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V, 7. COMMENTARY.
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Vâg. S. XII, 83 the version is sîrah patatrinî sthana ; Tait. S. IV, 2, 6, 2; Maitr. S. II, 7, 13, sarah patatrínih sthana ; Kath. S. XVI, 13, sarah patatrínih stha ; Kap. S. XXV, 4, surah patatrínih sthana (so also a variant of Maitr. S.). Sâyana at RV. explains the word by saranasîlâh, while Mahîdhara at Vag. S. suggests no less than three other interpretations in addition to that of Sâyana, none of them usable. Note also sirá (pattrasira), RV. I, 121, 11, which may fairly claim relationship with this group; cf. also the expression apám asi sváså in st. 7. Kuhn, l. c., p. 61, had in mind sara in his translation beflügelt wurde sie ein pfeil. Certainly a 'winged brook' strains the limits of common sense. But I have no better suggestion to make. The word sară seems to contain a punning allusion to the name of the plant silâki.
V, 7. COMMENTARY TO PAGE 172. The Veda, especially the Atharvan, is much given to personify evil qualities as female divinities, e.g. nirriti, áråddhi, árti, arâyî, and particularly árati. The present hymn aims to appease the powers of avarice and grudge personified as Arâti; more particularly the poet has in mind the dakshina of the priest; that shall not be withheld, but shall accrue abundantly. Cf. st. 1; Kath. Up. I, 1. The Sastras expressly forbid the withholding of the dakshina, e.g. Vishnu-smriti LIV, 15. See also in general RV. X, 107; AV. V, 18; 19; XII, 5; Gop. Br. I, 5, 25. In the Atharvan rites our hymn figures in a variety of connections. At Kaus. 18, 14, in the course of the so-called nirritikarmani (18, 1-18), grain is offered to the goddess of misfortune while the hymn is being recited. At Kaus. 41, 8 a person about to engage in a business venture makes an offering (upadadhîta ") while pronouncing our hymn, as well as III, 20 and VII, 1. The intention is to remove obstacles.
For the meaning of this technical term, see Kesava to Kaus. 6 (p. 309 of the edition). The upadhâna according to this consists in offering one of thirteen different kinds of havis.
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