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HYMNS OF THE ATHARVA-VEDA.
to bring the RV. stanza into play. Cf. also our note at V, 5, 8.
0. Såyana, gagadrakshârtham oshadhirûpena bhūmâv avatîrnâssi.
Stanza 4. 4. "The thousand-eyed god.' In X, 3, 3 an amulet derived from the varana-tree is designated as sahasraksha ; in XI, 2, 3. 7. 17; Sat. Br. IX, 1, 1, 6 Rudra is so called ; in IV, 28, 3 Bhava-Sarva ; in IV, 16, 4 Varuna's spies; in RV. I, 23, 3 Indra and Vậyu; in Tait. S. II, 3, 14, 4 Indra. Further, we have the thousand-eyed pâpman, evil,' in AV. VI, 26, 3; sapatha, 'curse,' in VI, 37, I. Grill fancies that the god of the plant here in question is meant, but this seems faint after the plant herself has been personified as a goddess, devy oshadhe, in st. 2. Perhaps rather Agni, said to be thousand-eyed' with especial frequency, is meant; see RV. I, 79, 12; Vâg. S. XVII, 71 (XIII, 47); Sat. Br. VII, 5, 2, 32 ; IX, 2, 3, 32; Apast. Sr. VI, 25, 10. Agni particularly chases away evil spirits, agni rákshâmsi sedhati, RV. VII, 15, 10; AV. VIII, 3, 26; Tait. Br. II, 4, 1, 6; agnir hi rakshasåm apahantâ, Sat. Br. XIV, 3, 1, II.
b. á dadhat. Zimmer, l. C., 204, construes this as an augmentless imperfect. In the Samhitâ the augmented form would not differ, adadhat. The sense is satisfactory either way.
6. Sayana comments upon tváyà instead of táyâ, as in st. 2.
d 'The Sûdra and the Årya,' i. e. every kind of person, as we should say in America 'black and white.' The phrase is formulaic, as may be seen from the compound südrâryâu (Mahîdhara, sûdravaisyau), Våg. S. XIV, 30; Sat. Br. VIII, 4, 3, 12. See in general Muir, Original Sanskrit Texts, II, 368; Ludwig, Der Rigveda, III, 212; Zimmer, 1. c., 117 ff., 204, 216, 435.
Stansa 5. a, b. rů páni and átmânam are antithetical: rûpâni, 'the outer forms of things ;' atmânam, 'thy own nature. It is
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