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on the variant readings in AVŠ 3 i2 as noted in Säyana-bhāşyaḥ
35
Already, we find severe conflicts among the followers of the different Vedas, since the time of Durga, the commentator of Nirukta. Further, we should remember that Sa was a follower of the Taittiriya school and so it is possible that he might not have taken so keen an interest in the exegesis of the Av.
From these observations, it becomes clear that sā, who bas many different readings (pot only here, but elsewhere also ! ) presents (?) some text available to him and that is apparently unacceptable. However, a full examination of all such readings has to be undertaken and their value be ascertained.
5. Post Script.
This paper marks the beginning of my study in the field of the exegesis of the Av, and it may not make a strong case for the serious need of such a study of Sā bbā. Yet I can say that my two other papers may be said to throw some light on the necessity of studying problem.
NOTES :
1. Usually Y and P in the MSs can be mistaken each for the other. 2. Să reads "tatha 'dhenavaḥ dogdhrye gävaḥ sa yam' sayaridk ale "asyand
amānaḥ prasrutam paya asravantyaḥ. .' 3. S.P. Pandit has consulted two reciters of the Ay and has noted in his edition
accordingly. Cf. his comment - "...in d, SPP adopts the bad reading aspandamanas claiming to find it in the majority of his Mss." - (Translation)
The Atharvaveda-Vol. 1 P. 105; note on the translation of verse 3. 5. mänaniyasya vastupateh 'patni'. 6. agre srstyādau. 7. AVŚ 9.3.19 - brahmanā sālām nimitām
'to the dwelling fixed down by Brahman'. Elsewhere in Vedic literature, V mi is used in the sense of fixing-[ and again in association with the word
sthūņā.) Cf. Rv 10.18.13. etām sthūnām pitare dharayantu tetra
yamaḥ
sådana te minotu
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