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636
HYMNS OF THE ATHARVA-VEDA.
Stanza 14. Cf. the essay quoted in the note on stanza 7 (especially p. 340, note). For pataúrâv of the vulgata, Shankar Pandit, following Sâyana and some MSS., has substituted patûrâv. Sâyana on Pâda b, urah vakshahsthalam patûrau tatpradesau (ka) âghnânâh. Here, doubtless, belongs too pâtûra in Tait. S. V, 7, 21, 2; 22, 1, a designation of a part of the body, described by the commentator as 'ribs in the back.' The translation of the dr. dey. aghårsnih in Pâda c is that of the Pet. Lex., and purely etymological. Sâyana, distressed by the grief due to the loss of their husbands' (aghena . . . årtah).
Stanza 15. a, b. All the matter pertaining to the female demons is extremely problematic. Såyana takes svánvatîh literally, 'accompanied by the dog Sårameya as a playmate.' He explains rūpakâh as 'ghostly armies which by the force of magic are perceptible in outline merely' (mâyâvasat kevalam rûpa måtrena upalabhyamânâh senârûpakâh). The word růpaka suggests the root rup, 'injure;' cf. XI, 2, 3.
0, d. Sâyana garbles his text, and comments as follows, pâtre antah madhye rerihatim punah-punar lihatim durnihitaishimim dushanikshiptam ikeantim vasân (!) gâm.
Stanza 16. a. Our rendering of khadŲre reflects simply our own and Sâyana's perplexity, důrabhatam kham khadúram (!) åkåse dûradese.
Stanza 22. Much in this is obscure and bizarre. Sâyana does not help much, except that he agrees with the Pet. Lexs. in reading -våsinal for -vásinah in Pada d ; see bastavasinah for bastavâsínah in VIII, 6, 12, and cf. V, 20, 2 b. Accordingly our rendering. The entire stanza seems to depict a blend of a human and demoniac army (das wilde heer'), altogether fit to strike terror into the heart of the enemy.
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