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 2083

564
HYMNS OF THE ATHARVA-VEDA.
Stanza 4.
:
b. vâruna represents an awkward attempt to vary the diction it might be designated as a rhetorical ûha or vikâra. The true completion of the expression requires madhyama.
VII, 115. COMMENTARY TO PAGE 168.
The symbolic rites which attach themselves to this hymn are described in Kaus. 18, 16-18, to wit: 16. Having fastened a hook to the left leg of a raven, and a rice-cake to the hook (the performing priest), while reciting AV. VII, 115, 1, lets (the crow go) so that he does not return 1. 17. Having put on a blue garment, having covered that with a red one2, having wound about a white cloth (as a turban), while reciting the second stanza of the hymn, he sets down the turban by means of a hook, and with his left hand casts it, together with the hook, into the water. 18. While reciting the third stanza of the hymn (he throws) the covering 3 (red) garment (into the water); while reciting the fourth stanza the (under, blue) garment.' Cf. also Sântikalpa 4; Ath. Paris. 33, 3.
The hymn, which is related to I, 18, has been translated
This part of the performance executes in practice the statement in RV. X, 95, 14 where Purûravas threatens to fly away without returning, throwing himself into the lap of Nirriti, the goddess of misfortune; cf. nirrityabhimukho in Kesava's comment, and anâvritam iti prapâtanaviseshanam in Dârila's, with the diction of the RV. stanza. The black bird is fit to shoulder the evil (attractio similium), as in AV. I, 22, 1. 4; Kaus. 26, 18.
2 For the colours blue and red, cf. the introduction to VII, 116; the notes on IV, 17, 4; VIII, 8, 24; and Kaus. 32, 17; 40, 4; 48, 40. Cf. also nîlalohita in the Pet. Lex., and Winternitz, Das Altindische Hochzeitsrituell, pp. 6, 12, 23, 67.
I now propose to read tritîyayâkhannam, i. e. triîyayâ âkhannam, instead of tritîyayâ khannam, in deference to âkhâdya in Sû. 17. Even then the translation covering garment' for âkhannam is problematic, and based upon our interpretation of Kesava's comment. It means naturally 'the covered (blue garment).'
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