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V, 22.
COMMENTARY.
d. anyakshetrani vâ ima seems to refer to other countries, nearer to the speaker than those mentioned in the stanza; perhaps, as Grill remarks, the Anga and Magadha mentioned in st. 14.
449
Stanza 9.
The exact connection between the various statements made in this stanza is not easy to find. Perhaps as follows: Takman does not take pleasure in the other regions (near by), that is, he remains in the country of the person praying; therefore he seems to be implored not to damage him personally, but to seek out other victims. But (after all?) Takman has got himself ready and will go to the remotest region, that of the Balhikas, that being the final outcome announced by the priest in charge of the exorcism. Ludwig translates anyakshetré' in andrer leib;' neither his, nor Grill's translation makes clear the sequence of thought.
b. The Pâda is formulaic=VI, 26, 1 b.
c. The translations of prarthas, our own included, are practically guess-work. The Pet. Lexicons, ' ausrüstung zur reise;' Ludwig, 'begirig nach der ferne;' Grill, in the same spirit, 'schon rüstet Takman sich zur reis;' Hillebrandt, 'bereitwillig.' I have translated simply upon the basis of the denominative prârthayati,' desire, demand.' The metre demands pra-arthas.
Stanza 10.
a. We have translated rûrá by 'deliriously hot.' In the Atharvan it occurs only as a form of the takmán (see st. 13, and I, 25, 4; VII, 116, 1, and cf. Tait. S. II, 5, 2, 3), but in the Tândya-Brahmana VII, 5, 10 it occurs as an epithet of Agni, and the scholiast is pretty nearly right in commenting, rûrû iti sabdâyamâno dahatî-ti rurah. The word is indeed to be derived from the root ru, 'howl,' and it expresses both the heat and delirium of the fever. For agnir rûrah, cf. also the mantra in Kaus. 71, 6, addressed to Agni, mâ no ruroh, &c. Sâyana at AV. I, 25, 4, sitânantarabhâvine gvarâya. b. For ávepayah, cf. the note on stanza 7 d. Read kåsă ávepayah.
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