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316
HYMNS OF THE ATHARVA-VEDA.
Stanza 3. a, b. The mighty weapon is the charm which is called outright 'thunderbolt' (vágra) in VI, 134 and 135. Perhaps the fire of the symbolic bolt is supposed to burn them (daná adūnal). The ritual (Satras 16 and 17, above) embodies the idea in practice, and we are not in the position to say but what this particular act was associated with the stanza from the start—a question of principle which seems destined for ever to divide the doctors. Såyana obviously has in mind paritapati in Sa. 16 in his gloss paritapta aparitaptâl.
0, d. To render doubly certain the complete destruction of the disease, even those which are prima facie already driven out are submitted to this phase of the charm.
Stanza 4. a, b. Read ánvântriam sîrshaniam átha u, &c. Cf. with this Mantrabrâhmana (of the Sama-veda) II, 7, 2, krimim ha vaktratodinam krimim antrânukårinam. Såyana (with some MSS.) reads pårshneyam, 'in the heel,' and Ludwig, rather arbitrarily, translates im Rücken,' as though pårshtheyam stood in the text.
0. avaskavá, like most of the names in the charm, is ån. dey. Weber, 1.c. 201, and Zimmer, p. 393, define it as 'he who peels, pares off.' Sayana, avaggamanasvabhåvam. By the side of vyadhvará (this form twice in VI, 50, 3) we have vyadvará in Sat. Br. VII, 4, 1, 27 (defined by the scholiast as adanasîlo dandasûkådih) and vyádvarî (with different accent) in AV. III, 28, 2%. One or the other is a folk-etymological modification : vyadhvará, 'piercing' and vyadvará, ' gnawing.' The Padapatha divides vi adhvará (most futile), and Ludwig in his translation of VI, 50, 3
So the vulgata. Sâyana and Shankar Pandit with most of his MSS. vyadvará. See the note there.
Here Sâyana reads vyadhvarî (duhkhahetur dushtamârgah tadvatî); see the note on the passage.
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