Questions of King Milinda Part 01

SR No.: 007681
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1890
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 47 MB

Page 2056

VI, 138. COMMENTARY.
537
our knowledge; the black colour symbolises, perhaps, the (black) hair.
The hymn has been translated by Zimmer, Altindisches Leben, p. 68 (cf. also p. 264); Grill, pp. 50, 176. The Anukramani, vânaspatyam, by kesavardhanakama Vîtahavya (VI, 137, 1).
Stanga 3. b. For vriskáte the Pet. Lex. suggests vriskyáte. So also Sayana, khidyate. Cf. the note on XII, 4, 12.
VI, 137. COMMENTARY TO PAGE 31. For the employment in the ritual see the introduction to the preceding hymn. Previous translations by Ludwig, Der Rigveda, III, 512; Zimmer, Altindisches Leben, p. 68 (cf. also p. 264); Grill?, pp. 50, 176. The Anukramani, as in the preceding.
Stanza 1. No further trace of this curious, probably ad hoc, legend (akhyâyika) has been found. Såyana cites no parallels. Gamadagni is mentioned in connection with helpful charms at II, 32, 3 ; V, 28,7; for Asita, cf. the note on I, 14, 4.
Stanza 2. Zimmer renders abhísuna, with the finger ;' so also Såyana with the Naighantuka II, 4. 5, angulibhih. I do not feel altogether convinced that the Pet. Lex. (s. v. abhisu) is right in denying this meaning.
VI, 138. COMMENTARY TO PAGE 108. Unsavoury and obscure is the performance associated with the recital of this hymn at Kaus. 48, 32-34. Urine and dung are put into the skin-bag that covers the tail of a calf, they are covered up with kakuka-fruits !, the entire
! For sepya, skin of the tail,' see Kausika, Introduction, p. liv; for kakuka, ibid. xlviii. The latter word, however, is explained by
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