganmahi, VS.TS.MS. asrksmahi ; in c, TS.

combines /(ff'^-f^'^'' i^g-i ^"d RV. reads â/;; for agamamj VS. adds a fifth pada. The
in b,
verse
in
BOOK
89-
vii.
is
repeated as
THE ATHARVA-VEDA-SAlClHITA.
VII.
and
46,
x. 5.
its
a with RV., and has aganmahi
Unite me,
2.
the gods
know me
second half
is
the last part of
The comm.
in b.
454
Ppp. agrees
ix. i. 14.
glosses acayisam yi\^
pujayami.
Agni, with splendor, with progeny, with life-time

may Indra know, together with the seers
as such
may
{rsi).
It is RV. i. 23. 24; RV. reads,

verse is repeated below as ix. i. 15 and x. 5. 47.
asya unaccented, as the comm. also defines our word to be and one or two of our
The comm. explains me asya by eiiatn main (supplying
mss. (Hp.K.R.s.m.) so give it.
fiutam), or, alternatively, etadrqasya me (supplying abhimataphalain sadhayitum).
The
in c,
Ppp. reads, for \), prajayd ca bahuth krdki, and combines

Anukr. scans c, d as 7 + 9.J
3.
what untruth
{mala), and
Perhaps the
have uttered in hate, and what
foul
is
have sworn
(.-').
majority of our mss.
(all
but R.T.) accent apas
same: both
of his mss. also do the
d êpe 'bht-.
RV.i.23.22, and also,
combines
[_
waters, do ye carry forth both this reproach and what
fearlessly
The
d sahars-.
in
in
The
verse
texts
is
emend
in a,
and SPP. reports that three

Ppp. omits
to dpas.
ab/ii in
and
c,
found, with pervading differences of reading, as
less discordant, in VS. vi. 17, ApC^S. vii. 21. 6, L(JS. ii. 2. 11.
VS. differs from our text only by accenting abhin'tnam ; Ap. has va for ca in c and d;
LQS. agrees throughout. The RV. text is this iddfn apah prd vahata ydt klih ca
duritdm indyi : ydd vd 'hdm abhidudrdha ydd vd êpd uta 'itrtam. The sense of our
:
very possibly it may contain abhi and

at the end is extremely questionable
have nothing to do with the root bhl\ it occurs only in this verse. The comm. explains
debt.'
it as abhi and rtina for rna
abhiriinam
'
Fire-wood
4.
may
thou,
art
{ifdhas)
(samidh) art thou,
may
be
prosperous
altogether prosper (sam-edli)
{edh)
fuel
brightness art
thou, put thou brightness in me.
fire,
punning on the similarity of the roots idh
VS.
xxxviii. 25, K. ix. 7, xxxviii. 5,
^GS. have
first
AQS.
three parts, only omitting
all
two addresses, and reads
in
iii.
burn
'
6. 26,
sdm
'
and edA
LQS.
12. 12,
ii.
is
L^S. has only
the
AQS. reads as LQS., but has also

The Anukr. scans
variant me dehi.
adydnv acdrisam ; and
edhistmdhi
in the
\Ângiras.
prosper,'
each edhisimahi ;
follows apo
90
'
edhistya in the second*;
our third address prefixed as its first, with the

8 -f 9: 10 = 27.
LMGS. has the first two addresses at
first.
on the sacred
found also in
QGS. ii. 10. VS. and
to the pieces of kindling-wood or fuel piled
This address
LProse.J
tejo 'si is at
ii.
2.
i.
i.
1 1
16 (cf. p. 149, 156); then
(cf. p.
"LAnd
150). J
reading
To destroy some
(9S)'
trcam.
mantroktadevatyam.
one's virile power.
i.gayatri;
2.
virUt purastddbrhatT
J. j-av. b-p. ihurig jagaii.']
Found
also in Paipp. xx.
Used by Kaug.
(36. 35) in a
women's
rite,
being directed
against the lover of one's wife.
Translated
I.
Hew
harm the
Henry, 37, 107;
Griffith,
i.
374 and 475.
on, after ancient fashion, as
force of the barbarian (ddsd).
it
were the knot
of a creeper;
J;
4SS
This verse and the

as .sixth) of
RV.
viii.
first
BOOK
directed against one's wife's
no variant
paramour
In the
among
Indra's aid, will share
us this collected good of his
RV. reads bhajemahi.
half-verse (see above),
first
tentative only
qibhrdin (our
an
this first verse as
vow
the vigor {}îbhrdm) of thy member(.') by Varuna's
I relax
added
The two parts of the hymn,

The tradition makes the hymn
in this verse.
and the comm. regards
91
Ppp. reads at end javibhaya.
appeal to Agni.
We, by
-vii.
half of the ne.xt are the first five padas (a refrain being
40. 6, with
as divided after 2 b, do not appear to belong together.
2.
VII.
W.
(îbhrat)i) is
The
[vratd).
translation of c
is
possibly a corruption of Îbhain ; for b/ira-
jds (understood here as gen. of bhrdj) compare v. 4. 1. The comm. reads qubhrain,
and (doubtless merely on account of its apparent connection with root bkraj) explains
bhrajas by diptam (supplying retas).
Ppp. reads (corruptly) mlapaydvi bhrati <;ukra.
i
The
intrusion of
vaydm
or of vdsit in a turns the anustubh into a
bad brhatlj but RV.
has both.
That the member may go off, and may be impotent Q dndvayas)

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.
3.
The
and are rendered for the most part only

anavayas as either not arriving (from root vl =
(from d-vl = ad, i.e. bhaks enjoy ') knadtvant (our text reads
epithets in this verse are very obscure,
The comm.
at a venture.
gani) or
'
not enjoying
'
explains
'
'
'
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-
and renders 'inviting' (akvanavant) ^dnkurd he derives from âiikii;

him .simply = (strisamipe) avatisthamdna, or (as for avah-sl/ia) striyd
adhahpradeê sambhogdya tisthatah. |_In a, b, Ppp. is quite defaced.J
Here ends the eighth anuvdka, of 9 hymns and 24 verses. The quoted Anukr. says
astatndu nava, and caiurvinfa.
\_Sl^^ See p. 1045.
n
avaslha
tion of
for r,
is
to
To Indra:
91 (96).
[Aiiarvan. cdndramasam
for aid.
(!).
This and the two following hymns are wanting
and 93 also)
says, with 92
village
is
indramahotsava ; and
it
is
1 1
and
reckoned
vii.
to
This one (the comm.
Paipp.
in
6, by one desiring a
accompany an offering of butter in the
the abhaya gana (note to 16.8), and to the
used by Kaug. (59.
also (140. 6), with v. 3.
trdistubham .]
7),
with
vi. 5
and
86, to
svastyayana gana (note to 25.36).

Translated: Henry, 37, 108; Griffith, i.374.
I
Let Indra be well-saving, well-aiding with
possessing
ness
let
him put down
may we be
This
hymn and
ifiddh) hatred, let
MS.
the
(iv. 12. 5).
him make
the following are two successive verses in
all-
for us fearless-
VS.
(xx. 51, 52),
RV.
(x.
131.6,
7,
explains the
RV.
in
both verses
in falsely
or
TS. (1.7.134-5), and
All these agree in leaving out the nas which disturbs the meter of
pada-\x.x\. agrees with that of
comm.
very gracious,
lords of wealth in heroes.
vi.47.12, 13), and are also found together in
Our
aids,
c.
dividing svdvan, and
word correspondingly with dhanavdn hitdtmd vd.
BOOK
92-
vii.
THE ATHARVA-VEDA-SASlHITA.
VII.
To Indra:
92(97).
[Ai/tarzian
(etc.
as
456
for aid.
hymn
9/).]
Wanting in Paipp. Reckoned to the svastyayana gana (note

by the comm. joined with 91 see under 91.
to
Kaug.
25. 36),
and
Griffith,
i.
374.
Let this Indra, well-saving, well-aiding, keep far away apart from
I.
us any hatred
may we be
in the favor of
him the worshipful,
also in his
excellent well-willing.
The
hymn) invert the order of the two halfasme at end of (our) a. The samhita-reaAmg sanutdr is
The comm. explains the word as = Urohitan ox gudhdn.
other texts (see under the preceding
and
verses,
but
all
MS.
prescribed by Prat.
ii.
read
48.
For Indra' s
93 (98).
\_BhrgV(ingiras.
"Wanting
gdyatram.^
Not employed by Kauq., except
Paipp.
in
dindram.
aid.
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.
With
1.
may we overcome them
Indra, with fury
that play the foe,
smiting Vritras irresistibly.
The
verse
is
found also in TS.
iii.
5.
3^
manyuiia, and sasahyaina for ablil syaina;
and MS.
TS. reads sayujas for

vaydm, dva bddhe for abhi
the sam/iitd-m&s. give sydma (our W.O.,
i.
3. 12.
'^\'Si.,yuja for
and ghnata for ghndntas. Most of

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.
sydiita,
|_In
rather, 'smiting adversaries
c,
lAt/iarvan.
also in Paipp. xix.
?J
For India's help to unanimity.
94 (99).
Found
'
sdumyam.
Not used by Kaug.
the agnistoma, the conducting of king
bringing of the dhrtivagraha of
may make
The
3.
RV.
soma
Soma
to his
In Vait. (13. 12)
throne
it
and again,
accompanies,
in
later (23. 7), the
into the cup.
Griffith, i.375.
Cf. Oldenberg, Rigveda
i.
p. 249.
Fixed (dhrtivd), with a fixed oblation, do we lead down Soma, that
I.
Indra
i.
dnustuhhaml\
verse
;
is
also in
has, for
TS.
dva
ydthd nas
the clans
RV.
.
x. 173.
2. 8',
iii.
(vl^)
like-minded, wholly ours.
6 and VS.
vii.
25
c,
and the
first
half
is
found in MS.
followed at the interval of two padas by the second half.
naydmasi, abhl
mrqamasi (Ppp. abhi soma bhrâmaki)

and
d balihftas (also Ppp.)

for sdinmanasas.
TS. has, fore, d., ydthd na indra id viqah kh'allh sdrvdh sdinanasah kdrat. MS. reads vah (!) lox'va in b; VS. is quite different: dh. dh. mdnasd
vdca sdmam dva naydtni : dthd na indra id viô 'sapatnah sdmanasas kdrat. *l_And
for
in c
it
hence karat for kdrat
reads dtho
in d.
The
te
(Ppp. atrd
vs. is also
te)
in
noted as occurring at K. xxxv.
7.
457
95 (100).
\Kapihjala. trcam.
-vii.
VII.
96
some one.
spell against
dnustubham
mantroktagrdhradevatyam.
2, j. bhitrij.']
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
and poking and squeezing it at each offering {pra/ydhuti^.
p. 517; Henry, 38, 109; Griffith, 1.375.
in hot water,
Translated: Ludwig,
1.
as
Up
have flown his two dark-brown {gydvci) quiverers {}vithurd),
two vultures
up-heater-and-forth-heater, up-heaters
sky
to the
of his
heart.
The comm.
renders viihurdu by satntatam calanaqtldu (also vyathana(;ildu bhaya-
vantdu), and understands by them (through the hymn) either the two Hps or the breath
and expiration of the enemy who is represented by the frog {jnandilkdtmand bha^'iwhich is very unsatisfactory. To the vultures he applies the epithet tdrksydu.
tasya)
Roth suggests, as intended in the second half-verse, the heat and passion of
are to be expelled from some woman's heart.
2.
have made them (dual)
love,
which
rise up, like (two) weary-sitting kine, like
(two) growling dogs, like (two) lurking {fttd-av) wolves.
The comm.
Henry renders
goyuthamadhye vatsdn udgrhya gacchantdu
explains udavantdii by
" that
[_He would reject {id in
watch one another."
The (two) on-thrusters, down-thrusters,

up his urinator who bore [away] from here"
3.
a.
also together-thrusters
[whether] woman
[or]
shut
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 dsmdkinam dhanavi as object oi jabhdra ; or, alternatively, he takes
the latter tls, = prahrtaz'dn asmdn bddhitavdnj medhra (/nih + tra) he paraphrases
with marmasthdnopalaksanam. His ignorance of the sense of the hymn is as great as
that of KauQ.
or as ours.
SPP. retains the h of itdh before j/r/ in d, against his
usual practice elsewhere, and with only a small minority of his mss.
:
For quiet kidneys (?).
96(101).
\_Kapinjala.
Found
Occurs
in Paipp. xx.
a different
rite
*|_BerIin ms.
prdkrtam
The
\*
vdyasam.
dnusluiham.']
Kaug. (48. 41) just after the preceding hymn, but in
against an approaching enemy,
who
is
made
to drink a preparation.
prdg uk/am.j
Translated: Henry, 39, iii

I.
in
\J
Griffith,
i.
376.
kine have sat in their seat
mountains have stood
in their site
the bird has flown to
its
nest; the
have made the (two) kidneys stand
in their station.
Instead of the unsatisfactory and questionable* z'rkkdti, the
understands
in
it
to
mean
an enemy's house.
SPP. combines again
" the he-wolf and the she-wolf "
He
also reads in c
(cf.
95.3 d)
comm. reads vrkdii, and

made to stay
they are to be
a sthdne, regarding
in his text,
a.
as prefix to asthuh.
with the minority of his authorities,
vii.
BOOK
96sth-.
to read
avlvamam
LBp. has vrkvaii;

parii
THE ATHARVA-VEDA-SAISHITA.
VII.
O.,
vrkvav ;
E. and SPP's D.,
But has not the phraseology of

vrkau) something to do with tlie placing of
vrkav
this
\Alharvan (yajnasampiirnakdmah*). astarcam.

8.
mantroktdindrdgnam.
uparistdd
be sure, not
hymn
{atisthi-
offering.
prdjdpatyd brhati ;
S- 3-p- Srci bhurig gdyatrl ; 6. j-p.
jagatl ;
to
is,
preceding
one here?J
Accompanying an
97 (102).
this last
vs. 2 of the
wolves.'
'
458
Ppp. appears
Atisthipan at the end in our text is a misprint for -pam.
The second half-verse is nearly identical with vi. 77. i c, d.
instead.
asthuh
vrkaii
7.
traistubham:
sdmni bhurig
j-p.
brhali.']
Accompanies in Kaug. (6. 3), in the

samsthiiahomas ; vs. 8 is then (6. 4) speciVerse 2 is further found in the jtpafied, with the direction ity nttamam catiirgrhitena.
nayana ceremony (55. 20), with vi. 53. 3, accompanying the release of a cow (the comm.
says, with different reading and division, accompanying a contemplation of the water-pot).
[Partly prose, 5-8. J
parvan
Found
also in Paipp. xx.
sacrifice, the offering of the so-called
In Vait.
(4. 13), vss.
division cuts the
3-8 go with
hymn between
final offerings
vss. 2
and 3:
in the
cf.
p.
parvan
yajtiasampiirnekdmo yajne patiin istvd 'prarthayat /

Griffith,
Translated: Ludwig, p. 429 Henry, 39, ill
i.
mayest thou go
hotar,
foreknowing, go unto the fixed
The
fixedly, and,
sacrifice,
translation follows our text, but this
corrupted
The
in c.
verse
RV.
is
iii.
29. i6,
is,
376.
we chose thee
Since today, as this sacrifice goes forward,
1.
knowing
(_The decad
sacrifice.
*[_The text reads anena
389.J
here,
mightiest one, do thou,
the soma.
as the parallel texts plainly show,
found also
in
VS.
(viii.
20),
TS.
(i.
much
4. 44'),
VS. begins vaydtn hi tva ; in b, RV. reads cikitvo 'vrn-, while

hotaram dvrn-. In c, RV. reads ayas and uta 'ât/iis/has;
VS. has the same, and also fdhak both times for dhruvdiii ; TS.MS. have fdhak, but
In d, RV. begins prajandn
ayat between, and M.S. -mista, while TS. has -misthds.
vidvaii up-y VS.TS. begin prajandn yaj-, and have vidvan (for sdtnam) at the end
and MS. reads, for d, vidvan prajdndnn tipa ydlii yajhdin. The comm. apparently
has ayas in c, but he explains it as = ayaksis = yaja (quoting the TS. version of the
MS.
(i.
3.
In
38).
a,
the other texts have dgne
pada), as
if it
were ayas ;
when it is reduced to ayas, all recognition of its

The comm. also reads uta. \avtisthds, with the other
but otherwise agrees with RV.
certainly,
connection with yaj must be

texts.
2.
Ppp. has ayas
in c,
lost.
Lead us together,
patrons,
Indra, with mind, with kine, together with
thou of the bay horses,
with what
of
together with well-being,
the prayers (brahman)
is
pleasing {-hitd) to
together
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.), and all (also Ppp.) nesi for nesa; in b, RV.MS. (also the comm.) have
harivas, the others maghavan instead, and RV. at end svasti; in c, all (with Ppp.)
brdhmana, and all save RV. devdkriam (so Ppp. also) after it in d, RV.TS.TB. (also
Ppp.) have the more proper suinatya (-taii involves an anacoluthon which is dis;
regarded
in the translation).
reading (with the other texts)
SPP. follows
brdhmana in
the
c.
comm. and
a single one of his mss. in
459
The
3.
eager gods,
god, that thou didst bring
own
send forward in [thine]
VII.
station (sadhdstha)
drunk sweet things, assign to
them,'
97
Agni,
having eaten, having
man good
this
-vii.
things,
ye good ones
(vdsn).
This and the following verse are given together
MS.
(i.
and
in the others
3. 38),
but
in different
our 4
a,
in
order and combination
b and
VS.
(viii. 18,
19),
TS.
(i.
4. 44^-3),
namely, in VS., our 4 before 3,*

d as one verse, and our 3 a, b and 4 c, d as a fol-
c,
VS. begins with yan av-, and TS. ends with devan ((-) in c, all
end with -sa( ca 7i{^ve, and after it VS. has asini, and TS.MS. 'sine. Ppp. reads, in b,
preraya punar agne sve sadhasthe. The fourth pada is deficient. *|_ More precisely,
In our 3
lowing one.
a,
our 4 a-C with 3 d before our 3 a-c with 4 d.J
We
4.
have made for you easily accessible
come enjoying
me
at the libation
seats,
gods, ye that have
carrying, bearing [your]
good hot drink
things, ascend ye to heaven after the
own good
(.-').
TS. (as above) reads at the beginning svaga, and later in a sddanam, MS. sddand
krnomij in b, VS. MS. have -gmi^ddm sdvanam jus-, TS. sdvane 'ddm j-\ Ppp. also
has krnomi, followed by the unintelligible â casle 'dam savaiie jusaiiah j the AV. text
In
(p. sdvane : md) is apparently a corruption of sdvane 'ma, which the comm. reads.
C, VS. inverts the order of the two participles, and all read havtnsi for sva vdsiini; in
d, VS. MS. have dsum for vdsum, and VS. svar for dlvam, and all tisthata for rohata.
Ppp. gives, for c, d, z>. bh. dudhds tvam gharmam tarn u tisthata 'nu. All the AV.
pada-ms%. (except a single one of SPP's) read vdhamdnd : bhdramdnd, without final
visarga, and all the sarhhitd-mss. (except our P. p.m.) have -nd sva; both printed texts
make the necessary emendation in sarithitd to -ndh sva (which the comm. also reads),
and SPP. adds the visarga to both p'ples in his /ai/a-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
The comm. explains gharmdm in d by
rule; SPP. takes no notice of the anomaly.
The Anukr. passes without
ddityam.
notice the redundancy of
c,
due to the apparently
intruded sva.
5.
[thine]
sacrifice,
LProse.J
TS.
i.
4.
go to the
own source
{yoni)
sacrifice
go
The same formula is found, without variant, as VS. viii. 22 a, and in

MS. 3. 38. The sam/titd-mss. add a stroke of punctuation before
443 * and
i.
svdm which is wanting in the other texts, and which our edition also
retains it.
The comm. explains Vishnu as intended hy yajnatn. *LAlso
6.
This
[is]
thy
sacrifice,
utterance, of excellent heroism

|_Prose. J
go to
to the lord of sacrifice;
hail
Again the
A V.
lord of sacrifice,
:
omits
vi. 6.
SPP.
22.J
accompanied with song-
hail
mss. add a punctuation-mark before suviryah,* omitted in
the other texts (VS. viii. 22 b TS.MS. as above) do not

by reading suvirah; MS. does the same and omits svaha (adding instead tSna sdm bhava bhrajam gacha) VS. ends with sdrvavtras tdj jusasva
svaha. Ppp. has a yet more different version esa te yajtio yajamdnas svdhd suktanamovdkas suvlrds svdhd. *LTo avoid taking the word as an adjective, BR., s.v., would
our
text,
have
it.
but given by SPP.
TS.
differs only
read with TS. suvirah.\
BOOK
97-
vii.
Vds/iat to those offered to
7.
The second
|_Prose.J
al.,
TS.
8.
i.
443 et
4.
in
our 7 b
but
imdm
yajTiam svahd
found without a variant
hail!
on earth
hail!
The Anukr.
With an
hail!
mantroktaddivatam.
trdistubham
the
fire in
Grifiith,
parvan
In Vait. (4.6),
it
goes with
sacrifice.
377.
i.
all {sdm) anointed with oblation, with ghee, all by

by the Maruts [it is] all anointed by the gods, by
the oblation go to Indra: hail!
barhis
let
i. virdj.']
In Kaug. (6. 7), the verse accompanies, at the parvan

and again (88. 6), in the pinda-
barhis to each divinity
the casting of the prastara into the
the good Indra,
apparently scans this
oblation to India.
pitryajiia, the sprinkling of rice-grains joined with darbha.
heaven among the
atmosphere
in
= 36.
also in Paipp. xx.
21
VS. mdnasas pata imdm deva yajndih svaha vate
vdce svahd vdcaye dhds svaha.
sacrifice, the distribution of
the all-gods
viii.
i.
\_Atharvan.
The
VS.
(as above) a corresponding formula immediately follows

thus,
98 (103).
I.
in
no deva devhu yajhdm svaha vacl svahd vate dhah; MS. m.p.
yajfidm divl dev^su vate dhah svahd. Ppp., again, ;;/./. imam deva
bit of prose as 8
Found
is
Ppp. reads svahiitebhyo vasadhutebhyah.
3. 38.
hail
briefer
is
it
dhah; TS. m. p.
sud/tdtv
[it]
VS.TS.MS.
In
LProse.J
put
i.
[put] this offering of ours in
gods; hail! in heaven
wind may
vdshat to those not offered to; ye way-
part of the formula
MS.
al.,
mind
lord of
460
having found the way, go ye on the way.
(_â/-)finding gods,
et
VII.
is
all
corresponding but quite different verse
found as VS.
is
ii.
22 (immediately
fol-
lowing a repetition of the VS. version of our 97. 7, 8)

it reads afiktdm
instead of
aktdm in a and c, has dditydir vdsubhis for indrena vdsuna in b, indras for devdis in c,
:
divydm ndbho gachatu ydt
and, for d,
vasund
in d.
in b,
The
and devebhis
verse lacks three syllables in
99 (104).
\Atharvan.
Wanting
in Paipp.
and the same
to Hillebrandt, NeiiI.
Is in
When
second
The comm. reads
Kaug.
(2.
barhis for havis
half.
bestrewing the
v^.
trdistubham:
i. bhurij."]
20) the priest's direction for strewing the barhis;
both in the parvan
sacrifice.
Henry gives an
Henry, 40, ir3; Griffith, i. 377.
Oldenberg, Indogermanische Forschungen, Anzeiger, iii. 3, refers
Ludwig,
elaborate comment.
its
mantroktaddivatam.
in Vait. (2. 7):
Translated:
Ppp. also has (better) vasubhis for
sz'ahd.
in c, rectifying its meter.
p.
nnd
434;
Vollmondsopfer, 19, 64.
Strew thou around, enclose the sacrificial hearth {vddi)\ do not rob
down yonder the hotars seat [is] yellow, golden those
the sister lying
[are] jewels (niskd) in the sacrificer's world.
The comm.
'
sister
'
to
regards the bunch of darbha grass as addressed.
Ludwig conjectures the
be the uttaravedi ; and Henry also understands the same
it
is
perhaps
461
rather the grass that lies about
sponding verse
beginning of a
and, in
TB.
in
jamim ma
imi for
d,
found
is
eti and
the
iii.
7.
Found
Yama.
swvdrnah
in c,
for lokd.
Against bad dreams.
Used by Kaug.
dnusiuiiam.']
bad dreaming,
(46. 11) in a rite against
duhsvapnandiâna gana.
Henry, 40, 115; Griffith, i. 378.
p.
498
away from evil-dreaming, from bad dreaming, from illI make brahman my inner [defense]
[I put] away the
turn
corre-
they read abhl lor pdri at
-tâna hdritah
102
to 46. 9) to the
Translated: Ludwig,
I.
13. 5
iii.
duhsvapnandfanadevatyam.
also in Paipp. xx.
and reckoned (note
-vii.
gives several diverse guesses.
and Ap.
hinsir amiiya (dyana for b
bradhn^
100 (105).
[
comm.
5'3
VII.
success (dbhuti)
pains having the aspect of dreams.
The comm.
(also Ppp.) reads
svapnat
in b.
corresponding verse
found
is
in
K(JS.
papah svapndd abhutydi ; it reads karave for krnve in c, and,

for A, parah svapuamukhd krdhi.
Ppp. ends with -mukhd suva. Near half of SPP's
authorities \\zxc pdrah in d.
The comm. explains svapnatnukhds by svapnadvdrikdh.
" / turn away : and lie on my other side "
|_Griffith says
to prevent the recurrence
of nightmare.
As to c, cf. i. 19. 4 and v. 8. 6.
XXV.
1 1.
20
for b
it \\a.s
As
loi (106).
[
Found
to food enjoyed in
Yama. duksvapnandânadevatyam
also in Paipp. xx.
Used by Kaug.
a dream.
dnustui}ham.~\
(46. 12) in a rite against
ill
effect
from
dreams, and reckoned (note to 46. 9) to the duhsvapnandqana gana.

Translated Ludwig, p. 444 Henry, 40, 115; Griffith, i. 378.
Given by Bergaigne-
food eaten
in
I.
be
What
all
Henry, Manuel,
p.
food
comment than
is
eat in dream, [and that]
is
157, without other

I
that propitious to me, for that
is
implied in the
title.
not found in the morning
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.
and HGS.
17.4; reading thus: yad annam adyate
naktam (H. sdyam) na tat prdtah ksudho 'vati (H. av. ks.) sarvam tad asmdn md
i.
i i
hinsir (H. -sin) nahi tad dadrqe divd (H. divd dadrê divah).
me
in c.
102 (107).
\Prajdpati.
Accompanying
mantroktandnddevatyam.
Wanting in Paipp. Kaug. (52. 1 5) prescribes

given in the verse " {iti mantroktam).
I.
Having paid homage
Death,
will urinate
Griffith,
to
it
self -relief.
virdt purastddbrkati^
in a rite for welfare,
heaven and earth,
All the authorities read rneksaini in
c,
" with action as
378.
i.
standing erect
Ppp. has nas instead of

\_'^^ See p. 1045.J
let
to the
atmosphere, to
not the lords (i(vard)
and SPP. retains
wholly impossible form, and the misreading of s for sy
is
it
in his text,
harm me.
although
an easy and familiar one
it is
;
even
BOOK
I02-
vii.
the meter
demands
explaining
it
as
VII.
urdhuds
me-ksi- |_rather
= md gamisyami!
The coram, has
? \.
Virtually
462
instead
mai
the authorities, too, leave
all
unaccented (two out of fourteen of SPP's and our R.s.m. tisthan)

emend. |_The Anukr. seems to scan as 11 + 8 7 + 8 = 34.J
this
'syami,
tisthan
both editions
LThe
squatting posture in making water
is, I
believe, general with the natives of India
So Hesiod, Works and Days, 727 /i->;8' avr r/tXioio TiTpafifitvos opOo^
Cf. xiii. I. 56 and my note.J
ktX.
Here ends the ninth amivdka, of 12 hymns and 21 verses: the old Anukr. says
navamo dvadaqa and ekavit'na.
to this day.
ofuxiiv
c^d/u,vos
For betterment.
103 (108).
dtmaddivatam.
\^Bra/imau.
Found
AJP.
xvii.
Ludwig,
bestowal.'
is
and
seeking betterment,
who
who wins long
tries,
of course,
the gods
lead
or
up out
of
that desires
.'
Brahman seeking employment

d
us
who
(so
Ludwig
also).
he gives alternative conjectural explana-
on account of the repeated ka, to bring the verse into connecPpp. further has no 'sya in a, and kas pur. ko yaj. in c.
Concerning Atharvan's cow.
104 (109).
\Brahman.
Found
among
life-time
(also Ppp.) reads vanate in
tion with Prajapati (Ka).
shall
that desires sacrifice,
apparently the appeal of a
The comm.
tions,
269
Kshatriya,
this reproachful hate
This
p.
408-9.
What
I.
Used by Kaug. (59. 19) with hymn 17 etc. (see under 17).
Henry, 41,116; Griffith, i. 378.
Cf. Bloomfield,
also in Paipp. xx.
Translated:
traistubham^
also in Paipp. xx.
dtmaddivatam.
Used by Kaug.
trdislubham.']
(66. 17) in a
savayajna, having as sava
tl
cultivated field {ttrvarakhye savayajne, comm.).
body
379.
Cf. above, v. 11, introduction.
at
his
will
the
Brihaspati,
shall
shape
[its]
milch-cow, well-milking, with constant
spotted
given by Varuna to Atharvan.'
calf,
The
xviii. 3.
1
i.
Who, enjoying companionship with
I.
vii.
Griffith,
d ianvam as read by Ppp.; compare RV.
59 reads ianvas, but with
01. 3 b.
The comm.
much
ours has the correct sakhydm.

in c
1 1
as explaining the
c,
idm brhaspatya sakhya.
An
105(110).
\Âtharvan.
Found
exhortation to holy
mantroktadevatyam
life.
dnustubham .^
Quoted by Kaug. (55. 16) in the upanayana ceremony, as

by the arm and sets him facing ea.stward and the second
the same (56. i6), as he makes the pupil turn so as to face him.
also in Paipp. xx.
the teacher takes the pupil

half-verse later in
14 d (AV.
48.4band
Some of the
iii.
cow referred to.

and SPP. adopts it in his text;
Ppp. begins with karh, and has in b, for ni/yavatsam,
refers to v.
mss. (including our Bp.E.O.K.) accent sakhyhtn in
dhemtm eidm, and
x. 15.
better reason than here), also
Griffith,
i.
379.
463
I
Striding
away from what
is
-vii.
VII.
108
men, choosing the words (vdcas) of

all [thy] companions.
of
the gods, turn thou unto guidances, together with

Ppp. reads saha for vacas in
b,
and, for
The
devo dez'dndm sakhyd jiisdnali.
d,
coram, paraphrases pranltls by prakrstanayanddivedabrahmacaryaniyatlh.
Deprecation for offenses.
106(111).
[Atharvan.
Found
offerings
(46. 24),
mantroktaddivatam uta jdtavedasam
when a
brhatigarbhd tristubh^
sacrifice,
with
and
later
17
Griffith,
i.
and again
also for a
later (16. 8).
379.
we have done
If {ydt) in forgetfulness
Used
direction at the sacrifice has not been fully executed.
Translated: Henry, 41,

I.
vdrunam).
expiation of any thing spilt or overlooked in the ceremony
similar purpose in Vait. in the agnistoma (12. 5),
d,
Applied by Kaug. (6.2), in the parvan
also in Paipp. xx.

in
(c,
aught,
O Agni,
have offended,
Jatavedas, in our behavior {cdrana), from that do thou protect us,
thoughtful one
O fore-
unto beauty be there immortality for us [thy] com-
panions.
The
loc,
sense of the last pada
= iôbhane
second half-verse
is
more
Ppp. reads tasvidt for tatas
To
sduryam
\Bhrgu.
in Paipp.
in
c,
takes qubhi as
and qukhe in
d.
The
irregular than the Anukr. admits.
107 (112).
Wanting
The comm.
obscure and doubtful.
is
sdhge karmani.
relieve a stinging pain.

iitd' bddivatam.
Used by Kauq.
dnustubham.^
(31. 27) with vi. 105, in a remedial rite against
cold and catarrh.
Translated: Henry, 42,

I.
Down from
streams of ocean
17
Griffith,
i.
379.
make pass the waters,
the sky the seven rays of the sun
made
these have
fall
thy sting {galyd).
The comm. regards <;alya as used figuratively of a .stinging disease âlyavat pldakdrinam kdsa^lesmddirogam. The seven rays are to him the seven forms of the sun,
as given in TA. i. 7. i.
:
108 (113).
[Bhrgu.
dvyrcam.
Against enemies: to Agni.

trdistubham
dgneyam.
i.
brhatigarbhd^
Wanting in Paipp. Used by Kau^. (48.37) in a witchcraft rite with hymns 31, 34,
and 59 (see under 31); and both verses separately are reckoned to the duhsvapnana(ana gana (note to 46. 9).
Henry, 42,
18
Griflith,
i.
380.
whoever us openly
us,
O Agni, one of our people, knowingly, or a stranger to meet them let
the toothed draip go let there be of them no abode (vdstu), O Agni,
I.
Whoever seeks
to
nor offspring.
harm us
in
secret,
BOOK
Io8-
vii.
The
THE ATHARVA-VEDA-SAldHITA.
VII.
464
a pain-causing she-demon
by its
drana 'strange.' Again (as at iV. 16. i) SPP. unaccountably reads (with the comm., who explains it as an antarhitandman') in a nas tdydt
(instead of na stdydt), and in pada-t&xt tdydt, although every known /af/a-ms. [_begins
the word with s- andj stdydt alone has etymological justification. Some of the sa?hhitdThe mss. also vary between tan and
mss. (including our W.I.) read dvlsv-xri a-b.
tain (our Bp. and all our samhitS-ms%. have the latter both editions give the former).
form
comra. explains aranl as artikdrinl raksasi
should be a fem.
it
'
'
to
|_One does not easily see

2.
Whoever
how
shall
the Anukr. justifies
us asleep
assail
its
or waking, standing or moving,
Jatavedas, in accord with Vai9vanara as
them
out,
definition.J
Jatavedas.
suptam
All SPP's/a(â-mss., and one of ours (D.), read
Ludwig suggests xtdivasvatena

improvement to the sense.
\_BSdardyani.*
saptarcam.
vdiqvdnarena
for
dgneyam
iita
also
Paipp.
in
hymn
50
hymn between
bling and
is
agnyddheya ceremony, when the
Translated:
i.
380.
1.
Cf.
vss. 3
and 4:
same
ascribed to the
Muir,
Zimmer,
v.
429
p. 285,
cf. p.
389. J
rishi.
(vss. 1-4)
dice. J
dnustubham
i.virdt
i, 2, 5, 3, 7,
Used by Kauq.
4).
success in gambling: see under 50; and by
rite for
sacrificer
anointed dice, for winning at play the somakrayant cow.

the
by a frequent error.
would certainly be an
in a,
it
6. tristubh.^
verse-order 6,
the
(in
iv.
etc., in
mantroktaddivatam.
purastddbrhati ; 2,3,5,
Found
in
[For success with the
109(114).
(41. 13), with
do thou meet and burn
ally,
*[_Note that
Cf. introd. to
;
hands the adhvaryti the
|_The decad division cuts
Ludwig,
iv. 38 is for luck

38 and 40.
456; Henry, 42,118;
in
gam-
iv.
p.
Griffith,
284.
This homage to the formidable brown one, who among the dice
self-controller; with
ghee do
I aid (?)
Kali
may he be
is
gracious to us in
such plight.
Henry would suppress either iddm or else ndmo.\ Ppp- combines jo 'ksesu
and reads kalyam in c.
The comm. explains babhrdve as babhru7'arndydi
'tatsamjhakdya dyiitajayakdrine devdya ; of Kali he says pardjayahetuh paTicasainîksdmi is either
khydyukto 'ksavisayo 'yak kalir ity ucyate, and quotes TB. i. 5. 11
|_In a,
in b,
'
tddaydmi or samartham kartum icchdmi.

2.
Do
thou,
gravel and waters
Agni, carry ghee for the Apsarases, dust for the

;
dice,
enjoying in their respective shares the oblation-giving,
the gods revel in both kinds of oblations.

Ppp. puts agne after ghrtam
bhyas in
in d.
b,
makes
Some
erable sense
and
in
Agni
\)y
|_a
great improvement of the meter J, reads nakhe-
gwm^yathdbhagas and jusdnas, and has
of the mss. (including our D.K.) also read madantu, and

;
but both editions have
-ti,
as being better supported.
it
//lada/itit
gives the pref-
Half SPP's mss.,
D. ) of ours, give pdnîin in b. The comm. boldly declares aksebhyas

m&diXi pratikitavebkyas : they are to have dust etc. flung at them, that they may
at least
b to
be beaten.
in
c refer to
one
465
The Apsarases
3.
them unite my hands with
let
Ppp. begins j(Z

is
'/j-,
puts antara
reads in c
first in b,
a great improvement)
saiii sr-,
34
let
them
The
half-verse
first
o?J
hastaiii
The comm. under-
kit- in d.
is
identical with
a, b.
luck
Ill
4.
ftau |_intending
to.
and has nas
stands havirdhana in b to signify the earth.
ghee
gliee
the rival gambler subject to me.
krtena (this
xiv. 2.
109
between the oblation-holder
revel a joint reveling,
(Iiavirdhdnd) and the sun
make
-vii.
VII.
(.')
to the
smite thou him
Compare above,
the pada-xn^?,.
50.
i.
opposing player; do thou shed upon us with
who
plays against us as a tree with a thunderbolt.
The obscure word
SPP., however,
is divided adionavdm by
adinavAm, simply to agree with
beginning
at the
alters his/ijrfiz-text to
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
dlv + a, and glosses it with adivydiny aksair ddtvanam* karomi
Ppp. treats the
verse as a cited one but it has not been found elsewhere in its text.
*|_In the Corrections to vol. ii., p. 5355, SPP. suggests ddevanam.\
the
.'
He who made
5.
leaving of the dice
who
this riches for our playing,
that
the taking
god, enjoying this libation of ours
(.')
and
may we
revel a joint reveling with the Gandharvas.
The Ppp.
version
quite different
is
grahanarh qasanath ca
_)'<7
dhanam
no devo
sa no 'vatu havir
etc.
also
idath dideqa yo 'ksdnam

gandharvdis sadh- in d. The
comm. explains _f/^/ia(Z/ and g^sanam respectively hy grahanam s7>akiydir aksair jitvd
svikaranam, and svlydndm aksdiiam jaydhvasthdne (one ms. -ydfihva-^ 'vaêsanam.
Having good things
6.
tion
common
in
{fsdfkvasu)
that
for stern-looking, realm-bearing [are] the dice
would we worship with oblation
may we be
is your appellayou as such, O drops,
lords of wealth.
Emendation in b to aksdh (voc.) would be

Henry so translates. The minor Pet. Lex. conjectures that indaperhaps rather applied figuratively to the
vas in c means the marks or pips on the dice
dice themselves* the comm. renders hy somavautah so7nopalaksitahaviryuktdh,\ 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 -<;yayds
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 |_only 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.
^\_A.s if it were {ndavah = indtireports iddm vah and indavdh; none give indavak.]
mantah.\
Ppp. begins c with tasmdi ta indro hav-.
a welcome improvement
'
'
.'
7.
If {ydt)
studentship,
if
a suppliant
I
call
take up the
on the gods,
brown dice
if
let
we have
dwelt in Vedic
them be gracious
to us in
such plight.
Ppp. begins with
dlebhi in
c.
yad devdn, and
reads
uvima
in b.
One would
like to
emend
to
vii.
BOOK
10-
1
[^Bkrgu.
VII.
To Indra and Agni:
10 (115).
trcam.
i.gdyatrl;
dindragncim.
Found also in Paipp. xx., vs. 3 not with

comm. says, vss. I and 2), with vii.
vss.
2.
i,
466
for help.
3. anustubk^
2. tristubh ;
Kaug. (15.
1)
employs the hymn
see under 3
further (59. 20), for the satisfaction of various desires, with worship of the deities menVait. (8.6) has it (vss. i, 2?) with an oblation to Indra and
tioned in the verses.
3 etc., in battle incantations
(the
Agni, in the agrayana
and partake of
receive
and
isti ;
sacrifice, as the priests
GriflSth,
i.
381.
Agni, together with Indra, ye slay the Vritras irresistibly for

{ddgvdiis)
for ye are both best Vritra-slayers.
your wforshiper
The
parvan
their V/(7-portion.

1.
vs. 3 (3.17), in the
translation implies emendation of hatds in b to hathds, which the construction
is read by the comm., as also, in a corresponding verse,

this has also medlna for ddgiise in a, and yuvdm for ubha in c).
by TB. (ii. 4. 57
Both editions give hatds, with all the mss. Ppp. is defaced, but seems to read atho for
|_Render rather, 'ye slay the adversaries
hato, and for c ugrdya vrtrahantamdm.
[_MS. has dgna indraq ca ddquso just after its
adversary-slayers'.' cf. iv. 32. 7, note. J
demands, and which
clearly
version of our vs.
stood unto
armed
all
2.
By whom
2.
beginning they won the heaven {svar), who
in the very
the two men-helpers
existences,
Agni, Indra,
Vritra-slayers, do
(.'),
thunderbolt-
bulls,
invoke.
Found also in TB. (ii. 4. 57) and MS. (iv. 12. 6) TB. puts in a suvar before djayan,
much improving the meter; MS. does the same, but corrupts to djajian; in b, TB. has
bhuvanasya mddhye; in c, both accent /rif carsant, and TB. vrsatid (as voc.)*; in d,
MS. ends with -hdnam huvema, while TB. has agni {ndrd vrtrahditd huve vani. Ppp.
;
has at the beginning ydbhydth svar itayaty agre {eva wanting), and hui'dina at the end.
comm., are the gods. Vox prdcarsani is given a conword is doubtless a corruption the Pet. Lex. had
conjectured an emendation to prd carsanl [comparing RV. i. 109. 5 J the comm. gives
it an alternative explanation: \'Ca^x prakarsena drastdrdu, ox prakrstd manusyd yayor
The they
'
jectural
'
of a, according to the
rendering, though
the
yastrtvena santi.
3.
[_As to vrtra-, see note to vs. i.J
Divine Brihaspati hath served
enter into us with songs

In
tra
a,
tipa-grah
rendered as
if
(} iipa-graJi)
sacrificer,
17.
a, b,
but
One might
it
is
thee with a bowl
rather the drink
itself,
Indra,
the soma-presser.
comm. takes it thus atiyaThe comm. regards Indra as
equivalent to upa-hr; the
yathd na gacchasi tathd svddhlnam krtavdn.
addressed in
iii.
is
for the
*|_And MS. reads vdjrabdhuin.\
as received in the bowl
so in Vait.
conjecture indo for hidra in c (our P.O. indram), but indra
cited in Vait. (ib.); |_Garbe overlooked the fact that the second half of this vs.
intended J.
devds.j
sarvam tarn
to the somewhat meaningless d a fifth pada
compare the Ppp. version of vi. 54. 3. [Ppp. reads in a updi 'nam
Ppp- adds
rlradhdsi nah
is
was
467
[Brahman.
Found
vdrsabham.
For
also in Paipp. xx.
beings
382.
i.
human
here do thou generate offspring that [are] thine in them
(f.)
those that [are] elsewhere rest here for thee.

Ppp. combines
at tlie
end ias
a bull
in Vait.
let
1
explains
7.
it
-dhaiiS.
"tma, and reads
svadhito grnantu.
te
loose (as quoted in Kau^. 24.
In
9).
c,
asii is obscure,
= piiroziartinisii
as either
without irâ// element
RV.
iii.
but
\\is
in
(after
devanaui) asya vi^varfifiah, and
Tlie coram, regards the verse as addressed either
9) or to the putabhrt soma-vessel (as quoted
and
is
perhaps to be emended to
gosit or
yajamanddirilpasu
asi'tsj
the
comm.
Tlie verse
viksii.
is
It is a pure irisiubh,
J to the pustika mantras.
pada-m&s. malie the third pada end with_j'a. [_With a,
further reckoned [_note to Kau^. 19.
cf.
parabrhati tristubh^
Indra's paunch art thou, soma-holding, soul of gods and of
I.
II3
-vii.
uses, see below.
to
VII.
To a soma-vessel.
III (116).
let
36. 8 a.J
For release from guilt and
112 (117).
[Varurta.
dtyrcam.
distress.
dnustubham
mantroktabddivatam.
1. bhurij.']
Wanting in Paipp. Used in Kaug. (32.3) in a remedial rite, witli vii. 29 etc. see
The comm.
under 29
it is also reckoned to the anholinga gana (note to 32. 27).
regards it as quoted by Kaug. (78. 10); but doubtless the verse there intended is the
:
equivalent xiv.
2.
45.

1.
vows
382.
i.
Beautiful {gtimbhani) [are] heaven and earth, pleasant near by, of great
;
The
sumne
seven divine waters have flowed

epithets in the
let
them
are found only here,* and are obscure
first Jialf-verse
for diiti-
comm. substitutes antahsvapne j qtimbhani\ he renders by qobhakdrinyau,

and mahivrate by mahat karuia yayoh. Henry would rectify the meter of c by reading
the
a for apas.
The verse
is
repeated below as xiv.
t[_BR. conjecture qiindhant
cf.
note to
vi.
2.
45.
*\_Mdhivrata occurs elsewhere.
115. 3.
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.
113(118).
[^Bhdrgava.
dvyrcam.
2.
Against a (woman) rival: with a plant.
trstikddevatyam.
virdd anUJtubh
i.
; 2.
(ankumatt
4-p.
bhurig usnih.^
Found also in Paipp. xx. Used by Kaug. (36. 38), in one of the rites concerning
women, against a wife's lover, with a plant called bdnaparnl 'arrow-feather' (Darila,
\j;irapunkha: for which Bl. conjecturesj qarapunkhd, which is Thepkrosia purpurea
|_RothJ, though T. spinosa
Translated
is
the spinous species).
Weber, Ind. Stud.
v.
250
Henry, 44, 122
Griffith,
i.
382.
BOOK
113-
vii.
1.
one
VII.
rough one
cut up yon woman, O rough

yon man of virile power.
thou of rough creepers
that thou mayest be hateful
468
(?) to
Ppp. reads irist- everywhere, and tristinandand ; and its second half-verse is adhagrdrstayadyamas tain asmai qepydvatah. Tlie comm. gives, as one of his suggested
synonyms for trstika, ddhajanikd or bqnaparnydkhyausadhi j vandanas \ci. below,
115.2J are, according to him, latandth vrksanam co 'pari prarudhas tadtyaâkham
dvestainand 7nbhi)inapar>talaidviêsdh. Krtdd'cdstd in c is literally having done what
:
'
is
hated
There
'
is
The second half-verse is plainly addressed to the rival.

discordance among the mss. in regard to the concluding word,
{dvesakdiini, comm.).
considerable
êyyd-, êsyd-, (asyd-
being the variants, but evidently only inaccuracies of copyists
comm.
word as
stiibh,
explains the
= prajafianasdinarthyavate.
The
verse
the
not virdj.
Rough
2.
art thou, a
rough one
poisonous, a poisonous one art thou
that thou mayest be avoided, as a barren cow {}va(d)

The
first
part in Ppp. reads
tries to find root
tahc
-jandhyd gduh.
The
verse
if
is
rather
we add
kakummatl
at the
The
first
vs. I) in
verse
is
dvyrcam.
found also
in
than (;ankiimatt.
\\X.
becomes a per-
asi.\
Against enemies.
agmsomlyam
dnustubhamP^
Used by Kaug.
Paipp. xx.
(36.
39
doubtle.ss only
connection with the preceding hjmn, at the end of the women's rites;
rite
265
v.
Henry, 45, 123
take from thy entrails (vaksdna),
aspect of thy face,
take
all
vs. 2,
on
(31.4) against demons, with vi.34.
the other hand, appears in a healing
The comm.
vai;d he paraphrases with
end of a (with Ppp.) an
114(119).
[Bhdrgava.
of a bull.
/n's/d 'st tristakd 'si 7'rsa vrsdtaky asi.
a in visdtaki {=7'isam dtaTikayati)
-f
anustubh
fectly regular
1.
a good anu-
is
Griffith, i.383.
take from thy heart, from the
thy splendor.
a dade hrdaydd adhi, and, for the second half-verse, d te mukhasya

yad varca dqam ind abhyatrpsasi. The comm. says urusaihdhir vanksana ity ucyate
This verse appears to belong
or, alternatively, the vaksaitds are kativikatyurupaddh.
Ppp. has, for
properly with
2.
b,
hymn
113, as vs. 2 with 115.
Forth from here
forth imprecations
the abusers
let
let
anxieties go, forth
Lin the edition, the
final r-sign of
The
vs.
seems
raksasvinir has slipped
let
Soma
smite
('
perdition
Against
sdvitram
two verses are found also
in rites against nirrti
'),
to the left
from
its
place
to belong to h. 115: see note to the preceding vs.J
115(120).
\Atharvdngiras. caturrcam.
first
(f.).
over the syllable ha-.
The
regrets ()anudhyd), and
Agni smite the she-demoniacs
in
ill
luck.
dnustubham
jdtavtdasam.
Paipp. xx.
It is
2, ^. tristubh.\
used by Kaug. (18. 16-18)
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
Translated: Muir, v.348; Ludwig, p.499;

i.
383
J;
-vii.
41,187; Henry, 45,124;
Grill,
16
Griffith,
Fly forth from here,
1.
VII.
evil sign
hook
forth from yonder; with a
{laksmi)
disappear from here
we
of metal (ayasmdya)
attach thee to
fly
him
that hates [us].
The
Ppp. reads in A papa- lor pdpi, and, for &,ya dvismas tasmin tvd sajjamah.
comm. has
it
He
end sacdmasi.
at the
might be rendered also by
'
luck
paraphrases /// laksini\>y pdpariipiny alaksini;

or
'
'
fortune
'
the expression
is
found also
in
MB.
i.4. 1,5.
2.
tree
The unenjoyable
that,
flying sign that hath
being golden-handed, granting good to

SPP.
Ppp. offers no variants.
pataya
lull,
which
is
mounted me,
as a creeper a
mayest thou put hence elsewhere than on
Savitar,
us,
us.
pataya
reports his /a<&-mss. as reading in a
very strange, as ours have the true reading, /a/i2>'a//i.
lu or
All the
b vdndanahiva, and Prat.
ii. 56 expressly recognizes

this and prevdndane '71a ; but SPP., on the sole authority of
The comm. explains vandand
the commentator, alters his pada-i^xt to vdndandoiva !
simply as latdviêsa, and refers back to 113. i as another instance of the use of the
word pataydlus he paraphrases with pdtayitrl ddurgatyakdrinl.
pada-mss. give
in
scribes the irregular combination to
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
3.
to us,
Jatavedas, confirm propitious ones.
The Anukr. appears
to allow the
contraction qivd 'smin
LAs
d.
to " loi," see
II. 5 note.
iii.
These same have
4.
let
separated, like kine scattered on a barren (kkild)
the good (pi'inya) signs stay
those that are
evil
have
made
disappear.
The pada-mss. read in a endh j probably it is rather end thus.' The comm. reads
blunderingly at the end anlnaqan, and understands ids as its subject, as if the form were
'
not causative.*
He
according to Prat.
glosses khila by vraja.
iv. 77.
(_In
The pada-reading visthitdJmva
a barren, they would naturally scatter.
cdndramasam.
i.
purosnih
This and the two following hymns are not found

:
Keg. adds, with
hymn
is
is
ii.
205.
catalectic.J
Against intermittent fever.
116 (121).
(32. 17
Quite otherwise Pischel, Ved. Stud.
[The Anukr. does not note that c

[_Ap(JS. iv. 15. 4 may be compared. J
* |_Alternatively, however, he does take it as a causative.
\Atharvdngiras. dvyrcam.
in
a good pasture, the cows would keep close together; on
117) in a remedial
This appears
in Paipp.
rite
drey anustubh.'\
2. i-av. z-p.
in
Kaug.
against fever, with aid of a frog
hymn 95 and it is reckoned (note to 26. i) to the takmandâna gana.

Henry, 45, 124;
Translated: Grohmann, Ind. Stud. ix. 386, 414; Zimmer, p. 381
as in
Griffith,
I.
i.
384; Bloomfield,
Homage
4, 565.
Cf. also Bloomfjeld,
to the hot, stirring, pushing, bold
former-desire-performing one.
JAOS.
one
xvii. 173.
homage
to the cold,
BOOK
Il6
vii.
VII.
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 codanaya of
;
five-sixths of his authorities
The
latter.
He
2.
verse (9
and
+ 7:12 =
all
28)
is
comm. has
of ours to nddanaya, because the
no usnih except
in the
sum
the
of syllables.
that attacks (abhi-i) every other day, on both [intermediate]
days, let him, baffled (avratd), attack this frog.
The comm.
The
reads ubhayedyus.
by the Anukr. as prose (24
\Atharvdngiras.
welfare
12)
treated
is
dindram.
pathydhrhati.']
Used by Kauq. (59. 14), with hymns 85 and 86, in a rite for
with 1 18, reckoned (note to 25. 36) to the svastyayana ganaj while
it is,
a schol. (note to 137.4) adds
another uses
really metrical (i
Paipp.
in
and
though
Invitation to India.
117 (122).
Wanting
verse,
syllables).
it
and ii8
it
in the introduction to the
And
with 116 was noted under that hymn.
ajyatantra; that
Vait. (23. 9) repeats
it
in
the agnistoma with the offering of the hariyojanagraha.
Translated
Come,
I.
Henry, 46, 125
Griffith,
384.
i.
Indra, with pleasant peacock-haired bays
thee away, as snarers a bird
let
not any hold
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 âA/ in b agrees with all these, but is against our mss. and all
but two of SPP's; they leave the word unaccented. RV.VS. in c have ;//, which is
SV. has the corruption
plainly the better reading, instead of xd;
TA., yet worse, nyemiir in nd.
When arming
118 (123).
\_Atharvdngiras.
Wanting
in
under that
yemur
in mi,
and
imi.\
tan.
a warrior.
bahudevatyam uta cdndrantasavi.
trdistubham^
Used in Kaug. (16. 7) in one of the battle rites, for terrifying a

arming a king or kshatriya; for its connection with hymn 117, see
and some mss. read it in 39. 28, in a rite against witchcraft (probably
Paipp.
hostile army, with
hymn
wrongly, as the
7ii
|_TA. has at the end, corruptly, nidhanvdva
comm. knows no such
Vait. has
use).
it
(34. 12) in the sattra sacrifice,
with arming a king.

Translated: Henry, 46, 125; GriflSth,
I
the immortal (amrta)
let
verse
is
also
RV.
in b,
vdrivas
te
gods
vi. 75. 18,
without variation from our text
dnu)
384.
let
Varuna make
after thee conquering let the
The
i.
cover thy vitals with armor
Soma
but TS. (in
The
te
dress thee over with
wide
revel.
found further as SV.
astu for vdrunas
tvam dnu madantu devah.

The last or tenth aimvaka,
king
for thee [room] wider than
iv. 6.
ii.
1220,
VS.
xvii. 49, all
45) has -jdrmabhis in
krnotu |_improving the meterj
a,
in
these
abhi (for
c,
and, for
pada has a redundant syllable.

of 16 hymns and 32 verses, ends here; and the quoted
Anukr. says \JrtTyd\ 'ntydu sodaq^ |_cf. p. 413 end J, and /arc di'Strinqaka iicyate.
Two of our mss. sum up the book as of 118 hj'mns, others note only the number of
Vargas or decads none say 1 23.
Here ends also the seventeenth /ra/a///a/fra.
d,y.
third
uu
i;uo
Duoo
PLEASE
CARDS OR
SLIPS
UN.VERSITY
?K
3^06
A1S5
1905
v.l
DO NOT REMOVE
FROM
THIS
OF TORONTO
POCKET
LIBRARY
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Atharva-Veda samhita

Atharvaveda 1

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WITH THE COOPERATION OF VARIOUS SCHOLARS

CHARLES ROCKWELL LANMAN

PUBLISHED BY HARVARD UNIVERSITY

With a Critical and Exegetical Commentary

WILLIAM DWIGHT WHITNEY

and of the Royal Prussian Academy of Sciences, Foreign

of the Asiatic Society of Bengal, of the Royal Asiatic Society of

Society, etc, Editor-in-Chief of

REVISED AND BROUGHT NEARER TO COMPLETION AND EDITED

CHARLES ROCKWELL LANMAN

PUBLISHED BY HARVARD UNIVERSITY

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work was made by Messrs.

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COLLEGI YALENSIS PRAESIDI SOCIISQVE

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CAROLO ROCKWELL LANMAN

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A POST COLL YALENSE CONDITVM

Plates, one in each volume of this

Facsimile of Kashmirian text, birch-bark leaf 187

Prefatory and biographical and related matter

The purpose and

plan and scope and design

and method of the translation

Whitney's labors on the Atharva-Veda

edition of the text or the " First

Relation of this work to the " First volume "

External form of this work

general scope as determined by previous promise and fulfilment

the critical notes in particular

Scope of the work as transcending previous promise

Picking up the broken threads

Relation of the editor's work to that of the author

Parts for which the author

The General Introduction, Part I. by the editor

His bibliography of previous translations and discussions

book xviii. etc

special introductions to the

The seven tables appended to the latter volume of this work

Other additions of considerable extent

revision of the author's manuscript.

Accentuation of Sanskrit words