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334
HYMNS OF THE ATHARVA-VEDA.
rágå várunah and várunaih in III, 4, 5. 6, and our note to the passage. Weber himself has not embalmed his suggestion in the translation, 'die kön' ge königsmacher auch.'
III, 6. COMMENTARY TO PAGE 91. The asvattha-tree (ficus religiosa) is a strong tree of hard wood whose branches grow into other trees, resulting in their destruction! On the other hand the union of the two trees is regarded as sexual (VI, 11), and emblematic of strength. In this hymn, as well as in the associated prac. tices, the asvattha is employed to destroy enemies. At Kaus. 48, 3-6, the hymn is worked up in the following sorcery-practice (abhikârika): 3. While reciting III, 6 (the performer) ties on as a talisman the substance mentioned in the hymn (i.e. wood from an asvattha-tree which has fastened itself upon a khadira-tree), after an oblation has
been poured upon it, and it has been anointed (with ghee). ... 4. As many enemies (as this practice is aimed at) so many
fetters, anointed with ingida-oil?, besmeared with the dregs (of that same oil ?), (the performer), having recited the hymn over them, (places) along with the threads 3 into a soma-vessel, and digs them into the vital spot* (of the enemies). 5. While reciting st. 8 of this hymn along with IX, 2, 4 (q. v.), he pushes off what is mentioned in the stanza (namely, a boat) by means of a branch (of the asvattha-tree). 6. While reciting st. 7 he causes (the fetters) to float down (the water).' The practices are not quite clear, nor do the commentators seem to understand them at all points. Cf. also Santikalpa 196.
Cf. Kath. S. XIX, 10, esha (sc. asvattho) vai vanaspatînâm sapatnaskhah.
* The oil of ingida takes the place of ghee (âgya) in witchcraft; see the paribhâshâ, Kaus. 47, 3, and cf. 14, 28; 25, 30.
Which threads ? Dârila, sâtrena sambandham kritva. * This presupposes an effigy of the enemy who is thus reached by proxy. Cf. 47, 51.
• Erroneously quoted by Sâyana as Nakshatrakalpa.
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