Indian Antiquary Vol 57

Author(s): Richard Carnac Temple, Charles E A W Oldham, Krishnaswami Aiyangar
Publisher: Swati Publications

Page 75

APRIL, 1928)
VEDIC STUDIES
VEDIC STUDIES. BY A, VENKATASUBBIAH, M.A., PH.D. (Continued from vol. LVI, p. 233.)
6. Yaksha. Yaksha (neuter) is a somewhat difficult word that occurs about thirty times in the Vedio texts and that has not so far been satisfactorily explained by the exegetists. The explantions proposed for this word by the earlier ones are collected by Geldner on pp. 126, 127 of the Vedische Stulien, Vol. 3, in the beginning of the article which he has written on this word. Geldner has there, after giving expression to the opinion that none of these explanations is satisfactory, come to the conclusion (p. 143) that yaksha means 1. (a) Erstaunen, Verwunder ung, Neugierde ; (6) Wunder, Rätsel ; 2. Wunder, Kunststück, Zauber, (a) Hezerei, Zauberei; (6) Verzauberung ; Verwandlung; (c) Gaukelei, Blendwerk, Illusion; (d) Wunderkraft, Wunderkur, Heilzauber; 3. Gegenstand der Bewunderung oder Neugierde, Kuriosität, (a) Wun. dertier; (6) Schaustück, Fest; (c) Naturwunder wie grosse Bäume u.s.w. M. Boyer who has likewise written an article on this word in the Journal Asiatique (1908, I, pp. 393-477), sees no necessity for the acceptance of this long array of meanings. Following the explanation of Roth (übernatürliches Wesen, geisterhafte Erscheinung) and Bergaigne (apparition surnaturelle), he thinks that yaksha denotes only a form likely to create feelings of astonishment in the beholder,' une forme (viable de fait ou congue comme telle) propre à étonner le regard, and has, in his above-mentioned article, attempted to show that the meaning fantôme, apparition, apparition merveilleuse, merveille, fits in best with the context and is sufficient to explain every passage in which the word occurs. Oldenberg (RV. Noten, II, p. 44) agrees with M. Boyer in thinking that there is no necessity for a long series of meanings, and that one meaning is enough to explain all the passages in which the word occurs. This one meaning, however, in according to Oldenberg, wunderbare geheimnisvolle (darum häufig unheimliche) Wesenheit and not a form likely to oteate feelings of astonishment in the beholder' as proposed by M. Boyer. And this seems now to be the opinion of Geldner also who in his latest book (RgvedaÜbersetzung, Part I, 1923) remarks, in connection with the verse 4. 3. 13, yaksham ; Heimlichkeit oder Blendwerk. yaksha ist etwas Geheimnisvolles oder Wunderbares'. and thus seems to have abandoned his former suggestion in favour of that of Oldenberg.
The attempt to dispense with a long array of meanings and to make one meaning suffice for all passages is without doubt laudable ; but it seems to me that in saying that this meaning is a wonderful, mysterieus (and therefore sinister) being' or 'a form likely to create feelings of astonishment in the beholder', the savants above named have not quite hit the mark, and that these meanings do not, any more than those proposed by Geldner, fit in a number of passages, 2.9., in RV., 10, 88, 13; AV., 8, 9, 8 and 11, 2, 24 ; 'Sat. Br. 12, 2, 3, 5. I propose therefore to investigate anew here the meaning of this word yaksha.
It is necessary for me to begin first by referring to the close correspondence that exists bet. ween the words yaksha and bhata in post-vedic literature. In this literature, yaksha like bhita, denotes a class of superhuman beings known as devayonayah in Sanskrit literature ( of. Amara. kose, 1, 11: vidyadharo psaro-yaksha-raksho-gandharva-kinnardh pisdco guhyakal siddho bhúto 'mi devayonayah), and as vyantarah in Jaina literature (cf. Uttaradhyayana, p. 1084 : pisaya bhūya jakkha ya rakkhasd kinnara ya kimpurisd mahoraja ya gandhavvd atthaviha vånam. antand and Tattvdrthadhigama-sútra, 4, 12). These beings are represented as dwelling in unoccupied houses, in trees, forests or woods, ponds, etc., which are then said to be possessed. adhishthita, by them ; compare Geldner, 1.c., p. 143, Jataka Stories, Nos. 164 and 168, and