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III, 13. COMMENTARY,
349
the frog in an avaka-plant (blyxa octandra)? 6. With st. 7 d he pours water (over the frog)??
The symbolism of these performances is unmistakable: they anticipate the presence of the water with all its life. The gold (40, 3) reflects the golden-coloured, clear, pure waters '(AV. I, 33, 1: see also st. 6 of our hymn); the river grasses and reeds symbolise the river-vegetation. Above all the frog, securely tied so that he cannot leap away, and the water-bringing avakâ affiliate this practice with one of the most interesting practices of Vedic common life; see our article, On a Vedic group of charms for extinguishing fire by means of water-plants and a frog,' in the second series of Contributions, Amer. Journ. Phil. XI, 342 ff.
The hymn has been translated by Weber, Indische Studien, XVII, 240 ff.; cf. also Bergaigne et Henry, Manuel Védique, p. 143. The Anukramanî, vârunam (cf. Kaus. 40, 7), uta sindhvabdaivatam.
Stansa 1. The etymologies in this and the next three stanzas are dominated by that punning spirit which has made etymology by far the feeblest product of the linguistic endeavours of the Hindus. In the present instance, however, the derivation of nadî, 'river,' from nad, roar,' is likely enough. The mythological event alluded to is the well-known rush of the waters over the dead body of the (cloud-) dragon Vritra, slain by Indra; cf. e.g. RV. I, 32.
Stanga 2. Varuna (and Mitra) are also instrumental in procuring water, but it is rather the quiet streaming down of refresh
* Cf. Amer. Journ. Phil. XI, p. 349, and add Sat. Br. XIII, 8, 3, 13; Láty. Sr. III, 5, 13 ff.
3 Kaus. 40, 7-10 continues with an expiatory performance, consisting chiefly of oblations to Varuna, the god of the waters, in case this new watercourse should threaten the surrounding country with an inundation. The hymn is employed further with many others at Kaus. 41, 12 for sprinkling certain oblations, offered by one about to start upon a business tour. Cf. also Ath. Paris. 10.
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