Satapatha Bramhana Part 03

SR No.: 007679
Original Sutra Author: N/A
Author: Julius Eggeling
Publisher: Oxford
Publication Year: 1894
Total Pages: 2382
Language: English
Classification: Book_English
File Size: 45 MB

Page 1029

486
HYMNS OF THE ATHARVA-VEDA.
The performances are as follows: 17. While the hymn is being recited, the performer walks about the grain-field, hacking a piece of lead with an iron instrument? 18. He scatters stones upon the field. 19. He ties a hair through the mouth of a tarda (insect) and buries him head downward into the middle of the field. 20. He performs the act which is to be done while walking 21. He offers a balioffering to Åså (“ region”), to Åsåpati (“lord of the regions"), to the two Asvins, and to Kshetrapati (“lord of the field ”). 22. On the day when he performs the ceremonies for these (divinities?) he shall remain silent up to the time of sunset.'
The hymn is catalogued also in the first abhayagana (cf. st. 1) of the Ganamåla, Ath. Paris. 32, 12 (cf. Kaus. 16, 8, note). It has been rendered by Ludwig, Der Rigveda, III, 499 ff.; Florenz, Bezzenberger's Beiträge, XII, 312 ff. The Anukramani, asvinam abhayakamah.
Stanza 1. The renderings of tardám and samankám are conjectured etymologically. For the latter, see the note on I, 12, 2 c.
Stanza 2. The name úpakvasa is not even etyinologically suggestive. Sayana reads apakvasah (a-pakvas), glossing, adagdhah santah.
For Kausika's ayasâ sîsam karshan Sâyana reads ayahsîsam gharshan, paraphrasing it by lohamayam sîsam gharshan. Possibly sîsam is to be changed to sîtâm: the performance would then consist in ploughing a furrow with an iron (plough) about the field. Cf. Kaus. 50, 17.
? Cf. Kaus. 51, 2 (in the introduction to IV, 3): “While walking he offers thrice to the Asvins (so Sâyana; cf. st. I of our hymn) milk of a cow with a calf of the same colour as herself.' Såyana reads for kâre, the word which we have rendered while walking,' karau. By transcribing kåre in Devanagarî, and adding a vertical line after the r, the partial ambiguity will appear. Sâyana's statement is, karum asvibhyam guhuyât. We are not convinced. Why should the MSS. of the Kausika write the diphthong au in this fashion in this instance, and never elsewhere?
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