Henk Bodewitz

Stephanie Jamison

Werner Knobl

Sasha Lubotsky

Lenja Kulikov

Roelf Barkhuis

Kengo Harimoto

Andrea De Leeuw Van Weenen

Anshuman Pandey

Thanks

All of them read my dissertation in large parts, or in its entirety, some even more than once, and provided the essential criticism upon which every young scholar depends; I am fully conscious of, and grateful for the good fortune to be able to count these five scholars, representing the best of both European and American Vedic studies, among those who have guided my work.

Thanks to my many friends, adoptive relatives and informants in Orissa, without whose help none of my Paippalāda studies would have been possible. Very few of them will ever read this work in this form, but it is hoped that an edition of the Paippalādasam . hitā in

The research presented in this work, as well as its publication, was made possible by grants from the Netherlands Organisation for Scientific Research (NWO). The work has been typeset by the author, with the assistance of Andrea de Leeuw van Weenen, Anshuman Pandey and Roelf Barkhuis, in 10pt Computer Modern using T E X and L A T E X.

ISBN XXXXXXXXXXXX

PREFACE

This work is a revised version of my doctoral dissertation, successfully defended at Leiden University on 29 April 2004. It was then the first major fruit of over 6 years of intensive study of the Paippalādasam . hitā, and Atharvavedic tradition in general.

My promotor, Prof. Dr. H.W. Bodewitz, had suggested in 1997 that I consider taking up study of the Paippalādasam . hitā, which text had been intended to play the major role (next to the Vādhūla texts) in the Leiden 'Veda Project' inaugurated by Bodewitz's predecessor, Prof. Dr. M.E. Witzel, when the latter held the chair of Sanskrit at Leiden University in the early 1980s; it was under the auspices of this project that Prof. Dr. D. Bhattacharya, the editor princeps of the text re-edited here, spent a year at Leiden University in [1981][1982], and that a small collection of manuscripts of the Paippalādasam . hitā was acquired by Witzel during pioneering fieldwork in India in 1983. On the partial basis of these manuscripts -very importantly, and uniquely in those early days of computers -an 'electronic text' of the Paippalādasam . hitā was created under Witzel's supervision. This 'Leiden text', in a state of perpetual improvement, is still being used nowadays by scholars working on the text, and was the fundamental tool in the development of the present work.

The Paippalāda part of the 'Veda Project' could not for many years be brought to further fruition in Leiden, after Witzel's election to the Chair of Sanskrit at Harvard University in 1987, but nevertheless it was Witzel who guided this research in its early stages, during the year I spent at Harvard University in 1997-1998. During that same year, Dr. T. Zehnder worked at Leiden University under the guidance of Prof. Dr. A.M. Lubotsky, preparing his Zürich PhD thesis on kān . d . a 2 of the text. Since then, Lubotsky has taken an active interest in Paippalāda studies as well, himself publishing a revised text with translation of kān . d . a 5 in 2002, and the 'Veda Project' has thus seen a revival of sorts.

The present work, the regretted delay in whose publication was caused mainly by a drastic increase of new duties when I was called to the succession of my teacher Bodewitz at Leiden University, is based on a thorough study of the original manuscripts. It is the first in what, I hope, will become a series of studies on a similar methodological basis, by myself and several colleagues, of individual kān . d . as, leading finally to a revised critical edition of the entire Paippalādasam . hitā.

I must note here that Volume II of Dipak Bhattacharya's edition of the Paippalādasam . hitā, which includes the text of kān . d . a 16 and an elaborate introduction that responds to criticism on Volume I, arrived too late in the The Paippalādasam . hitā (PS) of the Atharvaveda is generally considered to be among the most important products of Vedism. 1 It is also, regrettably, among the least studied of the Vedic texts. As Bloomfield wrote (1899: 15), " [a]bout one eighth or one ninth of AVP. [i.e., PS] is original, being found neither in the Śaunakīya nor in any other of the accessible collections of mantras": 2 the hundreds of previously unknown mantras provide a wealth of information to students of the Vedic language and its relationship to cognate languages, to students of the history of religion and of Indian medicine, to students of natural history, to students of social and cultural history, etc. However, this is not all: the variations between those elements which the two Atharvavedic Sam . hitās, Śaunaka and Paippalāda, present in parallel recensions, to continue quoting Bloomfield, "range all the way from inconsiderable variants to complete change of sense", and " [p]erfect textual correspondence between parallel stanzas and hymns of the two śākhās is comparatively rare". Provided we pay careful attention to the differences between the two Sam . hitās, we are given a rare opportunity to peek into the kitchen of Vedic text redaction and the formation of Vedic Śākhās. As Renou (1947: 208) summarised for Vedic Śākhās in general: "Le problème de la Śākhā est au centre des problèmes védiques, et il est clair que si l'on réussisait à établir sur des bases solides la description et la filiation des écoles, on saurait du même coup comment s'est 1 One of the reasons often expressed is the notion that it is, after the R ˚gveda, the most archaic Vedic Sam . hitā (cf., e.g., Witzel 1997a: 282 andZehnder 1999: 11). While it seems beyond doubt that substantial parts of the text do indeed belong to the most archaic strata of Vedic literature, there is also an increasing body of evidence suggesting that at least parts of the text are innovative in terms of grammatical, lexical and ritualistic developments. This issue was hinted at by me recently (Griffiths 2004-05: 250 n. 3), with reference to the unfortunately still unpublished doctoral thesis of Mieko Kajihara, who concluded that "the final redaction of the Paippalāda-Sam . hitā was carried out later than that of the Śaunaka-Sam . hitā" (2002: 394), implying also that certain parts of the PS, especially in its twentieth kān . d . a, are likely to be contemporary with (late) parts of certain Brāhman . as and Upanis . ads, or even Gr ˚hyasūtras. The two books under study here are assumed throughout this work to belong to the older strata of the text, and hence to the oldest strata of Vedic literature. The whole matter of the relative dating and stratification of the text, however, actually requires a separate investigation.

2 A rather less modest estimate is suggested by Barret (1926b: 9), on the basis only of kān . d . as [1][2][3][4][5][6][7][START_REF] Bhattacharya | [END_REF][9][10][11][12], in which kān . d . as he found a ratio of 1530 new to a total of 3126 stanzas. développé l'ensemble du védisme". But with regard to the thorough comparison of the Schools of the Atharvaveda, and the possible reconstruction of an Ur-Sam . hitā, it is worthwhile to recall the words of Hoffmann (1986Hoffmann ( : 457f. = 1992: 819f.): 819f.): "Das wird allerdings nur dann Erfolg haben, wenn sich die Elite der Indologie wieder dem Studium des AV zuwenden wird, wie es im vergangenen Jahrhundert der Fall war, als Rudolf Roth, William D. Whitney, Albrecht Weber, Maurice Bloomfield u.a. Wesentliches für die Erforschung des AV geleistet haben". 3

Discovery of the 'Kashmirian' Atharvaveda

The first step leading towards the discovery of the PS was, as far as I am aware, made in the form of a hint published by Roth in 1856 (p. 6): "es wäre nicht unmöglich, dass Kaschmir neue Hülfsmittel für unsern [sc. den Atharva] Veda darböte. Herr von Hügel gibt die Nachricht, 4 dass die Brahmanen Kaschmirs dem Atterwan oder wie sie sagen Atterman Veda angehören". Thoroughly unsatisfied by the unreliable nature of the mss. used by him and Whitney for their 1856 editio princeps of the Śaunakasam . hitā, Roth pursued this lead in the hope of finding better ones. Two decades later, this search resulted in the discovery of a manuscript in Kashmir, which turned out, however, to contain the text of the Sam . hitā of a different School, termed 'Kashmirian' for want of evidence of its survival elsewhere in India, and in the light of initial uncertainties as to its proper identification as the Sam . hitā of the Paippalāda School. Although it soon became clear that this codex unicus of the newly discovered Sam . hitā was exceedingly corrupt -incomparably more so even than the defective Śaunaka mss. that had inspired Roth's search -, it was nevertheless deemed important enough to be published in facsimile, the magnificent edition by Bloomfield & Garbe of 1901. All details surrounding the discovery of the manuscript and its importance, the issue of its attribution to an anonymous 'Kashmirian' or rather specifically to the Paippalāda Śākhā, the publication of the facsimile, etc., have been described repeatedly and in much detail elsewhere, so they need no longer detain us here. 5 1.3 Work by Barret, Edgerton and Raghu Vira At the end of their Preface to the facsimile edition of the Kashmirian manuscript, Bloomfield & Garbe (1901/I: III), made the following announcement: "Naturally it will be the lot of the editors to follow up this first step with other 1. The Study of the Paippalādasam . hitā xiii labors. A transliteration of the text in Roman characters; a detailed comparison of the Kashmirian version with the vulgate text as hitherto known; and finally, if possible, a translation may be expected from their continued cooperation". Things, however, turned out differently, and the task of transliterating the ms. was delegated to Bloomfield's student Barret, who was helped, for kān . d . a 6, by Edgerton, another student of the same teacher. It may suffice here further to quote Hoffmann's summary (1968: 1 = 1975: 228):

Unfortunately the text of this manuscript . . . , is corrupt, in many cases beyond recognition. LeRoy Carr Barret, between the years 1906 and1940, did the tedious work of transcribing the Kashmirian manuscript book by book, and added to it his attempts at reconstructing the original wording. It is not Barret's fault that for the most part his efforts and sagacity were doomed to failure, and that rarely convincing results were reached. Nevertheless all scholars who have so far concerned themselves with the Paippalāda version [of the Atharvaveda] cannot but fully acknowledge and feel grateful for the enormous amount of useful work done by Barret. His edition is distributed in several volumes of the Journal of the American Oriental Society and two independent publications. Thus Raghu Vira's Devanāgarī reproduction of Barret's text, which added some improvements and a specification of parallel passages was very welcome. Yet, inspite of what was achieved by Barret and Raghu Vira, everyone who has dealt with the Paippalāda version from a philological or linguistic point of view has, again and again, been driven to despair. 61.4 Durgamohan Bhattacharyya's discoveries in Orissa and his 1964/70 edition

The situation took an entirely new turn when Bhattacharyya announced his epoch-making discovery of palm-leaf mss. from Orissa, containing in generally well-preserved state the text of the Paippalādasam . hitā (1957aPaippalādasam . hitā ( , 1961Paippalādasam . hitā ( , 1964)). 7This discovery was the crown on a life's work devoted to Vedic texts, especially such as had a transmissional or commentarial connection with eastern India. 8Bhattacharyya lived long enough only to see the publication of the first volume of his edition, presenting a learned Introduction and the text of kān . d . a 1 (1964), but passed away soon thereafter, on November 12, 1965. His informative booklet dealing with various aspects of the Paippalāda tradition (1968), as well as the second volume of his edition, containing the text of kān . d . as 2-4 (1970), were published posthumously.

Although the great merit earned by him as discoverer was universally acknowledged, Bhattacharyya's editorial technique did not meet with unanimous approval. It seems worthwhile to quote here the clear methodological statement that Bhattacharyya's work provoked in a reviewer [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF](Hoffmann : 3 = 1975: 230): 230):

What is the task of an editor of the Paippalāda-Sam . hitā? He has to give, first of all, the manuscript readings as they are and to establish the text on this basis. If he wishes to do more he may give reasons for his decisions, quote the readings of parallel passages of the Śaunaka version (= AV.) or other texts, and add explanations. Each of these additional procedures, if adopted at all, must be carried out consistently, otherwise misunderstandings will inevitably arise. In Hoffmann's judgment, the edition did not entirely live up to this task. Details of Hoffmann's criticism (1968Hoffmann's criticism ( : 1-10 = 1975Hoffmann's criticism ( : 228-237, see also 1986Hoffmann's criticism ( : 457f. = 1992: 819f.) : 819f.) need not be rehearsed here, as Bhattacharyya's two volumes were finally, after a lull of 27 years, almost entirely superseded by the new edition (1997) of his son, Dipak Bhattacharya.

Dipak Bhattacharya's 1997 edition

The son's edition cannot be said entirely to supersede the father's, both because some information from the 1964 Introduction has not been repeated in 1997, and -more importantly -because some editorial decisions in the first four kān . d . as of the 1997 edition can only be explained as expressions of filial piety for his father's work: only a glance in the old edition can explain them (cf. Griffiths 2003b: 12 n. 53). This new edition covers the first 15 kān . d . as out of a total of 20. The Sam . hitā shows an uneven distribution of text over kān . d . as (see §3.2 below), and the 15 edited kān . d . as span about half of the total size of the text. Bhattacharya's great merit lies in the fact that he has given us a usable text, more importantly one which has been provided with a quite reliable critical apparatus, reporting the most important varietas lectionis.

A single scholar working alone cannot be expected to solve all the problems which a text as large, as difficult, and as corruptly transmitted as the PS poses, even in a period of 27 years. But besides inevitable minor deficiencies, Bhattacharya's work also suffers from a number of more serious faults.9

1. The Study of the Paippalādasam . hitā xv The editor has not set forth his editorial principles clearly and systematically in his Introduction. Furthermore, such principles as the user of his edition may at one stage be led to infer from a series of individual instances, are often subsequently belied by inconsistency and arbitary choices in almost every domain of editorial policy. The basic task of an editor of PS, as formulated in Hoffmann's methodological statement (quoted under §1.4), has not been fulfilled.

The edition in many cases amounts to little more than a collation of manuscripts. Bhattacharya's work contains numerous instances where the application of basic philological acumen, not least of which is attention to the requirements of the meter, would have resulted in a better edition, more truly deserving of the qualification 'critical'. The editor has at many places taken recourse to underlining the edited text: his method of indicating "doubt of some kind, i.e. regarding authenticity, correctness etc." (p. xxxii). The obligation to make editorial decisions has too often been avoided, and also the method of underlining has not been carried out with consistency: evidently corrupt passages are frequently unmarked as such by underlining, while impeccable passages are not rarely provided with unnecessary underlining.

Bhattacharya's editorial principle -a principle which has not been made explicit as such in his Introduction (cf. Wright 2002: 194) -to edit the text of the Orissa manuscripts, and consider readings from the Kashmir manuscript only when the reading of the former is evidently unacceptable, is untenable. One of the reasons for adopting this policy may have been the classic editorial misconception that readings of a certain manuscript or (as in our case) group of manuscripts may be adopted for the sole reason that the manuscript from which they are taken is 'the better manuscript' or that the group of manuscripts to which preference is given is 'the better group'. A critical edition ought, by contrast, to weigh the readings of all available manuscripts in each individual case, and the general quality of some manuscripts is never in itself an argument for or against readings of other manuscripts. Cf. West (1973: 50):

The quality of a ms. can only be established by reading it. And when an opinion has been formed on the quality of a ms., it can be used as a criterion only when other criteria give no clear answer. The absurdity of following whatever is regarded as the best ms. so long as its readings are not impossible is perhaps most clearly, and certainly most entertainingly, exposed by Housman, D. Iunii Iuuenalis Saturae (Cambridge 1905;[START_REF] Burrow | Altindisches Zauberritual. Probe einer Uebersetzung der wichtigsten Theile des Kauśika Sūtra. Amsterdam. Zur Exegese und Kritik der rituellen Sūtras, XXXVIII-XLI[END_REF], pp. xi-xvi. Each variant must be judged on its merits as a reading before the balance can be drawn and a collective verdict passed. Since the collective judgment is entirely derived from the individual judgments, it cannot be a ground for modifying any of them, but only a ground for making a judgment where none could be made before. As Housman puts it, "since we have found P the most trustworthy MS in places where its fidelity can be tested, we infer that it is also the most trustworthy in places where no test can be applied . . . . In thus committing ourselves to the guidance of the best MS we cherish no hope that it will always lead us right: we know that it will often lead us wrong; but we know that any other MS would lead us wrong still oftener."

As a matter of principle, the Kashmirian and Orissa branches of PS transmission should be apportioned equal weight in the establishment of the text. Behind and besides its many corrupt readings, K has in numerous instances preserved a more authentic text than the Or. mss. The value of such more authentic readings is not diminished by the plethora of corruptions elsewhere in the ms.

The issues hitherto addressed center on a lack of methodological reflection, transparency and consistency in Bhattacharya's edition of 1997, an edition that -as observed -seems to intend to give the text of the Orissa manuscripts. It must further be noted that the edition of kān . d . as 1-4 is based on four of these manuscripts, while all of kān . d . as 6-15 is based on only two. Since the representativeness of this sample of manuscripts cannot be taken for granted, it remains uncertain, especially in the case of kān . d . as 6-15, whether the readings presented as 'Orissa-readings' by Bhattacharya are in fact common Orissa readings, or merely happen to be the readings of the few manuscripts that have been employed. Furthermore, no analysis of the interrelationships even of those few manuscripts that have been used is attempted by the editor in his Introduction. 10 Such, in sum, are the grounds on which I conclude that this edition, despite all the praise that it certainly deserves, has not succeeded in laying a solid basis for historical study of the text.

Aims of this work

In view of the importance of the text, and in view of the unsatisfactory nature of the available edition, a number of scholars have for several years now been working toward the long-term goal of providing a complete edition of the Paippalādasam . hitā of the Atharvaveda, with a translation and (more or less) elaborate commentary. Two re-editions have appeared in recent years, for kān . d . as 2 and 5 respectively, both taking the available 1997 edition as their starting point. 11 Work on a number of additional kān . d . as is in various stages of progress. Arlo Griffiths and Sasha Lubotsky (Leiden) intend to publish a new edition, 12 Griffiths, who prepared a provisional edition of 19.1-10 for his MA thesis, published a single tr ˚ca from this kān . d . a together with Lubotsky in 1999, and has prepared a preliminary text of PS 19.53-56 in collaboration with Werner Knobl (Kyoto); he intends in the long run to publish, in international collaboration, the whole of kān . d . a 19. He is also currently working on hymns 10.1-10, while the remaining hymns of this kān . d . a (10.11-16) have been treated in a 2007 Oxford MPhil thesis by Victor D'Avella (currently Columbia University). Elizabeth Tucker (Oxford) has done a considerable amount of work on 11, which should lead to publication within the next years. A team of scholars working in Berlin, led by Gerhard Ehlers, has made considerable progress towards a new edition of kān . d . a 12. Philipp Kubisch (Bonn) is editing and translating kān . d . a 20 for his doctoral thesis. Zehnder's unpublished Diplomarbeit of 1993 contains a revision, with translation, of Bhattacharyya's 1964 text of kān . d . a 1, but the author has expressed no intention to bring the work into a publishable format, up-to-date with the present state of research. Lopez' unpublished dissertation of 2000 offers a treatment of kān . d . as 13-14, but the work is seriously defective and needs to be done anew. 13 The present work, then, is focused on kān . d . as 6 and 7. Following in the footsteps of [START_REF] Zehnder | Vedische Studien: Textkritische und Sprachhistorische Untersuchungen zur Paippalāda-Sa ṁhitā[END_REF] and Lubotsky (2002), but wishing also to go beyond their achievement -especially as regards their reliance on Bhattacharya's edition -by going back to the manuscripts, my research was undertaken with the following aims: 14 1. Investigation of the manuscript transmission in Orissa and establishment of a collection of PS manuscripts: see Griffiths 2003a.

2. Thorough consideration of the methodological problems involved in the critical edition of the text, and design of a format suitable for the purpose.

3. Re-edition of the text of kān . d . as 6 and 7 based on an impartial comparison of the Kashmir manuscript with a representative number of Orissa manuscripts, provided with a detailed and positive critical apparatus.

4. Provisional metrical analysis.

5. Syntactic interpretation, laid down in the form of an English translation.

6. Recording and discussion of the Śākhā-variants.

7. Commentary dealing with grammatical, metrical, and lexical peculiarities, and exegesis of the text.

8. Creation of an Index Verborum to kān . d . as 6 and 7.

The remaining three parts of this Introduction treat of the sources used and editorial principles adopted in the establishment of the text; of the textual arrangement of the Paippalādasam . hitā; and of the presentation of my edition, translation, and critical apparatus. Most of the above points will be discussed in more detail at the appropriate places.

The Constitution of the Text

In this part of the Introduction, I first present all the sources that I have drawn upon for the constitution of the text ( § §2. 1-2.3), then focus on certain general facts of transmission that the PS editor is confronted with ( § §2.4-2.5), and, after a discussion of the history of PS transmission ( §2.6), give an outline of the editorial principles that have been followed here ( §2.7). The concrete application of these principles to difficult problems of orthography and sandhi forms the subject of the long concluding section (2.8).

2.1 Manuscripts of the Paippalādasam . hitā Barret (1905-40), 17 in collaboration with [START_REF] Edgerton | Studies in the Veda 7. The Metaphor of the Car in the Rigvedic Ritual[END_REF], towards a Roman transliteration and a first attempt at restoration of the text, and to Raghu Vira's work (1936-42) based on it, but with addition of various indexes. These are the publications concerning K that I have used and referred to in my critical apparatus, to counter-check my own and Bhattacharya's readings. 18 2. The Constitution of the Text xix 2.1.1.1 Śāradā script and typical Śāradā errors A list of typical errors in Śāradā mss., both graphical and phonetic in origin, is available in Witzel 1994a (cf. also Witzel 1973-76). Our ms. shows an unusually high number of such errors, much higher than in other texts transmitted in Kashmir. It also shows a number of peculiarities (of orthography, punctuation, etc.) common to Śāradā mss., which it is important to point out here, because knowledge of these peculiarities is presupposed in my critical apparatus. On the Śāradā script in general, cf. [START_REF] Grierson | JRAS for 1916, 677-708. 1923 Indra and Durgā in modern Hindōstān[END_REF]and Slaje 1993. 2.1.1.2 Orthography and sandhi Cf. Scheftelowitz 1906: 47, Dumont 1962[START_REF] Dreyer | haka-Gr . hya-Sūtra mit Vivaran . a des Ādityadarśana, Bhās . ya des Devapāla[END_REF]: XX-XXVI. My knowledge of Śāradā script and Kashmiri mss. is practically restricted to my experience with K. The following remarks on orthography and sandhi, though perhaps equally valid for other mss. written in Śāradā script, are therefore presented as belonging to the peculiarities of the ms. in question.

b ≈ v Although there are two different signs, the two sounds they are meant to represent do not seem to have been distinguished well in pronunciation, and we encounter many errors. Practically indistinguishable in the Śāradā of this ms. are vr and br. s . t

. h = s . t . These clusters are written with an identical sign. When quoting readings from K, I have thus tried to choose the appropriate interpretation. Cr → CCr Clusters of a consonant + r tend to see gemination of the consonant. Edgerton has, throughout PS 6, misread ttr as tr. l .

On this sign, see Barret's preface of 1940: "the Śāradā sign (intervocalic) which I have hitherto usually transliterated "d . " I now give as "l . "; it is very different from Śāradā d . ". On this sign, cf. further my discussion in §2.8 (U) below. At <http://www.e-ternals.com/english/publications/publications02.htm> (last viewed 27 October 2007), this "archive quality" digital edition advertizes itself as no less than "a must for any serious scholar of the Atharvaveda", i.a. because it "[i]ncludes some folios that were never published before, as well as ten pages of previously unpublished fragments". (In their enthusiasm to include previously unpublished gems, the publishers have also included, on the first CD-ROM, an entirely unrelated ms. giving the text of KS 18.14:275.2-13 in Śāradā script.) It comes in 154 CD-ROMs with photos in uncompressed TIFF-format and new folio numbering that is not identical with, and provides no reference to, the numbering introduced by Bloomfield & Garbe and used by Barret and Edgerton, and is thus so impractical in its usage for the "scholar of the Atharvaveda" (serious or less so) that he may be excused for ignoring it.

xx

The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7

• ś ś• / • s s • K normally follows the common Kashmiri habit of assimilating a word-final with an initial sibilant, rather than the well-known use of visarga in such contexts. See §2.8 (P) below. h ¯/h ˘/h . K also normally shows common Kashmiri use of jihvāmūlīya (-h ¯) and upadhmānīya (-h ˘) before k/kh and p/ph respectively. In principle, visarga -h . stands only in pausa, and has hence come to function as a punctuation sign, marking pausa-form and punctuation at once. On such use of visarga, see below under § §2. 1.1.3 and 2.8 (Q). '

An avagraha sign is never used in K, to my knowledge. Cf. Scheftelowitz 1906: 47. Witzel 1974a: X / 2004: xxiv mentions that his ms. of the Kat . h Ā uses avagraha three times, and Slaje 1993: 28 depicts its Śāradā-form.

2.1.1.3 Punctuation I have encountered just one case of double dan . d . a, at 7.18.9. Generally, K makes no distinction between single and double dan . d . a, and my critical apparatus presupposes double value of | (| = ). Note further Barret's remark on PSK 7 (1920: 145): "the colon mark is often placed below the line of letters rather than in it". This statement also holds true for PSK 6. I render such a subscribed (added) colon mark as (+ |).

By contrast with the Or. mss., the dan . d . a-punctuation in K is generally quite unreliable. It is frequently found placed where there is no end of a hemistich or stanza, and is just as often absent where there is. The following is a selection of the instances of misplaced dan . d . a-punctuation in K: 6. 2.2, 6.2.8, 6.8.2, 6.9.12, 6.10.3, 6.11.4, 6.11.7, 6.15.2, 6.22.12, 6.23.9, 7.1.3, 7.1.11, 7.4.1, 7.8.5, 7.8.6, 7.8.8, 7.18.1. Many cases where a dan . d . a is missing in K show -h . at the end of the (half-)stanza, and for this reason -h . can almost be taken as a punctuation marker by itself, making added placement of dan . d . a superfluous. Instances of such use of h . for | (see Dreyer 1986: XXII n. 26) are found, e.g., at 6.20.3bc, 19.1.4b. However, the sequence -h . | does also occur, e.g. at 7.6.2b, 7.8.1d. Consonants that are followed by an explicit virāma (e.g. -t¸at 7.9.6d)19 also need no extra |, because the virāma itself marks pausa, but cases of double marking (dan . d . a after virāma) do occur.

We further encounter the symbols Z, and double Z Z. 20 On this sign, see Witzel 1979-80 §1.2, p. 12. If it is used, it generally seems to mark the end of a stanza, only very rarely a hemistich: 6.4. 3+4+5+7, 6.5.7, 6.6.3, 6.6.7, 6.7.1, 6.11.7+8+9, 6.12.1, 6.12.5, 6.20.4, 6.22.3, 6.22.11. The doubled form is commonly used at the ends of hymns, and other important textual divisions.

2. 1.1.4 Sporadic marking of accents An important trait of the ms. is that it sometimes accentuates entire stanzas, or parts thereof. The system used for marking the accents is more or less the same as that of the Kat . hatexts, transmitted in Śāradā mss., described by von Schroeder (1892Schroeder ( , 1896Schroeder ( , 1898: 2-3: 2-3) and Witzel 1974a: X / 2004: xxiv, with n. 66 (on p. XXV of the 1974 edition); cf. also Scheftelowitz' description of the system encountered in the famous Kashmir ( Śāradā) ms. of the R ˚V (1906: 48f.), Dumont's of the R ˚V ( Śāradā) ms. from the Stein collection (1962), and in general Witzel 1974b. 21No accents are marked in kān . d . as 3-7, and 10. Barret transliterated the accents that are marked in kān . d . as 1 (1906), 2 (1910), 8 (1921), 9 (1922), 11 (1924), 12 (1926), 13 (1928), 14 (1927), and 15 (1930), as well as those marked in fragment 2 treated by him in 1934; he stopped doing so in 16-17 (1936), where he reports for kān . d . a 16 that "accents appear on only a few stanzas" (p. 1), and for 17 that " [a]ccents are marked on a very few words only" (p. 149). While leaving the accents untransliterated for 18 (1938) too, he did note in more detail (p. 571): "Accents are marked on several entire hymns and on a considerable number of stanzas in other hymns: accents are marked on 1. 1-3.8 and 21.1-23.4, also on some stanzas in hymns 5, 7, 8, 12, 15, and 24". Also in 19-20, finally, he left the accents untransliterated (1940). PS 19 (p. 1): "Accents are marked on 85 stanzas or parts of stanzas in 28 different hymns: a few less than 20 of the accented pādas appear only in AVPāipp, and it is evident all through this ms that its accented stanzas usually are known elsewhere"; PS 20 (p. 89): "Accents are marked on some stanzas of 19 hymns in this book, but in no hymn on more than 6 stanzas: accents appear in 10 of the first 15 hymns and on 9 of the last 32; all the stanzas on which accents are marked occur in other texts, mostly in the sa ṅhitās of course".

Only a complete survey of these accentuated passages will make clear to what extent the accentuation is generally reliable. My preliminary impression is that the placement of accentuation is in general somewhat more reliable than the state of transmission of the accented words themselves would suggest. It should be noted specifically, however, that syllables with udātta often lack a svarita on the following aks . ara, and that accentuation tends to lapse at the end of pādas (often, again, with the concluding svarita lacking). A survey of accentuated passages will be especially interesting for the assessment of those few -hinted at by Barret -which have no parallels in other (accentuated) mantra-texts. Besides the accentuated short extract from PS 16.104.7c edited by me under 7.13.6b, one more such passage, 1.65.4, has been published by me in [START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF], where I have remarked in n. 27 under item 10 (p. 60) on the entirely unreliable accent notation for the second hemistich of that stanza. Lubotsky (2007: 30f.) has re-edited 8.15.11cd (and 12a) with the accents that are marked (not without mistakes) in K on this mantra unknown in any other text than the PS. A comprehensive survey and evaluation of the accent marking xxii The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7 in this ms. must be postponed till a later occasion. As stated above, no accents are marked in K in kān . d . as 6-7.

2.1.1.5 Marginal material Of considerable interest are the wealth of points which, besides its value as a source for the reconstruction of the text, make this codex an important historical document in its own right. I refer to information of relevance for the history of the Kashmirian branch of the Paippalāda Śākhā, as contained in colophons and marginalia etc. In the following two paragraphs, I list some data randomly noted by me in the course of my work; a specific search aiming to collect all these data would, I am sure, be very rewarding, and may throw more light on the historical events leading up to the copying of this ms., narrated in Slaje 2007.

Anukraman . ī/Paddhati type material 4.27 is called br ˚haspabhasūkta (i.e. br ˚haspati • ); at 6.6.4b on fol. 92a, we seem to find a reference to an abhis . ekam . (see my comm.); 6.14 is called raks . oghnasūkta; 6.22 is called pitr ˚sūkta; after 6.23 follows a prose portion called śrāddhabrāhman . a; 12.22 is called kuśadarbhasūkta; Barret 1910: 189 reports the titles imam . raks . āmantram . digdhandhanam . (2.49), i.e. presumably digbandhanam (and not, with Barret ad loc., digdhanam), agnisūkta (2.50) , ands . ad . r ˚tasūkta (2.69); Barret 1912: 344 raks . āmantram . (3.10/11), somam . rājānam . aśervacana, i.e. āśīr • (3.34), and an "intrusion of a sūtra into our text" at 3.11: japet sarvam; Barret 1915: 43 āśīrvacanam . (4.4), dīvīsū (= devīsūktam) (4.28), "apannās . t . akam . ta referring to no. [4.]29 (= C ¸. 4.33) where there is some anukraman . ī material prefixed to the hymn", viz. kutsa r ˚s . ih . gāyatryam . ś chandah . agnir devatā apan nā as . t

. Evidence regarding the PS tradition in Kashmir Besides some of the paddhati-like phrases that were just quoted, I must also mention some examples of evidence for the fact that more than one codex must have been available (in Kashmir?) at one time: I have seen the indication dvitīyapustake at 7.2.10, and anyatpustake between 19.7.5 and 6.

The Orissa manuscripts

The general siglum for the Orissa mss., and for the apodosis of all extant mss., employed throughout this work is Or. I also use the abbreviation 'Or.' for 'Orissa'. For a complete catalog of all presently known PS mss. from Orissathose used by Bhattacharya and those available to other scholars -, with a discussion of their dating and numerous other details that have not found mention here, I refer to Griffiths 2003a.

2.1.2. 1 The manuscripts used in this edition For the two kān . d . as presented in edition here, at least seven palm-leaf mss. are known to exist. The sigla, used here in a form that is somewhat simplified in comparison with those listed in Griffiths 2003a, are as follows (Bhattacharya's two mss. are marked with an asterisk): Ku (i.e. Ku2) JM (JM1) RM V/126 *Mā (Mā1) *Ma (Ma2-a) Pa. Of these seven mss., six were directly available to me for collation. Besides the five mss. obtained by myself during fieldwork in Orissa, Bhattacharya's Mā was also available for both kān . d . as edited here, in the form of microfilms kindly given to me by Michael Witzel, 22 but I had no access to Ma, perhaps the oldest of the known mss. The siglum Ma, representing as it does the only ms. not available to me, has generally been placed between [. . .] in the critical apparatus: cf. the explanation of signs and symbols in §4.5. All mss. were first collated completely for kān . d . a 6. On this basis, it could be concluded that, among the mss. directly available to me, Ku RM V/126 Mā and Pa show considerably fewer insignificant variants than JM and RM, which latter are closely related, and are frequently at variance from the other Or. mss., but hardly ever with good readings that are likely to preserve an authentic transmission of the text. 23 In the preparation of my doctoral thesis, shortage of time forced me to limit my collation work to the first group of Or. mss. JM has therefore been collated only sporadically for kān . d . a 7; RM, the photographs for which are frequently hard to read, has not been collated at all for this kān . d . a.

The photographs of Pa that I reported to be at my disposal in my publication on the Orissa mss. of the PS (2003a: 358f.) cover kān . d . a 6 completely, and run on into the next kān . d . a only up to 7.2.3. It was only subsequent to the completion of my doctoral thesis (2004) that I obtained permission from the owner of the volumes which constitute Pa to photograph (anew) the volumes containing kān . d . as 6-15 and 19-20, in June 2005. While this means that Pa could have been collated for both kān . d . as edited in this book, and not only for kān . d . a 6 and 7.1.1-2.3, constraints of time forced me to eschew all but sporadic collation of this ms. for the rest of kān . d . a 7 in the preparation of this work for publication. 22 These films came into his possession during Dipak Bhattacharya's stay in Leiden in 1981-82. 23 There is, however, a small number of cases where it is only this pair of mss. that supports the adopted reading, and where the Or. mss. show small errors: see 6. 1.3c svādoh . , 6.8.4d śr ˚ṅgavac chirah . , 6.12.4d and 5a prāgām . , 6.12.6a agām . , *6.14.7c arāyah . , 6. 22.1d 'dhi, 6.22.8a sam . . With the exception of the one marked with an asterisk (on which see n. 26 below), all of these cases involve insignificant sandhi variants.

I present the palm-leaf mss. here in the order which has been adopted as standard in the critical apparatus. Manuscripts from central Orissa come first, then those from northern Orissa.

Siglum Provenance Used for PS 6 Used for PS 7 1.2.2 Genetic relationships between the Orissa manuscripts As I have provisonally remarked elsewhere (Griffiths 2002: 38, with n. 5), the Or. mss. can be divided into two groups, styled 'central' and 'northern' in the preceding table . The grouping together of Ku JM and RM against the other Or. mss. can be established on the basis of the following evidence, culled from kān . d . a 6 only. A clear indication comes from the order in which information is presented in hymn-colophons: 24 except at the end of hymn 1, the central Orissa mss. give first the stanza-count, and then the hymn-number, 25 while the northern Orissa mss. always (except for Pa at 6.12) give the hymn-number first, followed by the stanza-count (the number for the stanza-count is sometimes omitted, but minimally r ˚ is always written). The other evidence from kān . d . a 6 is not entirely unequivocal, and Bhattacharya's (implicit) indications for Ma are not always clear or beyond doubt, but I can point to groupings Ku JM RM vs. V/126 Mā Pa Ma at 6.7.2 antar/antyar, 6.7.9 cakr ˚r/cakrur, 6.10.1 vāsitā/vāśitā, 6.13.1 asmān/yo (')smān, 6.14.7c arāyah . /rāyah . , 26 6.20.2 rātri/rātrī, 6.22.3 kuśalām . diśam . /kuśalāndiśam . . Within the group of 'central' mss., JM and RM form a subgroup. These two mss. share numerous errors against Ku: cf. e.g. the critical apparatus under 6. 1.7, 6.2.5, 6.5.2, 6.9.7, 6.18.7, 6.21.2+3. Although shared good readings can be used as evidence for the affiliation of mss. only with much circumspection, I am confident that the cases cited above in n. 23 are indeed also significant in this regard.

Ku central • • JM central • • RM central • V/126 northern • • Mā northern • • Pa northern • Ma northern • • 2.
Among the 'northern' mss., it is evident that Mā and V/126 belong very closely together, from the fact that their testimony (errors) goes together against the other Or. mss. at many places, e.g. (restricting myself again to kān . d . a 6), 6. 1.3, 6.1.7, 6.2.2, 6.3.1, 6.3.2, 6.3.11, 6.2.5, 6.4.5, 6.4.8, 6.6.5, 6.6.7, 6.6.8, 6.7.3, 6.9.2, 6.12.5, 6.13.13, 6.14.9, 6.15.4, 6.15.7, 6.19.8+9, 6.20.2+6, 6.21.5+6; I am not certain that one is copied from the other. That Pa and Ma go together also seems likely, e.g., from their agreement against other mss. at 6. 1.8, 6.1.9, 6.13.2, 6.14.9, 6.17.8 (and from such telling shared corrections as at 7.1.5); moreover, it seems most likely that Pa is a direct copy of Ma, because there are many cases where Pa alone has an error, while Ma (as is implicit from Bhattacharya's apparatus) agrees with all other mss.: e.g., 6. 1.9, 6.4.2, 6.11.3, 6.16.9, 6.22.2, 6.22.13. I have found only one reverse case: 6.6.9c.

While the genetic reality of this grouping into 'central' and 'northern' mss., and the sub-groupings (Ku vs. JM RM and Ma Pa vs. V/126 Mā), seem to me sufficiently supported by the evidence presented above, I have to emphasize that these (sub)-groupings are by no means closed. 27 There are many exceptions, and we clearly have to do with a conflated transmission: sources of conflation are not only written mss., but, as with Sanskrit texts in general, 28 with a Vedic Sam . hitā we have all the more reason to reckon with lateral influence from oral transmission. In general, it must be admitted that stemmatic reasoning -in any case a method to be employed with the utmost circumspection by the textual critic 29 -is of very limited utility in the case of the Or. mss., which tend to diverge only in details, but show agreement in the case of textual corruptions: this points to a common ancestor which was not free from mistakes (see §2.6.2).

2.1.2.3 Oriya language and script Some awareness of the basic facts of Oriya phonology is beneficial for a judicious weighing of the evidence found in the Or. mss., while knowledge of the Oriya language is indispensable for interpretation of the colophons in these sources: I may refer to Ray 2003 and[START_REF] Neukom | A grammar of Oriya[END_REF][START_REF] Neukom | A grammar of Oriya[END_REF], which works contain brief but for our purposes adequate sections on Oriya phonology; they also provide descriptions of xxvi The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7 other parts of grammar, along with elaborate further references to primers, dictionaries etc.

On the modern printed form of the Oriya script, cf. Friedrich 2002 (chapter V) and especially McPherson 1924. Extensive character sets for five dated PS mss. (plus one dated Orissa ms. of the Pañcavim . śabrāhman . a, and one undated PS ms.) have been produced for the 'Indoskript' project of the German Research Foundation, and Kengo Harimoto has derived from these a combined list of characters that I have placed online at <www.sub.uni-goettingen.de/ebene 1/fiindole.htm#Sprachen>. Most of the signs and notations described in the following paragraphs are illustrated in this list.

The common errors in the Orissa mss., due to the local pronunciation of Sanskrit and to the form of the script, have already been listed by Witzel 1985a: 260, 1985b: 267, and282-284;Bhattacharya, p. xx-xxi and xxxiixxxiv;Zehnder 1999: 15;and Lubotsky 2002: 9-12. They are therefore not repeated here. 302.1.2.4 Orthography and sandhi I limit myself to those peculiarities of the Orissa mss. of which knowledge is presupposed in the critical apparatus. Cf. in general Griffiths 2003a: 339-341. The following statements are a revised version of what was written there. b = v Differently from Śāradā, the Oriya script does not distinguish between b and v (see Bhattacharya 1997: p. xxxiii). When quoting readings from Orissa mss., I have decided to choose the appropriate phoneme (rather than offering a strict transliteration, with consistent b or v : this would have posed a useless burden on the critical apparatus). The Orissa mss. cannot be used as evidence for establishing the spelling, with b or v, of rare words with uncertain etymology (cf. Ved. Var. II,§208,p. 110): e.g. 6.14.2c balāhakam. y/ẏ

The distinction between these signs was ignored in Griffiths 2003a (see now Griffiths & Lubotsky 2000-01[03]: 205f., n. 10). While y represents [j] ('antastha ja' as opposed to j 'bargya ja'), the sign ẏ, with a special diacritic, is used to represent the sound [y]. The distinction has been neglected in my critical apparatus for the simple reason that I only learned to distinguish the two at a relatively late stage of my work (after the writing of Griffiths 2003a): anyhow, reporting the difference between y and ẏ with precision would have meant a considerable expense of space and effort on variants without any relevance whatsoever for the constitution of the text. ȓ ˚/r ȗ Cf. Bhattacharya 1997: xxxiii. The Oriya vowel sign r ˚is pronounced [ru]. Hence, the sound [ru] is mostly written either with the independent r ˚sign, when it occurs after a vowel in words like var ˚n . a-(= varun . a-), or with the dependent sign after a consonant, as in cakr ˚r (= cakrur ). Similarly, [rū] can be written r ˚, as in pur ˚n . i (= purūn . i ), though apparently not often postconsonantally. However, the script does certainly dispose over graphemic means to distinguish ru/rū from r ˚/r ˚, and some words seem to have a preferred spelling with the former: e.g. dhruva-, less often dhr ˚va-; śatrūn, less often śatr ˚n. My apparatus will therefore consistently report precisely how words edited with ru or rū are in fact spelt in the Orissa mss. l . /l

The script distinguishes the two different lateral phonemes of the Oriya language (/l/ and /l . /: l and l . ), and the l . sign is sometimes -a pattern is not (yet) discernible (cf. Zehnder 1999: 21) -used in the PS mss. for l. Cf. also Rau 1983b. The distinction between the two has mostly been ignored in my apparatus. d . /r .

The script uses a diacritic subscript dot which, in accordance with the allophony of the Oriya language, is commonly used to turn intervocalic d . /d . h into r . /r . h. See §2.8 (U) below on my editorial policy with regard to this distinction. ch/cch The script can distinguish the two, but in practice the Or. mss. generally write ch, (almost) never cch. See my discussion under 7.5.12a as well as the readings at 6.3.1. Cf. §2.8 (N). h .

The Or. mss. use only visarga (-h . ) before sibilants, and before velar and labial voiceless stops in external sandhi. One does not encounter jihvāmūlīya and upadhmānīya in these mss. Cf. §2.8 (P), (Q), (R). '

A sign for avagraha (') is frequently -but not consistently -used in the Orissa mss. -ṅ¸On the use of -ṅ (plus virāma) for anunāsika in the Or. mss., see Witzel 1983 and §2.8 (D) below. Among the other Śākhās extant in Orissa, this may be a peculiarity of the PS tradition: a proper sign for anunāsika does exist in Oriya script,31 but seems never to be used in the PS mss. ŝ In several mss. (i.a. Ku3, Pa and V/123) I have noticed the occurrence of the sign for s plus a superscribed roughly m-shaped diacritic to mark the correction of s to ś. I transcribe it as ŝ: see e.g. the opening invocation of kān . d . a 6 in Mā, and the critical apparatus for 6.3. 5+9, 6.7.4, 6.10.8, 6.12.8, 6.20.6, 6.22.9, 7.6.9, 7.19.3. (See also the note provided by Bhattacharya 1997: 659 ad PS 10.7.8d.)

2.1.2.5 Marginal and interlinear corrections/additions Marginal corrections (or additions) are marked most often by the correct aks . ara(s) vertically above or below the aks . ara(s) which is/are to be corrected/added, plus an indication of the line where the correction/addition is to be made.

Small dots or the kākapada sign (cf. §4.5) sometimes mark the place where the correction/addition is to be inserted. Cf., e.g., my apparatus under 6.2.6 (Pa), 6.9.5 (V/126), 6.20.5 (Pa), 7.2.10 (V/126 and Ma), 7.16.8 (Ku).

2.1.2.6 Punctuation Bhattacharya has pointed out (1997: xxix) that the Orissa mss. indicate half-stanzas (|) and stanzas ( ), and that most of them indicate uneven pādas as well. This indication of the uneven pādas, which we do not find in all mss., is done by means of an apostrophe-like raised stroke, which I call 'pāda-marker'. 32 Whenever the meter is not based on octosyllabic pādas, the placement of these markers tends to go astray. They seem to be an invention of the Orissa branch of transmission, because no trace of them can be found in K. I have not reported their presence or absence in my critical apparatus.

As Bhattacharya also reports (p. xxi), "For a two-pāda or six-pāda stanza the number of half-stanzas is given at the end of the stanza or some indication is made". I may state here what I have seen: the markers consist of a numeral (1,3, or even 4) superscribed over (or sometimes subscribed under) a regular double dan . d . a. The 1 is marked for single 'hemistich'-stanzas (two pādas), the 3 for stanzas with three 'hemistichs' (six pādas), and the 4 for stanzas with four 'hemistichs', or eight pādas. I render these markers as 1 etc.: cf., e.g., my apparatus under 6.11.10, 6.20.6, 7.10 (passim), 7.17.1, 7.18.2. 2.1.2.7 Abbreviations of repeated parts of mantras The just mentioned superscribed numerals are superscribed in exactly the same way as another sign, the aks . ara kā, which is added to the double dan . d . a after a stanza not written out in full because it repeats one or more words or pādas from the preceding stanza ( kā ). My informants among the Orissa Atharvavedins all explain this syllable as an instruction to the reciter, short-hand for the Oriya word kār . hen . ī, which would mean 'repetition': i.e., the unwritten remainder of the stanza is to be recited as written in the preceding one. The word kār . hen . ī is not attested in Oriya dictionaries, but must be derived (by means of the productive suffix -en . ī, Neukom & Patnaik 2003, §3.1.1.1, p. 18) from the verb kār . hibā 'to draw out, extract'. Other notations of abbreviation are common to the K and Or. transmissions, and will be discussed below in §2.5.

Indications of textual divisions

Cf. the discussion in §3.1. The Or. mss. indicate the end of the respective textual divisions above the stanza level in the following way.

Hymns Bhattacharya informs us (p. xxi), "The Or. MSS give the total number of verse [s] in the kān . d . ikā (hymn) 33 and its serial number at the end of the kān . d . ikā". The mss. use the abbreviation r ˚(for r ˚c-) followed by the number of stanzas contained in the hymn (e.g. r ˚10 ), but the stanza-count is (occasionally) not filled in in particular mss. ( r ˚ ), especially the more recent ones. In several mss., the stanza-count follows the hymn's serial number, instead of preceding it (cf. above, §2. 1.2.2).

Anuvākas The anuvāka-division is generally marked by a (for anuvāka) plus a number, immediately after the stanza-count/hymn number, separated from the last number by double dan . d . a (e.g. a 4 ). Occasionally, e.g. in the postcolophons of Ek2 and JM2-5 reported in Griffiths 2003a, the Or. mss. do write a full anuvāka-colophon, with the anuvāka-number in words rather than figures.

Kān . d . as

The end of a kān . d . a is generally indicated by the appearance of slightly more extensive colophons, marked off from the surrounding text by sometimes quite elaborate floral designs. Only the names of the kān . d . as (see §3.3), no numerical indications, are normally given. Unique, to my knowledge, is the indication ks . udrah . s . od . aśakān . d . ah . which we find in the post-colophon to Ji1 (Griffiths 2003a: 347).

To clarify the above, I can quote as example the colophon of ms. Ku1, as given in Griffiths 2003a: 355. When we read . . . r ˚8 40 a 8 iti as . t

. arccakān . d . ah . samāptah . , this means: 'With the 40th hymn, consisting of 8 stanzas, and the 8th anuvāka, an end has come to the Kān . d . a of 8-stanza-hymns (i.e., PS 5)'.

Of the other textual divisions discussed in Griffiths 2003b, the division into Vargas and Pādas is not relevant in kān . d . as 6/7, so I mention only the division into *Prapāt . hakas. *Prapāt . hakas This division (Griffiths 2003b: 29-31) is marked in the Or. mss. with a simple insertion of the type śrī(h . ) , or vis . n . uh . , into the text. See my apparatus under 6.12.5 and 7.4.4.

2.1.2.9 Absence of accents Differently from K, the Or. mss. mark no accents anywhere. According to Witzel 1979-80, §2.1 p. 22 n. 5, " Überlieferung ohne Akzente bedeutet Mißachtung des Textes" (after AiGr. I, §243a p. 282). Clearly, the relative faithfulness of the Or. mss., compared with the astoundingly corrupt but sporadically accented ms. K, contradicts this generalization, which does not further our insight into the reason for the absence of accents in the Or. transmission. Renou 1964b: 422 speculates that the Or. mss. show no trace of accents "parce que la transcription en avait été faite à des fins rituelles et non pour accompagner l'apprentissage mnémonique". But this hypothesis does not take into account the fact that the most important ritual manuals of the Orissa Paippalādins contain mantras in sakalapāt . ha, and that this severely, if not entirely, limits the ritual ends to which Sam . hitā mss. are required. In any case we are still at a loss to explain the retention (or reinsertion) -however limited -of accentuation in K (see §2. 1.1.4).

The Śaunakasam . hitā

The text of ŚS consists of its proper portion of mantras not known in other collections, of mantras borrowed (in more or less altered form) from the R ˚V, and of mantras shared with other mantra-collections. About half of the mantras of the PS find a parallel -sometimes close, sometimes more distant -among these mantras of the ŚS, which are hence a primary source of support for textual criticism of the PS, not least because of their transmission with accents, Padapāt . ha, and commentary, 34 along with two Prātiśākhya-treatises 35 and two Anukraman . ī-works. 36 For the text of the ŚS, the following sources were at my disposal.

-The 1856 editio princeps by Roth & Whitney, complete with the 20th kān . d . a, intended to be and published as the first volume to which W-L (see below) became the sequel. Henceforward this edition is referred to as 1 R-W.

-The excellent critical edition by Shankar Pandurang Pandit -henceforward referred to as ŚPP -of the Sam . hitā with Padapāt . ha and the commentary attributed to Sāyan . a. See the high praise voiced by Whitney (1905: xviii), but also his criticism (p. lxvi). The Critical Notice which the editor prefaces to Volume I remains essential reading. 37

34 On the relative reliability of accentuation and the Padapāt . ha see the references collected by [START_REF] Renou | Études Pān . inéennes. 1. Les transitions dans la grammaire de Pān . ini. 2. Le Veda chez Patañjali[END_REF]: 62 (add Whitney 1856: 402). To the examples of errors in the Padapāt . ha given W-L, pp. lxix f., I may add the examples pointed out by me in my commentary on PS 6.11.5a and 6.11.8a. On the caliber of the ŚS commentary attributed to Sāyan . a, see Whitney 1893 (also W-L, p. lxvii). See Sūrya Kānta 1950 and now Slaje forthc. on the identity of the commentator. 35 The Śaunakīyā Caturādhyāyikā (Whitney 1862[START_REF] Deshpande | Justification for Verb-Root Suppletion in Sanskrit[END_REF]) and the Atharvaprātiśākhya (Sūrya Kānta 1939). 36 Cf. W-L, pp. lxxi ff. See the edition of the Pañcapat . alikā by Bhagwaddatta 1920, and the one of Atharvavedīyabr ˚hatsarvānukraman . ikā by Ramgopala Shastri 1922, revised ed. by Vishva Bandhu 1966. 37 It may be noted here that I ignore the other Indian editions, of which only Vishva Bandhu's was available to me. Although I have not undertaken even a superficial comparison of this edition with the one it claims to emulate -viz. ŚPP -, a number of details suggest to me that ŚPP's is the more reliable of the two: e.g., the important evidence on the stanza division of 19.47 (= our 6.20) from the commentary as printed by ŚPP (Vol. 4, p. 475 s . as . t . hī

The Constitution of the Text

xxxi -The translation of the text (with the exception of kān . d . a 20), with elaborate text-critical notes, by Whitney. The long prefatory and introductory sections to this posthumous magnum opus, "revised and brought nearer to completion and edited" by Lanman and published in the latter's Harvard Oriental Series in 1905, repay attentive and repeated study. They remain elementary reading for all research on the Atharvavedic Sam . hitās, and knowledge of the basic facts recounted therein is presupposed in the present study, 38 where the work is referred to throughout as W-L.

-The text of 1 R-W, revised by Lindenau on the basis of indications in W-L, but without kān . d . a 20. For that kān . d . a, only 1 R-W and ŚPP were available to me. The siglum R-W henceforward refers to the text and stanza-numbering of this, the most current edition.

While Renou's desideratum (as quoted in §1.1) of solid description of the two extant AV Schools and their interrelationships cannot be achieved with any completeness in the limited context of this study, and I have restricted myself primarily to the solution of the manifold problems which the PS itself poses, we must not forget that since the heyday of studies in the AV about a century ago, perhaps even less philological work has been done on the text of ŚS than on PS, and many problems remain to be solved there as well: a better knowledge of the Paippalāda text will, for many of the parallel passages, also contribute to the better understanding of their Śaunaka version. The question whether one of the two recensions can be designated as more original, the question as to their relative chronology, and the question to what extent a kind of Ur-Atharvaveda can be reconstructed (cf. Witzel 1997: 275-283) remain outside the scope of the present study.

The position of ŚS kān . d . a 19 vis-à-vis PS

That ŚS kān . d . a 19 is a supplement to the basic collection of 18 kān . d . as in that Sam . hitā has long been known. The mss. are far more corrupt for this kān . d . a than elsewhere. 39 This and other reasons (W-L, pp. cxli, cxlvi and 895-898), coupled with the observation that "book 19 with the exception of about 12 of its 72 hymns is scattered through the AVP", already led Bloomfield (following Roth 1875: 18) to the supposition that "this supplement to the dvipadeyam r ˚k etc.) is omitted by Vishva Bandhu, and the latter's edition also shows arbitrary (and inconsistent) orthographical changes (cf. e.g. 4.38.5ab sam . cáranti [bis] in ŚPP vs. sañcáranti [bis] in Vishva Bandhu's ed.). If all available editions were to be used, this would make the PS editor's task unmanageable, but would, I am confident, not bring to bear on the PS any new facts of text-critical importance. 38 Cf. the important review by Oldenberg (1906Oldenberg ( = 1993Oldenberg ( : 1950Oldenberg ( -1955). 39 Cf. Whitney (1856: 410): "And it is moreover to be noticed that in the nineteenth book of the text the manuscripts are most especially faulty, so that their authority in doubtful cases is of almost no weight whatever".

xxxii

The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7

Śāunakīya is largely derived from its sister-śakhā". 40 What a careful study of the K ms., before it was even published in facsimile, this brief statement of Bloomfield implies, is shown by the following table, where mantras from PS 19 and 20 are quoted according to a provisional numbering following the Or. mss. I have printed in italics such correspondences as are merely partial, and places where the arrangement of the PS parallel is different have been marked with an exclamation point; the numbers in parentheses are the verse totals of the ŚS hymn in question.

There are, out of seventy-two, six hymns where the correspondence is imperfect, and another four where the arrangement of the text in ŚS 19 shows marked differences from the transmitted arrangement of PS, while there are thirteen hymns finding no parallel at all in PS. 41 40 The quotations are from Bloomfield 1899: 15. See also p. 35 and Renou 1947: 67f. 41 Of 19.4, whose stanzas 3-4 are PS 19.24.7-9, the first stanza is not found along with that tr ˚ca, and is not traceable anywhere else in Vedic literature either. Of 19.6, the Purus . asūkta, PS has a slightly different version, shorter by two stanzas (cf. Griffiths 2003b: 14 n. 69, and my n. 119 below), in which ŚS 19.6.7-8 find no parallel (although they are tacked on at the back of the hymn in the Or. mss.). Of 19.7, 'to the lunar asterisms', we find no parallel in PS at all: the hymn seems to have been incorporated into ŚS from elsewhere at a late stage, as it is found in sakalapāt . ha also at AVPariś 1.11.1-5. Of the related 19.8, 'for well-being: to the asterisms etc.', we find no parallels in PS for stanzas 1-3 and 7, but we do find the whole hymn once again in sakalapāt . ha in AVPariś 1.26.1-7. The next hymn, 19.9, seems to have no parallel anywhere; 19.12 is not found in PS either. The pseudo-hymns 19.21-23 are mere ancillary collectanea regarding meter (21: paralleled by VSM 23.33), and the contents of the (Paippalāda?) Sam . hitā (23: cf. Witzel 1985a: 269;Griffiths 2003b: 27); 22-23 are found integrally in AVPariś 46.9. 1-10.30. The hymn 19.37 is largely parallel to, but -especially in 2. The Constitution of the Text xxxiii For those hymns which seem not to have been borrowed from PS, I have the impression that in most cases ad hoc composition might be argued, and the fact that two of them are found in sakalapāt . ha in an old part of the AVPariś, viz. the Naks . atrakalpa (see [START_REF] Bahulkar | 2002 Kauśika-Sūtra and the Śākhās of the Atharvaveda[END_REF], suggests that these might have been incorporated into the Sam . hitā from a ritual text with its own Mantrapāt . ha. But I wish here to leave such interesting possibilities for what they are, and reserve them for future study. The fact remains that the text of those mantras which do have a parallel in PS is mostly (except for secondary corruptions) in perfect agreement with that of PS, and I therefore regard such parallels as testimonia in the strict sense of the term: good readings from the ŚS transmission of such mantras may be used to restore the text of PS, without further scrupules about mixing up possibly authentic Śākhā-differences (cf. §2.7).

Testimonia and parallel mantras outside of ŚS

Besides the PS mantras transmitted in ŚS 19, there is a considerable amount of other evidence external to the manuscript tradition of the PS itself that is of importance for the history of the text, for its constitution and interpretation. This evidence is to be found in testimonia and in parallel texts. Let me mention here in the first place a source not belonging properly to any of the two categories discussed in this regard in the next section: the Nīlarudropanis . ad. Lubin's article of 2007 contains a new edition of this small work, transmitted with accents in some of the numerous extant mss., that is composed entirely of PS stanzas, and a discussion of all information that can be extracted from it of text critical relevance for the PS. The following table of correspondences is reproduced from Lubin's article (p. 81), with preliminary numbering of stanzas from PS 20 (where the Orissa and Kashmir transmissions diverge strongly). Khan . d . a 1 = PS 14.3. [1][2][3][4][5][6][7][START_REF] Bhattacharya | [END_REF][9]19.5.8,20.55.10,20.60.7,20.62.6,20.62.7 (the final stanza found only in the Or. mss. of the PS)

Testimonia

Except for the Nīlarudropanis . ad and the Paippalāda mantras transmitted in ŚS 19 ( §2.2.1), the only testimonia in the strict sense of the term -at least as far as such have become known to me thus far -are the quotations of PS the last stanza -not identical with the seeming parallel in PS 1, in a five-stanza hymn whose first stanza seems to be a later accretion: we may here have a case where ŚS has borrowed from a different Śākhā. Of hymn 55, only the first stanza seems to be found in PS; of 60 (a couplet) and the single-stanza hymns 61-63, only 62 seems to be found in PS (where it is the last stanza of a regular five-stanza hymn), and it is a striking fact (cf. W-L, p. 1001) that the text which 'Sāyan . a' had before him also did not contain any of them. Of hymns 64, 67, 71, no trace seems to exist in PS.

xxxiv

The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7

stanzas in ancillary literature of the AV,42 and in the Vyākaran . a (and Nirukta) literature. I briefly discuss the sources in question.

Atharvavedic ancillary literature

Śaunaka Śākhā The Śaunaka Śākhā offers a full array of ancillary texts, almost all of which is available in print. Of the Sam . hitā-related sources -Padapāt . ha, Prātiśākhyas, Anukraman . īs and commentary -mentioned above in §2.2, the latter needs to be mentioned here again as containing a texual transmission of the ŚS mantras independent of the ŚS mss. 43 On the ritual ancillary literature of the Śaunaka Śākhā, I may refer in general to Bloomfield 1899 and to Modak 1993. Quotations in sakalapāt . ha of Paippalāda mantras in the KauśS have been made the subject of a separate treatment by myself [START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF]): see also my commentary under 7.6.10. A similar study might be undertaken for the other ancillary texts transmitted within the Śaunaka Śākhā. No sakalapāt . ha quotations of any mantras of PS kān . d . as 6/7 are found in the VaitS, but for some quotations from PS 2 and 5, see Zehnder 1999: 103-106 andLubotsky 2002: 84, 123-126. As to Paippalāda quotations in AVPariś, see e.g. Zehnder 1999: 74 and my treatment of 7.7.9-10; cf. also Bloomfield 1899: 12 and[START_REF] Bisschop | The Pāśupata Observance (Atharvavedapariśis . t . a 40)[END_REF]Griffiths 2003: 324. No quotations from kān . d . as 6/7 are known to me from the GB, although this text does contain a significant number of quotations from other kān . d . as. 44 The AthPrāyaś also contains several PS mantras in sakalapāt . ha, one of which has been made use of for the present edition (see under PS 7.7.9). None of the manifold 'Atharvan' Upanis . ads yield any significant material known to me for kān . d . as 6/7. Paippalāda Śākhā Another, potentially useful, and certainly much more ample source of external evidence on the readings of the mantras (and on the rituals for which they have been employed at least in recent centuries) is available in the anonymous ritual manual called Karmasamuccaya used by the Paippalādins of Orissa (cf. [START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF]Griffiths : 39, now also 2007: 145f.): 145f.). Since this manual seems consistently to quote the mantras in sakalapāt . ha, its testimony could be important, even if the scribal reliability does not seem to be high in these mss., and some interference from oral/written Sam . hitā transmission must always be expected. Unfortunately, I have not yet found the time to acquaint myself more than superficially with the few manuscripts (from a sea of mss.

2. The Constitution of the Text xxxv available in private collections throughout Orissa) in this class of literature that are available to me, and of which I have recently published a list (2007: 145f.).

The other known ritual manual, Śrīdhara's Karmapañjikā (cf. the corresponding index entry, Griffiths & Schmiedchen 2007: 390), quotes mantras in pratīka, but when it becomes available in edition -a project being undertaken by Shilpa Sumant (Pune) and myself -, may still be expected to be of some value as testimony for the establishment of the readings of mantras (if only their initial words), as it has proved to be for the establishment of the places where the textual divisions are made (Griffiths 2003b), and as it promises to be for the understanding of the ritual context, and hence for the interpretation of mantras.

2.3.1.2 Vaiyākaran . as I need to emphasize that I do not have any specialist knowledge of Vyākaran . a literature, and may therefore refer to the words of an authoritative śāstrin, Kamaleswar Bhattacharya (2001: 25f.):

It has long been recognized that in studying the Vedic literature it is essential to consider the ancient grammatical literature of India, and that in studying the latter, it is essential to consider the former: the study of the one is beneficial to the study of the other. Now a host of evidences suggest that the ancient grammarians, from Pān . ini onward, up to the authors of the Kāśikāvr . tti at least, used the Paippalāda-Sam . hitā.

Close attention to evidence of acquaintance, on the part of the Vaiyākaran . as, with the PS is important: first, for general historical questions surrounding the Paippalāda and Vyākaran . a traditions, and also, at times, for establishing the text of PS; in cases where the PS mss. are corrupt, the Vaiyākaran . a 'Nebenüberlieferung' sometimes comes to our aid. Kamaleswar Bhattacharya's small article contains all of the most important references, 45 but I may point especially to his note 6 (p. 29), giving a few instances where it seems likely -as far as the nature of Pān . ini's text allows conclusions in this regardthat Pān . ini has made use of PS. 46 See also my commentary under 6.12.6d and 7.9.6a. 45 Although regrettably Bhattacharya takes no position with regard to Bronkhorst's very cautious arguments (1991: 99-102), which in fact remain unmentioned. See now Bronkhorst 2007: 196, plus appendix III (pp. 330-334), for additional words of caution concerning the connections I propose here between forms attested in the PS and rules providing for such forms in Pān . ini's grammar; Bronkhorst mainly argues for caution on the grounds that the same grammar expressly forbids several forms that are nevertheless found in the PS. 46 Cf. already Thieme 1935: 39 and 41, 64, 66. Since Bhattacharya's article may not be easily available everywhere, I list here his examples: with PS 4.14.8 s . as . t

. irātra-/s . as . t . ika-, compare As . t . ādhyāyī 5. 1.90; with 1.44.4, 1.111.4, 3.9.1-6 [also 13.3.5, 15.16.5] āheya-, compare 4.3.56. These first two examples have been taken from Renou 1957c: 118 (where some more examples are given). Bhattacharya further compares PS 5.36. [1][2][3][4][5][6][7][START_REF] Bhattacharya | [END_REF]., and mentions the case discussed by me under 7.12.5b (contrast Bronkhorst 1991: 100 andnow 2007: 195f.). I myself (2004: 67f.) have added another possible example elsewhere (PS The special connection between Patañjali and PS has been pointed out long ago, and the evidence has been collected by Rau in 1985, who concluded (p. 103), "Das Mahābhās . ya gehört in die nächste Nähe des Kāt . haka und des Paippalāda-Atharvaveda". A similar conclusion was reached by Rau in 1993 (p. 109) with regard to the Kāśikāvr ˚tti. For Patañjali, cf. besides Rau's work [START_REF] Renou | Études Pān . inéennes. 1. Les transitions dans la grammaire de Pān . ini. 2. Le Veda chez Patañjali[END_REF]: 463, Witzel 1986: 257 n. 24, Bronkhorst 1991: 101f. (now 2007, appendix V), my commentary under 6. 8.5d, 6.14.2b, 7.9.4a+5b, 7.10.7a, 7.13.9a, and my introductory remarks on 7.17; 47 for the Kāśikāvr ˚tti, my commentary under 6. 6.8d,6.14.2c,and 6.22.9d. Cf. in general, again, the article by K. Bhattacharya. Regarding testimonia in the Nirukta (e.g. for PS 19.4.15), cf. Renou 1947: 72 n. 1.

Parallels in mantra texts

I have done my best to trace all the relevant parallels, and to report them above each stanza. Those pertinent to the establishment and interpretation of the PS text -and as a matter of principle I regard the preservation of Vedic accents (not transmitted by PS mss.) as a criterion for inclusion among such parallels -have been quoted in 8pt typeface below the critical apparatus to the stanza in question (see §4.1). My starting point for tracing parallel mantras and pādas was of course [START_REF] Bloomfield | 1897 Hymns of the Atharva-Veda. Oxford. 1899 The Atharva-Veda and the Gopatha-Brāhman . a. Strassburg. 1902 Review of Caland 1900[END_REF], and, since it becamse available, Marco Franceschini's extremely convenient electronic update of the same (2000). For texts not entirely included or not included at all in the original or the updated Concordance, I have relied on searches in my database of electronic texts.

Perseveration in the manuscripts

Besides the usual array of visually based errors familiar to the textual critic, and errors due to local pronunciation of Sanskrit (the latter justly emphasized by [START_REF] Witzel | -76 On the Reconstruction of the Authentic Paippalāda-Sam . hitā. Part I[END_REF]Witzel -76, 1985bWitzel , 1994a)), I wish to emphasize here especially one factor, which, when duly taken into account, is of particular fruitfulness for the identification of errors in the transmission, both the one in Orissa and the one in Kashmir. I refer to the psychologically based phenomenon that I call perseveration in this work (and is used by me to cover also its counterpart 20.9.4 akasvala-: As . t . ādhyāyī 3.2.175), and may point here to the formation sragvin . -found at 7.9.6d (As . t . ādhyāyī 5.2.121) -on these two cases see now Bronkhorst 2007: 196 n. 26. Is the shared use of the name pāda for textual divisions, in PS and the As . t . ādhyāyī (Griffiths 2003b: 29), also relevant here?

47 Among unattributed mantras listed by Rau 1985, I have on casual perusal noticed also the following: item 150 indro mā vaks . at is quoted from PS 19.34.14a. Cf. further Zehnder 1999: 81 (2.27.5) [not listed by Rau], 184 (2.84.1), 189 (2.87.1), 193 (2.88.1) [amitraghāta-: not listed by Rau; cf. Renou 1953: 443 "le mot . . . n'est pas attesté en védique, et n'est pas peut-être voulu pour tel"] and Lubotsky 2002: 66 (5.11.8).

2. The Constitution of the Text xxxvii anticipation). 48 Cf. the article on grammatical perseveration phenomena by Oertel (1912-13), who speaks (p. 50 = 1994/I: 239) of "ein im Brennpunkte des Bewußtseins stehendes Lautbild" which "von einem nahe der Peripherie des Bewußtseinsfeldes liegenden Lautbild verdrängt wird, weil die Aufmerksamkeit vom fokalen Lautbild auf das periphere Lautbild abgelenkt wurde". Oertel gives some specific examples, culled from the KapKS (1934KapKS ( : 70 = 1994/I: 701), of contiguous mantras and prose sentences influencing each other. One of the first Vedic scholars to have reckoned with the same principle over longer distance was Whitney (1856: 414), although he did not find the use of this principle strictly convincing in the particular example he was dealing with (3× pāda-final babh úva for babhūva at ŚS 6. 133.4, 8.7.12, 13.2.44): "It is to be noted . . . that the verbal form here in question stands in the Atharvan very often, indeed, in almost every case in which it occurs at all, at the end of a pâda; and that in numerous instances (seventeen in all) it receives an accent in that position; not without a distinct reason, it is true, in each case, such as is wanting in the three passages now under consideration; yet it may be that the frequent occurrence of that ending led to the transference of its accentuation to these three passages: the tonic cadence was familiar to the ear, and was accordingly intruded upon a few lines to which it did not properly belong". It seems to me that the term perseveration can be used to describe all such phenomena, including the one frequently encountered in both branches of PS transmission, viz. of secondary replacement of part of mantras by parts of others, due to partial similarities between the borrowing and the lending mantra: the underlying psychological process -confusion of closely similar information stored in the memoryseems comparable.

Lanman has provided, under the heading 'Faulty assimilation', a large number of instances of such perseveration from ŚS (1903: 303-305). Zehnder 1999 has noted several cases where parts of mantras are transferred from one to the other in K (pp. 51, 83, 92, 173, 187), one where both K and the Or. mss. have undergone such perseveration (p. 188), and two where (a part of) the Or. mss. have done so: pp. 102, 121. I have noted the phenomenon in K at 6.9.10a, 6. 22.12d,7.1.7,7.3.11b,7.5.11a,16.73.1b (?),20.65.10 [PSK 20.61.10c]; in (some of) the Or. mss. at 6.4.7d, 6.10.5c, 6.10.9d, 6.11.10, 7.1.5b, 7.5.11a (?), 7.6.6a+d, 7.6.8c, 7.8.1d. In cases of divergence between the two branches of transmission, I have found the search for possible sources of perseveration elsewhere in the text a very powerful tool for textual criticism: if it can be made plausible that only one of two at first sight equally fitting readings may have been perseverated from elsewhere in the text, this constitutes an important point in favor of the other reading.

Mantra abbreviations in the manuscripts

The mss. use several ways of abbreviating (1) stanzas or groups of stanzas repeated from preceding parts of the text, as well as ( 2) repeated openings and refrains. Both of the devices described in the next two sections show similarities with the system of galitas found in R ˚V (Sam . hitā-and Padapāt . ha) mss., discussed most recently by Falk (2001: 183): "on almost every manuscript page a circle inside two dan . d . as replaces some part of the text. The passages omitted as well as the graphical sign is called galita or galanta in present time. The passages omitted involve usually three or more words; in rare cases one circle replaces more than a complete stanza".

Abbreviations by pratīka with addition of ity ekā etc.

All mss. use, at precisely the same places, pratīkas of mantras followed by indications of the type ity ekā, which usage must hence be an old part of the tradition; it must in fact be part of a shared AV tradition of manuscript writing, probably going back to early medieval Gujarat (Griffiths 2004: 93f. and2007: 186f.), because precisely the same phenomenon is also found in the ŚS mss. I may quote integrally the statement regarding ŚS in W-L (p. cxix):

There are 41 cases of a repeated verse or a repeated group of verses occurring a second time in the text and agreeing throughout without variant with the text of the former occurrence. These in the mss. generally, both sa ṁhitā and pada, are given the second time by pratīka only, with íty ékā (sc. r .

´k ) or íti dvé or íti tisráh . added and always accented like the quoted text-words themselves. Thus ix. 10. 4 (= vii. 73. 7) appears in the mss. as úpa hvaya íty ékā. On the other hand, the very next verse, although it differs from vii. 73. 8 only by having 'bh ágāt for ny ágan, is written out in full. So xiii. 2. 38 (= x. 8. 18) appears as sahasrāhn . yám íty ékā; while xiii. 3. 14, which is a second repetition of x. 8. 18 but contains further the added refrain tásya etc., is written out in full as far as tásya.

As Deshpande informs us (2002: lx), the same abbreviation device is found even in the Kramapāt . ha-mss. of the Śaunaka school. The same basic principles hold in the PS mss. as well: see [START_REF] Barret | The Contents of the Kashmirian Atharva-Veda, Books 1-12[END_REF]Barret : 344f., 1915: 43;: 43;Edgerton 1915: 376f.;and Witzel 1985a: 262. Cf. a case (20.12.2-4 [PSK 20.11.1-3]) where the mss. write a pratīka plus iti tisrah . , to refer to 16.68.4-6, and another (14.1.2-5) where the mss. give a pratīka plus iti catasrah . , to refer to 1.25.1-4. Further, somewhat more complicated cases in ŚS are discussed by W-L, p. cxx. A comparable example in PS is found e.g. at 15.19.9-12, where the words yā nadīr iti catasrah . refer back to 7.13.11-14: although the pratīka is identical, there is a difference between these two sets of four stanzas, and the difference is indicated by the addition of idam ulu ṅgulukottarāh . (cf. Bhattacharya 1997: 830). The following other cases in PS have thus far come to my attention: PS 16.33.6 yad giris . v iti pāñcarcikī (to indicate repetition of 2.35.2 rather than 4.10.7, pāñcarcika-'from the eighteenth' here referring to the title pañcarcakān . d . a of book 2); 19.11.1-2 aśvattho devasadana ity ajāyatānte (a dual form to indicate repetition of two stanzas, 7.10.6-7, 49 without the refrain pādas e-h, rather than the single stanza 20.61.7 [PSK 20.51.8]); PSK 17.25.2 yad asmāsv ity ās . t

. adaśakī (to indicate repetition of 15.4.2 rather than 3.30.6, ās . t

. adaśaka-'from the eighteenth' seemingly referring to the title as . t

. ādaśarcakān . d . a of book 15); and PS 20.58.2 girim . gacheti sāptamikī (to indicate repetition of PS 4.24.7 50 rather than 12. 1.9 or 20.39.5 [PSK 20.38.4], sāptamika-'from the seventh' here referring to the title saptarcakān . d . a of book 4). 51 Cf. also the related comments on PS pratīkas in Griffiths 2003b.

Both the R-W and the ŚPP edition give all the repeated stanzas in full (see W-L, p. cxix for a complete list). So does Bhattacharya in his 1997 edition: e.g. 2.59.12 (p. 189), 4.9.7 (p. 310), 4.17.7 (p. 324), 4.19.8 (p. 327), 5.23.4 (p. 406), 6.7.5 (p. 452), 6.11.1 (p. 459), 10.1.6 (p. 644), 12.19.8 (p. 749). On the mentioned pages he reports the actual readings of the mss. in his critical apparatus while at 6.23. 8 (p. 481), 7.1.6 (p. 484), and 10.6.13 (p. 657) he does the same, but in addition places the actually unwritten words within [. . .] in his text: my list is not complete, and I suspect that other small inconsistencies can be found in the edition. While Lubotsky (2002: 107f.) follows Bhattacharya's policy, Zehnder (1999: 137) follows the mss., and this is my policy as well.

Abbreviated openings and refrains

Another common type of abbreviation, the omission of identical openings and/or refrains in at least three consecutive stanzas, remains unmarked in the mss. (except for the marker kā occasionally encountered in the Or. mss.: see §2. 1.2.7 above). This kind of abbreviation is also an old part of the tradition, because it is again found in all mss., and an identical practice is again found in the mss. of ŚS. W-L state for that text (p. cxx):

For the relief of the copyists, 52 there is practised on a large scale in both the sa ṁhitā-and the pada-mss. the omission of words and pādas repeated in successive verses. In general, if anywhere a few words or a pāda or a line or more are found in more than two successive verses, they are written out in full only in the first and last verses and are understood in the others cf. p. 793, end . For example, in vi. 17, a hymn of four verses, the refrain, being c, d of each of the four, is written out only in 1 and 4. Then, for verse 2 is written only mah í dādh áre 'm án vánaspátīn, because yáthe 'yám pr . thiv í at the beginning is repeated. That is, the scribe begins with the last one of the words which the verse has in common with its predecessor.

Then, because dādh ára also is repeated in 2-4, in verse 3 mah í also is left out and the verse reads in the mss. simply dādh ára párvatān gir í n -and this without any intimation of omission by the ordinary sign of omission.53 -Sometimes the case is a little more intricate. Thus, in viii. 10, the initial words só 'd akrāmat are written only in verses 2 and 29, although they are really wanting in verses 9-17, paryāya II. (verses [START_REF] Bhattacharya | [END_REF][9][10][11][12][13][14][15][16][17] being in this respect treated as if all one verse with subdivisions cf. p. 512 top .

This mode of abbreviation, and the rules pertaining to it in K, were already clearly stated by Edgerton 1915: 377, and nicely exemplified by Barret 1921b for PS 6.18; the practice of the Or. mss. agrees largely (though not always precisely) with K. Besides 6.18, other examples can be found in PS i.a. at 6.6.5-7, where pādas cd are written in full in stanzas 5 and 7, but abbreviated to sa mā in 6; at 6.11. 8-6.13.3, where yo 'smān . . . is written in full for 6.11.8 and 6.13.3, but -in most mss. -abbreviated to asmān . . . in the intervening four mantras; at 6.14.2-5, where tān ito nāśayāmasi is abbreviated to tān; at 6.15.5-7, where the opening ūrjā yā te . . . is written in full for 6.15.5 and 6.15.7, but abbreviated to te . . . in the intervening mantra, where the final words . . . ta ā dade are also abbreviated to . . . te in K and most Or. mss.; at 6.17.2-10, where the Or. mss. omit the entire text of each second hemistich (some with the marker kā ), while K for 2-9 gives its first word, in a rather unintelligent abbreviation without final visarga (marudbhi ), and shares the full abbreviation with the Or. mss. in 10; similar abbreviations appear in 6. 16, 6.19, 7.10, 7.13 and 14, and 7.16. The abbreviation of stanza 7 in the last mentioned hymn constitutes an irregularity, as noted ad loc. I may refer here also to my discussion (Griffiths 2003a: 343) of the case 13. 1.7, where the opening word antarhitāh . (found also in the surrounding stanzas 5 and 7) is omitted: this case has been misinterpreted by Witzel 1985a: 263 as a transmissional error, namely a 'lacuna': the abbreviation is applied only at 13. 1.7, because only 13.1.6-7-8 have an identical opening antarhitā me, sandhi me r ˚s . ayah . → mars . ayah . in the abbreviated stanza apparently not being judged an infringement upon the rule.

Whitney writes about the practice in his edition with Roth, comparing it with ŚPP's (p. cxxi):

Very often SPP. prints in full the abbreviated passages in both sa ṁhitā and pada form, thus presenting a great quantity of useless and burdensome repetitions. Our edition takes advantage of the usage of the mss. to abbreviate extensively; but it departs from their usage in so far as always to give full intimation of the omitted portions by initial words and by signs of omission. Despite occasional differences between the two branches of transmission and among the Or. mss. as well, this abbreviation device evidently was a typical characteristic of the common ancestor of PS tradition (see §2.6.1), and is therefore retained in my edition. I follow the example of the R-W ŚS edition in intimating portions omitted, but my sign is a sequence of three raised circles or kun . d . alas ( • • • ).

History of transmission

The working hypothesis that has been followed in my work, and is further elucidated in the following paragraphs, is based on the scenario sketched by Witzel 1985a. 54 It involves an archetype of all PS mss., dating to 800-1000, written in a late form of Gupta script, and hailing from western India (Gujarat): following Witzel, I call this archetype *G. It may be noted here, as will be repeatedly stressed in the discussions below, that this *G hailed from precisely the region where the texts of the Śaunaka Śākhā have been transmitted all through the historical period (see [START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF]2007).

Furthermore, Witzel's scenario involves two hyparchetypes, one preceding the Kashmirian transmission, written in early Devanāgarī script, and dating to ca. 1350 (*D); the other preceding all Orissa mss., written in so-called Proto-Bengali script, and dating at the latest to ca. 1400 (*B).

2.6. 1 The archetype of all PS manuscripts (*G) Mention of this common ancestor of Kashmirian and the Orissa transmissions of PS has already been made off and on in the preceding sections. The evidence supporting postulation of a written archetype comes primarily from common errors found in both K and the Orissa mss. In the following (not entirely complete) list of cases encountered in kān . d . as 6/7 where all the mss. share an identical error, and I have felt compelled to emend the text, I ignore small errors. The apodosis of all mss., being the reading of the archetype, is in each case clear. Of course, shared errors do not need to be significant, but their accumulation is at least noteworthy, and especially the common omission of a syllable 2. The Constitution of the Text xliii of duruktam . had, it seems, been lost already in *G). Cf. also the case of the lost syllable ma in 19.51.1c nijagmima (discussed Griffiths 2004: 62), as well as the somewhat more complicated case dyaur *javena → dyauryenā at 16.70. 1 (ibid., p. 73). A clear example of a graphic error that is more likely to have originated in a Nāgarī type script than in (an old form of) Oriya is the reading madhamā to which all Or. mss. point at 7. 8.4b, where K has correctly preserved maghavā [Dimitrov §1.2]; 59 in this class I would also place the Or reading asyai for asmai (thus K) at 6.7.3 [Dimitrov §2.6.4,2.7.1]. The very frequent confusion hy/jy (6.9.12d, 7.5.11d, 7.19.6d;also PS 20.61.4 [Griffiths 2004: 81f.]: • s . īmajyā • Or, for • s . īmahyā • K) may also have the same graphic origin: Dimitrov §1.2 and §2.7.1. Other common errors in the Or. mss. belong rather to the realm of phonetic errors, or if they are of graphical origin, they cannot, it seems, be attributed to the specific graphical form of *B: e.g. ri/r (7.8.8d, also 4.15.6d in Griffiths & Lubotsky 2000-01[03]), bh/v (6.9.12a, 7.5.11a), a/u (7.4.7d, 7.10.2c), i/r ˚(6.20.6a, 7.4.3b). Cf. further miscellaneous errors shared by all Or. mss. at 6.3.8b (madhus . t

. ha for madhis . t . hāh . ), 6.11.10 (manīs . ori • for manīs . odi . īr ), 7.4.5c (sodhijij for sahojij ), 7.6.6a (agnir for indro), 7.11.4b (rohan . āya for rehan . āya).

Conflation with other traditions

One of the main conclusions of my study of PS mantras quoted in the KauśS (2004) was that the relationships between the two branches of Paippalāda tradition (K and the Or. mss.), and the testimonia in the KauśS, and even with the text of ŚS as 'Sāyan . a' knew it, are extraordinarily complex. We must not only reckon with the mutual contaminatory influence of the written transmission of the various different Atharvavedic texts, of both the Paippalāda and the Śaunaka Śākhās, and even of non-Atharvavedic texts, but also with continuing influences of oral transmission through the centuries. I wish to emphasize here two categories of evidence that point to different paths of influence. 60 2.6.3.1 Readings shared by 'Sāyan . a' and PS against ŚS Cf. Bloomfield (1899: 14): "Sāyan . a in his commentary to the Śaunakīya occasionally adopts readings from the Paippalāda". Bloomfield makes reference to Whitney 1893: 92, but Whitney himself wrote (p. 93) that this commentator's readings "agree now and then (as noted above [p. 92]) with the readings of one or more of the parallel texts or with those of the Pâippalâda çâkhâ, but only sporadically and as it were fortuitously; of any special relation between them and the variants of the Pâippalâda texts (which are upon a very different scale) no sign appears". It is my impression that Bloomfield's less restricted statement may be closer to the truth, because there do appear to be real signs of the commentator's acquaintance with the (Or. reading of the) PS version of mantras: cf. my note on the stanza division of 6.20. At 6.20.5 and 11.13.3 (Griffiths 2004: 54) we find two cases of correspondence between the reading known to 'Sāyan . a' and the Or. reading of a mantra, against the ŚS/K reading. Further research may or may not confirm my impression based on these very limited data.

2.6.3.2 Readings shared by K and other Kashmiri texts against the Orissa manuscripts Numerous are the cases where we can explain difference of reading between K and the Or. mss. by assuming that the transmitter(s) of PS in Kashmir were well acquainted with mantra texts of the Kat . ha school, and with Kashmirian R ˚gveda texts, and that their efforts at PS transmission have not remained free from contaminatory influence from such locally dominant traditions. Cf. e.g. PSK 2.76.6 [not in the Or. mss.] [START_REF] Zehnder | Vedische Studien: Textkritische und Sprachhistorische Untersuchungen zur Paippalāda-Sa ṁhitā[END_REF]: 172, Bhattacharya 1997: 201 "kim . kāt . hakaprabhāvād asyātrāntarbhuktih . ": KS 18.13:274.20f., etc.). -4.27.4e viśas tvā sarvā ā yantu Or; víśas tvā sárvā vāñchantu ŚS 4.8.4c, thus also K: influence on K not from ŚS, but from KS 37.9:89.13 or R

˚V 10.173. 1 -4.29 (Bhattacharya 1997: 342 "kāśmīrīyapustikā tu r ˚gvedam evānusaratīti pratīyate"). -Cf. further my notes under 6. 1.3a, 6.20.3c, 7.4.2d below.

The editorial policy adopted in this work

In his article of 1968, Hoffmann laid the methodological foundation for the text-critical study of the PS (1968PS ( : 3-4 = 1975: 230-231): 230-231):

There is no doubt that the Or. mss. are closely related to one another, whereas K. has a different position with respect to both time and place. The Or. mss. and K. therefore represent two branches of Paippalāda transmission, converging far back in the past. That is to say, if a reading is common to both, we have, at the very least, an old reading, and we may even maintain, that we have an authentic reading of the Paippalāda-Śākhā. It is quite another question whether we think that such an authentic reading is correct as to grammar or sense. Every Vedic Śākhā has readings which we must accept as authentic, i.e. as peculiar to the respective text. We cannot eliminate these authentic readings, even if we know that the original or the correct reading has been preserved in another text. Consequently, if we have a reading common to both branches of transmission, we are obliged to regard it as authentic and to face this fact.

The distinction between the reconstitution of an 'original' and an 'authentic' form of the text has been discussed at length by Witzel 1979-80, §2.1 pp. 22-24: Diese von K. Hoffmann geprägten Termini beziehen sich auf die Veränderungen, die beim Ritual verwendete Mantras im Laufe ihrer Tradierung, beginnend mit dem Zeitpunkt ihrer Abfassung, durchgemacht haben. Die originale Form eines Mantra ist diejenige, die er bei seiner Formulierung besaß, gleichgültig ob es sich dabei um Verse handelt, die man dem RV entnommen hat, um solche, die später als dieser verfaßt wurden, oder um Prosasprüche, die sich auf die unzähligen Einzelhandlungen beim Ritual beziehen.

Wie bereits von Oldenberg und danach von Bloomfield-Edgerton-Emeneau in den ,,Vedic Variants" mit ausgebreitetem Material belegt worden ist, haben die aus dem RV übernommenen und die in der ,,Mantrazeit" (RVKh, AV, YV-Mantra) formulierten Mantra zahlreichen Veränderungen durchgemacht, ehe sie in den YV-Sam . hitās, in den Brāhman . as, Āran . yakas, bisweilen in den alten Upanis . ads, oft aber auch erst in den Śrautaund Gr . hyasūtren festgelegt, kanonisiert wurden und dort die für die jeweilige Vedaschule a ut h e n t is c h e Form erhielten. [. . .] Nun ist es nicht immer leicht, zunächst die ,richtige' Gestalt des Mantra auch nur in einer Vedaschule festzustellen, da diese häufig grammatisch abnormal, der Bedeutung nach unklar oder gar unsinnig erscheint. [. . .] Anders dagegen verhält es sich mit der Feststellung der o r ig i n a l e n Form eines Mantra, die durch den Vergleich mit der Tradition anderer verwandter oder fernstehender Vedaschulen, und aufgrund von Überlegungen philologischer und linguistischer Art gewonnen werden kann. Diese Form dürfte in den meisten Fällen die der Mantrazeit gewesen sein, d. h. desjenigen Zeitabschnitts, in dem diese Sprüche verfaßt (bzw. aus dem RV übernommen) wurden: eine Periode von einigen Jahrhunderten, die sichdem Abschluß des RV anschließend -bis hin zur Abfassung der Prosapartien der Yajurveda-Sam . hitās erstreckte und wohl an den Beginn des ersten vorchristlichen Jahrtausends zu verlegen ist.

Witzel had discussed these issues with special reference to the PS in his 1973-76 article, part II, pp. 159ff., 61 where he stresses that reconstruction beyond the 'authentic' text on the basis of, e.g., the ŚS or other texts leads toat least theoretically -unacceptable uncertainties about the 'originality' to PS of a reading established in such a way, for it would be indeterminable "by which means can one detect whether (even a corrupt) reading of AV( Ś) leaves us (although also coming from an Atharva text) with an authentic Paippalādareading, an Ur-Atharva-veda reading, or worse, with a reading of a time when there was no fixed AV but a floating mass of mantras, derived either from RV 61 It is an unfortunate fact that two pages of Witzel's original typed manuscript were left out by the press here. Professor Witzel has kindly given me a copy of the missing pages.

sources or from folklore". These basic ideas, subjected to further elaboration by Hoffmann and especially Witzel, can already be found voiced in the work of earlier Vedic scholars, 62 and I myself am in agreement with them for cases where we have the R

˚V form of a mantra as countercheck (see below). I fear, however, that it is an impossible thing to ask of an editor of PS to "face the fact" that all mss. at 7.9.10 point to makuryā, at least if facing this fact means balking at the emendation demanded by all other evidence: nakulyā; or if it means he is to accept the apodosis of all mss. aprāyu, rather than aprāyi, at 6.20.1, even though the parallel in ŚS 19 -a kān . d . a which we know mostly to contain direct borrowings from PS (cf. §2.2.1) -has the expected reading; or again if he is to accept in his text an unparalleled stanzainitial atha rather than atra at 7.18.9. 63 It is anyhow clear that the number of such cases -where there is unanimous or near unanimous evidence in the mss. for an absolutely unacceptable reading -is in fact quite limited. Larger is the number of cases where both K and the Or. mss. have different, but both impossible readings, and the concept of 'authentic' text loses it value, because there ceases to be any objective means of establishing whether the impossible text of K, or that of the Or. mss. is to be awarded the predicate 'authentic', while chances are that neither deserves that name.

The way out of this conundrum has been paved by Witzel himself: since we postulate, after his scenario (1985a), a written archetype *G underlying all PS mss., we may assume that this ms. itself was not free of errors, and hence that not all readings common to K and the Or. mss. are necessarily the 'authentic' ones of the Paippalāda Śākhā. In such cases we are permitted, with due care and with the most stringent application of critical thought, to alter the uniformly transmitted shape of the text, on the basis of the philological arguments that present themselves in each individual case.

Of quite a different nature is the type of problem -luckily of rather rare occurrence -, where a seemingly impossible reading attributable to *G, a case which one might according to the approach just set forth try to purge from the text by proposing that *G was already corrupt, actually finds support from the other AV tradition, the one of ŚS. Such cases force us to tackle the very broad 62 I may quote here just two examples. Winternitz, in his edition of ĀpMP (1897: xv): "There are numerous cases in these Mantras where every editor would be tempted to have recourse to conjectural emendations. But on closer examination he will remember that he has to edit, and not to correct his text, and that even a grammatically impossible reading has to be retained, if it is warranted by the best authority". This statement is perhaps somewhat too simplistic, but let us compare the words of Bloomfield & Edgerton (1932: 15f.): "The study of Vedic tradition must not be content with reconstructing or defining the original body of mantras, by detecting and recording secondary fancies, adaptations, and corruptions. These secondary readings have their own right to exist; they are, as a rule, the genuine readings of their respective schools. It is our duty to sketch the development of the mantras in all the Vedic schools, assigning, where possible, causes for the changes, but rejecting no unexplained or apparently unmotivated change, however it may seem to conflict with what seems to us good mantra sense". 63 The examples have been taken from the list in §2.6.1.

question of what authority we will attribute to our transmitted Sam . hitās: how seriously do we take the compositional skills and intentions of the makers of "Vedic Variants", and how confident may we be that the extant mss. -even if their readings are unanimous -have transmitted to us the text as they had it before them? Do we really assume the 'Ur-AV' to have read an impossible pr ˚ñcanti (PS 6.1.3 / ŚS 5.2.3), instead of R ˚V 10.120.3 vr ˚ñjanti, and if we do, must we assume that this meant something to someone at some time, or do we see it as a mere mistake (at whatever stage it may have been made)?

Orthography, Sandhi

Since the two branches of PS transmission present the text in two rather different forms, from the point of view of orthography and sandhi, a specific problem is the formulation of clear editorial policies in these matters. In the Introduction to his edition of the Kat . ha-Śiks . ā-Upanis . ad, Witzel took the following position (1979-80 §1.1, pp. 11f.):

Vedische Texte sind gemeinhin in der seit einigen Jahrhunderten in Nordindien üblich gewordenen, sich an die Schreibweise des klassichen Sanskrit anlehnenden ,,Orthographie" gedruckt worden. Kaschmirische, aber auch südindische Handschriften dagegen haben haüfig die ältere Aussprache tradiert. Da einerseits zwischen den verschiedenen vedischen Schulen zahlreiche phonetische Besonderheiten bestehen, zum andern aber die Reproduktion der originalen (bzw. der für eine Schule authentischen) Aussprache (und damit Schreibweise) häufig Fehler in der Textüberlieferung erklärt bzw. aufklären hilft, sollte eine Veda-Edition stets die N o r m der betreffenden Veda-Schule wiedergeben.

A similar position had been advocated implicitly in the Introduction to his 1974 edition of the Kat . h Ā (published in English in 2004), based entirely on ( Śāradā) mss. from Kashmir, and after him by Dreyer 1986: XX ff. in her edition of the first chapter of the Kāt . hGS with commentaries, also all transmitted in Kashmir alone.

Witzel, and after him Dreyer, at various prominent places asserts the 'Altertümlichkeit' of several peculiarities of (older) Kashmir Śāradā mss. Although I am not a specialist in these mss., I would be inclined to think that such assertions cannot be accepted a priori. Further evidence is required. In fact, Witzel also realized this, as appears from an important methodological observation in his commentary on the Kat . ha-Śiks . ā-Upanis . ad (1979-80 §3.18, pp. 46f.):

. . . bleibt für einige der Kat . ha-und damit kaschmirischen Besonderheiten der Vedatradition problematisch, in welcher Zeit diese Eigentümlichkeiten entstanden (bzw. in der Tradition durchgeführt worden) sind, d. h. es erhebt sich die Frage, ob sie auth e n t i s c h für diese Vedaschule sind oder ob es sich nur um provinzielle Sonderentwicklungen handelt, die in einer oder mehreren Vedaschulen durchgeführt wurden.

Für die Kat . haschule wird sich die a ut he nt i s c he Gestalt ihrer Texte -was deren phonetische Gestalt betrifft -vielleicht feststellen lassen, falls Kat . ha-Hss. in Orissa existieren. Tatsächlich ist ein Orissa-Zweig der Kat . ha-Schule aus wenigstens einer Inschrift (802 n.) bekannt (s. WZKS XXIII (1979) 10 Anm. 37). 64 We are in the lucky position, in attempting to reconstruct the authentic (phonetic) form of the PS -this means in practice the tendencies of the archetype *G (see § §2.6-2.7) -, to be able to perform precisely the countercheck that Witzel imagined for his Kat . ha-texts transmitted only in Kashmir, if they had known an Orissa transmission.

If, in the following paragraphs, many an idiosyncracy, especially of K, is rejected as unauthentic, this is not due to any desire on my part to normalize the text -on the contrary, I strongly adhere to the conviction that idiosyncracies of the manuscripts ought, all things being equal, to be retained in the edited text. All things, however, are in our situation very often not equal: my editorial decision for each individual issue is based on a weighing of all the different factors that seemed relevant to me, and the result is my notion of what our text may have looked like as written in the archetype. This result is markedly different from Zehnder's "Textgestaltung" that (1999: 20) "richtet sich in vielem nach der Kashmirer Handschrift" which -according to Zehnder (following Witzel) -"manche älteren Züge bewahrt hat". 65 The following pages of this section are a first attempt to specify the issues that were left untreated by Bhattacharya, Zehnder, and Lubotsky, and -as far as is possible while only such a small portion of the whole text is available in a reliable edition with a representative number of Or. mss. collated -to formulate provisional answers. In the course of my work on the PS, I have come across some phenomena of sandhi and orthography that are not encountered in kān . d . as 6/7, but are nonetheless included here, for the sake of greater completeness.

(A) Irregular non-appearance and results of vowel-contraction An example of irregular non-appearance of vowel-contraction is 4.15.7d tis . t

. ha evam. No cases with unanimous ms.-support occur in kān . d . as 6/7, 66 but a similar case is found at PS 1.64.2cd na es . o. The only further examples I 64 Witzel continues: "Ferner soll es im Tempel von Puri weitere Kat . ha-Hss. geben (s. StII 6, Materialien, Anm. 296)". The footnote refered to has in fact been published in StII 8/9 [1982], pp. 226f. To my knowledge, there is no living or ms. tradition of the YV in Orissa, except for the Kān . va school of the White YV. 65 Zehnder is careful to add: "Ob damit die Regeln des Archetyps getroffen sind, is allerdings eine komplizierte Frage, die hier nicht weiter untersucht worden ist".

66 On PS 7.18.2a, where the Or. mss. read indra [voc.] ā rather than indrā, see my note ad loc.

know are with intervening pāda boundary: 1.65.4cd bhūtv á asy áa vata (with uncontracted bhūtv á asyá, cf. Griffiths 2004: 59); 2.27.4cd hatvā + apa (Bhattacharya reads hatvā apa but Zehnder, commenting "Sandhi muss eintreten", introduced contraction: hatvā-+ a va); 3.18.3cd tena mām adya varcasā agne varcasvinam . kr ˚dhi (with uncontracted varcasā agne). An example of an irregular result of vowel-contraction is the sandhi -ā o-→ -o-rather than -au-at 7.9.10b (jihvayā+os . t

. ha • → jihvayos . t . ha • (see my note). No other comparable cases have as yet come to my attention.

(B) Traces of pluti Led by the possible interpretation of paretā in PS 12.7.4c paretā apsarasah . (to be compared with PS 7.13.4) as 2pl. imp. form to a consideration of the possibility that the unexpected vowel lengthening and absence of sandhi could be attributed to the phenomenon of protraction or pluti, I pursued the question of whether any traces of such pluti can be found in the PS. The list of cases of pluti in ŚS provided by ŚC Ā 1.105 (Whitney 1862: 70) 67 has been taken as the starting point to investigate the orthographical tendencies of the PS, because several of the ŚS mantras in question have parallels in PS. One further case of pluti in ŚS with a PS parallel stands at the beginning of my list, and one case of pluti in PS without ŚS parallel stands at its end.

(1) ŚS 2.3.2abc ád a ṅg á kuvíd a ṅg á śatám . y á bhes . aj áni te | tés . ām asi tvám uttamám 'Now then, forsooth! how then, forsooth? what hundred remedies are thine, of them art thou the chief' (Whitney) = PS 1.108.2abc. This passage is not taken into account in Strunk's monograph, because the ŚS Padapāt . ha and following it the ŚC Ā do not recognize any pluti here, but Zehnder (1993: 23) states: "Die Langvokale in a ṅgā sind durch Pluti im Fragesatz bedingt". Zehnder's claim that this is a case of pluti may be supported by pointing out the fact that the particle a ṅgá is liable to cause pluti, albeit it on accompanying verbforms in the examples provided by Strunk (1983: 32f., [20]), but the pragmatic context here, if we follow Whitney's interpretation, is rather one falling "unter den Begriffen emphatischer oder affektischer Redeweise" (Strunk 1983: 29), than that of a "Fragesatz". 68 (2) ŚS 4.15.15 khán . vakh á3i kháimakh á3i mádhye taduri | vars . ám . vanudhvam . pitaro marútām . mána icchata 'O khan . vakā! O khāimakhā! in the middle, O tadurī! win ye rain, O Fathers; seek the favor of the Maruts' (Whitney). This mantra has no PS parallel. See Strunk 1983: 27, ex. (16).

(3) ŚS 9.6.18 yajamānabrāhman . ám . v á etád átithipatih . kurute yád āhary àn . i préks . ata idám . bh úy á3 id á3m íti 'The lord of guests verily makes for himself a sacrificer's br áhman . a in that he looks at the [portions] to be partaken of, 67 Strunk (1983: 57) wrongly suggests that this list is complete: it is only complete for the cases recognized by the tradition as reflected in the ŚS Padapāt . ha. Cases of 'semi-latent' pluti (Strunk 1983: 21), such as our first case below, are not included. 68 Cf. Strunk (1983: 56ff.) on the non-appearance of pluti in "Wortfragen".

saying "is this larger, or this?" ' (Whitney) ≈ PS 16.112.2c . . . idam . bhūyā idām iti. 69 Cf. Strunk 1983: 68f., ex. (82).

(4) ŚS 10.2.28ab ūrdhvó nú sr ˚s . t . á3s tiryá ṅ nú sr ˚s . t . á3h . sárvā díśah . púrus . a á babhūv á3 ṁ 'Was he now created upward? [or] was he now created crosswise? did man grow unto all the quarters?' (Whitney). This mantra has no PS parallel. Cf. Strunk 1983: 67f., ex. (79).

(5) ŚS 11.3.26 brahmavādíno vadanti párāñcam odanám . pr áś í 3h . pratyáñc á3m íti 'The theologues say: hast thou eaten the rice-dish as it was retiring, or as it was coming on?' (Whitney) and ŚS 11.3.27 tvám odanám . pr áś í 3s tv ám odan á3 íti 'Hast thou eaten the rice-dish, or the rice-dish thee?' (Whitney) ≈ PS 16.55.1a/d = 18a/d . . . brahmavādino vadanti pratyañcam odanam . prāśīh .

+ parāñcām . 70 tvam odanam . prāśīs tvām odanā iti 71 'The theologues say: have you eaten the rice-dish as it was coming on, [or] as it was retiring? Have you eaten the rice-dish, [or] the rice-dish you?'. Cf. Strunk 1983: 69, ex. (83) and ( 84).

(6) ŚS 12.4.42 t ám . dev á amīmā ṁsanta vaśéy á3m ávaśéti | t ám abravīn nāradá es . á vaś ánām . vaśátaméti 'The gods questioned about her: is this a cow, or not a cow? Of her Nārada said: she is of cows the most truly cow' (Whitney) ≈ PS 17.20.2 tām . devā amīmām . santa 72 vaśeyām . *nv avaśeti 73 . . . . Cf. Strunk 1983: 80ff., ex. (105), especially on the ŚS reading ávaśéti, which now finds support in the quoted PS parallel, although one expects ávaś á3 íti. Zehnder (1993: 23), who did not have access to the Or. readings of this mantra, took the aks . ara nnu in K as a misreading for an original 3, explicitly marking pluti (Zehnder: vaśā iyā3m (a-)vaśā iti ), which would make this the only known case of explicit pluti notation in the PS. The Or. readings combined with that of K, however, rather speak for restoring the particle nú, that also figures in two of the other Atharvavedic pluti-contexts discussed here; an alternative would be to read vaśeyām . na vaśeti -either way, this passage too shows only 'semi-latent' pluti.

(7) ŚS 12.5.50 ks . iprám . vái tásya pr ˚cchanti yát tád ás í 3d idám . nú t á3d íti 'Quickly, indeed, they ask about him: what that was, is this now that?' (Whitney) ≈ PS 16.145.5 ks . ipram . vai tasya pr ˚chanti 74 yat tad 75 āsīd idam .

2. The Constitution of the Text li nu tāt. 77 Cf. Strunk 1983: 45, ex. (46).

Nowhere do the mss. for the above PS passages that have a ŚS parallel give any trace at all of numerical pluti marking, as commonly found in ŚS, but in those diagnostic cases with normally short vowels (3,4,5,6,7), we do find the lengthened vowels that suggest pluti. I therefore conclude that also the final passage can be considered to show 'semi-latent' pluti: [START_REF] Bhattacharya | [END_REF] PS 12.7.4cd/8cd tat paretā apsarasah . pratibuddhā abhūtana 'Go away there, Apsarases: you have been recognized'. For two comparable cases (one also including an imperative verb form), see Strunk 1983: 32f., exx. (20) and (21).

We may expect to identify other cases of ('semi-latent') pluti as the study of our text advances, but no case seems to occur in PS kān . d . as 6 and 7.

(C) Abhinihita sandhi See § §2. 1.1.2 and 2.1.2.4 on the respective practices of K and the Or. mss. with regard to use of the avagraha sign. I have thus far failed to detect a pattern in their usage, and have therefore adopted the following policy, in which meter is the only objective criterion, besides the readings of the mss.

1. If the initial a-is metrically required and is written in both K and Or, I adopt it.

2. If one of the two transmissions offers a metrically required a-against ' (avagraha) or ∅ in the other, I follow the former. In the prose hymn 7.14, where meter cannot be used as argument, I have at 2b arbitrarily adopted the ' of the Or. mss. rather than the a-of K.

3. I print a -when ∅ or ' is found in the mss., but the meter requires a syllable a-.

4. I print a -when a-is found in all mss., but the meter requires elision (or, as in the case of 7.8.1b, if my resolution of sandhi at pāda boundaries results in an -a-which is not in fact allowed by the meter -and on this analogy r ˚-at 7.6.1b).

5. I print ' when it is found in one or more of the Or. mss., and when the meter requires elision.

6. I print ('), when neither ' nor a-is found in any of the mss., but the sense requires an underlying a-, and the meter requires its elision (thus precluding a -).

The mss. sometimes show a secondarily elided a-even after an -o which is the result of sandhi athā u/mā u and should be properly pragr ˚hya: see my discussion under 6.23.3+11. In these cases I have restored the a-and marked the restored form as an emendation with asterisk.

(D) Final -n before vowel As in (I) 6.1.7b yasminn āvitha, (II) 6.6.6b janā ṁ anu, (III) 6.1.1cd śatrūn anu. -Cf. AiGr. I, §279.

(I). The familiar doubling of a nasal after a short vowel before any initial vowel is generally observed in our mss., at least in the case of the dental nasal (W-L, p. cxxiii, where in n. 3 it is pointed out that nearly all mss. violate this rule in the case of the velar nasal at ŚS 11.1.22b: pratyá ṅ enām . ). I limit myself here to the data available in PS 6/7, where only the dental nasal comes into question. 78 All mss. have the expected -nnV-only at 6.1.7b. K has a tendency to render the -nnV-as -m . V-(in kān . d . as 6/7, only at 6.2.6cd), or as -m . n V-(6.7.7cd, 6.8.6d, 6.22.11d, 7.1.8c, 7.2.7c, 7.4.8c, 7.18.9ab). This last spelling is also occasionally found in one or more of the Or. mss. (6.7.7cd,6.8.6d,6.22.10d,6.22.12d,7.1.8c,7.2.7c), but only once in all (7.4.8c). I assume that -nnV-is the authentic sandhi for our text.

(II). The sandhi of a final nasal after a long ā before an initial vowel is problematic (cf. AiGr. I, §279bb): -ā ṁ or the pausa-form -ān? Note Whitney's words regarding the practice of the ŚS mss. (1862: 88f.), under rule ŚC Ā [Deshpande] 2.1.27, which prescribes change from pausa-to anunāsika-form: "To give with the same detail the exceptions from the rule, or the cases in which final ân remains unchanged before a vowel, would be quite useless. They are very frequent, by far outnumbering the instances of the loss of n-thus, in the first four books of the text, against thirteen instances of ā ṁ before a vowel, we have forty-one of ân, and twelve of these between two pâdas-and they are found indifferently in all possible situations, so that it is quite impossible to lay down any rule respecting them".

Whitney does not intimate any variation between the invididual mss., but the editor of PS is confronted with a bewildering variation between K and the Or. mss., without any clear means to decide what the reading of the archetype may have been. Before continuing, I must note that Witzel 1983 states, without any specific reference, that cases of the use of -ṅ for anunāsika as encountered in the Or. mss. (with virāma, cf. §2.1.2.4 -referred to simply as anunāsika below) are also to be found in K: in possible confirmation of this statement, I have thus far only found 2.15.1 khalvā ṅiva 79 (for khalvā ṁ iva) and 5.21.3d marat . ām . ṅabhi (for marat . ā ṁ abhi ). 80 K certainly uses a separate sign for anunāsika ( ṁ), but its use seems to be rarer than that of anusvāra (m . ) (cf. Witzel 1973-76: 481, 143 on m . for ṁ in K), which is also a common spelling in the Or. mss. (there are numerous cases where some Or. mss. show -ṅ¸, some other -m . , for anunāsika). 81 Again limiting ourselves to PS 6/7, we can now distinguish the following types of cases: 82 1. There are four cases which seem to require assumption of an anunāsika in the archetype, two of which leave very little doubt at all, in that at least one branch of transmission has anunāsika while the other has anunāsika too, or anusvāra. 6.6.6b aśva iva nīyate janā ṁ anu (-ṅ¸a-Or, -m . a-K); 6.15.2d ā harāmi gr ˚hā ṁ upa (-m . u-Or, -ṁ u-K); 6.23.4d mr ˚gā ṁ anu pra pātaya (-ṅ¸a-Ku JM RM Ma Pa, -m . a-V/126 Mā K); 7.2.9b hato ga ṅgan . ivā ṁ uta (-ṅ¸u-Or, -ṁ u-K).

2. There are three ambiguous cases where one branch has anunāsika, and the other has or points to dental -n. They are: 6.11.5c divas tad arn . avā ṁ? anv īyase (-ṅ¸a-Or, -nna-K); 7.4.8b raks . ohāmitrā ṁ? apabādhamānah .

(with intervening caesura: -na-Or, -ṁ a-K); 7.8.4c śapathā ṁ? upejatu (-nu-Or, -m . tu-[presumably from -m . u-] K).

3. The cases that point clearly to assumption of -n are the following. Unanimous evidence for -n is found at 6. . mantam; 7.16.8a [prose] marutvān etasyā. 6.11.8b [prose] amenayas te santu *ye 'smān abhyaghāyanti svāhā may be added as well (all mss.

-nabhya-, except Pa -n¸bhya-; the ŚS parallel with accents: yé 'sm á ṁ abhyaghāyánti ). We can also safely add 7.14.1c sa māyus . mān āyus .mantam . kr ˚n . otu (-nā-Or, -n¸ā-K) and 7.18.1c agne tān iha mādaya (-ni-Or, -nni-K).

(Anunāsika)" is spurious, as the stanza in question (9.5.16 of the Orissa mss.) is altogether absent in the Kashmir ms. (see Griffiths 2003b: 14 n. 69).

81 Note, in this regard, Whitney's footnote (1862: 92) with regard to ŚS/ ŚC Ā: "The distinction made in ordinary usage between the simple dot and the dotted crescent, as nasal signs, is purely arbitrary, founded on nothing in the theory of the Prâtiçâkhya, and having but a scanty and uncertain support from the Atharvan manuscripts: some of the latter occasionally, or even generally, attempt to use the dotted crescent for a nasalized vowel, and the dot for a nasal mute, but for the most part they employ the latter indiscriminately for both cases". Cf. also Whitney 1862: 17 and Deshpande 1997: 113 on ŚC Ā 1.11 = 1.1.13. 82 Since metrical considerations may, despite Whitney's conclusion, play a role after all, I quote whole pādas where appropriate.

4. There are a few cases where the evidence is equivocal, but does not seem to allow assumption of an underlying anunāsika. 6.22.4d + nainān avartih . sacate kutaś cana (-ām Or, -an K); 6.22.6b ks . īren . a pūrn . ān udakena dadhnā (with intervening caesura: -ānu-Or, -ā u-K); 7.3.4d tān ito nir n . ayāmasi (tān Or, tām K); 7.8.1cd asmān apa (with intervening pāda boundary: -n Or, -m K). I also classify here repeated tān ito with identical variation (-n Or, -y K) at 6.14.6f+9f, 7.11.3d+4d. 83

A possibly significant fact (i) is that three of four cases under (1.) have a postposed preposition governing an accusative plural. Close syntactic nexus is evident also in the fourth case, because although uta does not appear here in enclitic position, its use is quite comparable to the R ˚V examples of parallel clauses with utá enclitic in the second (Klein 1985/I: 363f.). All cases under (3.) and (4.) fail this criterion because of (ii) weaker syntactic nexus (sometimes along with intervening metrical boundaries). In cases of doubt, such as those listed under (2.), my editorial working hypothesis is that instances falling under (i) require anunāsika, while those falling under (ii) retain -ān. I therefore edit the first case under (2.) with anunāsika, while the other two get -ān, because of intervening caesura in the one, and syntactic nexus of the preverb with the verb rather than the noun in the other. But I emphasize, with Whitney's words in mind, that this working hypothesis may only be employed to decide cases where K and the Or. mss. cannot be reconciled, but never to introduce a system into the text which the mss. do not support. All varietas lectionis in the mss. is reported, and all sandhis subjected to regularization are marked with a + . (III). Cf. Whitney 1862: 89f. I have not yet collected the full data here, but it seems that -ūn/-īn V-normally remains unchanged. Cf. e.g. 1.42.2a malimlūn agne, 1.60.1b dasyūn iva, and from PS 6/7: 6.1.1cd śatrūn anu (with intervening pāda boundary), 6.9.4c śatrūn āyatah . . We may add 6.22.2b śucīn api (with intervening caesura), and the sandhi -īn V-is also found e.g. at 3.30.7a navāratnīn avamāya, 4.16.8a udyan raśmīn ā tanus . va etc. I know two cases in PS where the Or. mss. clearly suggest a sandhi -ūn V-→ -ūm . r V-(cf. AiGr. I, §279b). Both are borrowings from the R ˚V: 4.32.6d dasyū ṁr + uta (R ˚V 10.83.6, ŚS 4.32.6 dásyūm . r utá), and 15.10.7d + śatrū ṁr anapavyayantah . (R ˚V 6.75.7 śátrū ṁr ánapavyayantah . ): 84 the K readings do not support the insertion of r, and the sandhi of the Or. mss. can be supposed to have arisen under influence of the R ˚V. Philipp Kubisch has pointed me to one case of lvi The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7

svāpayāmasi ), has clear manuscript support: janāñchvāpa • Vā, janā(Ma stvā →)tsvāya • Ma Ja, janām . tsvā • K. There is support only from the Or. mss. at 13.6.3c śarmant syāma tava saprathastame (R ˚V 1.94.13c śárman syāma táva sapráthastama), where K reads śarman. Counter-examples, however, are overwhelmingly more numerous. Cf., e.g., just from PS 6/7: 6.2.7d ahvayan svasti, 6.18.2c (etc.) asmān siñcatu, 7.3.4b ubhayān saha, 7.8.3a yān samasyante, 7.16.9a prajananavān saha. The occurrence of this transition sound is thus very restricted in our mss.; it does not occur in kān . d . as 6/7 (the ostensible cases in some mss. for 7.16. 1, 5, 6 [!], 10 seem to belong rather with the type of sandhi discussed in the preceding paragraph).

(H) Final -n before c-Regarding this sandhi, cf. Whitney on ŚC Ā (W-L, p. cxxiv): "Rule ii. 26 virtually ordains the insertion of ç. Owing to the frequency of the particle ca, the cases are numerous, and the rule is strictly followed in all the Atharvan mss. and so of course in our edition. This is not, however, the universal usage of the Rik: cf. for example ii. I. 16, asm áñ ca t ám . ç ca, and see RPr. iv. 32". On the precise facts from the R ˚V, see Oldenberg 1888: 432ff. The ŚS rule is generally followed by the PS mss., although it does not seem to be carried over pāda boundaries (cf. 2.81.5ab prapatan caks . us . ā). We find it in kān . d . as 6/7 at 6. 3.3b, 6.5.5a, 6.8.9c, 6.9.9d, 6.14.6d, 6.22.6a, 6.23.9d, 7.2.7c, 7.2.7d, and even in cases where the historical explanation for the insertion of the ś (see Whitney 1862: 86f.; Oldenberg ibid.; AiGr. I, §280) does not hold: 6.23.9d uttarasmim . ś cana. Given this generalization of the rule with disregard for historical factors, it is noteworthy that a few traces of a more historically faithful system such as that of the R ˚V do remain: in the portion of text treated here, cf. 6.11.9a yo + 'smāñ caks . us . ā manasā (-n¸c-Or, -m . c-K) for ŚS 5.6.10a yò 'sm ám . ś cáks . us . ā mánasā.

(I) Final -n before j-Cf. ŚC Ā 2. 1.11 in Deshpande's translation (1997: 274): '[The final n changes to ñ, also] before a voiced [stop] belonging to the c-series'. Whitney (1862: 77) writes with regard to this rule: "This is another rule as to the observance of which the usage of the Atharvan manuscripts is quite various; and it may almost be said here, as of the insertion of t between n and s, that there is not a passage in which all the codices agree either to make or to neglect the assimilation. We find written in such cases either anusvâra, or ñ, or n; yet the first is notably the most frequent, and in the printed text has been made, in obedience to the authority of the Prâtiçâkhya, 86 the universal usage. It might perhaps have been better, in order to avoid ambiguity, to write the palatal nasal expressly, instead of intimating it by the employment of the nasal sign over the preceding vowel: yet the cases are few in which a final ñ so written could be mistaken for one which arises from the assimilation of a final m". In the two kān . d . as treated here, we come across five cases: 6.14.7a + kumārāñ janasya (-n¸j-Or, -m . j-K); 6.22.13ab *enāñ jāyā (-m . j-Or K); 7.2.5d krimīñ jambhayāmasi (-n¸j-Or, -ñj-K); 7.10.4b + anad . vāñ jagatām (-n¸j-Or, -m . j-K); 7.18.6e + tr ˚n . ahañ janam (-m . j-Or K). 87 I may list here those further cases that I have come across in Bhattacharya's edition: 1.25.2b, 1.45.3a, 1.83.1d, 3.3.3ab, 4.18.2c, 4.40.1b, 5.3.4d, 5.6.4a, 5.20.4d, 5.20.4d, 8.3.1c, 11.3.2d, 11.4.5d, 12.22.10d, 13.3.7b, 15.12.1a. Although (as far as I can tell from Bhattacharya's critical apparatus) the Or. mss. and K at no place seem both to have -ñj-, I have regularized ñ here, as I have done in the sandhi discussed above under (F).

(J) Final -n before t-As in dabhan tvām and ripūm . s tān. -Cf. AiGr. I, §280. Only two cases occur in kān . d . as 6/7, viz. at 7.3.3d te agne mā dabhan tvām and 7.11.4cd ripūm . s tān ito nāśayāmasi. I have followed the same principle as R-W for ŚS, explained in W-L, p. cxxiv f.: "As in the other Vedas, so in the AV., a s is sometimes inserted and sometimes not; its Pr[ātiśākhya, i.e. ŚC Ā] (cf. ii. 30) allows and the mss. show a variety of usage. Of course, then, each case has been determined on the authority of the mss., nor do there occur any instances in which this is wavering and uncertain. 87 According to Deshpande (1997: 275) on ŚC Ā 2.1.11 ( • n j • → • ñ j • ), as a matter of general policy "S.P. Pandit's edition and the VVRI edition read -an j-without applying this sandhi rule", but at ŚS 5.8.7 they read tr ˚n . áhām . as do R-W. 88 Cf. W-L, p. cxxiii.

(L) Final -m and -n before l-As in 6. 'Both [i.e. m and n] are changed to a nasal l before l ' (Deshpande): "It is perhaps to be regretted that the editors of the published text did not follow this rule of the Prâtiçâkhya with regard to both m and n. The manuscripts, however, are almost unanimous in reading only a single l after an original m, with a nasal sign over the preceding vowel (there are but two or three cases, if I recollect aright, of a doubled l ), and their authority has in this respect been followed. Where an original n has disappeared, on the other hand, the manuscripts follow, not without some exceptions, the directions of the Prâtiçâkhya". As to -m l-, the PS mss. agree precisely with those of ŚS. Just one case occurs in the two kān . d . as treated here, viz. 6.22.9b vis . t

. ārin . am . lokajitam, but also at all other instances known to me in the fifteen kān . d . as edited by Bhattacharya (except at 14.6.1e svargam . lokam Or / svargalokam K) do we find this sandhi: 1.72.1d, 2.10.1d, 3.38.9c, 5.40.1c, 9.14.7a, 9.23.6b, 9.28.2a, 13.9.1e, 14.5.4d.

Our PS mss. treat the sandhi -n l-in different ways. There are three instances in kān . d . as 6/7: 6.22.13d + asmim . l loke (-smil lo-/-smilo-Or, -sminlo-K); 6.23.12b + asmim . l loke (-smillo-, -smilo-Or, -smim . nlo-K); 6.23.12d + asmim . l loke (-smillo-Or, -smim . nlo-K). According to the information provided in Bhattacharya's critical apparatus, a similar pattern (-ll-Or, -m . /m . n/n l-K) holds at 5.31.4b, 11.9.5c, 12.14.4c, 14.7.1d, while at 14.6.8 + sarvā ṁl lokān (thus Bhattacharya), we find -ll-in the Or. mss, but simply -l-(omitted anusvāra) in K, and a case of doubling in both branches of transmission is found at 14.7.10c tā ṁl lokān (tāllokān Or, tām . llokān K): while the Or. have -l l-(occasionally just -l-), K tends to have nasal plus single l-. But to the mentioned case of doubling in K (PS 14.7.10c), we can add e.g. 16.22.8d, 16.81.8b, and this evidence leads me to suspect that the authentic orthography was -m . l l-, whose anusvāra was then dropped in the Or. transmission. This, at least, is how I have decided to edit the three cases that had to be dealt with in this work. Since the ŚS tradition also does not support an anunāsika sign ṁ in this sandhi (cf. Whitney 1862: 92 note), it seems unwarranted to follow Bhattacharya's consistent, but inconsistently marked, regularization with ṁ rather than m . . (M) Final -t before ś-As in tac chr ˚n . u. -Cf. Whitney (1862: 80): "we have followed in the printed text the authority of the manuscripts, which, with hardly an exception, write simply ch instead of cch. This orthography is also, to my apprehension, a truer representation of the actual phonetic result of combining t with ç". 89 The mentioned instance is from 7.18.2b; cf. further, in the portion of text treated here, 6.8.4d śr ˚ṅgavac chirah . , 7.2.6d + yac chirah . , 7.8.1c + ārāc chaptam, 7.8.2b + yac chvaśuro, 7.13.1d(ff.) + kr ˚tac chirah . , 7.15.4ab + āmamac chalyān. While K everywhere writes śch, the Or. mss. with few exceptions spell tś (once ts) in these passages. This last, rather surprising spelling is mentioned in AiGr. I, §278a (p. 329, ll. 26f.) as being attested also epigraphically. To see if there is any chance that it has to be taken seriously -in the sense of representing an authentic spelling, or else representing a reflex in the Sam . hitā-text of a now lost Padapāt . ha -, I have checked the cases of the same sandhi occurring in kān . d . a 5. To the extent we can draw conclusions from Bhattacharya's negative apparatus, 90 they must be that this interesting writing habit was not the only option available to the Oriya scribes, but that we have in PS 6/7 merely a coincidental cluster of instances: the Or. mss. for kān . d . a 5 appear to have this spelling only at 8.4c, 9.4b, and 10.7d, and are not even unanimous in all of these cases; at most other places, we find expected ch: 2.6c, 10.10e, 14.1c, 17.1b, 23.4c, 26.2c, 28.6d (-ts-in K!), 29.1a, 36.3d, 36.4 (ff.), 38.8d. I therefore do not want to take the mentioned cases from kān . d . as 6/7 to show anything more than an awareness on the part of the scribe(s) that the second word in question, free from sandhi, begins with ś; otherwise, they seem merely to be examples of the common confusion ch/ts (and hence, since Oriya phonology does not distinguish sibilants, also ch/tś). I follow Lubotsky 2002: 9, and edit -c ch-"in order to preserve transparency of the text", marking with a ' + ' for emendation only if the Or. mss. do not show their standard ch (see the next paragraph).

(N) Initial and intervocalic ch As in gāyatren . a chandasā and gachati. -Bhattacharya regularizes extension of word-initial ch-to cch-after wordfinal a/i, ā (AiGr. I, §133), and edits cchandasā in the former example, which is taken from 1.63.4a (cf. also 1.87.4d, 4.1.2c). In fact the mss. of our text, with hardly any exception, write ch (Or. mss.) and śch (K) respectively. 91 In rare cases, however, we do find the rule ch → cch of the grammarians (AiGr., ibid.) adhered to in one or the other of the Or. mss.: cf. my discussion under 7.5.12a, and the V/126 reading at 7.18.7d. Interesting though such cases may be, they can easily be explained as adjustment to Pān . inian rules on the part of a scribe. For me, the fundamental fact is that even though the Or. mss. can write -cch-, and sometimes do, they refrain from doing so in the overwhelming majority hutochis . t

. ám at ŚBM 12.4.2.8, etc. 90 That it is probably reliable in reporting variants for this kind of sandhi is confirmed by the fact that all instances from PS 6/7 of tś in the Or. mss. have been reported by him, although he, too, edits -cch-.

91 An explicit statement regarding the practice of the ŚS mss. seems not to have been made by Whitney anywhere, but Lanman adds (W-L, p. cxxv), under the treatment of "Final -t before ç-" (see my preceding paragraph): " The procedure of the edition and of the mss. is, I believe, uniformly similar also in cases like r . chāt, gacha, yacha, etc. ". Note also Witzel 1989: 161-163. of cases. Whatever considerations of historical phonology and meter tell us, it seems to me that we cannot ignore this apparently authentic spelling (found not only in PS, but also in ŚS and several other Vedic texts whose transmitters disposed of a grapheme ccha but nevertheless did not use it), and I therefore share Lubotsky's opinion (2002: 9) "that we should keep to the Orissa ms. tradition and edit simple -ch-(as is the practice of, for instance, the mss. of the RV)".

It will be observed that I do not take the K spelling śch seriously for PS, in the same way that I also reject its jihvāmūlīya/upadhmānīya as unauthentic (see below). There is an old controversy as to the graphic interpretation of the Śāradā sign transcribed as śch, whose shape has been assumed to stand for cch. 92 Cf., however, Witzel's statement (1979-80, §1.4 p. 16): "In der Schreibung śch . . . nur einen Lese-und Schreibfehler für cch . . . zu sehen, is verfehlt: Die Kashmirische Schreibung mit śch ist zu konstant, auch in klass. Texten" (also Dreyer 1986: XXVI n. 63;Witzel 1989: 161ff.). I assume that the aks . ara in question is indeed to be read śch, but that its use is an artefact of Kashmiri habits -the reason for whose persistence in Kashmir, as that of jihvāmūlīya/upadhmānīya, remains unknown -introduced into the text only after a predecessor of our K got transported to Kashmir, and does not mean anything about how the PS text was written before it came to be transmitted in Kashmir. 93 I base myself, in making this decision, on the fact that K shows instances of spellings with ch rather than its usual śch: see the ms., e.g. fol. 240a15 yāvayāchattrum [19. 2.2d], 246a7 yathāchinnādy [19.13.8bc]: I interpret these cases as preserving an older orthography which is in most cases lost due to the Kashmirizing efforts of PS transmitters in Kashmir. Note also the readings at 6.12.8/6.13.3, where both K and Or have ts: it thus seems that *G also had instances of ch → ts. The mss. of the KauśS, which must have circulated in Gujarat simultaneously with, and among the same people as, our archetype and the predecessors of the ŚS mss. (see [START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF]2007), show several cases of ts for ch; we find similar spellings also in another text transmitted in Gujarat, MS: 4.14.7:247.1ff. r ˚tsātām, 94 but in none of these texts (nor in other locally transmitted texts with old preserved mss., like AVPariś) do we find any traces of a spelling śch, which we would expect if such had been a common spelling at the time and place of origin of the PS archetype. 95 92 Thus still Dumont 1962: 52. 93 Aufrecht 2 1877: VI was willing to admit that "die Schreibung gas . chati, as . chinat . . . kommt der Wahrheit viel näher als gacchati [,] acchinat", but did not adopt this orthography in his edition. Similarly, von Schroeder wrote in the Introduction to his KS ed. I, p. XII: "Es hatte etwas Anmuthendes, in Formen wie gaśchati, yaśchati, iśchati, yuśchati u. dgl. m. für gacchati etc. etwas Archaisches zu suchen, eine erhaltung des s von dem alten präsensbildenden sk zu vermuthen". Von Schroeder rejected śch, however, on the basis of the mistaken assumption that it represented a graphical error for cch. (P) Final visarga before ś-s . -s-As stated above ( §2.1.2.4), the Or. mss. have the usual system of -h . for -s, before ś-s . -s-, while K assimilates the final -s to -ś -s . -s, only showing (occasional) pausa-forms at pāda boundaries (e.g. 6.11.3bc, 6.18.8ab, 6.22.3ab, 7.4.5ab), in prose-mantras also at syntactic boundaries (6.12.2b). Witzel 1974a: IX / 2004: xxii f. (with n. 59) regards the type of sandhi found in K as archaic, 98 and the Kashmiri system is supported by ŚC Ā [Deshpande] 2.2.1 visarjanīyasya parasasthāno 'ghos . e 'The visarjanīya [= h . ], before a voiceless [consonant], is changed to a [maximally similar consonant] which has the same point of articulation as the following [voiceless consonant]' (Deshpande). For information on the practice of the ŚS eradicated by pre-/proto-Orissa transmitters) is rendered even more unlikely by the fact that the Or. mss. do write śch where we expect it in external sandhi: 4.13.2cd (śiraś chinadmi), 4.20.7ef (manaś chāyā), 9.7.2d (himaś chadih . ), 9.11.6b (agniś chāyā); I have found only one exception, at 1.53.2c, where for stomāś chandām . si the Or. mss. have -ā(c)cha-. 96 The Or reading for the last instance is particularly interesting, and is to be compared with the case of -t¸gh-for -dgh-discussed under 7.8.6d. 97 We may also expect cases of jjv → jv, as they are found in the mss. for ŚS (cf. Whitney on ŚS 6.121.1).

98 His statement, in the note, that the sandhi of the MS mss. would be of the same assimilating type is not supported by his reference to von Schroeder's Einleitung, p. XLII; in light of the few "sporadic cases" that Whitney mentions for ŚS in the passage quoted just below, and in light of possible geographical connections between MS and AV transmission (see §2.6, and (N) just above), Witzel's remark could be interesting, but nothing further is found to confirm it in von Schroeder 1879 or Lubotsky 1983. On the facsimile of the Haug ms. kept in Munich accompanying von Schroeder's article, one case occurs: for edited bh útikāmah . sy át, the ms. does not have -ssy-but reads bh útikāma sy át (not registered in the critical apparatus).

mss. (in full agreement with the Or. mss.), cf. Whitney's statement (1862: 96) under the quoted rule, that his mss. do not "-except in a few sporadic cases, and without any agreement among one another as regards these-convert visarjanîya into a sibilant before a sibilant. In the final revision of the edited text, the rule of the Prâtiçâkhya in this respect was begun to be followed in the interior of a word (see ii. 3. 3, 5; iii. 21. 2; iv. 17. 2), but was soon neglected again, and the text in general shows visarjanîya before a sibilant in all situations". I have not found any internal evidence suggesting the secondariness of either system, and regard the question which was the system of the PS archetype as unanswered. For practical purposes, I follow the system of the Or. mss., and I am strengthened by the arguments in the next paragraph in my implicit assumption that the system of the Or. mss. is the authentic one.

(Q) Final visarga before k(h)-and p(h)-Under the same just quoted Prātiśākhya-rule, Whitney (1862: 96) leaves no doubt as to the ŚS usage. According to the rule, "before k and kh it [i.e. visarjanīya] becomes jihvâmûlîya, and, before p and ph, upadhmânîya-these last two spirants being . . . clearly implied in this rule, although nowhere referred to by name as belonging to the scheme of spoken sounds recognized by the treatise. Visarjanîya itself, then, would only stand, in sanhitâ, before a pause. The theory of the Prâtiçâkhya, however, is not at all the practice of the manuscripts, and the latter, rather than the former, has been followed by us in the printed text. In none of the Atharvan codices is any attempt made to distinguish the jihvâmûlîya and upadhmânîya from the visarjanîya-and, as we cannot but think, with much reason: since the division of this indistinct and indefinite sound into three different kinds of indefiniteness savors strongly of an over-refinement of analysis". Whatever one may think of Whitney's rationalization of the manuscript usage (cf. Deshpande 1997: 305f.), the usage itself is clear. The editor of PS is confronted with different problems, viz. the evidence of the two branches of the text's transmission, that seems at first sight to be conflicting: the Or. mss. again write visarga (h . ), and consistently so, it seems, while K uses jihvāmūlīya (h ¯) and upadhmānīya (h ˘), participating once again in common Kashmiri writing habits (cf. Witzel 1974a: IX / 2004: xxiii;1979-78, §1.4 p. 16;1994: 5;Dreyer 1986: XXIII). K, however, is far from consistent in this matter. Besides manifold cases of visarga at pāda boundaries, where the pausa-form may be expected (-h . k-e.g. 6.9.7, 7.5.1; -h . p-e.g. 6.10.9, 6.11.4, 7.15.8), I have also found deviations from the general practice pāda-internally: -h . k-at 6. 14.7, 7.4.2; -h . p-6.2.4, 6.3.11 (2×), 6.6.3, 6.6.9, 6.12.5, 6.14.6, 6.19.3, 6.22.3, 7.6.8, 7.7.2, 7.7.4, 7.9.1, 7.15.8, 8.15.6. 99 It may be true, as Witzel asserts (1994: 6), that cases of h . instead of h ¯and h ˘are "indicative of the late date of MSS.", or, as Dreyer informs us (1986: XXIII), that h ¯/h ˘"werden auch von Schreibern direkt in h . überfuhrt", but it seems to me that another factor may have played a role as well, viz. retention of the authentic sandhi system of *G, which most likely agreed with that of the ŚS mss., and which -I assume -our Or. mss. have preserved intact. Further support for the assumption that our text, after it came to Kashmir, has also in this regard been subjected to Kashmirization, comes from the fact that K even offers clusters h ¯k where, as the Or. mss. show, s . k ought properly to have been written (6.4.3d, 6.6.5b). 100 (R) Final -s . /-s before k-, p-We sometimes find deviations from the types of sandhi discussed in the preceding paragraph. They have been discussed in full detail for ŚS by Whitney (1862: 107-113). 101 As to -s . /-s preserved before k, the vast majority of cases is found before forms of the root kar, as noted for ŚS by Whitney (pp. 107f.), and for PS by Lubotsky (2002: 51f.), who, however, was not entirely correct that the sibilant is preserved in PS only before k-of this root: the mss. for 7.3.3b are unanimous in reading nis . kravyādo (contrast Whitney, ibid., and Deshpande 1997: 331 on ŚS 12.2.16 níh . kravy ádam), and -as far as I can judge from Bhattacharya's negative apparatus -so are the mss. for 11.9.3b yajus . kālād (but no such variant is reported by ŚPP or W-L for ŚS 19.54.3 yájuh . kāl ád, which one might have expected to follow the PS sandhi here: cf. §2.2.1). I have also found one case before kh: 20.39.7c nis . khidāmasi. Moreover, even in kān . d . as 6/7 alone I have found several exceptions to the preference of -s . /-s before forms of kar : 6. ˚n . mo; one may perhaps also add 7.1.7a punah . kr ˚tyām . . 102 As to -s . /-s preserved before p-, the conditions causing it are even less easily arranged in one category, and this is reflected, for ŚS, in the fact that ŚC Ā needs 15 rules to cover all the cases on an ad hoc basis. All instances from kān . d . as 6/7 may be explained by invoking close syntactic nexus (cf. D II): 7.6.10a vāstos . pate (cf. cases of br ˚haspati-, vanaspati-passim), 7.10.1b himavatas pari, 7.10.5b ādityebhyas pari. I have tried to follow the generally unequivocal evidence of the mss., discarding occasional jihvāmūlīyas and upadhmānīyas (or even visargas) in K, against s . /s in the Or. mss. (e.g. 6.8.8d, 6.18.1+9), as secondary (Kashmir-style) regularizations.

(S) Omission of visarga before st-and the like As in 6.17.10ab gan . ai stutā. -Cf. Whitney (1862: 96), on the rule ŚC Ā [Deshpande] 2.2.1 quoted under (P) above: "The rule that the visarjanîya is to be dropped altogether 101 Cf. also p. 106 for the same combinations in internal sandhi: no problems have emerged for this internal sandhi in PS 6/7. 102 Cf. also the extensive discussion by Deshpande 1997: 333f.

before a sibilant followed by a surd mute-a rule which is laid down by the Rik and Vâj. Prâtiçâkhyas, and not by our own, but which is rather more usually, although with very numerous and irregularly occurring exceptions, followed in the Atharvan manuscripts-has been uniformly carried out in the edition; although many will doubtless be inclined to think with me that, considering the varying usage of the manuscripts, it would have been better to follow the authority of the Prâtiçâkhya, and so to avoid the ambiguity occasionally arising from the omission of the final spirant". Applied to PS, following Whitney's final inclination would have meant editing gan . ais stutā, with a type of cluster indeed encountered in K at 7.4.5a: balavijñāyassthavirah ˘, where the Or. mss. point to balavijñāyah . sthavirah . , as I have edited there. The habit of omitting visarga (or rather, of simplifying a cluster sst(h) to st(h)) is well known (AiGr. I, §287b; Ved. Var. II, § §972, 974-977), and is commonly (in all mss., e.g., at 6.17.10ab, 6.20.8ab, 19.7.9b, 19.9.6ab),103 but -as at 7.4.5a (with intervening caesura) -not always, encountered in our mss. It is too early to attempt to synthesize the PS data for this sandhi. Surely there will be many cases where the two branches of transmission do not agree, but no clear instance of such divergence has been encountered in kān . d . as 6/7. I have, therefore, followed the evidence of the mss., a policy which in our two kān . d . as did not lead to difficulties.

(T) Omission of visarga before sv-/sy-and the like Cf. AiGr. I, §287c, and Ved. Var. II, §978: "here the regular usage of nearly all texts, and the prescriptions of all the Prātiśākhyas, require h . . . . . . Whitney (1862: 116) in fact touches upon in the passage referred to by Bloomfield & Edgerton (1932) is the problematic spelling of the internal sandhi of the word duh . s . vápnya-, which falls under ŚC Ā 2.4.6 [Deshpande] str ˚tasvasvapis . u 'Before str ˚ta, sva, and forms of the root svap, [the s, preceded by a vowel other than a or ā, is changed to s . ]' (Deshpande): "If we follow our treatise, then, implicitly, we shall write anishstr . tah . , nish svâ, dushsvapnyam, which are barbarous and impossible forms. The manuscripts write, without dissent, anisht . r . tah . and nishva; as regards dushvapnya, their usage is very irregular; they vary with the utmost inconsistency between that form and duh . shvapnya, in no single instance writing dushshvapnya. While, therefore, we are compelled to look upon anishsht . r . tah . , nish shva, and dushshvapnyam as the forms which the Prâtiçâkhya intends to sanction, we cannot but hold the editors justified in following for the two former cases the unanimous authority of the MSS., and in making the third conform to them". While the ŚS mss. vary inconsistently between dus . vápnyaand duh . s . vápnya-, those of PS show other variation: cf. 7.7.9a duh . s . vapniyam Or, dus . vapni K; contrast Zehnder's decision to edit dus . vapnya-at 2.37.2 (duh . s . vapnya-/duh . svapnya-Or, dvis . vapnīya-K) with Lubotsky's to edit duh .svapnya-at PS 5. 23.7, 5.37.3. Says Lubotsky (2002: 171): "Bhattacharya edits this word either with -h . sv-(6×) or with -h . s

. v-(8×; once dus . vapnyam at 15.4.2a), which is based on the spelling of the Or. mss. (K. also vacillates between -ssv-and -(s . )s . v-)". The Or. mss. thus consistently insert a visarga,104 except at 15.4.2, and in a comparable case of external sandhi at 13.4.4 (see my commentary on 6.20.8), all mss. point to a sandhi rajjūh . sma → rajjū s . ma. In view of these two small pieces of evidence, and of the policy adopted by Whitney (followed by Zehnder), I reject Lubotsky's choice, and edit dus . vapnyaat the one case encountered in kān . d . as 6/7 (viz. 7.7.9a), where the evidence of K and the Or. mss. cannot be reconciled; I fully realize, of course, that the base of argumentation is in fact virtually nil, but no objective criterion suggests itself.

We may now return to the external sandhi. At none of the cases in kān . d . as 6/7 (only -s sv-occurs: 6. 1.3c, 6.1.8b, 6.2.6d, 6.12.5b, 6.22.3ab, 6.22.6cd, 6.22.11b, 7.7.6a, 7.13.12b) did I encounter unanimous evidence against the adoption of visarga in my edition. A perusal, on the basis of Bhattacharya's critical apparatus, of all the cases in kān . d . as 2 and 5105 leads to the same result, viz. that in almost all cases the mss. write -h . sv-/-h . sy-. I thus find Lubotsky's decision to restore Bhattacharya's priyā syāma to priyāh . syāma at 5.39.7cd fully justified; cf. also + edhamānāh . sve for edhamānā sve at PS 20.61.5 (Griffiths 2004, item 31).

(U) Intervocalic d . The case of 'Vedic l . '. -Witzel states (1989: 165): "both the Kashmiri PS (with a diacritic) and the Oriya PS with a special letter used for intervocalic -l . -(now also found in Marāt . hī, Oriya, etc.) exhibit the retroflex -l . -instead of the usually printed -d . -". These words are problematic. 106In the following discussion, I make reference to the four signs nicely reproduced by Zehnder 1999: 21. The conventional transliteration for Śāradā (1) is l . a (or l ¯), and for Oriya the conventional transliterations are (2) r . a, (3) l . a, (4) la. First, as to the sign used in the Or. mss., it is not entirely certain what "special letter" Witzel had in mind: the sign used in the Or. mss. for intervocalic d . certainly is not the sign used (when writing Oriya language) 107 to represent lxvi The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7 /l . /, the retroflex lateral phoneme for which Oriya has a separate sign (properly l . : Zehnder's 3) -related palaeographically to that for l (Zehnder's 4) -, but is a sign derived by means of a subscript diacritic dot from d . (Zehnder's 2). 108 Witzel wrongly equates the orthographies of Oriya and Marathi, which latter has no r . , and to whose l . /l . / the only graphic and phonemic Oriya correspondent is equally l . /l . /. The Oriya sign for the intervocalic allophone of d . /d . / is properly transliterated as r . [r . ], and the same process, by the way, is used to derive intervocalic r . h (not depicted by Zehnder) from d . h. To take the most familiar example, the Or. mss. of PS would write agnim īr . e purohitam, possibly īd . e, but not (as in Marathi) īl . e. 109 Coming, then, to the Śāradā sign in question (Zehnder's 1 -see also Grierson 1916: 686), Witzel (1994: 14f.) has aptly described it as derived from the sign for d . by attaching a "small diacritic triangle" to the upper right side of that sign in order to express the intervocalic phonetic variant of /d . /. 110 We note that the (palaeo)graphical connection here again, as in the case of the Oriya sign r . , is with d . , rather than with l. This was doubtless the reason why Bhattacharya suggested (p. xxi) that it is possible that "r . a is intended by the letter" in question, meaning that its phonetic value may not be done justice by the conventional transliteration l . , and the equation (by Witzel, Grierson, Bhattacharya) with the (Marathi-)Devanāgarī sign conventionally transliterated that way. Bhattacharya's 1993 publication offers a convenient collection of occurrences of the sign in the Kashmir ms., and Bhattacharya in this earlier publication too is inclined to infer that it represents the "trilled variety of /d . /", i.e. r . [r . ] (1993: 106).

It must be emphasized now that the Oriya writing habit is normally as predictable when writing Oriya language 111 as is the Vedic allophony, and the occurrence of r . (h) in the Or. mss. of PS may hence easily be taken as an imposition by the scribes of their vernacular writing habits onto their writing habits for Vedic mantras: the authentic 'Sprachwirklichkeit' of the Oriya spelling r . (h) in the PS mss. may therefore not be taken for granted. 112 On the other hand, 108 Cf. Masica (1991: 146f.): "The favorite diacritic of the "Northern" scripts is the subscript dot ( . ) . . . . It is used for the near-allophonic intervocalic flaps [r . , r . h] the apparently quite consistent use of the Śāradā sign 'l . ' in our K may belong to the large number of orthographic peculiarities I have judged as secondary 'Kashmirizations' in the preceding paragraphs, 113 and may therefore be of no evidential value for the authentic Paippalāda orthography either. I have decided to go against my earlier voiced inclination (Griffiths 2003a: 341) to follow the Kashmirian tendency, and instead to regularize d . (h), on the basis of the mentioned text-internal considerations, but also on the following external grounds.

There is no trace at all in the tradition of the Śaunaka Śākhā of the allophony d . → r . /l . (see Whitney 1862: 29;Deshpande 1997: 145), nor is there any trace of it in the other Vedic tradition historically restricted to Gujarat, that of the Maitrāyan . īyas. Above, we have at various stages been led to postulate close orthographical agreements between the traditions of ŚS and PS, and, under (N) and (P), with MS too. Given the equivocal nature of the evidence of the PS mss. themselves, I feel that following the orthography of ŚS and MS in this case is most likely to lead us to anything resembling historical accuracy. The factual readings of the PS mss. are of course reported as faithfully as possible in my critical apparatus, where the Oriya sign is transliterated with r . , and with considerable hesitation the Śāradā one is transliterated as l . (despite my inclination to assume that it actually represents [r . ], as the shape of the aks . ara suggests).

(V) r/l Cf. Ved. Var. II, § §257-263 on the confusion between r and l, which "is reflected in the earliest language and thruout the Vedic period, not only in the variations of parallel texts, but in the ms. readings of one and the same text". Our PS is such a text: cases of divergence between K on the one hand, and the Or. mss. on the other, are quite numerous, and have been noted by me e.g. at 7.7.4b (anuprlavam . [sic] Ku, anupravam . V/126 Mā [Ma], anuplavam . K), 7.12.6b (vātapravā Or, vātaplavā K), 7.13.10b (pus . karair Or, pus . kalair K). The tendency is clearly toward l in K, and toward r in the Or. mss. To the extent that sense and etymology pronounce a clear verdict, these have been my criteria in establishing the text of each individual case.

jhar Dt., Orissa (assuming that this single ms. is representative of the orthography used in all Orissa mss. of that text): it is immediately clear that in this tradition intervocalic /d . / ('Vedic l . ') is spelt with the retroflex lateral l . sign. I have seen no case of intervocalic /d . h/, so I do not know how this would be rendered in the Orissa Kān . vasam . hitā mss.

113 On the use of the sign in the dominant Kat . ha and R ˚V tradition of Kasmir, see Not all of the larger divisions are encountered in the portion of text treated here. Two *prapāt . haka transitions fall within kān . d . as 6/7: between 6.12.5/6 and between 7.4.4/5. Kān . d . a 6 contains twenty-three hymns, and four anuvākas, with a standard length of five hymns per anuvāka: an overlong anuvāka of seven hymns covers hymns 11-17, and another one of six covers hymns 18-23 (among which 20-21 clearly form one original hymn, arthasūkta). Kān . d . a 7 contains twenty hymns and is divided into four equally sized anuvākas of five hymns each.

I did not discuss the principles of arrangement behind the textual divisions in my 2003b paper. These are twofold: we can distinguish numerical principles and principles of contents. I leave out of further discussion here the division into anuvākas which is mostly straight-forward and based on numerical principles: it has been treated by me at length in the aforementioned article (cf. also W-L, p. cxxix ff.), only the issue of norms for the hymn totals of the anuvākas (W-L, p. cxxxix) in some, especially the later, books remaining unclear;114 in that same paper I presented all the facts thus far known about the *prapāt . haka division (pp. 29ff.). In the following sections, I focus first on the arrangement of the text into kān . d . as, and then on the arrangement of hymns within these kān . d . as, with special reference to kān . d . as 6/7.

The kān . d . as and 'grand divisions'

On the division of the PS into 20 kān . d . as, and their titles, cf. Witzel 1985a: 267ff. The organizing principles seem to have been very similar to those of ŚS, being a combination -not yet well understood -of numerical criteria with criteria of contents (cf. W-L, p. cxlii), the latter playing a decidedly minor role in PS, and one that is restricted, it seems, to groupings of hymns within kān . d . as. The following table gives for each kān . d . a its traditional title, the number of hymns (with the norm for the amount of stanzas per hymn implied by the title, and the actual average), and the number of anuvākas per kān . d . a (with the amounts of hymns per anuvāka). Based on the variables indicated in the table, we can make, just as Whitney did for ŚS (W-L, pp. cxxvii, cxxxix f., cxlii ff.), a provisional grouping of the kān . d . as into three 'grand divisions': I (1-8), II (9-15), . While the time has not yet come to go into such details here as could be done in W-L for ŚS, I can nevertheless make the following observations.

'Grand division' I In the first 'grand division', the principle is clear: criteria of contents do not play any role; kān . d . as are arranged by the decreasing total number of hymns, and the increasing number of stanzas per hymn. It is noticeable that this average is always higher (presumably in part due to secondary accretions onto the text after its first redaction) than the norm as implied by the kān . d . a-titles, but it is always lower than the average of the next kān . d . a.

There is an additional rule, which has only few exceptions: 118 no hymn may 115 The numbers of hymns are given according to the Or. mss. (see Zehnder 1999: 258).

116 Except for kān . d . as 2 and 6-7, where I have used respectively Zehnder's (1999: 22) (1998b) and to my remarks introducing hymns 6.3, 6.4 (end), 6.5, 6.9, 6.11, 6.16, 6.17, 6.20, 6.22, 6.23 (10 out of 23 in kān . d . a 6) and 7. 1, 7.3, 7.4, 7.5, 7.13, 7.14 (6 out of 20 in kān . d . a 7). Finally, in this 'grand division', the total number of anuvākas per kān . d . a steadily diminishes, while the norm for the amount of hymns per anuvāka is clearly five throughout (exceptions being necessary only there where the total number of hymns is not easily divisible by five).

'Grand division' II In the second 'grand division', an organizing principle is at first glance hard to detect, except for the fact that all but the first and last kān . d . as have two anuvākas each, while their size varies from four to eleven hymns per anuvāka. The norm that is implied by the titles of the kān . d . as seems to become entirely irrelevant. The relative numbers of hymns per kān . d . a also seem not to count any longer, while the absolute numbers may serve only to separate this 'grand division' from the third. The following tables for kān . d . as 9-15 give the numerical facts.

9 Ostensible norm of 12 stanzas per hymn: out of 29 hymns 8 conform, 21 do not. Note that short hymns of 10 stanzas, or pairs of such hymns, are six times followed by 'supplements' of 5 or 7. 10 Ostensible norm of 13 stanzas per hymn: out of 16 hymns 3 conform (including the first), 13 do not. Note that short hymns of 10 stanzas are three times followed by 'supplements' of 5 or 7. 11 Ostensible norm of 14 stanzas per hymn: out of 16 hymns 3 conform (including the first and the last), 13 do not. Note that short hymns of 10 stanzas are six times followed by 'supplements' of 5, 6 or 7.

(10+6) is correct rather than that of PS/ ŚPP (9+6), we seem to have here an intrusion of the common pattern of 'grand division' II into I.

119 16 in Bhattacharya's edition: cf. however Griffiths 2003b: 14 n. 69, and also my conclusions below: the principles of textual arrangement in the second 'grand division' do not allow a hymn of 16 stanzas. Several principles emerge. First, that the implicit norm is 10 stanzas per hymn throughout this 'grand division'. This principle is accompanied by the following rule: no hymn may contain more than 14 stanzas. If a group of connected stanzas contains more, it is split over two hymns, giving combinations of 10+5, 10+6, 10+7, 10+8, 10+9. In other words, the rules of this kān . d . a allow hymns of the sizes 5,6,7,[START_REF] Bhattacharya | [END_REF]9,10,11,12,13,14 but not of 1, 2, 3, 4, or larger than 14 (cf. the norm of 15 in kān . d . a 19). The fact that only one case (12.11) of 10+9 seems to occur, may have to be seen in the light of the basic rule that holds also in 'grand division I', viz. that no hymn ever contains fewer hymns than the norm, or may be merely due to chance.

3.

'Grand division' III

The arrangement of hymns within kān . d . as

The following are Whitney's words on this subject (W-L, cxliii, cxlvi; cf. also cliv f., clvii):

While the general guiding principles of arrangement of the books within the division are thus in large measure and evidently the external ones of verse-norms and amount of text, it is not easy to see what has directed the ordering of the several hymns within a given book. It is clear that the subject has not been considered; nor is it at all probable that any regard has been had to the authorship, real or claimed (we have no tradition of any value whatever respecting the "rishis"). Probably only chance or arbitrary choice of the arranger dictated the internal ordering of each book.

Bloomfield, by contrast, noticed several tendencies that hold in ŚS: the very same that are clearly encountered in our text as well. The citations in the following paragraphs are all from Bloomfield 1899: 38f.

Lofty hymns open a kān . d . a "[J]ust as the introductory hymn 1. 1 and the closing hymn of 19 hold their places because of their subject-matter, so there is a design in the opening-hymns of books 2, 4, 5, and 7, all of which begin with a theosopic or brahmodya-hymn in loftier diction". This tendency we see clearly exemplified in PS 6.1 and 2 (∼ ŚS 5.2+1), the former being a borrowing from the R ˚V, both in a style quite apart from the rest of the kān . d . a.

Arrangement according to subject-matter "[T]wo, three, four, and rising from that to as high as twelve hymns, dealing with quite or nearly the same theme"; Bloomfield notes that "they appear together many times not only because they deal with the same theme, but because a given group in an earlier period of mantra-production made up one and the same hymn, or two or more hymns bearing upon the same theme and the same occasion". Of this kind of grouping, we find one clear (6.20-21 = ŚS 19.47-48) and one hitherto unrecognized example in kān . d . a 6 (6.11-13 ∼ ŚS 5.6, 9, 10), and the pairings of 6.15 with 6.16 (both hymns dealing with the topic of food) and 6.18 with 6.19 (both hymns calling for blessings) may be mentioned here as well. In kān . d . a 7, we find one clear case of this type (7.16-17), but -as I have noted in my introductory remarks to hymns 7.14, 7.16-17, 7.20 -it seems quite possible that this pair is in truth part of a substantially larger collection of hymnic material for the use of the Purohita, specifically in kāmyes . t . i s.120 Division into separate hymns of material originally belonging together is not unknown in Vedic Sam . hitās: for an example from the R ˚V, cf. Oldenberg 1888: 193; in our own text, it is noticeable in all of the kān . d . as constituting 'grand division' II, as well as in kān . d . as 16-17 (see also my comments just above in §3.2 under 'grand division' II).

Verbal correspondences "Above all verbal correspondences, at times so vague as to cast doubt upon one or the other of the following observations, seem to be the sole cause of the juxtaposition of hymns. Thus 1.9, 10 are not connected by theme, but each contains the word varun . a in the opening hemistich. . . . . The word vajra links externally 6. 134 and 135; the words stana and stanayitnu 7. 10 and 11; ava mr . j and apa mr . j 7. 64 and 65; prajāvantah . and prajāvatīh . 7.74 and 75; vr . kau and vr . kkau 7. 95 and 96; stem ka, felt to be the same as prajāpati, 7. 100 and 101; stem raks . ohan 8. 2. 28 and 3. 1; stem prān . a 11. 3. 54 ff. and 11. 4; . . . " etc. Such verbal correspondences -hymnconcatenations as they may be termed (Renou 1947: 64) after the comparable links that connect individual stanzas (Insler 1998b) -between the hymns of kān . d . as 6/7 sometimes also extend over series of hymns. I have listed those correspondences that have revealed themselves to me in the introductory remarks to the hymns in question; the nature of the phenomenon makes it inevitable that quite a number will still have gone unnoticed.

3.4 Verbal correspondences between kān . d . as 6 and 7?

Besides the numerical factors governing the structure of the Sam . hitā and its organization into kān . d . as, and the factor of concatenation that we have just put forward as one of the factors that might help to explain the internal organization of kān . d . as, I have entertained the possibility that the two kān . d . as treated in this study show similar verbal linkages, too. A few rare words occur only in PS 6 and PS 7, but nowhere (or hardly anywhere) else: the hapax • tun . d . ikais found at 6.14.5a and at 7.11.8b we find tun . d . ila-; tan . d . a-is found at 6. ; the hemistich jayantī pratyātis . t

. hantī sam . jayā nāma vā asi occurs in PS only at 6.4.5 and 7.12.6. Further research may reveal more such thematic/verbal linkages between these, and between other contiguous kān . d . as, if the few examples I note here are not merely due to chance.

Text, Translation and Critical Apparatus

The plan of the work

In the main part of this work, the data are presented in the following way. Each hymn receives a caption, printed next to the hymn's number (cf. W-L, pp. xcv and 1024ff.), which intends to bring across my view of the general purport of the hymn. Further elaborations of my interpretation, along with sundry other information, are provided in the introductory comments that precede each hymn.

Text, translation, critical apparatus, parallel passages, and commentary then follow in that order, arranged stanza by stanza. Every stanza is provided with a heading containing its number in bold face, along with a listing of parallel passages. If relevant -but without exception in cases where they are transmitted with accentuation -these parallel passages are then quoted under the critical apparatus. Each pāda is followed by a symbol indicating its metrical structure.

Editorial signs in the text

The text is presented pāda by pāda. Cases of sandhi across pāda boundaries are dissolved, and such dissolution of sandhi is marked by hyphens: the critical apparatus contains the undissolved text. In the edited text, I make use of the following special signs.

*

An asterisk precedes restored readings that had already suffered corruption by the time of the archetype (cf. §2.6.1 and §2.7).

+

The raised + sign precedes emended readings not attested as such in any of the mss., but attributable to the archetype, or small orthographical changes upon the presumptive text of the archetype. †. . . † Obeli enclose sequences of syllables that seems to have been corrupt already in the archetype and have thus far resisted attempts at emendation; if the corrupt readings of the Or. mss. and K are not reconcilable, the apodosis of the Or. mss. is generally adopted.

Metrical analysis

To provide a first sifting of the material for a future study of the metrical tendencies of the Atharvavedic Sam . hitās, a metrical analysis of each pāda has been given, and an attempt has been made to restore deficient pādas to a metrically satisfactory form, paying due consideration to the dangers posed by the metrical Scylla and Charybdis identified most eloquently by Bloomfield in 1899 (p. 42):

Atharvan metres are so generally capable of improvement that we are in danger of singing our own rather than Atharvan hymns, when we apply ourselves to the task of improving them. An uneasy sense is left that we all know how to make better verse-lines than those that have somehow got to be in vogue among the Atharvan writers; carried out to its full consequences this would eliminate one of the more marked peculiarities that render the Atharvan what it is. Yet it is impossible to abstain entirely: such abstemiousness would suggest the equally mistaken view that all Atharvan stanzas are before us in the form in which they were originally composed.

Oldenberg 1906: 690 = 1993: 1951 1906: 690 = 1993: 1951 n. 1) (13) Hypersyllabic trimeter pāda (these tend not to be of the regular type discussed Oldenberg 1888: 66) ( ) Metrical analysis unclear or impossible (P) Prose line or sentence I must emphasize that my metrical analyses and restorations are not based on a thorough statistical study of the available data of PS and ŚS. The symbols listed above are only to be seen as a starting point for an analysis of the whole corpus of AV poetry (PS and ŚS) and serve as a simple means to indicate metrical regularities and oddities.

W-L (p. xciii) discuss "hypermetric words as glosses". In my 2004 article I have experimented with the use of <. . .> to mark off, in the metrical indications, such superfluous material, but have opted for the more conservative analysis with the symbol ( ) in this work. Syllables which are to be restored (in case of abhinihita sandhi etc.) have been given in subscript; those to be omitted in scansion (notably i va 'like') in superscript. Special mention may be made here of the not uncommon metrical requirement to apply secondary sandhi. Zehnder 1999 has introduced the notation with X Y (e.g. pp. 141, 146, 172: kaśyapa indrāya at 2.61.3a, ya imām . at 2.64.2a, ma uta at 2.76.3d) but did not introduce it into his text. This notation seems felicitous to me, and I have made use of it in the edited text itself (7.7.4a and 7.10.9a).

Translation: its examples and its style

In a context unrelated to his work on ŚS, Whitney (1882: 396) stated most truly: "A second translator stands in a manner on the shoulders of a first, and may hope to see some things hidden from him". In the same manner may we hope to have seen some things that remained obscure to the 19th century scholars who produced complete or selected translations from ŚS. It should be noted here that, for purely practical reasons, I have only made it a point to compare consistently and thoroughly Whitney's work published in 1905. I have also made frequent reference to Bloomfield's excellent, and often more readable translations dating to 1897. Wherever Weber's translations were available -because PS 6/7 have a considerable number of mantras paralleled in ŚS 5, this meant in my case especially Weber 1898 -I have consulted them. For even though his work is in many respects outdated, and his translation therefore often off the mark, his commentary remains valuable. It is a pity that I was only reminded, by re-reading the General Introduction to W-L (pp. xciv f.), after my own work was already finished, of Barth's positive judgement (quoted by Lanman) of Griffith's R

˚V and ŚS translations: 121 I have consulted his work only very rarely, and some important insights of Griffith may for this reason have escaped my attention.

Zehnder (1999: 14f.) explicitly chooses Whitney's extremely literal style of translation as his model. Whitney's approach, however, has come under criticism mainly from Gonda, whose remarks deserve to be quoted in full (1965a: 8f.): 122 Whitney's monumental achievement should not . . . become regarded as final, the less so as "this reproduction of the scripture in Western guise" can generally speaking hardly be called a translation. The author himself who fully recognized its provisional character may have over-estimated its value as "a basis whereon could afterwards be built such fabric of philosophic interpretation as should be called for". Whatever its merit "as a touchstone to which could be brought for due testing anything that claimed to be an interpretation", the disadvantages of a 'translation' the maker of which "need not pretend to penetrate to the hidden sense of the dark sayings that pass under his pen, to comprehend it and set it forth" are enormous. The belief that students of the history of religion, philosophy or literature could be able to fill the skeleton created by the 'Sanskrit scholar' with flesh and blood and inspire it with life is as great a misconception as the view that such "a reproduction in Western guise" would be possible at all, because almost every term of real interest is untranslatable in any modern language. A 'Sanskrit philologist' should not limit himself to mechanical word-for-word translation, to text-critical notes and the careful observation of parallel pasages and correspondences in phraseology, he should try to make himself familiar with all branches of knowledge which are indispensable for a right understanding of the texts. The translation should be the result of a process of integration of a formal (text-critical and 'linguistic') and a material approach to an interpretation of the text. These, then, are the high standards which Gonda has set for us, and it has been my attempt to achieve such an integrated translation which is at once as literal as possible and informed by the material factors that Gonda hints at, and which is accompanied by a commentary devoted mainly to further elucidation of the translated text. 123 121 I quote here from Barth's OEuvres II [1914], 91 and 253: "Elle [the R

˚V translation of 1889-92] se présente ainsi sans aucun appareil savant, ce qui, du reste, ne veut pas dire qu'elle n'est pas savante. L'auteur . . . a une profonde connaissance des langues, des usages, de l'esprit de l'Inde, et, pour maint passage, on aurait tort de ne pas tenir grandement compte de cette version en apparence sans prétentions", and "exécutée dans le même esprit et avec le même soin que celle-ci, elle [the ŚS translation of 1895-96] en forme le digne pendant et mérite les mêmes éloges". 122 The passages quoted by Gonda are taken from W-L, p. xx.

123 A reference to Gonda may not go without a reference to Thieme: the reader is advised

Critical apparatus

It has been my aim to record all variant readings of the manuscripts without exception in the critical apparatus of my edition. To do so I developed the conventions that will now be described. Each individual lemma repeats the portion of text on which a variant is to be reported -but now, except for the case of restored initial subscript a in abhinihita sandhi (e.g. 6.1.7a), without accoutrements of my metrical analysis and pāda-division: the text proper, as it were -, and is followed by a lemmasign (]), the ms. or mss. attesting the adopted reading, and the variant or variants, separated by commas. Some word-breaks have been introduced into the variants reported, to ease comparison with their respective lemmata, but I have not strived for consistency in this regard, and have left some variants undivided (the mss. normally present only uninterrupted strings of aks . aras). In those cases where I have adopted a reading not actually found in any of the mss., this reading has been marked in the lemma, as in the edited text, with either the + or the * sign, as described in §4.2. It may be noted that mine, in contradistinction to Bhattacharya's and those of almost all existing editions of Vedic texts, is a strictly positive apparatus (West 1973: 87 n. 14). For those readers to whom the disadvantages of a negative apparatus are not plain, it will be worthwhile to quote here in full a telling passage from Lanman's General Introduction to W-L (p. lxiv, cf. also lxv, lxvi n. 1):

The difficulty of verifying statements as to the weight of authority for a given reading may be illustrated by the following case. At iii. 10. 12c, Whitney's first draft says, "The s . of vy às . ahanta is demanded by Prāt. ii. 92, but SPP. gives in his text vy àsahanta, with the comm., but against the decided majority of his mss., and the minority of ours (H.O., and perhaps others: record incomplete)." The second draft reads, "SPP. gives in his text vy às-, against the decided majority of all the mss." Scrutinizing the authorities, written and oral, for the sa ṁhitā (since for this variant pada-mss. do not count), I find that Whitney records H.O., and that SPP. records Bh.K.A.Sm.V., as giving s . , in all, seven authorities; and that Whitney records P.M.W.E.I.K., and that SPP. records K.D.R., as giving s, in all, nine authorities. Whitney's record is silent as to R.T.; and SPP's report of K. is wrong either one way or else the other. The perplexities of the situation are palpable.

As stated above, the aim I set myself from the outset in preparing the apparatus for this edition was to report the evidence of the mss. in all its minutest details, to consult this great scholar's insightful and sharp remarks in his lecture on 'Stand und Aufgaben der Rigveda-Philologie' (printed 1995a: 1220ff.), from among which I may quote one, showing -for once -some form of agreement with Gonda: "Selbstverständlich muß sie [i.e. the translation] von Erläuterungen, die außerhalb der Übersetzung gegeben werden, begleitet sein". including punctuation. I made this decision in recognition of the partly idiosyncratic orthographical tendencies and punctuation notations of the two branches of transmission, which, in turn, are widely divergent from one to the other, and in view of the heightened importance of attention to phonetic/orthographical details in establishing the text of a Vedic Sam . hitā. Hence, I have in this work not eschewed even such accidentals, "merely orthographical variants" as certain editors of recently published critical editions of Sanskrit texts (whose editions in many other ways served as my examples) had good reason to ignore in their respective apparatus. 124I give below an itemized list of all special symbols and brackets that were at my disposal to represent the manuscript readings as precisely as possible.

CAPITALS These are used to represent readings that are uncertain (due, e.g., to bad legibility of photographs). ¸A cedilla sign following a consonant is used to mark explicit virāma.

Z

This symbol renders the sign, discussed above ( §2. 1.1.3), that is used singly and doubly as punctuation marker in K. + Additions: in the Orissa mss., marginal additions are often followed by a number referring to the line in which the addition is to be made (see §2.1.2.5).

→

Corrections: the marginal or interlinear material replaces the preceding material that appears in the actual line of writing.

In the Orissa mss., such corrections are often followed by a number referring to the line in which the correction is to be made (see §2.1.2.5). A siglum followed by pc gives a reading post correctionem. pr. m. Material written prima manu. sec. m. Material written 'secunda manu': in the Orissa mss., this often merely means that the correction or addition has been made after the ink was applied to the manuscript. Regarding the two (or more) hands that appear to have been at work in K, see [START_REF] Witzel | -76 On the Reconstruction of the Authentic Paippalāda-Sam . hitā. Part I[END_REF][START_REF] Witzel | -76 On the Reconstruction of the Authentic Paippalāda-Sam . hitā. Part I[END_REF].

#

This symbol represents an illegible sign that appears to be a number. This symbol represent (floral) ornaments in the Or. mss. around divisions of the text.

Miscellaneous

Having come to the end of this Introduction, I may briefly point out some remaining methodological issues that have not yet found their natural place anywhere above. Quotations from unedited parts of PS When quoting, in my commentary, from parts of PS that have not yet been edited by Bhattacharya, I rely in general on provisional editions prepared by myself on the basis of the mss. available to me. In such passages, I do employ the usual + and * signs for emendations, but only in cases of serious textual uncertainty have I reported the readings of the mss. consulted by me in footnotes.

Unmarked regularization

Citation forms Verb roots are cited in full grade, following the lemmas of Mayrhofer's EWAia, and without hyphen. Verbal stems, as well as -much more frequently -nominal ones, are cited with hyphen.

Nominal and verbal compounds Āmred . itas, because they bear only one accent in accented texts, are printed as one word (without the needless hyphen that is often seen used in editions), while Devatā-dvandvas that are likely to have belonged to the archaic type with full inflection and independent accentuation of both members (Insler 1998a: 285) are printed as two.

The matter of prepositions compounded or uncompounded with the verb is complex but important, e.g., because the original accented (enclitic) or unaccented (proclitic) condition of a preposition may have been significant for other matters, such as sandhi (cf. §2.8 D, R). In principle, even though our text is transmitted largely without accents, I divide prepositions and verb-forms as though we had an accented text before us, with Padapāt . ha, following the example of Aufrecht's R ˚V edition. The pattern for single prepositions with unaccented verb-forms is clear. For combinations of prepositions, with accented or unaccented verb-forms, I try to follow as closely as possible the patterns encountered in ŚS (cf. the rules ŚC Ā 4. 1-5 [Deshpande 1997 4.1.23-27], with discussion, in Whitney 1862), this being the text whose grammatical tradition may be supposed to have been closest to that of PS. The problem is that ŚS does not seem to be entirely consistent, sometimes following the pattern of the R ˚V/TS (etc.), sometimes tending towards combination of prepositions which in the R ˚V would bear separate accents (and which, along with the R My references to ŚS, kān . d . a 20, follow the edition of ŚPP, which differs from the R-W editio princeps in following the text of ŚS 5, as opposed to the text of R ˚V. Next to the complete translations of Geldner and Whitney, I will have occasion below to refer to Weber 1898. My interpretation of this hymn, in particular of its stanzas 5, 8 and 9, is the result of extensive discussions with Werner Knobl.

The various ritual applications for the stanzas of this hymn in the KauśS, VaitS (see the indications in W-L), and other sūtras are too secondary and diverse to be enlightening for the hymn's exegesis. Besides the not too revealing explanations of A Ā 1.3.4 (see Keith 1909: 182), there is a relatively old and interesting commentary on the verses of the first tr ˚ca at JB 'There are these verse-quarter explanations. "This indeed, was the chief among beings . . . ": (for?) that is Prajāpati. For Prajāpati is this chief among beings. ". . . whence was born the fearsome, the one with brilliant manliness". That is Indra. "Just born, he disperses the enemies". For only just born he shattered all his foes. "He whom all the helping ones cheer on". The helping ones are the seasons. It is they who cheer him on in this. "Increasing in vigor, the one of manifold powers instills fear in the Dāsa, as [his] enemy". That is Indra. "Both the one which does not breathe, and the one which does breathe, is winning; at the offering, during the intoxications (of Soma), they call to you". That indeed which does, and that which does not breathe, that indeed is all for his glory, it is a resting place (?). " To you, all [gods (?)] add [their] will, when these ones become helpful, two times three times". The helping ones are the seasons. As these (helping ones) those (usual seasons) occur two times three times (in the course of a year). "Mix together with the sweet that which is sweeter than sweet". The sweet is offspring. The offspring of the offspring, that is the sweet of the sweet. "Fight well for yonder honey, by means of honey". The honey is offspring. The offspring of the offspring, that is the honey of the honey. 2 He indeed sees even his offspring's offspring, who knows thus. On these [stanzas] the Śyaita [Sāman], whose explanation has been given , [is sung]'.

6. 1.1 R ˚V 10.120.1,ŚS 5.2.1 = 20.107.4,SVK 2.833,SVJ 4.5.5,VSM 33.80,VSK 32.6.11 ≈ TS 3.5.10.1 Nir 13.37 = 14.24 . hám . tád u nā ´ty eti kím . caná 'Whence the sun rises, and where he goes to rest -that same I think the chief; that nothing whatever surpasses' (Whitney). Our pāda thus seems to refer with tád . . . jyés . t

. ham to an underworld or Ur-world (bhúvana-), whence the sun rises, and which is Indra's place of origin. Kümmel (2000: 112, see also p. 186 on R ˚V 4.56.3ab) takes the perfect āsa as 'Faktisch', serving "nur zur Konstatierung". Cf. Renou 1925: 43 on the formulaic nature of this type of phrase.

I may add that the pāda is explained, besides in the two texts referred to above (A Ā 1.3.4,JB 2.144), also at , with disregard for grammatical gender: tad id āsa bhuvanes . u jyes . t

. ham iti nis . kevalyam | yajño vai bhuvanes . u jyes . t . hah . | yajña u vai prajāpatir viśvajit ' 'That was the chief among the worlds' is [used for] the Nis . kevalya ( Śastra); the ritual of worship is the chief among worlds; the Viśvajit [ritual] as Prajāpati is the ritual of worship' (cf. also ).

b. V,45,7;VIII,96,5 keineswegs edition,translation, unmöglich als Subjekt zu sám . navanta". Since all parallel texts agree with the R ˚V, and none makes the easy 'improvement' to sásnih . , I follow -more or less -the above quoted JB passage, which seems to understand (tat sarvam etasyaiva śriyai, tat sthānam) sásni as a n. adj., part of a nominal sentence. d. This pāda refers to Soma-ritual, as does the next stanza. It is hard to decide whether to take prábhr ˚tā as a verb. adj., nom. n./m./f. pl., or as a loc. sg. from prábhr ˚ti-. Lubotsky 1997a assumes the former (n. pl.) interpretation. Another possibility would be to take it as nom. m. pl. (against the padapāt . ha), which would be supported by R ˚V 1.51.12b. Hesitatingly, I follow here the loc. interpretation, which Oldenberg ibid. opted for (although without argumentation), and which was accepted by Geldner; cf. R ˚V 5.32.5, where a nom. (n./m./f.) pl. is out of the question, and where the loc. sg. is found in a syntactically similar pāda, two stanzas further.

On sam . -nav , cf. R ˚V 5.30.10, 5.45.8, 8.96.5, and Oberlies 1999: 211f. The same idea seems to be expressed more fully, in the 1st person sg., in 5c below. To you, all [gods (?)] add [their] will, when these ones become helpful, two times three times. Mix together with the sweet that which is sweeter than sweet. Fight well for yonder honey, by means of honey. Already at a very early date, the redactors/transmitters of the AV Sam . hitās seem to have replaced the rare verb api-varj (besides at 10.120.3 and repetitions in other texts, only at R ˚V 6.36.2d krátum . vr ˚ñjanty ápi vr ˚trahátye 'they turn their will to [him] in the Slaying of Vr ˚tra (i.e. at Indra's consumption of Soma)', and at 10.48.3b máyi devā ´so 'vr ˚jann ápi krátum 'To me [Indra] the gods turned their will') with the equally rare verb api-parc (only in AV, see Delbrück 1888: 447 'beimischen'). This verb is used at ŚS 10.4.26 (cf. 7.88.1) = PS 16.17.7 for the adding of poison to poison, but could also be used for more abstract notions, as at PS 5.15.4c: āsu *bhūmāny api pr ˚ñcantu devāh . 'let the gods add progeny to them'. Cf. finally,perhaps,PS 18.80.6cd (omitted in K): yauvane jīvām ˘apipr ˚ñcatī jarā pitr ˚bhya upa sam . parān . ayāt 'adding the living ones to youth, old age shall lead [them] all away to the Fathers' (but the parallel in ŚS 18.4.50cd reads upapr ˚ñcatī ´). On the meaning of krátu-in the R ˚V combination with api-varj , see Oldenberg (1909-12/II: 340): "Mir scheint es zu heißen "den (eignen) Willen zu Jemdn. (für Jmd.) richten", so daß Letzterer den Zielpunkt der Willensaktion oder den, für welchen jener die Richtung gegeben wird, darstellt: beispielsweise zu Indra sich mit seinem Willen so stellen, wie die, welche sagen tvé indrā ´py abhūma II,11,12 (vgl. VII,31,5, wo sich deutlich zeigt, daß der krátuh . der eigne, nicht der des Andern ist. . . .)".

b. Important light shines on this pāda from R ˚V 6.36.2d-3ab: . . . krátum . vr ˚ñjanty ápi vr ˚trahátye || tám . sadhrī ´cīr ūtáyo . . . saścur índram '. . . they turn their will to [him] in the Slaying of Vr ˚tra. United do the (various) forms of help accompany Indra . . . '. Note the cognate terms ūtí-and ū ´ma-. Neither Geldner's 'wenn auch diese Helfer zweimal und dreimal (soviele) sind' nor Whitney's 'when they twice, thrice become thine aids' seems satisfactory to me: ū ´mais an epithet of the (All) Gods, and is to be connected with víśve (see stanza 1). Which (six) gods it is here, whose presence was apparently clear (eté), and who are said to be helpful to Indra in his Vr ˚tra slaying, i.e. at the Soma ritual, is not entirely certain, but R ˚V 6.66.2b dvír yát trír marúto vāvr ˚dhánta strongly suggests the Maruts. On the multiplicative interpretation of the phrase dvíh . . . . tríh . , cf. R ˚V 4.6. ab. On the meaning of vípra-, cf. Gonda (1963: 36ff.). The meaning of íti cid , also at R ˚V 5.7.10 and 5.41.17, is not certain: does it really mean 'ebenso' (Geldner)? Why is hí used?

The R ˚V original has been rephrased here. In the first place, cf. R ˚V 1.74.3, 6.16.15 rán . eran . e dhanam . jayá-both times said of Agni, but dhanam . jayá-is used of Indra at R ˚V 3.42.6 = 8.45.13. In the AV poet's mind, rán . eran . e was thus most probably connected with the preceding pāda.

On the meaning of rán . a-, see Renou 1939a: 368f. = 1997: 204f.: "Il est attribué en général au mot rán . a-dans le RV. la double valeur de "joie" . . . et "combat", celle-ci devant résulter de celle-là par l'intermédiaire de "joie de combattre", que semble légitimer la var. AV. rán . e-ran . e à RV. máde-made anumádanti víprāh . X 120 4". Oldenberg (1918Oldenberg ( : 59f. = 1967: 854f. n. 2) : 854f. n. 2) argued that rán . a-nowhere means 'Kampf', but can always be rendered 'Wohlsein'. Renou concludes (p. 369): "Il semble bien qu'O[ldenberg] l.c. a eu raison de supprimer totalement l'acception de "combat" pour le RV". Mayrhofer (KEWA III, 36 n., remains doubtful: ". . . doch is Aw. r@na-"Kampf" wohl nicht eliminierbar"). Taking the next stanza into account, a stanza which has not figured in his discussion, one may doubt whether Oldenberg's conclusion is correct.

Since it is attractive to assume that the poet who replaced mádemade with rán . eran . e did so with the intention of adding a semantic touch to the stanza, we may understand a play on two meanings of rán . a-here, 'battle' and 'rapture' (a better parallel to máda-'intoxication (of Soma)' than Oldenberg's 'Wohlsein'): the understanding of Indra's Soma consumption during the ritual as a vr ˚trahatya-(R ˚V 1.53.6) clarifies the pun. The apparent acc. Āmred . ita in K is due to a simple graphic confusion of -e and -am . . c. Note that ŚS has replaced the voc. dhr ˚s . n . o with the nearly synonymous śus . min. Despite the existence of the epithet dhr ˚s . n . vòjas-for Indra (R ˚V 8.70.3), ójīyas here is not likely to be a vocative, because vocatives of -īyas-stems are rare to non-existent: AiGr. III, §154bg p. 296 gives only the present form and R ˚V 7.32.24b jyā ´yah . as examples, but the latter form is more likely to be an acc., if we may follow Geldner. Rather, it can in our context be an acc. n. agreeing with an expected dhánvan/dhánus and sthirám (cf. R ˚V 10.134.2b and especially 10.116.6ab vy àryá indra tanuhi śrávām . sy ója sthiréva dhánvano 'bhímātīh . 'O Indra, stretch off the fame, the force of the outsider, his assaults, as the stiff [sinews?] from a bow'), or can be taken adverbially, as I take it here.

d. Together with ŚS, PS has shifted the order of the last two words as compared with R ˚V. On the separate roots dabh 'to deceive' (whence dabhan) and dambh 'to destroy' see Narten 1988Narten -90 (esp. p. 148 = 1995: 386): 386). Whitney's 'damage' for dabhan is incorrect. For the ŚS hapax kaśóka-, cf. perhaps the demon mentioned by several Gr ˚hyasūtras in their paridāna-mantras for the Upanayana: cf. HirGS 1.6.5 kas . aka (with v.l. kaśaka-), ĀgnivGS 1. a. On rán . a-, see the comm. to the preceding stanza. Oldenberg's 'Wohlsein' seems out of the question here, and the stanza refers to the Soma ritual as a battle.

¡ śāśadmahe] śāsadmahe Or, śāsa{DMA}he K [[ • DMA • cancelled with superscribed stripes]] prapaśyanto] Ku V/126 Mā Pa [Ma] K, prapaN . yanto JM, prapaśvanto RM yud- henyāni] Ku JM RM Mā Pa [Ma] K, yu • e • yā • V/126 codayāmi] Ku JM RM Mā Pa [Ma] K, codayāmiKS . O• V/126 ta āyudhā] Or, thāyudhā K vacobhih . ] Or, vacobhis K sam . te] K, sante Or ¡ śyāmi] syāmi Or, śiśāmi K brahman . ā vayām . si ||] Or K [[vr • ]]
For a discussion of the rare verb 2 śad 'to feel strong, be confident' and its construction with an instrumental, see Pinault 1999-2000: 446f. (with references to other publications). Cf. 6.3.9a b. The hapax yudhénya-has been rendered 'Erkämpfenswerth' (Weber), 'thing to be fought [for]' (Whitney) or 'zu bestehende Fehde' (Geldner). Mayrhofer's gloss 'zu bekämpfen' (EWAia II, 418) goes back on PW, and seems to retain the best interpretation. I explain the neuter plural by supplying pratimā ´nāni from the exactly parallel pāda d of the following stanza.

This is more natural than supplying a form like yuddhā ´ni , as Geldner seems to suggest, and for which he might have referred to R ˚V 10.54.2c. Weber's and Whitney's interpretation is to be rejected, as 'to fight for' is normally expressed with abhi-yodh, cf. above, stanza 3d (also e.g. R ˚V 1.91.23b), or else by means of a construction with a locative (e.g. PS 5.11.1c,R ˚V 5.33.4b,6.26.2d,and perhaps 8.45.5b).

Furthermore, there exist in the R ˚V and AV a small number of differently formed gerundives from the same root yodh, which all support the rendering 'to be fought against': yódhya-, R ˚V 9.9.7bc támām . si soma yódhyā | tā ´ni punāna ja ṅghanah . 'Being purified, you shall slay, o Soma, the darkness that is to be fought against'; the negative ayudhyá-, R ˚V 10.103.7c ( ŚS 19.13.7c = 7.4.7c ayodhyá-), which passage is to be compared with i.a. ŚS 19.13.3bc = PS 7.4.3bc (see ad loc.) ayodhyéna duścyavanéna dhr ˚s . n . únā | tád índren . a jayata tát sahadhvam . 'with the invincible, with the unshakable, with the bold one, with Indra now be victorious, now win'; also ayodhyá-are 'the citadels of the gods' ( ŚS 10.2.31b = PS 16.62.3b) and the war-drum (dundubhí-: ŚS 5.20.12b = PS 9.27.12b).

The rendering 'to anticipate' for pra-paś is confirmed by AB 2.6.8 paśur vai nīyamānah . sa mr ˚tyum prāpaśyat 'the animal anticipated death, while it was being borne along'. Slightly different, with abhí, is R ˚V 10.113.4ab cited under 1c above. Cf. also PW IV, 604.

d. Against his usual policy, Bhattacharya here adopts the K reading śiśāmi , while a reading ¡ śi yāmi based upon the Or. mss. is also grammatically and metrically impeccable (cf. Joachim 1978: 158f.;cf. also Kulikov 2001: 504). Bhattacharya's decision to follow K is based on the readings in R ˚V and ŚS (cf. also R ˚V 10.87.24c = PS 16.8.8c), but cases of K following the R ˚V text against an authentic PS reading preserved in the Or. mss. are rather common (see my Introduction,§2.6.3.2). On the other hand, assuming that K has preserved the authentic reading, Or. syāmi may also be explained as perseveration from two stanzas in hymn PS 3.19: at 3.19.2 (cf. ŚS 3.19.2abc,3d), we read sam aham es . ām . rās . t

. ram . śyāmi sam ojo vīryam . balam | vr ˚ścāmi śatrūn . ām . bāhū sam . śyāmi svān aham 'I hone their kingship, I hone [their] force, heroism, strength. I cut off the two hands of the enemies, I hone my own [men]', and at 3.19.6b (cf. ŚS 3.19.5a) sam . vah . śyāmi nara āyudhāni 'I hone, o men, your weapons'. 4 The matter seems thus fundamentally undecidable. In order not to obscure a possibly authentic variant, I follow the Or. reading. ˚V/PS, but has exchanged our stanzas 6 and 7. Note also that ŚPP's text of ŚS 20.107.10 reads entirely as 5.2.7 (with the exchanged stanzaorder), while the R-W edition of ŚS 20 follows the stanza-order of the R ˚V (and continues to follow its text). Bhattacharya edits srus . ejyam . . . . r ˚gbhavam. a. There is no finite verb governing the accusatives in these two pādas. What we seem to have here is a form of haplology for an underlying [stus . é] stus . éyyam, with a 1st sg. form (cf. Kümmel 1996: 134f.) parallel to codáyāmi and śiśāmi/śyāmi in the preceding stanza. The 'clarification' in ŚS suggests that a finite form from the root stav is indeed to be supplied, but the 2nd sg. imper. introduced there seems less fitting.

The uniform reading snu-for the first syllable of emended *stus . eyyam in all the mss. for PS cannot be taken seriously (while the value of Bhattacharya's note that his recording of Oriya recitation has srucejyam . should not be estimated too highly either; see Witzel 1985b): it can easily be explained as an old graphical error at the level of *G (cf. e.g. Singh 1991, plates 86, 88, 90). Bhattacharya's explanation (2001: 9ff.) with reference to writing mistakes in old Karnataka inscriptions is not convincing (see my Introduction,§2.6).

On puruvárpas-, cf. Renou (1955-69/XII: 102): "Indra emploie le śárdha(s) ou la "force (directe)" contre Vr ˚tra-résistance, mais le várpa(s), sorte de ruse, contre les māyín", cf. R ˚V 3.34.3. Geldner comments: "puruvárpasam von den vielen angenommen Gestalten oder Verkleidungen".

The clearly intended ¡ r ˚bhvam is still nearly preserved in K, with a typical Śāradā-error -bhv-→ -tv-. The Or. reading r ˚gbhavam might be explicable as due to a combination of an auditory error (-bhva-→ -bhava-) with perhaps a 'learned correction', whence r ˚g-: cf. a similar unexpected intrusion of -g-, devr ˚gbhyo for devr ˚bhyo, at 8.10.10d and 19.37.9d, both times not only in the Or. mss., but also in K. See also the stanza contained in GB 1.1.9, the ms. readings for which have been discussed by Sharma 1959Sharma /1960: 85f: 85f ab. Even though Sāyan . a (cf. Geldner's note on our pāda a) seems to be right in spirit when he supplies dhanam, the R ˚V elsewhere actually provides the neuter word that we need here. The word seems not to be dhánam, but rátnam, which is persistently combined with forms of the verb dhā in the R ˚V (as in 6.2.7a below), middle being admittedly much rarer than active forms, but cf. R ˚V 5. 1.5c, 6.74.1c. Cf. also R ˚V 10.40.13ab tā ´mandasānā ´mánus . o duron . á ā dhattám . rayím . sahávīram . vacasyáve 'You two who are revelling in the abode of man, bestow wealth with heroes on the speaker'. The mentioned 'abode' must be the ritual ground (Oldenberg 1917: 281-282).

On the words ávaram . páram . ca, see R ˚V 1.155.3, and cf. Geldner's note to 10.87.3b ( ŚS 8.3.3 / PS 16.6.3), where reference is made to ŚS 1.8.3 and 1.12.4 (PS 4.4.9, 1.17.4): 'hüben und drüben', but the meaning in the present stanza still remains rather unclear. Can it be an expression of totality -'the lowest and the highest, i.e. all treasures' ? c. This seems to me clearly to refer to Indra's mythical exploit of propping up the sky, thereby creating cosmic duality (cf. Kuiper 1979, passim andOberlies 1998: 250). The name Br ˚haddiva in the next two stanzas must probably also be seen in connection with this demiurgic act.

Heaven and Earth are called mātárā also at R ˚V 10.64.14a, but I see no immediate parallels for their attribute jigatnū ´'hurrying'. While Bhattacharya edits with underlining, in the light of the unreliability of Or. mss. as regards vowel length i ∼ ī, u ∼ ū, and of the anyhow corrupt reading -ntva a-in K, I do not hesitate to make the small emendation towards the R ˚V text. d. inos . i (cf. inátama-in the preceding stanza) seems to refer here to Indra's own exploits. Cf. R ˚V 6.24.5ab anyád adyá kárvaram anyád u śvó 'sac ca sán múhur ācakrír índrah . 'one exploit today, and another tomorrow, Indra is one who makes the unreal real, within an instant'.

Besides its inclusion among the karmanāmāni in Nighan . t . u 2.1 (and AV-Pariś 48.61), and the apparently unrelated homonym (meaning 'fish' ?) found at ŚS 10.4.19 / PS 16.16.9, there are, as far as I can see, only two other attestations of the word kárvara-. The first is found in the obscure stanza ŚS 7.3.1 / PS 20.2.1 (∼ TS 1.7.12.2 etc.). The second refers to the Aśvins, and supports the interpretation that kárvara-refers to the deity's own exploits. The present stanza has been translated by Schmidt 1968: 208, who rightly argued against Geldner's interpretation of svarā ´jas referring here to Vala. 5 Bhise 1995: 87 does not note the striking accentuation of sthūlavápus . ka-in the editions: since we clearly have a bahuvrīhi here, we might either emend the accent (as seems to be suggested in VWC-Sam . hitās V, 3500 n. b), or accept an irregularity, seemingly belonging to the same category as R ˚V 6.47.5 citra-dr ˚śīka-, which puzzled ˚haddiva and Indra as one, can we make sense of the use of svá-and svarā ´jin these lines (see also the quotation from Weber, below). Indeed, the identification seems to be hinted at precisely by the phonological play with the forms svars . ā ´h . , svarā ´jo, svā ´h . , each occurring at the end of its pāda. If Br ˚haddiva identifies himself with the self-ruler Indra, then the doors which he opens are his own as well as Indra's. On this act of Indra opening his doors, i.e. the doors of Vala's cave which he has made his own, cf. Schmidt,pp. 172,174,and 207f. ab. On the singing of a śūs . á-for Indra, cf. R ˚V 1.9.10, 10.96.2, 10.133.1 etc. See also Thieme (1951a: 172 = 2 1984: 57): "Nicht selten erscheint śūs . áohne Substantiv. Der Zusammenhang zeigt dann gewöhnlich, daß stóma oder mánman zu ergänzen". I accept the etymological connection of śūs . á-with the root śav , as suggested EWAia II, 652. Note the frequency of the word śávasin this hymn: stanzas 2, 6 and 9.

On the words agriyáh . svars . ā ´h . , Weber comments (1898: 169): "Dass der Sänger sich selbst nennt (s. auch v. 9), geschieht ja in den Liedern des R ˚k mehrfach, aber dass er sich selbst als agriyah . svars . āh . bezeichnet is auffällig; . . . empfiehlt es sich daher wohl, die Wörter agriyah . svars . āh . sowohl wie das gänze zweite Hemistich als Lobpreis des Indra aufzufassen . . . -Es ist indessen zu bemerken, dass nach v. 9 die Persönlichkeit des Br ˚haddiva als eine durchaus mythische erscheint, da er darin mit Indra selbst identificirt wird. So könnte denn immerhin auch agriyah . svars . āh . und das ganze zweite Hemistich sich doch auf ihn beziehen . . . ". In the light of my interpretation, hesitatingly suggested here by Weber as well, the use by Br ˚haddiva of a standard (cf. i.a. R ˚V 1.100.13, 3.34.4) Indra epithet for himself is not surprising.

Cf. in this connection also R ˚V 1.129.2d, where Indra himself is described as follows: yáh . śū ´raih . svàh . sánitā 'who with the heroes is the winner of the light', and contrast this with R ˚V 1.131.2c, where Indra's worshippers are called svàh . sanis . yávah . (and cf. Kuiper 1960(and cf. Kuiper : 220 = 1983: : 154 "the priests are said to be longing for the sun"). Cf. Lüders 1951: 265f. for numerous examples of svarvíd-, svarjít-and svars . ā ´in the R ˚V, and Schmidt 1968: 208 for an interpretation of its meaning. The word agriyá-seems nowhere in Vedic to have been used in any special connection with Indra or with worshippers/priests, so its significance cannot be judged.

In his comments on R ˚V 10.47.5, Geldner states: "svàr in dieser Zusammensetzung ist bald im eigentlichen Sinne zu verstehen . . ., bald ist das Himmelslicht s.v.a. Erleuchtung des Dichters". Besides the fact that this begs the question what the 'eigentliche Sinn' of svàr should be, Geldner's examples (R ˚V 9.9.9, 9.96.18, and also the present stanza), do not suggest to me any mystical (?) experience of 'Erleuchtung', if that is what Geldner meant by the term. Can the term, when applied to a mortal, not refer to his gaining a heavenly afterlife? Cf. i.a. áganma jyótir in R ˚V 8.48.3b (on which cf. KS 32.5:23.11). See also Roesler 1997: 232f.

c. For the interpretation of svarā ´j-, see my comments above. In addition, I may quote here Schmidt (1968: 208) b. About the significance of this pāda, cf. my discussion of the preceding stanza. On the phrase svā ´tanū ´-, see Oldenberg 1919: 109. In all its occurences in the R ˚V (1.72.5, 3.53.8, 5.4.6, 6.11.2, 7.3.9, 7.86.2, 8.11.10, 8.44.12, 10.8.4, 10.54.3, 10.183.2), the subject of the clause in which it occurs is identical with the referent of svā ´-.

c. According to an idea developed by me together with Werner Knobl, the hitherto misunderstood hapax mātaríbhvarīr is interpreted here as a metrically conditioned haplological shortening for the compound mātari-ríbhvarīr (with overt case marking on its first member), which yielded the alliterative pattern X rí X rī X ri X that was surely felt to be more successful than X rirí X rī X ri X . The 'sisters' are Br ˚haddiva's poems (cf. R ˚V 1.164.3cd, 9.65.1, 9.66.8, 8.102.13) which sing on their Mother (Earth), i.e. on the ritual ground (see Geldner on R ˚V 9.89.1), and thereby fortify Indra.

Mystic.

This hymn is parallel to ŚS 5.1. Whitney gives the following introduction: "The hymn is intentionally and most successfully obscure, and the translation given is in part mechanical, not professing any real understanding of the sense.

It is very probable that the text is considerably corrupted; and one cannot avoid the impression also that the lines are more or less disconnected, and artificially combined".

Weber's 1898 translation introduced the ŚS parallel in similar, but more specific terms (p. 157): "Kosmogonisches Lied, zum Preise der Schöpferkraft, wie dies je am Anfang der ersten Bücher der Ath.s. üblich. Das Lied ist aus ganz disparaten, mit einander nicht zusammenhängenden, aber alterthümlichen Versen zusammengetragen; die ersten vier Verse sind direct kosmogonischen Inhaltes, die anderen fünf scheinen mehr an Varun . a gerichtet (v. 7-9 sind es sicher). -Ein Vers (5) findet sich auch in der R ˚ks., die übrigen scheinen aus gleichberechtigtem altem Hymnen-Material zu stammen".

My translation aims to improve upon Weber's and Whitney's "understanding of the sense", and -by comparing the PS with the ŚS text -to throw light on Whitney's suspicion that the ŚS text "is considerably corrupted". Renou 1960: 127, following Weber and the AthBSA, wants to see the hymn ( ŚS 5.1) as primarily connected with Varun . a, although he admits: "Tout cela certes est trouble, d'autant plus trouble que la transmission textuelle est incertaine. Même dans les portions plus claires, il se peut que l'image d'Agni se soit superposée à celle de V[a]r[un . a]". It seems forced to assume reference to Varun . a in all stanzas. As was the case with the preceding hymn, the manifold applications of (stanzas from) this hymn in the KauśS (see the indications in W-L) throw no clear light on its meaning. Note the difference between the stanza-/pāda-divisions of the PS and ŚS versions.

Just as the ŚS version of the preceding hymn (parallel to R ˚V 10.120 by Br ˚haddiva Ātharvan . a), the ŚS version of this hymn too is attributed to Br ˚haddiva Ātharvan . a by the AthBSA: although very corruptly transmitted, the present hymn does seem possibly as archaic as R ˚V 10.120, and several similarities in wording explain its collocation with the preceding hymn (although they cannot prove identity of authorship): dadhis . e in 6. 1.7a, 6.2.3c ˚dha ṅmandra yoni no vibhāvā. a. I can offer no solution to the problems posed by the irreconcilable readings (at the beginning of the pāda) of the Or. mss. and K on the one hand, and the ŚS text of the whole pāda on the other.

In any case, it is important to observe that the rest of the hymn is quite regular metrically (the apparent decasyllabic pādas 5a and 7b are probably corrupt, leaving only 7a as a fairly certain decasyllabic pāda), which might be used as an argument for the assumption that somewhere the original reading of our pāda contains a vowel-contraction or abhinihita sandhi, which needs to be undone for the meter. This assumption may yield the key to improvement of the reading of the text. Although I fail to see any coherent solution in the following data and questions, I present them here as possibly containing a hint in the right direction.

-There seem to exist no compounds with first member r ˚dhak , and even though the word is predominantly pāda-initial, it is not very promising semantically here. A pāda-initial 3rd sg. aor. subj. verb form r ˚dhat is found R ˚V 6. 2.4a, and ˚V 6.49.9d, 10.88.7, 5.1.9, 3.3.9. Varun . a is resplendent (vibhā ´ti ) at R ˚V 6.68.9.

-The absence of sandhi at the pāda boundary is problematic. Narten 1988-90. But from 1988-90: 155 = 1995: 393, it is clear that she takes ádabdha-as 'uninjurable', rather than 'uncheatable'. The simile áheva is found also at R ˚V 6.61.9, 8.96.19, 9.70.5. R ˚V 4.33.6c, just like our pāda, combines the root bhrāj with the simile.

d. The interpretation of this pāda is unclear. Gonda 1976: 107, does not contribute to its interpretation beyond noticing the word-play: "At AV Ś. 5, 1, 1 (AVP 6, 2, 1) the proper name Trita is no doubt associated with the numeral". On the possible interpretation of Trita as referring to Varun . a, see Renou (1960: 127) and Brereton (1981: 121f.) who both refer to R ˚V 8.41.6. Brereton explains, "The link between Trita and Varun . a is the priestly wisdom which they share". On Trita, see Oberlies 1998: 195ff. Weber suggests supplying bhuvanāni , in disregard of the fact that the combination bhuvanāni trīn . i/trīn . i bhuvanā(ni) occurs only in late Vedic (I have found it only in a mantra quoted Vādh ŚS 9.7.66; see also the dubious stanza R ˚VKhil 2.6.23); the normal expression involves three lokás (cf. Gonda 1966: 61 n. 38, Klaus 1986: 24f., Kirfel 1920: 3f.) He who has first sat down in the Support, assumes many wondrous appearances from it. As Dhāsyu he has first entered the womb, he who observes (?) speech unspoken.

ni yo] Or, viniyo K

dharman . i] Or, dharman . i | K [[note |]] prathamah . ] Ku JM V/126
Mā Pa [Ma], pra{ . edathuh . 'You two have taken seat around the worship' and 3.1.18ab ní duron . é amr ˚to mártyānām . rā ´jā sasāda 'In the house of the mortals the immortal king has taken seat'. As the terms yajñá-and duron . áin these parallels suggest, dhárman . -'the Support' may refer concretely to the ritual ground or altar, or perhaps to heaven here: see Renou 1964a: 161, who does not explicitly allow for the first interpretation. Alternatively, we may follow another possibility listed by Renou (with reference to R ˚V 1.159.3), and take dharman . i here as a "semi-infinitif" ('in order to give support'), but this would require us to give a forced temporal rendering for atas in pāda b.

On the frequent R ˚V phrase combining Agni with a perf. tense form of nisad , see Renou 1925: 35 (also 66-67);cf. i.a. R ˚V 3.1.18, 4.6.11, 5.1.5-6. Our stanza may refer to Agni as well.

b. Note that PS indeed reads kr ˚n . ute, as Weber and Whitney felt compelled to emend the text of ŚS. On Agni's many 'wondrous appearances' (vápus . -), see R ˚V 3. 1.8, 3.18.5, 8.19.11; compare 4.23.9 (of Indra), as well as 5.62.1 quoted below. But cf. also stanza 8, which must clearly be connected with Varun . a. Renou 1960: 127 the beginning for the first birth, standing in the creation; for it (him?) have I sent this well-shining sinuous one; let them mix (boil?) the hot drink for the first thirsty one (? dhāsyú)' (Whitney). PS 5.2.1d is probably to be read gharmam . śrīn . anti prathamasya *dhāsyoh . 'they (= the priests) prepare the gharma-pot for the first dhāsyu' (Lubotsky 2002: 18). It seems, however, not to have been noted by previous interpreters of dhāsyú-, that this last stanza has a parallel in R ˚VKhil 3.22.2 (prathamā ´ya dhāséh . ) and in Āśv ŚS 4.6.3 = Śā ṅkh ŚS 5.9.6 (prathamasya dhāseh . ). This fact needs to be kept in mind in determining the morphological relationship between dhāsyú-and dhāsí-. Since, however, the meaning of dhāsí-itself is unsettled (see Gonda 1971: 176), this observation does not lead us any closer to an interpretation of the meaning of our pāda.

d. On ánuditā vā ´c, cf. Kat . h Ā III.208a:80.18 yā vāg uditā yā cānuditā tasyai vāce nama iti 'The speech that is spoken, and the one that is unspoken, reverence to that speech!'. Cf. also R ˚V 10.95.1cd and JUB 1.12.4. Note that PS ā cikāya (K jigāya can be explained as a mixture of auditory confusion and 'learned correction') corresponds with ŚS ā ´cikéta (cf. Kümmel 2000: 175, who refers to R ˚V 10.28.5), from the different root 1 cet. 1997: 13, 59, and 268: "ursprünglich: 'Flammenglut', im 10. Buch des RV wird der Ausdruck jedoch bereits auf die körperlichen Leiden allgemein bzw. auf die "psycho-physischen" Schmerzen der Feigheit angewandt".

Cf. R ˚V 10.13.4d priyā ´m . yamás tanvàm prā ´rirecīt 'Yama had given up his own body'. The PS parallel for this pāda (18.73.4d) seems to read . . . prarirecīh . . The parallel in ŚS (18.3.41d) however, reads priyā ´m . yamás tanvàm ā ´rireca ('. . . has given up . . . '), see Kümmel 2000: 424. Agni's 'bodies' are referred to i.a. at R ˚V 10.16.4c, where they seem to be the fire's flames, as here. b. I have attempted to improve upon Whitney's syntactically awkward rendering ('his [men] are bright (śúci ) after') by assuming a gapped verb of motion, perhaps guh . from 4a, with ánu, but the sense remains utterly obscure. No emendation suggests itself. There is a formulaic pāda-ending in Agni verses, pathyā `ánu svā ´h . (R ˚V 3.35.8d, 7.7.2a, 10.14.2d etc.), which resembles ours, and there are numerous cases (easily surveyed for the R ˚V in Lubotsky 1997a, esp. 8.44.17, cf. also ŚS 1.33.1) where the form śúcayah . is found together with Agni. Cf. word-play with śúci-denoting Agni on the one hand, and the waters on the other, in R ˚V 2.35.3cd. The unanimous manuscript evidence for ks . u • in the word which I emend to *ks . arad , on the basis of ŚS, cannot be taken seriously. ks . urad , as edited by Bhattacharya, is an absolutely impossible form. The corruption may easily be explained as a rather amusing 'learned correction': the original row of aks . aras rirecaks . araddhiran . yam . has been reinterpreted at some early point as rirecaks . uraddhiran . yam . . With Whitney, I take the form as a 3rd sg. pr. inj. and reject his alternative: "In b, ks . árat might equally be pres. pple. qualifying híran . yam". On the construction of ks . ar ¡ desirable object (in the acc.), cf. i.a. R ˚V 9.86.20, 9.109.8, ŚS 7.18.2, and see Gotō 1987: 124 n. 137, who explains the meaning of ks . ar as follows: "Das Präs. ks . ár-a-hat intransitive Bedeutung und der Akk., der mit ks . ára-vorkommt, ist als Richtungs-bzw. als Inhaltsakk. zu beurteilen", cf. R ˚V 1.90.6ab and 9.86.37c. c. On the ŚS version, with the dual dadhete, Gonda 1970: 40 comments, "The stanza AV. 5, 1, 3 is, like the entire 'hymn' 5, 1, rather obscure, but so much is clear that two anonymous beings are said to assume immortal names: átrā dadhete amr ˚tāni nā ´ma. This must in any case mean names that are free from the insufficiencies and shortcomings of the normal worldly existence". The PS reading dadhis . e is to be preferred to the 'anonymous' dual in ŚS, and may be seen as a deliberate parallel to vapūm . s . i kr ˚n . ute in 2b. This leads us to the problem of how to interpret the verb dhā. Weber translates 'setzen hinein', Griffith 'set . . . on', and Whitney 'assume' (followed by Gonda). We cannot know exactly what was meant by the poet here, but the middle voice rather strongly suggests a meaning 'to receive' (see also Kümmel 2000: 272) Whitney correctly translated not asmái (Weber's 'ihm', Griffith's 'to him') of 1 R-W, but asmé, as is also read in PS. Still, it is possible to improve on their rendering, which takes asmé as a dative: the material collected by Jamison 1983a: 124 n. 38 proves that ā-īraya-is construed with a loc., in the literal meaning 'to place something [acc.] in (or before) something [loc.]'.

See Gonda 1989b on the meaning of ís . -. The sandhi form in PS conceals an acc. pl. ís . as (not a dat. fin.), as the root-accentuation of the corrupted ŚS version, and the acc. sg. in R ˚V 7.5.8a, quoted above, suggest. This acc. must then be assumed to stand in apposition (see Gonda 1989b: 5) to vastrān . i , which is probably a metaphoric reference to the warmth provided by Agni (his 'blazes' ?). It seems most attractive to assume that the masc. pronoun ete of 4a refers to the same unspecified subject that we need to supply for erayanta here: may we extrapolate a m. pl. from the śoka-'blaze' mentioned in pāda a? On the ís . as provided by Agni, see i.a. R ˚V 3. 22.4, 3.54.22, 4.55.4 The text and translation of this stanza remain uncertain: Bhattacharya edits aduryam | . . . jāmirvadharyuh . pratimānimīta. Whitney remarks on his own rendering of the ŚS version ('When these formerly went further forth, approaching each unfading seat -the poet of the dry (? śus . á), the two licking mothers -do ye (two) send for the sister (jāmí) a capable (dhúrya) spouse'), "The translation is, of course, simple nonsense".

ab. This AV case of a non-prohibitive aor. inj. form has not been discussed by Hoffmann 1967. Such non-prohibitive aor. injunctives seem to be rare in subordinate clauses in the R ˚V (pp. 135ff.). Agni is pūrvyá-at R ˚V 1.94.6, 2.2.9, 3.11.3, 8.7.36, 8.39.3, 8.75.1. He is called ajuryá-at R ˚V 1.146.4, 2.8.2, 10.88.13: since K's duryam . is impossible metrically, and Or. aduryam . (adopted by Bhattacharya without underlining) does not make sense, I conclude that *G must already have been corrupt here, and emend our text on the basis of ŚS. The same mistake occurs in the Or. mss. at PS 20.40.4, where K is not available (see Zehnder 1999: 258). It is understandable in view of cases where Agni is called dúrya-(R ˚V 7. 1.11, 8.74.1), and can alternatively be explained graphically as well (note that Knobl 2007: 55 strongly favors the latter explanation, in the context of his discussion of another likely case of graphical j ∼ d confusion).

c. It seems very doubtful that the uniformly transmitted text kavíh . śus . ásya is original, but no emendation suggests itself. Taking the text seriously as it stands, I may first quote Shende (1967: 2): "Various deities are styled as Kavi . . . . By means of the term kavi , these deities are described to be omniscient". Also (ibid.): "The work of a Kavi is the Kāvya. Agni is invoked to protect the seer with his Kāvya ([ ŚS] 8.3.20). The creation of the universe (including man) is the Kāvya of Deva (devasya kāvyam, [ ŚS] 9.15.9 [= R-W 9.10.9]; 10.8.32). The artistic skill in the creation of the universe is the divine Kāvya".

The unanimous AV reading śus . ásya (śus . á-is not discussed by Mayrhofer in either KEWA or EWAia) can perhaps be understood as a variant of śūs . ásya (attested at R ˚V 1.131.2e, 8.74.1d). The problem remains, however, that there seem to be no cases of kaví-construed with an objective genitive.

Should we consider an emendation involving a form of śís . u-(cf. R ˚V 7.2.5c, 8.99.6b)? All the parallels (R ˚V 3.33. 1, 3.33.3, 7.2.5cd) for the formulaic phrase mātárā (sam . )rihān . é are similes overtly marked with the particles iva or ná; such a particle is conspicuously absent in our text. I am inclined to think the original reading of this pāda may have contained śíśum . ná mātárā rihān . é as does R ˚V 7.2.5c. d. For this corrupt pāda, Bhattacharya suggests jāmī *vadhūyuh . pratimā *mimīta, which may be partially correct, but as a whole yields no sense. 20.56.13;ŚS 14.2.42 ). Anyhow, the readings of PS and ŚS show that the text must have become corrupt already at a very early stage, and it is impossible to reconstruct with certainty the authentic PS reading. PS mahā is obviously corrupt for the reading mahát preserved in ŚS. I do not emend, because there seems to be a chance that this is a properly Vedic variant reading -a Vedic corruption as opposed to an error introduced during post-Vedic transmission. There is admittedly some degree of arbitrariness in this judgment, but it leads me to take mahā as an instr. sg. with kāvyena. Is tád really to be taken as a pronoun, or rather as a conjunction?

cd. The ms. readings Or. 'dhaks . ādhā and K yaks . ādā cannot be reconstructed to a correct text. In any case, the meter and the ŚS parallel show that an aks . ara ma must have been dropped somewhere in the transmission before *G. As for the preverb, which reads abhí in ŚS (also supported by R ˚V 1.95.10b, 1.183.2a, 6.18.13c, 7.18.16b), the PS mss. (except, perhaps, RM) seem to point to the impossible underlying form adha (dha → ya is imaginable in Śāradā), and we might imagine that this adha goes back to a preverb *adhi . Both abhí ks . ā ´m and ádhi ks . ami are well established R ˚gvedic formulae, so although adhi ks . ām seems to be attested nowhere, it may perhaps be accepted as a blend of the two. The masc. participle in pāda c seems to take up the 'blazes' of Agni (in his solar form) mentioned in stanzas 3-4, with reference to the flooding of rivers in the hot season (cf. [START_REF] Falk | The Galitas in the R . gveda Padapāt . ha: On the Origins of the Sam . hitāpāt . ha and the Padapāt . ha[END_REF].

The problem lies mainly in the interpretation of ródhacakra-. Ours is only the third attestation in Vedic of this compound, which must be connected with ródhas-and especially R ˚V 1.38.11 (Geldner). The word ródhacakra-is listed as one of the nadīnāmāni at Nighan . t . u 1.13 (cf. AV-Pariś 48.76), a fact which does not help much in its analysis. Besides Geldner's rendering 'die die Ufer entlang rollen', I mention here Whitney's 'bankwheeled ones', Weber's 'mit Ufer-Rädern (rollenden Ufern)', Griffith's 'eddying rivers: here apparently, Heaven and Earth'. These are all mere guesses, as the etymological connection of rodha-is doubtful (rodha-seems not to be mentioned in either KEWA or EWAia; it is mentioned, but not discussed, by | The general purport of this stanza is so unclear, as to reduce the attempt at interpretation of some of its parts to little more than speculation. Note Whitney's characterization of ŚS 5.1.7 (corresponding to our 6.2.5bc-6cd) as "most utterly hopeless". Still, the PS readings do throw considerable light on the ŚS text and help us detect some apparent corruptions in it.

This PS stanza is composed of two hemistichs which are part of separate stanzas in ŚS, and one of the two is found also in the R ˚V (again in a separate context). The compilation of both ŚS and PS is therefore probably secondary, from the point of view of the R ˚V. Bhattacharya edits vrata es . i , and his text contains the misprint sam¸daguh . . a. In combination with the next, this pāda is clearly related thematically to R ˚V 4.5.13ab kā ´maryā ´dā vayúnā kád dha vāmám áchā gamema raghávo ná vā ´jam 'What are the boundaries, the beacons (?), what indeed is the gain?

We would go there, as speedy (horses) to the prize'. The rare word maryā ´dāseems in our context to refer to something positive, which does not fit with the interpretation as 'cardinal sin' given by Nir 6.27, and Sāyan . a on R ˚V 10.5.6. For the correct interpretation ('limit, boundary') and a rather extensive catalog of the word's attestations (to which may be added i.a. PS 19.17.2, 19.26.7) see [START_REF] Renou | Études Pān . inéennes. 1. Les transitions dans la grammaire de Pān . ini. 2. Le Veda chez Patañjali[END_REF].

Geldner comments on R ˚V 10.5.6: "Es handelt sich um die sieben Schranken der Erkenntnis, um die letzten und Höchsten Ideen oder Symbole des Urwesens, bei denen die Spekulation Halt machen muß. Diese werden im Folgenden aufgezählt, nämlich Skambha, der Höchste, Nichtsein und Sein, Daks . a Aditi, das R ˚ta und die Stierkuh. Schon Yāska 6, 27 und nach ihm Durga und Sāy. haben die Deutung ins Moralische umgebogen". I must say that Geldner's interpretation seems a bit far-fetched to me, and so does Renou's suggestion 'limite' = 'symbole' (1955-69/XIV: 66). I would be inclined to take 'seven' less specifically, perhaps as 'Zahl der Vollständigkeit' (Oberlies 1999: 73). But 'boundaries' of what? Cf. perhaps Bergaigne 1878-83/II: 142 (n. 4), who argues that the 'seven boundaries' are the seven "places d'Agni".

b. On the meaning of am . hurá-, see Gonda (1957b: 36): " "the man who does not find a way out"?". Renou takes am . hurá-("au sens propre de 'angustum' ") as referring to Agni 'aux-chemins-étroits', 1955-69/XIV: 5, 66. Note the slight metrical adaption, normalizing the opening, of the original R ˚V reading (ékām íd → íd ékām) which is shared by the AV Sam . hitās. The significance of the particle was thus no longer evident or essential to the AV redactors/poets. c. ŚS accents vráta, and its padapāt . ha analyses vrátah . , whence Whitney's dubious attempt 'vowed' (cf. Schmidt 1958: 111). Since the paroxytone vrátais a hapax, and since it can only be construed to make sense with some difficulty (see Brereton 1981: 89, 92), it seems that we should take the Or. reading vr ˚ta seriously (against Bhattacharya, who here adopts the ŚS/K-reading). An accusative plural of the root-noun vr ˚t-'troops' would confirm the ŚS accentuation, and the ending -ah . found in the padapāt . ha. Note that the mss. of ŚS make the same error at 5.1.8d (see ed. ŚPP, and Whitney's comm.), with the Or. mss. preserving the expected r ˚. Our K may then be assumed to have made an independent error here, and again at 6.2.8b, or to have been influenced by ŚS. The syntagma vr ˚tah . kar seems not to be attested elsewhere in Vedic, but note the juxtaposition of the words āvárvr ˚tatah . kr ˚n . avas in ŚS 5.1.8d = PS 6.2.8b. Since the reading and interpretation here adopted allow us to discard a supposed vráta-(with accent as in ŚS) as a proper name, substituted for Varun . a, we may also cancel this as a piece of evidence for the idea that "the poet must see Varun . a as the personification of vratá "commandment"," as advocated by Brereton (1981: 89, 92).

d. On Indra as āpt(y)á-, cf. the ŚS 5.2.7 reading (āptá-) parallel to our 6.1.6b (which reads āptya-there). Is the reading āptá-simply spurious? See also my comm. to 6.1.6b.

Indra is called 'asurian' at R ˚V 10.105.11. Cf. also Indra sitting down 'in asuratvá- ', R ˚V 10.99.2b. But Hillebrandt (1929: 427) states about the R ˚V that Indra "in Buch II bis VII niemals ein asura genannt wird", and why would we have Indra references here, suddenly? May we assume Varun . a to have adopted some of this Indra terminology? Moreover, Varun . a (6.3.3d, 16.150.9b, 19.10.3b).

The sequence sacate kavíh . , as in the PS reading (sacate kavir dāh . as opposed to ŚS sácate havirdā ´h . ), is found also at R ˚V 1.91.14c. I would prefer to take the ŚS reading with havirdā ´as more original, though this word is also hardly frequent: it occurs only at ŚS 7. 78.2 = PS 20.32.8 [PSK 20.31.8], KS 5.3:46.8, and three time in the dative at R ˚V 1.153.3b, 4.3.7b, 7.68.6b. Might we, instead of splitting ūrjā vā, consider a nom. masc. of ūrjāvan-(as proposed in VWC-Sam . hitās II, 987)? Only ūrjāvant-is actually attested (PS 1.96.1b, ManB 1.5.1a).

c. Joachim 1978: 46 states, "Die Formen īrte, īrate sind immer intransitiv gebraucht "sich in Bewegung setzen" ". She might have commented on the fact that the only R ˚V attestation of the first form, īrte, 9.91.3ab (not quoted by her), has been consistently translated (wrongly indeed) in a transitive sense: vr ˚s . ā vr ˚s . n . e róruvad am . śúr asmai pávamāno rúśad īrte páyo góh . | 'Der brüllende Bulle, der Stengel, treibt für ihn, den Bullen, sich läuternd die weiße Kuhmilch heraus' (Geldner, similarly Renou 1955-69/IX: 40 andOberlies 1999: 210). I would rather translate: 'The roaring Bull, the stalk, being purified, moves toward the white milk, for him, the Bull'. Cf. further PS 1.70.3,TS 5.1.5.1/5.3.1.3, both of which cases are intransitive. In view of the ŚS reading, it is very possible, however, that īrte is not the authentic PS reading at all: one might suggest an emendation īt . t

. e, but it is hard to make a decisive argument for this, since the sense of these pādas is so obscure to begin with.

d. Whitney's conjecture jyes . t . hámaryādam is unlikely, because the PS and ŚS readings agree here, but a (m./n.) word maryāda-is not otherwise known.

On hav i ¡ svastí, cf. R ˚V 5.42.15c kā ´mo rāyé havate mā svastí 'The desire calls me for wealth, to well-being'; Gotō (1987: 350): "Zusammenfassend läßt sich sagen, daß es als lebendiges Paradigma Präs. hváya- ab. The reading of the first word of the first pāda is an old problem: our ms. K gives exactly that reading (darśam . ), which Weber (on ŚS 5.1.8), followed by Geldner (on R ˚V 1.25.18), already conjectured for dárśan of the ŚS mss. (also found in the Or. mss. of PS). Weber felt that the 3rd plural form "will nicht recht passen". Whitney does not mention Weber's conjecture, and just follows the ŚS mss. Since the sense is not clear either way, and since the K-reading can also just be a simple error, I tentatively follow the Or. mss./ ŚS. Moreover, the 3rd plural does fit, in the sense that the preceding stanza closed with a 3rd plural (ahvayan) as well. The R ˚V supports both dárśam . nu (1.25.18a) and dárśan nu (10.27.6a), and darśan might of course also stand for darśat in sandhi.

One might assume a continued reference to 'whirling (cf. R ˚V 1.125.7a abhí sám . yantu, 4.6.5c drávanti ) blazes ' (cf. 3a¡d, 4a, 5c), and supply an acc. pl. śokān to tān. But the context seems to have changed here, and I prefer supplying an acc. pl. of the word vadhá-'projectile', on the basis of the parallel R ˚V Renou's comments (1955-69/VII: 57f.). Bloomfield convincingly demonstrates that "the entire range of meanings covered by the word is comprised easily within the ideas 'lightning' and 'fire', in the literal and applied senses of the word ('vigor, force')" (p. 574). He adds, "I have failed, for my part, to find anything which forces the interpreter to resort to the etymological antecedents of śús . ma in order to understand the immediate sense of the word".

On Varun . a's śús . ma-, see Bloomfield 1894: 573, and PS 2.18.4 (= ŚS 6.38.3 etc.), where it has been imprecisely rendered as 'Andringen' by Zehnder. It seems obvious to me that the poet plays with a supposed connection between śávas-and śús . ma-, so these pādas may be added to those passages collected by Bloomfield (p. 573), where "śús . ma is so distinctly employed in parallelism with words for 'strength' as to leave no room for doubt that this is one of its meanings".

The reading of the final vocative is a problem as well, because the ms. reading amura (also in some ŚS mss.) presents a non-existent word. Interpreters have generally understood the word as an alternate form or misspelling for ámūra-. It is found here (all mss. unanimously: (')mura), at the parallel to our stanza ŚS 5.1.9b (where ŚPP records two old mss. of the more reliable Gujarātī tradition as reading ámūra, and where Whitney conjectures asura on the basis of his misreading of K), at PS 8.1.5 (ed. Bhattacharya, and all my Or. mss., but not K, which reads asūra), which is parallel to ŚS 5.11.5 (without variants in ŚPP or W-L). Emending to a mūra improves the meter, and even though Varun . a seems never to be called ámūra-elsewhere in Vedic literature, possible links are to be found at R ˚V 6.67.5 and 7.61.5. We may explain Varun . a's being addressed as ámūra-here as due to a development in Vedic religion by the time of the AV, Varun . a taking over such other typical Agni-epithets as jātávedas as well (Renou 1960: 126), and having developed a personality which "tendait à revêtir une aura secrète, propre a décrire une divinité qui, selon les qualifications de l'invocateur, est tour à tour cachante ou révélante" (p. 128). Anyhow, as Renou noted (see the passage quoted in my introduction to this hymn), it almost appears as if the poet purposefully embroidered images of Agni and Varun . a (and Indra, see stanzas 6-7 [?]) into one composition.

6.2.9 ŚS 5.

¡ .

ab. Whitney already corrected the ŚS text to ¡ ávīvr ˚dhāma, as read in PS, which is obviously the correct reading. Note also the reading aditer of PS, which seems superior (cf. R ˚V 7.60.5d and R ˚V 9.96.15c below) to adityā ´in ŚS. The 'Streckform' śagmyà-(see also my comm. to 6.9.9), which must be the underlying form in K, and which I thus adopt in the text, can be added to the data collected by [START_REF] Korn | Metrik und metrische Techniken im R ˚gveda[END_REF] this alternate form for the adjective śagmá-is attested here, at R ˚V 3.31.1 (quoted Nir 3.4), and at Kaus . B 1.1:1.6 in the ed. of Lindner, while the Sreekrishna Sarma edition (1.1.10) reads śagma-. Note the school variation regarding the spelling of the -(i)ya-suffix between R ˚V/PS and ŚS (cf. Witzel 1989: 173-182 and1990: 46-51 for a wide-ranging discussion of this particular type of variation).

Non-congruent forms of the nouns śagmá-and sákhi-occur together at R ˚V 8.2.27b. Our stanza harks back to another R ˚V pāda as well (7.60.5d), where the three Ādityas Mitra, Aryaman, and Varun . a are called śagmā ´sah . putrā ´áditer ádabdhāh . 'the potent, uninjurable sons of Aditi'. I also note that the same words áditer is . irám occur in combination at R ˚V 9.96.15c. Our pādas are thus a collage of R ˚V elements.

On the word is . irá-, see Duchesne-Guillemin 1937, who emphasizes (p. 337), "Quel que soit le sens donné à is . irá-: "inspiré, ou vigoureux, actif, diligent etc.", l'important à noter est qu'il se réfère aux dispositions les plus propices à l'accomplissement de l'acte sacré". See also the extensive article on etymology and semantics of this word by Ramat 1962 (a reference to this publication is lacking in EWAia).

c. The ŚS reading vápūm . s . y is probably secondary, as most occurrences of kaviśastá-accompany the word mántra-(see e.g. R ˚V 1.152.2b, 6.50.14d, 10.14.4c), which makes our vacām . si a much more apt formulaic variant.

d. The last two words make a curious impression: they might be taken as a second object of avocāma ('we have spoken words to the two spheres'), or as an acc. spatii ('all over the two spheres') but neither possibility can be connected with anything in the preceding stanzas. I hesitantly assume a separate sentence, perhaps a kind of 'truth act' (see [START_REF] Thompson | On Truth-Acts in Vedic[END_REF] strengthening the preceding words.

The combination of ródasī with PS satyavācau / ŚS satyavā ´cā (note the variation with two different dual endings) is interesting in the light of R ˚V 10.12.1 dyā ´vā ha ks . ā ´mā prathamé r ˚ténābhiśrāvé bhavatah . satyavā ´cā, which Geldner rendered 'Himmel und Erde sollen als Erste nach der wahren Ordnung zuhören, sie die ihr Wort halten'; he added the comment "Himmel und Erde haben auch sonst bei der Götteranrufung den Vortritt" (cf., e.g., R ˚V 1.112.1, 2.32.1 etc.).

6.3. To the waters. This is the first hymn which does not conform to the norm of nine stanzas per hymn, which applies in this kān . d . a. The hymn seems to be a more or less unified composition, with the adjective varun . aprasūtāh . in stanzas 1 and 13 enclosing the rest of the hymn, and there are no obvious secondary accretions, despite the repeated shift in meters: 1-2 (Anus . t . ubh), [3][4][5] a. On prāvichāyat, cf. [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann : 63 = 1975: 456: 456. The combination pra(-ā)-vich is a hapax: this could be the earliest attestation of the secondary root vich in the mantra language. Even though he mentions this attestation (loc. cit.), Hoffmann does not note that it offers no explicit support for his suggestion of a "Bedeutungsentwicklung", starting from " 'sich als brutaler Schläger betätigen, brutal schlagen', wobei dann die mit dieser Handlungsweise verbundene Absicht bei der endgültigen Bedeutung in der Vordergrund tritt: 'durch brutale Schläge treiben' " (p. 71 = 464). The verb is regularly connected with the driving of cattle: AB 1.8.5 equates cattle with the waters.

b. The verbal compound pra-khan appears to be attested in Vedic only here, and at PS 9.11.11 yo mayah . saraghāyāh . prakhāya madhv ābharat | tato yavah .

¡ prājāyata so 'bhavad vis . adūs . an . ah . 'He who, having first dug up the honey, brought here the bee's refreshment -from that, barley grew forth; it became the destroyer of poison' (cf. also 9.8.5 ed. Bhattacharya prakhidya, corrupt for ¡ prakhāya). These passages suggest that to see Varun . a as connected only with stagnant waters, or as connected with moving waters (rain) only when mentioned conjointly with Mitra (Kuiper 1960: 249 = 1983: 183, Lüders 1951: 47, Kuiper 1979: 27 (n. 82), and p. 85), is to neglect a certainly present (Atharva-)Vedic concept of Varun . a setting these waters in motion, which probably refers to Varun . a bringing rain (thus also Zehnder 1999: 107). It is possible that this concept developed only slightly later in the history of Vedic religion. Cf. in The waters here answer (in the first person pl.) the question put to them in stanza 1. a. On middle forms of sarj , see Gonda 1979a: 25. On Prajāpati and creation, see Gonda 2 1978: 180ff., and cf. TS 1.5.9.7 prajā ´patih . paśū ´n asr ˚jata té sr ˚s . t

. ā ´ahorātré prā ´viśan 'Prajāpati released (created) the cattle. Released, they entered into Day and Night'.

c. Compound forms of sarj are often active (cf. Delbrück 1888: 255), and forms of anv-ava-sarj are always so: MS TS 6.5.6.5 (= 6.5.7.1,6.5.8.5 [2×]), AB 2.6.13 ( Āśv ŚS 3.3.1,Śā ṅkh ŚS 5.17.3,KS 16.21:244.12), JB 1.283 = JUB 1.18.2,pers. comm. Yasuke Ikari). In all attestations, the preverb anu seems to have an explicit meaning 'along, after' with an often explicit accusative. I therefore supply 'these paths' from the preceding pāda.

d. In accordance with AiGr. I, §286d we might consider the possibility that K (with the Or. mss. a. The formula āpah . ¡ srav is quite frequent, cf. i.a. R ˚V 6.20.12, 7.49.2, R ˚VKh 2.6.12, PS 9.11.5, 18.11.5: the reading ks . iyanti in K, although hard to explain, is thus entirely unlikely, while the reading of the Or. mss. needs to be emended only cosmetically. On āpah . in combination with the root pav i , see i.a. PS 9.3. 1,9.25.3,and KS 23.1:73.20. See also 6.3.10a below.

It appears from ŚS 5.20.9, 12. 1.4 (PS 9.27.9,17.1.3), PS 16.102.2 that the R ˚V alternation -dhā :: -dha (cf. purudhā ´/-dhá, viśvádhā/-dha, and AiGr. III, p. 429) before two consonants does not continue in the AV.

b. On the meanings of loka-, ayam . loka-etc., cf. Gonda 1966, where however the very frequent phrase ime lokāh . is somewhat neglected. [Mittwede 1989: 41] riprám praváhantu [KapKS -KS: a. R ˚V and VS have the apparently more original śundhayantu for the slightly awkward sūdayantu in all the other Sam . hitās (except unmetrical śundhantu in TS). Note the concatenating link with sūdayis . n . avo in the following stanza -a link which is not available in any of the other non-R ˚V parallels. On the meaning of sūdaya-ti , see Renou 1955-69/IV: 119, who remarks on R ˚V 10.64.9 sūdayitnū ´-(cf. my comm. on 6.3.5a): " "qui rend bien portant" G[e]ld[ner], cf. sūdaya "rends (l'oblation) savoureuse" [R ˚V] 7.16, 9, qui marquerait un lien avec svad-(svādú). Mais ailleurs, parachever, mettre en pleine forme, faire de quelqu'un un surhomme. La fréquence relative de régime havís . (ou analogue) incite à penser que l'étymologie par svad-suffit partout". Cf. below,on PS stanzas 5,7,9,12,and cf. also PS 11.16.3. b. Note the probably common PS reading -puvah . (Or. mss. -pavah . ← -puvah . ), parallel to TS (contrast ŚS -pvàh . ). But cf. AiGr. I, p. 200: ". . . während -pū-"reinigend" [etc.] . . . stets -pv-. . . haben". Witzel's statement that the "writing Cuv-. . . is not attested to anywhere but in Taitt[irīya] texts" (1989: 177, with n. 203) is to be qualified in the light of this case (see already Ved. Var. II,p. 352; elaborate materials are collected in § §766-798).

Slightly similar concepts occur at R ˚V 5.12. c. Note the reading vahantu of K: it agrees with MS, against R ˚V and the local Kashmir text KS, whose text again is to be contrasted with that of its closest sister-school, KapKS. In view of the support the Or. reading finds in R ˚V and ŚS, and in view of the frequent confusion of -i and -u endings in K (e.g., 6.10.4, 6.12.2b, 6.17.11c, 6.21.5c, 6.22.6c-7c, 6.22.8d, 6.23.7b (?), 6.23.11c) ab. Note the concatenation with the preceding stanza of the hapax sūdayis . n . u-, which may be compared with sūdayitnū ´-(on which see Renou, quoted under 4a), also a hapax, in the close parallel R ˚V 10.64.9, and with AiGr. II/2, §767bb. The mss. (almost) unanimously transmit sūdayis . n . avo, and this may be seen as formed to a (f.) short -u-stem; see AiGr. II/2, §767d.

The Or. reading ghr ˚tacyuto (adopted by Bhattacharya) is perhaps based on a graphic mistake at the *B level (but cf. already Whitney 1885: 49 on cyut-, "a blundering varia lectio for ścut-"). About this variant, cf. also Zehnder's note (1999: 141) on PS 2.61.4. The waters are called ghr ˚taścút-quite frequently in the AV Sam . hitās, i.a. PS 1.25.4 ( ŚS 1.33.4),14.1.5,16.71.3,16.138.8 ( ŚS 10.9.27). Cf. also R ˚V 3.1.8c ścótanti dhā ´rā mádhuno ghr ˚tásya 'the streams of honey, of ghee are dripping'.

The emendation *papr ˚cre is suggested (but not adopted) by Bhattacharya. The form is not attested in the mantra language as such, but is implied by R ˚V papr ˚cāná-(1.141.6, 9.74.9). Cf. in addition R ˚V 8.4.8c mádhvā sámpr ˚ktāh . ; also R ˚V 1.109.4,2.37.5,3.54.21,9.97.11,and PS 6.3.10d below. The waters here (as in 7) seem to be the water mixed in with Soma (madhu-), to prepare it for consumption.

c. On Soma's capacity to make the drinkers attain a full life-span, see

Oberlies 1999: 39. The combination sūráyah . ¡ víśvam ā ´yuh . is formulaic, cf. R ˚V 1.73.5, 7.90.6. This fact may explain our curious form sūrayah . , which has to be a feminine plural, and which we may regard as simply copied from its normal masculine context. On other m./f. anomalies, involving sūrí-, see EWAia II, 741, AiGr. II/2, 371 and AiGr. III, §94c pp. 183f. ("NPl. -ayah . an Stelle von -īh . -yah . ") and §94d. Cf. also f. sūríh . at ŚS 13.1.22 = PS 18.17.2. On the meaning of the word, cf. Thieme (1938Thieme ( : 159 = 1995b: 165): 165): "sūrí heißt "Geschenkereicher", "Herr", und benennt insbesondere den Schutzherren des Dichters".

d. The collocation ks . ápa usrā ´occurs (besides the already quoted parallel R ˚V 6.52.15d, to the All-Gods) only in a slightly varied form at R ˚V 7.15.8a (ks . ápa usráś ca dīdihi , to Agni). The syntactic construction of this stanza is not self-evident, since it is not clear what exactly is meant, and this lack of clarity is strengthened by morphological ambiguity. My translation is just one of the possibilities.

ab. Note the metrical lengthening in sūdayathā. The adjective vīraśrī-is a Vedic hapax, and vīraśriyah . is formally ambiguous: either an acc. or a nom., either a bahuvrīhi ('having/giving the glory of heroic sons') or, as I prefer to assume, a determinative compound, with -śrī-from śray i (cf. EWAia II, 665f., and Scarlata 1999: 545-554, esp. 553f.). It could be taken as an acc. together with śucīn, to which I supply 'Soma juices': this seems to refer to the pure, unmixed Soma juice (Oberlies 1999: 155 n. 129). Cf. R ˚V 1.30.2 and especially 7.90.1: prá vīrayā ´śúcayo dadrire vām adhvaryúbhir mádhumantah . sutā ´sah . 'the pressed (juices), clear, honeyed, have been offered to you two by the Adhvaryus, with the desire for (?) heroic sons'. But a double entendre seems to be intended: on the basis of pādas 4a and 4d one might also supply 'us', which would go well with vīraśriyah . ('possessing the luster of heroic sons') too. From R ˚V 9.64.4 it is again clear that the pressing of Soma juice was expected to yield results, in the form of heroic manly offspring (cf. also Oberlies 1999: 123). I tentatively assume a determinative compound, nom. f. pl., however, because this makes for semantic parallelism with sūdayathā, and allows to translate one pāda at a time, as in the next stanza.

cd. For the syntax -that of a nominal sentence -which I assume in pāda c, compare ŚS 11.2.10ab (≈ PS 16.104.10ab) táva cátasrah . pradíśas táva dyáus táva pr ˚thivī ´távedám ugrórv àntáriks . am 'Yours are the four directions, yours is heaven, yours the earth, yours, o forceful one, is this broad intermediate space'. The standing phrase díśo mahī ´h . occurs i.a. ŚS 4. 8.4 (PS 4.2.5),8.8.5 (PS 16.29.5),VSM 21.16 = TB 2.6.18.2,TB 2.7.15.4. Alternatively, we might follow such passages as R ˚V 8.3.10, 8.6.16, 8.12.3, 9.7.2, 10.64.8, 10.104.9, which have apó mahī ´h . (vel sim.), and take our mahīr [scil. apah . ] as a vocative.

The form pradiśah . was an acc. spatii (or an acc. of direction) in stanza 3, most probably not a nominative. I take īyante . . . pr ˚thak as parallel to bahudhā sravanti (also stanza 3). I tentatively accept the shift of subject which must be assumed in this stanza to allow for the translation I offer. An alternative would be to supply '[the Soma juices]' as in the first hemistich. 1.151.4, 3.62.18, 5.67.2, and the material collected by Brereton (1981: 104-109), who emphasizes that "Mitra and Varun . a control the waters because they send the rains" (p. 109).

b. On the synecdochic use of words denoting 'milk cows' for milk, see Oberlies 1999: 74 (n. 344).

Bhattacharya suggests but does not adopt the emendation madis . t

. hāh . . Indeed, this adjective is attested at R ˚V 4.17.6 (of máda-), 6.47.2 (of sóma-), 9.1.1 (of a stream, dhā ´rā-, of Soma), and 9.6.9 (of Soma), but rapidly disappeared from active Vedic usage, as appears from the fact that there is only one authentic post-R ˚V attestation, at ŚS 4.24.3, where it qualifies adhvará-. The link with Soma is clearly present in most of these passages (and this fact may be compared with somasya dhenavah . in our stanza), but there is no place where mádis . t

. ha-is directly connected with the word dhenú-. It is evident that the Or. reading is unacceptable, but should we follow Bhattacharya in introducing through emendation an admittedly suitable but moribund R ˚V word? It seems more attractive to me to take the reading of K seriously (and the Or. reading may then be seen as a 'learned correction', with a dropping of the final -āh . , perhaps due to a scribal oversight). It can be explained as an 'Augenblicksbildung', a superlative to the secondarily formed oxytone adjective madhú-(madhū ´h . ŚS 7.56.2; see Sommer 1916: 168 -the ŚS form is not confirmed by K and the Or. mss. for the parallel PS 20.14.8 [PSK 20.13.8], which all read madhu). This interpretation (mádhu-¡ dhenú-) finds support in R ˚V 8.4.8c mádhvā sámpr ˚ktāh . sāraghén . a dhenávah . 'mixed with bees' honey are the cows'. The formation, a hapax, is more or less analogous to the numerous other cases of "Wörter auf -(ī)yas--is . t

. ha-. . . , die ein aus derselben Wurzel gebildetes Adjektiv neben sich haben und die Steigerung des durch das Adjektiv im Positiv gegebenen Eigenschaftsbegriff ausdrücken" (AiGr. II/2, 449). The first group of this category which Debrunner describes ( §273ba) are those superlatives which are built to an adjective in -u-. It must be noted, however, that these -u-adjectives build their feminine forms in -vī-(see Sommer 1916: 166). The formal support provided by adj. madhū ´h . ( ŚS 7.56.2) for adjectival madhú-, underlying the 'Augenblicksbildung' that I assume, is thus quite weak, but the form madhis . t

. ha-has such an obvious semantic and formal model in svā ´dis . t

. ha-:: svādú-, that I have persuaded myself to adopt it from K. Bhattacharya's emendation remains a serious, and grammatically much less problematic, alternative.

c. The pāda refers to the Moon as 'heavenly drop': on this use of the word índu-, cf. PW I, 801; on the waters as dwelling of the moon, Bodewitz 2000: 41f. The Or. reading ks . ayatīndur , as adopted by Bhattacharya, has to be emended in the light of the reading in K, and in view of the parallel ŚS 10.5.45ab (PS 16.132.7) yát te ánnam . bhuvas pata āks . iyáti pr ˚thivī ´m ánu 'what food of thine, O Lord of earth, dwells upon the earth' (Whitney). Cf. also Werba 1997: 172. To improve the cadence, we might consider editing ks . īya • (which would find support in K), but the evidence for a school variation ks . īya-ti as opposed to ks . iya-ti is restricted to a few attestations in Taittirīya texts, e.g. TB 3.7.9.9, T Ā 1.14.2, 2.15.4 (see Ved. Var. II,§536). Furthermore, it is easier to explain the Or. reading if we assume omission of an underlying short -i sign (an error included in Lubotsky's list, 2002: 10), than if we assume that a long -ī sign has been dropped; the long ī in K may be explained as a auditory error based on underlying ks . i . Note the comparable situation at PS 5.38.5c, where the Or. mss. have ā ks . ayati , K ā ks . īti , and the R ˚V parallel 10.136.5 ā ḱs . eti , which is the metrically required reading there: Lubotsky 2002 edits ā ks . ayati , while I would emend ā ¡ ks . iyati (cf. 5.6.4 ā ks . iyanti ) or -because the underlying text of that pāda must anyhow have had ks . eti with R ˚V 10.136.5simply ā ¡ ks . eti .

d. This may be the oldest attestation of the rather rare dvandva compound brahmaks . atra-, which occurs elsewhere in Vedic literature only from the Brāhman . a period onwards. The compound is not discussed in Rau 1957. I tentatively assume that reference is made to the priests and rulers who may partake of Soma (mixed with water). Cf. ŚS 10.6.34 (PS 16.44.10) (Whitney). For the use of śrés . t

. ha-as one of the "Bezeichnungen für den Regenten", and of śráis . t

. hya-as a term used "für seine Stellung", see Rau 1957: 71-72. Rau (p. 72) mentions ks . atra-in the same list of 'Bezeichnungen' for the 'Stellung' of the 'regents'-class as śrais . t

. hya-. On the other hand, cf. the R ˚V material (1.157.2, 7.104.6, 8.22.7, 8.35.16-18, 10.66.12) collected and discussed by Pirart (1995: 429-433). All these passages contain, i.a., the syntagma bráhman . -¡ jinv : Pirart concludes (p. 432) that "bráhma est, dans le syntagme que JINV forme avec lui, une désignation de paroles sacrées". The term ks . atrá-occurs in one syntagma with jinv not only at R ˚V 8.35.17 (discussed by Pirart), but besides our present PS passage also (i.a.) at PS 14.2.2, MS 2.7.7:84.8-9 (= 3.1.9:13.2), KS 39.5:123.7 (= Āp ŚS 16.30.1), and TB 1.1.1.1. Pirart (p. 432) interprets it as "une certaine emprise magique" with which the performer of the ritual holds sway over "les divinités mâles (nr ˚-)".

Finally, I may quote another example of bráhman-/ks . atrá-¡ jinv , found at TB 1. [START_REF] Gotō | Präsensklasse" im Vedischen. Untersuchung der vollstufigen thematischen Wurzelpräsentia[END_REF](Gotō : 1000) and a subj. with primary ending would be unparalleled (Macdonell 1910: 316). The word samanā ´, moreover, basically does not occur anymore after the R ˚V (except at MS 2.13.10:161.3, and the dubious place PS 1.110.1 = ŚS 19.58.1).

The word śamana-(thus the mss., which are followed by Bhattacharya) is attested in the mantra language only at PS 9.7.(11-)12, also in a water context: ni muñjes . u yad udakam . ni nad . es . u yad antaram | yat samudre yat sindhau tenāgnim . śamayāmasi || vetasasyāvakāyā nad . asya vīran . asya ca | rohitakasya vr ˚ks . asyāgnim . śamanam ud bhare 'We quench the fire with the water that is in muñja-grass, in nad . a-reeds, that is in the ocean, in the river. I take to the fire the quenching of the vetasa-ratan, of the avakā-plant, of the nad . a-reed, and of the vīran . a-grass, of the red tree'. Severe emendations such as śamanāny ā nayāmasi 'we are bringing [the waters] as quenchings', śamanā ā nayāmasi 'we, quenching, are bringing [the waters]', and śamanā-ā nayāmasi 'we are bringing [the waters] as quenchings' also seem unsatisfactory. More attractive, but still uncertain, are the emendations śamanānu yāmasi / śamanāny anu yāmasi 'we drive after the quenchings' proposed to me by Chlodwig Werba, or rather śamanā anu yāmasi 'we drive after the quenching [waters]' (cf. īyante in 7d).

c. Assuming that pāda b anyhow contains a (transitive) 1st pl. verb form, I take āpah . as an irregular acc. (see AiGr. III, §131a p. 240). Depending on the final solution for the textual problems of the preceding pāda, this one may of course also turn out to be a nominal sentence, in which case āpah . would be a regular nominative.

This pāda presents us with only the second attestation of a form from the adjective sū ´dana-'sweetening (someone/something: gen.)' after R ˚V 4.39.5 (on which see Renou 1955-69/IV: 119: "L'hapax sū ´dana 4.39, 5 doit s'expliquer en fonction de sūday"). It is not to be confused with classical Sanskrit sūdana-'destroying' (AiGr. II/2,p. 198). Further attestations, only as second members of the compounds ghr ˚tásūdana-and havyasū ´dana-(note the different accentuation), occur in mantra-texts at PS 20.16.6 [PSK 20.15.6 ab. The present hemistich, which is identical to the first hemistich in the MS (etc.) parallel, is built up out of pre-existent (R ˚gvedic) formulas. Note first that śúci-in this application of the frequent Vedic formula śúcayah . pāvakā ´h . (cf. i.a. R ˚V 7.49. 2,7.56.12,7.57.5;PS 17.31.1,17.32.8 [= ŚS 6.62.3,12.2.11]) refers to the waters, not to Soma (or the poet and his entourage) as it does at 6.3.4d and 6.3.7b (cf. also pāda 12c).

For additional passages containing (pra)kram and a reference to water/rivers and a purifier, see R ˚V 2.19.2, 4.22.6, 9.45.4 We can thus translate correctly the parallel at PS 10.9.9 śatam . ca mā pavitārah . punantu sahasram . ca prasravan . es . v āpah . | āpa iva pūto ¡ 'smy agnir iva suvarcāh . sūrya iva sucaks . āh . 'Let the hundred and thousand purifiers purify me, o waters, in [their] gushes. I am pure like the waters, brilliant like fire, sharp-sighted like the sun'. This last parallel, in turn, would suggest with its unambiguous mā (see also the MS parallel) that our vah . could be taken as an acc., but me in the parallel ŚS 5.15.11 / PS 8.5.11 quoted just above speaks for a gen., and this last interpretation makes more sense in our context: the waters are already pūta-, and it is their 'purifiers' which are said (note the indicative, as opposed to punantu at PS 10.9.9) to purify. Cf. AiGr. III, p. 384 on the interpretation of the sequence śatám . ca . . . sahásram . ca as meaning '1100' in certain contexts; here, the expression does not seem so specific. .62.2, 9.97.8). On the relationship between these last words, and on their meanings, see Bailey 1957: 52, andSchmidt 1968: 51 (n. 33), who has noted that PS offers here "das ganz unklare a ṅgos . t

. hiya" (quoting the small misreading -a for -ā by Edgerton). May we speculate that the form is a contamination of a ṅgos . ín-/ā ṅgūs . yà-and the entirely unrelated word a ṅgus . t

. ha-'thumb' (attested ŚS 20.136.16, and from the YV prose texts onwards)?

On the connection between ā ṅgūs . á-and stotrá-, cf. R ˚V 6.34.5ab ásmā etán máhy ā ṅgūs . ám asmā índrāya stotrám matíbhir avāci 'For him this great song, for him -Indra -a laud has been spoken, in verses'.

The word jīvádhanya-is a standing epithet for the waters, cf. R ˚V 1.80.4,10.30.14,ŚS 12.3.4,12.3.25 (= PS 17.38.6), PS 14.1.10. Its exact formation (and hence its translation) is problematic; various explanations have been discussed by Korn 1998: 55. c. Cf. perhaps 6.3.9c viśvasya sūdanīh . . This is only the third attestation of the term áyātu-, next to the two R ˚V passages 7.34.8a (hváyāmi devā ´m ˘áyātur agne 'I call the gods, being no sorcerer, o Agni') and, relevant for the connection between being śúci-and áyātu-, 7. 104.16 (= PS 16.10.6,ŚS 8.4.16) yó mā ´yātum . yā ´tudhānéty ā ´ha yó vā raks . ā ´h . śúcir asmī ´ty ā ´ha . . . 'He who says to me, who am no sorcerer: "you sorcerer!", or the evil one who says "I am pure" . . . '.

d. Note the metrical lengthening in sthā. On the poetical connection between waters and milk, cf. i.a. R ˚V 3.33. 1,10.17.14,10.30.13 etc. Cf. also PS 16.89.7 ˚V 7.18.15,10.98.6,PS 1.13.1¡4 ( ŚS 2.29.4¡7) as support for the K reading (which he takes seriously), but none of these passages actually contains a form of the verbal compound pra-sarj , which is very rare in Vedic anyhow.

d. Cf. the application of two similar mantras at KauśS 3.3 (athodakam āsiñcati ). On the wording, cf. R ˚V 8.24.13, 8.53.3, 10.32.5. 6.4. To heal wounds: with lac.

Besides the early work by Bloomfield (1897) and Whitney (and their predecessors), important contributions toward the interpretation of this hymn have been made by [START_REF] Filliozat | La doctrine classique de la médecine indienne[END_REF], [START_REF] Dave | Lac and the Lac-Insect in the Atharva-Veda[END_REF], summarized by Hora 1952), Thieme (1951b = 2 1984: 64ff.), and [START_REF] Mahdihassan | Lac as Drug in Atharva-Veda and its Identity[END_REF][START_REF] Mahdihassan | Lac as Drug in Atharva-Veda and its Identity[END_REF][START_REF] Mahdihassan | Lac as Drug in Atharva-Veda and its Identity[END_REF], while Zysk's comparative study (1993: 73-74, 75, 97-98, 201-206) of the three available versions (PS, ŚS, R ˚VKh) is rather a summary of earlier works (omitting reference to Thieme and Mahdihassan). Finally, there is Vishva Bandhu's 'textuo-linguistic' study (1971), which besides a few useful observations contains mainly idiosyncratic linguistic speculations (see also Rau 1983c: 3), which have unfortunately led Mahdihassan astray.

Vishva Bandhu summarizes (p. 1): "the object of this hymn is evident both from its wording and its prescription in the ritual. It is to cure external lesions and fractures of bones". Further (p. 3): "AV V, 5, which is a lāks . ikahymn may have to be taken as an address to our familiar lāks . ā-(i.e., lac) and not to any unfamiliar plant of that name as taken, in the absence of Sāyan . a's commentary or any other traditional help on this particular text by Zimmer (Altindisches Leben, p. 67) and all others, namely Grill (Hundert Lieder, pp. 10; 142), Griffith (I,195), Bloomfield (20,419), Weber ([Ind. St.] XVIII, 181) and Whitney (I,228) who have translated it after him".

Vishva Bandhu was apparently not aware that his own view had already been advocated by Filliozat (1949: 110-111): "lāks . ā est la résine dite "gomme-laque" qui découle par suite de la piqûre d'un insecte, le Coccus lacca, des branches de diverses espèces d'arbres dont les principales sont Ficus religiosa, Ficus indica, Rhamnus jujuba, Butea frondosa". The idea that this hymn refers to lac was taken up in detail by [START_REF] Dave | Lac and the Lac-Insect in the Atharva-Veda[END_REF], who could not yet have known of Filliozat's interpretation. Dave's work is original because of his suggestion that not only the product lac is being addressed, but also its producer, the lac insect: this idea was challenged by Mahdihassan on the grounds that the insects are barely or not at all observable to the naked eye. He affirms that "neither any observer at the time of Atharvaveda had any idea of lac being an insect product, nor the lay observer of later ages" (1984: 102, also 1980: 107), but occasionally it does seem attractive to follow Dave. The idea that lāks . ā-is lac, and that our hymn is addressed to it, had also been put forward very succinctly by Thieme 1951b: 209 n. 1, who -in turn -had apparently not (yet) seen Filliozat's or Dave's work: "Die zahlreichen Erklärer und Übersetzer von AV. 5,5,7 fassen lāks . ā hier als Name einer Schlingpflanze . . . . Der Wortlaut von AV. 5,5 scheint mir aber deutlich zu zeigen, daß es sich in Wirklichkeit um den Schellack (Lackharz) handelt".

The approach to the present hymn of Filliozat, Dave, Thieme, Vishva Bandhu (and after him Mahdihassan) is indeed basically the correct one. Besides referring to pp. 3-7 of Dave's small booklet, where he has collected much relevant information on lac and the lac insect, and to Mukhopadhyay & Muthana 1962 (with depictions of male and female lac insects on pp. 68f.), it may be helpful to quote here some material (with my emphasis) from the lemmas "Coccus lacca" and "Lac" in Watt 1889-96, Vol. II, p. 409, where we read about the lac insect:

This insect is indigenous to the forests of India, and occurs in aggregated masses around the twigs of certain trees, especially the Butea frondosa, Ficus religiosa, and Schleichera trijuga. . . . Lac is the resinous incrustation formed on the bark of the twigs, through the action of the lac insect. When the larvae or grubs of the Coccus lacca escape from their eggs they crawl about in search of fresh sappy twigs. When satisfied, they become fixed and form a sort of cocoon by excreting a resinous substance. The male cocoon is ovoid in shape, the female circular. For about 2 1 2 months the insects remain within their cocoons in the lethargic state, but structural changes have been accomplished by which they have reached the mature or imago condition. The male escapes from the cocoon by backing out at the ventral opening. The female has also become mature; but since it is destined to remain in the present position, it renews activity and commences to throw up around itself a more perfect coating of resin until its body becomes completely encrusted. It is supposed that there are about five thousand females for one male. Upon the circular body of the female there are three openings, which become developed, as the incrustation proceeds, into three filamentous tubes. One serves the purpose of an anal opening, and through it the impregnation is accomplished; the others are breathing stomata. . . . In the case of the lac insect, the plants chosen are those naturally possessed of resinous principles, but still the insect exercises a peculiar influence over the resinous sap, changing its properties entirely. The Coccus lacca penetrates the bark of the twig by its proboscis or penetrator until it reaches the sap-wood; from there it sucks its nourishment and transforms the sap into the resinous excretion -lac -which it encrusts around itself. As time advances, further changes are visible; the body of the female enlarges considerably and becomes brilliantly coloured. The red colour is due to the formation of a substance intended as food for the offspring. The eggs germinate below, and the larvae, eating their way through the body of the mother, make their escape to repeat this strange history.

Further on in the same volume of Watt's Dictionary (p. 411) we read about the preparation of lac:

After the larvae escape, the old encrusted twigs are removed and cut up into pieces 4 to six inches long. These form stick-lac. They are spread upon a flat floor and a roller [is] passed over them by which the resinous crust is broken from off the twigs. The wood is carefully removed, and the resin thrown into tubs of water, where it is either beaten with a wooden pestle or trodden under foot. The liquid becomes red coloured, and one washing after another is performed. The washings are carefully preserved and afterwards evaporated, when a red substance is obtained which is made into small cakes and dried like indigo.

As for the uses of this lac, we read in the same volume (p. 412):

The natives of India from remote times have used lac-dye not only for textile purposes but as a pigment. It is by them largely used for colouring leather and in wool and silk dyeing . . . . And in vol. 4 of the same work (p. 575) reference is made to the fact that a "decoction of shell-lac is much used in Hindu medicine for preparing several medicinal oils", and that lac was also used commonly as an "application to wounds" (cf. also [START_REF] Mahdihassan | Lac as Drug in Atharva-Veda and its Identity[END_REF]. Note however the comments by Mahdihassan (1980: 119): "The word decoction has a definite connotation. A drug like myrobalan can be taken as a powder or boiled as a decoction. But if a resin is boiled, heat will coagulate it and no decoction worth the name can be recovered. In the case of crude lac if it is powdered and then boiled, it is the lac dye that will go into solution and the resin will remain as a coagulated sediment. Thus a decoction of lac can only mean a solution of lac dye for lac resin melts at about 80 • C., long before water begins to boil. But lac dye is not the drug. All becomes clear when we recall the ancient theory of how a drug operates. There is the principle, like makes like."

If we turn now to the Atharvavedic texts, it is striking how much the information we gain there recalls the above. Despite Mahdihassan's statements to the contrary (1979: 78f.), the use of lāks . ā-as dye is known already in the PS. At 9.28.2, we read yathā sūtram . lāks . āraktam ājyenānus . icyate | evā te kāmah . sarpatv antar asthasu majjasu pra patāto mamādhyā 'Just as the lāks . ā-dyed thread is sprinkled on with ghee, so let desire creep inside your bones and marrow: fly forth from here with yearning for me'. Similarly, in the Vivāha section of the KauśS (76.8): iyam . vīrud iti madughaman . im . lāks . āraktena sūtren . a vigrathyānāmikāyām . badhnāti 'Then he binds on [her] ring-finger a Madugha-amulet by means of a lāks . ā-dyed thread, while pronouncing the hymn ŚS 1.34' (see also Haas 1862: 386). The typical red color of this lāks . ā-(lac-dye) is also mentioned twice in the AVPariś: 50.6.5 and 64.5.7.

The second use referred to above, the medicinal use of lac, is attested in Vedic literature by the three versions of the present hymn (which is the only mantra attestation of the word lāks . ā-, besides PS 9.28.2 quoted just above), and in the KauśS application of our hymn at 28.14: lāks . āli ṅgābhir dugdhe phān . t

. ān pāyayati 'To the accompaniment of the verses dealing with lāks . ā he makes [the patient] drink the filterings [of lāks . ā] in milk' (see Caland 1900: 90 andBahulkar 1994: 163 -on the meaning of phān . t

. a-in Āyurveda, Jan Meulenbeld refers me to Caraka, Sūtrasthāna 4.7, and to Śār ṅgadharasam . hitā, Madhyamakhan . d . a 3.1-2). In view of the heat needed to dissolve lac-resin, Dār.'s comment on this sūtra (with the rather heavy emendations of the editors) is to be noted: rohin . y asi [ ŚS 4.12]7 iti sūktam | rātrī mātā [ ŚS 5.5] iti ca | rohin . īśabdasya lāks . āparyāyatvāt | phān . t

. ān us . n . ān ks . īre pāyayati 'With the hymn "you are rohin . ī", and with ŚS 5.5 -because the word rohin . ī is a synonym for lāks . ā -he makes [him] drink the heated filterings [prepared] in milk'. Keś. explains: rātrī mātā iti sūktena dugdhe lāks . ām . kvāthayitvābhimantrya pāyayati 'Having boiled the lāks . ā in milk, and having consecrated it with the hymn ŚS 5.5, he makes him drink it'. I refer here further to the fact that Keś. also understands KauśS 28.5 as requiring the use of lāks . ā-: rohin . ī iti avanaks . atre 'vasiñcati 'With (the hymn) rohin . ī ([ ŚS] 4.12), (he) sprinkles the patient, when the stars fade away' (Bahulkar 1994: 156). Keś. explains: rohin . y asīti sūktena lāks . odakam . kvāthitam abhimantrya vyādhideśam avasiñcati 'With the hymn ŚS 4.12 he consecrates boiled lāks . ā-water, and besprinkles the area of the wound'. Both commentators on the KauśS thus consistently explain that the lāks . ā-is to be used in heated milk or water. This agrees with the Āyurvedic definitions of phān . t

. a-. The hymn uses several terms (śilācī-, arundhatī-, ghr ˚tācī-, vidyutparn . ā-) of which it is not always clear whether they refer to the lac, to the tree which hosts the insect, or even other items. For example, the name arundhatī ´has normally been taken as referring to a creeper-plant, and it is impossible to deny that many key phrases of the hymn seem to appertain originally to a medicinal creeper-plant. Rather than assuming that two different kinds of materia medica are interchangingly referred to -now the lac, then the creeper-plant -I would suggest that the hymn 'recycles' perhaps pre-existing verses composed for arundhatī ´as 'creeper-plant', for its own lac context. Probably, a (popular [?]) etymological connection of arundhatī ´with the word árus-'wound' (stanza 3) played a role here (cf. Vishva Bandhu 1971: 285;now also Hajnal 1999: 90f.).

The relationship between the three versions of this hymn, and their significance for the chronology and interrelationship of Vedic schools had been discussed by Barret (1933: 28): "The two AV. versions of this hymn seem to be related as sisters and the RVKh. is a cousin, and the Pāipp. version is somewhat more like its cousin than is the Ś. version". However, Barret has missed a few cases of agreement between ŚS and R ˚VKh against PS (e.g. twice in our stanza 3, once in 6). According to Barret's table (p. 27), we may show the relationship between the individual stanzas of the three versions as follows: PS 1 2 3 4 5 6 7 8 9 10 11 ŚS 1 2 4 5 3 7 6 8 9 R ˚VKh 1 2 3 5 4 7 --6

Note that the ŚS parallel (5.5) has 9 stanzas, while our PS version exceeds the norm of 9, and includes in this hymn 11 stanzas.

I gratefully acknowledge the assistance (bibliographical and otherwise) of Jan Meulenbeld in the interpretation of this hymn.

6.4.

[Your] mother is the night, [your] father is the cloud, your grandfather is Aryaman. You, verily, are called śilācī: so you are the sister of the gods.

rātrī] Ku JM RM Mā Pa [Ma] K, rātri V/126 nabhah . ] Or, nabhah ˘K pitāryamā te] Ku Mā Pa [Ma] K, pitā 'ryamāte JM RM, pitāryamāTRe V/126 |] Or, om. K śilācī] Ku JM RM V/126 Mā [Ma], śilā{CI}cī Pa, śilādī K vā asi] Or, vāsi K ŚS 5.5.1, R ˚VKh 4.7.1 rā ´trī [R ˚VKh bhū ´mir] mātā ´nábhah . pitā ´ryamā ´te pitāmaháh . | silācī ´[R ˚VKh ghr
˚tā ´cī] nā ´ma vā ´asi sā ´devā ´nām asi svásā || ab. Bloomfield 1897: 419 comments on the ŚS parallel of this stanza: "The Atharvan poets signalise with great predilection their knowledge of the power of any substance which they employ by stating that this knowledge extends to the father, mother, and other relatives of the substance. Or, again, they indicate their control over any disease, or hostile force, by assuming the same knowledge of their kindred".

The 'relatives' rā ´trī-, nábhas-, aryamán . -appear to have no common denominator, and Bloomfield 1897: 420 feels that "the names of the ancestors in our stanza are peculiarly fanciful and heterogeneous". Bhise 1995: 168 comments on the reading bhū ´mir (for AV rā ´trī) in R ˚VKh: "In view of nabhas being mentioned as the father, the [R ˚VKh] reading seems to be better and more natural; the pair dyāvāpr ˚thivī is of common occurrence". She might more appositely have referred to the elliptic dual nábhasī-(AV¡) in the meaning 'heaven and earth'. However, her conclusion that the R ˚VKh wording is "more natural" (similarly, Zysk 1993: 202) is belied by ŚS 19.48.2a / PS 6.21.2a rā ´tri mā ´tar us . áse nah . pári dehi 'O Night, o mother: entrust us to the dawn'. I do not think it is warranted in our context to diverge from the normal meaning of nábhas-('cloud'), as Bhise does in the R ˚VKh context ('sky'). Dave 1950: 10 suggests that Night, Cloud, and Aryaman "have been purposely mentioned as indicating the conditions in which the lac-insects thrive best, for we already have seen [cf. Dave,p. 6] that frost, intense heat and hot dry winds are greatly injurious to them and that swarming of larvae takes place just as the rains begin or before winter has set in". He interprets Aryaman as a mild manifestation of the Sun. This seems incorrect. Regarding the fact that Aryaman is called the medicinal lac's 'grandfather', see Windfuhr (1999: 319): "A function of the Iranian Aryaman not found in the Vedas is that of healer". Cf. i.a. Vīdēvdād 22.9 (using the Avestan verb corresponding to Vedic bhis . ajyáti ): 'Darauf erblickte mich der schurkische und es schuf mir der schurkische vielverderbliche ANra Mainyav 9 und 90 und 900 und 9000 und 9 mal 10000 Krankheiten. Und du, o Airyaman, der liebe, mögest mich heilen' (Wolff 1910: 438). Is our Vedic passage a link to the Old Iranian function of Aryaman? Another explanation, directly in line with Dave's interpretation quoted above, is that Aryaman is connected here with lac (assuming that this is what śilācī-refers to, see below) because he brings rain (cf. Brereton 1981: 174-175). On the risk of heat mortality, and hence the destruction of lac crops, see Mukhopadhyay & Muthana 1962: 151. c. The R ˚VKh version of this Atharvavedic stock phrase (with ghr ˚tā ´cī) is found also at ŚS 10.4.24b = PS 16.17.6, ŚS 19.48.6 = PS 6.21.6. Zysk summarizes (1993: 202): "Most western interpreters consider silācī [with s-as read in ŚS] to be a plant, another name for lāks . ā ´and arundhatī ´. . . . The derivation from śilā, 'stone,' receives support from P[S] and also brings to mind the word śilājitu [sic] which is a black substance exuding from rocks, used among the people of the Indus Valley and as an āyurvedic medicine" (cf. also his notes, p. 205; Meulenbeld 1974: 496 mentions śilālavan . a-). R ˚VKh reads ghr ˚tā ´cī-: the words ghr ˚tā ´cīand ś/silācī ´are accentuated differently. Perhaps we need not take the accentuation of the virtual hapax ŚS silācī ´(only at 5.5.1 and 5.5.8) too seriously? If we compare ghr ˚tā ´cī-('rich in ghee', 'like ghee' [?]) discussed under 6.4.8, and if we accept the palatal sibilant of PS as more original, then we may interpret śilācī-as 'rich in stone' or 'like stone', which seems to be a fitting epithet for the lac insect covered in its own encrustations.

Additional support for this idea is to be found in Hoffmann's analysis (1956: 12-13 = 1976: 393-394) of the hapax silā ´ñja- ( ŚS 6.16.4,cf. PS 19.5.8) as 'Felsensalbe'. Hoffmann also assumes silā-= śilā-.

d. This phrase occurs also ŚS 6.100.3 / PS 19.13.6 (cf. R ˚V 2.32.6, PS 15.15.3). It seems that the poet intends to ascribe divine attributes to the śilācī-(= lac) here, cf. Zysk 1993: 203. Since the addressee has a god as grandfather, she is on par with the gods. Cf. also 11d below. As Vishva Bandhu notes (1971: 7 [n. 10]), the drinking of a potion (perhaps not a "decoction", cf. Mahdihassan 1980: 119) "of lāks . ā was believed to strengthen the resisting power of a wounded person", which may explain the use of the terms dhartrī-/bhartrī ´and nyáñcanī-in the AV Sam . hitās. Filliozat (1949: 111) thinks that it was lac in particular that was used for this healing purpose (by way of 'sympathetic magic'), because it would be "le cicatrisanttype". For śáśvatām, cf. R ˚V 4.32.13,8.20.13,10.100.11. Geldner translates 'viele' and 'alle' (cf. also Whitney's comm.). Ours seems to be an example of Klingenschmitt's (1975: 67) second semantic category for śáśvat-: "in stetiger Folge aneinandergereiht, dicht aufeinanderfolgend, viele beisammen, zahlreich".

On the meaning and formation of nyáñcanī-, see (1889-96, vol. II, 410-411) of "trees on which the lac insect is reported to feed". More details are given in Mukhopadhyay & Muthana 1962: 17ff. and 316ff.; see also [START_REF] Mahdihassan | Lac as Drug in Atharva-Veda and its Identity[END_REF]: 115f. Syed 1990 does not contain a reference to dhavá-(cf. EWAia I, 781), which PW glosses as Grislea tomentosa Roxb., and which Meulenbeld apud Das 1988: 442 (see also Das,p. 303) identifies as Anogeissus latifolia Wall. -both being trees which do not appear in Watt's list -but which Dave 1950: 7 tries to demonstrate may also be identified as Schleichera trijuga (nowadays called Schleicheria oleosa (Lour.) Oken, a tree which has not been recorded in Meulenbeld 1974 or Syed 1990, but which is given as botanical identification for the kośāmra tree by Meulenbeld (apud Das 1988: 435), native to the sub-Himalayan tracts, and supposedly "the most important of all the lac trees" (see Watt's above mentioned list, p. 411). The tree name dhaváoccurs elsewhere in Vedic literature only in the notoriously obscure context of the Aitaśapralāpa (on which see Bloomfield 1899: 98), R ˚VKh 5.15.14 = ŚS 20.131.14 [ed. . hita-at PS 1.47.1, 1.89.1, 3.17.1, 16.39.10, 19.31.13, and 19.33.8, but they all provide contexts similar to those in the ŚS stanzas, and possibly derive from ni-sthā.

But Śākalya analyses the only R ˚V attestation of nís . t . hita-as níh . -sthita-: R ˚V 1.182.7 káh . svid vr ˚ks . ó nís . t . hito mádhye árn . aso 'which tree then grew forth in the middle of the flood?'. This analysis has, to my knowledge, never been called into question (the analysis ní/s . t

. hita-by Lubotsky 1997a: 1599 is most likely due to a simple oversight of the padapāt . ha), and is confirmed by a unique Vedic finite form of níh . -sthā-at R ˚V 8.1.33 (nal . ā ´iva sáraso nír atis . t . han 'they grew forth as reeds from a pond '), and by the attestations of níh . -sthā in the parallels to the present stanza. See also my comments on 6.15.3c.

The evidence regarding the preverb is thus ambiguous, but seems to give sufficient support for a Paippalāda Atharvavedic verbal compound ni-sthā, and I thus emend *ni .

d. There exists no scholarly consensus yet as to what the word arundhatī

´refers to. The etymology has been a matter of considerable speculation (see Zysk 1993: 198-199), but Mayrhofer regrettably seems to discuss the word neither in KEWA nor in EWAia, presumably because he takes the analysis a-rundhatī ´-(see AiGr. II/1, p. 216) for granted. Cf. now Hajnal 1999: 90f. Passages like PS 1.85.4 (os . adhim ā harāmy arundhatīm) and 15.16.2 (rājñī hi sarvāsām asy os . adhīnām arundhatī) make it impossible to deny that arundhatī ´must sometimes refer to a (creeper-)plant. In the context of our hymn, Filliozat (1949: 110-111) argues against this usual interpretation, instead interpreting it as another reference to lac, by way of a metaphor: "Les traducteurs ont toujours supposé qu'arundhati [sic] désignait une liane s'attachant à certaines espèces d'arbres . . . . Il est dit en effet qu'elle grimpe aux arbres (AV. V.5, 3) mais les traînées de résine courent sur l'écorce comme des tiges de lianes auxquelles on peut les comparer. Les noms des arbres d'où "elle sort" lèvent tout équivoque" (p. 110 n. 3 [my emphasis]).

It may also be useful to quote here from Zysk's summary (1993: 97-98) of all the various forms in which arundhatī ´appears besides those mentioned in the present hymn: "She is described as a perennial, harmless, life-giving herb with a saving honey-sweet flower; and as sahádevī, she is said to protect quadrupeds (especially domestic ones), men and (small) birds from yáks . ma and from harm. As róhan . ī, she is the healer of the severed bone. . . . In the form of vis . an . akā ´, she is said to have arisen from the fathers' root; and as pippalī

´, she is mentioned as having been buried by the ásuras and dug up again by the gods". We may agree with Zysk (1993: 74, 97-98) that arundhatī ´is a plant goddess, which means that its use for lāks . ā-is artificially extended beyond its usual connection with a plant (see my introduction to this hymn).

6.4.5 ŚS 5.5. The stanza order of PS seems more acceptable than that of ŚS and R ˚VKh: vr ˚ks . am . vr ˚ks . am makes better sense if it is understood as referring back directly to the trees mentioned in the stanza which precedes in PS, but follows in the other versions. Bhattacharya does not report the reading vr ˚s . anyantīva (with -nya-for -n . ya-) found in Mā, as in its sister ms. V/126. a. Note that sám . patasi 'you fly together' in R ˚VKh was missed by Filliozat, Dave, Thieme, and Vishva Bandhu, but does offer some additional support for the interpretation of lāks . ā-as lac. We may interpret this phrase as referring to the way in which the lac insect disseminates itself: its larvae depend on the wind to be transported from tree to tree (see Dave 1950: 4). The R ˚VKh reading is also to be compared with sam . patitā in stanza 9.

Cf. Gotō (1987: 276): "Die Wz. rodh/rudh 'wachsen' ist schon frühzeitig mit roh/ruh 'steigen' zusammengeflossen, so daß róha-ti sowohl 'steigen' als auch 'wachsen' bedeutete". We might thus translate 'you grow all over [these] trees'. However, in the traditional interpretation starting with a creeper-plant, translators have simply rendered 'you climb all trees', and the verb ā-roh was in fact, at least in later texts, used in combination with vr ˚ks . a-in the meaning 'climb': cf. Śā ṅkhGS 4. . vajāte líbujeva vr ˚ks . ám 'Auch du sollst fein einen anderen, o Yamī, und dich ein anderer umschlingen, wie die Rankenpflanze den Baum' (Geldner). Our stanza can be taken to compare the all-pervasive production of lac on the trees by the lac insect to the sexual actions of a girl upon her various lovers (cf. Fišer 1966: 96 n. 35), the latter being provided in the denominative stem vr ˚s . an . ya-from vr ˚s . an . -. As Chlodwig Werba points out to me, the quoted verse quarters from R ˚V 10.10 suggest that a form of pari-svaj may be supplied here to complete the simile.

cd. These pādas, occurring also at PS 7.12.6 below, appear to contain the only attestation in (Vedic) Sanskrit of the verbal compound praty-ā-sthā. Vishva Bandhu's gloss 'to stand fast against, stick fast to ' (1971: 13) seems to be acceptable here; cf., however, my commentary on 7.12.6cd. Cf. also R ˚V 10.159.3 utā ´hám asmi sam . jayā

´.

6.4.6 ŚS 5.5. a. The golden color corresponds nicely to the 'brightly-colored' appearance of the female lac insect, as was pointed out by [START_REF] Dave | Lac and the Lac-Insect in the Atharva-Veda[END_REF]: 13 (cf. also Mahdihassan 1980: 116f.). The PS reading yuvate is more problematic than súbhage as read in ŚS/R ˚VKh: perhaps it is simply the proverbial beauty of young girls that our text alludes to. The simile of the preceding stanza may have influenced the text of the present pāda.

b. On the interpretation of śús . me, see Bloomfield 1894: 574, and my notes to 6.2.8d. I emend the corrupt readings of the mss. (lomasuvaks . an . e / lomasamaks . an . e) on the basis of the parallels in ŚS and R ˚VKh. The word vaks . an . ā-has been discussed at length, but somewhat inconclusively, by Kiehnle 1979: 102-110. A theoretical possibility that seems not to have been discussed previously would be to take the second member of our compound as vaks . án . i-, on which latter see Kiehnle, pp. 101-102. Kiehnle discusses our compound on p. 109. No interpretation can lay claim to being much more than guesswork. Thieme's guess (1951: 209 n. 1) seems to be acceptable: "lómaśavaks . an . e "die du einen behaarten Bauch hast" bezieht sich wohl auf die Unterseite des abgelösten Harzes". See also [START_REF] Filliozat | La doctrine classique de la médecine indienne[END_REF]: 110 n. 3. Dave (1950: 13, 5), however, first proposed to take this epithet quite literally. His idea was taken up by Mahdihassan (1980: 119): "The lac insect is fixed within its cell but has three parts of the body as tubercles projecting upto the surface. . . . All the three tubercles secrete filaments of soft wax for dusting the surface of lac encrustation and preventing honeydew, the excreta of the lac insect, adhering to it. When a chunk of lac, with living insects, is observed, the encrustation appears covered with white woolly threads".

cd. Vishva Bandhu 1971: 20 interpreted these pādas in the following terms: "lāks . ā, at the time of its first appearance, is in the form of viscous honeylike drops and is, therefore, appropriately described as 'the sister of the waters', i.e., as pertaining to the sphere of liquids. . . . The exposure of 'the sister of the waters' to air causes its encrustment. This seems to be referred to by the description of vātá-as its ātmán-". Mahdihassan convincingly rejected this interpretation because "lac resin exudes from glands as a semi-solid secretion which cannot be observed as such, least of all with the naked eye" (1980: 120). Dave (p. 14), on the other hand, thinks that these words refer to "the fact that but for the essential help of the breeze the insects would not be able to survive and propagate themselves". I tentatively suggest that references to rain and wind are made because of the favorable weather conditions for lac crops in the rainy season (cf. Mukhopadhyay & Muthana 1962: 73, and Could it be that the lāks . ā-is called 'golden-armed' (híran . yavarn . e in ŚS) referring to the lac insect's 'filamentous tubes' ? The other epithets clearly refer again to the lac insect's bright-red appearance. Also, they call to mind the various Apsaras names which occur in the two Mahābhārata passages (1.59.48-49 and 1.114.51-54) referred to also in the discussion of 6.4.10, below.

cd. The -ta participle rutá-(from rav 'to fracture') is otherwise attested only R ˚V 9.112. 1, 10.39.3, 10.105.7, MS 2.9.9:127.12 = KS 17.16:258.21 = KapKS 27.6:118.6 [ 2 :137.2] = VSM 16.49 (cf. VSK 17.8.3 r ˚tásya and TS 4.5.10.1 rudrásya). See Narten (1964: 224ff.), who argues that each time a word for 'limb' is to be supplied. According to the unpublished draft manuscript (dated 1985) of Gotō's 'Materialien' on the relevant verbs (which was kindly put at my disposal by the author), the form ruta-at KauśS 141.39, AVPariś 72.5.5 and Kāty ŚS 5.6.32 does not belong to the above verb, but to rav i 'to cry' (Gotō explains the short u as due to analogy -stauti :: stuta-).

As for the verb form: both the Or. mss. and K point to an indicative, but the reading gaśchami of K cannot be reconciled with the third person which we find in the Or. mss., and may point to influence from the ŚS reading gachāsi (through a simple confusion of -s-and -m-). Note however that an identical error is found at 7.2.3c, where such an explanation is not possible. The reading gachati of the Or. mss, as adopted also by Bhattacharya, is probably authentic: PS combines a third person form with a nom. nis . kr ˚tih . , while ŚS picks the syntactically preferable possibility of a second person with a voc.

The Or. mss. and K go even wider apart in pāda d. If we compare the shifted d pādas of ŚS 5.5.4 and stanza 3 above, with those of ŚS 5.5.6 and the present stanza, this leads the way to the conclusion that Bhattacharya has erred in following the Or. mss. These latter must have copied their less suitable reading of our pāda (sedam . nis . kr ˚dhi bhadrayā) from two similar stanzas found at §2.4). They have put it in the place of the K pāda, which we have also as ŚS 5.5.4d. Bhattacharya's explanation of the divergence between K and the Or. mss. (see his Introduction, pp. xlii-xliii) a. The word ghr ˚tā ´cī-(see also my discussion of śilācī-under 6.4.1) was briefly treated by Kuiper 1953, whose rather weakly supported suggestion (p. 64) to "connect ghr ˚tāñc-with the Indo-Iranian group of words that may contain -añc-"showing, manifesting" " has -in my view rightly -been rejected by Mayrhofer (EWAia I,53 & 516), who now seems to propose a connection with añc 'to draw (water)'. On the semantic side, there is little doubt that the word must mean something like 'rich in ghee' or 'like ghee', and it is thus attractive (pace Kuiper p. 64) to compare śvityáñc-'whitish' (AiGr. II/2, p. 424). A translation 'ghee-ish' or 'like ghee' would fit nicely with the idea that this hymn is partly addressed to the lac insect: its bright-colored secretion is here compared to ghee.

Despite the different accentuation, it is tempting to see a morphological and semantic connection between our ghr ˚tā ´cīand the obscure word silācī ´-(PS 6.4.1 śilācī-) as read here again in ŚS (see PS 6.4.1c = ŚS 5.5.1c above), which may mean: 'like stone'.

b. This pāda must be partially corrupt, but the text of ŚS and PS is identical: the corruption must therefore be old. As for the word kānīná-, in addition to the references given by Bloomfield 1897: 421, I can only quote ŚS 10.4.24 táudī nā ´māsi kanyā `ghr ˚tā ´cī nā ´ma vā ´asi | adhaspadéna te padám ā dade vis . adū ´s . an . am 'Thou art a girl, tāúdī by name; verily thou art by name ghee-like; I take beneath thy poison-spoiling track' (Whitney). The word is not discussed by Hoffmann (1955Hoffmann ( : 38-39 = 1976: 381-382) : 381-382) in his discussion of various derivations of kanyā `-'young woman'; Sasha Lubotsky suggests to me to emend *kanīno, the expected archaic gen. sg. of that noun, which might have suffered in transmission after the form had disappeared from the language.

I have not been able to find any reference to a 'brown goat' elsewhere in Vedic. For what it is worth, I refer to the svajá-babhrú-('brown serpent') which occurs PS 19.9.15 / ŚS 6.56.2. If we may assume that ŚS has preserved the correct place for the accent (ájababhru) we can have here a voc. of f. adj. ájababhrū-, as has been assumed by previous translators, or a nom./voc. sg. of n. ájababhru-(cf. TS 5.11.6.1, MS 3.13.3:169.1 etc. śúkababhru-); if we neglect the ŚS padapāt . ha, and its acccentuation, we might theoretically have two neuter vocatives (ája bábhru).

Dave, again starting from biological facts (and on the implicit assumption that ajababhru is or stands for a nom. masc.), gives the following thoughtprovoking interpretation (1950: 14): "pitā in this verse means the actual progenitor (the male insect) and not the mythical father of the first verse, and the epithets kānīnah . and ajababhru are used for him in a disparaging sense. kānīna (from kana 'little') refers to the tiny size of the adult male and his worthlessness in respect of the production of lac, and as for the red dye, so essential an ingredient of lāks . ā as a healing agent, he produces none at all". This, I imagine, would result in a rendering: 'You are called "Rich in Ghee". Small is your father, goat-brown'. It yields some sense, provided we accept that the ancient Indians' entomological knowledge was surprisingly advanced.

However, on the grounds of many stanzas with parallel structures, we really do not expect kānīnó to belong to the same phrase as pitā ´. Following Lubotsky's suggestion mentioned above, and leaving open the question whether it is necessary to emend ájababhru (n.) to *ájababhruh . (m.), one may tentatively reconstruct and translate the hemistich as follows: ś/silācī ´nā ´ma *kanīnó 'jababhru pitā ´táva ' "Like ghee" is the name of you, young girl, Goat-brown is [the name of your] father'. Given the unanimity of transmission, and the anyhow uncertain meaning of this stanza, I adopt above an admittedly much less satisfying translation, that only has the merit of attempting to account for the transmitted readings.

cd. The obscure myth which seems to be referred to here has been discussed at some length by Bloomfield (1897: 422), who refers to several passages in which 'dark brown horses' are mentioned (R ˚V 1.35.5, 1.71.1, 2.10.2, 3.55.11; ŚS 11.2.18), to which I may add here the noteworthy stanza PS 3.22.6: gobhir aśvair vasubhir apakrītāsy os . adhe | ¡ śyāvasyāśvasya caks . us . ā prati paśya kimīdinah . 'You have been bought with cows, horses, riches, o Plant: find out the Kimīdins, with the eye of the dark brown horse'. Especially striking is the parallel found at PS 20.56.11-12, quoted in my discussion of the next stanza. The 'dark brown horse' seems to have had mythical or proverbial connotations which are no longer recoverable for us.

It may be worthwile to quote Bloomfield's suggestion (1897: 422), with reference to his own important notes on 'The Two Dogs of Yama in a New Rôle ' (1893: 163-172): "the brown horse of Yama may be a variant of the two dogs of Yama called śyāma and śabala, 'sun and moon,' or 'day and night' . . ., and this would again lead back to the word rā ´trī in st. 1". May we consider that our pādas have somehow contaminated the phonologically similar concepts of a (śyāvá-) áśva-(not originally connected with Yama) and that of the two yamaśvānau 'Dogs of Yama', one of which (presumably representing the moon, see Bloomfield 1893: 171) is frequently called śyāvá-(hence hypothetically *śyāvaśvan-) as well? This contaminated notion of 'Yama's brown horse' seems then to have been associated with the black YV myth (MS 4.9.19,T Ā 4.29, involving a dog-footed messenger of Yama, with a bloody face (ásr ˚ṅmukha-), who is smeared (abhyàkta-, cf. our *uks . ita-) with blood.

What all of this would finally mean in the present context remains, of course, utterly obscure. Is there indeed a connection with rā ´trī mātā ´, in the first stanza of this hymn? The mention of 'blood' alludes to the red color of the lac. Could there be any connection between the bloody-mouthed Dog in the YV passages just referred to, the 'mouth' or 'blood' (see Whitney on ŚS 5.5.8 and 5.5.9, and Bloomfield 1897: 422 on the confusion caused by inconsistencies in the ŚS padapāt . ha) of the male horse here (and in 6.4.9a), and the fact that "in the course of its last moult the male [lac-insect] loses its mouth parts" (Dave 1950: 4)? On a possible significance of the use of the adjective śyāvá-'dark brown' (perhaps also ajababhru), and the mention of 'blood', in this laccontext, see Mahdihassan (1980: 129): "when stored and dried to be used as drug, it is reddish brown".

Bhattacharya's uks . atā is impossible in the context. I emend with ŚS. Cf. the case of • jinvata-= • jinvita-at PS 2.63.3d, 5.7.12c, 10.5.7c / ŚS 19.31.7c (Lubotsky 2002: 7f.), "sei es, dass dies eine alte Nebenform darstellt oder eine Neuerung der Überlieferung" (Zehnder 2004a: 61): in our case the evidence from ŚS supports the latter evaluation of the PS ms. readings. 6.4.9 ŚS 5.5.9, R ˚VKh 4. a. A very tentative hint toward a biologically based interpretation of this pāda was given at the end of my discussion of the preceding stanza. Other hints were given in my discussion of the R ˚VKh variant (with sám . patasi ) to 6.4.5a, which is to be compared.

bc. On the reduplicated forms of syand , see Kümmel 2000: 588f. The form sis . yadah . , not noted by Kümmel, seems to be a 2nd sg. aor. inj.

Note the interesting description of the Parn . a-tree (= Butea frondosa/monosperma) by Syed 1990: 207, and see my discussion of stanza 4, above. Syed reports that this tree is a favorite of birds, and one would normally render patatrin . -as 'bird'. But in the PS 20.56 passage just quoted, and in our pāda c, it also seems tempting to take patatrin . -in an apparently previously unattested sense of 'insect'. However, with the lac insect, only the males, generally less than 30% percent of the population, develop wings, and even of the males, the largest percentage is apterous (see Mukhopadhyay & Muthana 1962: 73, wings depicted p. 69): it is possible that even these wings are not observable to the naked eye.

Cf. the plural variant(s) of pāda c, which occur R ˚V 10.97.9 (sīrā ´h . patatrín . ī sthana), VSM 12.83 = VSK 13.6.9, PS 11.6.5, TS 4. 2.6.2, MS 2.7.13:93.14, KS 16.13:236.8 / KapKS 25.4:97.20 [ 2 :114.6]. Bloomfield (1897: 422) points out: "The meaning of this Pâda is by no means established. It is formulary in character and always employed in connection with plants". It may have been reinterpreted to fit the lac context here. The meaning of the word sarā-/sīrā ´is unclear in all of the above contexts ('winged plow(s)' seems unlikely, cf. also Geldner's note on R ˚V 10.97.9). Possible clues may be contained in R ˚V 1.121.11c sirā ´su '?' and 8.69.12 sus . irā ´-'hollow'. Perhaps we can accept Bloomfield's suggestion (1897: 423) that the word (sarā ´/sīrā ´h . ) contains an allusion to the word śilācī ´-, i.e. (according to my explanation of that word) to śilā ´-'stone': assuming that the -ī-in R ˚V sīrā ´is more original than the AV reading, could our pāda c mean 'you are winged stone' ? Different explanations for the R ˚V hapax sīrā ´are discussed in EWAia II, 733. At the end of his discussion of the last stanza of the ŚS version of this hymn, Zysk writes, apparently being wrongly informed about the readings of the Or. mss.: "K has two additional verses which, Barret states, are most probably later additions. . . . These are wanting in the Orissa manuscripts, thereby lending support to Barret's contention" (1993: 206). This is obviously erroneous as far as the statement about the Or. mss. is concerned. Although these "additional verses" in PS do cause a break with the norm in kān . d . a 6 of nine stanzas per hymn, they cannot be proven definitively to be linguistically later or thematically secondary, pace Barret (1933: 28): "the last two stanzas of the Pāipp. version are pretty surely an addition to the nine stanzas which constitute the Ś. version". Bhattacharya edits vāmarathe and reads āturam . gamis . t . hāsi as one word. a. The -ka-suffix in the hapax ghr ˚tācikā-seems merely to add a diminutive meaning here (see AiGr. II/2, §361a), and this stanza appears to be addressed to the same lāks . ā-= arundhatī ´as the preceding ones.

6.4.10

The rather bold emendation *vātarathe which I make here is supported by an attestation of that word at KS 36.8:75.14, but seems to be confirmed especially by PS 7.13.6 below. Besides the noteworthy collocation there of the verb pat-(which also just occurred two times in our present hymn) with vātarathā-, the hymn PS 7.13 also offers other thematic/lexical parallels to our hymn. Cf. also vāta-in 6.4.6d above. The word vāmarathā-, on the other hand, which is adopted by Bhattacharya, does not occur in (Vedic) Sanskrit, and hardly makes sense in the present context. The masculine (!) name vāmaratha-occurs very rarely, and only from late Vedic pravara texts onwards (e.g. Baudh ŚS-Pravara 27:441. 1, Āp ŚS 24.8.14).

b. The word vidyutparn . ā-seems otherwise to be first attested in the Mahābhārata, where it is a proper name denoting an Apsaras (see also my comm. on vātarathe in a). note that several epithets which occur in the present hynm (i.a. ghr ˚tācī, hiran . yabāhu-, vapus . t

. amā-) have exact or close parallels as Apsaras names in these Mahābhārata passages. Because the name vidyutparn . ā-does not occur in accented Vedic texts, I cannot decide how the compound is to be interpreted. For now, it seems best to take it as a proper name here as well. Noteworthy in any case is the proverbial 'fiery' nature (cf. our vidyut-) of the Parn . a tree, whose pointed leaves "gleichen züngelnden Flammen" (Syed 1990: 207).

For a summary of the literature on, and most important characteristics of Apsarases, see Oberlies 1998: 229 n. 384. Cf. i.a. PS 7.13, 12.7.7/ ŚS 4.37.4 (also PS 18.7.10/ ŚS 14.2.9) and TS 3.4.8.4: the Apsarases house, besides in the Udumbara, in much the same trees (Nyagrodha, Aśvattha, Plaks . a) as the lāks . ā-(see stanza 4 above). Is the lāks . ā-here divinized (as Zysk also interprets the whole hymn) as an Apsaras? If it is the lac insect itself which is being addressed, then the name may have to do with its bright (lightning-like [?]) color.

c. On the meaning of (an)āturá-, see Zysk 1985: 316. On the syntax of ā ´turam ¡ gamis . t

. ha-see Tichy (1995: 72, 317, 321) (cf. also PS 15.16.1), and on the formation verbal root (with preverb) ¡ suffix -īyas-/-is . t

. ha-also AiGr. II/2, §272d&f (p. 447-448): "Diese Bildungsweise is fast ganz auf den RV. beschränkt" (p. 448).

d. In view of the frequent combination tvám a ṅgá in Vedic (see i.a. R ˚V 1.89.19,5.3.11,7.20.9,10.54.4,PS 8.1.4), it is most likely that Bhattacharya is to be followed in separating a ṅga nis . karīyasī, although a word-play on á ṅga-'limb' (tvam a ṅganis . karīyasī 'you are a fine mender of limbs') was probably intended by the poet as well.

The hapax nis . karīyas-(cf. AiGr. II/2, §272b, cb, f) is quite archaic, and there seems to be no internal (linguistic) reason to call this stanza secondary (as does Barret 1933: 28), even though it is not paralleled in the ŚS or R ˚VKh versions of this hymn. .4.11 acd: only PS b: TB 3.7.5.6 (etc.),cf. PS 20.27.8d [PSK 20.26 This closing stanza is appropriately addressed to the patient, who is being treated with lac. ab. Eating flesh is characteristic of Piśāca-demons, who are frequently called kravyā ´d-(see Oldenberg 1917: 265-266 n. 3, and cf. i.a. PS 2.62.3, 7.19.2, 10.11.5, 12.18.10, 12.19.2, 12.20.3¡4). The formulaic combination piśāca-¡ ghas is found i.a. PS 12.18.3/5, 12.18.6, but note especially the parallel 7.19.8abc below.

6

d. Note that, just as the opening stanza of this hymn (1d) invoked the gods by calling śilācī-(= lāks . ā-) their sister, so does the poet close the hymn by a similar invocation.

For safe breathing.

This hymn again exceeds the norm of 9 stanzas per hymn. The parallel ŚS 2.15 (with a total of only 6 stanzas) does not provide the expected number of stanzas either, nor does it itself conform to the norm of 5 stanzas per hymn in ŚS kān . d . a 2 (cf. Insler 1998b: 9). The two versions correspond in the following manner: PS 1 2 3 4 5 6 7 8 9 10 11 12 13 ŚS 1 -3 2 --4 ----5 6

There probably was a core of original stanzas, which has been strongly amplified with more or less suitable additions in the PS version of the hymn. Moreover, the ŚS version lacks the d pādas found in PS: the perfect symmetry between the first and second hemistichs of the PS version (na bibhīto na ris . yatah . :: mā bibheh . . . . mā ris . ah . ) might be taken as more original, but this leaves open the question why the ŚS redactors would have reduced this symmetry.

As for the ritual application of the hymn, there are conflicting indications. KauśS 54.11 prescribes the use of ŚS 2.15 in the godāna ceremony. However, the use to which the parallel of our first stanza is put in MānGS 1.2.13, to accompany the anointing of the eyes by the Snātaka, is different. No real conclusions can be drawn about the original application(s) of this hymn. The MānGS version of this mantra has been rather carelessly translated by Dresden: 'As sky and earth do not fear nor perish, likewise may my breath not fear, likewise may my breath not perish', wrongly taking prān . a (thus twice in MānGS) as a nominative.

6.5.

cd. On the various 'breaths' distinguished in Vedic literature, and the correct translation of prān . a-and apāna-, see Bodewitz 1986. Note the interesting nonce-form bibhah . in MānGS.

Only PS

yathā vāyuś cāntariks . am . ca The collocation vāyuś cāntariks . am . ca is found elsewhere i.a. at PS 9.21.8b,VSM 26.1,JB 2.77. Cf. also ŚS 4.39.3,TS 7.5.23.1. 6.5.3 ŚS 2.15.3 a: PS 8.6.9a yathā sūryaś ca candramāś ca

Just as both Indra and (Indra's) power . . . .

cendriyam . ca ||] RM, cendriyañ ca || Ku V/126 Mā Pa [Ma], cendriya{śca}ñca || kā JM, cendri[[folio]]ścendriyam . ca | K 6.5.9 Only PS yathā vīraś ca vīryam . ca • • • || (8)
Just as both a hero and heroic force . . . .

yathā vīraś] Ku JM RM V/126 Mā [Ma] K, yathā{prān . aścAVI}vīraś Pa vīryam . ca ||] JM [[|| kā ]] RM K [[om. |]], vīryañ ca || Ku V/126 Mā Pa [Ma]
6.5.10 Only PS yathā prān . aś cāpānaś ca 6.6. To get a lover: with madhugha.

The stanzas of this hymn are mostly unattested elsewhere in Vedic literature. Except in stanza 2, no indications are given in this hymn regarding the gender of the speaker: the use of nom. sg. masculine forms in 2a (sārayan) and 2b (nipedivān), and a gen. sg. masc. form in 2c (āyatah . ), referring to the desired lover, in combination with the mention of Indrān . ī in stanza 4 -apparently as divine model for the speaker -, make it clear that the intended user of these mantras must have been a woman, employing a plant called madhugha-to get her lover.

On the word madhugha-(= ŚS mad(h)úgha-) in the PS, see in the first place Zehnder 1999: 90. Zehnder does not refer to the pertinent article by [START_REF] Sani | -90 Madugha ou la violence de la douceur[END_REF]Sani ( -1990)), who argues rather cogently (pp. 247-249) against the traditional explanation of the word as derived by haplology from madhu-dúgha-, and proposes a novel interpretation (p. 257) "qui frappe (hanti ) -c'est-à-dire qui ensorcelle -au moyen de la douceur". Zehnder also neglects the fact that K reads madhuga-almost without exception, a fact which is interesting in view of the uncertainty (regarding the aspiration of the dental stop) which pervades all attestations of the word. In his survey of PS 'Belegstellen' (p. 90), Zehnder omits reference to all non-AV Sam . hitā attestations. I give here a complete list: PS 2.31. 1,3,4,2.35.1,2.77.3,3.28.6,4.20.5,8.10.3,8.20.4,19.47.13 ŚS 1.34.4,6.102.3 KauśS 38.17 (with v.l.), 76.8 (with v.l.), 79.10 AVPariś 37.9. 1 MS 1.3.36:42.14 (with v.l.) Kat . h Ā 2.105:42.3 madhughám (oxytone)

In these last two YV attestations, it is doubtful whether we are actually dealing with the same word as the AV plant name. Witzel 1974a/2004: 43 quite understandably follows the 'traditional' explanation of the word as derived from madhudúgha-, and renders Kat . h Ā 2.105 (mádhu madhughám ˘sám bharis . yāmi ) "Das Süßigkeiten strömen lassende Süße werde ich zusammentragen".

One can only speculate (with Sāyan . a on ŚS 6.102.3) that the word, as a plant name, may have some connection with the plant called madhūka-(attested perhaps TS 3.4.8.3-4, further Śā ṅkhGS 1.12.9 etc.), which has been discussed by Syed 1990: 490ff., or with Sāyan . a (on ŚS 1.34) as madhuka-(again a different plant): Bahulkar 1994: 216.

6.6. 1 ŚS 1.34.3 ab: cf. R ˚V 10.24.6ab d: PS 4.20.2d,cf. 1.55.3a,19.43.1b,20.31.8a ≈ ŚS 7.36

Stretching out [his arms] after me, having lain down at my feet -and when he is coming here again, let his eyes dry up with desire for me.

prasārayan] Or, prasārayam . K mama] Or, sasa K ¡ nipedivān |] nipetivān Or, nime- divām . K atho me] Ku RM V/126 Mā Pa [Ma], a{•}thome JM, athote K a ks . yau] 'ks . yau Or, ks . o K śus . yatām ||] śus . yatām . || Or K [[om. |]]
Bhattacharya edits nipetivān.

ab. On bisyllabic initial mā ´m in anus . t . ubh-pādas, cf. i.a. R ˚V 8.74.14a, 9.67.25c, 10.145.6c (Oldenberg 1909-12/II: 137, 167, 357). For a full list, see Arnold 1905: 100.

A close parallel for these pādas is found PS 19.37.3ab, which I present here in a preliminary edition: pari tvā gām ivāsaram . mama patto nipattave 'I have circumambulated you as a cow, so that you will lie down at my feet'. This parallel, together with the only slightly corrupt reading nimedivām . in K (-p-∼ -m-in Śāradā-script), suggests that Bhattacharya erred in adopting the Or. reading nipetivān: we have in our pāda a participle from the root pad , not pat. Cf. Hoffmann 1975: 172f. on other examples of this confusion ("Es handelt sich hier aller Wahrscheinlichkeit nach um eine sekundäre Erscheinung in der Überlieferung . . ., nicht aber um ein sprachwirkliches Eintreten von pat für pad"). On the formation of this perf. pple. pedivān, which appears to be previously unattested in Vedic (mantra) texts, see AiGr. II/2, pp. 912-914. The compound ni-pad , which seems to have had a sexual connotation, is attested also i.a. at 7.11.6-7 below, and in nipadana-'bed' 6.23.1b: see my discussion under that pāda.

The form sārayan must be a previously unattested pres. pple. form of sārayati . Note that the poet makes use of a different meaning of sar ('to extend') than in the parallel PS 19.37.3a (asaram . 'I ran'). Cf. Narten (1969b: 92 = 1995: 137)

• h . p • , om. |]] dhenvā adhi] Or, dhenvādhi K 'si] JM, si Ku RM V/126 Mā Pa [Ma] K san] Or, sam . K madhumattamah . ||] Ku RM V/126 Mā Pa [Ma], madhumattah . || JM, madhumattamah . Z K [[note Z]]
ab. The set of vaśā ´-, uks . án . -and r ˚s . abhá-is found elsewhere too, cf. i.a. R ˚V 6. 16.47,10.91.14,ŚS 4.24.4 / PS 4.39.4. On the meaning of the cattle terminology used here, see Falk 1982: 175-176 andKiehnle 1979: 57f.: the plant is called a child, i.e. a manifestation of the fertile cow and bull (vaśā-, r ˚s . abha-), and is thus clearly used with the belief that it will increase fertility. Since uks . án . -is one of Soma's epithets (e.g. R ˚V 9.69.4, 9.95.4 -omitted by Oberlies 1999: 81ff.), and since the plant madhugha-is addressed at PS 2.32.3c as 'Soma's brother' (atho somasya bhrātāsi ), we may suppose that our b pāda means to connect the madhugha-with the Soma plant: on (King) Soma's strong links with fertility, see Oberlies 1999: 50-55, 208-214. cd. Cf. PS 2.32.1 ya uttarād ājāyate madhugho madhughād adhi 'the madhugha that is begotten from the upper/higher (PS 2.32.4b, Zehnder 1999: 91 [?]) madhuga . . . '. The association of madhugha-with productive and fertile cattle is continued here, as is the subtle reference to King (rājā) Soma, who is addressed as 'most honeyed' (mádhumattama-) i.a. at R ˚V 1.47.1, 8.9.7, 9.63.16. 6.6.4 ). I follow the later more suitable reading, found also at PS 12.4.5c, because the phrase vr ˚s . abham . santam . occurs again relatively close by in the text, at PS 6.22.10a, and it seems more likely that the Or. tradition has anticipated the phrase from there, than that K would have replaced an original reading preserved in the Or. mss. under influence from 12.4.5c. Moreover, the combination vr ˚s . an . -¡ vr ˚s . n . yāvant-is formulaic, further occurring also at PS 4.5.2, ŚS 5.25.8, and in a Yajus-formula at JB 1.174 (cf. TS 3.5.6.2i), whereas there is no similarly strong support for vr ˚s . ān . am . vr ˚s . abham . santam (cf. only perhaps R ˚V 8.93.7,Baudh ŚS 18.49:390.12). The acc. form vr ˚s . ān . am with long -ā-(AiGr. III, p. 267) is not found elsewhere in PS (cf. only vr ˚s . ān . au at 7.4.1a): -a-forms predominate, e.g. 1.45.1a, 11.1.11a. b. Here it is K that offers a perseverated pāda: the source is obviously PS 6.4.9b, as observed by Edgerton 1915: 387. Neither Edgerton nor Bhattacharya reports the interesting marginal material which is found in K on folio 92a, and which seems to read suparn . amabhis . ya ÑCAtām¸abhis . ekam . : this refers forward, it seems, to the corrupt K reading suparn . am abhis . añcatām, ln. 16 of the same folio, of 6.7.2a: see my commentary on that pāda.

A compound diviśrít-(cf. AiGr. II/2, §88 pp. 209f.) is attested with certainty only at ŚS 11.7 [9].23d-27d / PS 16.84.3d-8d (the attestation at PS 19.49.5 listed in VWC-Sam . hitās III, 1577, is not confirmed by the Or. mss.); the phrase diví śritá-, on the other hand, is quite common (e.g. R ˚V 5.11.3b,5.63.4a,PS 5.13.2b,10.2.2b,TB 3.11.1.11,KauśS 135.9,, and I therefore assume it here as well.

The epithet sómapr ˚s . t . ha-seems a little odd in the present context. It appears mainly to be employed in this context to continue the link between the madhugha-and sóma-plants.

cd. Despite common statements (e.g. Oldenberg 1917: 218, 244) to the effect that Indra's partner Indrān . ī is (almost) entirely without distinguishing personal characteristics, in the PS she has clear associations with female lore involving beauty, and with the attraction by a woman of the man she desires; clear expressions of her mythical beauty are found already in the Vr ˚s . ākapi hymn R ˚V 10.86 as well. Atharvavedic references include in the first place PS 19.20.15-17, of which I present here a provisional edition: The wrinkles from my head, the wrinkles from my mouth, the wrinkles from my every limb, from my face: let Indrān . ī wipe off all those wrinkles from my skin. The wrinkles that have been born on my skin, that have been born from my body: Indrān . ī shall stick all those on the branches of Śamī-wood. My wrinkle has mounted the Śamī, it is leaving me behind: Indra's wife made this [ Śamī] a wrinkle-keeper for herself'.

Secondly, cf. PS 20.31.7 idam . khanāmi bhes . ajam . mām . paśyam abhirorudam . yenā nicakra āsurīndrān . ī kevalam . patim 'I dig [up] the medicine, which draws towards me his eye, which causes [love's] tears, by means of which the Āsurī Indrān . ī allured [Indra] as her husband alone'. This stanza may be compared with ŚS 7.38.1-2, and with the examples of 'violent' seduction collected by [START_REF] Sani | -90 Madugha ou la violence de la douceur[END_REF]Sani -1990: 239-241: 239-241. The myth referred to in this last stanza must be the same as the one referred to rather covertly in our present stanza. It has been discussed at some length by Bloomfield (1897: 547, 268, with ref. i.a. to Kaus . B 23.4, and KS 13.5).

The compound ā-bhar usually refers in the AV to the procurement of materia medica/magica: plants, amulets, honey, etc. (PS 2.11.5c,3.28.6b,4.25.6b,7.5.1c,9.8.5b). On the sexual connotation of bhága-, see Fišer 1966: 50 n. 45. 6.6.5 Only PS d: PS 1.43.1d, 2.62.2d, 3.37.1d, 6.6.7d, 8.11.11d

The Madhugha is food-enjoyment, is dryness (of mouth) for the heart: let it anoint me with honey, just the way I want.

madhughah . ] Or, madhugas K śaus . kāsyo] Ku JM RM Pa [Ma], śaus . kāks . o V/126 Mā,

sauh ¯kāmyo K kam |] kam . | Or K [[om. |]]
madhunānaktu] Or, madhunāvakaktu K ab. Thieme 1949: 32ff. discusses the process of 'Motion': "In der Sprache der Samhitā und der vedischen Prosa kann ein Nomen als Apposition oder Prädikat das Geschlecht des Nomens annehmen, das es qualifiziert". Thieme gives several examples (p. 33) showing that "Geradezu Legion sind der Fälle von Motion bei den Nomina instrumenti [rather: actionis] auf -ana". This explanation must hold for pitubhojana-and śaus . kāsya-, both masculine (in agreement with madhughah . ), in this stanza as well.

The word pitubhojana-is attested only in PS, here and at 8.3.2, where it is a neuter substantive: utevāsi paripān . am . yātujambhanam āñjana | utāmr ˚tatvasyeśis . a utāsi pitubhojanam 'You are both full protection, the crushing of sorcery, o ointment, and you also rule over immortality, and you are food-enjoyment'. In the ŚS parallel ŚS 4.9.3, jīvabhójanam stands in the place of pitubhojanam. Whitney translates this near hapax 'gratification of the living'. In the sexually explicit (Aśvamedha) context of its only other attestation, in the mantra TS VSM 23.21,VSK 25.6.1,etc.) yá strīn . ā ´m . jīvabhójano yá āsām . biladhā ´vanah . , it clearly refers to the penis: Caland (on Āp ŚS 20.18.4a) translates 'der der Weiber Lust und Leben ist, der in ihrer Vulva (hin und her) läuft', and Jamison (1996a: 69) 'Which is the living pleasure-maker for women, Which is their hole-runner/cleaner'. The compound jīvabhójana-, basically a neuter substantive turned masculine under the same process of 'Motion', is best rendered 'live enjoyment'. Since it can clearly have a sexual connotation, it seems attractive to assume such a connotation for pitubhojana-here as well, see pāda c: the food which Madhugha yields is the 'honey', i.e. the lover's semen. This is only the second attestation of the word śaus . kāsyá-besides ŚS 11.9.21, where it is a neuter substantive: út kasantu hr ˚dayāny ūrdhváh . prān . á úd īs . atu | śaus . kāsyám ánu vartatām amítrān mótá mitrín . ah . 'Let their hearts burst open, their breath pass up aloft; let dryness of mouth follow after our enemies, and not those who are friendly' (Whitney). The word is derived from śus . kāsya-'dry-mouthed' ( ŚS 3.25.4, 6.139.2,4), cf. ŚS 6.139.2ab śús . yatu máyi te hr ˚dayam átho śus . yatv āsyàm 'After me let your heart dry up, and let your mouth dry up as well'. In combination here with hr ˚dayāya kam, the literal meaning of śaus . kāsya-seems to have become obscured.

d. Note the interesting fact that this 'refrain' pāda is only attested in PS (several times), besides only one other attestation in R ˚VKh. 6.6.6 Only PS sindhuprajāno madhugho (8)

aśva iva nīyate janām ˘anu | (11 J ) sa mā • • • || Madhugha is led like a Sindhu-born horse among men: let it . . . . sindhuprajāno] Or, sindhuh ˘prajāno K madhugho] Or, madhugo K aśva iva] Or, śvīva K janām ˘anu |] janā ṅ¸anu | JM RM V/126 Mā Pa [Ma], janā ṅ¸(¡ a 1)nu || Ku, janām . anu [[om. |]] K sa mā • • • ||] sa mā || Ku V/126 Mā Pa [Ma], samāmadhunānaktu || JM RM, sa mām . Z K
Note the common abbreviation of pādas cd (which are given in full in the preceding and following stanzas) in the Or. mss. and K: see my Introduction, §2.5.2. a. Bhattacharya edits two words sindhuprajā no, in which the use of no is not strictly impossible, but certainly doubtful since this whole hymn is so expressly formulated in the first person singular (the 1st pl. form vartayāmasi in pāda 9d can be explained: see my note ad loc.).

I tentatively follow Renou (1957a: 92, 105), who assumes a compound sindhuprajāna-'born from the river or from the Sindh' with a second member prajāna-apparently attested also below in 6.9.7 kārs . īvan . aprajāna-(see my discussion of that stanza on the formation of the noun). Alternatively, the most obvious emendation would be sindhuprajāto, for which we might adduce passages like PS 2.9.1cd (madhor adhi prajātāsi sā no madhumatas kr ˚dhi ) and 5.1.1ab (namah . piśa ṅgabāhvai sindhau jātāyā ugrāyai ), but especially the occurrence of prajāta-already in 6.6.3c above. If the transmitted reading is really erroneous, it may be explained as having occurred under influence of the sequence pitubhojano madhughah . in the corresponding pāda of the preceding stanza. Otherwise, an old confusion of -t-and -n-could quite easily be explained at the graphic level as well (see e.g. Singh 1991, plates 31-32). I take this adjective with aśva-in the next pāda, in view of B ĀU 6.1.13 mahāsuhayah . saindhavah . , Śā ṅkh Ā 9.7 saindhavah . suhayah . 'a (great) prize-stallion from the Indus region' (cf. also ŚBM 11.5.5.12-13, and my comm. on 7.12.4a below).

b. Bhattacharya introduces abhinihita sandhi ('śva) in his edition, against the Or. mss., and -it would seem -against the meter. On the simile, cf. R ˚V 4.15.1: agnír hótā no adhvaré vājī ´sán pári n . īyate | devó devés . u yajñíyah . 'Agni, the Hotar at our ceremony, is led around as a prize-winning [horse], the god who among gods is worthy of worship' (cf. 6.9.4ab below). The syntagma jánām ˘ánu 'among men' is a R ˚V formula (Zimmer 1986: 111), also found several times in PS: e.g. 5.26.3b, 19.15.8b. 6.6.7

Z K [[note Z]] sā] Ku V/126 Mā Pa [Ma] K, sa JM, sā(¡ sa) RM madhunānaktu] Ku RM V/126 Mā Pa [Ma] K, madhunaktu JM
The ms. Mā clearly reads sinīvālī, and this reading is confirmed by its sister ms. V/126, so Bhattacharya must have confused the readings of Ma and Mā.

ab. As Macdonell summarizes (1898: 125), Sinīvālī is "a sister of the gods, broad-hipped, fair-armed, fair-fingered, prolific, a mistress of the family, and is implored to grant offspring". We may surmise, on the basis of the present hymn, that she was also implored by women to help them find a man. Our hymn previously referred to Indrān . ī (stanza 4). The connection between Indrān . ī and Sinīvalī is evident from R ˚V 2.32.8 (Oberlies 1998: 230f. n. 390). This same connection between the two (and other auspicious females) occurs frequently in the AV Sam . hitās as well, e.g. PS 5.11.5,9.10.9,10.16.5,11.1.2,11.1.6. Cf. in addition i.a. PS 9.11.7,10.5.10,11.15.1,12.3.4,16.25.5,18.9.2,19.12.3 (further material is to be found in Macdonell & Keith 1912/II: 449). On the meaning of sam-uks . /vaks . , see Kiehnle 1979: 25f. 6.6.8 ab: ≈ ŚS 9. 1.16,PS 16.33.7ab,19.43.3ab,20.58.8ab [PSK 20.54.8ab Bhattacharya does not report the error nyayanti found in Mā, shared also by its sister ms. V/126. He edits 'dhy.

ab. This same simile is also found in a few other AV stanzas (as listed above), besides its occurrence in the brāhman . a passage JB 1.188 yathā ha vā idam . madhukr ˚tah . pus . pān . ām . rasān sam . bharanty evam . ha vā etā devatāś chandasām . rasān samabharan 'Just like here in this world the bees gather the essences of the blossoms, in the same way these deities gathered the essences of the metres' (Bodewitz 1990: 106, with n. 6). Cf. also ŚBM 3.4.3.14. For nyañjanti (see Kuiper 1953: 81), the other PS/ ŚS attestations have sam . bháranti , and this has been perseverated into the K text here as well: the perseverated nature of the K reading has escaped Bhattacharya, p. xliii and 1989: 136 (see my Introduction, §2.4). As the JB passage also suggests, the more original version of the simile probably is the one with sam . -bhar , but the reading of the Or. mss. here is confirmed by ny anajmi in pāda c. c. On the winning of the desired lover's mánas-, see [START_REF] Sani | -90 Madugha ou la violence de la douceur[END_REF]Sani -1990: 239-242: 239-242, and the next stanza.

d. Despite the reading of the Or. mss., and against metrical considerations, Bhattacharya introduces abhinihita sandhi ('dhy) in his edition. As had been noticed by Rau 1993 (items 0084 and 0804), and as Bhattacharya also notes (cf. the discussion in Bhattacharya 1995), this pāda has been quoted in the Kāśikāvr ˚tti on As . t . ādhyāyī 1.1.19 (see also the form māmakī quoted by the Kāśikāvr ˚tti at 4.1.30), which reads: adhy asyām . māmakī tanū | māmakyām . tanvām iti prāpte, māmakyām . māmakī iti, tanvām . tanū iti . This testimony helps us to settle the reading (and interpretation) of the text, which has not been reliably transmitted in the PS mss. proper. Furthermore, the statement AiGr. III, p. 168 ("Die Vr ˚kī-Endung des LSg. -ī ( § 86c) ist den Devī-Nomina fremd. . . . Auch außerhalb des RV. ist solches -ī unerhört, mānakī [sic] tanū in der Kāś. zu P. 1, 1, 19 ein frei erfundenes Beispiel"), is thus in need of revision: the form tanū is also found twice elsewhere in PS, correctly transmitted, with immediately ensuing adhi , as discussed below under 7.5.10cd. Still, the idiosyncratic loc. form māmakī is likely to be a nonce-formation.

6.6.9 Cf. ŚS 7.12.4 c: R ˚V 10.58.1-12 d: cf. ManB 2.2.5d yat te manah . parāgatam .

(

) yad ¡ baddham iha veha vā | (8) tat ta ā vartayāmasi (8) mayi badhnāmi te manah . || 6 || 8
Your mind which has wandered off, which is bound here or there, that [mind] of yours we cause to turn back: I bind your mind on me. Cf. Sani's article 1989-1990, mentioned also under pāda c of the preceding stanza.

yat te] Or, yetu K manah . ] Ku JM RM Mā Pa [Ma] K [[note • h . p • ]], mana V/126 parāgatam . ] Ku RM V/126 Mā Pa [Ma] K, {•}parāvatam . JM yad ¡ baddham] yad- badYam Or, yadva[[line]]m K vā |] [Ma?], vāt | Ku JM RM V/126 Mā Pa, vā (¡ |) K ta ā] Or, tayā K vartayāmasi] K, varttayāmasi Ku JM RM V/126 Mā Pa, varttaāmasi Ma mayi] Or, api K || 6 ||] || r ˚9 || 6 ||
b. The emendation baddham is adopted from Bhattacharya's text. The phrase ihá vehá vā occurs also at R ˚V 10.119.9-10 (on which see Hauschild 1954: 272f., 285). In view of the fact that Bhattacharya does not report the error vāt | in Mā, and in view of the fact that all other Or. mss. share this reading, it is highly doubtful that Ma alone would offer the correct reading vā | which the silence of Bhattacharya's critical apparatus would imply it to have.

cd. Note the discrepancy between plural and singular (vartayāmasi máyi ), which we find also in the ŚS parallel. The c pāda has probably been borrowed directly from the R ˚V (in which context no 1st sg. form follows). The parallel for the last pāda reads mayi badhnāmi vo manah . in Bhattacharyya's 1958 ed. of the ManB, and is confirmed by Gun . avis . n . u's comm. (mayi ātmani ); Jörgensen's 1911 ed. prints prati badhnāmi vo manah . (without any v.l.): his mss. have probably come under the influence of the reading of Sāyan . a's comm. (prati badhnāmi pratibaddham . karomi ).

Against poison: with clods of earth.

This hymn, without parallel elsewhere in Vedic literature, combines in an intricate way references to the role of the Earth in creation mythology with the practical application of (clods of) earth as a medicinal cure. Soil appears to have been used as an antidote for poison (cf. the recurring term vis . adūs . an . a-), perhaps because it could be used to induce vomiting. There seems to be an association between the mythical act of digging up the earth by a hog, and the practical act of digging up of medicinal earth ( ŚS 12.1.35 ∼ PS 17.4.4 [?]), or the digging out of medicinal plants (e.g. ŚS 4.7.5-6/PS 2.1.4-5 abhrikhāta-, PS 1.93.4 tīks . n . ābhir abhribhih . khātah . ), or the digging up of water by termites.

According to Dār., the medical use of clods of earth (in order to induce vomiting) is referred to at KauśS 28. 1-4 (on which, see Bahulkar 1994: 152-156), particularly sūtra 3: sam . pātavaty udapātra ūrdhvaphalābhyām . digdhābhyām . mantham upamathya rayidhāran . apin . d . ān anvr ˚cam . prakīrya chardayate 'In the water-vessel with the remnants of clarified butter, having stirred the mantha by means of two arrows (whose points) have been smeared with poison and whose points are upwards, (and then) having broken (into that mantha) lumps of earth,9 after the recitation of every verse, (he) makes (the patient) vomit (by making him drink that mantha)' (Bahulkar).

The practise of giving a patient a concoction containing clods of earth is clearly prescribed at KauśS 25.7 (ākr ˚tilos . t . a-'a clod of earth', or valmīka-'earth from a termite-mound'; see Bahulkar 1994: 76-77)

When the tortoise and the eagle were standing on a particle (?) of light, the eagle spotted the earth below, hidden in the ocean. |]] K a. The tortoise, Kaśyapa, is celebrated as a manifestation of the sun, or at least as a sun-related entity, at PS 4.3.1 ( ŚS 13.3.10) ≈ KS 37.9:89.10, TB 2.7.15.3, T Ā 1.7-8 (on which, see Klaus 1986: 131f.). I quote from KS: yát te śílpam . kaśyapa rocanā ´vat | indriyā ´vat pus . kalám . citrábhānu | yásmin sū ´ryā árpitās saptá sākám | tásmin rā ´jānam ádhi víśrayemám 'Your decoration, o Kaśyapa, that is full of light, full of force, magnificent, of brilliant light, in which the seven suns are set together: over that you must spread out this king'. Some relevant stanzas from the PS are 1.25.1, 1.71.4, 4.40.7, 11.8.10, 16.28.4, 18.56.10, 19.31.9. Cf. also the additional material collected by Bloomfield 1896: 403, who explains: "Kaśyapa is the sun as a tortoise, that creeps its slow course across the sky". Is there a connection with the Tortoise-avatāra of Vis . n . u in later Hinduism (see Gonda 1954a: 127)? Cf. my comments on the significance of the 'hog' in the next stanza.

The name Suparn . a 'eagle' (see Das 1987: 27) seems to be used to refer to the sun at PS 8.6.3 suparn . asya divyasya tasya hāsi kanīnikā | sā bhūmim ā rurohitha vahyam . śrāntā vadhūr iva 'Of that heavenly eagle['s eye, o plant], you are indeed the pupil: you have grown out over the earth, as an exhausted new wife [spreads herself] over the palanquin'. In the same hymn, we also read 8.6.6 kaśyapasya caks . ur asi ¡ śunyāś *caturaks . yāh . | vīdhre sūryam iva sarpantam . mā piśācam . tiras karah . 'You are the eye of the tortoise, of the four-eyed bitch. Do not conceal the demon, [but reveal him] like the sun creeping through the clear sky'. From the PS, I may refer further to 1.80.5, 2.16.2, 2.81.5, 5.14.7, 7.1.1, 16.150.4. b. The word marīcī-, not entirely of certain meaning, is noticeably more frequent in the PS than in any other Vedic text. Cf. 5.34.6,9.11.7,13.9.1,19.20.9,19.33.12,19.35.12,19.36.17,19.47.8,20.56.10,20.64.10. Cf. in the R ˚V only 10.58.6,10.177.1,and in ŚS 4.38.5,5.21.10,6.113.2. c. For pary avāpaśyat, and paryapaśyat in 6.7.2, cf. 6.7.7 anvavindat. These verbs all refer to the same mythological act. Cf. PS 1.85.1, 2.16.2. See my comments on the next stanza. 6.7.2 acd: only PS b: PS 3. 3.4b,3.15.4b,16.85.2b¡6b,ŚS 3.6.3b,11.8.2b,11.8.6b,VSM 23.63 a. Note the problematic reading in K, which must be compared with the marginal material discussed under 6.6.4b, and the perseverated reading of that pāda in K (under influence from 6.4.9b).

bcd. Cf. the noteworthy passage, using similar words, from the hymn to the Earth ŚS 12.1.8abcd (PS 17.1.9): yā ´rn . avé 'dhi salilám ágra ā ´sīt yā ´m . māyā ´bhir anvácaran manīs . ín . ah . | yásyā hr ˚dayam . paramé vyòmant satyénā ´vr ˚tam amr ˚tam . pr ˚thivyā ´h . 'She who in the beginning was sea upon the ocean; whom the skilful moved after with their devices; the earth whose immortal heart covered with truth is in the highest firmament' (Whitney). Our stanza thus refers to the cosmogonic digging up of the Earth by a hog. Cf. in this regard the parallels ŚS 2.27.2ab (= 5.14.1ab,PS 2.16.2ab,7.1.1) suparn . ás tvā ´nv avindat sūkarás tvākhanan nasā ´'The eagle discovered you, the hog dug you with its snout' and PS 3.15.2ab yām . tvā varāho akhanad ekasminn adhi pus . kare 'Of you [o Earth], on one lotus, whom the boar dug'. As is also the case in this last quoted passage, as well as in the following stanza PS 6.7.3, our present stanza refers to a myth of the Earth's creation while addressing earth as materia medica. The mythical boar is associated with medicinal magic also at ŚS 8.7.23a (= PS 16.24.2a) varāhó veda vīrúdham 'the boar knows the herb', on which passage, see Gonda 1954a: 136. Cf. also Lubotsky 2002: 59f. on PS 5.10.4-5 varāhamanyu-, utkhātamanyu-. Note in this connection also that Kuiper's comments (1970: 101f.) to the effect that the Atharvavedic sūkará-is identical with the primordial boar (varāhá-) which we find in a common YV myth (MS 1.6.3:90.4, KS 8.2:84.14 / KapKS 6.7:66.3 [ 2 :77.10], TS 7. 1.5.1,, ŚBM 14. 1.2.11), are now proven correct by the parallelism of PS 3.15.2 (varāha-¡ khan) and (i.a.) 2.16.2 (sūkara-¡ khan). Kuiper (1970: 102) summarizes the YV myth: "In most versions it is said that the Creator god, Prajāpati, while roaming over the waters in the shape of the wind, sees the Earth and dives into the Waters in the shape of a boar. As such he brings the first beginning of the earth to the surface. In one of the oldest texts (Maitr. Sam . h.), however, this identification of the cosmic boar with Prajāpati is lacking. It should be noted that this boar bears no name".

It may also be relevant here to quote from Kuiper's study of Vis . n . u's three strides (1962: 149), in view of the fact that our stanza states the act of diggingup to have been performed three times -three is Vis . n . u's characteristic number (see Oberlies 1998: 220) -and in view of the appearance in (later) Hinduism of Vis . n . u as a boar:

Now it has long been clear that Vis . n . u's three strides are somehow connected with the totality of the universe, but it has never been expressly stated, what exactly is the mythical significance of the third step. Its explanation must be sought in the cosmogony, i.e., in the creation myth. In the beginning there was the undifferentiated primeval world consisting of the waters and the beginning of the primordial hill, which the cosmogonical boar had dug up out of the waters. Heaven still lay on the earth. By slaying Vr ˚tra, Indra rivets the hill, opens it, and "props up" (stabh-) the sky: thereby the dual organization of the cosmos is created. But at the same moment Vis . n . u "strides out": his first step corresponds to the nether world (which includes the earth), his second step to the upper world, but his third step is a mystery, not perceptible to the human eye, for it corresponds to the totality of the opposed moieties, just as the thirteenth month stands for the totality of the preceding twelve months. All that exists, is in the three steps, or in the third that represents them. Bhattacharya edits asyai , following the Or. mss. He does not report the variant dūs . am . n . y found in Mā, that is confirmed by its sister ms. V/126. ab. About the hog, see the material collected under the preceding stanza. Note that the previous stanza had the compound verb ud-ā-bhar , whereas we now have simpler ud-bhar . The distribution between the latter (cf. ŚS 2.3.4 upajī ´kā úd bharanti samudrā ´d ádhi bhes . ajám) and ud-ā-bhar seems to be metrically regulated: an iambic cadence was required in the last stanza's d pāda (and in the b pāda of 6.7.7 . . . udābharat), whereas the sequence of three light syllables in udabharo is unproblematic in this a pāda (cf. Oldenberg 1888: 26-28). The compound ud-ā-bhar occurs in Vedic only in the PS, and only in the present hymn, plus in the thematically related stanzas 9.11.13-14: mahīm . yonim . samudrasyānvavindan r ˚tāyavah . | tām . devā guhyām āsīnām . samudrāc cid ud ābharan || samudrāc cid udābhr ˚tya tām u pus . kara ā dadhuh . | asyāh . pr ˚thivyā devyāś caks . ur ākāśyam asi vis . adūs . an . am 'The gods, followers of order, found out the great womb of the ocean: they brought it up from the ocean, [where it was] residing in secret. Having brought it up from the ocean, they placed it on a lotus: of this Goddess Earth, you are the atmospheric (?) eye [cf. also PS 3.28.5] that spoils poison'.

d. Since no female beneficiary of the healing rite, for which this hymn was to be employed, is explicitly mentioned anywhere, the Or. reading cannot be accepted: I adopt the masc. pronoun asmai as read in K. The error -sm-→ -sy-may go back to *B, the hyparchetype underlying all Or. mss.: cf. Singh 1991, pl. 114. 6.7.4 ab: only PS cd: PS 3.15.1cd-4cd, 6.7.5cd Bhattacharya's edition reads vis . adūs . an . ad , which must be a misprint.

a. Note that the pāda lacks a syllable: the particle cid (cf. R ˚V 1.85.4b ácyutā cid ójasā, 6.2.9ab tvám . tyā ´cid ácyutā ´gne, 8.20.5 ácyutā cid ) may have been consciously omitted by the poet, to avoid the unsuitable meaning 'unswayed even by gold'. Gold belongs to the Earth itself, and forms part of the basis of its durability: ŚS 12. b. Cf. PS 9.12.7a vāyuh . satye adhiśritah . , a pāda that is to be compared with the TS passage quoted under stanza 5. These phrases satye adhi-sthā/śray probably refer to the location in the waters: cf. AB 3.6.4 dyaur antariks . e pratis . t

. hitāntariks . am pr ˚thivyām pr ˚thivy apsv āpah . satye, TB 3.11.1.6 pr ˚thivy àsy apsú śritā ´: on the identification of the waters and truth, see ŚS 10.7.37, ŚBM 7.4. 1.6,Kāty ŚS 4.15.4,Nighan . t . u 1.12. cd. The hemistich is a refrain, occuring not only in three consecutive stanzas of this hymn, but also in four consecutive stanzas of PS 3.15.

On the meaning of viśvádhāyas-, see Narten (1986: 240 n. 165): "Komposita mit Hinterglied • dhāyas-'Pflege, Fürsorge, Erquickung, Sättigung' enthalten als vorderglied das Objekt, dem die Fürsorge gilt". Cf. R ˚V 5.7.6 víśvasya dhā ´yase 'for the nourishment of all'. On the 'nest' of the Earth which lay in the primordial ocean, see Kuiper 1970: 103 (with reference to MS 2.7.15:98.11,3.4.7:53.14,KS 39.3:121.4), who compares passages "where the moist lairs (ārdrā ´yónayah . ) of the Fire god are contrasted with those which "have a nest" (kulāyínīh . )". Kuiper concludes that "the word "nest", accordingly, seems to refer to a more solid state of aggregation (in the midst of the waters?)" (cf. also Jamison 1983: 50). It may further be useful to quote another passage discussed by Kuiper, TS 5.6.4.2-3 (cf. KS 22.9:65.13 ≈ KapKS 35.3:179.15 [ 2 :209.3]) ā ´po vā ´idám ágre salilám āsīt, sá prajā ´patih . pus . karaparn . é vā ´to bhūtò 'lelāyat, sah . || pratis . t

. hā ´m . nā ´vindata, sá etád apā ´m . kulā ´yam apaśyat, tásminn agním acinuta, tád iyám abhavat, táto vái sá práty atis . t . hat 'Waters were the world at first, the moving ocean; Prajāpati, becoming wind, rocked about on a lotus leaf; he could find no support; he saw that nest of the waters, on it he piled the fire, that became this (earth), then indeed did he find support' (Keith).

Kuiper (p. 103 n. 28) refers to ŚS 10.7.41 (PS 17.11.2), and points out (p. 101) the apparent connection with the Hiran . yagarbha-myth of R ˚V 10.121.1. He summarizes (pp. 103f.):

. . . it may be concluded that the first stage of the cosmogony was an undivided unity, a rudis indigestaque moles, in which the instabilis tellus deserves particular notice. In some ritual speculations, it is true, Prajāpati, the Father of the Universe, finds at last a pratis . t

. hā ´, a support, by piling the sacrificial fire on the "nest of the waters". The most prominent characteristic of this primordial world remains, nevertheless, that the mundane egg floats on the waters and that the main concern is where to find a fixed point, a "support". a. On the meaning and form of the word upajīkā-, which occurs besides this place also at PS 1.8.4, 9.10.7, 19.13.5, 19.32.11 andŚS 2.3.4, 6.100.2, see Bloomfield 1886: 482-484, 1897: 511, and AiGr. II/1, p. 11. As for the PS, K everywhere reads upacīkā-, whereas the Or. mss. read upajīkā-throughout. Cf. also EWAia I, 219.

Since the transmission of parallel PS 1.8.3-4 is slightly corrupt, I give the corresponding ŚS 2.3.4-5ab, which does offer a slightly different text: upajī ´kā úd bharanti samudrā ´d ádhi bhes . ajám | tád āsrāvásya bhes . ajám . tád u rógam aśīśamat || 4 || arusrā ´n . am idám . mahát pr ˚thivyā ´ádhy údbhr ˚tam 'The ants bring the remedy from the sea: that is the cure for discharges, and that hath quieted disease. This great healer of wounds has been gotten out of the earth' (Bloomfield).

On the significance of termites, and earth of termite-mounds, in Vedic ritual, see Krick (1982: 139-144): the mention of termites here is to be compared with the use of earth from termite-mounds in healing rites (see the KauśS passages referred to in my introduction to this hymn, where earth from termite mounds is used), because of their association with the cleansing waters (Bloomfield 1886: 483). Cf. also Smith & Carri 1994. b.

On the use of sg. forms with pl. reference of the pronoun ātmán, see Delbrück 1888: 95. The phrase gr ˚hám . kar is used also i.a. at R ˚V 6. 28.6,8.73.7,ŚS 4.21.6,11.6.18 (= PS 16.86.8)

nvavindad] 'nvavindad Ku RM V/126 Mā Pa [Ma], nvavinda[[folio]]dyas tvā bhūme nvavindad JM, navindad K bhūma] Or, bhūmim K udābharat] Ku JM V/126 Mā [Ma] K, udābharata RM Pa
tayoh . ] Or, tayos K sahasradhāmann] Ku JM V/126 Mā Pa [Ma], sahasradhāmam . n RM K jagrabha] Or, jagrabhah . K ab. For the voc. bhūme that I twice read with the Or. mss., K both times reads an acc. bhūmim, which -although grammatically and metrically possible -must most likely be explained as secondarily introduced on the analogy of tvā bhūmim in the recurring PS formula bhūmyām . tvā bhūmim adhi dhārayāmi , which is found at 5. 40.3, 14.5.9, 16.97.4 and 17.38.3. This hemistich clearly refers to the eagle and the hog of 6.7.2, and makes use of the same phraseology as ŚS 2.27.2ab (= 5.14.1ab,PS 2.16.2ab,7.1.1): suparn . ás tvā ´nvavindat sūkarás tvākhanan nasā ´, already quoted under stanza 2.

c. My rendering of sahasradhāman-follows Gonda 1967a: 92. The term is used as a voc. to address a medicinal plant at ŚS 4.18.4 = PS 5.24.4, and further occurs only at PS 16.12. [START_REF] Bhattacharya | [END_REF]16.151.4,MS 4.14.1:216.3 = TB 2.8.1.5. The ambiguous form is unaccented, and must therefore be a voc. at ŚS 4.18.4: it seems best to take it in the same way here. Moreover, a loc. would be hard to construe syntactically. The word must refer to the idea that the earth affords living-space to all.

d. That the phrase nā ´ma grabh i does not always mean simply 'to call/mention a name' (thus Zehnder 1999: 91), was pointed out by [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann ( : 205-206 = 1975: 300-301): 300-301), who suggests: "Der Ausdruck steht, wenn ich richtig sehe, immer im Zusammenhang mit magischen Praktiken. So findet er sich im RV. eben nur in zwei Zauberliedern (I 191,13; X 145,4). Dabei ist der Zweck der "Namenergreifung", sich der betreffenden Person oder Wesenheit magisch zu bemächtigen, um positive oder negative Wirkungen erzielen zu können" (cf. also Gonda 1970: 63f., and 7.8.6c below).

In our context, this phrase seems to me to refer back to stanzas 1-2: the poet means to say that by knowing their (various: pl. nāmāni ) names, he can control the 'Eagle' (one of many names for Vis . n . u as the Sun) and the 'Hog' (a name for Vis . n . u, next to i.a. the 'Boar' Varāha) mentioned there, next to the 'Tortoise' Kaśyapa, and is able to enforce their aid in warding off poison. The next stanza deals in a similar way with various names, not of incarnations of Vis . n . u, but of the Earth.

The names which Indra, the Vr ˚tra-Slayer, made for you, o Earth, those of you, the brown, we know thoroughly: so be a poison-spoiler here.

ta] Or, u K bhūme] Or, bhaume K vr ˚trahā] Or, vr ˚ttrahā K [[Edg.: • tr • ]] babhroh . ] Or, babhros K vidma] Or, vidmas K sehaidhi] Or, sahaiva K abc.
The mention of Indra Vr ˚trahan here, together with the Maruts -Indra's helpers in the cosmogonic defeat of Vr ˚tra [START_REF] Oberlies | Die Religion des R ˚gveda. Zweiter Teil: Kompositionsanalyse der Soma-Hymnen des R ˚gveda[END_REF]: 206, Hillebrandt 1929: 280ff., see R ˚V 3.32.4, 3.47.2-5, 3.51.9;also i.a. 5.30.6, 6.17.11, 6.48.21) -in pāda a of the next stanza, makes it clear that the poet refers to Indra in his role as establisher of the Earth, in separation from heaven. The names of the Earth are its characteristic traits (cf. Gonda 1970: 28ff.), fixed only due to Indra's creative act (cf. Renou 1946: 126). Various names and epithets of the Earth are to be found in the hymn to the Earth, PS 17.1-6 = ŚS 12.1. It may be worthwhile to quote as an example a passage which, in reminiscence of our stanza, calls the Earth 'brown' and 'protected by Indra', among other epithets: ŚS 12.1.11cd / PS 17.12.1cd babhrúm . kr ˚s . n . ā ´m . róhin . īm . viśvárūpām . dhruvā ´m . bhū ´mim . pr ˚thivī ´m índraguptām. The thorough knowledge of the Earth's names implies control of the earth as materia medica, cf. Gonda (1970: 60 and passim): "the knowledge or utterance of a name is widely assumed to be a potent means of exerting influence upon, or through, the person or thing denoted by it". As Edgerton 1915: 389 noted with regard to pāda c (on the basis of the K readings), "the sense is anacoluthic, but no emendation is necessary". His guess is confirmed by the Or. mss. insofar as they read yām . as well (and not e.g. a hypothetical acc. n. pl. yā). It is imaginable that one of the two pāda-initial yāni replaced an original tāni .

The shift from impf. to pf. tense between 6.7.8 (akr ˚n . ot) and this stanza (cakrur ) may be due to morphological attraction from twice viduh . . 6.8. Against Sadānuvās: with a plant. This hymn, not known in this form elsewhere in Vedic literature, seems to be somewhat composite in nature: in combination with unique Paippalāda material, R ˚V material is borrowed here and there, and there is a thematic break after stanza 3. The hymn is primarily meant to ward off hostile female beings called Sadānuvās. Their nature is not entirely clear, but they seem somehow to be associated with a state of swollenness (6.8.5ab, 6.8.8c), bad skin (5.1.1a piśa ṅgabāhū-, 5.1.3c putro yas te pr ˚śnibāhus), and with harm to the cattle (5. 1.2, 5.1.5, 5.9.5). Otherwise, they are associated with a host of heterogeneous noxious creatures and qualities. Cf. the PS hymns 2.4, 5.1, 5.9, 10.1 and 17.12-15, also directed against Sadānuvās. (Thieme 1975(Thieme : 331f. = 1995a: 831f.) : 831f.) for the contests'. The emendation of transmitted ahám uttaratvé to ahamuttaratvé at ŚS 3.8.3 (PS 1.18.3), proposed in PW I, 891, and adopted by Whitney, seems misguided to me: this passage is different from the quoted ahamuttarápassages, in that it lacks a martial verb like sah, randh or yat.

d. On the "präsentisch-generell" use of perfect forms of sah, see Kümmel 2000: 563f., who quotes this hemistich (with misinterpretation of vah . as gen.), to show that middle forms are "ebenfalls wie das r ˚gvedische Aktiv gebraucht" (p. 564).

While the word sadā ´nvāoccurs frequently in PS (53×), it is only rarely attested elsewhere: ŚS 7×, R ˚V 1× (10.155.1, note the connections with R ˚V 10.155 throughout our hymn), and finally in an interesting kalpaja mantra given in sakalapāt . ha at Vār ŚS 1.4.4.6 "ks . uc and6). It is nowhere neccesary to assume the durative construction (Delbrück 1888: 390f.), and the syntactic combination with the ablative asmat in 5 seems to preclude such an interpretation there.

The same simile occurs below in 7.8.5c sa vis . āhī yathars . abhah . . The word r ˚s . abha-is also combined with the root sah in PS 1.75.1cd sapatnasāha r ˚s . abho janās . ād . ugraś cettā pañca kr ˚s . t . īr vi rāja 'reign over the five territories, as a rival-suppressing bull, a suppresser of populations, a fearsome guardian'. As the parallel stanzas PS 5.1.6 and 3.3.5 = ŚS 3.6.4 further show, Bhattacharya has rightly rejected the K readings carati and vr ˚s . abhah . (on this last reading, cf. 6.9.6d). A few Or. mss. read sāsahānaiva here, and also at PS 5.1.6 (my Ku and Ek2), while K reads thus throughout. This must be a simple error, as metrical considerations also show: reading sāsahānā eva here and at 5.1.6 yields no acceptable sense, and there is no variant for sāsahāna iva in the Or. mss. at PS 3.3.5 = ŚS 3.6.4, so the reading is beyond doubt there. The interjection hai is rather common in PS (e.g. 2.37.4, 4.22.6, 5.1.3a¡b, 7.11.8 [see my notes ad loc.], 10. 1.1, 19.20.6, 20.46.8, 20.64.9), but occurs elsewhere in Vedic mantra texts only twice in ŚS. As in PS 10.1.1a, it occurs also twice more in collocation with amba: 5.1.3ab hā amba suhūtale atho hai ¡ sāmanantame 'Hey, mama Suhūtalā (easy to invoke), and hey, Sāmanantamā (most docile)' (Lubotsky),20.46.8 [PSK 20.44.2] hā amba ¡ vanecari10 'Hey mama, [you] forest-dweller (?)'.

cd. For these at first sight obscure (and partially corrupt) pādas, we must compare PS 5.9.4ab. Lubotsky edits and translates: na tā itthā na tā ihāva *māsatā ' *ukheva śr ˚ṅgavac chirah . 'Not in this way, not here will the horned head give them space, like an ukhā-pot'. I disagree with a few points of Lubotsky's translation and commentary, and with his decision to read *ukheva, as I will discuss further below.

First, let us compare R ˚V 1.191.7c ádr ˚s . t . āh . kím . canéhá vah . 'o invisible ones, there is nothing at all for you here' (redone and made more explicit at PS 4.16.4a ghun . ā na kim . caneha vah . 'o Ghun . as, there is nothing here for you'), 8.16.10b na ta etan nyañcanam 'this here is not a refuge for you ',PS 9.6.3b,17.13.3b,20.29.3b [PSK 20.28.2b] na va ihāsti nyañcanam 'there is no refuge for you here'. Our hemistisch and 5.9.4ab are nearly identically extended expressions of, or rather variations on the same Atharvavedic imprecation, which denies (na) room or refuge 'here' (iha) to a demonic addressee (te, vah . , tvām, or in the 3rd person, at 5.9.8a tāh . ).

Lubotsky attractively conjectures a 3rd sg. aor. subj. ava māsatai/e (with compound ava-mā supported perhaps also by PS 3.30.7a ava-māya, although the corrupt ŚS mss. at 19.57.6 read ápamayā) parallel to Bhattacharya's conjecture avivyacad , which he explains as a "3sg. ppf. (them.) of the root vyac-'to contain, encompass', which is often used in the function of the red. aor." (cf. Oldenberg 1909-12/II: 310). Lubotsky adds: "Sometimes, vyac-means 'to accomodate, give room for smbd.' (cf. Geldner's remarks ad RV 10.96.4b)", and for this meaning we may further refer to MS 1.8.8:128.7 and 1.10.12:152.5. 11 Both here and at 5.9.4d, the word śr ˚ṅgavant-appears in collocation with śirah . . I do not think that Lubotsky's suggestion "the 'horned head' presumably refers to the plant used in the ritual" (with ref. to ŚS 19.36.2a-c = PS 2.27.2ac) is persuasive, nor do I agree that śr ˚ṅgavac chirah . "must be the subject of the verb". The translation 'the horned head does not give space like an ukhāpot', without further explanation, fails to convince. One might rather translate Lubotsky's text (with ukheva) 'it did not give space to you, like an ukhā-pot (does not give space) to a head with horns'. Cf. MS 1.8.8:128.7 náikah . kubjír dváu vyāghráu vivyācéti 'one bush (Rau 1977: 352 'Dickicht') does not give space for two tigers'.

It seems still better to follow the text which underlies the corrupt reading of K (both here and at 5.9.4): ihoks . eva. We may recall the bovine simile in 3b (sāsahāna ivars . abhah . ), and compare R ˚V 9.71.9a uks . éva yūthā ´pariyánn arāvīd 'he roared as a bull going around the herds'.

Lubotsky's statement "The word śr ˚ṅgavant-'having a horn' is otherwise unattested in Vedic", besides at these two places, is not correct. Cf. Baudh ŚS 5.5:133.10f. śr ˚ṅgavān mes . o bhavaty aśr ˚ṅgā mes . ī 'a ram with horns is used, a ewe without horns' (cf. also the lost Kat . hasūtra quoted in the comm. on Kāty ŚS 5.3.6:442.21 śr ˚ṅgin . am . mes . am aśr ˚ṅgīm . mes . īm). From the parallel texts collected by Einoo 1988: 95f. (notes 465-467), it is clear that the horn is a mark of masculinity for the ram, a pum . vyañjana-(Bhār ŚS 8.7.5) or pum . li ṅga-(Mān ŚS 1.7.4.3). Since Vedic Indians saw (large) horns as a characteristic trait not only of male sheep, but also of male cattle (cf. R ˚V 5.1.8 sahásraśr ˚ṅgo vr ˚s . abhas, PS 4.13.4b etc. tīks . n . aśr ˚ṅga ivars . abhah . ), it seems possible that śr ˚ṅgavac chirah . meant 'a head of horned (male) cattle': just as a bull does not tolerate the presence of other bulls, so does the plant addressed in 3d not tolerate the presence of Sadānuvās. I thus propose to change Lubotsky's text of 5.9.4d accordingly, and render: 'Not in this way, not here will it (the plant of 5.9.3ab) give them space, like a bull (does not give space) to a horned head' (Lubotsky's arguments, p. 54 n. 9, against univerbating śr ˚ṅgavacchirah . hold mutatis mutandis for this interpretation as well). 11 Because ava-vyac is not attested, I refrain from making the further emendation na *tvāva *vivyacad, although this would give a more fitting augmentless form ('it shall not leave space to you', cf. R ˚V 10.96.4 [Kümmel 2000: 505]), and the opening na tvā (PS 8×: 1.100. 1, 5.21.4, 7.12.2, 11.3.7a¡b, 15.3.6, 16.7.5, 16.37.6), more common than na tvām (PS 2.71.1 [ ŚS 5.14.9], 13.4.5 -elsewhere only R ˚V 8.92.14¡22).

¡ pathāsmat ¡ satvare t u vam .

(8) śarkarā bapsatī cara || [START_REF] Bhattacharya | [END_REF] You, not giving birth, [but] having many sons; not pregnant, but with a big belly: you quick one, go along the road away from us, chewing on gravel.

asuvāne] Or, amuvāne K anantarve] Or, anam . traśvye K

¡ pathāsmat ¡ satvare] yathāsmachatvare Or, pathassatsattare K [[ • sature?]] bapsatī] Or, vapsatī K cara] Or, tara K
Bhattacharya reads anantarve, and -with slight emendation of the Or. reading -yathāsmaccatvare ¡ . His text contains the misprint vapsatī.

ab. The idea behind these pādas is largely unclear. It would seem that Sadānuvās were pictured as large, swollen entities, and this is confirmed, perhaps, by the use of the word balāsapatnī-in pāda 8c. Might we have a reference here to lesions which are swollen (mahodari ) and spread rapidly (bahuputre) over the body? The voc. anantarve must be derived from a secondary thematic stem antarvā-(cf. AiGr. II/2, p. 869).

c. Bhattacharya's text contains a relative yathā without clear referent, and an odd compound asmaccatvara-'our cross-roads' (the word catvara-, previously unattested in Vedic, does in fact occur below at PS 7.13.8).

It seems more sensible to follow K and read pathā. My conjecture ¡ satvare can be safely reconstructed on the basis of the transmitted readings of K and the Or. mss. The error -cc-→ -ts-, which we would have to assume if we were to follow Bhattacharya's emendation, is not to be expected in K, whereas the Or. mss. contain numerous examples of confusion -ch-:: -ts-. The word satvarawas previously unattested in Vedic: satvaram seems to be used adverbially in two passages also dealing with Sadānuvās, PS 17.12.10 and 17.13.10 (the Or. mss. available to me read chatvaram at both places). The word is attested twice in a late Atharvan text, the AVPariś, 68.3. 1 and 71.15.10. d. The image 'chewing on gravel' seems to be unattested elsewhere in Vedic literature. The idea seems to be that the Sadānuvā is to go off into the distance, not devouring the speaker, but only useless gravel (cf. the image of the log in stanza 7).

The pāda is quoted in very corrupt form in Patañjali's Mahābhās . ya under the Vārttika on As . t . ādhyāyī 6.4.100 (ed. Kielhorn vol. III, p. 213 l. 13) śarāve bapsati caruh . -the quotation could not be traced to any Vedic text by Rau 1985, item 633. The kinds of deformation of the pāda that need to be assumed for my attribution of the quotation to PS are not at all unusual in the Mahābhās . ya (cf. 6.14.6e), where PS transmits arāya-, lack a syllable (as also e.g. at ŚS 8.6.5-6), which suggests that in such cases the underlying text had arāy i ya-: in our case, the R ˚V parallel arāyyàm also supports this idea to some extent, but note that it is not quadrisyllabic (see also R ˚V 8.61.11, PS 2.67.2). On arāya-, cf. besides the several attestations below in 6. 7.11.7,7.19.5,also PS 16.79.4-6 = ŚS 8.6.4-6 (quoted under pāda b), and Zehnder's notes on PS 2.67 (1999: 153). Zehnder sees only a punning connection between arāya-('ein vor allem Frauen befallender Dämon') and á-rāya-('arm, karg'). EWAia II, p. 438, connects arāyī ´with rayí-. Cf. AiGr. II/2, p. 415, where a possible connection with arí-'enemy' is mentioned: the feminine arāyī ´has Vr ˚kī-flexion, "woraus AV. arāyá als Bez. e. Dämons entwickelt wäre". This development seems possible whether one connects the word arāyī ´with rayí-or arí-, and would anyhow explain the syllabification in the masculine.

b. Cf. the similar use of the same verb es . in the stanza 16.79.4: durn . āmā ca sunāmā cobhau sam . vr ˚tam ichatah . | arāyam . apa hanmasi sunāmā strain . am ichatām 'The Good-named and the Bad-named both seek out what is hidden: we smash away the Arāya; let the Good-named seek out women-stuff (see my comm. on 6.22.3)'. Cf. further PS 10.1.1 (quoted under 6.8.4), and 6.14.6¡9 below; ŚS 10.1.7d / PS 16.35.7d mā ´smā ´n icho anāgásah . 'do not seek us out, who are sinless'. Zehnder 1999: 103 has discussed the meaning of pā ´ka-(". . . bezeichnet jemanden, der nichts mit schwarzer Magie zu tun hat") in his commentary on the stanza 2.38.5 kr ˚tyā yantu kr ˚tyākr ˚tam .

¡ vr ˚ka ivāvimato gr ˚ham | *tokam . pākasya vardhatām . suvr ˚s . t . a os . adhīr iva 'Let the acts of magic go to the magician, as a wolf to the house of a sheep-owner; let the progeny of the innocent man grow, like plants in good rain'. Zehnder refers to ŚS 10. 1.18d (PS 16.36.8d), to which I may add ŚS 4.19.3c (PS 5.25.3c),PS 7.7.6 and 19.39.2c; see also my discussion of the words akovidam and akasvala-under Griffiths 2004, item 15.

The word āsutí-'(offering) drink' is attested 4× in the R ˚V (1.104.7, 2.1.14, 7.97.7, 8.1.26), once more in the AV ( ŚS 3.7.6, PS 3.2.5), and in the R ˚V compounds ghr ˚tā ´suti-, bhū ´ryāsuti-, sarpírāsuti-. It is derived from sav 'to press' (Gotō 1991: 691) . árga-would be an error for *is . várga-'Pfeilabwehrer'. I propose therefore, with a view also to an apparent figura etymologica at PS 19.29.4c, to analyse the word as a compound is . -tárga-'prosperity threatening' (i.e. in idiomatic English 'life-threatening', contrast is . kartr ˚-), with targa-an agent noun to tarj 'to threaten' (EWAia III, 238), otherwise attested only in post-Vedic sources, and having various descendants in MIA and NIA languages. The asterisk can thus be removed from CDIAL 5718. On the root noun ís . -, cf. Burrow 1955: 326-332 andGonda 1989b. b. On the various kinds of 'worms', and the diseases connected with their presence, mentioned in Āyurvedic texts, see Meulenbeld 1974: 622ff. Cf. PS 5.3.8. The evidence from PS and ŚS essentially points to krími-, rather than kr ˚mi-as the Atharvavedic form of the word. Pace ŚPP's note 8 to ŚS 2.31.3,12 the mss. definitely tend to krími-, and it is this reading that has rightly been adopted consistently by both ŚPP and R-W. By contrast, the inconsistency in Bhattacharya's edition is striking: he almost everywhere reads krimi-when the word occurs in books 1-15, except here (and 1.87.1, where Ku1 reads krimer ), even though K has preserved exactly the expected krimayah . also here. Anyhow, the form kr ˚mi-is hardly attested in Vedic, except for several attestations in ManB. There are also single attestations in MS (3.14.11:174.9), KS-Aśv (5.7.1:179.8) and VSM (24.30), where the form krími-is unattested, but the Taittirīyas (only krími-in TS, no attestations in TB/T Ā) do not confirm an ostensible YV tendency. There are no attestations of either form in VSK, but B ĀU(K) 6.1.14 reads kr ˚mibhyah . , while the Mādhyandina recension has krimi-. In view of the (scant) actual attestations in Vedic texts, Mayrhofer's decision (EWAia I, 394) to qualify krími-as the secondary spelling is unwarranted. There is no decisive internal evidence in Indo-Aryan to accept kr ˚mi-as primary, even though the evidence from cognate languages seems to point in that direction. See also AiGr. I, Nachträge, p. 19, and cf. the case of riśya • /r ˚śya • discussed under 7.1.10ab.

The Or. mss. unanimously read pulūs . ayah . , with long -ū-. Bhattacharya adopts this reading (with underlining), and in a note suggests that the original text could have read purīs . yāh . (cf. also his Introduction, p. xxxvii), but the evidence of K confirms neither the -ū-of the Or. reading, nor the -ī-of Bhattacharya's conjecture. My conjecture *plus . ayah . (following a suggestion of Michael Witzel) is arguably closer to the transmitted readings, although it remains uncertain in view of the metrical deficiency of the pāda. The word plús . i-(cf. [START_REF] Bloch | Textes rassemblés par Colette Caillat[END_REF]Bloch = 1985: 78-80: 78-80) is collocated with adr ˚s . ta-also at R ˚V 1.191.1, and c. The word balāsapatnī-is a hapax. On the term balā ´sa-"symptomatic swelling associated with internal diseases", see Zysk (1993: 32-33 etc.), and cf. the terminology used in stanza 5, where the female addressee is described as swollen.

d. As is common in the AV (cf. e.g. PS 5.27.6, 7.9.8, 7.11.9), homage is brought here to a dangerous entity to ward it off. The readings of the Or. mss. are hard to decipher, but anyhow seem to point to a confusion in reading. The reading kuks . yai of Bhattacharya's Ma and Mā (as adopted with underlining in his edition) is not corroborated with certainty by any of my mss. It seems worthwile, therefore, to take K's reading with -s . t

. h-seriously. In view of the strong connections that have been pointed out already between our hymn and R ˚V 10. Kulikov 2001: 83f.).

d. The variance of reading between Or and K forces us to choose a preverb apa or vi . The compound vi-nay i indeed occurs rather frequently in our text (cf. i.a. PS 1.92.4,7.9.6,9.14.6,15.20.10), but instances of apa-nay i are not much rarer. Indeed, it first seemed preferable to opt for the latter compound, in light of the passages PS 1.26.4cd tad astu sutvak tanvo yatas tvāpanayāmasi 16 'Let that [part] of [his] body be good-skinned, from which we lead you away ' and PS 20.14.6ab [PSK 20.13.6] apa mārjmy apanayan manyum . te hr ˚dayād adhi 'I am wiping off the anger, leading it away from your heart' (cf. also PS 9.15.6 = ŚS 5.17.6). However, the mss. are unanimous in reading yatra in our pāda, and the absence of an ablatival form now seems to me to argue in favor of the preverb vi ; another argument in its favor is the fact that no clear source of perseveration could explain the intrusion of the vi in K, were we to follow Bhattacharya in rejecting it, while the quoted pādas 1.26.4cd provide precisely such an evident source for the intrusion of apa that I presume to have occurred in the Or. transmission.

6.9. For a king, against enemies: with a bull.

This hymn links attributes of Soma's divine kingship, and the royal stature of the bull (as sacrificial animal), to the royal patron for whose ritual the hymn is intended, and constantly plays on three different possible interpretations of the recurring theme of the 'bull'. Cf. KauśS 17.3 for ritual connections between kings and bulls.

Most of it is found paralleled in TB 2.4.7.1-5. Adopting here, as in my indications below, the division of TB 2.4.7 into stanzas made by Sāyan . a, the correspondence between PS and TB can be represented as follows: The hymn exceeds the norm of 9 stanzas by 3. The only obvious candidate for qualification as a secondary insertion is stanza 11, not found in TB and deviant metrically as well as thematically. Removing in addition the other two stanzas not found in TB (3, 9), but against whose authenticity no other criteria can be brought to bear, would leave us with the expected number of stanzas.

6.9. A different interpretation of the compound from the one adopted here was advocated by Bloomfield (1893: 170f.) who remarks that the implication 'to look upon men (favorably)' is always contained in this bahuvrīhi (for the paroxytone accentuation, see AiGr. II/1 §115d, p. 301), which can be rendered in most places: 'whose eye is [looking watchfully] over men'. Cf. also Hillebrandt (1913: 114 6.20.3 ( ŚS 19.47.3: cf. Lommel 19536.20.3 ( ŚS 19.47.3: cf. Lommel : 329 = 1978: 300): 300). Werner Knobl points out to me that the juxtaposition in our present context with narya-(and with a 'bull' qualified as ugra-), strongly favors taking nr ˚-as the agent of looking, rather than its object.

c. On the meanings of the Vedic root krand , and its historical developments, see Jamison 1983a: 109-111 (cf. Gotō 1988: 310-311). Note especially Jamison's observation that "the redupl. aor. formations . . . are almost entirely intransitive" (p. 110). On "der "brüllende" König", see Oberlies 1999: 214ff. Soma, the 'heavenly' one, is called nárya-'manly' i.a. at R ˚V 9.105.5 and 9.109.1. On Soma's connections with kingship, see the extensive discussion by Oberlies (1999: 194-219).

d. The meter (caesura) suggests that we should follow K (r ˚s . abhasya), not the Or. mss., as does Bhattacharya. On kakúd-as mahan-nāman-, cf. Nighan . t . u 3.3, where kakuhá-(R ˚V 11×) is one of the mahannāmāni . On the connection of this term with kingship, cf. TS 7.2.5.3 trikakúd evá samānā ´nām . bhavati 'he becomes thrice eminent among his peers' (Keith); TB 3.8.21.4 = ŚBM 13.3.3.10 kakúd dha rā ´jñām . bhavati 'he becomes eminent among kings'. Cf. also 7a below.

As Stephanie Jamison points out to me, the use of the relative pronoun here resembles the Iranian iz . afe (cf. AiGr. III §257ggd, 555f.). The same construction is perhaps found at 4.11.5b, 4.26.6c, and at 7.2.6d, 7.4.1d below (also at 7.15.7b?). Cf. Caland's discussion (1897: 456f. = 1990: 557f.) of ostensibly similar constructions at ŚS 12. 2.19 and 12.2.40 (≈ PS 17.31.9 and 17.48.1 [PSK 17.34.1]), but see the alternative translation given under 7.15.7a below.

6.9.2 TB 2.4.7.1( 2 ab. Gonda (1954a: 164) pointed out the "striking parallelism between the special emphasis laid already in Vedic texts upon Vis . n . u's protecting activities, and his intimate relations with kingship". Cf. TB 1.3.5.4 (= 1.7.9.2) vis . n . ukramā ´n kramate | vís . n . ur evá bhūtvémā ´m ˘l lokā ´n abhí jayati 'He takes [three] Vis . n . u-steps: it is by becoming Vis . n . u that he conquers these [three] worlds', already referred to by Gonda (p. 164f.). Pāda a contains an attempt at etymologizing Vis . n . u's name (cf. Deeg 1995) by connecting it with vis . uvánt-: like Vis . n . u, the king is to take his place at the center of power. vis . n . o is thus a predicative vocative (cf. Delbrück 1888: 106, and the several R ˚V places referred to in the indices of Oldenberg 1909-12, respectively pp. 428 and 378). To bring out the etymological play even more clearly, Werner Knobl proposes to me to resolve vis . u n . o, even though heptasyllabic pādas are common enough that the meter does not require this, but comparable cases of trisyllabic vís . n . udo not seem to exist.

c. In connection with this mention of Indra, "the heavenly prototype of the earthly ruler" (Gonda 1954a: 166), next to Vis . n . u as king in the preceding pādas, we may quote Gonda once again: "Vis . n . u in the course of time inherited part of the functions of his "elder brother", . . . in younger texts it is Vis . n . u who is credited with power, influence, functions, activities which in the older literature were mainly the concern of Indra" (1954a: 167).

d. On the meaning of vi-brav i (act.), a verb standing in a suppletive relationship with vi-ah and vi-vac, 'to give instructions/explanation about, to point out (¡ acc.)', see i.a. R ˚V 1.145.5cd: vy àbravīd vayúnā mártyebhyo 'gnír vidvā ´m ˘r ˚tacíd dhí satyáh . 'He has pointed out the rules to mortals: for Agni, who knows, truly realizes r ˚tá'. Cf. also TS 2.5.11.8,ŚBM 11.4.1.9,PB 15.7.5,JB 3.303,Kaus . B 27.1.4 [ed. Lindner 27.1:129.16 ŚS 11.6.4, 11.6.18), occurs frequently in PS (2.25.5,7.18.4,7.19.1¡7,19.11.14,19.32.1¡3,20.15.6 [PSK 20.14.6],20.30.4 [PSK 20.29.4],20.56.4 [PSK 20.52.4]), but only twice elsewhere ( ŚS 6.65.3, 6.129.1). Cf. also PS 5.17. a. The acc. pl. śatrūn found in K may be explained either as a simple echo from the preceding stanza, or might be a more distant echo from 3.3.2 (śatrūn ¡ dodhatah . ). In any case, the gen. of the Or. mss. is preferable syntactically, and is supported by the gen. in the next pāda.

b. On the participial forms dódha(n)t-etc., cf. Gotō 1987: 175f. Besides the places listed there, cf. also PS 1.69.1ab jāyamāno nir arujat sapatnān dodhato 'bhayān 'while [still] being born, it snapped the stubborn and fearless rivals' (after Zehnder 1993: 120; Bhattacharya reads dodhatobhayān, cf. Renou 1965: 16). In the R ˚V, the word is used i.a. of Vr ˚tra (1.80.5, 8.6.6), Makha (10.171.2), and trees (? -10.119.2).

cd. On the meaning and formation of áha, cf. Lubotsky 1995: 259. Regarding the verb ud-bhed , Caland already suggested (in his note on Āp ŚS 18.19.5): "udbhinnam . ist beinahe mit jitam . gleichwertig". The term was treated in detail (and with reference to earlier interpretations by Lüders, Caland and Heesterman) by Falk (1986: 169ff.), who concludes that it means "den Sieg im Spiel, den "Durchbruch", sowie den "Durchbruch" in eine neue Welt der Sieger". abhén . a yajāmahe | This stanza seems to put the sacrificial bull in the foreground. The 'bull' of the preceding stanzas belonged mostly to the metaphorical domain where the king is referred to as 'bull'. The TB version of this stanza continues taking the 'bull' as Soma (drón . a ā ´hitah . ). Bhattacharya edits yāh . , which must be a misprint. b. On the use of the adjective kalyān . a-for cattle, see TS 7. 1.5.7 (cf. Bhār ŚS 10.17.12).

c. The word kārs . īvan . a-, the first member of the compound, is only found elsewhere in Vedic literature in the Atharvanic stanza ŚS 6.116.1 (PS 16.49.7) yád yāmám . cakrúr nikhánanto ágre kā ´rs . īvan . ā annavído ná vidyáyā | vaivasvaté rā ´jani táj juhomy átha yajñíyam . mádhumad astu nó 'nnam 'What that was Yama's the Kārshīvan . as made, digging down in the beginning, food-acquiring, not with knowledge, that I make an oblation unto the king, Vivasvant's son; let our food be sacrificial, rich in sweet' (Whitney) The second member of the compound is more problematic. It has been transmitted in this reading both in K and in the Or. mss. The TB variant, introduced perhaps in the light of its application of the stanza to Soma, is accepted by Barret (apud Edgerton 1915: 391) and Sharma, who disregards the fact that K's reading disagrees with that of TB (1959TB ( /1960: 98): 98). I accept the transmitted PS text, and hesitantly follow the etymological connection with pra-jan i suggested by Renou's 'born from a husbandman' (1957a: 82): the word prajāna-seems to be attested also in PS 6.6.6 sindhuprajāna-above. As at that place, I hesitate to emend a uniform tradition (which is even confirmed to some extent by TB's -n . -), and simply mention the possibility that we have here an error for • prajātena. If so, we might adduce e.g. TS 2.1.5.2 paśúbhya evá prájātebhyah . pratis . t

. hā ´m . dadhāti 'he gives support to cattle, when born' (Keith). See my note on 6.6.6a.

The noun prajāna-seems to be a verbal substantive with suffix -na-(cf. AiGr. II/2 §561). Cf. i.a. PS 9.29.7,19.46.3 (≈ VSM 31.7,T Ā 3.13.1),VSM 33.72,JB 2.1,2.157,ŚBM 3.1.3.4: in these passages, the word ājā ´naseems to mean 'birthplace'. In view of the fact that the compound verbs ā-jan i and pra-jan i can have very similar meanings, I suggest that the previously unattested word prajāna-may also mean 'place of origin, birthplace'. Our compound is thus a bahuvrīhi: 'whose place of origin is among cultivators', which seems comparable to kr ˚s . yāh . sam . bhūtah . in stanza 10.

6.9. This seems to be an early example of the denial of violence in sacrificing (see Houben 1999: 118ff.). However, instead of interpreting the 'bull' here as a sacrifical animal, slaughtered 'as though it were' (iva) a non-bloody butteroffering, we might also consider the possibility of interpreting the 'bull' as Soma (perhaps reading akrūren . aiva with K), the prototypical (eva) vegetarian offering: 'worshipping with the bull (Soma), as it were/that is, with non-bloody butter'. Since the TB interpretation of the preceding stanza as referring to Soma seems secondary, and is anyhow impossible according to the PS text of that stanza, I prefer the former interpretation, and accept the reading of the Or. mss. (confirmed also by TB) here.

d. Note the different verb (jay) used in TB. Contrast this fact with pr ˚tanāsāhyes . u at 6.9.12d (also in the TB parallel). Emeneau 1949: 354 = 1988: 17 has pointed out: "The collocation of the root sah and the object pr . tanyatas is found in the R . gveda and Atharvaveda with the subject usually Indra (RV 1.8.4,1.132.1,10.43.6), but also Indra-Agni (RV 8.40.7), Savitr . (RV 8.86.5), and Soma Pavamāna (RV 9.61.29); in AV 19.32.10 the reciter overcomes the enemy with an amulet of darbha". Cf. 7.1.3 and 7.4.7 Cf. stanza 4, which is similar in wording and in sense. Both stanzas are concerned with the king. Bhattacharya edits kevalyam . and ja ṅghanam . . b. I take the hapax reading kevalyam . of the Or. mss. seriously. K kaivalyam . cannot be accepted because the word kaivalya-is limited in Vedic Mantra and Brāhman . a literature to a unique attestation in the compound ātmakaivalya, in the late GB (1.1.30). Moreover, it would not make sense here. The meter precludes emending kevalam . . We have here a previously unattested example of a 'Streckform' [START_REF] Korn | Metrik und metrische Techniken im R ˚gveda[END_REF] replacing kevalam . , to suit the exigencies of the meter. Korn (1998: 73ff.) has given a number of R ˚V examples of such "Adjektive miti ya-, die nicht von Substantiven abgeleitet sind, sondern neben ansonsten gleichgebildeten Adjektiven auf -a-stehen (AiGr II/2/813)". In this kān . d . a, we already encountered another such form, śagmya-, at 6.2.9a.

The phrase kévala-¡ dhā is found a small number of times in the R ˚V: e.g. 1.57.6, 8.52.3, 10.54.5 (also 10.96.13ab), while the AV Sam . hitās otherwise have only kévala-¡ kar (also in R ˚V, e.g. 10.145.2). This last construction has been explained convincingly by Oldenberg (1906Oldenberg ( : 693 = 1993Oldenberg ( : 1954)): "Es ließe sich, meine ich, eine ganze Reihe von Stellen beibringen . . . , die beweisen, daß kévalam . kr ˚n . ute zusammengehört und bedeutet "etwas zu seinem ausschließlichen Besitz machen"." Cf. e.g. PS 16.73.5,17.10.6,ŚS 3.18.2,11.5.10.

The combination kévala-¡ dā, as we have it here, is attested R ˚V 10.51.8. c. From the available ms. readings, I reconstruct the form ¡ ja ṅghanas, a 2nd sg. int. subj. from the root han (see Schaefer 1994: 203). Bhattacharya edits a meaningless form ja ṅghanam, against his ms. Ma, on the basis of Mā. My Or. mss. prove that the Mā reading with final anusvāra (and therefore Bhattacharya's ja ṅghanam . ) is not likely to be correct. The final -ś of K provides the clue to the adopted form, which is attested also at R ˚V 9.9.7.

6.9.10 a: cf. R ˚V 3.47.2c etc., TB 2.4.7.4(10) c: cf. ŚS 9.5. a. The R ˚V parallel reads jahí śátrūm ˘r ápa mr ˚dho nudasva, while TB has vinod with PS. The erroneous reading in K is due to perseveration from 3.27.6a (jahi śatrūn prati randhayasva).

b. On the abl. kr ˚s . yāh . , an -i stem with a form according to the -ī declension, see AiGr. III §75a, p. 150. Cf. i.a. PS 2.11.5, 5.29.7. The word kr ˚s . í-seems to have a different meaning in 6.18.8 and 7.6.6, below.

The pāda seems to imply, as perhaps also 7c above, the use of (uncastrated) bulls as draught-animals. Cf. Falk 1982: 177, who

||] Ku JM RM V/126 Mā [Ma], dādihi | Pa, dīhi [[om. |]] K
Note that this stanza is a gāyatrī, and that its contents also seem to be slightly different from the preceding stanzas, as the focus shifts to Agni as divine king (see Schlerath 1960: 132). Or is it just Agni who is being addressed (cf. R ˚V 5.1.8c sahásraśr ˚ṅgo vr ˚s . abhás), without kingship playing a role anymore, as seems also to be the case in the next stanza (but cf. índra in its TB parallel)? See my discussion of 6.8.6 above.

6.9.12 TB 2.4.7.5( 12 880) is always performed on objects, predominantly oblation materials: the addressee thus seems to be either the sacrifical bull, or Agni (cf. Schwab 1886: 84f.). Bhattacharya edits • āvaghārita, and sa ṅkasu.

a. A compound ava-ghar , as the Or. mss. transmit, does not exist anywhere in Vedic, while abhi-ghar (thus K, the same preverb in TB) is frequent: e.g. PS 17.39.7b (ghr ˚tena pātram abhi ghārayedam 'besprinkle this vessel with ghee') and 16.138.6 (as well as at ŚS 5.21.3, where a war-drum is being addressed, and 10.9.25). Confusion of -bh-and -v-(in this case followed by loss of the -i-) is common in the Or. mss.: cf. 2.21.2d, 2.36.1a, 2.38.5b, 5.17.3d, 5.19.1c, 5.28.8c, 5.33.2a, 6.16.2c [JM Pa], 7.5.11a, 19.6.5b.

c. I do not see why Bhattacharya adopts without underlining the impossible reading sa ṅkasu of the Or. mss., and goes against the reading in the TB parallel, which I have adopted here. Cf. R ˚V 6.75.5 bahvīnā ´m pitā ´bahúr asya putráś ciścā ´kr ˚n . oti sámanāvagátya | is . udhíh . sá ṅkāh . pr ˚tanāś ca sárvāh . pr ˚s . t . hé nínaddho jayati prásūtah . 'Of many [arrows] it is the father; many a son it has; it clatters, when it has gone down to the confrontations: tied on the back, put to action, the quiver wins all clashes and battles'. d. Cf. 8d above.

6.10. At dawn: with a cow.

This hymn accompanies the gift of a cow by the ritual patron to his priests, probably at a Soma ritual (stanza 7). The ritual cow represents the Sun, and her arrival marks the dawn. Stanzas 1 through 8 are spoken by the priest(s), while the concluding stanza is spoken by the patron: the same pattern is found also in the hymn PS 5.31 (not counting the secondary addition 5.31.9, Lubotsky 2002: 143), which contains many other interesting parallels as well. The cow-as-gift is not explicitly called daks . in . ā in the present hymn, but comparable stanzas in 5.31, as well as in 7.15 below, seem to suggest that it is precisely this gift that is referred to: the danger implicit in its receipt (cf.

|] Or, om. K ekamukhā] Ku JM V/126 Mā Pa [Ma] K, ekasu(→ mu)khā RM dadhānām r ˚tunā] Or, dadhānāmithunā K carantīm ||] carantīm . || Ku JM RM V/126 Mā [Ma], carantīm . ([[?]] → ntīm . 2) || Pa, carantī Z [[!]] K
The reading vāsitā that Bhattacharya reports for Mā is not found in that ms. Has he confused the readings of Ma and Mā? a. On karkī ´-'white (cow/calf)', see the collection of relevant material in Gonda 1965a: 299 (cf. EWAia I, 314). The sun is a calf at ŚS 13.1.10d -on the Sun as a cow, see Houben 1991: 130 n. 151. On a possible 'erotic connotation' of subhāgā-, see Fišer 1966: 50 (with n. 45). The nearly identical term subhagāis a regular epithet of another solar divinity, Us . as (Gonda 1959a: 101). It remains uncertain whom the word r ˚s . abha-refers to: perhaps 'bull' Soma (see the preceding hymn), who represents the moon. If so, contrast varun . asya patnī in 2c.

b. At R ˚V 10.85.26cd, the adjective vaśínī-'domineering' is applied to Sūryā as gr ˚hápatnī, and seems to refer to a position of power in the domestic sphere.

The quality of the sibilant in vāśitā is unstable: in PS, we find both vāsitā (1.55. 1, 5.15.5, also ŚS 5.20.2 [thus all mss.]) and vāśitā (PS 6.10 passim, 8.20.4, 9.27.3) According to EWAia II, 548, the palatal sibilant is original.

c. The one who gives the cow is the 'giver' (stanzas 5, 6, 7, 9), the patron of the ritual. On the meaning of ekamukha-, cf. Gonda 1965a: 316f. Besides an attestation at AVPariś 6.4.14-15, where it clearly has an unrelated meaning, the word is found elsewhere only in the almost verbatim parallel ŚS 9.4.9cd (PS 16.24.9cd) sahásram . sá ékamukhā dadāti yó brāhman . á r ˚s . abhám ājuhóti 'He gives a thousand [cows] with the head [turned] in one [direction], who offers a bull into a Brahmin'. The interpretation which Henry (1894: 131) gives of this last phrase as "formule mythique des rayons solaires" may not convince there, but seems certainly to the point in our context. The ritual cow worth one thousand pieces of cattle represents the one sun, emanating innumerable rays of light.

d. I have found no parallels for r ˚tunā carantīm, as found in the Or. mss., against mithunā carantīm apparently intended in K, but no parallels seem to exist for the latter reading either (if we exclude the apparently unique attestation of mithunā car in ŚB 1.9.2.8, quoted by Delbrück 1888: 135). In view of the occurrence of etymologically related r ˚tviya-in stanza 4, and in view of the frequent confusion of -i-and -r ˚-in K, I follow the Or. mss. here, and read r ˚tunā. On r ˚tú-denoting a period of female fecundity, see Slaje 1995, referred to more specifically under 6.10.4 below. However, it seems better here to interpret r ˚tú-simply as 'season', in view of the cow's association with the sun in this hymn.

A punning connection, on the ritual level, with female fecundity (mutatis mutandis, the fecundity of the ritual cow) can be assumed as well. We may therefore consider taking r ˚tunā adverbially, with car in a durative sense: 'while being in her fecund period'. This latter interpretation would allow us to work with a nice paradox between garbham . dadhānām and r ˚tunā carantīm; the first pāda of the next stanza contains a paradox as well. Anyhow, the present stanza seems to have reference not only to cosmology (cow = sun), but also to the cow here-and-now, i.e. in the ritual.

||] Ku JM RM V/126 Pa [Ma], patni Mā, patnīm . K [[om. |]]
Note that we have here a rare 3-pāda tris . t . ubh stanza.

a. The use of the particle id seems to point to the paradoxical idea of being pregnant and giving milk at the same time. Cf. the preceding stanza (pāda d). But note also the complete syntactic parallelism to 9c. b. Cf. 5.31.1ab atyāsarat prathamā dhoks . yamān . ā sarvān yajñān bibhratī vaiśvadevī 'The cow that will give milk first has run over here, supporting all worships, belonging to all the gods'. The cow called vaiśvadevī-is the sun, and all the gods are its rays: see Bodewitz 1976: 46 (with n. 46). c. The cow, i.e. the sun, as protectress of the day-time sky, is paired here with the wife of Varun . a, the guardian of the nocturnal sky (Oberlies 1998: 195). The 'wife of Varun . a' occurs only rarely: the only other AV occurrence seems to be PS 11.5.2ab uta tvāhur varun . asya patnīm atho tvāhur aditim . viśvarūpām 'They call you Varun . a's wife, and they call you the glittering Aditi' (cf. pāda 3c below), addressed to a cow as well. Cf. also TS 1.1.3.8,5.5.4 The 'bulls' that are shouting, eager to produce one offspring (prajām sg.), probably the dawn, may be the priests, trying to awaken the dawn with their singing and recitation. Instead of interpreting it as an auxiliary verb with participle dhitsanto, caranti might thus also be taken in its technical sense 'to perform [Adhvaryu] ritual' (see Einoo 1982-83).

c. Aditi is never called viśvarūpā-in the R ˚V. As for the PS, see 11.5.2 (quoted under stanza 2), 17.6.10, 20.36.2. Cf. also 5.11.5, where we find Varun . ānī (= Varun . a's wife) juxtaposed i.a. with Aditi, which may again be compared with 11.5.2. On the meaning of the word viśvarūpa-'glittering like the sun', cf. the discussion by Bodewitz 1985: 15ff., and see 6. 22.9, 7.15.10 below (contrast 7.2.5, 7.11.9)

The bulls lean against her, who is sent by the Lord of Offspring, bearing the mark of her fecundity, for offspring. Huffing, let the studs push forward the seven-named lustful cow in heat. a. Concerning Prajāpati, Gonda (1987: 19) mentions the "many references to the god's relations with and care of cattle", with reference to many passages. He seems to be mentioned here not primarily for mythological reasons, but simply because his name emphasizes again the wish expressed in this hymn for the dawn, as offspring (prajā-) of the sun, to appear. On the phrase prajāpatinā is . ita-, cf. PS 20.63.9c [PSK 20.59.9] prajāpatinā pres . itah . 'sent forth by Prajāpati'.

The adjective r ˚tvíyāvant-has been neglected by Slaje (1995), probably because he assumed it to be connected in all its occurences to the general meaning of r ˚tviya-, the one derived from the 'Grundbedeutung' of r ˚tú-("ursprünglich wohl von einem Verteilungs-zu einem Zeiteinteilungsfaktor gewandelt", p. 109), and not from the "für ganz spezifische Kontexte angegebene Bedeutung" of periodic female fecundity, as at PS 19.42.8 pra tvā sarpatv ¡ a ṅkatah . kumārah . purus . ād adhi | r ˚tor yam r ˚tviyād adhi yam . te dhātācīkl ˚pat 'Let him crawl to you from the lap, a boy from a man, whom Dhātar has fashioned for you from the mark of fecundity, from the fecund period'. Cf. further PS 3.34.1,12.3.9 etc.

To return to r ˚tviyāvatī-(also at PS 2.70.2, 11.14.1; in the 'general' meaning three times in R ˚V): the present passage clearly corroborates the interpretations of Slaje 1995, to whose argument (p. 130: ". . .erklärte man sich im alten Indien die Zeugung aus dem zusammentreffen von Sperma als männlichem, und (Menstrual-)Blut als weiblichem Zeugungsstoff") may also be added a reference to TB 1.2.1.14 r ˚tviyavatī stho agníretasau | gárbham . dadhāthām . 'Die Menses habend seid ihr beide; das Feuer als Samen habend werdet schwanger' (Caland 1921, transl. of Āp ŚS 5.8.8).

b. The rare verb ā-śray seems not to be attested elsewhere (see e.g. Fišer 1966: 94) with the obvious sexual meaning (the bull mounts the cow) it has here, and is otherwise also never attested governing an acc., before some late sūtra or ancillary texts (e.g. ĀgnivGS 2.7.10:118.13,AVPariś 51.1.1), where the verb has an entirely different meaning.

cd. On the meaning of vr ˚s . an . yant-'lustful', see PS 2.90.2, and 6.4.5 above (cf. Fišer 1966: 78 n. 39). This is the only occurrence of the compound saptánāman-, besides the passage R ˚V 1.164.2 (with parallels in several texts), which refers to the sun as seven-named horse. Cows with seven (or three times seven) names are mentioned also at R ˚V 1.164.3, 4.16.1, 7.87.4. Seven suns, and their seven names, are mentioned in PS 5.6 (to Sūrya, see Lubotsky 2002: 36), especially 5.6.10, and at 5.31.7.

The 'huffing studs' again seem to represent the (Sāmavedic?) priests at the morning Soma ritual, having sex with 'cow' (sun) to engender the 'offspring' (dawn). That the sexual climax was accompanied by huffing (him . kāra), is clear from JB 1.306 retassiktir eva sā tat sahim . kāram . bhavati 'That is the emission of seed. That is accompanied with the sound Him . ' (Bodewitz 1990: 174, with n. 50 referring to JUB 1.4.2, Āp ŚS 5.25.11, and PB 8.7.13).

Occurrences of the verb abhi-nod seem to be limited in Vedic to the PS (also at 1.71.2)17 and to an obscure Brāhman . a passage JB 1.102 (repeated at 1.260): cf. n. 52 (p. 232) to the translation by Bodewitz (1990: 59) The reading suvarn . ā of K is better than suparn . ā, found in the Or. mss.: cf. ŚS 13.1.22ab ánuvratā róhin . ī róhitasya sūríh . suvárn . ā br ˚hatī ´suvárcāh . . Bloomfield (1897: 210) translates 'Devoted to Rohita is Rohinî his mistress, with beautiful colour (complexion), great, and lustrous', and adds in a note (p. 661) about Rohita/Rohin . ī: "There can be no doubt that "the red" sun and his accompanying female, who in the course of the literature is designated as Ushas, Sûryâ, Sûryâ Sâvitrî, or Dyu, are primarily in the mind of the poet". The epithet suvarn . ā is thus very fitting in our context, and the Or. mss. must have confused -p-∼ -v-(cf. 2.27.4-5, 2.36.4a, 2.66.5d, 2.87.4a, 5.22.1c, 6.16.1d).

For śukra-in the context of nirn . ijam, see R ˚V 9.99.1c śukrā ´m . vayanty ásurāya nirn . íjam . 'They weave a resplendent gown for the Asura'. This R ˚V passage also provides the support for my conjecture *śukrām . , which seems to be the only possibility to arrive at a correct text. (svadhām) with the Or. mss., this combination in fact does not appear to occur elsewhere. Rather, we may recall 2b above, and PS 5.31.1ab quoted there (also containing a form from the root bhar supporting a nom. ābharantī), and adopt the alternative reading vaiśvadevī. On the meaning(s) of svadhā ´-, cf. Rönnow (1927: 110-153), who points out (pp. 111, 120) the parallelism between this term and words such as payas-: cf. stanza 2 above. Cf. also PS 5.31.5.

The Ku reading for svadhām nicely demonstrates the reason for the confusion in mss. JM and K of ā-rabh for ā-bhar : the sequence vaiśvadevīm . sūnr ˚tām ārabhadhvam is found at PS 17.32.8 and 19.30.6, and has apparently left its mark on our passage in some mss.

d. On the various syntactic constructions possible with the verb pús . yati , see Kulikov 1999. This passage seems to be a syntactic variant of ŚS 14. a. On sthā ¡ dative, cf. Delbrück 1888: 143, who renders 'für Jemand still stehen, sich ihm fügen'. We must assume a sexual connotation here, the point probably being -on one level of interpretation -that breeding cows do not immediately stand still by themselves, before copulation, but first put up a struggle; on another level of interpretation, the word must refer to the sun's lonely position in the sky. Though the compound svayam . sthāvarī-is a hapax, its formation is well-known (cf. e.g. svayam . bhū ´-). Because of the sandhi, we cannot see whether a nom. or a voc. is intended here. I tentatively assume a voc.

b. This pāda, mentioning Sūrya (next to the moon 'Soma', and the ritual fire Agni), seems to suggest that it is no longer the Sun as 'cow' that is being addressed, but a ritual cow: if this is indeed the case, one might interpret 'facing the sun, facing the moon, [and] c. On the meaning of the phrase priyam . dhāma, see Bodewitz 2002. The 'favorite thing, special sphere of interest' of the Dawn, who is addressed here, may be the (morning) Soma ritual (cf. 3, 4d). The use of hr ˚dayam here is rather conspicuous, and my rendering not more than a guess.

The phrase somyám . mádhu is formulaic. It occurs many times in the R ˚V (always with a form of the verb pā 'to drink', e.g., 1.19.9, 2.36.4¡6, 8.5.11, 9.74.3), and also a few times elsewhere: in PS at 5.15.6.

d. It seems that the performer of the rite is speaking here, who receives a cow, representing the sun, from the 'giver', the Yajamāna, on whose behalf he worships Agni and the Sun.

b. I follow the Or. reading mahimā, against mahinā of K. The construction is asyndetic: the relative yad agrees only with the first member of the asyndeton (nr ˚mn . am mahimā). If we were to follow K, we would have an adverbial construction mahinā ¡ bhav i , for which I could not find an exact parallel. There are a few R ˚gvedic places where the instrumental mahinā ´is combined with the verb bhav i (2. 1.15, 6.15.14), but the construction there is slightly different: these passages add the preverb ví.

c. Cf. PS 3.12.4 / ŚS 3.21.4, where Agni is called both a 'giver' (see the preceding stanza) and a 'receiver'. Cf. also PS 2.28.5c,5.28.4ef,11.5.13d, where the reciprocal terms pratigrahītr ˚-and dadvān-are used in parallel constructions. On the basis of PS 7.15.10 below, I suggest that daks . in . ām is to be supplied to pratigr ˚hn . an here. On the significance of the daks . in . ā as part of a system of gift exchange, see Clothed in food, in nourishment, in priestly fee, we approach the stream of fortune, for help'.

c. Note the complete syntactic parallelism with 2a, where the use of the particle id seemed more easily understandable than here (just 'emphatic' ?).

d. The Or. mss. read sahasrabhogāya: the word sahasrabhoga-does occur at PS 8.18.5 (iyam . sītā phalavatī ¡ śatavalśā vi rohatu | iyam . sahasrabhogā asyā indra upāvatu 'Let this furrow of a hundred branches grow out bearing fruit: it is of a thousand pleasures, let Indra cherish it'), but is otherwise unattested. On the other hand, sahasrapos . a-(as in K) is quite well-attested. Cf. e.g. PS 19.16.19 and 20.11.9. Since this hymn earlier connected dātr ˚-with the root pos . (6.10.5d, 6d, and pāda b of the present stanza), I hesitantly emend sahasrapos . āya here, based on K's slightly corrupt reading, and assume that the Or. mss. have suffered perseveration from 8.18.5.

6.11. For safe entrance onto the altar ground.

The three hymns 6.11-13 belong together. This is proven by the arrangement of the corresponding material in the parallel texts.

In the following [17.9.5] -6.13.4-9 ----6.13.10 5.9.1 :95.7 17.9.7 :96.2-3 6.13.11 5.9.3 :95.7 17.9.7 :96.2-3 6.13.12 5.9.2 :95.7 17.9.7 :96.2-3 6.13.13 5.9.6 ---6.13.14 5.9.4 ---6.13.15 5.9.5 ---On this type of arrangement of material over several contiguous hymns, see my Introduction, §3.4. As discussed under 6.13, our 6.13.4-9 probably are a later insertion.

The stanza-division adopted here for 6.11 follows -with Bhattacharya -the one found in the Or. mss., which is to some extent (e.g. in our st. 5) the same as the division in ŚS. Our stanza 3, which has no parallel in ŚS or KS/ Āp ŚS, may be a later addition: this assumption would help us reduce this hymn to the regular number of 9 stanzas. The last mantra of this hymn is followed in K by one further mantra that has here, following Bhattacharya's ed., been taken as the first of 6.12.

Reference is made in the table above, and in the discussions below, only to Āp ŚS, because the text of Hir ŚS and Vaikh ŚS agrees with it in all the relevant instances. As the context of the mantras in the Āp ŚS parallel suggests, and as repeated references to Agni in the mantras themselves also make abundantly clear, there is a strong connection between PS 6.11-13 and a ritual resembling elements of the Agnicayana descriptions known to us.

Up to stanza 5, the 'hymn' 6.11 contains material that corresponds closely (with the exception of stanza 3) to the mantras which are used in a short episode of the Agnicayana according to the description of the younger Taittirīya Sūtrakāras: Āp ŚS 16.18.7 gives these mantras, followed by the injunction . . . iti brahmavarmān . i juhoti . Caland renders 'Er bringt die Brahmavarmaspenden dar mit den vier Versen . . . ', and comments (1928: 37): "Die Spenden und deren Bezeichnung als brahmavarmān . i auch in Hir. [ ŚS 11.6.29] und Vaikh. [ ŚS 18.16]; sie unterbrechen augenscheinlich den Vorgang".

Rather, I prefer to take brahmavarmān . i as the technical name of a group of mantras, the acc. pl. being one of duration: 'he offers for the duration of the Brahmavarmans'. Such an accusative of duration of recitation is used for other technical names of groups of mantras e.g. at ŚBM 14. On these brahmavarmān . i , cf. perhaps the ŚS mantras 5.8.6 and 14.1.64 quoted and put into a wider context of ritual application in my discussion of 6.12.4cd, and cf. also 7.18.8b below. The brahmavarmān . i episode affords protection (várman . -) by means of formulated stanzas (bráhman . -). Cf. also the mantras to be pronounced by the Yajamāna at Āp ŚS 14.26.1 (see under 6.12.4), which contain the words brahma varma. In our context as well, it is often the Yajamāna, rather than his officiating priest(s), who is speaking.

Immediately after the mantras for the brahmavarmān . i , KS and Āp ŚS continue with mantras corresponding to our 5d-6a, to be pronounced by the Adhvaryu priests while they enter the space measured out for the altar: the agní-(cf. Tsuji 1983: 151 -the term védi-is not used explicitly anywhere, but see KS 37.16:97.2-4), and start with the agniks . etra-upadhāna, described according to Baudhāyana by [START_REF] Ikari ; Agnyādheya | A New Critical Edition of the Vādhūla Śrautasūtra, I[END_REF]Arnold 1983: 525ff., andStaal 1983/I: 386f.: the ritual implied by the mantras of 6.11.6 onwards is different in several ways from the Baudhāyana ritual.

I offer here a tentative description of the ritual actions underlying all of 6.11-13, according to the Paippalāda version, from which the Śaunaka version probably differed only in the precise text of the mantras to be employed. Besides the text of the mantras (with correspondences listed in the table above), and the brāhman . a at the end of KS 37.16 (quoted in parts under 6.11.10, 6.12.1 and 6.12.4), I base myself also on the KauśS passage (51.14) quoted under 6.12.8.

(1) The Yajamāna and his Adhvaryu priest(s) leave the Old Hall (6.11.3) and prepare to enter the altar ground pronouncing the brahmavarmān . i mantras, 6.11.1-5. Then they address the altar ground with 6.11.6-9.

(2) Five stones are dug into the perimeter of the altar ground by the Adhvaryu (KS 37.16:97.2): four in the cardinal directions, and the fifth in the center; the place for the sixth stone (omitted in KS), associated in (5) with the upward quarter, is not clear.

(3) The placing of each stone is accompanied by the mentioning of ud 'up' plus one of the 5 concepts mentioned in the nominative in PS 6.11.10a. The sixth is accompanied by 6.11.10b nr ˚mn . am asmāsu dhehi svāhā. It is not clear who pronounces these words. The KS brāhman . a mentions (3) only after (5).

(4) The Yajamāna next addresses the stones pairwise (see 6.12.1), with the three exclamations āyus . kr ˚tā gopā me stho etc., āyus . patnī gopā me stho etc., svadhāvantau gopā me stho etc., and addresses the thus protected altar ground with 6.12.2-3 (also in ŚS and KS), 6.12.4-6 (only in PS), and 6.12.7 (also in KS, not in ŚS).

(5) Then, the Yajamāna and his priest(s) point successively to the six stones, while pronouncing one by one the mantras PS 6.12.8-6.13.3.

(6) The episode is concluded, apparently, by renewed pairwise address to the six stones, with the mantras 6.13.10-15. The 7 exclamations found at KS 37.15:95.7f., of which the first three agree with our 6.13.10-12, were applied differently: see KS 37.16:96.2ff. 6.11.1 ŚS 5.6.1, PS 5.2.2 = ŚS 4. 1.1,KS 38.14:116.8,Āp ŚS 16.18.7 etc. brahma jajñānam ity ekā ||

The seer has revealed in front, from the brightly shining suture, the bráhman that was just born; he reveals its shapes of bottom and top, the womb of the existent and of the non-existent. The application of this stanza to the context of the brahmavarmān . i seems secondary when compared to ŚS 4.1 / PS 5.2: the important words bráhma, purástād, venás can be subjected to interpretation on at least two levels, but there is no way of telling to what extent all these words had been reinterpreted when the stanza was included in the present context. Tentatively, I would paraphrase the stanza as translated for its present context: 'the poet has just (aor. ind.) revealed, from the universal source of inspiration, a newly developed vision of a protective formulation: he reveals (aor. inj.) all its intricacies'.

ab. About the obscure noun or name vená-'seer' or (archetypically) 'the Seer', cf. besides [START_REF] Oberlies | Die Religion des R ˚gveda. Zweiter Teil: Kompositionsanalyse der Soma-Hymnen des R ˚gveda[END_REF]: 228 n. 376, especially Gonda 1963: 353ff. Gonda (p. 357) rejects the interpretation given by ŚBM 7.4.1.14 of vená-here as the sun (cf. R ˚V 1.83.5b) as "highly improbable", because ŚBM 7.4.1.14 also takes bráhman . -as the sun, and we can obviously not interpret both problematic terms, -one subject, one object -in the same way.

Commenting on his translation of ŚS 4. 1, Renou (1956: 258) tries to make sense of the stanza: "c'est la Formule sacrée ou brahman (neutre) qui fonctionne comme principe originel". On its being born from the East (p. 259): "l'orient est le quartier où le Rite prend naissance, donc la parole en tant que tributaire du Rite". This interpretation seems possible in the present brahmavarmān . i context of the stanza, where the protective power of formulated stanzas (bráhman . -) is employed, but is unacceptable in the original context in which the stanza is placed in ŚS 4.1 / PS 5.2.

In the comparable stanza ŚS 2.1.1 venás tát paśyat paramám . gúhā yád yátra víśvam . bhávaty ékarūpam 'The seer saw that highest, which is in secret, where all becomes of one form' (cf. PS 2.6.1 venas tat paśyat paramam . padam . yatra viśvam . bhavaty ekanīd . am), the object of the seer's vision seems to be a cosmic entity, rather than a formulated stanza. In this stanza's original context, the one of ŚS 4.1 / PS 5.2, bráhman . -probably referred to a universal cosmic entity (cf. ŚS 10.2.35), rather than to Renou's 'Formule sacrée', and vená-may well have referred to the sun. Alternatively, vená-may be an 'Ur-god' (thus Rönnow 1927: 133), closely connected with the sun (R ˚V 4.58.4cd). In our context, Vena seems to be a Vedic poet engaged in formulating poetic speech.

I take prathamám adverbially (cf. AiGr. III, §203b). Gonda (p. 357) takes purástād as 'of old'. My translation 'in front', following the interpretation most suitable to the brahmavarmān . i context, anticipates purás in the next stanza: on the special need expressed in Vedic texts for protection from the front, see Gonda 1955a: 109ff. = 1975/II: 322ff. In the original application of the stanza, purástād no doubt meant 'in the east'.

On the long augment of āvah . , see Lubotsky 2000: 317. It is unclear to me whether the shift in mood (ind. to inj.) from this hemistich to the next is significant.

The interpretation of pāda b hinges on the grammatical analysis of sīmatáh . surúcah . as either acc. pl. (thus Whitney 1862: 148) or -much more likely -abl. sg. I leave aside the analysis sīm átah . (with conjectured accentuation), adopted by Weber 1898: 2f. following Nir 1.7, as well as Weber's suggestion that surúco may be a nom. sg.

The meaning 'seam, suture' (whence 'parting of the hair') of sīmán(t)(a)-is secure in the older texts, although its etymology is not (EWAia II, 732: "schwierig"): derivation from sā 'to bind' or sīvy 'to sew' seem the most attractive choices from the semantic point of view (for the latter possibility, not considered by Mayrhofer, cf. syū ´man-). The suffix of sīmán(t)(a)-was variable, but it is not clear where the variation lay: sīmán-/sīmánt-or sīmán-/sīmánta-(see also KEWA III,475). EWAia mentions only the stem sīmán-, under which lemma sīmánta-m. is also mentioned: the only accented attestation of sīmántam ( ŚS 6.134.3 / PS 5.33.6) could, with Whitney (1862: 148, contrast Whitney on ŚS 4.1.1), be taken to belong to sīmánt-, rather than to sīmánta-, unambiguous forms of the latter being attested only very late. To the same sīmánt-might then be reckoned the abl. sg. sīmatás, which VWC everywhere takes as -tas adverb from sīmán-, while sīmatáh . surúcah . in our present context could be taken as acc. pl.

The stem sīmán-is attested in the nom. sg. (sīmā ´) at ŚBM 7.4.1.14; in the acc. sg. (simā ´nam) at ŚS 9.8.13 / PS 16.75.3, JB 3.104, 3.111, A Ā 2.4.3 (= AU 1.3.12), ManB 1.5.2; abl. sg. sīmnah . AB 5.7.4 or sīmatáh . ŚBM 7.4. 1.14,JB 3.111. No unambiguous forms of sīmánt-exist. Since there are two indisputable cases of sīmatáh . as ablative in the immediate context of forms of sīmán-, it seems most attractive to take this form as an alternative adverbial ablative formation next to sīmnah . , to take ŚS 6.134.3 / PS 5.33.6 sīmántam as a form of sīmánta-, and to cancel the idea of a stem sīmánt-: hence, we may follow the commonly accepted ablative interpretation of sīmátah . surúcah . . The word sīmán-refers in most contexts to the suture of Prajāpati's skull (Aditi's, being pulled by Prajāpati, at ManB 1.5.2), as source of his creative activities. In the absence of further evidence, I can only speculate that the universe was perhaps seen as Prajāpati's (= 'the Seer's' [?]) head, and that the bráhman emerged from his (cracked) skull at creation. If bráhman refers to the sun, then we may accept Whitney's suggestion that sīmatáh . surúco refers to the morning horizon, a mythological idea of which aditeh . sīman-'the skull-suture of Aditi' (as Mother Earth) in the passage ManB 1.5.2, may also be a reminiscence. 6.11. 2 ŚS 5.6.2 = 4.7.7,KS 38.14:116.10,Āp ŚS 16.18 abc. The two AV versions of this stanza fully agree with each other as against the YV version: the variants have been discussed in Ved. Var. III, p. 276, but the analysis given there is inconclusive as to which version may be more original, and moreover not correct in details. It seems attractive to me to take the forms of the YV version of pāda a not as n. pl. (as suggested in Ved. Var.), but as f. sg., antecedent of yasyām, which yields a sense ('The first (f.) [Earth] of yours, unattained, on whom they perform rituals, on her . . . ') that may well be more original than what little can be understood of the AV version. ): anāptā cānāpyā cānāptā tat pr ˚thivy anāpyā tad dyauh . ' 'The unattained and the unattainable': the unattained is the earth; the unattainable is the sky' (Keith). On the Earth as 'first', 'firstborn of creation' cf. ŚBM 6.5.3.1, 14.1.2.10. Folk-etymology or word-play may be involved here, prathamá-being associated with the verb prath (and hence with pr ˚thivī ´-): KS 8.2:84.18 (∼ JB 3.318), 31.14:16.20, TS 2. 1.2.3,7.1.5.1,ŚBM 6.1.1.15,6.1.3.7. In the KS version, átra is clearly correlative with yā ´. . . yásyām. In the AV version, one can only guess that it is correlative with yā ´ni . In the KS version, I would take dabhan as an impersonal 3rd plural. The AV version of these pādas has been translated in accordance with the ŚS padapāt . ha (at 5.6.2 ánāptāh . , prathamā ´h . without variants, some variants at 4.7.7: see Whitney's comm.). As Whitney remarks (on 4.7.7), we have no way of knowing whether ánāptā and even prathamā ´might not rather be neuter, agreeing with kármān . i . The syntax with two relative pronouns lacking any clear point of reference in a main clause is puzzling. An alternative rendering could be (cf. Delbrück 1888: 561f., and Speijer 1896, §272.2 p. 85): 'If the first ones have done any deeds which were not apt18 for you (o gods), let (these deeds) not harm our heroes here'. In my view, the AV's must be a deformation of the YV version, but it is hard to see what rationale might underlie the change.

d. On the meaning of puro-dhā, 'to place something/somebody before someone (for protection)', see Those renowned ones who have assembled from the old building, the winners (?) of favor -the blind, the deaf ones have stayed behind, the evil ones do not cross the path of order -. . . . ˚V hymn from which this verse is taken (Oldenberg 1909-12/II: 171).

pratnān mānāt] Or, pratrātmānāt K pari ye] Ku V/126 Mā Pa [Ma] K, parye JM, parirye RM sam . babhūvuh . ] Ku JM RM V/126 Mā [Ma] K [[not samba
Staal 1992 discusses the word mā ´na-, and lists several older Vedic places where it clearly means 'building' (p. 358): in our text, cf. 7.6.7¡9 below. Although this may not have been the meaning of the word in the original R ˚V context, I refer to R ˚V 1.30.9 (pratnásyáukasah . 'of the old dwelling', also at 8.69.18), and to 9.107.5 (pratnám . sadhástham 'the old abode'), where dwelling places are called pratná-, and accept the meaning 'building' here, because it must in our context refer to the prācīnavam . śa-of the Agnicayana. Those who have emerged from it are the priests: on the departure from the Old Hall, before the setting up of the altar ground, see Staal 1983/I: 380.

b. This pāda is an entirely secondary reworking of the R ˚V original, and it is impossible to say to what stage of the development of our text the reworking dates back. It seems likely that the sense of the R ˚V pāda, on which modern scholarship has not been able to agree (cf. Oldenberg's note and Geldner's translation with comm., followed by Renou 1955-69/IX: 23), was already forgotten at an early stage.

The word ślokavant-is not attested elsewhere. The same is true for the ostensible -tu noun vantavah . , with which it alliterates (-vantah . . . . vantavah . ), although the latter may be compared from a formal point of view with R ˚V 1.131.5 právantave. The -tu suffix normally does not yield agent nouns (cf. AiGr. II/2, §488), but we must here of course compare the very R ˚gvedic noun mántu-(not a real agent noun) of which our vantavah . is a deformation. On interchange between -v-and -m-, which must already be a very old phenomenon in OIA, cf. Ved. Var. II, 115ff. (esp. §227, p. 117: "the roots man and van, and derivatives, interchange a number of times, beginning with the RV. itself", e.g. R ˚V 1.26.4c ∼ 9.64.29c).

cd. Previous translators of the R ˚V parallel (Geldner, Renou) have felt forced to accept an anacoluthic connection between this and the first hemistich because yé seems -although not all R ˚V exegetes have agreed on this -to correlate with té in R ˚V 9.73.4 (corresponding to our next stanza 4). Tempting as it may seem to assume a nominal sentence in the first hemistich ('The renowned ones . . ., they are the winners . . . '), and thus remove the anacoluthon, this remains problematic. I assume this stanza to form a syntactic unit with the next. The 'one of a thousand streams' in the R ˚V context must be the Soma filter. The word sahásradhāra-clearly evokes the epithet sahásracaks . as-given to Varun . a at R ˚V 7.34.10. Varun . a's thousand eyes (or 'streams') are his spies (see pāda c), themselves called sahasrāks . á-at PS 5.32.2 / ŚS 4.16.4. This explains the connection between the first and the second hemistich. The pouring Soma filter conjures up the picture of a raining Varun . a sky, Varun . a's non-winking eyes, his 'spies', being compared to the open holes of the filter, and their 'nooses' to the filter's threads. It seems likely that these elaborate connections between Soma and Varun . a no longer played a role in the application of this stanza to the brahmavarmān . i context, and that sahásradhāra-was simply accepted as referring to Varun . a directly: this change of meaning seems to be reflected in the replacement of the pronoun ásya of the R ˚V version by tásya, referring back to sahásradhāre/sahasradhāram, in the AV and KS versions.

6

The *G reading must be same as R ˚V etc. asaścátah . . At first sight, one may be tempted to reconstruct aśaśvatah . , but aśaśvant-is not attested, and the manuscript readings may just as well be explained as graphic errors for the reading of the parallel texts. Equally evident (cf. R ˚V 10.10.8) is the restored reading ¡ spaśo (although the K reading is hard to explain), which is to be compared with -a stem *pratiśpaśa-at 6.12.7. d. Note the imper. in our version, as against the ind. of the parallel texts. On the not uncommon variation between nom. (as in our R

˚V and YV version) and dat. (AV), see Ved. Var. III, §420. 6.11.5 ŚS 5.6.4 abc: cf. R ˚V 9.110. The R ˚V stanza is employed (and reformulated with addition of a fourth prose pāda) because it refers to protection against enemies. It is used here to address the altar ground. Note that ŚS, despite some minor variant readings, first runs closely parallel to PS, but then has índrasya gr ˚háh . at the end, and once again at 5.6.11, while PS has it at the beginning of the next stanza.

a. If it is not merely a mistake, K shares the reading dhanva of R ˚V and KS, as opposed to AV dhanvā: cf. my Introduction, §2.6.3.2. The ŚS padapāt . ha analyses dhanva (imper.), and Whitney translates it as such ('do thou run'), but since we have no (metrical) reason to assume lengthening here, I prefer interpretation as a subj. dhanvāh . . c. The PS version of this line has completely redone the R ˚V original, while ŚS seems to represent a middle stage (maintaining dvis . ás, but introducing, with PS, the word arn . avá-). The model for the more radical PS reformulation is to be found at R ˚V 8.26.17 yád adó divó arn . avá is . ó vā mádatho gr ˚hé | śrutám ín me amartyā 'When you two enjoy yourselves yonder in the flood of heaven, or in the house of nourishment, do listen to me, immortals' (cf. R ˚V 3.22.3 divó árn . a-). The ŚS version also provides the phonetic link between R ˚V and PS: tarádhyā r ˚n . ayā ´na → tád ádhy arn . avéna-(on -r-∼ -d-, and -y-∼ -v-see Ved. Var. II, §272a, and §246-255) → tad arn . avām ˘anv .

d. I take this last line separately from what is here taken as pāda c, because of its being disjointed from the first three pādas in the YV version, and because of its separate application according to Āp ŚS 16.18.7-8. The two words índrasya gr ˚háh . which ŚS appends seem not to belong here, and are indeed found repeated in their proper place, at ŚS 5.6.11 (which corresponds to the immediately following stanza 6 of our text).

The word sanisrasá-19 occurs only at three other places: at PS 6.14.5 below, and in the compound sanisrasāks . á-'with constantly falling eyes' at ŚS 2.8.5. On its formation, cf. AiGr. II/2, §25ag. The thirteenth or intercalary month (on which, see Faddegon 1926) is here described as sanisrasá-'slipping', "owing no doubt to its unstable condition" (thus Macdonell & Keith 1912 II, 162); in her treatment of malimlucá-as found in the KS parallel, Narten 1966: 206f. = 1995: 52f., who glosses 'der immer wieder verschwindet', explains: "Eine solche Bezeichnung trifft nun tatsächlich das Wesen des Schaltmonats, der als 13. Monat zwar vorhanden ist, aber an der regelmäßigen Wiederkehr der übrigen 12 Monate nicht Teil hat, da er nur in bestimmten Zeitabständen an deren Ende in Erscheinung tritt".

The line is prose, and the order of words seems to preclude a translation: 'You are called the thirteenth slipping month', although this is clearly the identification that is being made, see 6.12.4b. The addressee, the altar ground, seems to identified with the intercalary month because the latter represents the totality of the year (cf. Gonda 1984: 23, and 6.12.5 below), which, in turn, is identical with Prajāpati (Gonda op. cit.): the altar ground is explicitly called 'Prajāpati' in 6.12.6d (cf. also 6.12.4a). The thirteenth month generally carries very negative connotations (Gonda 1957b: 48f. = 1975/II: 73f.), but the power of the intercalary month to protect against danger (cf. its name am ˘hasaspatí-'the protector against distress': Kuiper 1979: 135 n. 110) may also have played a role here.

6.11.6 a: PS 6.12.2a, ŚS 5. KS 38.14:116.16f The ŚS version, in a strangely conspicuous lapse (?) on the part of its redactors, has índrasya gr ˚háh . || at the end of 5.6.4, then inserts its stanzas 5-10, after which it resumes again with 5.6.11a índrasya gr ˚hó 'si |. Perhaps there is some originality in the ŚS version, if we compare the KS parallel of our 'pāda' a, which omits índrasya gr ˚hó 'si ? The exclamation svā ´hā, which is used from here up to 6.12.1, is directly connected with Agni: see Mylius 1995: 140. From here on agní-(as altar, or as god) is addressed directly or indirectly in each mantra.

a. The names for the altar (agní-), 'Indra's house', 'Indra's armor' etc., which recur at 6.12.2, are attested also i.a. at KS 11.3:146.11f. Agni is called a śarman . -at PS 2.36.1. The same terms are used to refer to the protective darbhá grass, on which the gods, including Indra, sit (cf. Gonda 1985: 69 and passim), at ŚS 19.30.3 (= PS 12.22.12) tvā ´m āhur devavárma tvā ´m . darbha bráhman . as pátim | tvā ´m índrasyāhur várma tvám . rās . t

. rā ´n . i raks . asi 'You they call the armor of the gods, you, o Darbha, [they call] the lord of Bráhman; you they call Indra's armor, you protect kingdoms'. Similarly at ŚS 19. 46.4 (= PS 4.23.4a) índrasya tvā várman . ā pári dhāpayāmah . 'We surround you with [the amulet called] Indra's armor'. Is there a connection between this identical terminology, and the placing of darbhá grass in a hole at the center of the Agni field in the Agnicayana (Staal 1983/I: 387)? Cf. also the discussion under 6.12.3, below.

b. We have here three sentences condensed into one (cf. ŚS): see Edgerton 1915: 377, and cf. Lanman 1903: 302 on ŚS 8.8.2: "the words of the sam . hitā appear plainly to be . . . condensed by the non-repetition of all that is common . . . ". This makes the mantra impossible to render precisely into English. With vy etena . . . arātsīh . , PS definitely has the original reading of which ŚS nv èténārātsīh . , with an ostensible pāda-initial nú that rightly puzzled Whitney, is a corruption.

The compounds ví-rādh and áva-rādh can govern the instr. (see e.g. ŚS 1. 1.4,3.29.8,and AB 3.7.6 respectively), which would suggest an alternative translation 'you have been deprived of this one, you have failed with respect to this one', but this construction seems not to be attested for ápa-rādh. The addressee has shifted here from the altar ground in line a, to the enemy ('N.N.'), who has been deprived, has erred and failed due to the protective shield provided to the Yajamāna by the altar ground called 'Indra's house etc.'. 6.11.7 ab: ŚS 5.6.5bc, 6bc, 7bc, PS c. gr ˚bhīta-is never an independent noun in Vedic (as is duritá-, of the ŚS version), and cannot be taken as a qualification of avadyāt (as the Or. mss. would have it). I therefore adopt the emendation *gr ˚bhītān, with a view to the same R ˚V stanza 1.93.5 (also 10.79.7), and the MS parallel (asmā ´n grasitā ´n). If we may disregard the striking placement of the dan . d . a right into the second word (an identical insertion is found also at 7.8.8a), the K reading asmād gr ˚bhīt(h)ād can be construed to work grammatically, but must be due to some kind of perseveration (note that a considerable number of ŚS mss. read asmā ´d ).

d. This pāda is composed of a 5-syllable trimeter opening taken from R ˚V 6.69.1c (= TS 3.2.11.2c etc.), an overlong 4-syllable break, and then a regular tris . t . ubh cadence contained in the phrase asmā ´su dhattam (known i.a. from R ˚V 1.64.15b, 4.57.8d, 8.59.7c, mantra 10 below), plus the exclamation svāhā not taken into account in the metrical label.

6.11.8 ŚS 5.6.9, TB 2.4. a. In my interpretation, it is the missile of the malignant opponents mentioned in b that is addressed here, and this interpretation is supported by the next stanza.

The word mení-has been discussed by Jamison, who observes (1996b: 193) that it "denotes the power or embodiment of negative exchange, of thwarted exchange. It is the dangerous force that is created when the standard system of tit-for-tat is interfered with. The threat of it enforces correct behavior in exchange relations, and when released, it can become the vehicle of requital for violations of these same relations". In her survey of the word's attestations, Jamison has not questioned the traditional interpretation of ŚS 5.6.9.

The editions of ŚS divide the text of 5.6.9 . . . menyā ´menír . . . , following the indications of the padapāt . ha (menyā ´h . | meníh . |). Jamison thus translates (p. 189) "you are the meni of the meni" (Whitney: "weapon's weapon (mení) art thou"). If we read the TB parallel, however (as well as ŚS 5.6.10, and our next 'stanza' 9), it becomes clear that there is considerable support for dividing the words differently, in a way which corroborates Jamison's emphasis on (thwarted) exchange. The TB interpretation (menyā ´-amením . ) with an instr. menyā ´followed by amení-immediately points to exchange of mení-, and of course also much improves the structure of our incantation, with its ensuing amenáyas té santu: 'due to [Agni's (see the next 'stanza')] mení you are free of mení, [hence] they must be so'.

Before we accept this interpretation, it is necessary to refer to ŚS 2.11.1 (PS 1.57.1) where the editions give dū ´s . yā dū ´s . ir asi hetyā ´hetír asi menyā ´menír asi . . . . The traditional interpretation, and the padapāt . ha, are here probably correct. The reason I think this passage is different from 5.6.9 is firstly the different structure (as compared Whitney). This makes it clear that, differently from our passage, it is not the enemy or his agents of witchcraft but the speaker's own agent of counterwitchcraft (an amulet?) that is addressed in this kr ˚tyāpratiharan . a (AVPariś 32.2; see also KauśS 39.7).

Returning to our present 'stanza' and its ŚS parallel: the evidence from TB is sufficiently strong to support going against the ŚS padapāt . ha and making the necessary small change in the traditional word-division adopted also by Bhattacharya. The ŚS padapāt . ha at 2.1.11 may have influenced the padakāra at 5.6.9. This mantra can obviously not be seen separately from the following one, and it is therefore clear that also here it is Agni's mení-that is being invoked, just as there, to annul the mení-of the enemy and his weapons (cf. PS 2.51 to Agni Menihan). This power is also associated specifically with Agni at AB 8.25.1,and perhaps MS 4.8.1:106.10f. too is to be interpreted as providing a direct connection between Agni and mení-(both passages have been discussed by Jamison 1996b: 192ff.).

b. Marcos Albino has drawn my attention to the fact that this line includes, with *ye 'smān abhyaghāyanti , an octosyllabic metrical element, as is proven by its parallels ŚS ŚS 7.70 [73].3d yó nah . káś cābhyaghāyáti and ŚS 19.50.4d / PS 14.9.4d yó asmā ´m ˘abhyaghāyáti .

On the error yo of all mss., for *ye, see Witzel (1985a: 262) who explains the error as a writing mistake at the level of *G (see also my Introduction, §2.6.1). It seems to me more likely to be an old case of perseveration, yo having intruded into our text due to anticipation of the quoted parallel in kān . d . a 14.

6.11.9 ŚS 5.6.10, TB 2.4. Bhattacharya does not report the reading kr ˚tamad of Mā, where my reproduction shows no -u vowel sign. He edits manīs . orindriyam . and dhattam . . For further backgound on the ritual application of this mantra, see the introduction to this hymn. See also under 6.12.1.

a. Even though -r-∼ -d-is a rather common error in K, while no such errors are otherwise known to me from the Or. mss., it still seems to me that the -d in K's reading am . nanīs . oyad has to be more original than the -r in unmanīs . or as transmitted in the Or. mss. (see in general Ved. Var. II, §272a). I thus accept Bhattacharya's suggestion that un manīs . ā ud is intended. This means that the five nouns collocated with úd are nominatives.

PS purposefully differs from the probably more original ŚS/KS parallel (note that KS gives only five items), in that it gives an unambiguous nominative form (manīs . ā) and omits all unambiguous acc. forms found in the parallel texts ( ŚS kr ˚tyā ´m, KS vā ´cam). Whitney comments: "the nouns with 'up' are accusatives, but what verb should be supplied for the construction is not easy to see". This point is interesting, as KS 37.16:97.1f. contains a brāhman . a (evidently overlooked by Whitney, although he was aware of the mantra parallel in KS 37.15) on the KS version of this mantra, which offers a possible solution to Whitney's problem about which verb to supply: probably a 2nd sg. imper. of the verb har : úd vā ´cam ún manīs . ā ´m ¡ íty [ed. amíty] etā ´ni vā ´asya ní khanet tā ´ny evód dharati 'About the mantra úd vā ´cam ún manīs . ā ´m etc.: these (stones) here he [the Adhvaryu] should bury for him; it is those (i.e. voice, etc.) that he pulls up'. Thus, the priest first places the stones in the ground of the altar enclosure, and then symbolically extracts from the ground the items speech etc. for the Yajamāna. An alternative solution for Whitney's problem suggests itself at VSM 5.23 / VSK 5.6.2 út kr ˚tyā ´m . kirāmi 'the kr ˚tyā ´I dig out' (on this passage, see Goudriaan 1986: 452f.).

b. Comparison with stanza 7 shows that the text of the Or. mss., which reads dhattam . , has suffered perseveration from the text there. The K reading dhehi cannot be explained as an error, and fits better with the immediate context of 9, where Agni (as the god representing the ritual ground) is invoked, as he is here. The meaning of 6.12.1, which -as the arrangement of ŚS 5.9.8 shows -certainly belongs in some sense with the present mantra, is too unclear to take it as supporting the dual.

This last point is interesting in connection with the fact that K marks no It seems to have been the intention of the scribe of K (note its marker Z Z after our 6.12.1) to include the first mantra of this hymn with the preceding hymn, which would accord better with the division as found in ŚS. Since the general reliability of K's stanza and hymn divisions is rather low, and since the correspondences between ŚS and PS in this, the following, and the preceding hymn are often only rough, it seems more pragmatic to simply follow the uniform transmission found in the Or. mss., and retain the division established by Bhattacharya. Stanzas 4-7 have no parallel, but fit well in the context of this hymn.

6.12.1 ŚS 5.9. As noted above, this mantra is written together with our hymn 11 in K.

Bhattacharya edits āyus . kr ˚d āyus . matī, and stha tanve. On the ritual episode in question, cf. Staal 1983/I: 387.

a. In interpreting this line, I assume that the accentuation of ŚS is correct, and that all three words are vocatives. svádhāvantau is thus not a nominative with gopā, here taken to begin a new line.

We must note, first, the agreement (only in the PS version) between the order ud āyur ut kr ˚tam of 6.11.10, and the first word of the present mantra. Since we had six items in 6.11.10, it seems attractive to try to extract three dual pairs from the transmitted readings of this line, even though the ŚS parallel seems to have one singular with two dual compounds, and the YV readings are even more different. I thus follow the K reading with -kr ˚tā-(surprisingly found also in Or. ms. JM, whose reading is here not confirmed by its sister ms. RM: cf. my Introduction, §2.1.2.1), and analyse āyus . kr ˚tā-āyus . matī (cf. also Whitney on ŚS 5.9.8).

The three vocative pairs are addressed to the 3 × 2 stones (see my comm. on 8 below), with which the six individual concepts in 6.11.10 are associated: this connection with stones (aśman-, m.) explains the masculine gender of svadhāvantau (on the interpretation of svadhā ´as 'power' or 'power-substance', see Rönnow 1927: 110-154), which refers to the last pair of stones, associated with the power concepts bála-/nr ˚mn . a-and indriyá-. If I am right in my reading, āyus . kr ˚tā could be taken as a dual dvandva compound whose two members appear separately at the head of 6.11.10, but since none of the other concepts from 6.11.10 are referred to directly here, I prefer to take it as a name, a dual form of the root-noun compound āyus . kr ˚t-(cf. i.a. PS 10.7. 8 ∼ ŚS 3.31.8,KS 11.8:154.13), for the first two stones, associated with the concepts ā ´yus . -and kr ˚tá-. For āyus . matī (f.), then, we would like to establish a connection with two feminine concepts in 6.11.10. Now the PS version of that mantra, which contains only one feminine word (manīs . ā-), as we saw, shows signs of elaborate rephrasing. The possibility is not to be rejected outright that āyus . matī refers back to concepts no longer found in the PS, but still available in ŚS/KS: kr ˚tyā

´-(cf. Goudriaan 1986: 454) and manīs . ā ´-. Note that PS has āyus . mant-, whereas the parallel texts have the apposition āyus . patnī-, which must be more original, because in the present context, referring to a pair of stones, the adjective āyus . matī ought to be masculine like svadhāvantau. The middle pair of stones, apparently connected with the two grammatically feminine concepts of kr ˚tyā

´and manīs . ā ´-, must as in ŚS/KS, also be referred to by the name āyus . patnī-. Note also the middle pair of exclamations to the (feminine) Earth of 6.13.12-13.

In sum, I base my interpretation on an underlying form of the mantras PS 6.11.10¡6.12.1 (∼ ŚS 5.9.8), e.g. (the extent to which the 'original' form of 6.11.10 differred from the extant form, with asmāsu dhehi , being unclear), as follows: The ātman-in ātmasadau refers to the torso of the altar space: cf. Staal 1983/I: 66, 399. On this meaning, see also Minard 1949: 46 ( §129a), with many references. KS 37.16:97.2f. states: ātmamātrī ´védir bhavaty ātmamātrám ˘hí várma yán nā ´tmamātrī ´syā ´n nā ´tmáne kriyeta 'The Vedi has the (Yajamāna's) body as its unit of measurement, for an armor is of the size of a body: if it were not to have the body as its unit of measurement, performance of the rite would not benefit the body'. Our stanza 3 quite clearly identifies the speaker (the Yajamāna) with the altar space. The stones are thus places on the altar space or Vedi, being homologous with the Yajamāna's own body (ātmamātrī ´), as a protective armor. The connection between the torso of the (bird-shaped) altar space and the dimensions of the Yajamāna's body seems not to be made in the Agnicayana as described by Staal (1983).

úd
6.12.2 a: PS 6.11.6a, ŚS 5.6.11a-14a b: ŚS 5. || Cf. the comments on 6.11.6. Bhattacharya reads tat tvā. In the first case the mss. transmit no avagraha, and I thus place it in brackets. The second case is treated differently in the parallel texts ( ŚS & KS vs. TB/T Ā). The avagraha found in some Or. mss. cannot be proved to be authentic, but in any case the PS tradition agrees with ŚS and KS in not writing the a-found in the Taittirīya tradition.

b. On the meaning of sarva-in these compounds, cf. Gonda 1955b = 1975/II: 497ff.

Bhattacharya's very slight emendation (cf. my Introduction, §2.8 (O) on the orthography tv for ttv ), not marked as such, of the uniform ms. reading tatvā to tat tvā seems to be syntactically possible, neuter tat referring to the neuter words in the preceding line. However, since we find *tam . tvā in all the parallel texts, and this appears to be the more common construction, I prefer to assume omission of an anusvāra at an early stage of the transmission (before *G).

6.12.3 ŚS 5.9. The | which the Or. mss. place after dyāvāpr ˚thivībhyām . is not supported by K (nor by ŚS). Its placement has been occasioned by the addition of the words pra hūyase, under the influence of the nearby stanza 6.17.1, although they do not fit here, and are supported by neither of the parallel texts. These words have obviously been added at a relatively early stage of the transmission (i.e. before *G), and gopīthāya pra hūyase was then (at least in the Or. transmission) seen as a metrical pāda, to be separated from the preceding prose, with which gopīthāya actually belongs syntactically (as is clear from ŚS and KS). It is impossible to say whether this mistake goes back to the late Vedic period, or is rather more recent. The presentation of this mantra as two lines of prose plus one anus . t . ubh-pāda is thus rather arbitrary, my translation anacoluthic.

a. At MS 1.5.10:78.11, the earth is called agnér astaryā `priyā ´tanū ´r 'Agni's unsubduable dear body'. Here it is agní (cf. R ˚V 6.16.20, 8.43.11) as the altar that is called 'unsubdued', and it is the speaker (the Yajamāna) who, identifying himself as 'this one (agní) here', places the stones on the edges of the altar space, thereby enclosing himself.

b. Note that Bhattacharya, contrary to his usual practise, follows K here against the uniform Or. reading dade. I agree with Bhattacharya that a form from dhā is more likely: see the mantra ŚS 19.46.4 (= PS 4.23.4a) quoted under 6.11.6; cf. also the reading ní dadhe of the ŚS parallel here, and the word paridhī ´found in the related context of KS 35.10:58.2ff., quoted under the next stanza. The Or. mss. are not reliable in distinguishing dh from d (cf. e.g. 6.3.9d), and the support which their reading seems to receive from the KS parallel is deceptive: as the brāhman . a KS 37.16 (p. 96) makes clear, the action according to the Kat . has is not one of enclosing (pari-dhā), but an entrusting (pari-dā) of the body/self to various deities. Note the lapsus calami in K. Two readings (sarvapūrus . ah . and prāgām . ) are supported only by the Or. ms. RM (and the second reading also by JM): on the idiosyncratic readings of these generally unreliable mss., see my Introduction §2.1.2.1. Bhattacharya does not report the reading • purus . ah . for either of his two ms., presumably due to oversight. It is to be expected that Ma has that reading, along with the other (Northern) Or. mss. ab. The connection between the intercalary thirteenth month and the altar space was made already in PS 6.11.5d: see my comm. on that pāda. As we saw in the preceding mantra, the Yajamāna identifies himself with the altar space: in turn, then, the Yajamāna is prājāpatya-(cf. ŚBM 1.6.1.20, AB 2.18.2), and Prajāpati is the intercalary month: this particular identification of the intercalary month (= the altar space = the Yajamāna) as 'belonging to or descending from Prajāpati' seems not to be found elsewhere in Vedic literature, but is not surprising because Prajāpati was in Vedic thinking equivalent to the twelvefold year (see Gonda 1984: 78ff.), which 'adds to itself' (JB 1.18) as thirteenth item the intercalary month (see Gonda 1984: 23).

cd. The significance of these pādas, which are to be compared with stanza 2 above, in connection with the altar space called ástr ˚ta as the thirteenth month, lies in the fact that the phrase 'stronghold of the gods' appears to have had a connection with this intercalary month.

At KS 35.10 (≈ KapKS 48.8 and 48.12) we find mantras (to be compared with MS 3.12.11&13, TB 3.10.7.1, VSM 22.30, VSK 24.17.1) whose TB parallel finds application (see Āp ŚS 19.13.9,Baudh ŚS 19.5:423.3) in the Sāvitracayana, a special way of piling the fire-altar in the shape of the Sun. At Āp ŚS 14.26.1, however, we find an almost literal quotation from KS 35.10, in a ceremony to be performed "wenn beim Morgendienste das Fass einen Riss bekommt" (Caland 1924: 410). First, ( Āp ŚS 14.15.11) 13 (!) libations of ghee are to be made with 13 formulas, among which are KS 35.10:57.19 (= KapKS 48.8:300.15 [ 2 47.8:353.8]) sam ˘sarpā ´ya svā ´hā malimlucā ´ya svā ´hā (corresponding with TB 3.10.7.1 am ˘haspatyā ´ya svā ´hā . . . sam ˘sárpāya svā ´hā; see also MS 3.12.11:163.17 and 3.12.13:164.7f.): as we saw in our discussion of 6.11.5, malimlucá-is a name of the intercalary month, and the same is true (cf. Macdonell & Keith 1912 II: 162) of sam ˘sárpa-and am ˘haspatyá-(also am ˘hasaspatí-). To be compared is also TS 6.5.3.4 tásmād ādityáh . s . án . māsó dáks . in . enaiti s . ád . úttaren . a | upayāmágr ˚hīto 'si sam ˘sárpo 'sy am ˘haspatyā ´ya tvéty āha | ásti trayodaśó mā ´sa íty āhus.

After these 13 libations have been made, Āpastamba has the Yajamāna speak elaborate mantras over the cracked vessel. The KS and Āp ŚS versions of these mantras, containing respectively the terms devapurā ´and devānām . pūr , have been quoted in full above. They are very closely parallel to mantras lacking these phrases found at KS 38.14:116.16ff. and Āp ŚS 16.18.8 (also quoted above, under stanza 2, employed by the Adhvaryu priests when, after the bringing of the brahmavarmān . i libations to the accompaniment of mantras found also in our 6.11, they step onto the altar ground), and have the Yajamāna address the cracked vessel as 'draught of Indra' (índrasya gráhah . , indragraha, a secondary play on the more original wording índrasya gr ˚háh . , i.a. KS 11.3:146.11f., see Caland 1924: 411 n. 3), and announce that he will 'enter into' it with all his belongings and ritual assistants. The fact that the mantras of KS 35.10 are reformulations, adapted to a new ritual situation with a broken vessel, is palpable when we compare the more original version at KS 38.14 (and Āp ŚS 16.18.8).

Still, the version at 35.10 is important for us because it twice equates the addressee (in its ritual context: the cracked vessel -probably originally: the altar ground) with the 'stronghold of the gods'. If we put all the above facts together, and compare them with our present PS mantra, we end up with a cluster of material in which 'Indra's house (or, secondarily: draught)', the intercalary 'thirteenth' month (with various names), and 'the stronghold of the gods' are mentioned in close connection with each other in mantras which originally seem to have been intended for use during entry into a sacred ground, the Vedi: cf. KS 37.16:97.4 etā ´vatī pr ˚thivī ´yā ´vatī védir asyā ´eváitád ántes . u púro 'dhita devapurā ´evā ´kr ˚tā ´tho etā ´evá devátā etā ´sām . diśā ´m . paraspā ´akr ˚ta gopīthā ´ya 'The Earth is of the same dimensions as the Vedi. On its borders he has placed strongholds. It is strongholds of the gods, that he has made. It is these deities that he has then made guardians of these directions, for the sake of protection'. The Vedi is the domain of Vāyu, whence KS 35.10:58.5 states vā ´to devapurā ´kr

˚tā ´[ Āp ŚS mama]. The term devapurā ´or devā ´nām púr-, which refers here to the Agniks . etra (cf. also Gonda 1967c: 424 = 1975/IV: 217 quoted under 7.16.1c), occurs several times in the AV Sam . hitās ( ŚS 5.8.6 = 11.10[12].17 ≈ PS 7. 18.8; 14.1.64 / 18.6.12; 5.28.10-11 ≈ 2.59.8-9). Direct reference is made to the brahmavarmān . i (about which, see 6.11) at PS 7.18.8 ( ŚS 5.8.6) yadi preyur devapurā brahma varmān . i cakrire | tanūpānam . paripān . āni cakrire sarvam . tad arasam . kr ˚dhi 'When they have gone to the strongholds of the gods, have made spells their armors, have made for themselves a body-protection, full protections: make all of that powerless'. This stanza's phraseology shows striking resemblances to the context of our set of 'hymns' 6.11-13 (cf. e.g. 6.12.7), and many of the KS parallels, as does ŚS 14.1.64 bráhmā ´param . yujyátām . bráhma pū ´rvam . bráhmāntató madhyató bráhma sarvátah . | anāvyādhā ´m . devapurā ´m . prapádya śivā ´syonā ´patiloké ví rāja 'Let the bráhman be yoked after, the bráhman before, the bráhman at the end, in the middle, the bráhman everywhere; going forward to an impenetrable stronghold of the gods, do thou (f.), propitious, pleasant, bear rule in thy husband's world' (Whitney).

A further passage, interesting because of its connection with the term ástr ˚ta, through a form from the verb star 'to subdue', is TS 7.2.5.3 devapurā ´evá páry ūhate, tásya ná kútaś canópāvyādhó bhavati, náinam abhicárant str ˚n . ute 'verily he surrounds himself with the divine citadels; no harm whatever can befall him, the practiser of witchcraft overcomes him not' (Keith). See also TS 5.7.3.2 where the devapurā ´h . are called tanūpā ´nīh . , which is again to be compared with our stanza 7 below, and its KS parallel in 37.15. bhavati 'He offers six before the anointing, six after. They make twelve. The year equals twelve months, and the year is the stronghold of the gods. It is the stronghold of the gods into whose middle he creeps. He has no vulnerable spots on any side'. The year itself is here equated with the 'stronghold of the gods': this expression, as we saw above, is also used to refer to the protective stones placed around the altar ground. I thus take the words sam . vatsarasya madhyatah . not literally, but as a complement to antar , i.e. right in the middle of the altar ground, which is (homologous to) the year (6.11.5d, 6.12.4b).

d. This is the first attestation of the word sodarya-in Vedic, together with PS 8.15.7-8 (in both of which two places the word is trisyllabic), before ĀpGS 2.5.5, BaudhGS 1.4.25 (cf. As . t . ādhyāyī 4.4.109).

6.12.6 Only PS c: MānGS 1.9. given (to the gods) that which is mine; I have bestowed (on the priests) that which is mine; I have made the penance which is mine; I have poured as an oblation (into the fire) that which is mine.-Of this (sacrifice) of mine, Agni is the one (i.e. the witness) who sees it; Vāyu, the one (i.e. the witness) who hears it; Āditya, the one (i.e. the witness) who proclaims it.-The father is the Sky; the mother is the Earth; the kinsman is Prajāpati.-Being the one I am, I sacrifice' (Dumont 1961: 25f.). MS 1.4.11:60.6ff.

As Dumont notes (n. 90), according to Āp ŚS 4.9.6 (thus also e.g. Bhār ŚS 4.13.1) "these formulas should be muttered by the Sacrificer while the first pravara is performed by the Hotar, and also while the second pravara is performed by the Adhvaryu" (differently at AB 7.24.3).

A similar application, the Yajamāna speaking while he enters the altar ground, is imaginable for our stanza, and in any case it is striking (and no doubt significant) that the TB text also combines strong emphasis on the true identity of the speaker (yò 'hám ásmi sá sán yaje . . . yá evā ´smi sá sán yaje) with a reference to Prajāpati. Prajāpati recalls prājāpatya-in stanza 4: the Yajamāna becomes Prajāpati upon entering the altar ground.

6.12.7 Cf. KS 37.15:95.12-14 *aśmā a si *pratispaśah .

( Bhattacharya edits asmāsi , sma sah . , daivyā abhiśastyā ¡ , and maiva.

a. The text, as edited here, is recoverable from the KS parallel quoted above, in combination with TS 5.7.3.1 índrasya vájro 'si vā ´rtraghnas tanūpā ńah . pratispaśáh . , the mantra addressed by Adhvaryu and Yajamāna to the stones placed in the cardinal directions (see also under 6.12.8, and cf. Staal 1983/I: 387).

The Or. mss. uniformly transmit the corrupt reading pratismasah . , and K has pratismaśah . , which means that the error -spa-→ -sma-must have entered the text before *G. It may have arisen under the influence of sequences prati sma which occur in our text at 2.38.2bc, 5.24.4c, and 5.34.5d, but the similarity of the two aks . aras in question in late Gupta script (see e.g. Malla 1964: 80) is very striking, and we can assume that this played a role as well. Note also the root noun spaś-which occurred in 6.11.4.

cd. Bhattacharya rightly suggests that the Or. reading maiva adopted by him is a corruption for ma iha, as the phrase sa ma iha tanvam . pāhi preserved without corruption in KS is confirmed by KS 37.10:91.11 ye devās tanūpās stha te ma iha tanvam . pāta. Since y ∼ h and ī ∼ ai in K, its reading mīya may even represent an underlying agreement with KS ma iha. It seems certain that the contraction ma iha → maiha must have occurred already before *G.

Is our mantra directed to the individual stones, or to the altar ground identified as stone? Agni is said to protect from incantation e.g. at R

˚V 7.11.3 and 7.13.2. With the above quoted TS mantra 5.7.3.1 and brāhman . a 5.7.3.2 (tanūpā ´. . . pratispaśáh . , devapurā ´h . . . . tanūpā ´nīh . ), cf. the dáivyā tanūpā ´mentioned i.a. at ŚS 6.41.3 (PS 19.10.3 daivyāsas tanūpāvānah . ).

It is unclear what form Bhattacharya, perhaps just copying his text from Edgerton (1915: 397), supposed abhiśastyā ¡ to be. We need of course an abl. sg. from the noun abhíśasti-, and the reading abhiśastyāt sa of K indeed points to an underlying abhiśastyās sa, with -ts-← -ss-as in 6.12.5ab just above (cf. also 6.9.10b, 17.12.2a, 19.48.13b). The introduction of -ā a-for -ā-in the Or. mss. is also not unparalleled (cf. 5.21.4cd, 5.26.9a [Lubotsky 2002: 100, 117]).

6.12.8 ŚS 5.10. The malicious one who will assault us from the eastern direction: he will hit upon this here, let it be a rock-armor for us. The Taittirīya Śrautasūtras (Baudh ŚS 10.24:22.9; Vādh ŚS 8.18-19; Āp ŚS 17.9.5-6, Vaikh ŚS 19.6:290.5, Hir ŚS 12.2.25; Bhār ŚS unavailable) agree directly with the Brāhman . a found in TS 5.7.3.1 itself, and use the (expanded) mantra, corresponding to our 6.12.8-6.13.1, to the accompaniment of the placing of four (or, according to eke 'some': five) stones called 'vajrin . ī(-bricks)' in the four cardinal directions (and the center) on the altar-ground. See Ikari & Arnold 1983: 621, who translate Baudh ŚS 22.5:123.16f.: "As for putting down the Vajrin . ī bricks: (the view expressed in) the sūtra [i.e. 10.24:22.9] is Śāliki's. On this point Baudhāyana says that, standing in front of the peg that marks the place of the hole for the sacrificial post, one should string the bow, draw it and shoot the arrow to the east (i.e., outside the Field of Agni. He should run after it and put a stone (at the spot). He should do the same in the south, west, and north" (to which is added in note 14: "The stones placed in the quarters are called Vajrin . ī bricks in accordance with the contents of the mantra with which they are put in place"). The Taittirīya sūtras do not prescribe the more elaborate acts associated with the placing of the 4 (in the Taittirīya tradition), 5 (Kāt . haka tradition), or 6 (AV tradition) stones, as reconstructed in my introduction to 6.11.

There is a generic application, for warding off an enemy, of a kalpaja mantra (yo mā prācyā diśo 'ghāyur abhidāsād apavādīd is . ugūhah . ) similar to the ŚS parallel at KauśS 49.7-9 (cf. with Baudhāyana's rite the word is . ugūhah . in the KauśS mantra). Cf. also KauśS 51.14 aśmavarma ma iti s . ad . aśmanah . sam . pātavatah .

¡ sraktis . ūpary 20 adhastān nikhanati 'With the mantras ŚS 5.10.1-6 he digs into the ground six stones smeared with dregs, on the corners'. Keś. specifies: s . ad . aśmanah . sam . pātavato 'bhimantrya tato gr ˚hakon . es . u nikhanati caturah . | ekam . gr ˚hamadhya ekam . gr ˚hopari nidadhāti 'Having spoken the mantras over the six stones smeared with dregs, he then digs four into the corners of the house, one at the center of the house, one he lays on top of the house'. The ritual application of the mantras corresponding to our 6.12.8-6.13.3 as clearly described in the KauśS and by Keś. for a domestic context, is the same mutatis mutandis as the application of these mantras on the altar ground.

On the systems of classification underlying the agreements between directions of space of the AV version of 6.12. 8-6.13.3 ( ŚS 5.10.1-6), and the (dual) deities found in the corresponding mantras of the KS, see Bodewitz 2000. Cf. also the hymn 7.17 below.

b. On the sign -ŝ-used here in Pa, see my Introduction, §2.1.2.4.

6.12.9 ŚS 5.10.2, TS 5.7.3.1 cf. KS 37.15:95.16f. This and the next stanzas (into hymn 13) are abbreviated in all the mss., both at the end and at the beginning: from here up to and including 6.13.2, K each time omits the beginning yo, and undoes the abhinihita sandhi. The Or. mss. keep writing yo 'smān here, but start to diverge in hymn 6.13: the Northern Or. mss. tend to agree with K, while the Central Or. mss. still maintain yo 'smān. I suspect that K has preserved the text as it was written in *G, with the maximal abbreviation (see my Introduction, §2.5.2), interestingly crossing the artificial hymn-boundary. The Or. mss. have secondarily, and not consistently, re-introduced the beginning, in accordance with stanza 8 (and 6.13.3).

6.12.10 ŚS 5.10.3, TS 5.7.3.1; cf. KS 37.15:95.17

• • • asmān pratīcyā diśah . • • • || 12 ||
The malicious one who will assault us from the western direction: . . . Bhattacharya does not report the reading praticyā for Mā.

6.13. For safe entrance onto the altar ground.

I follow the majority of the Or. mss. in giving this hymn 15 mantras (our 13 is omitted in the two closely related Northern Or. mss. V/126 and Mā; K omits 12-14: that these are indeed all omissions is proven by the parallel ŚS 5.10.1-6).

The application of the first 3 mantras, which belong with the last 3 of 6.12, has been discussed under 6.12.8a. As to mantras 10-15, besides the fact that their number (2 times 3) corresponds with the six-fold rows of 6.11.10¡6.12.1 and 6.12.8-6.13.3, we may also note (as done under 6.12.1), that the PS arrangement of these 6 exclamations again places two feminine terms (twice pr ˚thivyai svāhā) in the center, precisely as in my reconstruction of 6.11.10¡6.12.1 (∼ ŚS 5.9.8) as given under 6.12.1. Of course, this correspondence may be merely chance, and the mantras are too generic to be of any help for settling the question of the ritual context in which we are to see them. Cf. KS 37.16:96.2ff. on the application of its exclamations pr ˚thivyai svāhā etc. (KS 37.15:95.7f.). The ŚS version of the mantras 10-15 is applied in a sarvabhais . ajya rite at KauśS 28.17ff.

Different is the situation with mantras 4-9: these have their fullest parallel in TS, where the corresponding mantras are given to be employed during the Aśvamedha (thus also the mantras contained in MS 3.12.7, 3.12.8, KS V.11.1-6 and V.1.6 etc.), and this seems indeed to be their original context (although they have found an alternative employment in later texts, e.g. at BaudhGS 2.8.36, BhārGS 3.13:81.6ff.). They have no parallel in either ŚS or KS (cf. the table given before 6.11, p. 132). There is thus reason to assume that these 6 exclamations did not belong in our hymn originally. Their insertion was facilitated by the simplicity of these exclamations, which follow strictly the order and sense of our 6.12.8-13.3. But it is to be noted that our 6.13.8, without parallel in the YV Aśvamedha mantra-sections, must have been added to make the sequence six-fold: if we follow this assumption, it also allows us to infer that PS 6.13 once had the regular number of 9 stanzas, where it now has 15.

Our ms. K adds a label iti rāks . oghnasūktam (to be read, with Edgerton 1915: 398, iti raks . oghnasūktam) at the end of this 'hymn'. This label seems, however, to refer forward to 6.14, unless it intends to link our hymn, with its Agnicayana connection, to Agni Raks . ohan (Gonda 1959a: 91).

6.13.1 ŚS 5.10.4, TS 5.7.3.1 cf. KS 37.15:95.17f.

• • • asmān udīcyā diśah . • • • ||
The malicious one who will assault us from the northern direction: . . . . Bhattacharya, who only had access to two (Northern) Or. mss., prints [yo] 'smān. Indeed, the Northern Or. mss. agree with K in omitting yo (and then reading asmān without abhinihita sandhi), against the Central mss. JM, RM and Ku (which last ms. omits the avagraha). K had already started omitting yo (by way of abbreviation) after its first appearance in the fully written mantra 6.12.8: see my comm. on 6.12.9. 6.13.2 ŚS 5.10.5 (& Āp ŚS 17.9.6?)

• • • asmān dhruvāyā diśah . • • • ||
The malicious one who will assault us from the fixed direction: . . Note also the clear connection between the dhruvā ´diś and the center which is found in the KauśS application of this mantra quoted, with Keś.'s explanation, under 6.12.8. A connection with this 'center above' seems to be found rather for the 'fixed direction' (dhruvā ´díś) than for the 'upward direction', which is why I hesitantly quote the Āp ŚS sakalapāt . ha-mantra here, and not under 6.13.3: it might also be quoted there, with reference to the fivefold classification with ūrdhvā ´díś as last item, just as in the Āp ŚS context, at AB 6.32.20 and TS 7. 1.15 The malicious one who will assault us from the upward direction: he will hit upon this here, let it be a rock-armor for us.

'smān] Ku JM RM See the comm. on the preceding mantra. Bhattacharya does not report the Mā error abhidāśāt (also found in its sister ms. V/126). This, the fifth item in the order of TS (our 6.13.8 finding no parallel there), is followed there by a (6th) summarizing exclamation: digbhyáh . svā ´hā. TS then adds a 7th item: avāntaradiśā ´bhyah . svā ´hā, which is obviously connected with the 7th item that is added at ŚS 5.10.7 to what is a first sixfold row (i.e. 6.12.8-6.13.3) in PS: aśmavarmá me 'si yó mā diśā ´m antardeśébhyo 'ghāyúr abhidā ´sāt | etát sá r ˚chāt.

6.13.10 ŚS 5.9. The hymn's contents make it likely that the label given after PS 6.13 in K, folio 94b, line 5 raks . oghnasūktam (thus slightly emended by Edgerton 1915: 398) refers forward to this hymn.

It contains several previously unattested words and word-forms, and is here and there difficult to understand. At two places (4a, 6d), the text cannot be constituted with certainty. Important phraseological and thematic parallels can be found especially in the Atharvavedic hymn ŚS 8.6 / PS 16.79-81. The first five stanzas seem to be built up mostly of two-word pādas, each with a noun and a qualifying adjective, but even here it is in some cases hard to see which is the noun, and which is the attribute.

The one with a large neck, born from dung, the one which is not a proper offering, eating bowel-contents -and the koka-faced Lip (?): these we cause to vanish from here.

||]

Or, om. K abc. On the various kinds of worms distinguished in Āyurvedic literature, see Meulenbeld 1974: 622-625. Although none of the names used in this stanza seem to recur in the medical texts, our karīs . aja-is to be compared with Āyurvedic names in • ja-(kus . t

. haja-, majjāja, jarāyuja-): cf. also Meulenbeld p. 286 (with n. 5) on worms arising from faecal matter. The word mahākan . t

. hamay be compared with pr ˚thumun . d . a (perhaps "the proglottides of species of tapeworms of the genus Taenia", Meulenbeld p. 623), and ūbadhyād(a)-with antrāda-(tapeworm, ibid.).

On the form and meaning of ū ´vadhya-/ū ´badhya-, cf. Kölver 1972: 118-120 & 123f. I may add to Kölver's data: JB 2.267, ŚBM 12.9. 1.2,ĀśvGS 4.8.28, and 50.19 (most mss. -b-). The AV attestations are, to be precise: ŚS 9.4. 16, 9.7[12].17, 11.3.12, 12.5.39 (each time with nearly uniform ms. support for -b-), and PS 16.25.6 (K: corrupt), 16.139.15 (K: -v-), 16.145.1 (K: -v-), (PSK) 17.29.11 (K: corrupt). As I have noted in my Introduction, §2.1.2.4, the Or. mss. cannot be used to establish the correct reading, with b or v , of words whose etymology is uncertain. Since K unmistakably reads with a b here, and since both ŚS and KauśS have b consistently, I adopt Bhattacharya's emendation *ūbadhyādam. Cf. ŚS 9.4.16c (PS 16.25.6c) ū ´badhyam asya kīt . ébhyah . 'his bowel contents [they maintained] for the kīt . á worms'.

The word ánāhuti-'not a proper offering, not constituting an offering' is attested e.g. at TS 5.4.3.2, TB 3.8.8.2, ŚBM 13.1.3.6, Āp ŚS 9.6.8. At R ˚V 10.37.4 and 10.63.12, Geldner translates 'Mangel an Opfern'. Alternatively, we might take the K reading anāhutam seriously, and consider it to be an error for, or by-form (cf. PW I, 749) of anāhūta-'uninvited'.

I take ca as coordinating the second hemistich with the first (see Klein 1985/I: 222ff.). Consequently, the Vedic hapax kokamukha-(attested also as a name of Kālī in verses appearing in some mss. after 6. 22.16 (7)

tān • • • ||
The dark-toothed Splitter, the snake-nosed Striker, the Approacher (?) balāhaká, the khelá that brays like an ass, the vulture that moves like an elephant: these do we cause to vanish from here. rāmadantam avadalam . ] arāma{va}dantamavadalam . Ku, arāmadantam avadalam . JM RM Mā [Ma], arāmadāntam avadalam . V/126, arāmadantavadalam . Pa, rāmadantasodanam . Bhattacharya edits arāmadantam and upavarttam . . a. Although it is easier to assume a deletion in one branch of the transmission, rather than assuming a seemingly inexplicable insertion in the other, sense and meter favor the reading rāmadantam, perserved almost faultlessly in K, against arāma • in the Or. mss.

K prahālam] Or, prahāram K ahināsikam] ahināsikam . Ku RM V/126 Mā Pa [Ma] K, aināsikam . JM |] Or, om. K [[note • m . u • ]] upavartam . ] upavarttam . Ku JM V/126 Mā Pa [Ma], u{•}pavarttam . RM, upavr ˚ttram . K khelam . ] Or, khenam . K gardabhanādinam . ] RM V/126 Mā Pa [Ma] K [[¡ |]], gardabhanādi{kam . }nam . Ku, gardabhanādi{kam .
The word avadala-appears also at Bhār ŚS 1.6.11 in Raghu Vira's editio princeps (reprinted in Raghu Vira 1981), but Kashikar chooses the reading avalayam . (translated 'not requiring twirling'), above the variant reading avadalam . of some of his manuscripts. A variant avidala-is found at Vār ŚS 1.2.2.6 and Hir ŚS 1.3.3 (comm.: avilagnāny asam . ślis . t

. āny dalāni yasya tat), parallel to the Bhār ŚS place, and Āp ŚS 1.6.9. I take the word avadala-, which thus seems to be hapax, as derived (with 'colloquial' -l-for -r-, see Lubotsky 2002: 155) from ava-dar (i) . Bhattacharya's suggestion (with a view to the K reading odanam) that the original text was avadanam cannot be correct.

b. Another 'colloquial' form may be retained in the reading prahālam of the Or. mss., but see my introduction §2.8 (V). Patañjali mentions an existing word ahinas-(Mahābhās . ya on As . t . ādhyāyī 5.4.118, ed. Kielhorn vol. II, p. 443, l. 3), the underlying form from which our otherwise unattested ahināsika-is derived. PS 17.35. 1 [PSK 17.29.8] athāhīnā āśvatthir abravīn na tād brāhman . am . nindāni yād enam aśr ˚n . on ned is . t . āpūrtena vi bhavānīti 'Now, the serpent-nose (?) Āśvatthi said, "I ought not blame a Brahmin that he heard it. Otherwise I might be deprived of the benefit accruing from (my) good deeds" ' (text and translation Bhattacharya 2004) is probably the source of Patañjali's example: the mss. available to me for that passage (JM V/122 Ji4, K) all confirm Bhattacharya's ahīnas-, which is however surely to be emended to ahinas-on the strength of our ahināsika-and Patañjali's testimony.

c. The translation 'approacher' for the hapax upavarta-(with regular doubling of the following consonant to -tt-in the Or. mss.) is little more than a guess. We expect an active meaning (hence not, more or less with K: upavr ˚ttam) parallel to avadala-and prahāla-.

The meaning of the word balāhaka-or valāhaka-is unclear here. Besides occurring in the list of meghanāmāni at Nighan . t . u 1.10, and being mentioned in the Kāśikāvr ˚tti (cf. Rau 1993, item 0736 -one may doubt whether this is really a 'vedisches Zitat') on As . t . ādhyāyī 6.3.109, it is attested only in post-(or very late) Vedic sources, where it seems to mean 'rain-cloud' (as in the Nighan . t . u), e.g. AVPariś 24.5. 1, 61.1.15. But in Suśruta, Kalpasthāna 4 (ed. Gupta vol. II, p. 265, l. 7), it is one among a host of very poisonous 'darvīkara' snakes. The word is spelt with b-in K (on -b-= -v-in the Or. mss., see my Introduction, §2.1.2.4). Contrast PW VI, 808: "Die Schreibart mit va ist die richtigere, da das Wort ursprünglich identisch mit varāha ist".

de. The few attestations of the word khelá-/khelā-, probably referring to a kind of bird, have been listed under 6.8.4a. The compound gardabhanādínoccurs elsewhere only at ŚS 8.6.10 (≈ PS 16.79.10) yé śā ´lāh . parinr ˚tyanti sāyám . gardabhanādínah . | kusū ´lā yé ca kuks . ilā ´h . kakubhā ´h . karúmāh . srímāh . | tā ´n os . adhe tvám . gandhéna vis . ūcī ´nān ví nāśaya 'They who dance around the dwellings in the evening, making donkey noises -they that [are] kusū ´las (granaries) and kuks . ilás (paunchy), exalted (kakubhá), karúmas, srímas -these, O herb, with thy smell do thou make to disappear scattered' (Whitney).

The meaning of hastyāyana-is not clear: is the wobbling gait of the vulture compared to that of an elephant? Cf. Ali & Ripley (1968: 313) on the Indian Scavenger Vulture: "invariably keeping to the neighbourhood of human settlements . . . . Here seen perched on mounds, ruined buildings and the like, or sauntering about on the ground -body held horizontal like a duck's and with a ludicrous, waddling 'goose-stepping' gait -looking for food". If we may identify the gr ˚dhra-as Indian Scavenger Vulture (apparently a "very silent" species) on this basis, it is at least possible that the khela-was a different species of Vulture, its 'braying like an ass' referring to the noise it produces. Ali & Ripley record for the Black or King Vulture (p. 297) that it produces a "raucous 'roaring' during copulation". For the Indian Griffon Vulture (p. 302), and the Indian Whitebacked Vulture (p. 309): "Raucous, strident, creaky screeches or 'laughter' kakakaka while one bird is supplanting another at a carcase or roost. Long-drawn grating noises, as of a hoe being scraped over a cement floor, uttered by female during copulation".

||] Ku JM V/126 Mā Pa [Ma], tāni | RM, tām . K [[om. |]]
a. Bhattacharya emends ¡ pramr ˚śyādinam, referring to ŚS 5.9.6. Correctly, the reference should be to PS 5.9.6c and 5.9.7c, where we read yā garbhān pramr ˚śanti '[Sadānuvās] who grope for embryos'. Does Bhattacharya assume a compound (cf. VWC-Sam . hitās IV, 2193 n. e)? This seems inevitable, because ādin-is attested independently only once, and only very late: ĀpDhS 2.28.5 (As . t . ādhyāyī 8.4.48 cannot be taken as attestation of the word ex composito).

As second member of a compound, -ādín-is attested early, in kevalādín-'eating alone' (R ˚V 10.117.6), although hardly thereafter (cf. e.g. avis . ādin-i.a. at T Ā 1.19.1).

As to the first member of the apparent compound, all the mss. point to its ending in a suffix -ya. With a view to R ˚V 1.104.8b mā ´nah . priyā ´bhójanāni prá mos . īh . (cf. also ŚBM 14. 1.3.16), we might assume a gerundive from of pra-mos . i 'to steal'. This would mean that we could refrain from emending, and adopt the reading pramus . ya-as preserved in several Or. mss.

But it seems more attractive to follow Bhattacharya, who -against his usual principle -rejects the Or. readings pramus . ya-/pramuśya-. The support, as adduced by him from PS 5.9.6-7 for his slight emendation to (elsewhere unattested) ¡ pramr ˚śya, can be strengthened by referring to ŚS 8.6.6ab / PS 16.79.6ab anujighrám . pramr ˚śántam . kravyā ´dam utá rerihám 'the after-snuffling, fore-feeling, and the much-licking flesh-eater' (Whitney); ŚS 8.6.18a / PS 16.80.9a yás te gárbham . pratimr ˚śā ´t 'who shall grope after your embryo'. Cf. also ĀpMP 2.13.12f (= HirGS 2.3.7f, ĀgnivGS 2.1.3:47.14, BhārGS 1.32:24.5); ŚBM 1.2.2.13 (cf. 3.3.4.6, 3.8.1.6); TS 4.5.7.1. All these places support assumption of a form derived from pra-marś, presumably a gerundive: that which 'must be groped for' is the woman's embryo. On the type of demon that 'gropes for' or 'licks' embryos, see 7.11.4, 5, 9, and 7.19.5 below.

The derivative abhyama-from abhy-am 'to grab hold of, attack' seems to be unattested elsewhere (see [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann : 195f. = 1975: 290f.): 290f.), but the form, as Elizabeth Tucker suggests to me, may be an exact counterpart of Young Avestan auui.ama-/ a i βiiāma-(on which, cf.

) tān • • • || 8
The constantly approaching . . ., the phantom that tries to win (food); and also the slimy one with quills: these do we cause to vanish from here. a. The Or. reading paryanyam, accepted by Bhattacharya, is doubtful: dividing pary anyam does not yield an appreciable sense or syntax, nor does a bahuvrīhi compound pary-anya-. I have considered the possibility of a derivative paryanya-from pary-an i 'to breathe around' (cf. Patañjali, Mahābhās . ya on As . t . ādhyāyī ed. Kielhorn vol. III,p. 459,l. 22). Taking the K reading paryandam seriously, we might alternatively try to connect a word paryanda-with the basically unattested root and meaning 'to bind' (Dhātupāt . ha bhūvādayah . nr. 63 in Böhtlingk's 1887 ed.), from which the obscure āndá-(VSM 30.16 / VSK 34.3.3, TB 3.4.12.1) may derive, or we may even compare paryundāna-in stanza 9, and emend paryundam. Although it would be easy to emend parjanyam, it seems hardly imaginable that the god of rain, who is always mentioned in positive terms (e.g. PS 11.14.8-9), would appear here as a noxious creature.

I take abhipāpada-as an -a-derivative from a previously unattested intensive formation of the root pad , of Schaefer's type '1a ' (1994: 25), cf. Knobl 2007: 68 n. 122. It is to be compared with marīmr ˚śa-in the preceding, and sanisrasa-in the next stanza, and another previously unattested intensive formation roruha-, as found in stanza 9. Since the reading and meaning of the noun it qualifies are not clear, it is hard to see what nuance the verb abhi-pad carries here: it has a clearly negative meaning at R ˚V 10.71.9c. b. On the meaning of the desid. stem jígīs . a-, see Narten 1986: 121ff. Cf. R ˚V 1.163.7ab átrā te rūpám uttamám apaśyam . jígīs . amān . am is . á ā ´padé góh . 'There I saw your highest form, trying to win nourishment in the Cow's track'. Cf. also PS 13.3.3a pāpaka pāparūpaka and ŚS 11.9[11].15a śvànvatīr apsaráso rū ´pakā utā ´rbude | antah . pātré rérihatīm . riśā ´m . durn . ihitais . ín . īm | sárvās tā ´arbude tvám amítrebhyo dr ˚śé kurūdārā ´m . ś ca prá darśaya 'The dog-like Apsaras, and also the Rūpakās (phantoms), the plucking sprite, that eagerly licks within the vessel, and her that seeks out what has been carelessly hidden, all those do thou, O Arbudi, make the enemies see, and spectres also make them see!' (Bloomfield 1897: 125). Bloomfield comments, p. 636: "The word rū ´paka suggests the root rup, 'injure' ". AiGr. offers two interpretations: 'in angenommener Gestalt (v. rūpá-) erscheinend' (II/1, 105 & II/2, 522) or as (pejorative) diminutive (II/2, 516), but the barytone accent of ŚS rū ´pakaforms an important argument against the latter interpretation (AiGr. II/1, §45h).

c. Although it is not elsewhere quotable, we must accept here a word śalalya-(derived from śalala-, as attested at PS 5.9.1): an accusative from śalalī ´would have to scan śalal i yam metrically, and the word is moreover accompanied by a clearly non-feminine adjective form: śevalam 'slimy'. On this word, cf. (

) tān • • • || 8
The Beater with a snout in front -the alim . śa and the vatsapa; the Slipping one whose knot is as [tight as] that of a cord -the one belonging to the jungle, and the one belonging to ármas: these do we cause to vanish from here.

tun . d . ikam alim . śam uta] Or, tun . d . ikadalyam . śa uta

K vatsapam |] vatsapam . | Or K dāmagranthim . ] Or, dāsagranthyam . K sanisrasam] Ku Pa [Ma] K, sani{śra}srasam JM, sanisrasam . m RM, saniśrasam V/126 Mā aran . yeyam . ] Or, udran . yedam . K cārmyeyam . ] Ku JM Mā Pa [Ma], cārmeyam . RM, cārmYeyam . V/126 [[?]], cārusyan K tān ||] Ku RM V/126 [[|| kā ]] Mā Pa [Ma], tāni || kā JM, tām . K [[om. |, but note • m . i • ]]
Bhattacharya edits agre tun . d . ikam.

a. The noun tan . d . a-(cf. Class. Skt. vitan . d . ā-) could be derived, in the same way as abhy-am-a-(st. 3), from the otherwise unattested root tan . d . meaning 'to beat' (Dhātupāt . ha bhūvādayah . , nr. 300 in Böhtlingk's 1887 ed.), but must in any case be related to PS 11.12.2 / ŚS 19.32.2 tā ´d . a-'blow' etc. (on this last word, cf. EWAia I, 640f.). It occurs also at PS 7.11.9 below.

In view of the complete syntactic parallelism between the distichs ab and cd (with . . . ca . . . parallel to . . . uta . . . ), and in view of the rather common occurrence of compounds with an inflected first member agre b. The word alím . śa-, of obscure meaning, is attested only in the identical pāda d of ŚS 8.6.1 / PS 16.79.1, where it qualifies a durn . ā ´mandemon. The word vatsápa-is also attested at PS 15.18.3: andhācīm asitācīm ulūkhalasya budhnena | avaitam . vatsapam . jahi 'The darky (f.) one, the blacky (f.) one, strike down this vatsapa with the bottom of a mortar'.

c. The word dāmagranthi-, which probably refers to a (type of) snake, further occurs only twice, as a proper noun -a pseudonym for Nakulain the Mahābhārata, at 4.18.32 and 4.30.19, passages from the Virāt . aparvan where Nakula and the other Pān . d . avas are residing incognito at king Virāt . a's court. These passages offer support to my interpretation of dāmagranthi-sanisrasa-as referring to a (kind of) snake, because the reversal of roles which the Pān . d . avas undergo during their exile seems in the case of Nakula to be reflected in a reversal of names also. Nakula means 'Mr Mongoose', and his pseudonym gains much poignancy if we understand it to mean 'Mr Snake': the proverbial enemy precisely of the mongoose. The compound has been taken as a bahuvrīhi here, but might equally well be a tatpurus . a, in which case it is the name ('Knot-of-cords'), rather than the attribute.

The significance of the word sanisrasa-here (see also my discussion of 6.11.5d) is not certain: although I have not been able to find examples of such a usage, it seems possible that Vedic had an idiom identical to English 'slipping of a knot'. Alternatively, one might also think of snakes lying in wait in trees, to drop on their prey, and translate: 'the Dangling one' or 'the Falling one'.

d. On the meaning of árma-, and its link with the áran . ya-, see Griffiths (forthc.). The derivatives armyeya-and aran . yeya-were not previously attested.

¡ arāyāñ ¡ chvakis . kin . as

(7) tān ito nāśayāmasi || (8)
The knee-hairy Asurian demon that roams here, that seeks out the absentminded one; the Arāyas that are . . . , that are . . . , and on the hair, the ones that are śvakis . kín: these do we cause to vanish from here.

idam . ] Ku JM RM Mā Pa [Ma], {pramus . yādinam abhyamam . ||} idam . ab. The word jānukeśava-is a hapax: in connection with pādas bc, it seems syntactically impossible to read two words jānu keśavam . . I take it to be a compound of the type 'arm-strong' (cf. nakhogra-in 3d).

The reading āhutam in K is hard to explain. But the Or. reading āsuram fits too well to consider the possibility that it is unoriginal.

c. On this usage of the verb es . , see my commentary on PS 6.8.6b. Cf. also svapantam icha 'seek out the sleeping [man]' at 5.27.6, and svapantam icha purus . am . . . akovidam/ ¡ akasvalam 'seek out the sleeping man, who is un- experienced/whose eyes are unopened' at 20.9.4/20. 44.2 [PSK 20.8.4/20.42.2] (Griffiths 2004, item 15). On the meaning of práyuta-'absent-minded, careless', see the elaborate R ˚V materials collected by Scarlata 1999: 438ff. It seems to correspond in sense with pāka-at 6.8.6b. The particular phrase prayutam ichati seems to be restricted to PS: see stanza 9 below (prayutais . an . a-), and 7.13.14 yā gachanti janam . janam ichantīh . prayutam . bahu | tāsām .

¡ śvanvatīnām indro api ¡ kr ˚tac chirah . 'They who go from man to man, eagerly seeking out the unsuspecting person: of those dog-accompanied [Apsarases] Indra shall cut off the head' (pādas ab identical with 15.19.12ab).

There is a rather obvious phonetic correspondence between prayutam . bahu in this last mantra, and the problematic text of our present pāda. Bhattacharya rightly rejects the K reading barhih . . Since vahi-or vahis . -are not Vedic words, I assume Bhattacharya intended bahih . . If this is indeed the correct reading, the word could be taken to stand in a syntactic connection with carati ('roams outside': cf. Mahābhārata 4.24.5 bahiścara-'spy'), or it may be taken with prayuta-, as I do here. I assume it means the same as simply prayuta-. As a compound, we would rather expect bahis . prayuta-. A rather attractive, but perhaps too audacious, alternative would be to assume that the readings of the 7.13.14/15.19.12 pāda and ours are not only phonetically similar, but originally actually phraseologically identical, and to make the strong emendation: *bahu, adv. (assuming corruption already at the stage of the archetype *G).

d. I assume that this pāda contains three adjectives agreeing with arāyān in the next. The transmitted readings of the first two words are corrupt. On kéśya-'belonging to the hair', cf. ŚS 14.2.68cd ápāsyā ´h . kéśyam . málam ápa śīrs . an . yàm . likhāt '[the comb] shall scratch away the defilement of the hair of her, away that of her head' (Whitney). It seems likely that the first corrupt words were derivatives of body parts. The solution for the first word may be available in R ˚V 1.191.7ab yé ám . syā yé á ṅgyāh . sūcī ´kā yé praka ṅkatā ´h . 'The stinging [insects] on the shoulders, the ones on the limbs, the ones that are praka ṅkatá': an emendation am . syān 'on the shoulders' seems worth considering. Several AV passages, then, use the word parśu-'rib' , or its derivative pārśva-(PS 4.7.2-3), next to am . sa-'shoulder' in parallel phrases, and we might hence think of an emendation pārśvyān (cf. VSM 39.9 antah . pārśvyá-). Since, however, we would need an -ū-in the ending to explain the deformation of am . syān to am . syūn (etc.), and the assumption of another -(i)ya-derivative besides *am . s(i)ya-and keś(i)ya-would lead to metrical problems, we might rather consider an unat-tested vr ˚ddhi derivative pārśu-'on the ribs', whence pārśūn? Such a derivation seems to be without parallel. I therefore refrain from emendation.

e. Note the odd sandhi -n ch-that the Orissa mss. explicitly point to, using the virāma, while K points to -n/-ñ ś-. A similar case of -n ch-in the Or. mss., with -n ś-in K, is to be found at 10.7.3b. Cf. my Introduction, §2.8 (F).

On the word arā ´ya-, and its metrical behavior, see my commentary on 6.8.6a. The phrase arā ´yām . śvakis . kín . ah . at ŚS 8.6.6c (PS 16.79.6c) was rendered by Whitney: 'the niggards, the dog-kis . kins'. For a very tentative interpretation of śvakis . kín-, see Henry 1894: 55: 'ayant l'avant-bras d'un chien' (cf. class. Skt. kis . ku-): if this interpretation has any merit, we may compare the wild 'dogfooted' (śvápad-) beasts mentioned below at 7.10.4c. Note, alternatively, that the Dhātupāt . ha (curādayah . , Böhtlingk 1887: 81* nr. 146) contains a root kis . k (with several variants), in the meaning 'to injure'. Cf. also the word śvanvatīqualifying noxious Apsarases at PS 1.89.2, 2.27.6, 7.13.1-14, ŚS 11.9.15.

The corruption from -n . a-to -ta-which the Or. mss. have in chvakis . kin . as is hard to explain. K's -na-lends sufficient support to my assumption that PS originally also had -n . a-here, as it does at 16.79.6c (for other cases of -n . -:: -nin K, see 6. 22.9c, 19.2.8c, 19.10.5a¡b

The Asurian fiend who eats a man's young boys, the hairy, dreadful Arāya who slays and eats men: him do we cause to vanish from here.

yah . ] Or, yah ¯K

¡ kumārāñ] kumārān¸Or, kumārām . K janasyātti] Or, jarasyāmi K tarun . ān] tar ˚n . ān¸Or, tr ˚n . ām . K

dāsa āsurah . |] Or, dāsāsura [[om. |]] K arāyah . ] JM RM, (¡ a)rāyah . Ku, rāyah . V/126 Mā Pa [Ma] K [[note • h . k • ]]
keśy aghalo] Ku JM RM Mā Pa [Ma], keśy aGHAlo V/126, keśyākilana K janān hanty] janān¸hanty Or, hvanānaham . tv K

¡ atti] atī Ku JM V/126 Mā Pa [Ma], ati RM, akti K Bhattacharya reads rāyah . , atī, aghalo. ab. On the sandhi -ñ j-, see my Introduction, §2.8 (I). The standing phrase kumāra-tarun . a-occurs in PS also at 1.100.4 and 3.20.6. On the 'Asurian Dāsa', presumably some kind of demonic being here, cf. the materials collected by Parpola 1988: 210f., 217f., 227f. c. All the Northern Or. mss. agree with K in having metrically deficient rāyah . , while the Central Or. mss. JM RM (and, post correctionem, Ku) have preserved the correct text.

The word aghala/akhala-'dreadful' is attested at PS 5.3.8 (gh in Or, kh in K), and at 16.29.10 (aghanā in Or, khalā in K), which corresponds to ŚS 8.8.10 (all mss. aghalā ´). The word is also found in the Kaus . B (ed. Lindner 2.2:4.23 aghala-, ed. Sreekrishna Sarma 2.3.4 akhala-), where it denotes Rudra, and at JB 2.66, JB 2.254, JUB 1.5.1¡4 (all akhala-), and JB 2.266-267 (aghala-): on the meaning of the word, and especially on the Jaiminīya passages, see Oertel 1942: 31f. = 1994/II: 1531f. I see no possibility to establish the authentic form of the word with certainty, and tentatively follow the Or. mss.

d. Although I do not know any identical errors in K, it seems that the cluster -kt-in K may well be a writing mistake for original -tt-(cf. also -tt-→ -m-in pāda a), and I see no reason to doubt that the archetype *G simply read atti . The Or. reading atī is hard to explain.

The one called Vein-eyed, who is in the house; the one called Arāya, who is a slayer of that, which (or: him, who) is shone upon by the sun: him do we cause to vanish from here.

hirāks . o] Or, hīrājño K ¡ a rāyo] rāyā Or, rāya K sūrtahā] sūrttahā Or, sūntaha K [[Edg. mistakenly sūnuha]]
||] Or, Z K Bhattacharya reads gehyorāyānāmasūrtahā, without underlining.

a. The word hirāks . a-is a hapax. Presumably this pāda refers to a bloodyeyed demon, thought to live in or about the house. The word géhya-is very rare, occurring elsewhere only at PS 7.11.3 (below), at R ˚V 3.30.7, and in the formula námas tálpyāya ca géhyāya ca (TS 4.5.9.1 etc.).

b. Bhattacharya's reading is not comprehensible to me; if he understands the sequence of aks . aras to stand for a rāyānām asūrtahā, one must object that the gen. pl. of arāya-would be arāyān . ām, while the mss. unanimously give a dental nasal. Rather than restore such a gen. pl. with its proper retroflex, I prefer to emend to arāyo nāma, following the syntactic pattern of the preceding pāda, although one would really expect arāyah . sūrtahā nāma, with a particularizing name after the generic class name arāya-.

The word sūrtahan-is also a hapax. Its meaning is quite uncertain, and the text as edited is therefore suspect. On Vedic (a)sū ´rta-'(un)besonnt', see EWAia II, 794. The few other attestations of this word all qualify rájas-'space': ŚS 10.3.9/PS 16.63. a. The name vitūla-seems to refer to a demonic dog, as it does at ĀpMP 2.16.8 (HirGS 2.7.2). The word bhasva-is a hapax (K -ks . -can be explained as a graphic error for -sv-). I take it to be a -va-derivative, nomen agentis, from the root bhas (cf. AiGr. II/2, 867f. §700b).

The nomen agentis ākhidá-is found also at MS 2.9.8:127.3, KS 17.15:258.11, KapKS 27.5:117.15 [ 2 :137.9], and at these places, as well as at TS 4.5.9.2, VSM 16.46, VSK 17.7.5, we also find the apparently synonymous participle ā(k)khidánt-. Other forms derived from ā-khed (see Gotō 1987: 127 n. 143) in mantra texts are to be found at R ˚V 4.25.7, ŚS 6.102.2 / PS 19.14.2, ŚS 4. 22.7,PS 3.36.1,5.9.8,16.73.5, TS (cf. also R ˚V 6.61.1 ācakhā ´da, on which form see Kümmel 2000: 152f.).

b. The name vanakrośa-is a hapax, and it cannot be determined whether krośa-is here to be taken as nomen agentis or actionis. Cf. the attestation of the verb kroś in the related context of R ˚V 10.146.4 gā ´m a ṅgáis . á ā ´hvayati dā ´rv a ṅgáis . ó ápāvadhīt | vásann aran . yānyā ´m . sāyám ákruks . ad íti manyate ' "But some one is calling his cow! But some one has cut down a tree! [But some one] has shrieked!", thinks an inhabitant of the forest at night-fall'. Also previously unattested is the intensive formation roruha-of roh 'to climb' (or 'to grow' ?), belonging to Schaefer's type '2c ' (1994: 32). On the striking use in this hymn of several intensive nominal derivatives in a-, see my remark under 4a. c. Cf. ŚS 8.6.23 (PS 16.81.5) yá āmám . mā ´m . sam adanti páurus . eyam . ca yé kravíh . | gárbhān khā ´danti keśavā ´s tā ´n itó nāśayāmasi 'They who eat raw meat, and who the flesh of men, the hairy ones [that] devour embryos -them we make to disappear from here' (Whitney). On prayutam es . , see my commentary on 6c.

d. The participle paryundāna-, and the verbal compound pary-od from which it is derived, are previously unattested.

e. Bhattacharya does not report the variant vr ˚kasyandam . ca that I find in Mā, and find confirmed by all the Or. mss. available to me. I am confident that Bhattacharya's yam . ca . . . is a misreading for ndam . ca. The Oriya aks . ara -nda-can rather easily be confused with -ya-as well as -nya-, and it is hard to say in some cases whether the Or. mss. intend -nya-or -nda-: Bhattacharya's reading of Ma may thus also be incorrect.

However, it appears that the tentative -nDa-which I give in my apparatus does represent an original Or. reading -nya-(as given by Bhattacharya), and this is confirmed by the reading in K (-nr ˚-and -nya-are very similar in Śāradā). I conjecture here an acc. m. sg. attestation of the adjective nyáñc-, in the sense 'low, deep [of sounds]', for which meaning I refer to ŚBM 11.4.2.5-6 (see PW IV, 333). The final anusvāra seems to have been lost already at the stage of *G. The word ga ṅgan . a-is attested only in PS (5.34.5,7.2.9,16.145.12,17.15.5 [PSK 17.15.7]), although it must be compared with JB 3.185 ga ṅgan . i-(see [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann : 255f. & 1952[START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann : 60 [1975Hoffmann : 36f. & 1976: 354]: 354]) and aga ṅgūyat at PB 14.3.19. As is proven by 17.15.5ab [PSK 17.15.7], the word is masculine: yāsām . ghos . ah . sam . gatānām . vr ˚kān . ām . iva ga ṅgan . ah . '[The Sadānuvās], whose noise, when they are joined together, is like the howling of wolves'.

6.15. To Indra, for sustenance.

This hymn offers important additions to our knowledge of the divine figure of Indra (Renou 1946: 123). As Renou wrote (p. 129):

Le fait est que l'Atharvaveda abonde, au sujet d'Indra, en traits singuliers, qui laissent deviner l'existence d'un répertoire mythique assez développé. Sous la monotonie relative du grand culte et de l'hymnologie traditionelle, il y avait place pour des données plus familières, dont les origines comme l'évolution ultérieure nous échappent dans une large mesure.

The role of Indra (as Śakra, Śacīpati) here in connection with agriculture, is important because his association with agriculture is not well-known from other Vedic sources. I may simply continue quoting Renou (ibid.) at length: Le rôle d'Indra comme dieu de la fécondité, rôle perceptible par mille détails, provoque en particulier la mention du dieu comme "maître du sillon" sī ´rapati Bhattacharya edits sarvāñ chacīpate. bc. The Or. readings with ch-seem to have resulted from the mistaken interpretation of the form of sarva-as acc. m. pl., just like tām (→ tām ˘) seems to have been misinterpreted in both K and the Or. mss. in the preceding stanza. The reading prattam here seems suspect: may we consider emending prattām, as in 1d?

d. On the meaning of gr ˚hāh . (pl.), see Rau 1957: 37 ('Anwesen'). On the usage of ā-har , cf. PS 2.12.5 (≈ ŚS 2.26.5 / R ˚VKh 2.9.5), and also PS 11. Bhattacharya edits sīyate and nis . t

. hāyate. a. Cf. R ˚V 4.57.6 (≈ ŚS 3.17.8) arvā ´cī subhage bhava sī ´te vándāmahe tvā | yáthā nah . subhágā ´sasi yáthā nah . suphálā ´sasi 'Become aimed in this direction, o good-fortuned furrow: we praise you, so that you shall be good-fortuned for us, so that you shall be full of good fruit for us'. Even though this meaning is not registered in the dictionaries, in later texts sītāmust sometimes be rendered 'agricultural produce', cf. Kaut . ilya, Arthaśāstra 2.15.2 sītādhyaks . opanītah . sasyavarn . akah . sītā 'The various kinds of grains brought in by the Director of Agriculture constitute agricultural produce' (Kangle 1972: 122). It seems attractive to assume this meaning here also. Bhattacharya does not report the variant sevadhau that I find in Mā, and find confirmed in its sister ms. V/126. a. On the PS hapax mayāra-'grain basket', which occurs only in PS (5.30.3,8.18.11,11.11.6,19.38.13), see Lubotsky 2002: 133ff. d. Lubotsky (p. 134) translates this pāda 'of you do I take the strength', assuming the common syntactic construction [START_REF] Jamison | a Function and Form in the -áya-Formations of the Rig Veda and Atharva Veda[END_REF]) in which the pronoun tá-is combined with a personal pronoun: tasya te would then refer here together to the yat clauses that precede. The context (3a) here makes it clear that te still refers to Indra, and tasya alone takes up the relative clauses of the first three pādas. ˚hn . ātu gavām . ca bahu pus . yatu 'Let him take hold of the abundance of the threshing floor and prosper in lots of cattle, who shall scatter Indra's heap, shall increase the measurements (?) of the threshing-floor'. nir-vap seems to refer here to the scattering of harvested grains on the threshing floor. cd. We cannot say with certainty whether the forms from pac here belong to pácyate 'ripens' or pacyáte 'is cooked', but the order of the stanzas (with forms from pes . in the preceding stanza) suggests the latter. Kulikov 2001: 116 assumes that these two stanzas were used to accompany "the preparation of the ritual porridge": there seems to be no evidence for this assumption. The te possessives must be taken to refer to Indra, as before (cf. my interpretation of tasya te in 4), rather than translating te niruptasya etc. 'of you who have been scattered'. Bhattacharya edits ādāyāta, without word-division, and ekaśaphā dade.

Only PS

d. I have made the obvious emendation to an ablative ekaśaphād , parallel to the ablatives within this stanza, and in the preceding d-pādas. The single -dgoes back to the common predecessor (*G) of the K and Or. manuscripts: it has obviously arisen due to perseveration from the sequence ā dade in the preceding four stanzas. The class of uncloven-hoofed animals (horses, donkeys, mules, cf. Olivelle 2002: 10) supplements the cloven-hoofed (female) domesticated animals mentioned in the first three pādas.

The reading tayekaśaphā in Mā, which is a common case of glide insertion by an Oriya scribe, and is not shared by any of the other mss. here,24 was mistaken to be an archaic un-Pān . inian sandhi-form by Witzel 1989: 190. 6 ab. The pair vittám . védyam is found also i.a. at KS 13.5 (3×), 25.6 (2×), 31.10:12.15; TB 1.4.6.3,1.5.9.2,1.7.4.6;TS 6.2.4.3 (2×); VSM 18.11 (VSK 19.5.2: vittám . ca me víttiś ca me). The paired nouns are mostly asyndetically combined (and thus misunderstood as noun ¡ adjective in Keith's translation of TS 6.2.4.3). Note the change from genitive (stanzas 5-7) to locative: purus . ān . ām would also have fit metrically in pāda a, but no genitives would have fit in pāda b without removing ūrjā or accepting a bad cadence.

6.16. To food.

After Geldner's translation, the R ˚V version of this hymn has been translated also by Lommel 1955: 100f. There are notes by Renou (1955-69/XVI: 95), and some exegetical remarks by Gonda (1978: 128): "the term pitu denotes the soma draught". On Soma as the quintessential and divine 'Food', cf. Oberlies 1999: 30 (with n. 141), 49.

There are only four small -simplifying -variant readings in the PS version as compared to the R ˚V (in stanzas 3 and 7), plus two small changes in the order of the text (see stanzas 8/9, and 11). The KS version has still fewer variants on the text of the R ˚V. Why this hymn of 11 stanzas is included in the navarcakān . d . a remains unclear. A thematic connection with the preceding hymn may be found in the topic 'food'. b. The PS tradition unanimously points to an old corruption vivr ˚mahe, which is retained with underlining by Bhattacharya.

6.

On the picking out of food, cf. R ˚V 5.82.1ab tát savitúr vr ˚n . īmahe vayám . devásya bhójanam 'we pick out this food of the god Savitar'. Here, it is the god Soma (representing food) who is picked out (cf. R ˚V 9.65.28b). This 'picking out' implies the wish to receive help also, e.g., at R ˚V 3.9. c. Geldner's assumption, following Sāyan . a, of a m. agent noun svādmán-'Genießer' was not taken over by Lommel (who seems to assume svādmán-= svā ´dman-: 'Süßigkeiten'). According to Renou "svādmán-'qui goûte (avec plaisir)' est théoriquement plausible, mais on a svā ´dmā pitū ´nām [recte pitūnā ´m] 69,3, svādmā ´nam . vācáh . 2.21,6 (fig.), donc 'douceur au goût' est préférable". I do not share Renou's preference, because the shift of accent has to be accounted for. It would be easiest to accept, with Geldner, a masculine agent noun svādmán-side by side with a neuter action noun svā ´dman-(AiGr. II/2, §602b/605a). With additional reference to 5.7.6 svā ´danam pitūnā ´m 'the sweetener of foods', I replace Geldner's 'enjoyer' with 'sweetener'.

The 'sweeteners of (your) juices' seems to be a poetic expression for 'the sweeteners that (your) juices are': rásānām may be taken as gen. identitatis (pace Whitney 1889 §295), rather than a poss. genitive. The movement of cattle is also used in a comparable simile at PS 19.9.11. Cf Kümmel (2000: 158), takes ajagan as a 3rd sg. form, with vivásva as subject, and renders 'gekommen ist'. This seems much more attractive than Oldenberg's translation (ibid.) 'wenn du dorthin gingst zum Hellwerden der Berge' (followed, without arguments against Geldner, by Renou). Oldenberg's reference to R ˚V 1.24.12 náraś ca yé pitubhā ´jo vyùs . t . au 'and the men who share in food at the illumination (i.e. the Dawn)' also supports Geldner's interpretation. Note the reversal of the stanza-order: R ˚V KS 9 = PS 8. ab. On the significance of the 'cows' (i.e. milk) and 'barley' in these pādas, cf. Oberlies 1999: 44ff. and 54f. As Witzel noticed (apud Bhattacharya 1997: xliv, with n. 31), the error gaāśiro found in K is made also by the scribe of the Chambers ms. at KS 40.8:142.13, but not in all mss. of that text, as Bhattacharya's argument implies.

c. We do not know the normal place of the accent of vātāpi-, here appearing with (fronted?) vocative accentuation due to its pāda initial position. Note the bahuvrīhi accent at TS 3.5.8.1 vā ´tāpibhyah . -where 'whose friend is the Wind' is most likely -, contrasted AiGr. II/2, §654a (p. 815) with R ˚V vātā ´pya-. On that word, cf. Geldner (comm. on R ˚V 9.93.5 and 10.105.1), and Nir 6.28 (vātāpyam udakam . bhavati | vāta etad āpyāyayati ). Renou (1955-69/IX: 104) proposes 'qui gagne l'ami' (from van 'to gain', vāta-plus āpí-'friend'). Pāda 4c above rather or -assuming a likely play on the homonymy of vāta-additionally, suggests that an association with vā ´ta-'wind' may have been on the poet's mind. I tentatively follow Geldner and Lommel, and translate 'friend of the wind' (vā ´taplus āpí-).

6.16.9 R ˚V 1.187.8,KS 40.8:142.11f. yad apām os . adhīn a ām .

(8) parim . śam āriśāmahe cd. Note that PS shifts the order of these pādas. On the word sadhamā ´d(a)-, see Scarlata 1999: 380f.

pīvo] Ku JM V/126 Mā Pa [Ma] K, pīva(→ vo 4) RM udārathih . ] Ku JM RM V/126 Pa [Ma] K, uDārathiih . | Mā [[two vowel diactritics]] |] Or, om. K [[note • h . v • ]] pīva id] Ku JM V/126 Pa [Ma] K, pīvayid RM, p{i}īva id Mā ||] Ku JM RM Mā Pa [Ma] K, || kā V/126 R ˚V
6.17. To Agni and the Maruts.

This hymn, like the preceding one, is taken over with some small variants, from the R ˚V: it is R ˚V 1.19, for which I refer to the translation, with notes, by Renou (1955-69/X: 54, 113f.). As compared to the R ˚V version, our version changes the order of stanzas 4-5, and exchanges the pādas 7b/8b. The last two stanzas are secondary additions, in excess of the standard of 9 stanzas per hymn. Stanza 10 is found only in PS.

There are several phraseological points of concatenation between this hymn and the preceding one, which may help to explain their collocation in PS: see under stanza 1 (and under 2). The connection with 6.18, where the Maruts are mentioned in stanza 1, is clear. 6.17.

Come here, o Agni, together with the Maruts, the gods who sit on the lightspace of the firmament, in heaven. ab. As noted under the preceding stanza, PS has exchanged ójasā (of the R ˚V stanza 8) with arn . avám of 7. In his rendering of R ˚V 1.19.8, Geldner takes ā tanvanti in a reflexive meaning ('Die sich mit den Strahlen ausdehnen'), while Renou supplies an object: 'qui tendent (l'espace)'. Could it be that the PS redactors purposefully introduced arn . avam here, to supply the verb with an object? If so, the translation would have to be: 'who extend the flood with their rays (cf. German Sonnenstrahl/Regenstrahl 'stream of sun/rain'), through the ocean'.

devāsa āsate ||] Ku [[|| kā ]] JM [[|| kā ]] RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], devāssahāsate | marudbhi | K R ˚V
6.17.9 R ˚V 1.19.9, Nir 10.37 abhi tvā pūrvapītaye (8) sr ˚jāmi som i yam . madhu b. Geldner's rendering 'sie preisen deine (weisen) Gedanken', Renou's 'ils chantent, ô (dieu) inspiré, les poèmes (émanant) de toi' (1955-69/V: 2; see also 1955-69/IV: 14 "Les pensées que tu formes au bénéfice des hommes et que ceux-ci traduisent en poèmes (dhī ´)"), and Gonda's 'they praise thy visions' (1963: 84 "The sense seems to be that the Kan . va's praise -i.e. strengthen or increase -the god's "visions" in which they hope to participate"), taking dhíyah . as acc., all seem rather unsatisfactory to me. I take dhíyah . as nom., and te as dat., comparing R ˚V 10.7.2ab: imā ´agne matáyas túbhyam . jātā ´góbhir áśvair abhí gr ˚n . anti rā ´dhah . 'These poems are born for you, o Agni: [the poems] praise the reward with cows, with horses'.

For the blessings of rain.

This hymn has expanded up to the length of nine stanzas one formula, which occurs twice further on in the PS itself (at 12.19.8 and 20.13.5 [PSK 20.12.5], at both places abbreviated with . . . ity ekā), and -with some variation (very concisely described by Whitney) -in several other texts as well. In none of these other cases do we find any expansion at all. The elements of expansion used to make this hymn's stanzas 2-9 are found only in the PS. On such Ātharvan . ic expansions of pre-existing mantra material, cf. Bloomfield 1899: 50ff. On the present case, cf. Barret 1921b.

The concatenating link with the preceding hymns lies in the invocation of the Maruts in stanza 1. This first stanza, with the Maruts as rain-gods, and the last stanzas, where soma-represents the moon as dispenser of rain, make it clear that the attainment of progeny, wealth, and a long life-time was dependent on abundant fertilizing rains.

6.18. 1 ŚS 7.33[34]. 1,PS 12.19.8,20.13.5;cf. PS 20.60.4 [PSK 20.56.4 b. The introduction of a relative construction here (and in 5b, 6b, 9a) seems to be metri causa, and is best not taken over in translating. Alternatively, the relative pronoun could here be taken to have the "generalizing force" which Gonda attributes to it (1954b: 14 = 1975/1: 177, with reference to R ˚V 1.51.8, 1.94.5, 6.25.3, ŚS 1.15.2). In that case, one could translate 'and [all] the Seers'. Note that this is stanza 7 in K. Mā rather clearly writes siñcanty, but this error has not been noted by Bhattacharya. a. While the meaning 'cultivation' is acceptable at 6.9.10 above, a more concrete noun seems better here and at 7.6.6 below. Besides the concrete meaning 'field', it seems that kr ˚s . í-can also mean 'produce of the field, crop'. 6.19. For blessings. Barret (1921a) observed that this hymn runs parallel in some ways to the preceding one; rather, it is a continuation of it, as the deities invoked are not the same, except for Bhaga in st. 1 (cf. 6.18.4). From the perspective of the arrangement of words, the pattern of stanzas 1-7 is constant, but then stanzas 8-9 suddenly return to the pattern of hymn 6.18.

Only PS

It is sometimes possible to discern a rationale in the connection of deities with other items in this hymn's stanzas. While sūryā is mentioned in 5c apparently because of a paronomastic association with surā in 5b, other kinds of associations can also be detected, such as the pairing of Dhātar, establisher of embryos (PS 5.12.8d,11.1.2a¡5b,12.3.3b etc.), and Aryaman (arranger of marriages), with 'Pouring' (of semen) in 3; of solar Savitar and Sūrya with the moon in 6; and of cattle with yajña-and daks . in . ā-in 7. But there are also cases where the connection remains obscure: why, e.g., is Am . śa associated with Vāyu and vāta-in 4? The gods Bhaga and Vis . n . u both have solar associations. The latter, as king par excellence (cf. Gonda 1954a: 164ff.), is connected with ks . atra-in c. Bhattacharya splits here, and below: pus . t

. yā sicat. b. Bhattacharya assumes an aor. inj. sicat. The collocation with siñcatu in pāda c, and kr ˚n . otu in d, might indeed suggest that we need a verb form with hortative meaning here, rather than an augmented 3rd sg. aor. ind. asicat. Metrically and semantically, a pres. inj. form siñcat [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]: 261no modal function of the pres. inj.) was not available to the poet here, nor was *sicatu (Hoffmann p. 264 -3rd sg. aor. inj. for unattested aor. imp.).

208

We could, therefore, regard sicat as a precious rare example of the hortatively used injunctive (Hoffmann 1967: 255ff.), which is all but lost in the language of the AV: cf. 1.108.4c kran; kr ˚tat in 7.13 below, a form occurring also at 1.89.2 in parallel to 3rd sg. pres. subj. hanat in stanza 3; perhaps also 1.21.1a ¡ nāśam .

¡ naśan svayam srasan 'let [the Apacits] go to ruins, let them fall off by themselves' (and non-prohibitive guh . at 1.108.4c, and 6.2.4a above). Another possible interpretation also suggests itself for a form sicat, and most of the other just quoted forms: they could be subjunctives. In the aor. system R ˚V vocati occurs next to vocāti , which suggests that (at least some of) the forms deemed "[inj./subj.]" by Lubotsky 1997a: 1216 are subjunctives. Cf. Hoffmann's treatment (1967: 107f.) of several apparent injunctive forms in Vedic prose as "abnorm gebildete Konjunktive", and the form bruvat at 7.8.1b.

An (augmented) aorist form can, however, also be given good sense in the context, and we in fact find such an augmented form in the thematically related passage ŚS 4.8.6: abhí tvā várcasāsicann ā ´po divyā ´h . páyasvatīh . | yáthā ´so mitravárdhanas táthā tvā savitā ´karat 'The heavenly waters, rich in fluid, have poured on you with splendor. Savitar shall make you such that you shall increase friendships', where the augmented form is confirmed by the padapāt . ha. Such confirmation is not available in the following parallel passage, where Whitney (on ŚS 4.8.6) and Bloomfield (1906: 91) The goddess Des . t . rī 'the Directress' (thus Whitney), discussed at some length by Gonda (1965a: 341f.), is referred to a number of times in the PS, at 5. 26.5, 11.15.3, 12.11.3, 16.22.2 ( ŚS 11.4[6].12), 16.108.6 ( ŚS 10.10.17), 19.42.7, and once in the R ˚V: 10.85.47 (= ManB 1.2.15, ĀpMP 1.11.3 etc.). Three of the PS passages refer to her as Sinīvālī (see Oberlies 1998: 230 n. 390 for literature). She is connected with the term prān . a-together with virāj-also at 16. 22.2 ( ŚS 11.4[6].12), and is equated with the vaśā-cow at 12.11.3, as are both virāj-and id . ā-in the preceding stanza 12.11.2. | K Consumption of liquor may have been one of the 'impure' activities members of the assembly engaged in. Cf. Falk 1986: 89f., where reference is made only to this stanza, and to ŚS 15.9.1-2 (add also 15.9.3) ∼ PS 18.35.1. As mentioned above, the connection between surā-and sūryā-seems to be no more than paronomastic. Note the sudden return to the pattern of hymn 6.18: the change is here not yet complete, because of the singular predicates: all of the ab pādas in 6.18, as in stanza 9 of the current hymn, have plural predicates.

6.19.3

6.19.6

abc. On this meaning of drávin . a-, cf. PW III, 798. The word is mentioned together with indriyá-also at ŚS 7.67.1 / PS 3.13.6. For the juxtaposition of indriya-and tejas-, cf. B ĀU 6.4.5. Jörgensen 2.4.5], JaimGS 1.2:2.17f.) with tejas-in the preceding, and varcas-in the present stanza, the word satyam of the Or. mss. is fitting only here, and K has exchanged 6.19.9c with 6.18.9c.

To the night.

This hymn (= ŚS 19.47), which belongs together with the following (= ŚS 19.48), is transmitted in ŚS together with two more hymns (19.49-50) that in PS are found as 14.8-9.

Comparison of the sometimes corruptly transmitted ŚS readings with the text as preserved in the PS tradition yields a nearly flawless text (except at 6.20.9a): the ŚS version has generally suffered more corruption than the version found here, and this may be due to the fact that the hymns of ŚS 19 are mostly borrowed into that kān . d . a from various places in PS, and have not been as accurately transmitted as the rest of ŚS (cf. my Introduction, §2.2

.1).

There is some uncertainty regarding the arrangement of PS 6.20 / ŚS 19.47 into stanzas, as I have discussed under stanza 6. In the form that our mss. give the hymn, it exceeds the standard of nine stanzas per hymn by one. 6.21, with only 6 stanzas, does not agree with the standard either: why these two rātrīhymns are placed here in this kān . d . a, and why they are incorporated in the navarcakān . d . a in the first place, remains unclear: the older anukraman . ī of the ŚS (Pañcapat . alikā, Bhagwaddatta 1920) does not take ŚS 19 into account, so it is hard to judge the significance of the fact that the later AthBSA analyses ŚS 19.47 as navakam, despite the fact that the ŚS mss. also divide the hymn into 10 stanzas (albeit with some differences from the PS division after stanza 6). Is neither the division of the hymn into stanzas as adopted here, nor that of the ŚS mss., the original one? See my commentary on stanza 6. The archetype of all PS mss. (*G) must already have been corrupt, as they unanimously read aprāyu, which goes against all parallel texts, and makes no sense. It is impossible to recover when this error crept into the text, but it seems likely that it did so because a form of the word āyudha-was understood to be present. The correspondence between the visarga found in some Or. mss., and the upadhmānīya in K pitarah ˘prāyudhāmabhih . may be mere chance. The meaning of dhā ´man-, and of its instr. pl. form, is a notorious problem (see Gonda 1967a, esp. p. 41). The parallelism of pitúr . . . dhā ´mabhih . with diváh . sádām . si is noteworthy. Comparing also R ˚V 1.90.7bc (mádhumat pā ´rthivam . rájah . | mádhu dyáur astu nah . pitā ´), it seems to me that there is ample support for taking the 'father' as Father Heaven, the father of the night (duhitar divah . in 5, also at R ˚V 10.127.8), rather than Gonda's "anonymous mighty god". The concrete functions of Father Heaven are rather limited and vague (see Oberlies 1998: 264f.). Perhaps his 'positions' are the stars that lighten up the night-time sky (see also pāda d).

6.20

Cf. R ˚V 10.127.2 órv àprā ámartyā niváto devy ùdvátah . | jyótis . ā bādhate támah . 'The immortal heavenly [night] has filled the wide [space], the depths, the heights: she removes the darkness with light'. This parallel seems to favor a different suggestion for the agent of aprāyi , a "patientive Oppositionsbildung zu aktivem ā ´prā", than Kümmel's (1996: 72) . āvuto. On the interpretation of the "unübersehbar vielen (denn das bedeutet diese nach der Grundzahl 11 gestaffelte Zahlenreihe) Auslugern der Nacht" as the stars, in this and the following stanzas, cf. [START_REF] Lommel | Die Späher des Varuna und Mitra und das Auge des Königs[END_REF]Lommel : 328ff. = 1978: 299ff. : 299ff. Stephanie Jamison suggests to me that the steadily decreasing numbers in these stanzas might be a reference to the observation of fewer and fewer stars as the sky begins to lighten for the hopefully expected dawn.

a. For a discussion of the possible interpretations of nr ˚cáks . as-, see under 6.9.1b above. cd. Note that K seems to agree with the R ˚VKh text, in reading imp. santv . If this is not a mere graphical error in K (Cy → Cv ), it is an example of a typical Kashmiri reading which has influenced the text of PS in its Kashmir transmission (cf. my Introduction, §2.6.3.2). Whitney explains that ŚPP's emendation of the transmitted accentless verb to sánty is "without sufficient reason, since santi is defensible, 3 c to 5 b inclusive being of the nature of a parenthesis, extending the navatír náva of 3 b". My translation here and in the following stanzas attempts to express this interpretation of Whitney's.

In view of the reading offered by K and the parallel texts, and in view of the overwhelming evidence for sandhi -au u-→ -ā u-(see AiGr. I, §274 p. 326) also in the PS (e.g. 13.3.4c, cited below in the introduction to 7.19), I assume that the Or. reading as . t

. āvuto is due to hiatus-breaking insertion of a glide (cf. insertion of • y • in some or all of the Or. mss. at 6. 15.8d, 6.16.10d, 6.22.13a, 19.3.9b), and therefore make the necessary small change to Bhattacharya's text. Das statt dessen belegte sumnayi erklärt sich offensichtlich als eine textbedingte Augenblickbildung, reimend mit revati und vājini . 25 The epithets revátī-and sumnayū ´belong properly to the sphere of the goddess of the dawn, as do the other epithets used in this and the following stanza (Gonda 1959a: 96) for the ŚS version of this pāda read ná. Whitney rightly judged this reading to be impossible: "We emended it to ní (cf. ní pāti in ix. 10. 23); SPP., following that blind guide the comm., reads nú; this is entirely unacceptable, both on account of the sense, and because nú cannot stand at the beginning of a pāda. . . ".

ŚS

Whitney's outright rejection of the reading offered by Sāyan . a is put in a new perspective by the fact that the Or. mss. transmit precisely that same reading nu: a very interesting case of agreement between Sāyan . a and the Or. mss. 25 Albino adds in a note: "Dass die Vokative rātri, revati und vājini bei der Bildung von sumnayi eine Rolle gespielt haben, wurde bereits von Zubatỳ, "Zu den ai. männl. -ī-St.", S. 20 erkannt. Seine Erklärung von sumnayi ist allerdings überholt; sie beruht auf der Annahme, dass es neben den -yu-Stämmen gelegentlich heteroklitische Stämme auf -ya-gab und zu beiden -ī-Feminina."

But the fact remains that nú is unacceptable at the beginning of a pāda (the R ˚V distribution with enclitic nú and pāda initial nū ´is lost in the AV: initial nū ´does not exist at all anymore, except in the R ˚V mantras of ŚS 20). K here (nr ˚pāhi ), as well as at PS 19.2.1 (nr ˚pātu; ŚS 6.4.1 and Or. mss.: nu pātu), might be taken to point to a reverbalized imper. form derived from the secondary agent noun nr ˚pātár-attested at R ˚V 1.174.10 and 7.74.6 (cf. AiGr. II/1, p. 188, and Renou 1955-69/XVI: 52). However, at neither place does this interesting possibility raised by K receive any confirmation from the Or. mss., or from the ms. readings of the ŚS parallels: the readings nr ˚pāhi and nr ˚pātu can therefore not be taken seriously. The words nu pāhi are transmitted unanimously by K and the Or. mss. at 2.80.1d: tam ū nu pāhi tam ū nu *jinva jāgr ˚hi 'protect this now, enliven this now, stay awake'. Here the particle nu fits perfectly, as it does at PS 19.2.1 / ŚS 6.4.1. Leaving aside the problems of how the ŚS mss. acquired the reading ná, and how Sāyan . a came to know of the reading found in the Or. mss. (if their correspondence is not merely chance, which seems unlikely in view of his agreement with the Or. mss. in the stanza-division of this hymn: see below under stanza 6), we may thus speculate that the sequence nu pāhi has been introduced here into the Or. transmission through perseveration from PS 2.80.1.

The only possibility is to accept Whitney's emendation to ní pāhi (cf. PS 4.28.7 [note na in Or.!], 18.58.9c, 19.50.10c; ŚS 9.10.23c), for which emendation we may adduce as extra support the fact that -just as nipā • would have been reinterpreted in K as nr ˚pā • -sicat has been reinterpreted as sr ˚jat in K at PS 6.19.1b-7b, and the same mistake Ci → Cr ˚occurs frequently elsewhere in K as well: cf. e.g. 6.3.13c, 6.6.4a, 6.9.2a. It is therefore plausible that *G simply read ni pāhi , and that the reading nr ˚pā • , once introduced here in K, also caused the perseveration from nu pātu to nr ˚pātu at 19. . This is in contrast with the probably secondary adjustment to the standard of nine stanzas per hymn prevalent in PS 6, and perhaps remembered in the ŚS tradition (?), that is found at AthBSA 10.27: ā ratri pārthivam iti catvāri sūktāni | pūrvam navakam | . . . māśvānām iti tryavasānā s . at . padā . . . . Admittedly, the place of this hymn in the sixth (navarca) kān . d . a makes a reduction to nine stanzas along the lines of the Br ˚hatsarvānukraman . ikā attractive, but the Or. mss. seem so clear in their division of the text into ten stanzas (see also my crit. app. to stanza 10), and Sāyan . a's evidence is so nicely in agreement with it, that I maintain the same division of the text as adopted by Bhattacharya on the basis of his Or. mss.

Let the robber, the thief, run along the most distant paths; along a distant one let the toothed rope, along a distant [path] let the malicious one shoot forth. The PS text here and at 14.9.1 confirms (Roth and) Whitney's "plausible correction" of the reading ándha of the majority of the ŚS mss. to andhám . . The unanimous reading of the PS mss. (tis . t

. hadhūmam or tis . t . ha dhūmam) is odd. Since all the remaining pādas of this stanza contain an imper. form, there is something to be said for the latter analysis, while R ˚V 10.46.7 arcaddhūma-'of singing/shining smoke' (of the fire) might be taken to favor a small emendation tis . t

. haddhūmam 'of enduring smoke', perhaps supported by the connection between night and smoke that is made, e.g., at JB 1.49. But neither of these interpretations seem to make any sense in the context. All mss. of ŚS point to a bahuvrīhi compound tr ˚s . t . ádhūmam 'of pungent/poisonous smoke', an expression which may be compared with the reference to Agni's smoke being tr ˚s . t

. á-that we seem to find at R ˚V 3.9.3a áti tr ˚s . t . ám . vavaks . itha 'you (o Agni) have grown beyond the pungent'. 26 But in order to have this expression qualify the áhi-'snake' (cf. ŚS 12.1.46 / PS 17.5.4 tr ˚s . t . ádam . śman-, also at PS 15.17.7, 19.20.7b), we would either need to assume that somehow the image of the fire's smoke has been poetically transferred to the snake's poison, or that dhūma-'smoke' in this compound could mean also 'breath, odor' (thus Griffith) and hence perhaps even 'poison'. Both assumptions are quite ad hoc, and I therefore hesitantly retain the transmitted PS reading within obeli (even though the K reading at 7.19.3a supports assumption of confusion tr ˚s . t . a-/tis . t . (h)a-). Note that the parallel R ˚VKh 3.21.2ab (also SVK 2.1221; cf. ŚS 6.67.2ab / PS 19.6.14ab) has andhā amitrā bhavatāśīrs . ān . o 'haya iva 'become blind, you enemies, like headless snakes', which supports taking andham as an adj. to ahim in the present stanza as well.

cd. R-W's conjectures for the ŚS version (cf. also W-L) of this stanza and its very close parallel at ŚS 19.50.1 are corroborated by the PS version. Nearly the same corrupt reading as found here is given in K also at 14.9.1: tvainam . nr ˚pate. Whitney's rendering 'cast into the snare' for ā ´. . . drupadé jahi seems ill-founded. The only other attestation offered for such a meaning 'befestigen' by PW VII, 1500, viz. ŚB 13.2.9.6 [= TB 3.9.7.4-5] does not in fact support the gloss (cf. Eggeling's translation), nor do the cases of ā ´hatamentioned there. Except in the obscure stanza R ˚V 4.32.23, the other instances of the locatives drupadé/drupadés . u in Vedic (PS 19.11.3a = ŚS 6.63.3a/6.84.4a, R ˚V 1.24.13b, Vādh ŚS 6.2.5.17 [ed. Chaubey 6.9.18]) are all combined with a form of the verb bandh 'to bind': a drupadá-is thus not a snare into which a robber can be cast, but a post to which or a fetter in which he can be bound (cf. Zehnder 2004b: 384, n. 24), and then beaten: āhánana-simply means 'striking at' in ŚS 12.5.39¡47 (but cf. āghnāná-¡ loc. in 48). (Whitney). Just as in the present stanza, all PS mss. read dhehi there, which is to be emended. Cf. also ManB 1.5.15 sa tvāhne paridadātv ahas tvā rātryai paridadātu . . . r ˚tavas tvā sam ˘vatsarāya paridadatu sam ˘vatsaras tvāyus . e jarāyai paridadātv asau.

6.20

ab. For the metrical analysis of the first pāda as anus . t . ubh, preceded by two vocatives, cf. the first pāda of the just quoted parallel ŚS 19.50.7 / PS 14.9.7. The second pāda is an unmetrical reformulation of ŚS 19.50.7c / PS 14.9.7c.

In his crit. app., Bhattacharya notes that emendation of the unanimously transmitted reading dhehi to dehi is "dhyeyah . ". Rather than this emendation being merely 'to be considered', I would say that the context forces us to make it. This decision furthermore finds support in the ŚS parallels in 19.48 and 19.50, and in the ManB parallel 1.5.15 (cf. also, e.g. ŚS 6.107.1-4 / PS 19.44.7-10). The same emendation is to be made at PS 14.9.7a. Cf. PS 5.14.7 r ˚s . ibhyah . pari dehi mām (with variant dhehi in some Or. mss.). Confusion of forms of dhā and dā is quite common in all Atharvavedic texts. (Whitney) to the problems posed by the corrupt ŚS text. āsanvat, as correctly restored by Bhattacharya, is found only in the AV: it occurs just once more, at PS 19.4.5 ≈ ŚS 6.12.2cd yád brahmábhir yád r ˚s . ibhir yád deváir viditám . [PS uditam . ] purā ´| yád bhūtám . bhávyam āsanvát ténā te vāraye vis . ám 'I restrain your poison with [the following utterance] that was known/uttered of old by Brahmins, by seers, by the gods, that was and will be, [and] contains the word 'mouth' ' (wrongly Whitney 'that has a mouth' and Bloomfield 1897: 29 '[that] is now present'). In that specific context, where the following mantra contains the word āsné, the word āsanvánt-is to be compared with PS 2.78.4-5 agnivant-/sūryavant-'[utterances (vácas-)] referring to Agni/Sūrya': see the notes by Zehnder, and cf. AiGr. II/2, §707ba p. 878f. Here, the suffix -vant-is not used in such a technical sense: āsanvánt-probably refers to those members of the three mentioned categories of creatures, that can strike by biting. padvánt-is attested i.a. at R ˚V 1.48.5; PS 3.9. 1, 4.22.2, 9.8.1. Cf. also Insler 1970: 143. d Let the one that is awake and the one that awakes watch over me in the East. Let the one that does not sleep and the one that does not slumber watch over me in the South. Let the one that watches and the one that guards watch over me in the West. Let the one that is vigilant and Arundhatī28 watch over me in the North.

Make freedom from enemies for us below, freedom from enemies above, o Indra. Make freedom from enemies for us in the back, freedom from enemies in front.

May we enjoy days without enemies, o All-Gods. Let the dawns, the dusks be without enemies for us. The broad ones29 that are six, [and] the five divisions of space: let them protect us. The friendship-establisher (?) shall establish us in friendship. Let there be no danger for us.

You that remain up during the night, and that hold vigil over beings, that guard all animals: thus hold vigil over our selves.

O you that are awake, o you that awake, o you that do not sleep, o you that do not slumber, o you that watch, o you that guard, o you that are vigilant, o Arundhatī: being the body-protecting gods that you are, protect my body here.

As to [why he says] "o you that are awake, o you that awake": the one that is awake is yonder sun, the one that awakes is the fire. As to [why he says] "o you that do not sleep, o you that do not slumber": the one that does not sleep is the moon, the one that does not slumber is he that blows. 30 As to [why he says] "o you that watch, o you that guard": the one that watches is the day, the one that guards is the night. As to [why he says] "o you that are vigilant, o Arundhatī": the one that is vigilant is the worship, Arundhatī is the daks . in . ā. These indeed are gods that support one's reign. It is them that he pays reverence to, for his own protection.' a. It seems that rā ´trim anu-sthā here and in the KS passage must mean 'to remain up during the night'. If the ŚS transmission may be trusted in reading anu rather than ánu, it can here not be taken as a postposition with rā ´trim, but we may perhaps still refer to anurātram 'during the night', found at AB 3. 22.1,and at Vādh ŚS 1.1.2.22 = 1.4.1.23 [ed. Chaubey 1.2.25,1.11.27]. The wording of this sūtra recalls that of our stanza: anurātram . śalkair agnim inddhe jāgriyād dhaiva na sus . upset 'during the night, he kindles the fire with chips (of wood): he should remain awake, he should not try to sleep'.

The KS passage provides a clue as to who the unmentioned subjects of this stanza are: most probably the divine items addressed as 'the one that is awake' etc. (on which, cf. also ŚS 8.1.13 With the important exception of its stanzas 10-13, this hymn has a parallel in ŚS 4.34. That hymn is used in a Savayajña named -according to Keś. [333.12] (brahmāsya śīrs . am iti sūktena brahmāsyaudanam . savam) -after the hymn that is employed. No specifics are known about this brahmāsyaudanaritual, other than the rules given KauśS 66.6-10, that throw light especially on the stanzas 6 through 8 below:

brahmāsyety odane hradān pratidiśam . karoti || upary āpānam || tadabhitaś catasro diśyāh . kulyāh . || tā rasaih . pūrayati || pr ˚thivyām . surayādbhir ān . d . īkādivanti mantroktāni pratidiśam . nidhāya || 'He makes, per cardinal direction, pools in the rice-mess to the accompaniment of ŚS 4.34. (He makes,) on the upper side, a cavity for fluid (cf. KauśS 62.15), and on the sides of that four channels directed to the quarters of space. He fills these with fluids (cf. KauśS 8.19), after having placed on the earth, in every direction, (together) with surā-liquor and water the (objects) mentioned in the mantras including the egg-shaped bulbs' (after Gonda 1965a: 95f., with minor improvements and additions).

Cf. Gonda(1990: 181): "An odana is a rice-dish (cooked rice) which in . . . atharvanic circles is regarded as a cosmic entity commensurate with the universe and identified and associated with the highest concepts and potencies. By sacrificing it the sacrificer will be able to transcend mundane existence". On the rice-dish being commensurate with the universe, cf. also Gonda 1965a: 38. Further, cf. Gonda (1965a: 28): "It is . . . the cooked rice which is explicitly stated to go to the world of those who have acquired religious merit . . ., to heaven . . . and to conduct the sacrificer to that celestial world . . . . By preparing the rice-dish which is a granter of desires and by depositing it in the brahmans the sacrificer secures a "heaven-going road" . . . ".

Kauśika is silent about the fact that it is a specific type of ritual (1d), and a specific type of odaná, whose utility is praised in this hymn: the ritual and the rice-mess used in it are called vis . t

. ārín . -, a term that is mentioned in the whole of Vedic literature only in the present hymn, and may no longer have been understood by Kauśika. It was almost certainly no longer in vogue by the time of Keśava, who invents (?) the name brahmāsyaudana. Gonda (1965a: 276) quotes with apparent approval Whitney's statement that it is on account of the treatment described in the KauśS -i.e. in Whitney's words "the making of pools and channels in the rice-mess, filling them with juices (rasa), and setting on the ground, with surā and water, knob-bearing plants as specified in the text" -"that the rice-mess in question is called vis . t

. ārin 'out-strewn, expanded' ". Gonda adds (p. 277) about the word vis . t

. ārín . -: "according to the comm. [Sāyan . a] this means "the members (portions) of which are spread out" (vistīryamān . āvayavah . ). The term does not seem to occur elsewhere". Gonda follows (p. 279) Sāyan . a's wrong explanation of vítata-in stanza 5 as meaning vistr ˚ta-(see my commentary on 5c below). It seems that Whitney's explanation (cf. also Bloomfield 1899: 76, who glosses 'spreader'), going back to Sāyan . a, and followed again by Gonda, of the term vis . t

. ārín . -can be improved. Even though the KauśS does not explicitly allude to the word vis . t

. ārín . -that is so prominent in this hymn, the sūtra's injunctions suggest the following interpretation.

There is a cavity in the center (which is raised) of the rice-mess: this represents the ūrdhvā diś, or the heaven (cf. the connection made with the Parames . t . hin in the mantra ŚS 12.3.45ab used at KauśS 62.15, which also enjoins: upary āpānam). There are four pools divided over the cardinal directions, with channels connecting the central cavity to these pools. "The rice-dish is commensurate with the universe" (Gonda,p. 38), and the term vis . t

. ārín .seems to refer to the geometrical lay-out of the cosmos which is made in the odaná-. For the element • stāra-, we may compare the compound prastāra-, which is a technical term in the Śulbasūtras for geometrically (but not necessarily symmetrically) arranged layers of bricks for fire-altars (cf. e.g. Bürk 1902: figures 35-38, 46, 49, 52-53, 56) and is also used technically to refer to esoterically employed diagrams in some tantric traditions (cf. Schoterman 1982: 181-209). Now the meter-name prastārapa ṅkti-refers to the asymmetrical pattern 12¡12¡8¡8, while the patterns called vis . t

. ārapa ṅkti-(8¡12¡12¡8) and vis . t

. ārabr ˚hatī-(8¡10¡10¡8) are symmetrical rearrangements -not enlargements -of the Pa ṅkti (5×8=40) and Br ˚hatī (8¡8¡12¡8=36) patterns. I therefore propose that vis . t

. ārá-can have the sense 'symmetrical array, diagram'. The word is actually attested only in the hemistich R ˚V 5.52.10cd: etébhir máhyam . nā ´mabhir yajñám . vis . t

. ārá ohate. Although Lubotsky 1997a follows the padapāt . ha analysis of the word as nominative here, most modern scholars feel forced to assume a locative (cf. Geldner, Renou 1955-69/X: 80), because ohate must be a third person plural (Narten 1969a: 11 = 1995: 99, n. 17 -thus also Lubotsky 1997a: 373 [!]). Geldner suggests in the note to his translation, followed by Renou, that "vis . t

. ārá ist das spätere vistāra" [i.e. 'expansion, width', As . t . ādhyāyī 3.3.33]. Hence, he translates 'unter diesen Namen in breiter Schar (kommend) würdigen sie [the Maruts] mein Opfer'. As Geldner notes, much is obscure about this stanza, so the possibility cannot be excluded that the horde of Maruts appear 'in a symmetrical array'.

The vis . t . ārín . -rice-mess then, in my interpretation, is a rice-mess in which such a symmetrical diagram is drawn, representing the cosmos -four channels linking the earth with the heaven. The ritual in which this rice-mess is central aims at providing the sacrificer (and his forefathers and descendants: stanzas 10-12) an undiminishing store of nourishment and other comforts in the afterlife.

Our ms. K takes this hymn together with 6.23 as one long hymn, and adds at the end some corrupt brāhman . a material under the name śrāddhabrāhman . a (without parallel in the Śrāddhabrāhman . a edited by Sūrya Kānta 1943: 53-59): see my crit. app. under 6.23.12, and cf. Edgerton 1915: 409f. It seems moreover to have gone unnoticed by Edgerton (as well as by Raghu Vira and Bhattacharya), that the scribe of K has added at the beginning of this hymn the name pitr ˚sūktam in the lower left margin of folio 96b (cf. my Introduction, §2.1.1.5).

I suppose the insertion of a little śrāddhabrāhman . a at the end of 6.23 (which does not deal with ancestors, but which the scribe who inserted this Śrāddhabrāhman . a took as one with the preceding hymn), must rather be taken to pertain to our hymn 6.22. Use of the term śraddadhāna-in stanza 9 may have suggested to him a connection with ancestral Śrāddha rites. On this type of ritual, cf. Caland 1888: 8ff., Caland 1893[START_REF] Kane | History of Dharmaśāstra[END_REF]: 334ff., Gonda 1980: 441ff., and Jamison 1996a: 181-183. The fact that a special portion of rice is set aside for the ancestors in a Śrāddha rite during Savayajñas (KauśS 61.9, cf. Gonda, p. 137) may also be relevant here. The name pitr ˚sūkta (connected with a little śrāddhabrāhman . a) seems to have been given to 6.22 at some stage of transmission, because the hymn was understood to be connected with the forefathers. This connection emerges especially in the stanzas 10-13, which may be somewhat later additions to the text, because they have no parallel in ŚS, and are in excess of the standard of nine stanzas per hymn.

For the first 9 stanzas of PS, that correspond to 1-8 of the ŚS version, we have Gonda's translation (1965a: 95f.) with elaborate explanations (pp. 276ff.) at our disposal. As it makes little sense to repeat the often important observations made by Gonda, I simply refer here to his treatment, and offer below only such additional or corrective ideas that appear to me relevant. I focus, of course, also on the differences between the PS and ŚS versions. PS 6.22 / ŚS 4.34 is an odaná-hymn (cf. Bloomfield 1899: 78). Unique Paippalāda odaná-hymns can be found i.a. at PS 5. 13-14, 5.31, 5.40 (re-edited and translated in Lubotsky 2002), 16.71-73 and 16.93-96. It is to be noted that the meter of the Ātharvan . ic odaná-hymns is highly irregular, as is immediately clear also from the metrical analysis given by Lubotsky of the relevant hymns from PS 5. The present hymn is no exception to this. PS has the more common form śiras, where ŚS has the secondarily thematized form śīrs . ám. The only other difference between the two versions is that of the word order in the last pāda.

6.

a. Gonda (1965a: 276) summarizes: "the meaning obviously is that the component parts of the deified rice-dish are equivalent to the might inherent in these sāmans or representations of that power. . . ". The equation that we see here of parts of the rice-mess to sāmans etc. recalls the much more elaborate equations in ŚS 11.3. Cf. also such brāhman . a equations as found, e.g., at PB 16.11.11.

d. Note the abhinihita sandhi, which is metrically 'durchgeführt'. As already observed by Gonda (1965a: 277), it is Prajāpati's 'austerity' as creator of the cosmos that is meant here: his 'austerity' yields the heat with which he cooks the rice-mess, model of the cosmos. Cf Bhattacharya edits dahati : note the reading dahāj in K. Since no such reading is found in K for the repetition of pāda d in stanza 3, and the reading here can easily be explained as an anticipation of PS 16.96.1 pumān pum . so adhi tis . t . ha carma na te śis . n . am . pra dahāj jātavedāh . | bhavāt te strain . am apy apsarāsu 'Stand on the skin, being a man [born from] a man. Jātavedas shall not burn off your penis. There shall be women-stuff for you, among [the] Apsarases', where both K and the Or. mss. have it, there is no reason to doubt the indicative dahati transmitted here by ŚS and the Or. mss.

a. Note the difference of word order between PS and ŚS, and Gonda's pertinent remarks (1965a: 277). Gonda also offers (ibid.) an explanation of what/who the pávana-might be: "As it appears from ĀśvGS. 4, 5, 7 that the bones of the deceased were carefully cleansed (pavanena sam . pūya) after cremation, . . . the text may refer to the ritually pure condition of the beatified". ŚS 8.6.4 (PS 16.79.4), but as 'women-folk' in the present passage, and astrain . á-as 'women-less' at 8.6.16 (PS 16.80.7b). The word is attested three times more in the AV,viz. at PS 16.79.4 (quoted under 6.8.6), PS 16.96.1 (quoted under the preceding stanza), and in the difficult stanza PS 11.2.7, which may refer to impotence: yas tvā strain . ād apasaro yah . pum . so adhyāruhat | āklāntam . sam . klāntam . snāva tad u te kalpayāmasi 'The apasara that mounted upon you from women-stuff, the one that [mounted upon you] from a man, we fix that languishing, exhausted tendon [i.e. penis] for you'. In all Atharvavedic attestations, stráin . a-'women-stuff' may be taken as referring to sex with women (Apsarases: cf. stanza 13), although simply 'women-folk' is possible too. In Urvaśī's revealing words at R ˚V 10.95.15c, the word seems to be an adjective: ná vái stráin . āni sakhyā ´ni santi 'There are no friendships that are women's'. 6. 22.4 ŚS 4.34.3cd a. Whitney and Gonda translate úpa yāti 'goes to', which is wrong: úpa yā typically means 'to drive towards', cf. R ˚V 1.182.2d, 6.68.10d, 7.72.2a, and rathayā ´na īyate in the next stanza. Cf. also Joachim 1978: 138, and the references collected by Kulikov 2001: 261. On the connection between the word ávarti-and hunger, cf. VādhAnv 4.38.1 [Caland 1928b[Caland : 171 = 1990: 471] : 471] (see also Bodewitz 1973: 186f. n. 2). 6.22.5 ŚS 4.34.4cd ab. The word rathayā ´nais further attested only twice, at JB 2.128 and 2.207. The ŚS version has plural 'heavens', and áti for our ápi . The combination ápi-sám-ay 'to go in to [?]' seems to be unique.

c. Rather than following Sāyan . a's explanation of vítata-as vistr ˚ta-, and the resulting literal translation 'extended' (Whitney, Gonda), it would seem to me that the technical meaning of vi-tan 'to perform [a ritual]' is fitting here: cf., besides the references given in PW III, 219, i.a. PS 1.81.1c ( ŚS 19.58.5),16.113.4b ( ŚS 9.6.28),18.77.3a ( ŚS 18.4.13).

While the Or. mss. do not distinguish b from v , it is interesting that K agrees with all the ŚS mss. (see Whitney's comm.) d. The ŚS version, where the cooker of the Vis . t . ārin is said to have entered heaven, is formulated differently. The idea of the (cooked) rice-mess going up to heaven is found perhaps at PS 5.13.6, 5.14. 1, 5.14.7 (where the addressee, the worshipper or the rice-mess, is each time not entirely clear). Since the rice-mess is a 'carrier', the implication of the PS version is the same as that of the ŚS version, i.e. that the cooker is conveyed to heaven. The pāda e of the ŚS version was found before at the end of its 5 (an overlong stanza containing also what is PS 8ab) and 6 (PS 7), but is found in the PS version of this hymn only as 8d. Note the absence of sandhi between the words pūrn . ān udakena, where ŚS has anunāsika: cf. my Introduction, §2.8 (D). On the ritual actions accompanying this and the following mantras, cf. KauśS 66.6-10 quoted in the introduction to this hymn. ab. Cf. especially KauśS 66.7-9. Note that ŚS reads dadāmi : the PS text requires us to assume at least three participants in the ritual (a priest as giver, a priest as speaker, and a patron as addressee), while the ŚS version -if it is not corrupt -presupposes only two: the functions of performing and reciting priest may have been merged in that tradition.

It seems that we may explain the four pots mentioned in this mantra by referring to KauśS 66.6-10, where in 66.10 the placing (ni-dhā, cf. our dadāti / ŚS dadāmi ) of the items mentioned in the mantras ŚS 4.34.5ff. (ān . d . īkādivanti mantroktāni ) is enjoined. This could mean that, together with the other mentioned items, four pots are placed in the four cardinal directions (KauśS pratidiśam corresponds to our caturdhā).

c. Note that K gives viśvahā here, where the Or. mss. have viśvatah . , and the situation is reversed in the next stanza.

d. In view of the scansion of pādas 3b, 10b and 13a, I scan s u varge also here, and in the next two stanzas, which means these pādas are to be read as dodecasyllabic, with tris . t . ubh cadence.

On the meanings of the word svadhā ´-, see the somewhat conflicting statements and references of Gonda 1965a: 237, 271, 281, and especially Rönnow 1927: 110-153 (cf. Renou 1958: 19f.). See also PS 5.31.5ab jānīhi sma sam . skr ˚te dheno gopatim . yas tvā dadāti *prathamām . svadhānām 'Recognize, o prepared cow, [your] cowherd, who gives you as the first of the nourishing oblations (to the ancestors)'.

The principle of similia similibus seems to be at work here: as the channels in the ritual situation are flowing full of fluids, just so -according to the speaker's wish -will streams of nourishment swell in the patron's direction when he has reached the heavenly world after death. kū • is probably secondary, have madhukulāh . ), that "we would expect rather madhukulyās", a reading which -despite Whitney's obviously misguided statement ("Ppp. [= K] agrees . . . with our text") to the contrary -is precisely what we find in K. In the light of the agreement of the ŚS text with the Or. reading, it seems preferable to reject the K reading as due to perseveration from kulyā in the preceding stanza. What is more, the bahuvrīhi adjectives in this pāda obviously qualify kulyā in pāda c (dhā ´rā in ŚS), and Whitney's expectation would thus -in any case in the PS version of this stanza -result in the tautology '[channels] with channels of honey'.

c. Bhattacharya follows the Or. mss. and gives the erroneous form viśvahāh . . K, as can be seen in my crit. app. under the preceding stanza, has preserved the correct reading, but in a different place than the Or. mss.: it seems impossible to say which branch of transmission has preserved viśvahā/viśvatas in the original place.

6. 22.8 ŚS 4.34.5c-g pun . d . arīkam . kumudam . sam The lotus is spreading out, the white waterlily, the lotus-stalk, the lotus-root, the śáphaka, the lotus-fiber -let these anointed [channels or pools] with lotuses approach me, swelling with nourishment, [when I am] in the heavenly world. The compound sám . tanoti is nearly always transitive, but Gonda correctly observes (p. 280) that "there is apparently no object" in these pādas, although he translates 'stretches its rootstock' on p. 96. That the verb is not necessarily transitive is proven by ŚS 8.7.16 (PS 16.13.6), a stanza to which Gonda also refers: mumucānā ´ós . adhayo 'gnér vaiśvānarā ´d ádhi | bhū ´mim . sam . tanvatī ´r ita yā ´sām . rā ´jā vánaspátih . 'The herbs, becoming freed from Agni Vaiśvānara -go ye stretching over the earth, [ye] whose king is the forest-tree' (Whitney).

On the various (parts of) lotuses mentioned here, cf. EWAia s.vv. On the pun . d . árīka-and kúmuda-, cf. Syed 1990. Cf. also Rau 1954, items 62, 26, 68 [?], 71-72, and the informative article by [START_REF] Hanneder | Abhinavagupta's Philosophy of Revelation. An edition and annotated translation of Mālinīślokavārttika I , 1-399[END_REF]. mulālī ´is a hapax, and may either be a fem. -ī-stem, or a derivative in -in-. śáphaka-, apparently an adjective meaning 'hoof-shaped, hoofed', is found elsewhere only at PS 8.7.7d,Āp ŚS 9.14.14,Bhār ŚS 9.16.18,Hir ŚS 15.4.21 (see the comm.!); its use as a phytomorphological plant name (see Deroin & Liyanaratne 1995) seems restricted to this place.

Sāyan . a appears to take sám . tanoti here transitively, as an action performed by the priest (although his comment mulālīti mr ˚n . ālī vivaks . itā makes clear that he takes that word as a nominative; why does he give iti here but not with the other words commented on?), but this is impossible because there is at least one certain nominative form in pāda b.

Note the interestingly close correspondence with the list of materials in the As . t . ā ṅgahr ˚dayasam . hitā, Sūtrasthāna 6.90: mr ˚n . ālabisaśālūkakumudotpalakandakam 'Lotustengel fein und grob (mr ˚n . āla, bisa), Lotuswurzeln (śālūka), die Knolle von Nymphea Lotus (kumuda), und Nymphaea stellata (utpala)' (Hilgenberg & Kirfel 1941: 35f.).

d. The patron seems now to be speaking (contrast stanza 6), as he is in the following stanzas. ŚS has tvā ´, which implies that a/the priest is speaking. a. The ŚS version of this pāda, which is there part of the final stanza, mentions the apportioning of food to invited brahmins (cf. ŚS 11.1.28), a standard element of Savayajñas: cf. Gonda, pp. 28 and 48ff.

Note the frequent occurrence of the compound śraddadhāna-, as well as the word śraddhā ´-, in AV odaná-hymns (see the Sanskrit Index in Gonda 1965a). On the significance of śraddadhāna-, cf. Gonda 1965a: 286, but especially Jamison 1996a: 176-184, who demonstrates that śraddhā-in certain contexts "can hardly be anything but the expression of extraordinary hospitality" (p. 180). She relates (pp. 179f.) the epic story of Mudgala, who, motivated by parā-śraddhā-(Mahābhārata 3.246.15), "regularly feeds hundreds of Brahmans at his twice-monthly New and Full Moon Sacrifices, but his food miraculously increases to meet the demand, because of his virtue". The hospitality is extended, by means of the vis . t

. ārín . -rice-mess, to ancestors and especially to brahmins attending the ritual (cf. Jamison, p. 181).

b. Werner Knobl points out to me that this pāda must mean 'the Vis . t . ārin winning the heavenly world': "Obviously, svarga-and loka-belong together as in so many other stanzas of this hymn where, however, the two words follow one another in their natural order. It is not only the meter that asked for the actual formulation of b, but rather the fact that in Vedic a three-membered compound like svarga-loka-jit-would have been highly unusual". c. Cf. Kulikov 2001: 42f., andLubotsky 2002: 179 on PS 5.40.1b, whose emendation to aśyamāna-I follow. A small argument in favor of this emendation, against adoption of the consistent K reading is . yamān . a-, might be the agreement in use of the word ávarti-together with ¡ aśyamāna-between ŚS 12.5.37 ávartir aśyámānā nírr ˚tir aśitā ´'[the Brahmin's cow is] destitution while being eaten, ruin when eaten' (∼ PS 16.144.9 ārtir aśyamānā vikarto ¡ 'śitā 'af- fliction while being eaten, a butcher when eaten') on the one hand, and pādas 4cd together with the closely related present stanza. d. Note the different word order in the ŚS version of this second 13-syllabic d pāda in a row: the words are quoted in the order we find them here in the Kāśikāvr ˚tti on As . t . ādhyāyī 3.2.70, cf. Rau 1993, item 0348. On the various possible meanings of viśvárūpa-, especially for those passages in which it seems to refer "to colour and outward impression ("glitter") rather than to form", cf. Bodewitz 1985: 15ff. In the present context, Gonda's observation (1965a: 246) that the adjective "helps to suggest the ideas of universality, omnipresence etc." is most applicable. Cf. also my note on 6.10.3c, and the passages referred to there. a. The readings and the grammatical interpretation of this pāda are quite problematic. Bhattacharya edits imām . , with the Or. mss., but a f. sg. ('this [earth]') seems syntactically hard to construe here. A light emendation imam . (sc. odanam) would seem possible, but the long ā in both branches of transmission and especially also the n in K's imāni , rather point to the reading imān adopted here. For the sandhi • ān y • , cf. i.a. PS 1.71.4d,5.31.1b,7.3.6c,9.29.9c.

6.22.10

Bhattacharya reads as one word abhivis . t . itān (with virāma), but gives no sign of emendation, and thus apparently assumes a decasyllabic pāda. K reads vis . t

. (h)atāni (note that in Śāradā

• s . t . • = • s . t . h • ).
It is an important fact that none of my Or. mss. -Mā omitting this entire stanza -confirms Bhattacharya's reading, which one ought in principle to infer was found by him in his ms. Ma, since no Ma variant is quoted in his apparatus. I suspect an error has slipped into Bhattacharya's text and apparatus here. What is more, the accusatives in Bhattacharya's pāda a lack a verb, and the text as he edits it is thus syntactically impossible.

It is likely that an attempt at 'etymological' explanation of the term vis . t

. ārín . -is being made here (cf. Deeg 1995: 150ff.). For this reason, I would rather take abhi as a postposition with yajñān (cf. ŚS 12. 1.33a [PS 17.4.3a] yā ´vat te 'bhí vipáśyāmi 'over as much of you, as I look out', with accented abhí before vi • ).

Not too far from the K reading (although its looks may be deceptive), and metrically attractive, would be an emendation to vis . Since bad cadences also occur elsewhere in this hymn (as in other odanáhymns), I see no metrical objection to conjecturing a perf. act. form tastāra, previously attested first at JB 2.270 (cf. Kümmel 2000: 577). Note that tastāra is best taken as 1st person singular form here: besides the fact that the long root vowel may even at the earliest stage of the transmission have been caused by contamination with vis . t

. ārín . -, parallel 1st sg. forms with long ā are attested already in the (younger) Vedic mantra language: cf. Kümmel 2000: 30, who lists vavāra (TS m ); cakā ´ra, jagā ´ra (TB m ), and Whitney 1889: 283 ( §793d) who lists "cakāra and jagrā ´ha (doubtful reading) in AV., cakāra in AC ¸S. and BAU. (C ¸B. cakara), jigāya in AC ¸S., as first persons".

Analogical retroflection of the 'Wurzelanlaut' of augmented or reduplicated forms after preverbs in • i is rather common in the AV: cf. AiGr. I, §205a p. 235 ;Hoffmann 1986: 459 = 1992: 821, and Lubotsky 2002 on PS 5.8.1, 5.37.1 (cf. 9.23.4), and 5.38.8 (cf. also ab. On the meaning of these pādas, cf. Caland (1893: 97): "Nun denken sich die alten Inder, wie bekannt, den aufenthalt des vaters auf der erde, des grossvaters im luftraum, des urgrossvaters im himmel, und die sūtras erlauben, dass, wenn man die namen der verstorbenen nicht kennt, beim klösseniederlegen für den vater die formula: pitr ˚bhyah . pr ˚thivīšadbhyah . , für den grossvater und urgrossvater die formulae p. antarikšasadbhyah . und p. divišadbhyah . gebraucht werden". The destination devatāh . can hardly be disconnected from the Daivam or Vaiśvadevam part of all descriptions of Śrāddha rituals. Cf. Caland (1893: 181): "Beim C ¸rāddha, wenigstens so wie es später verrichtet wurde, soll jeder an den väterbrāhman . as zu vollziehenden handlung die gleiche handlung vorangehen, aber für die Allgötter (daivapūrvam . çrāddham . kurvīta)". Caland adds (p. 182): "Nach meiner meinung sind diese Devāh . a u c h die Väter. Aber nicht die gewöhnlichen menschlichen Väter, nicht die verstorbenen in engerem sinne. Es giebt nämlich in den ältesten überlieferungen noch eine andere art Väter: ,,die göttlichen Väter["]: devāh . pitarah . , und diesen gilt das Daivam". Cf. the possible (secondary) connections with Śrāddha rites mentioned in my introduction to this hymn. c. Bhattacharya does not report a variant for Ma (while Mā omits all of this stanza up to tvā), which implies that it reads as edited: prapitāmahāś. All Or. mss. available to me read • mahām . ś, which I suspect must be Ma's reading as well.

d. a. The unanimous reading enam . of the mss. is syntactically impossible in combination with the relative clause in pāda c. The singular pronoun enam that we do not expect here, after plural forms with the same relative clause in 2d, 3c, 4d, may have crept in from PS 5.13.2cd (dyaur enam . sarvatah . pātu yas tvā pacaty odana) and 16.96.3 (saptainam . sūryā ¡ abhitah . . . . yas tvā pacaty odana). The sandhi • ñ j • may of course be spelt • m . j • in the mss., so the only difference between my conjecture and the transmitted reading is the length of the vowel: note that K also gave a short a in 4d (and again in 6.23.3d below).

d. The evidence does not support Bhattacharya's introduction of an anunāsika sign, against the mss. The regular sandhi in PS (and ŚS) appears to be • m . l l • : see my Introduction, §2.8 (L).

On the importance and meaning of the daks . in . ā-'sacerdotal fee' in connection with the Savayajñas, see Gonda 1965a: 18-26. In particular, pp. 19f.: "A daks . in . ā is an offering -a cow, another animal or almost any other valuables, including rice -presented to the officiant(s) by which the sacrifice is "fortified and made perfect" ( ŚBK. 1,2,2,1). It is not the receiver, but the giver who derives reward and benefit from it". But see also [START_REF] Malamoud | Terminer le sacrifice. Remarques sur les honoraires rituels dans le brahmanisme[END_REF] Note that K omits any kind of separation between our hymns 22 and 23, taking them together as 6.22 (with addition of some brāhman . a material: see my introduction to this hymn, and the apparatus under 6.23.12).

6.23. To get rid of a rival wife.

Note the absence of separation between this hymn and the preceding one in K (see my introduction to 6.22). It exceeds the standard of nine stanzas per hymn by three, but there are no evidently secondary stanzas. Is pra dahāmasi in 3d the concatenating link with 6.22?

Thematically related material is found at PS 2.58,5.34,. The further unspecified (feminine) addressee of 1ab, 2, 10 (also 2.58.1cd, 2ab, 19.47.7, 8, 9ab) is probably a plant: cf. voc. os . adhe in 2.58.4c. The hymn apparently belongs to the class of sapatnībādhana hymns (Bloomfield 1899: 70, Shende 1952: 67ff.), and the husband of stanzas 2 and 11 seems to belong also to the speaker(s) on whose behalf this hymn was to be employed, i.e. the speaker(s) and their/her female rival would be sapatnīs. The use of the verb form kuru in stanza 2 (rather than kr ˚n . u) suggests that the mantra was indeed meant for use by female speakers (cf. Hoffmann 1976: 581). It remains unclear whether these co-wives shared the same domicile, or lived separately.

||] Or, asu | K [[Edg. om. |]]
Bhattacharya, following his ms. Mā -also Ma? the reading of Ma's sister ms. Pa suggests otherwise -, edits svām . nipatanād ; further gr ˚hair . ab. For pāda b, I follow the readings of my mss. Ku Pa JM, altering the sandhi slightly. The word nipadana-seems to occur only twice elsewhere. I find it at PS 4.20.1 (where K again has • patan • ): madhumatī patye asmi jārāya madhumattarā | atho *madhavyam . me bham . so madhu nipadane aham 'I am sweet to my husband, sweeter to my lover, and full of honey are my loinshoney am I on the bed'; and again in an interesting parallel to this hemistich found at PS 19.35.12 (cf. Zehnder 1999: 176): ut tvā hanmi nipadanād ut tvā hanmi gr ˚hebhyah . | mā spr ˚ks . athā nis . adanāya sādhava ut tis . t . ha prehi sabhām 33 'I beat you out of the bed! I beat you out of the homestead! Do not desire after a descent dwelling! Get up, head out to the assembly!'.

Concerning the sexual connotation of ni-pad , see my commentary on PS 6.6.2 (where the Or. mss. all have t for d ). Cf. also 7.11.6-7 below, andLubotsky 2002: 81. But as Forssman (1996: 53) has noted, the attestation of the related compound upa-ni-pad at ŚBM 4. 1.1.28 shows that the sexual connotation was not always present. The derivative nipadana-seems to mean 'bed, place for lying down (and making love)'. Cf. PS 2.58.6ab asti vai vām . vidvikam ubhau śayane antarā '(Now) there is a separation between the both of you in bed', and especially śayane sve in 11b below.

c. Regarding the metrical deficiency of this pāda (and 5c), see my note on 7.9.2c. Because separate aks . aras n . ma and n . va do exist in the variety of Śāradā script of the scribe of our K, it is a striking fact that the error • n . v • for • n . m • that we find here and in stanzas 3 and 5 below, is also found in K in all other cases (to be culled from Bhattacharya's 1997 of PS 1-15) of the form kr ˚n . mah . / • n . mo (1.32.4b, 2.26.3, 4.10.2d¡3c, 5.4.10d, 5.11.2d [also in the Or. mss.!], 5.19.4c, 5.37.4d, 7.9.1d, 12.5.6c¡7c, 12.6.3c, 15.23.11b -add 7.19.3d¡4d [also in several Or. mss.!]), while K reads kr ˚n . o at 7.9.2c. The same error is found in kr ˚n . masi at 1.30.5b (kr ˚n . uvasa) and 1.85.4b, but the correct spelling is more common for this form (1.54.5d, 7.8.6e, 11.2.8d), and is mostly found for kr ˚n . mahe (1.86.7c, 4.12.4d, 15.22.9d), although all mss. wrongly write kr ˚n . vahe at 7.3.2c. An explanation for these curious facts is not apparent. d. On the meaning of ví-bhram . ś ¡ instr. 'scheitern an', see b. The correct reading with anusvāra, which is missing in the Or. mss., is available in only slightly deformed state in K. In combination with the second hemistich, adharācīm . naya seems to mean 'lead her to the South' (see also the next stanza), but cf. ŚS 3.18.4cd (≈ PS 7.12.3cd) adháh . sapátnī yā ´mámā ´dharā sā ´dharābhyah . 'below [is] she that is my rival; lower [is] she than they (f.) that are lower' (Whitney).

c. I have normalized the sandhi. Bhattacharya follows the unanimous ms. evidence, and edits • mām . daśa, without underlining (at 10.3.4a he does underline idhmām . devaih . , and similarly at 11.12.6c, 15.22.1c; no underlining at 11.5.3b).

d. Klaus 1989a: 17 (with the notes 59-61 on p. 32) explains: "nāvyā bezeichnet . . . einen Fluß, der so tief und so breit ist, daß er nicht durchwatet oder durchschwommen werden kann, sondern mit einem Boot überquert werden muß". The Or. error • dv • ← • vy • is easily explained with reference to the close similarity between the two ligatures. ab. Although it is not completely certain, it seems better to accept -with Bhattacharya -the Or. reading avācīm rather than K's apācīm. While I do not know of any passages mentioning an ápācī díś, the ávācī díś is known from i.a. MS 2.13.21:167.8 and VSM 22.24. We seem to have here three names for the inauspicious realms to which rivals are to be relegated: cf . Bodewitz 1999a: 111, and2002c: 214, 216f. Both meter and sense support the conjecture of akuśalām . for kuśalām . . Cf. MS 1.11.10:172.3 cátasro díśaś cátasró 'kuśalīh . . I assume here that • o resulting from sandhi with the particle u in such cases as atho and mo was also pragr ˚hya in our text (cf. AiGr. I, §273b), and therefore do not choose to assume elision at the diasceuastic level (which would mean editing atho a kuśalām). Although elision is also found in all mss. after atho at 1.28.2d (atho harito for ŚS 1.22.2d átho áharito), and after mo in 11b below (mo smin for mo asmin) and 11.15.2 (mo smākam for mo asmākam: or rather *māsmākam?), I would choose to see these as mere (late) artifacts of the manuscript transmission, where at some point knowledge of pragr ˚hya rules may have been lost. In the majority of cases, at least one of the two branches of transmission of the PS retains the expected initial a • in this environment: atho a • 3. 26.5c, 5.18.2b, 6.9.6b, 11.3.4b; mo a • 1.12.4c¡d, 1.20.1d, 1.78.1d, 4.19.1-7c, 17.37.7d, 19.16.5c. d. The m./n. pronoun tena cannot refer to the plant which is addressed in 1ab, 2, 10. It is the same vidves . an . a-(brahman . -) 'discord sowing spell' that is known from PS 2.58. 1, 5.34.1 and 19.25.1, and that -just as it is a veritable fire at 2.58.2cd, 3c, 4d and in our 9a below -is used here to burn off the rival. .23.4 Only PS d: PS 19.36.17c,19.47.8c,20.56.10c [PSK 20.52.10c] āa ja nir aja bilam .

6.23.3

6

( abc. The verb nir-aj normally means 'to drive out', with an accusative of the object (PS 4.13.4,5.1.4,5.9.2,, but it seems impossible to construe it that way here. On removing enemies or rivals into a pit or hole, see Bhattacharya edits viddham . samāsakundume. ab. Cf. 2.58.5ab. The compound vātāgra-occurs elsewhere only at TS 1.7.7.2 (PB 1.7.5,ĀpMP 2.21.17, a ṅkáu nya ṅkā ´v abhíto rátham . yáu dhvāntám . vātāgrám ánu sam . cárantau | dūréhetir indriyā ´vān patatrī ´té no 'gnáyah . páprayah . pārayantu 'May the two A ṅkas, the two Nya ṅkas, which are on either side of the chariot, speeding on with the rushing wind, the far-darting, powerful one, the winged one, the fires which are furtherers, further us' (Keith).

d. My conjectures for this pāda are offered with considerable hesitation. Besides the fact that the text as edited has a bad cadence, one may object that all other attestations of the locative dáme in the AV Sam . hitās are restricted to R ˚V repetitions. New forms of the word (to be compared with dampatī in 10c and 12d below) seem not to exist in the AV, except perhaps at PS 1.95.3b: Zehnder (1993: 166) conjectures sa *damān pradahan nv agāh . for transmitted sadanān . . . . 34 The verb ví-dhvam . s is first attested MS 2.2.1:15.8, and also at B ĀU 1.3.7 ∼ JUB 1.7.6, 1.60.7-8, 2.3.12-13, ∼ ChU 1. first attested only in later texts, and can mean both 'attached, hung up' ( ŚBM 6.7.1.17,Baudh ŚS 11.2:66.4,Nir 9.20) and 'affected,afflicted' ( ŚBM 4.1.3.9) Bhattacharya edits yathānavadhr ˚tā and vr ˚śatūlam. a. I hesitantly supply '[gush of wind]': cf. PS 5.34.7b vātas tūlam ivaijaya? b. Deletion of either antarā or ubhe would render this pāda regular: this seems a better analysis than Zehnder's statement (1999: 162) "Das Metrum fehlt eine Silbe am Pādaende". Cf. Bloomfield 1906: 69, and the metrical situation in trimeter verse at PS 1.27.1b = 3.35.5b,and 19.31.9b. Cf. also 19.39.9d and 19.48.16b (anus . t . ubh context).

cd. Bhattacharya proposes in his crit. app. to emend anavadhutā (does he mean anavadhūtā?) and busatūlam. Both of these proposals are misguided. The transmitted reading anavadhr ˚tā is perfectly acceptable (cf. i.a. Kaus . B 16.5.6 [ed. Lindner 16.4:71.6], Āśv ŚS 12.4.20). The word busa-'mist/refuse (?)' is exceedingly rare (see EWAia II, 229f.) and makes no sense here. With a view to ŚS 19.32.3a / PS 11.12.3a diví te tū ´lam os . adhe 'your blade/tuft is in heaven, o plant ' and PS 5.20.8a tūlam . . . tr ˚n . asya (cf. also 5.34.7b,19.54.14a) we expect a plant name here. I therefore make the light emendation vr ˚s . atūlam: the vr ˚s . a-plant, of unknown botanical determination, is mentioned also i.a. PS 2.67.4d (the obeli can be removed from Zehnder's text) and KS 30.1:182.9 (KapKS 46.4:279.3 [ 2 45.4:327.16] Let him be a lion to your eye, a tiger in embrace. Let there be fire between the both of you, so that there will be no (more) get-together for you two. [START_REF] Bhattacharya | [END_REF] [Let] this fire [be] between you two: let it shoot you two asunder, in separate directions, so that there will be no (more) get-together for you two at all, in [your] remaining life-time.

es . a] Or, e(sec. m. ab. On the obscure words śímidā-/ śimidāvant-/ śímidvant-, the last form being attested also already in PS, cf. EWAia II, 637f. I list here the passages with partially new material from PS, none of which, however, helps to establish the meaning of these words: 4.34.6 ( ŚS 4.25.4),16.144.8 ( ŚS 12.5.36),8.16.5,19.35.13,19.47.7,20.39.4 [omitted in PSK 20.38],20.56.10 [PSK 20.52.10]. In the edition of von Schroeder, the mantra MS 4.9.8:128.7 is given as follows: . . . svā ´hā v śímidvate tvā vātā ´ya svā ´hā . . . (thus also the Ānandāśrama ed. of T Ā 4.9.1), but the padapāt . ha gives aśímidvate. This analysis, rejected by von Schroeder presumably on the basis of T Ā, makes much better sense in the context, where favorable winds are listed, and finds strong support in VSM 38.7 = VSK 38.2.1 aśimidā ´ya tvā vā ´tāya svā ´hā [note the typographical error in the sam . hitāpāt . ha in ed. Sharma 1999: 286]. The association of śimid(ā)with the wind fits well in this hymn.

d. Bhattacharya proposes the reading asinā in his crit. app., and it can be adopted here without further sign of emendation because JM has the correct sibilant (on idiosyncratic readings in this ms., cf. my Introduction, §2.1.2.1), as it does in 19.47.8a (where it clearly reads • vāsinā). On the meaning of así-('Schlachtmesser', or rather -as appears also from this passage -simply 'knife'), see ), a play on words ('finds peace/finds pleasure') seems likely here (as at 7.12.1/2b below). Cf. the problematic pādas ŚS 3.18.3ab nahí te nā ´ma jagrā ´ha nó asmín ramase pátau 'Since he has not named thy name, thou stayest not with him as husband' (Whitney -note his comm.). The form patau is found only here in PS: elsewhere, PS consistently has the form patyām (2.41.3 [unduly emended to patyau by Zehnder], 4.10. 2,3,6,12.10.3,18.5.5,20.19.5 [PSK 20.18.5]).

b. My slight alteration of the transmitted readings takes account of the meter, and yields a comprehensible text: on the pragr ˚hya status of mo (← mā u) in our text, see my note on pāda 3b above. On the sandhi

• n ś• → • ñ ch • , see my Introduction, §2.8 (F).
c. K points to the correct reading vasanam . , rather than vacanam . found in the Or. mss. Cf. R ˚V 1.95.7d (PS 8.14.7d,15.12.5d) návā mātr ˚bhyo vásanā jahāti 'He leaves the parents their new clothes'. Although vásana-does not seem to be attested in the meaning 'dwelling place' in Vedic, it is not unattractive to assume such a meaning here: in that case, twice sva-can be rendered '[my] own'. On the simile, see Bodewitz 1973: 39 n. 6. 6.23.12 ¡ asmim . l] asmil Or, asmim . n K 7.1. To counter witchcraft.

This hymn corresponds, with considerable variation of phrasing and stanza order, to ŚS 5.14: stanzas 5, 9 and 13 of that hymn have no parallel here, but at PS 2.71.5 (partly), 2.71.1, and 2.71.5. The hymn exceeds the norm of 10 stanzas per hymn by two; there are no obvious secondary additions. To the list of translations given by Whitney, the one by Renou (1938: 148f.) can be added.

The hymn offers counter-spells against kr ˚tyā ´-. Goudriaan (1986: 452) distinguishes two aspects of this term: "an impersonal one, a material object produced by a sorcerer and handled by him according to more or less technical prescriptions; and a more personally conceived power which in a way is thought to be connected with this material substratum, sometimes in the form of a highly effective and dangerous being which threatens to destroy somebody's life or property".

The ritual which these mantras were to accompany made use of an unspecified plant (Bloomfield 1897: 429), and perhaps (stanza 10) of a (leather) strap or noose. This last point recalls some of the actions described in KauśS 39.15-16, involving a skin and straps. Despite Goudriaan's statement to the contrary (p. 453), Caland (1900: 132 n. 1) -and before him Henry (1896: 39f.) and Bloomfield (1897: 603) -seem to have been correct in allowing for the interpretation of the material form of the kr ˚tyā ´as a 'figurine': the wording of KauśS 39, sūtras 13 (gulphān) and 14 (āśayati ) clearly implies an object of human (or animal) shape, and so do stanzas like ŚS 10. 1.1, 10.1.24. 7.1.1 ŚS 5.14 (e.g. 4.33.6a, 7.6.1b, 8.13.4b, 8.15.7d, 9.11.13b, 9.15.5c, 12.15.1b) supports the analysis tvā a nv , adopted here, rather than tvān u v . The metrical analysis of this stanza is problematic (cf. Whitney on the ŚS parallel). Deletion of the epithet pr ˚tanās . āt . would render the first line octosyllabic. Perhaps the element prati • , which in a sense is pleonastic, could also be removed from pratiharan . ena, to render the whole a nice gāyatrī stanza. Grill's proposal (1888: 147) to restore ab agnínā pr ˚tanās . áhā pr ˚tanāsu sáhasvatā and d pratisarén . a hanmasi is not convincing.

7
a. I tentatively take ágne here as a predicative vocative: the plant is compared to Agni. Cf. my commentary on 6.9.2a vis . n . o. c. On the word pratiháran . a-, cf. PS 4.8.1-13de pratyak pratiharan . enāghāyate 'gham . prati harāmah . 'Against the evil-doer do we return the evil, with a returner'. It seems likely that pratiháran . a-is intended as an adj. (scil. bráhman . -: 11d). A list of kr ˚tyāpratiharan . a hymns is given in AVPariś 32.2, closely agreeing with the list of hymns given at KauśS 39.7 to be used in a pratiharan . a ritual (thus named at KauśS 71.13), cf. Caland 1900: 133f. If pratiháran . ahere, too, refers rather to the act than to the means, a rendering like 'by way of a counter-measure' is also imaginable. In later Vedic (MS¡) a new class II verb-stem of root sav i /sū came into being, i.e. sau-/suv-. We would expect sū-to occur before endings with consonantal anlaut. But instead we find su-in, for example, two forms of the imperative, in the 2nd singular -suhi : Āśv ŚS 5.11.1 (and other ŚSs) praśāstah . prasuhi and the 2nd plural suta: T Ā 4× (1.1.2 etc.) putravattvā ´ya me suta. A 2nd dual imperative *sutam would nicely fit in with the 2nd singular suhi of the ŚSs and the 2nd plural suta of the T Ā. Yet, it could be that *sutāt is to be preferred. For one thing, it is just a little closer to the unanimous reading of the mss. For another, the future imperative typically follows after a present imperative, see Delbrück, SF III (1878) 2ff. Finally, *sutāt may prove the more elegant solution ('die apartere Lösung'), as this form constitutes a rarity, and therefore should engage our deeper interest. Why is it a rarity? Because the future imperative in -tāt occurs most often as a 'substitute' (As . t . ādhyāyī 7. 1.35) for the 2nd and 3rd singular imperatives in -hi and -tu. Of a form in -tāt being used as a 2nd dual, only one example seems to be known, i.e. R ˚V 10.24.5cd nā ´satyāv abruvan devā ´h . púnar ā ´vahatād íti 'The gods said to the Nāsatyas, "Drive [them] (the two arán . īs that have flown away) here again!" (that is, after you have found them)'. I find Knobl's second suggestion singularly persuasive, and the error shared by all mss. may easily be explained as due to perseveration from the demonstrative tat.

cd. The K reading mr ˚gam iva agrees with ŚS against the lectio difficilior found in the Or. mss. With much hesitation, I adopt this latter reading, as there seems to be no plausible explanation for its having entered the Or. transmission, if we reject it as unoriginal. That the original composition of this stanza had mr ˚gám iva seems beyond doubt. The K reading kr ˚tye may be an anticipation of 8d. 7. 1.5 ŚS 10.1.5 (cf. PS 16.35.5) ˚chatu. The reading for the second word of this pāda, here, and in the parallel at 16.35.5 is śapathīvne in all the Or. mss., while K gives śapathiñcine here, and śapathyam . vine in the parallel pāda: the underlying K reading seems to be śapathinvine. The meaning as conveyed by the participle śapathīyánt-in the ŚS parallel of this stanza is clear. While the form śapathinvin-(K) defies explanation, śapathīvan-(Or. mss.) may be explained as formed in analogy to the semantically somewhat comparable word pratidī ´van-'adversary at the dice'. I accept this word śapathīvan-only with considerable hesitation, as it seems impossible to reconcile śapathīvne with the underlying K reading.

c. The sequence pratipra occurs elsewhere in PS only in 20. 22.7c [PSK 20.21.7c] idam . pratipravādinam . , and in 10.1.8c tasyai pratipravartaya. It seems necessary to reject the syntactically impossible Or. reading pratipravarttaya, and explain it as due to anticipation of the latter passage. ˚V passage (for which previous translators give quite varied renderings), but their collocation there must be connected with their combined occurrence here: it seems likely that the PS poet, being familiar with the R ˚V stanza, paronomastically associated avavyáyant-(originally from ava-vyā) with the pseudo-stem (EWAia II, 538) vaya-'to weave' (perhaps also with ava-vi-ay?) and therefore took it together with tántu-. Cf. R ˚V 10.130.1cd imé vayanti pitáro yá āyayúh . prá vayā ´pa vayéty āsate taté 'The fathers, who have come here, are weaving. Saying "weave forward, weave backward", they sit near the warp' and ŚS 14.1.45a yā ´ákr ˚ntann ávayan yā ´ś ca tatniré 'They (the goddesses) who spun, wove, and who warped'. The significance of the simile may lie in the speed of an unraveling yarn held by its end (cf. emphasis on speed in 4a, 9ab), or perhaps in the outward movement of an unraveling yarn (held by the spindle) that is turned inwards when the end is reached and the spindle is kept turning. It seems likely that the simile was chosen here because of a paronomastic connection of the forms derived from the root kar in pāda d with 2 kart 'to spin' (cf. the likely word-play with parikr ˚tya from 1 kart 'to cut', paronomastically connected with kr ˚tyā ´in ŚS 5.14.3b, quoted under stanza 10).

7. 'tail, (tail) hair': EWAia II, 545), which solves the problems surrounding the ŚS reading vāran . ī ´, noted by Whitney (to be compared with the reading rukman . ī for *rukmin . ī at 7.9.6d below). Macdonell & Keith (1912/I: 120) identify the en . ī-as the female antelope (cf. Prater 1971: 270f.). Elsewhere in Vedic we find the compound údvāra-: TS 1.8.9.2 raudrám . gāvīdhukám . carúm aks . āvāpásya gr ˚hé śabála údvāro dáks . in . ā 'A mess of Gavīdhuka to Rudra in the house of a dice-thrower; the fee is a speckled (bull) with raised hair (i.e. a furry one)' (cf. TB 1.7.3.6,Baudh ŚS 12.5:92.9). Keith translates údvāra-as 'with raised tail', but (as Falk 1986: 115 has shown) the essential point is the hairiness of the remuneration, and one may anyhow wonder how having a raised tail could be a permanent characteristic of a bull. Because, in our context, a loose úd 'up' hardly seems fitting as a description of an animal's fast movement, I assume that úd . . . vārin . ī ´is a rare example of an analyzed ('loose') compound (cf. AiGr. II/1, §9c p. 28 ["nur poetisch", i.e. in classical Sanskrit], but also Oldenberg 1909-12/I: 348, II: 80 ["sehr wahrscheinlich"], 87 [R ˚V 8.11.1], 283 [10.80.3]), with common pleonastic -in-suffix (AiGr. II/2, §212k), although we must assume here the meaning 'having a raised tail' (mark of an antelope on the run).

b. The simile is to be compared with Śā ṅkh ŚS 8.25.1b r ˚s . yān iva pam . phan . atah . 'like leaping antelopes' (Caland). On the form abhiskándam, cf. the discussion by Bloomfield 1897: 430. The root accentuation (cf. Renou 1929: 359) clearly favors an interpretation as absolutive, because we would expect suffix accentuation (cf. AiGr. II/2, §31a) if the word were the (sexual) nomen agentis that Grill (1888: 147 'Bespringer'), and after him Bloomfield (ibid. 'the mating (buck)'), took it to be, evidently ignoring the accentuation. The semantics (Renou,p. 361) also support the interpretation as -am absolutive (Renou,p. 389). The sole finite attestation of abhi-skand in the problematic stanza ŚS 7.115.2 probably does not share in the common sexual connotations of creeper-similes (e.g. my comments on 6.4.5b): yā ´mā laks . mī ´h . patayālū ´r ájus . t

. ābhicaskánda vándaneva vr ˚ks . ám | anyátrāsmát savitas tā ´m itó dhā híran . yahasto vásu no rárān . ah . 'The unsavoury mark which flying has alighted upon me, as a creeper upon a tree, that mayest thou put away from us, away from here, O golden-handed (golden-rayed) Savitar (the sun), bestowing goods upon us!' (Bloomfield 1897: 168). The parallel of this ŚS stanza,PS 20.18.8 [PSK 20.17.8] 1881: 74, 249), the form r ˚śya • is original, but is found written riśya • and even ris . ya • in the ŚS mss. The Or. mss. tend to use the same spelling riśy • (5.34.9, 8.12.3 [?], 9.6.7, 20.19.7), but in sandhi also preserve the expected form • ā r • (4.5.6, 8.12.3). K generally preserves r ˚• (4.5.6, 9.6.7) (even in sandhi • ā r ˚• 8.12.3), or a trace of r ˚• (hr ˚•), as here, and at 5.34.9; it is corrupt at PS 20.19.7. Cf. the case of krími-/kr ˚mi-discussed under 6.8.8b. The acts with a skin (carman . -) and straps (bandha-) described at KauśS 39.15 somehow seem inspired by the contents of this stanza. Its (syntactic) interpretation is problematic. What action on what object is intended with parimāya ( ŚS parikr ˚tya)? cd. The emended reading cakrus . e is based on the occurrence of the same hemistich as 19.39.5cd, where the Or. mss. and K read cakr ˚s . e and muñcata (muñcatā in K). The ending -tu found in the Or. mss. may have been taken from r ˚chatu in the preceding stanza: the ŚS parallel suggests that the gods are being addressed. If we were to accept the Or. reading muñcatu, we would have a sūtra-like instruction about the performer of the rite, which does not fit in with the context of this hymn. Cf. also the parallel ŚS 4.18.4cd / PS 5.24.4cd práti sma cakrús . e kr ˚tyā ´m . priyā ´m . priyā ´vate hara 'Return [o Apāmārga plant] the witchcraft to its maker, a mistress (or: something [f.] owned) to her beloved (or: its owner)'.

On the meaning of prati-moc, see Sommer (1977: 64) who compares ŚS 8.6.26cd vr ˚ks . ā ´d iva srájam kr ˚tvā ´priye práti muñca tát 'das wirf dem Unhold über, wie wenn du von einem Baum einen (Laub-)Kranz gemacht hättest' with " ŚB I 8, 1, 5, wo Manu das Tau seines Schiffes am Horn des Fisches festgemacht hat: práti mumoca" (n. 5, p. 80), but where -it may be added -the tying of the boat to the tree is expressed (in 1.8.1.6) with práti-badh. Cf. also the passages and references under 7.8.9c. On the hanging of magical implements around the neck, cf. further Baudh ŚS 12.14:106.13f. tad etān man . īn ekasmin sūtra āvayati madhyata audumbaram . karoti tān grīvāsu pratis . ajya . . . 'Then he strings these amulets on one thread. He puts the one of Udumbara wood in the middle, and after attaching them to the neck, . . . '. The precise construction grīvāsu prati-moc also occurs at Āp ŚS 20.13.4 aśvasya grīvāsu sauvarn . anis . kam . pratimucya 'having hung a golden plate around the horse's neck'.

7. 1.11 The word krími-, which for the sake of convenience is here rendered 'worm' throughout, in fact could refer to various types of parasitic insects (Meulenbeld 1974: 623), and even to imaginary creatures assumed to cause unexplainable symptoms, besides the normal reference to worms.

On the ritual application of the ŚS version (5.23) of these stanzas at KauśS 29.20-26 in a rite to remove worms from the body of a child (cf. stanza 2), see Bahulkar 1994: 176ff. Phrasal and thematic concatenation with the preceding hymn is found in 1a (dyāvāpr ˚thivī: 7. The PS version of this stanza has okta-for the problematic ŚS reading óta-, which is given the following explanation by Whitney and Lanman: "The pple. óta (p. ā ´•uta) 'woven on, worked in' (ā ¡ vā) seems to mean 'brought in for my aid'; a root u is insufficiently supported see Whitney, Roots etc. ". Cf. also Bloomfield (1897: 453), who admits: "The meaning of the stem óta-(ā ´uta-) is not altogether certain. . . . But I do not see how the meaning of the stem can be derived from the root vâ, 'weave,' and the preposition â". Bloomfield guessed (p. 23) the problematic ŚS words óta-me to mean 'I have called upon', with the gen. pronoun me expressing the agent (cf. [START_REF] Minard | Trois Enigmes sur les Cent Chemins[END_REF]Minard , §122b, 1956 §603e §603e).

Bloomfield's guess seems to have been entirely correct: while there is no PS parallel for ŚS 6.94.3 (óte me dyā ´vāpr ˚thivī ´ótā devī ´sárasvatī | ótau ma índraś cāgníś cardhyā ´smedám . sarasvati ), we do find the same alternation ŚS óta-:: PS okta-also at PS 19.4.11 (oktā āpah . karman . yā ˚ca, where the suppletive relationship between brav i (upa bruve) and vac (ā-ukta-) is evident, suggests that okta-must be the original reading in all mentioned passages. The use of the word vácas-in the next stanza here (also in the ŚS version) confirms this. The compound ā-vac 'to summon' is rare but attested certainly at R ˚V 5.41.14, 7.73.2. On Indra's role as remover of worms, cf. Bloomfield 1897: 454 (and Watkins 1995, i.a. pp. 464, 468, 521f.) 21.14:56.17,PS 1.43.1,19.29.5 etc. c. On the meaning of árāti-, see my introduction to 7.9 below. There seems to be little connection between the plural árāti s here, and the singular personification of stinginess in 7.9.

d. K exchanges the pādas 2d and 9d of the Or. mss., and points here to ugren . a vacasā mama, with ŚS. 4.20.2d,14.9.1c. At PS 1.55.3a,2.8.3,2.33.2¡3,2.90.2b¡c,6.6.1¡2,8.10.7,12.18.5 (etc.), the mss. fluctuate. In view of this fluctuation, it seems best to restore aks . yau here as well, with ŚS.

ŚS

Note that Āyurvedic texts distinguish a particular kind of 'worm' called parisarpa- (Meulenbeld 1974: 625). Cf. Meulenbeld (p. 624) on the larva of Chrysomyia bezziana, which may be denoted by the kus . t

. haja 'worm' of Āyurvedic texts: a kind of fly that "is frequently found in India, where it appears to have a predilection for human beings, the female laying her numerous eggs in the nasal cavity or in tissues from which offensive discharges emanate".

c. On the dental condition referred to here, perhaps caries caused by the dantāda 'worm' of Āyurvedic literature, cf. Bloomfield 1897: 454. The same odd error gaśchami for • ti occurred in K at 6.4.7c. d. Cf. Lüders 1942: 60 = 1973: 527 on the possibility that kóka-denotes a kind of worm. Lüders rejects the interpretation of gr ˚dhra-'vulture' as a name for a kind of worm, but does not give a suggestion of his own. Although the attributive meaning 'greedy' that is traditionally allowed for gr ˚dhra-(besides its appellative meaning as a bird-name) seems open to some doubt, the placement of ca does seem to allow combining gr ˚dhrāh . with kokāś as one class of 'worms', coordinated with the two items in pāda c. Whitney ('the vulture and the cuckoo') and Bloomfield ('the (one like a) vulture, and the (one like a) cuckoo') took ca as coordinating the two words. Nothing definitive can be said, it seems, given the obscurity of the whole stanza and the color-classification of worms that it seems to imply.

ŚS

ŚS

The worms that have white armpits, the black ones that are white-armed, and the ones that are of various colors: those worms do we crush. ab. On the word káks . a-, generally referring to the 'armpit' but here rather problematic in that sense, cf. Jamison 1987: 83ff., who (p. 84) finds the compound śitikáks . a-, as referring to a worm, puzzling. Since krími-does not necessarily denote worms per se, this problem must not be overestimated. The words śitikáks . a-and śitikaks . ín . -are also attested in a list of animals to be sacrificed during the Aśvamedha, at MS 3.13.5:169.10 / VSM 24.4 and TS 5.5.20.1 / KS-Aśv 7.10:181.5. Besides the interesting facts that the TS/KS variant of the list seems to have śitikaks . ín . -as an adjective with gr ˚dhrah . (cf. our stanza 4), and that the MS/VS variant dedicates the animal to Indra and Agni (cf. our 1), these cases do not help in identifying the particular 'worm' in question.

The word śitibāhú-(equally unsuitable for 'worms' taken literally) occurs in the same lists at TS 5.6.13.1;MS 3.13.3:169.2,3.13.8:170.3 (and in similar lists at 4.2.4:25.17,4.2.14:37.11 The worm that is two-headed, four-eyed, spotted, whitish: its ribs do I break, what(ever) is its head do I cut off. d. The interpretation of the relative clause is uncertain: most likely, it belongs to the type of cases discussed under 6.9.1d above.

7. 2.7 ŚS 5.23.6 a: R ˚V 10.159.1a,ŚS 1.29.5a,PS 1.11.4a,2.35.1a,2.41.1a,19.29.8c b: PS 5.3.2b,19.7.4d = ŚS 6.52.1d,R ˚V 1.191 The Yevās . as, the Kas . kas . as, the Dhrūks . n . as, the Śipavitnus: let the visible worm be killed, and let the invisible one also be killed. . argā va is . ayantah . saikatāh . pām . śavāh . 'The Kas . kis . as, the Kas . apis . as, the Yevās . as, the Yes . as, your life-threatening ones (cf. 6.8.8a) that prosper, sandy, dusty'. This parallel supports the slight alteration upon Bhattacharya's text (kaska • → kas . ka • ) that I make, following ŚS (note also • h ¯k• in K). b. I restore a form of the word dhrūks . n . a-, that I know from two other attestations in our text (while it seems entirely unattested outside of the AV mantra corpus). For PS 16.4.6 there is a parallel at ŚS 8.

Against creatures that threaten offspring.

The mantras of this hymn, which consists almost entirely of new material, seem to have accompanied a rite of purification from the influence of noxious creatures eating the meat of embryos. As appears from stanzas 1-4, fire played a part in this ritual, as did an ablution with water (7, 9), and an oblation to Rudra (10,11).

The theme of 'burning' and 'leading' off noxious creatures that we saw in the preceding two hymns is continued here: note daha in 2b (cf. 7.2.10d dahāmi ), and nayāmasi in 3a, 4d (cf. 7.1.12c); heaven and earth reappear in stanza 8. The norm of 10 stanzas per hymn is exceeded by one: it seems that of the two concluding tris . t . ubh stanzas 10 (borrowed from the R ˚V) is most likely to have been a secondary accretion. The unanimous reading ni vaha at first sight seems doubtful, because the verbal compound ni-vah is rather rare, is mostly construed with a dative, and seems nowhere to be attested in the negative sense that is required here. Cf. however PS 19.39.14 [PSK 19.40.2] yās te ūrdhvās tanvo jātavedo yās tiraścīr uta yā anūcīh . | tābhis . t

7.

. am agne sayujā gr ˚n . āno jānan yamāya ni vahā kusīdam 'Your shapes, o Agni, that are upward, the ones that are sideways, and the ones that are lengthwise: by means of them, being praised by [your] companion, knowingly carry this lazy man down to Yama' (cf. also 19.39.13 [PSK 19.39.13]). It seems that a dative yamāya is implicit in our stanza. On the syntactic construction '[X] Y ca' ("passages involving an ellipsed pronoun with a dual verb") that occurs a number of times in the R ˚V, see Klein 1985/I: 128f. Since śam . bhū ´is attested as second member of a compound only after viśvá-, Bhattacharya's upaśam . bhuvam is not very likely. Note that śam . bhū ´is collocated with the word sakhyá-(without grammatical agreement) at R ˚V 6.60.14 and 10.36.7, but in the light of AiGr. III, §101c p. 195, assuming a neuter adj. form śam . bhuvam agreeing with sakhyam would also be problematic. With reference (1) to ŚS 7.69.1c (PS 20.34.1c [PSK 20.33.1c]) áhāni śám . bhavantu nah . and ( 2) to ŚS 14. 1.40abc (PS 18.4.9abc) Emendation of śam to sam 'I/they shall become joined upon the eaters of raw meat' does not, to my mind, yield an entirely plausible sense (otherwise unattested upa-sam-bhav i could be compared with upa-sam-ay etc., or upa could be karmapravacanīya). Emendation of the preverb upa to uta does not have much to recommend itself either (besides the K error upa → uta in 5b). I prefer to take upa closely together with bhav i , in the meaning 'to be serviceable': cf. R ˚V 1.138.4a asyā ´ū s . ú n . a úpa sātáye bhuvah . 'Do prove helpful to us for the conquest of this [newer granting of wealth]!'. In our stanza, śam functions as a dative comparable to sātáye in the closely parallel contruction of R ˚V 1.138.4a. Cf. also upabhūti-at 7.18.7b below (∼ ŚS 5.8.5 ápabhūti-!), and my comments under that pāda. The idea expressed in this pāda is euphemistic: only in state of annihilation shall the 'eaters of raw meat' be 'weal to' the speaker. Bhattacharya does not note the reading tegne of Mā. As regards Ma, I have consulted here its sister ms. Pa, that reads te 'gne, which may well be the reading of that ms. too.

7.3.2

7.3.3

bc. On kravyād-, cf. Geib 1975. sasyād-(also in the next stanza) does not occur elsewhere in Vedic literature. The context of this hymn seems to require taking sasya-'crop' here and in the next stanza as a metaphorical reference to the speaker's offspring, unless we want to assume an early reference to an ideology of vegetarianism: self-proclaimed vegetarians who are in fact the worst kind of carnivores, i.e. cannibals. ab. Cf. PS 17.12.7ab sadānvāh . sadānveyā strīpum . sān ubhayān saha. One may assume that ubhayān in our context also is used to be all-inclusive, i.e. to cover both the carnivorous (āmād-and kravyād-) and the vegetarian (sasyād-) demons.

7.3.4

c. The self-benefactive interpretation of middle cakrire seems acceptable in the light of attestations of the phrase bhāgam/bhāgadheyam ¡ acc. ¡ kar 'to make . . . the share of someone [else]', with the verb in the active at PS 5.17.6 ( ŚS 6.111.1), 9. 1.11, 16.100.3 and 20.33.1, and proposed, the K reading dādr ˚s . u seems to point to dādhr ˚s . uh . . Despite the fact that the Or. readings now force us to assume that the loss of aspiration and the final visarga must have occurred already at a rather early stage (before *G), adopting the emendation upadādhr ˚s . uh . remains attractive. On upa-dhars . , a compound which -as Werner Knobl points out to me -is of Indo-Iranian age, being attested also at Yašt 8.44 (Kellens 1984: 170), cf. in Vedic TS 6.4.7.1 tám aghnant sò 'pūyat tám . devā ´nópādhr ˚s . n . uvan té vāyúm abruvann imám . nah . svadaya íti 'They slew him; he became putrid; the gods could not endure him, they said to Vāyu, 'Make him sweet for us' ' (Keith). As the further attestations of the compound at ŚBM 9.5. 2.1,ŚBK 7.1.1.4 [apa] sādhayati , that we find in the same meaning as apa sedhati (e.g. 7.5.7 below) at PS 11.3.3cd: apeto ja ṅgid . āmatim is . um asteva sādhaya 'Away from here, o Ja ṅgid . a, send off thoughtlessness, as an archer an arrow', but the attestations of such a gerundive at PSK 9.25.17 and 14.3.2 (= PS 9.29.7, 14.5.2) listed VWC-Sam . hitās V, 3367, in singular forms sādhya and sādhyām are not confirmed by the Or. mss. (on the frequent plural forms sādhyāh . , cf. Kuiper 1979: 243ff.). Although the K reading would at first sight seem likely to have arisen due do perseveration from dus . kr ˚ta-, I do not see any more attractive solution than accepting it, and interpreting it as a first member of a compound ending in sādhin-(cf. BaudhGS 1.3.39 prasādhinī-[also as variant reading at BhārGS 1.13:14.2, HirGS 1.2.18]), a compound followed thenwith the same syncopation that we also see after a similar formation prāpin-in 7.19.5c *prāpī yas (see my commentary on that pāda) -by relative pronoun yah . . The compound kilbis . akr ˚tasādhin-does make a somewhat pleonastic impression, and because I retain serious doubts about the restoration here adopted, I may also mention the only alternative solution that has occurred to me: in the light of such surprising phenomena as we find i.a. at 7.8.6d below, it might be possible to restore *kilbis . akr ˚d asādhyah . . asādhya-'incorrigible' does not appear to exist in Vedic literature, but is common elsewhere (typically of diseases in medical texts; also e.g. Mahābhārata 4 App. I Nr. 12 ln. 24: kāmavyādhir asādhyo mām apy ākrāmati bhāmini 'And an incurable affliction of passion is coming upon me, o beaming one').

cd. As their syntactically loose connection with the nom. sg. m. relative pronoun yas in pāda a suggests, the application of these pādas -that occur also elsewhere -in the present stanza appears to be secondary. nayantu here does contrast nicely with nes . at in the next stanza. 5.12.8d, 11.1.2a¡5b, 12.3.3b etc., and 6.19.3 above. On the frequent insertion of epenthetic i in the Or. mss. (hastyam . → hastiyam . ), see Zehnder 1999: 15, and cf. similar insertion of i to dissolve consonant clusters at 5. 28.8c, 7.4.1c, 7.6.4b, 7.7.8b, 7.7.9a. 7.3.8

If on a day of the Asuras you evil ones approach us, then let these waters of the gods and the divine milk cleanse me.

ahany] [Ma] K, aham . ny Ku V/126 Mā, ahanv(→ nd) Pa

upethana |] Or, tamedhinah . [[om. |]] K [[note • h . d • ]] payaś ca] Or, paśya K āpah . ] Or, āpaś K śundhantu] V/126 Mā [Ma] K, śundham . tu Ku imāh . ||] Or, imām . (¡ |) K a.
The 'day of the Asuras' seems to be a concept not found elsewhere in Vedic literature. If it is not simply a reference to the night, it appears to represent the opposite of 'the day of Indra', mentioned ŚS 7.52.2 (PS 19.15.1): sám . jānāmahai mánasā sám . cikitvā ´mā ´yus . mahi *mánasā ´daivyena | mā ´ghós . ā út sthur bahulé vinírhate més . uh . paptad índrasyā ´hany ā ´gate 'May we agree in mind and thought, may we not struggle with one another, in a spirit displeasing to the gods! May not the din of frequent battle-carnage arise, may the arrow not fly when the day of Indra has arrived' (Bloomfield, emending from transmitted mánasā dáivyena; differently Whitney: 'let not Indra's arrow fall, the day being come'). Bloomfield considers the possibility that 'Indra's day' is the day on which Indra, "by fighting his battle removes all need of fighting enemies" (1897: 551). This seems to be quite close to the mark: as 'Indra's day' appears to be a day of safety, so 'a day of the Asuras' appears to be one of danger.

b. The 'divine milk' (marked with ca) could be a redundant expression for the 'waters (of the gods)': cf. Vishva Bandhu 1966: 467f. for the common identification of páyas-with the waters. It could also, however, be a reference to the night in an auspicious form, because the night can, on occasion, also be referred to as páyasvatī-( ŚS 3.10.1-2 / PS 1.110.1-2).

7.3.10

O father of the Maruts, I am coming to your benevolence. Do not keep us from the sight of the sun. May the hero have mercy upon our mares. We shall reproduce, o Rudra, in offspring. b. The metrically worse variant yuvathāh . that our text gives for R ˚V yuyothāh . (from 2 yav 'to separate'), itself an exceptional form (Hoffmann 1967: 90), is a 2nd sg. pres. inj. built to another stem, 1 yav 'to hold fast'. Cf. Gotō 1997: 1033, and p. 1026 n. 128 for references to "deutliche Beispiele von 1 yav/yu 'festhalten' mit Akk. und Abl. ('etw. von etw. weg für sich festhalten, an sich ziehen, in Besitz nehmen')".

pitar marutām . ] pitarmar ˚tām . Ku [Ma], pitaramar ˚tām . V/126 Mā, piturmarutām . K nah . ] Or, nas K sūryasya sam . dr ˚śo] V/126 Mā [Ma] K, sūrya ••r ˚ śo Ku yuvathāh . |] Or, yuvathā | K vīro a rvatīh . ] vīro 'rvatīh . Ku [Ma], vīrorvatīh . V/126 Mā, vīrorvati K ks . ameta] Or, ks . ametat K pra ¡ jāyāmahai] prajayāmahai Or, prajāyāmahi K rudra] K, r ˚dra Or ||] Or, om. K R ˚V 2.
cd. rudra must be read rud a ra (Oldenberg 1909-12/I: 214). The cadence of the PS variant (with prajayā for prajā ´bhih . ) remains bad. K agrees with the text of the R ˚V (cf. my Introduction, §2.6.3.2), against the reading arvatīh . , that I think is likely to be an old simplificatory recasting of the R ˚V text. Oldenberg (ibid.) takes the 'hero' as a name of Rudra, although this usage does not appear actually to be attested elsewhere. The readings of K and the Or. mss., when compared with jāyemahi of the R ˚V, present a problem: did the original PS agree with the R ˚V, did it read jāyāmahai (1st plur. pres. subj. from jan i ), or is the Or. reading jayāmahai (1st plur. pres. subj. from jay) that Bhattacharya accepts really to be taken seriously? Since middle forms from jay are basically attested only with preverbs vi and parā (Gotō 1987: 148f.), the last choice seems clearly wrong. Both K and the Or. mss. agree in having a long ā before the suffix, and the Or. reading can easily be explained as due to anticipation of prajayā. The suffix -mahi of K may be due to influence from the R ˚V. Beside the invocation of Rudra as father of the rain gods, the Maruts, the 'mares' could in the present (recast) context and form of the stanza be interpreted as rain-waters, referring to the ritually employed waters of the preceding stanza. But perhaps the R ˚V stanza was merely included here because of the key-word prajā ´-. Bhattacharya edits vr ˚ddham . . ab. Although these pādas do not seem to be phrased in a specific order (from old to young or vice versa) that could provide an additional argument, consideration of the meter alone suggests we have to read a vr ˚ddham . in a. K yaj jātam . is due do perseveration from PS 4.33.7b yaj jātam . janitavyam . ca kevalam (cf. my Introduction, §2.4). The rest of its reading, which seems to show displacement and omission of some words, is hard to explain. The metrical analysis of pāda b is problematic.

7.3.11

d. On the word jarádas . t . i-, see Tucker 2002a.

7.4. To Indra.

Whitney gives this hymn the caption 'For success in war', and Geldner agrees in his introductory characterisation of the R ˚V version (10.103): "Ein urwüchsiges, ganz im Atharvastil gehaltenes Schlachtlied, das den ausziehenden Soldaten nachgesungen wird. Daß gleichzeitig ein Opfer stattfindet, wird durch Str. 8 [our 9] angedeutet" (cf. on this matter also Gonda 1989a: 46, 134f., as well as Bloomfield 1899: 75f. on Atharvanic battle-charms). The idea that this hymn was originally meant to accompany concrete acts of aggression (as is enjoined e.g. at AB 8.10.4) does not seem entirely certain to me. One might interpret the first stanza of the AV version (pāda c), and such a double entendre as havés . u in stanza 11, to mean that the manifold martial references in this hymn can also be taken as an extended allegory of battle for the ritual which this hymn was to accompany: Indra's martial prowess is the mythical prototype for ritualistic accomplishments (cf. 7.18.2, also 6.1.4 above). Geldner himself elsewhere did adopt such a line of interpretation, as is clear from his commentary on the Indra hymn R ˚V 1.102 (cf. hávanes . u in 10.102.10d with haves . u in 11d here): "Die vielen Hinweise auf Kampf und Sport sind wohl nur bildlich zu verstehen". Gonda's contradiction (1989a: 107f.) is not convincing: "one might rather take this sūkta [10.102] to have been intended for recitation on some agonistic occasion". I remain uncertain about how literally we have to take the words of the hymn, and therefore give no further specifications in my caption.

The hymn is found in all other Vedic Sam . hitās, except in the SVJ. The version of ŚS 19.13 is practically identical with ours, confirming the hypothesis (Introduction, §2.2.1) that ŚS kān . d . a 19 is basically a compilation of Paippalāda materials. The most authentic version of the hymn is probably R ˚V 10.103 (Oldenberg 1888: 247, 1909-12/II: 322), from which the parallel versions of SVK 2.1199ff., MS 2.10.4:135.9ff. (cf. 3.3.7:40.2ff.), KS 18.5:269.9ff. (cf. 21.10:49.20ff.), TS 4.6.4.1-4 (cf. 5.4.6.3-4), VSM 17.33ff. (cf. ŚBM 9.2.3.6), VSK 18.4.1ff. differ little, or not at all. The R ˚V stanzas occur here in the order 1-3, 5-7, 4, 8-9, 11. Because the school variants have been aptly discussed in W-L, and because the parallels for each pāda can easily be traced with the aid of Bloomfield 1906, I make consistent reference below only to the ŚS and R ˚V versions. We have no evidence yet that the hymn's designation as 'Apratiratha', given by the AthBSA and found in the Brāhman . as (AB 8.10.4,ŚB 9.2.3.1,5,11,GB 2.1.18), in various Śrautasūtras (i.a. VaitS 1.18,13.11,29.16), and in later texts such as the AVPariś (6. 1.15, 13.3.15, 17.2.8, 44.4.2) was also in vogue in the Paippalāda tradition, but its currency in most other Vedic Śākhās, and its frequent use in texts belonging (at least in their present form) to the Śaunaka tradition, suggest that this name must also have been known among Paippalādins. It may be noted here that Somāditya in his commentary on VaitS 1.18 states that the hymn belongs to the Jājala school (indrasya bāhū ity ekādaśarcam . jājalānām . pat . hyate), but this is a piece of information that I would treat more cautiously than does Bahulkar (2002: 5).

The word asurān . ām in 1d concatenates with 9a of the preceding hymn, as does 3b dhr ˚s . n . unā with the verbal form dādhr ˚s . uh . in 7.3.5b. It may not be due merely to chance that Indra's invocation here follows after the invocation of Indra and Agni together in 7. . -, is anomalous in AV., though regular for some of the other Vedic texts (cf. Prāt. ii 22 note); and the pada-text shows a sense of this, by reading citrā ´h . : imā ´: vr . s . -. SPP. gives as his pada-text citrā ´: imā ´, which leaves the sa ṁhitā reading unaccounted for; the comm. assumes citrāu and imā". The reference is to his own treatment of the ŚC Ā (1862: 82f.): "final âv before a vowel-the result of the change of an original âu, by iii. 40-remains âv , being subject to no farther change. This rule is uniformly observed in the sanhitâ of the Atharvan, excepting in a couple of cases in book xix, which book the Prâtiçâkhya does not recognize as forming part of the Atharvan text: these are pâdâ ucyete (xix. 5. 5) [PS 9.5.5]," and the present case. As Deshpande observes (1997: 286), "[o]ne cannot discount the possibility that the 19th book [of ŚS] represents a somewhat different linguistic tradition [from that of the rest of ŚS]". Since ŚS 19 consists mainly of borrowings from PS, we may perhaps specify Deshpande's different linguistic tradition as that of the Paippalāda school.

c. On the phrase yóga ā ´gate, rendered 'when the conjuncture arrives' by Whitney, cf. TS 1.6.8.4 and TS 5.5.3.1. This last passage is found in much more elaborate form at KS (22.6:61.19ff ¡ vimuñcámānes . u37 muñcate 'He who does not yoke the Agni, when the [time of] yoking has arrived, does not yoke among those who are yoking. When the [time of] yoking has arrived, he therefore yokes the Agni with the mantra ágne yuks . vā ´hí yé táva (R ˚V 6.16.43 = MS 2.7.17:101.8). He yokes among those who are yoking. He who does not unyoke the Agni when the [time of] unyoking has arrived, does not unyoke among those you are unyoking. When the [time of] unyoking has arrived, he therefore unyokes the Agni with the mantra ví te muñcāmi raśanā ´m ˘ví raśmī ´n (MS 1.4.1:48.2, 2.12.3:147.1). He unyokes among those who are unyoking.'

As is clear from this passage, yóga-stands in opposition to vimoká-: Whitney's 'conjuncture' is too vague. On the equation of the (Soma) ritual with a chariot, see [START_REF] Edgerton | Studies in the Veda 7. The Metaphor of the Car in the Rigvedic Ritual[END_REF](cf. also Sparreboom 1985: 75ff.), who refers i.a. to R ˚V 9.88.2ab sá īm . rátho ná bhuris . ā ´l . ayoji maháh . purū ´n . i sātáye vásūni 'Like a much-conquering car, he (Soma) has been yoked (made ready), in order to win power and many good things'. The R-W emendation of ŚS yoks . e to yoks . ye is confirmed by the Or. mss. (which insert i , cf. my discussion under 7.3.7c).

d. The notion that the sun won by Indra (cf. R ˚V 1.130.8, 8.15.12, 10.167.2) was 'of the Asuras' seems not to be found elsewhere. On the mythology, cf. Oberlies 1998: 391ff. I have tentatively assumed that the relative pronoun is part of a true relative clause here, but it may equally well belong to the type of construction discussed above in my commentary on 6.9.1d.

The swift one, sharpening his [cudgel] like a terrible bull [its horns], constantly slaying, the shaker of peoples, the vociferating, unwinking sole hero, Indra: let him defeat a hundred armies at once.

||] Or, om. K [[note • h . s • ]] ŚS 19.13.2, R
˚V 10.103.1 etc. āśúh . śíśāno vr ˚s . abhó ná bhīmó ghanāghanáh . ks . óbhan . aś cars . an . īnā ´m | sam . krándano 'nimis . á ekavīráh . śatám . sénā ajayat sākám índrah . || Bhattacharya does not report for Mā the omission of visarga found here before ks . obhan . aś just as in V/126. abc. On the simile, cf. Geldner's note (where a reference to R ˚V 1.55.1cd may be added): I supply vájram and śr ˚ṅge. For parallels of Indra's epithet ks . óbhan . aś cars . an . īnā ´m, see the references in Geldner's note: Thieme (1967 = 2 1984: 247-258, esp. §6) appears to have missed these cases of Indra as 'shaker' of peoples (contrast Indra as duścyavaná-in the next stanza). The epithet sam . krándana-is used of the war-drum at PS 9.27.9 / ŚS 5.20.9.

d. Since there is evidence (in 4b¡d, 6; note also 9a) that the ŚS text, which -according to our hypothesis (my Introduction, §2.2.1) -should be in origin identical to that of PS, has suffered contamination from the R ˚V (and other traditions?) also elsewhere in this hymn, and since there seems to be no other reason to reject the Or. reading jayatu (for ajayat of all the parallel texts, and of our K) as secondary, I follow Bhattacharya here in rejecting the K reading: the latter may be explained as due to influence from the local Kashmirian R ˚V or KS traditions, rather than (with Bhattacharya, p. xliii) as "lingering influence [on K] of a non-Paippalāda, non-Śaunakīya lost Atharvaveda of Kashmir itself". Cf With the vociferating, with the unwinking, with the victorious, with the invincible, with the unshakable, with the bold one, with Indra now be victorious, now win the fights, o men, with the bull, arrow-in-hand. Note that the PS mss. show no trace in b of the pronoun sá that is found in the R ˚V parallel (as well as in ŚS, perhaps under influence of the R ˚V). The scansion ind a ro after a late caesura, which I assume for the PS version of this pāda, is dubious (cf. Arnold 1905: 97f.): it is found in the R ˚V only -possibly -at 1.130.10c (thus Arnold, and Oldenberg 1909-12/I: 135; van Nooten & Holland 1994: 590 assume a hypometric pāda).

d. I assume that the ŚS reading ugrádhanvā is due to influence from the R ˚V, as all PS mss. point to the reading ūrdhvadhanvā that is found also in the Black YV parallels of this stanza.

K, as often, agrees with the R ˚V text (asthā, in its repetition of pāda d to mark the textual division, is probably not to be taken seriously in any way). The complete agreement, however, between all ŚS mss. (ástāt) and our Or. mss. (astāt), requires this reading (which was rejected by R-W, ŚPP, and again by Whitney) to be taken seriously.

If we may ignore the accent given to astāt by the ŚS mss., we can perhaps interpret the form as a 3rd sg. a-aor. subj. of as 'to shoot'. At PS 5.8.3, the Or. mss. read āsthat and K āstr ˚tat, and Lubotsky 2002: 50 rightly accepts the former reading (3rd sg. a-aor. ind.). The same form occurs with good ms.-support at PS 14.2.10. At PS 2.58.4, however, all the mss. point to āstat, but Hoffmann (1976: 566, n. 19) and after him Zehnder emend this form to āsthat, because forms from a stem āsthaare well-known (cf. Hoffmann 1967: 59f.; see also Griffiths 2004, item 40, on PS 19.33.3 asthata, 2nd pl. a-aor. imper.). Hoffmann observed: "Das auffallende, in K. und Or. übereinstimmende āsta-statt āstha-findet sich auch in AV. VII 76,3 nírā ´stam, das Ludwig und Bloomfield wohl mit Recht zu nír āstham 'ich habe herausgeworfen' verbessern", referring also to PS 19.40.7, where the reading K tarāstvam is judged to be "wohl eher aus nirāstham als aus nirāstam verderbt". 38 Must we follow Hoffmann's conclusion: "Die handschriftlichen Lesungen erlauben es wohl kaum, die sprachwirkliche Existenz eines Aoriststammes asta-anzunehmen, obwohl er auf der 3.Sg. Wurzelaor.Med. *as-ta beruhen könnte, wie astha-auf der 2.Sg. as-thās"? One might think the cumulative evidence from PS 2.58.4, ŚS 7.76.3 / PS 19.40.7 (read nír āstam / parāstam?) and the present pāda could rather be taken to mean that there was after all an aor. stem asta-, and might consider undoing the Hoffmann/Zehnder emendation at PS 2.58.4, while the form vi-pary-ā-asta(h . ) transmitted at Āp ŚS 7.22.8 need, perhaps, not necessarily be emended to • paryāsthāh . (with Rudradatta, Caland 1902: 552 = 1990: 87) or • paryasthah . (Caland 1921: 257). Cf. also Narten 1964: 252 (n. 782).

There is, however, an alternative way to interpret our form astāt, viz. as as-tāt, 3rd sg. root-aor. imper. built to the same root. Clauses containing -tād imperatives are ordinarily preceded either by a conditional clause (Delbrück 1878: 3) or by one or more different imperatives (pp. 4f.), but perhaps the contents of pāda a can be seen as sufficient fulfilment of this syntactic constraint. No other forms of the root aor. of this verb seem to be known besides asan at R ˚V 4.3.11a (Joachim 1978: 39). Although tād -imperatives of the (root) aor. are exceedingly rare or non-existent (Whitney 1889, §839 only knows AB 5.30.11 abhiśastād , a form explained, not quite certainly, as an abl. sg. by Narten 1964: 253f.), there are other examples of -tād imperatives formed from non-present stems: cf. vocatād in R ˚V 5.61.18a (from the redup. aor.), typically preceded by vaha in 17b, and also the apparently only fut. imper. of the perfect, R ˚V 5.60.6d vittā ´d . 39 I tentatively follow the second interpretation in my translation, but must of course admit that neither of the two proposed interpretations as a verbal form of as 'to shoot' is at all certain. Cf. Whitney's (and Lanman's) commentary on the ordering of the stanzas in the R ˚V and ŚS (and PS). They further aptly summarize for the ŚS parallel: "SPP. retains in a the visarga before stháv-, with the majority of the mss.; he also accepts in c abhís . atvā, with half the mss., but against all the parallel texts, apparently because the comm. has s . . . . . The govídam of the Berlin text seems to be an emendation. Nearly all the authorities of W. and of SPP., and SPP's text as well, and the comm., have govídan; but one or two have govít, with 39 Werner Knobl writes to me about the latter form: "This form of the perfect is mentioned by Whitney as belonging to the second class present, but since in the R ˚V only the pluperfect avedam etc. occurs, and not yet the newly formed present tense *vedmi etc., it is certainly safe to use vittā ´d as another good example".

RV. etc. ". Most of the PS mss. confirm the preservation of visarga here in ŚS (cf. my Introduction, §2.2.1), and the retroflection in abhís . atvā is confirmed by the Or. mss. Bhattacharya marks abhis . atvā (with avagraha in the Or. mss.) as an emendation, but this does not seem necessary.

cd. The Or. reading sodhijij seems inexplicable. Since compounds in • jítgenerally (always?) show an object relationship between first and second member (Scarlata 1999: 154-162), I am inclined to assume the same relationship here as well, rather than Whitney's 'conquering with power'. The meaning of the preceding compounds abhívīra-and abhís . atvan-seems to support my interpretation. On the compound govíd-, see Scarlata 1999: 483f. 7.4.6 ŚS 19.13.6 (= ŚS 6.97.3)

Be excited along with this fearsome hero, take hold of each other, o warriors, after Indra, winner of trains, winner of cattle, cudgel-armed, winner of the raid, crushing with his force. bcd. The ŚS reading sakhāyo seems to be due to influence from the R ˚V text. Regarding the meaning of grā ´ma-, see my note on 6.12.5b. On the basis of the parallel texts, I correct the impossible reading ajmah . of the Or. mss., to which K ajmā may also be traced back, and which therefore may well have belonged to the archetype *G. Penetrating, with force, into the cow-pens, let the pitiless, the fearsome Indra, of hundred-fold fury, the unshakable, the invincible victor in battle, let him support our armies onward in the fights.

gotrān . i] Or, gottrān . i K a dāya ugrah . ] 'dāya ugrah . Or, madāyurugrāś K śatamanyur] V/126 Mā [Ma], (¡ sa → sec. m. śa)tamanyur Ku, catamatsur K |] Or, om. K [[note • h . d • ]]
duścyavanah . ] Ku [Ma], duśc(¡ y)a(sec. m. → śc Ā 1)vanah . ˚V adayás has yet to receive a satisfactory explanation. According to [START_REF] Kuiper | IIJ 2, 158. 1960 The Ancient Aryan Verbal Contest[END_REF]Kuiper ( : 128 = 1997a: 413): 413), who supposes that the latter form means 'pitiless' (and connects it with a third dayate 'to pity'; contrast EWAia I, 700 and Gotō 1987: 173 n. 287), "the variants adāyó TS., ādāyó MS. are clearly corruptions" (TS 4.6.4.2, MS 2.10.4:135.17; Kuiper overlooks the AV cases).

c. On pr ˚tanā-¡ sah, see my note under 6.9.8d. On the trisyllabic scansion of netā ´, see Arnold 1905: 91 (K nayatā is simply an example of common confusion aya :: e, cf. 6. 22.5b, 7.1.11d). I tentatively assume that the Or. mss. have preserved the correct pronoun (āsām . , with the R ˚V), although the agreement concerning the reading es . ām . between K and ŚS is not very easy to explain away (influence respectively from local texts KS 18.5:270.3 and MS 2.10.4:136.6, which both read es . ām . ?).

b. On Soma as puraetā ´, cf. R ˚V 9.87.3a and 9.97.29d. Cf. Gonda (1955a: 114 = 1975/II: 327): Gonda and Schmidt (1968: 99) ˚V 10.103.11 etc. asmā ´kam índrah . sámr ˚tes . u dhvajés . v asmā ´kam . yā ´ís . avas tā ´jayantu | asmā ´kam . vīrā ´úttare bhavantv asmā ´n devāso 'vatā [R ˚V asmā ´m ˘u devā avatā] háves . u || Bhattacharya's ya for yā must be a misprint. All mss. read yā.

d. It seems next to avatā that háves . u (Whitney 'at the invocations', Geldner 'während der Kampfrufe') can be understood on two levels (avatā háves . u/avatāháves . u, cf. āhavá-'battle'), and it may also be compared with R ˚V 1.102.10d hávanes . u 'during the oblations'. For another possible case of double entendre playing on the same words, cf. 7.18.1d, 2a, 3e.

To an amulet.

The present hymn, which is unique to PS, seems to have been intended to accompany the fabrication of an amulet, but its contents do not give unequivocal clues as to its ritual application, and the superficial first impression that the amulet was one made of gold is made uncertain by repeated references to the Aśvattha (fig) tree: in the end, it seems to me that it is most likely that the amulet in question was made of fig-wood rather than of gold, or else of two raw materials. As to the Aśvattha tree, I may refer to the elaborate citation of botanical sources, and the discussion of literary references by Emeneau (1949 = 1988: 11-27 [references below are to the original publication]). Comparable hymns are not common: I may point especially to PS 1.82 = ŚS 19.26, and the material on golden amulets collected by Gonda 1991: 31-36.

The hymn exceeds the norm of ten stanzas per hymn by two, but even the divergent tris . t . ubh-stanza 9 is not evidently a secondary intrusion. The hymn's place here in this kān . d . a is explained by the quite elaborate concatenating phraseological links with the preceding hymn: on the name Br ˚haspati (1, 2), cf. 7.4.8, 9; with raks . ohan-(8), compare 7.4.8; the verb apa-bādh and the word śatru-co-occur in our stanza 12, again concatenating with 7.4.8 where they are also found together; with sahas- (2,[START_REF] Bhattacharya | [END_REF]9), cf. 7.4.3 sahadhvam and 7.4.5 sahasvān . . . sahamānah . . . . sahojit, 7.4.7 sahasā; the word ugra-(6, 9) occurs also in 7.4.5, 6, 7, 10; and there are several other somewhat less conspicuous phraseological correspondences.

Born from Vaiśvānara, the golden amulet did shine. Kaśyapa, the Br ˚haspati, brought it here for a heroic deed. Cf. ŚS 3.20.1ab (PS 3.34.1ab) ayám . te yónir r ˚tvíyo yáto jātó árocathāh . 'This is thy seasonable womb, whence born didst thou shine' (Whitney). On the connection between fire and gold, and the latter's origin in the former (cf. PS 1.82.1 / ŚS 19.26.1), see Gonda 1991: 14ff. On the use of forms from the root roc to denote "glückbringendes Scheinen", cf. Roesler 1997: 126f.

vaiśvānarād] Or, vaiśvanarād K |] Or, om. K [[note • h . t • ]] br ˚haspatih . ] Or, vr ˚haspatih . K [[note • h . k • ]] kaśyapo] Or, kasyapo K kam ||] kam . || Or, kam . [[om. |]] K ab.
cd. PS 6.6.4cd indrān . y agra ābharan madhugham . bhagāya kam has a similar structure. It appears that the Seer Kaśyapa and Br ˚haspati are identified here. This may be explained by the fact that certain potent bráhmans are said to be Kaśyapa's, e.g. at PS 1.15.4 ( ŚS 1.14.4) and 1.85.1: Kaśyapa seems, therefore, in a sense to be a Brahman . aspati ('Master of Spells'). It is attractive to take Br ˚haspati not as deity here, but as an epithet (cf. Schmidt 1968: 239). On Kaśyapa's relationship with amulets, see also kaśyápas tvā ´m asr ˚jata kaśyápas tvā sám airayat | ábibhas tvéndro mā ´nus . e bíbhrat sam . śres . in . é 'jayat | man . ím . sahásravīryam . várma devā ´akr ˚n . vata 'Kaśyapa created thee; Kaśyapa collected thee; Indra bore thee in human wise (?); bearing [thee], he conquered in the conflict (?); the amulet, of thousand-fold might, the gods made their defense' (Whitney). On Brahman . aspati/Br ˚haspati and amulets, cf. i.a. PS 1.11.1c,16.42.6ff. Cf. further ŚS 8.5.1 (PS 16.27.1) ayám . pratisaró man . ír vīró vīrā ´ya badhyate | vīryàvānt sapatnahā ´śū ´ravīrah . paripā ´n . ah . suma ṅgálah . 'This attacking talisman, (itself) a man, is fastened upon the man: it is full of force, slays enemies, makes heroes of men, furnishes shelter, provides good luck' (Bloomfield 1897: 79). Cf. also 7.18.2e below. See Gonda 1939 on the significance of the verb ābharat: it may mean 'wore', as bharāmi seems to mean 'I wear' in 5b.

7.5.2

The Br ˚haspati made this amulet, the power belonging to Vaiśvānara. The Seven Seers, the life giving ones, put you together for strength.

||] Or, om. K [[note • h . v • ]]
Bhattacharya does not report the error akr ˚n . mon found in Mā (and V/126). ab. The syntax of these pādas seems to require taking vaiśvānara-not as a proper noun, as in the preceding and following stanzas, but as an adjective derived from that name (cf. TS 5.2.4.2, further PW VI, 1421); see also 9a below. An Aśvattha amulet is called mahat sahah . in PS 2.55.1b.

c. On the list of Seven Seers, among whom Kaśyapa of stanza 1, cf. Lubotsky on PS 5. 28.4 (2002: 126)

Or, om. K [[note • h . k • ]]
ab. The precise significance of these pādas is not clear. Aśvattha wood was also used for making amulets: PS 1.66.2-3. The upper kindling stick was made from this hard wood (Macdonell & Keith 1912/I: 43), which is hence generally connected with (the production of) fire, cf. TB 1.1.3.9 etc. On the phrase priyā ´tanū ´-, cf. Bodewitz 2002b: 159. Perhaps the Aśvattha is mentioned here because of the destructive, 'strangling' quality of the fig-tree (Emeneau 1949: 347ff.): cf. ŚS 3.6.3. It is even imaginable that the amulet is one of Aśvattha throughout the hymn, because -as Gonda 1991: 32f. has discussed -even wooden amulets could be called 'golden'.

cd. These pādas (cf. 3cd also) state that the amulet is produced by Agni Vaiśvānara (vaiśvānarasya gen. subj.), but does this mean literal production of a (golden) amulet from fire, or can it mean that a part of 'Agni's favorite form', of the Aśvattha-tree, was used? On the word sr ˚s . t . i-'emission (of offspring)', cf. ŚS 3.28.1, and JB 1.69. On the meaning(s) of the word kr ˚tyā ´-, translated 'witchcraft' throughout this hymn, see my introduction to 7. b. I tentatively take the simplex bhar here (and in 11c) in the meaning 'to wear (an amulet)' (cf. [START_REF] Gonda | Stilistische Studie over Atharvaveda I-VII[END_REF]: 71 = 1975/II: 173). It could also be taken as a simplex pro composito ā-bhar , as in 1c and 8d: in that case, we need not assume that the wearer himself, who seems to be addressed in 7, is speaking.

7.5.6

- patnahā |] Or, sapūtnahā [[om. |]] K nitatnir] Or, nitanni K ugra āpatiko] Or, ugrah ˘patiko K ||] Or, om. K [[note • h . p • ]]
Bhattacharya does not report the error kr ˚tvādūs . ih . in Mā (and V/126). a. Cf. pāda 7a and 7.8.10 (vayām . sīva paks . in . a ā viśantu patatrin . ah . ) below. c. At MS 2.8.13:117.3,KS 40.4:137.14 (cf. Vis . n . uSm 67.7), a brick is given the name nitatnī ´-; TS 4.4.5.1 uses the variant nitatní-(but the derived mantras at TB 3.1.4.1 nitatnyái ). The word is used in connection with a plant at ŚS 6.136.1 (PS 1.67.1) devī ´devyā ´m ádhi jātā ´pr ˚thivyā ´m asy os . adhe | tā ´m . tvā nitatni kéśebhyo dr ˚m . han . āya khanāmasi . While Whitney thinks that "nitatnī is apparently not the name, but an epithet, "sending its roots far down" (nyakprasaran . açīlā, comm.)", Bloomfield (1897: 31, 536) takes the word as a plant name, and refers to KauśS 31.28: the sūtra's reference to a mantroktā (plant) implies that a plant name is to be found in the hymns 6.136-137 which it quotes. Bahulkar (1994: 211f.) judiciously discusses the few possibilities, all rather doubtful. I am inclined to follow Whitney's interpretation, and to suggest that we connect nitatni-here with the initially epiphytic nature (on which, cf. again Emeneau 1949) of the 'strangling fig', the Aśvattha. This means that perhaps the sūtrakāra no longer understood nitatni correctly. The following stanzas, containing the only other attestations of the word, are not conclusive.

At PS 3.29. 'Go after a husband, [you who are] like a Talāśā(-tree), like an Āpatika on a tree. You have snatched the men, like a falcon other birds' (cf. ŚS 6.15.3), and PS 12.5.1 jāyasvāgne 'śvatthād asmai ks . atrāyaujase | ugra āpatikād adhi yo vr ˚ks . ām ˘adhirohati 'Be born, o Agni, from the Aśvattha-wood, for him, [his] dominion, [his] power, as a powerful one, from the Āpatika that grows over trees': in both of these contexts, it may be taken as an epithet of the Aśvattha-tree. Cf. with the phrasing of the last-quoted stanza that of ŚS 3.6.6ab yáthāśvattha vānaspatyā ´n āróhan kr ˚n . us . é 'dharān 'As, O aśvattha! climbing the forest trees you put them [the enemies] below you . . . ' (Emeneau). There is some evidence (cf. PW I, 657) that the word āpatika-was known in later Sanskrit to denote a bird of prey: this may be compared with śyena iva in PS 8.10.8, and with the words in pāda a here, as well as in 7a. All this can be combined unproblematically with the unquestionable derivation from ā-pat 'to land upon', as a bird of prey, or as seed that will develop into an epiphyte; that ancient Indians knew the necessary naturalistic details is proven by the sources discussed in Emeneau's article (cf. also the role attributed to birds in the spreading of seeds of another strangling fig, the Plaks . a, according to the classical Sanskrit passages he discusses 1949: 360ff.).

7.5.7

The golden amulet has been born pinioned for your strength, extending [deep] down into [the host] for your healing: let it drive off the demons.

patatrī] Or, patattrī K nitatnir] Or, nitannir K ab. These pādas take 6a and 6c back up. Whereas the second person addressed elsewhere in this hymn is clearly the amulet itself (alternately addressed in the third person), it seems likely that twice te here refers to its wearer. Is the wearer also addressed in 10?

The amulet, a rival-slaying god, a demon-slaying remover of afflictions, having its origin in gold, with [many] shoots: the power was brought forth by Kaśyapa.

man . ih . ] Or, man . is K |] Or, om. K [[note • h . h • ]]
hiran . yayonir am . śumān] Or, hiran . mayam . nar am . śmāna K sahah . ||] Or, saha | K c. The word am . śumánt-seems to introduce here the same reference to deeprooted growth, hence strength and reliability, as the word nitatni-seems to do in the preceding stanzas, and can, again -if one takes the resulting problems with hiran . yayoni-for granted -, be connected with the growth habits of the Aśvattha tree, one of "those species that develop from their branches aerial roots that may reach the ground and thicken into "pillar-roots," or subsidiary trunks" (Emeneau 1949: 346). Cf. ŚS 8.7.4 (PS[K] 16.12.3-4) prastr ˚n . atī śtambínīr ékaśu ṅgāh . pratanvatī ´r ós . adhīr ā ´vadāmi | am . śumátīh . kan . d . ínīr yā víśākhā hváyāmi te vīrúdho vaiśvadevī ´r ugrā ´h . purus . ajī ´vanīh . 'The plants that spread forth, those that are bushy, those that have a single sheath, those that creep along, do I address; I call in thy behalf the plants that have shoots, those that have stalks, those that divide their branches, those that are derived from all the gods, the strong (plants) that furnish life to man' (Bloomfield 1897: 41).

d. Cf. stanza 1.

7.5.9 Only PS c: cf. R ˚V 1.91.19c etc. vaiśvānaram . tejanam

[?]] K ||] Or, om. K [[note • h . y • ]] Bhattacharya prints balaga • .
ab. Regarding the adj. vaiśvānara-, see my comm. on 2ab above. The adj. candrá-qualifies gold e.g. at R ˚V 9.97.50, TB 1.7.6.3. Cf. also R ˚VKh 2.6.1 (PS 10.7.10, and 7.15.6 below). The pāda seems to exclude, now, a reference to a wooden amulet: perhaps it was made of a combination of fig-wood and gold? c. Cf. R ˚V 1.91.19cd gayasphā ´nah . pratáran . ah . suvī ´ró 'vīrahā prá carā soma dúryān 'You, Soma, who cause the patrimony to prosper, who lengthen (our life-span), who provide heroic sons, who do not slay sons: enter the porch'.

d. Although the word valagá-is of uncertain etymology (EWAia II, 524), and the possibility that the spelling with initial b in K is an authentic variant cannot be absolutely excluded, the fact that no such variant seems to be attested anywhere else, and the general unreliability of K in this respect (cf. b for v at 6. 22.5c, 6.23.1c, 6.23.3c; as noted in my Introduction, §2.1.2.4, the Or. mss. have no evidential value in this matter), support reading valaga • . Cf. Zehnder (1999: 118), who describes this word as a "Bezeichnung eines bestimmten Zaubermittels. Valagas scheinen insbesondere vergraben worden zu sein", and compares TS 1.3.2.1,ŚS 19.9.9c. I may add ŚS 10.1.18 (PS 16.36 cd. Although it does seem possible to follow a different line of interpretation ('wash [your wearer], . . . from [his] body onto that of that [tree]'; cf. stanza 7), I assume that the stanza is addressed to the wearer of the amulet: just as the golden element is freed of impurities while being smelted, so must its wearer become free of afflictions.

On the syntagma marj ¡ rápas-, cf. R ˚V 1.34.11c (nī ´rápām . si mr ˚ks . atam), with the comments of Pirart 1995: 69f. The syntagma tanū adhi occurs twice more: at 6.6.8d above (see my commentary on this pāda for discussion of the form tanū), and PS 20. 41.10 [not in PSK 20.39] yan me payo vis . is . ice jāgratah . svapataś ca yat | punas tad adya me devā ā siñcantu tanū adhi 'What milk of mine has been spilled while I was awake, and while I was sleeping: today let the gods pour that back into my body '. 7.5.11 Only PS d: PS 3.13.5b / ŚS 3.5.5b,16.28.9b / 8.5.20b,PS 19.25.6b,20.58.9b dūs .i yās tvā vadham . vayam .

In the furtherance of god Savitar, we wear you, the weapon of spoiling, for living, for great safety.

dūs . yās tvā vadham . ] Or, dūs . ātvāvidam . K

vayam . ] K, bhayam . Or savituh . ] Or, savitus K bharāmasi] V/126 Mā [Ma] K, bharā{bhi}masi Ku mahyā] K, majyā Or
Bhattacharya edits tvāvadham . bhayam . . a. The text as edited by Bhattacharya, on the basis of the Or. mss., does not yield any sense: tvā needs to be separated from vadham . , and K vayam . is clearly the correct reading. The Or. mss. anyhow do frequently confuse bh and v (cf. the instances quoted under 6.9.12a), but in addition, the Or. error may be due to anticipatory influence from PS 16.30.6b (ks . udham . sedim . vadham . bhayam). The K reading tvāvidam . is due to perseveration from stanza 5. d. This common AV pāda is used in contexts dealing with amulets (devaman . í-, parn . aman . í-) also in the first two mentioned parallels.

Ku Mā [Ma] K, a{va}(sec. m. → PA) V/126 bādhatām] K, bādhatām . Or || 5 || anuvāka 1 ||] || r ˚12 || 5 || a 1 || Ku, || 5 || r ˚(sec. m. 12) || a 1 || V/126, || 5 || r ˚|| a 1 || Mā, Z 5 Z a 1 Z K
Bhattacharya edits ācchedanah . pracchedano and śatrūñjayah . . As was already noted Griffiths 2003b: 13 n. 66, he omits the anuvāka colophon. a. Use of the ligature cch is extremely rare in the Or. mss. (cf. my Introduction, §2.8 M-N), but the implication from Bhattacharya's apparatus that Ma has twice cche is confirmed by its sister ms. Pa, and the same is found in the less closely related ms. Ku. A word avachedana-is attested at PS 20.53.8c [PSK 20.49.8] (with ch in all my Or. mss. [JM Pa V/122]), and avachedanī-at PS 20.54.1d [PSK 20.50.1d] (with ts in the same mss.) and 2b (with ch in JM; ts in Pa V/122), thus without any trace of cch in three cases. In accordance with the rules of (internal) sandhi that have been postulated for PS in my Introduction, §2.8 (N), I therefore follow the readings of Mā and V/126 (with ch) also here. The words ā(c)chedana-and pra(c)chedana-are not attested elsewhere as nomina agentis. The latter is attested as a nomen actionis at S . ad . vB 4.3.3. The former is attested as a nomen actionis at Baudh ŚS 20.1:5.13, and in the meaning 'stubbles' (cf. Caland's index of words, p. 41) at 1.2:2.15, 20.2:7.16. Cf. also Āp ŚS 1.5.5, Bhār ŚS 1.5. c. I emend to śatruñjayah . because the long ū transmitted in all mss. may easily have been introduced under the influence of the clear concatenating link with 7.4.8; because compounds with first member inflected in the plural are very rare (AiGr. II/1, §86f); and because other compounds in śatrum .

• are attested ( §87ag): note especially KauśS 56.13 śatrum . jaya-.

7.6. Accompanying the building of a steady dwelling.

This hymn provides a counterpart, unknown from any other mantra collection, to the famous Śālāsūkta ( ŚS 3.12 ∼ PS 3.20¡20.23.3¡17.35.7): the treatment of that hymn by Bodewitz (1977-78) contains complete references to all seven earlier translations, and several other relevant secondary sources. The present hymn is not a parallel in the strict sense -although there are some verbatim agreements -but does deal with the same topic, and in very closely related phraseology. In accordance with Renou (1939bRenou ( : 481f. = 1997: 819f.): 819f.), the word śā ´lāused at several places in these two Śālāsūktas would point to the building of a common domicile, rather than a rudimentary construction for ritual purposes. This assumption follows from the words of the hymns themselves, and agrees with the application of these and similar (cf. ŚS 9.3 / PS 16.39-41; cf. also PS 1.50) mantras in the Gr ˚hyasūtras: cf. HirGS 1.27, MānGS 2.11, ĀpMP 2.15 ( ĀpGS 7.17), BhārGS 2.3, ĀgnivGS 2.4.1, PārGS 3.4, Śā ṅkhGS 3.2, ĀśvGS 2.8 -below, reference is mostly made only to HirGS. In the light, however, of the allusions to soma-offerings that are possibly present in stanza 7 below, in pāda 5d, as well as in stanzas like ŚS 9.3.19 (quoted below under stanza 6), it seems to me that the possibility of a connection of these types of mantras with huts constructed for ritual purposes only cannot be entirely excluded. Indeed, Renou wrote about ŚS 9. 3.7 (1939b: 500 = 1997: 838) "que la maison décrite ici est moins une habitation privée qu'une résidence rituelle comportant tous les édicules annexes prévus pour les grands sacrifices". The Vedic texts describe, in Renou's words (p. 504), "un type de maison extrêmement rudimentaire . . . . Rien n'oblige évidemment à considérer que c'était là le type normal d'une résidence privée; aussi bien une partie des traits qui nous aident à la reconstituer sont fournis par la description de "huttes" rituelles dont la destination est toute différente".

The word an-amīva-in 10b concatenates with 7.5.8b amīva-cātana-; 5b aris . t

. a-vīra-with 7.5.11d aris . t . a-tāti-; br ˚haspati-in 6b with 7.5.2a. Throughout, we find a variety of words connected with the root dhar , clearly the theme of the hymn. ab. Although it cannot be excluded that satya-refers here to reliable steadfastness, it seems more likely that it belongs to the sphere of cosmic 'Zentralbegriffe' (Lüders 1959): see 2d.

On the consistently present meaning of dādhāra in the R ˚V, cf. Kümmel (2000: 261): "Deutlich präteritaler Bezug ist niemals vorhanden, das bloße Vorkommen neben eindeutigen Präterita läßt sich wegen des Erzählungsstils der meisten RV-Lieder nicht als Argument verwenden". The long reduplication syllable of the verb form (on which cf. ibid., n. 388), causes problems for the cadence. Although the sandhi ahāsata¡r ˚tasya straddling the pāda-boundary at 6.11.3cd, and duhānā¡r ˚tasya at 19.52.1ab (cf. Griffiths 2004, item 28) needs to be dissolved, metrical considerations here (admittedly not a strong argument in a persistently irregular composition such as the present hymn) favor the Or reading, and speak against dissolution (on this sandhi in Śāradā mss. of the Kat . ha school, see Witzel 1974a: X).

cd. The pronoun tvā in the Śālāsūktas consistently refers to the Śālā. The phrase dhruvén . a havís . ā dhar occurs also in the R ˚V hymn 10.173 (cf. PS 19.6.4-9 / ŚS 7.94.1¡6.87-88 etc.) for establishing a king in sovereignty. Cf. Bodewitz' remarks (1977-78: 64ff.) on the parallelism with the Rājasūya, à propos of ŚS 3.12.6ab (PS 20.23.3ab) r ˚téna sthū ´n . ām ádhi roha vam . śogró virā ´jann ápa vr ˚ṅks . va śátrūn 'Mount on top of the post in accordance with order, o crossbeam; powerfully reaching out [on both sides], wrench off the enemies'.

Note the degemination ddy → dy in all Or. mss., but not in K: cf. my Introduction, §2.

The oblations by means of which Viśvakarman steadies this earth, our mother, with those oblations do I steady you here: [in accordance with] order, in accordance with reliability, let the oblations move.

dādhāremām . ] Or, dadhāremām . entered into space, in the flood, that Viśvakarman strove for by means of an oblation'. d. It is uncertain how to interpret the syntax of this pāda. r ˚tam and satyam might alternatively be separated from anu, and be taken in the adverbial sense that Bodewitz (1977-78: 66) takes r ˚tena to have in the preceding stanza. In that case, the verbal compound anu-car would invite comparison with the noun anucaran . a-('moving along' ?) found at KauśS 43.3. The translation of KauśS 43.3-15, where the well-known Śālāsūkta is put to ritual use, as is the last stanza of the present hymn, together with PS 20.23.2, was given the simple caption "Das Bauen einer Wohnung" by Caland 1900: 147. The interpretation of these rules (and Dār.'s commentary on them), especially 3-4, is partially problematic, and the text of 3 is uncertain (cf. Caland 1900: 147f., andBloomfield 1902: 512). Caland does not hint at Bloomfield's interesting deliberations (1896a: 12f.) involving the possibility (depending partially on the commentators of the sūtra, partially on emendation of KauśS 43.3) that the rite in question may be specifically a ' Śyenejyā'. I tentatively read and translate KauśS 43.3: ati dhanvānīty avasānaniveśanānucaran . aninayanejyā 'The [introductory] ( Śyena) worship with alighting (upon the spot where a dwelling is to be built), sitting down upon it, moving along (?) it, and pouring (water) upon it [takes place] to the accompaniment of ŚS 7.41'. But Dār. seems to gloss anucaran . am as śāntyudakena sam . proks . an . am. Be steady here, on the steady ground of the earth, in the lap of the willing and fortunate mother. Not pushed away, greatly enjoying yourselves, you shall become blessed with offspring in this building.

K nah . |] Ku Mā [Ma] K, na{hA}h . | V/
dharun . e] K, dhar ˚n . e Or mātuh . ] Or, mātus K aparān . uttā] Or, aparān . utvā

K ma- hasā] Or, sahasā K suprajaso] Or, suprājasau K ||] Ku [Ma] K, | V/126 Mā a.
For dharun . e cf. ŚS 3.12.3a (PS 3.20.3a) dharun . y àsi śāle 'You are a spacious store, o dwelling', with Bodewitz' notes (1977-78: 61).

b. The epithets uśatī-and subhagā-(cf. Gonda 1959a: 101, 104) are elsewhere applied to Us . as. Cf. also the related terms applied to the solar cow at PS 6.10.1 above, and ŚS 3.12.2 (PS 3.20.2) iháivá dhruvā ´práti tis . t

. ha śālé 'śvāvatī gómatī sūnr ˚tāvatī | ū ´rjasvatī ghr ˚távatī páyasvaty úc chrayasva mahaté sáubhagāya 'Be a steadfast foundation for us, right here, o dwelling, full of horses, of cattle, of liberal gifts; rise up full of vigor, of ghee, of milk, for great fortune'.

cd. The formula máhasā módamāna-, also in the next stanza, occurs elsewhere only at PS 18.11.3b = ŚS 14.2.43b. The parallelism of the preceding hemistich with ŚS 3.12.2, where horses and cattle are explicitly mentioned, suggests that it is these (plural) who are addressed in the present stanza as well (and in the first hemistich of the next).

7.6.4

|] Ku Mā [Ma] K, || V/126 yachantu] Ku V/126 Ma, yacha Mā, yaśchantu K [[Bar.: • ccha • ]] enām . ] Ku [Ma] K, enā(sec. m. ¡ m . ) V/126, enā Mā pipartu] K, piparttu Or b. Cf. ŚS 3.4.2c (PS 3.1.2c) várs . man rās . t . rásya kakúdi śrayasva '[O king],
repose on the top of the realm, at the pinnacle': we have here another phraseological parallel with a mantra aimed at establishing a king in sovereignty (cf. my comments on stanza 1). d. Cf. TS 1.6.5.1 (etc.) urúdhārā pr ˚thivī ´yajñé asmín 'Broad-streamed [be] the earth during this worship'. The qualification urúdhārā-is used of (metaphorical) cows yielding milk in broad streams, besides at R ˚V 9.69.1, at R ˚V 8.1.10cd índram . dhenúm . sudúghām ányām ís . am urúdhārām aram . kr ˚tam '[I call] Indra, the well-providing milk cow, the undiminishing [cow of] life, whose [milk] streams are broad, who makes [everything] right' and 8.93.3 sá na índrah . śiváh . sákhā ´śvāvad gómad yávamat | urúdhāreva dohate 'He, our gracious partner Indra, shall provide [wealth] consisting in horses, cows and barley, like a broad-streamed [cow]'. The word dhārā-seems to refer paronomastically to the Leitmotiv of this hymn, the root dhar . 7.6.5 Only PS b: PS 3.20.1d; cf. ŚS 3.12.1d, HirGS

May we, with unharmed sons, move together towards this dwelling, the 'most richest' of goods. Let its props be steady, let the males that approach it reverently be solid. ab. Cf. ŚS 3.12.1cd tā ´m . tvā śāle sárvavīrāh . suvī ´rā áris . t . avīrā úpa sám . carema 'You, being so, do we, with all males, with good males, with uninjured males, approach, o dwelling'. On the meaning of áris . t

. avīrā-in this context, cf. Bodewitz 1977-78: 61. HirGS and the other Black YV Gr ˚hyasūtras read anu sam . carema, while PS at 3.20.1d has abhi , as we also find here and in stanza 9 below.

c. If Scarlata (1999: 385), à propos of the root-compound upamít-'prop', meant to include the whole of Vedic literature when stating that a syntagma úpa-may 'to erect' is not attested, he was wrong: cf. i.a. KS 25.8 / KapKS 40.1 (3×). As is suggested by the parallelism between KS 25.8:114.14 divo vā vis . n . a uta vā pr ˚thivyā iti daks . in . asya havirdhānasya methīm upa minoti and Āp ŚS 11.7.3 divo vā vis . n . av ity adhvaryur daks . in . asya havirdhānasya daks . in . am . karn . ātardam anu methīm . nihanti 'with the words "Either from the sky, o Vis . n . u, or . . . " he rams down the post at the right karn . ātarda (cf. Rau 1983a: 23 n. 21) of the southern havirdhāna-cart', upa-may probably means the same as ni-han (cf. also Āp ŚS 14.33.5).

d. Bodewitz (1977-78: 67), following Bloomfield (1897: 347), compares the parallel ŚS 3.12.6c (PS 20.23.3c) mā ´te ris . ann upasattā ´ro gr ˚hā ´n . ām . śāle with ŚS 2.6.2c mā ´te ris . ann upasattā ´ro agne: "The parallel proves that upasattr . does not just denote the inmates of the house, but "they that approach thee reverently" (Bloomfield)". Bodewitz gives no other explanation than that the house "is deified (mānasya patnī)". upasattr ˚-in the quoted parallel indeed suggests that the pāda was at some stage or at some level of interpretation thought to contain a nomen agentis: Scarlata does not hint (1999: 562f.) at the possibility of upasád-in that sense, but it is known from ŚS 6. 142.3 / PS 20.49.4, In view of the allusions to soma rituals also elsewhere in this hymn (7b), and in other Śālāsūktas, and in view of the passage KS 29.2:170.2 vīryam . vā upasadah . , the present pāda could also be given a second interpretation: 'let the Upasads be steadfast males'. It remains unclear why Bhattacharya has underlined sthirā vīrā. of the verb-stem uks . a-found in R ˚V and AV collected by Kiehnle (1979: 141f.) does not show any instrumentals of body parts in combination with the verb in question, while (p. 147f.) there are several cases where we find instrumentals of fluids. Further, assumption of an instr. of udán-is supported by R ˚V 1.85.5d (marútah . ) udábhir vy ùndanti bhū ´ma 'The Maruts drench the earth with waters' (Bloomfield 1897: 345). I therefore propose to follow here and at 3.20.4 -with partial support from the K readings at both places -the text adopted by Whitney from Sāyan . a for ŚS 3.12.4. I further assume that K udnā at 2.33.1 is either correct, or (if incorrect) a phonetic error, or an anticipation of the present stanza; that Or udhnā there is probably a small phonetic error for ūdhnā, and that that reading has influenced the ms. readings at 3.20.4 and here through perseveration (the Ma reading ante correctionem may be due to chance). Regarding the meaning of uks . antūdnā, I follow Kiehnle 1979: 162f.

d. Contrary to Bhattacharya (Introduction, p. xliv and 1989: 137), I assume again that K (bhago, as in ŚS 3.12.4d) has preserved the correct text here, because the Or. reading somo can be explained as a case of perseveration from the many cases of somo rājā in PS (e.g. 1.92.3c, 1.108.1c, 2.80.4b, 5.26.6a etc.), while there are only two cases of the sequence bhago rājā besides the one at 3.20.4d (viz. 1.50.3b, 18.6.7d;on PS 19.33.1b, see Griffiths 2004, item 40).

Bodewitz (p. 63) suggests this verse refers not "to the consecration or building of the house (one might think of sprinkling water on the floor and ploughing the site of the house), but to the future: May enough rain fall down near the house for the cultivation of the crops". The parallel ŚS 3.12.4d / PS 3.20.4d reads ní kr ˚s . ím . tanotu, on which see Bodewitz. Cf. my note on 6.9.10b regarding a different meaning of kr ˚s . í-, and 6.18.8a for the one adopted here. 7.6.7 Only PS cd: cf. ŚS 3.12.3cd¡7ab / PS 3.20.3ab¡6ab, PārGS 3.4.4 etc. mānasya patni havis . o jus . asva (11) tīvrāntasya bahulamadhyamasya | (11)

ā tvā śiśur ¡ vāśyatām ā kumāra (11) ā ¡ vāśyantām . dhenavo nityavatsāh . || (11)
O mistress of the building, enjoy the oblation that is sharp at the end and thick in the middle. Let the young (animal) bellow at you, at [you] the boy, let [our] cows, always being with calves, bellow at you.

patni] V/126 Mā [Ma] K, patn{ī}i Ku śiśur] Or, śaśir K ¡ vāśyatām] vāsyatām Or, vādhyatām K ¡ vāśyantām . ] vāsyantām . Or, vābhyantām . K nityavatsāh . ] Ku [Ma] K, nityavachāh . V/126 Mā ||] Or, om. K
Bhattacharya edits vāsyatām and vāsyantām . . a. The expression mā ´nasya pátnī-(cf. Bloomfield 1897: 346) occurs, besides in stanza 9 below, also at PS 1.50.3, 3.20.5 ( ŚS 3.12.5 etc.), 16.39.4¡6¡9 (9.3.5¡6¡9), 16.40.8 (9.3.21). On the meaning of mā ´na-, cf. my notes under 6.11.3a above.

b. These words are known elsewhere only to qualify a specific kind of oblation, viz. an oblation of soma. See AB 2.20.15 ( Āśv ŚS 5.1.15,17,cf. Śā ṅkh ŚS 6.7.10) . . . 'Indra has drunk the soma mixed with cows, mixed with barley, sharp at the end, thick in the middle'. A certain interpretation of the words 'sharp at the end' and 'thick in the middle' (conversely 'thick at the ends': R ˚V 10.42.8b tīvrā ´h . sómā bahulā ´ntāsah . ) is not available: cf. Oldenberg 1912: 247 andKeith 1920: 149 n. 7;also JB 2.151. cd. Whether the words śiśu-and kumāra-have been interpreted correctly as referring respectively to an animal and a human child remains uncertain.

The slight emendation to two forms from ā-vāś 'to bellow at', proposed by Bhattacharya in his apparatus (and accepted by Kulikov 2001: 270), are adopted here as well: the K reading • dhya • (hence • bhya • ) can easily be explained graphically as representing underlying • śya • , and we may compare the variant readings for vāśitā-, occurring several times in PS 6.10.

Henk Bodewitz has proposed to me the at first sight very attractive conjectures veśyatām/veśyantām. The edited text, though arguably not impossible from the point of view of the sense, lacks the support of compositional unity (a strong factor in this hymn) that the conjecture of two pass. caus. (cf. Kulikov 2001: 591) forms would receive so beautifully from svāveśa-and ā veśaya in stanza 10 below. The conjecture of forms from ā-veś could, moreover, be nicely supported with reference to ŚS 3.12.3cd ā ´tvā vatsó gamed ā ´kumārá ā ´dhenávah . sāyám āsyándamānāh . 'May the calf come to you, to [you] the boy, to [you] the milk cows, streaming in at nightfall' and 3.12.7ab (PS 3.20.6ab) émā ´m . kumārás tárun . a ā ´vatsó jágatā sahá (. . . aguh . /ayat) 'to it a tender boy, to [it] a calf, in the company of [other] moving creatures, [have/shall come]'. The unanimous ā (for e) of the mss. could then be argued to have arisen due to influence of such passages as 5.31.1c upa vatsam . sr ˚jata vāśyate gauh . . But it must be admitted that there are at least two strong arguments in favor of the authenticity of the text with ā-vāś that the mss. point to. While at PārGS 3.4.4c ā tvā śiśur ā krandatv ā gāvo dhenavo vāśyamānāh . 'Let the young cry to you, to [you] the bellowing cows', krandatu might, in view of the evidence above, perhaps still be taken as a candidate for emendation to krāmatu, the following passage from the PS Śālāsūkta 3.20, corresponding to ŚS 3.12.3cd as quoted above, cannot -it seems -be explained away: 3.20.3cd ā tvā vatso ¡ mīmayad ā kumāra to [you] the milk cows . . . '. It seems that the editors of PS have consciously replaced hypothetically 'original' (cf. my Introduction, §2.7) verbs of 'arriving' (ā-veś, ā-gam) by verbs of 'lowing' (ā-vāś, ā-mā). That they were not the only ones to have preferred such recasting is clear from the quoted PārGS mantra. Bhattacharya edits ehi . ab. Cf. the mantra -not traceable in any known Sam . hitā -at KauśS 135.9 (Weber 1858: 409 nr. 13) as . t

. asthūn . o daśapaks . o yadr ˚chajo vanaspate 'Mit acht Säulen, zehn Seitenflügeln, freigewachsen, Vanaspati! '. Cf. on paks . áfurther ŚS 3.7.3ab / PS 3.2.3ab adó yád avarócate cátus . paks . am iva chadíh . '(The horn) that glistens yonder like a roof with four wings (sides)' (Bloomfield 1897: 15); ŚS 9.3.4 / PS 16.39.5 vam . śā ´nām . te náhanānām . prān . āhásya tr ˚n . asya ca | paks . ā ´n . ām . viśvavāre te naddhā ´ni ví cr ˚tāmasi 'From thy beams, thy bolts, thy frame, and thy thatch; from thy sides, (O house) abounding in treasures, do we loosen the fastenings' (Bloomfield 1897: 194); and ŚS 9.3.21 / PS 16.40.8 yā ´dvípaks . ā cátus . paks . ā s . át . paks . ā yā ´nimīyáte | as . t . ā ´paks . ām . dáśapaks . ām . śā ´lām . mā ´nasya pátnīm agnír gárbha ivā ´śaye 'In the house which is built with two facades, four facades, six facades; in the house with eight facades, with ten facades, in the 'mistress of dwelling', Agni rests as if in the womb' (Bloomfield 1897: 195). Cf. also páks . as-at VSM 29.5. The meaning of the word paks . áis not clear in any of these contexts, cf. Bloomfield 1897: 597, 599. Cf. also Renou 1939b: 500 = 1997: 838. cd. Bhattacharya follows the Or. mss. against edhi as I read here with K. I do not see any parallels for such an ostensible request directed at the 'goddess dwelling' to 'come hither': other goods and blessings are asked to come to the dwelling. We find na edhi in all mss. in stanza 10b below. I suppose that the Or. reading na ehi here is due to perseveration from 1.73.1d, 1.97.1d, 4.32.5d, etc. jagate is to be supplied from 9b. 7.6.9 Only PS b: ŚS 3.12.5c / PS 3.20.5c, HirGS 1.27.8c Bhattacharya edits sthirā tvā.

ab. The aks . ara that appears to be klr ˚is (just like in Devanāgarī) probably the normal way to represent kl ˚in the Oriya script, and the other ms. readings (except Mā) also all point to (locally) current pronunciations of the aks . ara in question. The Ku reading suŝevā (cf. my Introduction, §2.1.2.4 on ŝ) is enough to remove the asterisk marked on suśevā by Bhattacharya. Cf. ŚS 3.12.5c (PS 3.20.5c etc.) tr ˚n . am . vásānā sumánā asas tvám 'dressed in grass you shall be of good intentions'; on the use of grass as building material, cf. also ŚS 9.3.4b (PS 16.39.5) quoted under the preceding stanza, ŚS 9.3.17 tr ˚n . air ā ´vr ˚tā, and Renou 1939b: 500 = 1997: 838.

c. Removal of tvā and mānasya patni would render the pāda metrical. d. It seems that the feminine gender of the word śālā-has played a role in the repeated emphasis on male (humans and animals) flocking to it (her). The reading sthirā tvā, to which all mss. clearly point, yields no sense. Neither the emendation sthirās tvā, nor the emendation sthirām . tvā adopted here, is entirely satisfactory, because the simplex vīrāh . remains somewhat incongruous, as comparison with 5b aris . t

. avīrā abhi ¡ sam . carema suggests. Should we consider a far-reaching conjecture like sthirā ṅgavīrā? The sequence sthirā vīrā may have been transposed from 5d sthirā vīrā upasado bhavantu, although intervening tvā would seem to make this explanation less likely. The stanza is found with a few small variants in the R ˚V, but is quoted in this Paippalāda version at KauśS 43.13 (cf. Griffiths 2004, item 13).

7.7. For protection: with darbha.

This hymn, unique to PS, provides a valuable addition to the small store of AV hymns dedicated to the employment of the grass called darbhá-: e.g. PS 11.12-13, 12.21-22 (gathered together in ŚS as 19.28-30 and 32-33), ŚS 6.43 / PS 19.33.7-10. For further information on this type of grass, cf. Gonda 1985. Repeated references are made (in stanzas 7-8, implicitly also in 3) to 'burning off' of evil creatures and afflictions, and emphasis is given to the bright (5), fiery (6, 10) nature of the grass in this context: cf. Gonda,pp. 53 (n. 15), 55, etc. The hymn's last two mantras are found employed in an expiation ceremony for one whose barhis grass catches fire before completion of the ritual (yasyāsamāpte karman . i barhir ādīpyeta) at AthPrāy 2.5 and AVPariś 37.5. However, in view of stanza 8, it seems unlikely that this expiation ceremony represents the original application of the hymn.

The word amīva-in 3c and 8d concludes the concatenating link that started with amīva-cātana-in 7.5.8b and continued with an-amīva-in 10b of the preceding hymn.

The hundred-jointed darbha was born at the head of plants. Let it, having a thousand powers, protect us from all sides. (Whitney).

On the word śatakān . d . a-, cf. ŚS 2.7.3cd téna sahásrakān . d . ena pári n . ah . pāhi viśvátah . , PS 11.12.1 / ŚS 19.32.1 śatákān . d . o duścyavanáh . sahásraparn . a uttiráh . | darbhó yá ugrá ós . adhis tám . te badhnāmy ā ´yus . e 'Hundred-jointed, hard to be stirred, thousand-leaved, uplifting (?) -the darbhá that is a formidable herb, that I bind on thee in order to [prolonged] life-time' (Whitney). Further 11.13.1a / 19.33.1a; the only other place outside of Atharvavedic literature where this epithet of the darbha plant is found in a sam . bhāra list at Vādh ŚS 1.4.1.2, followed at 1.4.2.12 [ed. Chaubey 1.11.2,1.12.11] by darbham . śatakān . d . am idhmam upanahyati 'he binds together hundred-jointed darbha as fuel'.

c. This is a hypometrical variant of a formulaic type of pāda, always combined with pári n . ah . pātu viśvátah . in the next pāda, that occurs without metrical flaw as ŚS 2.4.2c / 2.11

Just as the darbha, when it is born, splits the skin of the earth, so let that man be split, who is intent on evil against us.

darbho] Ku Mā [Ma], {Ga}darbho V/126, bharbho K jāyamānas] Or, ajāyamānas K bhinatti] Ku Mā [Ma], bhin{•}atti V/126, bhinantya K bhūmyāh . |] Or, bhūmyām . | K sa] Ku [Ma], ma V/126 Mā, sya K yo nah . ] [Ma], yo{JA}nah . Ku, yona V/126, y o •• Mā, yonah . K [[note • h . p • ]]
abc. On the theme of skin-splitting employed here, cf. PS 2.39.3a,2.84.10a,16.6.4a ( ŚS 8.3.4, R ˚V 10.87.5), R ˚V 10.68.4cd, and especially PS 12.21.4 / ŚS 19.28.4 bhinddhí darbha sapátnānām . hr ˚dayam . dvis . atā ´m . man . e | udyán tvácam iva bhū ´myāh . śíra es . ā ´m . ví pātaya 'Split, o darbhá, the heart of our rivals, of our haters, o amulet, [you who split,] as it were, the skin of the earth, while you rise; make their head fly apart'.

d. The root cet seems elsewhere to be connected with pāpa-only in the nominal compound pāpacétas-(with wrong accent!), which occurs in Vedic at R ˚VKh 4.5.30. Close to that stanza, we also read 4.5.38-39 (with emended accentuation) yáthā ¡ vidyúddhato vr ˚ks . á ā ´mū ´lād ¡ anuśús . yati | evám ˘sá práti śus . yatu yó me pāpám .

¡ cíkīrs . ati || yáthā prátihitā bhūtvā ´tā ´m evá práti dhāvati | pāpám . tám evá dhāvatu yó me pāpám .

¡ cíkīrs . ati 'Just as a tree that has been struck by lightning withers down to the root, so let him, who tries to do evil against me, dry up in return. Just as [the arrow], having become placed against [the bow-string] speeds against that very [bow-string], so let the evil speed against him who tries to do evil against me'. Obviously, our pāpam . cikitsati (thus also in PS 10.12.8d) must mean more or less the same as pāpám .

¡ cíkīrs . ati does here. [stars] who shine away nightmare, shine away the evil-hearted one: shone away is all the Ks . etriya (disease), and [shone away are] all sorceresses'. Yet another verb is compounded with the preverb ápa at the important parallel PS 11.3.3 ( ŚS 19.34.3 [corrupt]) arasam . kr ˚trimam . nād . am arasāh . sapta visrasah . | apeto ja ṅgid . āmatim is . um asteva sādhaya '(May the Ja ṅgid . a make) the fashioned reed sapless (nonpoisonous), the seven debilities sapless. Send straight way from here, o Ja ṅgid . a, the thoughtlessness, as an archer an arrow'. It appears that a nād . a-may have been a poisoned arrow or a blow-pipe, made out of reed (nad . a-), although I know of no textual evidence which can confirm this idea, suggested to me by Elizabeth Tucker. Cf. also the ā ṅgirasī (Caland 1910: 14 "zu einer unheiligen Handlung (Behexung) gebraucht") plant nād . ā-listed VaitS 5.10. apa-cat does not exist, and it seems to me that the verb to be supplied in these pādas, rather than 2 sav i , 2 vas or sedh, is dah: cf. stanzas 8-9 below. c. Cf. 7.5.8ab

There is [always] a rising from the lowland; all is not a [smoothly] floating along. You are spoiler of him who is intent on evil against us.

asti] Or, asthi K udvanam . ] Ku V/126 [Ma], dvanam . Mā, udvalam .

K anuplavam |] anuprlavam . | Ku [[sic]], anupravam . | V/126 Mā [Ma], anuplavam . | K nah . pāpam . ] Or, thus also K [[note • h . p • ]]
Bhattacharya reads anupravam.

a. The pāda is hypermetric in Bhattacharya's edition and could be regularized by deleting vai (as an intrusion from pāda b), but asti vai is a stock stanza-opening in PS (2.58.6,17.11.4ab,20.56.2 [PSK 20.52.3]), and I therefore prefer to apply secondary sandhi (cf. my Introduction, §4.3).

Cf. [START_REF] Neisser | Kleine Schriften. Herausgegeben von Rahul Peter Das. Wiesbaden. Nenninger, Claudius[END_REF]Neisser : 152-156 = 1980: 251-255 : 251-255 on nivát-, udvát etc., e.g., R ˚V 10.142.4a yád udváto niváto yā ´si . At R ˚VKh 3.15.10, údvana-belongs with the root van 'to love', and cannot be connected with the word occurring in our pāda. The form udvana-can be an adjective (KS 25.4:107.6f. = 29.8:176.17f., KapKS 39.1:213.6f. [ 2 :249.8f.] daks . in . ata udvanām . kuryād | devayajanasya rūpam . | raks . asām apahatyai 'He should make [her (the earth)] rising to the South. [That is] the shape of the sacrificial ground. To ward off the demons') but a substantive udvaná-is also known (T Ā 6.11.2 udvanā ´d udakā ´nīvā ´pāsmát syandatām aghám 'let evil flow away from us, like water from the height'), and this must be how the word is used in our pāda. The K reading udvalam . , which one might derive from ud-var 'to open (?)' (elsewhere only ŚBM 5.4.3.24?), yields no sense.

b. Bhattacharya follows the Or. mss., and univerbates anupravam, a reading that I cannot make sense of. K reads anuplavam . , which seems preferable to me: cf. 6.23.6a above (sarvam anu pari plavatām). The idea, here as in the first pāda, seems to be that a smooth moving along (respectively on level ground and on the surface of water) is always bound finally to come upon an obstacle, and that the evil-doer's scheme's are therefore bound to come to nothing, when the darbha is used against him.

Around in the evening, around early in the morning, around at mid-day, around [at night]: being [as it were] a golden arm-guard, let the darbha protect around us from all sides.

sāyam . pari] Or, sāyam . (¡ |) pari K prātah . ] Or, prātah ˘K madhyam . dinam . ] Ku V/126 Mā, madhyandinam . Ma K pari |] Or, pari (¡ |) K darbho] Or, garbho K hiran . yahastaghnah . ] V/126 Mā [Ma], hiran . yahasta{ghno}(→ ghnah . 4) Ku, hiran . yahasta- ghnah ˘(¡ |) K n . ah . pātu] Or, na(¡ |)h ˘pātu K ||] Or, om. K c.
On the word hastaghná-'arm-guard (of an archer)', cf. Lüders 1942: 39 = 1973: 506 (with notes 3 and 4): "In vedischer Zeit umwickelte man beim Bogenschießen den linken Arm, um ihn vor dem Anprall der zurückschnellenden Sehne zu schützen, mit dem hastaghna, wie aus dem Waffensegen R . V. 6, 75, 14 hervorgeht:43 ,,Wie eine Schlange läuft er in Windungen um den Arm, den Schlag der Sehne abwehrend. Der hastaghna, aller Regeln kundig, der männliche, möge den Mann auf allen Seiten schützen." Der Ausdruck hastaghna oder hastatra [Lāt . y. Śr. S. 3, 10, 7 in einem Yajus] kommt in der vom Veda unabhängigen Literatur nicht mehr vor [Im Anschluß an den Mantra wird hastaghna Nir. 9, 14f.; Āp. Śr. S. 20, 16, 12 gebraucht. Naigh. 5, 3 wird er unter den Waffennamen aufgezählt]". Note the parallelism of the R ˚V mantra with ours. Garbe's conjecture of the same word at Āp ŚS 20.16.12 was rejected by Caland 1928: 244, but the word does, apparently, occur also at Vādh ŚS 11.16.12 (text corrupt). The hapax compound might perhaps also be interpreted as a bahuvrīhi: 'having [as it were] a golden hand-guard'. Bhattacharya edits māpāpakr ˚tvanah . . ab. The felicitous emendation ahāsi was proposed by Bhattacharya. Monosyllabic svàr is hardly found in the R ˚V (once at 2.35.6a: hesitantly Arnold 1905: 83), but is known in the AV: cf. Whitney 1881: 332 and Lubotsky 2002: 23 on PS 5.2.8d. On áha, cf. above under 6.9.5cd. The grass shares with Soma the characteristic of growing on the mountain pastures, and -as the sun rises from behind mountain tops -, it may hence be said to equal the sun: the point seems to be that the heat of the darbha grass is compared with the glaring heat of the sun.

On the mountain(s) as "Wachstumsort der Soma-Pflanze", see Oberlies 1999: 12-16. The kus . t

. ha plant (see my comments under 7.10.1b and 5a below) is also mountain-born: cf. ŚS 5.4.1ab¡2ab (PS 19.8.14ab¡15ab) yó girís . v ájāyathā vīrúdhām . bálavattamah . . . . || suparn . asúvane giráu jātám . himávatas pári 'You, the strongest of plants, who were born on the mountains, . . . . [They go] to the one born on an eagle-bearing mountain, from the Snowy [mountain range]'. Poison is mountain-born at ŚS 4.6.8 / PS 5.8.7. c. It is unclear why Bhattacharya univerbates and underlines, because pāpakr ˚tvan-is well-attested (in PS at 11.4.3,16.37.3a). Cf. PS 12.5.9b vr ˚ścainān mopajām . śis . ah . 'cut them down, do not let [their] offspring remain' (Bhattacharya edits mopajām . , but cf. ŚS 11. 1.19c). Cf. also R ˚VKh 4.5.12. d. About the meaning of pāka-, see my commentary on 6.

The root [of it] is stretched down from heaven, it is placed on, woven into the earth: let the darbha, having a thousand powers, protect around us from all sides.

K omits up to pari . ambhéna śáśvad ít . . . ásanam . sánavāni ca 'With the darbha, godborn, founded in heaven, constantly . . . I have conquered and will I conquer'. Cf. further ŚS 6.43.2 (PS 19.33.8) ayám . yó bhū ´rimūlah . samudrám avatís . t

. hati | darbháh . pr ˚thivyā ´útthito manyuśámana ucyate 'This that is many-rooted, [that] reaches down to the sea, the darbhá, arisen out of the earth, is called a furyappeaser' (Whitney). Through a long discussion of many text places, Emeneau (1949Emeneau ( : 368 = 1988: 25) : 25) has shown "that there existed an ancient cliché about a plant that somehow was reversed in position, its roots somehow above and, in consequence, its branches (or the rest of the plant) below its roots", and concluded that its "application in the Atharvan passage [. . . ] to some grass-like plant could in no way be interpreted naturalistically".

The use of weaving terminology ( • tata-, ota-) that we find in the present pādas (and their ŚS parallel) seems not to be found elsewhere in darbhacontexts. Perhaps the fact that this kind of grass was used as raw material for production of textiles (Rau 1970: 12) can help to explain its metaphoric use here. On óta-¡ loc., cf. ŚS 10.8.37ab yó vidyā ´t sū ´tram . vítatam . yásminn ótāh . prajā ´imā ´h . 'Whoso may know the stretched-out string in which these offspring are woven in' (Whitney)

Burnt off is the nightmare, burnt off are the Arātis and all sorceresses.

apadagdham . ] Or, apadugdham . K ¡ dus . vapnyam] duh . s . vapniyam Or, dus . vapni K a-

padagdhā arātayah . ] V/126 Mā [Ma] K, apada • dh •••• h . Ku |] Or, om. K [[note • h . s • ]] sarvāś] Or, sarvaś K ||] Or, om. K
Both in AthPrāy and in AVPariś, the quotation reads twice avadagdha-. a. Cf. the VS mantra quoted under 3ab. On the (emended) reading dus . vapnyam, see my Introduction, §2.8 (T). Fluctuation iy :: y after consonant clusters is very common in the Or. mss. (see my note on 7.3.7c), and the Or reading • svapniyam does not have to be considered authentic here.

b. On the Arātis, see my introduction to 7.9 below. whom a wild bird, flying, does not cover with its wings; who props up the entire sky: to you as that [heavenly tree], o Aśvattha, [be] reverence!'. Cf. the role of Śakuni as cheat in the Mahābhārata (1.2.101, 1.57.94, also Hopkins 1915: 200).

7.7.10

c. The darbhá is called a king also at PS 11.13.4a ( ŚS 19.33.4a). On its connection with the ocean, see ŚS 6.43.2 (PS 19.33.8) quoted under stanza 7. I suspect a double entendre here, since the ocean is also the birth-place of fire in Vedic mythology, and 'oceanic' may thus mean 'fiery' in the context of this hymn: cf. i.a. TS 5.1.5.7-8 bhárann agním purīs . yàm íty āha | agním ˘hy ès . á bhárati . . . vr ˚s . āgním . vr ˚s . an . am bhárann íty āha vr ˚s . ā hy ès . á vr ˚s . āgnís | apā ´m . gárbham ||7|| samudríyam íty āha | apā ´m ˘hy ès . á gárbho yád agnís ' 'Bearing Agni of the dust', he says, for he bears Agni. . . . 'The strong, bearing the strong Agni', he says, for he is strong, and Agni is strong. 'Germ of the waters, him of the ocean', he says, for Agni is the germ of the waters' (Keith).

Against curses: with barley.

This hymn, unique to PS, is intended to ward off curses, to make them return to the curser himself, employing yava-'barley' probably because of a paronomastic connection with the root 2 yav 'to keep away', of which the hymn contains several forms (cf. similar paronomasia with tyajana-/tejana-in PS 3.40, 19.48.9). It has even in the Or. mss. been transmitted rather more corruptly than usual, but the text can be reconstructed satisfactorily in all places but one (3b).

Concatenating links with the preceding hymn are detectable in the words babhru-(4, cf. 7.7.6), and vis . āhin . -(5, cf. vis . āsahi-in 7.7.8), and perhaps in the phrase pari mā pātu (8, cf. 7.7.1d, 5d, 7d, 10d). Note also the pair of compounds hiran . ya-dhanvan-(4c) and hiran . ya-hastaghna-(7.7.5c), which both to belong to the domain of archery.

¡ ārāc chaptam aprāpyāsmān

(8) apa tad yātu sarvatah . || (8)
If someone shall, with an evil utterance, speak an imprecation against us while we are not listening: being cursed from afar, and without having reached us, let it move off on all sides. b. See Gotō 1987: 130ff. on the meaning(s) of ghos . : the translation 'to listen' is nowhere certain in Vedic, but it seems more attractive to assume that meaning here and to understand aghos . ant-('not listening'), than to work with Bhattacharya's ghos . ant-(presumably based merely on Barret 1920: 155), or even āghos . ant-, which could both only yield the less suitable meanings 'listening' or 'making noise'.

My reconstruction of the rest of the pāda assumes that a syllable kta was early on lost in the Or./*B branch of PS transmission, and that the anusvāra of duruktam . had been lost already in *G. How the d in dvr ˚vat entered the Or. text I am still at a loss to explain. With the syntagma duruktam . brav ¡ sajātaśam . sād uta jāmiśam . sāt | anādis . t

. am anyakr ˚tam . yad enas tvam . nas tasmāj jātavedo mumugdhi 'Vom Fluch eines Mächtigeren oder auch eines Schwächeren, vom Verwandtenfluch und vom Geschwisterfluch, (was) ein nicht angezeigtes, was ein von anderen verschuldetes Vergehen ist, davon befreie du uns, Jātavedas' (Zehnder). I assume that the various types of kin mentioned in the present stanza, as in the two passages from PS 2, mean that jyāyas-has to be interpreted as 'senior' rather than 'stronger' (hence Zehnder's "eines Mächtigeren" and "eines Schwächeren" may have to be changed). Also cf. stanza 8 below. a. A 3rd pl. med. samasyante appears preferable here above the participle plus te that Bhattacharya seems to understand: a 2nd sg. enclitic pronoun te is impossible because it would have to stand in second place in the pāda, and a nom. masc. pl. (té) seems unlikely to me, even though I fully realize that a solution to the still unsolved riddle of pāda b may well also throw new light on the present pāda.

b. I cannot make sense of Bhattacharya's text: the word ks . ámya-'earthly' is attested R ˚V 2.14.11b, 7.46.2a, but does not fit here. The absolutive āks . amya (cf. Caland 1899: 215 = 1990: 54) 'having interrupted (study)' is attested at HirGS 2.18.7 and 2.20.9 (cf. Oldenberg 1892: 242 -the same form also at ĀgnivGS 1.2.1:13.6-7, 1.2.2:16.14), but does not seem to help us here either. Werner Knobl suggests to me that in an adjective qualifying śapathān, "an obvious vāc-would be followed by a gerundive of root ks . am", and that although "this root usually means 'bear, put up with', an occasional 'resist, overcome' may perhaps be supposed", this meaning being attested for later Sanskrit. Under that assumption, the compound would qualify the curses as 'to be resisted / to be overcome by speech'. I do not know any attestations of r ˚tviyā-, and the ostensible combination of an acc. with postposition adhi is doubtful (cf. r ˚tviyād adhi in PS 19.42.8,quoted under 6.10.4a?). Does the pāda contain the word anr ˚ta-, which is often (e.g. in stanza 8 below) combined with śap and śapatha-?

c. The (masculine) addressee of this stanza, as of 6 and 9, seems to be the patron on whose behalf the ritual which this hymn was to accompany is being performed. ab. The compound r ˚jukeśa-is a hapax: it is presumably to be connected with the long awn or beard of slender bristles on the spikelet of ripe barley. babhrú-is a standing epithet of soma (Oberlies 1999: 87, also 7.7.6b above), and maghávan-is used thus as well; soma is also called r ˚jú-at R ˚V 9.97.43a, and is anumā ´dyaat 9. 24.4c¡6b, 9.76.1b, 9.107.11c (about the possible double entendre, see my comments on 6.1.4ab above): as Renou has pointed out (1946: 126 n. 14), barley can take soma's place as Indra's source of strength in the AV, e.g. PS 9.9.3. This is clearly expressed here by transfer of epithets. In the light of the shift of subject to Indra in the next stanza, it is perhaps not insignificant that the two epithets in pāda b are both also -persistently in the case of the former, at R ˚V 6.34.2d, 7.6.1b in the case of the latter -applied to Indra.

7.8.4

c. The compound hiran . yadhanvan-is also a hapax. With the verb form ījatu, apparently built to the reduplicated present stem ī ´jaof aj 'to drive' (Joachim 1978: 36), cf. R ˚V 10.19.2cd índra en . ā ní yachatv agnír enā upā ´jatu 'Let Indra hold them (the cows), let Agni drive them near'. Active forms from this reduplicated stem are extremely rare if existing at all: I only find identical upéjatu at R ˚VKh 5.2.3 áis . u nahyá vis . ā ´danam ˘harin . ásya dhíyam . yyathā | párā ṅ amitrā ´m ˘ais . atv arvā ´cī gáur upéjatu, which however corresponds to ŚS 6. 67.3 (PS 19.6.15) áis . u nahya vr ˚s . ājínam . harin . ásya bhíyam . kr ˚dhi | párā ṅ amítra és . atv arvā ´cī gáur úpes . atu 'Bind the skin on them, as a bull. Put the fear of an antilope [into them]! Let the enemy hurry far away, let the cow hurry here'. Although comparison with R ˚V 6.64.3c ápejate śū ´ro ásteva śátrūn 'She (Us . as) drives [the darkness] off, like a valiant archer the enemies' suggests an emendation apejatu, the readings of the mss. leave no doubt (since tu-:: u-in Śāradā) that the archetype *G read upejatu, and I therefore hesitantly accept the transmitted u-. Werner Knobl suggests to me that perhaps '[in order to destroy them]' could be supplied to complete the sense. One might also consider emending upaijatu: 'let the barley move toward the curses', which would require supplying the same words. c. Despite Bhattacharya's apparent doubts about the authenticity of the text of this pāda, the Or. mss. have transmitted it faultlessly, and its meaning is quite plain. The hapax vis . āhin-, derived from vi-s . ah, belongs to the "Bildungen, die zu einem Verbalstamm in Beziehung stehen und ,,den Verbalbegriff vollziehend" bedeuten" (AiGr. II/2, §216a). Is sa vis . āhī a play on vis . āsahí-(7.7.8b)? Basically the same simile is found at 6.8.3b above: sāsahāna ivars . abhah . 'like a dominating bull' (see my commentary on that pāda -it is also found at 5. 1.6b and 3.3.5b / ŚS 3.6.4b

Let the curses, kept away from here, move far off. And let [the cursers'] tongues all be tied and powerless. We make for you a cover, an armor, against namegrasping, against [bad] speech, against anger, against the glance, against the evil eye. 5.30.16ab (PS 9.14.6ab) iyám antár vadati jihvā ´baddhā ´panis . padā ´'This muchquivering tongue, bound, speaks within' (Whitney). Contrast PS 20.37.7e [PSK 20.36.7c] jihvāyām astu me raso.

c. Regarding nāmagrāhá-(also PS 16.36.2a / ŚS 10.1.12a), cf. my comments on 6.7.7d above.

d. The emendation īks . itād is proposed by Bhattacharya. The ms. readings are interesting: the ligature dgha is known e.g. at 10.1.1d, and dghr ˚at 11.16.6a, so the Or spelling • t¸gh • (from which the two sister mss. V/126 Mā only differ by omission of the virāma) cannot be due to graphic difficulties of recent date. Rather, the inopportune punctuation found in K seems to suggest that already some ancient scribe preferred to use the spelling with virāma (which may be compared with orthographic practise elsewhere in India: e.g. in Malayalam mss., cf. Ikari 1996: 2 -cf. also the Or reading at 14.5.7). If this is correct (but cf. other cases of unexpected dan . d . a in K, e.g. in stanza 8 below), we have here another piece of evidence for postulation of a written archetype (*G). On īks . ita-in this substantivized (hostile) sense, cf. ManB 1.3.2 (cf. also PS 10.12.6c: yo mā durasyann īks . ātai ). ghorácaks . as-(bahuvrīhi) occurs at R ˚V 7.104.2c ( ŚS 8.4.2c / PS 16.9.2c), PS 10.12.9b. Cf. Gonda 1969: 5 cd. The meaning of these pādas has not been understood by Bhattacharya. The whole stanza may be compared with PS 2.62.4 prati daha yātudhānān ¡ mūradevān vicars . an . e | ye no *durasyān dves . en . āthāśām . mo- hayanti nah . 'Lay fire, o Vicars . an . i, to the sorcerers, the Mūradevas who shall malign us with hostility, [and who] then lead our wish astray'. The emendation durasyān for transmitted durasyā at PS 2.62.4 was proposed but not adopted by Zehnder (1999: 143). I believe the reading durasyām . here may be used to support the emendation durasyān there, because it -just like ye in the Or. mss. -seems to be perseverated here from the original reading there, which was consequently lost in the context from where it had been copied. We may adopt the K reading yo no as two words (rather than Bhattacharya's yeno), and make the consequent restoration to durasyāj here (note also possible confusion in jj :: ñj *G: Singh 1991, plates 83 & 85). Cf. ŚS 4.36.1c yó no durasyā ´d dípsāc cá.

Whatever may be the historically correct explanation of the formation durasyáti (cf. EWAia I, 736), it seems likely that the verb was perceived to be connected with as 'to shoot' (cf. samasyante in 3a, astāh . in the preceding pāda). Werner Knobl points out to me that many -ya-formations including denominatives in -ya-are regularly construed with the dative: Pān . ini, As . t . ādhyāyī 1.4.37 refers to krudhya-, druhya-, īrs . ya-, asūya-, and implicitly to other verbs expressive of 'anger'. Cf. also glāya-or arāt ıyá-, and especially irasyá-(R ˚V 3×) synonymous with īrs . ya-. We may, therefore, construe durasya-with the datives jīvate and anāgase, which last word is to be connected with a third dative sate. On the predominantly concessive sense of the participle sánt-, at least in Vedic prose, cf. a. Note the inopportune punctuation in K, which is to be compared with 6.11.7c (and perhaps also with 6d) above.

b. On the meaning of ánr ˚ta-, cf. Lüders 1959: 415ff. c. On the 'imprecation of one who is senior', cf. stanza 2 above, where the accumulation of kinship terms seems to preclude taking jyāyas-in the meaning 'stronger'.

d. Bhattacharya's emendation is of course correct. The confusion r ˚:: ri is quite common: cf. e.g. 6.12.7b, 7.10.2c. 7.8.9 a. The text as Bhattacharya edits it ('Faceless, sharp, by cursers . . . ') does not seem to yield any sense. Surely, as the meter and the syntax (juxtaposition with an instr.) demand, we must have here a gerundive similar in meaning to anativyādh i yam . in the following pāda. Werner Knobl led the way to the solution that is adopted here, by suggesting a gerundive anāstighya-from the root hitherto commonly quoted as stegh. I refer to Lubotsky's article (2008) on the Indo-Iranian root steg for the evidence that supports the slight modification to anāstigya-and the translation 'unassailable' given here.

b. Cf. ŚS 9.2.16 (PS 16.77.1) yát te kāma śárma trivárūtham udbhú bráhma várma vítatam anativyādhyàm . kr ˚tám | téna sapátnān pári vr ˚ṅgdhi yé máma páry enān prān . áh . paśávo jī ´vanam . vr ˚n . aktu 'What sufficient (udbhú) triplyguarding defense thou hast, O Kāma, worship (bráhman) as extended protection (várman), made unpierceable, with that do thou avoid them that are my rivals; let breath, cattle, life avoid them' (Whitney). c. Cf. PS 12.5.5a ut tanus . va dhanuh . prati muñcasva varma 'stretch [your] bow, put on your armor'. Regarding the meaning of prati-moc, see my commentary on 7. 1.10cd, and on its syntax, cf. Lubotsky 2002: 146. For the construction with the dative, cf. ŚS 10.6.30b (PS 16.45.2b) práti muñcāmi me śivám 'I fasten on myself the propitious one' (Whitney),ŚS 9.3.24a (PS 16.41.2a) mā ´nah . pā ´śam . práti mucah . 'do not put the noose on us ', and ŚS 5.14.3cd (cf. 7.1.10cd Cf. PS 20.18.4a [PSK 20.17.4a] śaptāram . yantu śapathāh . , ŚS 2.7.5a śaptā ´ram etu śapáthah . , as well as ChU 6.8.2 sa yathā śakunih . sūtren . a prabaddho diśam . diśam patitvānyatrāyatanam alabdhvā bandhanam evopaśrayate 'It is like this. Take a bird that is tied with a string. It will fly off in every direction and, when it cannot find a resting place anywhere else, it will alight back upon the very thing to which it is tied' (Olivelle).

7.9. To appease Arāti.

This hymn (parallel to ŚS 5.7) addressed to Arāti 'Miserliness' is according to Whitney "a euphemistic offering of reverence to the spirit of avarice or stinginess". Bloomfield (1897: 423) expressed himself in a similar vein: "The Veda, especially the Atharvan, is much given to personify evil qualities as female divinities, e.g. nírrti, árâddhi, ā ´rti, arâyī ´, and particularly árâti. The present hymn aims to appease the powers of avarice and grudge personified as Arâti". On Arātis, cf. 7. 2.2¡9c above and 7.7.9b, 7.15.4c, 7.19.3¡4d below, the entire hymn PS 5.26, and Rodhe 1946: 54ff. On the word árāti-, cf. Kuiper 1961-62: 50 n. 10, who interprets it as "the negative power which detains the gifts of the nether world". Cf. also Renou 1958: 6-8. The last two stanzas of the ŚS recension of this hymn find no parallel here, but rather -partly -in 7.19.3-4 below.

The ritual applications of (parts of) the ŚS version of this hymn have been aptly summarized by Bloomfield (1897: 423f.) and by Whitney in their introductions: none of the KauśS or VaitS passages seem to throw much light on the contents of this hymn, a hymn which evidently must have been wellknown to Patañjali, who quotes from its stanzas 4 and 5 (respectively ŚS 5.7.3 and 8).

There are again concatenating links with the preceding hymn(s): with jihvayā in 10b, compare jihvāh . in 7.8.6b; with somena babhrun . ā in 10d, the same phrase in 7.7.6b and babhrus in 7. ab. ŚS reads bhara for PS diśa, and again has a form of bhar where PS has a form of bhaj in 8b below. On the meaning of raks . īs in this context, see Minard 1949, §180b andNarten 1964: 216. Cf. ŚS 12.4.1abc (PS 17.16.1abc) dádāmī ´ty evá brūyād ánu cainām ábhutsata | vaśā ´m . brahmábhyo yā ´cadbhyah . 'I give [her] -thus should he say, if they have noticed her -[I give] the cow (vaśā ´) to the priests that ask for her' (Whitney), and Gonda 1965a: 353 on 'begging for' (yāc) gifts (of cows), as well as stanza 10 below. The verb, subject of detailed study by Jamison (1996a: 191-195), does not seem to be used elsewhere with dáks . in . ā-as object.

c. Pradātar -the divine prototype of the human giver of daks . in . ās?and Savitar occur next to each other in a wider group of deities, as names of the Muhūrtas, at TB 3.10.9. 7¡3.10.10.3 (cf. Āp ŚS 19.12.2¡6). The root-noun parirā ´pwas explained by Geldner with reference to the present passage ( ŚS 5.7.2) and to ŚS 12.4.51, at both of which places it is (contextually) connected with the dáks . in . ā-: "Es bezeichnet wohl den, der sich durch Ausflüchte von dem Priesterlohn zu drücken suchte". The root-noun, most recently discussed by Scarlata (1999: 452f.), was translated by Renou (ibid.) as 'calomnie', 'médisant', and as 'das (lügnerische) Herumgerede' by Schmidt (1968: 105), who argued (p. 110f.) against Geldner that the parirā ´pas "sich nicht auf den Priester gegenüber betrügerisch handelnde Opferherren beziehen, sondern auf Gegner, die dem Gott Br ˚haspati feindlich sind: Sie sind raks . ásah . , Unholde". Since we find the verb purodhatsé ("lit. 'dost make thy agent or purohita' ", Bloomfield 1897: 424) here, and since Br ˚haspati in R ˚V 2.23.3¡14 is the archetypical Purohita, the mentioned passages must, however, be rather closely connected, and Geldner seems to have been nearer to the truth than Schmidt. Do we have here an intended paradox: 'the man behaving like a niggardly Yajamāna whom you make your Purohita' ? Not feeling able to reach an entirely certain conclusion, I settle for translating as 'calumnious'. Cf. also ŚS 12.4.51 (PS 17.20.11) yé vaśā ´yā ádānāya vádanti parirāpín . ah . | índrasya manyáve jālmā ´ā ´vr ˚ścante ácittyā 'The calumnious ones who speak for the withholding of the cow, those villains expose themselves to the wrath of Indra, in their thoughtlessness' and the connection made between raks . ām . si and parirāpin . as at 7.19.2 below. Arāti is called parirāpin . ī in the next stanza.

c. As Whitney observed, this pāda "can be read as full only by violence". However, it does seem to be the case that the form kr ˚n . mas is occasionally to be scanned trisyllabically in the cadence of an anus . ab. The verbal compound abhi-pra-yoj seems to be found employed in at least two senses. First, in the sense of performing a ritual (which appears in the accusative): TS 6.1.2.2 ā ´kūtyā hí púrus . o yajñám abhí prayu ṅkté yájeyéti 'for with the intention, "I wish to worship", does a man undertake his worship'; at ] tā amuto 'rvācyo devatās tr ˚tīyasavanāt prātah . savanam abhi prāyuñjata |15| tad yad abhi prāyuñjata |16| tat praügasya praügatvam |17| 'These deities from over there hitherward undertook the morning pressing from the third pressing; in that they undertook it, that is why the Praüga has its name'; and (with ellipsis of the name of the ritual) at ŚBK 1.6.3.9 áthābhiprayuñjānásya pūrvedyúh . paurn . amāsyā ´h . śunāsīrī ´yen . a yajetā ´tha vaiśvadévenā ´tha paurn . amāsénéty ¡ uv abhiprayuñjānásya ¡ 'Now for one who is undertaking [the performance of the four-monthly ritual]: [the rule] "He should worship with the Śunāsīrīya on the day preceding the full moon, then with the Vaiśvadeva, then with the full-moon offering" holds also for the one undertaking [it]', which corresponds to ŚBM 2.6.3.13 átha púnah . prayuñjānásya | pūrvedyúh . phālgunyái paurn . amāsyái śunāsīryèn . a yajetā ´tha prātár vaiśvadevénā ´tha paurn . amāsénaitád u púnah . prayuñjānásya 'And in the case of one who recommences (the Seasonal offerings),-let him perform the Śunāsīrya on the day preceding the Phālguna full-moon, and on the following day the Vaiśvadeva, and after that the Full-moon offering. This, then, (is the rule) for him who recommences (the Seasonal offerings)' (Eggeling).

Second -more commonly -in a hostile sense, with the person whom the ritual action is directed against in the accusative: TB 1.5.6.3 devāsurā ´h . sám . yatta āsan | té sam . vatsaré vyā ´yacchanta | tā ´n devā ´ś cāturmāsyáir evā ´bhí prā ´yuñjata 'Gods and Asuras were engaged in fighting: they were contending about the year. It is with the Four-monthly offerings that the gods went to work against them'; cf. also JB 1.196;KS 10.1:125.1,12.3:165.15f.,13.4:183.17,13.8:190.23;MS 2.1.7:8.5 As especially the first-quoted MS passage makes clear, abhi-pra-yoj can be used in a hostile sense for performing kāmyes . t

. i s (cf. Caland 1908: 33f.) against a rival. The context here seems to require a sense like 'to perform on behalf of someone (i.e. a Yajamāna)' rather than 'against someone', or (cf. 10ab) 'to go to work on, i.e. to attempt to persuade'. Depending on the interpretation, the 'mind and the heart' of pāda b refers to the sincerity of the speakers, or the place where the speakers try to affect the ditsant-(i.e., in that case, in the latter's mind and heart).

c. On the form vīrtsīs (also in 8a below; cf. vīrtsā-in 1d and vīrtsantī in 5c), one of the very few aor. formations from the desiderative, cf. Whitney 1889, § §1033¡1035 p. 376 and Insler 1968: 65f. Whitney writes that all such forms "have lost their distinct desiderative meaning, and come to bear an independent value", but it seems unnecessary to assume loss of distinct desiderative meaning here: in the older language desideratives of the causative were not yet in use, and -although this grammatical phenomenon does not seem to have been noticed in the handbooks -at least one other example of a simple desid. form doing the office of an expected (but not yet existing) causative form is known to me: PS 19.55.2ab [not in PSK] yo mā vadantam . hr ˚dayena vācā vācā śrotren . a manasā jihr ˚ks . āt 'if someone tries to excite me in speech, hearing, or thought, me who am speaking in heart and in mind . . . '. In that stanza, jihr ˚ks . a-belongs with hars . aya-, and stands for what would be *jihars . ayis . a-in the later language. Similarly, īrtsa-belongs here with ardhayati rather than with r ˚dhyate. d. The reading diśchantam . in K points to underlying ditsantam . , which is the reading we need here: the Yajamāna's liberality must not be frustrated by Arāti. For a possible explanation of how the Or. readings dipsantam . here, and dipsanto in 8, have entered the text, see my commentary on the latter stanza. c. The hypersyllabic scansion of this pāda is confirmed by the identical ŚS reading; although reading rāti-with K is not only attractive from the point of view of meter but might also seem to yield good sense (cf. R ˚V 6.63.8d ánu rātím ágman, 8.79.5b gáchān . . . rātím), the same alternation Or./ ŚS arāti-:: K rāti-also occurs in the next stanza, and K is probably erroneous in both places (as the occurrence of the same alternation at 7.11.7c and 7.19.5c, where the meter leaves no doubt about the reading, also suggests). On anu-pra-ay, which seems to mean something like 'to follow dependently', cf. PS 1.78.4 yasya trayā gatam anuprayanti devā manus . yāh . paśavaś ca sarve | tan no devam . mano adhi bravītu sunīti no nayatu dvis . ate mā radhāma '[The mind], whose track all three kinds -gods, men and animals -follow: let that heavenly mind speak in favor of us; of good leadership let it lead us; let us not be subjected to him who hates [us]' (cf. Griffiths 2004, item 27 Schaefer 1994: 162. On the possible meaning of Arāti appearing as a naked woman, cf. Bloomfield (1897: 424f.), who suggests it "recalls the German 'alp,' or 'mahre' which also manifests itself as a woman". Cf. PS 5.26.3abc yā svapnayā carati gaur bhūtvā janām ˘anu | arātim indra tvam . jahi 'O Indra, slay Arāti which assumes the form of a cow and goes after men in their dreams'. Cf. von Negelein 1912: 200ff., Bhattacharya edits martyām . . b. Note the bad cadence. The word purodhi-is a hapax. The meaning of puro-dhā here and in stanza 2 is not clear. It seems likely that the poet was somehow playing on the word púram . dhi-, subject of a word-study by Renou (1958: 6-8): this morphologically opaque word, which basically does not survive after the (R ˚gvedic) mantra language, "s'oppose à árāti , dont le sens propre est nécessairement "absence de don" [at R ˚V] IV.26, 7; 27, 2; 50, 11 et passim (refrain); de même la p • est rātis . ā ´c VII.36, 9. Sujet à la personnification, le terme, dans plusieurs énumérations de noms divins, désigne la déesse de la Libéralité" (cf. also Kuiper 1961-62: 50 n. 10 andNarten 1986: 207-210). However, the precise way in which such a word-play would have to be understood here and in stanza 2 is still obscure.

e. It seems unlikely that Arāti would here be called 'mortal', as Bhattacharya's text suggests, and moreover nirvadantīm requires an object. I therefore restore the acc. m. pl. form martyān: other examples of the error • nm • → • m . m • (in all mss.) can be found at 5.12.8a and 5.23.5c. The apparent bisyllabic scansion of twice martya-is noteworthy (cf. Bhattacharya edits ugrā indrāgnī, and places a pāda-boundary between the two words, adding in his n. on p. 503 "mā. anusāren . a kr ˚to 'yam . pādavibhāgah . sandehāspadam" 'this pāda-division made following Mā is a matter of doubt'; he further edits 'dhi dipsanto 'rātim . . ab. The syntax requires placement of the pāda-boundary between vīrtsīr and ugrāv , and the pāda-marker in Mā that Bhattacharya refers to can be ignored (cf. my Introduction, §2.1.2.6). • au ¡ i • → • āv i • seems to be the regular sandhi in our text, so I follow the reading of K. Cf. R ˚V 6.60.5a ugrā vighanínā mr ˚dha indrāgnī ´havāmahe 'We call to the fearsome Indra and Agni, who smash the foes'; the ŚS reading with ubhā ´v is equally acceptable: cf. R ˚V 6.60.13a ubhā ´vām indrāgnī āhuvádhyai 'For the invocation of you two, o Indra and Agni!' (cf. also e.g. 5.86.1ab).

Note the small differences between the text of ŚS and PS, in which latter the thrice repeated mā (twice in ŚS) seems problematic, while in ŚS the placement of the enclitic pronoun nas twice causes surprise. Whitney suggests that this "first half-verse is irregular", but the hypersyllabic pāda b does have a perfect tris . t . ubh cadence in both ŚS and PS, and the first pāda of the PS version is quite regular if we undo the sandhi in vi-īrtsīr . However, it seems clear that neither Sam . hitā has preserved the orginal text of pāda a, which can be reconstructed as a tolerable tris . t . ubh: mā ´no vaním . mā ´no vā ´cam . v íī `rtsīh . . cd. The reading n . o in K agrees with what is reported for several ŚS mss. by Whitney and ŚPP. The rest of this pāda is problematic. The reading dya diśchatta in K definitely seems to agree with the transmitted ŚS version (adyá dítsanto), which I assume to be the original reading of the pāda. The Or. mss., on the other hand, point to adhi dipsanto, which Bhattacharya finds acceptable: since adhi-dabh does not exist, the ostensible preverb may be explained as a perseveration from 7a (or from the sequence no adhi at 1.29.4d, 4.16.1c, 5.17.2c); how the participle dipsant-entered the Or. transmission here and in 3d remains problematic: we may wonder whether the 3 forms dipsa-of hymn 7.1-3 are found perseverated here (but Werner Knobl suggests to me dissimilation of the original reading ditsanto which contains 5 dental sounds, 3 of them stops).

Bloomfield explained (1897: 424): "The passage seems to contain the euphemistic insinuation that Arâti when sufficiently cajoled is favourable to generosity. Or, those who desire to be generous must curry favour with Arâti; otherwise she frustrates their desires", and refers to ŚS 1.8.2: ayám . stuvāná ā ´gamad imám . sma práti haryata | br ˚haspate váśe labdhvā ´gnīs . omā ví vidhyatam 'This man hath come, speaking out; this man do ye welcome; O Brihaspati, taking [him] into thy control -O Agni and Soma, do ye (two) pierce [him] through' (Whitney): a hearty welcome, as this stanza shows, need not always be what is seems. The verb prati-har in our stanza must be seen together with the reverence given to Arāti in stanza 4: appeasement seems to be the main intention.

7.9.9 Cf. ŚS 5.7.4 savitāram anumatim .

( b. Is yánto havāmahe perhaps an inversion of metrically unpleasing *imo hávamānāh . 'we keep calling' ? Or is there a connection with R ˚V 10.107.5ab dáks . in . āvān prathamó hūtá eti dáks . in . āvān grāman . ī ´r ágram eti 'Celui qui donne la rétribution marche au premier rang, où on l'appelle; celui qui donne la rétribution marche en tête, conduisant le village' (Pinault 1999(Pinault -2000: 439): 439). If so, we may have here an example of the meaning "bittend kommen, erbitten; nur im part. praes." assumed in PW I, 754 for R ˚V 5.27.4, 6.29.1, 7.74.5. cd. The subj. here seems more appropriate than the aor. ind. of the ŚS version. The apparently somewhat pleonastic syntagma devānām . devahūti-occurs also, e.g., at KS 31.15:17.16 etā vai devānām . devahūtayo yanty asya devā devahūtim . na yajñāc chidyate ya evam . veda 'These are the god-invocations of the gods; the gods come to his (the sacrificer's) god-invocation, he is not severed from [his] ritual of worship, if he knows thus ' and at PS 20.41.7ef [not vācam . cāru mādyeha vādaya 'A lip-covered she-mongoose, a [metal] tire enclosed by teeth [are you], o tongue: do not cause [my] speech to falter; make me speak sweetly here today'. One might consider restoring an r-form (*nakuryā) that would be closer to the PS mss., but no evidence for the existence of such a dialectal variant for standard nakulá-seems to be available in EWAia or CDIAL, and at least the K reading clearly contains a re-interpretation of the pāda as containing kuryāt, which may explain l → r . Keith (1909: 255f. n. 5) does not appear to have understood the likening of the tongue to a nakulī: the reason seems to lie not in a she-mongoose being "a synonym for what is piercing" (although this could be supported by an alternative interpretation of paví-as '[metal] tip': see R ˚V 9.50.1c, 10.180.2c), but in the wiggly behavior (cf. Gun . avis . n . u on ManB 1.7.15: nakulī nakulīva calasvabhāvā) and long flat shape that tongue, tire and mongoose share, perhaps additionally in the "hoarse mew" that the Common Mongoose gives out (Prater 1971: 100); the feminine gender is of course due to attraction from jihvā-. One might -as Werner Knobl suggests to me -also argue with TS 7.3.18.1, where nakulá-designates a color, that the (soma-licking) tongue is simply called 'mongoose-colored' here, which would nicely fit into this stanza where also sóma-babhrú-is mentioned. On the fact that babhru(ka)-denotes a kind of mongoose, cf. Nenninger 1993: 167.

We expect jihvayaus . t . hāpi • , but perhaps the sandhi

• ā o • → • o • found
in all mss. is acceptable: cf. AiGr. I, 319f. ( §269c).

cd. Cf. Bloomfield 1897: 424 on śraddhā ´here: "This zeal is naturally bestowed by brown soma, i.e. in the course of solemn sacrifice, and through the inspiration that comes from the hymns (Vâk Sarasvatî), sung while drinking the soma". Cf. also Bloomfield 1896b: 411f., and Oldenberg 1896: 448-450 = 1967/I: 26-28 on the connection with the verb dā, expressing specifically the giving of dáks . in . ā-. Also Jamison 1996a: 177f., and 7.15.3 below. 7.10. To the plant kus . t . ha.

Specialists of Indian medicine and of ethnobotany are agreed that, besides the common denotation of dermatological disorders in later Sanskrit literature, Vedic kús . t

. ha-denotes a plant, which is to be identified as Saussurea lappa C.B. Clarke [START_REF] Meulenbeld | The Mādhavanidāna and its Chief Commentary. Chapters 1-10, Introduction, Translation and Notes. Leiden. 2007-08 A Quest for Poison Trees in Indian Literature, Along with Notes on Some Plants and Animals of the Kaut . ilīya Arthaśāstra[END_REF]: 545, Brucker 1975: 133 n. 9, Zysk 1985: 151, Das 1988: 211 and 295 -superseded nomenclature: Saussurea costus). The plant grows in the mountainous regions of north-western South Asia, from Pakistan to Himachal Pradesh, at an altitude of 2000-3300 meters (Polunin & Stainton 1984: 207). On its use in Āyurveda, cf. Nadkarni 1954Āyurveda, cf. Nadkarni : 1108Āyurveda, cf. Nadkarni -1113Āyurveda, cf. Nadkarni (esp. p. 1108 "Roots only are used in medicine", p. 1109 "aphrodisiac effects", p. 1110 "in indigenous medicine the root is used as an aphrodisiac and as a tonic", ibid. "Ayurvedic physicians describe the drug as bitter, acrid, stimulant and alleviative of wind, phlegm, fever . . . "). Also Chopra et al. (1958: 406): "In the indigenous medicine in India the root of S. lappa is used as an aphrodisiac and as a tonic. . . . [T]he essential oil is excreted in the urine and during its passage through the urethra it may produce a certain amount of irritation giving rise to aphrodisiac effects. In the old Sanskrit books the drug has been suggested as a remedy for malaria. It has been tried in a number of cases of different types of this disease with no benefit whatever". See Bloomfield's introduction (1897: 414-416) to ŚS 5.4 on the Vedic data about this plant. Its medicinal use (especially against fever but generally also as a panacea) that we encounter in the present hymn is known also from the hymns PS 1.31, 1.93, 19.8.13-15; ŚS 5.4, 6.95 (the meaning of the word kus . t

. há--with different accent! -is unclear at PS 3.30.2b = ŚS 19.57.2b). The plant is used in love magic at PS 2.77.3 āñjanasya madhughasya kus . t

. hasya naladasya ca | vīrodekasya mūlena mukhe nimandanam . kr ˚tam '(Aus der Wurzel) der Salbe(npflanze), der Madhugha-Pflanze, der Kus . t . ha-Pflanze und der Narde, aus der Wurzel . . . (vīrodekasya) ist ein Betörungsmittel an (mein) Gesicht gemacht' (Zehnder 1999: 174), where the use of the root of the kus . Fly forth from there with yearning for me. As [a drop, i.e. semen] from a man, brought on by yearnings, the drop flows from the Kus . t . ha: so let it turn onto your heart. Fly forth from there with yearning for me. . . . The Maruts, shining with their flame, heat up the strongly-yearning Kus . t . ha, whose place of origin is far away. He shall come here out of yearning for me, so that he shall not sleep a single day'. This hymn concatenates with the preceding hymn(s) in that sākam . somena (5e) recalls 7.9.10d (somena babhrun . ā) and 7.7.6b (sākam . somena babhrun . ā); divā (refrain 2e, 4f) occurred in 7.9.4b. More distant links we see in the occurrence of jagat here (4b) and in 7.6.9b, and in the refrain sarvāś ca yātudhānyah . here (1d, 5g, 8h) and in 7.7.3d¡9c. The name māris . ā-(3c) recalls mā ris . am in 7. 8.8d. 7.10.1 ŚS 19.39.1 d: R ˚V 1.191.8d;PS 1.99.1d,2.4.5d,7.7.3d¡9c The AthBSA lists this stanza as tryavasāna, but neither the R-W edition of ŚS, nor any of the PS mss., match the dan . d . a after pāda b that is placed there by ŚPP against most of his mss. 49 bc. According to the editions of ŚS, and Bhattacharya (who hereagainst his usual policy -adopts the K reading rather than Or naghāyus . o), this pāda would contain only two names, and this must lead to contorted translations such as e.g. Bloomfield's: 'Three names hast thou, O kus . t . ha, (namely: kus . t . ha), na-ghā-māra ('forsooth-no-death'), and na-ghā-risha ('forsooth-noharm')'. Following an ingenious suggestion of Elizabeth Tucker, I take the conflicting ms.-evidence (in Or, K, ŚS mss.) seriously, and reconstruct for the second pāda a text which is not attested as such in any ms., but which forms a pleasing reconciliation of all variant readings, and answers the announcement of three names in pāda a.

On the name Naghamārá, see Zehnder (1993: 162 n. 261): ". . . vgl. noch AV Ś 6.93.01a: agha-mārá-' Übel zerstörend' und AV Ś 4.17.06a ks . udhā-mārá-'Hungertod' und tr ˚[s . ]n . ā-mārá-'Tod durch Verdursten' ". Besides another use of the name Naghāris . a in a Kus . t . ha-hymn at PS 1.93.2, this name is also used to refer to the plant arundhatī ´at ŚS 8.2.6,8.7.6 / PS 16.3.6,16.12.6,and at PS 11.7.7.

The contrast between naghamāra-and naghāris . a-led scholars to think of an explanation of the difference in terms of a rhythmical rule (AiGr. II/1, §56 pp. 130f.). I would prefer to explain naghamāra-as formed in phonological analogy to aghamārá-(and in semantic analogy to ks . udhā-mārá-and tr ˚s . n . āmārá-), while explaining naghāris . a-and further unattested naghāyus . a-as syntactic compounds (AiGr. II/1, §35a p. 85 and §123b pp. 326f.; cf. also the name māris . ā-in the next stanza) built on phrases containing augmented aor. stems aris . -a-and ay us . (-a)-. For the latter, cf. ŚS 6.123.4 yūs . am, 7.52 [54].2 ayus . mahi (pace [START_REF] Narten | IIJ 9, 203-208. 1969a Zum "proterodynamischen" Wurzelpräsens[END_REF]: 213f. and Gotō 1997: 1031). Perhaps Bloomfield's idea (ibid.) that "the element âyusha seems to be due to a secondary effort to contrast the word with mâra in the preceding, and thus strain sense out of it" is also still worth consideration: a connection of naghāris . a-with āyus . -'life' (note also the Or. reading naghāyum . in pādas 2c and 4d) is explicit at PS 11.7.7: jīvalām . naghāris . ām ā te badhnāmy os . adhim | yā ta āyur upāharād apa raks . ām . si cātayāt 'I bind on you the Naghāris . ā plant, full-of-life, which shall offer you a [full] life-span, shall remove the evil spirits'.

Under PS 1.93.2, Zehnder (1993: 162) observes with regard to these names: "Daß hier ná gha nur eine Volksetymologie ist und keinen Anhaltspunkt für Bedeutung und Etymon von nagha-bietet (diese sind vielmehr unklar), wird aus der falschen Konstruktion ná ¡ Inj. ersichtlich". Although one may, with Zehnder, allow the possibility that popular etymology was at play here, it is not so easy to neglect with Zehnder the collection of non-modally (but not 'falsely') used injunctives with ná-negation offered by Hoffmann (1967: 99f.). It also seems problematic that Zehnder on the one hand rejects the construction as impossible, but on the other hand does allow himself to accept it in translating ná . . . ris . at 'soll keinen Schaden nehmen', by contrast with Hoffmann (p. 100) who simply classifies this passage among those injunctive forms negated with ná where "die Annahme modalen Sinnes unmöglich oder doch ganz unwahrscheinlich ist", and who renders: 'der Mann leidet nicht Schaden, für den ich bespreche . . . '. One might even consider the possibility that ris . at in c was taken to be a subj. form (cf. bruvat in 7.8.1b above). Anyhow, I see no reason to follow Zehnder in his doubts about nagha • simply representing the sequence ná gha (cf. ŚS 5.13.10-11 / PS 8.2.9-10).

d. and speak around [the water]: "You are called the live ones, so enliven him here; you are called the livening ones, so enliven him here; you are called the fully live ones, so fully enliven him here!". Then he should speak mantras over [him] . . . '. This passage and the following -both to be compared with Āp ŚS 14.20.8 (cf. Caland 1924: 399 with n.), Vaikh ŚS 21.6:326.5-9, Hir ŚS 15.5.24 -mutually clarify each other: KS 27.4:143.16f. (KapKS 42.4:251.20f ŚS 8.2.6ab,8.7.6ab (PS 16.3.6ab,16.12.6ab) jīvalā ´m . naghāris . ā ´m . jīvantī ´m ós . adhīm ahám (of Arundhatī); PS 15.16.3 trāyamān . ā hy asi jīvalā vīryāvatī | arundhati tvām āhārs . am ito mā pārayān iti 'For you are a powerful Savioress full-of-life, o Arundhatī: I've brought you here [with the expectation]: "they shall rescue me from this" '; the same plant Arundhatī is also called jīvalā ´at ŚS 6.59.3 = PS 19.14.12. The waters are called jīvalāh . at PS 16.42.3 (= Āp ŚS 7.9.9,Bhār ŚS 7.7.11) and at ŚS 12.3.25 = PS 17.52.6 [PSK 17.38.6]. c. Next to na-gha-aris . a-/na-gha-ayus . a-in the preceding stanza, we must have here another syntactic compound, mā-ris . a-, which would literally seem to mean: '[Let X] not get hurt' (cf. 7.8.8d above). It is interesting that whereas the two versions of this hymn further fully agree with each other in extent and arrangement of the mantras, ŚS here omits this pāda. The AthBSA defines this stanza as s . at . padā jagatī on the simplistic calculation that 4×12 = 48 = 6×8: this is an example of the methodological "woodenness" of the author of this Anukraman . ī whose "equipment as a critic of meters hardly goes beyond the rudimentary capacity for counting syllables" (W-L, p. lxxiii). ŚPP places a dan . d . a between c and d (perhaps assuming that the stanza being called 'hexa-pādic' implies its being tryavasāna), while R-W do not; our K does while the Or. mss. do not. Since only one Or. ms. indicates a 3 (for tryavasāna) at the end of the stanza, and does so only secunda manu, I tentatively disregard the dan . d . a in K. a. bc. On the meaning of śvápad-, glossed 'wildes Tier' at EWAia II, 675, cf. the attestations of its derivative śvāpada-at Baudh ŚS 24.5:189.8-10 saptāran . yā dvikhurāś ca śvāpadāni ca paks . in . aś ca sarīsr ˚pān . i ca hastī ca markat . aś ca nādeyā saptame 'The seven wild animals are: the cloven-hoofed, the śvāpadas, the birds, the creepy-crawlies, the elephant, the monkey, and as the seventh the river-animals' and 27.5:329.6-8 etad eva yasya purus . o ratho 'śvo gaur mahis . o varāho 'hir mr ˚gah . śvā vānyad vā śvāpadam antarāgnīn gacchet 'This [expiation] is for one whose fires would be trespassed by a man, a chariot, a horse, a cow, a buffalo, a boar, a snake, a deer, a dog, or another śvāpada'. Besides ŚS 18.3.55 / PS 18.74.8,it is especially ŚS 11.9[11].10 átho sárvam . śvā ´padam . máks . ikā tr ˚pyatu krímih . | páurus . eyé 'dhi kún . ape radité arbude táva 'And let every śvā ´pada-, let the fly, let the worm satisfy itself on the human carrion, o Arbudi, in the case of your bite' that points to the carnivorous habits of this undesirable creature. The precise meaning of the word is not determinable on the basis of its attestations, and the significance of the creature being called 'dog-footed' remains obscure (cf. perhaps the śvakis . kín . -Arāyas at 6.14.6e above). The similes are not known to me from elsewhere in Vedic literature in any closely similar form, but cf. MS 3.7.4:79.5f. anad . vā ´n vái sárvān . i váyām ˘si paśūnā ´m 'the ox equals all powers of (domesticated) animals ' and ŚBM 12.7.1.8 || The AthBSA lists this stanza as caturavasāna, and both the R-W and the ŚPP editions of ŚS indeed place a dan . d . a after pāda c, which is not matched in any of the PS mss. (note the dan . d . a in K after d rather than e).

abc. Similar phrases (without tris) occur also PS 8.12.4,19.29.2,. The first three pādas are to be compared with PS 1.93.1 tris . kus . t

. hāsi vr ˚trāj jātas trir divas pari *jajñis . e 51 | trih . somāj jajñis . e tvam . trir ādityebhyas pari 'Three times, Kus . t . ha, you are born from Vr ˚tra, three times you have been born from heaven, three times you have been born from Soma, three times from the Ādityas'. The significance of the repeated emphasis on kus . t

. ha-having been born 'three times' is uncertain, but may perhaps -if we want to stretch the likelihood of naturalistic interpretations -be connected with triangularity in the morphology of the plant in question. Cf. Polunin & Stainton 1984: 207 (on Saussurea costus = S. lappa, nr. 725): "A tall robust perennial, with large triangular long-stalked basal leaves . . . Lower leaves pinnate, 30-40 cm, with an irregularly winged leaf-stalk and often triangular terminal lobe . . . ". Or is there a connection with the three times of day mentioned in 14 and 4f?

The reading śāmbubhyo is confirmed by the ŚS text. Says Whitney: "All our sa ṁhitā-mss., and the majority of SPP's sa ṁhitā-authorities, with the text of the comm., read after it ángireyebhyas (one or two -raye-), and the comm. takes the word as adjective (= angirasām apatyabhūtebhyah . ) qualifying çā ´mbubhyas. SPP. adopts ángirebhyas, with the rest of the mss.; our emendation to -robhyas is a very simple and plausible one", and would seem to receive support, in the present context, from the mythological opposition between A ṅgirases and Ādityas (Kuiper 1979: 63f.) -but it is not confirmed by the PS text. The reading gireyebhyas which, disregarding the erroneously inserted visarga found in the Or. mss., is found in Ku (and Ma), receives interesting partial confirmation in the majority of the ŚS mss. (ángireyebhyah . ). Although -eya-derivations without vr ˚ddhi in the root are regularly made only from oxytone -ā ´-stems (AiGr. II/2, §341a p. 508), the contextually attractive form gireya-(from girí-) does exist in Sanskrit: it is found at Mahābhārata 14.84.11 tatrāpi dravid . air andhrair od . rair52 māhis . akair api tathā kollagireyaiś ca yuddham āsīt kirīt . inah . 'There also the diademed one (i.e. Arjuna) did battle with the Dravid . as, the Andhras, the Od . ras, the Māhis . akas and with those dwelling on the Kolla Mountain'. While noting that the more expected derivation gaireya-is found close by in 7.12.2d, I restore gireyebhyah . in this pāda, and for Kus . t . ha's connection with girís refer to ŚS 5.4.1ab (PS 19.8.15ab) yó girís . v ájāyathā vīrúdhām . bálavattamah . and 5.4.2ab (19.8.14ab) suparn . asúvane giráu jātám . himávatas pári (cf. Polunin & Stainton 1984: 207).

Since other cases of interchange ś :: k in loan-words are known (cf. Witzel 1998: 344 with n. 29, also p. 362), it may not be unattractive to connect the apparent ethno-or toponym śāmbu-with the name kamboja-(= kambo-ja-?; first attested Nir 2.2) denoting a tribe that lived in the mountainous northwestern regions near Kabul (Macdonell & Keith 1912/I: 138; more details and extensive references in Witzel 1980: 92, with nn. 81 and 84 on pp. 114f.) that are repeatedly said to be kus . t . ha's place of origin: cf. the just quoted places, and the ones listed under 1ab above. Cf. also the proper names Śāmburāyan . a-and Śāmbavyāyanaat Baudh ŚSPrav 20:434.1, 27:440.2 respectively, and Śambuputraat Nidānasūtra 9.1:153.21, plus the ethnonym Śambuat Āśv ŚS 12.12.5. Alternatively, one might suppose that since PS 1.93.1 men-tions Vr ˚tra as first originator of kus . t . ha-, the name Śāmbu here can be connected with Indra's enemy Śambara who -as Elizabeth Tucker points out to mealso lives in the mountains (R ˚V 1.130.7, 2.12.11, 4.30.14, 6.26.5, PS 12.15.2;[START_REF] Parpola | Pre-Proto-Iranians of Afghanistan as Initiators of Śākta Tantrism: on the Scythian/Saka Affiliation of the Dāsas, Nuristanis and Magadhans[END_REF]Parpola : 261f., now also 2002: 271-281): 271-281).

e. On this pāda, cf. On the unwritten refrain in the ŚS text of stanzas 6 and 7, cf. Whitney: "SPP. adds to this verse and the next the last four pādas of vs. 5, as a refrain continued from that verse; and this is evidently the understanding of the Anukr., and the comm. ratifies it. Whether SPP. makes the addition on the authority of these two alone, or whether some of his mss. also intimate it, he does not state; not one of our mss. gives any sign of it".

There are several parallels for the formulaic elements from which this stanza is composed. ŚS 5.4.3 = 6.95. a. About the meaning of this stanza, cf. my commentary on 8ab. The reading hiran . ye in K can very well be a simple corruption for hiran . yayī as reads the evidently correct text preserved in ŚS 19.39.7 (and 5.4.4 = 6.95.2), the reading that must also be adopted here. Note that all mss. (Or. and K) read hiran . yair for *hiran . yayīr at the parallel PS 19.8.13 ≈ ŚS 5.4.5 hiran . yáyāh . pánthāna āsann áritrān . i hiran . yáyā | nā ´vo hiran . yáyīr āsan yā ´bhih . kús . t

. ham . nirā ´vahan 'Golden were the roads, the oars golden, the ships were golden by which they brought down the kús . t

. ha' (Whitney). Bloomfield (1897: 679), and by Whitney, superfluous. Bloomfield further writes (ibid.): "It seems difficult to abstain from comparing with this passage certain features of the well-known legend of Manu and the flood. In the Sat. Br. I, 8, 1, 6 the northern mountain upon which Manu's ship settled is styled 'Manu's descent,' manor-avasarpanam, and in the version of the flood-legend in the Mahâbhârata I, 12797 [crit. ed. 3.185.47] it is called nau-bandhana". According to Zysk 1985: 158 (following Bloomfield 1897: 680) these pādas probably refer "to the descent of the crescent moon ("golden boat") to the top or "summit" (śírah . in b)". Zysk continues: "Such a place could be looked upon as the third heaven, the birthplace of kús . t

. ha and Soma. The reference to the legend of Manu's descent is forced". It seems possible to me that it is the sun, rather, that is referred to (cf. 7.7.6ab), and the last part of Zysk's siddhānta is certainly misconceived, because the following (phraseological and mythological) connections with the flood-myth can hardly be coincidental: cf. with our pādas ab MBh. 3.185.47ab (tac ca naubandhanam . nāma śr ˚ṅgam . himavatah . param); with the role of the fish (matsya-) and Manu in the myth compare the names mātsya-and aiks . vāka-in stanza 9 (Iks . vāku is Manu's son: Rāmāyan . a 1.69.18, 2.102.5;Hopkins 1915: 201) ŚS 19.39.9 yám . tvā véda pū ´rva íks . vāko yám . vā tvā kus . t . ha kāmyàh . | yám . vā váso yám ā ´tsyas ténāsi viśvábhes . ajah . || Bhattacharya's text contains a misprint: aiks . āko (corrected n.d.-1: iii). Whitney commented on the corrupt ŚS version of this stanza: "there is almost nothing here that is not very questionable". The readings of the PS mss. now solve all the textual problems. The stanza refers to four ethnonyms, each of which is also known from other sources. Precisely why it is these tribes that are mentioned, and whether there is a geographical pattern in their arrangement, remains unclear.

a. Witzel writes about this occurrence (1997b: 50): "The mysterious Iks . vākus, which already appear at RV 8.60.4, may help to explain the developments in the Eastern part of the Pañcāla area. They are mentioned already in the AV 19.39.9 = PS 7.10.9 as one of the Eastern groups (with the Kāśi and Matsya) living at the edge of Indo-Aryan settlements", and refers to his own publication of 1980, for further information on the Iks . vākus. The information given there (1980: 88 c. On the Matsya tribe, cf. Macdonell & Keith 1912/II: 121f., and ibid. on the Śavasa tribe: the existence of these latter (called 'Vaśas' in the Vedic Index) was not previously recognized, because the three places where they are mentioned all transmit the name in variously corrupt forms. The PS mss. clearly point to the form śāvasa-, derivative -parallel to aiks . vāka-from iks . vāku-, kāśya-from kāśi-, mātsya-from matsya--of śavasa-, and it is to this form of the name that the other attestations can safely be restored.

AB 8.14.3 tasmād asyām . dhruvāyām madhyamāyām pratis . t . hāyām . diśi ye ke ca kurupañcālānām . rājānah . savaśośīnarān . ām . rājyāyaiva te 'bhis . icyante 'Therefore in this firm middle established quarter, whatever kings there are of the Kuru-Pañcālas with the Vaśas and Uśīnaras, they are anointed for kingship'. I have quoted Keith's translation, which is based on the reading savaśośīnarān . ām . , whose element savaśa-Keith interprets as sa-vaśa-, following an old but unconvicing argumentation by Oldenberg (1881Oldenberg ( : 400f. = 1993: 1849f: 1849f. n. 2: "Dies die herkömmliche und, wie ich glaube, richtige Uebersetzung von savaçoçînarânâm. Die Vaça werden identisch sein mit den Vamsa der buddhistischen Völkeraufzählungen"). GB 1.2.10 tam . mātovāca ta evaitad annam avocam . s ta ima es . u kurupañcāles . v a ṅgamagadhes . u kāśikauśales . u śālvamatsyes . u ¡ śavasośīnares . ūdīcyes . v 54 an- nam adantīti '(His) mother spoke to him, "Those (people) alone have talked 54 Gaastra reads savaśośīna a. The ŚS reading śīrs . alokám . can perhaps be explained as a graphical error: confusion CāCā :: CaCo is rampant in medieval North Indian ms.-tradition, due to the pr ˚s . t . hamātra way of writing Co with a post-and prescript element, so that the postscript ā-mātra of an aks . ara could easily be mistaken to be the prescript element of the ensuing one. If this explanation of the ŚS error is correct, it would imply a written transmission of ŚS 19 at an early stage, an implication entirely in line with the observations made in my Introduction, § §2.2.1 and 2.6. Zysk (1985: 158) speculates that śīrs . ālāka-"may be 'pain from inflammation (or poison) in the head' (cf. alají at AV Ś 9.8.20)". More relevant than alají-seem to be the words ālaka-and vyālaka-, which co-occur at PS 9.10.10a, vyāla-in 12.1.8a, and ālikī-in 8.2.6a: these specimens of poisonterminology have been discussed with some comparative data and with full parallels from ŚS by Ghosh 2002: 125f. The length of the second syllable in • ālāka-remains problematic. The compound as such can be compared with śīrs . akti-'head-ache' at 7.15.6a below.

On tr ˚tīyaka- (PS 1.32.4,1.32.5 / ŚS 5.22.13,1.25.4;PS 1.45.1,4.18.2,), cf. Filliozat 1949: 97 n. 2: "dans la médecine classique tr . tīyaka désigne la fièvre qui revient le troisième jour (en comptant celui du premier accès pour un) donc la fièvre tierce". There are some complications regarding the interpretation of tr ˚tīyaka-at other places (cf. Filliozat ibid. and Zysk 1985: 140), but they do not seem to concern us here.

b. This pāda is to be compared with pādas b in ŚS 5.22.13 tr ˚tīyakam . vitr ˚tīyám . sadandím utá śāradám | takmā ´nam . śītám . rūrám . gráis . mam . nāśaya vā ´rs . ikam 'Destroy [, O plant,] the takmán who recurs every third day (tertian), who has the third day free (quartan?), who is continual, who is autumnal, who is hot and cold, who arises in the summer and in the rainy season' (Zysk 1985: 42), and PS 1.32.5 tr ˚tīyakam . vitr ˚tīyam . *sadandim uta hāyanam | takmānam . viśvaśāradam . grais . mam . nāśaya vārs . ikam 'Destroy the tertian fever, which has the third day free (quartan?), which is perennial, which is hibernal, which is autumnal, which arises in the summer, which arises in the rainy season'. On sadandí-(also at PS 1.45.1c,20.60.8a [PSK 20.57.8a]), cf. Bloomfield 1897: 452, who compares the adverb sadadí 'every day' known from YV texts (e.g. MS 1.5.12:80.18, 1.10.9:149.15;Kūs . mān . d . abrāhman . a [Sūrya Kānta 1943] 90:10, etc.). Further Bloomfield (1897: 681): "hâyaná either sums up the varieties of the takmán which are described in V, 22, 13 as sâradá, graíshma, and vā ´rshika, and would then have to be translated 'occurring through the year;' or it means simply 'yearly,' i.e. occurring (at a given time) every year;' cf. visvásârada at IX, 8, 6; XIX, 34, 10". My translation for hāyana-at 1.32.5 follows a suggestion of Werner Knobl. 56 56 "I would opt for taking hāyanam, too, in a seasonal sense. The noun hāyaná-is cognate with Av. zaiiana-, which means 'winterly'. It is etymologically related to héman-< *ǵ h ei menand may derive from an Indo-Iranian pre-form * h ayana-with additional vr ˚ddhi (cf. EWAia II, 814) << **ǵ h ei m n-o-. Although the meaning 'winterly' does not seem to be attested for hāyana-as yet, this context all but forces us to accept it here in exactly that sense. Thus, the seasons referred to in this one stanza would be four in all." (email dated 2-11-2003) 7.11. For safe pregnancy: with bdellium.

This hymn, which shows several thematic links with 7.3, makes a rather composite impression: it has substantial (verbatim) correspondences in R ˚V 10.162 ( ŚS 20.96.11-16;cf. Zysk 1993: 51-53) and MānGS 2.18.2, but also contains stanzas not known from other mantra collections, and opens with a stanza that concludes an Agni hymn in ŚS. The protectively employed gulgulu-plays no role before stanza 10, which makes that stanza appear as an afterthought.

As to the parallel in MānGS 2.18.2: the same mantras are also used in Kāt . hGS 48.1, where they are only indicated pratīkena in Caland's 1925 edition, which (p. 216, n. 1) lists a few variants from the MānGS readings; the full text of the Kāt . hGS mantras is contained in Kaul Shāstrī's edition, 1934: 209-214. Below, reference is made to Kāt . hGS only under stanza 3 where there are significant variants in its version of the mantra, and references to ŚS are also generally omitted, because its text is -but for phonetic details (see 5c) -a direct copy from the R ˚V. somapr ˚s . t . hāh . in 1a concatenates with 7.10.8f and with recurring forms of soma-in 7.6.6d, 7.7.6b, 7.9.10d; repeated nāśayāmasi concatenates with repeated nāśayan in 7.10.

The mountains that are soma-backed, the waters that are lying supine, the wind, the rain and the fire: they have put the eater of bloody flesh to rest.

The one that kills your fetus of ten-months, moving to and fro, about to emerge, smoothly gliding: that one do we cause to vanish from here. ˚V parallel, Geldner follows Sāyan . a's suggestion that the pādas refer to three stages of conception before birth: "patáyantam: Sāy. richtig 'den als Samen hineinkommenden Fötus'. nis . atsnúm 'den festsitzenden', also = conceptus". sarīsr ˚pám would refer to movements of the fetus after the third month of the pregnancy. I have the impression that at least our version of the stanza cannot be interpreted in this way. All adjectives in the first hemistisch seem to agree with the adjective daśamāsya-in pāda c, and appear to refer to a fetus about to be born; the repetition of the relative pronoun does not seem to imply any syntactic break.

carācará-(see Hoffmann 1960aHoffmann : 248 = 1975: 119) : 119) can refer i.a. to an offering of (boiling?) Agnihotra milk, as in the mantra found at Āp ŚS 6.5.7 (Bhār ŚS 6.10.6,BhārGS 2.2:32.8 etc.;cf. T Ā 3.11.33) (Whitney): rather than refering to a different stage of pregnancy, carācará-seems to mean more or less the same as sarīsr ˚pá-. Cf. 6.21.3ab above: yat kim . cedam . patayati yat kim . cedam . sarīsr ˚pam. The R ˚V parallel also combines the verb pataya-with sarīsr ˚pá-, and we find the same apparently standard combination at KS 15.3:211.10f. vanaspatibhyas svāhā patayadbhyas svāhā pariplavebhyas svāhā carācarebhyas svāhā sarīsr ˚pebhyas svāhā (not at TS 1.8.13.3,VSM 22.29).

c. On the 'fetus of ten months ',PS 3.14.2,5.12.5,5.37.8,9.15.8,20.22.9,20.27.4 [PSK 20.21.9,20.26.4]; ŚS 1.11.6, 3.23.2 etc.,

The one that moves your hips, [that] lies in between the spouses, that licks inside the womb: that one do we cause to vanish from here. a. On ŚS 7.116[121].1 cyávana-, which seems to be an epithet of takmán-'fever', see Zysk 1993: 148f. It is unclear whether the 'fever' of love, or perhaps the fever resulting from an internal infection, or shaking due to some other cause is meant here. Alternatively, the shaking might be taken more simply to refer to the movement of hips in sexual intercourse, with the demon taking the husband's place: cf. Indrān . ī's words at R ˚V 10.86.6cd ná mát práticyavīyasī ná sákthy údyamīyasī 'No woman moves her [hips]

The one that becomes your lover, a counterfeit of your husband, and lies down with you, the evil Arāya, the Kan . va: that one do we cause to vanish from here. ˚V 6.47.18a;KauśS 23.7,46.3,52.3; but also in our text: PS 2.57.5c,10.4.10b), it seems to me that -in the absence of K evidence -we may ignore the long ī of the Or. mss. here (even though its linguistic reality cannot be rejected with complete certainty: cf. AiGr. II/2, §56b pp. 131f. and Knobl 2007: 61-66). c. The omission of the initial a-of arāyam . in K is to be compared with the facts mentioned under 7.9.4c above. As to kan . vam . , Bhattacharya points out in his critical apparatus (p. 507) that the Or. mss. also sometimes read kr ˚n . vam . in the mantras of PS 4.13: in stanzas 4.13.4 and 6, to be precise, at both of which places Bhattacharya follows the K reading kan . va-; at PS 12.7.1 he edits kr ˚n . vam . , at 12.20.2 kr ˚n . vena. Despite Hoffmann's theory (1940: 148ff. = 1975: 15ff.) that the name Kan . va would derive from *kr ˚n . va-, the inconsistent tendency of the Or. mss. to read kr ˚n . va-can easily be explained as due to influence from the many finite and participial forms of kar that have the same Anlaut, and anyhow Kuiper's arguments (1991: 16f., 43) against Hoffmann's interpretation remain decisive to me (pace Witzel 1985c: 231;also 1998: 356 n. 81). On the negative attitude to Kan . vas in the Yajurvedic texts, see Hoffmann (p. 149 = 16) and Witzel 1985c: 231 n. 1. As to the Atharvaveda, where they also occur as female witches, cf. i.a. PS 1.86.2-3, 4.13 passim, 5.9.3¡5, 19.36.15-16 The Mā reading tan . d . ila is not reported by Bhattacharya.

a. About the interjection hai , see my comments on 6.8.4a above. It occurs in identical juxtaposition with hā (only) at PS 4.22.6 hā hai kalyān . i subhage pr ˚śniparn . y anāture | imam . me adya ¡ pūrus . am . dīrghāyutvāyon naya 'Hey, hey, auspicious, fortunate one, o undamaged [plant] with speckled leaves: today lead this man of mine here up, for long life'. We seem to have in hā hai (from hai hai , with peculiar dissimilation) a precursor of the "Doppelsetzung einer einfachen Interjektion" in epic/classical Sanskrit (hā hā, hū hū etc.) pointed out [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]by Hoffmann : 258 = 1975: 39, n: 39, n a. With the sudden reverential attitude towards the demonic beings in this stanza, compare the reverence paid to Arāti in 7.9 (see my comments under 7.9.8c). On tan . d . a-'beater', cf. 6.14.5a above. Werner Knobl suggests to me that we might attribute to kusuma-in this context already one of the meanings that lexicographers of later Sanskrit quote for it (see PW II, 373): it seems highly unlikely that the word literally means 'flower' here, but it is not at all improbable that it is used in the figurative sense of 'menses'. Thus, Kusuma could be seen as a personification of the woman's Menstruation. On the use of pus . pa-/ pus . pitā-in this sense, and on similar metaphors in other languages (German Blüte, Blut; Latin flōs, flōris (→ French fleurs; English blooms), see Slaje 1995: 126f. n. 36.

b. Comparison of the unlikely form pratidīpsāvne -prati-dabh does not exist -that we find in the Or. mss. with the equally problematic K reading pradis . t

. (h)āmne does not immediately yield an acceptable form. I assume that perseveration from pratidīvne at 1.72.4a and 4.9.7a has played a role in the formation of the Or reading, and with some hesitation propose to emend pratipāvne. The feminine pratipāvarī-is in fact attested at Vādh ŚS 13.2.1.1,13.2.1.11,13.3.4.28 [ed. Chaubey 13.4.2,13.4.16,13.10.26] where it qualifies sikatāh . 'sand' used to form the ucchis . t

. akhara in the Pravargya (Caland 1926(Caland : 203 = 1990: 386 translated the word as 'zur Reinigung geeignet'). With this we could compare the asr ˚kpā ´van-Arāya at ŚS 2.25.3 = PS 4.16.3, which is also garbhādá-and kán . va-(see 7c); the 'Grabber that eats what must be groped for' ( ¡ pramr ˚śyādin-abhyama-) at 6.14.3; and especially (with prati • ) the pādas 7.19.5abc below. A pratipāvan-demon thus seems to be an 'Up-drinker of menstrual blood'.

The last word in this metrically unanalyzable pāda remains a complete mystery: might it be connected with kaśú-'small' [START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF](Hoffmann : 140f. = 1975: 7f.): 7f.)? Since we need a dative, an attempt at reconstruction might start with the assumption of a form ending in • dhaye, but this assumption does not seem to lead us much further.

d. dhāpayatām is a rare caus. of 2 dhā 'to suck': cf. R ˚V 5.47.4b dáśa gárbham . caráse dhāpayante 'ten give the baby to suckle, so it will move' and 3.55.12ab mātā ´ca yátra duhitā ´ca dhenū ´sabardúghe dhāpáyete samīcī ´'where the everyielding milk cows, mother and daughter in unison, give [the calf] to suckle', whence I supply garbham (cf. stanza 2, and MānGS 2.18. ˚thivī yāvat paryeti sūryah . | tāvat tvam ugra os . adhe pari pāhy arundhati 'As far as the sky, as far as the earth [stretches forth] -as far as the sun goes around: so far must you, o fearsome plant Arundhatī, protect me'. Its structure is further to be compared with PS 4.22.4 (cf. 9.10.12) yāvat sūryo vitapati yāvac cābhi vipaśyati | tāvad vis . asya dūs . an . am . vaco nir mantrayāmahe 'As much as the sun heats up, and as much as it overlooks: so extensive an utterance do we use as mantra, to spoil poison', and 19.9.10 yāvad dyaur yāvat pr ˚thivī yāvad ābhāti sūryah . | tāvat sr ˚jāmi te vis . am yāvad ars . anti sindhavah . 'As far as the sky, as far as the earth [stretches forth] -as far as the sun gives light: so far do I hurl your poison [away], as far as the rivers flow'. At least in pāda b, an alternative translation 'as long as' suggests itself for yāvat.

cd. On guggulu-/gulgulu-'bdellium', see [START_REF] Potts | Guh ˘lu and Guggulu[END_REF]. The context obviously requires acceptance of the K reading with imām . , rather than Bhattacharya's mām . . 7.12. For a queen, against rival wives: with pāt . ā.

The plant pāt . ā ´is mentioned elsewhere only in the hymn ŚS 2.27 / PS 2.16 (put to ritual use at KauśS 38.18 and ŚK 19.6),in PS 20.38.10 [PSK 20.37.10] (quoted under stanza 5 below), and in PS 20.42.11 (stanza 9). At several places in his commentary on ŚS 3.18 (in which hymn the name itself is nowhere explicitly mentioned), Sāyan . a affirms that it is a plant called pāt . hā-that is being addressed. ŚS 3.18 in turn has nearly identical parallels in R ˚V 10.145 / ĀpMP 1.15, and the use to which those hymns are put respectively in R ˚gVidh 4.12 (cf. also Br ˚haddevatā [longer recension, ed. Macdonell] 8.55cd-57ab; Tokunaga 1997: 288) and in ĀpGS 3.9.4-8 confirms Sāyan . a's information: the name pāt . hā-figures prominently in both passages (see the long note by Gonda 1951: 110). This pāt . hā-is a plant name known from Āyurvedic texts (besides from HirPS 45:9) and the assumption that it is the same as pāt . ā ´forms the starting point of Das' thorough but unfortunately inconclusive attempt (1987) to settle the botanical identity of the Vedic plant pāt . ā ´-. Das still had to work with Barret's transcription (1920) of K, and the Or. mss. now allow for considerable improvements upon the text of the hymn. Still, neither the improved text of this most important pāt . ā ´-hymn, nor the two stanzas from PS 20 which were not yet known to Das, provide new information that can clinch the issue of identification. The ritual texts, mostly overlooked by Das, do not seem to help either.

It is to be noticed that the text of the mantras implies a shift back and forth between priest and queen as speakers, in the execution of the ritual which the mantras were to accompany. This ritual must have been quite different from the acts which KauśS 39.19-21 enjoins: imām . khanāmīti bān . āparn . īm . lohitājāyā drapsena sam . nīya śayanam anuparikirati |19| abhi te 'dhām [ ŚS 3.18.6a] ity adhastāt palāśam upacr ˚tati |20| upa te 'dhām [3.18.6b] ity upary upāsyati 'Dem Liede III. 18 kommt (die folgende Handlung) zu. Nachdem er ein (zu Pulver gestossenes) Pfeilkrautblatt mit der mit Wasser vermischten sauren Milch einer rothen Ziege vermischt (und mit dem Liede eingesegnet hat,) giesst er [(]diese Substanz) um das Bett (der Nebenbuhlerin) herum. Mit der Viertelstrophe III. 18. 6 a legt er ein (Pfeilkraut-)blatt darunter. Mit der Viertelstrophe III. 18. 6 b wirft er eines darüber' (Caland 1900: 122f.). The sūtrakāra takes the hymn to require the usage of bān . aparn . ī-, which may well be a synonym of pāt . ā

´-(cf. uttānaparn . ā-in 7a): Dār. glosses śarapu ṅkheti prasiddhā, and Keś. māsikā loke prasiddhā. 60 The very rare word gaireyī-in 2d recalls the hapax gireya-of 7.10.5a, while uttānaparn . ā-in 7a concatenates nicely with uttānaśīvarī-in stanza 1 of the 60 Jan Meulenbeld kindly informs me that śarapu ṅkhā-is generally identified as Tephrosia purpurea (Linn.) Pers.; that bān . aparn . ī-recalls the plant name bān . a-, commonly identified as one of the species of the genus Barleria, sometimes used as a synonym of śarapu ṅkhā-; and that māsikā-is unknown to him.

preceding hymn, and vāta • in 6c with 7.11.1.

7.12. a. The magical relevance of the epithet ekarājñī-becomes clear from the request in 5d below. The significance of ekavratā-'having but one observance (viz. faithfulness to the husband)' (cf. pátivratā-, R ˚VKh 3.17.1¡3) being applied here to the plant remains unclear.

b. The interpretation of the compound ekastha-is not quite certain. Does it mean 'standing alone' or 'standing in one place' ? The rule BaudhDhS 2.11.20 vars . āsv ekasthah . 'he resides in one place during the rainy season' (cf. Olivelle 2000: 536 [note on GautDhS 3.13]) would seem to favor the latter interpretation, or is a double entendre intended? With Das 1987: 34 n. 54, I assume • lāmikā-to be derived from ram, and to show a dialectal l -variant. Following a suggestion of Werner Knobl, I assume the stem lāmaka-is to be considered parallel in meaning with the causative rāmayati (cf. AiGr. II/2, §46c p. 145), not -as Das translates ('the one that stays/enjoys itself alone') -the simplex ramate. On the polysemy of the root ram, see my commentary under 6.23.11a: it seems likely that a double entendre is intended here too.

d. On the connection between Pāt . ā and victory, see 6d below.

7.12. [START_REF] Zimmer | Altindisches Leben[END_REF]: 28, and after him Grill 1888: 193, Filliozat 1949: 110, Zysk 1993: 115) to the interesting suggestion that gulgulu-was an object of riverine and maritime trade; [START_REF] Potts | Guh ˘lu and Guggulu[END_REF]: 299 are less explicit, but advocate a translation 'coming from the country of Sindhu' (cf. also Lévi 1915: 49 and 100 on saindhava-in this sense in a much later geographical list). Stanza 2d above can be interpreted to mean that Pāt . ā is neither a mountainous nor a foreign plant, so it may well have been native to the plains of the Indus system (cf. also my commentary on 6.6.6a above).

b. 63 kr ˚n . otu viśvatah . 'The Pāt . ā ('Breaker') breaks the jar, Pāt . ā the milk-pail (cf. PS 5.9.5b). Let the Pāt . ā ubiquitously procure a bride for each Pātra': this last stanza must contain a further word-play with pātra-'vessel' and another meaning attachable to that word, which seems to survive in the tatsama (bara)pātra 'suitable (bridegroom)' in modern Oriya (PW IV, 644f. lists pātra-'eine würdige Person', attested only in post-Vedic literature).

b. On this pāda, cf. PS 1.100.3b āvatam . karan . īd asi 'You indeed are one who makes for closeness (āvát-)'. Formations of the type priyam . karan . a-(PS 3.28.6) have been taught by Pān . ini, As . t . ādhyāyī 3.2.56, and have been discussed (mainly from a Pān . inian point of view) by [START_REF] Balasubrahmanyam | subhaga ṁkaran[END_REF]. Vārttika 6 on As . t . ādhyāyī 4.1.15 deals with the formation of corresponding feminine forms, several more of which are found in the AV besides āvatam . karan . ī-and subhāgam . karan . ī-: PS 1.26.5 / ŚS 1.24.4 sarūpam . káran . ī-, 8.8.11 / 19.2.5 ayaks . mam . káran . ī-, ŚS 6.139.1 subhagam . káran . ī-. The two examples which Patañjali's Mahābhās . ya provides (ed. Kielhorn vol. II, p. 209, ll. 7 and 10) are ād . hyam . karan . ī-and subhagam . karan . ī-. As noted, the latter is attested at ŚS 6.139. 1 (cf. Rau 1985, item nr. 713), 64 and the precise stem subhāgam . karan . a-, of which we find a fem. form in our stanza, is attested at ManB 2.4.8b. The formation subhagam . -karan . a-/ • karan . ī-was apparently better known to Pān . ini and, as Werner Knobl points out to me, is likely to have been more frequently used than subhāgam .

• because the stem subhágawas far more frequent in independent use: in the R ˚V, for example, it occurs 61 times, whereas subhāgá-is attested only twice (the same proportion 30:1 holds, more or less, in ŚS [cf. b. The Or. mss. read • pravā, and K • plavā: at 7.7.4, where we have accepted anuplavam in our text, we found the same difference between the two branches of transmission. Considering PS 1.59.4c vātasyānu pravām . 'along with the blowing of the wind' and ŚS 12.1.51ef / PS 17.5.9ef vā ´tasya pravā ´m upavā ´m ánu vāty arcíh . 'the flame blows with the blowing to and fro of the wind', one might be inclined to edit vātapravā (with pravā-'gush of wind') here, following Bhattacharya, but that would lead to syntactic problems. I prefer the syntactically unproblematic interpretation that follows from the K reading vātaplavā (with precisely the same kind of thematic formation as br ˚hadvadāin the next stanza), because the image of 'floating' in the wind is not foreign to India (Rāmāyan . a 5.1.131ab ayam . vātātmajah . śrīmān plavate sāgaropari 'This glorious son of the wind [Hanumant] floats above the sea') and is known even in the PS: see 6.23.6 above (to be compared with 5.34.7b). Cf. however also R ˚V 1.116.3 antariks . aprút-(Scarlata 1999: 340): we cannot be absolutely certain whether the l of K is authentic rather than the r of the Or. mss. (cf. also my Introduction, §2.8 V).

On the meaning of mahīyase, cf. Kuiper 1997b: 103f. It seems to me, however, that ā-rohasi (itself a double entendre) in the quoted parallel 6.4.5 is sufficient reason to assume that a connection with mahánt-was on the poet's mind. One might therefore consider a translation like 'you grow'. cd. It is not certain that the translation of pratyātis . t . hantī I have followed for 6.4.5c is fitting here: it would imply identification of pāt . ā ´as a creeper or lichen, for which there is no other evidence, and the translation may moreover be thought to disagree with the qualification 'floating in the wind'. As Werner Knobl suggests to me, the participle may have to be taken in the sense of 'resisting', a meaning that would nicely fit in with jayantī and sam . jayā.

Note that K reads sam . jayā at 6.4.5d. Other hymns dedicated to Pāt . ā also emphasize the association with victory (jay): ŚS 2.27. a. I tentatively scan ind a ro, although in the R ˚V such trisyllabic scansion is exceedingly rare in dimeter verse (Arnold 1905: 98 and 105f.), while it seems to be entirely unattested in this context in ŚS (Whitney 1881: 5).

d. The Dānavas appear to have been a demonic group connected with Vr ˚tra and the Asuras: relatively little attention seems to have been paid to them, and Brown's elaborations (1942Brown's elaborations ( : 88-92 = 1978: 23-27: 23-27) are unfortunately mostly not provided with textual evidence, except n. 33 on p. 90 = 33 (cf. also [START_REF] Kuiper | IIJ 2, 158. 1960 The Ancient Aryan Verbal Contest[END_REF]Kuiper : 122f. = 1983: 121f.): 121f.): in addition to the R ˚V references collected there (all to singular dānavá-/dā ´nu-), let me here list the other attestations from Vedic Sam . hitās.

PS 4.17. ˚tam . nir amathnāt67 'The gods and the Asuras were opposed in battle. At that time the ambrosia was among the Asuras, inside the Dānava Śus . n . a: it was Śus . n . a who carried it within his mouth. Those gods that they (the Asuras) slew, they became just that [ambrosia / slain (?)]. Those Asuras that they (the gods) slew, on them Śus . n . a blew with ambrosia: they breathed again. Indra realized: the ambrosia is among the Asuras, inside the Dānava Śus . n . a. He took the shape of a honey-comb and lay on the path. Śus . n . a opened his mouth to swallow it. Indra then took the shape of a falcon and snatched the ambrosia out of his mouth' (on this last passage, cf . Hoffmann 1960b. Hoffmann : 60 = 1976: 516f.): 516f.). Cf. also ŚBM 3.1.3.11,11.5.5.13, Since sapatnīm is singular, and since the two parallels PS 2.16.3 and ŚS 2.27.4ab¡5ab show agreement of number between comparatum and comparandum, it is enticing to take the V/126 and Mā reading dānavām seriously, but the only known feminine of dānava-seems to be dānavī-(as at KS 13.5:186.6).

7.12.9 Cf. PS 20.42.11 pāt . ā bibhart i y a ṅkuśam .

( (Zehnder 1999: 181;Griffiths forthc.).

ab. A clear difference in meaning between a ṅkuśa-and a ṅka-, words which do not elsewhere seem to co-occur, is hard to discern. In any case it is clear that Pāt . ā (Das 1987: 35 This hymn exceeds the norm of 10 stanzas per hymn by four: 5 of its 14 pairs of ab pādas occur also in PS 15.19. It seems possible that one of the two hymns has borrowed from the other, or that borrowing has occurred in both directions, and that the present hymn can thus be reduced to an original core of 10 stanzas: but which 4 of the 5 stanzas 2, 11, 12, 13, 14 do not originally belong to the hymn it seems impossible to decide as long as a critical study of PS 15.18-19 is still outstanding. The repetition of the last four stanzas of our hymn in 15.19 is fully abbreviated in the mss. there, being marked with the indication yā nadīr iti catasrah . || idam ulu ṅgulukottarāh . (cf. my Introduction, §2.5.1).

The Apsarases were connected with the game of dice: this fact seems to have gone unmentioned in Falk's study of 1986, but had been discussed on the basis of the facts known at that time already by Lüders in his 1907 study Das Würfelspiel im alten Indien, of which I use here the re-edition in Philologica Indica (1940( : 106-175): 111f., 144, 152f. Falk (1986: 108-111) : 108-111) has pointed out the various elements of canine terminology in the ancient Indian dice-game, where e.g. the winner was śvaghnín-'dog-slayer', and the losing throw (kali-) seems to have been the 'dog'. This hymn is specifically aimed at eradication by Indra of śvanvatī-'dog-accompanied' Apsarases, probably those Apsarases which were thought to be involved in a bad outcome of the dice-game. Cf. also my comments under 1b.

On the Apsarases in general, cf. Oberlies 1998: 229 n. 384, where -after references to the sparse older secondary literature -it is admitted: "Die Apsaras verdienten eine eigene Untersuchung, in die natürlich auch RV 7.33 (. . .) und 10.95, das Lied von Purūravas und Urvaśī (. . .), einzubeziehen wären". The AV, in particular the PS, also contains important data: besides the contents of this hymn, cf. PS 1.29, 1.89, 12.7-8, 15.18-19; thematic and verbatim correspondences are noticable also in the various PS hymns to the Sadānuvās (see my introduction to 6.8), to the Kan . vās (see under 7.11.7c), and to other noxious female creatures; see also my comments on 6.4.10b above.

The hymn concatenates quite clearly with the preceding hymn(s) through uttānāh . in 6b (cf. 7.11.1b, 7.12.7a), vāta-/vāta • in 1b, 3a, 6a (7.11.1c, 7.12.6b), and vr ˚ks . a-in 7a (7.12.6a).

7.13. jus . adhvam . svāheti 'On these he places the excrementa mixed with the blood and assigns (this mixture) to Rudra's army with (the formula): "Ye noisy ones, ye noise-making ones, ye roaring ones, ye dispersing ones, ye hissing ones, ye carrion-devouring ones, this is your part, accept it graciously! svāhā!" ' (Caland). Despite this last interesting parallel which seems to confirm that āghos . a-'demonic noise' did exist independently as a noun, I tentatively accept 1st plural āghos . āmas 'we hear', even though no other comparable 1st person (pl.) forms occur in the hymn. The possibility that ā-ghos . anywhere means 'to hear' in Vedic has been called into question (Gotō 1987: 130-132), but historical considerations (Gotō,p. 131) make this assumption -which anyhow leads to unnatural interpretations at several places (p. 132) -unattractive. Since the parallel in PS 13.3.5 uses an explicit accusative, I assume that one needs to be supplied here also, rather than working with the possibility of ā-ghos . governing a genitive (R ˚V 8.64.4 āghós . añ cars . an . īnā ´m -Geldner: 'auf die Völker horchend', Gotō: 'indem er (Indra) [das Wort] der Völker erklingen läßt').

On the noise of the Apsarases, see stanza 13 below, and cf. 17.15.5 [PSK 17.15.7] yāsām . ghos . ah . sam . gatānām . vr ˚kān . ām . iva ga ṅgan . ah . | praca ṅkaśām †aivaharām . † prayachantīm . pratigrahām . nāśayāmah . sadānvāh . 'The Sadānuvās, whose noise, when they are joined together, is like the howling of wolves, do we cause to vanish: the one that looks forward, that . . . , that gives, that takes'. ´, constantly licking the inside of the vessel, seeking out what is badly stored, all those, o Arbudi, make appear to [our] enemies . . . ' -the word is translated 'déguisées en chiennes' by Henry 1896: 128, 'dog-like' by Bloomfield 1897: 125, but Whitney's 'dog-accompanied' (perhaps influenced by Sāyan . a's gloss śunā krīd . ārthena sārameyen . a sahitāh . ) seems most acceptable, in the light of my interpretation presented above in the introduction to this hymn. At 19.36.6c śatám . śaśvanvátīnām, was emended by R-W to śatám . ca śvánvatīnām -with an impossible accent on the last word (AiGr. II/2, §709aa pp. 883f.): the text of PS 2.27.6c (śatam . śvanvatīnām . ) now allows for a proper restoration of the ŚS pāda to śatám . śvanvátīnām. 72 The hymn 15.18, dedicated to Apsarases, contains two stanzas which seem unrelated to the epithet śvanvatī-, because the 'heavenly dog' there seems to refer to the sun (as at ŚS 6.80. Falk 1986: 118f.), there-jumper: let them dance off into the distance, together with the speckled dog. I have taken the name of the speckled, golden-toothed, heavenly dog that floats around, for the safety of him here'. Even if we would connect the epithet śvanvatī-with this particular 'dog' -rather than with the dice-game -and adduce the next stanza in support of this preference, Whitney's translation 'dog-accompanied' would still stand.

d. Cf. PS 1.89.3d / 15.18.4d indro apsaraso hanat 'Indra shall slay the Ap-71 Regarding the accent, cf. Whitney's comment: "The accent of çvànvatīs seems certainly wrong, but it is read by all the mss., and avouched by the commentary to Prāt. iii.73" (see Deshpande 1997: 446). 72 Whitney rendered this second attestation of the adjective as 'doglike'. 73 Bhattacharya nr ˚tyatu, after the Or. mss. K: nr ˚tyataś.

sarases'. I would like to connect Indra's intervention here with his role in R ˚V 1.133.3-4, a passage discussed by Falk (1986: 104), and with Indra's comparison with a śvaghnín-at R ˚V 2.12.4c, 4.20.3c, 8.45.38c, 10.42.9b, 10.43.5a. kr ˚tat must be a direct poetic allusion to the connection of the hymn with gambling (kr ˚tá-'winning throw'). The form, known only in the PS, here and at 1.89.2d (where it occurs next to the subj. hanat in 3d), can according to the existing grammars only be taken as a 3rd sg. a-aor.

They who approach from the East, together with the rays of the sun: (of those . . . ).

yāh . purastād] Or, yāh ˘purastād K [[misprint Bar.:

• puru • ]] • • • ||] Mā, || kā Ku, ||(sec. m. kā ) V/126, om. K [[note • h . y • ]]
These same pādas occur also as PS 15.19.2ab. a. This is 1.36.1a: the same pattern (with different ablative forms in the place of purastād ) is found in the 3 other a pādas of PS 1.36 (to the Sadānuvās), and identically in PS 1.29.1 yāh . purastād ācaranti nīcaih . sūryād adho divah . | etam apsarasām . vrātam . brahman . āchā vadāmasi 'Those that approach from the East, down from the sun and the sky: this troop of Apsarases we invite with a formula'. Cf. also 13a below, and 1.29.2a quoted there.

b. Cf. ŚS 4.38.5ab sū ´ryasya raśmī ´n ánu yā ´h . sam . cáranti márīcīr vā yā ánusam

. cáranti '[The Apsarases] that move along the rays of the sun, or that move along [its] beams'. . áve (I have found one exception R ˚V 3.39.5ab sákhā ha yátra sákhibhir návagvair abhijñv ā ´sátvabhir gā ´anugmán). But the situation seems to have changed in ŚS. Besides several cases of anu combined with another preposition (both unaccented) and an accented verb form (e.g. 3.21.7b, 5.7.3c, 8.10.33, 9.6.29), I have noticed several cases like the following, which supports univerbation of anu with nr ˚tyanti : ŚS 9.8.7a yá ūrū ´anusárpati . Cf. my Introduction, §2.8 (D), on the pausa-form talpān found in the Or. mss., for which unfortunately we lack confirmation from K.

On the association of the Apsarases with dancing, see PS 12.7.6ab gandharvān . ām apsarasām ānartam iti sa ṅgamam 'The assembly of Gandharvas and Apsarases is 'The Dancing Ground' ',15.18.7

They, with the wind as their chariot, who fly outstretched, striking with their feet: (of those . . . ). ˚tra, and stood stricken with paralysis of the thighs, without daring to have a go [at him]. The Maruts, with their wind-chariots made of reed, rushed into him (Indra). They tried to get past him. When they came to his weak spot, then he moved (again)' (after Hoffmann 1968b(after Hoffmann : 371 = 1975: 211): 211).

b. The compound pādaghātin-is not attested elsewhere, but may be compared with the pāda śarvén . ādhvagaghātínā that we find in one of the Tübingen Kat . ha mss. (Schroeder 1898: 15), which corresponds to PS 16.104.7c rudrén . ādhvagaghātínā. 77 The whole pāda is reminiscent of the Aditi epithet uttānápad-at R ˚V 10.72.3d, 4a, found used of the earth also at PS 5.10.4d (= 19.47.12d?), and perhaps also attested at 20.58.6b [PSK 20.54.6b].

Lüders 1940: 148f. ('Einsatz' after Ludwig) or Falk 1986: 127, 183 ('Rückstand') in their discussions of the other Sam . hitā attestation R ˚V 10.42.9 ( ŚS 7.50 [52].6), to which we may add PS 16.149.4 (omitted in VWC) yat te aks . es . u daurbhāgyam . prahāyām adhidevane (ayam . tad viśvabhes . ajo apāmārgo 'pa lumpatu) 'What ill-fortune is yours with regard to the dice, with regard to the advantage, on the gambling-ground: this all-healing Apāmārga shall remove that'. I tentatively follow Caland's guess in his translation of PB 16.14.2 (20.11.4): etena vā a ṅgirasa ādityān āpnuvan yo hīna ānujāvara iva syāt sa etena yajetāpnoti pūrves . ām . prahām āpnuvan hy etenā ṅgirasa ādityān 'By this (rite), the Angirases reached the Ādityas. He who is left behind, coming behind (inferior), as it were, should perform this (rite). He reaches the advantage of those who precede him, for, by it, the Angirases had reached the Ādityas'. 77 Thus with K, which marks accents on this portion of the text. The Or. mss. checked by me [Ku3 JM Ji1 Ji4] all point to • dhvaka • , while ŚS 11.2.7c reads even more corruptly rudrén . ārdhakaghātínā. Perhaps -if the correct K reading, with its accents, is due to influence from the Kat . ha school -the agreement between Or. mss. and ŚS must be interpreted to represent an old, authentic AV idiosyncracy. [START_REF] Bhattacharya | [END_REF] sāc īy ¡ aks . ī karikratīh . ˚V padapāt . ha) was previously known elsewhere only in the following attestations: perhaps in the place name (?) Sācīgun . a which the śloka AB 8.23.4 mentions, but certainly at PB 5.1.12 sācīva vai vayah . paks . au kr ˚tvā patīyah . patati , where Caland translates: 'the bird, forsooth, when holding his wings aslant, so to say, flies swifter'. In the context (an argument for singing the 'wings' of the Mahāvratastotra in disequilibrium, fifteen-versed the one, 17-versed the other), the word sācī 'aslant (?)' seems to refer to keeping the wings in asymmetrical or unbalanced position, because it stands in opposition to savīvadhatvāya (5.1.11) and samau (5.1.11¡12). Applying this meaning to the last attestation, R ˚V 10.142.2ab pravát te agne jánimā pitūyatáh . sācī ´va víśvā bhúvanā ny r ˚ñjase, we may translate: 'Your birth, o Agni, when you are after food, is a downhill rush. You perturb all beings (to such an extent that they stand) in a rather unbalanced position' (after Renou 1955-69/XIV: 99 andTucker 2002b: 287f.).

Whatever the formal interpretation of sācī ´may be, the meaning 'disbalanced, asymmetrical' that seems to present itself in the PB passage works well in the present context, which we must compare with PS 1.29.2b jihmā mukhā karikratīh . '[The Apsarases] that keep making their faces squint'. sācī kar seems to mean 'to squint' here, and sācī/jihma-kar clearly is another expression of the skewing of the gaze that is typical of demonic beings; some other expressions (trastāks . a-, sanisrasāks . á-, paryastāks . á-) have been mentioned under 6.14.3c above. See also PS 15.19.6ab yā adhastād udvīks . ante sācy ¡ aks . ī karikratīh . '[The Apsarases] that glance upward from below, constantly making their eyes squint'.

As to Bhattacharya's aks . i , it is clear that we rather need a dual here, which is provided by the archaic form aks . ī (AiGr. III, §158b p. 303). Confusion of short and long ı is rampant in the Or. mss. and may have been caused here by the fact that the form aks . ī was no longer known to the reciters (having been replaced by aks . in . ī). a. This is the first attestation in Vedic of the word catvara-. The ominous nature of cross-roads is well-known: cf. e.g. the entry 'Kreuzweg' in the Sachregister of Caland 1900 (p. 191).

b. The ostensible vikumbhā-of the majority of the Or. mss. and K, accepted by Bhattacharya, could perhaps be interpreted as 'with broken jars' (AiGr. II/1, §110bi p. 285), with reference to two passages where demonic female beings are associated with the breaking of vessels. Cf. PS 5.9. (Lubotsky 2002: 55), and PS 20.38.10ab where kumbha-/kumbhī-and gadohanī-(on which word, cf. Lubotsky, ibid.) are juxtaposed: pāt . ā ¡ bhinatti kumbham . pāt . ā kumbhīm . gadohanīm 'The Pāt . ā breaks the jar, Pāt . ā the milk-pail'. The resulting meaning is, however, dubious as a permanent qualification of Apsarases. The reading preserved in Ma, as well as in Ku (ante correctionem) is certainly preferable. Cf. ŚS 6.138.3 klī ´ba klībám . tvākaram . vádhre vádhrim . tvākaram árasārasám . tvākaram | kurī ´ram asya śīrs . án . i kúmbam . cādhinídadhmasi 'Impotent one, I have made thee impotent; eunuch (vádhri ), I have made thee eunuch; sapless one, I have made thee sapless; the kurī ´ra and the kúmba we set down upon his head' (Whitney). Because the mss. for the parallel of this stanza at PS 1.68.4f unanimously read kumbham . (accepted without underlining by Bhattacharya), there is no problem in assuming the same error to have entered the text in most mss. here. The precise meaning of kúmba-is not clear (cf. Macdonell & Keith 1912/I: 163), but that is was "some distinctively womanish head-dress or ornament" (Whitney) is confirmed by the several Śrautasūtra passages where it occurs, e.g. Baudh ŚS 6.1:156.6f. tāvanty eva patnīm abhito bhavanti kumbam . ca kurīram . ca vāsaś ca . . . 'As many [objects] surround the wife: a head-band, a hair-net, a garment . . . '. Cf. the nearly contemporary explanation of this sūtra in the Karmānta section of the same text (Baudh ŚS 25.4:232.2): vidalam u ha kumbam . bhavati jālam . kurīram 'the kumba is a bamboo-reed, the kurīra a net'. Caland 1924: 142 (on Āp ŚS 10.9.5 kumbakurīra-) cites the further explanation by the medieval commentator Bhavasvāmin (on the just quoted Baudh ŚS passage): vam . śabidalam . jālasya nemibhūtam, and concludes: "das Ganze ist danach eine Art Kopfbedeckung bestehend aus einem Reif von Bambusrohr mit einem Netz von wollenen Fäden". These explanations yield fine sense in our context, where reference is presumably made to the Apsarases' unkempt hair.

Note the juxtaposition of kumba-with vāsas-at Baudh ŚS 6.1:156.6f. (and 6.4:160.8f.), as we find vikumbā-here juxtaposed with celavāsinī-. For the latter hapax, we may compare PS 5.9.7 yāś celam . vasata uta yā nu ¡ dūrśam . nīlam . piśa ṅgam uta lohitam . yāh . | yā garbhān pramr ˚śanti sarvāh . pāpīr anīnaśam 'Those who are dressed in rags, and who [are dressed] in coarse cloth, [be it] deep blue, brown or red, who lay hold of the embryos, all the bad ones have I destroyed' (Lubotsky 2002: 56)

They whose golden house is built on dams of sand: (of those . . . ).

yāsām . sikatavāpis . u] Or, yāsam . siktavāmis . ur K mito] K, 'mito Or

• • • ||] Mā, || kā Ku, ||(sec. m. kā ) V/126, om. K [[note • h . y • ]]
Bhattacharya edits yāsām . sikatavāpis . u and 'mito.

a. The reading of the Or. mss. -with sikata • also supported by K sikta •can probably be accepted as it stands. Cases of shortening of the final vowel of a first member of a compound before a heavy first syllable in the last member are well-known: cf. AiGr. II/1, §56e p. 134 (Nachträge p. 41), e.g. amīvacā ´tana-(ámīvā-), medhá-sāti-(medhā ´-). On the association of Apsarases with sand/gravel, see ŚS 7.109.2ab / PS 4.9.3ab ghr ˚tám apsarā ´bhyo vaha tvám agne pām . sū ´n aks . ébhyah . síkatā apáś ca 'You must take the ghee to the Apsarases, o Agni, dust, sand and water for the dice'. Other references to banks of sikatā-in the AV occur only in metaphorical (medical) contexts, where patches applied in order to stop bleeding are referred to at PS 19.4.14 ( ŚS 1.17.4) pari vah . sikatāmayīr dhanūs78 tiraś cid ¡ asthiran 'The sandbanks have taken their place right across you'; PS 1.94.4ab pari vah . sikatāmayam . marum . bile vapāmasi 'We strew around you a sandy place, on the opening'.

They who step forth along with the beams of light, like female relatives with lotus-blossoms: (of those . . . ).

yā ārokaih . ] Or, yārokaih ˘K prapadyante] prapadyanti Or, papadyante K pus . karair] Ku Mā [Ma], pus . kare(sec. m. → ai)r V/126, pus . kalair K jāmayah . ] yāmayah . Or, jāmaya K

• • • ||] Mā K, || kā Ku, ||(sec. m. kā ) V/126
a. With Bhattacharya, I reject the active ending found in the Or. mss. (prapadyanti ), because the verb pra-pad is not reliably attested with active forms (Kulikov 2001: 248 knows and discusses only R ˚VKh 4.2.7, to which perhaps the late T Ā 10.43 could be added).

The word āroká-seems to have been used in two rather different meanings in Vedic (cf. also Gonda 1966: 9 and 26 on roka-and lokam . prn . ā-). Firstly, in the sense as 'beam of light': R ˚V 8.43.3 ārokā ´iva ghéd áha tigmā ´agne táva tvís . ah . | dadbhír vánāni bapsati 'Your sharp glows, o Agni, are truly like beams: with their teeth they chew at the wood' (after Renou 1955-69/XIII: 71 and 153; contrast Geldner: 'sind wie durchsichtige Maschen') and, among the mystical names of the seven suns, at PS 5.6.10a (see Lubotsky 2002: 42f.). In (cf. 4.20.7a iva śvasah . ), while K reads iva svasam . , and this latter reading finds partial confirmation in Sāyan . a's commentary on ŚS 4.37.3ab (see Whitney's note): neither the ŚS nor the PS text seems to make sense. 7.13.12 Only PS ab: 15.19.10ab yās tīrthāni vigāhante [START_REF] Bhattacharya | [END_REF] a ghn i yāh . *śvasatīr iva

ānkanikrati K [[note • nk • ]] • • • ||] V/126 Mā K, || kā Ku
The same two pādas occur also as 15.19.11ab. a. Cf. 2a and PS 1.29.2a yā adharād ācaranti '[The Apsarases] that move here from down below' (and the a pādas of PS 1.36). On the association of the Apsarases with the ocean, cf. ŚS 2.2.3 (PS 1.7.3) anavadyā ´bhih . sám u jagma ābhir apsarā ´sv ápi gandharvá āsīt | samudrá āsām . sádanam . ma āhur yátah . sadyá ā ´ca párā ca yánti 'He hath united with those irreproachable ones; in among the Apsarases was the Gandharva; in the ocean is, they tell me, their seat, whence at once they both come and go' (Whitney); PS 12.7.4ab yatrāmartyā apsv antah . samudre turūrnīlī turvaśī pun . d . arīkā 'Where the immortal [Apsarases] are in the ocean, under water: Turūrnīlī, Turvaśī, Pun . d . arīkā'; 15.18.5d samudram apa ¡ gachata 79 'Go away to the ocean'. Should we interpret samudrá-as 'confluence (of the Panjab rivers)' in all these passages (Klaus 1989b)?

b. On the noise of the Apsarases, see under stanza 1 above. 7.14. For full life.

Shorter variant versions of this prose kan . d . ikā are found at the following places: TS 2.3.10.3, The table shows that the PS version, including also a rudimentary cosmic classification, is by far the most extensive: its elements Vāyu, Sun, Moon, Prajāpati do not occur in any of the other lists, all of which show a primarily ritualistic classification. It is not clear which one of the elements of the PS list might be treated as superfluous in order to restore the hymn to the number of 10 stanzas that is the standard in this kān . d . a. The arrangement of the items (in which K exchanges the order of items 8-9 of the Or. mss.) also does not seem to provide any clues in this regard.

While the ĀpMP formulae are put to use in Gr ˚hya rites following after birth in ĀpGS 6.15.12-13 ¡ 6.16. where the associations between items 'full of life' and the elements that accompany/cause them in the instrumental are so common as to make further comments superfluous, must have been aimed at acquiring a full life-span as well. Below, I in principle quote only from the closest parallels TS and KS. Some lexical items provide concatenating links with the preceding hymn: samudra-in 7a (7.13.13a) and nadī-in 7b (7.13.11a), as well as antariks . a-in 2b (7.13.3b, 7.13.5b) and div-in 3b (7.13.3b, 4a). 7.14. 1 Cf. TS 2.3.10.3,KS 11.7:153.12 In K, the continued omission of the last hemistich makes sense in light of the reverse order in which it offers stanza 8-9. Neither the order of K, nor that of the Or. mss. seems evidently unoriginal.

7.14. 8 Cf. TS 2.3.10.3,KS 11.7:153.11f 7.15. To the daks . in . ā.

This hymn extolls the protective power which the bestowal of daks . in . ā-'sacerdotal fee' [START_REF] Malamoud | Terminer le sacrifice. Remarques sur les honoraires rituels dans le brahmanisme[END_REF] on the priest will afford to the giver. Cf. in general the hymn 6.10 above (with my introductory comments), but especially the hymn 1.46, which shares many themes with the present one. While the giver seems to be speaking in 1, and perhaps in 2, the remainder of the hymn seems to be pronounced by the priest(s). 80 The shift back and forth between dimeter and trimeter verse -even within single stanzas -gives the hymn a somewhat mixed appearance, and the fact that nearly identical forms of the first and last stanzas are attested also in other contexts in kān . d . as 2 and 5 respectively (neither of which contexts, however, are more fitting than the present context), adds to the uncertainty about the unity of its composition. The single evident concatenating link with the preceding hymn is the mention of daks . in . ās there in 7.14.6. a. Paśupati is normally used as a name of Rudra (as is Bhava in the preceding stanza), but seems here to be used (punningly?) to address the giver of daks . in . ā-cows, in a manner that must be compared with gopati-in 6. cd. The word ātmanvátī-is used here clearly to contrast the living remunerations (by means of humans or a cows), with the material objects mentioned further on in the hymn. Although it seems likely that the reading prān . am . in V/126 is merely due to secondary insertion of an anusvāra, I do tentatively follow its cue: prān . am thus restored is the primary object of the second dattvā, and indirectly ātmanvatīm . daks . in . ām is governed by dattvā too. Secondarily, it may be possible to construe prān . am as internal object of prān . ihi . On the equation of cattle with prān . a-, cf. ŚBM 4.3. a. On the connection between śraddhā ´-(hence śraddadhāna-) with generous dispensing of daks . in . ās, see Jamison 1996a: 177f. (with references). Cf. 7.9.10, and contrast 6.22.9, where the word has a different implication.

b. A compound brāhman . akr ˚t-is not attested, but could be explained with reference to the neuter brā ´hman . a-, which in the AV sometimes (e.g. ŚS 7. 66-67[68-69], 10.8.20, 33, 37-38, 11.5[7].5c, 23c, and 11.5[7].10 -Thieme 1952: 118f. = 2 1984: 127f.) seems to come close in meaning to bráhman . -, and be attributed the same meaning as brahmakr ˚t-'poet': cf. Scarlata 1999: 76f., and R ˚V 8.66.6cd tvám íd dhí brahmakr ˚te kā ´myam . vásu dés . t . hah . sunvaté bhúvah . 'for it is you who tends to be the most liberal giver of desirable goods to the poet who presses'. This would leave us with a metrically undesirable short antepenultimate syllable. The same objection can me made against the alternative interpretation of Bhattacharya's text (based on K) chosen here: I assume that we find here an example of the prepositional use of kr ˚te (in fine compositi or juxtaposed with a gen.) described by Speijer (1886, §193 p. 137f.) for classical Sanskrit (cf. also PW II, 400); in fact, this also seems to have been Vishva Bandhu's interpretation: VWC-Sam . hitās IV, 2300 n. l ca [turthīvibhakty] 'The head-ache, the head-pain, the ear-ache, vilohitá (anemia?): every head disease of yours do we exorcise. From your ears, from the Ka ṅkūs . as, [we exorcize] the ear-ache, the Visalpaka. [We exorcize that] due to which the yáks . ma emerges from [your] ear and mouth'. The last two passages show the same association of upahatyā

´with karn . aśūlá-and with yáks . ma-that we find in the present hemistich.

The reading apa tis . t . hantu, found here in my Central Or. mss. (Ku JM RM), is obviously better than upa tis . t

. hantu: on apa-sthā, cf. R ˚V 8.20.1, 8.48.11, 9.19.6, 10.106.2, 10.124.8, and The cushion [must protect] you from neck-pain, the necklace-beads from yáks . ma at the collar-bones, the unguent from limb-disease, the food [must protect] you from stomach-pain. off on the reed, and [also wipe off that] which is in the Sam . kasuka-fire, but also [wipe it off] on the black wool; the head-ache [wipe off] on the cushion. Having set the defilement on the lead, the head-ache on the cushion; having wiped off on the black wool, let you who are worthy of worship become pure'. 82 The 'cushion' and 'unguent' (pāda c) are juxtaposed also in ŚS 9.6.10-11 (PS 16.11.10¡12) yát kaśipūpabarhan . ám āháranti paridháya evá té || yád āñjanābhyañjanám āháranty ā ´jyam evá tát 'In that they fetch mattress and pillow, those are the enclosing sticks. In that they fetch ointment and unguent, that is sacrificial butter' (Whitney).

b. On the use of man . í-to remove yáks . ma-, cf. ŚS 19.36.3 / 2.27.3 yé yáks . māso arbhakā ´mahā ´nto yé ca śabdínah . | sárvān durn . āmahā ´man . íh . śatávāro anīnaśat 'The forms of yáks . ma that are little, and the ones that are big, noisy: all of them has the slayer of Ill-named ones, the Śatavāra amulet caused to disappear'. The translation of man . i-used in the translation of this stanza and the entirely persuasive restoration of the rest of the pāda are both due to [START_REF] Knobl | Zwei Studien zum Wortschatz der Paippalāda-Sam . hitā[END_REF].

d. Knobl (2007: 40) a. This stanza celebrates the daks . in . ā cow in her solar aspect: cf. the sun as a cow in the hymn 6.10.

b. Lubotsky (2001: 143) translates papri-with 'replenisher' at 5.31.9 (assuming derivation from par i 'to fill'). In two places in the R ˚V (1.91.21a, 8.16.11a), pápri-belongs rather with anit . par : píparti = pāráyati . What is more, the single ŚS context of pápri-at 12. 2.47ab (PS 17.48.8ab [PSK 17.34.8ab]), to be compared with papritama-at PS 16.70.2b (Griffiths 2004, item 21), as well as páprayas at TS 1.7.7.2 (TB 2.7.16.1,PB 1.7.5,etc.) shows that the word could mean 'saving' or 'saviour'. In the AV-passages, it co-occurs with forms from the root vah 'to carry' -which fact alone might already suggest pápri-to be derived from par 85 -, while in the YV-passages it stands side by side with pārayantu, leaving no doubt about the root which that pápri-belongs to. Our present context seems to yield no clues for the root-derivation of the word here, and intentional ambiguity seems likely, but I tentatively assume the meaning 'saving'.

c. Lubotsky's statement (2002: 143) about the secondary addition, supposedly borrowed from the present hymn, of 5.31.9 at the end of hymn 5.31 can be slightly amplified, because the two stanzas are not in fact perfectly identical (hence the present stanza is also not abbreviated with ity ekā: cf. my Introduction, §2.5.1). PS 5.31.9c reads: sā na aitu daks . in . ā viśvarūpā. On the Viśvarūpā cow, see 6. 22.9d, 7.11.9e and Lubotsky 2002: 139;cf. also Zauberei , Amsterdam 1908, p. 81 ff. From the mythological and ritualistic explanation of the ceremony given in TS. 2, 2, 11, 5 f. (cf. also ŚB. 3, 4, 2, 1 ff.) it appears that the man who is mutually at variance with his fellows should have this ceremony performed as a result of which he will become Indra and be recognized as superior by his fellows. In the AV. texts under discussion these groups of deities were correlated with the quarters of the universe (cf. e.g. AV. 4, 40; 5, 10) and the four stanzas containing their names were amplified by parallel stanzas.

Further elements from Gonda's rich commentary will be referred to below. We seem to have here, as we had in 7.14 above, an amplified collection of Śrauta mantras meant for use by priests for rites in the domain of Ātharvan . ic Purohitas. The hymn consists of a not very successful mixture of at least two types of classifications: (a) the cardinal directions, combined with groups of deities and their leader; (b) a cosmological classification made up of parts of the cosmos and the deities associated with them (cf. Bodewitz 2002). The ten stanzas seem to represent a combination of 5 cardinal directions with five cosmic layers. We might explain the placement of hymns 16-17 after hymn 15 with the repeated occurence of pātu in 15-16, and with the dedication of 15 to the daks . in . ā, and the occurrence in 16-17 of daks . in . āyā diśah . . If we realize that hymns 12 (for a queen), and perhaps also 14-15 were meant for use by royalty, or for priests on behalf of or directed to royalty, it may be possible to suggest that the grouping of these hymns in PS 7 is at least loosely connected to their connection with a Purohita milieu. b. On the sandhi tasmiñ chraye, cf. my Introduction, §2.8 (F). c. On this theme, cf. 6.12.4d, 5a, 6a above. Gonda (ibid.) observes: "According to the comm. AV. the stronghold mentioned in AV. 19, 17, 1 is the king's bed-chamber (. . .); if however we take it to refer to Agni (cf. R . V. 1, 189, 2; 5, 19, 2; 10, 87, 22; Renou, E. V. P. XII, p. 109) these words suit also the present situation". 7.16.2 ŚS 19.17.2 vāyur māntariks . en . aitasyā diśah . pātu tasmin Although one might think of a reference to the intermediate directions [START_REF] Bodewitz | WZKS 29, 5-26. 1986 Prān . a, apāna and other prān . a[END_REF] 143 n. 9), it seems more likely that the words etasyā diśah . refer here and in 4, 6, 8, to the direction just mentioned in the respective preceding odd-numbered mantras (cf. Delbrück 1888: 219f.). This means that Vāyu is here associated with the East, which seems to be unusual. Bodewitz (2000: 26), this unique (?) example of an association between the sun and the West can now be added. Why Sūrya is paired here with Heaven and Earth also remains unclear: his association with Heaven is common (Bodewitz 2000: 34ff.). The deities of formula 4 seem more properly to belong here.

• • ||] Or, diśah . [[om. |]] K [[note • h . i • ]]
ŚS 19.17.7 viśvákarmā mā saptar ˚s . íbhir údīcyā diśáh . pātu tásmin krame . . . || All mss. give an abbreviated text, which seems to run counter to their usual system (cf. my Introduction, §2.5.2): the grammatical differences in the refrains of the preceding stanza and the present one would normally have been cause for the complete writing of both. Cf. Gonda (1967c: 424 = 1975/IV: 217): "Viśvakarman, who is also a "lord of speech" (Macdonell,Vedic Mythology,p. 118) is R . V. 10, 81, 1 called a r . s . i and 10, 82, 4 assisted by the r . s . is of yore", and ŚS 2.35.4 (PS 1.88.4,TS 3.2.8.3) (Whitney). On the association of the Seven Seers (the asterism Ursa Maior), with the North (Polaris), see Witzel 1996. 7.16.8 ŚS 19.17.8 indro mā marutvān etasyā diśah . Gonda (1967cGonda ( : 424 = 1975/IV: 217) refers for Br ˚haspati's association with the All-gods to ŚBM 8.6. 1.9 and 14.2.2.10. Cf. also Bodewitz 2000: 30 (with n. 40).

7.17. Against malicious assaults: to various gods.

For general comments relevant to this hymn, see my introduction to the preceding one, with which it forms a pair. For similar groups of mantras, cf. ŚS 4.40, .3, and especially ŚS 5.10 / PS 6.12.8-10 through 6.13.1-3 (with my commentary).

Bhattacharya follows the mss. and edits (')bhidāsām . throughout, underlining • dāsām . only in the first mantra. Given the fact that final m . and na re quite commonly interchanged in the PS ms.-transmission (see my note on 7.3.2cd), I do not hesitate to restore ¡ 'bhidāsān throughout. About the text of ŚS 19.18, cf. W-L: "All the mss., and the comm., have at the end of all the verses 'bhidā ´sāt, which SPP. accordingly retains; our edition makes the absolutely necessary emendation to -sān. Is -dā ´sāt a faulty reminiscence of AV. v. 10? ". The ŚS text places a dan . d . a (|) after the first, the main clause of each mantra. Rau (1985) has under items 723 and 607 pointed out that Patañjali in his Mahābhās . ya on As . t . ādhyāyī 8.2.15 (ed. Kielhorn vol. III,p. 396,lines 15 and 18) quotes the first halves of the 5th and 7th mantras, but twice with the suffix -mant-rather than -vant-as both AV Sam . hitās transmit for the words in question. Cf. also Bronkhorst 1987: 55 -as Werner Knobl points out to me, Bronkhorst's argument that "[i]t is unlikely that Patañjali made a mistake in quoting, for the issue of m or v is discussed in that context" is spurious because, although m versus v are indeed at stake in this context, Patañjali may well have misquoted two original AV passages containing -vantam, and not -mantam. His mistake would be all the more likely as there existed a strong tendency towards substituting -mant-for -vant-after i/ī, a tendency that set in already in early Vedic (cf. Ved. Var. II, §239, and AiGr. II/2, §709ca 880f.). 7.17. 1 ŚS 19.18 This hymn is parallel to ŚS 5.8. There are only minor variants between the two recensions of the hymn, all belonging to common types of Śākhā differences.

In most cases, attempting to decide which of the two recensions has preserved the Ur-Atharvavedic form of the mantras seems to amount to little more than arbitrary guesswork. It does seem to be the case that the PS recension is metrically superior, but who is to say whether this is an archaic trait preserved, or a result of later polishing of originally irregular poetry?

The application of the hymn at KauśS 48.4 (with some elaborations in Keś.) does not help to clarify its interpretation. The word atisará-, which plays a major role in both recensions of the hymn, probably refers to some kind of magical object (an amulet?) with which the performer hoped to 'out-run' (i.e. out-do) a rival ritualist.

There is no obvious concatenating link with the preceding hymn to explain this hymn's placement here in the kān . d . a: the invocation of Indra among other gods in hymns 16-17, followed by his major role in 18-19 provides only a very loose correspondence, as does adhaspada-(7c, 10b) with 7.15.8a. 2, 4, 10;vajro vai vikam . katah . C ¸at. V, 2, 4, 18". But cf. in particular Krick 1982: 185, and p. 172 (with n. 438) on the use of this wood -one of the kinds of wood especially associated with Agni -as fuel in the Agnyādheya. b. Cf. VSM 2.8 áskannam adyá devébhya ā ´jyam ˘sám . bhriyāsam 'May I today gather the ghee for the gods unspilt'. It is the speaker's offering that Agni is implored to transport, not that of the rival priest (3c).

c. Together with the next pāda, we seem to have here a case of hysteron proteron. Although Whitney judged the K reading sādaya to be "better", the Or. mss. confirm the reading found in ŚS. Only one case of iha sādaya-is known to me, viz. VSM 29.6d, TS 5. 1.11.3d (etc.) r ˚tásya yónāv ihá sādayāmi , while iha mādaya-is formulaic: cf. R ˚V 3.32.1c,7.11.5b,10.14.5b ( ŚS 18.1.59b,PS 18.63.2b etc.),10.104.3c,10.128.5 ( ŚS 5.3.6b,PS 5.4.6b),PS 5.15.2c,ŚS 9.2.8b / PS 16.76.7b,etc. All these cases, it is true, have the verb form in the middle voice.

The invocation of Agni here, in a hymn that largely relies on invocation of Indra, is echoed in 2f and 3c, but especially in the pāda 7e, which is absent in the ŚS version of this hymn. The importance of his role -in the form of the altar space -to both the speaker of this hymn and his rival priest(s), becomes clear in stanza 8. d. Cf. PS 5.11.4 atharvān . o a ṅgiraso viśve devā r ˚tāvr ˚dhah . | śr ˚n . vantv adya me havam asyai putrāya vettave 'May the Atharvans, the A ṅgirases, the All-Gods, who increase the R ˚ta, today hear my call in order for her to get a son' (Lubotsky). Perhaps the present pāda contains a double entendre with hávam, which could also have been taken to mean 'oblation' (although it does not actually seems to be attested in that sense in Vedic). Cf. another possible play on the same word in 7.4.11d above. a. Cf. the difference between indra ā of the Or. mss. on the one hand, and expected indrā ´as found in ŚS and K (and several Vedic pādas listed in Bloomfield 1906: 224) on the other. Because the Or reading cannot easily be explained as due to perseveration, it may be another authentic example of nonappearance of vowel contraction (cf. my Introduction, §2.8 A); this likelihood is raised by the "well-known fact that in prose texts of the classical literature the vocative often (though far from consistently) remains unaffected by the rules of sandhi" [START_REF] Kuiper | IIJ 2, 158. 1960 The Ancient Aryan Verbal Contest[END_REF](Kuiper : 210, also 1955: 253[1] : 253[1] = 1997a: 284 n. 1).

bc. With tac chr ˚n . u, cf. PS 5.11.4c śr ˚n . vantv . . . havam quoted under 1d. Whitney suggests that "[f]or idám . karis . yāmi in b is probably to be substituted in practical use a statement of the act performed", i.e. the particular kind of vīryam to be achieved. Weber (1898: 195) wants to read karis . yāmi trisyllabically, but I know no justification for this: another hypersyllabic pāda occurs below (6a), and 9b is hyposyllabic. Weber further comments: "Indra soll nur auf den Ruf der diesen Spruch Sprechenden hören, nicht auf den Ruf a n d e r e r, und die von diesen nach Indra's Art gemachten Anläufe sollen "vorüberlaufen", ihr Ziel verfehlen, sich der A b s i c h t d e s B e t e n d e n neigen".

The precise meaning of atisará-is not known (cf. Lubotsky 2002: 140f.), but it is obvious from stanza 4 that Weber cannot have been correct in taking them to have been hostile weapons (although the ŚS [5.8.7] text of stanza 6 has atisará-and in this way supports Weber); rather, they are the means, derived from Indra's power, with which the speaker wishes to rid himself of his rival. In view of the meaning of the term pratisará-, discussed below under 6a, it seems likely that these atisarás too were a kind of amulet: cf. 7.5.1d, part of an amulet hymn, and the amulet-mantras quoted in my commentary on that pāda, where vīrá-/vīryà-is an important theme. While pāda 4d definitely connects the name of the amulet with ati-sar in a meaning like 'to out-run', we may also compare -as to the physical form of the amulet -interpretations of the word pratisará-such as in PW IV, 984: "Band an Arm oder Hals, als Amuletschnur (in sich zurücklaufend)"; and in a similar vein W-L under ŚS 2.11.2: "it seems to mean virtually a circular amulet-such as a bracelet? For re-entrant, Whitney has interlined revertent (sic), better, perhaps, reverting, trans. or intrans. ". Gonda's attempt to disconnect pratisará-from sar 'to run' (1937( = 1975/II: 375ff/II: 375ff., still of influence in EWAia II, 706) is to be rejected in the light of ati-sará-/ati-dhāv (see 4). May we take ati-sará-to denote some kind of necklace or bracelet, usable for strangling (5e)?

d. While Weber renders the ŚS parallel, with singular ā ´kūtim, 'sollen sich meiner Absicht beugen', Whitney translates it 'let they bring to pass my design', which is better, if uncharacteristically free. Cf. ŚS 3.8.5ab = 6.94.1ab sám . vo mánām . si sám . vratā ´sám ā ´kūtīr namāmasi 'we harmonize your thoughts, your observances, your intentions', a parallel which seems here to favor the PS text, with its acc. pl., as original. Conversely, amulets could also be used to damage a rival's intentions: PS 2.89.3ab varco jahi manyum . jahy ākūtim . dvis . atām . man . e 'kill the glory, kill the wrath, kill the intention of those who hate [us], o amulet'.

e. Cf. R ˚V 10.43.5c ná tát te anyó ánu vīryàm . śakat 'No one else shall be capable of that heroic deed of yours [o Indra]'. That the 'heroic deed' refers here to the performance of a ritual is made likely by the common association of the word vīrá-and its derivatives with ritual terminology: cf. the passages collected by Bloomfield 1928: 202f. f. The divine epithet tanūvaśin-'self-ruler' (or 'lord of bodies' ? -thus Griffith 1895-96) is found only in the AV Sam . hitās, besides in the identical pāda PS 4.4.2b / ŚS 1.7.2b also at ŚS 4.4.4d (Indra),4.4.8d (Agni?),PS 19.28.4b (Agni) 3.16.5:190.11,KS 22.15:71.9,TS 4.7.15.1) a. This pāda (in combination also with 5a) nicely illustrates the suppletive relationship between the roots dhāv and sar , on which cf . Narten 1969b. Narten : 90f. = 1995: 136f.;: 136f.;Deshpande 1992: 29-31. b. While the last pāda of R ˚V 9.101.5 contains an instrumental form (índur índrāya pavata íti devā ´so abruvan | vācás pátir makhasyate víśvasyéśāna ójasā), the corresponding stanza in its SVK transmission has a genitive, as we find here: víśvasyéśāna ójasah . (cf. Ved. Var. III,§585). Despite the fact that ī ´śānaójasā in the singular is a standing Indra-epithet (R ˚V 1.11.8a, 1.175.4b, 8.6.41b, 8.17.9a, 8.32.14c, 8.40.5e), I do not take the K reading seriously here, because cases of -ah . | → -ā | are very common in K (cf. e.g. 6. 22.1d, 6.22.3c ¡ vr ˚ka ¡ ivāvimato gr ˚ham 'Let the witchcrafts go to the witchcraftmaker, like a wolf to a shepherd's house ';20.18.1 [PSK 20.17.1] / ŚS 6.37.1 úpa prā ´gāt sahasrāks . ó yuktvā ´śapátho rátham | śaptā ´ram anvichán máma vr ˚ka ivā ´vimato gr ˚hám 'The thousand-eyed curse has come near, having yoked its chariot, seeking after the curser, like a wolf . . . ', and 6.20.7b above. Narten (ibid.,n. 15) also pointed to a passage from the Vādhūla corpus, edited first by Caland 1928b: 133 = 1990: 433 (and again by Chaubey 2001, without improvement of the text): it is VādhAnv 4.12, and Yasuke Ikari has been so kind as to send me his provisional edition of this pat . ala. The line in question is sa u ha vā es . a eva vr ˚kā 87 urāmathayo yad r ˚tavah ˘pitara ete ha vai tasya yajñam . mathnanti ye 'parāhn . e dīks . ant[e] 88 'And lamb-snatching wolves is what the seasons, the fathers are; it is those who are consecrated in the afternoon that snatch his worship'. Based on the notion of 'snatching a yajña' expressed in this last passage (for which Narten, p. 124 = 14, has collected several further parallels), one might alternatively consider supplying the same noun, rather than prān . am from e, as object for mathnīta.

d. The ŚS version of the pāda is hypometrical. Regarding the ablatival interpretation of vah . (thus Whitney), it must be noted that Delbrück 1888: 206 does not mention this case-meaning for vah . : a dativus ethicus might therefore also be considered (cf. AiGr. III, §236d and Delbrück ibid.).

The counter-runners N.N. has just made, has ready, and the ones he shall make: you, o Indra the Vr ˚tra-Slayer, make them turn back again, so that they shall shatter that man.

K omits up to pratīcah . ab. The tenses of the first two of the three verb forms (where ŚS has only two) pose a problem, because in the perfect paradigms of kar , according to Kümmel (2000: 134), "Indikativ und Partizip sind immer vergangenheitsbezogen gebraucht": our passage does not seem to allow anything but a present-resultative interpretation. A similar phrase, again with only two of the three verb forms, is found at R ˚V 7.26.3ab cakā ´ra tā ´kr ˚n . ávan nūnám anyā ´yā ´ni bruvánti vedhásah . sutés . u '[Indra] has done these [deeds], shall do other [deeds] now, which the experts recount at the pressed [soma stalks]'.

Both the ŚS and the PS version of these pādas are metrically imperfect, but in different ways. It is unfortunate that the evidence of K is here not available to corroborate that while the ŚS continues with atisará-, PS here, after the preceding forms derived from ati-sar , places pratisarás in the enemy's hand: the noun pratisará-(subject of an elaborate study, with full collection of textual references, in Gonda 1937: 311ff. = 1975/II: 375ff.) is attested several times in the AVPariś (4.4.9,6.1.11,17.2.16,20.1.3,33.6.12), where it is mostly combined with the verb ā-badh and seems to denote a kind of amulet. This agrees with its attestations in the AV Sam . hitās, where I have noted it at ŚS 2.11.2a (PS 1.57.2) sraktyó 'si pratisaró [PS adds punah . saro 'si ] 'si pratyabhicáran . o 'si | āpnuhí śréyām . sam áti samám . krāma 'You are Sraktya, you are a counter-runner, you are a counter-magic: catch a better one, pass over an equal ',PS 2.64.3 (cf. ŚS 3.7.2bcd) kaśyapasya pratisaro dyaus . pitā pr ˚thivī mātā | yathābhicakra devās tathāpi kr ˚n . utā punah . '[This is] the counterrunner of Kaśyapa, heaven is [its] father, the earth [its] mother: just as, o gods, you have achieved (magical effect in the past), so make [this now] again' (after Zehnder 1999: 147), and PS 13.1.1d-13d ¡ 13.2.1d-4d / ŚS 4.40.1d-8d pratyág enān pratisarén . a hanmi 'I slay them back with a counter-runner'. Especially important, however, are the following stanzas ŚS 8.5.1,[4][5][6][4][5][6] 'This attacking talisman, (itself) a man, is fastened upon the man: it is full of force, slays enemies, makes heroes of men, furnishes shelter, provides good luck-. . . . This talisman of sraktya assails and attacks. With might controlling the enemies, it shall protect us on all sides-. Agni has said this, and Soma has said this; Br ˚haspati, Savitar, Indra (have said) this. These divine purohitas (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets-. I have interposed heaven and earth, also the day, and also the sun. These . . . .' (transl. Bloomfield 1897: 79)

The phraseological parallels between these pratisará-stanzas and the present atisará-hymn are manifold. The word punahs . ará- (PS 5.23.2b / ŚS 4.17.2b,16.35.9d / 10.1.9d,19.32.2a / 6.129.3a) also seems to belong to the same sphere of amulets.

e. Whitney 1889: 252 ( §687) has explained the ŚS form tr ˚n . áhām . (for padapāt . ha tr ˚n . áhān) as a 3rd pl. pres. subj. doubly characterised for the mood; PS has the expected form tr ˚-n . a-h-an. On the regularized sandhi • ñ j • → • m . j • , against the evidence of both K and the Or. mss. as well as ŚS, cf. my Introduction, §2.8 (I). On Indra's connection with the shattering of enemies, cf. PS 9.6.3 indrāmitrā indrahatā na va ihāsti nyañcanam | indro vah . sarvāsām . sākam . śakras tr ˚n . ed . hu vr ˚trahā 'Enemies of Indra, slain by Indra: there's no refuge for you here. Let Indra, Śakra the Vr ˚tra-Slayer, shatter [the embryos/eggs]89 of all of you (f.) together'. 7.18.7 abcd: ≈ ŚS 5. 8.5 d: cf. 20.28.5c . rabhr ˚to várs . ma sthálam . várs . man . aiváinam . várs . ma samānā ´nām . gamayati 'if the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Śarāvas in size; the Rās . t . rabhr ˚ts are preeminence, the mound is pre-eminence; verily by pre-eminence he makes him pre-eminent among his equals' (Keith), but one would prefer in this context a noun derived from a verb which can have transitive syntax ('in order to make [me] fail'), which does not seem to be true for apa-bhav i : cf. R ˚V 1.131.7fg, 4.35.1b, 9.85.1b, 10.67.11c, 10.128.9, etc. The reading abhibhūtaye, finally, that we find in K, has the appearance of a lectio facilior that may have been introduced due to perseveration from the participle abhibhūta-found at PS 4.12.6b, 4.32.4a (and at 15.1.3a, 19.16.8b, 19.32.10c). Dative forms of the noun abhíbhūti-, often in a double dative construction, are attested e.g. at TS 3. 1.7.1,7.5.5.1;JB 1.342,344;AB 8.2.1,8.3.1. Since there seems to be no source within PS from which the Or. reading upabhūtaye might have been perseverated, and since the sense it yields seems acceptable, I tentatively follow Bhattacharya in adopting this reading.

d. The phrase pra yachāmi mr ˚tyave has several parallels in the PS: 2.37.5ab tam aham . nirr ˚taye pra yachāmi tam . mr ˚tyoh . pāśe badhnāmi 'Him do I give over to ruin, him do I bind in the sling of death ';20.28.5cd [PSK 20.27.3cd] tam . mr ˚tyave pra yachāmi sa rudrasyāstv ākhan . ah . 'Him do I give over to death: let him be Rudra's target'. I find a similar phrase only once in ŚS, at 8.8.10ab = PS 16.29.10ab mr ˚tyáve 'mū ´n prá yachāmi mr ˚tyupāśáir amī ´sitā ´h . 'I give N.N. over to death: they are tied up in the slings of death'. ŚS here has mr ˚tyáve práty-as, a phrase found also at ŚS 6.37.3 (PS 20.18.5 [PSK 20.17 e. Cf. stanza 1. About the euphemistic usage of the verb śamayati in the meaning 'to kill ', cf. my comments on 7.11.1d. 7.18.8 ≈ ŚS 5.8.6, 11.10[12]

When they have gone to the strongholds of the gods, have made spells their armors, have made for themselves a body-protection, full protections: make all of that powerless. || Weber summarizes (1898: 196): "Es kommt eben nur darauf an, w e r Indra's Hülfe sich zu gewinnen weiss; ihr brahmán und ihre bráhmân . i sollen ihnen nichts helfen".

a. On the use of the words 'stronghold(s) of the gods' to denote the altar ground used for the performance of the rite -in this case one of hostile magic (a kāmyes . t

. i of some kind?) by the enemy -referred to in 3ab, cf. my comments on 6.12.4d above. See also 7.16.1c (and the subsequent mantras) above.

b. Although he translates 'have made incantation (bráhman) their defenses', Whitney comments: "Bráhman may have here one of its higher senses". I believe the more down-to-earth interpretation is to be preferred here, and this becomes inescapable if we accept the possibility available to us since Kuiper's study of 1955 (esp. p. 281[29] = 1997a: 312) of interpreting brahma here as a case of brahmā (acc. pl.) with shortened final vowel (cf. R ˚V 6.23.1a ráthaks . ayān . i bráhma), perhaps under the influence of the opening of R ˚V 6. 75.19d (R ˚VKh 4.5.37d,4.5.40c,ŚS 1.19.4d / PS 1.20.4d etc.) bráhma várma mámā ´ntaram. About the theme, cf. my introduction to 6.11. c. Cf. my commentary on 6.12.4cd and 7cd for various other Vedic mantras (in related contexts) containing the word tanūpāna-or similar forms. ŚS reads paripā ´n . am . (cf. i.a. ŚS 8.5.1 quoted under 6ab), in the metrically rather different context of its parallel to this pāda. 7.18.9 ≈ ŚS 5. The Or. mss. assume a four-pāda stanza here. It is a striking fact that, according to Whitney's (and Lanman's) note, several ŚS mss. end this stanza after pāda d as well, and "reckon the last two pādas as a tenth or separate verse", in contradiction to the AthBSA which calls the stanza tryavasānā s . at . padā (and the hymn navakam); the uncertainty about the division is increased by an exceptional phenomenon in K: at the end of what is here -in the absence of convincing alternatives, along with Bhattacharya -taken as pāda f, we find the only explicit double dan . d . a (||) known to me from this ms. so far (the single dan . d . a after pāda d may be taken to mark a stanza-end, in accordance with the Or. mss., or a simple avasāna: cf. my Introduction, §2. 1.1.3). Since all the surrounding hymns conform perfectly to the norm of this kān . d . a of 10 stanzas per hymn, I do not consider following a possible interpretation of the punctuation in K as indicating a separate 2-pāda stanza (our 9ef would be 10, our 10 would be 11) an attractive solution. Bhattacharya edits athainam.

a. Note that all PS mss. read athainam, where ŚS has átrainān. Since átha cannot stand at the beginning of a stanza in Atharvavedic verse (Klein 1997: 9f.), and since a reshuffling of the stanza boundaries in such a way that 9a becomes a non-initial pāda is -despite the uncertainties just indicated about the stanza-division as it stands -not one of the possible alternatives, I emend after ŚS; the reading with atha may perhaps have arisen due to perseveration from cases of pāda-initial atha ¡ pronoun elsewhere in the Sam . hitā (1.30.5d athaitasya . . . , 4.4.7c athais . ām indro . . . , 5.31.5d Weber (1898: 197): "der samanvârambha, dass sich nämlich Alle an einander, je Einer an den Andern, anhängen, so dass Alle im Schutze des Voranschreitenden, Ersten stehen, ist im Ritual solenner Brauch". Cf. Caland 1899: 215-217 = 1990: 54-56, Gonda 1965a: 153f. on the (sam-)anvārambhan . arite.

f. The same formula occurs also at R ˚V 7.18.3d (syā ´ma te sumatā ´v indra śárman), 8.44.24c (syā ´ma te sumatā ´v ápi ) and TS 4. 1.2.4 The name pīlu-is attested elsewhere in Vedic, outside the present hymn, only in the following passage: PS 13.3.4 ahijambhāś carāmasi mus . kābarho gavām iva | ¡ pīlā upa svajam .

91 hanma upa stambhe pr ˚dākvam 'We go around crushing snakes, like a castrater of bulls: we slay the viper on the Pīlu tree, the leopard-snake on the post'. Note that this passage suggests on the one hand an association of the Pīlu tree with poison (svaja-!) and on the other a parallelism between this tree and a post (at least, if stambha-does not mean 'stem' here): was the Pīlu a tall straight tree? If so, a derivative from this pīlumay be found at ŚS 18.2.48 (PS 18.67.12) udanvátī dyáur avamā ´*pī ´lumatī ´ti madhyamā ´| tr ˚tī ´yā ha pradyáur íti yásyām . pitára ā ´sate 'The lowest heaven [is called] Full-of-water, the middlemost is called Full-of-Pīlu, the third -where the fathers reside -is called Fore-Heaven', although Hoffmann 1956: 7f. = 1959: 327 = 1988: 194f., where also Malayalam pel ¯(u), pēl ¯a are quoted, and a judicious evaluation of the "suspicious similarity" between the Sanskrit and South Dravidian words is formulated. 91 pil . ū upa svajam . Or, kīlā upa sr ˚jam . K. Of the two entries for derivatives from upa-svaj listed VWC-Vedā ṅga Section, part I, 723, the one for Vār ŚS 3.2.2.34 (see now ed. Kashikar 3. 2.2.35,and Mān ŚS 2.5.4.21) is -as Vishva Bandhu's placement of a "?" already foretold -a ghost-word, while Hir ŚS 10.3.26 (erroneous for 10.3.10 [p. 1066 l. 25]) reads mitro na ehi sumitradhā ity ūrāvāsannam ˘rājānam upasvaja upaiva gr ˚hn . īte (with a variant • jata u • i.e. upasvajata upaiva [?] reported for 5 codices), where the word upasvaje is glossed vaks . asi by the printed Jyotsnā commentary. Otherwise, úpa is to my knowledge never compounded with svaj , so it is almost certainly not to be univerbated here with svajam . , and must be a postposition governing the locative or the accusative. Bhattacharya makes the slight emendation pīlū, which can normally (pīlu-m.) only be a dual form: this seems contextually problematic, because with singular svajam we expect a singular form of pīlu-also, and stambhe (stambha-m.) must certainly be a locative. Reconstructing a locative pīlā = pīlau (AiGr. III, §76aa 152f.) is substantially supported by K. Regarding the sandhi, cf. my comm. on 6.20.3cd above, and AiGr. I, §274 p. 326.

the emendation pī ´lu, we can cancel the single attestation of pīlú-n. (given the etymologizing gloss 'fett' by Hoffmann), and we find in this last passage a reference to the Pīlu tree's fruit, a neuter word derived from pī ´lum. without further suffixation (cf. As . t . ādhyāyī 4.3.163 phale luk , but also the next sūtras, 4.3.164ff.). I translate: 'You, o Indra, provided for the staggering pigeon whose wings were clipped much ripe millet (cf. Bhār ŚS 6.18.1 śyāmākes . u pakves . u) and pī ´lu-fruit, [and you provided] water for it'.

MS/ Āp ŚS PS pīlvà-may rather be compared with classical Sanskrit pīlu-'elephant': despite the fact that Mayrhofer relegates this word to the "Jüngere Sprache" (EWAia III, 326), he wrote in KEWA II, 296 that the word -attested already in ancient near eastern languages 93 -belongs "zu einer Handelswortsippe weiter Verbreitung, deren nicht sicher geklärter Ursprung möglicherweise in Indien zu suchen ist". I am convinced that our pīlvà-is somehow connected with classical Sanskrit pīlu-'elephant' and Akkadian pīru/pīlu 'id.', hence probably another word with western connections next to ús . t

. ra-/us . t . ā ´ra-. The likelihood that the word also meant 'elephant' in Vedic is heightened by the striking collocation VSM 24.28-29 / VSK 26.6.3-4 tvás . t

. ra ús . t

. rān || prajā ´pataye púrus . ān hastína ā ´labhate 'For Tvas . t . ar camels, for Prajāpati he slaughters male elephants' (the same words but not collocated at MS 3.14.8¡10).

There is an Apsaras called pī ´lā-, whose name is attested at ŚS 4.37.3 (PS 12.7.3) nadī ´m . yantv apsaráso 'pā ´m . tārám avaśvasám | gulgulū ´h . pī ´lā nalady àuks . ágandhih . pramandanī ´| tát páretāpsarasah . prátibuddhā abhūtana 'Let the Apsarases go to the stream, to the loud (?) down-blowing of the waters: Guggulū, Pīlā, Naladī, Āuks . agandhi, Pramandanī: so go away, ye Apsarases; ye have been recognized' (cf. some parallel passages cited in my introduction to 7.10 above). The quoted translation is that of Whitney, who comments: "Pādas c and d appear to be made up of names of Apsarases, all formed upon odor-names: guggulū ´is fem. to gúggulu 'bdellium,' and naladī ´to nálada 'nard'; and āuks . ágandhi means something like 'ox-smell' ": on naladī ´cf. further Brucker 1975: 133f.; on auks . ágandhi-, see Kiehnle 1979: 188f. (with note 2) and Griffiths & Lubotsky 1999: 481;Bloomfield (1897: 410) connected pramandanī ´with the word pramanda-known from the KauśS, where he took it to be a plant name (cf. Bloomfield 1889: lii), and the PS reading (12.7.3d) pramandinī confirms the connection with that word, whose meanseems baseless, because there is no other evidence concerning the original place of the accent of pīlu-(as discussed above, ŚS 18.2.48 pīlúmatī must be corrupt). The text of ŚS as edited by ŚPP reads bahúh . , and so do all the mss. of Śā ṅkh ŚS that were available to Hillebrandt (1888: 260). Following the edition 1 R-W (and Hillebrandt), I make the slight correction to the neuter form that is found also in R ˚VKh. 93 Frans van Koppen informs me that the word pīru, more rarely pīlu, is attested in Akkadian from the middle of the second millennium BCE onwards. Due to my insufficient knowledge of Italian, I was not able to consult the long study Vallini 1979. ing however has been disputed by Caland (1900: 15 n. 11), who suggested it means "eine gewisse zum Salben verwendete Substanz" (p. 182) -cf. now PS 1.55.3 pramandana-'ointment'. Perhaps auks . ágandhi-and pramandanī ´are hence to be taken together ('the Auks . agandhi used as lotion'), but the other Apsaras names here are derived from known plant names, and I hence conclude that Pīlā may have been the Apsaras dwelling in the Pīlu tree, and that pī ´lāprobably also denoted a fragrant substance.

On the basis of the Vedic evidence quoted above, and the contents of the hymn 7.19 that follows, we may summarize that pī ´luwas a tree whose fruits contain poisonous pits (stanza 3, cf. the association with the viper at PS 13.3.4 quoted above), that probably grew straight and tall (st. 4), was used in protective magic as a kind of amulet or talisman to be bound on (st. 10), and yielded the raw material for a fragrance. According to Meulenbeld 1974: 575, Sanskrit pīlu-can denote not only Careya arborea Roxb. but also (in the first place) Salvadora persica Linn. P.V. Sharma 1979: 63 identifies pīlu-as the latter, which he describes as "a shrub or a small tree with short twisted trunk" (similarly Watt 1889-96/VI pt. II, p. 449, adding that "[i]t is said to be administered in Sind with good effect in cases of snake-bite"), while Careya arborea is described by Watt 1889-96/II: 157 as "a large deciduous tree" whose seeds, moreover, "are said to be more or less poisonous".

When I concluded the treatment of this hymn in 2003, it seemed to me that the modern use of Salvadora persica against snake-poison is unlikely to be significant, and that Careya arborea could be the proper identification of the Vedic tree name. In a very recent publication, Meulenbeld (2007-08) tries to discredit both mentioned identifications, and investigates an alternative, namely to identify the Vedic Pīlu with Strychnos nux-vomica Linn., without however reaching a definitive conclusion.

The hymn is linked with 7.18 through clear phraseological concatenation, especially noteworthy being the word medin-in stanzas 1, 7 (cf. 7.18.4, 9) and the name śakra-in 6 (cf. 7.18.9). The fondness of its author for the turn of phrase āhuh . is quite striking: the same usage is found above in 7.5.9b, in another amulet-hymn. a. These words are identical with the words addressed to Śunah . śepa by Ajīgarta Sauyavasi at AB 7.17.3, Śā ṅkh ŚS 15.24. See my commentary on 6a below. On the significance of the use of the word ā ṅgirasa-to denote objects/plants used in magical practice, see Bloomfield 1896c: 182 and, more elaborately, 1897: xviii f., xxii (and in PS,5.30.9,16.13.8).

b. Cf. 6b and 9b below. I follow Bhattacharya, and read vanaspate with Or, assuming that K vanaspatim is due to the reading of stanza 9.

d. Cf. my commentary on 6.9.3b and 7.18.4d¡9d above. The hymn now shifts (stanzas 3-4) to a demonic spirit (Arāti) apparently associated with the Pīlu tree. Bhattacharya edits kr ˚n . vo. ab. The words tr ˚s . t . á-and kát . uka-are found juxtaposed also at R ˚V 10.85.34 ( ŚS 14.1.29,PS 18.3.8, ĀpMP 1.17.9) tr ˚s . t . ám etát kát . ukam etád apās . t . hávad vis . ávan náitád áttave | sūryā ´m . yó brahmā ´vidyā ´t sá íd vā ´dhūyam arhati 'Harsh is this, sharp is this [dress (vā ´sas-)], barbed, poisonous, it is not to be eaten. Only the priest who would know the Sūryā [hymn] is entitled to the bride's [dress]'. While the word kát . uka-is not attested anywhere else in older Vedic literature, tr ˚s . t . á-is commonly associated with poison elsewhere too: e.g. PS 9.17.10 / ŚS 5. 18.3,PS 11.10.3, / ŚS 7.113. [1][2]PS 17.5.4 / ŚS 12.1.46. Hence, we may assume the words tr ˚s . t . am . kat . ukam to denote a poisonous object here as well, and this poisonous object must be the kula-hidden away by the Arāti in the Pīlu tree's fruit.

Although such a meaning is not registered for kula-in any of the dictionaries, this passage alone would be enough to postulate a meaning 'pit, stone' for the word in question. In fact, there is another passage in the PS that rather clearly attests the same meaning. It is 9.11.7 gandharvas te mūlam ¡ āsīc chākhā apsarasas tava | marīcīr āsan parn . āni sinīvālī kulam . tava 'The Gandharva was 95 Cf. my commentary on 7.8.7cd above.

your root, the Apsarases your branches, the particles of light were [your] leaves, Sinīvālī your kula'. After three other parts of the plant (Arundhatī: 9.11.10d?), it would anyhow seem most natural to assume a meaning in the same domain for the last item too, but this interpretation is made certain by ŚS 9.4.14ab / PS 16.25.5ab gúdā āsant sinīvālyā ´h . sūryā ´yās tvácam abruvan 'His intestines were Sinīvālī's; they called his skin Sūryā's' (Whitney), where Sinīvālī is again connected with something hidden/inside (an association that can perhaps be linked with her role in child-conception: see my comments on 6.6.7ab above). Now, pw II, 81 does list a meaning 'Fruchtkern' under the lemma kulaka-, and refers to Carakasam . hitā 6.1 [= Cikitsāsthāna 1?] for it. 96 Based partly on this (ghost-)word, Turner (CDIAL 3331) postulates a proto-form kulakaunder which he lists several forms with identical or related meanings, all from Dardic languages: 97 although our kula-lacks the suffix, we do seem to have found in it the indirect ancestor of these Dardic words, and hence another example of an isogloss connecting Vedic with the Dardic languages (cf. Buddruss 1961: 241-244). It becomes necessary to quote from the small print under the 96 The Calcutta edition used by Böhtlingk was not available to me. The index of "plant substances" in vol. VI of the 1949 Jamnagar edition, where kulaka-is listed on p. 134, lists the following places: Sūtrasthāna 27.97; Vimānasthāna 8.143;Cikitsāsthāna 3.189,17.97,23.225,26.156 [spurious?],27.27,27.34,30.74,30.259. None of these places seem to confirm Böhtlingk's gloss (how is Ci. 3.189 pat . olapatram . saphalam . kulakam . pāpacetikam to be translated?). P. V. Sharma (1981) everywhere leaves the word untranslated or ignored. The mentioned index indicates that the word is also attested in the Suśrutasam . hitā, and in the As . t . ā ṅgahr ˚dayasam . hitā (where I find it at Sūtrasthāna 6.77; Cikitsāsthāna 4.21; Uttarasthāna 38.1): at none of the word's attestations in this last text do [START_REF] Hilgenberg | Vāgbhat . a's As . t . ā ṅgahr ˚dayasam . hitā. Ein altindisches Lehrbuch der Heilkunde aus dem Sanskrit ins Deutsche übertragen mit Enleitung[END_REF] assume a meaning 'Fruchtkern'. Jan Meulenbeld kindly refers me to Uday Chand Dutt's The Materia Medica of the Hindus (revised edition, Calcutta 1922), pp. 199-200, where it is written about Strychnos nux-vomica Linn. (Sanskrit: kupīlu = kulaka): "The ripe fruits of the size of apples contain a bitter gelatinous pulp, within which the flat and curiously umbilicated seeds are found imbedded. Nux vomica seeds produce a sort of intoxication, for which they are habitually taken by some natives as an aphrodisiac. Those who do so gradually become so far accustomed to this poison that they often come to take one seed daily, which is cut into small pieces and chewed with a packet of betel leaf". Meulenbeld informs me that the identification of the Sanskrit names is based on Bhāvaprakāśanighan . t . u, Anekārthanāmavarga, dvyarthāni nāmāni: kulaka = (1) pat . ola, (2) kupīlu, but that Arun . adatta and Hemādri give yet another identification in their commentaries on As . t . ā ṅgahr ˚dayasam . hitā, Sūtrasthāna 6.77: kulaka = kākatinduka, mostly identified as a Diospyros (D. montana Roxb., D. melanoxylon Roxb., D. exsculpta Buch.-Ham. = D. tomentosa Roxb.). The source of Böhtlingk's gloss remains a mystery. 97 To the layman's eye, the forms listed by Turner do not seem to show a trace of the -ka-suffix. Georg Buddruss kindly informs me, however, in a letter dated 18.9.2003: "Shina kúlo (so zu schreiben!), geht eindeutig auf kulaka zurück, da -aka → Shina unbetontes -o. Skt. kula hätte kul ergeben, nicht kúlo". The evidence suggests that the basic meaning of kula-was 'core, center', which developed in rather different semantic directions: 'core of a fruit, i.e. pit', 'center of an object, i.e. hole' and -if this is not a separate etymon -'center of social activities, i.e. family'.

As to the first meaning, it cannot, I believe, in view of the striking phonetic resemblance to the words of the present pāda, be a coincidence that in later Sanskrit (lexicographical [Amarakośa 2.4.2.9, Hemacandra's Abhidhānacintāman . i 1142] and commentarial) literature, a synonym of the pīlu-is gud . aphala-'having a globular fruit', which, according to PW II, 777, appears also as gūd . haphala-'having a hidden fruit' in the Rājanighan . t . u, as a gloss of badara-(another plant: Ziziphus mauritiana Lam. = Z. jujuba Lam.). The authors of PW thought that the former is "die richtige Form".

cd. Regarding the epithet hiran . yakeśī-, see my commentary on the next stanza. Cf. my commentary on 6.23.1cd above, about the frequent spelling kr ˚n . vo for kr ˚n . mo in K, that is here also found in several Or. mss., notably those on which Bhattacharya had to rely for his edition. Bhattacharya edits kr ˚n . vo. ab. These pādas seem to offer the most natural explanation for the name *pī ´lumatīgiven to the middle heaven in ŚS 18. 2.48 (PS 18.67.12), quoted and discussed above. For the idea, cf. also R ˚V 9.86.15 só asya viśé máhi śárma yachati yó asya dhā ´ma prathamám . vyānaśé | padám . yád asya paramé vyòmany áto víśvā abhí sám . yāti sam . yátah . 'He (Soma) affords great protection to the clan of him who has reached his first abode. That station which is his in the highest heaven, from there he speeds toward all encounters'. While sárvā ā ´śāh . in this version of the stanza has only few parallels (PS 3.35.6d = ŚS 19.15.6d,VSM 18.34d / MS 2.12.1:144.11 / KS 18.13:274.17d,ŚBM 9.2.3.25 / 14.2.2.16 glossing VSM 17.66c / 14.2.2.16 víśvā ā ´śāh . . . . ), víśvā ā ´śāh . of the ŚS has many more parallels, of which I mention here only PS 1.74.4c, referring for the other attestations to Bloomfield 1906: 882. c. The epithet hiran . yakeśī-is found elsewhere only at Kāt . hGS 54.5 sthūn . āyām . dhruvāyām . śriyai hiran . yakeśyai vanaspatibhyaś ceti '[He offers] at the post, in the center, with "To golden-haired Śrī" and "To the trees" ', and -euphemistically as here -of the same Arāti in two stanzas from ŚS 5.7, the hymn parallel to PS 7.9 above (where these two ŚS stanzas find no parallel): these two stanzas are 5.7.9 (quoted just above) and 10 híran . yavarn . ā subhágā híran . yakaśipur mahī ´| tásyai híran . yadrāpayé 'rātyā akaram . námah . 'Gold-colored, fortunate, gold-cushioned, great -to her, the golden-mantled, to the niggard have I paid homage' (Whitney) a. On the significance of the Arāya demon (cf. my notes on 6.8.6a above) licking the womb of the addressee (the beneficiary of the rite which this hymn was to accompany), cf. my comments on 6.14.3a and 7.11.4b (see also 7.11.5), and 7.11.9a.

b. There is no need to assume with Lubotsky 2002: 170 that the hapax ān . d . āda-is a Vr ˚ddhi derivative ('descendant of the Egg-eater') from ān . d . ā ´d-, because thematization of -ád-to -adá-is common: AiGr. II/2, §27b p. 90. The -ád-form from which the word in question is derived is attested at ŚS 8.6.25 (PS 16.81.6) pí ṅga ráks . a jā ´yamānam . mā ´púmām . sam . stríyam . kran | ān . d . ā ´do gárbhān mā ´dabhan bā ´dhasvetáh . kimīdínah . 'Pingá, defend thou [the child] in process of birth; let them not make the male female; let not the egg-eaters injure the embryos; drive thou the kimīdíns from here' (Whitney).

c. Although Bhattacharya accepts the text of the Or. mss. without underlining any part of it in his edition, it cannot be correct. Note that K once again has rāyam corresponding to arāyam . of the Or. mss. (cf. its readings rāyam . for arāyam . in 7.11.7c, also rāti-for arāti-7.9.4c¡5c): since omission of a-in such cases seems to be a habit of the scribe of K (or one of his predecessors), I am not inclined to take this reading seriously. As to the rest of the pāda, my conjecture requires only the rather small restoration of the -ī-in *prāpī yas (K: prāpyas, Or: prāpyās), which must then be assumed to have been syncopated already at the stage of *G (for another case of such syncopation, cf. 7.3.6b above). On -ín-agent nouns governing the acc., see AiGr. II/2, §217d p. 346f., and cf. Delbrück 1888: 182. Examples are R ˚V 2.14.1c kāmī ´. . . pītím and the common AV phrase ( ŚS 1.34.5c,2.30.1d,6.8.1d,2d,3d;PS 2.9.2c,2.17.1d) yáthā mā ´m . kāmíny asah . . It may perhaps be objected that prāpin . -is not attested in Vedic, but the formation was quite productive, and several other (near) hapaxes of the same type have already been noticed above: cf. my commentary on 6.14.2de (gardabhanādin-), 3a (pramr ˚śyādin-'eating what must be groped for', also of a demon), 7.3.6b • sādhin-, 7. 8.5c (vis . āhin . -). Moreover, none of the other solutions that have occurred to me (arāyam . *putram . prāpīyasam . tam . , arāyam . *putram *aprāpya tam . , arāyam . putram . prāpya *tvam . ) is as economic or as plausible as the one I have adopted.

d. Cf. ŚS 8.6.7 (PS 16.79.8) yás tvā svápne nipádyate bhrā ´tā bhūtvā ´pitéva ca | bajás tā ´nt sahatām itáh . klībárūpām . s tirīt . ínah . 'He who lies with thee in sleep, having become [like] a brother and like a father-them, eunuch-formed, tiara-decked, let the bajá force from here' (Whitney) and PS 17.14.5 [PSK 17.14.7] ¡ barjahye] barjajye Ku Mā [Ma], barjam . jye(sec. m. → jo) V/126, prajjahye K a. Cf. 1a above. c. Note the reading tadāhur in K: a lectio facilior? yadā . . . atha is also attested at PS 8.16.8, d. In his article on bárjaha-, Thieme renders R ˚V 1.92.4ab ádhi péśām . si vapate nr ˚tū ´r ivā ´porn . ute váks . a usréva bárjaham as follows (1994: 369): 'Sie (die Morgenröte) wirft sich Farben über, wie eine Tänzerin [Schminken aufträgt]. Sie enthüllt ihre Brust wie eine rötliche (Kuh) ihr Euter [nackt trägt]'. Cf. also ŚS 11.8[10].14 (PS 16.86.4) ūrū ´pā ´dāv as . t

. hīvántau śíro hástāv átho múkham | pr ˚s . t . ī ´r barjahyè pārśvé kás tát sám adadhād r ˚s . ih . 'The thighs, the feet, the shanks, the head, the hands, and the face; the ribs, the nipples, the sides: which seer has put that together?', with barjahyà-'nipple' from bárjaha-'udder' (Thieme's interpretation, pp. 370f., of barjahyà-as 'testicles' fails to convince). I am not quite certain about the interpretation of this obscure stanza, but I have the impression that 'nipple' -which can in English too be used metaphoricallyhere represents a double entendre: just as the infant seeks after the strengthening milk at its mother's nipples, so Indra, seeking to remove his weariness (sedi-, see the next stanza with imperfect referring to mythological time), was after the ripe Pīlu-fruit, which perhaps was characterized by some kind of protuberance that may have been likened to the shape of a female nipple.

7.19.7

Only PS cd: ≈ 7cd d: 1d above, PS 2.25.5d,19.32.1b,3b;ŚS 6.129 a. Regarding the meaning of "AV ¡ sedí-f. Entkräftung", Mayrhofer (EWAia II, 693) refers to "AV ¡ sanná- 'niedergesetzt,versunken,erloschen,erschöpft,tot' ": cf. ŚS 6.76.4 (PS 19.15.16) náinam . ghnanti paryāyín . o ná sannā ´m ˘áva gachati | agnér yáh . ks . atríyo vidvā ´n nā ´ma gr ˚hnā ´ti ā ´yus . e 'They that go about do not slay him, he goes not down to the dead (? sanná)-the ks . atríya who, knowing, takes the name of Agni unto length of life' (Whitney), PS 8.3.12 nainam . ghnanti paryāyin . o na sannām ˘ava gachati | jane sa na pra mīyate yas tvā bibharty āñjana '. . . , he does not perish among the people, who wears you, o collyrium', TB 2.4.7.11 sannā ´n mā ´vagāta 'do not descend to the dead (?)'.

The word itself is quite frequently attested, notably in opposition to írā-'refreshment ',at ŚS 4.11.10 (PS 3.25.12) padbhíh . sedím avakrā ´mann írām . já ṅghābhir utkhidán | srámen . ānad . vā ´n kīlā ´lam . kīnā ´śaś cābhí gachatah . 'With his feet treading down debility, with his thighs extracting refreshing drinkwith weariness go the draft-ox and the plowman unto sweet drink' (Whitney), PS 15. 2.8 (cf. MS 2.7.14:85.8f.,TS 4.2.7.1 etc.) is . am ūrjam aham ata ādi yajñasya yonau mahis . asya dhāman | ā no gos . u *viśatv ā prajāyām . jahāmi sedim anirām amīvām 'I took hence the food, nourishment, in the womb of the worship, in the abode of the buffalo. Let it enter into our cattle, into our offspring! I abandon weariness, lack of refreshment, disease' (see also T Ā 4.23). Cf. further the connection with ks . údh-'hunger' at ŚS 8.8.18 / 16.30.6, T Ā 4.22 and in a mantra at KauśS 70.1, and finally ŚS 8.8.9 (PS 16.29.9) sedír ugrā ´vyr ˚ddhir ā ´rtiś cānapavācanā ´| śrámas tandrī ´ś ca móhaś ca táir amū ´n abhí dadhāmi sárvān ' [The] ferocious [force of] weariness, failure, and affliction that is not to be exorcized, toil, and exhaustion, and confusion: with these do I cover all those men', to be compared with PS 19.1.10 īd . e agnim . bhavam . sarvam . raks . a ¡ ubjad ahim . balāsam uta sedim ugrām | āre asmad adite daivyam . bhayam . suvīryam . marutah . śarma yachata 'I praise Agni, Bhava, everything which oppresses evil, the snake, balāsa, as well as [the] d. Although the original accents of this PS mantra are not transmitted, it seems certain that we have here an example of the use of ca in conditional clauses with accented verb form, on which cf. Delbrück 1888: 329 and 475, and Hoffmann 1967: 216f. n. 205 (with further references). The accented verb form in this construction can be indic. or conj. (our aśnāti can be both), and while the conditional clause most commonly precedes the main clause, Klein's discussion of all R ˚V examples of the construction (1985/I: 238-251) also offers 9 cases with postposed ca-clause that can be compared with ours (pp. 248-251). Whitney (1856: 395) lists the instances of the construction that he could cull from the ŚS: 8.10.31;11.3.28;29, 32-49a, 55, 56;12.4.1*, 13*, 16, 19*, 25;15.12.3. Gonda 1957c15.12.3. Gonda : 52 = 1975/I: 371 has added ŚS 1.17.2. Those marked with a * have a postposed conditional clause.

The word píppala-normally denotes the berry of the Ficus religiosa specifically (Thieme 1949: 63). On the possibility that it could mean 'berry' generically, cf. Kuiper 1991: 61 who is of the opinion that "Turner's suggestion that CDIAL 8208 piplu-'*berry' contains the same basic element as pippal-is attractive", although "the meaning 'berry' is based on NIA evidence (Lahnda, Panjabi)" (piplu-has been taken to mean 'mole, freckle' in Vedic, based on KS 12.13:176.6 piplukárn . a-[of a goat]). The evidence of the present passage for this generic meaning seems undeniable. a. This passage suggests that although the etymological connection with pī ´van-'fat', that EWAia II, 138f. (quoted in the introduction to this hymn) alludes to, is indeed to be rejected, pī ´vanwas at least considered to be connected with pī ´luin the realm of folk-etymology.

b. Cf. 1b above. c. Cf. R ˚V 1.123.12 áśvāvatīr gómatīr viśvávārā yátamānā raśmíbhih . sū ´ryasya | párā ca yánti púnar ā ´ca yanti bhadrā ´nā ´ma váhamānā us . ā ´sah . 'Possessing horses, possessing cattle, having all choice things, taking their position with the rays of the sun, they go away and come back, the dawns bearing auspicious names'.

d. Variants of this pāda occur i.a. as PS 1.41.4c (etc.) ,14.2.34. With this pāda,compare ŚS 4.10.7 (PS 4.25.7) devā ´nām ásthi kr ˚śanam . babhūva tád ātmanvác caraty apsv àntáh . | tát te badhnāmy ā ´yus . e várcase bálāya dīrghāyutvā ´ya śatáśāradāya kārśanás tvābhí raks . atu 'The gods' bone became pearl; that goes about within the waters, possessing soul; that do I bind on thee in order to life-time, splendor, strength, to length of life for a hundred autumns: let [the amulet] of pearl defend thee' (Whitney). Cf. also PS 1.83.1,11.12.1 ( ŚS 19.32.1),11.13.4. 7.20. To the wind as enemy-slayer.

The whole hymn must probably be interpreted as employing various 'Names of the Wind': cf. the so-called Vātanāmāni listed at T Ā 4.9. (Houben 1991: 122 n. 103). Cf. Baudh ŚS 9.10:279.4f.,Āp ŚS 15.10.8 etc. (5 names from T Ā 4.9.1); Baudh ŚS 10.54:57.5ff.,Āp ŚS 17.20.11 etc. (3 names: TS 4.7.12.3 samudrò 'si nábhasvān ārdrádānuh . śambhū ´r mayobhū ´r abhí mā vāhi svā ´hā mārutò 'si marútām . gan . áh . śambhū ´r mayobhū ´r abhí mā vāhi svā ´hāvasyúr asi dúvasvāñ chambhū ´r mayobhū ´r abhí mā vāhi svā ´hā); Baudh ŚS 13.38:146.11, Āp ŚS 19.26.1 (and 19.27.14) etc. (8 names: TS 2.4.7.1, MS 2.4.7:44.1-5, KS 11.9:11-14 -Caland 1908: 130f.: "der Text dieser Formeln ist aber in allen uns bekannten Rezensionen zu verdorben um sie zu übersetzen").

Just as in previous hymns (14,(16)(17) in this kān . d . a, it seems that we have here an extended variation on mantra-collections also known, in somewhat different (shorter) form, from other Vedic texts. In the case of the mentioned preceding hymns, I was able to demonstrate the likelihood of their application in Kāmyes . t . is on the basis of parallel mantras used in such contexts available in other collections. The evidence is somewhat weaker here, because no closely corresponding material is available elsewhere, but we may perhaps suggest that just as Baudh ŚS 13.38:146.11,Āp ŚS 19.26.1 (and 19.27.14) etc. enjoin the use of mantras containing certain Vātanāmani in the Kārīrīs . t . i (aimed at producing rain, see Caland 1908: 129-134), the purpose of the invocation of the wind under various names in our hymn may also have been to bring about rain. The word śatruhán . -, which I do not find used as epithet of the wind at any other place, admittedly might seem to indicate a different ritual application. The placement of the hymn here in the kān . d . a, rather than next to the other Kāmyes . t . i hymns, in any case remains unexplained.

The mentioned parallels, where samudrá-is among the first names to be employed, show that it is K that has misplaced the third item (samudrāya) towards the end. To the sea, the one that slays enemies, hail! compare the Dravidian words for 'water', viz. Tamil etc. nīr (DEDR 3690a)?

The similarity of form -assuming that TS/Nighan . To the sandhasa, the one that slays enemies, hail! this is 3 in K • sandhasāya] Or, sadam . sāya K śatruhan . e] Ku V/126 [Ma], śatrr ˚han . e Mā, śattruhan . e K Bhattacharya edits sandhasāya. With common fluctuation d/dh and misplacement of the anusvāra, the K reading seems to represent underlyingly the same sandhasāya that we find in the Or. mss. The word is even more obscure than śarn . īla-in 2. If we would like to take the liberty to consider the element sam .

• a perseveration from samudrāya in the preceding mantra, and do not mind turning a blind eye to several other problems, we may perhaps compare MS 3.12.12:164. [1][2][3][4]., where among dedications to large bodies of water we find dharn . asā ´ya svā ´hā (on dharn . asá-, see AiGr. II/2, §136 p. 237). prev. 6.1.3d 6.2.5c 6.2.6b 6.4.9b 6.9.12a 6.10.3a(?)b,4d 6.11.8b 6.11.9b 6.12.6c 6.12.8a-13.3a 6.14.4a 6.17.9a 7. 1.8b,9b 7.3.10c 7.4.9c 7.6.1d,5b,9d 7.9.3a 7.17.1b-10b 7.18.9c abhi-añjanaabhyañjanam 7.15.7c abhi-amaabhyamam 6.14.3a abhi-ghāritaabhighārita 6.9.12a abhi-pāpadaabhipāpadam 6.14.4a abhi-bhañjantabhibhañjatīnām 7.4.9c

7.20.5

abhi-yantabhiyantas 6.2.5c abhi-vīraabhivīras 7.4.5c

• abhi-śasti-→ daivya-abhiśastiabhi-satvanabhis . atvā 7.4.5c abhi-sthitaabhis . t . hitas 7.1.8b am āmamat 7.15.4a āmayant-āmayatas 7.15.8a → abhi-amaa-mitraamitrān 7.4.8bc

• amitra-→ an-amitraamīvaamīvās 7.7.3c,8d

• amīva-→ an-amīvaamīva-cātanaamīvacātanas 7.5.8b amutas 6.8.4b 7.18.3a a-mūraamūra 6.2.8d* a-mr ˚ta-amr ˚tam 6.5.11a 6.11.7d 6.22.10b 7.6.1b amr ˚tena 7.14.10b amr ˚tasya 7.10.6c,8c amr ˚tā 7.15.10b amr ˚tāni 6.2.3c 6.22.11d amr ˚ta-asu-amr ˚tāsus 6.2.1b,6c a-meniamenis 6.11.8a amenim 6.11.9c amenayas 6.11.8b a-mlātaamlātayā 7.12.4c 1 ay es . i 6.2.6c aita 6.3.1c ayat 6.9.5c yant-yantas 7.9.9b ihi 6.8.6d 7.1.8c ¡ yantu 7.3.5c 7.4.9d 7.8.7a • ita-→ dusita-+anu+pra anupraimas 7.9.4c +anu+sam anusam . yanti 7.13.3a +apa apehi 7.9.6a +api api yanti 6.22.2b +api+sam api. . . sam eti 6.22.5b +abhi abhi-yant-abhiyantas 6.2.5c +ā ā. . . emi 7.3.10a ehi 6.4.4d,9d aitu 6.10.3c 7.10.1a ā. . . etu 7.15.10c aitana 7.18.3e ā yantu 6.17.10a 7.18.1d āyant-āyatas 6.6.2c 6.9.4c +ut+ā ut. . . ā. . . emi 6.3.4d +upa upehi 6.10.6c upethana 7.3.9b upa yantu 6.22.6c,7c +parā parā-yant-parāyatas 6.9.4d +pari paryeti 7.11.10b +puras pura etu 7.4.9b +pra praimi 7.16.1c,5c,6c,10c prayant-prayatas 7.15.8d preyus 7.18.8a +prati pratīmas 6.10.9a 7.15.9c 2 ay inos . i 6.1.7d

• ayana-→ parā-ayana-→ hastyaayanaayam ayam 6.9.1ab,4a 6.12.3a 6.18.1c 7.10.2c,4d idam 6.14.6a 6.21.3ab 7.5.10a 7.18.2b imam 6.4.7d 6.9.6d 7.2.1d 7.4.6a 7.11.9d anena 7.2.2d asmai 6.2.9c 6.7.3d 7.1.7c asya 6.22.1aac 7.2.2a,6c 7.18.5e asmin 6. 22.13d 6.23.11a 6.23.11b* 6.23.12bd 7.6.3d imau 6.23.10c,12c 7.4.1b ime 6.22.11b 7.18.2c imā 6.1.8a imān 6.3.3b 6.22.11a ¡ 6.23.2c es . ām 6.22.2d,3ab iyam 6.10.9a 6.23.11a imām 7.6.2b,5a,6a 7.11.10d 7.12.10a 7.15.4a asyai 6.23.1c,3c, 5c,7ad 7.6.4c asyās 6.9.6c 6.23.5a 7.6.5c 7.15.10a asyām 6.6.8d 6.10.8b 6.20.2b imās 6.23.2d 7.3.9d ābhis 6.3.9a ābhyas 6.3.4d āsām 6.3.10c 7.4.9a a-yātuayātos 6.3.12c a-yodhyaayodhyas 7.4.7c ayodhyena 7.4.3b 1 ar īrte 6.2.7c +pra pra. . .īrate 6.16.5d +ā erayanta 6.2.3d +sam sam-r ˚ta-samr ˚tes . u 7.4.11a 2 ar r ˚chāt 6.12.8b* 6.13.3b* r ˚chatu 6.12.6d 7. 1.5d,9c r ˚chantu 7.17.1a,2a,3a, 4a,5a,6a,7a,8a,9a,10a aran . aaran . as 7. +ut ut-r ˚s . ant-udr ˚s . an 6.8.6d alim . śaalim . śam 6.14.5b ava 6.3.2c 6.7.1c 6.11.6b 6.15.5b,6b 7.1.8c 7.3.7a 2 7.7.7a ava-r ˚ti-avartis 6.22.4d ava-tataavatatam 7.7.7a ava-dalaavadalam 6.14.2a avadyaavadyam 6.3.10c,11b avadyāt 6.3.3c 6.11.7c

• ava-dhr ˚ta-→ an-ava-dhr ˚ta-• avama-→ ekādaśa-avama-avaraavaram 6.1.7a avasavasā 6.1.7b 6.16.6d avase 7.15.9c avasyuavasyave 7.20.6a ava-hataavahatasya 6.15.5b,6b avāñcavācīm 6.23.3a av i avatā 7.4.11d āvitha 6.1.7b +pra avatu pra 7.4.7d aviavim 7.18.5c avibhyas 6.15.8b avīnām 6.20.7b a-vi-anantavyanat 6.1.2c avitaravitā 6.16.2c 7.4.8d a-vr ˚ddha-avr ˚ddham 7.3.11a a-śam 6.23.7ab aś i aśnāti 6.23.7c 7.19.8d aśyamānaaśyamānas 6.22.9c ¡ +vi vy āśnāt 7.12.8a aśītiaśītis 6.20.3c a-śīrs . an .aśīrs . ān . am 6.20.9b aśmanaśmā 6.12.7a* aśmanā 7.2.10c* aśma-varman .aśmavarma 6.12.8b 6.13.3b

aśvaaśvas 6.4.8c 6.6.6b aśvam 7.1.12d 7.15.5c aśvasya 6.4.9a aśvebhyas 6.20.10d aśvānām 6.20.7c aśva-abhidhānīaśvābhidhānyā 7. 1.12d aśvatthaaśvatthas 7.5.4a 7.10.6a aśvatthe 6.4.4b as . t . aas . t . au 6.20.3c • as . t . i-→ jarat-as . t . i-1 as asmi 6.8.2c 6.12.3a,6b asi 6. 4.1cd,2c, 3cd,5d,6c,8d,9c,10c 6.6.3c 6.8.1d,3d 6.9.10b 6.11.5d,6aaaa,8a 6.12.2aaaa,7a 6.21.6b 7.1.11b 7.5.9d 7.7.4c,6a 7.10.4a,9d 7.12.5ab, 6d 7.19.1a asti 6.12.2b 7.7.4a sthas 6.12.1b smasi 6.21.4d sthā 6.3.12d santi 6.20.3c 6.22.10c asat 6.9.5d 7.12.9d asati 6.23.9c syāma 7.3.8b 7.18.9f edhi 6.7.8d 6.16.3d 7.4.8d 7.6.8c,10b astu 6.9.10d 6.10.8d,9d 6.12.8b 6.13.3b 6.22.9d 6.23.8a 7.1.5a 7.9.4d,7a stam 6.12.1c ¡ stām 6.23.12c santu 6.11.4d,8b 7.8.6b sant-san 6.6.3d 6.12.6b santam 6.22.10a sate 7.8.7d āsa 6.1.1a 6.11.3d

• r ˚ta-→ an-r ˚ta-• r ˚ti-→ ava-r ˚tir ˚tu-r ˚tunā 6.10.1d r ˚tviyāvant-r ˚tviyāvatīm 6.10.4a • r ˚ddhi-→ a-sam-r ˚ddhi- †r ˚dha ṅmandrayoninovibhāvā † 6.2.1a r ˚bhva-r ˚bhvam 6.1.6a ¡ r ˚śya-r ˚śyasya 7.1.10a ¡ r ˚s . abhar ˚s . abhas 6.6.3b 6.8.3b 6.9.4a 7.8.5c r ˚s . abham 6.9.6d,9a r ˚s . abhen . a 6.9.7d,8a r ˚s . abhāya 6.10.6a r ˚s . abhasya 6.9.1d 6.10.1a r ˚s . abhās 6.10.4b r ˚s . ir ˚s . ayas 6.18.3b • r ˚s . i-→ sapta-r ˚s . iekaekam 7.5.9a ekām 6.2.6b eka-mukhaekamukhā 6.10.1c eka-rājanekarājñi 7.12.2a ekarājñīm 7.12.1a eka-lāmikaekalāmike 7.12.2b ekalāmikām 7.12.1b eka-vīraekavīras 7.4.2c eka-vrataekavrate 7.12.2a ekavratām 7.12.1a eka-śaphaekaśaphāt 6.15.8d* eka-sthaekasthe 7.12.2b ekasthām 7.12.1b ekādaśa-avamaekādaśāvamās 6.20.5b ej ejati 6.20.2b en . īen . ī 7.1.9a enaenam 7.18.7e,9ac enān 6. 22.3c,4d, 13a enām 6.10.3d,4b 6.23.1aa,3d,4e 7.6.4d 7.15.10d enasenām . si 6.3.13b enasvinenasvī 7.3.6a eva 6.1.9b 6.3.10d 6.12.6bb 6.23.12c 7.18.3e, 9c

• eva-→ dus-evaevā 6. 1.9a 6.5.1cd,13cd 6.6.8c 7.7.2c 7.19 gehyagehyas 6.14.8a gehyās 7.11.3b gaireyagaireyī 7.12.2d go-jitgojitam 7.4.6c gotragotrasya 6.1.8c gotrān . i 7.4.7a go-pagopāya 6.21.4c gopā 6.12.1b go-patigopatis 6.10.5d,6d gopāy • gopāyatu 7.3.7d 7.16.1d,5d,10d gopāyatam 6.12.1b gopāyantu 7.16.6d go-pīthagopīthāya 6.12.3c 6.17.1b go-vidgovidam 7.4.5d go-sthagos . t . he 6.15.4b goh +apa apa-gūd . ha-apagūd . ham 7.19.3b

• granthi-→ dāma-granthigrabh i jagrabha 6.7.7d gr ˚hyate 6.9.1a gr ˚bhīta-gr ˚bhītān 6.11.7c* → hastagr ˚hya +prati prati gr ˚hn . īma 7.15.10d prati-gr ˚hn . ant-pratigr ˚hn . an 6.10.8c • grāma-→ saha-grāmagrāma-jitgrāmajitam 7.4.6c

• grāha-→ nāma-grāha-

• grīva-→ tuvi-grīvagrīvāgrīvāsu 7.1.10d grīva-āmayagrīvāmayān 7.15.7a gha 7.10.2c,4d ghanāghanaghanāghanas 7.4.2b ghar +abhi abhi-ghārita-abhighāritas 6.9.12a ghas jighatsati 7.11.6c jagdha-jagdham 6.4.11a 7.19.8b • ghātin-→ pāda-ghātinghr ˚ta-ghr ˚tam 6.10.9c ghr ˚tena 6.3.4b 6.9.12a 7.6.6c ghr ˚ta-ā-havana-ghr ˚tāhavana 6.9.11c ghr ˚ta-ā-huta-ghr ˚tāhuta 6.9.11a ghr ˚tāñc-ghr ˚tācī 6.4.8a 6.21.6b ghr ˚ta-pū-ghr ˚tapuvas 6.3.4b ghr ˚ta-vr ˚ddha-ghr ˚tavr ˚ddha 6.9.11a ghr ˚ta-ścut-ghr ˚taścutas 6.3.5b ghr ˚ta-hrada-ghr ˚tahradās 6.22.7a ghr ˚tācika-ghr ˚tācike 6.4.10a ghora-caks . asghoracaks . asas 7.8.6d ghora-varpasghoravarpasas 6.17.4a ghos . → a-ghos . ant-+ā āghos . āmas 7.13.1a ghos . aghos . as 7.4.10d ghos . ān 7.13.13b

• ghos . ant-→ a-ghos . ant-• ghna-→ hiran . ya-hasta-ghnaca 6. 1.2cc,7a,8d,9dd 6.3.3bb,11cd 6.4.2cd 6.5.1aa,2aa,3aa,4aa,5aa,6aa,7aa,8aa,9aa,10aa, 11aa,12aa,13aa 6.7.1aa 6.8.9c 6.9.3c,8cd, 9d,12d 6.11.9b 6.12.6c 6.14.1c,5d,6d,7d,9b 6.15.1aab,3b,4b,9b 6.18.1dd,3b,9dd 6.19.1dd, 2d,3d,4d,9dd 6.20.4aacd,5aa 6.21.1ab,3abc, 5b 6.22.10c,12c 6.23.12aa 7.2.1cc,4ccd,5c, 7ccd,8cd,10ab 7.3.2ac,4aab,8d,9c,11b 7.5.3b 7.7.3d,8d,9c 7.9.1cd,3b,4b,5d 7.10.1d,5g,8h, 10b 7.12.2d 7.18.3d,6b 7.19.8d • cakra-→ rodha-cakracaks . an . acaks . an . am 7.10.6c,8c

• caks . as-→ ghora-caks . as-→ nr ˚-caks . ascaks . us .caks . us . ā 6.11.9a caks . us . e 6.23.8a caks . us . as 6.11.8a 7.15.3a,4a dadant-dadat 7.15.5c dadatas 6.16.5a dadus 6.9.9b dās 6.2.7b ditsant-ditsantam 7.9.3d ¡ ditsan- tas 7.9.8c ¡ datta-dattā 7.9.10d → tvādatta-dattvā 7.15.2bd +ā ā dade 6.15.4d,5d,7d,8b,9d 7.12.4d ā. . . dade 6.15.8ad ādis . i 6.15.3d ādāya 6.15.8c → karn . a-ā-datta-+pari pari dadmasi 6.21.1c pari dehi 6.21.2a* pari dadātu 6.21.2b pari dade 7.16.1e-10e +pra pratta-prattam 6.15.2c prattām 6.15.1d → pra-dātar-3 dā dita-ditās 7.8.6b 5 dā/dās • +abhi abhidāsati 6.12.6c abhidāsāt 6.11.9b 6.12.8a-13.3a abhidāsān 7.17.1b-10b ¡ dātardātā 6.10.5d,6d,7a dātre 6.10.9d

• dātar-→ pra-dātardānavadānavān 7.12.8d dānudānūn 6.1.6c dāma-granthidāmagranthim 6.14.5c

• dāya-→ a-dāyadārudāru 6.8.7a dāsadāsas 6.14.7b dāsāya 6.1.2b

• diti-→ a-diti-• dina-→ madhyam-dina-• diva-→ br ˚hat-divadivyadivyas 6.9.1c divyasya 7.15.3d diśdiśam 6.23.3b diśe 6. 13.4a,5a,6a,7a, 8a,9a diśas 6.3.7c 6.12.8a,9a,10a 6.13.1a, 2a,3a 6.18.6b 7.16.2a,3a,4a,5a,6a,7a,8a,9a, 10a 7.17.1b,2b,3b,4b,5b,6b,7b,8b,9b,10b

• diśa-→ pra-diśadīrghadīrgham 6.18.1e,9e t . a-handevadevas 6.3.8c 6.12.4b 6.17.2a 6.19.3c 7.5.8a 7.10.1a deva 7.3.1b,3c devasya 7.5.11b devās 6.3.9d 6.9.9b 7.3.6c 7.5.3a 7.6.1b,4c 7.14.10a 7.18.3ad devāsas 6.17.3b,6b 7.4.11d devān 6.22.4a devais 7.16.10a devebhis 6.4.11d devebhyas 6.9.2c 6.16.11d 7.18.1b devānām 6.4.1d 6.16.6b 7.3.9c 7.4.10d 7.9.9d

• deva-→ a-deva-→ viśva-devadeva-kr ˚ta-devakr ˚tā 7.1.11a 7.9.4a devatādevatās 6.18.4b 6. 22.12b deva-purādevapurās 6.12.4d,5a ¡ ,6a 7.18.8a deva-sadanadevasadanas 7.10.6a deva-senādevasenānām 7.4.9c deva-hūtidevahūtis . u 7.9.9d • devin-→ mūra-devindevīdevī 7.2.1b 7.6.9a devi 7.6.8b devīs 6.3.4c,5a,8c,11c deś +ā ā. . . diśa 7.9.1a des . t . rīdes . t . rī 6.19.2b daivyadaivyam 7.3.9c daivya-abhi-śastidaivyābhiśastyās 6.12.7c ¡ dogh dhuks . va 6. 22.11d duhāna-duhānam 6.22.10b duhānā 6.10.2ab,9c duhyamāna-duhyamānasya 6.15.7c dugdha-dugdhāt 6.15.7d dodhantdodhatām 6.9.5b dyavdyaus 6.5.1a 7.3.8d 7.11.10a divam 6.22.5bd,12b divā 7.9.4b 7.10.2e,4f 7.14.3b dive 6.13.10a,15a divas 6.11.4b, 5c 6.18.5b 6.20.1c,5d 7.7.7a 7.13.3b divi 6.6.4b 6.16.4c 6.17.6b 7.10.6b,7b 7.13.4a

dyāvā-pr ˚thivī-dyāvāpr ˚thivī 6.23.6b 7.1.4b 7.2.1a 7.6.1d dyāvāpr ˚thivībhyām 6.12.3b 7.16.5a dyāvāpr ˚thivīvant-dyāvāpr ˚thivīvantam 7.17.5a

• drava-→ pari-dravadravin . adravin . am 6.19.8a dras . t . ardras . t . āras 6.20.3b dru-padadrupade 6.20.9d

• druh-→ a-druhdvadvā 6.20.5a dvau 7.2.4aabb dvārduras 6.1.8d dvi-paddvipād 7.15.2b dvipade 7.6.8d dvipadas 7.6.10d dvi-śīrs . an .dviśīrs . ā 7.2.6a dvis .dvis . as 6.12.7b • dvis . en . ya-→ a-dvis . en . yadvis 6.1.3b dves . dvis . mas 7.9.6c dvis . ant-dvis . antam 7.5.12d dvis . atas 7.5.12b → a-dvis . en . yadhanadhanena 6. 18.1d,9d 6.19.1d,9d dhanā 6.1.4a dhana-patidhanapate 7.2.2b dhan i +pari+pra pari. . . pra dhanvās 6.11.5a • dhanya-→ jīva-dhanya-• dhanvan-→ ūrdhva-dhanvan-→ hiran . ya-dhanvan- • dhas-→ vayas-dhasdhā dadhāti 6.1.2b 6.2.7a dadhmasi 6.23.5b dadhat 6.9.3d dadhātu 7.6.6d dhattam 6.11.7d dadhatu 6.17.10b dhehi 6.11.10b 7.12.5c dadhus 6.3.9d dadhis . e 6.2.3c dadhāna-dadhānā 6.10.2a,9c dadhānām 6.10.1d dhitsantdhitsantas 6.10.3b hita-hitam 6.16.6b +ā ā dadhmas 7.1.7c āhita-āhitas 7.7.7b +tiras tiro dhatte 7.15.5b +ni ni. . . dadhis . e 6.1.7a +pari pari dadhe 6.12.3b +puras puro dadhe 6.11.2d purodhatse 7.9.2a purodadhire 7.18.7a +prati pratihita-pratihitābhis 7.4.4d +sam sam . dadhus 7.5.2d,3b → śraddadhānadhātardhātā 6.19.3a 7.3.7c

• dhāna-→ pari-dhānadhāmandhāma 6.10.7c dhāmabhis 6.20.1b

• dhāman-→ sahasra-dhāman-• dhāyas-→ viśva-dhāyas-• dhāra-→ sahasra-dhāradhārādhārām 7.15.9c dhārābhis 7.6.4d dhāv dhāvanti 6.3.10a dhāvatu 6.20.8b

+ati ati dhāvata 7.18.4a dhāsyudhāsyus 6.2.2c dhīdhiyas 6.17 dhenudhenus 6.5.5a 6.22.9d dhenvās 6.6.3c dhenavas 6.3.8b 7.6.7d dhruvadhruven . a 7.6.1c dhruvāyai 6.13.8a dhruvāyās 6.13.2a 7.16.9a 7.17.9b

dhrūks . n . a-dhrūks . n . āsas 7.2.8b ¡

• dhvam . sa-→ vi-dhvam . sadhvajadhvajes . u 7.4.11a na 6.3.10cc 6.4.4d,9d 6.5.1bb,13bb 6.8.4c 6.10.3c 6.11.3d,4c 6.16.11b 6.17.2a 6.20.2aa 6.21.5d 6.22.2d,3ac,4d 6.23.9c 7.3.5b 7.4.2a 7.7.4b 7.10.2c,3d,4d 7.12.2cd,4a,5a 7.15 +pari pari. . . nayāmas 6.9.10c parin . īyate 6.9.4b +pra → pra-nī-+vi vinayāmasi 6.8.9d vi. . . nayāmasi 7.9.6b nart +anu anunr ˚tyanti 7.13.5a naryanaryas 6.9.1c nav +sam sam. . . navanta 6.1.2d navanava 6.20.3b navatinavatis 6.20.3b 1 naś aśīmahi 6.20.2de +vi vyānaśe 7.19.4b 2 naś naśya 6.8.4b nāśayāmasi 6. 14.1d, 6f,7e,8c,9f 7.11.2d,3d,4d,5d,7d,8d nāśayant-nāśayan 7.10.1c,5f,8g nasnasā 7.1.1b nāsanāse 7.2.3b nah +api api nahyata 7.18.5e +pra pran . addha-¡ pran . addhasya 6.15.7a ¡

• nah-→ pari-nahnahi 6.17.2a nākanākasya 6.17.6a nāke 6.11.4b nād . anād . am 7.7.3a

• nādin-→ gardabha-nādinnāma-grāhanāmagrāhāt 7.8.6c nāmannāma 6.2.3c 6.4.1c,3d,5d,8a 6.9.1d 6.11.5d 6.12.3a,4a 6.14.8ab 6.21.6ab 7.3.3c 7.10.3abc 7.12.6d nāmāni 6.7.7d, 8b 7.10.2a 7.19.9c

• nāman-→ sapta-nāmannāvyanāvyās 6.23.2d

• nāsika-→ ahi-nāsikani 6. 1.1c,7a 6.2.2a 6.4.4a* 6.6.2b,8bc 6.11.4c 6.20.2b,5d ¡ 6.23.1b 7.3.1c 7.5.6c,7b,10b 7.9.7cd 7.6.6bd 7.11.6b,7b ni(s . )-sthānis . t . hā 6.15.3c ni-kraman . anikraman . am 6.6.1a ni-krāntanikrāntam 7.5.10b ni-tatninitatnis 7.5.6c,7b ni-tudantnitudantīm 7.9.7d nitya-vatsanityavatsās 7.6.7d ni-padananipadanāt 6.23.1b

• nimis . a-→ a-nimis . ani-mīvantnimīvantīm 7.9.7c nivatnivatas 7.7.4a nis . a ṅgin .nis . a ṅgibhis 7.4.4a nis 6.4.7d 6.15.5a,6a 6.23.1a,4a 7.3.2b,3ab, 4d 7.9.7e nis-uptaniruptasya 6.15.5a,6a nis-r ˚ti-nirr ˚te 7.11.9c nirr ˚tes 6.3.3d nis-karīyasnis . karīyasī 6.4.10d nis-kr ˚ti-nis . kr ˚tis 6.4.3d,7c nis-nijnirn . ijam 6.10.5b* nis-vadantnirvadantīm 7.9.7e brahman . -(n.) brahma 6.1.8a 6.5.7a 6.11.1a 6.22.1a 7.14.8a 7.18.8b brahman . ā 6. 1.5d 6.11.9b 6.15.3d,9d 7.1.11d brahman . as 6.11.8a brāhman . a-kr ˚te brāhman . akr ˚te 7.15.3b bhaks . abhaks . āya 6.16.7d bhagabhagas 6.18.4c 6.19.1a 7.6.6d bhagam 7.9.9b bhagāya 6.6.4d bhagasya 7.12.5c 7.15.9c bhrājamāna-bhrājamānas 6.2.1c bhrātarbhrātā 6.6.3b bhrātr ˚n 6.8.9c • bhrātrii-→ yātu-bhrātriimaghavanmaghavā 7.8.4b man . iman . is 7.5.1b,3c,4d,6d,7c,8a,12b man . im 7.5.2b man . ayas 7.15.7b • mati-→ anu-mati-→ su-matimath i mathnīta 7.18.5c mad mādaya 7.18.1c mādayant-mādayantīs 6.22.7d +anu anumadanti 6.1.1d,4b → anu-mādya-+sam sam. . . madati 6.22.4b madamades . u 6.1.2d madhis . t . hamadhis . t . hās 6.3.8b madhumadhu 6.1.3d 6.3.13d 6.6.8a 6.10.7c 6.17.9b madho 6.16.2a,7c madhunā 6.1.3d 6.3.5b,10d 6.6.5c,7bc madhau 6.6.8b madhu-kūlamadhukūlās 6.22.7a madhu-kr ˚t-madhukr ˚tas 6.6.8a madhughamadhughas 6.6.5a,6a madhugha 6.6.3a madhugham 6.6.4d madhu-jihvamadhujihvās 6.11.4b madhumattamamadhumattamas 6.6.3d madhumantmadhumat 6.6.1abc madhumatī 6.6.7a madhumatīm 7.9.9c madhu-sam . dr ˚ś-madhusam . dr ˚śī 6.6.1d madhyamadhyam 7.2.3c madhye 6.8.7b 7.4.9d madhyatas 6.12.5c

• madhyama-→ bahula-madhyamamadhyam-dinamadhyam . dinam 7.7.5b manasmanas 6.6.8c,9ad 6.16.6b 6.23.5b manasā 6.11.9a 7.9.3b manasas 6.11.8a • manas-→ mahā-manasmanīs . ā-¡ manīs . ā 6.11.10a manumanave 6.3.9d manus . yamanus . yebhyas 6.9.3a manus . ya-jamanus . yajā 7.1.11b manth i mathita-mathitasya 6.15.7b • manyu-→ śata-manyu-1 may minotu 7.6.6b mita-mitas 7.13.9b +upa → upa-mitmayas-bhūmayobhūs 6.16.3c mayāramayāre 6.15.4a mar mr ˚ta-mr ˚tās 6.23.12a 1 mar i +pra pramr ˚n . ant-pramr ˚n . an 7.2.7d 7.4.8c pramr ˚n . antam 7.4.6d marīcimarīcyām 6.7.1b marīmr ˚śa-marīmr ˚śam 6.14.3b marutmarutas 6.7.9a 6.17.10a 6.18.1a 7.4.9d 7.6.6c marudbhis 6.17.1c,11c marutām 7.3.10a 7.4.10b marutvantmarutvān 7.16.8a marutvantam 7.17.8a marj mr ˚jāna-mr ˚jānas 7.5.10c mard . mr ˚d . atam 6.11.7b martyamartyas 6.17.2a martyān 7.9.7e martyebhyas 7.9.7e marman .marman . i 7.18.9b maryādamaryādam 6.2.7d maryādāmaryādās 6.2.6a marś → marīmr ˚śa-+pra → pra-mr ˚śya-ādinmalamalam 7.3.7b

• mas-→ candra-masmahmahas 6.1.8c 6.16.1b 6.17.2b,3a 6.4.6b ¡

• vaks . an . a-→ lomaśa-vaks . an . āvac vivakti 6.1.8a avocat 6.1.9b avocāma 6.2.9d → dus-ukta-+ā okta-oktau 7.2.1c oktā 7.2.1b okte 7.2.1a vacasvacasā 7.2.2d,9d 7.8.1a vacām . si 6.2.9c vacobhis 6.1.5c 6.16.11a vajra-bāhuvajrabāhum 7.4.6c

• vatsa-→ nitya-vatsavatsapavatsapam 6.14.5b vad vadāmasi 7.12.1d vadāni 7.9.9c vada 7.12.7c udyāsam 6.6.1c → an-udita-+nis nirvadant-nirvadantīm 7.9.7e • vada-→ br ˚hat-vadavadh avadhīt 6.16.6d vadhavadham 7.5.11a van vanute 7.15.5a • vana-→ ud-vanavana-krośavanakrośam 6.14.9b vanaspativanaspatim 7.19.9b vanaspate 7.19.1b,6b,7b vanaspatibhis 7.14.1b vanivanis 7.9.4a vanim 7.9.2d,8a vantuvantavas 6.11.3b vap +nis nirupta-niruptasya 6.15.5a,6a vapus .vapūm . s . i 6.2.2b,8b vapus . t . amavapus . t . ame 6.4.7b vayasvayām . si 6.1.5d 7.8.10a vayas-dhasvayodhās 7.5.9c vayodhasam 7.5.5d vayodhasas 7.5.2d 1 var i vavr ˚mahe 6.16.2b* 2 var +apa apa. . . avr ˚n . ot 6.1.8d +ā āvr ˚ta-āvr ˚tām 6.7.1d varivasy • varivasyantu 6.3.5d varun . avarun . as 6.5.6a 7.16.4a varun . a 6.2.8a varun . am 6.2.9b 7.17.4a varun . asya 6.3.8a 6.10.2c,5b 7.4.10a varun . a-prasūtavarun . aprasūtās 6.3.1d,13c varūthavarūtham 6.11.6a 6.12.2a varcasvarcas 7.12.4d,9c varcasā 6. 19.1a,2a,3a,4a,5a,6a,7a varcām . si 6.19.9a varcasvantvarcasvantam 6.9.6a • varn . a-→ su-varn . a-→ sūrya-varn . a-→ hiran . ya-varn . avart +ā ā. . . vartate 6.20.1d ā vartayāmasi 6.6.9c āvarvr ˚tant-āvarvr ˚tatas 6.2.8b

• varta-→ upa-varta- • valśa-→ tīks . n . a-valśavaś uśant-uśatyās 7.6.3b vaśāvaśā 6.6.3a vaśinvaśī 6.10.7a 7.4.4a vaśinī 6.10.1b

• vaśin-→ tanū-vaśin- 2 ved veda 6.21.6c 7.9.7c 7.10.9a vidus 6.7.9c 6.17.3a +sam sam . vidma 6.7.8c vedyavedye 6.15.9b veś +ā ā viśantu 7.8.10b ā viveśa 6.2.2c ā veśaya 7.6.10d +ni ni viśate 6.20.2b +pra pra viśāmi 6.12.2b vai 6.4.1c,3d,5d 6.21.6ab 7.7.4ab 7.12.5a,6d vaiśvānaravaiśvānaras 6.9.3d vaiśvānaram 7.5.2b,9a vaiśvānarāt 7.5.1a,3d vaiśvānarasya 7.5.4c vaika ṅkatavaika ṅkatena 7.18.1a vaiśvadevavaiśvadevī 6.10.2b,5c vyac avivyacat 6.8.4c* vyath vivyathas 7.9.2d vyadh vidhya 7.18.9b vidhyatu 7. 1.4c +ati → an-ati-vyādhya-+anu → anu-vyādhavyā +ava avavyayant-avavyayan 7.1.8c vyāghravyāghras 7.10.4c

• vyādha-→ anu-vyādha-• vyādhya-→ an-ati-vyādhya- śarman .śarma 6.20.10c 7.6.4c,8d 7.8.6e 6.11.6a 6.12.2a śarva-putraśarvaputre 6.8.9a śalalyaśalalyam 6.14.4c śalyaśalyān 7.15.4b śavasśavasā 6.1.2a,6c,9d 6.2.8c śaśvantśaśvat 6.3.9a śaśvatām 6.4.2cd śaśvatībhyas 7.18.10d

• śasta-→ kavi-śasta-• śasti-→ an-abhi-śastiśā śiśāna-śiśānas 7.4.2a +sam śyāmi 6.1.5d ¡ śāmbuśāmbubhyas 7.10.5a śālāśālā 7.6.9a śālām 7.6.5a,6a śālāyai 7.6.4c śāle 7.6.8b śālūkaśālūkam 6. [START_REF]K. We may reconstruct kaśarn . īla-as the authentic PS form of the word[END_REF] hiran . ya-bandhanahiran . yabandhanā 7.10.7b hiran . ya-bāhuhiran . yabāho 6.4.7a hiran . yayahiran . yayas 7.5.1b,3c,7c 7.13.4b,9b hiran . yayān 7.13.5b hiran . yayī 7.10.7a hiran . ya-yonihiran . yayonis 7.5.8c hiran . yavanthiran . yavantam 7.12.9b hiran . ya-varn . ahiran . yavarn . e 6.4.6a hiran . yavarn . ās 6.3.11a

hiran . ya-hastaghnahiran . yahastaghnas 7.7.5c hirā-aks . ahirāks . as 6.14.8a

• huta-→ ghr ˚ta-ā-huta-• huti-→ an-ā-hutihr ˚daya-hr ˚dayam 6.10.7c 6.23.5a hr ˚dayena 7.9.3b hr ˚dayāya 6.6.5b hed . ahed . āt 7.8.6c hetihete 6.11.8aaa hetim 7.9.6b

• heti-→ tigma-heti-→ bhava-heti-1 hes . /him . s • him . sīt 6.10.2c him . sis . t . am 6.12.1d him . sant-→ a-him . santhai 6.8.4a 7.11.8aa

• hotra-→ agni-hotrahomahomās 7.6.2d homais 7.6.2ac

• hrada-→ ghr ˚ta-hrada-

INDEX LOCORUM

The commentary to kān . d . as 6 and 7 contained in this work cites a significant number of previously untranslated pādas, hemistichs, stanzas and occasionally longer passages from the PS. In so doing it often proposes emendations to published readings, or furnishes preliminary editions for unpublished parts of the text. The references in this index are to the pages where such PS loci are cited in the commentary.

INTRODUCTION 1 The

 1 Study of the Paippalādasam . hitā 1.1 Introducing the text

1 .

 1 The Study of the Paippalādasam . hitā xvii along the lines of the present work, of kān . d . a 4.

2. 1 . 1

 11 The Kashmir manuscript Throughout this work, I use the siglum K primarily to refer to the Kashmirian Śāradā manuscript as the codex used in my edition, occasionally also to this ms. as the sole representative of the Kashmirian Paippalāda tradition. A recent article by Slaje (2007) recounts the background of this tradition in local Brahminical culture (cf. Slaje 2005), and the dating of the one manuscript that has survived (most likely 1419 ce). 15 I have briefly touched upon the history of the discovery of this ms. due to the efforts of Roth, and the publication of the facsimile edition by Bloomfield & Garbe (1901) in §1.2. 16 I have referred in §1.3 to the work done by

  available for a few years, and which a generous grant of the Netherlands Organization for Scientific Research allowed me to purchase: CD-ROM Edition of the Kashmiri Paippalada [sic] Recension of the Atharvaveda. Digitised by e-ternals.com / Anthos Imprint Ltd. from the original birch-bark manuscript in the University library, University of Tübingen, Germany. Digitisation date: February -April 2001. University of Tübingen Catalogue ID: Ma I 42, 1-8 and Ma 1 422. Second edition, May 2001. Published by Anthos Imprint Ltd. Unter den Linden 15, D-72762 Reutlingen, Germany. Product ID no.: A20010412. Product category: A (Archive Quality).

  7.34 (vr ˚ks . ārohan . a-), GautDhS 9.32 (vr ˚ks . avis . amārohan . a-). My rendering thus starts from roh 'to climb'. b. Das connected the incomplete simile (1988: 254) with an old and persistent comparison of sexually active girls with creeper-plants covering trees. He referred i.a. to R ˚V 10.10.(13c&)14ab: anyám ū s . ú tvám . yamy anyá u tvā ´m pári s

  śīrs . n . o valīr āsno valīr a ṅgāda ṅgān mukhād valīh . | sarvās tā indrān . ī valīr apa ¡ mārs . t . v adhi tvacah . || 15 || yās tvaci valayo jātā yā jātās tanvas pari | sarvās tā indrān . ī valīh . śamīsākhāsv ā sajāt || 16 || ā śamīm . māmakī valī rurohāti jahāti mām | etām indrasya jāyā validhānīm akr ˚n . vata || 17 || '

  6.7.5 PS 3.15.4 (3.15.4b: 6.7.2b) yasyāh . kulāyam ity ekā || Whose nest is inside the salty great swell: from you who bring nourishment for all, I bring up what is poison-spoiling. yasyāh . kulāyam ity ekā ||] Or, asyāh ¯kulāyam ity akā K PS 3.15.4 yasyāh . kulāyam . salile antar mahaty arn . ave | tasyās te viśvadhāyaso vis . adūs . an . am ud bhare || The text has here been abbreviated in the usual way with the indication ity ekā, on which, see my Introduction, §2.5.1. The stanza is found in full as PS 3.15.4.

  asmān] V/126 Mā Pa Ma K, yo smān Ku, yo 'smān JM RM ||] Ku JM RM Mā Pa [Ma], || kā V/126, om. K [[note • h . a • ]] 5.10.4 aśmavarmá me 'si yó módīcyā diśó 'ghāyúr abhidā ´sāt |

  To the eastern direction, hail! prācyai] Ku JM RM Mā Pa[Ma], prācye V/126, pracyai K [[Edg. mistakenly prā • ]]To the western direction, hail! pratīcyai] Ku JM V/126 Mā [Ma], prat{i}īcyai Pa, praticyai RM, pratīcai K ||] To the northern direction, hail! udīcyai] Ku JM V/126 Mā Pa [Ma] K, udicyai RM ||] Ku RM V/126 Mā Pa [Ma] K, || udīcyai diśe svāhā || JM [[note repetition]] TS 7.1.15.1 údīcyai diśé svā ´hā | 6.13.8 Only PS dhruvāyai diśe svāhā || (P) To the fixed direction, hail! dhruvāyai] JM RM K, dhr ˚vāyai Ku V/126 Mā Pa [Ma] diśe] JM RM V/126 Mā Pa [Ma] K, diśe{di} Ku 6.13.9 TS 7.1.15.1 etc. ūrdhvāyai diśe svāhā || (P) To the upward direction, hail! ūrdhvāyai] K, ūrddhvāyai Or TS 7.1.15.1 ūrdhvā ´yai diśé svā ´hā

  †paryanyam †] Or, paryandam K abhipāpadam . ] Ku JM RM V/126 Pa [Ma], abhipādam . Mā, ibhipāpadam . | K [[note |]] jigīs . amān . am . ] Ku JM RM V/126 Pa [Ma], ji{•}gīs . amān . am . Mā, jigīs . mān . o K rūpakam |] r ˚pakam . | Or, rūpakam . | K śalalyam . ] Ku JM RM Mā Pa [Ma] K, śa(→ kha 4)lalyam . V/126 śevalam . ] JM RM V/126 Mā Pa [Ma], śe(¡ va 5)lam . Ku, śevala K tān ||] Ku RM V/126 [[|| kā ]] Pa [Ma], tāni || kā JM, tāni Mā, tām . (¡ |) K Bhattacharya edits paryanyam.

  krimayah . śitikaks . ā] Or, krimayas sitavaks . ā K kr ˚s . n . āh . śitibāhavah . ] Or, kr ˚s . n . ās sitabāhavah . K |] Or, om. K [[note • h . y • ]] viśvarūpās] K, viśvar ˚pās Or krimīñ] K, krimīn¸Or jambhayāmasi] Ku V/126 [Ma] K, ja[[line]]jambhayāmasi Mā ŚS 5.23.5 yé krímayah . śitikáks . ā yé kr ˚s . n . ā ´h . śitibā ´havah . | yé ké ca viśvárūpās tā ´n krímīn jambhayāmasi ||

  33.1 ā ´te pitar marutām . sumnám etu mā ´nah . sū ´ryasya sam . dr ˚śo yuyothāh . | abhí no vīró árvati ks . ameta prá jāyemahi rudra prajā ´bhih . || Bhattacharya edits 'rvatīh . and jayāmahai . a. Cf. R ˚V 1.114.9b rā ´svā pitar marutām . sumnám asmé 'Afford us, o father of the Maruts, your benevolence'.

  kaśyapo vīr i yāya kam ||

  ā dhenavah . sāyam ā ¡ syandamānāh . 'The calf shall low to you, to [you] the boy, 42 Text after Minkowski 1991: 228, except that the impossible accentuation bahulamádhyam accepted by Minkowski has been emended.

  7.7.5 Only PS d: cf. 1d pari sāyam . pari prātah . (8) pari madhyam . dinam . pari | (8) darbho hiran . yahastaghnah . (8) pari n . ah . pātu viśvatah . ||

7. 8 . 1

 81 Only PS yo nah . pāpena vacasā-(8) -a ghos . ato *duruktam . bruvat |

7. 13 .

 13 Against dog-accompanied Apsarases.

  .5], R ˚VKh 4.5.18) śúne pés . t . ram ivā ´vaks . āmam . tám . práty asyāmi mr ˚tyáve 'I throw him to Death, like a piece of burnt meat to a dog' (cf. Griffiths & Lubotsky 2000-01[03]: 201).

90

  Mayrhofer refers i.a. to Hoffmann 1956: 7f. = 1976: 389, and adds a reference to Tamil pēl ¯ai-maram 'Careya arborea', taken from Emeneau

  lemma kúla-("n. Speisegemeinschaft d.i. Kreis der Blutsverwandten . . . ") in EWAia I, 373: Für RV 1,161,1 mahākulá-(vom Becher, camasá-, gesagt) ist 'eine große Höhlung habend die natürlichste Übersetzung (. . . 98 ). Liegt hier ein *kula-2 (∼ nhd. hohl , got. us-hulon 'aushöhlen') vor (mit Pān . [ini 5.4.62] nis . kulā ḱar 'auskernen', Hoffm[ann] a.a.O.), oder geht kúla-'*Haus' auf *kula-'Höhlung' zurück (. . . ; s. auch kúlāla-)? Die iir. ∼ idg. Wörter für 'Verwandtschaft' u.dgl. müßten dann fernbleiben.

  Barret 1936: 95 sarvatras sarvatra nir vapāmīty anus . a ṅgah . Z punaruktih . (16.93) and p. 147 (corrected) pratikān . d . am . paścimam . padam . dvitīyam . dvitīyam . likhet 2 Z na tu pūrvam . likhitvā Z avaśyam . japet (at the end of PS 16); Barret 1940: 10f. vr

au śucaye viniyogah . , s . ad . r ˚tam . sūktam . (4.30); Barret 1927: 238f. catasra r ˚cah . pat . het; Barret 1928: 58 darbhādi r ˚cām . ; ˚s . abhar ˚cā vr ˚s . otsargeti pat . het and dampatyor bhuktana r ˚cām . (in 19.7).

  22.9b vis . t . ārin . am . loka • and 6.22.13d + asmim . l loke. -Cf. AiGr. I, § §283c and 281b. Let us quote in full Whitney's remark (1862: 92) under ŚC Ā [Deshpande] 2.1.35 ubhayor lakāre lakāro 'nunāsikah .

  Cf. finally Witzel 1974a: IX / 2004: xxiii (with notes) and AiGr. I, p. 154 ll. 7ff., with Nachtrag p. 81 on 154, 13. Degemination of ttv, tty, ddv, ddy to tv, ty, dv, dy etc. Cf. W-L, p. lxvii, on ŚS: "the ordinary usage of the mss. makes no distinction between double consonants in groups where the duplication is phonetic, and those in groups where the duplication is morphological (cf. W's Grammar, § 232)". Lanman's example is tády ám for tád dy ám at ŚS 4.19.6. The Or. mss. of our text never write the geminate in the portion of text treated here, but at such instances as 7.6.1d, 7.11.10a (and 7.6.10c), at least K shows that it can write -ddy-, -ttv-. All cases where none of the mss. writes the geminate have been marked by me with a

94

Cf. also

Ved. Var. II, § §183-185; Hoffmann 1982: 61 = 1992: 767. 95

I may note, to conclude this discussion, that a reverse scenario (śch in *G, completely (O) + . For -t tv-, cf. the readings at 6.21.3d (tasmātvam . Or K), 7.6.10c (yatvemahe Or, yantvemahe [from yattvemahe] K), 7.11.10c (tāvatvam Or K); for -ttv-7.15.2b+d (datvā Or, dattā K); for -tty-6.11.9b (cityā Or K pc ); for -d dy-7.6.1d (tadyāvā • Or, taddyāvā • K), 7.11.10a (yāvadyaur Or, yāvaddyaur K). No cases of -d dv-occur in kān . d . as 6/7, but cf. 2.37.2a (no variants reported by Bhattacharya for Or, but my Ku1 reads asmadves . ām . si ; asmaddves . ām . si K), 10.5.4a (yadvipāc Or, yaddvipāc K), 14.5.7a (dvipāt¸dvihastah . Or, dvis . ādvihastah ˘K). 96 Here too belongs the reduction of jjñ to jñ that was noted in the Or. mss. for 4.15.1

(Griffiths & Lubotsky 2001-02[03]: 197)

.

97

  corresponding to /d . , d . h/ in Hindi, Bengali, and Oriya . . . ; in Marathi and Gujarati it is ignored; . . . ". Surprisingly, an aspirated counterpart of the intervocalic sign does not seem to exist in Śāradā, as noted by Grierson 1916: 687 and Witzel 1974a: XXV n. 63 (found on p. xxiii in the 2004 edition). Three cases occur in PS 6/7: at 7.6.5c and 8ab, K reads dr ˚d . hā • , but at 7.11.5c we find the interesting spelling ārelhi.

	It is
	unfortunately not clear what is the basis of Witzel's assertion (1994a: 46 n. 67): "The l [i.e. l . AG] used in Vedic MSS now and in printed editions is a Marathi invention expressing
	one of their l . -sounds".

109 R ˚V 1.1.1 itself does not occur in PS, but cf. PS 19.1.10a īr . e agnim . bhavam . . . . . 110 111

Cf. Masica 1991: 147 n. 4 (p. 470)

: "There is some inconsistency about writing Oriya R . ". Indeed, a few of the Or. mss. available to me do not, or not consistently, place the subscript dot. Bhattacharya suggests (p. xx) that his mss. only "rarely" place the dot.

112 That the Orissa scribes of PS most likely did not intend 'Vedic l . ' with r . (h) I find confirmed by autopsy (December 2003) of a Kān . vasam . hitā ms. in the village Bodāpāl . asā, Keon-

  Witzel 1989: 165 with n. 169. Divisions and principles of arrangement of the text In my publication Griffiths 2003b, I focused in detail on the names of the divisions of our text, and on the places where divisions are made. In my 2003a paper, I have given some remarks about how these divisions are marked by means of colophons etc. in the Or. mss.: see now §2.1.2.8 above. Regarding K, see §2.1.1.3. The PS is divided, in order of decreasing size, into vargas 'halves', pādas 'quarters', kān . d . as 'books', and *prapāt . hakas 'lectures'. Every kān . d . a is further subdivided into anuvākas 'lessons' which are groups of sūktas/kan . d . ikās 'hymns'. Each hymn, finally, is divided into r

	3 The Arrangement of the Paippalādasam . hitā
	3.1

˚cs 'stanzas' (or prose sentences which also came to be called r ˚c-at some stage of the transmission: see Bisschop & Griffiths 2003: 334 n. 97).

  and my own counts, these calculations are based on the figures given by Bhattacharya 1997: xxii. For the small adjustment that is required in Bhattacharya's count for kān . d . a 9, see my special table for that kān . d . a below. Regarding the possibilities for restoring to regularity those hymns that exceed the norm current in the respective kān . d . a, I may refer to the study of Insler

117

The figures in the last two columns are based on Griffiths 2003b. Numbers within parentheses mark small and rare departures from what is otherwise a clear norm; numbers separated by '/' cover the entire available variation; those separated by '-' are the smallest and largest sizes encountered.

118

The only possible exception known to me from kān . d . as 6/7 is 6.21. If, however, the stanza arrangement as found in ŚS 19.

[47][48]

according to R-W and 'Sāyan . a' contain fewer stanzas than the norm (pace Renou 1947: 65; cf. W-L, p. cxlix).

  The Arrangement of the Paippalādasam . hitā

												lxxi
	hymn number	1	2	3	4	5	6	7	8	9 10 11 12 13 14 15 16
	stanzas	14 13 10 5 14 10 7 10 5 10	6	10	5	10	14
	12 Ostensible norm of 15 stanzas per hymn: out of 22 hymns conform.
	Just one hymn exceeds the number of 10 stanzas; hymns of 10 stanzas,
	or pairs of such hymns are often followed by 'supplements' of 5, 6 or 8;
	there is one hymn with 9 stanzas.
	hymn number	1	2	3	4		5	6	7	8	9	10 11
	stanzas		10	6	10	8		10	6	10	6	10 10	9
	hymn number 12 13 14 15 16 17 18 19 20 21 22
	stanzas		10	5	10	8		10	6	10 10 10 10 14
		hymn number	1	2	3	4	5	6	7	8 9
		stanzas			10 6 10 7 10 6 10 5 1
	14 Ostensible norm of 17 stanzas per hymn: out of 9 hymns 0 conform. One
	group of hymns of 3×10 stanzas and one of 4×10 are both followed by
	'supplements' of 7.
		hymn number	1	2		3	4	5	6	7	8	9
		stanzas		10 10 10 7 10 10 10 10 7
	hymn number	1	2		3	4	5	6	7	8	9	10 11
	stanzas		10	8	10 10 10 10 10 10	6	10 10
	hymn number 12 13 14 15 16 17 18 19 20 21 22 23
	stanzas		11 10 11 10 10	8	10 12 10	8	10 13

13 Ostensible norm of 16 stanzas per hymn: out of 9 hymns conform.

Hymns of 10 stanzas are followed by 'supplements' of 5, 6 or 7, and one prose 'hymn' of just 1 'stanza' closes the kān . d . a.

15 Ostensible norm of 18 stanzas per hymn: out of 23 hymns conform. Just four hymns minimally exceed the number of 10 stanzas; hymns of 10 stanzas are four times followed by 'supplements' of 6 or 8.

  The third 'grand division' is distinguished from the first two primarily by the sudden change in the kind of titles its kān . d . as receive,

although the titles revert back to the number-based system in 19-20: this might be a reason to assume two 'grand divisions', covering respectively 16-18 and 19-20, rather than only one. However, all 5 kān . d . as share characteristics against those of divisions I (e.g. unstable anuvāka sizes between kān . d . as, and, with the exception of 19, also within kān . d . as) and II (e.g. high total numbers of hymns and anuvākas). Grouping on a thematic basis plays a role in kān . d . a 18, which contains i.a. the PS funeral hymns, just as does ŚS 18. Because even the basic facts are not yet entirely settled in the case of kān . d . as 16-20, I cannot go into any details here. Suffice it to say that these kān . d . as -with the clear exception of kān . d . a 19, where the norm is evidently 15 stanzas per hymn, grouped in triplets (tr ˚cakān . d . a) -also clearly show a pattern of hymns, or rather (as in kān . d . a 20), groups of 10 stanzas, occasionally followed by smaller 'supplement' hymns. Only kān . d . a 19 shows a clear norm of 4 hymns per anuvāka.

  Unfortunately, the results and analytic refinements proposed by Kubisch could not be applied anymore in this work, which was basically completed in 2004. The system of metrical analysis still used here is modelled upon the system developed by Zehnder for his 1999 edition of PS, kān . d . a 2 (p. 14), and adopted with minor changes by Lubotsky for kān . d . a 5 in 2002. Dodecasyllabic pāda showing an Us . n . ih-like pattern (12 T ) Hypersyllabic Tris . t . ubh-pāda (on this type, see also Oldenberg

	lxxvi	The Paippalādasam . hitā of the Atharvaveda, Kān . d . as 6 and 7
	(11 J ) Hendecasyllabic pāda with an iambic ('Jagatī') cadence
	(12) Jagatī-pāda
	(4+8)
	(5) Pentasyllabic pāda
	(8) Anus . t . ubh-or Gāyatrī-pāda
	(7) Catalectic or acephalic Anus . t . ubh-pāda

n. 1 rightly complained that W-L's Introduction added no new facts, devoting but one page to the 'Metrical Form of the Atharvan [i.e. Śaunaka] Sam . hitā' -, and it is only recently that a publication on the metrical and prosodical structures of kān . d . as 1-7 of the Śaunakasam . hitā

[START_REF] Kubisch | The Metrical and Prosodical Structures of Books I-VII of the Vulgate Atharvavedasam . hitā[END_REF]

has taken us beyond Bloomfield's two-page treatment of 1899 ( § §38, 39). (9) Hypermetric Anus . t . ubh-or Gāyatrī-pāda (10) Tris . t . ubh-pāda lacking one syllable (11) Tris . t . ubh-pāda

  Curly braces enclose aks . aras or vowel elements thereof deleted by the scribe. . . . Angle brackets enclose aks . aras wholly or partially lost due to damage suffered by the palm-leaves. The number of intervening raised dots (•) reflects the number of lost aks . aras. (. . .) Parentheses enclose material appearing interlinearly or in margine. The following specifications can be made:

	(open space) The scribe has left an open space which he has forgotten
		to fill in with a correction.
	Bar.	Barret's reading of K.
	Bhatt. Bhattacharya's reading of K.
	Edg. Edgerton's reading of K.
	R-V	Raghu Vira's reading of K.
	folio	Shift to a new folio.
	line	Shift to a new line.
	om.	The aks . ara(s) or punctuation sign(s) is/are omitted in the re-
		spective ms(s).
	note	The reader is requested to note a particularity of the preceding
		reading.
	∀	This sign represents the sign of roughly similar shape (kāka-
		pada) used by the Or. mss. to mark a place in the line of aks . aras
		where a correction or insertion is to be made (see Ku at 7.16.8).
		These have been reported only where there was special reason
		to do so.

• A single raised dot represents an illegible aks . ara. If a vowel follows, this means that the consonantal (basic) part of the sign is illegible, but that its vowel component is clear. [siglum] Manuscripts whose readings are to be inferred from Bhattacharya's negative apparatus appear between [. . .] in my positive apparatus; readings that are explicitly reported by Bhattacharya are treated here as those from my own mss. In the case of kān . d . as 6/7, the only ms. coming into question is Ma. [[. . .]] Editorial observations on the preceding reading(s) appear in double square brackets. The following indications and abbreviations may appear enclosed within them: {. . .}

  Lubotsky 2002: 11f.), while K often has -m¸, but can also agree with the Or. mss., as at 7.18.10b adhaspadam | (-m . | in all mss.). However, even in such cases the precise readings of the mss. can be retrieved from the critical apparatus.Problems in reporting variants involving pr ˚s . t . hamātra vowels The Orissa mss. use the pr ˚s . t . hamātra way of writing vowels -e, -ai, -o, -au. When scribes make errors or corrections involving such aks . aras, the prescribed element is liable not to be repeated. Strict exactness in representing such readings is probably not obtainable without resorting to extremely cumbersome notations, which I have eschewed.

The only issue where I have allowed myself to deviate from ms. transmission without marking this deviation with any symbol -besides the regularized intervocalic d . (h) ( §2.8 U) -is the regularized pausaform -m before dan . d . a(s). The Or. mss. are quite consistent in this respect (with the exception of the cases of confusion of final nasals: see

  || || avighnam astu || || om JM: śrīgan . eśāya namah . natvā naraharim . devam . sarvavighnapran . āśanam . | pippalādaprasādāc ca likhyāmātharvan . aśrutim . || 0 || om ȒM: śrīgan . eśāya namah . || || natvā naraharim . devam . sarvavighnapran . āśanam . || pippalādaprasādāc ca likhāmy ātharvan . aśrutih . || || || om

	6.1. To Indra.
	This hymn is attributed to a Br ˚haddiva Ātharvan . a (see stanzas 8-9 and Weber 1898: 164f.). It is parallel to R ˚V 10.120, and is clearly directed to Indra, in spite of Whitney's title for the parallel ŚS 5.2 'Mystic'. Its first tr ˚ca has parallels throughout Vedic Literature.
	V/126:
	śrīlaks . mīnr ˚sim . hāya namah . || śrīgan . esāya namah . || om Mā: śrīgan . eŝāya namah . || om Pa:
	om ˘namo laks . mīnr ˚sim . hāya || || natvā raghunāthadevam . sarva-vighnapran . āśanam . | pippalādaprasādāc ca likhyāmy ātharvan . aśru-
	tīm . || || om Ma:
	om K:
	atha s . as . t . hah ¯kān . d . ā likhyate Z Z om ˘namamo jvālābhagavatyai Z om namo tilotamāyaih . Z Z om ˘

˚V/TS

At the beginning of this kān . d . a, which corresponds in all Orissa mss. with that of a new volume of palm-leaves, the mss. open with the following invocations:

Ku:

śrīlaks . mīnr ˚sim . haśaran . am .

  prajā vai svāduh . prajāyai yā prajā sā svādo svādu | adah . su madhu madhunābhi yodhīr iti prajā vai madhu prajāyai yā prajā sā madhor madhu | api ha prajāyai prajām . paśyate ya evam . veda | tāsu śyaitam uktabrāhman . am ||

	sa jajñānas
	sarvā mr ˚dho vyahata | anu yam . viśve madanty ūmā ity r ˚tavo vā ūmās ta evainam . tad anumadanti | vāvr ˚dhānaś śavasā bhūryojāś śatrur dāsāya bhiyasam . dadhātītīndro ha sah . | avyanac ca vyanac ca sasni sam . te navanta
	prabhr ˚tā mades . v iti yac ca ha vai vyaniti yac ca na tat sarvam etasyaiva śriyai tat sthānam | tve kratum api vr ˚ñjanti viśve dvir yad ete trir bhavanty ūmā ity r ˚tavo vā ūmās ta evaite dvis trir bhavanti | svādo svādīya svādunā sr ˚jā sam iti

2.144: tāh . padabrāhman . ā bhavanti | tad id āsa bhuvanes . u jyes . t . ham iti prajāpatir hi 1 sah . | prajāpatir hy es . a bhuvanes . u jyes . t . hah . | yato jajña ugras tves . anr ˚mn . a itīndro ha sah . | sadyo jajñāno ni rin . āti śatrūn iti sadyo hy eva

  ||] V/126 Pa Ma, umāh . || Ku JM Mā, omāh . || RM, ūmāh . [[om. |]] K R ˚V 10.120.1 etc. tád íd āsa bhúvanes . u jyés . t . ham . yáto jajñá ugrás tves . ánr ˚mn . ah . | sadyó jajñānó ní rin . āti śátrūn ánu yám . víśve mádanty ū ´māh . || ŚS 5.2.1d . . . ánu yád enam . mádanti víśva ū ´māh .||While the Vedic Brāhman . a texts connect this verse with Prajāpati, the Nirukta goes a different way (13.37 = 14.24): tad bhavati bhūtes . u bhuvanes . u jyes . t That chief one, i.e. the one belonging to the sun, among creations, i.e. among worlds, whence was born the fearsome, the one with brilliant manliness, i.e. the one whose manliness is [full of] shining. Concerning the words sadyo jajñāno ni rin . āti śatrūn: ni-ray is that[verb] whose meaning is to please, or whose meaning is to shine, [and this action is performed by him] whom all helpful ones cheer on. Thus macrocosmically. Now, microcosmically. That chief one, i.e. the unmanifest one, among creations, i.e. among worlds, whence is born the fearsome, the one with brilliant manliness, i.e. the one whose manliness is [full of] knowledge. . . . Thus [the R ˚s . i] is speaking of the migration of the soul.' a. On the interpretation of Vedic bhúvana-, and the word's apparent polysemy, cf. Gonda 1967b: 42-57 = 1975/II: 432-447. Words similar to those of this pāda are found at R ˚V 4.56.3ab: sá ít svápā bhúvanes . v āsa yá imé dyā ´vāpr ˚thivī ´jajā ´na 'He is truly an artisan among beings, who created these two, Heaven and Earth' (cf. alsoGonda 1967b: 54 = 1975/II: 444). The differences with our stanza are unfortunately as striking as the similarities. It remains to be determined what tád refers to. I would suggest combining the Nirukta's adhidaivatam interpretation with a further thematic parallel found at ŚS 10.8.16 (≈ PS 16.102.5): yátah . sū ´ryah . udéty ástam . yátra ca gáchati | tád evá manye 'hám . jyes . t

	nirin . ātih . prītikarmā dīptikarmā vā | anumadanti yam . viśva ūmāh . | ity adhidai-
	vatam | atha adhyātmam | tad bhavati bhūtes . u bhuvanes . u jyes . t . ham avyaktam
	yato jāyata ugras tves . anr ˚mn . o jñānanr ˚mn . ah . | . . . ity ātmagatim ācas . t . e '
		(11)
	yato jajña ugras tves . anr ˚mn . ah . | sadyo jajñāno ni rin . āti śatrūn	(10) (11)
	anu yam . viśve madant . ham ādityam . 3 yato jajña ugras tves . anr ˚mn . o dīptinr ˚mn . ah | sadyo . . . śatrūn iti |

etc. tad id āsa bhuvanes . u jye i s . t . ham . i y ūmāh . || (10) This, indeed, was the chief in the worlds, whence was born the fearsome, the one with brilliant manliness. Just born, he disperses the enemies, he whom all the helping [gods] cheer on. tad] Or, ud K bhuvanes . u] Or, bhavanes . u K jajña] K, yajña Or ugras tves . anr ˚mn . ah . |] RM, (¡ ugra 1)stves . unr ˚mn . ah . | Ku, ugra • tv •• r ˚mn . ah . | V/126, ugrastves . u(→ s . a)nr ˚mn . ah . Mā, ugrastves . unr ˚mn . ah . JM Pa [Ma], ugrastveca(sec. m. → s . a)nr ˚mn . ah . [[om. |]] K jajñāno] [Ma?] K, yajñāno Ku JM RM V/126 Mā Pa ni rin . āti] Or, anr ˚n . īta K anu] K, anū Or madanty] JM RM Mā, madam . ty Ku Pa Ma, ma D anty V/126, sadam . ty K [[Edg.: • nty]] ūmāh .

  Aśītibhadram of the Kāt . haka Sam . kalana(Sūrya Kānta 1943: 62, line 4). On the combination víśve ū ´māh . , seePischel & Geldner 1889: 223f., and cf. R ˚V 5.51.1, 4.19.1. The expression may mean the same as víśve devā ´h . (cf. also 7.39.4 and 10.73.8c ánu tvā devā ´h . śávasā madanti ), but seems more likely here to refer to the Maruts: see under 3b below. Oldenberg 1888: 73-74 sees the last decasyllabic pāda as an example from the category of 'Virājzeilen in Tris . t . ubh-Liedern'. The ŚS variant has rather unelegantly turned this into a dodecasyllabic pāda with Tris . t . ubh cadence, and has not been followed by any other texts. PS faithfully adheres to the R ˚V text, as it does with few exceptions throughout this hymn. ca vyanác ca sásni sám . te navanta prábhr ˚tā mádes . u || Bhattacharya reports madamades . u as reading for his Mā. I clearly read mademades . u on my reproduction of the same ms. paßt gut für Indra) und nicht schwer; s-folgt, und Mask. konnte leicht durch vorangehende Neutra verderbt werden. Doch geradezu unmöglich ist das Ueberlieferte nicht. Neben vyanát kann auch ávyanat als sásni bezeichnet werden (so ráthah . sásnih . ). c dann vielleicht zu ab, von d getrennt: Indra stellt Atmendes und Nichtatmendes als sásni hin (dadhāti ), m. a. W. jede sātí kommt schließlich von ihm. Statt dessen wäre doch auch, dem Versbau genauer entsprechend, gut c mit d verbindbar; ávyanat ist nach Stellen wie

	R ˚V (and the repetitions in other Vedic texts of this mantra) only in TS 4.4.7.2 ≈ MS 2.13.12:162.6 ≈ KS 22.5:60.11, twice in AB 7.34.1-2 (of the Pitr ˚s), and in the 6.1.2 R ˚V 10.120.2, ŚS 5.2.2 = 20.107.5, SVK 2.834, SVJ 4.5.6
	vāvr ˚dhānah . śavasā bhūr i yojāh . śatrur dāsāya bhiyasam . dadhāti |	(11) (11)
	av i yanac ca v i yanac ca sasni	(11)
	sam . te navanta prabhr ˚tā mades . u ||	(11)
	The epithet tves . ánr ˚mn . ah . occurs elsewhere (only?) at PS 8.1.1b = ŚS 5.11.1 (of Varun . a).
	c. Cf. R ˚V 5.30.7ab ví s . ū ´mr ˚dho janús . ā . . . áhan 'Right at your birth, you shattered the foes' and 10.113.4ab jajñāná evá vy àbādhata spr ˚dhah . prā ´paśyad vīró abhí páum . syam . rán . am 'When just born, he drove off the opponents; the
	hero was anticipating a manly deed, a battle'.
	d. The word ū ´ma-, mostly to be taken as an adjective, occurs outside the

Increasing in vigor, the one of manifold powers instills fear in the Dāsa, as

[his]

enemy. Both the one which does not breathe, and the one which does breathe, is winning. At the offering, during the intoxications (of Soma), they call to you. vāvr ˚dhānah . ] Or, vāvr ˚dhānaś K śavasā] Ku RM V/126 Mā Pa [Ma] K, śavasā{śava} JM bhūryojāh . ] Or, bhūryojāś K śatrur] Ku JM V/126 Mā Pa [Ma], śatur RM, śatrūn K dāsāya] JM RM V/126 Mā Pa [Ma] K, dāSāya Ku avyanac] Ku JM RM Mā Pa [Ma] K, A vyanac V/126 ca vyanac] Or, ca avyanac K sasni] Or, saSTRi K sam . te] K, sante Or navanta prabhr ˚tā] Ku RM [Ma], nadevananta prabhR ˚tā JM, navanta prabhR ˚tā V/126 Mā, navant{i}a prabhr ˚tā Pa, navantah ˘pipr ˚tā K mades . u ||] Ku JM RM V/126 Pa [Ma], mademades . u || Mā, mades . u [[om. |]] K R ˚V 10.120.2 etc. vāvr ˚dhānáh . śávasā bhū ´ryojāh . śátrur dāsā ´ya bhiyásam . dadhāti | ávyanac a. Cf. śávasā vardháyanti in stanza 9. c. I quote Oldenberg (1909-12/II: 340): "Aenderung gefällig (sásnih .

  Or, yodhī | K It is a difficult reading, and the ŚS reading was in fact rejected as impossible by Weber 1898: 166.

	local Kashmirian R ˚V (see my Introduction, §2.6.3.2).
	R ˚V 10.120.3 etc. tvé krátum ápi vr ˚ñjanti víśve dvír yád eté trír bhávanty ū ´māh . | svādóh . svā ´dīyah . svādúnā sr ˚jā sám adáh . sú mádhu mádhunābhí yodhīh . ||
	ŚS 5.2.3a
	tvé krátum ápi pr ˚ñcanti bhū ´ri . . .
	Bhattacharya does not report the error svāhīyah . in his ms. Mā, which I
	clearly read on the reproduction available to me, and which is confirmed by its
	sister ms. V/126.
	a. The common AV reading pr ˚ñcanti is too idiosyncratic and too consistent (in ŚS also at 20.107.6; no variant among the Or. mss.) to be a common trans-
	missional error, and K vr ˚ñjanti can be explained as due to influence from the

••U• | V/126, bhavanty u(→ ū)māh . | Ku, bhavam . ty ūmā K [[Edg.: • nty; om. |]] svādoh . ] JM RM, svādo Ku V/126 Mā Pa Ma, svādos K svādīyah . ] Ku JM RM Pa [Ma], svāhīyah . V/126 Mā, svādīya K svādunā sr ˚jā] Ku JM RM Mā Pa [Ma] K, svā •U••r ˚ jā V/126 adah . ] Or, adhas K madhunābhi] Ku JM RM V/126 Mā [Ma] K, madhinābhi Pa yodhīh . ||]

  8a, 9.98.6a dvír yám páñca . . . svásārah . which must refer to the 10 fingers. c. Cf. R ˚V 10.54.6b: yó ásr ˚jan mádhunā sám mádhūni . Lüders (1959: 346): "Insbesondere ist mádhu die Milch, die dem Soma hinzugefügt wird". d. For abhi-yodh, cf. the comm. below on stanza 5. On Soma as honey, cf. Oldenberg 1917: 364f. Geldner interprets: "Um den Regen mit dem Soma". For in just this way the poets cheer you on, who win riches during every battle. Draw [your bow] fearsomely and solidly, you bold one. Let the ill-natured sorcerers not deceive you. cid dhi] Ku JM RM V/126 Mā [Ma], cirddhi Pa, cidvi K jayantam . ] Ku JM RM Mā Pa [Ma] K, jAy Ūntam . V/126 ran . eran . e] Or, ran . am . ran . am K Ku JM V/126 Mā Pa [Ma] K [[om. |]], yātu{•ā}dhānāh . || RM

	ojīyo dhr ˚s . n . o sthiram ā tanus . va mā tvā dabhan durevā yātudhānāh . ||	(11) (11)
			|] Or, om. K
	[[but note • h . o • ]]	dhr ˚s . n . o] Or, dhr ˚s . n . uo K [[note two vowel diacritics]]	sthiram] Or,
	R ˚V 10.120.4 íti cid dhí tvā dhánā jáyantam . mádemade anumádanti víprāh . |
	6.1.4 ≈ R ˚V 10.120.4 ≈ ŚS 5.2.4 = 20.107.7
	iti cid dhi tvā dhanā jayantam .	(10)
	ran . eran . e anumadanti viprāh . |	(11)

ściram K tanus . va] Ku RM V/126 Mā Pa [Ma] K, tanusva JM dabhan durevā] Mā Pa [Ma], (¡ dabha 3)ndure{Mā}vā Ku, dabhanvurevā JM RM, dabhan dure{RE} • ā V/126, dabham . durayavā K yātudhānāh . ||] ójīyo dhr ˚s . n . o sthirám ā ´tanus . va mā ´tvā dabhan yātudhā ´nā durévāh . || ŚS 5.2.4 yádi cin nú tvā dhánā jáyantam . rán . eran . e anumádanti víprāh . | ójīyah . śus . mint sthirám ā ´tanus . va mā ´tvā dabhan durévāsah . kaśókāh . || PS essentially follows the R ˚V text, but agrees with ŚS in substituting rán . eran . e for R ˚V mádemade in pāda b, and makes an insignificant change in d. The ŚS version is much more idiosyncratic.

  śaśvad ābhih . śāśadānāh . . The construction tváyā vayám . śāśadmahe occurs in another martial Soma context, at PS 19.2.5ab ¡ tvayes . vā tvayā soma dhanvanā tvayā mus . t . ighnā śāśadmahe vayam 'We are confident with you as an arrow, with you, o Soma, as a bow, with you as a fist-fighter'. Cf. also R ˚V 10.38.3cd: asmā ´bhis . t . e sus . áhāh . santu śátravas tváyā vayám . tā ´n vanuyāma sam . gamé 'With us let your enemies [o Indra] be easy to defeat; with you may we triumph over them in battle'.

  Wackernagel, AiGr. II/1, §114d p. 297 and §115c p. 300.

	But Schmidt's interpretation is not yet fully satisfactory, in that he assumes a
	change of subject from the first to the second hemistich. Essential for the correct
	interpretation, in my opinion, is Bergaigne's insight (1878-83/I: 46 n. 3, and
	II: 241, wrongly rejected by Geldner and Vine 1997: 210), based on pāda b
	of the next stanza, that the poet Br ˚haddiva identifies himself with Indra: only if we understand Br

  : "In svarā ´j in 8c sieht Geldner Vala. Das ist kaum richtig, da Dämonen sonst nicht svarā ´j genannt werden. Das Wort kann nur auf Indra selbst gehen". See also Schlerath 1960: 132f.

	d. This pāda also appears as R ˚V 3.31.21d. Cf. i.a. R ˚V 1.130.3fg ápāvr ˚n . od ís . a índrah . párīvr ˚tā dvā ´ra ís . ah . párīvr ˚tāh . 'Indra has opened the locked up nour-ishments, the doors, the locked up nourishments'. See my comments above.
	6.1.9 R ˚V 10.120.9, ŚS 5.2.9 = 20.107.12
	evā mahān br ˚haddivo atharvā--avocat svām . tan u vam indram eva |	(11) (11)
	svasāro mātaribhvarīr ariprā	(11)
	hinvanti ca śavasā vardhayanti ca || 1 ||	(12)
	Thus has Br ˚haddiva, the great Atharvan, spoken about his own self, about Indra that is. The sisters, free of defilements, singing on Mother (Earth), impel
	[Indra] with vigor, and strengthen [him].
	mahān] Or, mām . K Pa [Ma], 'tharvāvocat JM RM, tharvānocat K br ˚haddivo] Or, vr ˚haddivo K tanvam] Ku JM RM V/126 Mā, atharvāvocat] Ku V/126 Mā
	tanmam Pa Ma, tanum K	eva |] Ku JM RM Mā Pa [Ma] K [[om. |]], eVATA |
	V/126	mātaribhvarīr] K, mātaridbhavarīr Ku RM Mā Pa [[?]] [Ma], mātaridbhavarir
	JM, m Ā ••••• V/126	hinvanti] Or, him . nvanti K	śavasā] Or, yavasā K	var-
	dhayanti] K, varddhayanti Ku JM RM Mā Pa [Ma], VA ••• V/126 || Ku V/126 Mā Pa, || r ˚|{9}| 1 || JM, || r ˚|| 1 || RM, Z 1 Z K [[Edg. mistakenly prints || 1 ||] || 1 || r 9 a |]]
	R ˚V 10.120.9 evā ´mahā ´n br ˚háddivo átharvā ´vocat svā ´m . tanvàm índram evá | svásāro mātaríbhvarīr ariprā ´hinvánti ca śávasā vardháyanti ca ||
	ŚS 5.2.9cd
	. . . svásārau mātaríbhvarī aripré hinvánti caine śávasā vardháyanti ca ||
	a. On the name Atharvan, cf. Schmidt 1968: 40.

, not bhúvanas. There are also metrical problems

	dhāsyur yonim . prathama ā viveśa-	(11)
	-ā yo vācam anuditām . cikāya ||	(11)
		. However, there
	are passages such as R ˚V 1.154.4 yásya trī ´pūrn . ā ´mádhunā padā ´ny áks . īyamān . ā svadháyā mádanti | yá u tridhā ´tu pr ˚thivī ´m utá dyā ´m éko dādhā ´ra bhúvanāni víśvā and 8.41.5a yó dhartā ´bhúvanānām (of Varun . a; see also dhartā ´in ŚS
	here), which do support Weber's suggestion, and the germs of the later con-
	cept of tribhuvana may be present already at such places as R ˚V 7.33.7 and 9.86.46. It remains unclear what may have induced our poet to employ this
	metrically incomplete line.
	6.2.2 ŚS 5.1.2
	ni yo dharman . i prathamah . *sasāda-	(11)
	-ato vapūm . s . i kr ˚n . ute purūn . i |	(11)

  Ku JM RM V/126[Ma], vastrān . {i}īs . a erayanta Mā, vastr{i}ān . īs . a erayam . {•}nta || Pa, vastrān . īs . erayanta | Note the difference in reading between PS and ŚS. On śóka-, see Roesler

	atrā dadhis . e amr ˚tāni nāma--asme vastrān . īi s . a erayanta ||	(11) (11)
	Which blaze of yours has given up [its] bodies, it flows toward gold, and
	[its/your] own clear ones [come] after. In it you have received the immortal
	names. They (Agni's blazes?) shall place clothings, comforts, before us.
	tanva ārireca] V/126 Mā, tanava ārireca Ku JM RM Pa Ma, tanvārireca K	*ks . arad
	dhiran . yam . ] ks . uraddhiran . yam . Ku V/126 Mā Pa [Ma], ks . uraddhiran . am . JM RM,
	ks . uviran . yo K Or, mr ˚tāni K vastrān . īs . a erayanta ||] K a nu svāh . ] 'nu svāh . Or, na svā K dadhis . e] Or, dadhr ˚s . e K nāmāsme] Or, nāmāsmi K	amr ˚tāni]
	ŚS 5.1.3
	yás te śókāya tanvàm . riréca ks . árad dhíran . yam . śúcayó 'nu svā ´h . |
	átrā dadhete amr ˚tāni nā ´māsmé vástrān . i víśa érayantām ||
	Bhattacharya edits ks . uraddhiran . yam . .
	a.
	The verbal
	compound ā-1 cay is a hapax (see Kümmel 2000: 169). The ŚS text seems more
	original here.
	6.2.3 ŚS 5.1.3
	yas te śokas tan u va ārireca	(11)
	*ks . arad dhiran . yam . śucayo a nu svāh . |	(11)

  Ku RM V/126 Mā Pa [Ma] K, rihān . {ā}(¡ e) JM †jāmirvadhuryuh . †] V/126 Mā, jāmirvadharyuh . Ku JM RM Pa [Ma], jāmīvadhvaryuh . K [[note • h . p • ]] †pratimānimīta † ||] Ku JM RM V/126 [Ma], pratimānimītah . || Mā, pratimānimāta ||

	When these [blazes?] here go forth, further, to the first, the unaging one, as
	they enter each residence; the poet of the fortifying [laud] (?), the two mothers
	licking each other, . . . .
	pra yad] Or, pred K	guh . ] Or, gus K	sadah . sada ātis . t . hanto] Ku JM RM Mā Pa [Ma],
	sadah . sada ā tis . t . ha{•}nto V/126, svadhasvadhātis . t . hanto K	*ajuryam |] aduryam . | Ku
	JM V/126 Mā Pa [Ma], a{hu}(→ du)ryam . | RM, duryam . | K [[note • m . |]]	kavih . ] Or,
	kari K rihān . e] Pa, pratimānamītā (¡ |) K
	ŚS 5.1.4
	prá yád eté pratarám . pūrvyám . gúh . sádah . sada ātís . t . hanto ajuryám |
	kavíh . śus . ásya mātárā rihān . é jāmyái dhúryam . pátim erayethām ||
				(is . ás pátih . ),
	5.4.2, 5.6.8.
	6.2.4 ŚS 5.1.4
	pra yad ete prataram . pūrv i yam . guh .	(11)
	sadah . sada ātis . t . hanto *ajuryam |	(11)
	kavih . śus . asya mātarā rihān . e		(11)
	†jāmirvadhuryuh . † †pratimānimīta † ||	(11)

  ti, te . . . gab; daneben existierte als ritualsprachliche Form das vollstuf. them. Wz.-Präs. háva-te ".

	6.2.8 ab: ŚS 5.1.8cd cd: ŚS 5.1.9ab
	darśan nu tān varun . a ye ta is . t . āv	(11)
	āvarvr ˚tatah . kr ˚n . avo vapūm . s . i | ardham ardhena śavasā pr ˚n . aks .i y ardhena śus . mam . vardhase * a mūra ||	(11) (11) (11)
	They shall now, o Varun . a, see those [projectiles (vadhá-)], which are [yours] in
	your search; you shall give form to them, [the projectiles] that keep whirling,
	as your wondrous appearances. You mix half with half your vigor; with half
	you increase your strength, o intelligent one.
	darśan nu] Or, darśam . nu K tānvar ˚n . ajeta JM, tān VA•••• V/126, tān{dh}var tān varun . a ye ta] tānvar ˚n . ayeta Ku RM Mā [Ma], ā ˚n . ayeta Pa, tām . varun . eca K varvr ˚tatah . ] Ku RM V/126 Pa [Ma], ārvr ˚tatah . JM, āvavr ˚tatah . Mā, āvaravrajata | K [[note |]] vapūm . s . i |] Ku JM RM V/126 Mā [Ma] K [[misprint Edg. • m . si]], vapūs . i Pa
	ardham ardhena] K, arddham arddhena Or	śavasā] Ku RM V/126 Mā Pa [Ma] K,
	śava{śā}sā JM śus . man Or	pr ˚n . aks . y] Or, pr ˚n . aśy K vardhase] varddhase Or, vardhayase K ardhena] K, arddhena Or * a mūra] 'mura Ku V/126 Mā śus . mam . ] K,
	Pa [Ma], mura JM RM K
	ŚS 5.1.8cd
	dárśan nú tā ´varun . a yā ´s te vis . t . hā ´āvárvratatah . kr ˚n . avo vápūm . s . i ||
	ŚS 5.1.9ab
	ardhám ardhéna páyasā pr ˚n . aks . y ardhéna śus . ma vardhase amura |
	Bhattacharya reads śus . man . . . 'mura.
	The fin. dat. in ŚS is perhaps not less original (cf. R ˚V 1.35.1a hváyāmy agním prathamám . svastáye 'I call Agni as the first one, for well-being'), though it
	suits this predominantly Tris . t . ubh-hymn worse than the PS reading.

  Ku JM RM V/126 Pa [Ma] K, putra{ris . iram . } | maditer Mā is . iram |] is . iram . | Or K [[note • m . |]] || 9 ||) 2 || JM, || r ˚|| 2 || RM, || 2 || r ˚9 || V/126, || 2 || r

		1.9cdef
		avīvr ˚dhāma ¡ śagm i yam . sakhāyam . varun . am . putram aditer is . iram |	(11) (11)
		kaviśastān i y asmai vacām . s i y	(10)
		avocāma rodasī satyavācau || 2 ||	(11)
	We have [now] made to grow the potent friend, Varun . a, the impetuous son of
	Aditi. For him, we have said poet-spoken words. The two spheres are of reliable
	speech.
	avīvr ˚dhāma] JM RM V/126 Mā Pa [Ma] K, avīvr ˚dhā{na}ma Ku Or, śagnyo K sakhāyam . ] Or, sādhāyam . K varun . am . ] K, var ˚n . am . Or ¡ śagmyam . ] śagmam . putram aditer]
		kaviśastāny] Or, kaviśasthāny K	vacām . sy avocāma] Or, vacām . vocāma
	K	rodasī] Ku JM RM V/126 Mā [Ma] K, rodasiī Pa (¡ ˚|| Mā Pa, Z 2 Z K || 2 ||] || r ˚9 || 2 || Ku, || r ||
		ŚS 5.1.9cdef
	ávim . vr ˚dhāma śagmíyam . sákhāyam . várun . am . putrám ádityā is . irám | kaviśastā ´ny asmai vápūm . s . y avocāma ródasī satyavā ´cā ||
	Bhattacharya reads śagmam . , which he correctly proposes to emend to
	śagmyam .

  Under the direction of Indra, set in motion by Varun . a, let them move the waters up to heaven from the ocean. Under the direction of Indra, set in motion by Varun . a, let them move up the lustre of (?) heaven from the earth'. The same idea is found at ŚS 3.13.2 (PS 3.4.2, TS 5.6.1.2) prés . itā várun . ena, and PS 2.40.1 rājñā varun . ena prasūtāh . . On Varun . a's connection with the waters, seeLüders 1951: 46-54 and in particular Brereton 1981: 102-126; on the present stanza, alsoRenou 1946: 124 n. 7.

	(1933: 18-19): cf. R ˚V 7.49.2, PS 2.67.4, 8.2.8 ( ŚS 5.13.9 -wrongly interpreted by Zehnder 1999: 154 following Bloomfield 1897: 28), 8.8.8 ( ŚS 19.2.2,
	cf. ŚS 1.6.4). They are called anabhráyah . khánamānāh . at ŚS 19.2.3 (PS 8.8.9). Cf. finally TS 7.4.13.1 khányābhyah . svā ´hā 'Hail to the [waters] to be got up by
	digging'.
	c. The verb tvar 'to be in a hurry' (see Gotō 1987: 169) is attested from
	the AV onward. In ŚS, it does not occur with certainty, 6 but it does occur at
	PS 9.23.10, and twice in KS, namely at 6.6:55.8 (tvareta), and at 28.1:153.12
	(where it is used in the same formulaic combination with āpah . as here, in a
	simile āpas tvaramān . ā na . . .).
	d. The compound varun . aprasūta-occurs also in stanza 13 below, but
	further only in the kalpaja mantra quoted in sakalapāt . ha at KauśS 3.3: in-
	drapraśis . t . ā varun . aprasūtā apah . samudrād divam ud vahantu | indrapraśis . t . ā
	varun . aprasūtā divas pr ˚thivyā śriyam ud vahantu '
	The reading prakhān at KS 37.15:95.19 is to be viewed
	with much skepticism, in light of the more fitting aor. inj. praghān found in
	the parallel Āp ŚS 6.21.1.
	The use of the root khan is not surprising, because a frequent adjective
	used for the waters is khanítrimā (R ˚V)/khanitrímā-( ŚS), on which, see Renou

this connection also the material collected by Brereton 1981: 116 & 142ff.

	6.3.2 Only PS
	prajāpatir asr ˚jata sa purah . prākhanat pathah . |	(8) (8)
	sa u no anv avāsr ˚jat tena sr ˚s . t . āh . ks . arāmasi ||	(8) (8)
	Prajāpati released [us]. He dug up the paths eastward, and he released us down
	along [these paths]. Released by him, we are flowing.
	purah . ] Or, purah ˘K anv avāsr ˚jat tena] Ku JM RM V/126 Mā [Ma], anvavāsr prākhanat pathah . |] Or, purā K [[note omission]] ˚jantena Pa, am . navāsr sa u] Or, so K ˚jattena K sr ˚s . t . āh . ] Ku JM RM Pa [Ma], sr ˚s . t . ā V/126 Mā K

. For a complete listing of parallels, reference must be made to Bloomfield 1906. I have listed only the parallels from Sam . hitā texts.

  • vahanti] devī ´r . . . ||

	TS 1.2.1.1
	ā ´po asmā ´n mātárah . śundhantu ghr ˚téna no ghr ˚tapúvah . punantu | víśvam asmát prá vahantu riprám úd ābhyah . śúcir ā ´pūtá emi
	Bhattacharya edits ghr ˚tapavah . and his text contains the misprint puta (see Bhattacharya n.d.-2)

  Ku JM Pa Ma, sāśadānāh . RM V/126, {•}sāśadānāh . Mā, śāśadānā K †śamanānvayāmasi † |] śamanānvayāmasi | JM RM V/126 Mā Pa [Ma], sa(sec. m. → śa)manānvayāmasi | Ku, śamanām . nayāmasi | K dadhuh . ] K, daduh . Or Bhattacharya edits śamanānvayāmasi , without underlining, and daduh . . a. Cf. PS 19.3.2a ¡ śaśvantam ic ¡ chāśadānam, 19.3.3a yad etad bhūri ¡ śāśadat, and my discussion under 6.1.5. b. I am at a loss to solve the problems posed by this pāda. I have considered reading samanān u v ayāmasi , but thematic forms from ay are attested only very late

	Always being confident with them, we . . . the waters, which sweeten everything,
	[the waters] which the gods have bestowed on man.
	śaśvad] [Ma?] K, saśvad Ku RM V/126, sasvad JM Mā, saŝvad Pa	ābhih . ] Or, ābhiś
	K	śāśadānāh . ] sāsadānāh .
	1.1.1: bráhma sám . dhattam . tán me jinvatam | ks . atrám ˘sám . dhattam . tán me jinvatam | ís . am ˘sám . dhattam . tā ´m . me jinvatam | ū ´rjam ˘sám . dhattam . tā ´m . me jinvatam . . . . In view of the ritual terms ís . -(see Gonda 1989b) and ū ´rj-(see Minkowski 1989: 10-13) with which bráhman . -and ks . atrá-are paralleled here, I am tempted to reject Caland's rendering at Āp ŚS 12.22.6
	("Vereinigt, ihr beiden, den Priesterstand; den sollt ihr mir fördern. Vereinigt
	den Baronenstand; den sollt ihr mir fördern. . . . Lebenskraft . . . Nahrung . . . "),
	and to follow Pirart here, but I see no real way to decide which rendering is
	to be preferred in our present pādas.
	6.3.9 Only PS
		śaśvad ābhih . śāśadānāh .	(8)
		†śamanānvayāmasi † |	( )
		āpo viśvasya sūdanīr	(8)
		yā devā manave dadhuh . ||	(8)

  For a complete listing of parallels, and the use of mantras starting with pāda a (quoted in pratīka) in the sūtras, see Bloomfield 1906. Note the parallel in MS (etc.), the Āp ŚS version of which has been translated by Caland. The variant rhītvā (→ hitvā) that Bhattacharya reports for Mā is not found in that ms.: one can only presume he has confused the readings of Ma and Mā.

	KapKS 48.5:299.8¡10 [ 2 47.5:351.14¡15] and MS 1.2.12:21.14 = KS 2.13:17.16 hiran . yavarn . āh . ] hiran . yavarn . n . āh . Ku RM V/126 Mā Pa [Ma], hiravarn . n . āh . JM, hiran . ya-
	(= PB 1.4.3) ≈ VSM 5.32 = VSK 5.8.4. varn . āś K śucayah . ] Or, śucayah pāvakāh . ] Or, pavaka K ˘K V/126 Mā Pa [Ma], cakr{u}amur RM, cakkramar K hitvāvadyam] Ku JM RM cakramur] Ku JM d. Bhattacharya follows the Or. mss., and edits daduh . . It is a striking fact, however, that out of the 37¡2¡5 passages in R V/126 Mā Pa K, hītvā(→ hitvā)vadyam Ma [[?]] āpah . |] Or, āpā [[om. |]] K vah . ] ˚V, PS and ŚS which contain the dat. mánave, as well as out of the few additional passages (as listed in VWC thus Or K [[note • h . p • ]] prasravan . es . u] K, praśravan . es . u Or devīh . ] Ku JM RM
	Sam . hitās & Brāhman . as sections) from the other Vedic mantra texts, there is Mā Pa [Ma], devī V/126, devīs K sahasram . ca] Ku JM RM Pa [Ma] K, sahasrañca
	not a single passage which combines mánave with a form of the verb dā. On V/126 Mā pavitārah . ] thus Or K [[note • h . p • ]] punanti ||] Or, punantī [[om. |]] K
	the other hand, there are two comparable R ˚V attestations of mánave ¡ dhā: R ˚V 1.36.10ab (yám . tvā devā ´so mánave dadhúr ihá yájis . t MS 1.2.1:9.12-13 . ham . havyavāhana) híran . yavarn . āh . śúcayah . pāvakā ´h . prá cakramur hitvā ´vadyám ā ´pah . | and 8.27.21cd (vāmám . dhatthá mánave viśvavedaso júhvānāya prácetase). I therefore adopt the reading of K. śatám . pavítrā vítatāny āsu tébhir mā deváh . savitā ´punātu ||
	6.3.10 Only PS
		yad dhāvanti punate tad āpo	(10)
		yat tis . t . hanti śuddhā it tad bhavanti |	(11)
		nāsām avadyam avidam . na ripram .	(11)
		sanād eva madhunā sam . *papr ˚cre ||	(11)
	When they are flowing, the waters become pure; when they stand still, they
	become completely clear. I have not found any disgrace about them, no defile-
	ment. From of old, indeed, they have been mixed with honey.
	dhāvanti] Or, dhāvandhi K [[Edg. mistakenly prints dhāvanvi, as noted by Bhatt.]]	tad]
	Or, dad K	yat tis . t . hanti] Ku JM RM V/126 Mā [Ma], yantis . t . hanti Pa, yastis . t . hati
	K	it] Or, yat K	avidam . na] JM RM V/126 Mā Pa [Ma?], avidanda(→ na 5)
	Ku, avadam . tya K papr ˚chre Ku RM Mā Pa [Ma], papr sanād] Ku RM V/126 Mā Pa [Ma] K, sam . nād JM ˚cchre JM V/126, papr ˚śchre K	*papr ˚cre]
	Bhattacharya edits papr ˚chre. The variant nam . for na (pāda c) in Mā, re-ported by Bhattacharya, cannot be detected on my reproduction of that
	ms.: has he confused Mā with Ma?
	ab. Cf. R ˚V 7.49.1 punānā ´yanti , and 10.18.2d śuddhā ´h . pūtā ´bhavata yajñiyāsah . .
	d. Cf. my comments on 5b, and cf. once again R ˚V 8.4.8c (mádhvā sám-˚ktāh . ), 1.141.6 and 3.54.21. pr
	6.3.11 Cf. MS 1.2.1:9.12-13 (≈ Āp ŚS 10.6.1) a: PS 1.25.1a, 14.1.2a = ŚS
		1.33.1a, TS 5.6.1.1a, MS 2.13.1:151.7, TB 2.8.9.3 cd: cf. PS 10.9.9
		hiran . yavarn . āh . śucayah . pāvakāh .	(11)
		pra cakramur hitvā a vadyam āpah . |	(11)
		śatam . ca vah . prasravan . es . u devīh .	(11)
		sahasram . ca pavitārah . punanti ||	(11)
	Golden-colored, bright and clear, the waters have set out, leaving disgrace
	behind. Your hundred and thousand purifiers, o goddesses, are purifying in
	[their] gushes.	] = KS 35.4:53.13¡15 ≈

  ] JM RM V/126 Mā Pa[Ma] K, vra{n . ā}hmān . am . Ku sūdayanty] JM V/126 Mā Pa [Ma] K, sūdayam . ty Ku, sūdayam . nty RM a ṅgos . t . hyā] Ku Pa [Ma], agos . t . hyā JM, am . gos . t . hyā RM V/126 Mā, am . gos . t . hiyā K [[Edg. prints • iya]] jīvadhanyāh . |] Or, jīvadhanyā | K

	formation tādr ˚ś-a-is attested from TS 7.3.17.1 onward, the feminine tādr ˚ś-ī-being attested at MS 3.7.4:78.9¡11. Does the pāda refer to the ablutions which
	a Brahmin is to perform before commencing ritual actions proper?
	b. The hapax a ṅgos . t . hya-(see footnote 'i', VWC-Sam . hitās I, 63, suggesting
	the emendation a ṅgos . ya-) must be related to a ṅgos . ín-(SVK 1.528 = 2.758,
	6.3.12 Only PS 2.467; SVJ 1.54.10, 3.35.2) and to R ˚gvedic ā ṅgūs . á-(R ˚V 13×), ā ṅgūs . yà-(R ˚V 1
	tās *tādr ˚śīr brahmān . am . sūdayant i y a ṅgos . t . h i yā stotr i yā jīvadhanyāh . |	(11) (11)
	yā viśvasya śucikr ˚to ayātor gāva iva payasā sthā sujātāh . ||	(11) (11)
	They, who are like this, sweeten the Brahmin: they are praised in songs, praised
	in lauds, bringing the wealth of life. You, who make pure everyone who is not
	a sorcerer, are beautiful like cows with milk.
	*tādr ˚śīr] tvādr ˚śīr Ku JM V/126 Mā, tvādr ˚śī RM Pa [Ma?], tvāBHr ˚śī K [[Edg. tvāruśī; recte Bhatt.]] brahmān . am . śucikr ˚to ayātor] Ku Mā Pa [Ma], śucikrato ayātor JM RM, śucikr gāva iva] Or, gavaiva K payasā] ˚to yātor V/126, sucakriyovayāthor K Ku RM V/126 Mā Pa [Ma] K, payās{th}ā JM sthā] Or, stā K sujātāh . ||] Or,
	a(→ dra)jāya K [[om. |; Bhatt. reads (→ bhra); recte R-V]]
	Bhattacharya edits tvādr ˚śī without underlining, and sthā sujātāh . . He reports no variants for his reading tvādr ˚śī, but in fact Mā reads tvādr ˚śīr , as do its sister ms. V/126 and the other Or. mss. except RM Pa (and Ma?).
	a. Note that Bhattacharya's Northern Or. mss. agree with K in omitting
	the -r in the anyhow corrupt common PS reading tvādr ˚śī(r) (bhr ˚in K is a simple error for the very similar dr ˚aks . ara). A form of the word tvādr ˚ś-'like you' is most unlikely, because it hardly yields any sense in the context, and this
	formation is moreover first attested only in middle/late Vedic (see AiGr. III,
	436, where the ref. to TB is spurious; the ref. should be Kaus . B): asmādr ˚ś-at Kaus . B 2.5.3 [ed. Lindner 2.7:6.4], tvādr ˚ś-at JB 3.156 (?), and Kat . hU 1.22, 2.9.
	In view of such R ˚V words as sudr ˚śī-(1.122.2, 4.16.15, 5.44.2, see AiGr. II/2, p. 388), sudr ˚śīka-, susam . dr ˚ś-, sudr ˚śīkasam . dr ˚ś-(cf. R ˚V 7.77.2), and the avail-ability (only) in PS of the word ādr ˚ś-(see Zehnder 1999: 75 on 2.24.4), one might consider an emendation *tā(h . ) svādr ˚śīr (cf. similar errors at PS 19.5.9 and 19.6.13), but this emendation would go against the meter (s u vādr ˚śīr ; see Oldenberg 1909-12/II: 209 on R ˚V 10.12.3 svā ´vr ˚j-). Another problem is that the R ˚V words just mentioned as supporting this emendation are never used to qualify the waters; they are mostly used for Us . as or the sun.
	It is much more attractive to emend tādr ˚śīr , with -stv-for -st-under influ-ence of 14× tās tvā in PS, against 1× tās t-: 8.8.11d tās ta *ādyuttabhes . ajīh . . The

. It is unclear why Bhattacharya has underlined his text here.

	JM RM V/126 Mā [Ma] K, sasu(→ mu 4)dre Pa 3 || RM, || 3 || r ˚13 || V/126 Mā, || 3 || r ˚|| Pa, Z 3 Z K || 3 ||] || r ˚13 || 3 || Ku JM, || r ˚||
	Bhattacharya edits indrapraśis . t . ā. He gives no variant for tanūbhih . , but Mā
	seems to have a different reading, probably tatūbhih . .
	a. Cf. 6.1.9c and my note on 4c.
	b. The formula cakr ˚mā tanūbhih . is found also at R ˚V 4.2.14 and 7.86.5. c. The reading indrapraśis . t . ā of the Or. mss. (against indraprasr . ā in ˚s . t K) is sufficiently confirmed by R . āh . and ˚V 10.66.2a índraprasūtā várun . apraśis . t the kalpaja mantra at KauśS 3.3 quoted under 1d, which may be compared
	with PS 19.3.6 mitrasya ca varun . asya praśis . t . au (see TS 1.8.15.1, TB 2.4.6.12,
	R ˚VKh 5.7.5f), and R ˚V 10.32.6b. An identical error is found in K at 16.72.6d: brahman . āśis . t . ah . → vrahman . āsr ˚s . t . ah ˘. While Bhattacharya adopts the reading of the Or. mss. with underlining, he lists R
	6.3.13 Only PS
	viśvād riprān muñcata sindhavo no	(11)
	yān i y enām . si cakr ˚mā tanūbhih . | indrapraśis . t . ā varun . aprasūtā	(11) (11)
	ā siñcatāpo madh u v ā samudre || 3 ||	(11)
	O rivers, free us from all defilement, the wrongdoings which we have committed
	ourselves. Under the direction of Indra, set in motion by Varun . a, pour honey
	in the ocean, o waters.
	muñcata] Or, muñcantu K	sindhavo no] Ku JM RM V/126 Mā [Ma] K, sind-
	havo{nā}no Pa Ku JM tanūbhih . |] Ku JM V/126 Pa [Ma], taTūbhih . | Mā, tanūbhih . [[om. |]] K enām . si] Or, enāsi K cakr ˚mā] RM V/126 Pa [Ma] K, cakrumā
	indrapraśis . t . ā] Ku JM V/126 Mā Pa [Ma], indrapravis . t . ā RM, indraprasr ˚s . t . ā K [[misprint Edg.: • s . tā]] varun . aprasūtā ā] var ˚n . aprasūtā ā Or, varun . asyaprasūtā K samudre] Ku

  He who drinks you, remains alive: you save the man. A bearer of numerous[men] are you, of numerous [men] a refuge as well. Ku RM Mā Pa [Ma], pur ˚s . e JM, ••S . A m . V/126 tvam |] tvam . | Or K dhartrī] Ku RM V/126 Mā [Ma], dhartī JM, dhartri Pa, dharatrī K śaśvatām asi] K, saśvatām Ku JM V/126 Mā Pa [Ma], nyam . canī || RM, nvam . canīm . [[om. |]] K This pāda refers to the potion of lac in hot milk, as described at KauśS 28.14 (see above): note the comments by Mahdihassan 1980: 119f. b. That the verb trā is connected semantically and poetically with nyáñcana-(cf. nyáñcanī in our pāda d) has been demonstrated by Kuiper 1958, with reference to MS 1.8.2:116.14 (agnáu vā etán nyáñcanam ichate) ∼ KS 6.2:50.19/KapKS 4.1:37.11 [ 2 :43.13] (agnā ´evá tát trā ´n . am icchate). Vishva Bandhu 1971: 9 refers to R ˚V 8.27.17-18. cd. Note the chiastic construction of these two pādas, which is developed more fully in our PS version than in R ˚VKh, and is not noticeably present at all in ŚS.

	ŚS 5.5.2, R ˚VKh 4.7.2 yás tvā píbati jī ´vati trā ´yase púrus . am . tvám |
	bhartrī ´hí [R ˚VKh *trā ´trin . ī] śáśvatām ási jánānām . ca nyáñcanī [R ˚VKh samyáñcanī] ||
	a.
	6.4.2 ŚS 5.5.2, R ˚VKh 4.7.2
	yas tvā pibati jīvati	(8)
	trāyase purus . am . t u vam |	(8)
	dhartrī ca śaśvatām asi	(8)
	śaśvatām . ca n i yañcanī ||	(8)

pibati] Ku JM RM V/126 Mā [Ma], pibatiī Pa, pivati K purus . am . ] K, pur ˚s . am . asi Ku JM RM V/126 Mā [Ma], om. Pa śaśvatām . ] K, saśvatāñ Ku V/126 Mā Pa [Ma], sasvatāñ JM, saśvatām . RM ca] Or, tya K nyañcanī ||]

  The wound which has been made by a club, by an arrow, by a flame: you are the cure for it. You, verily, are called Mending. Ku JM V/126 Mā Pa[Ma], yadis . vāDA RM, yadus . t . ā K || Note that R ˚VKh still follows the stanza order of PS, but that ŚS has shifted our stanzas 3 and 4. Furthermore, PS has a different d pāda than ŚS and R ˚VKh. a. On the construction yád . . . yád . . . yád . . . tásya . . . , see Vishva Bandhu 1971: 14, who argues against "Whitney's treatment of yád as a particle of condition". b. Barret 1933 has missed this case of correspondence between the ŚS and R ˚VKh versions (vā ´rur ) as against arur in PS. It is unclear to me why Edgerton suggests the emendation (taken over by Barret 1933: 27) of the K reading (whose short a is confirmed by the Or. mss.) to ārur . Perhaps Edgerton's ārur is a simple misprint, unnoticed as such by Barret, for vārur (with ŚS). On árus . -'wound', see Hajnal 1999. On háras-'flame', see Bloomfield 1897: 420, Renou 1955-69/VIII: 59 & 1955-69/XIV: 88, as well as EWAia II, 804f. Vishva Bandhu noted (1971: 14) "the inclusion of agnidāhādau in Keśava's list of injuries that are curable by lāks . ā" (on KauśS 28.14). See the excellent excursus on "is . -kar, nis . -kar und Verwandte" by Brune 1909: 44-46, whose analysis is more convincing than that of Bloomfield 1896: 428-429. Brune argues for an originally clear difference in meaning between is . -kar and nis . -kar , but adds (p. 45): Aus der Bedeutung 'entfernen' von nis . -kar konnte sich naturgemäß, insonderheit in Texten des Zauberrituals wie dem AV. und Kauś., die Bedeutung ' Übel, Krankheiten entfernen' und daraus weiter 'heilen' entwickeln, eine Bedeutung, die die zugehörigen Wörter in der jüngeren vedischen Literatur tatsächlich mehrfach haben . . . . Somit gelangt nis . -kar schließlich infolge seiner vorwiegenden Verwendung im Zauberritual zu der gleichen Bedeutung, die is . -kar von Haus aus hat. So erklärt sich denn leicht, wie jüngere vedische Texte is . -kar nebst Ableitungen durch entsprechende Formen von nis . -kar verdrängen konnten. As Bloomfield already did (1896: 428), we should also compare R ˚V 8.99.8a is . kartā ´ram ánis . kr ˚tam . . With Brune (p. 44) and Oldenberg (1909-12/II: 149), I analyse the second word as án-is . kr ˚ta-. A misinterpretation of this word as á-nis . kr ˚ta-may originally have contributed to the lexical confusion described by Brune. Note that Bloomfield (loc. cit.) assumes exactly the reverse misinterpretation.Gracious you reside on the Plaks . a, on the Aśvattha, on the Khadira, on the Dhava, gracious on the Nyagrodha, on the Parn . a: so come to us, o Arundhatī.

	6.4.3 abc: ŚS 5.5.4abc, R ˚VKh 4.7.3abc d: ŚS 5.5.6d yad dan . d . ena yad is .u vā yad arur harasā kr ˚tam | tasya tvam asi bhes . ajī nis . kr ˚tir nāma vā asi || arur] ar ˚r Or, adur K Or, harasā(sec. m. → mā) K kr ˚tam |] kr ˚tam . | Or, kr bhīs . ajīm . K nis . kr ˚tir] Or, nih ¯kr ˚tir K vā asi ||] Or, vāsī Z K [[note Z]] aśvatthe khadire dhave | ˚tam . [[om. |]] K bhes . ajī] Or, (8) (8) (8) (8) harasā] (8) ŚS 5.5.4abc ¡ 5.5.6d, R bhadrā n i yagrodhe parn . e (8) ˚VKh 4.7.3 yád dan . d . éna yád ís . vā [R ˚VKh ís . un . ā] yád vā ´rur hárasā kr tásya tvám asi nís . kr ˚tih . . . . nís . kr ˚tir nā ´ma vā ´asi [R ˚VKh nís . kr ˚tis sā ´nau nís . kr (8) bhadrā plaks . e *ni tis . t . has i y ˚VKh 4.7.5 ˚tya ós . adhīh . ] 6.4.4 ŚS 5.5.5, R ˚tám | sā na eh i y arundhati || (8)

Kuiper 1953 (p. 41f.)

& 1958 (see also my note on pāda b), and Vishva Bandhu 1971: 8-10. yad dan . d . ena] Ku JM RM Mā Pa [Ma], •• n . d . ena V/126, yadan . d . ena K yad is . vā] c. Again, Barret 1933 misses the correspondence between the ŚS and R ˚VKh versions (nís . kr ˚ti-) as against bhes . ajī-in PS. d. Note the parallel R ˚V 10.97.9a ís . kr ˚tir nā ´ma vo mā ´tā. plaks . e *ni] plaks . ena Or, praks . en . a K aśvatthe] Ku JM V/126 Mā Pa [Ma] K, a(¡ śva #)•tthe RM parn . e] K, parn . n . e Or sā na ehy] Or, mānehy K arundhati ||] ar ˚ndhati || Or, arundhati Z K [[note Z]] ŚS 5.5.5 bhadrā ´t plaks . ā ´n nís tis . t . hasy aśvatthā ´t khadirā ´d dhavā ´t | bhadrā ´n nyagródhāt parn . ā ´t sā ´na éhy arundhati || R ˚VKh 4.7.5 bhadrā ´t plaks . é nís tis . t . hāśvatthé khadiré dhavé | bhadrā ´t parn . é nyagródhe sā ´mā ´m ˘rautsī ´d arundhatī ´|| On the botanical identification of the Plaks . a, the Aśvattha, the Khadira, and the Nyagrodha, see Meulenbeld 1974: 520-611 with the supplementary data contained as 'Anhang Eins' in Das 1988 (pp. 425-465), and note especially the work by Syed 1990, which contains not only botanical identifications and descriptions of the plants' salient features, but also extensive quotations pertinent to the plants in question from Vedic and post-Vedic literature, accompanied by illustrations. The Aśvattha is Ficus religiosa: Meulenbeld, 536; Syed only 267 n. 3, and under Śamī-, 524ff. The Khadira is Acacia catechu: Syed, 257-268. The Nyagrodha is Ficus benghalensis or Ficus indica: Syed, 389-419. The Parn . a is Butea frondosa or Butea monosperma: Syed (s.v. kim . śuka-), 204-209. The Plaks . a is Ficus infectoria: Syed, 448-454. All these trees occur in Watt's list

  1 R-W] áśvatthah . khádiro dhaváh . . The information on this tree thus remains inconclusive (cf. Mahdihassan 1980: 114f.). abc. Bhattacharya edits plaks . e na tis . t . hasy. It seems clear, in comparison with the ŚS and R ˚VKh versions, that the readings plaks . ena/praks . en . a of the PS mss. must be corrupt. PS obviously agrees with R ˚VKh in reading a loc. plaks . e. As for ŚS/R ˚VKh nís, I cannot agree with Vishva Bandhu that the same preverb must also be restored in our text. Cf. in the first place PS 8.9.4: brahmaus . adhayo ni tis . t . hanti brahma vars . anti vr ˚s . t . ayah . | brahmedam . sarvam ātmanvad yāvat sūryo vipaśyati 'The plants are standing firm as bráhman. The rains are pouring as bráhman. The bráhman is this entire living [cosmos] here as far as the sun can see'. Note that K contains the same error (ni → na) in this last quoted stanza as in ours, reading na tis . t . hanti . Further unambiguous attestations of ni-sthā (as opposed to nih . -sthā) seem not to occur in (older) Vedic literature. If we may follow the padapāt . ha for ŚS, there are attestations of ní-sthita-at ŚS 14.2.62 = PS 18.13.1, 19.32.3 = PS 11.12.3 diví te tū ´lam os . adhe pr ˚thivyām asi nís . t . hitah . 'Your tuft is in heaven, o plant; on earth you are grown [far] out [o darbhá]', and 19.34.6 = PS 11.3.6 (trís . t . vā devā ´ajanayan nís . t . hitam . bhū ´myām ádhi 'Three times the gods brought you forth, who are residing on the earth'. No padapāt . ha analysis is available for the other attestations of nis . t

  parn . e] súbhage śús . me [Kh sóks . me] lómaśavaks . ane [Kh • vaks . an . é] |

	7, R ˚VKh 4.7.7
	hiran . yavarn . e yuvate	(8)
	śus . me *lomaśavaks . an . e |	(8)
	apām asi svasā lāks . e	(8)
	vāto hātmā babhūva te ||	(8)
	ŚS 5.5.7, R ˚VKh 4.7.7 híran . yavarn . e [R ˚VKh apā ´m asi svásā lāks . e [R ˚VKh lā ´ks . e] vā ´to hātmā ´babhūva [R ˚VKh babhūvá] te ||
	Bhattacharya edits lomasuvaks . an . e.

O golden-colored youthful girl, fiery, with a hairy belly: you are the sister of the waters, o Lāks . ā. The wind has become your soul. hiran . yavarn . e] K, hiran . yavarn . n . e Or *lomaśavaks . an . e] lomasuvaks . an . e Or, lomasamaks . an . e K svasā] Ku RM V/126 Mā Pa [Ma] K, svaśā JM lāks . e] Or K [[misprint Edg.: • ṅks . e]] hātmā] Or, yatsā K babhūva te] Or, babhūvyathe K •

  the comm. on stanza 1).O golden-armed, fortunate, sun-colored, most handsome one. The Mending goes to the injured [limb]: so you must mend this man here.Ku V/126 Mā JM[Ma], gachanti RM, gachatī Pa, gaśchami K nis . kr ˚tih . ] Ku JM RM Mā Pa [Ma], nikr ˚tih . V/126, nis . kr ˚dhi K semam . ] K, sedam . Ku JM V/126 Mā Pa [Ma], seda RM nis . kr ˚dhi] RM V/126 Mā Pa [Ma] K, nis . kr ˚ti(→ dhi) Ku JM ¡ pūrus . am] bhadrayā || Or, paurus . am . Z K [[note Z]] ŚS 5.5.6abc, 5.5.4d híran . yavarn . e súbhage sū ´ryavarn . e vápus . t . ame | rutám . gachāsi nis . kr ˚te . . . sémám . nís . kr ˚dhi pū ´rus . am || Bhattacharya edits sedam . nis . kr ˚dhi bhadrayā. ab. We expect a voc. from ū stem hiran . yabāhū-, but both the Or. mss. (and K: cf. the same error -ū → -o at PS 19.5.1¡2¡3) rather point to a form derived from hiran . yabāhu-(cf. AiGr. III, §101).

	6.4.7 abc: ŚS 5.5.6abc, d: 5.5.4d
	hiran . yabāho subhage	(8)
	sūryavarn . e vapus . t . ame | ¡ rutam . gachati nis . kr ˚tih . semam . nis . kr ˚dhi ¡ pūrus . am ||	(8) (8) (8)

hiran . yabāho] Or, hiran . yabāhū K sūryavarn . e] K, sūryavarn . n . e JM RM V/126 Mā Pa [Ma], s Ū(¡ ū)ryavarn . n . e Ku ¡ rutam . ] r ˚tam . Or K [[Edg.: rutam . ]] gachati]

  uks . itā ||] uks . atā(→ tām . ) || Ku, urks . atām . || JM, uks . atām . || RM V/126 Mā, uks . atā || Pa [Ma], uks . ata | K ŚS 5.5.8 silācī ´nā ´ma kānīnó 'jababhru pitā ´táva | áśvo yamásya yáh . śyāvás tásya hāsnā ´sy uks . itā ´|| Bhattacharya edits śāvas. The misprint hāsnāsi uks . atā is corrected to hāsnāsy uks . atā on Bhattacharya n.d.-2, but see below.

		is
	convoluted.
	6.4.8 ŚS 5.5.8
	ghr ˚tācī nāma kānīno a jababhru pitā tava | aśvo yamasya yah . ¡ śyāvas	(8) (8) (8)
	tasya hāsnās i y *uks . itā ||	(8)

"Like ghee" you are called, o goat-brown one: born of a girl is your father. Yama's horse, which is dark brown: with its blood are you besprinkled. kānīno] Ku JM Pa [Ma] K, kācīno RM, jānīno V/126 Mā a jababhru] 'jababhru Ku JM RM V/126 Mā [Ma], 'jababhrUr Pa, tababhrū K tava] Or, bhava K yamasya yah . ] Or, yamasye K ¡ śyāvas] śāvas Or, śrāvas K tasya] Or, tāsya K hāsnāsy] Or, hāSTRāsy K *

  . patasi tát parn . ám abhi tis . t . hasi | sarát pataty arn . asi sā ´mā ´m ˘rautsīd arundhatī ´||Bhattacharya edits aśvasyāstnah . and śis . yadah . . I give here a preliminary edition of the important parallel PS 20.56.11-12 [PSK 20.52.11-12]: aśvasyāsnah . sam . patitā parn . e te vasatis . kr ˚tā | asr ˚k patatrin . ām asi jahi vāmūn †prabādhama † || asr ˚kto adhi jāto 'si parn . e te sadanam . kr ˚tam | ān . d . am . patatrin . ām asi jahi vāmūn †prabādhama † 'Flown together from the horse's mouth/blood, your home is made in the Parn . a-tree. You are the blood of the winged [. . .]. Or (?) you must kill those . . . . You are born from blood, your seat is made in the Parn . a-tree. You are the egg of the winged [. . .]'.

	ŚS 5.5.9
	áśvasyāsnáh . sám . patitā sā ´vr ˚ks . ā ´m ˘abhí sis . yade | sarā ´patatrin . ī bhūtvā ´sā ´na éhy arundhati ||
	R ˚VKh 4.7.6 *áśvasyā ´sr ˚k sam
		126 Mā
	[Ma], sānayehy Pa, Sānehy K	arundhati] ar ˚ndhati Or, arundhatī K

7.6 cf. PS 20.56.11 *aśvasyāsnah . sam . patitā (8) sā parn . am abhi ¡ s . is . yadah . | (8) sarā ¡ patatrin .ī y asi (8) sā na eh i y arundhati || (8) You have flown together from the horse's blood: you flowed to the Parn . a [tree]. You are a winged stream (?): come to us, o Arundhatī. *aśvasyāsnah . ] aśvasyāstnah . Ku JM V/126 Mā Pa [Ma], aśvasyāvostanah . RM, aśvasyāSTRas K sam . patitā] V/126 Mā Pa [Ma] K, sam . pat • tā Ku, sapatitā JM, sam . pajitā RM parn . am] K, parn . n . am Or ¡ s . is . yadah . ] śis . vadah . Ku V/126 Mā Pa [Ma], śvas . vadah . JM, śis . vatah . RM, śus . yata K sarā] Or, sadā K ¡ patatrin . y asi] patatrīn . y asi Or, patatinnasi K [[Edg.: • tinnrasi]] sā na ehy] Ku JM RM V/

  Let that swell back for you, what the Piśācas have eaten of you. Let the cure-all Lāks . ā save you, together with the gods. ||] || r ˚11 || 4 || Ku JM, || r ˚|| 4 || RM, || 4 || r ˚11 || V/126 Mā, || 4 || r

		.8d]
	yat te jagdham . piśācais	(7)
	tat ta ā pyāyatām . punah . |	(8)
	lāks . ā tvā viśvabhes . ajī	(8)
	devebhis trāyatām . saha || 4 ||	(8)

jagdham . ] JM V/126 Mā

[Ma]

, ya(→ ja 2)gdham . Ku, yagdham . RM Pa, jagradham . K piśācais] Or, piśāśais K ta ā] Or, tārhā K lāks . ā] Or, lāks . āya K viśvabhes . ajī] Or, viśvabhes . ajīr K devebhis] Ku RM V/126 Mā Pa [Ma] K, debhis JM || 4 ˚|| Pa, Z 4 Z K

1

  MānGS 1.2.13 abc: ŚS 2.15.1 a: PS 5.30.3a Or, ris . ayā (¡ |) K ŚS 2.15.1 yáthā dyáuś ca pr ˚thivī ´ca ná bibhītó ná rís . yatah . | evā ´me prān . a mā ´bibheh . || bibhīto na ris . yatah . | evam . me prān . a mā bibha evam . me prān . a mā ris . ah . ||

	yathā dyauś ca pr ˚thivī ca na bibhīto na ris . yatah . |	(8) (8)
	evā me prān . a mā bibher	(8)
	evā me (')pāna mā ris . ah . ||	(8)
	MānGS 1.2.13
	yathā dyauś ca pr ˚thivī ca na

Just as both heaven and earth do not fear, do not get hurt, likewise, o exhalation of mine, do not fear; likewise, o inhalation of mine, do not get hurt. na bibhīto] Ku V/126 Mā Pa [Ma] K, nabhīto JM, nabibhito RM |] Or, om. K prān . a mā bibher] Ku RM V/126 Mā Pa [Ma] K, prān . abibher JM (')pāna] pāna Or K ris . ah . ||]

  Falk 1982: 176 on TS 4.7.10.2 (anad . vā ´ñ ca me dhenúś ca me): "Das letzte Paar, der anad . úh und die dhenú, vertritt die erstrebenswerten Normaltypen. Die dhenú kalbt regelmässig und gibt Milch, der anad . úh hilft auf dem Feld und vor dem Wagen".

	6.5.6 Only PS
	yathā mitraś ca varun . aś ca

• • • || (8) Just as both cow and ox . . . . ||] Ku JM [[|| kā ]] RM V/126 Mā Pa [Ma], om. K Cf.

  Honeyed [must be] my entering, honeyed my departure. May I speak like honey, with [my] voice. My eyes [must be] honey-looking. nikraman . am . ] JM RM V/126 Mā Pa [Ma] K, ni{pa}kraman . am . Ku parāyan . am |] parāyan . am . | Ku JM RM V/126 Pa [Ma] K [[note • m . |]], parāya[[line]]YAn . am . Mā madhumad udyāsam aks . yau] madhumadhudyāsamaks . yau Or, madhumadudyāma aks . o K mádhuman me nikráman . am . mádhuman me parā ´yan . am | vācā ´vadāmi mádhumad bhūyā ´sam . mádhusam . dr ˚śah . || a. Bhattacharya edits nis . kraman . am . . Since all the mss. available to me, as well as the parallel in ŚS, read nikraman . am . , this must be a misprint (cf. also Zehnder 2004a: 55 n. 3). The word nikráman . a-occurs also at R ˚V 1.162.14 (etc.), and TS 1.7.2.4: I assume it has the same nuance as does German betreten 'to enter'.

	aks . yau me madhusam . dr ˚śī ||	(8)
		||]
	Or, om. K
	ŚS 1.34.3
		(8)
	atho me punar āyato	(8)
	.1a
	madhuman me nikraman . am .	(8)
	madhuman me parāyan . am |	(8)
	vācā madhumad udyāsam	(8)

d. This same pāda is found as PS 4.20.2d. There are close parallels at PS

1.55.3a, 20.31.8a ∼ ŚS 7.36

.1 (aks . yàu . . . mádhusam . kāśe), and at PS 19.43.1a ( ¡ aks . yau . . . madhukāśinī 8 ). The unanimous reading madhusam . dr ˚śī of the mss. here (and of K at PS 19.43.1a) must be a nom. n. du. to bahuvrīhi mádhusam . dr ˚ś-(AiGr. III, §19ca p. 51). Barret's emendation of the K reading at PS 19.43.1 to ¡ madhusam . dr ˚śe is thus inappropriate. 6.6.2 Only PS b: cf. PS 19.37.3b m a ām anu prasārayan (8) mama patto ¡ nipedivān | a ks . yau kāmena śus . yatām ||

  Let the eyes, the hairs of you who are lusting, dry up with desire for me' (cf. ŚS 6.139.2). I take me with kāmena (Delbrück 1888: 156), and aks . yau with āyatas: cf. PS 20.65.8 [PSK 20.61.8] yathā sā tasya kāmena na sus . vāpa kadā cana | evāsau mama kāmena māva svapsīt kadā cana 'Just as she has not slept at all, due to [her] desire for him, in the same way he there must not fall asleep, due to desire for me' (wrongly interpreted byKümmel 2000: 594).

	6.6.3 Only PS
	vaśā madhugha te mātā-	(8)
	-uks . ā bhrātars . abhah . pitā |	(8)
	dhenvā adhi prajāto 'si	(8)
	rājā san madhumattamah . ||	(8)

: "Bei nicht erwähntem Objekt sind im allgemeinen wohl die Hände gemeint". cd. Cf. PS 2.33.3ab ūrdhvāni te lomāni tis . t . hantv aks . yau kāmena śus . yatām 'Let your hairs stand upright, let [your] eyes dry up with desire' and ŚS 6.9.1cd (∼ PS 2.90.2cd) aks . yàu vr ˚s . an . yántyāh . kéśā mā ´m . te kā ´mena śus . yantu 'Your mother is the breeding cow, o Madhugha, your brother the full-grown bull, your father the stud bull. You are born from a milk cow, being a king, most honeyed. madhugha] Or, madhuga K bhrātars . abhah . pitā |] Or, bhrāja r ˚s . abhah . pitā K [[misprint Edg. r ˚s . abbah . ; note

  Honeyed is Sinīvālī; let her besprinkle me completely with honey, let her anoint me with honey, just the way I want. Ku RM V/126 Mā Pa[Ma], samamuks . atu | JM, samaks . atu

	Only PS
	madhumatī sinīvālī	(8)
	madhunā mā sam uks . atu |	(8)
	sā mā madhunā a naktu	(8)
	yathāham . kāmaye tathā ||	(8)

sinīvālī] V/126 Mā K, śinīvālī Ku JM RM Pa

[Ma]

sam uks . atu |]

  Ku JM, || r ˚|| 6 || RM, || 6 ||

	ŚS 7.12.4
	yád vo mánah . párāgatam . yád baddhám ihá vehá vā |
	tád va ā ´vartayāmasi máyi vo ramatām . mánah . ||
	R ˚V 10.58.1c-12c tát ta ā ´vartayāmasi
	ManB 2.2.5d
	mayi/prati badhnāmi vo manah .
	r ˚9 || V/126 Mā, || 6 || r ˚|| Pa, Z 1 Z K

  and 31.26 (valmīka-; seeBahulkar,[209][210]. Cf. finally KauśS 32.6-7, with Bahulkar's notes (216-217). Compare PS 3.15 and 9.11 for some similar themes, and for similar vocabulary.

	6.7.1 Only PS
	kaśyapaś ca suparn . aś ca	(8)
	yan marīcyām atis . t . hatām |	(8)
	suparn . ah . pary avāpaśyat	(8)
	samudre bhūmim āvr ˚tām ||

  Ku JM V/126 Mā [Ma] K, marīcyā{ma}m RM, marīcām Pa atis . t . hatām |] atis . t . hatām . | Or, abhis . t . atām . | K [[Edg.: • m; note • -m . |]] suparn . ah . ] suparn . n . ah . Or, suparn . ah . Z K [[note Z]] avāpaśyat] Ku JM RM Mā Pa [Ma], atvāpaśyat V/126, avāpaścat K āvr

kaśyapaś ca] Or, kaśyapasya K suparn . aś] K, suparn . n . aś Or marīcyām] ˚tām ||] āvr ˚tām . || Or, āvr ˚tām . [[om.

  You, o hog, with [your] extraordinary power, three times brought up from the ocean this[Earth], which the eagle spotted, inside the great swell. Ku JM RM V/126 Mā [Ma], yāsuparn . n . ah . Pa, suparn . am abhis . añcatām¸K paryapaśyad] Or, paryapaśca K antar] V/126 Mā Pa K, antyar Ku JM RM Ma arn . ave] K, arn . n . ave Or tvam . ] Or, tvān K māyayā] Or, māyā K trih . ] Or, tiras K *ābharah . ] ābharat Or, ābhara K Cf. ŚS 2.27.2, 5.14.1 / PS 2.16.2, 7.1.1 and especially stanza 7 below. Bhattacharya edits ābharat.

	etc.
	yām . suparn . ah . paryapaśyad	(8)
	antar mahat i y arn . ave |	(8)
	tām . sūkara tvam . māyayā	(8)
	trih . samudrād ud *ābharah . ||	(8)

yām . suparn . ah . ] yām . suparn . n . ah .

  yām . ] Ku JM RM V/126 Mā[Ma] K, yam . Pa samudrād udabharo] Ku RM V/126 Mā Pa [Ma], sumudrād ud{ā}abharo JM, samudrād ududbharo K bhūmim . ] Or, bhūmyām . K sūkara] Ku JM RM V/126 Mā [Ma] K, s{u}ūkara Pa māyayā] Or, māyā K dūs . an . y] Ku JM RM Pa [Ma] K, dūs . am . n . y V/126 Mā asmai] K, asyai Or bhavatu] Or, bhavanta K

  Ku JM RM V/126 K, a[[folio]]adhitis . t . hati Mā, adhigachati(→ tis . t . hasi 2) Pa, adhigachati(→

	-6cd
	acyutā hiran . yena	(7)
	yā satye adhitis . t . hati |	(8)
	tasyās te viśvadhāyaso	(8)
	vis . adūs . an . am ud bhare ||	(8)

The one who, being unswayed due to

[her]

gold, is based on truth: from you who bring nourishment for all, I bring up what is poison-spoiling. acyutā] K, atyātā Ku V/126, ayutā JM, atyutā RM Mā Ma Pa adhitis . t . hati] tis . t . hati) Ma viśvadhāyaso] Ku JM RM V/126 Mā [Ma] K, viŝvadhāyaso Pa vis . adūs . an . am] Ku JM RM Mā [Ma] K, vis . adūn . am V/126, vis . ad{u}ūs . an . am Pa

  1.26 śilā ´bhū ´mir áśmā pām . súh . sā ´bhū ´mih . sám . dhr ˚tā dhr ˚tā ´| tásyai híran . yavaks . ase pr ˚thivyā ´akaram . námah . 'Stone is the Earth, rock, sand; the Earth is held together, supported; to her, the Earth, in whose breast lies gold, I have brought reverence' (see Kiehnle 1979: 116), cf. also ŚS 12.1.6.

  .

	6.7.7 Only PS
	yas tvā bhūme a nvavindad	(8)
	yas tvā bhūma udābharat |	(8)
	tayoh . sahasradhāmann	(7)
	aham . nāmāni jagrabha ||	(8)

I have seized the names of these two, o you of a thousand abodes: the one who has discovered you, o Earth, the one who has brought you up, o Earth. bhūme] Or, bhūmim . K a

  [The names] which the Maruts have made for you, which the Seven Seers know: the Earth, whom all the Ādityas know, is a poison-spoiler. Ku JM RM V/126 K, cakr ˚r Pa Ma Mā [[?]] saptars . ayo] Ku JM V/126 Mā Pa [Ma] K, sapta r ˚s . ayo RM viduh . |] Or, viduh . K [[om. |, but note pausa form]] viśva ādityā] Or, viśvādityā K viduh . ] Or, vidus K || 7 ||] || r ˚8 [[!]] || 7 || Ku, || r ˚9 || 7 || JM, || r ˚|| 7 || RM, || 7 || r ˚9 || V/126 Mā, || 7 || See my commentary on the preceding stanza. On the concept of 'All the Ādityas', a rare alternative for the víśve devā ´h . (connected with the Earth at ŚS 12.1.53 / PS 17.6.1), see Brereton 1981: 293ff. The 'Seven Seers' are connected with the Earth at ŚS 12.1.39 / PS 17.4.10.

	sā bhūmir vis . adūs . an . ī || 7 ||	(8)
	marutaś] K, mar ˚taś Or	cakrur]
	6.7.9 Only PS
	yāni te marutaś cakrur	(8)
	yāni saptars . ayo viduh . |	(8)
	viśva ādityā yām . viduh .	(8)

r ˚|| Pa, Z 2 Z K abc.

  6.8.1 ab: only PS cd: cf. VSM 12.99cdCf. besides VSM 12.99 also ŚS 19.32.6. Some material on the word ráks . as-has been collected byRodhe 1946: 53 (and passim). On ráks . as-and yātú-, see in particularOldenberg 1917: 264-275, esp. 265f. n. 3. On the meaning of sáhas-and its derivatives, cf. Gonda 1957a: 46-49. The shift in voice sahamānā-/sahantī-is most probably not significant: Gotō 98 1987: 325 observes about the verb sah that "Akt. und Med. nicht in Opposition stehen".Bhattacharya seems to have been correct in following the Or. mss. which read ahamuttare as opposed to aham uttarā in K, although this matter cannot be settled with certainty: cf. R ˚V 10.145.3 / ŚS 3.18.4 (≈ PS 7.12.3) / ĀpMP 1.15.3: úttarāhám uttara úttaréd úttarābhyah . | áthā [ ŚS adháh . ] sapátnī yā ´mámā ´dharā sā ´dharābhyah . 'Superior [am] I, O superior one; superior, indeed, to them (f.) that are superior; below [is] she that is my rival; lower [is] she than they (f.) that are lower'(Whitney). One might thus edit sahant īy aham uttarā, and translate 'I am prevailing, superior'.In combination with the two vocatives from the same root that precede, I prefer to assume a vocative sahanti , together with the syntactic compound ahamuttará-(AiGr. II/1, p. 326), which is attested ŚS 4.22.1 (PS 3.21.1) tā ´n randhayāsmā ahamuttarés . u 'make them subject to him during the contests'; ŚS 12.4.50 (≈ PS 17.20.10) tásmāt tám . devā ´ā ´gasó 'vr ˚ścann ahamuttaré 'for that offense the gods cut him off, during the contest'; TB 2.8.8.1 (misunderstood and silently but unnecessarily emended by Dumont 1969: 59, 61) yattáu hāsāte ahamuttarés . u 'both are ready

	sahasva yātudhānān	(7)
	sahasva yātudhān i yah . |	(8)
	sahasva sarvā raks . ām . si	(8)
	sahamānās 6.8.2 Only PS a: ĀpMP 1.15.2b, cf. PS 7.12.7b c: cf. R ˚V 10.86.9c, 10.145.5ab, 10.159.3c = ĀpMP 1.16.3c
	sahamāne sahasvati	(8)
	sahant i y ahamuttare |	(8)
	utāham asmi sāsahih .	(8)
	sāsahe vah . sadān u vāh . ||	(8)
	O suppressing, overpowering one, who are prevailing in the contest -I am
	suppressing as well, I keep you suppressed, o Sadānuvās.
	sāsahe] Or, sahase K	vah . ] Ku RM V/126 Mā Pa [Ma], va JM K	sadānvāh . ] Or,
	sadhānvā K
	ab.

i y os . adhe || (8) Suppress the sorcerers, suppress the sorceresses, suppress all demons: you are suppressing, o Plant. yātudhānān] Or, yātudhānām . K sahasva] Ku RM V/126 Mā Pa [Ma] K, sahasra JM yātudhānyah . |] Or, yātudhānyāh . [[om. |]] K sahanty ahamuttare] Or, sam . hatyāhamuttarā K sāsahih . ] Or, sāsahi | K [[note |]]

  ca sediś ca snihitiś ca sadānvā cānāmatiś cānāhutiś ca nirr ˚tir etās te agne tanvo 'vartimatīs tās tam . gacchantu yam . dvis . mah . " iti dves . yam . manasā dhyāyan yajamāno japati (ed. Kashikar and ed. Caland & Raghu Vira: vartimatīs without avagraha). It is provided with a fanciful etymology at Nirukta 6.30 and occurs in lists of obscure words at Nighan . t . u 4.3 and AVPariś 48.115. Bloomfield 1897: 301 connects it with dā ´nu and dānavá, and glosses 'female demon'.

	You, who go around suppressing, like a dominating bull, who are a killer of
	Sadānuvās and a killer of demons -thus you are mighty, o Plant.
	sahamānā] Or, sahasānā K	carasi] Or, carati K	sāsahāna ivars . abhah . |] Ku V/126
	Mā Pa [Ma], sāsahānaivars . abhah . | JM, sāsahānaivar ˚rs . abhah . | RM, sāsahānaiva vr ˚s . abhah . [[om. |]] K
	PS 5.1.6
	yā sahamānā carasi sāsahāna ivars . abhah . |
	sadānvāghnīm . tvā vayam . jaitrāyāchā vadāmasi ||
	ŚS 3.6.4ab = PS 3.3.5ab
	yáh . sáhamānaś cárasi sāsahāná iva r ˚s . abháh .
	6.8.3 ab: PS 5.1.6ab ≈ 3.3.5ab = ŚS 3.6.4ab c: 3.22.2c d: only PS
	yā sahamānā carasi		(8)
	sāsahāna ivars . abhah . |		(8)
	sadān u vāghnī raks . oghnī	(8)
	sā tvam ugrās i y os . adhe ||	(8)

|

ab. The combination present participle ¡ car occurs twice more in this hymn (stanzas 5

  Bhattacharya edits avavyacad ihokheva, and in his note suggests the emendation avivyacad .a. The obscure word khelá-is probably, with Pirart 1995: 182, to be taken as a kind of bird at R ˚V 1.116.15, and denotes a noxious bird or insect in the difficult stanza PS 6.14.2 below: khelā-must be the feminine counterpart of this creature. Regarding lambanastanī-, cf. Sharma 1959/60: 246 on lambanastaná-, with reference to ĀpMP 2.13.12 etc. Its only other attestation is at PS 10.1.1 (to be compared with 7.11.8): hā amba tejane dheno lambanastani | na tad vido yad ichasi yad u vittam . na tad ghasah . 'Hey mama, gore (cf. Rau 1981), [you] cow with sagging udders: you shall (non-them. aor. subj. vidas, analogous to root aor. subj. ghasas) not find what you are looking for, and what you've found, that you shall not devour'.

	ŚS 7.115.1ab
	prá patetáh . pāpi laks . mi náśyetáh . prā ´mútah . pata |
	6.8.4 a: only PS b: ŚS 7.115.1b = PS 20.18.7b cd: cf. PS 5.9.4
	khele hai lambanastani	(8)
	naśyetah . prāmutah . pata |	(8)
	na tvām *avivyacad iha-	(8)
	-uks . eva śr ˚ṅgavac chirah . ||	(8)
	Hey Khelā, [you] with the sagging breasts: disappear from here, fly away yon-
	der. It (the plant) did not leave space to you here, as a stud bull (does not give
	space) to a horned head.
	hai] Or, ha K	lambanastani] RM Pa [Ma], lam . banastani Ku JM V/126 Mā,
	lam . manastani K prāmutah . ] Or, purāmutah naśyetah . ] RM Pa [Ma], nasyetah . Ku JM V/126 Mā, naścebhah K pata |] V/126 Mā Pa [Ma], patah . {. . .} | Ku, ˘K patah . | JM RM, pathā [[om. |]] K *avivyacad] avavyacad Ku RM V/126 Mā Pa
	[Ma], amavyacah JM, amavyatad K chirah . ||] JM RM, śr ˚ṅgavatsirah . || Ku V/126 Mā Pa [Ma], śr ihoks . eva] ihokheva Or, iho aks . evu K ˚ṅgavaśchirah . [[om. |]] K śr ˚ṅgavac

  Witzel 1986). Cf. PS 19.25.14b ye 'rāyā yātudhānāh . . Several of the pādas (i.a. 2.67.5a,

	tīks . n . aśr ˚ṅgodr ˚s . ann ihi ||	(8)
	You, Arāyas, who go around seeking out the (offering) drink (?) of an innocent
	man: o Agni, you whose path is black, who have sharp horns, keep goring
	them.
	a rāyāś] rāyāś Or K	caratha] Or, carati K	pākasyechanta āsutim |] Or [[ • m . ]],
	pākasyeśchantvāśucim . [[om. |]] K tīks . n . aśr ˚ṅgodr ˚s . ann ihi] tīks . n . aśr ˚ṅgodr ˚śannahi Ku V/126 Mā [Ma], tīks . n . aśr kr ˚s . n . avartane] kr ˚s . n . avarttane Or, kr ˚s . n . āvartmane K ˚ṅgodas . am . nahi JM, ti(→ tī)ks . n . aśr ˚ṅgodas . ann{i}ahi RM, taks . n . aśr ˚ṅgodr ˚s . annahi Pa, tīks . n . aśr ˚ṅgodr ˚śam . nihi K
	R ˚V 10.155.2cd, PS 5.9.4cd arāyyàm [PS: sadānvā] brahman . aspate tī ´ks . n . aśr ˚n . godr ˚s . ánn ihi ||
	Bhattacharya edits tīks . n . aśr ˚ṅgo dr ˚śann ihi . a.
	6.8.6 ab: only PS cd: cf. R ˚V 10.155.2cd ≈ PS 5.9.4cd
	ye a rāyāś caratha		(7)
	pākasyechanta āsutim |	(8)
	tān agne kr ˚s . n . avartane	(8)

  . Cf. Geldner on R ˚V 7.97.7d: "āsutí bezeichnet das stärkende Tränklein, engl. cordial. āsunóti wird 10, 42, 5 von einer besonderen Somabereitung gebraucht".Cf. Lubotsky 2002: 58 on PS 5.10.1 (and 5.10.9) vis . āsuta-'poison-brew'. Cf. also R ˚V 10.86.19 píbāmi pākasútvano 'I drink of the simple presser's [Soma]' (cf.Scarlata 1999: 617).cd. Agni is given the same epithet kr ˚s . n . ávartani-at R ˚V8.23.19, PS 5.20.3, ŚS 1.28.2. Cf. also Āp ŚS 16.11.11 (with Caland's notes). K reads kr ˚s . n . avartmane, and has the same reading at PS 5.20.3 (and 19.26.13) as well, against the unanimous evidence of the Or. mss. In the present context, there can be no doubt that the Or. mss. have preserved the authentic reading, also in view of the fact that kr ˚s . n . avartman-is not attested before ĀpMP 2.14.2, and becomes common only in the Epics.Cf. the parallels R ˚V 10.155.2cd (cf. Schmidt 1968: 129) and PS 5.9.4: our stanza has substituted Agni for Brahman . aspati as the addressee. Contrast Schmidt's assertion (p. 239) of a "Fehlen von bráhman . aspati als Epithet . . . Agnis". For an extensive discussion of the connections between Agni and Br ˚haspati/Brahman . aspati, see Schmidt, pp. 62-72. However this may be, if we assume an underlying br ˚haspate at R ˚V 10.155.2, this would solve the metrical oddity (cf. Arnold 1905: 83) of trisyllabic arāyyàm. Ku JM RM Mā Pa [Ma] K, yāhī V/126Note the two variants upon the R ˚V text in pādas b and d. The image of sending off an evil being by means of a log floating in a river may be compared with ŚS 10.4.3cd (PS 16.15.3cd) udaplutám iva dā ´rv áhīnām arasám . vis . ám . vā ´r ugrám 'like wood floating in water [is useless?], the snakes' poison is powerless, the fearsome water'. Cf. the image of pebble-chewing in stanza 5: as long as the Sadānuvā is chewing on wood or pebbles, she can't use her 'horrible jaws' to chew on the speaker.The word durhan . u-is only attested elsewhere (as durhan . ū-) at T Ā 4.32.1: dī ´rghamukhi dúrhan . u | mā ´sma daks . in . ató vadah . 'You with a long face, with horrible jaws: do not speak from the South'. At PS 19.9.12 the word pr ˚s . addhanu-'having sprinkling jaws' is used of a snake.To (the Sadānuvā) kus . t. hī, whose origin are the life-threatening, the unseen worms, the fleas, whose husband is balāsa, I bring homage. ¡ kus . t . hyai ||] ku{DDH}KS . yai || Ku, kuKS . yaih . || JM, kuDDHyai || RM [[?]] V/126 Pa, kuks . yai || Mā [Ma], kus . t . hī K [[om. |; Edg. misplaces a | after The comm. is followed, but it is impossible to say if correctly". Then, the word is also attested in the difficult stanza PS 19.29.4 (quoted in full under 7.2.8a), listing various noxious 'worms', whose pāda c reads: is . t . argā va is . ayantah . 'your is . t . argas that prosper'. In any case, the PS readings now allow us to discard with certainty the conjecture proposed PW I, 833 (cf. EWAia I, 200) that is . t

	6.8.8 Only PS
	yasyā janitram is . t . argā	(8)
	adr ˚s . t . āh . krimayah . *plus . ayah . | tasyai balāsapatn i yai namas kr ˚n . omi ¡ kus . t . h i yai ||	( ) (8) (8)
	6.8.7 R kr ˚n . omi]] ˚V 10.155.3 ado yad dāru plavate sindhor madhye apūrus . am | tad ā rabhasva durhan . o Bhattacharya edits kr ˚mayah . pulūs . ayah . and kuks . yai. a. The word is . t . árga-occurs only twice elsewhere in Vedic literature. At (8) (8) TS 3.1.7.1 (quoted Baudh ŚS 14.4:156.14f., 26.7:281.2, and Bhār Śi 100) ≈ TB (8) tena yāhi parastaram || (8) 1.4.6.4-5, it is only clear that the word connotes something negative: is . t ádhvaryúr . árgo vā yájamānasyes . t . árgah . khálu vái pū ´rvo 'rs . t . úh . ks . īyate 'The Adhvaryu
	is he that brings trouble on the sacrificer, and he that brings trouble himself
	is ruined before the trouble'. To this translation, Keith adds (p. 229 n. 5):
	"is . t . árgah . is of very dubious sense, and ars . t . úh . , an abl. of ars . t . r ˚, is equally uncer-tain in sense.
	parastaram |] parastaram . | Or K
	R ˚V 10.155.3 adó yád dā ´ru plávate síndhoh . pāré apūrus . ám |
	tád ā ´rabhasva durhan . o téna gacha parastarám ||

The piece of wood there, which is floating in the middle of the river with no man [holding on to it]: grab hold of it, you with horrible jaws -by means of it, ride far away. dāru] K, dār ˚Or madhye] Ku JM V/126 Mā Pa [Ma] K, madhe RM apūrus . am |] apūr ˚s . am . | Or, apūrus . am . [[om. |]] K tad] Or, ud K [[Edg. & Bhatt. wrongly: uc]] yāhi] yasyā] Or, asyā K janitram] Ku V/126 Pa [Ma], janitrām JM, yanitam RM, janitra{•u}m Mā, janis . t . am K is . t . argā] Ku RM Pa [Ma] K, as . t . argā JM, is . t . arggā V/126 Mā adr ˚s . t . āh . ] JM RM V/126 Mā Pa [Ma], adr ˚s . t . ā Ku, aris . t . āh ¯K krimayah . ] kr ˚mayah . Or, krimayah ˘K *plus . ayah . |] pulūs . ayah . | Or, purus . āya [[om. |]] K balāsapatnyai] Ku JM V/126 Mā Pa [Ma], balāsapatnye RM, balāsapatnī K namas] Or, namah . [[!]] K

  this fact provides the main argument for my emendation. The metrical problem may be partially removed by assuming a secondary sandhi across the boundary of pādas a and b (is . t . argādr ˚s . t . āh . ); I do not want to resort to the heavy means of conjecturing *krimiplus . ayah . , as proposed to me by Chlodwig Werba.

8

  155, it may be instructive, for the establishment of the reading ¡ kus . t . h i yai , to collocate our pāda with R ˚V 10.155.1ab (árāyi kā ´n . e víkat . e girím . gacha sadānve 'Demoness, one-eye, monstrous Sadānuvā: go to the mountain') and that hemistisch in turn with the śloka AVPariś 9.4.5 (mā ca cārabhat . e dadhyān mā ca dadhyāt 13 purohite | mā ca kān . e virūpe ca kus . t . hivya ṅge tathaiva ca 'May it not place [me] near a soldier, may it not place [me] near a Purohita, nor near a one-eyed, deformed, or near a kust . h . a-patient's [skin] blemish'). Although the formation/derivation of our fem. kus . t . hī-remains problematic (cf. AiGr. II/2, §247 [?]), semantically a reference to a noxious female spirit of skin-disease (kus . t . ha-, see Filliozat 1949: 95) seems fitting, especially also in connection with balā ´sa-, even though the word kus . t . ha-does not occur in this sense in the AV(Bahulkar 1994: 161), or even elsewhere in Vedic proper.14 ||] || r ˚9 || 8 || Ku JM, || r ˚|| 8 || RM, || 8 || r ˚9 || V/126 Mā, || 8 || r ˚|| Pa, Z 3 Z K Bhattacharya edits tvāpanayāmasi . I do not find the reading tasyādri , as reported by Bhattacharya, in ms. Mā. It clearly reads tasyāddi . Bhattacharya has possibly confused the readings of Ma and Mā. ab. Bhava and Śarva are forms or aspects of Rudra (see Bloomfield 1897: 618), who is among many other things associated with fear and disease (cf. Gonda 2 1978: 85-86). On the significance in Atharvan magic of naming an inimical entity's parents and other close relatives, see Bloomfield 1897: 419. The compounds in -putrā and -bhrātrī are of course specifically selected by the poet in view of the imprecation which follows in the second hemistich. c. Cf. PS 10.1.5a *tasyātta 15 putrān bhrātr ˚m . ś ca 'Eat her sons and brothers!', as well as ŚS 1.28.4 putrám attu yātudhānī ´h . svásāram utá naptyàm | ádhā mithó vikeśyò ví ghnatām . yātudhānyò ví tr ˚hyantām arāyyàh . 'Let the sorceress eat [her own] son, sister, and daughter; then let the horrid-haired sorceresses mutually destroy one another; let the hags be shattered by each other' (cf.

	6.8.9 Only PS c: cf. PS 10.1.5a
	śarvaputre bhavapatni	(8)
	yātubhrātri sadān u ve | ¡ tasyāddhi putrān bhrātr ˚m . ś ca yatra tvā vinayāmasi || 8 ||	(8) (8) (8)

You, Sadānuvā, whose son is Śarva, whose husband is Bhava, whose brother is sorcery: eat the sons and brothers of him, to whom we remove you. śarvaputre] Or, sarvaputre K bhavapatni] Ku JM RM Mā Pa [Ma], bhavapatnī V/126, bhavapattri K yātubhrātri] Ku RM V/126 Mā [Ma], yātubhrāti JM Pa, yādutrātus K ¡ tasyāddhi] tasyāddi Ku JM RM V/126 Mā Pa, tasyādri Ma [[?]], tasyādhi K bhrātr ˚m . ś] Ku RM V/126 Mā [Ma] K [[Edg. • r ˚•]], bhrātr ˚m . ś JM Pa tvā vinayāmasi] K, tvāpanayāmasi Or ||

  Ku JM RM V/126 Pa [Ma], '{•i}cikradan Mā, acikradam . K mahan] Or, naham . K r ˚s . abhasya] RM K, rs . abhasya Ku JM V/126 Pa [Ma], rs . abhaSYA(¡ sya) Mā yat kakut] Ku RM V/126 Mā Pa [Ma] K, yatk{•}akut JM in various ways, among which 'der mit dem Herren-, Herrscherblick' but also 'Aufseher', while Zehnder (PS 2.60.3, 2.81.3) has chosen 'der mit dem Auge eines Mannes'. Geldner had earlier (1907) glossed: "vielleicht: Herrscherauge habend, mit seinem Blick alles schirmend und durchdringend, schützend . . . ". Renou points to the parallelism with the compound nr ˚mán . as-, but his rendering of nr ˚cáks . as-as 'qui possède . . . l'intuition' (1955-69/II: 55f.) does not have much to recommend itself, at least not in our context.

	Soma is also frequently called nr ˚cáks . as-(Oberlies 1999: 85), but this word probably refers to the ritual patron here. Geldner has translated R ˚V nr ˚cáks . as-
	1 TB 2.4.7.1(1)
	vr ˚s . āyam am . śur vr ˚s . abhāya gr ˚hyate vr ˚s . āyam ugro nr ˚caks . ase | divyo naryo acikradan	(12) (9) (8)
	mahan nāma r ˚s . abhasya yat kakut || (11 TB 2.4.7.1(1)
	vr ˚s . āsy am ˘śúr vr ˚s . abhā ´ya gr ˚hyase | vr ˚s . āyám ugró nr ˚cáks . ase | divyáh . karman . yò hitó br ˚hán nā ´ma | vr ˚s . abhásya yā ´kakút |
	ab. I assume that these pādas are entirely parallel in syntax, apparently
	with gr ˚hyate (which has the technical meaning 'to take a draft [of Soma]' in the first pāda) being omitted the second time (it may refer here concretely to
	the act of drawing forth a bull). For sóma-as 'bull' (vr ˚s . an . -), see the references collected by Oberlies 1999: 90. The 'bull' (vr ˚s . abhá-) is the royal patron.
	110

J )

This

[Soma]

stalk is a bull. It is drawn for the bull. This fearsome one is a bull.

[It is drawn] for the manly-eyed one. The heavenly, the manly one, has cried out. The withers of the bull are called Great. am . śur] Or, ūcur K vr ˚s . abhāya] Ku RM V/126 Mā [Ma] K, vr ˚s . ābhāya JM, vr ˚s . abhRāya Pa gr ˚hyate] Ku RM V/126 Mā Pa [Ma] K, gr ˚dyate JM ugro] Ku JM RM V/126 Pa [Ma] K, u(→ ū)gro Mā |] Or, om. K naryo] Or, niryo K acikradan] 'cikradan

  n. 2), on R ˚V 10.87.8: "Aus der Stelle folgt, daß nr ˚cáks . as ein Terminus ist, der einen Aufseher, Richter, Häscher bedeutet". It is this latter interpretation that I have adopted below, for the nr ˚caks . aso dras . t . ārah . at PS

  As Vis . n . u, be the culminating point (vis . uvánt-), you who are my lord. And let him[here] give instructions to the people, as Indra to the gods.

	)
	vis . uvān vis . n . o bhava	(7)
	t u vam . yo nr ˚patir mama | atho indra i va devebhyo	(8) (8)
	vi bravītu janebh i yah . ||	(8)

vis . uvān] Ku JM V/126 Mā [Ma] K, vis . t . avān RM, vis . uvāna Pa vis . n . o bhava] Ku JM RM Pa [Ma], vis . n . orbhava V/126 Mā, vr ˚s . n . yobhava K indra iva] Or, indreva K vi bravītu] Ku JM RM V/126 Pa [Ma], vibavritu Mā, vi[[line]]vibhravītu K ||] Or, om. K [[note • h . m • ]] TB 2.4.7.1(2) vis . ūvā ´n vis . n . o bhavatu | ayám . yó māmakó vr ˚s . ā | átho índra iva devébhyah . | ví bravītu jánebhyah . | Bhattacharya edits vis . n . o.

  nirbravān . i ].Let him give instructions to men, together with Indra as ally. And the overpowering Agni, the Vaiśvānara, shall bestow on you a realm. manus . yebhyo] Or, manus . ebhyo K vi] Or, dhi K bravītu] Ku JM RM V/126 Pa [Ma], bravitu Mā, vravītu K sajūr] Ku JM RM V/126 Pa [Ma] K, sajur Mā tubhyam . ] Or, tubhyām . (sec. m. See R ˚V 1.145.5cd quoted under 2d. The subject seems to be the king. How can we explain the shift to the 2nd person in the second hemistich? b. The formula sajū ´r índren . a occurs twice in the R ˚V (5.51.10 and 6.47.29). Our indren . a medinā, a variant on índramedin-(see PS 9.27.7 / ŚS 5.20.8,

	6.9.3 Only PS
	manus . yebhyo vi bravītu	(8)
	sajūr indren . a medinā |	(8)
	agniś ca tubhyam . sāhantyo	(8)
	rās . t . ram . vaiśvānaro dadhat ||	(8)

→ BHyam . ) K sāhantyo] Or, saham . tyo K a.

  2.Let him be a killer of the enemy, let him be a killer of the stubborn ones. He shall, then, go as leader of the clans. He shall be the top of those who emerge[victoriously]. hantā śatror] Or, ham . tā śatrūn K hantā] Or, aham . tā K dodhatām |] dodhatām . | Ku JM V/126 Mā Pa [Ma], bo(→ ho 1)dhatām . | RM, dodhatām . [[om. |]] K viśām aha] Or, vis . āsahah . K [[note • h . p • ]] pran . īr ayad] JM RM V/126 Mā [Ma] K, pran . ī(¡ ra)yad Ku, praN . Ī(→ n . ī 2)rayad Pa udbhindatām asat] JM RM Mā Pa [Ma], adbhindatāmasat Ku, udbhindatā(¡ ma 4)sat V/126, adhubhindatāvasat K

	TB 2.4.7.3(7)
	nr ˚n . ā ´m áha pran . ī ´r ásat | ágra udbhindatā ´m asat |
	6.9.4 TB 2.4.7.3(6)
	yasyāyam . bhāga r ˚s . abha indrāya parin . īyate |	(8) (8)
	sa hantu śatrūn āyato	(8)
	atho hantu parāyatah . ||	(8)
	TB 2.4.7.3(6)
	yásyāyám r ˚s . abhó havíh . | índrāya parin . īyáte | jáyāti śátrum āyántam | átho hanti pr ˚tanyatáh . |
	ab. This seems to be the sacrificial bull: see stanza 7. Cf. R ˚V 10.165.5, ŚS 18.3.3, and 10c below. Cf. also 6.6.6b above.
	6.9.5 ab: only PS cd: TB 2.4.7.3(7)
	sa hantā śatror bhavatu	(8)
	hantā bhavatu dodhatām |	(8)
	viśām aha pran . īr ayad	(8)
	agram udbhindatām asat ||	(8)

He whose share, this bull, is being led around for Indra, let him kill the approaching enemies, and let him also kill the fleeing ones. yasyāyam . ] Or, yasmāyam . K bhāga] Or, bhāgam K hantu] Or, ham . tu K atho] K, 'tho Or hantu] Or, ham . tu K parāyatah . ||] Or, parāyatah . [[om. |]] K

  Falk discusses PS 1.72.1, to which I may add the Atharvanic stanzas ŚS 4.38.1, 5.20.11 / PS 9.27.11, 9.2.2 / PS 16.76.2. Make this bull here, o Indra, the guardian of this earth, and an over-lord of the clans, possessing longevity and splendor. Note the variants in TB: K shares the metrically less suitable TB reading vr ˚s . abhám . . An identical case of -a rs . abha-→ -a vr ˚s . abha-occurred at 6.8.3b. It is possible that K has been influenced by the TB reading here: if so, the reading here may in turn have influenced K's reading at 6.8.3b.

	TB 2.4.7.1-2(3)
	ā ´yus . mantam . várcasvantam | átho ádhipatim . viśā ´m |
	asyā ´h . pr ˚thivyā ´ádhyaks . am | imám indra vr ˚s . abhám . kr ˚n . u |
	cd. On the
	céttr ˚-, cf. i.a. R ˚V 10.128.9, and ŚS 6.73.1 / PS 19.10.10, PS 1.75.1.
	6.9.7 TB 2.4.7.2(4)
	yah . suśr ˚ṅgah . sukakudah . kalyān . o barhir āsadat |	(8) (8)
	kārs . īvan . aprajānena	(8)
	r ˚s . abhen . a yajāmahe ||	(8)
	6.9.6 TB 2.4.7.1-2(3)
	āyus . mantam . varcasvantam	(8)
	atho adhipatim . viśām |	(8)
	asyāh . pr ˚thivyāś cettāram imam indrars . abham . kr ˚n . u ||	(8) (8)
	viśām |] viśām . | Or,
	viśām . (¡ |) K asyāh . ] Or, asyāh ˘K Ku Pa [Ma], imam indra r ˚s . abham . JM RM V/126 Mā, imam . indra vr cettāram] Or, cettanem K imam indrars . abham . ] ˚s . abham . K

varcasvantam] K, varccasvantam Ku JM RM V/126 Mā

[Ma]

, varccasvanta{m . }m Pa adhipatim . ] K, 'dhipatim . Ku Pa Ma, dhipatim . JM RM V/126 Mā We worship with a bull, having its origin among cultivators, that has sat down on the sacred grass, illustrious with beautiful horns and beautiful withers. yah . suśr ˚ṅgah . ] JM RM V/126 Mā Pa [Ma], yah . sa(→ su 1)śr ˚ṅgah . Ku, asyaśr ˚ṅga K sukakudah . ] Or, sus . a ṅpadah . K [[note • h . k • ]] barhir] Ku V/126 Mā Pa [Ma] K, bahir JM RM kārs . īvan . aprajānena] Ku RM V/126 Mā Pa [Ma] K, kārs . ivan . a • JM TB 2.4.7.2(4) yáh . suśr ˚ṅgah . suvr ˚s . abháh . | kalyā ´n . o drón . a ā ´hitah . | kā ´rs . īvalapragān . ena | vr ˚s .

  | yad gayāstho dadāty annam . pitaras tena putrin . ah . 'When someone offers food to his ancestors at Gayā, they rejoice, just as farmers rejoice at fields that have received abundant rain; in him his ancestors are blessed with a true son'(Olivelle 2000: 392f., cf. also AVPariś 69.5.3 and R ˚gVidh 2.69). The compound ákr ˚s . īvalām at R ˚V 10.146.6 (≈ TB 2.5.5.7) is therefore likely to be a bahuvrīhi (on the accent, cf. AiGr. II/1 §114a, p. 293 ll. 40ff.): ā ´ñjanagandhim . surabhím bahvannā ´m ákr ˚s . īvalām | prā ´hám mr ˚gā ´n . ām mātáram aran . yāním aśam . sis . am 'I have praised the forest, the mother of the animals, who smells of cosmetics and is fragrant (like a young woman), the forest who yields much food, though being without cultivators' (after Bodewitz 1982: 6). Being a derivative from *kr ˚s . īvan . -'cultivator' (see AiGr. II/2 § §718b and 727a¡c, pp. 901 and 908), kārs . īvan . a-, the first member of our compound, also necessarily denotes persons ('belonging to a line of cultivators', i.e. 'cultivators' themselves) at ŚS 6.116.1 / PS 16.49.7 quoted above, and I therefore adopt this interpretation here in kārs . īvan . aprajāna-as well.

	last passage is confirmed by VāsDhS 11.42: nandanti pitaras tasya suvr ˚s . t . air iva kars . akāh .
	. It is obviously related to the
	word kr ˚s . īvala-(see EWAia I, 397), which means 'cultivator'. Cf. the following passage found in the Śrāddha section of VādhGS (of which Yasuke Ikari was
	so kind as to send me a provisional edition): pitaras tasya tus . yanti vr ˚s . t . yeva hi kr ˚s . īvalāh . | yad gayāstho dadāty annan tac cānantyāya kalpate 'For his ances-tors are satisfied, like cultivators are with rainfall, when he gives food while
	in Gayā, and prepares it for eternity'. The interpretation of kr ˚s . īvala-in this

  below.The bull which the gods have given to you as[your] exclusive share: by means of it you shall shatter the opponents. And strike the enemies in battle!

	6.9.9 Only PS
	yam . tubhyam . bhāgam r ˚s . abham . devāh . keval i yam . daduh . | tena vr ˚trān . i ¡ ja ṅghanah . śatrūm . ś ca jah i y āhave ||	(8) (8) (8) (8)
		ś
	JM, śatr ˚m . ś V/126, śatr ˚m . ś Mā

devāh . ] Ku JM RM V/126 Pa

[Ma]

, devā Mā, devāh ¯K kevalyam . ] Ku RM V/126 Mā Pa [Ma], kevalyalam . JM, kaivalyam . K daduh . ] Ku Mā Pa [Ma] K, VIduh . JM RM, da{duh . }duh . V/126 vr ˚trān . i] Or, vr ˚ttrān . i K ¡ ja ṅghanah . ] jam . ghana Ku JM RM V/126 Pa Ma, jam . ghanam . Mā, johanaś K śatrūm . ś] Ku RM Pa [Ma] K, ś{•}atrūm .

  Strike the enemies, force away the foes. You have arisen from cultivation, full of manly strength. We lead you around as share for Indra. Let the world be wide[and] free of strife for us. Note the sudden change from anus . t . ubh to tris . t . ubh meter (and gāyatrī in the next stanza). Bhattacharya follows K and reads sambhūto.

		2 b¡d: only
	PS
	jahi śatrūn vi mr ˚dho nudasva kr ˚s . yāh . sam . bhūto asi vīr i yāvān | indrāya bhāgam . pari tvā nayāma	(10) (11) (11)
	urur no loko apr ˚tanyo astu ||	(11)
	vi mr ˚dho nudasva] Or, pranpratiram . dhayasva K Or, sambhūto K asi] Or, si K nayāma urur] nayāma ur kr ˚s . yāh . ] Or, kr ˚dhyāt K ˚r Ku V/126 Mā, nayāma sam . bhūto] ur ˚n JM RM, nayāmi ur ˚r Pa [Ma], nayāmorum . no K apr ˚tanyo] Ku JM RM Mā Pa [Ma] K, amr ˚tanvo V/126 astu] Or, stu K
	TB 2.4.7.4(10)
	ágne jétā tvám . jaya | śátrūnt sahasa ójasā |
	ví śátrūn ví mr ˚dho nuda |

  observes: "Wie auch heute noch, werden im alten Indien neben kastrierten Rindern auch unverschnittene vor den Wagen gespannt worden sein. VāsDhś 2.32 lautet tasmāt sān . d . ābhyām anasyotābhyām . prāk prātarāśāt kars . ī syāt -"Deswegen möge er vor der Morgenfütterung mit zwei unkastrierten (Rindern), die keinen Nasenstrick haben, pflügen." Die Funktion r ˚s . abhá kann also mit der Funktion anad . úh wechseln". See alsoKaut . ilya, Arthaśāstra 2.29.8 (cf. Ganguli 1930-31: 224), and Lubotsky 2002: 80 (on an uncastrated anad . vah-).c. ŚS 9.5.2a reads índrāya bhāgám . pári tvā nayāmi . The reading nayāmi (which cannot be correct in the present context) is found in some Or. mss. as well. Cf. 4b above.

	6.9.11 a: cf. ŚS 13.1.28b b: only PS c: cf. R ˚V 1.12.5
	ghr ˚tavr ˚ddha ghr ˚tāhuta sahasraśr ˚ṅga sus . t . uta | ghr ˚tāhavana dīdihi ||	(8) (8) (8)

d. The apparent -ya stem (a)pr ˚tanya-seems to be a hapax, since the lemma ?pr ˚tanyo yad for PSK

20.54.6 [= PS 20.58.6

] in VWC-Sam . hitās IV, 2093 is not confirmed by my Or. mss. for that place, and is thus probably a ghost-word.

Increased by ghee, offered a libation of ghee, with a thousand horns, well praised, you, whose libation is ghee: shine! sahasraśr ˚ṅga] Ku JM RM V/126 Mā [Ma] K, sahasraśr ˚ṅgI [[?]] Pa sus . t . uta] Ku JM RM Mā Pa [Ma], sus . t . ata V/126, sus . t . utah . K dīdihi

  JM RM V/126 Mā Pa[Ma], tis . t . hata(→ si 3) | Ku, tis . t . hasi [[om. |]] K nah . ] Or, nas K *sa ṅkāsu] sa ṅkasu Ku Pa [Ma], sam . kasu JM V/126 Mā, sa ṅkusu RM K pāraya] Ku RM V/126 Mā Pa [Ma], kā(→ pā)raya JM, pārayā | K [[note |]] | índra jáitrāya jajñis . e | sá nah . sám . kāsu pāraya | pr ˚tanāsā ´hyes . u ca | Although the TB parallel explicitly addresses this stanza to Indra, such an interpretation is not likely in our version, as the action abhi-ghar (see PW II,

	pr ˚tanāsāh i yes . u ca || 9 ||	(8)
	You who are standing fearsomely, for victory, sprinkled upon with ghee: protect
	us in clashes and in battle-victories.
	ghr ˚tenābhighārita] K, ghr ˚tenāvaghārita Or || r ˚12 || 9 || Ku JM, || r ˚|| 9 || RM, || 9 || r tis . t . hasi |] pr ˚tanāsāhyes . u] K, pr ˚tanāsājyes . u Or ˚12 || V/126 Mā Pa, Z 4 Z K	|| 9 ||]
	TB 2.4.7.5(12)
	yó ghr ˚ténābhímānitah .
	)
	yo ghr ˚tenābhighārita ugro jaitrāya tis . t . hasi |	(8) (8)
	sa nah . *sa ṅkāsu pāraya	(8)

  Heesterman 1959: 243) is repeatedly stressed (stanzas 2, 6 and 8).

	6.10.1 Only PS
	karkī subhāga r ˚s . abhasya patnī prajākāmā vaśinī vāśitā gauh . |	(11) (11)
	tām . sahasram ekamukhā dadāti	(11)
	garbham . dadhānām r ˚tunā carantīm ||	(11)

The white cow, the blessed domineering wife of the bull, the cow in heat, desirous of offspring: he gives her as [equivalent to] a thousand

[cows]

with the head [turned] in one [direction], [while she is] getting pregnant, [while she is] going around in accordance with the time of the year. karkī] Ku RM V/126 Mā [Ma], kakRī [[?]] JM, karki Pa, kavīs K patnī] Or, patnīh ˘K vaśinī] Ku RM V/126 Mā Pa [Ma] K, vaśīnī JM vāśitā] V/126 Mā Pa K, vāsitā Ku JM RM [Ma?]

  Even giving milk while she is pregnant, giving milk for the Agnihotra, the cow belonging to all the gods, the wife of Varun . a, must not harm us.

	6.10.2 Only PS
	garbham . dadhānā paya id duhānā	(11)
	agnihotram . vaiśvadevī duhānā |	(11)
	gaur n . o mā him . sīd varun . asya patnī ||	(11)
	paya id] Or, pai K	duhānā agnihotram . ] Ku JM V/126 Mā Pa [Ma], duhānā
	agnirahotram . RM, duhānāgnihotram . K	duhānā] Ku RM V/126 Pa [Ma] K,
	duhānām . JM, duh{•}hānā Mā	gaur n . o] gaurn . n . o V/126 Mā, ••r•• Ku, gaun . n . o JM,
	gaur no RM Pa Ma, daurga K	him . sīd] Ku RM V/126 Mā Pa [Ma], hisīd JM,
	him . sīr K	patnī

  .1 ('the waters were the wives of Varun . a'). At R ˚V 1.123.5, the dawn Us . as, often referred to as a cow, is called várun . asya jāmí, 'relative of Varun . a'. Cf. the 'gown of Varun . a' in stanza 5. || Ku RM V/126 Mā Pa[Ma], e{•ām . }nām . || JM, ūnām . (¡ |) K ab. It is not immediately clear which verb is to be supplied to abhi here. The parallelism with pāda d might suggest abhi-krand . Connecting our preverb with caranti in the next pāda seems less suitable, because abhi-car always has a strongly hostile connotation, and car is best taken here as a durative auxiliary, with the participle dhitsantah . (Delbrück 1888: 390).

	6.10.3 Only PS c: cf. PS 5.31.9c
	karkyā yonim . sam . manaso (')bhi gāvah .	(11)
	prajām . dhitsanto vr ˚s . an . aś caranti | sā na ait u v aditir viśvarūpā-	(11) (11)
	-abhi krandanti bhuvanān i y enām ||	(11)
		Similarities, phonological
	and otherwise, of our yonim . sam . manaso 'bhi with R ˚V 10.123.2cd (r ˚tásya sā ´nāv ádhi vis . t . ápi bhrā ´t . samānám . yónim abhy ànūs . ata vrā ´h . ) suggest abhí-nav (i) 'to
	shout at' (cf. the parallel of this R ˚V stanza at PS 2.6.1, and also R ˚V 4.1.16c). This is confirmed by PS 19.42.5c: abhi gāvo anūs . ata 'the bulls/cows shouted'.
	On these phrases, cf. also Lindenau 1922: 36f. and Jamison 2003: 52 with
	n. 33.

The bulls single-mindedly

[shout]

at the womb of the white cow, the studs are always eager to produce offspring. Let her come to us as glittering Aditi. The creatures are lowing at her. yonim . ] Or, yānim . K sam . manaso] Ku JM RM V/126 Mā [Ma], sam . manare Pa, samanaso K (')bhi] bhi Or K gāvah . ] Or, gāvah . | K [[note • h . | p • ]] prajām . ] Or, prajā K dhitsanto] Or, mi(→ di)śchanto K [[Edg.: • cch • ]] vr ˚s . an . aś] Or, dhis . an . aś K caranti |] Ku JM RM Mā Pa [Ma], cara[[folio]]ranti | V/126, carantī [[om. |]] K sā na aitv] Or, mānetv K aditir] Ku JM RM V/126 Pa [Ma], aditi Mā K viśvarūpābhi] K, viśvar ˚pābhi Ku V/126 Mā Pa [Ma], vir ˚pābhi JM, viśvar ˚pābhi RM enām ||] enām .

  . Cf. also 5.31.3¡9.

	6.10.4 Only PS
	prajāpatines . itām r ˚tviyāvatīm ainām . prajāyā r ˚s . abhāh . śrayante | vr ˚s . an . yantīm . vr ˚s . an . ah . saptanāmnīm . him . kr ˚n . vanto abhi nudantu vāśitām ||	(12) (11) (11)

  "It is not clear to me what is meant by arvācīm abhinudan (and parācīm apanudan) . . .". It must have a sexual meaning here. The indicative nudanti found in K seems to fit the context (cf. krandanti in 3d) just as well as, or better than, the imper. of most Or. mss., but fluctuation of indic. and imper. endings is pervasive between K and the Or. mss. (cf. the examples listed under 6.3.4c). She of golden color, clothing herself in the resplendent gown of Varun . a, belonging to all the gods, has appeared with the dawn, bringing nourishment (svadhā ´). Let the giver, your cowherd, prosper in offspring. adarśy us . asā] uda{r•}rśus . asā Ku, udarśus . asā JM RM V/126 Mā [Ma], udarśuPasā Pa, uSanissus . adā K suvarn . ā] suparn . n . ā Ku JM RM V/126 Mā [Ma], saparn . n . ā Pa, suvarn . āś K *śukrām . ] śukram . Or K varun . asya] var ˚n . asya Or, varun . aśca K *nirn . ijam |] nirn . n . ijah . | Ku JM RM V/126 Mā [Ma], nirn . n . Ajah . | Pa, ninnudah . [[om. |]] K vaiśvadevī] JM K, vaiśvadevīm . Ku RM V/126 Mā [Ma], vAIśvadevīm . Pa svadhām] JM RM V/126 Mā Pa [Ma], sva{nr ˚tāmārabhadhvam . Ku RM V/126 Mā [Ma], govatis . t . he JM, gopAtis . t . he Pa Besides his readings pratyudarśus . asā, suparn . ā, śukram . and gopatis . t . he, Bhattacharya edits ābharantīm . , without any indication of variants in the Or. mss.: in fact, Mā shares with V/126 and Ku the (nom.) reading that I adopt here. pā ´rthivasya vásva ús . o adyéhá subhage vy ùcha 'This daughter of heaven has appeared, a radiant young woman, wearing a resplendent dress, dominating all earthly goods: o fortunate Dawn, light up here today'.

	6.10.5 Only PS
	sā praty *adarś i y us . asā suvarn . ā	(11)
	*śukrām . vasānā varun . asya *nirn . ijam |	(12)
	vaiśvadevī svadhām ābharantī	(10)
	prajām . dātā pus . yatu gopatis . t . e ||	(11)

*}dhām Ku, sudhayām K ābharantī] Ku V/126 Mā, ārabhantī JM, ābhara(→ rabha)ntīm . RM, ābharantīm . Pa [Ma], ārabhante | K [[note |]] prajām . dātā] V/126 Mā Pa [Ma] K, prajāndātā Ku, {Pra}prajāndātā JM, prajām . nvā(→ dā #)tā RM gopatis . t . e] K, gopatis . t . he ab. Bhattacharya's suggestion to emend praty adarśi is confirmed by R ˚V 1.113.7: es . ā ´divó duhitā ´práty adarśi vyuchántī yuvatíh . | śukrávāsāh . víśvasyéśānā

  The sun, as Varun . a's wife (stanza 2) wears his resplendent daytime gown. alternative "vermutlich hat V[arun . a] die śvetá zu kr ˚s . n . á gemacht" is not very attractive either. Cf. alsoParpola 1985: 40ff. c. Although one might think of the Vaiśvadeva Śrāddha (see my comments on 6.22.12b below), and consider this an argument to read vaiśvadevīm .

	neglects the problem (pointed out by Oldenberg 1909-12/II: 109) that "bei
	Deutung auf Tage und Nächte (daß es sich ungefähr um derartiges handelt,
	scheint kr ˚s . n . ā ´m . nir ˚n . ijam I,113,14 zu zeigen) befremdet doch Masc.". Olden-berg's
	On Varun . a's gown (nirn . íj-), see R ˚V 1.25.13ab bíbhrad drāpím . hiran . yáyam . várun . o vasta nirn . íjam 'Wearing a golden robe, Varun . a puts on a gown', and Brereton (1981: 93), who refers to R ˚V 8.41.10ab yáh . śvetā ´m ˘ádhinirn . ijaś cakré kr ˚s . n . ā ´m ˘ánu vratā ´, translating '(Varun . a), who makes for himself white and black mantles [= the days and the nights], according to his command-
	ments'. This rendering -even though it seems to convey the correct sense -

  2.37d (discussed by Kulikov, p. 236): prajā ´m . kr ˚n . vāthām ihá pus . yatam . rayím 'make offspring, you two, and prosper here in wealth'. Bhattacharya's suggestion to read gopatis . t . e instead of gopatis . t . he found in the Or. mss. is sensible. There is no graphic distinction between -s . t . h-and -s . t . -in Śāradā script, so that this may in fact be the reading intended in K. Cf. PS 18.69.2c es . a te gopatis tvam . jus . asva 'this is your cowherd, you be glad'. The addressee of te is the cow, as addressed also in the next stanza. Contrast Edgerton 1915: 393, who takes gopatis . You stand still for the bull, self-standing one, facing Soma, facing Sūrya, [and] Agni. Not hurting, come to me, o cow in heat. Let the giver, your cowherd, prosper in cattle. K, gopatis . t . he Ku RM V/126 Mā Pa [Ma], govatis . t . he JM We must assume a very curious lapse in Bhattacharya's edition of this pāda (satyam . sthāvary), as all mss. available to me (inluding Bhattacharya's Mā, for which no variant is reported) clearly read svayam . , which also yields a much clearer sense. I do not assume that by pure chance Bhattacharya's Ma would be the only Or. ms. to contain the erroneous reading which he adopts. Bhattacharya's edition leaves vāśitemām unsplit, and reads gopatis . t . he. Cf. the thematically related stanza 3.39.3: tvām agne vr ˚s . abham . vāśiteyam ācya jānu putrakāmā saparyati | tām āroha sumanasyamānah . prajāpateh . prajayā sam . sr ˚jainām 'To you as bull, o Agni, does she as cow in heat, desirous of sons, offer her love (?), with knees bent. Mount her, feeling happy. Unite her with the Offspring-Lord's offspring'.

	vāsitemā [[space]] pehi Pa	paśūn] Ku JM V/126 Mā Pa [Ma] K, paśūm . RM	gopatis .
	t . e]
	6.10.6 Only PS
	svayam . sthāvar i y r ˚s . abhāya tis . t . hasi pratīcī somam . prati sūryam agnim |	(12) (11)
	ahim . santī vāśite mām upehi	(11)
	paśūn dātā pus . yatu gopatis . t . e ||	(11)
	svayam . sthāvary] Ku JM V/126 Mā Pa [Ma], svayam . sthāvarary RM, svayam . sthāvarya K
	r ˚s . abhāya] Or, vr ˚[[line]]vr ˚s . abhāyā K JM, tis . t . hiti K pratīcī] Ku JM RM V/126 Pa [Ma] K, prat{i}īcī Mā tis . t . hasi] Ku RM V/126 Mā Pa [Ma], tis . t . ha{•}si agnim |]
	agnim . | Or K	vāśitemām upehi] K, vāsitemām upehi Ku JM RM V/126 Mā [Ma],

t . he seriously, asserting: "gopatis . t . he = gos . t . he". This assumes a hapax gopatis . t

. ha-('the place of the cowherd') which can hardly mean the same as 'cowpen'.

  Let the giver of the cow in heat, who gives the cow as Agni's share, be empowered. Let the prize-winners incite the [gods'] heart('s desire), [their] favorite thing, the sweet of soma, [and let them incite] you, who are a prize-winner. The dātr ˚-, the patron of the ritual, was called a gopati-in the preceding stanzas, and the present stanza asks for his being vaśin-. Cf. R ˚V 1.101.4a yó áśvānām . yó gávām . gópatir vaśī ´(about Indra).b. There is a playful element here in the use of the word usriyā-, which I have rendered 'cow' (see EWAia I, 239), but which can also mean 'morning light' (EWAia, ibid., cf. Renou 1955-69/III: 4 n. 2).

	K, dhāmama JM	somyam . ] Ku JM RM Mā Pa [Ma], somya V/126, saumyam . K
	||] Or, Z K
	a.
	6.10.7 Only PS
	vaśī dātā bhavatu vāśitāyā		(11)
	agner bhāgam usriyām . yo dadāti |		(11)
	priyam . dhāma hr ˚dayam . som i yam . madhu vājinīm . tvā vājino vājayantu ||	(12) (11)
	vaśī] Ku JM RM V/126 Pa [Ma] K, vasī Mā	dātā bhavatu] Ku JM RM Mā [Ma],
	dātā bha[[line]]tu V/126, dātā [[space]] tu Pa, dābhavatu K	vāśitāyā] vāsitāyā Ku JM
	RM Mā Pa Ma, vāyā V/126, vāśitāyām K	agner] Ku JM RM Mā Pa [Ma] K,
	a{GNI}gner V/126	usriyām . ] K, uśriyām . Or	dhāma] Ku RM V/126 Mā Pa [Ma]

the fire'. c. On ahim . santī, cf. stanza 2 above, PS 5.31.9, and the use of the words syonā and suśevā in stanza 8.

d. See the comm. on the preceding stanza, pāda d.

  Gonda1959a: 96ff.). On the meaning of the word vā ´jaand its derivatives, cf. Renou 1955-69/III: 21 ("L'idée de base est celle d'un prix, d'une récompense que décerne la divinité . . ."), but also the extensive discussion by Gonda 1954a: 48ff. The 'prize-winners' are the priests of the (Soma) ritual (cf. 3, 4d): the term vājín-is used in this meaning also at R

	6.10.8 Only PS
		yo ¡ vāśitāyām . gav i y antar agnir	(11)
	K	yad asyām . nr ˚mn . am . mahimā babhūva | namas tasmai pratigr ˚hn . an kr ˚n . omi syonā me astu tan antar] Or, am . tad K mahimā] Or, mahinā K babhūva |] Or, babhūva Z [[!]] K	(11) (11) ˚mn . am . ] Or, nr nr ˚mn . ām . tasmai] Or, te stu K
	pratigr ˚hn . an] Or, pratigr ˚hn . am . K JM K, tanave Ku RM Pa Ma, taname V/126 Mā kr ˚n . omi] Or, gr ˚n . omi K suśevā ||] Ku JM RM V/126 astu] Or, stu K tanve]
	Pa [Ma], suŝevā Mā, suśevau [[om. |]] K

The Dawn (Us . as) is called vājinī at R ˚V

3.61.1a, 6.61.6b (cf. ˚V 2.2.11, 7.93.3. I

have not been able to find other clear examples in Vedic of vājayati ¡ acc. ¡ acc. of direction: 'to incite . . . to . . .', so I tentatively take all the accusatives in pāda c, along with vājinīm . tvā here, as direct objects (in asyndeton) of vājayantu. u ve suśevā || (11)

The fire (Agni) who is inside the cow in heat, the valor, the greatness which has developed in her -to him do I who am receiving [daks . in . ā (?)] bring reverence. May she be pleasant and very kind to my self.

¡ vāśitāyām . ] vāsitāyām . Or, vāśitāyam . K

  Heesterman 1959, but also Malamoud 1976. || 10 || anuvāka 2 ||] || r ˚9 || 10 || a 2 || Ku JM, || r ˚|| 10 || RM, || 10 || r ˚9 || a 2 || V/126 Mā, || 10 || r ˚|| a 2 || Pa, ZZ anu 2 ZZ K Bhattacharya reads sahasrabhogāya. A nice parallel to this stanza is found PS 5.31.8 dātre *'mutra mahyam . duhānobhau lokau bhuñjatī vi kramasva | is . am ūrjam . daks . in . āh . sam . vasānā bhagasya dhārām avase pratīmah . 'Yielding [milk] to me, who am the giver in yonder world, useful, step through both worlds.

	6.10.9 Only PS
	eyam agan vāśitā tām . pratīmah .	(11)
	pum . sām . vrātena saha pus . t .i yā gauh . |	(11)
	ūrjam . dadhānā ghr ˚tam id duhānā	(11)
		astu]
	Or, stu K

¡ sahasrapos . āya me astu dātre || 10 || anuvāka 2 || (11)

The cow in heat here has arrived -we approach her. Let the cow, together with a host of male [offspring], with prosperity, giving nourishment, indeed yielding ghee [as her milk], be

[good]

for thousandfold prosperity for me, the giver. eyam] Or, yem K agan] Or, agam . K vāśitā] K, vāsitā Ku JM RM V/126 Mā Ma, nasitā Pa tām . ] Ku JM RM V/126 Mā [Ma] K, tā Pa pratīmah . ] Or, thus also K [[note • h . p • ]] pum . sām . ] Ku JM V/126 Pa [Ma] K, pusām . RM, pum . sā Mā saha] Or, sā K pus . t . yā gauh . |] Or, pus . t . yānāgauh . [[om. |]] K ūrjam . ] Ku JM RM V/126 Pa [Ma] K, uryam . Mā id duhānā] Ku RM V/126 Mā Pa [Ma], i{DDU}dduhānā JM, id duhānām . K ¡ sahasrapos . āya me] sahasrabhogāya me Or, sahasrapos . ā ime K

  table of correspondences to PS 6.11-13 in ŚS, KS (mantra and brāhman . a), and Āp ŚS, the symbol is used to link text interrupted by a hymn break in PS, but uninterrupted in the parallel; [. . .] surrounds limited correspondences; (. . .) surrounds passages with related contents, but different wording.

	PS	ŚS	KS (mantra) Āp ŚS	KS (brāhman . a)
	6.11.1	5.6.1	38.14:116.8	16.18.7	-
	6.11.2	5.6.2	:116.10	16.18.7	-
	6.11.3	-	-	-	-
	6.11.4	5.6.3	:116.14	16.18.7	-
	6.11.5	5.6.4	:116.12, 16	16.18.7, 8	-
	6.11.6	5.6.11-14, 5-7 [:116.16]	[16.18.8]	-
	6.11.7	5.6.5, 6, 7cd, 8 -	-	-
	6.11.8	5.6.9	-	-	-
	6.11.9	5.6.10	-	-	-
	6.11.10 5.9.8a	37.15:95.14	-	37.16:97.1
	6.12.1	5.9.8	37.15:95.18f. 6.21.1	-
	6.12.2	5.6.11ab-14ab 38.14:116.16f. 16.18.8-19.1	-
	6.12.3	5.9.7b	37.15:95.11f. -	:96.13
	6.12.4	-	(35.10)	(14.25.11-26.1) -
	6.12.5	-	(35.10)	(14.25.11-26.1) -
	6.12.6	-	-	-	-
	6.12.7	-	37.15:95.12f. -	:96.16f.
	6.12.8	5.10.1	[:95.15f.]	[17.9.5]	-
	6.12.9	5.10.2	[:95.16]	[17.9.5]	-
	6.12.10 5.10.3	[:95.17]	[17.9.5]	-
	6.13.1	5.10.4	[:95.17]	[17.9.5]	-
	6.13.2	5.10.5	-	17.9.6	-
	6.13.3	5.10.6	[:95.18]

  2.2.1 vātanāmā ´ni juhoti 'he offers for the duration of the (recitation of the) Names of the Wind [ ŚBM 14.2.2.2-11 = VSM 38.7-8]', ŚBM 11.8.4.6 spr ˚tīr hutvā ´'having offered during the (recitation of the) mantras containing the form spr ˚n . omi ', AVPariś 40.3.8 (also 40.6.10) vrātapatīr juhoti 'he offers during the (recitation of the) Vratapati-stanzas' (cf. Bisschop & Griffiths 2003: 334 n. 97).

  brahma jajñānam ity ekā ||] brahma yajñānam ity ekā || Ku RM V/126 Mā [Ma], brahma ya•nam ity ekā || JM, (¡ brahma yajñānam ity ekā ||) Pa, vrahmā(sec. m. → hma) jajñānam ity ekā K [[om. |]] ŚS 5.6.1 = PS 5.2.2 etc. bráhma jajñānám . prathamám . purástād ví sīmatáh . surúco vená āvah . | sá budhnyā `upamā ´asya vis . t . hā ´h . satáś ca yónim ásataś ca ví vah . || On the abbreviations with ity ekā, see my Introduction, §2.5.1. The stanza is written in full at 5.2.2 (on the reading of that stanza, cf. Lubotsky 2002: 19), which corresponds to ŚS 4.1.1. As Whitney remarks, this stanza "occurs in a large number of other texts . . . and, what is very remarkable, everywhere without a variant".

  Your first ones (m.) which are unattained, the rituals which they performed, during those they must not harm our heroic sons -for this purpose I place this (bráhman . -) forward here for you. Ku JM RM V/126 Mā [Ma], varānno Pa, vīrāno K mā dabhan] Pa, mādabham . Ku RM V/126 Mā [Ma] K, mādamādabhan JM va etat]

	.7
	anāptā ye vah . prathamā	(8)
	yāni karmān . i cakrire |	(8)
	vīrān no atra mā dabhan	(8)
	tad va etat puro dadhe ||	(8)

ye vah . ] Or, yava K cakrire] Or, cakkrire K anāptā . . . cakrire |] note (¡ anāptā . . . cakrire | 3) Pa vīrān no] Or, vetat K puro dadhe] Ku JM V/126 Mā Pa [Ma] K, purodhe RM ŚS 5.6.2 ánāptā yé vah . prathamā ´yā ´ni kármān . i cakriré | vīrā ´n no átra mā ´dabhan tád va etát puró dadhe || KS 38.14:116.10, Āp ŚS 16.18.7 ánāptā yā ´vah . prathamā ´yásyām . kármān . i kurváte [ Āp ŚS kr ˚n . vate]| vīrā ´n no átra mā ´dabham . s tád va etát puró dadhe ||

  Gonda 1955a: 115ff. = 1975/II: 328ff., and cf. 7.9.2a, 7.18.7ab. It is the bráhman . -of stanza 1 (cf. purástād ) that is put in place as a protective shield (varman . -).

	6.11.3 Cf. R ˚V 9.73.6
	pratnān mānāt pari ye sam . babhūvuh .	(11)
	ślokavantah . saumanasasya vantavah . |	(12)
	apānaks . āso badhirā ahāsata-	(12)
	-r ˚tasya panthām . na taranti dus . kr ˚tah . ||	(12)

  This is a reworking of the R ˚V original, with substitution of the phrase (pari ye) sam . babhūvuh .(also at PS 17.53.10 [PSK 17.39.10] / ŚS 12.3.40, ŚS 13.1.18) for (ádhy ā ´yé) sám asvaran, which occurs 4 times in the R

	R ˚V 9.73.6 pratnā ´n mā ´nād ádhy ā ´yé samásvarañ chlókayantrāso rabhasásya mántavah . |
	ápānaks . ā ´so badhirā ´ahāsata r ˚tásya pánthām . ná taranti dus . kr ˚tah . ||
	This mantra is not found in the parallel hymns of ŚS and KS/ Āp ŚS, and is thus
	probably a later addition, accepted into the text because of the close proximity
	of its R ˚V parallel to the parallel of the next stanza in the R ˚V as well. On its meaning in the R ˚V context, see Oldenberg's notes (1909-12/II: 172). a.

• , as misprinted by Edg.; note • h . ś]], babhūvuh . Pa ślokavantah . ] Or, ślokavantas K saumanasasya vantavah . ] JM RM V/126 Mā Pa [Ma], saumana(¡ sa)sya vantavah . Ku, somanasya vam . tavah . K badhirā ahāsatartasya] badhirā ahāsatarttasya Or, badhiramastantasya K panthām . na] Or, panthāna K ||] Or, om. K [[note • h . s • ]]

  . . . they, the inexhaustible ones, on the firmament of the sky, honey-tongued, together called to the one of a thousand streams. His zealous spies do not wink. Let them bear a noose at every step, for tying. Mā bhūrn . ayah . ] bhūrn . n . ayah . Or, tūrn . ayah . K [[not bhū • , as misread by Edg.; note • h . p • ]] padepade] Or, padepade | K [[note |]] ŚS • dhāra evá] té sám asvaran divó nā ´ke mádhujihvā asaścátah . | ásya [ ŚS KS tásya] spáśo ná ní mis . anti bhū ´rn . ayah . padépade pāśínah . santi sétavah . [ ŚS sétave] || Bhattacharya reads asaśvatah . and syaśo. abc. Oldenberg 1909-12/II: 171 suggests that the underlying text of the R ˚V parallel be emended to avaté (similarly at R˚V 9.74.6, 9.86.27), a suggestion which Geldner disposes of rather convincingly with reference to the connection between this té, and yé in R ˚V stanzas 5-6 (mutatis mutandis our preceding stanza). Anyhow, Oldenberg's problem, the combination of áva with sám svar , is removed in our version: abhí sám svar occurs i.a. R˚V 8.3.7, 9.67.9, 9.106.11, 10.96.2. It is the priests who are 'calling' (reciting their mantras) in our context.

		pāśinah . santu] Or, pāśinas sam . tu K
	R ˚V 9.73.4, ŚS 5.6.3, KS 38.14:116.14 sahásradhāré 'va [
	.11.4 Cf. ŚS 5.6.3, R ˚V 9.73.4 (= Āp ŚS 16.18.7), KS 38.14:116.14
	sahasradhāram abhi te sam asvaran divo nāke madhujihvā ¡ asaścatah . | tasya ¡ spaśo na ni mis . anti bhūrn . ayah .	(12) (12) (12)
	padepade pāśinah . santu setave ||	(12)
	abhi] Ku JM RM Pa [Ma] K, a{•}(→ BHi) V/126, abhī Mā	sam asvaran] Ku JM RM
	madhujihvā] Ku JM RM V/126 ¡ asaścatah . ] asaśvatah . Ku JM RM Pa [Ma] Mā Pa [Ma], saM•svaran V/126, samasmaram . K Mā [Ma] K, madhujihYā(→ hvā 4) Pa Mā, asasvatah . V/126, aśasyatah . K ¡ spaśo] syaśo Ku RM V/126 Pa [Ma], sya{s}śo
	JM, syaso Mā, saraśo K	ni mis . anti] Ku JM RM V/126 Pa [Ma] K [[or: nim . mis .

• ?]],

nis . anti

  Round about, you shall run forth for winning the prize, round about, overpowering the obstacles. Then you drive along the floods of heaven. You are called the slipping one, the thirteenth month.ū s . u] V/126 Mā [Ma], u(ū [[sec. m. ]]?)s . u Ku, u(→ ū)s . u JM, ūśu RM, ū{sa}s . u Pa, us . a K dhanvā] Or, dhanva K vājasātaye] Ku JM RM V/126 Pa [Ma], vāyasātaye Mā, vāñjasātaye K |] Or, om. K [[note • h . t • ]] tad] Or,tud K arn . avām ˘anvīyase] arn . n . avā ṅ¸anvīyase Ku JM V/126 Mā Pa [Ma], arn . n . avā ṅ¸anviyase RM, arn . avānnīyase K sanisraso] Mā, saniśraso Ku JM RM V/126 Pa Ma, sahasraśo K ||] Or, om.

	sanisraso nāmāsi trayodaśo māsah . ||	(P)
	dvis . ás tarádhyā [ Āp ŚS taradhyai] r ˚n . ayā ´na īyase ||
	KS 38.14:116.16
	malimlucó nā ´māsi trayodaśó mā ´sa[h . ]
	1, KS 38.14:116.12 (≈ Āp ŚS 16.18.7),
	etc. d: ≈ KS 38.14:116.16 (= Āp ŚS 16.18.8)
	par i y ū s . u pra dhanvā vājasātaye	(12)
	pari vr ˚trān . i saks . an . ih . | divas tad arn . avām ˘anv īyase	(8) ( )

K [[note • h . i • ]] ŚS 5.6.4 páry ū s . ú prá dhanvā vā ´jasātaye pári vr ˚trā ´n . i saks . án . ih . | dvis . ás tád ádhy arn . avéneyase sanisrasó nā ´māsi trayodaśó mā ´sa índrasya gr ˚háh . || R ˚V 9.110.1 = KS 38.14:116.12 páry ū s . ú prá dhanva vā ´jasātaye pári vr ˚trā ´n . i saks . án . ih . |

  You are the house of Indra, you are the protection of Indra, you are the armor of Indra, you are the shield of Indra. You, N.N., have been deprived due to this one, have erred due to this one, have failed due to this one, hail!(')sīndrasya] sīndrasya Ku JM RM V/126 Pa [Ma] K, sī indrasya Mā śarmāsīndrasya] Or, śarmāsi indrasya K varmāsīndrasya] Ku JM RM V/126 Mā [Ma], varmā-sīndra{•}sya Pa, varmāsi | indrasya K Ku JM V/126 Mā Pa [[pūrvamātra element of • pai • is lacking]] [Ma],vyetenāvaitenāpaitrenārātsīr RM, vītenāvaitenāmaitenarātstrīdad K 19 All the PS mss. point to saniśraso, but this is most likely late -contrast Lubotsky 2002 on 5.32.8c: all ŚS mss. here read sanisrasó. . . . índrasya śármāsi | . . . índrasya vármāsi | . . . índrasya várūtham asi | nv èténārātsīr asau svā ´hā | . . . ávaiténārātsīr asau svā ´hā | . . . ápaiténārātsīr asau svā ´hā | The reproduction of Mā available to me does not show the variant śarmāsī indrasya recorded by Bhattacharya.

	., Āp ŚS 16.18.8 b: (P) (P) ˚tham Ku V/126 Pa [Ma], varūtham] var ˚ho (')sīndrasya śarmāsīndrasya 5.6.5-7 indrasya gr varmāsīndrasya varūtham asi | vy etenāvaitenāpaitenārātsīr asau svāhā || ˚tham JM RM Mā, vairūtham K var índrasya gr ˚hó 'si | KS 38.14:116.16f. índrasya śármāsī ´ndrasya vármāsī ´ndrasya várūtham asi vy etenāvaitenāpaitenārātsīr] ŚS 5.6.11a, 12a, 13a, 14a ŚS 5.6.5a, 6a, 7a

  Agni and Soma, with sharp weapons, with sharp missiles, very kind, be merciful to us here, please. Free us from disgrace, who are in its grasp. Enjoy the worship, bestow immortality upon us, hail! tigmahetī] RM V/126 Mā Pa[Ma] K, tigmahe(¡ tī) Ku, tigmaheti JM suśevāv agnīs . omāv] Ku JM V/126 Pa[Ma], suśevāv agnis . omāv RM, suśevāv agnīsomāv Mā, Bhattacharya does not report the omission of an anusvāra in Mā (mr ˚d . ata), and skips its variant ju•us . ethām . (?) in pāda d, which is not nicely legible in the reproduction available to me. He reads asmān gr ˚bhītād . b. Note that PS has replaced the dual deity Soma and Rudra as found in all the parallel versions by Agni and Soma, possibly under the influence of the stanza R ˚V 1.93.5 yuvám etā ´ni diví rocanā ´ny agníś ca soma sákratū adhattam | yuvám . síndhūm ˘r abhíśaster avadyā ´d ágnīs . omāv ámuñcatam . gr ˚bhītā ´n 'Of one intent, you two, Agni and Soma, have placed these lights in heaven. You two have released the captured rivers from insult and blame, o Agni and Soma'. The replacement must have been made purposefully, to increase the applicability of this mantra in the ritual context.

	4.11.2:165.13-14 cd: ŚS 5.6.8	1.109.2ab, R ˚V 6.74.4ab abc: MS
	tigmāyudhau tigmahetī suśevāv		(11)
	agnīs . omāv iha su mr ˚d . atam . nah . | mumuktam asmān *gr ˚bhītān avadyāj jus . ethām . yajñam amr ˚tam asmāsu dhattam . svāhā ||	(11) (11) (13)
	not mr ˚d . ā• , as misread by Edg. or mr ˚dha [[note Z]]
	ŚS 5.6.5bc, 6bc, 7bc, PS 1.109.2ab, R ˚V 6.74.4ab, MS 4.11.2:165.13 tigmā ´yudhau tigmáhetī suśévau sómārudrāv ihá sú mr ˚l . atam . nah . | [ ŚS ||]
	ŚS 5.6.8
	mumuktám asmā ´n duritā ´d avadyā ´j jus . éthām yajñám amr ˚tam asmā ´su dhattam ||
	MS 4.11.2:165.14
	mumuktám asmā ´n grasitā ´n . . . ||

suśevāgnīs . omāv K su] Ku JM RM Mā Pa [Ma] K, s . u V/126 mr ˚d . atam . ] mr ˚r . atan Ku RM, mr ˚r . ata JM V/126 Mā, mr ˚r . atam . Pa [Ma], mr ˚l . a(sec. m. → da)tam . K [[pr. m. • , as found in R-V]] |] Or, om. K [[note • h . s • ]] mumuktam] Ku JM RM V/126 Mā [Ma], mumūktam Pa, samuktam K asmān *gr ˚bhītān] asmān gr ˚bhītād Or, asmādgr ˚bhīthā | d K [[note |]] jus . ethām . ] Ku V/126 Pa [Ma] K, jus . {o}ethām . JM, jus . othām . RM, ju•us . ethām . Mā [[?]] svāhā ||] Or, svāhā Z K

  RM JM V/126 Mā Pa [Ma] K, || Ku amenayas te] Ku JM RM V/126 [Ma], amanayaste Mā, amenaya{t[e]}ste Pa, anenayaste K santu] Or, Or, svāhā Z K [[note Z]] ŚS 5.6.9 cáks . us . o hete mánaso hete bráhman . o hete tápasaś ca hete | menyā ´menír [read: menyā ´menír] asy amenáyas té santu yé 'smā ´m ˘abhyaghāyánti || TB 2.4.2.1 cáks . us . o hete mánaso hete | vā ´co hete bráhman . o hete | yó māghāyúr abhidā ´sati | tám agne menyā ´mením . kr ˚n . u || yó mā cáks . us . ā yó mánasā | yó vācā ´bráhman . āghāyúr abhidā ´sati | táyāgne tvám . menyā ´| amúm amením . kr ˚n . u || Bhattacharya does not report the repetition from the preceding mantra tigmāyudhau . . . found between brackets in Mā. He edits menyā menir , and yo.

	2.1
	caks . us . o hete manaso hete brahman . o hete menyāmenir asi |	(P)
	amenayas te santu *ye 'smān abhyaghāyanti svāhā ||	(P)

O missile of [their] sight, o missile of [their] mind, o missile of [their] spell, you are free of mení-power, due to [Agni's] mení-power. Let them be free of mení-power, who behave maliciously toward us, hail! caks . us . o hete] Ku JM RM V/126 Pa [Ma] K, thus Mā preceded by a repetition: (sec. m. ?) tigmāyudhau tigmahetī suśevāva manaso] Ku JM RM Mā Pa [Ma] K, manas . o V/126 brahman . o] Or, vrahman . o K menyāmenir] Ku RM V/126 Mā Pa [Ma] K, meny{o}āmenir JM |] sam . tu K [[not • nt • , as read by Edg.]] *ye] yo Or K 'smān abhyaghāyanti] Ku V/126 Mā [Ma?], smānabhyaghāyanti JM RM, 'smān¸bhyaghāyanti Pa, smānabhyabhāyantu K svāhā ||]

  to our present passage) of what precedes ('you are A against A [obj. gen.], you are B against B, you are . . . '), and secondly what follows in the parallel sentences in ŚS 2.11.2 (PS 1.57.1b) etc.: sraktyó 'si pratis . aró 'si pratyabhicáran . o 'si | āpnuhí śréyām . sam áti samám . krāma || práti tám abhí cara yó 'smā ´n dvés . t . i yám . vayám . dvis . máh . . . . 'Sraktyà art thou; re-entrant (pratisará) art thou; counter-conjuring art thou: attain the better one, step beyond the equal. Conjure against him who hates us, whom we hate . . . ' (

  2.1 yo ¡ 'smāñ caks . us . ā manasā yaś ca vācākūtyā ¡ cittyā brahman . āghāyur abhidāsāt | Ku JM RM Mā Pa [Ma], svā(¡ hā 1) | No anusvāra for menyāmenim . is visible on my reproduction of Mā, but its omission -confirmed by sister ms. V/126 -is not noted by Bhattacharya. He edits tvam. a. Contrast the PS sandhi asmāñ caks . us . ā with ŚS asmā ´m . ś cáks . us . ā, and cf. my Introduction, §2.8 (H). b. All the PS mss. read tvam . . . tvam . , an error which seems to go back to *G. On the strength of the TB parallel, which has tám agne . . . agne tvám . . . . , I emend our text to *tam agne tvam . . Ku JM RM V/126 Pa [Ma] K, svAhā Mā || 11 ||] || 1 r ˚9 || 11 || Ku, || 1 r ˚10 || 11 || JM, || r ˚|| 11 || RM, || 3 11 || r || V/126, || 11 || r ˚8 || Mā, || 11 || r ˚|| Pa, | K [[note that K does not close the hymn here

	Or, indram . K	dhehi] K, dhattam . Or	svāhā] ˚8 (→ 9)
	yet]]
	ŚS 5.9.8a
	úd ā ´yur úd bálam út kr ˚tám út kr ˚tyā ´m ún manīs . ā ´m úd indriyám |
	KS 37.15:95.14f.
	ud vācam un manīs . ām ud indriyam ut prajām ut paśūn
				(P)
	*tam agne tvam . menyāmenim . kr ˚n . u svāhā ||	(P)
	V/126, svāhā Z K [[note Z]]
	ŚS 5.6.10
	yò 'smā ´m . ś cáks . us . ā mánasā cíttyā ´kūtyā ca yó aghāyúr abhidā ´sāt |
	tvám . tā ´n agne menyā ´menī ´n kr ˚n . u svā ´hā ||
	TB 2.4.2.1
	quoted in full under 8
	6.11.10 ŚS 5.9.8, KS 37.15:95.14f.
	ud āyur ut kr ˚tam ud balam un ¡ manīs . od indriyam . nr ˚mn . am asmāsu dhehi svāhā || 11 ||	(P) (P)
	Up life, up work, up strength, up mental power, up force. Place valor in us,
	hail!
	āyur ut] K, āyur ˚t Or K balam] Or, valam K kr ˚tam ud] Ku JM RM V/126 Pa [Ma], kr ˚tamad Mā [[?]], kr ˚tabad un ¡ manīs . od] unmanīs . or Or, am . nanīs . oyad K indriyam . ]

The malicious one who will menace us with

[his]

sight, with [his] mind, with [his] speech, with [his] intention, with [his] thought, with a spell: him, o Agni, you must make free of mení-power, by [your] mení-power, hail! ¡ 'smāñ] 'smān¸Ku RM V/126 Mā Pa [Ma], smān¸JM, smām . K ¡ cittyā] cityā Or, di(→ ci)tyā K brahman . āghāyur] Or, vrahman . āghāyur K abhidāsāt |] Or, abhidāsā K [[om. |]] *tam agne tvam . ] tvam agne tvam . Or K menyāmenim . ] Ku RM Pa [Ma] K, menyāmeni JM V/126 Mā svāhā ||]

  JM RM V/126 Mā Pa[Ma], {śu}suśevau Ku, suśenau | K [[note |]] him . sis . t . am . ] K, him . śis . t . am . Ku RM V/126 Mā Pa [Ma], hiśis . t . am . JM svāhā ātmasádau me stam . mā ´mā him . sis . t . am || KS 37.15:95.18f. āyus . t . ad āyupatni [read: āyus . kr ˚d āyupatnī, see Mittwede 1989: 150] svadhāvo gopā nas stha raks . itāro mā nah . kaś cit prakhān mā prames . mahi || āyukr ˚d āyuh . patnī svadhāvo [cf. Ved. Var. I, 264] goptryo me stha gopāyata mā raks . ata mātmasado me stha | mā nah . kaś cit praghān mā prames . mah[i]

	8, KS 37.15:95.18f., Āp ŚS 6.21.1
	āyus . kr ˚tāyus . matī svadhāvantau gopā me stho gopāyatam . mā | ātmasadau me ¡ stam . ¡ tanve suśevau	(P) (P) (P)
	mā mā him . sis . t . am . svāhā ||	(P)
	āyus . kr ˚tāyus . matī] JM K, āyus . kr ˚d āyus . matī Ku V/126 Pa [Ma], āyus . kr ˚d āyus . mantī RM, āyu{Skr ˚}s . kr svadhāvantau] Ku RM V/126 Mā Pa [Ma], svadhāvanto ˚d āyus . matī Mā JM K gopāyatam . mā |] Ku JM RM Mā Pa [Ma], gopāyatam . m(¡ m)ā V/126, gopāyatan vā | K ātmasadau] Or, ātmasadhū K ¡ stam . ¡ tanve] stha tanave Or,
	sta[[line]]nve K suśevau] Āp ŚS 6.21.1

You two life-makers (m./n.), you two (f./n.) full of life, you two (m.) full of power: you two are my guardians, guard me. You two (m.) must be seated in the (altar's) body, very kind to my body. Don't harm me, hail! ||] Or, svāhā Z Z K [[note punctuation]] ŚS 5.9.8 ā ´yus . kr ˚d ā ´yus . patnī svádhāvantau gopā ´me stam . gopāyátam . mā |

  The translation above follows the transmitted PS text.b. While the KS version uses plural forms to refer to its five (see my comm. on 8 below) stones at once, the AV version apparently addresses the pairs of stones three times in the dual, the text itself being condensed like 6.11.6. I suggest that the recitation of this mantra would have been as follows: āyus . kr ˚tā, gopā me stho etc., āyus . patnī, gopā me stho etc., svadhāvantau, gopā me stho etc.c. This could also be taken as a Tris . t . ubh-pāda (or Jagatī with Tris . t . ubh cadence). Cf. PS 6.10.8d above, also containing the formula me as ¡ tanve suśeva-: is this to be taken as a concatenating link, perhaps even an argument for taking the present 'stanza' with 'hymn' 6.11?The Or. reading stha, which Bhattacharya adopts with underlining, is indeed impossible in a context with dual nouns and verb forms. The reading stanve in K (for sta[m . ta]nve or sta[nta]nve), has probably preserved part of ¡ stam . , which I accept as a slight emendation.

	ā ´yur út kr ˚tám, út kr ˚tyā ´m ún manīs . ā ´m, úd indriyám ˚m . n . ám asmā ´su dhehi svā ´hā | nr ā ´yus . kr ˚tā ´yus . patnī svádhāvantau gopā ´me stho gopāyátam . mā |
	ātmasádau me stam . tanvè suśévau mā ´mā him . sis . t . am svā ´hā ||

  You are the house of Indra, you are the protection of Indra, you are the shelter of Indra, you are the shield of Indra: thus I enter into you, with my limbs whole, with my body whole, with all my cattle, with all my men, with that which is mine. | tám . tvā prá padye tám . tvā prá viśāmi sárvaguh . sárvapūrus . ah . sárvātmā sárvatanūh . sahá yán mé 'sti téna || 11 || índrasya śármāsi | . . ., índrasya vármāsi | . . ., índrasya várūtham asi | . . . KS 38.14:116.16ff. índrasya śármāsī ´ndrasya vármāsī ´ndrasya várūtham asi tám . tvā prá padye ságus sā ´śvas sápurus . ah . || sahá yán mé 'sti téna sá me śárma ca várma ca bhava gāyatrī ´m . l lómabhih . prá viśāmi . . . tám . tvā | prá padye ságuh . sā ´śvah . | sahá yán me ásti téna

	sarvaguh . ] Or, sarvagus K s • ]] saha ¡ yan me] sahajanme Or, samye K ¡ sarvapūrus . ah . ] sarvapur ˚s . ah . Or, sarvapaurus . ah . K [[note • h . 'sti] Ku Pa [Ma], sti JM RM V/126
	Mā, stu K	tena] JM RM V/126 Mā Pa [Ma] K, ste(→ te 4)na Ku	||] Or, om.
	K
	ŚS 5.6.11-14
	índrasya gr ˚hó 'si TB 2.4.2.4 = T Ā 4.42.2
	índrasya gr ˚hò 'si
				6.11b-14b; cf. KS
	38.14:116.16ff., TB 2.4.2.4 = T Ā 4.42.2
	indrasya gr ˚ho (')sīndrasya śarmāsīndrasya varmāsīndrasya varūtham asi | *tam . tvā pra viśāmi sarvā ṅgah . sarvātmā sarvaguh . saha ¡ yan me 'sti tena ||	¡ sarvapūrus . ah .	(P) (P)
	(')sīndrasya] sīndrasya Or, sindrasya K [[Edg. misprint: sindrasy]]	śarmāsīndrasya] Or,
	śarmāsi indrasya K Ku V/126 Mā Pa [Ma], var varmāsīndrasya] Or, varmāsi indrasya K ˚tham JM RM, marhatam K sarvā ṅgah . ] Or, sarvām . K sarvātmā] JM RM V/126 Mā Pa [Ma] K, s{ā}arvātmā Ku varūtham] var ˚tham *tam . tvā] tatvā Or K

  7b, KS 37.15:95.11f.

	ŚS 5.9.7b
	astr ˚tó nā ´māhám ayám asmi sá ātmā ´nam . ní dadhe dyā ´vāpr ˚thivī ´bhyām . gopīthā ´ya ||
	KS 37.15:95.11f.
	[a]str ˚to nāmāham asmi sa idam . dyāvāpr ˚thivyor ātmānam . pari dade tayoś śraye tayoh . parākrame gopīthāya pipr ˚tam . mā
	astr ˚to nāmāham ayam asmi sa ātmānam . pari dadhe dyāvāpr ˚thivībhyām | gopīthāya pra hūyase ||		(P) (P) (8)
	I am (identical with) this one here, called Unsubdued: thus, I am enclosing
	myself, for the protection of heaven and earth, you are called.
	nāmāham ayam asmi] Ku JM V/126 Pa [Ma], nāmāha(¡ ma)yam asmi RM,
	nāmāha{YA}mayam asmi Mā, nāmāhamayām assi K	sa ātmānam . ] Or, mātmānam . K
	dadhe] K, dade Or JM RM V/126 Mā [Ma], gop{i}īthā Pa, gopīyāya K dyāvāpr ˚thivībhyām |] • bhyām . | Or K [[om. |]]	gopīthāya] Ku

  [í]ndrasya gráho 'sy ágr ˚hīto grāhyò devā ´nām . pū ´r asi tā ´m . tvā prá viśāmi tā ´m . tvā prá padye sahá gr ˚háis sahá prajáyā sahá paśúbhis sahártvígbhis sahá sadasyàis sahá somyáis sahá daks . in . ī ´yais sahá yajñéna sahá yajñápatinā || indrāgnī ´paridhī ´máma ¡ vā ´to devapurā ´¡ [cf. Mittwede 1989: 145] kr ˚tā ´tát [ ¡ tám . 38.14:116.17] tvendragraha prá padye ságus sā ´śvas sápūrus . as sahá yán mé 'sti téna || Āp ŚS 14.26.1 indrasya graho 'sy agr ˚hīto grāhyo devānām . pūr asi tam . tvā prapadye saha grahaih . saha pragrahaih . . . . saha yajñapatinā || indrāgnī paridhī mama vāto devapurā mama | brahma varma mamāntaram . tam . tvendragraha prapadye saguh . sāśvah . || varma me dyāvāpr ˚thivī varmāgnir varma sūryah . | varma me brahman . aspatir mā mā prāpadato bhayam || indrāgnī paridhī mama vāto devapurā mama | brahma varma mamāntaram . tam . tvendragraha praviśāni saguh . sāśvah . sapūrus . ah . | saha yan me asti ten[a]

	gān Ku V/126 Pa [Ma], prāgā Mā	devapurā aham] devapurā aham . Or, devapurāyam .
	K	||] Or, om. K
	KS 35.10:58.2ff.
	6.12.4 Only PS
	astr ˚to nāma prājāpatyo devo māsas trayodaśah . |	( ) (8)
	sarvaguh . sarvapūrus . ah .	(8)
	prāgām . devapurā aham ||	(8)
	I, called Unsubdued, belonging to Prajāpati, the god Thirteenth Month, have
	stepped towards the strongholds of the gods, with all my cattle, with all my
	men.
	nāma] Ku RM V/126 Mā Pa [Ma], nāmā JM K	devo . . . prāgām . ] Or, om. K
	sarvapūrus . ah . ] RM, sarvapur ˚s . ah . Ku JM V/126 Mā Pa [Ma]	prāgām . ] JM RM, prā-

  [[not sapya • , as misread by Edg./Bhatt.]] sarvaih . ] Or, sarvais K sodaryaih . ] Ku JM RM V/126 Pa [Ma], sodarjaih . Mā, sahodarī K || *prapāt . haka ||] || śrī || Ku, || 0 || a || JM, || śrī || RM, || śrīh . || V/126 Mā, || || Pa, Z om ˘sarvais sahodarī saha K On the name *prapāt . haka used for the textual division that is marked here, see my Introduction, §3.1 and especially Griffiths 2003b: 29ff. Bhattacharya reports the variant sahagrāma for Ma, but not for Mā where I see it in the reproduction available to me. It seems likely that Bhattacharya has confused the readings of Mā and Ma here.b. On the meaning of Vedic grā ´ma-, seeRau (1997: 203): "The term denotes in the first place a train of herdsmen roaming about with cattle . . . ; secondly, a temporary camp of such a train . . . " (cf. alsoRau 1976: 49f.). c. The expression sam . vatsarásya madhyatáh . occurs i.a. at TS 7.5.1.4 and ŚBM 9.3.4.18, but note especially TB 1.7.7.5 s . át . purástād abhis . ekásya juhoti | s . ád . upáris . t . āt | dvā ´daśa sám . padyante | dvā ´daśa mā ´sāh . sam . vatsaráh . | sam . vatsaráh . khálu vái devā ´nām . pū ´h . | devā ´nām evá púram . madhyató vyávasarpati | tásya ná kútaś canópāvyādhó

	6.12.5 Only PS
	antah . prāgām .	¡ devapurāh .	(8)
	sahagrāmah . s u vastaye |	(8)
	sam . vatsarasya madhyatah .	(8)
	sarvaih . sodar i yaih . saha || *prapāt . haka ||	(8)

I have stepped in between the strongholds of the gods, together with my train, for well-being, in the middle of the year, together with all my siblings. antah . ] thus Or K [[note • h . p • ]] prāgām . ] JM RM, prāgān Ku Ma Pa, prāgā(¡ m . )n V/126, prāgā Mā, prahāgām . K ¡ devapurāh . sahagrāmah . ] devapurā sahagrāmah . Ku JM RM Pa [Ma?], devapurā sahagrāma V/126 Mā, devapurātsahagrāmas K svastaye |] Or, svastaye Z K [[note Z]] sam . vatsarasya] K, samvatsarasya Or madhyatah . ] Or, madhyatas K

  8, VārGS 11.7 etc. Or, ivagaśchati | K [[Edg. • cch • ]]Cf. TB 3.7.5.5: dévāh . pitarah . pítaro devāh . | yò 'hám ásmi sá sán yaje | yásyāsmi ná tám antár emi | svám . ma is . t . ám ˘svám . dattám | svám . pūrtám ˘svám ˘śrāntám | svám ˘hutám | tásya me 'gnír upadras . t . ā ´| vāyúr upaśrotā ´| ādityò 'nukhyātā ´| dyáuh . pitā ´|| pr ˚thivī ´mātā ´| prajā ´patir bándhuh . | yá evā ´smi sá sán yaje 'O gods-fathers! O fathers-gods! Being the one I am, I sacrifice. I do not pass over the one to whom I belong (i.e. my father).-I have offered what is mine; I have

	prāham agām . devapurā	(8)
	ya evāsmi sa eva san |	(8)
	yo mā kaś cābhidāsati	(8)
	sa prajāpatim r ˚chatu ||	(8)

I have stepped towards the strongholds of the gods, being just the one that I am. Whoever assaults me, let him hit upon Prajāpati. prāham agām . ] JM RM, prāham agān Ku V/126 Pa Ma, prāhamagā Mā, prahan . agām . K devapurā] Or, devāpurā K ya evāsmi sa eva san] Ku JM V/126 Mā [Ma], eye evāsmi sa evasan RM, yayevāsmi sayevasan Pa, yevāsmi mevanam . K |] Or, om. K r ˚chatu ||]

  ) pāhi ris . ah . pāhi dvis . ah . |(8)pāhi ¡ daivyābhiśast i yāh .

		(8)
	sa *ma *iha tanvam . pāhi ||	(8)
	KS 37.15:95.12-14
	pāhi dvis . ah . pāhi ris . ah . pāhy adevyā abhiśastyā
	aśmāsi tanūpānas sa ma iha tanvam . pāhi ||

You are a rock, lying in wait. Protect

[me]

from the injurer, protect [me] from the foe, protect [me], o divine one, from [his] incantation: thus protect my body here. *aśmāsi] asmāsi Or, asmāsu K *pratispaśah . ] pratismasah . Or, pratismaśah ˘K ris . ah . ] r ˚s . ah . Ku JM RM V/126 Pa Ma, r ˚s . a Mā, ris . ah ˘K dvis . ah . ] Or, dvis . ah ˘K |] Or, om. K ¡ daivyābhiśastyāh . sa] daivyā abhiśastiyā sa Ku V/126 Mā Pa Ma, daivyābhiśastiyā sa JM RM, devyābhiśastyātsa K [[Edg. misprint: • śasyāt]] *ma *iha] maiva Ku JM RM V/126 Mā [Ma], myaiva Pa [[?]], mīya K tanvam . ] Pa K, tanavam . Ku JM RM Mā Ma, tanva{m . }vam . V/126

  Ku RM V/126 Mā Pa [Ma], abhidāt | JM, abhidāsā | K yó nah . purástād daks . in . atáh . paścā ´d uttaratò 'ghāyúr abhidā ´saty etám ˘só 'śmānam r ˚chatu

		etat sa] Ku JM RM V/126
	Mā [Ma] K, eta{cha}tsa Pa ditsād K	*r ˚chād] r ˚tsād Ku JM RM V/126 Mā [Ma], r ˚tsad Pa,
	etát sá r ˚chāt ||
	KS 37.15:95.15f.
	etam ˘sa r ˚cchatu yo maitasyā diśo 'bhidāsātīndrāgnī maitasyā diśo gopāyatām
	TS 5.7.3.1

'smān] Or, sman K

'ghāyur] Ku V/126 Mā Pa [Ma], ghāyur JM RM K abhidāsāt |] aśmavarma] Ku JM RM V/126 Mā [Ma] K, aŝmavarma Pa no] Or, n . o K 'stu] Or, stu K ||] Or, om. K ŚS 5.10.1 aśmavarmá me 'si yó mā prā ´cyā diśó 'ghāyúr abhidā ´sāt |

  Ku RM V/126 Mā Pa [Ma] K, daks . in . ā(¡ yā) JM ||] Ku JM RM Mā Pa [Ma], || kā

	TS 5.7.3.1
	see under 6.12.8
	V/126, om. K
	ŚS 5.10.2
	aśmavarmá me 'si yó mā dáks . in . āyā diśó 'ghāyúr abhidā ´sāt |
	etát sá r ˚chāt ||
	KS 37.15:95.15f.
	pitaro maitasyā diśo gopāyantu
	20 Ed. sraktis . u pary, em. Caland 1899: 222 = 1990: 61.

• • • asmān daks . in . āyā diśah .

• • • ||

The malicious one who will assault us from the southern direction: . . . . asmān] yo 'smān Ku V/126 RM Mā Pa

[Ma]

, yo 'n JM, asmām . K daks . in . āyā]

  || 12 ||] || r ˚10 || 12 || Ku, || r ˚9 || 12 || JM, || 12 || r ˚|| RM Pa, || 12 || r ˚10 || V/126

	Mā, Z 2 Z K
	ŚS 5.10.3
	aśmavarmá me 'si yó mā pratī ´cyā diśó 'ghāyúr abhidā ´sāt |
	etát sá r ˚chāt ||
	KS 37.15:95.15f.
	savitā maitasyā diśo gopāyatu
	TS 5.7.3.1
	see under 6.12.8

.

asmān] K, yo 'smān Or pratīcyā] Ku JM V/126 Pa [Ma] K, praticyā RM Mā

  The full text of Āp ŚS 17.9.6 runs: indrasya vajro 'si vārtraghnas tanūpā nah . pratispaśah . | yo na uparis . t . ād aghāyur abhidāsaty etam . so 'śmānam r ˚cchatv iti madhye pañcamīm eke samāmananti . For this association of the center with what is called 'above' (uparis . t . āt), see Bodewitz 2000: 33.

	etát sá r ˚chāt ||
	Āp ŚS 17.9.6

. . asmān] Pa Ma, yo 'smān¸JM RM V/126, yo smān¸Ku Mā, asmām . K dhruvāyā] JM RM K, dhr ˚vāyā Ku V/126 Mā Pa [Ma] ||] Ku JM RM Mā Pa [Ma], || kā V/126, om. K [[note • h . y • ]] 5.10.5 aśmavarmá me 'si yó mā dhruvā ´yā diśó 'ghāyúr abhidā ´sāt | . . . yo na uparis . t . ād aghāyur abhidāsaty etam . so 'śmānam r ˚cchatu On the meanings, respectively, of dhruvā ´díś and ūrdhvā ´díś in a six-fold classification of the quarters of space, see Bodewitz 2000: 30-34.

  V/126 Pa [Ma], smān Mā K ūrdhvāyā] K, ūrddhvāyā Or diśo] Ku JM V/126 Mā Pa [Ma] K, di{śah . }śo RM 'ghāyur] Ku V/126 Mā Pa [Ma], ghāyur JM RM K abhidāsāt] Ku RM Pa [Ma] K, abhidhāsāt JM, abhidāśāt Mā V/126 |] Ku RM V/126 Pa Mā [Ma], |{|} JM, Z K

	r ˚tsād Or, ritsād K (¡ |) K	aśmavarma] Or, aśmāvarma K	etat] Or, tat K no 'stu] Or, n . o stu K	*r ˚chād] ||] Or,
	ŚS 5.10.6
	aśmavarmá me 'si yó mordhvā ´yā diśó 'ghāyúr abhidā ´sāt |
	etát sá r ˚chāt ||
	KS 37.15:95.15f.
	br ˚haspatir maitasyā diśo gopāyatu

  Only the ŚS parallels are quoted here because only ŚS and PS agree in having six items (or rather: 2 × 3). || 13 ||] || 13 || r ˚15 || Ku, || r ˚15 || 13 || JM, || r ˚|| 13 || RM, || 13 || r ˚14 || V/126 Mā, || 13 || r

	Cf. Āp ŚS 17.9.7 (employed immediately after the sakalapāt . ha-mantra discussed 6.13.15 ŚS 5.9.6 6.14. Against noxious creatures.
	by me under 6.13.2): pr ˚thivyai tvāntariks . āya tvā dive tveti tisro lokes . t . akāh . . KS again has mantras corresponding to the following exclamations in its section dive svāhā || 13 || (P)
	To heaven, hail! dive] Or, deve K 37.15:95.7ff. 6.13.11 ŚS 5.9.3	˚|| Pa, Z 3 Z iti rāks . oghnasūktam Z Z K
	antariks . āya svāhā || ŚS 5.9.5 divé svā ´hā ||		(P)
	To the intermediate space, hail!
	ŚS 5.9.3
	antáriks . āya svā ´hā ||
	6.13.12 ŚS 5.9.2
	pr ˚thivyai svāhā ||		(P)
	To earth, hail!
	pr ˚thivyai svāhā ||] Or, om. K
	ŚS 5.9.2
	pr ˚thivyái svā ´hā ||
	6.13.13 ŚS 5.9.6
	pr ˚thivyai svāhā ||		(P)
	To earth, hail!
	6.13.14 ŚS 5.9.4
	1 antariks . āya svāhā ||		(P)
	dive svāhā || To the intermediate space, hail!	(P)
	To heaven, hail! antariks . āya svāhā ||] Or, om. K
	ŚS 5.9.1 ŚS 5.9.4
	divé svā ´hā || antáriks . āya svā ´hā ||

pr ˚thivyai svāhā ||] Ku JM RM Pa [Ma?], om. V/126 Mā K ŚS 5.9.6 pr ˚thivyái svā ´hā || Bhattacharya does not report the omission of this mantra in his ms. Mā, omitted also in Mā's sister ms. V/126, while he does report such omission for Ma (the sister ms. of Pa, which shows no omission here): I conclude that Bhattacharya's apparatus has confused Ma for Mā.

  Ku JM RM V/126 Pa [Ma], {u}anāhutim . | Mā, anāhutam . | K

karīs . ajam] Ku RM V/126 Mā Pa [Ma], karis . ajam JM, karīs . ājam K ¡ ūbadhyādam] ubadhyādam Or, abaddhyādas K [[Edg. • m a • ]] anāhutim |] anāhutim . | os . t . hah . kokamukhaś] Or, os . t . hah kokhamukhaś K yas tān] Ku JM RM Mā Pa [Ma], yah . stān V/126, yastāy K

  in the Mahābhārata: crit. ed. vol. 7, Appendix I, p. 710 ln. 16) is hesitantly taken as qualifying the noun os . t. ha-, not as a separate noun. The significance of the word kokamukha-(cf. Āyurvedic worm names like dvimukha-, sūcīmukha-, Meulenbeld p. 625) is doubtful. On the animal name kóka-, meaning 'wolf' in some contexts, and denoting the Cakravāka bird in others, see[START_REF] Lüders | Ausgewählte kleine Schriften von Heinrich Lüders. Festgabe zum siebzigsten Geburtstage am 25. Juni 1939 dargebracht von Kollegen, Freunden und Schülern[END_REF]Lüders : 60 = 1973: 527, who discusses the stanzas ŚS 8.6.2 and 5.23.4 (PS 16.79.2 and 7.2.4), and concludes: "Vielleicht war kóka wirklich der Name eines Wurmes". Note that the koka-is here mentioned close to the gr ˚dhra-(2e), just as we find gr ˚dhrah . kókaś ca at ŚS 5.23.4 (≈ PS 7.2.4), and kókayātu-in one stanza with gr

	7.104.22.	˚dhrayātu-at R ˚V
	6.14.2 Only PS
	rāmadantam avadalam .	(8)
	prahālam ahināsikam |	(8)
	upavartam . balāhakam .	(8)
	khelam . gardabhanādinam .	(8)
	gr ˚dhram . hast i yāyanam .

  Ku V/126 Mā Pa [Ma], tāni || kā JM, tāni || RM, tyā (¡ |) K

	}{•}nam . JM	gr ˚dhram . ] gar ˚dhram . Or, gr ˚ddhram . K	tān ||]

  The Grabber that eats what must be groped for, the Groper with a horrible hand, the Shuddering-eyed one with soft fingers, the Nail-strong one with force in the teeth: these do we cause to vanish from here. Ku, pramus . yādinam JM V/126 Mā, pasuśyādinam RM, pramuśyādinam Pa, pramuśyāditam Ma [[ Mā Pa[Ma], vīryam . JM, dam . cavīryam . K

	6.14.3 Only PS
	¡ pramr ˚śyādinam abhyamam . bhīmahastam . marīmr ˚śam | trastāks . am . mr ˚du va ṅgulim . nakhogram . dantavīr i yam .	(8) (8) (8) (8)
	tān • • • ||
	¡ pramr ˚śyādinam] pramu{khyā}śyādinam bhīmahastam . ] Ku JM V/126 Mā Pa [Ma]
	K, bha(→ bhī 1)mahastam . RM [Ma], marimr ˚śam . || RM, sarīsr ˚pam . (→ N . ĀH . [[?]] marīmr marīmr ˚śam |] marīmr ˚śam . | Ku JM V/126 Mā Pa trastāks . am . ] Ku ˚śam . ) | K JM V/126 Mā Pa [Ma], tastāks . am . RM, bhrastāks . am . K mr ˚dva ṅgulim . ] Ku V/126 Mā Pa [Ma] K [[¡ |]], mr ˚dvam . gulim . JM, mr dantavīryam . ] Ku RM ˚ddham . gulim . RM V/126 tān

• nam?]], pramr ˚s . yādinas K abhyamam . ] Or, atyamam . | K [[note |]]

  de Vaan 2003: 33). b. Cf. PS 19.35.10ab ut te hārdim . śocayāmi hastenābhimarīmr ˚śat 'your heart I cause to dry up, groping over [you] with [my] hand'.c. This attestation of the -ta participle trasta-is presumably older than that at ŚBM 2.4.1.14 . The compound trastāks . a-, which is hapax, is related in meaning to ŚS 2.8.5 sanisrasāks . á-, and of course to paryastāks . á-at ŚS 8.6.16 / PS 16.80.7. See also my commentary on 7.13.7b, below.

	6.14.4 Only PS
	†paryanyam † abhipāpadam .	(8)
	jigīs . amān . am . rūpakam |	(8)
	atho śalalyam . śevalam .	(

  Kuiper 1991: 44. It is attested elsewhere only at ŚS 1.11.4cd / PS 1.5.4cd (≈ ĀpMP 2.11.20) ávaitu pr ˚śni śévalam . śúne jarā ´yv áttave 'Let the speckled slimy afterbirth come down, for the dog to eat [it]'.

	6.14.5 Only PS b: PS 16.79.1d = ŚS 8.6.1d
	tan . d . am agretun . d . ikam	(7)
	alim . śam uta vatsapam |	(8)
	dāmagranthim . sanisrasam	(8)
	aran . yeyam . cārm i yeyam .

  • (see AiGr. II/1, 210), I take agretun . d . ikam as a (hapax) compound. Note that tun . d . éla-/ tun . d . ila-, probably meaning the same as tun . d . ika-here, is attested in close proximity with tan . d . a-at ŚS 8.6.17 / PS 7.11.8 (see below). The word tún . d . ika-occurs also at ŚS 8.6.5ab: yáh . kr ˚s . n . áh . keśy ásura stambajá utá tún . d . ikah . 'the Asura that is black, hairy -the tuft-born and the snouty one', for whose parallel PS 16.79.5b the mss. seem to point to tan . d . ikah . . Cf. also, perhaps, the obscure pādas PS 19.25.4ab 21 ad . adve kam ad . adve tun . d . e na maśīkatam. Epic Sanskrit attests a word tun . d . āgra-, referring to birds (Mahābhārata 1.280.20, 4 App. *704.26 etc.).

  6.14.6Only PS e: cf. PS16.79.6c, ŚS 8.8.6c

	idam . yaj jānukeśavam .	(8)
	raks . aś carat i y āsuram .	(8)
	bahih . prayutam ichati |	(8)
	†am . sūn pām . syūm . ś † ca keś i yān

  Or, iśchati (¡ |) K †am . sūn pām . syūm . ś †] am . sūūn¸pām . syūm . ś Ku [[sic]], am . śūna pām . syūś JM, am . śūn¸pām . sūm . ś RM, am . sūn¸pāsyūm . ś V/126 Pa, am . sūn¸pām . syūm . ś Mā [Ma], asyauna pāSyo(sec. m. → syo)ś K keśyān] JM Mā [Ma], keśyā(¡ ṄK Ā 1)n Ku, kesān RM, keśYān V/126, keśyān{•} Pa, gejñān K ¡ arāyāñ] arāyān¸Or, urāyām . K ¡ chvakis . kin . as] chakis . kitas Or, śukihyanas K Bhattacharya edits vahih . prayutam, am . sūn pām . syūm . ś (without underlining!), and ¡ chvakis . kitas.

	tān]
	Or, tāy K

V/126, idi K yaj jānukeśavam . ] Or, yajñānakeśavam . K āsuram . ] Or, āhutam . K bahih . prayutam] Ku V/126 Mā Pa [Ma], bahiprayUtam JM, bahih . praTyutam RM, barhih . (sec. m. → hih . )predam K [[note • h . p • ]] ichati |]

  ).

	6.14.7 Only PS
	yah .	¡ kumārāñ janasyātti	(8)
	tarun . ān dāsa āsurah . |	(8)
	arāyah . keś īy aghalo yo janān hant i y ¡ atti ca	(8) (8)
	tam ito nāśayāmasi ||

  The chewing, robbing Vitūla, and the ever climbing (?) Forest-Shriek(er); the eater of raw[flesh], that seeks out the absent-minded[person]; the one running around, wet all over; the deep howling of a wolf: these do we cause to vanish from here. vitūlam . bhasvam] Ku [Ma], vitūlamBHasvam JM, vitūlam . mbhasam RM, vitūlam . bhas{m}vam V/126, vitūlam . bhasmam Mā, vitulam . bhasvam Pa, nitūlam . bhaks . am K roruham |] ror ˚ham . | Ku JM RM Mā Pa [Ma], ro(¡ r ˚2)ham . | V/126, roruham . | Mā prayutais . an . am . ] Ku JM RM V/126 Mā Pa [[pūrvamātra element of • tai • is lacking]] [Ma], prayatīs . in . am . K paryundānam . ] paryuundānam . Ku [[note two vowel diacritics]], paryu Ūm . dānam . JM, paryūdānam . RM, paryum . dānam . V/126 Mā Ma, śary{u}ūm . dānam . Pa, paryam . dānam . K paridravam . ] Or, paridravam¸K vr ˚kasya *nyañcam . ] vr ˚kasyanDam . ca Ku V/126 Mā Pa [Ma?], vr ˚kasyam . dañca JM RM, vr ˚kasyanr ˚ca K ga ṅgan . am . ] Ku RM, gam . ṅgan . am . JM, gam . gan . am . V/126 Mā, ka ṅgan . am Pa Ma, gam . grān . am . K tān] Or, tāy K || 14 ||] || r ˚9 || 14 || Ku JM, || r ˚|| 14 || RM, || 14 || r ˚(¡ 9) || V/126, || 14 || r

	paryundānam . paridravam .	(8)
	vr ˚kasya *nyañcam . ga ṅgan . am . tān ito nāśayāmasi || 14 ||	(8) (8)
	8, and R ˚V 10.82.4 (cf. TS 4.6.2.2 etc.), with important notes in Oldenberg 1909-12/II: 284f.
	6.14.9 Only PS
	vitūlam . bhasvam ākhidam .	(8)
	vanakrośam . ca roruham |	(8)
	āmādam . prayutais . an . am .	(8)

K

āmādam . ] Ku JM RM V/126 Pa [Ma] K, amādam .

˚|| Mā Pa, Z 4 Z K Bhattacharya edits bhasvam, nyam . ca.

  [ ŚS] VI. 50, 1, au course d'une répartition "agricole" des fonctions divines . . . . Le mouvement générale du vers-qui est cité et utilisé PGS. III. 1, 6-imite R . V. X. 85, 9, et dans le R . V. se trouvent déjà des mentions analogues, cf. l'épithète urvarāpate et le vers IV. 57, 7: références Meyer Trilogie 3 p. 154 ubi alia. Ailleurs Indra est appelé "le convoyeur des semences" bījasyābhyāvod . hā VIII. 11, 2 [PS] (et cf. VIII. 18, 1 [PS]?); le tas de grains ou plutôt sans doute la meule mise en réserve pour le chef (Barret JAOS. XLVI p. 41) est citée et exaltée sous le nom d'indrarāśi XII. 3 [PS(K)]. C'est pour Indra qu'on apporte l'abondance dans le grenier VIII. 11, 8 (et cf. 9) [PS] . . . Renou refers several times to the PS: the reference to PS(K) 12.3 corresponds to Bhattacharya's PS 11.10-11. I may add the hymn 8.18, and KauśS 106.7. One is further reminded of Indra's later role as rain god (Grierson 1923). What opulence, and what abundance, what nourishment and what sap you have: that [abundance] I carry off, o Śakra, Lord of Power, granted by you. Ku RM V/126 Mā Pa [Ma] K, śa(¡ kra 3) JM *tām aham . ] tām . aham . Ku V/126 Mā Pa [Ma], tā aham . JM, tām . {•}aham . RM, tām . han K tvayā] JM RM V/126 Mā Pa [Ma], tvayā{m . } Ku, taya K ||] Or, om. K Bhattacharya edits tām . aham . . cd. Because the syntagma sphātím . har is found at PS 2.91.4a sphātihārī rasahārīh . 'You [Kimīdins] who carry off abundance, who carry of the sap', at 4.13.6ab / ŚS 2.25.3ab arā ´yam asr ˚kpā ´vānam . yáś ca sphātím . jíhīrs . ati 'the blood-crinking Arāya, and the one that tries to carry off [our] abundance', and at PS 4.13.7b yā nah . sphātim upāharān '[the Kan . vās] who shall take for themselves the abundance', I assume that the ambiguous form tām . must stand for tām (acc. f. sg.). On Indra providing agricultural abundance, cf. PS 11.10.2: indrarāśim . mitrāvarun . āv āviddham . nir akr ˚ntatam | prasūtam indren . ogren . a 22 brāhman . ānām asat pituh . 'Mitra and Varun . a have cut out Indra's heap, [like] a pierced arrow-head. It shall be the food of Brahmins, sent on by the fearsome Indra'. JM RM V/126 Mā Pa [Ma] K, (¡ ha)rāmi Ku sphātim . ] Or, sphām . tī K sarvām . śacīpate] K, sarvām . chacīpate Ku, sarvām . śchacīpate JM RM, sarvāśchacīpate V/126 Mā, sarvāñchacīpate Pa [Ma: • pate 'worm-eaten', Bhatt.] tvayāham . ] Or, tayāham . K vr ˚trahan] Ku JM V/126 Mā Pa [Ma], vr ˚trahana RM, vr ˚ttraham . K [[Edg. mistakenly

	6.15.1 Only PS yaś ca bhūmā yā ca sphātir yo ūrjā yo rasaś ca te | harāmi śakra *tām aham . tvayā prattām . śacīpate || bhūmā] Or, bhaumā K sphātir] Or, sphāti K yojā JM, yayorjā K rasaś ca] Or, rasasya K ks . etrātks . etrād ā harāmi sphātim . sarvām . śacīpate | śakra] 6.15.2 Only PS (8) (8) (8) (8) yorjā] Ku RM V/126 Mā Pa [Ma], harāmi] Or, havāmi K (8) (8) tvayāham . vr (8) ˚trahan prattam ā harāmi gr ˚hām ˘upa || (8)

I fetch all abundance from every field, o Lord of Power. I fetch what has been granted by you, o Vr ˚tra-slayer, towards the homestead. ks . etrātks . etrād] Or, ks . ettrātks . ettrād K [[Edg. mistakenly twice • tr •

]] harāmi] • tr • ]] prattam] Or, pattam K [[Edg.: patum]] harāmi] Or, harāmi | K [[note |]] gr ˚hām ˘] K, gr ˚hām . Or upa] Ku JM RM V/126 Mā [Ma] K, ntama Pa [[!]]

||] Or, om. K

  What fortune of produce you have in the field, what success, and what [wealth] falls [down], and also what growth you have in the field: that of yours I have taken by means of [this] spell. Edg. mistakenly • tr • ]] yā ¡ rāddhir] yārāddir Ku JM RM Pa, yārādvir Mā V/126 Ma, ārādhir K yac ca śīyate] yac ca sīyate Or, yaścaśīyate K [[thus R-V; misprint Edg. yaśśacī • ]] nis . t . hā te] K, nis . t . hāyate Or ks . etre] Or, ks . ettre K [[Edg. mistakenly • tr

	6.15.3 Only PS
	yas te sītābhagah . ks . etre yā ¡ rāddhir yac ca śīyate |	(8) (8)
	atho yā nis . t . hā te ks . etre	(8)
	tām . ta ādis . i brahman . ā ||	(8)
	10.3ab nainam aśnīyād abrāhman . o na gr ˚hān pra haret svān | tr ˚s . t . am . vis . am iva taimātam indrarāśih . khale śaye 'No Non-brahmin may eat it, or carry it
	forth to his own homestead: as pungent Taimāta-poison, Indra's heap lies on
	the threshing floor'.

yas te] Ku RM V/126 Mā Pa

[Ma]

K, {SA}yaste JM sītābhagah . ] Or, sītābhagā K ks . etre] Ku JM V/126 Mā Pa [Ma], ks . ete RM, ks . ettre | K [[note |; • ]] tām . ta ādis . i] Ku Mā Pa [Ma], tām . ta ādiśi JM, tānta ādiS . i RM, tām . tayādis . i V/126, itvāhārs . i K brahman . ā] thus Or K [[vr • ]]

  The compound sītābhaga-is attested elsewhere only in the difficult stanza PS 11.15.2 mo *asmākam 23 ugrāh . sam . rabdhās tanvah . kim . canāmamat | rāyaspos . am . śunāsīrā atho sītābhagaś ca yah . 'And let, o fearsome united ones (?), nothing hurt our body, [or] the increase of wealth, Śuna and Sīra, and the fortune of produce'.b. The word rā ´ddhiis specifically connected with agriculture at ĀpDhS 2.16.14 saptame kars . e rāddhih . '[If he offers the Śrāddha] on the seventh day, he will be successful in agriculture' (Olivelle). It otherwise occurs in the AV Sam . hitās only in the more general contexts of ŚS 10.2.10, 11.6.22 / PS 16.60.2, 16.84.2. On the meaning of rā ´dhyate, see Kulikov 2001: 263ff. The verb occurs in agricultural context in a slightly corrupt hemistich quoted at KauśS 20.6, and in another mantra at KauśS 33.10. On the basis of the Or. mss., Bhattacharya accepts a form sīyate 'is bound' (As . t . ādhyāyī 6.4.66) that seems rather unlikely in this context. On the verb form śīyate, as correctly preserved in K, see Kulikov 2001: 325ff. For the meaning a '(be)fall' (expressing "spontaneous obtaining of goods, prosperity, success"), cf. TB 3.7.14.4-5 (etc.) parn . ám . vánaspáter iva || abhí nah . śīyatām ȓayíh . | sácatām . nah . śácīpátih . 'Like a leaf [falls] from a tree, let wealth fall to us, let the Lord of Power accompany us'. This place clarifies what is left implicit in our pāda, and agrees with it in specifically addressing Śacīpati (cf. stanzas 1 and 2). c. That Bhattacharya cannot be followed in adopting the unmetrical Or. reading nis . t . hāyate, and that K has preserved the right reading was seen correctly by Kulikov 2001: 327 n. 1016. The meaning of ni(h . )s . t . hā ´is somewhat problematic. At R ˚V 3.31.10cd (ví ródasī atapad ghós . a es . ām . jāté nis . t . hā ´m ádadhur gós . u vīrā ´n) and 9.110.9c (yūthé ná nis . t . hā ´vr ˚s . abhó ví tis . t . hase), Geldner takes it as 'Verteilung', but this was rejected by Oldenberg (1909-12/I: 241), who follows PW IV, 249 and takes it as an adjective 'hervorragend'. It seems to me, however, that the R ˚V passages (probably also 10.80.1b karmanis . t . hā ´-, on which cf. Oldenberg 1909-12/II: 283, and 5.1.6c/8.2.9a purunis . t . há/ā ´-) can be dealt with satisfactorily if we derive the word from nih . -sthā 'to grow forth, arise (German ent-stehen)': cf. R ˚V 1.182.7a vr ˚ks . ó nís . t . hito mádhye árn . asah . 'the tree arisen in the middle of the ocean', 8.1.33d nal . ā ´iva sáraso nír atis . t . han 'they arose as reeds from a pool'. This derivation is obviously fitting in the present context as well. Cf. also my discussion under 6.4.4. What [grain lies] on the threshing floor, what in the grain basket, what in the cow-pen, and what in the hoard, and also what lies in the pot: from that of yours I am taking the sap.

	6.15.4 Only PS
	yat khale yan mayāre	(7)
	yad gos . t . he yac ca śevadhau |	(8)
	atho yat kumbh i yām . śaye	(8)
	tasya te rasam ā dade ||	(8)

yan mayāre] Or, nasayāde K śevadhau] Ku JM RM Pa [Ma] K, sevadh AU V/126, sevadhau Mā atho yat kumbhyām . śaye] Ku JM RM V/126 Mā [Ma], athāyatkumbh(→ bhy)ām . śaye Pa, athotkussyām . se K dade] Or, dadhe K

  Cf. PS 11.10.6 ya indrarāśim . nirvapād vardhayāt khalamānyāh . | sphātim . ca khalyām . gr

	6.15.5 Only PS
	ūrjā yā te niruptasya-	(8)
	-ūrjā yāvahatasya te |	(8)
	ūrjām . te pis . yamān . asya-	(8)
	-ūrjām . pis . t . āt ta ā dade ||	(8)
	Your nourishment which belongs to what has been scattered, your nourishment
	which belongs to what has been threshed -I am taking your nourishment
	which belongs to what is being ground, your nourishment from what has been
	ground.
	niruptasyorjā] nir ˚ptasyorjā yāvahatasya] JM ˚patasyorjā K ˚ptasyoYArjā JM, nr Ku RM V/126 Mā Pa [Ma], nir RM V/126 Mā Pa [Ma] K, yāvahat{e}asya Ku

ūrjā] JM V/126 Pa [Ma] K, urjā Ku Mā, uparjā RM |] Or, om. K ūrjām . te] V/126, ūrjānte Ku JM RM Pa Ma, urjām . te Mā, ūrjam . te K pis . yamān . asyorjām . ] Ku JM RM V/126 Mā [Ma], pis . yamān . āsyorjām . Pa, paśyamānasyorjam . K ta ā] Ku JM RM Mā Pa [Ma], ta {ā}(→ yā) V/126, tā K dade] Or, dadhe K ||] JM RM V/126 Mā Pa [Ma] K, || kā Ku a.

  Ku Mā Pa [Ma], pakvāt ta ā dade || JM, pakvātt{e}a(¡ ādade) || RM, {yā}pakvāt te || V/126, pakvā te [[om. |]] K On the modes of abbreviation used here, see my Introduction, §2.5.2.

			• • • ||	(8)
	Your nourishment which belongs to what has been scattered, your nourishment
	which belongs to what has been threshed -I am taking your nourishment
	which belongs to what is being cooked, your nourishment from what has been
	cooked.
	te] Ku RM V/126 Mā Pa [Ma] K, ūrjām . te JM nr ˚patasyorjā K [[Edg. prints n . r yāvahatasya] JM RM V/126 Pa [Ma], yāvahat{e}asya niruptasyorjā] nir ˚ptasyorjā Or, ˚•]] Ku Mā, vātāasya K ūrjām . te] JM, ūrjānte Ku V/126 Pa Ma, urjānte RM Mā,
	ūrjam . te K	pacyamānasyorjām . ] Ku RM V/126 Mā Pa [Ma], pacyamāsyorjām . JM, pi-
	hyamānasyorjām . K	pakvāt te ||]

  at ŚS 9.3.4b / PS 16.39.5b: prān . āhásya tr ˚n . asya 'of [your] binding grass'. In view of the other dairy products listed in this stanza, it seems possible that pra-n . ah refers to the binding up of curds in a sack or cloth, to press out the whey: cf. Dutch hang-op. Ku JM V/126 Pa [Ma], ūryām RM, urjām Mā, ūrjom K [[Edg. mistakenly • jam]] ta *ekaśaphād dade ||] ta ekaśaphādade || Ku JM RM V/126 Pa [Ma], tayekaśaphādade Mā, ta ekaśapādadhe [[om. |]] K

	dade] Or, tade K	gavām ūrjām ] Ku JM RM V/126 Mā [Ma], gavāsūrjām Pa,
	gavām ūrjam ūrjām K	avibhya ā] Or, avityā K	dade] Or, dadhe K	ajābhya]
	Ku RM V/126 Mā Pa [Ma], ājābhya JM, ajādya K	ūrjām]
	6.15.7 Only PS
	ūrjā yā te ¡ pran . addhasya-		(8)
	-ūrjā yā mathitasya te |		(8)
	ūrjām . te duhyamānasya-		(8)
	-ūrjām . dugdhāt ta ā dade ||		(8)
	6.15.8 Only PS
	ā te dade gavām ūrjām		(8)
	ūrjām avibhya ā dade |		(8)
	ajābhya ūrjām ādāya-		(8)
	-ā ta *ekaśaphād dade ||		(8)
	I am taking your nourishment which belongs to the cows, I am taking the
	nourishment from the ewes. Having taken the nourishment from the she-goats,
	I am taking yours from the uncloven-hoofed.

Your nourishment which belongs to what has been bound up, your nourishment which belongs to what has been churned -I am taking your nourishment which belongs to what is being milked, your nourishment from what has been milked.

ūrjā

] Ku V/126 Pa [Ma] K, urjā JM RM Mā yā] Ku JM RM Pa [Ma] K, jā V/126 Mā ¡ pran . addhasyorjā] pran . adhvasyorjā Ku JM RM Mā Pa [Ma], pran . adhvasyojā V/126, pran . ugdhasyojā K mathitasya] Or, madhitasya K |] Or, (¡ |) K ūrjām .

te] ūrjānte Ku JM V/126 Pa

[Ma]

, urjānte RM Mā, ūrjāte K duhyamānasyorjām . ] Or, duhyamānasyorjam . K dugdhāt ta ā] Or, dugdhāntā K Bhattacharya edits pran . adhvasyorjā. a. Both K and the Or. mss. point to a reading with -n . -. Bhattacharya's suggestion to emend ¡ pran . addhasya must be correct. The K reading with pran . ugdha-seems to have suffered reverse perseveration from pāda d (moreover -ddh-and -gdh-are quite similar in Śāradā). The verbal compound pra-n . ah is unattested, except for the hapax derivative prān . āhá-, which -according to Whitney's interpretation -is to be taken as an adjective qualifying tr ˚n . a-

  || 15 ||] || r ˚9 || 15 || Ku JM, || r ˚|| 15 || a || RM, || 15 || r ˚(¡ 9) || a 3 || V/126, || 14{•} || r ˚|| a 3 || Mā, || 15 || r Note the regularized anuvāka division in the sister mss. V/126 and Mā (as well as in RM), which continues after 6.20.10, without however yielding the logical result of a fifth anuvāka marked at the end of the kān . d . a. The proper third anuvāka division is marked in the majority of mss. after 6.17.11, with the end of the kān . d . a corresponding to that of the fourth anuvāka. See my Introduction, §3.1-2, and especially Griffiths 2003b: 13, n. 64.

	.15.9 Only PS
	ūrjā yā te purus . es . u-	(8)
	-ūrjā vitte ca ved i ye | ¡ ūrjām . te sarves . ām aham .	(8) (8)
	gr ˚hān . ām . brahman . ā dade || 15 ||	(8)
	Your nourishment which is among men, your nourishment which is in the gain
	and in the future gain -I am taking your nourishment which belongs to the
	whole homestead by means of [this] spell.
	˚|| Pa, Z 5 Z K

ūrjā] Ku RM V/126 Pa

[Ma]

K, urjā JM Mā yā] Ku JM RM Pa [Ma] K, jā V/126 Mā purus . es . ūrjā] pur ˚s . es . ūrjā Ku RM V/126 Mā Pa [Ma], pur ˚s . es . ūryā JM, purus . ūrjā K vitte] Or, citte K vedye] Ku RM Mā Pa [Ma] K, DYeDYe V/126, vidye JM ¡ ūrjām . te] ūrjānte Ku V/126 Pa [Ma], urjānte JM RM Mā, ūrjāte K brahman . ā] Or, vrahman . ā K

  ¡ viparvam] piparvam Ku RM Mā Pa Ma, pipa{ma}rdam JM, piva(→ 1 pa)rvam On the form stos . am and its probably performative meaning, cf. Narten 1964: 277 and Hoffmann 1967: 251. The performative character of this pāda may help to explain is metrical deficiency(Oldenberg 1888: 39f.).b. It is not clear to me how Geldner arrives at his "die mächtige Erhalterin der Stärke", or Lommel at his "die bestens uns erhält und stärkt". mah-is an adjective (presumably for Trita), távis . ī-a noun. Cf.Bhattacharya, who edits vivr ˚mahe, reports the reading vivumahe for his Mā. More precisely, the reading (with scribal correction) is as above.

	6.16.2 R ˚V 1.187.2, KS 40.8:141.20f.
	svādo pito madho pito	(8)
	vayam . t u vā *vavr ˚mahe | asmākam avitā bhava ||	(8) (8)
	O sweet Food, o honeyed Food: we have picked you out. Become our helper!
	*vavr ˚mahe] vivr ˚mahe Ku JM RM Pa Ma, vivurmahe V/126, vivuma{r}he Mā, vivr ˚ṅmahe K avitā] Ku RM V/126 Mā [Ma] K, abhitā JM Pa
	R ˚V 1.187.2, KS 40.8:141.20f. svā ´do pito mádho pito vayám . tvā vavr ˚mahe | asmā ´kam avitā ´bhava ||
	16.1 R ˚V 1.187.1, KS 40.8:141.18f., VSM 34.7, VSK 33.1.2 R ˚gVidh 1.26	Nir 9.25,
	pitum . nu stos . am .	(5)
	maho dharmān . am . tavis . īm |	(8)
	yasya trito v i y ojasā vr ˚tram . ¡ viparvam ardayat ||	(8) (8)
	I now praise the Food, of the great one the sustainer, the energy, by whose
	power Trita shook the jointless Vr ˚tra to pieces.
	V/126, viparyam K
	R ˚V 1.187.1, KS 40.8:141.18f. etc. pitúm . nú stos . am mahó dharmā ´n . am . távis . īm |
	yásya tritó vy ójasā vr ˚trám . víparvam ardáyat ||
	Bhattacharya's text contains a misprint: dharmān . am.
	a. Renou's "(qui est) une
	force-active maintenante".
	d. On the meaning of ardáyati , cf. Jamison 1983a: 107 n. 2.

pitum . nu] pitunnu Ku JM V/126 Mā Pa

[Ma]

, pitunnu(→ nna 1) RM, pitum . na K tavis . īm] tavis . īm . Ku JM V/126 Mā

[Ma]

, taVI(¡ •)s . īm . RM, tavis . ām . Pa, tavis . ī K trito] Ku JM RM V/126 Mā [Ma] K, tito Pa vr ˚tram . ] Or, vr ˚ttram . K [[Edg. mistakenly • tr • ]]

  Or, om. K [[note • h . m • ]] advis . en . yah . ] Ku JM RM V/126 Mā [Ma], advis . eśya(→ n . ya) Pa, advis . en . yas K suśeva] Ku JM RM Mā Pa [Ma] K, su{G}(→ ś)eva V/126 ||] Or, om. K [[note • h . t • ]]táva tyé pito dádatas táva svādis . t . ha té pito | prá svādmā ´no rásānām . tuvigrī ´vā iverate || a. On the various possible grammatical interpretations of dádatas, probably to be taken as nom. pl., see Oldenberg 1909-12/I: 184. I take it as an attribute to svādmā ´no. On the partitive genitive with dā, see Delbrück 1888: 158.

	6.16.4 R ˚V 1.187.4, KS 40.8:142.3f.
	tava t i ye pito rasā		(8)
	rajām . s i y anu vis . t . hitāh . |		(8)
	divi vātā iva śritāh . ||		(8)
	These juices of yours, o Food, are divided over the [cosmic] spaces, they are set
	in the sky, like the winds.
	vis . t . hitāh . ] Ku JM RM V/126 Pa [Ma] K, vis . t . itāh . Mā	|] Or, om. K [[note • h . d • ]]
	iva] Ku JM V/126 Mā Pa [Ma] K, iNDRA RM [[?]]	śritāh . ] Ku JM RM Mā Pa
	R ˚V 1.187.4, KS 40.8:142.3f. táva tyé pito rásā rájām . sy ánu vís . t . hitāh . |
	diví vā ´tā iva śritā ´h . ||
	6.16.5 R ˚V 1.187.5, KS 40.8:142.5f.
	tava tye pito dadatas		(8)
	tava svādis . t . ha te pito |		(8)
	pra svādmāno rasān a ām . tuvigrīvā iverate ||	1 and 8.21.2.	(8) (8)
	6.16.3 R ˚V 1.187.3, KS 40.8:142.1f. d: R These sweeteners of (your) juices, which give [a share] of you, o Food, those ˚V 1.91.15c, 7.55.1c, PS 20.23.2c etc. [which give a share] of you, o very sweet Food, are moving forth like strong-
	upa nah . pitav ā gahi necked bulls.		(8)
	śivah . śivābhir ūtibhih . |		(8)
	mayobhūr advis . en . i yah .		(8)
	sakhā suśeva edhi nah . ||		(8)
	Come to us, o Food, gracious with gracious help. Be for us a delightful, unhat-126 Mā able, a very kind companion. Pa Ma, yu{•}verate RM
	upa] Or, uTTA K K, {•}(→ 1 ga)hi V/126 nah . pitav] Or, nah ˘piTTAv K śivah . ] Or, śivaś K śivābhir ūtibhih . ] K, śivābhir gahi] Ku JM RM Mā Pa [Ma] RM V/126 Mā Pa [Ma], śivābhir ˚bhi JM úpa nah . pitav ā ´cara śiváh . śivā ´bhir ūtíbhih . | ˚V 1.187.3, KS 40.8:142.1f. |] R ˚tibhih . Ku R ˚V 1.187.5, KS 40.8:142.5f.
	mayobhúr [KS mayobhū ´r] advis . en . yáh . sákhā suśévo ádvayāh . ||
	a. Note PS ā gahi for R ˚V/KS ā ´cara. c. Note the agreement between PS and KS mayobhū ´r , against R ˚V mayo-bhúr . This adjective qualifies Soma i.a. at R ˚V 9.78.4d. d. Note the simplification edhi nah . for ádvayāh . of the R ˚V and KS versions, in agreement with R ˚V 1.91.15c etc. sákhā suśéva edhi nah . .

[Ma]

K, {Pri}(→ śri 2)tāh . V/126 ||] Or, om. K [[note • h . t • ]] dadatas] Or, dadatah . K [[note • h . t • ]] tava] Ku JM V/126 Mā [Ma] K, taV Ā(→ va 2) RM,

tavi Pa svādis . t . ha] Or, svātis . t . ha K te] JM RM V/126 Mā Pa [Ma] K, t{o}e Ku svādmāno] Ku JM RM V/126 Mā [Ma] K, svā{hvā}(→ dmā 1)no Pa rasānām . tuvigrīvā] Ku RM Mā, rasānāntuvigrīvā JM Ma, rasānām . {tu}(→ ntu 2)vigrīvā V/126, catsānāntuvigrīvā Pa, rasānām . tuvyagrīvā K iverate] K, yuverate Ku JM V/

  . the parallel R ˚V 10.97.8ab úc chús . mā ós . adhīnām . gā ´vo gos . t. hā ´d iverate 'the vigors of the plants move up like cows from a cow-pen', where śús . mā ós . adhīnām corresponds to our svādmā ´no rásānām. The translation of ketúnā is problematic. Note the conflicting statements on the meaning of ketú-even of one scholar: Renou 1958: 15f., and 1955- 69/VII: 24 (and 47). Since the next stanza clearly refers to the moment of sunrise, and since passages likeTB 1.4.4.5 and MS 2.10.1:131.15 explicitly connect ketúnā with Us . as, I tentatively connect the word with the dawn here. Alternatively, another táva (next to tvé in a and táva in d) might be supplied with this pāda, as do Geldner and Lommel: 'under [your] banner'.

	parvatānām . | Or, parvatānām¸K [[om. |, but note • m¸a • ]]	cin no] Ku JM V/126 Mā
	Pa [Ma: 'worm-eaten'] K, ci{•}nno RM	madho] Or, madhu K	a ram . ] 'ram . Or, ram .
	K	gamyāh . ] Or, gamyām . K
	R ˚V 1.187.7, KS 40.8:142.9f. yád adó [KS adáh . ] pito ájagan vivásva párvatānām |
	átrā cin no madho pitó 'ram bhaks . ā ´ya gamyāh . ||
	ab. On the "Unregelmäßigkeit des Sandhi" in the R ˚V version, regularized as adah . in the KS and PS versions, see Oldenberg 1909-12/I: 184. Geldner,
	followed by
	6.16.6 R ˚V 1.187.6, KS 40.8:142.7f.
		t u ve pito mahān a ām .		(8)
		devān a ām . mano hitam |		(8)
		akāri cāru ketunā		(8)
		tavāhim avasāvadhīt ||		(8)
	6.16.7 R ˚V 1.187.7, KS 40.8:142.9f.
		yad adah . pito ajagan		(8)
		vivasva parvatān a ām |		(8)
		atrā cin no madho pito		(8)
		a ram . bhaks . āya gam i yāh . ||		(8)
	When, o Food, yonder illumination of the mountains has arrived, just then, o
	honeyed Food, you should arrive, ready for our consumption.
	adah . ] Ku RM V/126 Mā Pa [Ma], a{do}dah . JM, adah ˘K RM Mā [Ma] K, pito(→ tau → to 3){a}jagan¸V/126, pito ajagana Pa pito ajagan] Ku JM parvatānām |]

On you, o Food, the mind of the great gods is set. Under the banner [of the dawn], something precious was done: with your help, he killed the snake.

tve] Ku JM RM V/126 Mā [Ma], v{i}e Pa, yatte K mano] Ku JM V/126 Mā Pa [Ma] K, (¡ mano) RM hitam |] hitam . | Or K cāru] K, cār ˚Or avasāvadhīt] Ku JM RM V/126 Mā [Ma], avasāvadhīta Pa, avasāvadhīt¸[[om. |]] K [[note • t¸y • ]] R ˚V

1.187.6, KS 40.8:142.7f

.

tvé pito mahā ´nām . devā ´nām máno hitám | ákāri cā ´ru ketúnā távā ´him ávasāvadhīt || c.

  When we graze the . . . of the waters, of the plants, become the fat, o friend of the wind. Ku JM RM V/126 Mā [Ma], parim . śām Pa, balim . sam K āriśāmahe ||] āriśāmahe || kā Ku, āriśāmahe || JM RM V/126 Mā Pa Ma, āriśāmahe | vātape pīva id bhava || K R ˚V 1.187.8, KS 40.8:142.11f. yád apā ´m ós . adhīnām parim . śám āriśā ´mahe | vā ´tāpe pī ´va íd bhava ||It seems likely that the Or. mss. are more authentic -in any case they are more consistent -, in omitting the last pāda of this stanza, which is found identically also in the preceding and following stanza: on this mode of abbreviation, see my Introduction, §2.5.2.b. Note the comments on the problematic hapax parim . śá-by Renou. Following Oberlies 1999: 49, I leave it untranslated.

	• • • ||	(8)
	6.16.10 R ˚V 1.187.10, KS 40.8:142.15f.
	karambha os . adhe bhava	(8)
	pīvo vr ˚kka udārathih . | vātāpe pīva id bhava ||	(8) (8)

yad] Ku JM RM V/126 Mā [Ma] K, yr ˚d Pa parim . śam] Become gruel, o plant, the fat, the . . . kidney(fat), become the fat, o friend of the wind. karambha os . adhe] Ku RM V/126 [Ma] K, karambha os . adhīdhe JM, karambha os . adh{ī}e {nām . pari} Mā, kara{sta}(→ •)(¡ o){osadhe}sta os . adhe Pa

  going back to Sāyan . a, was taken up by Henry[START_REF] Caland | Description complète de la forme normale du Sacrifice de Soma dans le culte védique[END_REF]-07/II: 381 n. 1) with the rather enigmatic argument "à cause de pra hūyase". See Geldner's note: "gopīthá bedeutet aber nur 'Schutz' ". Cf. the anticipation of this pāda in a prose context at 6.12.3c.c. The words ā gahi of the refrain concatenate with 6.16.3a (only in the PS version of that pāda!). Ku JM RM V/126 Mā Pa [Ma] [[Ku JM V/126 (sec. m. ): || kā ]], purāh . marudbhir agna ā gahi | Bhattacharya mistakenly splits na hi . ab. In my rendering of nahí, I follow Renou, and Delbrück 1888: 524. On krátu-, cf. Renou 1958: 32. It is just chance that mahas concatenates with 6.16.1b, as does tava with 6.16.4-6? c. K, which does not yet abbreviate here (cf. my Introduction, §2.5.2), offers two ways of abbreviating c: . . . marudbhi | in 3-9, and complete deletion of the pāda in 10. The agreement between K's deletion of the c pāda in 10 and the consistent deletion in the Or. mss. makes it probable that the latter have preserved the authentic system of abbreviation.Renou's idea (1955-69/X: 1f. n. 2, 3f.) that the Maruts seem to be called 'All-Gods' here, appears acceptable: the two groups of gods are both equated with viś-in the Brāhman . as (cf. Vishva Bandhu 1966), and are associated interchangeably with the northern direction (seeKuiper, p. 55).Ku [[|| kā ]] RM Pa[Ma], ri{•}(¡ śā)da{•}sah . || kā JM, riśādaśah . ||(sec. m. kā ) V/126, risādasah . || Mā, ris . ādasah . marudbhi | K [[note • h . The meaning of the divine epithet riśā ´das-(see EWAia II, 451 and Gonda 1959a: 119, with n. 172) has not been established with certainty. Cf. now Pinault 1999-2000.

	K [[note • h . m • ]] [[Edg. mistakenly • tr • ]] riśādasah . ||] m • ]]
	R ˚V 1.19.2 nahí devó ná mártyo mahás táva krátum paráh . | R ˚V 1.19.5 yé śubhrā ´ghorávarpasah . suks . atrā ´so riśā ´dasah . |
	marúdbhir agna ā ´gahi || marúdbhir agna ā ´gahi ||
	b. 6.17.5 R ˚V 1.19.4
	1 R 2.13.2, KauśS 127.7, VaitS 23.8 ˚V 1.19.1, SVK 1.16, SVJ 1.2.6, Nir 10.36 b: PS 6.12.3c Āśv ŚS ya ugrā arkam ānr (8) ˚cur anādhr ˚s . t . āsa ojasā
	prati tyam . cārum adhvaram . gopīthāya pra hūyase | 6.17.3 R ˚V 1.19.3 b: R ˚V 9.105.2b marudbhir agna ā gahi || ye maho rajaso vidur viśve devāso adruhah . • • • ||	(8) (8) (8) (8) (8)
	Come here, o Agni, together with the Maruts, the undeceitful All-Gods, who
	know the great space.
	R ˚V 1.19.3 yé mahó rájaso vidúr víśve devā ´so adrúhah . |
	marúdbhir agna ā
	6.17.4 R ˚V 1.19.5
	6.17.2 R ye śubhrā ghoravarpasah . ˚V 1.19.2 suks . atrāso riśādasah . • • • ||	(8) (8)
	nahi devo na mart i yo Come here, o Agni, together with the Maruts, the bright ones, of terrible (8)
	mahas tava kratum . parah . appearance, of good dominion, Riśādases. • • • ||	(8)
	Surely no god, no mortal is beyond the deliberation of you, the great one. Come ye śubhrā] Ku JM RM V/126 Mā [Ma] K, yeśūbhrā Pa ghoravarpasah . ] Or, ghora-
	here, together with the Maruts, o Agni. varpasas K suks . atrāso] Ku JM RM V/126 Mā [Ma], suks . etrāso Pa, suks . attrāso K

Towards this precious ritual you are called, for protection. Come here, together with the Maruts, o Agni. cārum] K, cār ˚m Or hūyase |] Ku RM V/126 Mā Pa [Ma] K, sūyase JM marudbhir] K, mar ˚dbhir Or agna] Ku JM V/126 Mā Pa [Ma] K, agn{i}a RM R ˚V 1.19.1 etc. práti tyám . cā ´rum adhvarám . gopīthā ´ya prá hūyase | marúdbhir agna ā ´gahi || a. tyam concatenates with twice tye in 6.16.4-5, cārum with cāru in 6.16.6c. b. An alternative translation 'pour la boisson des vaches' (for gopīthā ´ya), martyo] Ku JM RM Mā Pa [Ma] K, mar(sec. m. ¡ t)yo V/126 parah . ||] ye maho] Or, yameha K vidur] Ku JM RM V/126 Mā [Ma] K, vidu Pa adruhah . ||] adr ˚hah . || Ku [[|| kā ]] JM [[|| kā ]] RM V/126 Pa [Ma], adr ˚hah . | Mā, adruhah . marudbhi | K [[note • h . m • ]] ´gahi || b. Although Kuiper (1979: 50 n. 162) expressed his doubts,

  Ku [[|| kā ]] JM RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], ojasā | marudbhi | K

	R ˚V 1.19.4 yá ugrā ´arkám ānr ˚cúr ánādhr ˚s . t . āsa ójasā | marúdbhir agna ā ´gahi ||
	Bhattacharya's akram must be a misprint. All mss. have arkam.
	6.17.6 R ˚V 1.19.6
	ye nākasyādhi rocane	(8)
	divi devāsa āsate

• • • || (8) Come here, o Agni, together with the Maruts, the forceful ones, who have sung the song, [who are] invincible in force. ya ugrā arkam] Ku RM V/126 Mā Pa [Ma] K, {ya}ya ugrārkam JM ānr ˚cur] Or, ānr ˚tar K anādhr ˚s . t . āsa] Or, anādr ˚s . t . āma K [[Edg./Bhatt. mistakenly • sa]] ojasā ||]

  RM V/126 Mā Pa [[?]], ya i{ ṄKHA} ṅkhayanti Ku, ya i ṅkhayanti JM Ma, ayam . ks . ayanti K parvatān tirah . ] RM V/126 Mā[Ma], parvatām . tirah . Ku, parvatātirah . JM, parvatānirah . Pa, parvatām . tirasK ojasā ||] Ku [[|| kā ]] JM [[|| kā ]] RM V/126 [[sec. m. || kā ]] Mā Pa, ojasā (¡ |) marudbhi | K On theconnection between the Maruts and the mountains, see Lüders 1951: 190 n. 2. Note that PS has exchanged ójasā (of the R ˚V stanza 8) with arn . avám of 7. It is not clear whether tiráh . samudrám is to be taken as specifying the place ('across the ocean') or the direction ('straight through the ocean') of the Maruts' rocking. I follow Renou's interpretation '(passant eux-mêmes) par delà l'océan', and refer to the phraseological connection with R ˚V 9.35.2a índo samudramī ṅkhaya 'o drop [of Soma], ocean-rocker'. . n . avam . || Ku [[|| kā ]] RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], arn . n . am . || kā JM, arn . avam .

	• • • ||	(8)
	Come here, o Agni, together with the Maruts, who rock the mountains with
	[their] force, through the ocean.
	R ˚V 1.19.7 yá ī ṅkháyanti párvatān tiráh . samudrám arn . avám |
	marúdbhir agna ā ´gahi ||
	ab. 6.17.8 R ˚V 1.19.8 b: R ˚V 1.19.7b
	ā ye tanvanti raśmibhis	(8)
	tirah . samudram arn . avam • • • ||	(8)
	Come here, o Agni, together with the Maruts, who extend with [their] rays
	through the ocean, the flood.
	(¡ |) marudbhi | K
	R ˚V 1.19.8 ā ´yé tanvánti raśmíbhis tiráh . samudrám ójasā |
	marúdbhir agna ā ´gahi ||

ya ī ṅkhayanti] tanvanti] RM Pa [Ma] K, tanvam . ti Ku JM V/126 Mā raśmibhis] Ku RM V/126 Mā K, rasmibhis JM, raśmibhih . s Pa Ma tirah . ] Ku RM V/126 Mā Pa [Ma], tira JM, tiras K samudram] Ku JM RM Mā Pa [Ma] K, samudra{sa}m V/126 arn . avam ||] arn

  Ku [[|| kā ]] JM [[|| kā ]] RM V/126 [[sec. m. || kā ]] Mā Pa[Ma], madhu | marudbhi | K Geldner translates: 'Dich lasse ich zum somischen Honigtrank zu'. With my translation of abhí-sarj , I follow Renou, p. 114. Renou ('pour toi') in turn seems to follow Lüders 1951: 219 ('dir') in his interpretation of abhí tvā. On the significance of the first drink of Soma, ordinarily reserved for Vāyu but here offered to Agni with the Maruts, cf. Lüders 1951: 217ff. Lüders' explanation (p. 219) that "im allgemeinen die Somaspende in das Opferfeuer gegossen wurde" suggests the rendering 'over you', that I prefer.

	• • • ||	(8)
	I pour out for you the Soma honey, for [your] first drinking. Come here, together
	with the Maruts, o Agni.
	R ˚V 1.19.9 = Nir 10.37 abhí tvā pūrvápītaye sr ˚jā ´mi somyám mádhu | marúdbhir agna ā ´gahi ||
	ab. 6.17.10 Only PS
	ā yantu maruto gan . ai	(8)
	stutā dadhatu no rayim

pūrvapītaye] Ku JM RM V/126 Mā [Ma], pūrvapātaye Pa, pūrvapītaya K madhu ||]

.

  RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], rayim . | K Note the sudden change in the extent of abbreviation applied in K. a. Cf. PS 15.4.10a / ŚS 19.45.10a marúto mā gan . áir avantu 'Let the Maruts help me with [their] troops' (also PS 15.4.6a ff. ≈ ŚS 19.45.6a ff.). The Kan . vas have called you here. [Their] inspired poems, o poet, are singing for you. Come here, together with the Maruts, o Agni. kan . vā ¡ ahūs . ata] kan . vā abhūs . ata Ku JM RM Pa [Ma], ka{n}(→ n . )vā abhūs . ata V/126, || 17 || anuvāka 3 ||] || r ˚11 || 17 || a 3 || Ku, || r ˚11 || 17 || JM, || r ˚|| 17 || RM, || The Or. reading abhūs . ata was rightly rejected by Bhattacharya, as the verb bhūs . is always active.

	6.17.11 Cf. R ˚V 1.14.2 ā tvā kan . vā ¡ ahūs . ata		(8)
	gr ˚n . anti vipra te dhiyah . | marudbhir agna ā gahi || 17 || anuvāka 3 ||	(8) (8)
	kanvā abhūs . ata Mā, kan . vāhūs . ata K	gr ˚n . anti] Or, gr ˚n . am . tu K	dhiyah . ] Ku RM V/126
	17 || r ˚(¡ 11) || (¡ 3 a 3) V/126, || 17 || r ˚|| Mā, || 17 || r ˚|| a 3 || Pa, Z 7 Z anu 3 Z K
	R ˚V 1.14.2 ā ´tvā kán . vā ahūs . ata gr ˚n . ánti vipra te dhíyah . | devébhir agna ā ´gahi ||
	a
	b. Cf. R ˚V 5.52.14 ácha r ˚s . e mā ´rutam . gan . ám . dānā ´mitrám . ná yos . án . ā | divó vā dhr ˚s . n . ava ójasā stutā ´dhībhír is . an . yata '[Speak], o R ˚s . i, to the Marut-troop, for the sake of [their] liberality, like a lady to [her] friend. Or speed with force
	from heaven, audacious ones, praised with inspired poems' (cf. Oldenberg
	1909: 290f. = 1967: 306f.).

• • • || (8) Let the Maruts come with [their] troops. Praised, let them bestow wealth upon us. Come here, together with the Maruts, o Agni. ā] Ku JM RM Mā Pa [Ma] K, a(→ ā) V/126 yantu] Ku JM RM V/126 Pa [Ma] K, yanta Mā maruto] K, mar ˚to Or rayim ||] rayim . || Ku [[|| kā ]] JM [[|| kā ]] Mā Pa [Ma] K, dh{ī}iyah . | JM |] Or, om. K [[note • h . m • ]] marudbhir] K, mar ˚dbhir Or

  | sam . vo 'yam agnih . siñcatv āyus . ā ca dhanena ca | sarvam āyur dadhātu me | Bhattacharya's note, p. 471, on the Or. mss. for this stanza, sarvatra 'sam . ' ity asya sthāne 'sam' iti , is not correct: his Mā, and the closely related V/126, read sam . in pāda c.

	6.18.3 -		kān . d . a 6. paippalādasam . hitā	204
	JB 1.362
	. . . siñcatv āyus . ā ca balena ca dīrgham āyuh . kr ˚n . otu ma iti
	PārGS 3.12.10
	. . . siñcatv prajayā ca dhanena ceti
	KS 35.3 = KapKS 48.4[47.4]
	sam . vas siñcantu marutas sam . pūs . ā sam . dhātā sam indras sam . br ˚haspatih . | sam . vo 'yam agnis siñcatv prajayā ca dhanena ca | āyus . mantam . kr ˚n . otu mā ||
	Āp ŚS 14.18.1
	], KS 35.3:52.1-3 = KapKS 48.4:298.5-7 [ 2 47.4:350.10-12], T Ā 2.18.4, JB sam . vah . siñcantu marutah . sam indrah . sam . br ˚haspatih . 6.18.2 Only PS
	1.362, Āp ŚS 14.18.1, PārGS 3.12.10 KauśS 24.8, 57.22¡25, VaitS • • • siñcant u v ādityāh . (8)
	29.21 etc. sam . mā siñcant u v agnayah . |	(8)
	sam . mā siñcantu marutah . indrah . sam asmān siñcatu	(8)
	sam . pūs . ā sam . br ˚haspatih . | sam . māyam agnih . siñcatu	(8) (8)
	prajayā ca dhanena ca	(8)
	dīrgham āyus . kr ˚n . otu me || Let the Maruts pour me together, together Pūs . an, together Br ˚haspati, let Agni (8) here pour me together with progeny and wealth. Let him make a long life-time
	for me.
	sam . mā] K, sammā Or K |] Or, om. K [[note • h . s • ]] marutah . ] mar ˚tah . Or, marutas K sam . māyam] V/126 Mā K, sammāyam Ku JM RM br ˚haspatih . ] Or, Vr ˚haspatih .
	Pa [Ma]	agnih . ] Or, agnis K	siñcatu] JM RM Pa [Ma], siñca{n}tu Ku, siñcantu
	V/126 Mā, sim . catu K	dhanena ca] Ku RM V/126 Mā Pa [Ma] K [[¡ |]], dhaneca
	JM	āyus . ] Or, āyuh ¯K	kr ˚n . otu] Ku RM V/126 Mā Pa [Ma] K, kr ˚tu JM
	ŚS 7.33[34].1
	sám . mā siñcantu marútah . sám . pūs . ā ´sám . br ˚haspátih . | sám . māyám agníh . siñcatu prajáyā ca dhánena ca dīrghám ā ´yuh . kr ˚n . otu ||
	PS 20.60.4 [PSK 20.56.4]
	sam . mā siñcantu marutah . sam . vāto rohin . īr uta |
	sam . māyam agnih . siñcatu prajayā ca dhanena ca dīrgham āyus . kr ˚n . omi te ||
	T Ā 2.18.4
	sám . mā siñcantu marútah . sám índrah . sám . br ˚haspátih . | sám . māyám agníh . siñcatv ā ´yus . ā ca bálena cā ´yus . mantam . karota méti ||

e. On the sandhi in āyus . kr ˚n . otu, cf. my Introduction, §2.8 (R).

  Ku [[|| kā ]] RM [[|| kā ]] V/126 Pa [Ma], siñcantu JM, siñca{ntu}tu || Mā, sim . catu K [[om. |]]On the mode of abbreviation used here and below, see my Introduction, §2.5.2. Cf. especially Barret 1921a.

	6.18.3 Only PS
	• • • siñcant u v arus . āh .	(8)
	sam arkā r ˚s . ayaś ca ye | pūs . ā sam	(8)

• • • || (8) Let the Ādityas pour me together, let the Fires pour me together, let Indra pour us together with progeny and wealth. Let him make a long life-time for me. siñcantv] siñcantv Ku V/126 Mā Pa [Ma], (¡ sammā) siñcantv RM, sam . mā siñcantv JM K ādityāh . ] Or, ādityās K sam . mā] K, sammā Or |] Or, om. K [[note • h . i • ]] indrah . ] Or, indras K sam asmān] Ku JM V/126 Mā Pa [Ma] K, sa(¡ ma)smāna RM siñcatu ||]

  sam . || Ku RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], sam asmān¸siñcantu prajayā ca dhanena ca dīrghām āyus . kr ˚{tu}n . otu me || JM, sam . K [[om. |]] a. On the problem of the meaning of arus . a-in this context, see Zehnder 1999: 167.

	• • • ||	(8)
	Let the reddish ones pour me together, together the songs and the Seers, let
	Pūs . an pour us together with progeny and wealth. Let him make a long life-time
	for me.
	siñcantv] Ku RM V/126 Mā Pa [Ma] K, samāsiñcantv JM K sam ||]	arus . āh . ] ar ˚s . āh . Or, anus . ā

  Let the Gandharvas and the Apsarases pour me together, let the deities pour me together, let Bhaga pour us together with progeny and wealth. Let him make a long life-time for me. sam ||] sam . || Ku RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], sam asmān¸sim . ñcantu prajayā ca dhanena ca dīrgham āyus . kr ˚n . otu me || JM, sam . [[om. |]] K This stanza offers only the second certain case of divah . as nom. pl. in Vedic (besides ŚS 11.7.14b / PS 16.83.4b). Cf. AiGr. III §122h, p. 226. ||] sam . || Ku RM Mā Pa [Ma], sam asmān¸siñcantu prajayā ca dhanena ca dīrgham āyus . kr ˚n . otu me || JM, sam . ||(sec. m. kā ) siñcantu pradiśah . sammā siñcantu yā diśah . | V/126 [[note lapsus calami]], sam . K [[om. |]] sam ||] sam . || Ku Pa [Ma], sam asmān¸siñcantu prajayā ca dhanena ca dīrgham āyus . kr ˚n . otu me || JM, samah . || RM, sama || V/126 [[sec. m. || kā ]] Mā, sam . | K This is stanza 8 in K. It seems impossible to determine whether K or the Or. mss. have preserved the authentic order. The error sama || in Mā has not been noted by Bhattacharya.

	Let the intermediate quarters pour me together, together me the quarters [of
	space], let the space pour us together with progeny and wealth. Let it make a
	long life-time for me.
	siñcantu] Ku RM Mā Pa [Ma] K, sammā siñcantu JM, (sec. m. ¡ sa••ā 4) siñcantu V/126
	pradiśah . ] Or, pradiśas K	sam . mā] K, sammā Or	|] Or, om. K [[note • h .	ā• ]]	sam
	• • • siñcantu gandharvāpsarasah . 6.18.7 Only PS		( )
	sam . mā siñcantu devatāh . | bhagah . sam • • • || • • • siñcantu nad i yah . sam . mā siñcantu sindhavah . |		(8) (8) (8) (8)
	samudrah . sam • • • ||			( )
	6.18.5 Only PS
	• • • siñcantu pr ˚thivīh . sam . mā siñcantu yā divah . | 6.18.8 Only PS		(8) (8)
	antariks . am . sam • • • || Let the earths pour me together, let the heavens pour me together, let the ( ) • • • siñcantu kr (8) ˚s . ayah . (8) sam . mā siñcant u v os . adhīh . | intermediate space pour us together with progeny and wealth. Let it make a long life-time for me. somah . sam • • • || (8)
	6.18.6 Only PS
	• • • siñcantu pradiśah .		(8)
	sam . mā siñcantu yā diśah . |		(8)
	āśā sam • • • ||			(8)

siñcantu] Ku RM V/126 Mā Pa

[Ma]

, sammā siñcantu JM, siñcatu K gandharvāpsarasah . ] Ku JM RM V/126 Pa

[Ma]

, gandharvāpsaSYARAsah . Mā, gandharvāpsarasas K sam . mā] K, sammā Or |] Or, om. K [[note • h . bh • ]] bhagah . ] Or, bhagas K siñcantu pr ˚thivīh . ] Ku RM V/126 Mā Pa [Ma], sammā siñcantu pr ˚thivī JM, siñcatu pr ˚thivī K sam . mā] K, sammā Ku RM V/126 Mā Pa [Ma], samā JM divah . |] Or, diva | K sam ||] sam . || Ku RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], sam asmānş iñcantu prajayā ca dhanena ca dīrgham āyus . kr ˚n . otu me || JM, sam . K [[om. |]] b. Let the streams pour me together, let the rivers pour me together, let the ocean pour us together with progeny and wealth. Let it make a long life-time for me. siñcantu] Ku V/126 Mā Pa [Ma] K, sammā siñcantu JM RM nadyah . ] Or, nabhyah . K sam . mā] K, sammā Or |] Or, om. K [[note • h . s • ]] samudrah . ] Or, samudrās K Let the crops pour me together, let the plants pour me together, let Soma pour us together with progeny and wealth. Let him make a long life-time for me. siñcantu kr ˚s . ayah . ] Ku RM V/126 Mā Pa [Ma] K [[note • h . s • ]], sammā siñcantu kr ˚s . ayah . JM sam . mā] K, sammā Or siñcantv] Ku JM RM V/126 Pa [Ma] K, siñcanty Mā os . adhīh . ] Ku JM RM V/126 Mā [Ma] K, os . adh{i}īh . Pa |] Or, om. K [[note • h . s • ]] somah . ] Or, sam . mās K sam ||] sam . || Ku V/126 [[sec. m. || kā ]] Mā Pa [Ma], sam asmān¸sim . catu prajayā ca dhanena ca dīrgham āyus . kr ˚n . otu me || JM, sama || RM, sam . [[om. |]] K

  Let the waters pour me together, let the rains pour me together, let Sarasvatī pour us together with progeny and wealth. Let her make a long life-time for me. || r ˚|| 18 || RM, || 18 || r ˚9 || V/126 Pa, || 19 || r ˚9 || Mā, Z 1 Z K Note that K exchanges pāda c with 6.19.9c below. The Or. mss. have preserved the correct arrangement of the text.

	and also 2.11.5 ( ŚS 2.4.5) and 5.29.7, where Zehnder's translation ('Acker')
	and Lubotsky's ('agriculture') may have to be substituted. PW II, 411, refers
	i.a. to YājñSm 1.275, where the Mitāks . arā commentary glosses kr ˚s . iphala-.
	6.18.9 Only PS
	sam . mā siñcantu yā āpah .	(8)
	sam . mā siñcantu vr ˚s . t . ayah . | sarasvatī sam asmān siñcatu	(8) ( )
	prajayā ca dhanena ca	(8)
	dīrgham āyus . kr ˚n . otu me || 18 ||	(8)
		Cf. PS 7.6.6,

sam . mā] sammā Or, sam . mās K siñcantu yā āpah . ] Or, siñcantv āpas K sam . mā] K, sammā Or |] Or, om. K [[note • h . s • ]] sarasvatī] Or, satyam . K asmān] Or, asmāna K siñcatu] Ku V/126 Pa [Ma] K, siñcantu JM RM, siñca{ntu}tu Mā ca dīrgham] Or, ca | dīrgham K āyus . ] Or, āyuh ¯K kr ˚n . otu] JM RM V/126 Mā Pa [Ma] K, kr ˚n . ot{e}u Ku || 18 ||] || r ˚9 || 18 || Ku JM,

  Or, sim . catu K [[Edg. mistakenly • ñc • ]] cāyus . mantam . ] Or, ca | āyus . mantam . K mā ||] Or, mām . [[om. |]] K

	6.19.1 Only PS
	sam . bhago varcasā māgne	(8)
	sam . vis . n . uh . pus . t .i yāsicat |	(8)
	ks . atram . sam asmān siñcatu	(8)
	prajayā ca dhanena ca-	(8)
	-āyus . mantam . kr ˚n . otu mā ||	(8)

Together with splendor [has] Bhaga [poured] me, o Agni; together with prosperity has Vis . n . u poured [me]. Let dominion pour us together with progeny and wealth. Let it make me full of life. bhago] Or, bhargo K varcasā] K, varccasā Or vis . n . uh . ] Ku RM V/126 Mā Pa [Ma], vis . n . ah . JM, vis . n . uh ˘K pus . t . yāsicat |] Ku V/126 Mā Pa [Ma], pus . t . yāsicata | JM RM, pus . t . yāsr ˚jat¸K [[om. |, but note virāma]] ks . atram . ] Or, ks . ettram . K [[Edg. mistakenly • etra • ]] asmān] Ku JM V/126 Mā Pa [Ma] K, asmāna RM siñcatu]

  assume asicam (Sāyan . a on TB assumes sicam, whence the word-division in the TB editions): Together me with fortune, with twofold splendor, together me with the earth, together me with the plants, together have the delightful waters poured me with fortune, with splendor' (a form dhattām follows in the next stanza). It may be noted that the aorist form is in all these passages followed by a hortative expression. I therefore assume asicat. ||] Ku RM Mā Pa[Ma], prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, prajayā ca dhanena cā || V/126, prajayā ca dhanena ca | K

	pu 2)s . t . yāsicat | Pa, pus . t . yāsr ˚jat¸K [[om. |, but note • t¸i • ]] takenly • d . • ]] siñcatu] Ku RM V/126 Mā Pa [Ma] K, sim . catu JM id . ā] ir . ā Or, il . ā K [[Edg. mis-prajayā ca
	• • •
	it is TB 2.7.15.4-5 (PS 4.2.7ab, 8.10.10ab ≈ KS 36.15:84.1, 37.9:89.16) abhí
	tvā várcasāsicam . divyéna | páyasā sahá | yáthāsā rās . t . ravárdhanah . || táthā tvā savitā ´karat 'I have poured on you with splendor, together with the heavenly
	fluid . . . '. Cf. also PS 20.26.1 [PSK 20.25.1]: sam . mā bhagena dvigun . ena var-
	casā sam . mā pr ˚thivyā *sam . *maus . adhībhih . | sam . māpo mayobhuvo bhagena varcasāsican '6.19.2 Only PS
	sam . virād . varcasā māgne	(8)
	sam . des . t . rī pus . t .i yāsicat |	(8)
	id . ā sam asmān siñcatu	(8)
	prajayā ca • • • ||
	Together with splendor [has] the Virāj [poured] me, o Agni; together with
	prosperity has Des . t . rī poured [me]. Let Refreshment pour us together with
	progeny and wealth. Let it make me full of life.
	varcasā] K, varccasā Or	des . t . rī] Ku JM RM Mā Pa [Ma] K, {surāpu}des . t . rī V/126
	pus . t . yāsicat |] Ku V/126 Mā [Ma], {varcca}pus . t . yāsicata | JM, pus . t . yāsicata | RM, po(→

  Together with splendor [has] Dhātar [poured] me, o Agni; together with prosperity has the pouring [of semen] poured [me]. [Let] the god Aryaman [pour] us together with progeny and wealth. Let him make me full of life.

	Only PS
	sam . dhātā varcasā māgne	(8)
	sam . siktih . pus . t .i yāsicat |	(8)
	sam . devo asmān aryamā	(8)
	prajayā ca • • • ||

sam . dhātā] Ku JM V/126 Mā Pa [Ma] K, sam . ndhātā RM varcasā] K, varccasā Or siktih . ] thus Or K [[note • h . p • ]] pus . t . yāsicat |] Ku RM V/126 Mā Pa [Ma], pus . t . yāsicata | JM, pus . t . yāsr ˚jat¸K [[om. |, but note • t¸]] asmān] Ku JM RM V/126 Pa [Ma], asmā{•}n Mā, smān K prajayā ca

  • • • ||] RM V/126 [[sec. m. || kā ]] Pa [Ma], prajayā CA{DHA} || Ku, prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, prajayā ca dhanena ca | Mā K Together with splendor [has] Am . śa [poured] me, o Agni; together with prosperity has Vāyu poured [me]. Let the wind pour us together with progeny and wealth. Let it make me full of life. ||] Ku RM V/126 [[sec. m. || kā ]]

	6.19.5 Only PS
	sam . sabhā varcasā māgne	(8)
	sam . surā pus . t .i yāsicat |	(8)
	sūryā sam • • • ||	(8)
	Together with splendor [has] the assembly [poured] me, o Agni; together with
	prosperity has the surā-liquor poured [me]. Let Sūryā pour us together with
	progeny and wealth. Let her make me full of life.
	varcasā] K [[note superscribed e (?)]], varccasā Or	māgne sam . surā] JM RM V/126 Mā
	6.19.4 Only PS
	sam am . śo varcasā māgne	(8)
	sam . vāyuh . pus . t .i yāsicat |	(8)
	vātah . sam asmān siñcatu	(8)
	prajayā ca • • • ||
	varcasā] K, varccasā Or Or, pus . t . yāsr ˚jat¸K [[om. |, but note • t¸v • ]] vāyuh . ] Or, vāyuh ˘K [[Edg. mistakenly • h . ]] vātah . ] Or, vātas K V/126 Mā Pa [Ma] K, sim . catu JM prajayā ca • • • Mā Pa [Ma], prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, prajayā ca dhanena ca | pus . t . yāsicat |] siñcatu] Ku RM K

Pa

[Ma]

,

•••SU rā Ku, māM . gne sam . sarā K pus . t . yāsicat] Or, pus . t . yāsr ˚jat K sam • • • ||] sam . || Ku RM V/126 [[sec. m. || kā ]] Mā Pa [Ma], sam asmān¸siñcatu pra{jā}jayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, sam .

  ||] sam . ||Ku V/126 Mā Pa [Ma], sam asmānş im . catu prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, sam asmāna sim . || RM, sam .

	Only PS
	sam . savitā varcasā māgne	( )
	sam . sūryah . pus . t .i yāsicat |	(8)
	candrah . sam • • • ||	(8)
	sūryah ˘K candrah . ] Ku RM V/126 Mā Pa [Ma], candra JM K sam • • • [[om. |]] K pus . t . yāsicat] Or, pus . t . yāsr ˚jat K [[Bhatt. reports 'Mu. candrah . ']]
	6.19.7 Only PS
	sam . paśavo varcasā māgne	( )
	sam . yajñah . pus . t .i yāsicat |	(8)
	daks . in . ā sam

Together with splendor [has] Savitar [poured] me, o Agni; together with prosperity has the sun poured [me]. Let the moon pour us together with progeny and wealth. Let it make me full of life. varcasā] K, varccasā Or sūryah . ] Ku RM V/126 Mā Pa [Ma], sūryāh . JM,

  Let strength pour me together, let power pour me together, let ardor pour us together with progeny and wealth. Let it make me full of life. Or K [[Edg. mistakenly • m]] tejah . ] Or, tejas K sam ||] sam . || RM V/126 Mā Pa [Ma], sa{h . }m . || Ku, sam asmān¸siñcatu prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, sam . | K

	siñcatu prajayā ca dhanena cāyus . mantam . kr ˚n . otu mā || JM, sam . | K [[Edg. mistakenly • m]]
	6.19.8 Only PS
	sam . mā siñcatu dravin . am .	(8)
	sam . mā siñcat u v indriyam |	(8)
	tejah . sam • • • ||	(8)
	• • • ||	( )
	Together with splendor [have] the (sacrifical) animals [poured] me, o Agni;
	together with prosperity has the worship poured [me]. Let the sacerdotal fee
	pour us together with progeny and wealth. Let it make me full of life.
	varcasā māgne] varccasā māgne Or, varcasāgne K Or, pus . t . yāsr ˚jat K sam • • • ||] sam . || Ku RM V/126 Mā [[|]] Pa [Ma], sam asmān¸ yajñah . ] Or, yajñah pus . t . yāsicat] ˘K

sam . mā] V/126 Mā K, sammā Ku JM RM Pa Ma siñcatu] Ku Pa Ma K, siñcantu JM RM V/126 Mā sam . mā] V/126 Mā K, sammā Ku JM RM Pa Ma indriyam |] indriyam . |

  Or, siñcatu K varcām . si sam . mā siñcantu] K, varccām . si sammā siñcantu Ku RM Mā [[?]] Pa Ma, varccām . siñcantu JM, varccām . si sam . mā siñcantu V/126 |] Or, om. K [[note • h . s • ]]

	6.19.9 Only PS
	sam . mā siñcantu varcām . si	(8)
	sam . mā siñcantu bhūtayah . |	(8)
	satyam . sam asmān siñcatu	(8)
	prajayā ca dhanena ca-	(8)
	-āyus . mantam . kr ˚n . otu mā || 19 ||	(8)
	Let forms of splendor pour me together, let forms of well-being pour me to-
	gether, let truth pour us together with progeny and wealth. Let it make me
	full of life.
			satyam . ] Or,
	sarasvatī K	cāyus . mantam . ] Ku JM RM V/126 Mā [Ma], cāca(→ cā 1)yus . mantam . Pa,
	ca | āyus . mantam . K || r ˚|| Mā Pa, Z 2 Z K	|| 19 ||] || r ˚9 || 19 || Ku JM RM, || 19 || r ˚(¡ 9) || V/126, || 19
	c. As is proven by its conceptual connection (cf. Āp ŚS 16.29.2, ManB 2.4.2
	[ed.

sam . mā] V/126 Mā K, sammā Ku JM RM Pa Ma siñcantu]

  Ku RM V/126 Pa[Ma], diva sadām . si JM, divah . sam . dāsi Mā, divas sudhām . si K

	Bhattacharya edits pituraprāyudhāmabhih . .
	bc.
	.1 ŚS 19.47.1, R ˚VKh 4.2.1, VSM 34.32, VSK 33.2.1, Nir 9.29
	ā rātri pārthivam . rajah .	(8)
	pitur *aprāyi dhāmabhih . |	(8)
	divah . sadām . si br ˚hatī vi tis . t . hasa ā tves . am . vartate tamah . ||	(12) (8)
	O Night, the earthly space has been filled [by you] with the positions of [your]
	father. Over the heaven's seats you are spreading high. The sparkling darkness
	is coming on.
	rajah . ] Or, rajah ˘K piturah . prāyudhāmabhih . JM RM V/126 Mā, pituraprāyudhāmabhih . Pa [Ma], pita-pitur *aprāyi dhāmabhih . ] pitura(¡ h . ) prāyudhāmabhih . Ku,
	rah ˘prāyudhāmabhih . K RM Mā Pa [Ma], br ˚hati vi V/126, Vr ˚hatīva K varttate Ku JM Mā Pa [Ma], vattate RM V/126	br ˚hatī vi] Ku JM tves . am . ] Or, tveśam . K vartate] K, tamah . ||] thus Or K [[om. |, but
	note • h . n • ]]
	ŚS 19.47.1 etc.
	ā ´rātri pā ´rthivam . rájah . pitúr aprāyi dhā ´mabhih . |
	diváh . sádām . si br ˚hatī ´ví tis . t . hasa ā ´tves . ám . vartate támah . ||

|] Or, om. K [[note • h . d • ]] divah . sadām . si]

  : 'Angefüllt (worden) ist jetzt, o Nacht, der irdische Raum von den Satzungen des Vaters'.Ku JM RM Pa [Ma] K, eyati V/126 Mā aris . t . āsas ta urvi] Ku RM V/126 Mā Pa [Ma], aris . t . āsa urvi JM, aris . t . āśasyaca udurva K tamasvati] RM V/126 Mā Pa [Ma], tamaśvati Ku, tamasYati JM, tisasyaca K rātri] Ku JM RM K, rātrī V/126 Mā Pa Ma aśīmahi]Bhattacharya does not report the small error eyati in Mā, that is shared by its sister ms. V/126. a. As Schaefer has proven(1994: 35ff., cf. already Jamison 1983b: 43-53, also Lubotsky 1997b: 558f.), the subjunctive of the intensive had zero-grade in the root, and there would thus be no morphological problem in interpreting yóyuvat as a 3rd sg. int. subj. here. According to this interpretation, we could translate 'whose other side is not visible, [but] shall not keep away (tr./intr.?)[either]' (supplying pārám as subject to yóyuvat as well). Schaefer herself (1994: 171f.) discussed the form, which she -following Whitney -takes as a participle n. sg. of the int. stem of 2 yav : "Die Intensivbildung drückt entweder iteratives 'Schritt für Schritt' bzw. 'Stück für Stück' zurückweichen aus, oder sie steht zur Bezeichnung einer einfachen Wiederholung der Verbalhandlung". She supplies 'das Dunkel' (támas-) as neuter noun. I prefer, in tentatively accepting this line of interpretation, to supply rájas-'space' (cf. pāda 1a, and R ˚V 1.52.10 dyáuś . . . áyoyavīt 'the Heaven receded'). Is it the dark earthly space that is referred to as invisible? c. Whitney 1881: 70 assumes the scansion ur u vi , which seems to have no parallels in other R ˚V or AV attestations of urvī ´-. Ku JM RM Mā Pa[Ma], saptati|| V/126, saptatih . [[om. |]] K [[note • h . s .

	6.20.3 ŚS 19.47.3 ≈ R ˚VKh 4.2.2, Śā ṅkh ŚS 9.28.10
	ye te rātri nr ˚caks . aso dras . t . āro navatir nava |	(8) (8)
	6.20.2 ŚS 19.47.2 e: R aśītih . sant i y as . t . ā ˚VKh 4.2.4d na yasyāh . pāram . dadr viśvam asyām . ni viśate yad ejati | ˚śe na yoyuvad uto te sapta saptatih . ||	(7) (12) (12) (8)
	aris . t . āsas ta urvi tamasvati	( )
	rātri pāram aśīmahi	(8)
	bhadre pāram aśīmahi ||	(8)
	• ]]
	ŚS 19.47.3, R ˚VKh 4.2.2 yé te rātri nr ˚cáks . aso dras . t . ā ´ro [R ˚VKh yuktā ´so] navatír náva | aśītíh . santy [R ˚VKh santv] as . t . ā ´utó te saptá saptatíh . ||
	Bhattacharya edits as . t
	Ku V/126 Mā [Ma], asīmahi JM, asi(¡ ma 3)hisī RM, as . īmahi Pa, aśīmahi | K [[note |]]
	bhadre pāram aśīmahi] Ku JM RM V/126 Pa [Ma] K, om. Mā	||] Or, om. K
	ŚS 19.47.2
	ná yásyāh . pārám . dadr ˚śé [ ŚPP dádr ˚śe] ná yóyuvad víśvam asyā ´m . ní viśate yád éjati | áris . t . āsas ta urvi tamasvati rā ´tri pārám aśīmahi bhádre pārám aśīmahi ||

In this

[night]

, whose other side is not,

[whose]

receding [space (?)] is not visible, all that moves comes to rest. O wide one full of [sparkling] darkness, uninjured may we reach your other side, o Night, may we reach [your] other side, o gracious one. yasyāh . ] Ku JM RM Mā Pa [Ma], yasyā V/126, yasyāh ˘K yoyuvad] Or, yoyavad K viśvam asyām . ] Or, yasyasasyām . K ni viśate yad] Or, mimis . ater K ejati]

The ninety-nine watchers over men, the observers, o Night, that are yoursthere are eighty-eight, and seventy-seven of yours; . . . . ye te rātri] Or, eterātre K dras . t . āro] Or, dr ˚s . t . āro K nava |] Ku JM V/126 Mā Pa [Ma], navah . | RM K aśītih . santy] Or, aśītis sam . tv K as . t . ā uto] K, as . t . āvuto Ku V/126 Mā Pa [Ma], as . t . āvr ˚to JM, as . t . āvūto RM saptatih . ||]

  Ku RM Pa [Ma], revatipam . cāśatpañca JM, revatipañcāsatpañca V/126 Mā, revatyam . cāśatyam . ca K sumnayi |] Ku JM RM V/126 Mā Pa, sumna(→ mni)yi | Ma, naśam . nihi [[om. |]] K trayas trim . śac] Ku JM V/126 Mā Pa [Ma] K, traya{śca}strim . śac RM vājini ||] Ku JM V/126 Mā Pa [Ma], vājinī || RM, vādini Z s . as . t . íś ca s . át . ca revati pañcāśát páñca sumnayi | catvā ´raś catvārim . śác ca tráyas trim . śác ca vājini || ab. In a letter dated February 9, 2005, Marcos Albino has proposed to me the following convincing explanation for the form sumnayi : Das als Anrede an die Nacht dienende Wort [sumnayi ] wird von Whitney wie ein Vokativ von sumnayú-wiedergegeben; zu der ungewöhnlichen Form äußert er sich nicht. Debrunner, Ai.Gr. II 2, § 247b Anm., der sumnayi mit der Bemerkung "unklar" zu den Vr ˚kī-Stämmen stellt, vergleicht zweifelnd sumnayú-'günstig'; ähnlich Mayrhofer, EWAia II, S. 737. Die Textstelle zeigt m.E. jedoch recht gut, wie sich die Form erklärt. Die Strophe enthält, kongruierend mit dem in Str. 3 vorausgehenden femininen Vokativ rātri 'o Nacht', drei parallele Vokative (als Götterepitheta), jeweils in Kadenz. Bei zwei der drei Adjektive handelt es sich um das movierte Femininum eines Konsonantenstammes (revátī-, vājínī-) mit dem regulären Vokativ revati , vājini . Das movierte Femininum zu sumnayúlautet sumnayū ´-, als Vokativ könnte man entsprechend *sumnayu erwarten.

	19.47.4
	s . as . t . iś ca s . at . ca revati	(8)
	pañcāśat pañca sumnayi |	(8)
	catvāraś catvārim . śac ca	(8)
	trayas trim . śac ca vājini ||	(8)
	K [[note punctuation]]
	ŚS 19.47.4

. . . and sixty and six, o wealthy one; fifty-five, o well-willing one; four and forty, three and thirty, o prize-winner. . . s . as . t . iś] Ku JM RM V/126 Pa [Ma], s . as . t . i Mā, s . as . t . yuś K s . at . ca] Or, s . ad . uca K revati pañcāśat pañca]

  . d. Regarding the epithet vājínī-, cf. my notes on 6.10.7d.

	6.20.5 ŚS 19.47.5
	d u vā ca vim . śatiś ca te	(8)
	rātr i y ekādaśāvamāh . |	(8)
	tebhir no a dya pāyubhir	(8)

¡ ni pāhi duhitar divah . ||

[START_REF] Bhattacharya | [END_REF]

. . . and two and twenty of yours, o Night, eleven the least -: with those protectors you must protect us today, o daughter of heaven.

rātry ekādaśāvamāh . |] Ku RM V/126 Mā Pa [Ma], rātryayakādaśāvamāh . | JM, rātrī ekādaśāvamā [[om. |]] K tebhir] Ku JM RM V/

126 Mā [Ma] K, (¡ t 4)ebhir Pa a dya] 'dya Ku RM V/126 Mā Pa [Ma], '(¡ •)dya JM, dya K ¡ ni pāhi] nupāhi Or, nr ˚pāhi K duhitar divah . ] Ku JM V/126 Mā Pa [Ma], duhitarddivah . RM, duhitam . rdivah . K ||] Or, om. K [[note • h . r • ]] ŚS 19.47.5 dváu ca te vim . śatíś ca te rā ´try ékādaśāvamā ´h . | tébhir no adyá pāyúbhir *ní [ ŚPP ¡ nú, mss. ná] pāhi duhitar divah . || Bhattacharya edits nu pāhi . Note that the Or. mss. write dya without avagraha in stanza 7. d. Basically all mss.

  The reproduction of Mā available to me is barely legible here. It seems to read aghasam . sa and īsata, but no such readings are reported byBhattacharya. a. While referring in his apparatus to the Or. readings for 7.11.7cd, Bhattacharya calls the reading mā kr ˚n . vo 'questionable' (sandigdhah . ): rightly so, as the correct text is found in K. Note that ms. T1 for KS 4.10:35.19 confirms the retroflection to n . o in K, while all other sources have no.On the 'preventive' use of mā ´. . . īśata, and the analysis of the verb form as red. aorist, see Hoffmann 1967: 44, 65f. On the various hostile persons listed here and in the following stanzas, cf. Hoffmann's list (p. 65), as well as Rodhe 1946: 48.b. Note that this pāda stands at the end of both R ˚V stanzas in which it occurs. While K's inserted dan . d . a can be intended both as marking a hemistich, and as marking a stanza-end (see my Introduction, §2.1.1.3), the Or. mss. unanimously place a double dan . d . a (||) -mss. V/126 and Mā even making explicit that this is a 'single hemistich (ekāvasānā) stanza' (see my Introduction, §2.1.2.6) -and this must mean that the Or. tradition saw the stanza as ending here. The textual division of the ŚS -with conflicting evidence from mss., the Br ˚hatsarvānukraman . ikā, and Sāyan . a's comm. -has been discussed by W-L.

	2.1. ˚V 6.71.3d, 6.75.10d, KS 4.10:35.19, 6.20.6 ŚS 19.47.6ab a: R KS 5.6.1:173.10 etc. b: R ˚V 1.23.9c, 7.94.7c raks . ā mākir n . o aghaśam . sa īśata mā no duh . śam . sa īśata || Give protection! Let no slanderer become our master. Let the evil-speaker not (12) (8) become our master. īśata] V/126 Mā Pa [Ma] K, iśata Ku JM, i{•}śata RM ||] Ku JM RM Pa, || 1 V/126 Mā, (¡ |) K ŚS 19.47.6ab ráks . ā mā ´kir no agháśam . sa īśata mā ´no duh . śám . sa īśata | Bhattacharya reads mā kr comm. on the ŚS version, and ŚPP's edition thus needs to be consulted: only ˚n . vo. Vishva Bandhu's 1960 ŚS edition does not faithfully reproduce Sāyan . a's the latter gives Sāyan . a's words s . as . t . hī || dvipadeyam r ˚k |

mākir n . o] K, mākr ˚n . vo Or aghaśam . sa] Ku JM Pa [Ma] K, a{•}ghaśam . sa RM, aghaŝam . sa V/126, aghasam . sa Mā [[?]] īśata] Ku JM V/126 [Ma] K, iśata RM, īsata Mā [[?]], īŝata Pa duh . śam . sa] Or, duśśam . sa K [[Bhatt.: • śc • ]]

  Regarding the division of the text, see under the preceding stanza. Bhattacharya does not report the erroneous spelling Isata that I find in Mā. There is a marginal correction opposite K fol. 96b4, missed by Edgerton (and Bhattacharya), but noted by Raghu Vira, correcting the first aks . ara of the reading sāśvānām . . a.Insler proposes (1970: 139) to render adyá here by 'tonight', which is elegant, but lacking in precision.

	thus Or K	māśvānām . ] Or, sā(→ mā)śvānām . K	||] thus Or K [[|]]
	ŚS 19.47.6cd-7ab
	mā ´no adyá gávām . stenó mā ´vīnām . vr ˚ka īśata || 6 || mā ´śvānām . bhadre táskaro mā ´nr ˚n . ā ´m . yātudhānyàh . |
	6.20.8 ŚS 19.47.7cd-8ab [= ŚPP 19.47.7cdef] cd: ŚS 4.3.2cd
	paramebhih . pathibhi	(7)
	steno dhāvatu taskarah . |	(8)
	paren . a datvatī rajjuh .	(8)
	paren . āghāyur ars . atu ||
	6.20.7 ŚS 19.47.6cd-7ab
	mā no adya gavām . steno	(8)
	māvīnām . vr ˚ka īśata | māśvānām . bhadre taskaro	(8) (8)
	mā nr ˚n . ām . yātudhān i yah . ||	(8)
	Let the robber not become master of our cows today, not the wolf of [our]
	sheep; not the thief of [our] horses, o gracious one, not the sorceresses of [our]
	men.
	adya] Or, dya K	māvīnām . ] Ku JM RM Mā Pa [Ma], māvinām . V/126, māvainām . K
	vr ˚ka īśata] JM V/126 Pa [Ma], vr ˚ka iśata Ku RM, vr ˚ka Isata Mā, vr ˚kais . atah . K	|]

  paramébhih . pathíbhi stenó dhāvatu táskarah . || 7 || páren . a datvátī rájjuh . páren . āghāyúr ars . atu | ŚS 4.3.2 (corresponding with considerable variation to PS 2.8.2) is parallel to this whole stanza, and offers two identical pādas: páren . aitu pathā ´vr ˚kah . paramén . otá táskarah . | páren . a datvátī . . . . c. Bhattacharya writes in his crit. app., regarding the Or. reading davyatī: davyatī iti 'dadvatī' ity asyaiva lekhane pramādād udbhūtam iti pratīyate | idam api apān . inīyam, and he refers to As . t . ādhyāyī 1.4.19. Indeed, the Oriya aks . ara vya can be written in such a way that it is (nearly) identical to dva, and it seems certain to me that the scribes of Bhattacharya's Ma and Mā also intended dva. The K reading with tv is authentic (cf. AiGr. II/2, §712fb pp. 890f.), and Bhattacharya has done well to deviate from his usual adherence to the Or. transmission.Besides the parallels to this mantra mentioned above, the 'toothed rope' occurs only at PS 13.4.4, where the fact that it designates snakes (cf. Whitney's comm.) is made explicit. I quote the text of pādas cd after Zehnder (apud Kulikov 2001: 442): yadā paidvo 'śvamātā krandenāhīn apāvapat | rajjū s . ma *datvatīh . śere ¡ pūyantīh . pr ˚thivīm anu 'When Paidva, who has a horse as mother, dispersed the snakes with his neighing, the toothed ropes lay over the earth, rotting' (note this early example of sma ¡ present yielding a preterite meaning; note also the interesting sandhi • ūh . sm • → • ū s . m • , which is relevant to the problematic case of how to edit PS du(h . /s . )s . vapnya-/duh . svapnya-: cf. my Introduction, §2.8 (T), and Benfey 1848: XLV). Make, o Night, the tis . t . hadhūma snake blind, headless. Crush the jaws of the wolf. Strike at the robber [bound] on the post.

	6.20.9 ŚS 19.47.8cd-9ab [= ŚPP 19.47.8] ≈ PS 14.9.1, ŚS 19.50.1
	andham . rātri †tis . t . hadhūmam †	(8)
	aśīrs . ān . am ahim . kr ˚n . u | hanū vr ˚kasya jambhaya--ā stenam . drupade jahi ||	(8) (8) (8)
	Ku, vr ˚ka[[folio]]jambhayā Mā	vr ˚kasyājambhayā ˚pade Or, dvainam . nr stenam . drupade] stenam . dr ˚pate K
	ŚS 19.47.8cd-9ab [= ŚPP 19.47.8]
	*andhám . [ ŚPP ádha] rātri tr ˚s . t . ádhūmam aśīrs . ā ´n . am áhim . kr ˚n . u || 8 ||
	davyatī Mā Ma [[om. |]] K	rajjuh . ] Or, rajjuh ˘K	paren . āghāyur ars . atu ||] Or, paren . āyuraks . atu
	ŚS 19.47.7cd-8ab [= ŚPP 19.47.7cdef ]

paramebhih . ] Or, paramebhih ˘K pathibhi] Ku RM V/126 Mā Pa [Ma] K, pathibhi{h . } JM dhāvatu] Or, dāvatu K datvatī] K, dadvatī Ku V/126 Pa, tadvatī JM RM, andham . ] Or, andho K †tis . t . hadhūmam †] thus Or K aśīrs . ān . am] Or, aśīrs . ān . im K ahim . ] Ku JM RM Mā Pa [Ma] K, Āhim . V/126 hanū] Ku JM RM Mā Pa [Ma], hanu V/126, hano K vr ˚kasya jambhayā] JM RM V/126 Pa [Ma] K, hánū vr ˚kasya *jambhayā ´*stenám . [ ŚPP jambháyās téna tám . ] drupadé jahi || ab.

  || 20 || Ku, || r ˚10 || 20 || JM, || r ˚|| 20 || RM, || 20 || r ˚(¡ 9 ¡ 10) || a 4 || V/126, || 20 || r Zehnder on PS 2.80.1d, where once again the Or. mss. give jāgr ˚hi , while K has jāgr ˚vi . It is unclear why K has jāgr ˚vi at all those places, but not at 16.8.8c and 18.15.8d. Werner Knobl proposes to me that the K reading, at least in our context, would make good sense "if we could presuppose a feminine stem-form jāgr ˚vī-of which jāgr ˚vi would then be the regular vocative meaning 'O wakeful one' and being addressed to Night". But perseveration from cases of jāgr ˚vih . such as at 9.13.10b explains the K readings well enough. c. Since the reading -ād of K is not confirmed by the Or. mss., and finds no support in the ŚS transmission,Insler's suggestion (1970: 142) to read *yachatād cannot be accepted. The problems posed by the transmitted ŚS text (cf. Whitney's commentary) are thus solved. The verb form vasmahe here plays on vasāmasi in the last stanza of the preceding hymn (with which the present hymn originally formed one whole). The neuter plural object (yā ´ni . . . tā ´ni ) to be supplied with vasmahe is probably vástrān . Note that ŚPP's choice to follow Sāyan . a's reading against transmitted vāntáh . (see Whitney's commentary) is confirmed by the unanimous PS reading cāntah . . On the meaning(s) of the word parīn . áh-(the ŚS mss. transmit párīn . ahi , emended by R-W and ŚPP to parīn . áhi ),see Oberlies 1992: 118ff. and Jamison 1997. rā ´tri mā ´tar us . áse nah . pári dehi | us . ā ´no áhne pári dadātv áhas túbhyam . vibhāvari || Bhattacharya edits dhehi . Cf. PS 14.9.7 / ŚS 19.50.7 us . áse nah . pári dehi sárvān rātry anāgásah . | us . ā ´no áhna [R-W áhna, PS ahna, ŚPP áhne] 27 ā bhajād áhas túbhyam . vibhāvari 'Unto the dawn, O night, do thou commit us all, free from guilt; may the dawn bestow us on the day, the day on thee, O shining one'

	Night, we spend the night'. b. The same error jāgr ˚vi is found in 6.21.6d below, and at 16.73.3d and V/126 Mā Pa [Ma], 'hne RM, ahnā K dadātv] Ku V/126 Mā Pa [Ma] K, dadāv JM RM ||] Ku JM RM Mā Pa [Ma], | V/126, om. K 18.2.10b. Cf. 6.21. To the night. 6.21.1 ŚS 19.48.1 ŚS 19.48.2
	atho yāni ca vasmahe yāni cāntah . ¡ parīn . ahi |	(8) (8)
	tāni te pari dadmasi ||	(8)
	And we entrust to you both those that we are wearing, and those that are
	inside the trunk.
	.10 ŚS 19.47.9cd-10 [= ŚPP 19.47.9]
	tvayi rātri vasāmasi	(8)
	svapis . yāmasi jāgr ˚hi | gobh i yo nah . śarma yacha-3.39.2, 8.1.17, 9.97.2), if jewelery or some other luxury goods are not intended (8) (8) i (R ˚V 1.140.1, 1.152.1,
	-aśvebhyah . purus . ebh i yah . || 20 || Or, naś śarma K yachāśvebhyah . ] JM RM V/126 Mā Pa Ma, yaCchāśvebhy{e}ah . (8) nah . śarma] Ku, yaśchādaśvebhyah ˘K purus . ebhyah . ] K, pur ˚s . ebhyah . Or || 20 ||] || r (cf. R ˚V 6.11.6, 9.72.8). b. 6.21.2 ŚS 19.48.2 cf. ŚS 19.50.7 = PS 14.9.7 ˚{9}→ 10 || a 4 || Mā, || 20 || r rātri mātar us . ase nah . pari *dehi | (4¡8) ˚|| Pa Ma, Z 3 Z K us . ā no ahne pari dadātv ( ) 19.47.9cd-10 [= ŚPP 19.47.9] tváyi rātri vasāmasi svapis . yā ´masi jāgr ahas tubhyam . vibhāvari || (8) ˚hí || 9 || góbhyo nah . śárma yachā ´śvebhyah . púrus . ebhyah . || 10 || O Mother Night: entrust us to Dawn. Let Dawn entrust us to the day, the day
	At the end of this hymn, note the continued regularization of the anuvāka [us] to you, o resplendent one.
	division in Mā and V/126, which started after 6.15. a. As Whitney well knew, " 'Stay' (vas) means specifically 'spend the night' ", but it must be rendered 'to stay' here, in order to avoid 'with you, o rātri] Ku V/126 Mā Pa [Ma] K, rātrī JM RM mātar us . ase] K, mātah . r ˚s . ase Ku, mātar nah . ] Or, nā K *dehi] dhehi Or K |] ˚s . ase JM RM V/126 Mā Pa [Ma] Or, om. K us . ā] Ku JM RM V/126 Mā [Ma], usā(→ s . ā) Pa, jus . ā K ahne] Ku JM

With you, o Night, we stay. We are about to go to sleep, you must stay awake. Grant protection to our cows, horses, men. tvayi] Or, tai K vasāmasi] Or, viśāmasi K svapis . yāmasi] Ku V/126 RM Mā Pa [Ma], s . vapis . yāmasi JM, sapus . t . yāmasi K jāgr ˚hi |] Or, jāgr ˚vi K [[om. |]] ca vasmahe] Ku JM V/126 Mā Pa [Ma], ca masmahe RM, tamassahe K yāni] Ku RM V/126 Mā [Ma] K, yā Pa, yā[[line]]yāni JM cāntah . ] Ku RM V/126 Mā Pa [Ma], cānta JM, cāntah ˘K ¡ parīn . ahi |] parin . ahi | Ku JM RM Mā Pa Ma, pari(→ re 1)n . ahi | V/126, paren . ihi K te] Or, ye K dadmasi ||] RM Pa [Ma], dadma(→ dhma)si Ku, dadhmasi JM V/126 Mā K ŚS 19.48.1 átho yā ´ni ca yásmāha [R-W *cáyāmahe] yā ´ni vāntáh . [ ŚPP ¡ cāntáh . ] parīn . áhi | tā ´ni te pári dadmasi || Bhattacharya edits dadmasi . a. The Or. mss. preserve the correct reading ca vasmahe, which also underlies the corruption in K.

  ¡ āsanvat] padvatāsamvat Ku, padvatām . sam . vat JM, padvatām . samvat RM, padvatāsam . vat V/126 Mā Pa Ma, padvadāsunvan K ¡ tasmāt tvam . ] tasmātvam . Or 27 Either the edition of R-W or the one of ŚPP (and the one of Vishva Bandhu) must contain a misprint or unidentified emendation. Reading áhna with R-W and PS is evidently the only possible choice here.

	K	rātri] Ku V/126 Mā Pa [Ma] K, rātrī JM RM	nah . ||] Or, nā (¡ |) K [[thus
	R-V, Edg. mistakenly nah . ]]
		ŚS 19.48.3
	yát kím . cedám . patáyati yát kím . cedám . sarīsr ˚pám | yát kím . ca párvatāyāsátvam . tásmāt tvám . rātri pāhi nah . ||
		c. The PS readings offer the "definite solution"
	6.21.3 ŚS 19.48.3
		yat kim . cedam . patayati	(8)
		yat kim . cedam . sarīsr ˚pam | yat kim . ca padvad ¡ āsanvat	(8) (8)
				],
	kim . dedam . K	sarīsr ˚pam] sarīsr ˚pam . Or K

¡ tasmāt tvam . rātri pāhi nah . ||

[START_REF] Bhattacharya | [END_REF]

Whatever flits-and-flutters here, whatever is creepy-crawly here, and whatever has foot and mouth: o Night, protect us from it. yat] Or, yadi K kim . cedam . ] Ku Mā, kim . {ce}(→ ñce 2)dam . V/126, kiñcedam . JM RM Pa [Ma] K patayati] Ku JM V/126 Mā Pa [Ma], pataya{•}ti RM, pated K yat] Or, yadi K kim . cedam . ] JM V/126 Mā, kim . ñcedam . Ku, kiñcedam . RM Pa [Ma|] Ku JM Mā Pa [Ma], || RM V/126, om. K yat] Or, yadi K kim . ca] JM V/126 Mā, kiñca Ku Pa [Ma] K, kiñc{e}a RM padvad

  . On the almost entirely consistent simplification in our mss. of the cluster ttv to tv , see my Introduction, §2.8 (O). Ku JM V/126 Mā Pa [Ma], nasm{i}asi RM, ssasi K ŚS 19.48.4 sā ´paścā ´t pāhi sā ´puráh . sóttarā ´d adharā ´d utá | gopāyá no vibhāvari stotā ´ras ta ihá smasi || ab. Cf. the beginning of KS 37.10, quoted in full under the next stanza. d. Whitney renders 'thy praisers are we here' at ŚS 7.3.9, but for ŚS 19.48.4 he gives 'here we are, thy praisers', which latter choice seems to miss the point, viz. that it is the speakers who should be spared, as they are the ones who praise the night among other people ('here') who do not. Ku RM V/126 Pa [Ma], nah . paśusu JM, na(¡ h . ){ātma}paśus . u Mā, nah ˘paśubhir K jāgratu] Ku JM RM V/126 Pa [Ma] K, (¡ jā)gratu Mā ||] Ku JM RM Mā Pa [Ma], |(sec. m. ¡ |) V/126, om. yé rā ´trim anutís . t . hanti yé ca bhūtés . u jā ´grati | paśū ´n yé sárvān ráks . anti té na ātmásu jāgrati té nah . paśús . u jāgrati|| Bhattacharya's text contains a misprint: raks . ati for raks . anti . This mantra, together with the preceding one, is illuminated by the interesting parallel KS 37.10, that I quote and translate here in its entirety:

	6.21.5 ŚS 19.48.5 abcd: ≈ KS 37.10:91.8f.
	ye rātrim anutis . t . hanti	(8)
	ye ca bhūtes . u jāgrati |	(8)
	paśūn ye sarvān raks . anti	(8)
	te na ātmasu jāgratu	(8)
	te nah . paśus . u jāgratu ||	(8)
	They that remain up during the night, and that hold vigil over beings, that
	guard all animals: let them hold vigil over our selves, let them hold vigil over
	our animals.
	K
	ŚS 19.48.5
	6.21.4 ŚS 19.48.4 d: R bodhaś ca mā pratībodhaś ca purastād gopāyatām asvapnaś ca mānavadrā-˚V 6.54.9c, PS 20.3.5c, ŚS 7.9.3c etc. (8) n . aś ca daks . in . ato gopāyatām . gopāyamānaś ca mā raks . amān . aś ca paścād sā paścāt pāhi sā purah . sottarād adharād uta | (8) gopāya no vibhāvari (8) stotāras ta iha smasi || (8) gopāyatām . jāgr ˚viś ca mārundhatī cottarād gopāyatām || anamitram . no adharāg anamitram udak kr ˚dhi | indrānamitram . nah . paścād anamitram . puras kr ˚dhi || anamitrair ahobhis sacīmahi viśve devā anamitrā na us . asas santu nimru-
	cah . || yās . s . ad . urvīh . pañca pradiśas tā nah . pāntu mitradhā no mitre dadhātā
	abhayam . no astu ||
	ye rātrīm anutis . t . hatha ye ca bhūtes . u jāgr ˚tha | paśūn ye sarvān raks . atha te na ātmasu jāgr ˚ta || bodha pratībodhāsvapnānavadrān . a gopāyamāna raks . amān . a jāgr ˚ve 'rundha-ti ye devās tanūpās stha te ma iha tanvam . pāta bodha pratībodhety asau
	vā ādityo bodho 'gnih . pratībodho 'svapnānavadrān . eti candramā vā asvapno
	yah . pavate so 'navadrān . o gopāyamāna raks . amān . ety ahar vai gopāyamāno
	rātrī raks . amān . o jāgr ˚ve 'rundhatīti yajño vai jāgr ˚vir daks . in . ārundhaty ete vai devā rās . t . rabhr . a ātmano gopīthāya || ˚tas tān evet . t '

Protect

[us]

thus from behind, from the front, from above, and from below. Watch over us, o resplendent one. We are the ones here who praise you.

pāhi sā purah . sottarād] Ku RM V/126 Mā Pa [Ma], pāhi sāpurasottarād JM, sāhi mādhurassattarād K vibhāvari] Ku JM V/126 Mā Pa [Ma] K, vibhāvarī RM smasi] jāgrati] Or, jāgrabhi K paśūn] Ku JM RM Pa [Ma] K, paśūna V/

126 Mā raks . anti] Or, raks . antu K na ātmasu] Or, nātvamasi K nah . paśus . u]

  All PS mss. read tvā, thereby confirming the R-W emendation of tvā ´m . to tvā. Regarding the R-W emendation of jā ´grati , discussed by Whitney: it is confirmed by the Or. mss, while K has the same error jāgr ˚vi as found at 6.20.10b.

	6.21.6 ŚS 19.48.6 b: PS 16.17.6b = ŚS 10.4.24b, R ˚VKh 4.7.1c 6.22. With a 'vis . t . ārin' rice-mess.
	veda vai rātri te nāma	(8)
	ghr ˚tācī nāma vā asi | tām . tvā bharadvājo veda	(8) (8)
	sā no vitte 'dhi jāgr ˚hi || 21 ||	(8)
	Verily, o Night, I know your name: Rich-in-ghee, verily, you are called. Bharad-
	vāja knows you thus. Thus hold vigil over our gain.
	nāma] JM RM V/126 Mā Pa [Ma] K, {rā}nāma Ku Pa [Ma] K, ghr nāma vā asi] Or, nāmivāsi K ghr ˚tācī] Ku JM V/126 Mā |] Ku JM RM Pa ˚tā{te}(→ cī) RM [Ma] K, || V/126 Mā 'dhi] RM, dhi Ku JM V/126 Mā Pa [Ma] K jāgr ˚hi] Ku RM V/126 Mā Pa [Ma], jāgra{•} | [[line]] hi JM, jāgr ˚vi K || 21 ||] || r ˚6 || 21 || Ku JM, || r ˚|| 21 || RM, || 21 || r ˚6 || V/126 Mā Pa, Z 4 Z K
	ŚS 19.48.6
	véda vái rātri te nā ´ma ghr ˚tā ´cī nā ´ma vā ´asi |
	/ PS 16.2.3, MānGS 2.15.1, PārGS 3.4.15ff.),
	that are called 'gods' in the KS passage, but 'seers' at PS 9.13.10 ≈ ŚS 5.30.10
	r ˚s . ī bodhapratībodhā ´v asvapnó yáś ca jā ´gr ˚vih . | táu te prān . ásya goptā ´rau dívā náktam . ca jāgr ˚tām. de. The imper. forms in PS (and indirectly jāgr ˚ta in KS) confirm Whit-ney's estimate that emendation of jāgrati to jāgratu in the ŚS text of pādas
	de "would be decidedly welcome".

tā ´m . *tvā [ ŚPP tvā ´m . ] bharádvājo veda sā ´no vitté 'dhi *jāgr ˚hi [ ŚPP ¡ jāgrati, mss. jā ´grati] || b. On the word ghr ˚tā ´cī-, see my discussion under 6.4.8a. cd.

  chándām . si paks . áu múkham asya satyám . vis . t . ārī ´jātás tápaso 'dhi yajñáh .||

	K, odasya JM	vis . t . ārī] Ku RM V/126 Mā Pa [Ma], vis . t . āri JM, vis . t . ā K	'dhi] JM
	RM, dhi Ku V/126 Mā Pa [Ma] K	jātah . ||] Or, jātā | K
	ŚS 4.34.1
	bráhmāsya śīrs . ám . br ˚hád asya pr ˚s . t . hám . vāmadevyám udáram odanásya |
	22.1 ŚS 4.34.1
	brahmāsya śiro br ˚had asya pr ˚s . t . ham . vāmadevyam udaram odanasya |	(11) (11)
	chandām . si paks . au mukham asya satyam .	(11)
	vis . t . ārī yajñas tapaso 'dhi jātah . ||	(11)
	Brahman is its head, the Br ˚hat [sāman] is its back, the Vāmadevya [sāman] is the belly of the rice-mess. The meters are the two sides, the truth is its mouth.
	The Vis . t . ārin is a ritual of worship born out of austerity.
	brahmāsya] Ku RM V/126 Mā Pa [Ma], brahmā'sya JM, Vrahmāsi K JM RM V/126 Mā [Ma] K, (¡ pr ˚)s . t . ham . Pa odanasya] Ku RM V/126 Mā Pa [Ma] pr ˚s . t . ham . ] Ku

  Ku JM RM V/126 Mā [Ma] K, śucīpi Pa yanti] Ku RM V/126 Mā Pa [Ma] K, {•}yanti JM lokān |] Or, lokān¸K [[om. |, but note • n¸v • ; cf. error Edg.]] nais . ām . śiśnam . ] Or, naihis . ām . sis . n . am . K dahati] Or, dahāj K ||] Or, om. K [[note • h . n • ]]

	. ŚS 4.35.1: yám odanám . ˚tásya prajā ´patis tápasā brahmán . é 'pacat | yó lokā ´nām . vídhr ´r prathamajā ˚tir nā ´bhirés . āt ténaudanénā ´ti tarān . i mr ˚tyúm 'The rice-mess which Prajāpati, first-born of righteousness, cooked with fervor for Brahmán; which, separator of
	the worlds, shall not harm (?) -by that rice-mess let me overpass death'
	(Whitney; somewhat differently Gonda, pp. 96 and 282f.).
	6.22.2 ab: ŚS 4.34.2ab c: 4.34.3a d: 4.34.2c
	anasthāh . śuddhāh . pavanena pūtāh .	(11)
	śucayah . śucīn api yanti lokān |	(11)
	vis . t . ārin . am odanam . ye pacanti	(11)
	nais . ām . śiśnam . pra dahati jātavedāh . || (12 anasthāh . śuddhāh . ] Or, anastāś śuddhāh pūtāh . śucayah . ] Or, pūtaś śucayaś K ˘K api] ŚS 4.34.2ab, 4.34.3a, 4.34.2c	śucīn
	anasthā ´h . pūtā ´h . pávanena śuddhā ´h . śúcayah . śúcim ápi yanti lokám |
	vis . t . ārín . am odanám . yé pácanti . . . náis . ām . śiśnám . prá dahati jātávedāh .

T ) Boneless, cleansed, purified with the purifier, the clean ones go to clean worlds. Jātavedas does not burn off the penis of them who cook the Vis . t . ārin rice-mess.

  ŚS 4.34.2cd, 3b náis . ām . śiśnám . prá dahati jātávedāh . svargé loké bahú stráin . am es . ām || 2 || . . . náinān yamáh . pári mus . n . āti rétah . | a. Note the odd repetition of the immediately preceding pāda (2d), not repeated in ŚS, which has a different ordering altogether.

	6.22.3 ŚS 4.34.2cd, 3b
	nais . ām . śiśnam . pra dahati jātavedāh .	(12 T )
	s u varge loke bahu strain . am es . ām |	(11)
	nainān yamah . pari mus . n . āti retah . ||	(11)

Jātavedas does not burn off their penis. Much women-stuff is theirs in the heavenly world. Yama does not rob them of their seed. nais . ām . śiśnam . ] Or, naihis . ām . sis . n . ām . K jātavedāh . ] thus Or K [[note • h . s • ]] svarge] JM RM Pa [Ma] K, svargge Ku V/126 Mā loke] Ku JM RM V/126 Mā [Ma], •loke Pa, loka K strain . am] Or, strīn . im K es . ām |] es . ām . | Or, es . ām . [[om. |]] K yamah . pari] Or, yasah . pari K [[note • h . p • ]] retah . ||] Or, retā Z K [[note punctuation]] b. Whitney renders the rare word stráin . a-(cf. AiGr. II/2, pp. 353 & 734) as 'what is woman's' at

  He sits with Yama, he drives up to the gods, he revels with the soma-drinking Gandharvas. Destitution does not from anywhere join them who cook the Vis . t . ārin rice-mess. JM madati somyaih . ] JM RM V/126 Mā Pa[Ma], mada(sec. m.→ i)ti somyaih . Ku, asaditisyaumyaih . K Or, om. K [[note • h . v • ]] ¡ nainān] naināmOr, nainan K avartih . ] avarttih . Ku JM RM V/126 Mā [[Bhatt.: • rtih . ]] Pa, ? Ma [[Bhatt. unclear]], ivanti K sacate] Or, sajate K kutaś] Ku JM RM V/126 Pa [Ma?] K, kr ˚taś Mā ŚS 4.34.3cd, ab ā ´ste yamá úpa yāti devā ´nt sám . gandharváir madate somyébhih . || 3 || vis . t . ārín . am odanám . yé pácanti náinān ávartih . sacate kadā ´caná | The PS version has somyaih . and kutaś for ŚS somyébhih . and kadā ´. PS hardly knows the sandhi • n s • → • nt s • , that ŚS has here (see my Introduction, §2.8 G).

	, ab
	āste yama upa yāti devān	(10)
	sam . gandharvair madati som i yaih . |	(10)
	vis . t . ārin . am odanam . ye pacanti ¡ nainān avartih . sacate kutaś cana ||	(11) (12)
		|]

āste] Or, yāste K sam . ] Ku RM V/126 Mā Pa [Ma] K, om.

  As a charioteer, he drives on the chariot-driveway; as a bird, he goes in to heaven. This ritual of worship, when performed, is the best carrier. The cooked Vis . t . ārin has reached heaven. Or, bhūtvāpya K sam eti] Or, śamayati K vahis . t . ho] Ku RM V/126 Mā Pa [Ma], vihis . t . ho JM, bahis . t . ho K vis . t . ārī] Ku RM V/126 Mā Pa [Ma], vis . t . āri JM, vis . t . āra K

	, 5ab
	rathī ha bhūtvā rathayāna īyate	(11)
	paks . ī ha bhūtvā a pi divam . sam eti |	(12 T )
	es . a yajño vitato vahis . t . ho	(10)
	vis . t . ārī pakvo divam ā sasāda ||	(11)
	sasāda ||] Or, samāda |
	K [[Edg. omits |]]
	ŚS 4.34.4cd
	rathī ´ha bhūtvā ´rathayā ´na īyate paks . ī ´ha bhūtvā ´ti dívah . sám eti || 4 ||
	es . á yajñā ´nām . vítato váhis . t . ho vis . t . ārín . am . paktvā ´dívam ā ´viveśa |

ha] Or, ya K rathayāna īyate] Or, rathayānīyate K bhūtvāpi]

  in reading bahis . t . ho, a reading that R-W rightly emended to váhis . t . ho: although bahi(h . )s . t . ha-does occur twice in (late) Vedic, at Hir ŚS 4.2.57 and HirPS 55: 8, the accentuation in ŚS is enough to show that this compound cannot be meant (cf. AiGr. II/1, §90b p. 214). The carrying of course refers to transportation of the worshipper to heaven, as is clear from PS 16.93.1ff. (see also Gonda 1965a: 279).

  ku)mbhyām . K [[Edg. • s . ku • , but cf. R-V and Bhatt.]] caturdhā] K, caturddhā Ku RM V/126 Mā Pa [Ma], caturaddhā JM pūrn . ān] pūrn . n . ān Or, prajā K udakena] Ku RM V/126 Pa [Ma] K, ud{e}akena JM, ūdakena Mā yantu] Or, yanti K viśvatah . ]

	6.22.6 ŚS 4.34.7
	caturah . kumbhām . ś caturdhā dadāti	(11)
	ks . īren . a pūrn . ān udakena dadhnā |	(11)
	etās tvā kulyā upa yantu viśvatah .	(12)
	s u varge loke svadhayā pinvamānāh . || (12 Or, viśvahā K [[om. |; cf. the next stanza]] svarge] JM RM Pa [Ma] K, svargge Ku
	V/126 Mā	pinvamānāh . ||] Or, pinvamānā | K
	ŚS 4.34.7
	catúrah . kumbhā ´m . ś caturdhā ´dadāmi ks . īrén . a pūrnā ´m ˘udakéna dadhnā ´|
	etā ´s tvā dhā ´rā úpa yantu sárvāh . svargé loké mádhumat pínvamānā
	úpa tvā tis . t . hantu pus . karín . īh . sámantāh . ||

T )

He gives four pots in four places (?), full of milk, water, curd. From all sides let these channels, swelling with nourishment, go up to you [when you are] in the heavenly world. caturah . kumbhām . ś] Ku JM RM V/126 Pa

[Ma]

, caturah . kumbhyam . ś Mā, catus . kr ˚(pr. m. →

  With pools of ghee, with slopes of honey, with surā-liquor for water, filled with milk, water, curd -let these channels, causing exhilaration with nourishment, constantly go up to you[when you are] in the heavenly world. . t . hantu pus . karín . īh . sámantāh . || 6 || Bhattacharya edits madhukulāh . sūrodakāh . , viśvahāh . . a. Cf. KauśS 66.6 quoted above. Gonda 1965a: 280 quotes with apparent approval Whitney's comment on the ŚS reading mádhukūlāh . (all Or. mss., except for JM whose correct

	K [[Edg./Bhatt. mistakenly nulyā]]	yantu] Or, yanti K	viśvahā] viśvahāh . Ku RM
	V/126 Mā Pa [Ma], vi{hā}śvahāh . JM, viśvatas K [[but cf. the prec. stanza!]]	svarge]
	JM RM Pa [Ma] K, svargge Ku V/126 Mā	loke] Or, loka K	svadhayā] Ku JM
	RM V/126 Mā [Ma] K, svadhayī(→ yā 1) Pa	mādayantīh . ] Ku JM RM V/126 Pa
	[Ma], {••}mādayantīh . Mā, mādayantī K
	ŚS 4.34.6
	ghr ˚táhradā mádhukūlāh . súrodakāh . ks . īrén . a pūrn . ā ´udakéna dadhnā ´| etā ´s tvā dhā ´rā úpa yantu sárvāh . svargé loké mádhumat pínvamānā
	úpa tvā tis
	6.22.7 ŚS 4.34.6
		ghr ˚tahradā madhukūlāh . ks . īren . a pūrn . ā udakena dadhnā | ¡ surodakāh .	(12) (11)
		etās tvā kulyā upa yantu viśvahā	(12)
		s u varge loke svadhayā mādayantīh . ||	(12 T )
	ghr ˚tahradā] K, ghr ˚tahr ˚dā Ku JM V/126 Mā Pa [Ma], ghr ˚tahNadā RM [[?]] kūlāh . ] JM, madhukulāh . Ku RM V/126 Mā Pa [Ma], madhukulyā K ¡ surodakāh . ] madhu-
	sūrodakāh . Ku JM V/126 Mā Pa [Ma], sarodakā RM, svarodakā K	pūrn . ā] K, pūrn . n . ā
	Or	dadhnā] Ku JM RM Mā Pa [Ma] K, dadhnāā V/126	kulyā] Or, ntalyā

  JM Pa[Ma], samam . ktāh .|| Ku RM V/126 Mā, samakta K [[om. |; Edg. mistakenly prints one]] ŚS 4.34.5c-g ān . d . ī ´kam . kúmudam . sám . tanoti bísam . śālū ´kam . śáphako mulālī ´| etā ´s tvā dhā ´rā úpa yantu sárvāh . svargé loké mádhumat pínvamānā úpa tvā tis . t . hantu pus . karín . īh . sámantāh . || 5 || Bhattacharya edits viśam . . ab. The transmitted reading viśam . is unacceptable here: I emend with ŚS. The ŚS version of this pāda, which is metrically deficient, has the rare word ān . d . ī ´kam 'bulb' (elsewhere, besides at KauśS 66.10, only at ŚS 5.17.16, and PS 10.2.10cd śriyam . bhrātr ˚vyān . ām ā datsvān . d . īkam ivādhi pus . karāt) for our pun . d . arīkam.

				śālūkam . ] Or, śālūkham . K
	svarge] JM RM Pa [Ma] K, svargge Ku V/126 Mā	loke] Ku JM RM V/126 Pa [Ma]
	K, lo[[folio]]loke Mā	svadhayā] Or, svadhaya K	pinvamānā] Ku JM RM Mā Pa
	[Ma] K, vi(sec. m. → pi 4)nvamānā V/126	tis . t . hantu] Or, tis . t . hanti K	pus . karin . īh . ] Or,
	pus . karin . īs K	samaktāh . ||]

kumudam . ] Or, kumidam . K sam . tanoti] JM RM, santanoti Ku V/126 Mā Pa [Ma] K ¡ bisam . ] viśam . Ku JM RM Mā Pa [Ma] K, vis . am . V/126

  Ku JM RM V/126 Mā [Ma], pacāmi śraddhaddadhāno Pa, pacasimiśraddhadhāno K lokajitam . ] Or, lokajitiyam . K svargam |] svarggam . | Ku RM V/126 Mā, svargam . | JM Pa [Ma], svargyam . [[om. |]] K me] Or, mem . K mā ks . es . t . a] K, mām . ks . es . t . ha Ku RM V/126 Mā Pa [Ma], mām . yes . t . ha JM ¡ aśyamāno] asyamāno Ku RM V/126 Mā Pa [Ma], {ā}asyamāno JM, is . yamān . o K imám odanám . ní dadhe brāhman . és . u vis . t . ārín . am . lokajítam . svargám | sá me mā ´ks . es . t . a svadháyā pínvamāno viśvárūpā dhenúh . kāmadúghā me astu || Bhattacharya edits memām . . . . asyamāno.

	Let the heavenly world-winning Vis . t . ārin rice-mess that I cook, showing [my]
	hospitality, not run short for me -even though constantly being eaten. Let it
	be a brilliant wish-fulfilling milk cow for me.
	JM RM V/126 Mā [Ma], viŝvar ˚pā Pa, viśvarupā K Or	viśvarūpā] viśvar ˚pā Ku kāmadughā] K, kāmadhughā
	ŚS 4.34.8
	6.22.9 a: PS 16.71.5a cde: ŚS 4.34.8 c: PS 5.40.1b, PS 16.71.5c
	yam odanam . pacāmi śraddadhāno	(11)
	vis . t . ārin . am . lokajitam . s u vargam | sa me mā ks . es . t . a sadam ¡ aśyamāno	(11) (11)
	viśvarūpā kāmadughā dhenur astu me ||	(13)

pacāmi śraddadhāno]

Cf. PS 16.71.5 [PSK 16.71.6]

yam odanam . pacāmi śraddadhānah . pātrīpūram . ghr ˚tapr ˚s . t . ham . jus . ān . ah . | sa me ¡ mā ks . es . t . a sadam ¡ aśyamāno yamasya loke parame vyoman 'The ghee-backed vessel-filling rice-mess that I cook, showing [my] hospitality, full of enjoyment, may it -even though constantly being eaten -not run short for me in Yama's world, in the highest heaven'.

  Only PS b: ≈ KS 39.2:119.9, Āp ŚS 16.29.1 The cadence is bad. Bhattacharya's evident emendation ¡ sūnr ˚tayā is actually found as a reading in my Or. ms. RM, where it has probably been (re)introduced secondarily (see my Introduction, §2.1.2.1). On the meaning and etymological derivation of the word, cf., besides EWAia II, 740,[START_REF] Kuiper | IIJ 2, 158. 1960 The Ancient Aryan Verbal Contest[END_REF]: 14-19, Renou 1958a: 8ff., Gonda 1971: 169f.The participle sánt-often has concessive sense in Vedic prose (cf. Minard 1956, §398), and this is its predominant sense in earlier texts as well (personal communication from Werner Knobl). It is here used to express the paradox of the bull giving milk.bcd. Since the meter does not support an original abhinihita sandhi, I follow the two mss. JM and K that read amr ˚tam . , against the majority of the Or. mss. Note the agreement between Ma and Pa on the one hand, and Central Orissa ms. JM on the other, in reading caranti for ca santi (contrast my Introduction, §2.1.2.2). Note also, with Bhattacharya (bottom of p. 479), the saut du même au même from here to 12d, with resulting omission of two stanzas, in ms. Mā. Yield [drinks of] ambrosia, o Vis . t . ārin, for the grandsons and the grandfathers of me, who have spread out over these rituals of worship, with whose nourishment these worlds are anointed. Ku V/126 Pa K [[om. |, but note • h . y • ]], samam . ktāh . | JM RM, sāmaktāh . | Ma pautrā] Or, pautrā(sec. m.

	vr ˚s . abham . santam . saha sūnr ˚tayā s u varge loke amr ˚tam . duhānam | ye me putrāh . pitaraś ca santi te tvā vis . t . ārinn upa sarve sadeyuh . || ya ¡ imān yajñān abhi *vitas . t . āra yasyeme lokāh . svadhayā samaktāh . | ye me pautrā uta ye pitāmahās (12 6.22.11 Only PS (11) (11) (10) (11) (11) (11 J ) tebhyo vis . t . ārinn amr ˚tāni dhuks . va || (11)

T )

The sons and fathers that I have, o Vis . t . ārin, may they all sit near you, whothough being a bull -liberally yield ambrosia in the heavenly world. Mā jumps from tvā vis . t . ārinn to anu pra in 12d, omitting all that intervenes • sūnr ˚tayā] RM, sunr ˚tayā Ku JM V/126 Mā Pa [Ma], saunr ˚tayā K svarge] JM RM Pa [Ma], svargge Ku V/126 Mā, svarge(sec. m. ¡ rga) K loke] Ku JM RM V/126 Mā [Ma] K, lok(¡ e) Pa amr ˚tam . ] RM K, 'mr ˚tam . Ku JM V/126 Mā Pa [Ma] duhānam |] duhānam . | Or, duhāne | K putrāh . ] Or, putrāh ˘K ca santi] Ku RM V/126 Mā, caranti JM Pa, casa(→ ra)nti Ma, casati K tvā] Ku JM RM Mā Pa [Ma] K, {•}tvā V/126 tvā . . . [12d] vis . t . ārinn anu] om. Mā vis . t . ārinn] Ku JM RM Pa [Ma], vis . t . ārim . n V/126, vis . t . ārid K sarve] Ku JM RM Pa [Ma] K, sarVVe V/126 sadeyuh . ||] Ku RM V/126 Pa [Ma] K [[om. |, but note • h . y • ]], {•}sadeyuh . || cha | JM a. omitted in Mā • ¡ imān] imām . Or, imāni K *vitas . t . āra] vis . t . itāra Ku JM RM V/126 Pa [Ma?], vis . t . atāni K lokāh . svadhayā] Or, lokāssva[[line]]svadhayā K samaktāh . |] → pitā) K vis . t . ārinn] Or, vis . t . ārim . n K ||] Or, Z K [[note punctuation]]

  t . arān . i , 1st sg. aor. subj.: however, neither this precise form, nor any unambiguously athematic aor. forms of star i 'to spread' are attested (cf. Gotō 1997: 1042 -the form astaram conjectured for PS 19.19.11 by Eichner-Kühn 1976: 27 31 is not confirmed by the Or. mss.), and this form is syntactically somewhat unsmooth as well.

  to the analogical intrusion of retroflection into antas . t. ya-, discussed under 7.15.7d ). At PS 5.37.1 and 9.23.4 the tradition has, obviously under the influence of the present forms of sthā, replaced a reduplication syllable ta • by ti • . This same replacement seems to have occurred here, which to my taste does better justice to the ms. readings than the alternative vis . t. arān . i . The sense of the pāda remains somewhat difficult, and does not become significantly better if we assume a syntactic split between ¡ imān and yajñān, supplying an implicit lokān from pāda b: 'who have spread out these [worlds] over [my] rituals of worship'.b. This seems to refer to the spreading of food substances over the ricemess, which respresents the cosmos.If to the earth, if to the intermediate space, if to the heaven you have gone, or to the deities, o Vis . t . ārin: may my great-grandsons and great-grandfathers track you down there. ] Ku JM V/126 Pa[Ma], pautrāh . RM, prapautrāh . | K [[note |]] prapitāmahāś] K, prapitāmahām . ś JM RM V/126 Pa [Ma?], pra{p•}pitāmahām . ś Ku te tvā] Or, tebhyo K vis . t . ārinn] Ku JM V/126 Mā Pa [Ma] K, vis . t . ārim . n RM jñes . ur atra ||] Ku JM V/126 Mā Pa [Ma], jñes . urata || RM, jñes . utatra [[om. |]] K

	Mā omits up to and including tvā vis . t . ārinn • yadi pr ˚thivīm . ] Ku JM RM V/126 [Ma], yadi pr ˚thiv{i}īm . Pa, yatpr ˚thivīyam . K vā] Or, yā K |] Or, om. K ye me] Or, ye(pr. m.
	since • s . t . h • converged with • s . t .	• both phonetically and graphically throughout
	the history and branches of transmission of our text. The replacement was fol-
	lowed by metathesis • s . t .
	6.22.12 Only PS
	yadi pr ˚thivīm . yad i y antariks . am . yadi divam . devatā vā jagantha |	(11) (11)
	ye me prapautrāh . prapitāmahāś ca te tvā vis . t . ārinn anu pra jñes . ur atra ||	(11) (12 T )
	31 With n. 21: "Falls die Lesung astaram richtig ist, würde hiermit J. Narten's Annahme
	(Sigmatische Aoriste, p. 281) bestätigt werden, daß str ˚'ausbreiten' ursprünglich einen Wur-zelaorist gebildet hat".

• / • t • , probably under the influence of frequent vis . t . hita-, or of vis . t . ārín . -. I thus tentatively adopt the conjecture vitas . t . āra, → ye) me K prapautrāh .

  Cf. PS 3.38.9 (≈ ŚS 9.5.16) ajo 'sy aja svargo 'si tvayā lokam a ṅgirasah . pra jānan | tam . lokam anu pra jñes . ma 'You are a goat. You are heavenly, o goat. Through you the A ṅgirases knew (inj.?) 32 [their way] to the [heavenly] world. May we [too] track down that world'. Cf. R ˚V 3.26.8, AB 2.1.1. As wives, do the Apsarases lie down in the heavenly world with them who cook the Vis . t . ārin rice-mess, made perfect in this world with a sacerdotal fee. || 22 ||] || r ˚{1#}13 || 22 || Ku, || r ˚13 || 22 || JM, || r ˚|| 22 || RM, || 22 || r ˚(sec. m. 1#) || V/126, || 22 || r ˚|| Mā Pa, om. K Bhattacharya reports psarasa as the reading found in his Or. mss., but at least his Mā certainly shows an avagraha on the reproduction available to me, and it is to be expected that Ma agrees in this respect, against what Bhattacharya reports, with the other Or. mss. He edits enam . and asmim ˘l loke (with anunāsika).

	svarge] JM RM Pa [Ma] K, svargge Ku V/126 Mā	loke] RM V/126 Mā Pa [Ma]
	K, lo(¡ ke 4) Ku, ke JM	apsarasa] K, 'psarasa Or	*enāñ] enam . Ku JM RM
	|] Or, om. K ¡ asmim . l loke] asmilloke Ku V/126 Pa Ma, asmiloke JM RM pacanty] JM RM V/126 Mā K, V/126 Mā [Ma] K, yenam . Pa pacam . ty Ku Pa Ma
	Mā, asminloke K paris . kr ˚tam] paris . kr daks . in . ayā] Ku RM V/126 Mā Pa [Ma], daks . in . āyā JM, daks . in . āyāh K ˚tam . Or K
	6.22.13 Only PS
	s u varge loke apsarasa *enāñ	(11)
	jāyā bhūtvopa śerate |		(8)
	vis . t . ārin . am odanam . ye pacant i y ¡ asmim . l loke daks . in . ayā paris . kr ˚tam || 22 ||	(11) (12)
	32 ŚS reads prā ´jānan.

  RM K, bhram . satām Ku JM V/126 Mā Pa Ma asau

	6.23.1 Only PS c: 3c, 5c
	nir n . udainām . pra n . udainām . ¡ s u vān nipadanād adhi |	(8) (8)
	vibhram . śam asyai kr ˚n . mo vi gr ˚hair bhram . śatām asau ||	(7) (8)
	kr ˚{N . mā}n . mā JM, asye kr ˚n . vo K but note R-V]] bhram . śatām]	asyai kr ˚n . mo] Ku RM V/126 Mā Pa [Ma], asmai ˚hair] gr gr ˚hai Or, gr ˚hīr K [[Edg./Bhatt. mistakenly gr ˚hī,

Push her out, push her forth from [her (or: my?)] own bed. We cause failure for her. Let N.N. fail in the homestead. nir n . udainām . ] nirn . n . udainām . Or, ninnudainām . K pra n . udainām . ] Or, om. K ¡ svān nipadanād] svām . nipadanād Ku Pa, svām . nipatanād RM V/126 Mā [Ma?], svānipadanād JM, svānyapatanād K |] Or, om. K vibhram . śam] Ku JM RM V/126 Pa [Ma], vibhram . sam Mā, bibhram . śam K

  Gotō 1987: 231. ] Ku JM RM Mā Pa [Ma] K, str{i}īyam . V/126 ¡ atīmān] atīmām . Ku RM V/126 Mā Pa [Ma] K, atimām .

	a. Cf. ŚS 5.8.7d (PS 7.18.6cd) tā ´n . . . pratī ´cah . púnar ā ´kr ˚dhi 'turn them back again'.
	6.23.2 Only PS
	apāñcam . patim ā kur u v ¡ adharācīm . striyam . naya | ¡ atīmān daśa parvatān	(8) (8) (8)
	atīmā nāv i yā daśa ||	(8)
	Make the husband turn away [from her], lead the wife to the South, beyond
	these ten mountains, beyond these ten [rivers] that can be crossed [only] by a
	boat.
	JM	nāvyā daśa] K, nādvādaśa Or
	Bhattacharya edits adharācī and atīmām . .
	33 I read thus in Pa. It seems possible that the authentic reading for this stanza should
	rather contain nipadanāya (s . /p!).

apāñcam . patim] Ku V/126 Mā Pa [Ma], apām . cam . patim JM, apāñcapatim RM, apām . cam . pratim K kurv ¡ adharācīm . ] kurv adharācī Ku JM Pa [Ma], kuvidharācī RM, ku{r ˚}rvadharācī V/126 Mā, kurcyadharācīyam . K striyam .

  Ku, kuśalām . diśam | JM RM, kuśalāndiśam . | V/126 Mā Pa Ma, kulaśalām . bhis . am . (¡ |) K

	Only PS c: 1c, 5c
	adharācīm avācīm		(7)
	atho *akuśalām . diśam |		(8)
	vibhram . śam asyai kr ˚n . mas tenainām . pra dahāmasi ||		(7) (8)
	vibhram . śam] Or, bibhram . śam K	asyai] Ku RM V/126 Mā Pa [Ma] K, a{sm}syai
	JM Or, tenainam . K kr ˚n . mas] Ku JM RM Mā Pa [Ma], kr ˚n . ma(→ o)s V/126, kr ˚n . vas K	tenainām . ]

[Lead her] toward the South, downward, and to the unhappy quarter of space. We cause failure for her. By means of that [spell] we burn her off. avācīm atho] Or, apācīm ato K *akuśalām . diśam |] kuśalām . {NDA}diśam . | dahāmasi ||] Or, timāmasi | K Bhattacharya's text contains a misprint: agharācīm. He edits kuśalām . .

  Bodewitz 1999b: 215f. Cf. also ŚS 5.22.12d gáchāmúm áran . am . jánam 'go to yonder foreign people'. d. With a view to the semantic development of its Iranian cognates (see KEWA II, 669f., and EWAia II, 370f.; cf. also Schmidt 1980), and R ˚V 1.182.7c mr ˚gá patáru, it may be more appropriate to take mr ˚ga-as 'wild bird' here. Cf. PS 19.19.14 (quoted under 7.7.10b below). Or, yasSā K res . man . i] Ku JM RM V/126 Mā [Ma], resman . i Pa, res . vanu K vibhram . śam] Ku RM V/126 [Ma], vibhram . śasam JM, vibhram . sam Mā Pa, bibhram . śam

	*vidhvam . sam *āsaktam .	¡ dame ||	(8)
	We place her heart at the top of the wind, her mind [we place] in a storm. We
	cause failure for her, ruin afflicted on [her] house (?).
	K Pa [Ma], kr asyai] Ku RM V/126 Mā Pa [Ma] K, asmai JM ˚n . mā JM, kr *vidhvam . sam *āsaktam . ¡ dame] viddham . samāsakundume kr ˚n . mo] Ku RM V/126 Mā ˚n . vo K Or, viddham . samāmakun . d . ase K [[Edg. āmaktan . d . ase!]]
	6.23.5 Only PS c: 1c, 3c
	vātāgre asyā hr ˚dayam . mano res . man . i dadhmasi |	(8) (8)
	vibhram . śam asyai kr ˚n . mo	(7)

asyā]

  2.7-8; the possible attestation at PS 19.26.15 listed by Gotō 1987: 189 is not confirmed by the Or. mss. The derivative vidhvam . sa-, that I conjecture here, is otherwise first attested in the Mahābhārata (12.317.19): the aks . aras • dhva • and • ddha • could easily be confused in the late Gupta script of our archetype *G: cf. Singh 1991, plates 84 & 86. The same holds for the aks . aras • kta • and • ku • : plates 69 & 83. On the meanings of the verb ā ´-sañj 'to fasten on, to oppress (an enemy)', and the derivative āsaktí-/ā ´sakti-(R ˚V 10.85.28b, ŚBK 4.6.1.7 etc.), see Gotō 1980: 21ff. Gotō's assumption (1987: 321) of a "VAdj. ā-saktá-AV¡" (recte ā ´-sakta-) is based on a wrong conjecture by Roth & Whitney for ŚS 19.48.3 (= our 6.21.3 above), already withdrawn by Whitney 1905: 978. This verbal adjective is 34 "Die Lesung sadanān von AVP und GopB [1.2.21] kann kaum richtig sein, da sádana-'Sitz, Wohnsitz' nur als Neutrum belegt is. VaitS [6.7] sa dahan ist zwar syntaktisch richtig, es fehlt dann aber ein Objekt zu prá-dah. Die Emendation dáma-M 'Haus' ist zwar keineswegs sicher, bewirkt aber, dass der Satz syntaktisch und inhaltlich aufgeht. dáma-ist im AV wenig geläufig (AV Ś nur 7.29.01-02 dáme-dame 'in jedem Haus') und wurde deshalb nicht mehr verstanden und durch sadana-M ( †) ersetzt".

  .Let her float around, in between both heaven and earth, along with every [gush of wind], so that she shall roam above unstably, like a tuft of vr ˚s . a.

	6.23.6 Only PS b: PS 2.72.3b, 8.9.12d
	sarvam anu pari plavatām	(9)
	antarā dyāvāpr ˚thivī ubhe | yathānavadhr ˚tā carād ¡ vr ˚s . atūlam ivopari ||	( ) (8) (8)
	V/126 Mā [Ma], vr ˚śyatūlam Pa, viśatūlam K	¡ vr ˚s . atūlam] vr ˚śatūlam Ku JM RM

sarvam] Or, śarvam K yathānavadhr ˚tā carād] JM RM V/126 Mā Pa [Ma], yathānava-{ddhr ˚}dhr ˚tā carād Ku, yathānavadhridāntarād K

  ). Ku RM V/126 Mā [Ma] K, asam JM, aśyam Pa vātv aśam . ] RM Mā Pa [Ma] K, vātva{tam . }(→ śam . ) Ku, vātvasam JM, vātvam . śam . V/126 tapatu] Ku JM RM V/126 Pa [Ma], ta{•}patu Mā, tadati K |] Or, om. K [[note • h . s • ]] atho] JM RM V/126 Mā Pa [Ma] K, {aśam asyaivā}atho Ku tad asyai] Or, tatassī K vis . avattaram ||] vis . avattaram . || Or, vis . uvattaram . | K ab. Cf. PS 15.15.5cd śam . vātah . śam . br ˚haspatih . śam . te tapatu sūryah . and especially ŚS 7.69.1ab śám . no vā ´to vātu śám . nas tapatu sū ´ryah . .

	6.23.8 PS 2.58.3
	sim . has te astu caks . us . a ity ekā ||
	6.23.7 Only PS
	aśam asyai vāto vāt u v	(8)
	aśam . tapatu sūr i yah . |	(8)
	atho yad annam aśnāti	(8)
	tad asyai vis . avattaram ||	(8)
	Let the wind blow unfavorably, let the sun burn unfavorably for her, and what
	food she eats: [let] that [be] very poisonous for her.

aśam]

  sim . has] Or, si(sec. m. → sim . )has K te astu] V/126 Mā Ma, testu Ku JM Pa K, te 'stu RM ity ekā ||] Ku JM RM V/126 Mā [Ma] K [[om. |; Edg. mistakenly prints a |]], iTY(→ ty 4)ekā Pa PS 2.58.3 sim . has te astu caks . us . e vyāghrah . paris . vañjane | agnir vām astv antarā yathā vām . na sahāsati || On this type of abbreviation, see my Introduction, §2.5.1. Important notes are provided by Zehnder (1999: 131f.) on PS 2.58.3, where the stanza is given in full.

	6.23.9 Only PS c: PS 2.58.3d, 19.25.1-3d
	es . a vām agnir antarā	(8)
	sa vis . vañcau v i y asyatu |	(8)
	yathā vām . na sahāsat i y	(8)
	uttarasmim . ś canāyus . i ||

  See my comment on 3d above. Cf. PS 2.58.2cd atholmukam iva khādiram agnir vām astv antarā 'and then let it be a fire, a torch of Acacia wood as it were, in between you two', 2.58.6cd vis . vañcau pary ā vartethām . yathā vām . na sahāsati 'turn in separate directions, so that there will be no (more) get-together for you two', and 2.58.4ab vy *adyaud vy ¡ atatanad vy *āsthat kapat . v iva 'it has Cause [her] to fly up, you who have Śimidā, cause [her] to fly away, you who have Śimidā: shoot these two spouses asunder, like cooked meat with a knife. ivāśinā Ku RM V/126 Mā Pa[Ma], ivāsinī JM, ivāśinām . [[om. |]] K Bhattacharya edits ivāśinā. He reports an error simidāvati for Mā under pāda a, where it is misplaced: the error should have been reported under the next pāda.

	latter part of his life he should cut his hair off, for he is closer to the Fathers
	then'.
	6.23.10 Only PS d: 19.47.8a
	ut pātaya śimidāvati	(9)
	pra pātaya śimidāvati |	(9)
	imau v i y asya dampatī	(8)
	pakvam . mām . sam ivāsinā ||	(8)
	flashed asunder, thundered asunder, shot [them] asunder, like a fungus'.
	d. The collocation úttare ā ´yus . i seems to mean something slightly different at TB 1.3.10.7 úttara ā ´yus . i lóma chindīta | pitr ˚n . ā ´m ˘hy etarhi nédīyah . 'In the

→ •)s . a K agnir antarā] Or, agnimantarā | K [[note |]] vis . vañcau] Or, viśvam . cau K |] Or, om. K vām . na sahāsaty] Ku JM V/126 Mā Pa [Ma], vānna sahāsaty RM, vām . sāmanty K uttarasmim . ś] Ku RM V/126 Mā Pa [Ma], uttarasmiś JM, uttarastyoś K pātaya] JM RM V/126 Mā Pa [Ma] K, pā{da}taya Ku śimidāvati] Ku JM V/126 Mā Pa [Ma], {si}śimidāvati RM, Si(sec. m. → śi)midāvati | K [[note |]] pra pātaya śimidāvati |] Ku JM [Ma?], pra pātaya simidāvati | V/126 Mā, pra pādaya śimidāvati | Pa, (¡ pra pādaya śimidāvati 4) | RM, om. K dampatī] JM RM V/126 Mā Pa [Ma], dam . patī Ku, dampatīh ˘K mām . sam] Ku RM V/126 Mā [Ma] K, māsam JM Pa ivāsinā ||]

  Thieme 1958: 514f. = 2 1984: 768f., and Schlerath 1997: 823ff. Let this [wife] here not find peace with him as husband, nor in [her (or: my?)] own bed here. Let her abandon her own clothes, like a snake its worn skin. Or, meham K asmin patau] Ku RM V/126 Mā Pa [Ma] K, asminapato JM mo *asmiñ chayane] mosmim . chayane Ku RM V/126 Mā Pa [Ma], mosmichayane JM, K, jīrn . n . ām Or tvacam ||] tvacam . || Ku RM V/126 Mā Pa [Ma], tvaca || JM, tvacam . [[om. |]] K Bhattacharya edits mosmim . chayane and vacanam . . a. Hoffmann apud Narten 1964: 219 n. 658 takes ram . sta in the meaning 'Ruhe finden'. In view of the polysemy of the root ram (cf. Renou 1955-69/IX: 102f.

		jahātu ¡ vasanam . s u vam	(8)
		ahir jīrn . ām iva tvacam ||	(8)
	mossyośayane K	jahātu] Or, jahati K	¡ vasanam . svam] vacanam . svam Or, vasanoścam
	K	jīrn . ām]
	6.23.11 Only PS
		meyam asmin patau ram . sta	(8)
		mo *asmiñ chayane s u ve |	(8)

meyam]

  Just as the dead and the living have separate dwellings in this world, let these two spouses have separate dwellings in this world.

	Only PS
	yathā mr ˚tāś ca jīvāś ca--¡ asmim . l loke v i yokasah . |	(8) (8)
	eve i mau dampatī stām ¡ asmim . l loke v i yokasau || 23 || anuvāka 4 ||	(8) (8)
	jīvāś] Or, jīvām . ś K	¡ cāsmim . l] cāsmil Ku RM V/126 Mā Pa Ma, cāsmi JM, cāsmim . n
	K [[Edg. mistakenly • in]]	|] Or, om. K [[note • h . e • ]]	evemau] Ku RM V/126 Mā Pa
	[Ma], evamau JM, evesau K	dampatī] JM RM V/126 Mā Pa [Ma] K, dam . patī Ku
	stām] Ku JM RM Pa [Ma] K, sthām V/126 Mā [[?]]

  The eagle discovered you, the hog dug you with its snout: you, o plant, must seek to harm the one who seeks to harm, lay counter-fire to the witchcraftmakers. Ku JM V/126 Pa[Ma], Ttvānvavinda Mā, tvām . navindat K tvākhanan] K, tvākhanam . Ku JM V/126 Pa[Ma], Ttvākhanam . Mā Bhattacharya does not notice the doubling of -t-elements in the twice occurring aks . ara -sTtvā-(suparn . n . astvā, sūkarastvā) in Mā: the scribe has blended two ways of writing this aks . ara.ab. Cf. my comments on 6.7.1-2 and 6.7.7, and on the significance of the eagle and the boar, cf. especially Das 1987: 25ff., who rightly prefers a mythological above a naturalistic interpretation. The scansion of the sequence anv-avind • at other places in our text

		.1 ab: PS 2.16.2ab / ŚS 2.27.2ab
		suparn . as tvā a nv avindat	(8)
		sūkaras tvākhanan nasā |	(8)
		dipsaus . adhe tvam . dipsantam .	(8)
		prati kr ˚tyākr ˚to daha ||	(8)
		|] Or, (¡ |) K	dipsaus . adhe] Or, disos . age
	K	dipsantam . ] Or, dipsantam . (sec. m. → psvantam . ) K	daha] Ku JM V/126 Pa
	[Ma] K, dahi Mā
		ŚS 5.14.1
	suparn . ás tvā ´nv avindat sūkarás tvākhanan nasā ´|
	dípsaus . adhe tvám . dípsantam áva kr ˚tyākr ˚tam . jahi ||

suparn . as] K, suparn . n . as Ku V/126 Mā Pa

[Ma]

, saparn . n . as JM tvānv avindat]

  .1.2 ŚS 5.14.2 a: PS 2.63.4a On the meaning of átho in the AV, see Klein 1997. Whitney's 'then' is certainly wrong here. Compared with the ŚS version which has (áva) jahi throughout, the sudden change of verb-from (daha to jahi ) in our last pāda has a slightly less original appearance.

	prati daha yātudhānān	(8)
	prati kr ˚tyākr ˚to daha | atho yo asmān dipsati	(8) (8)
	tam u tvam jah i y os . adhe ||	(8)
	ŚS 5.14.2
	áva jahi yātudhā ´nān áva kr ˚tyākr ˚tam . jahi | átho yó asmā ´n dípsati tám u tvám . jahy os . adhe ||
	cd. 7.1.3 ŚS 5.14.8
	agne pr ˚tanās . āt . pr ˚tanāh . sahasva | prati kr ˚tyām . kr ˚tyākr ˚te pratiharan . ena harāmasi ||	( ) (8) ( )
	As Agni a winner in battle, win the battles. We return the witchcraft to the
	witchcraft-maker, with a returner.
	pr ˚tanāh . ] Or, pr ˚tanā K Ku JM V/126 Pa [Ma] K, hamasi Mā |] Or, om. K kr ˚tyākr ˚te] Or, kr ˚tyākr ˚te | K [[note |]] harāmasi]
	ŚS 5.14.8
	ágne pr ˚tanās . āt . pr ˚tanāh . sahasva | púnah . kr ˚tyā ´m . kr ˚tyākr ˚te pratiháran . ena harāmasi ||

Lay counter-fire to the sorcerers, lay counter-fire to the witchcraft-makers, and he who seeks to harm us, that one too you must slay, o plant.

the first hemistisch omitted in K • asmān] 'smān Ku Pa, 'asmān JM, asmām . V/126 Mā,

'smām . Ma, smān K dipsati] Ku JM V/126 Pa [Ma] K, di{PSA}psati Mā ||] Or, om. K [[note • e a • ]]

  Just as your fruit, o heavenly plant, is made to point backward, so you must lead the witchcraft [far] away to the one who has made it, having grasped it by the hand'. Cf. also PS 4.8.1-13de quoted under pāda c, and PS 2.38.4ab punah . kr ˚tyām . kr ˚tyākr ˚te hastagr ˚hya parā n . aya. This in turn is to be compared with PS 2.71.3ab punah . kr ˚tyām . kr ˚tyākr ˚te godhevāvat . am *anv ayat. Zehnder (1999: 160) proposes to read kr ˚tyā kr ˚tyākr ˚tam . (it is clear that this reading -if indeed original -could have suffered perseveration from 2.38.4ab punah . kr ˚tyām . kr ˚tyākr ˚te): 'The witchcraft shall go back to the witchcraft-maker, like a monitor lizard into its hole'. Cf. finally stanza 7 below.

	note under 6.9.8d.	On pr ˚tanā-¡ sah, see my
	b. Cf. PS 2.71.2 yathā te devy os . adhe pratīcīnam . phalam . kr ˚tam | evā tvam . ˚tvane kr kr ˚tyām . hastagr ˚hya parā n . aya '

  Straighter than an arrow let it fly. You must speed it on, o heaven and earth. Let it wound him like a wild-animal [wounds its prey], as witchcraft made against a witchcraft-maker. The mss. unanimously read tatsutat at the end of this pāda. The emendation *sutāt has been suggested to me by WernerKnobl. In a letter d.d. 14 August 2003, he explains:

	Bhattacharya edits tat sutat.
	b.
	7.1.4 ŚS 5.14.12
	is . vā r ˚jīyah . patatu dyāvāpr ˚thivī tat *sutāt | tat tam . mr ˚ga i va vidhyatu kr ˚tyā kr ˚tyākr ˚tam . kr ˚tā ||	(8) (8) (8) (8)
	is . vā r ˚jīyah . ] Ku JM V/126 Mā [Ma], is . vā{•} r ˚jāyah . Pa, yāh ¯kvārhīya K utu K *sutāt] sutat Or K tat] Or, ut K mr ˚ga iva] Or, mr ˚gam iva K patatu] Or, pa vidhyatu] Or, viddhat K kr ˚tyā] Or, kr ˚tye K
	ŚS 5.14.12
	ís . vā r ˚jīyah . patatu dyā ´vāpr ˚thivī tám . práti | sā ´tám . mr ˚gám iva gr ˚hn . ātu kr ˚tyā ´kr ˚tyākr ˚tam . púnah . ||

  Bhattacharya edits śapathāh . and pratipravartaya. b. The apparent nom. pl. śapathāh . that the Or. mss. transmit here cannot be made to fit syntactically. I therefore adopt the K reading, which agrees with ŚS. It seems that the Or. reading has been influenced by the text of PS 16.35.5 kr ˚tyāh . santu kr ˚tyākr ˚te śapathāh . śapathīvne | pratyak pratiprahin . masi yaś cakāra tam r

	agham] Ku JM V/126 Mā K, agha(→ ya 4)m Pa, agha(← ya)m Ma	śapathah . ] śapathāh .
	Ku JM V/126 Mā [Ma], śr ˚pathāh . Pa, śapathaś K |] Or, om. K pratyak ¡ pratiprahin . masi] pratyak¸pratipravarttaya Ku V/126 Mā Pa śapathīvne] Or, śapathiñcine K
	[Ma], pratyakpratipravarttaya JM, pra{•}tyak¸prativarttaya RM, pratyanpratiprahin . vāsi
	K [[Bhatt. mistakenly: • n¸pra • ]] Or, aśchatu K	yaś] Ku JM V/126 Pa [Ma] K, śaś Mā	r ˚chatu]
	ŚS 10.1.5
	aghám astv aghakr ˚te śapáthah . śapathīyaté | pratyák pratipráhin . mo yáthā kr ˚tyākr ˚tam . hánat ||
		cd: PS 16.35.2de
	agham ast u v aghakr ˚te śapathah . śapathīv a ne | pratyak ¡ pratiprahin . masi			(8) (8) (8)
	yaś cakāra tam r ˚chatu ||			(8)
	Let it be an evil to the evil-doer, a curse to the curser. We send it forth, back
	against [the witchcraft-maker]. Let it (the returner) hit upon the one who has
	made it (the witchcraft-figurine).

  The parallel passage in ŚS has pratipráhin . mas, and we find pratiprahin . masi at PS 16.35.2¡5, as (unanimously) in stanza 11 below. I assume this reading, preserved with only slight corruption in K, to be original (contrast Bhattacharya's reverse assumption, p. xlviii of his Introduction). cd. Cf. 7.18.6 below. On the univerbation of the two prepositions with the verb, cf. ŚS 10.1.5c pratyák pratipráhin . mas and ŚC Ā [ed. Deshpande] 4.1.24, with Whitney's comment 1862: 185. He who, o witchcraft, has sent you forth knowingly to the house of an unknowing one, to him we give you back, so that you shall slay the witchcraft-maker. || Regarding the abbreviation with ity ekā, see my Introduction, §2.5.1. On the correct reading of this stanza, see Zehnder 1999: 102. Lead the witchcraft [far] away back to the witchcraft-maker, having grasped it by the hand. We place it before his eyes, so that it shall slay the witchcraftmaker. Ku JM V/126 Mā, hinat || Pa Ma, hanah . [om. |] K [[note • h . p • ]] With your best draft horses you drive, loosening (?) the yarn, unfolding (?) the black dress, o god'. The words tántu-and avavyáyantdo not agree with each other grammatically in this R

	PS 2.38.3 Bhattacharya edits • vyayannīhi .
	yas tvā kr ˚tye *prajighāya vidvām ˘avidus . o gr b. The identification of the svajá-as 'viper' follows Macdonell & Keith ˚ham | punas tvā tasmā ā dadhmo yathā kr 1912/II: 491f. ˚tyākr ˚tam . hanah . 7.1.7 ŚS 5.14.4 ab: PS 2.38.4ab, 2.71.3a¡2d c. Cf. R . hebhir viháran yāsi tántum avavyáyann ásitam . ˚V 4.13.4ab váhis . t deva vásma '
	punah . kr ˚tyām . kr ˚tyākr ˚te hastagr ˚hya parā n . aya | samaks . am asmā ā dadhmo	(8) (8) (8)
	yathā kr ˚tyākr ˚tam . hanat ||	(8)
	ŚS 5.14.4
	púnah . kr ˚tyā ´m . kr ˚tyākr ˚te hastagr ˚hya párā n . aya | samaks . ám asmā ā ´dhehi yáthā kr ˚tyākr ˚tam hánat ||
	ab. Cf. the parallels from PS 2 quoted under 3b above. The K reading
	pratiharan . am . na harāmasi seems due to perseveration from stanza 3.
	cd. K asminn is perseverated from 3.28.4c hr ˚cchokam asminn ā dadhmo, and (cf. already Zehnder 1999: 102) hanah . from 2.38.4d.
	7.1.8 ŚS 5.14.10
	putra i va pitaram . gacha svaja i vābhis . t . hito daśa | tantur i vāvavyayann ¡ ihi	(8) (8) (8)
	kr ˚tye kr ˚tyākr ˚tam . kr ˚tā ||	(8)
	Go as a son to his father, bite like a viper trampled upon. Having been made
	(to harm us), go, o witchcraft, to the witchcraft-maker (to harm him instead),
	7.1.6 PS 2.38.3 as an unraveling (?) yarn.
	yas tvā kr gacha] Or, gaścha K ˚tya ity ekā || svaja ivābhis . t . hito] Ku V/126 Mā Pa [Ma], sva ivā'bhis . t . ito JM, svadaivābhis . t . hito K ivāvavyayann] V/126 Mā, ivāvavyayam . n Ku JM, i{t}vāvavyayam . n Pa, ivāvyayam . n Ma K ¡ ihi] īhi Or, idi K kr ˚tā ||] Or, kr ˚tāh . | K
	ŚS 5.14.10
	kr ˚tya ity ekā ||] Ku V/126 Pa Ma, kr ˚tya ity ekā || 1 JM, kr ˚tyā ity ekā || Mā, kr putrá iva pitáram . gacha svajá ivābhís . t . hito daśa | ˚tyety ekā (¡ |) K bandhám ivāvakrāmī ´gacha kr ˚tye kr ˚tyākr ˚tam . púnah . ||

punah . ] Or, punah ¯K kr ˚tyām . ] Ku JM V/126 Mā [Ma] K, kr ˚tyā Pa kr ˚tyākr ˚te] Or, kr ˚tyām . kr ˚te K hastagr ˚hya parā n . aya] JM V/126 Mā Pa [Ma], ha ••• parā n . aya Ku, pratiharan . am . na harāmasi K asmā] Or, asminn K hanat ||]

  The Or. mss. offer the word vārin . ī (from vā ´ra-

	1.9 ŚS 5.14.11
	ud en . īi va vārin .ī y	(8)
	abhiskandam . mr ˚gī i va | kr ˚tyā kartāram r ˚chatu ||	(8) (8)
	Like a she-antelope with raised tail, jumping forward like a doe, let the
	witchcraft hit upon its maker.
		vārin . y abhiskandam . ]
	Or, vārun . y abhikrandam . K [[om. |]] K kartāram . ] K, karttāram . Or mr ˚gīva |] Ku JM V/126 Mā [Ma], mr ˚{•}gīva | Pa, mr ˚gaiva r ˚chatu] Or, r ˚śchatu K
	ŚS 5.14.11
	úd en . ī ´va vāran . y àbhiskándam . mr ˚gī ´va | kr ˚tyā ´kartā ´ram r ˚chatu ||
	a.

en . īva] JM V/126 Mā

[Ma]

, e{ri}n . īva Ku, en . {i}īva Pa, udenaiva K

  , reads adhicaskanda in the Or. mss. (K is corrupt). Bhattacharya edits riśyasyeva, caks . us . e, and muñcatu. ab. Cf. the commentary by Lubotsky on 5.34.9 (2002: 158), where Bhattacharya's (Or. based) riśyapucham . is emended to r ˚śyapucham . . As noted by Whitney in his commentary on the ŚS parallel (cf. also Whitney

		edition, translation, commentary	-7.1.10
	durhārde] Ku JM V/126 Pa [Ma], duhārde Mā, druhārde K	¡ cakrus . e] caks . us . e Or,
	cas . kr ˚s . e K	prati muñcata] prati muñcatu Or, pra muñcata K
	ŚS 5.14.3
	ríśyasyeva parīśāsám . parikr ˚tya pári tvacáh . | kr ˚tyā ´m . kr ˚tyākr ˚te devā nis . kám iva práti muñcata ||
	7.1.10 ŚS 5.14.3 cd: PS 19.39.5cd
	¡ r ˚śyasyeva ¡ parīśāsam . parimāya pari tvacah . | durhārde ¡ cakrus . e kr ˚tyām . grīvāsu prati muñcata ||	(8) (8) (8) (8)
	Having measured [it] off, as [one measures off] a strap from the skin of a stag,
	hang [o gods] the witchcraft around the neck of the evil-hearted one who has
	made it.
	¡ r ˚śyasyeva] riśyasyeva Ku Mā [Ma], riśvasyeva JM, riśYasyeva V/126, rin . ya(→ śya 2)syeva Pa, hr ˚s . vasyaiva K ¡ parīśāsam . ] pariśāsam . Or, parīs . āsam . K tvacah . |] Or, tvaca | K

  You, o witchcraft, who are made by a god, or who are born from a human, do we send forth against [the witchcraft-maker], with a counter-spell.manus . yajā asi] Ku JM V/126 Mā[Ma], manus . yā(→ s . ya 3)jā asi Pa, manus . yajāsi K pratiprahin . masi] Or, pratya ṅprahin . masi(¡ |) K [[note inserted |]] Ku JM V/126 Mā [Ma] K, tā{sa}mu Pa nayāmasy aśvam] Or, nayāmassy āśvam K || 1 ||] || r ˚11 || 1 || Ku, || r ˚10 || 1 || JM, || 1 || r ˚(¡ 11 → 12 4) || V/126, || 1 || Mā, || 1 || r

	Only PS cf. ŚS 5.14.7 7.2. Against 'worms' threatening a child.
	yā kr ˚ti ye devakr ˚tā yā vā manus . yajā asi |	(8) (8)
	tām . tvā pratiprahin . masi	(8)
	pratīcīnena brahman . ā ||	(8)
	pratīcīnena brahman . ā]
	Ku V/126 Mā Pa [Ma], praticīnena brahman . ā JM, pratīcīnayana vrahman . ā K
	ŚS 5.14.7
	yádi vā ´si devákr ˚tā yádi vā púrus . aih . kr ˚tā ´| tā ´m . tvā púnar n . ayāmasī ´ndren . a sayújā vayám ||
	ab. Cf. Lubotsky 2002: 110 on the exceptional trisyllabic scansion of kr ˚-tyā ´-.
	7.1.12 ŚS 5.14.6
	yadi strī yadi vā pumān	(8)
	kr ˚tyām . cakāra pāpmane | tām u tasmai nayāmas i y	(8) (8)
	aśvam i vāśvābhidhān ˚|| Pa, Z 1 Z K
	ŚS 5.14.6
	yádi strī ´yádi vā púmān kr ˚tyā ´m . cakā ´ra pāpmáne | tā ´m u tásmai nayāmasy áśvam ivāśvābhidhā ´nyā ||

i yā

|| 1 || (8)

If a woman, or if a man has made a witchcraft for evil, that one too do we lead [back] against him, like a horse by a horse-halter.

yadi] Or, yada K strī yadi] Or, stī[[line]]di K vā pumān] Or [[ • n¸]], vāsmāna K tām u]

  1.4b), 2b (jahi : 7.1.2d, and other forms of han in 2c, 4d, 7c, 8cd, 9abc: 7.1.7d hanat), 10d (dahāmi : repeated daha in 7.1.1¡2).Summoned by me are heaven and earth, summoned is the goddess Sarasvatī, summoned by me are Indra and Agni: let them two crush this worm.

	7.2.1 ŚS 5.23.1
	okte me dyāvā pr ˚thivī oktā devī sarasvatī |	(8) (8)
	oktau ma indraś cāgniś ca	(8)
	krimim . jambhayatām imam ||	(8)
		imam ||]
	imam . || Or, imam . [[om. |]] K
	ŚS 5.23.1
	óte me dyā ´vā pr ˚thivī ´ótā devī ´sárasvatī | ótau ma índraś cāgníś ca krímim . jambhayatām íti ||
	abc.

okte] Or, os . ate K oktā] Or, okatā K devī] Ku V/126 Mā [Ma] K, dev{i}ī Pa oktau] Or, okato K krimim . ] Ku V/126 Mā [Ma], krimi Pa, kr ˚mim . K

  muñcantv itah .

	the first stanza of the tr ˚ca ŚS 6.23 / PS 19.4.10-12) reads apó devī ´r úpa hvaye ( ŚS 6.23.1d) / apo devīr upa bruve (PS 19.4.10d): 'I call upon the heavenly
	waters' (the R ˚VKh parallel 3.13.1 has ā ´devī ´r ávasā huve). The PS version of this tr
	¡ pran . ītaye | sadyo bhavantv etave), for ŚS 6.23.2 (ótā ā ´pah . karman . yā `muñcántv itáh . prán . ītaye |
	sadyáh . kr ˚n . vantv étave). In this context, the immediately preceding pāda (of

  . For Agni, cf. PS 5.3.8. d. On the meaning and the fluctuating spelling in the Atharvavedic mss. of the word krími-, see my commentary on 6.8.8b. Note ŚS íti for perhaps less orginal imam in PS.

	7.2.2 ŚS 5.23.2
	asye i ndra kumārasya	(8)
	krimim . dhanapate jahi |	(8)
	hatā viśvā arātayo	(8)

a nena vacasā mama ||

(8)

O Indra, lord of the booty, kill the worm in this boy. Killed are all Arātis, by this spell of mine. asyendra] Or, yasyendra K krimim . ] krimin Or, kr ˚mim . K viśvā arātayo a nena] viśvā arātayo 'nena Or, viśvārātayogren . a K [[note reading 9d]] mama ||] Or, mimā (¡ |) K ŚS 5.23.2 asyéndra kumārásya krímīn dhanapate jahi | hatā ´víśvā árātaya ugrén . a vácasā máma || ab. Indra is called dhánapati-(cf. Bloomfield 1897: 454) also at KS

  The one that crawls around[in] the eyes, that crawls around [in] the nostrils, that goes to the middle of the teeth: this worm do we crush. not systematically collated beyond yo 'ks . au pari • yo ¡ a ks . yau] yo 'ks . au Ku Pa[Ma], yó aks . yàu parisárpati yó nā ´se parisárpati | datā ´m . yó mádhyam . gáchati tám . krímim . jambhayāmasi || Bhattacharya edits 'ks . au, without underlining.ab. For the fluctuation in ŚS mss. of forms from áks . i-'eye' with and without -y-, see Whitney 1881: 11 (add ŚPP's reading at ŚS 19.50.1c). Cf. also Zehnder on PS 2.81.2d, and the reading aks . au in all mss. at PS

	Pa yoks . au V/126 Mā K	yo nāse] Or, yenāsau K	datām . ] Or, natām . K	gachati] Or,
	gaśchami K	krimim . ] Or, kr ˚mim . K	||] Or, om. K
	ŚS 5.23.3
			5.23.3
	yo ¡	a ks . yau parisarpati	(8)
	yo nāse parisarpati |	(8)
	datām . yo madhyam . gachati	(8)
	tam . krimim . jambhayāmasi ||	(8)

  Note the animals róhito dhūmrárohitah . karkándhurohitas and babhrúr arun . ábabhruh . śúkababhrus occurring in the same YV animal lists as mentioned under the next stanza.

		5.23.4 c: PS 19.5.8a = ŚS 6.16.3c d: 19.29.6b
		virūpau dvau sarūpau dvau	(8)
		kr ˚s . n . au dvau rohitau d u vau | babhruś ca babhrukarn . aś ca	(8) (8)
		gr ˚dhrāh . kokāś ca te hatāh . ||	(8)
	virūpau] K, vir ˚pau Or kr ˚s . n . au dvau] Or, kr ˚s . yau dvo K sarūpau] sar ˚pau Ku [Ma], saropau V/126 Mā, surūpau K dvau] Ku V/126 [Ma] K, dau Mā |] Or, (¡ |) K babhruś] Ku Mā [Ma] K, babh{r}Uś V/126 babhrukarn . aś] K, babhrukarn . n . aś
	Or	gr ˚dhrāh . ] Or, gr ˚dhrah ¯K	||] Or, om. K [[note • h . y • ]]
	ŚS 5.23.4
	sárūpau dváu vírūpau dváu kr ˚s . n . áu dváu róhitau dváu | babhrúś ca babhrúkarn . aś ca gr ˚dhrah . kókaś ca té hatā ´h . ||
		bc.

Two of various colors, two of like color, two black, two red, [one] brown and [one] brown-eared, and the greedy kokas, they are killed.

  dviśīrs . ā] Ku V/126[Ma], dvis . īrs . ā Mā, dviśīrs . aś K caturaks . ah . ] Or, caturaks . ah ¯K krimih . *sāra ṅgo] krimih . śāra ṅgo Or, krimiścar ṅgo K arjunah . ] K [Ma?], 'rjunah . Ku V/126 Mā |] Or, om. K [[note • h . ¡ yac chirah . ] yatśirah . Ku V/126 Ma, yatścirah . Mā, yaśchirah . K ||] Or, om. K [[note || Bhattacharya edits śāra ṅgo. Cf. the closely parallel stanza ŚS 5.23.9 triśīrs . ā ´n . am . trikakúdam . krímim . sārá ṅgam árjunam | śr ˚n . ā ´my asya pr ˚s . t . ī ´r ápi vr ˚ścāmi yác chírah . , as well as PS 2.14.2ab yo viśvarūpaś caturaks . ah . krimih . sāra ṅgo arjunah . . b. The word sāra ṅga-is transmitted with s • in the Or. mss. at the other places (2.14.2, 15.18.7¡8) where it occurs. K throughout offers the 'Verschlimmbesserung' śār ṅga-(or further corruptions thereof, as here).

	ś• ]]	pr ˚s . t . īr] K, pr ˚s . t . hīr Or	api] Or, apa K
	ŚS 2.32.2
	viśvárūpam . caturaks . ám . krímim . sārá ṅgam árjunam |
	śr ˚n . ā ´my asya pr ˚s . t . ī ´r ápi vr ˚ścāmi yác chírah . c. Cf. 2.84.6 idam . te ¡ pr . īr 35 bhinadmi yātudhāna svāhedam . te ¡ parśūr ni ˚s . t tr ˚n . admi bhūmyām 'I now split your ribs, sorcerer: hail! I now bore into your rib-bones, on the earth'.

• h . t • ]]

  Over there the sun has come up, seen by all, killer of the invisible, killing both the visible and the invisible, and smashing all worms.

	ŚS 5.23.6
	út purástāt sū ´rya eti viśvádr ˚s . t . o adr ˚s . t . ahā ´| dr ˚s . t . ā ´m . ś ca ghnánn adr ˚s . t . ām . ś ca sárvām . ś ca pramr ˚n . án krímīn ||
	7.2.8 ŚS 5.23.7
	yevās . āsah . ¡ dhrūks . n . āsah . śipavitnavah . | ¡ kas . kas . āso	(8) (8)
	dr ˚s . t . aś ca hanyatām . krimir adr ˚s . t . aś cota hanyatām ||	(8) (8)
		.8b¡9d
	ud asau sūr i yo agād	(8)
	viśvadr ˚s . t . o adr ˚s . t . ahā | dr ˚s . t . ām . ś ca ghnann adr ˚s . t . ām . ś ca sarvām . ś ca pramr ˚n . an krimīn ||	(8) (8) (8)
	adr ˚s . t . ahā] ˚s . t . ām . ś ca ghnam . n ˚s . t . ām . ś ca ] V/126 Mā [Ma], dr ˚s . t . ām . ś ca ghnann adr dr ˚s . t . ām . śca Ku, dr Or, adr ˚m ˘hā K adr ˚s . t . ām . sya ghnim . n adr ˚s . t . ām . ca K pramr ˚n . an krimīn ||] Or [[ • n¸k • ]], pramr ˚n . am . krimīn¸[[om. |]] K
	35 This obvious emendation was made by Zehnder (1999: 185), who discusses the error
	pr ˚s . t . hi-for pr ˚s . t . i-with reference to Ved. Var. II, §86 and PS 5.26.1c.

ud] V/126 Mā

[Ma]

, {Ja}ud Ku, tad K agād] Ku V/126 Mā K, 'gād Ma

  Or, om. K [[note • h . d • ]] hanyatām ||] hanyatām . || Or, hanyatām¸[[om. |]] K ŚS 5.23.7 yévās . āsah . kás . kas . āsa ejatkā ´h . śipavitnukā ´h . | dr ˚s . t . áś ca hanyátām . krímir utā ´dr ˚s . t . aś ca hanyatām || Barret does not note the correction ma → sa that K makes in pāda b. Bhattacharya edits kaskas . āso dhlr ˚ks . an . āsah . , kr ˚mir , and misreads dhrūn . ā in Mā as dhl . r ˚nā (?). I assume that Ma (as well as Mā) has been misread by Bhattacharya, and that all Or. mss. have dhrū • .

yevās . āsah . ¡ kas . kas . āso] yevās . āsah . kaskas . āso Or, yavās . avākhāsah ¯kah ¯kiśyāmo K ¡ dhrū- ks . n . āsah . ] dhrūks . an . āsah . Ku V/126 [Ma], dhrūn . āsah . Mā, dhūks . āma(sec. m. → sa)ś K śipavitnavah . ] Or, caparivr ˚kn . avah . K |] a. Cf. PS 19.29.4, which I tentatively edit kas . kis . āh . kas . apis . ā yevās . ā yes . āh . | is . t

  2.16, that is identical except for the spelling of this particular word: yát te vā ´sah . paridhā ´nam . yā ´m . nīvím . kr ˚n . us . é tvám | śivám . te tanvè tát kr ˚n . mah . sam . sparśé 'drūks . n . am 36 astu te 'What enveloping garment thou hast, what inner wrap thou makest for thyself, that we make propitious unto thy body; be it not harsh to thy touch' (Whitney -the meaning 'harsh' is taken over from Sāyan . a's gloss arūks . am). The other attestation is in a PS stanza without ŚS parallel, 8.16.5: anusr ˚ptām . gahanes . u dhrūks . n . ām . pāpīm . śimidvatīm | tām etām . dasyūnām . dāsīm . pra dahātaś cukākan . i 'O Cukākan . ī, burn away from there the Dāsī of the Dasyus, crept [off] along the shrubs, dhrūks . n . a, evil, full of śimid (?)'. Based only on ŚS 8.2.16, and following an idea of Hoffmann first reported in KEWA III, 838, Mayrhofer (EWAia I, 759) connects the form drūks . n . a-with the hapax legomenon druhila-(in the Caturhotr ˚ka, a Pariśis . t . a of the Vārāha school of the Black YV; Raghu Vira 1981: 372, transl. on p. 380; cf. drahila-in the parallel at Mān ŚS 5.2.14.14), attributing the contextually suitable meaning 'coarse' to both rare words, and mentioning a possible etymological connection with an Old Norse word. One might also refer to the rare word druhin . a-(Vis . n . uSm 98.80). Although the context at first sight suggests otherwise, I am inclined to see in dhrūks . n . a-(with dh • ) a -sna-derivative from drogh comparable to tīks . n . á-from tej (AiGr. II/2, §766b; on the lengthened vowel: AiGr. I, §39 pp. 43f.), whose basic meaning would be 'treacherous'. It seems to be used as antonym to śivám in the context of ŚS 8.2.16 / PS 16.4.6. If I am correct, then the PS attestations (with dh • ) have preserved the proper Anlaut. In any case, dhrūks . n . a-appears in the present context to function as proper noun, amidst names of obscure meaning and (certainly non-IA) derivation. For śipavitnu-, cf. śipavi-in the next stanza. Klein 1985, these patterns do not exist in the R ˚V.Killed is the Yevās . a, killed is the Śipavi, killed also is the Howling one, killed are all Arātis, by my forcible spell. Deletion of hatah . would render the pāda octosyllabic. b. The stem ga ṅgan . ivant-is probably to be connected with the noun ga ṅgan . a-'howling' (see my commentary on 6.14.9e). A form ga ṅgan . avant-, that K points to, might at first sight be considered more likely, but we must note the -i-in nadanimán-in ŚS, semantically (if indeed, as Whitney suggests, derived from nad ) confirming the connection with ga ṅgan . a-, and keep in mind that redundant derivation is a well attested process (cf. e.g. AiGr. II/2, §713bb).d. Note the metathesis of the pādas 2d and 9d in K vis-à-vis the Or. mss.: cf. my commentary on 2d.Of all male worms, and of all female worms do I split the head with a stone, do I burn the face with fire. Mā sarvāsām . ca krimīn . ām |] sarvāsāñca krimīn . ām . | Or, (¡ sarvās . ām . ca krimīn . ām . [[om. |]] dvitīyapustake) K bhinadmy *aśmanā] bhinadmy aśvinā Ku, bhi(→ chi 4)nadmy aśvinā V/126, bhinadmaśvinā Mā, chi(→ bhi)nadmy aśvinā Ma, bhinadmy || 2 ||] || r ˚10 || 2 || Ku, || 2 || r ˚10 || V/126, || 2 || r ˚|| Mā, Z 2 Z K ŚS 5.23.13 sárves . ām . ca krímīn . ām . sárvāsām . ca krimī ´nām | bhinádmy áśmanā śíro dáhāmy agnínā múkham || Bhattacharya edits krimīn . ām . |, aśvinā, and reports the reading aśyvinā for Mā: is this a printing error? I do not see such an odd cluster in the reproduction available to me. b. The interlinear (sec. m.?) insertion sarvās . ām . ca krimīn . ām . dvitīyapustake in K supplies what was initially skipped: cf. my Introduction, §2.1.1.5 on this and similar interesting (though very rare) hints at other PS manuscripts that seem once upon a time to have been extant in Kashmir.

	7.2.9 Cf. ŚS 5.23.8 hato yevās . o hatah . śipavir hato ga ṅgan . ivām ˘uta | hatā viśvā arātaya ugren . a vacasā mama || arātaya] Or, viśvārātaya K ugren . a] Or, anena K [[note reading 2d]] V/126 [Ma] K, vasā Mā ŚS 5.23.8 ható yévās . ah . krímīn . ām . ható nadanimótá | sárvān ní mas . mas . ā ´karam . dr ˚s . ádā khálvām ˘iva || sarves . ām . ca krimīn . a ām . sarvāsām . ca krimīn . a ām | bhinadm i y *aśmanā śiro a. 7.2.10 ŚS 5.23.13 dahām i y agninā mukham || 2 ||	( ) (8) (8) (8) viśvā vacasā] Ku (8) (8) (8) (8)

d. Note ca . . . cota here, and ca . . . utá . . . ca in ŚS: judging by hato] Or, hito K yevās . o]

[Ma]

, yevās . o(sec. m. → so) Ku, yevā(sec. m. ¡ so 4) V/126, yevāso Mā, yavākho K hatah . śipavir] Ku

[Ma]

, hatah . śi{va}vi(sec. m. ¡ HI 4)r V/126, hatah . śipavihatah . śipavir Mā, hataścapavir K ga ṅgan . ivām ˘uta] ga ṅgan . ivā ṅ¸uta Ku Ma, ga ṅgan . ivā ṅ¸(sec. m. ¡ u 4)ta V/126, ga ṅgan . ivā ṅ¸ta Mā, s . am . gan . avām ˘uta K sarves . ām . ca] V/126 Mā [Ma] K, sarves . āñca Ku krimīn . ām . ] Ku V/126 [Ma] K, krimin . ām . aśminā K dahāmy] Ku V/126 [Ma] K, dadāmy Mā mukham] mukham . Or K

  On the meaning of the words arcí-and śocís-, seeRoesler 1997: 56-59 (and 187f.).c. On the creatures called āmā ´das, cf.ŚS 8.6.23 quoted under 6.14.9c above; 7.11.4c below; and PS 17.14.10 āmādinīh . krūrādinīr anagnigandhyādinīh . | amum . paretyoddhitam . śavam atta sadānvāh . | śavah . kevala ācārah . kim u śālāsv ¡ ichatha 'You Sadānuvās who eat raw [meat], who eat bloody flesh, who eat what does not smell of fire: go away and eat yonder exposed corpse. The corpse is [your] only diet, so what do you seek in [our] dwellings?'. There is a particular form of Agni himself, that is called āmā ´d-, i.a. at TS 1.1.7.1.

	3.1 ab: cf. R ˚V 6.48.7ab cd: only PS
	tigmebhir agne arcibhih .			(8)
	śukren . a deva śocis . ā |			(8)
	āmādo ni vaha t u vam			(8)
	anyam āsani kr ˚n . vatām ||			(8)
	kr ˚n . vatām . Or K	||] Or, om. K	|] Or, (¡ |) K	āsani] Or, āsuni K	kr ˚n . vatām]
	R ˚V 6.48.7ab ˚hádbhir agne arcíbhih . śukrén . a deva śocís . ā | br
	ab.

O god Agni, with your sharp beams, with your bright flame, carry down (to Yama) the eaters of raw

[meat]

. Let them place another in their mouth. tigmebhir] Ku Mā [Ma] K, tigmebhi(sec. m. → BHI [?])r V/126 agne] Or, agnir K arcibhih . ] 'rccibhih . Or, arcibhiś K

  Burn the malevolent ones out of here with your flame, o Agni, and with your beam. We two, [I] and you, make a partnership. The eaters of raw [meat] shall be serviceable [to us] for [our] weal. Or, camāmādupa K śam . *bhuvan ||] śam . bhuvam . || Or, śambhuvam . [[om. |]] K Bhattacharya edits kr ˚n . mahe, and prints upaśam . bhuvam as one word. b. The K reading aghāyavah . , which does not fit in this context, is an anticipation of 5d.

		Only PS
		śocis . āgne arcis . ā ca		(8)
		nir daheto aghāyatah . |		(8)
		sakh i yam āvam . *kr ˚n . vahe t u vam . ca--āmāda upa śam . *bhuvan ||	(11) (8)
	K	*kr ˚n . vahe] kr ˚n . mahe Or K	cāmāda upa]

arcis . ā] K, 'rccis . ā Or aghāyatah . ] 'ghāyatah . Or, aghāyavah . K āvam . ] Or, āsam . cd. See my commentary on 6.23.1cd above: the opposite error (n . v for n . m) is found in all mss. at 5.11.2d. Cf. R ˚V 9.86.20 sakhyā ´ya kártave and 10.48.9 sakhyā ḱr ˚n . uta. This appears to be the first mantra attestation of the presumably old nom. dual form āvam: cf. AiGr. III, §229c.

  śám . te híran . yam . śám u santv ā ´pah . śám . methír bhavatu śám . yugásya tárdma | śám . ta ā ´pah . śatápavitrā bhavantu, Werner Knobl has suggested to me to emend transmitted bhuvam . to bhuvan: intrusion of final anusvāra for • n is rather common in the PS mss. (cf. 7.17.1ff. below, as well as Lubotsky 2002: 63f. on PS 5.10.10d; also 2.19.4b pr ˚tanyām . ← pr ˚tanyān, 9.16.5d asyām . ← asyān). I add PS 2.70.1d śam u nah . santu vidyutah . .

  We lead out the eaters of raw [meat], out the eaters of bloody flesh from [our] homestead. Let those not deceive you, o god Agni, that are called crop-eaters.

	Only PS
	nir āmādo nayāmasi	(8)
	nis . kravyādo gr ˚hebh i yah . | sasyādo nāma ye deva	(8) (8)
	te agne mā dabhan t u vām ||	(8)

nayāmasi] Or, na[[line]]nayāmasi K nis . kravyādo] Or, nis . kravyādho K [[note • s . k • ]] sasyādo] Or, samyādo K te agne] K,

te 'gne Ku Pa [Ma?], t(¡ e) 'gne V/126, tegne Mā mā dabhan tvām] mā dabhantvām . Or, mārabhantām . K ||] Ku V/126 [Ma], | Mā, (¡ |) K

  Suppress the eaters of raw[meat], and the eaters of bloody flesh, and the cropeaters, both kinds [of them]. Those that have made[our] offspring their share, them we lead out of here.

	Only PS
	āmādaś ca kravyādaś ca		(8)
	sasyādaś cobhayān saha |	(8)
	prajām . ye cakrire bhāgam .	(8)
	tān ito nir n . ayāmasi ||		(8)
	kravyādaś ca sasyādaś cobhayān] Or [[ • n¸]], kravyādasaś cādasyobhayām . K [[misprint Bar.:
	eādasyo • ]]	|] Or, (¡ |) K	cakrire] Or, cakkrire K [[Bar. mistakenly cakrire]]	tān]
	Or, tām K	nir n . ayāmasi] nirn . n . ayāmasi Or, nir nayāmasi K

]

  (according to Caland's emendation), JB1.124, 2.113 = 2.126 show, Keith's rendering 'could endure' is too free. Cf. also upethana in 9b. On the preterit rather than present meaning, in post-R ˚V texts, of ind. perf. forms from the root dhars . , see Kümmel 2000: 266, and p. 268 on the long reduplication.The sinner, the committer of bad deeds, and he who accomplishes criminal deeds: let the gods, worthy of worship, lead them back whence they came.Ku V/126 [Ma], | Mā, om. K [[note • h . a • ]] ŚS 14.2.10cd = PS 18.8.1cd púnas tā ´n yajñíyā devā ´nayantu yáta ā ´gatāh . || Bhattacharya edits kilbis . akr ˚t sādhyah . . ab. On the Vedic concepts of 'sin', and the terms used to denote them, see Lefever 1935 and Hartog 1939. The word enasvín-was previously not attested before ŚBM 3.2.1.40 (cf. also Ghosh 1927: 107). The compound dus . kr ˚takr ˚t-is hapax. Neither Or kilbis . akr ˚t-(cf. R ˚V 10.71.10 kilbis . aspr ˚t-?) nor K kilbis . akr ˚ta-is attested elsewhere. If only for metrical reasons, it seems unattractive to accept -with Bhattacharya -the former reading. It would require us to assume a simplex pro composito gerundive sādhyah . from

	ya enasvī] Or, yenasī K *kilbis . akr ˚tasādhī yah . |] kilbis . akr dus . kr ˚takr ˚t] Ku V/126 [Ma], dus . kr ˚tam . kr ˚t Mā, dus . kr ˚takr ˚ta K ˚tsādhyah . Or, kilvis . akr tān yajñiyā] ˚tasādhya [[om. |]] K Ku [Ma], tān{¸}(→ a)yajñiyā V/126, tānayajñiyā Mā, tvānyajñiyā K nayantu] Or,
	yantu K	||
	7.3.6 ab: only PS cd: ŚS 14.2.10cd = PS 18.8.1cd
	ya enasvī dus . kr ˚takr ˚t *kilbis . akr ˚tasādhī yah . | punas tān yajñiyā devā	(8) (8) (8)
	nayantu yata āgatāh . ||	(8)

  Down the dust, down the dirt, I wash and wash,[down] the filth of the hands. Dhātar shall lead us graciously: let him guard our offspring. ava ren . um] Or, avaren . as K nenije hastyam . ] [Ma?], neniye hastiyam . Ku V/126 Mā, nenije hastiyam . Pa, nenajam . hastim . K malam] malam . Or, balam . K nes . at sa] Or, nes . atsa(→ śca) K prajām ||] prajām . || Or, prajām . (¡ |) K Bhattacharya reports no variant for Ma. Its sister ms. Pa reads nenije hastiyam . . It is doubtful whether Ma in fact supports hastyam . , but this is certainly the desired reading.

	7.3.7 Only PS
	ava ren . um ava rajo	(8)
	nenije hast i yam . malam |	(8)
	dhātā no bhadrayā nes . at	(8)
	sa no gopāyatu prajām ||	(8)

b. Cf. the waters mentioned in stanza 9. cd. On Dhātar's connection with embryos, and hence with offspring, cf. PS

  Bhattacharya reports that Ma is worm-eaten (kīt . adas . t . am) for this stanza. Cf. 7.15.5d kr ˚n . ute varma daks . in . ām.

	Only PS
	kr ˚n . ve 'ham . rodasī varma s i yāma savituh . save |	(8) (8)
	mātā no bhadrayā bhūmir	(8)
	dyauś cāsmān pāt u v am . hasah . ||	(8)
	7.3.9 Only PS
	yad asurān . ām ahan i y	(8)
	asmān pāpā upethana |	(8)
	devānām . payaś ca daivyam	(8)
	āpah . śundhantu mām imāh . ||

I make the two spheres my armor. May we be in the furtherance of Savitar. Let mother earth graciously [protect] us, and let heaven protect us from oppression. kr ˚n . ve] V/126 Mā K, kr ˚n . m(sec. m. → v)e Ku 'ham . ] Ku, ham . V/126 Mā K savituh . ] Or, savitus K bhūmir] Ku V/126, bhūmi Mā K

  He who kills a man not[yet] full grown, who [kills him when he is still] in the womb, who [kills him when he is] born and [still] to be born: for him, may I be successful with my oblation today. Let him make our offspring attain to old age. || Ku, || 3 || r ˚(sec. m. ¡ 11) || V/126, || 3 || r ˚|| Mā, ZZ 3 ZZ K

	Only PS
	yo a vr ˚ddham . hanti yo garbhe antar yo jātam . janitav i yam . ca pūrus . am |	(11) (12)
	tasmā r ˚dhyāsam . havis . āham adya sa nah . prajām . jaradas . t . im . kr ˚n . otu || 3 ||	(11) (11)
	yo a vr ˚ddham . hanti yo garbhe antar yo jātam . ] yo vr ˚ddham . . . . jātam . Or, yo garbhe antar yo vr janitavyam . ca] V/126 Mā [Ma] K, janitavyañca Ku ˚dhre | antar yaj jātam . K pūrus . am] pūr ˚s . am . Or, paurus . am . K |] Or, om. K tasmā r ˚dhyāsam . ] Or, tasmāhr ˚dyāsam . K adya] Or, adhya K sa nah . ] Or, sanah ˘(→ mānah . ) K || 3 ||] || r ˚1{1}1 || 3

  2.1, Indra by himself once again immediately thereafter in 7.2.2, and Agni in 7.3.1-3. Omission of stanza 1, without parallel in the R ˚V, would help reduce the hymn to its proper extent of 10 stanzas in this daśarcakān . d . a. Indra's two arms, stout, manly: these two are wondrous successful bulls. Now that the [time of] yoking has arrived, I am going to yoke first these two, by means of which the sun, which belonged to the Asuras, was won. Mā, citrā i(sec. m. → ya)mā V/126, citrāyamā Ku Ma, cittrāyamā K pārayis . n . ū] K, pārayis . n . u Or tau ¡ yoks . ye] tau yoks . iye Or, tayoks . e K tau yuñjīta prathamau yoga āgate yābhyām . jitam asurān . ām ˘saho mahat || b. On the sandhi, cf. Whitney: "The combination citrā ´imā ´vr . s . -, if representing, as the sense clearly requires, citrāú : imāú : vr . s

	7.4.1 ŚS 19.13.1, cf. SVK 2.1219
	indrasya bāhū sthavirau vr ˚s . ān . au citrā imā vr ˚s . abhau pārayis . n . ū | tau ¡ yoks .i ye prathamau yoga āgate	(11) (11) (12)
	yābhyām . jitam asurān . ām . s u var yat ||	(11)
		prathamau yoga āgate] Or,
	prathamayogāgate K	yābhyām . ] Ku [Ma] K, jābhyām . V/126 Mā	jitam asurān . ām . ]
	Or, catamasurān . ā K
	ŚS 19.13.1
	índrasya bāhū ´sthávirau vr ˚s . ān . au citrā ´imā ´vr ˚s . abháu pārayis . n . ū ´| táu yoks . e prathamó yóga ā ´gate yā ´bhyām . jitám ásurān . ām . svàr yát ||
	SVK 2.1219
	indrasya bāhū sthavirau yuvānāv anādhr ˚s . yau supratīkāv asahyau |

indrasya] Or, idyasū K vr ˚s . ān . au] Or, vr ˚s . ān . au | K [[note punctuation]] citrā imā]

  . ≈ KapKS 34:175.10ff. [ 2 :203.11ff.]), which in turn has a close but not identical parallel at MS 3.4.5:50.6ff.:

	hí yó vā ´agním ˘yógā ā ´gate ná yu ṅkté ná yuñjānés . u yu ṅkté 'gne yuks . vā yé távéty agním ˘vā ´etád yógā ā ágním ´gate yu ṅkté yu ṅkté yuñjānés . u yó vā ˘vimoká ā ´gate ná vimuñcáte ná vimuñcámānes . u ví muñcate ví te muñcāmi raśanā ´m ˘ví raśmī ´n íty agním ˘vā ´etád vimoká ā ´gate vímuñcate ví

  āśuh . ] āsuh . V/126 Mā Ma, āŚ U(→ su 2)(¡ h . ) Ku, āśuś K na] thus Or K [[misprint Bar.: no]] ghanāghanah . ks . obhan . aś] Ku [Ma], ghanāghanaks . obhan . aś V/126 Mā, ghānānah . ks . obhanaś K [[note • h . k • ]] cars . an . īnām |] cars . an . īnām . | Or, cars . an . īnām¸[[om. |]] K sam . krandano] [Ma], sam . krand{e}ano Ku, sa(¡ m . )krandano V/126, sakrandano Mā, sa ṅkrandano K (')nimis . a] nimis . a Or K ekavīrah . ] V/126 Mā [Ma], eka{VR Ī}vīrah . Ku, ekavīraś K senā jayatu sākam] V/126 Mā [Ma], senā jayatu sā k• (sec. m. → ka 2)m Ku, senā ajayatsākam K

  . my Introduction, §2.6.3.2.

	7.4.3 ŚS 19.13.3, R ˚V 10.103.2 etc.
	sam . krandanenānimis . en . a jis . n . unā-	(12)
	-ayodhyena duścyavanena dhr ˚s . n . unā | tad indren . a jayata tat sahadhvam .	(12) (11)
	yudho nara is . uhastena vr ˚s . n . ā ||	(11)

  || See my commentary on 6.1.5b above, about the word ayodhyá-. Whitney translates yúdh-, here and below (except in 7d), as 'fighter'. I follow Geldner, who renders twice tát as 'jetzt . . . jetzt' (cf. Whitney: 'thus . . . thus'). || On the *prapāt . haka textual division that is marked here, see my Introduction, §2.1.2.8. abc. Cf. ŚS 10.10.24ab (PS 16.109.4ab) yúdha ékah . sám . sr ˚jati yó asyā éka íd vaśī ´'Alone he causes fights to meet, he who alone is in power over her (the vaśā ´)'. For other possible interpretations of sam . sr ˚s . t . ajít-, cf. Scarlata 1999: 159.

	sam . krandanenānimis . en . a] Or, sa ṅkrandanenānimis . en . a K	duścyavanena] Ku [Ma] K, duś-
	cavanena V/126 Mā Ku Mā [Ma] K, nara(sec. m. ¡ i 3)s . uhastena V/126 dhr |] Or, (¡ |) K ˚s . n . unā] K, dhis . n . unā Or vr ˚s . n . ā ||] V/126 Mā [Ma], nara is . uhastena] vr ˚s . n . YA || Ku, vr ˚s . n . yā [[om. |]] K
	ŚS 19.13.3, R ˚V 10.103.2 etc. sam . krándanenānimis . én . a jis . n . únāyodhyéna [R ˚V jis . n . únā yutkārén . a] duścyavanéna dhr ˚s . n . únā | tád índren . a jayata tát sahadhvam . yúdho nara ís . uhastena vr ˚s . n . ā 7.4.4 ŚS 19.13.4, R ˚V 10.103.3 etc.
	sa is . uhastaih . sa nis . a ṅgibhir vaśī		(12)
	sam . sras . t . ā yudha ind a ro gan . ena |		(11)
	sam . sr ˚s . t . ajit somapā bāhuśardh i y ūrdhvadhanvā pratihitābhir astāt || *prapāt . haka ||	(11) (11)
	sr ˚s . t . ā adhi K dhanvā] bāhuśarddhyūrddhvadhanvā Or, bāhośaśchū(→ dū)rdhvadhanvā K sam . sr ˚s . t . ajit] Ku Mā [Ma] K, sam . sr bāhuśardhy ūrdhva-˚{ji}s . t . ajit V/126 pratihitābhir

He with his quiver-carrying

[men]

who are arrow-in-hand, with his troop, is Indra, in power, who causes fights to meet. The arm-boasting soma-drinker who wins fights that have met, with raised bow, with [arrows] fitted to it, let him shoot. is . uhastaih . sa nis . a ṅgibhir] Or, is . uhastaissa nakam . kribhir K sam . sras . t . ā yudha] Or, sam .astāt ||] Mā [Ma], pratihitābhir astā(sec. m. ¡ t¸) || Ku, pratihitābhi(¡ ra 4)stāt¸|| V/126, pratihitābhir astā | K *prapāt . haka ||] śrī || Ku, śrīh . || V/126 Mā, om ˘ūrdhvadhanvā pratihitābhir asthā K ŚS 19.13.4, R ˚V 10.103.3 sá ís . uhastaih . sá nis . a ṅgíbhir vaśī ´sám . sras . t . ā sá yúdha índro gan . éna | sam . sr ˚s . t . ajít somapā ´bāhuśardhy ùgrádhanvā prátihitābhir ástā [

ŚS mss. ástāt]

  The form astāt is anyhow a secondary alteration of the nom. ag. ástā of the R ˚V version. [ ŚS • jñāyáh . ] sthávirah . právīrah . sáhasvān vājī ´sáhamāna ugráh . |

	7.4.5 ŚS 19.13.5, R ˚V 10.103.5 etc.
	balavijñāyah . sthavirah . pravīrah .	(11)
	sahasvān vājī sahamāna ugrah . |	(11)
	abhivīro abhis . atvā sahojij	(11)
	jaitrāyendra ratham ā tis . t . ha govidam ||	(12)
	Or, kovidam . | K
	R ˚V 10.103.5, ŚS 19.13.5 etc.
	abhívīro abhísatvā sahojā ´[Ś S • s . atvā sahojíj]
	jáitram indra rátham ā ´tis . t . ha govít [ ŚS govídan] ||

Recognizable by his strength, bold, foremost hero, powerful, booty-winner, fearsome suppressor, surpassing heroes, surpassing warriors, winning victories: o Indra, mount your cattle-finding chariot, for victory. balavijñāyah . sthavirah . ] Ku [Ma], balavijñāyasthavīrah . JM, balavijñāyasthavirah . V/126 Mā, balavijñāyassthavirah ˘K pravīrah . ] thus Or K [[note • h . s • ]] sahasvān vājī] V/126 Mā K, sahasvān¸vājī [Ma?], sahasvānavājī Ku JM Pa sahamāna] Or, sahasāna K |] Or, om. K [[note • h . a • ]] abhivīro abhis . atvā] abhivīro 'bhis . atvā Or, abhivīro abhissatvā K sahojij] K, sodhijij Or jaitrāyendra] Or, jaitrāyai ā K govidam ||] govidam . || balavijñāyá

  V/126, duścanavah . ˚V ayudhyò] 'smā ´kam . sénā avatu prá yutsú || ab. Whitney explains gotrā ´n . i : "The stalls, namely, in which the kine are shut up by the Asuras". The kine represent the light of the sun, see stanza 1. On the form adāyás, cf. Whitney's commentary. The difference in root vocalism between this and R

	Mā, du ŚCyavanah ˘K [[Bar. • śśya • ]] Ma Pa, 'smākam . Ku Mā, smākam . V/126, ssākam . K pr ˚tanās . ād . ] pr ˚tanās . ār . Or, pr ˚tanās . āl . K yutsu] K, yatsu Or	asmākam . ]
	ŚS 19.13.7, R ˚V 10.103.7 etc. abhí gotrā ´n . i sáhasā gā ´hamāno 'dāyá ugráh . [R ˚V 'dayó vīráh . ] śatámanyur índrah . | duścyavanáh . pr ˚tanās . ā ´d . ayodhyò [R

  . . | prabhañján sénāh . pramr ˚n . ó yudhā ´jáyann asmā ´kam edhy avitā ´ráthānām || Bhattacharya does not report the reading amitrān¸smākam found in his Mā (and my V/126). He falsely reports ttr for the Or. mss. (which simply read raks . ohāmitrān), and ignores the gemination found in K. His apparatus implies that Ma has the sandhi • ñ ch • in pāda c. The presence of this sandhi, uncommon in the Or. mss. (but found here also in Ku: see my Introduction, §2.8 F), is confirmed by its sister ms. apograph Pa. a. On this stanza, and the role of Br ˚haspati, cf. Schmidt 1968: 100. b. Regarding my decision to accept the sandhi of the Or. mss. ( • ān apa • ) rather than that of K ( • ām ˘apa • ), see my Introduction, §2.8 (D).Indra [be] their leader, let Br ˚haspati, let the sacerdotal fee, let the ritual of worship, let Soma go in front of these attacking, conquering armies of the gods, let the Maruts go in [their] midst.

	7.4.9 ŚS 19.13.9, R ˚V 10.103.8 etc.
	indra āsām . ne i tā br ˚haspatir daks . in . ā yajñah . pura etu somah . |	(11 J ) (11)
	devasenānām abhibhañjatīnām .	(11)
	jayantīnām . maruto yantu madhye ||	(11)
			a-
	7.4.8 ŚS 19.13.8, cf. R bhibhañjatīnām . ] Ku V/126 Mā K, abhibhuñjatīnām . Ma Pa yantu] Ku [Ma] K, ja(sec. m. → ya)ntu V/126, jantu Mā ˚V 10.103.4 etc. br ˚haspate pari dīyā rathena raks . ohāmitrān apabādhamānah . | prabhañjañ chatrūn ¡ pramr ŚS 19.13.9, R ˚V 10.103.8 etc. índra āsām . [ ŚS es . ām . ] netā ´br ˚haspátir dáks . in . ā yajñáh . purá etu sómah . | maruto] K, mar ˚to Or (11) (11) (11) devasenā ´nām abhibhañjatīnā ´m . jáyantīnām . marúto yantu mádhye [R ˚V yantv ágram] || ˚n . ann amitrān asmākam edh i y avitā tanūnām || (11) a.
	Fly around, o Br ˚haspati, with your chariot, slaying demons, driving away the enemies, breaking up the foes, crushing the enemies: be the helper of our
	bodies.
	br ˚haspate] Or, vr ˚haspatī K mānah . |] Or, apabādhamāna(¡ h . ) [[om. |]] K raks . ohāmitrān] Or, raks . ohāmittrām ˘K prabhañjañ chatrūn ¡ pramr apabādha-˚n . ann] prabha{ja}ñjañchatrūn¸pramr ˚n . am . n Ku, prabhañjam . chatrūn¸pramr ˚n . am . n V/126 Mā, prabhañjañchatrūn¸pramr ˚n . am . n Pa [Ma], prabhañjam . śatr amitrān ˚npramr ˚n . am . n K asmākam] Ku [Ma], amitrān¸smākam V/126 Mā, amittrānasmākam . m K edhy avitā]
	Or, edhyevitā K	tanūnām ||] K, tanūnām . || Or
	ŚS 19.13.8
	br ˚haspate pári dīyā ráthena raks . ohā ´mítrām ˘apabā ´dhamānah . | prabhañjám . chátrūn pramr ˚n . ánn amítrān asmā ´kam edhy avitā ´tanū ´nām ||
	R ˚V 10.103.4cd etc.

. āsām . netā br ˚haspatir] Or, es . ām . nayatā vr ˚haspatir K daks . in . ā yajñah . ] Ku Mā [Ma], daks . i{ya}n . āya{h . }jñah . V/126, daks . in . o yajñah ˘K |] Or, om. K [[note • h . d • ]]

  Arisen has the noise of the bull Indra, of king Varun . a, of the Ādityas, of the Maruts -fearsome is [their] troop -, of the great-spirited, earth-shaking, victorious gods. . o várun . asya rā ´jña ādityā ´nām . marútām . śárdha ugrám | mahā ´manasām . bhuvanacyavā ´nām . ghós . o devā ´nām . jáyatām úd asthāt || b. I follow Geldner's idea that (marútām . ) śárdha ugrám "ist Anakoluthie oder Satzparenthese".

	vr ˚s . n . o ] Ku Mā [Ma] K, vr ˚{•}s . n . o V/126 rutām . ] K, mar śardha] K, śarddha Ku [Ma], ś{r}addha V/126, śraddha Mā varun . asya] var ma-˚n . asya Or, marutasya K ˚tām . Or ugram |] ugram . | Or K bhuvanacyavānām . ] Ku Mā [Ma] K, bhuvanacya(¡ vā)mYānām .
	V/126	ghos . o] V/126 Mā [Ma] K, gho(¡ s . o 1) Ku	jayatām] Or, jayatām . m K
	asthāt ||] Or, astām¸[[om. |]] K
	ŚS 19.13.10, R ˚V 10.103.9 etc. índrasya vr ˚s . n 7.4.11 ŚS 19.13.11, R ˚V 10.103.11 etc.
	asmākam indrah . samr ˚tes . u dhvajes .u v asmākam . yā is . avas tā jayantu |	(12 T ) (11)
	asmākam . vīrā uttare bhavant u v	(11)
	asmān devāso a vatā haves . u || 4 ||	(11)
	Geldner.		compare R ˚V 1.18.5, after
	7.4.10 ŚS 19.13.10, R ˚V 10.103.9 etc.
	indrasya vr ˚s . n . o varun . asya rājña ādityānām . marutām . śardha ugram |	(11) (11)
	mahāmanasām . bhuvanacyavānām .	(11)
	ghos . o devānām . jayatām ud asthāt ||	(11)

[Let] Indra [be] ours, when the banners collide. Let our arrows win. Let our heroes be superior. Help us, o gods, during the calls. indrah . ] Or, indras K is . avas] Ku V/126 [Ma] K, i ŚAvas Mā vīrā] Or, vīra K asmān] Or, asmām . K a vatā] 'vatā Or, vatā K || 4 ||] || r ˚11 || 4 || Ku, || 4 || r ˚(sec. m. 11) || V/126, || 4 || r ˚|| Mā, Z 4 Z K ŚS 19.13.11, R

  .All the gods, and the Seven Seers, put together your force. The golden amulet is born from Agni Vaiśvānara.ta indriyam . ] V/126 Mā [Ma], ta i{ya}ndriyam . Ku, tvindriyam . K |] V/126 Mā [Ma], || Ku, om. K [[note • h . j • ]] man . ir agner] V/126 Mā [Ma] K, man . i{•}ragner Ku a.It is possible that te does not refer to the amulet, as tvā does throughout this hymn, but to its wearer: cf. my comments under stanzas 7 and 10.The Aśvattha was born first, the favorite form of Agni. With the emission by [Agni] Vaiśvānara, the amulet has been made a witchcraft spoiler. Or, om.K [[note • h . v • ]]

	7.5.4 Only PS
	aśvattho jātah . prathamo	(8)
	a gneh . priyatamā tanūh . |	(8)
	vaiśvānarasya sr ˚s . t .i yā kr ˚tyādūs . ih . kr ˚to man . ih . ||	(8) (8)
	aśvattho] Or, aśvatho K V/126 Mā K, tanu(→ nū)h . Ma jātah . ] Or, jātah ˘K |] sr a gneh . ] 'gneh . Or, gneh ˘K ˚s . t . yā] K, sr tanūh . ] Ku ˚s . t . ayā Ku Ma, pr ˚(sec. m.
	7.5.3 Only PS c: 1b, 7c d: ŚS 8.2.27d, 8.7.16b / PS 16.5.8d, 16.13.6b
	viśve devās ta indriyam .	(8)
	saptars . ayaś ca sam . dadhuh . |	(8)
	jāto hiran . yayo man . ir	(8)
	agner vaiśvānarād adhi ||	(8)

→ 1 sr ˚)s . t . ayā V/126, pr ˚s . t . ayā Mā kr ˚tyādūs . ih . ] Or, kr ˚tyādūs . ih ¯K ||]

  1 above. On the compound kr ˚tyādū ´s . i-(AiGr. II/2, §186bg p. 295), cf. ŚS 2.4.6ab kr ˚tyādū ´s . ir ayám . man . ír átho arātidū ´s . ih . 'This amulet is a witchcraft spoiler, and a spoiler of miserliness'. Cf. also ŚS 8.5.2 (PS 16.27.2) ayám . man . íh . sapatnahā ´suvī ´rah . sáhasvān vājī ´sáhamāna ugráh . | pratyák kr ˚tyā ´dūs . áyann eti vīráh . 'This amulet is a slayer of rivals, providing excellent heroes, powerful, victorious, defeating, forcible: [itself] a hero, it keeps spoiling the witchcrafts, [turning them] against [the witchcraft-maker]'; ŚS 4.18.5ab (PS 5.24.6) anáyāhám ós . adhyā sárvāh . kr ˚tyā ´adūdus . am 'With this plant, I have spoiled all witchcrafts'.

	7.5.5 Only PS
	kr ˚tyādūs . im . t u vāvidam . kr ˚tyādūs . im . bharāmi tvā | kr ˚tyādūs . im . kr ˚n . omi tvā kr ˚tyādūs . im . vayodhasam ||	(8) (8) (8) (8)
	I have found you: a spoiler of witchcraft. I wear you: a spoiler of witchcraft. I
	make you: a spoiler of witchcraft, a life giving spoiler of witchcraft.
	kr ˚tyādūs . im . ] Ku [Ma] K, kr ˚tvādūs . im . V/126 Mā V/126 Mā bharāmi] Or, bharāsi K |] Or, om. K kr ˚tyādūs . im . ] Ku [Ma] K, kr ˚tvādūs . im . kr ˚tyādūs . im . ] Ku [Ma] K [[misprint Bar.: • dus . im . ]], kr ˚tvādūs . im . V/126 Mā kr ˚tyādūs . im . ] Ku [Ma] K, kr ˚tvādūs . im . V/126 Mā

vayodhasam ||] vayodhasam . || Or K

  2 (cf. ŚS 7.38.1), the attributive meaning seems possible: imām . khanāmy os . adhim . nitatnīm ¡ anutantanām 40 | āyatah . pratinandanīm . parāyato nivartanīm 'I dig this plant, extending [deep] down into [the ground], extending [far] along [the ground], that welcomes someone arriving, that causes someone departing to return'. Cf. also the stanzas PS 20.38.4-5 udīcīnah . pra tanoti nitatnir bhūmyām adhi | ojmānam . paśya vīrudho mithunā sam avīvanat || ni ¡ tvātanam . 41 nitatninā pari tvāgām . sahīyasā | ¡ śyenād abhidravīyasā suparn . ān nikarīyasā 'Turned northwards, extending [deep] down into [the ground], it spreads over the earth. Behold the power of the plant (cf. PS 4.14.7, 5.10.8, 7.12.10)! It has made the pair to fall in love. I have rooted you down by means of the [plant] that extends [deep] down into [the ground]. I have encircled you with the very mighty [plant], more aggressive than a falcon, more oppressive than an eagle'. d. The word āpatika-occurs further only at PS 8.10.8 ā sacasva talāśeva vr ˚ks . a ivāpatikah . patim | tvam . sam agrabhīh . pum . sah . śyena ivānyān patatrin . ah .

  Bhattacharya anutantamām, after the Or. mss.; K anutam . tunām . .

	nitatnir bhes . ajāya te |	(8)
	jāto hiran . yayo man . ir	(8)
	apa raks . ām . si sedhatu ||
	Only PS c: 1b, 3c d: cf. PS 19.17.1b / ŚS 6.81.1b, ŚS 4.25.4b
	patatrī te balāya kam .	(8)
	41 The mss. read tvātanan.

40

Em. Werner Knobl.

  They say that the[amulet] belonging to Vaiśvānara is a single shaft born from Agni's womb, together with the shining[gold]. You are a powerful, witchcraftspoiling, valaga-slaying, (life-)lengthening giver of energy, who cause the patrimony to prosper.tejanam ekam] V/126 Mā[Ma], teya(sec. m. → ja)nam ekam Ku, tenamekam . m K yoneh . ] Or, yones Kcandren . a] V/126 Mā [Ma] K, candre N . • (sec. m. → n . a 5) Ku jātam |] jātam . | Or, jātam . [[om. |]] K gayasphānah . ] V/126 [Ma],•gayasphānah .

	gayasphānah . prataran . o vayodhāh .		(11)
	kr ˚tyādūs . ir valagahās i y ugrah . ||		(11)
	Ku, rāyasphānah . Mā, gayasphānah ˘K balagahāsy Or [	vayodhāh . ] Or, vayodhah ¯K	valagahāsy]
	ekam āhur		(11)
	agner yoneh . saha candren . a jātam |		(11)

  .8) yā ´m . te barhís . i yā ´m . śmaśāné ks . étre kr ˚tyā ´m . valagám . vā nicakhnúh . | agnáu vā tvā gā ´rhapatye 'bhicerúh . pā ´kam . sántam . dhī ´ratarā anāgásam 'What [witchcraft] they buried for thee in the barhís, what in the cemetery, [what] witchcraft or secret spell (valagá) in the field, or practiced against thee in the householders' fire-they, being wiser, [against thee] who art simple, innocent' (Whitney). kr ˚tyā ´and valagá-are parallel terms also elsewhere, e.g. ŚS 5.31.12ab (PS 1.47.4ab) kr ˚tyākr ˚tam . valagínam . mūlínam . śapatheyyàm 'the witchcraftmaker, armed with valagá, with roots, practicing curses'. Cf. also Goudriaan 1986: 452f. He whose foot-step has been impressed in the dusty [soil], here on the earth, wash [yourself], wiping the ailment from [your] body onto his body. nikrāntam . ] Or, nis . krāntam . K pām . sure] K, pām . śure Ku Mā Ma, pāśure V/126 padam |] padam . | Or K mr ˚jānas] Ku Mā [Ma], (¡ sec. m. mr ˚)Mr ˚jānas V/126, mr ˚dānas K ¡ tanvo] tanavo Or, tanno K yad rapas] V/126 Mā [Ma], yadra{va}pas Ku, yadrū(sec. m. → dra)(¡ dra)pas K [[note double correction]] tanū adhi] Or, tanūvadhī K ab. Cf. R ˚V 1.22.17 idám . vís . n . ur ví cakrame tredhā ´ní dadhe padám | sámūl . ham asya pām . suré 'Vis . n . u has trodden here, has three times placed his footstep, protected in the dusty [soil]' (after Oldenberg 1909-12/I: 17).

	tasya snāhi tanū adhi ||	(8)
	7.5.10 Only PS
	yasyedam . bhūm i yām adhi	(8)
	nikrāntam . pām . sure padam | mr ˚jānas ¡ tanvo yad rapas	(8) (8)

  [It is] an amulet that cuts off, that rends, that scorches the one who hates [its wearer], that conquers the enemy, that slays the rival: let it drive away the one who hates [its wearer]. Pa, āśchedanah pratyedano K man . ih . | *śatruñjayah . ] man . ih . | śatrūñjayah . Or, man . iśśatrūñjayas K apa]

	7.5.12 Only PS
	āchedanah . prachedano	(8)
	dvis . atas tapano man . ih . |	(8)
	*śatruñjayah . sapatnahā	(8)
	dvis . antam apa bādhatām || 5 || anuvāka 1 ||	(8)

āchedanah . prachedano] V/126 Mā, ācchedanah . pracchedano Ku

[Ma]

  1 ā(c)chedanī-. b. Cf. R ˚V 2.23.4c brahmadvís . as tápanah . and PS 12.21.1 / ŚS 19.28.1 imám badhnāmi te man . ím . . . . dvis . atás tápanam . hr ˚dáh . || (pāda d is also 12.22.13b / 19.30.4b).

  8 (O).

	7.6.2 Only PS
	yebhir homair viśvakarmā	(8)
	dādhāremām . pr ˚thivīm . mātaram . nah . | tebhis . t . vā homair iha dhārayām i y	(11) (11)
	r ˚tam . satyam anu carantu homāh . ||

  Blessed with offspring, greatly enjoying yourselves, repose on the top of the earth. Let the gods afford protection to this dwelling, let the earth preserve it with [her] streams [of milk].

	Only PS
	suprajaso mahasā modamānā	(11)
	vars . man pr ˚thivyā upari śrayadhvam | asyai śālāyai śarma yachantu devā	(11) (12 T )
	dhārābhir enām . pr ˚thivī pipartu ||	(11)

suprajaso mahasā] Or, suprājasau sahasā K vars . man] K, varis . man¸Ku Mā Ma, vari-sm{i}an¸V/126 śrayadhvam] śrayadhvam . Or K

  Let Savitar, let Vāyu, let Indra, let the foreknowing Br ˚haspati fix this dwelling down. Let the Maruts sprinkle [it] with water, with ghee. Let king Bhaga place our crops down [in it].

	7.6.6 ŚS 3.12.4 / PS 3.20.4
	imām . śālām . savitā vāyur indro		(11)
	br ˚haspatir ni minotu prajānan | *uks . ant u ūdnā maruto ghr ˚tena bhago no rājā ni kr ˚s . im . dadhātu ||	(11) (11) (11)
	indro] K, agnir Or uks . antūdhnā Ku V/126 Mā, uks . antū(dnā → )dhnā Ma Pa, uks . am . tūrn . ā K br ˚haspatir ni minotu] Or, vr *uks . antūdnā] ˚haspatinnimnotu K maruto]
	K, mar ˚to Or kr ˚s . im . ndadhātu Mā, kr bhago] K, somo Or ˚s . am . dadātu K	kr ˚s . im . dadhātu] Ku [Ma], kr ˚s . indadhātu V/126,

  tāsv adhvaryo indrāya somam . sotā madhumantam | vr ˚s . t . ivanim . tīvrāntam bahuramadhyam . vasumate . . . | yasyendrah . pītvā vr ˚trān . i ja ṅghanat 'In these [waters], o Adhvaryu, you will press for Indra with the Vasus, . . . , the honeyed soma, that wins rain, that is sharp at the end, thick in the middle, having taken a drink of which Indra shall slay the resistances'; R ˚VKh 5.7.4p . . . ápād índrah . sómam . gávāśiram . yávāśiram . tīvrā ´ntam .

	¡ bahulámadhyam 42

  Let your posts become steady on the earth, steady your wings, o goddess dwelling. For us be possessed of solid males, and free of enemies. Afford protection to our biped and quadruped [moving creatures].

	7.6.8 Only PS
	dr ˚d . hās te sthūn . ā bhavantu bhūm i yām adhi dr ˚d . hāh . paks . āsas tava devi śāle | sthiravīrā a namitrā na edhi	(13) (11) (11)
	śarma no yacha dvipade catus . pade ||	(12)

dr ˚d . hās] K, dr ˚r . hās Or bhūmyām] Ku V/126 [Ma] K, {•}bhūmyām Mā dr ˚d . hāh . ] K [[note • h . p • ]], dr ˚r . hāh . Or sthiravīrānamitrā] Ku Mā [Ma], sthiravīrāna(sec. m. ¡ •)mitrā V/126, sthiravīrā annasitā K na edhi] K, na ehi Mā [Ma], ne(sec. m. → na e #)hi Ku, na e(sec. m. → ne)hi V/126 yacha] Or, yaścha K

  The goddess dwelling has been arranged for householdership, dressed in grass, very kind to moving creatures. May we as males move together towards solid you, who have solid limbs, you who provide solid men, o mistress of the building. Ku, susevā V/126 Mā Ma, s . usevā K sthirā ṅgām . ] K [[Bar.: • ṅgam . ]], sthirām . gām . Or sthirapūrus . ām . mānasya] sthirapūr ˚s . ām . mānasya Ku [Ma], sthirapur ˚s . ām . mānasya V/126 Mā, sthirapaurus . ānasya K patni] Or, pattrih . K [[note • h . sthi • ]] *sthirām . tvā vīrā] sthirā tvā vīrā Ku RM V/126 Mā [Ma] K, sthirāvīrā JM sam . carema] V/126 Mā [Ma], sañcarema Ku K

		etc.
	śālā devī gārhapatyāya cākl ˚pe tr ˚n . am . vasānā jagate suśevā | sthirā ṅgām . tvā sthirapūrus . ām . mānasya patni	(12) (11) ( )
	*sthirām . tvā vīrā abhi sam . carema ||	(11)
	gārhapatyāya] Or, gārhāpatyāya K V/126, cākape Mā, caklipe K jagatī K suśevā] suŝevā	cākl ˚pe] cāklr ˚pe Ku RM [Ma] Pa, cāklupe JM ˚n . am . ] Or, thus also K [[Bar.: tr tr jagate] Or, ˚n . am . ]]

  O lord of the building, admit us; to us be of good entrance and free of afflictions. Take pleasure in this, on our behalf, what we ask of you: let the biped and the quadruped [moving creatures] enter here. || 6 ||] || r ˚10 || 6 || Ku, || 6 || r ˚10 || V/126, || 6 || r ˚|| 10 || Mā, Z 1 Z K R ˚V 7.54.1 etc. vā ´stos . pate práti jānīhy asmā ´n svāveśó anamīvó bhavā nah . | yát tvémahe práti tán no jus . asva śám . no bhava dvipáde śám . cátus . pade ||

	svāveśo] Or, dvāveśo K	anamīvo] K, 'namīvo Or	edhi] Ku V/126 [Ma] K, e{h•}dhi
	Mā	¡ yat tvemahe] yatvemahe Or, yantvemahe K	prati nas taj] V/126 [Ma], prati-
	nastvaj Ku, pratinasaj Mā, pr ˚tanastaj K Mā [Ma], {vi}veśayeha V/126, veśr ˚eha K	dvipada ā] Or, dvipadā K	veśayeha] Ku
	7.6.10 Cf. R ˚V 7.54.1, MS 1.5.13:82.13, TS 3.4.10.1 etc. quoted KauśS 43.13
		vāstos . pate prati jānīh i y asmān	(11)
		s u vāveśo anamīvo na edhi | ¡ yat tvemahe prati nas taj jus . asva catus . pado dvipada ā veśayeha || 6 ||	(11) (11) (12 T )

  7.7.1 Only PS ab: PS 15.22.10ab cd: 7cd, cf. ŚS 2.4.2cd / PS 2.11.2cd

	d: 5d, 10d, 11.3.5b ( ŚS 19.34.5b)
	darbho agra os . adhīnām .	(8)
	śatakān . d . o ajāyata |	(8)
	sa sahasravīr i yah .	(7)
	pari n . ah . pātu viśvatah . ||

  Lubotsky edits agre 'sy os . adhīnām . . We may also compare PS 7.19.10c below (jajñānam agre vr ˚ks . ān . ām . ) besides 20.23.6c agre vr ˚ks . asya jāyase. The meaning is nicely glossed by PS 11.12.10ab / ŚS 19.32.10ab sapatnahā ´śatákān . d . ah . sáhasvān ós . adhīnām . prathamáh . sám . babhūva 'Rival-slaying, hundred-jointed, powerful, came into being the first of plants'

darbho agra] Or, darbhogra K ajāyata] K, 'jāyata Or sa sahasravīryah . ] Or, sahasravīryah ˘K n . ah . ] Or, n . ah ˘K ||] Or, om. K ab. These pādas occur identically at PS 15.22.10. At PS 5.25.3a, Bhattacharya follows his Or. mss. and reads ¡ agresy os . adhīnām . ; K there reads agrehy os . adhīnām . ; ŚS 4.19.3a reads ágram es . y ós . adhīnām . ;

  .2c man . íh . sahásravīryah . , and as darbhah . sahasravīryah . in 7c below. d. PS 11.12.10cd / ŚS 19.32.10cd sá no 'yám . darbháh . pári pātu viśvátas téna sāks . īya pr ˚tanāh . pr ˚tanyatáh . 'let that darbhá here protect us all about; by it may I overpower fighters, them that fight [against me]' (Whitney).

	7.7.2 Only PS d: 4d, 10.12.8d
	yathā darbho jāyamānas	(8)
	tvacam . bhinatti bhūm i yāh . |	(8)
	evā sa bhidyatām . jano	(8)
	yo nah . pāpam . cikitsati ||

  Off [we burn] the reed, off the witchcraft, off the demon,[off] the Sadānuvās. We cause afflictions and all sorceresses to go into hiding. nād . am] nār . am Or, nātram K raks . ah . sadānvāh . |] Or, raks . asyadhānvā | K Mā [Ma], yātudhānVah . || Ku V/126, yātudhānah . (→ nyah . ) [[om. |]] K ab. Somewhat similar is the mantra VSM 35.11ab = VSK 35.4.10 ápāghám ápa kílbis . am ápa kr ˚tyā ´m ápo rápah . | ápāmārga tvám asmád ápa duh . s . vápnyam suva 'Off the evil, off the transgression, off the witchcraft, off the disease, off from us, o Apāmārga, you must force the nightmare'. Another verb is found at PS 1.99.1 apochantī dus . vapnyam apa durhārdam *uchatam | apos . t . am . sarvam . ks . etriyam . sarvāś ca yātudhānyah . 'You two

	7.7.3 Only PS d: R ˚V 1.191.8d, PS 1.99.1d, 2.4.5d / ŚS 2.14.3d etc. apa nād . am apa kr (8) ˚tyām apa raks . ah . sadān u vāh . | (8)
	amīvāś cātayāmasi	(8)
	sarvāś ca yātudhān i yah . ||	(8)

cātayāmasi sarvāś] Or, c ĀTAY•••SA rv ĀM . ś K [[Bar.: c******sarvām . ś]] yātudhānyah . ||]

  above (devo man . ih . sapatnahā raks . ohāmīvacātanah . ) and PS 11.3.9cd / ŚS 19.34.9cd ámīvāh . sárvāś cātáyañ jahí ráks . ām . sy os . adhe.

	7.7.4 Only PS d: 2d, 10.12.8d
	asti vai nivata udvanam .	(8)
	na vai sarvam anuplavam |	(8)
	asi tvam . tasya dūs . an . o	(8)
	yo nah . pāpam . cikitsati ||

  Born on the mountain, together with brown soma, you, then, are [like] the sun. Do not let the evil-doers remain. Let the innocent man not get hurt.

	7.7.6 Only PS
	girau jātah . svar ¡ ahāsi	(8)
	sākam . somena babhrun . ā |	(8)
	mā pāpakr ˚tvanah . śis . o mā pākah . purus . o ris . at ||	(8) (8)
	Mā [Ma], pāpakr ˚tyanah . V/126, pāpakr ˚tvanaś K K purus . o] K, pur ˚s . o Or	˚n . ā Mā [Ma] śis . o] V/126 Mā [Ma], śiśo Ku, śikho pāpakr ˚tvanah . ] Ku

jātah . svar] Or, jātassvar K ¡ ahāsi] ahāsu Or, āsi K babhrun . ā] K, (¡ ba 4)bhrun . ā Ku, babh(sec. m. ¡ r)U{h . }(sec. m. → n . ā 1) V/126, babhr ris . at ||] Or, K om. ri s . at . . . sahasravīryah . [7d] pari

  8.6b above.

	7.7.7 Cf. ŚS 2.7.3 d: cf. 1d
	divo mūlam avatatam .	(8)
	pr ˚thivyām ota āhitah . | darbhah . sahasravīr i yah .	(8) (8)
	pari n . ah . pātu viśvatah . ||

  Thousand-jointed, energetic, sharp-sprouted, overpowering [it is]: with darbha do we burn off all demons and afflictions.

	madhumatīm . vayam 'with that (honey-whip) do we make you woven into your
	husband, honey-sweet'.
	7.7.8 Only PS
	sahasrakān . d . as tavis . as	(8)
	tīks . n . avalśo vis . āsahih . |	(8)
	darbhen . a sarvā raks . ām . s i y	(8)
	amīvāś cāpa dahāmasi ||	(9)
	7.7.9 Only PS quoted AthPrāy 2.5:84.8-9 and AVPariś 37.5.5 c: cf. 3d
	apadagdham .	¡ dus . vapn i yam	(8)
	apadagdhā arātayah . |	(8)
	sarvāś ca yātudhān
			and PS 4.10.2cd tayā tvā patyām otām . kr ˚n . mo

sahasrakān . d . as] Ku Mā [Ma] K, sa{(¡ sa 1)}hasrakān . d . as V/126 tīks . n . avalśo] K, tīks . n . avallīśo Ku, tīks . n . avalliśo V/126 Mā Ma vis . āsahih . |] Or, vis . āsahi | K darbhen . a sarvā] Or, garbhen . a sarpā K amīvāś] Or, asīvāś K dahāmasi ||] Ku V/126 [Ma], hāmasi Mā, dhāmasi K b. The darbha is called tīks . n . á-and vis . āsahí-at PS 11.13.4a ( ŚS 19.33.4a); tīks . n . avalśa-is a hapax. i yah . ||

  Let the sorcerers not deceive you,[let] the ruddy bird not [deceive you], while it flies. Let the darbha, oceanic king, protect around us from all sides.dabhan yātudhānā] dabhan¸yātudhānāKu V/126 [Ma], dabha •• tudhānā Mā, dabham . || Ku, || 7 || r ˚(sec. m. 10) || V/126, || 7 || r ˚|| Mā, Z 2 Z K The quotation in the AVPariś reads pāda b corruptly: mā bradhnah . śamyum icchata. Cf., however, the variae lectiones reported (1909-1910: 242) by Bolling & von Negelein: the readings of mss. C (śambhumis . yatām . ), T (śambhumis . yati ) and Roth (śambhumis . yatam . ), via underlying śambhumis . patam . , bring us close to the transmitted PS text. AthPrāy reads dabhyan in a, and is heavily corrupt for the second pāda: mā bradhnah . śarmabhih . s . t . uhi . a. Cf. above, 6.1.4d / R ˚V 10.120.4d mā ´tvā dabhan yātudhā ´nā durévāh . . b. It is unclear to me who or what this 'ruddy bird' might be. Is it a reference to the sun (cf. e.g. ŚS 7.22.2), or rather to the usually black bird of ill-omen ( ŚS 7.64, 12.3.13)? Cf. the interesting parallels PS 19.47.8b ¡ śakuniprapatanān kr ˚dhi 'make a bird's attempts at flying' and 19.19.14 yam . mr ˚go na samāpnoti paks . ābhyām . śakunih . patan | divam . yah . sarvām . stabhnāti tasmā aśvattha te namah . '[That Aśvattha]

	yātudhānām . K	mā bradhnah . ] Or, sā[[line]]sādhradhniś K	śakunih . patan |] Or,
	śakunih ˘patham¸| K || 7	samudriyah . ] Or, samudriyah ˘K	n . ah . ] Or, n . ah ˘K	|| 7 ||] || r 10
	Only PS quoted AthPrāy 2.5:84.9-11 and AVPariś 37.5.6 d: cf. 1d
	mā tvā dabhan yātudhānā			(8)
	mā bradhnah . śakunih . patan |			(8)
	darbho rājā samudriyah .			(8)
	pari n . ah . pātu viśvatah . || 7 ||			(8)

  Ku, ārā ŚA ptamaprāpy(sec. m. ¡ ā)smānapa tad V/126, ārātśaptamaprāpyāsmānapa tad Mā Ma, ārāśchapatamaprāsmāmupa nad K sarvatah . ] K, savyatah . Ku Mā, savYa(sec. m. arrow vya)tah . V/126 Bhattacharya edits vacasā ghos . ato, durudbruvat and savyatah . . a. On the use of the relative pronoun here, see Delbrück 1888: 561f., and Speijer 1896, §272.2 p. 85.

	nah . ] Or, nah ˘K dr ˚ktavr ˚vat¸K	*duruktam . bruvat] dur ˚dvr ˚vat¸{h . } Ku, dur ˚dvr ˚vat¸V/126 Mā [Ma], ¡ ārāc chaptam aprāpyāsmān apa tad] ārātśaptamaprāpyāsmān{¸}apa tad

  i , compare Kāt . hGS 3.16 / VārGS 9.19 / MānGS 1.2.19 duruktavacanam. Cf. also PS 5.19.7cde krodham . manyum *anr ˚tam . bhāmam . duruktam abhiśocanam āre yaks . mam . ni dadhmasi 'we remove far away anger, fury, falsehood, wrath, imprecation, torment, the yaks . ma-disease' (after Lubotsky 2002: 96f.). bruvat formally has to be an injunctive of the secondary 6th class stem bruva-(Oertel 1934: 53 = 1994/I: 684), but seems to be used as a subjunctive: cf. my discussion under 6.19.1a above. Oertel (ibid.) quotes some examples of alternation bruva • /brava • between different mantra texts. cd. On the construction of śap with internal object, see Kümmel 2000: 514 (also Gotō 1987: 305): I supply duruktam. The Or. reading yātu savyatah . , which makes little sense in the present context, is obviously due to perseveration from the words pātu savyatah . found at 2.85.3b (and below at 7.15.1b). can be certified as a gen. sg., rather than an acc. pl. with śapathān, on the basis of parallel passages which lack an explicit accusative: cf. 2.26.3 yat kumārah . kumāres . u yad vā jyāyastares . u ca | nīvim . yat kr ˚tvā śepis . e tat kr ˚n . mo agadam . śivam 'Wenn du falsch geschworen hast, als Knabe unter Knaben, oder auch under Älteren, (oder) nachdem du dir ein Leibtuch gemacht hast: das machen wir gesund und heilsam' (Zehnder); 2.30.5 jyāyasah . śam . sād uta vā kanīyasah .

	7.8.2 Only PS
	yan nah . śapād aran . o yat sapatnah . śvaśrūr vā ¡ yac chvaśuro vā śapāti |	(11) (11)
	jyāyasah . śapathān vayam .	(8)
	yavena yāvayāmasi ||	(8)

If a stranger shall curse us, if a rival, if mother-in-law or father-in-law shall curse

[us]

: by means of barley, we keep the curses of one who is senior away. nah . ] Or, naś K śapād aran . o] Or, śapādvarun . o K yat sapatnah . ] yah . sapatnah . Ku V/126 Ma, yah . s••• Mā, yatsapatniś K śvaśrūr] Ku V/126 [Ma] K, śvaśrR ˚r Mā ¡ yac chvaśuro] yah . śvaśuro Ku V/126 Ma, yah . śvasuro Mā, yaśchvaśuro K jyāyasah . śapathān] Or, jyāyasaścapathām . K vayam . yavena] Or, vayiyavainam . K cd. jyāyasah .

  |] numādyah . | Ku V/126, (¡ nu)mādyah . | Mā, naMābhya [[om. |]] K [[Barr.: nasābhya]] hiran . yadhanvā] Or, hiran . yadhanvām . K śapathān upejatu] śapathān¸upejatu Ku Mā [Ma], śapathān¸{PA}(sec. m. Bhattacharya edits babhrūr (printing error?) and maghavā. The error madhamā in Or is a tell-tale pointer to some kind of Nāgarī hyparchetype (*B): cf. my Introduction, §2.6.2.

	yavo] K, javo Or [Ma], babhr ˚ ma• mā Mā, babhrūrmaghavā K babhrur maghavā] babhUrmadhamā Ku, babhr ˚rmadhamā V/126 (')numādyah . → u 4)pejatu V/126, śapathām . tupejatu K ||] Or, (¡ |) K
	Only PS
	r ˚jukeśo yavo babhrur maghavā no (')numād i yah . |	(8) (8)
	hiran . yadhanvā śapathān upejatu ||	(12)
	Straight-haired, brown, liberal, to be cheered on by us, golden-bowed, let the
	barley drive the curses near.

  Or, jaghāna | vāsava K [[note punctuation]] sa vis . āhī yathars . abhah . ] [Ma], sa vis . āh{i}ī yathars . abhah . Ku V/126 Mā, sais . āhyata r ˚s . abhas K sahasva śapathān yava] Or [[ • n¸y • ]], sahasvam . śapathām . iva K Bhattacharya edits vr ˚ttram . (printing error?) and savis . āhī. ab. Cf. Renou 1946: 123f. on the continuing role of the dragon episode in Atharvavedic Indra mythology. On Indra's epithet vāsavá-, not yet known in the R ˚V, see Renou p. 128, and cf. ŚS 6.82.1 / PS 19.17.4.

	sahasva śapathān yava ||		(8)
	Having drunk you, Indra the powerful, he of the Vasus, slew Vr ˚tra: so, being overpowering like a bull, overpower the curses, o barley.
	tvām . ] Or, tām . K vāsavah . |]	vr ˚tram . ] Or, vr ˚ttram . K	śakro] Or, śakno(→ kra kno) K	jaghāna
	7.8.5 Only PS
	t u vām . pītv āendro vr ˚tram . śakro jaghāna vāsavah . |		(8) (8)
	sa vis . āhī yathars . abhah .		(8)

  ).

	7.8.6 Only PS
	ārāc carantu śapathā yutā ito	(12)
	jihvā u ditā arasāh . santu sarve |	(12 T )
	nāmagrāhād vāco hed . ād	(8)
	*īks . itād ghoracaks . asah .	(8)
	śarma te varma kr ˚n . masi ||

  Or, nāsagrām . hā K hed . ād] her . ād Or, hel . ād K *īks . itād ghoracaks . asah . ] īks . itāt¸ghoracaks . asah . Ku Ma, īks . itāta ghoracaks . asah .

	parallels, it seems more natural here to connect ārāt with carantu than with
	yutāh . . b. Bhattacharya's text can be accepted without underlining. Cf. ŚS
	ārāc] Or, ārā K	yutā] Or, itā K	jihvā u ditā arasāh . ] jihpā u ditā arasāh . Ku, jihvo u
	ditā arasāh . V/126 Mā, 'jihvā u ditā arasāh . Ma, jihvo ditārasās K	santu sarve |] V/126
	Mā [Ma] K, (¡ santu 3) sarve Ku nāmagrāhād] V/126 Mā, īks . itā | aghoracaks . asa K [[note punctuation]]	śarma] V/126 Mā [Ma] K,
	śa{•}rma Ku
	Bhattacharya edits ito-jihvā u ditā.
	a. Cf. R ˚V 1.53.4d yutádves . as-and 6.47.13d (etc.) ārā ´c cid dvés . ah . sanutár yuyotu 'let [Indra] keep hostility very far away in the distance', 7.58.6c ārā ´c
	cid dvés . o vr ˚s . an . o yuyota 'keep hostility very far away, o bulls'. Despite these

  Away let the curses go that have been shot [like an arrow] by a malicious man, who shall malign with his own [sin] the one among us who is living, even though he (the latter) is without sin. Ku Mā[Ma], svenānāgase sat{o}e V/126, senānākasyes . ate K Bhattacharya edits yeno durasyām . and sa te.

					n. 11 (with
	extensive literature), 33f., 73.
	7.8.7 Only PS
	apāñco yantu śapathā		(8)
	janenāstā aghāyunā |		(8)
	yo no *durasyāj jīvate		(8)
	sven a ānāgase sate ||		(8)
	apāñco] Ku V/126 [Ma], apām . ñco Mā, apām . co K	janenāstā aghāyunā |] Or, da-
	nenāstāghāyunā K	yo no] K, yeno Or	*durasyāj] durasyām . Or K	jīvate] Or,
	jīvase K	svenānāgase sate]

  Minard 1956: 397 ( §398).

	7.8.8 Only PS
	pari mā pātu śapathād	(8)
	anr ˚tād duritād uta | pari mā jyāyasah . śam . sād yavo raks . atu mā ¡ ris . am ||	(8) (8) (8)
	Let [the barley] protect me from the curse, from the lie, and from misfortune;
	let the barley guard me from the calumny of one who is senior; let me not get
	hurt.
	pari mā pātu] Or, pari pātu K	śapathād] Ku V/126 Mā, śapathā | d K [[note |]]
	anr ˚tād duritād] K, anr ˚tāduritād Or jyāyasaś K śam . sād yavo] Or, śam . sāddivo K |] V/126 Mā [Ma] K, || Ku mā ¡ ris . am] mā r ˚s . am . Or, māmis . am . jyāyasah . ] Or, K
	Bhattacharya edits mā r ˚s . am . and relegates the correction ris . am to his ap-paratus.

  Bhattacharya edits anāstigmam . without underlining, and his text contains a misprint mūñcāmi corrected Bhattacharya n.-d. 1: iii.

	Only PS
	*anāstig i yam . śapathair			(8)
	anativyādh i yam . kr ˚tam | br ˚had varma prati muñcāmi te yavam ||		(8) (12)
	As a tall armor, made [to be] unassailable, impenetrable by curses, I put on
	you the barley.
	*anāstigyam . ] anāstigmam . Or, anāstayajñam . K	anativyādhyam . ] Or, anucivyāddhyam .
	K yuvam . K [[note punctuation]] kr ˚tam |] kr ˚tam . | Or K	br ˚had] Or, vr ˚hada K	te yavam ||] te yavam . || Or, te |

  above) kr ˚tyā ´m . kr ˚tyākr ˚te devā nis . kám iva práti muñcata 'hang the witchcraft on the witchcraft-maker, like a breastplate, o gods'. || Ku, || 8 || r ˚(sec. m. 10) || V/126, || 8 || r ˚|| Mā, Z 3 Z K The combination of three words which each individually can mean 'bird' is striking: two are found combined above at 7.5.6a, two others at 13.1.9b (antarhitam . vayo yat patatri ); cf. also PS 16.106.4c vayām . si śakunāh . patatrin . ah . and finally 17.22.11c [PSK 17.22.12-14], among the paippalādā mantrāh . quoted at AVPariś 1b.1.7, pātāh . patatrin . o vayām . si śakunayah . . It is clear that the curses are at the same time compared to arrows, which are also pinioned.

	tam . vayām . sīva] Ku [Ma], tam . vayāsīva V/126 Mā, tardhyayāyām . sīva K	paks . in . a ā]
	Or, paks . an . ā K	viśantu] V/126 Mā [Ma] K, viśam . tu Ku	patatrin . ah . | śaptāram . ]
	Or, patattrin . aś(¡ |)śapatāram . K	śapathāh . ] Or, śapathāh ˘K	|| 8 ||] || r ˚10 || 8
	7.8.10 Only PS
	tam . vayām . sīva paks . in . a		(8)
	ā viśantu patatrin . ah . |		(8)
	śaptāram . śapathāh . punah . || 8 ||	(8)
	Let them (the curses), winged and pinioned like birds, enter him. [Let] the
	curses [enter] the curser again.

  Assign[it] to us, do not stand in the way of, Arāti, don't guard from us our sacerdotal fee when it is being begged for. Let Pradātar and Savitar give it to us. We bring reverence to Frustration and to Failure. diśa mā] Or, diśam . sā K s . t . hā arāte] Ku, s . t . ā arāte V/126 Mā Ma, s . t . hārāter K no raks . īr] Or, nordaks . air K daks . in . ām . ] Or, daks . in . ā K yācamānām|] yācamānām . | Ku Mā [Ma], ya(sec. m. → ā)camānām . | V/126, yātumāvām . [[om. |]] K pra n . ah . pradātā] Or, punah . prajātā K [[note • h . p • ]]yachatām . ] V/126 MāMa, ya[[folio]]ya(→ cha)tām .

	8.4a. Stanza 9 of the ŚS version of this
	hymn is found as 7.19.4 below.
	7.9.1 abd: ŚS 5.7.1 c: only PS
	ā no diśa mā pari s . t . hā arāte	(11)
	mā no raks . īr daks . in . ām . yācamānām |	(11)
	pra n . ah . pradātā savitā ca yachatām . namo ¡ vīrtsāyā asamr ˚ddhyai ca kr ˚n . mah . ||	(12) (12 T )
	Ku, yaśchatām . K Or, vīraśchāyāsamr ˚ddhyai K namo] Or, nasor K kr ˚n . mah . ] Or, kr ¡ vīrtsāyā asamr ˚ddhyai] vīchāyā asamr ˚ddhyai ˚n . va K
	ŚS 5.7.1
	ā ´no bhara mā ´pári s . t . hā arāte mā ´no raks . īr dáks . in . ām . nīyámānām |
	námo vīrtsā ´yā ásamr ˚ddhaye námo astv árātaye ||
	334

  indra *āroddhā prajāpatih . pradātā || br ˚haspates tvā mukhena yācāmi 'Indra is the one who locks up, Prajāpati is the one who gives: I ask for you with Br ˚haspati's mouth'. d. On the spelling kr ˚n . va in K, see my notes under 6.23.1cd. On the meaning of vīrtsā ´-, derived from the desid. stem vīrtsa-, see my comments on 3c below. ] K, val . (sec. m. → l)im . Ku V/126, val . im . Mā Ma vivyathah . ||] Ku Mā [Ma], vivYa(sec. m. → vya)thah . || V/126, vyathah . [[om.|]] K [[note • h . a • ]]Regarding the general meaning of puro-dhā, cf. my comments under 6.11.2d above, and on a possible double entendre involving the word púram .dhi-, see under stanza 7 below. The pāda is to be compared with 7.

	téjis . t . hayā tapanī ´raks . ásas tapa yé tvā nidé dadhiré dr ˚s . t . ávīryam | āvís tát kr ˚s . va yád ásat ta ukthyàm br ˚haspate ví parirā ´po ardaya 'Du feu le plus acéré brûle les démons qui t'ont livré à la calomnie, toi dont la valeur-virile était visible!
	Manifeste cette (valeur) tienne, en sorte qu'elle soit digne de l'hymne! O
	Br ˚haspati, dis(perse et) tourmente les médisants' (Renou 1955-69/XV: 52, 54).
	Note ŚS ásamr ˚ddhaye ∼ PS asamr ˚ddhyai (AiGr. III, §74a p. 149).
	7.9.2 ŚS 5.7.2
	yam arāte purodhatse purus . am . ¡ parirāpin . am |	(8) (8)
	namas te tasmai kr ˚n . mo mā vanim . mama vivyathah . ||	(7) (8)
	The calumnious man whom you make your Purohita, o Arāti, to him of yours
	do we bring reverence: do not cause my earnings to faulter.
	purodhatse] Or, purodhatsvai K [[line]]s . arāpr ˚n . am . K namas te] V/126 Mā [Ma] K, nam{e}aste Ku purus . am . ¡ parirāpin . am] pur ˚s . am . parirāvin . am . Or, puru-kr ˚n . mo] Or, kr ˚n . o K vanim . ŚS 5.7.2
	yám arāte purodhatsé púrus . am . parirāpín . am |
	námas te tásmai kr ˚n . mo mā ´vaním . vyathayīr máma ||
	a. 18.7ab
	below.
	b. parirāpín . -is connected (cf. AiGr. II/2, §217b) with parirā ´p-: this root-noun occurs only at R ˚V 2.23.3 (KS 26.11:136.11f.) ā ´vibā ´dhyā parirā ´pas támām . si ca jyótis . mantam . rátham r ˚tásya tis . t . hasi | br ˚haspate . . . 'Après avoir dis(persé et) refoulé calomnies et ténèbres, tu gravis le char lumineux
	de l'Ordre (manifesté par le chant rituel), ô Br ˚haspati . . . ' and at 2.23.14

  On the form vyathayīs in the ŚS parallel, cf. Narten 1964: 250 and Whitney 1889, §1048 p. 384. Our vivyathas appears not to be attested elsewhere before T Ā 4.20.2 (on which place, cf. Narten 1964: 250 n. 772) / Kat . h Ā 1.198.11: cf. Hoffmann 1980: 98f. = 1992: 758f. You must not, o calumnious Arāti, try to frustrate the one whom we today, in mind and in heart, go to work for/on, who wants to give [to us]. Bhattacharya edits dipsantam . . Cf. the similar structure of stanza 10.

	yam adyābhi prayuñjmahe] yam adyābhi(¡ h . )prayujmahe Ku, yam adyābhih . prayujmahe
	JM, yam adyābhiprayaujmahe V/126 Mā Ma Pa, anavam . dyābhih ˘prayuñjmahe K arāte] Or, arātī K ¡ vīrtsīr] vīchīr tam . no] [Ma] Pa, tanno Ku V/126 Mā, tanvo K Or, vīriśche K ¡ ditsantam . ] dipsantam . Or, diśchantam . K ¡ parirāpin . i ||] parirāvin . i
	|| Or, parirāpr ˚N . ī(→ n . ī) (¡ |) K
		t . ubh-pāda or in the
	break of a trimeter-line in the PS, where this 'violent' means (kr ˚n . mas i , or, less 'violently', kr ˚n . u mas) would render the following pādas regular: 1.32.4b namo rūrāya kr ˚n . mo vayam . te, 6.23.1¡5c vibhram . śam asyai kr . rāya ˚n . mo, 12.6.3c rās . t tubhyam . kr ˚n . mah . , 16.104.3c namas te rudra kr ˚n . mas. d. 7.9.3 Only PS b: ŚS 3.20.9d
	yam adyābhi prayuñjmahe	(8)
	manasā hr ˚dayena ca | arāte tam . no mā ¡ vīrtsīr ¡ ditsantam . ¡ parirāpin . i ||	(8) (8) (8)

  -8 āgnāvais . n . avám ékādaśakapālam . nír vaped abhicárann abhicaryámān . o vā sárasvatīm ápy ā ´jyasya yajed agnír vái sárvā devátā devátābhir evā ´sya devátāh . práti carati vís . n . ur yajñó yajñéna yajñám ˘vā ´k sárasvatī vācā ´vā ´cam . tád abhicáryābhiprā ´yukta 'One who is performing magic or against whom magic is being performed should offer [a cake] on 11 sherds for Agni and Vis . n . u, and he should worship Sarasvatī with butter. Agni is All the deities: it is with the deities that he counter-acts his (i.e. the rival's) deities. Vis . n . u is the worship. [It is] with [his own] worship [that he counter-acts the other's] worship. Sarasvatī is speech. [It is] with [his own] speech [that he counter-acts the other's] speech. In this way he has, by performing magic against [him], [effectively] gone to work against [his rival]' and 2.1.10:12.1-3 agnáye yávis . t . hāyās . t . ā ´kapālam . nírvaped abhicaryámān . o yā ´bhir eváinam ítarah . práyuktibhir abhiprayu ṅkté tā ´asmād yávis . t . ho yoyāva 'One against whom magic is being performed should offer [a cake] on 8 sherds for Agni Yavis . t . ha: it is those means with which the other one goes to work against him that Yavis . t . ha wards off from him'.

  This pāda is found quoted by Patañjali in his Mahābhās . ya on As . t . ādhyāyī 8.4.28, ed. Kielhorn vol. III, p. 460, ll. 12f. (cf. Rau 1985, item nr. 442). b. On the syntax and meaning of sādh ¡ dat., cf. Kulikov 2001: 482.

	anupremo] Or, siddhyatu | rātim anupreme K	a stv] 'stv Or, stv K	arātaye] Or,
	arāyataye K
	ŚS 5.7.3
	prá n . o vanír devákr ˚tā dívā náktam . ca kalpatām | árātim anuprémo vayám . námo astv árātaye ||
	a.
	7.9.4 ŚS 5.7.3
	pra n . o vanir devakr ˚tā divā naktam . ca sidhyatu |		(8) (8)
	arātim anupremo vayam .		(9)
	namo a st u v arātaye ||		(8)
	Let god-made earnings succeed for us by day and at night. We follow Arāti,
	reverence be to Arāti.
	pra n . o] Or, pr ˚n . o K	naktam . ] Ku Mā [Ma] K, naKTam . V/126	sidhyatu | arātim

  ). janam | arāte] janam . | arāte Or, canam . | rāte K cittam . ] Or, citti K ¡ vīrtsanty] vīcham . ty Ku, vīchanty V/126 Mā Ma, vīriśchim . dy K The mss. point to bobhavatī, but this form is impossible, and I have emended it on the basis of ŚS. On the repetitive meaning of the intensive participle, cf.

	7.9.5 ŚS 5.7.8
	uta nagnā *bobhuvatī		(8)
	svapnayā sacase janam | arāte cittam . ¡ vīrtsant īy	(8) (8)
	ākūtim . purus . asya ca ||		(8)
	And becoming naked time after time, o Arāti, you follow a man in his dream,
	trying to frustrate the man's thought and intention.
	nagnā *bobhuvatī] nagnā bobhavatī Or, nagna āpobhavati K	svapnayā sacase] Or, sva-
	pnayyā sr ˚jese K		ākūtim . ] Ku
	V/126 [Ma] K, ākūtīm . Mā ||] Ku V/126 [Ma] K, | Mā	purus . asya] K, pur ˚s . asya Ku V/126 [Ma], pur ˚s . {e}asya Mā
	ŚS 5.7.8
	utá nagnā ´bóbhuvatī svapnayā ´sacase jánam |
	árāte cittám . vī ´rtsanty ā ´kūtim . púrus . asya ca ||
	Bhattacharya edits bobhavatī (cf. his Introduction, p. xxv), and his text
	contains a misprint: citam . .
	a.

  269f. b. Patañjali, in his Mahābhās . ya under vārttika 1 on As . t . ādhyāyī 7.1.39, ed. Kielhorn vol. III, p. 257, ll. 1f., had occasion to quote this pāda too (cf.Rau 1985, item nr. 736).Go far away, Failure: we avert your missile. Take the appearance of a maiden wearing a wreath and a breast-ornament, and follow him whom we hate [in his dreams]. . sacate striyam . 'the Gandharva assumes a pleasing appearance and follows the woman'. This is possibly the oldest attestation of the stem sragvin . -taught by Pān . ini, As . t . ādhyāyī 5.2.121; the word is used of the bride and groom at BaudhGS 1.1.24; it occurs in older Vedic only at the difficult passage JB 2.103 (quoted Āp ŚS 22.12.4-9): sa rukmī prāvepī sarvābharan . y am . śumān bhavati, tasya vaiyāghrah . parivāro bhavati dvaipo dhanvadhir ārks . a upāsa ṅgah . , khād . gakavaco 'dhyāsthātā bhavati sam . naddhas sam . naddhasārathir āvr ˚tah . pratihitābhyām, nis . kī sragvī sam . grahītā bhavati '[the chariot] is goldplated, adorned with pendants (?) and all ornamentations, radiant; its deck is made of tiger skin, its bow-case of panther skin, its harness of bear skin; the fighter on it has a cuirass of rhinoceros skin, is ready to fight, is accompanied by a ready charioteer, protected by two ready arrows; the driver is bejeweled and wreathed'(after Caland 1919: 156).All mss. -with the odd exception of the post correctionem reading in Mā -point to rukman . ī, but the error • an . ī for • in . ī is quite common in AV transmission (cf. PS 4.15 rohin . ī-:: ŚS 4.12 róhan . ī-, discussed byGriffiths & Lubotsky 2000-01[03]: 199f. (with n. 3), ŚS 4.37.3 pramandanī ´-:: PS 12.7.3 pramandinī-, ŚS 5.14.11 vāran . ī ´-:: PS 7.1.9 vārin . ī-), and the just quoted JB passage collocates rukmin . -(at some distance) with sragvin . -, so therefore I emend to a proper fem. form of the former stem. On the identification of the metal object called rukmá-, see Rau 1973: 54f.Reverence be to you, o Failure. Stop making me your Purohita (?). I know you, o Arāti, [to be] one who forces down, who thrusts down, who removes mortals from among mortals.

	7.9.6 ab: ŚS 5.7.7ab cd: only PS paro (')peh i y asamr ˚ddhe vi te hetim . nayāmasi | yam . dvis . mas tam . sacasva kanyā bhūtvā sragvin . ī *rukmin . ī dr ˚śe || (')pehy] pehy Or, mehy K asamr ˚ddhe vi te] Or, asimr ˚ddhe mr ˚te K sacasva kanyā] Ku V/126 [Ma], dis . mas tam . sacasva kanyā Mā, dvis . mastam . (→ ntam . ) (8) (8) (7) (12) dvis . mas tam . vimvakavyā K sragvin . ī] V/126 Mā [Ma], sr Āgvi(→ •#)n . ī Ku, sr ˚gman . ī K *rukmin . ī] r ˚kman . ī Ku Mā [Ma], r ˚kma(sec. m. → i)n . ī V/126, rukman . ī K dr ˚śe ||] Or, dr ˚śet¸[[om. |]] K ŚS 5.7.7ab paró 'pehy asamr ˚ddhe ví te hetím . nayāmasi | Bhattacharya edits rukman . ī. d. Cf. von Negelein 1912: 280f. On dr ˚śe bhav i , cf. PS 8.18.3d dr ˚śe bhavata mā guhā 'become visible [o waters]: do not [remain] hidden' and 12.8.6ef priyo dr namas te 'st u v asamr ˚ddhe (8) mā mām . purodhim . kr ˚n . uthāh . | (8) veda tvāham . nimīvantīm . (8) nitudantīm arāte (7) *martyān martyebhyo adhi nirvadantīm || (11) 'stv asamr ˚ddhe] Or, stusamr ˚ddhe K mā mām . ] Ku V/126 [Ma], mīmām . Mā, māmāham . K kr ˚n . uthāh . |] Or, kr ˚n . vatha [[om. |]] K veda] Or, varmī K nimīvantīm . nitudantīm arāte] V/126 Mā, nimīvantīm . nituda{•}ntīm . arāte Ku, namīvantīm . nutadantīm . māte K *martyān] martyām . Or K martyebhyo] V/126 Mā [Ma], {•}martyebhyo Ku, sa[[line]]sa-ntyebhyo K adhi] K, 'dhi Or nirvadantīm] nirvadantīm . Or K ||] Or, (¡ |) K ŚS 5.7.7cd ˚śe bhūtvā gandharvah 7.9.7 ab: only PS cd: ŚS 5.7.7cd e: only PS véda tvāhám . nimī ´vantīm . nitudántīm arāte ||

  Whitney 1881: 221). On nir-vad (¡ acc. ¡ abl.), cf. MS 4.2.8:29.10-12 prajā ´patir vái ná vyā ´harat sá ātmány evá pún . yam ā ´yachad ātmánah . pún . yam . ná nír avadad etád vái tád yájur vádan nā ´nyáthā brūyāt || pún . yam . práśastam || íti brūyād ātmány evá pún . yam ˘yácchaty ātmánah . pún . yam . ná nír vadati 'Prajāpati was not speaking. It is with himself that he stored merit. He did not remove his merit from himself by speaking. Thus, and in no other way, should he speak when he pronounces this formula, "Merit is praised", [is what] he should say. It is in himself that he keeps his merit; he does not remove his merit from himself by speaking'. Whether the point is here that Arāti causes dissension among mortals by stimulating stinginess in those who ought to give, or that she causes death, I am not able to say. Do not try to frustrate our earnings, not [our] speech. Let the fearsome Indra and Agni grant us wealth. All of you who want to give to us today, do welcome Arāti! mā ´vaním . mā ´vā ´cam . no vī `rtsīr [v.l. vī ´rtsīr] ubhā ´v indrāgnī ´ā ´bharatām . no vásūni | sárve no adyá dítsantó 'rātim . práti haryata ||

	7.9.8 Cf. ŚS 5.7.6
	mā no vanim . mā vācam . mā ¡ v i īrtsīr	(11)
	ugrāv indrāgnī na ā bhajatām . vasūni | sarve no a dya ¡ ditsanto	(13) (8)
	arātim . prati haryata ||	(8)
	vanim . ] K, valim . Ku V/126 Mā, val . im . Ma ā)cam . V/126 ¡ vīrtsīr ugrāv] vīchīr ˚grā Or, vīriścham ugrāv K vācam . ] Ku Mā [Ma] K, va(sec. m. → na ā] Or, nām . K vasūni] V/126 Mā [Ma] K, vasūn{ī}i Ku |] Or, om. K no] Or, n . o K a dya] 'dhi Or, dya K ¡ ditsanto] dipsanto Or, diśchatta K arātim . ] K, 'rātim . Or haryata ||]
	Or, haryatām . [[om. |]] K
	ŚS 5.7.6

  We call to Savitar, to Anumati, to Bhaga, as we go. I shall speak pleasant, honeyed speech, at the god-invocations of the gods. tad asmabhyam . savitā satyadharmā sarasvaty anumatir ni yachāt, and well-known collocations of Savitar and Bhaga such as at R ˚V 5.46.3d (PS 19.1.12b), and the invocation of Savitar against Arāti at PS 1.78.1: dhātāram indram . savitāram ūtaye huve devām ˘amr ˚tān martyah . san | ¡ śres . t . he 44 no vasavo dhatta dhāmni mā radhāma dvis . ate mo arātaye 'The immortal gods Dhātar, Indra, Savitar do I, being mortal, call to aid. Place us in the best position, o Vasus; let us not be subjected to him who hates [us], nor to Arāti'. On the figure Anumati, cf. Kuiper 1961-62: 48f.

	a. The ŚS reading sárasvatīm seems slightly more suitable than our savi-
	tāram: cf. PS 1.50.3ab anumatih . sarasvatī bhago rājā nyānayāt, 12.11.2ab vaśed . ā vaśānumatir vaśām āhuh . sarasvatīm; ŚS 9.4.12ab (16.25.2ab) pārśvé
	āstām ánumatyā bhágasyāstām anūvr ˚jau; cf. however also PS 20.7.1cd [PSK 20.6.1cd]
			)
	bhagam . yanto havāmahe |	(8)
	vācam . jus . t . ām . madhumatīm . vadāni	(11)
	devānām . devahūtis . u ||	(8)
	savitāram . . . vadāni] savadā[[line]]ni K [[note omission]]	jus . t . ām . ] Ku [Ma], jus . t . ā V/126
	Mā, om. K	devahūtis . u ||] V/126 Mā [Ma], devahuūtis . u Ku [[two vowel diacritics]],
	devadūtis . u K
	ŚS 5.7.4
	sárasvatīm ánumatim . bhágam . yánto havāmahe |
	vā ´cam jus . t . ā ´m . mádhumatīm avādis . am . devā ´nām . deváhūtis . u ||

  in PSK] devānām . ¡ devahūtyām . mayi 45 tyā devatāh . punah . '[Let] those deities [put it] || Ku, || 9 || r ˚(sec. m. 10) || V/126, || 9 || r yám . yā ´cāmy ahám . vācā ´sárasvatyā manoyújā | śraddhā ´tám adyá vindatu dattā ´sómena babhrún . ā || Bhattacharya edits makuryā, without underlining. ab. A noun makurī-(apparently unproblematic to Bhattacharya) is not known, and the word makura-'mirror, a stick or handle of a potter's wheel, a bud, Mimusops Elengi, Arabian jasmine' (all glosses from MW, all attributed to lexicographical works) is only very badly attested even in post-Vedic sources. The solution must lie in two closely related stanzas from later Vedic texts. They are A Ā 3.2.5 os . t . hāpidhānā nakulī dantaih . parivr ˚tā pavih . | sarvasyai vāca īśānā cāru mām iha vādayet 'May the lip-covered she-mongoose, a [metal] tire surrounded by teeth, that rules all speech, make me speak sweetly here' and ManB 1.7.15 os . t . hāpidhānā nakulī dantaparimitah . pavih . | jihve mā ¡ jihvalo 46

	yācāmi] Or, vācāma K	*nakulyā] makuryā Or, makuryāj K	jihvayos . t . hāpidhānayā |]
	V/126 Mā [Ma] K, jihpayos . t . hāpidhānayā Ku	śraddhā tam] Or, śraddha cam K
	dattā] Or, dattās K || r ˚10 || 9 ˚|| Mā, Z 4 Z K babhrun . ā] K, babhr ˚n . ā Ku Mā [Ma], ba{•}bhr ˚n . ā V/126	|| 9 ||]
	ŚS 5.7.5

  Bhattacharya: ādhibhir . K: stokādhībhir . Just as the Kus . t . ha boils, just as it burns with heat, so let your mind burn.

	¡ dūraājānam . 48 svarayanto arcis . ā |
	yathā na svapāt katamac canāhar
	aiva gachān mamādh i yā || 7 ||
	'
	t . ha-plant is explicitly mentioned. Less explicit is ŚS 6.102.3 (PS 19.14.3) ā ´ñjanasya madúghasya kús . t . hasya náladasya ca | turó bhágasya hástābhyām
	anuródhanam úd bhare 'Of ointment, of madúgha, of kús . t . ha, and of nard,
	by the hands of Bhaga, I bring up quick a means of subjection' (Whitney).
	Another nice example of the use (of kus . t . ha-juice) in love magic is found at PS
	9.28.3-4, 9.29.7:
	yathā kus . t . hah . prayasyati yathā dahyate arcis . ā |
	evā te dahyatām . manah . pra (patāto mamādh i yā) || 3 || pum . sah . kus . t . hāt pra ks . arati stoka ādhībhir 47 ābhr ˚tah . | sa te hr ˚daye vi vartatām . pra (patāto mamādh i yā) || 4 || . . . kus . t . ham . tapanti marutah . ¡ s u vādh i yam .

47

Ed.

]

  Ku [Ma], | V/126 Mā, om. K [[note • h . t • ]] Whitney 1862: 146f.), o fever-banishing Kus . t . ha, cause fever to vanish from here'. On Kus . t . ha's association with the Himalayas, cf. e.g. PS 1.31.2 udag jāto himavatah . , 1.93.4b himavadbhyo nirābhr ˚tah . . c. Note Whitney (and Lanman) on ŚS: "Emendation in c to nāçáyan is suggested as acceptable; and nāçaya ṁ is the reading of Ppp., both here and in 5 f ". The Or. mss. confirm Whitney's judgment. Three names you have, o Kus . t . ha: By-no-means-death, By-no-means-harm, Byno-means-separation. By no means does this man get hurt, on whose behalf I speak [these stanzas] around you, in the evening, early in the morning, and by day. Ku Mā, divā ||(sec. m. 3 ) V/126, divah . [[om. |]] K [[note • h . j • ]] ŚS 19.39.2 trī ´n . i te kus . t . ha nā ´māni ¡ nadyamāró nadyā ´ris . ah . | ¡ nádyāyám . púrus . o ris . at | yásmai ¡ paribrávīmi tvā sāyám . prātar átho dívā ||

	7.10.2 ŚS 19.39.2
	trīn . i te kus . t . ha nāmāni	(8)
	naghamāro *naghāris . o *naghāyus . o	(12)
	na ghāyam . purus . o ris . at |	(8)
	yasmai paribravīmi tvā	(8)
	sāyam . prātar atho divā ||	(8)
	kus . t . ha] Ku [Ma] K, kr ˚s . t . ha V/126 Mā gha 4)māro V/126 *naghāris . o *naghāyus . o] naghāyus . o Or [[note omission]], naghāris . o K naghamāro] Ku Mā [Ma] K, naT Ā(sec. m. →
	[[note omission]]	ghāyam . ] K, ghāyum . V/126 Mā Ma, ghā{mā}yum . Ku	purus . o] K,
	pur ˚s . o Or r ˚s . at]]	ris . at] V/126 Mā Pa K, r ˚(→ ri 5)s . at Ku, rus . at Ma [[probably error Bhatt. for yasmai] Or, asmai K bravīmi] Or, vravīmi K divā ||]
				etc.
		cd: 5fg, 8gh
	aitu devas trāyamān . ah .	(8)
	kus . t . ho himavatas pari |	(8)
	takmānam . sarvam . nāśayan	(8)
	sarvāś ca yātudhān i yah . ||	(8)
	Let the savior god Kus . t . ha come here from the Snowy [mountain range], causing
	all fever and all sorceresses to vanish.
	trāyamān . ah . ] Or, trāyamān . a K	nāśayan] Or [[ • n¸s • ]], nāśayam . K	yātudhānyah . ] Or,
	yātudhāvyah . K ||ŚS 19.39.1
	áitu devás trā ´yamān . ah . kús . t . ho himávatas pári |
	takmā ´nam . sárvam . nāśaya sárvāś ca yātudhānyàh . ||
	ab. Cf. ŚS 5.4.1cd kús . t . héhi takmanāśana takmā ´nam . nāśáyann itáh . 'Come here (ā ´-ihi , d. This refrain occurs frequently in Vedic literature, specifically also twice
	in hymn 7.7 above.

  Bhattacharya edits naghamāro naghāris . o in pāda b, and prints naghāyam . together in c. a. On the names of Kus . t . ha, cf. also ŚS 5.4.8 (PS 1.31.2) úda ṅ jātó himávatah . sá prācyā ´m . nīyase jánam | tátra kús . t . hasya nā ´māny uttamā ´ni ví bhejire 'Born a northerner, from the Snowy [mountain range], so you are led to the people in the East: there they have divided among themselves the supreme names of Kus . t . ha'. 49 I quote notes 2-3 from ŚPP's critical apparatus integrally: "[2] R S m nadyámā ´ro nadyā ´ris . o nadyā ´yám . púrus . o ris . at (R r ˚s . at¸) | yásmai pári bravīmi. A nadyámā ´ro nadyā ´yus . o nadyā ´yám . púrus . o ris . at | yásmai pári bravīmi. B h C nadyámā ´ro nadyā ´yus . o nadyā ´yám . púrus . ors . at | yásmai pári bravīmi. D nadyámā ´ro nadyā ´yus . o nadyā ´yám . púrus . o ris . at | yásmai pári bravīmi. K K m nadyámā ´ro nadyā ´yus . ah . | nadyā ´yám . púrus . o ris . at | yásmai pári bravīmi. Dc nadyámā ´ro nadyā ´ris . o (corrected to nadyā ´yus . ah . |) nadyā ´yám . púrus . o ris . at | yásmai pári bravīmi. Cs nadyámā ´ro nadyā ´ris . o (corrected to nadyā ´yūs . o) nadyā ´yám . púrus . o ris . at | yásmai pári bravīmi. The accents on nadyamāro, nadyāyam . and paribravīmi are ours. [3] A B h C D R m S Cs do not end the pâda here [i.e. after nadyā ´ris . ah . ], but K K m and Dc (the latter subsequently) do. The Sarvânukraman . ikâ considers the mantra as tryavasâna". On the repeated error dya for gha in the ŚS mss., see Whitney, as well as Bloomfield's note (1897: 677).

  The verb pari-brav i is quite rare, and its precise meaning is not clear. It occurs at MS 4.8.7:115.5-8 jīvā ´nā ´ma stha tā ´imám . jīvayata jī ´vikā nā ´ma stha tā ímám . jīvayata sam . jī ´vā nā ´ma stha tā ´imám ˘sám . jīvayata || íti yávān ékavim ˘śatim . darbhapiñjūlā ´ni cāvadhā ´ya páribrūyād áthābhímantrayeta . . . 'He should place 21 [grains of] barley and [as many] bushels of darbha-grass [in a water-pot?],

  . [ 2 :294.3f.]) yam . kāmayetāmayāvinam . jīved ity agner ante brāhman . āya procyāpah . paribrūyāt 'When one [of the dīks . itas?] is ill and he wants him to stay alive, he should announce it to a brahmin and should speak around the water, near the fire'. A blend of these two places is found in corrupt form at AthPrāy 6.6:140.10-15 (text cited precisely as edited by von Negelein): sarves . u cābhicārikes . u sam . dīks . itānām . ca vyāvarttetāgneran brāhman . ah . procya jīvā nāma sthā tā imam . jīvet(v)o | 'pajīvā nāma sthā tā imam . jīveta | jīvikā nāma sthā tā imam . jīveta sam . jīveta | jīvalā nāma sthā tā imam . jīveta sam . jīveta | sam . jīvikā nāma sthā tā imam . jīve(s)t(v)e | 'ty apah . paribrūyāt. Cf. further GB 2.2.19, and PS 4.16.2 apsarā mūlam akhanad gandharvah . pary abravīt | tena vo vr ˚trahā sūryo ni Ghun . as'. Observe that the mantras spoken by way of parivacana in the above YV passages are very similar to the jīvalā-mantra that follows in the next stanza in our present context. Thus the Or. mss.; ed. Bhattacharya: *amrucad ¡ ghun . ān. In accordance with an as yet unpublished suggestion of Leonid Kulikov, I take amr ˚tat as imperf. from the very rare root mr ˚t/mrit/mlit (Oertel 1926: 240-242, see also Kulikov 2001: 610 and 2006: 36ff.). this whole stanza with the next writen in margine in Mā • pitā | māris . ā] pitā māris . ā Or [[om. |]], pitā | mārs . ā K svasā na

	¡ jambhyām ˘amr ˚tad ghun . āh . 50 'An Apsaras dug the root, a Gandharva spoke [incantations] around it: by this means did Sūrya, the Vr ˚tra-slayer, destroy your teeth, o 7.10.3 ŚS 19.39.3 c: only PS (omitted in ŚS)
	jīvalā nāma te mātā	(8)
	jīvanto nāma te pitā |	(8)
	māris . ā nāma te svasā	(8)
	na • • • ||
	Your mother is called Full-of-life, your father is called Lively, your sister is
	called No-harm. (This man . . . ).

50

  • • • ||] svasā na || kā Ku, {SVA}SVAsā na || kā V/126, svasān¸Mā, śvaśāh . [[om.|]] K [[note • h . u • ]] ¡ paribrávīmi tvā sāyám . prātar átho dívā ||Bhattacharya prints no dan . d . a after pitā. Since the AthBSA lists this stanza as tryavasāna, and since K actually places the dan . d . a that is lacking in the Or. mss, but is found also in ŚS (R-W and ŚPP), I follow K here.ab. Cf. Bloomfield's note (1897: 678): "The Atharvan has a way of formulating qualities as father, mother, brother, &c. of the object they are attributed to", and see his comments on ŚS 5.5.1 quoted above under 6.4.1ab. He refers (ibid.) to another father of this particular plant, mentioned at ŚS 5.4.9b (= PS1.31.3b). On the names jīvalā ´and jīvantá-, cf. PS1.93.2a jīvalam . naghāris . am (of Kus . t . ha); PS 8.7.11b arasam . jīvale kr ˚dhi (to Arundhatī); PS 11.7.7a jīvalām . naghāris . ām (of Arundhatī);

	ŚS 19.39.3
	jīvalā ´nā ´ma te mātā ´jīvantó nā ´ma te pitā ´|
	¡ nádyāyám . púrus . o ris . at |

yásmai

  jīvā stha jīvyāsam . sarvam āyur jīvyāsam || upajīvā sthopa jīvyāsam . sarvam āyur jīvyāsam || sam . jīvā stha sam . jīvyāsam . sarvam āyur jīvyāsam || jīvalā stha jīvyāsam . sarvam āyur jīvyāsam ||.

  whole stanza with the preceding written in margine in Mā • 'sy] Or, sy K

	I speak [these stanzas] around you, in the evening, early in the morning, and
	by day.
		anad . vāñ
	jagatām] ana
	7.10.4 ŚS 19.39.4 abc: ŚS 8.5.11abc / PS 16.28.1abc
	uttamo 's i y os . adhīnām	(8)
	anad . vāñ jagatām iva	(8)
	v i yāghrah . śvapadām iva	(8)
	na ghāyam . purus . o ris . at |	(8)
	yasmai paribravīmi tvā	(8)
	sāyam . prātar atho divā ||	(8)
	You are the supreme among plants, like the ox among moving creatures, like
	the tiger among the 'dog-footed': this man does not get hurt, on whose behalf

this

  ••••• ām Ku, anad . vānajagatām V/126 Mā, anad . vān¸jagatām [Ma] Pa, Ku V/126 [Ma], sāyam . prātara Mā, sāyam . prātaratho divah . K ||] Ku [Ma], ||(sec. m. 3 ) V/126, om. Mā, om. K [[note • h . t • ]] ŚS 19.39.4 uttamó asy ós . adhīnām anad . vā ´n jágatām iva vyāghráh . śvápadām iva | ¡ nádyāyám . púrus . o ris . at | yásmai ¡ paribrávīmi tvā sāyám . prātar átho divā ||

	anad . vām . jagatām K	iva vyāghrah . śvapadām] Or, iva | vyāgra svapadām K [[note
	|]] yasmai] Or, asmai K ghāyam . ] K, ghāyum . Or bravīmi] Or, vravīmi K purus . o] K, pur ˚s . o Or sāyam . prātar atho divā] |] V/126 Mā [Ma] K, || Ku

  sá vyāghrò 'bhavad āran . yā ´n . ām . paśūnā ´m ˘rā ´jā 'It (Indra's wrath) became the tiger, the king of wild animals'.Three times[born] from the Śāmbu mountain dwellers, three times from the Ādityas, three times born from the All-gods: so, all-healing Kus . t . ha stands together with Soma, causing all fever and all sorceresses to vanish. trih . śāmbubhyo] Mā, trih . sāmbubhyo Ku Ma Pa, tra(sec. m. → i)h . {śā}(sec. m. → sā 1)mbubhyo V/126, tis . yāmividyo K ¡ gireyebhyas trir] gireyebhyah . strir Ku, girayebhyah . - strir V/126 Mā, gire(← gira)yebhyah . strir Ma, gireyecayebhyah . trir Pa, girayebhyas trir K viśvadevebhyah . ] V/126 Mā [Ma], viśv{e}adevebhyah . Ku, vi ŚVA(→ śva)devebhyas K viśvabhes . ajah . sākam . ] Or, viśvabhes . aja | sākam . K [[note |]] tis . t . hati |] Or, tis . t . hasi [[om. |]] K nāśayan] Or [[ • n¸s • ]], nāśayam . K ||] || 3 Ku V/126, || 4 Mā, om. K [[note tríh . śā ´mbubhyo á ṅgirebhyas trír ādityébhyas pári | trír jātó viśvádevebhyah . | sá kús . t . ho viśvábhes . ajah . sākám . sómena tis . t . hati | takmā ´nam . sárvam . nāśaya sárvāś ca yātudhānyàh .

	7.10.5 ŚS 19.39.5 b: PS 1.93.1d e: 8f, fg: 1cd, 8gh
	trih . śāmbubhyo ¡ gireyebhyas	(8)
	trir ādityebh i yas pari |	(8)
	trir jāto viśvadevebhyah .	(8)
	sa kus . t . ho viśvabhes . ajah .	(8)
	sākam . somena tis . t . hati |	(8)
	takmānam . sarvam . nāśayan	(8)
	sarvāś ca yātudhān i yah . ||	(8)
	• h . a • ]]
	ŚS 19.39.5

  Bloomfield 1897: 678 and Zysk 1985: 157. Cf. ŚS 5.4.7ab / PS 19.11.2ab (to Kus . t . ha) devébhyo ádhi jātó 'si sómasyāsi sákhā hitáh . 'You are born from the gods, you are provided as a companion to Soma'.The Aśvattha is the seat of the gods, in the third heaven from here. There is the appearance of immortality; from there Kus . t . ha was born: (all-healing . . . ).

	7.10.6 ŚS 19.39.6 ab: PS 20.61.7ab bc: cf. PS 15.15.4bc
		abc: ŚS 5.4.3abc = 6.95.1abc
	aśvattho devasadanas	(8)
	tr ˚tīyasyām ito divi | tatrāmr ˚tasya caks . an . am tatah . kus . t . ho a jāyata	(8) (8) (8)
	sah .	• • • ||

omitted in Mā • ito] Or, itau K tatah . ] Or, tva[[line]]h ¯K a jāyata sah .

  • • • ||] 'jāyata || 4¡kā Ku, 'jāyata || 4 V/126 Ma, jāyatātsah . [[om. |]] K [[note • h . h • ]]tátrāmr ˚tasya cáks . an . am . tátah . kús . t . ho ajāyata | sá kús . t . ho viśvábhes . ajah . sākám . sómena tis . t . hati | takmā ´nam . sárvam . nāśaya sárvāś ca yātudhānyàh . ||

	ŚS 19.39.6
	aśvatthó devasádanas tr ˚tī ´yasyām itó diví |

  śigruh . ks . iptabhes . ajah . '. . . , there the red tree is born, the Śigru which is the cure for [missiles] thrown'. ab. Cf. ChU 8.5.3 atha yad aran . yāyanam ity ācaks . ate brahmacaryam eva tat | tad araś ca ha vai n . yaś cārn . avau brahmaloke tr ˚tīyasyām ito divi | tad airam . madīyam ˘sarah . | tad aśvatthah . somasavanah . | tad aparājitā pūr brahman . ah . prabhuvimitam ˘hiran . mayam 'And finally, what people normally call "the embarking to the wilderness" (aran . yāyana) is, in reality, the life of a celibate student. Now, Ara and N . ya are the two seas in the world of brahman, that is, in the third heaven from here. In that world are also the lake Airam . madīya, the banyan tree Somasavana, the fort Aparājita, and brahman's golden hall Prabhu' (Olivelle 1998: 279). Clearly, there existed a Vedic myth of an Aśvattha tree in heaven, associated with divine soma-drinking (cf. R ˚V 10.135.1ab yásmin vr ˚ks . é supalāśé deváih . sampíbate yamáh . 'the fair-leaved tree in/under which Yama drinks together with the gods'), and hence with Kus . t . ha, but that is perhaps all we can say about it.Pāda b once again establishes the connection between the kus . t . ha-and the soma-plant: cf. TS 3.5.7.1 etc. (see Klaus 1986: 173 for further references) tr ˚tī ´yasyām itó diví sóma āsīt 'Soma was in the third heaven from here'. Regarding the tripartite division of heaven, cf.Lüders 1951: 57-62 and Klaus 1986: 42-44, 173. cd. On the meaning of the phrase amr ˚tasya cáks . an . a-, cf. Zysk 1985: 151, who discusses previous interpretations (also with reference to R ˚V 1.13.5c) and concludes that it means "the appearance or manifestation of the divine".

	The opening tátrāmr ˚tasya . . . is combined with various nouns: R ˚V 1.170.4c tátrāmr ˚tasya cétanam . yajñám . te tanavāvahai , PS 1.93.3cd tatrāmr ˚tasyeśānam . kus . t . ham . devā abadhnata, ŚS 5.4.4cd = 6.95.2cd tátrāmr ˚tasya pús . pam . devā ´h . kús . t . ham avanvata, ŚS 4.7.1cd (≈ PS 5.8.8cd = 9.10.7cd) tátrāmr ˚tasyā ´siktam . ténā te vāraye vis . ám.
	7.10.7 ŚS 19.39.7 ab: ŚS 5.4.4ab = 6.95.2ab
	¡ hiran . yayī naur acarad	(8)
	dhiran . yabandhanā divi
	1 aśvatthó devasádanas tr ˚tī ´yasyām itó . ham avanvata '. . . , there the gods ˚tasya cáks . an . am devā ´h . kús . t diví | tátrāmr won Kus . t . ha, [which is] the appearance of immortality'; PS 15.15.4 arundhatī
	nāmāsi tr ˚tīyasyām ito divi | tatrāmr ˚tasya rohan . am . tena tvāchā vadāmasi 'You are called Arundhatī in the third heaven from here. There is the mounting of im-
	mortality. Therefore we invite you'; 20.61.7 [PSK 20.51.8] aśvattho devasadanas
	tr ˚tīyasyām ito divi | tatra lohitavr ˚ks . o jātah .

¡

  The golden boat with golden mooring moved in heaven. (There is . . . ). omitted in Mā • ¡ hiran . yayī] hiran . y{ai}ayai Ku, hiran . yayai V/126 [Ma], hiran . ye K naur] Or, non K dhiran . yabandhanā] Or, dhiran . yardhandhanā K divi • • • ||] divi || 4¡kā Ku, divi || 4 V/126 Ma, divi sa | K ŚS 19.39.7 hiran . yáyī náur acarad dhíran . yabandhanā diví | tátrāmr ˚tasya cáks . an . am . tátah . kús . t . ho ajāyata | sá kús . t . ho viśvábhes . ajah . sākám . sómena tis . t . hati | takmā ´nam . sárvam . nāśaya sárvāś ca yātudhānyàh . || Bhattacharya edits hiran . yayai.

	• • • ||	(8)

  The pāda has been cited in very corrupt form by Patañjali in his Mahābhās . ya under Vārttika 7 on As . t . ādhyāyī 6.4.174 (ed. Kielhorn vol. III, p. 235 l. 13): cf. Rau 1985, item 751, and Witzel 1986: 250. b. Cf. PS 12.7.5 yatra pre ṅkho gandharvān . ām . divi baddho hiran . yayah . | tat paretā apsarasah . pratibuddhā abhūtana 'Where the Gandharvas' golden swing is tied in heaven (cf. R ˚V 1.163.2-4), go away there, Apsarases: you have been recognized'. tátrāmr ˚tasya cáks . an . am . tátah . kús . t . ho ajāyata | sá kus . t . ho viśvábhes . ajah . sākám . sómena tis . t . hati | takmā ´nam . sárvam . nāśaya sárvāś ca yātudhānyàh . || ab. The PS reading nāvah . prabhram . śanam 53 makes the elaborate discussions of the corrupt ŚS reading by

	7.10.8 ŚS 19.39.8 cdefgh: 6cd¡5defg
	yatra nāvah . prabhram . śanam .		(8)
	yatra himavatah . śirah . |		(8)
	tātrāmr ˚tasya caks . an . am . tatah . kus . t . ho ajāyata |		(8) (8)
	sa kus . t . ho viśvabhes . ajah .		(8)
	sākam . somena tis . t . hati |		(8)
	takmānam . sarvam . nāśayan		(8)
	sarvāś ca yātudhān i yah . ||		(8)
	There where the ship's descent is, where the top of the Snowy [mountain range]
	is, there is the appearance of immortality; from there Kus . t . ha was born: so, all-
	healing Kus . t . ha stands together with Soma, causing all fever and all sorceresses
	to vanish.
	omitted in Mā • yatra] Or, sayatra K [[note sa]] [Ma] K, yaDra V/126 [[?]] himavatah . ] Or, himavataś K nāvah . ] Or, navah ˘K |] Or, om. K [[note • h . t • ]] yatra] Ku
	ajāyata] K, 'jāyata Or [[note different sandhi at 6d]] kus . t . ho] Or, kus . t . ham . K tatah . ] Or, tatah ¯K K, || V/126 viśvabhes . ajah . ] Or, viśvabhes . aja K	|] Ku Ma tis . t . hati]
	Or, tis . t . hasi K	nāśayan] Or [[ • n¸s • ]], nāśam . K [[Bar.: nāśayam . ]]	||] [Ma], || 4 Ku
	V/126, om. K [[note • h . y • ]]
	ŚS 19.39.8
	yátra nā ´vaprabhrám . śanam . yátra himávatah . śírah . |

  . You whom the ancient one belonging to the Iks . vākus knows [as all-healing], or you, o Kus . t . ha, whom the one belonging to the Kāśis, whom the one belonging to the Śavasas, whom the one belonging to the Matsyas [knows as such]: in the same way you are all-healing [now, to us]. Or kus . t . ha kāśyah . | yam . śāvaso] Ku [Ma], kus . t . ha kāKHY(sec. m. → śya 4)h . | yam . śāvaso V/126, kus . t . ha kāsyah . | yam . śāvaso Mā, kus . t . hikāśca ahiśyāvaso K [[om. |]] yam . ¡ mātsyas] yam . māchyas Or, anusāriśchas K ||] Or, om. K [[note • h . t • ]]

	7.10.9 ŚS 19.39.9
	yam . tvā veda pūrva aiks . vāko		(8)
	yam . vā tvā kus . t . ha kāś i yah . | yam . śāvaso yam . ¡ māts i yas		(8) (8)
	tenāsi viśvabhes . ajah . ||		(8)
	veda] V/126 Mā [Ma] K, ve(¡ da 3) Ku	pūrva aiks . vāko] Or, pūrvaks . vāko K	yam . ]
	K, 'yam .

  with n. 25 p. 105) is, however, not very conclusive. Witzel quotes Baudh ŚS 2.5:40.7-8 videhes . u me śīpatho mahāvars . es . u me glaur mūjavatsu me tapnā dundubhau me kāsikeks . vākus . u me pittam kali ṅges . u me 'medhyam 'my elephantiasis towards the Videhas, my wen-like excrescence (lump) towards the Mahāvars . as, my fever towards the Mūjavants, my cough towards the drum, my bile towards the Iks . vākus, my ritual impurity to the Kali ṅgas' and tries to deduce from the collocation with the Videhas of the (North) East, the Mūjavants (North/North-West) and the Kali ṅgas (of the South-East [?]) that the Iks . vākus must have inhabited a region to the South(-West?) of Madhyadeśa. The significance of pū ´rvain this pāda remains unclear, but if it indeed means 'eastern' it would seem to speak with Witzel 1997b: 50 against Witzel 1980: 88. I prefer, however, to assume it is used to lend an authority of age to the knowledge of the Aiks . vāka, rather than to provide a geographical specification. b. On the Kāśi people (also at PS 12.2.2), cf. Witzel 1980: 87 (with n. 13 p. 103 referring to Macdonell & Keith 1912/I: 153ff.): they belong to the eastern area around modern Benares.

  • , an emendation based on the AB passage. She reports the following readings (1919: 43 n. 12): śavasa uśīta • A; śavasa uśīna • B; savasva uśīna • C; suvasva uśīna • E. about this food. Those (people) partake of this food in the Kuru and Pañcāla countries, the A ṅga and Magadha countries, the Kāśi and Kauśala countries, the Śālva and Matsya countries, the Śavasa and Uśīnara, and the northern countries" '(Patyal).Kaus . U 4.1 ( Śā ṅkh Ā 6.1) so 'vasad uśīnares . u savasanmatsyes . u 55 kurupañcāles . u kāśividehes . v iti 'He stayed with the Uśīnaras, with the Śavasas (?) and the Matsyas, with the Kurus and Pañcālas, and with the Kāśis and Videhas'. At this place, pace Bodewitz 2002a: 59 n. 200 (and his predecessors), savasan • is in my opinion not to be emended to savaśa • (or to satvan • ), but if anything to śavasa • .d. Of the 11 cases of R ˚V yám . /yā ´m . tvā listed by Hettrich 1988: 724, not a single case shows téna (or anything comparable) in the main clause. I tentatively assume a relativized form of the 'sá figé' construction (type tám . tvā . . . : Jamison 1992) in the first three pādas (Hettrich's suggestion, p. 748, seems to support this assumption: "Demnach scheint der Typ yám . tvā sekundär nach dem Muster von tám . tvā ebenfalls erst Indisch entstanden zu sein"). Bloomfield solves the problem ingeniously by supplying '(We know)' at the beginning of the stanza: "(We know) thee whom . . . knew: therefore art thou a universal remedy". On the usage of vā, cf.Klein 1985/II: 190ff. (esp. p. 193). Or, om. K [[note • h . t • ]] viśvadhāvīryādharāñcam . ] viśvadhāvīryā'dharāñcam . Or, viśvadhāvīryā adharāñcam . K suva || 10 || anuvāka 2 ||] suva || r ˚11 || 10 || a 2 || Ku, suva || 10 || r ˚(sec. m. 12 [[!]]) || a 2 || V/126, suva || 10 || r ˚|| a 2 || Mā, suvah . Z Z 5 ZBhattacharya edits sadandir and reports the reading sadam . dir only for his Ma, while I also find it in his Mā.

	7.10.10 ŚS 19.39.10 cd: PS 12.1.4cd / ŚS 5.22.3cd
	śīrs . ālākam . tr ˚tīyakam . ¡ sadandir yaś ca hāyanah . |		(8) (8)
	takmānam . viśvadhāvīrya-		(8)
	-adharāñcam . parā suva || 10 || anuvāka 2 ||	(8)
	The tertian fever that is poison to the head, and the [fever] which is perennial,
	is annual -do you, o [Kus . t . ha] of unremitting strength, force away downwards.
	¡ sadandir] sadam . dir Or, sadantī K	hāyanah . ] Ku V/126 [Ma] K, hā anah . Mā
	|] anu 2 Z K
	ŚS 19.39.10
	śīrs . alokám . tr ˚tīyakam . sadam . dír yáś ca hāyanáh . | takmā ´nam . viśvadhāvīryādharā ´ñcam . párā suva ||

  The epithet uttānaśī ´varīis known only here. It may be compared with JB 3.367 sa ¡ uttānaśayān 57 apaśyat 'He (Indra) saw [the seasons] lying supine'.57 The ed. reads tā uttānaśayyām; the Baroda ms. reads sa uttānaśayyām; Burnell tā uttānaśaiyām; N2 ta uttānaśayyām (readings kindly provided by Gerhard Ehlers). The somewhat far-reaching emendation to an acc. pl. • śayān seems to be required by the context. c. On the use of ā ´d as a "conjunction joining the last term of a series to its preceding members", see Klein 1985/II: 137.d. Normally, kravyā ´d-(sg.) is an epithet of Agni, and so it functions in ŚS 3.21.8-10, where this stanza also occurs -8d: imám . kravyā ´dam . śamayantv agním; 9a śāntó agníh . kravyā ´t -with suprising pacification of Agni by himself. Here, however (cf. Filliozat 1949: 107 n. 2), the term clearly refers rather to the damaging demonic beings that are mentioned in 7.3, and several times in this hymn (cf. Geib 1975): should we understand śamayati rather in its (euphemistic) sense 'to kill' (cf. Oertel 1942: 8f. = 1994/II: 1508f.) here?Cf. 7.18.7e.

	parvatāh . ] Or, parvatās K V/126, somapr ˚s . t . hāh . āpa Mā, somapr somapr ˚s . t . hā āpa] Ku [Ma], somapr ˚s . t . h{•}(sec. m. ā)h . āpa ˚s . t . hāpa K uttānaśīvarīh . |] Or, uttānaśīvari | K vātah . ] Or, vātah ˘K parjanya ād] Ku Mā [Ma], parya(→ rja)nya ād V/126, parjanyād K kravyādam aśīśaman] Ku [Ma], kravyādam{u}(→ ma)śīśaman V/126, kravyādamasīśaman Mā, kravyādamaśīśamam . K ŚS 3.21.10 yé párvatāh . sómapr ˚s . t . hā ā ´pa uttānaśī ´varīh . | vā ´tah . parjánya ā ´d agnís té kravyā ´dam aśīśaman || ˚V 10.162.3, MānGS 2.18.2 c yas te hanti carācaram (8) utthāsyantam . sarīsr ˚pam | (8) garbham . yo daśamās i yam . (8) b. 7.11.2 Cf. R tam ito nāśayāmasi ||

  and the discussion in Macdonell & Keith 1912/II: 159. If the Apsarases and the Gandharvas that are in the house [try to] slay, and [if] the Mūradevins that eat bloody flesh [do so]: them do we cause to vanish from here. The metrically conditioned extended form with -in-is attested only here and at 7.19.2 below: on such use of the -ín-suffix, cf. AiGr. II/1, p. 121f. and especially Korn 1998: 105-111. d. Bhattacharya edits ¡ tām ˘ito. Contrast his retention of the transmitted Or text in 6.14.1, 6, 9 above, and cf. my Introduction, §2.8 (D). Kāt . hGS continues kravyādam uta devinam . . . . . My reproduction of Bhattacharya's ms. Mā does not show the long ū• which he reports for it; I cannot check his Ma, but its sister ms. Pa does not help to strengthen the likelihood that Bhattacharya correctly reported the Ma reading. I hence mark ūrū as an (admitedly very slight) emendation.a. Cf. the first pāda of the R ˚V parallel quoted under the next stanza. b. Regarding the demon that licks menstrual blood from the female womb, see Lubotsky 2002: 170f. on PS 5.37.2, where extensive parallels are listed, as well as 6.14.3a above. Slaje 1995 has shown that the woman's (menstrual) blood was in Vedic and later India considered to be the female counterpart of the man's semen (rétas-), essential for successful conception, and therefore in the center of hostile demons' attention. See also 5c, my conjecture *pratipāvne in stanza 9, and 7.19.5 below.

	7.11.3 MānGS 2.18.2 f d: 4d below, PS 6.14.1d, 6¡9f, 16.80.1¡6e / ŚS 8.6.11e, 14e, 23d yadi ghnant i y apsaraso (8) gandharvā geh i yā uta | (8) kravyādo mūradevinas (8) tān ito nāśayāmasi || (8) yadi ghnanty apsaraso] V/126 Mā [Ma], yadi ghnam . tyapsaraso Ku, yadagnibhyapsaraso K gandharvā] Or, gandharvām . K gehyā] thus Or K [[misprint Bar.: gehya]] mūradevinas] Or, mūradevenas K tān] Or, tāy K ||] Ku [Ma] K, | V/126 Mā MānGS 2.18.2 f ye te ghnanty apsaraso gandharvā gos . t . hāś ca ye | 58 kravyādam ˘suradevinam . tam ito nāśayāmasi || b. Cf. 6.14.8 above on the rare word gehya-. c. On mū ´ra-deva-(PS 2.62.4, 16.6.2, 16.7.3, 16.11.4), cf. EWAia II, 369. 7.11.4 Only PS a: cf. R ˚V 10.162.4a, MānGS 2.18.2 g a d: 3d above, PS 6.14.1d, 6¡9f, 16.80.1¡6e yas ta ¡ ūrū ārohat i y (8) asr ˚k te rehan . āya kam | (8) āmādah . kravyādo ripūm . s (8) tān ito nāśayāmasi || (8) 58 As observed by Dresden 1941: 173 n. 10, the mantra as enjoined under Kāt . hGS 48.1 (Caland 1925: 216 n. 1; Kaul Shāstrī 1934: 211) has the metrically better reading gan-dharvā gos . t eaters of raw [meat], eaters of bloody flesh: them do we cause to vanish from here. ta ūrū ārohaty] ta ur ˚ārohaty Ku V/126 Pa, ta ur ˚ārohaty Mā, ta ūr ˚ārohaty [Ma?], tā urvārohaty K rehan . āya] K, rohan . āya Or kam |] kam . | Or, kam . (¡ |) K āmādah . kravyādo] Ku V/126 [Ma], āmadakravyādo Mā, āmādah ¯kravyādhe K ripūm . s] Mā, ripum . s Ku V/126 Ma K tān] Or, tāy K 7.11.5 Cf. R ˚V 10.162.4, MānGS 2.18.2 g yas te śron . ī cyāvayat i y (8) antarā dampatī śaye | (8) yonim . yo antar āred . hi (8) . hyā gehyāś ca. The one that mounts your thighs in order to lick your blood, the treacherous tam ito nāśayāmasi ||

  śron . ī] Ku V/126 [Ma] K, śron . {i}ī Mā cyāvayaty] cyāvayam . ty Ku, cy(sec. m. Ā)vaya(sec. m. m . )nty V/126, cyavayam . ty Mā, cyāvayanti Ma, vyāvayati K dampatī] V/126 Mā [Ma] K, dam . patī Ku yonim . ] Or, yonī K antar] K, 'ntar Or āred . hi] ārer . hi Or, ārelhi K ||] Ku Mā K, || {yadi ghnanty apsar{e}aso . . . | . . . nāśayāmasi |

	yas ta ur ˚ārohaty asr ˚k te ||} V/126 [[thus repeating all of st. 3, and the beginning of 4; all the redundant aks . aras are marked for deletion both pr. m. by dots superscribed over them,
	and sec. m. by brackets around the superfluous portion]]
	R ˚V 10.162.4 / ŚS 20.96.14, MānGS 2.18.2 g yás ta ūrū ´viháraty antarā ´dámpatī śáye |
	yónim . yó antár ārél . hi 59 tám itó nāśayāmasi ||

  in better rhythm than I, no woman holds her thigh out farther'.The one that confounds you with sleep and darkness, and lies down with you, that wants to devour your offspring: that one (. . . ).pādas cd omitted in K • prajām . yas te jighatsati] Or, om. K tam • • • ||] tam . || Or,

	7.11.6 R ˚V 10.162.6, MānGS 2.18.2 d
	yas tvā svapnena tamasā	(8)
	mohayitvā nipadyate |	(8)
	prajām . yas te jighatsati	(8)
	tam • • • ||
	om. K
	R ˚V 10.162.6, MānGS 2.18.2 d yás tvā svápnena támasā mohayitvā ´nipádyate |
	prajā ´m . yás te jíghām . sati tám itó nāśayāmasi ||
	¡ pratirūpo	(8)
	jāro bhūtvā nipadyate |	(8)
	arāyam . kan . vam . pāpmānam .	(8)
	tam ito nāśayāmasi ||

  pādas ab omitted in K • yas tvā] Or, om. K patyuh . ] Ku[Ma], paty•(sec. m. u)h . V/126, p{r}atyu{prati}h . Mā, om. K Or, om. K arāyam . ] Ku V/126 [Ma], {prajām . yaste jighatsatī | ya |} arāyam . Mā, rāyam . K kan . vam . ] K, kr ˚n . vam . V/126 Mā [Ma], kr ˚n . {m}vam . Ku R ˚V 10.162.5, MānGS 2.18.2 e ab yás tvā bhrā ´tā pátir bhūtvā ´jāró bhūtvā ´nipádyate | prajā ´m . yás te jíghām . sati tám itó nāśayāmasi || Bhattacharya edits pratīrūpo and kr ˚n . vam . . a. Since no form pratīrūpa-with lengthened i is elsewhere quotable, while pratirūpa-occurs quite commonly (e.g. at R

	nipadyate |]	¡ pratirūpo] pratīr ˚po Or, om. K	jāro bhūtvā

  . Regarding the Arāya-demon, see my comments on 6.8.6a.Ku [Ma] K, t • n . d . ila V/126, tan . d . ila Mā indrasya] Or, indraśca K tigmam āyudham . ] Ku Mā [Ma], {tī}tigmamāyudham . V/126, tigmasāyudham . K tvā] Or, t v ā K ||] Ku Mā [Ma] K, || {yas tvā svapnena . . . nipadyate |} V/126 [[thus repeating 6ab -the redundant aks . aras are marked doubly, as seen under 5]]

	7.11.8 Only PS
		hā hai kharva khalate	(7)
		naigūrakarn . a tun . d . ila |	(8)
		indrasya tigmam āyudham .	(8)
		tena tvā nāśayāmasi ||	(8)
	Hey, hey, you deformed baldy, you snouty Naigūra-ear(ed one): Indra has a
	sharp weapon -with it do we cause you to vanish.
	hai] Or, hī K	khalate] Or, khalute K	naigūrakarn . a] naigūrakarn . n . a Or, naigurakarn . a
	K	tun . d . ila]

  Mittwede 1986: 126) [a]kān . ā ´syād akharvā ´śron . ā ´saptáśaphā '[The cow] should not be one-eyed, not mutilated, not lame, not seven-hooved'; TS 2.5.1.6-7 yā ´parn . éna píbati tásyā unmā ´duko yā ´kharvén . a píbati tásyai kharvás . . . añjalínā vā píbed ákharven . a vā pā ´tren . a 'to her who drinks from a leaf, a drunkard [gets born], to her who drinks from a damaged [vessel], a deformed [child is born]. . . . She should drink either from the palm of her hand, or from an undamaged vessel' (cf. Slaje 1995: 113-121, 138). b. The element naigūra-is quite obscure, being attested elsewhere only in the very problematic stanza PS 10.1.3 asāme kurame naigūrasya svasah . | arāte nirr ˚te amate snuhite 'You without conciliation, not coming to rest, sister of Naigūra. O Arāti, Nirr ˚ti, Amati, Snuhiti!'. Could it be connected with R ˚V 9.97.53¡54 nigút-/naigutá-(EWAia II, 41)? Regarding the word tun . d . ila-, see under 6.14.5a above. c. On Indra's 'sharp weapon', his vájra-, cf. R ˚V 8.96.9. Ku V/126 Ma, jaresandhāpayatām . Mā, jalemam . dhāyapetām . K viśvarūpā ||] viśvar ˚pā || Ku V/126 [Ma], viśvar ˚pām . || Mā, viśvarūpām . [[om. |]] K Bhattacharya edits pratidīpsāvne and kah . svadheye.

	supéśasam . dádhāta yajñíyes . v ā ´'You must establish a well-established, grace-ful mantra, undeformed, on behalf of the venerable [gods]'; ŚS 11.9[11].16ab
	khad . ū ´re 'dhica ṅkramā ´m . khárvikām . kharvavāsínīm 'Her that strides upon the khad . ū ´ra, mutilated, wearing what is mutilated (?)' (Whitney); MS 3.7.4:78.13
	(cf. 7.11.9 Only PS
	namas tan . d . āya namah . kusumāya	(11)
	namah . *pratipāvne namah . †kah . svadheye † |	( )
	namas tubhyam . nirr ˚te viśvavāre jar āemam . dhāpayatām . viśvarūpā ||	(11) (12 T )
	Homage to the Beater, homage to Kusuma, homage to the Up-drinker, homage
	to . . . , homage to you, Nirr ˚ti, who bestow all treasures. Let brilliant old age give him (this baby) here to suckle.
	namas] Or, nasas K	tan . d . āya] V/126 Mā [Ma] K, t{ā}an . d . āya Ku	namah . ] Or,
	namah . *pratipāvne] namah . pratidīpsāvne Ku Mā [Ma], namah . pratidi(sec. m. → ī){•}psāvne V/126, namah namah ¯K ˘pradis . t . (h)āmne K namah . †kah . svadheye † |] Or, namah ¯-kaśyade K tubhyam . ] Ku V/126 [Ma] K, tubham . Mā jaremam . dhāpayatām . ]
	jaremandhāpayatām .
		. 3.
	The rare word kharvá-'mutilated' (EWAia I, 448f.) to my knowledge occurs
	elsewhere in the Sam . hitās only at R ˚V 7.32.13ab mántram ákharvam . súdhitam .

  2 h ab abhinnān . d .As far as the sky, as far as the earth [stretches forth] -as far as the sun goes around: so far must you, o fearsome Gulgulu, protect her here, all around.

	The text of the stanza is nearly identical to that of PS 15.15.1 yāvad dyaur
	yāvat pr
		ā
	vr ˚ddhagarbhā aris . t . ā jīvasūvarī). On the Viśvarūpa milk cow (dhenú-), see 6.10.3 and 6.22.9 above, as well as Lubotsky 2002: 139 under PS 5.31.3.
	7.11.10 Cf. PS 15.15.1 a: PS 19.9.10a
	yāvad dyaur yāvat pr ˚thivī yāvat paryeti sūr i yah . | ¡ tāvat tvam ugra gulgulo	(8) (8) (8)
	parīmām . pāhi viśvatah . || 11 ||	(8)
	yāvad dyaur yāvat pr ˚thivī] K, yāvadyauryāvapr ˚thivī Ku V/126 [Ma], yāvadyaur-yāvapr paryeti sūryah . |] Or, payeti sūryah . [[om. |]] K [[note • h . t • ]] ¡ tāvat ˚thivīr Mā tvam] tāvatvam Or K ugra] Or, u[[line]]mugra K gulgulo] Ku V/126 Mā, guggu(→
	lgu)lo Ma, gulgu(→ ggu 3)lo Pa, lulgulo K || 11 || Ku, || 11 || r ˚(sec. m. 10) || V/126, || 11 || r parīmām . ] K, parimām . Or ˚|| Mā, Z 1 Z K	|| 11 ||] || r 10
	Bhattacharya edits pari mām . .

  To victory do we invite Pāt . ā, who is a sole queen, has but one observance, but one place, who alone gives rest [to her husband], who removes rivals. Ku pāt . ām . ] Ku Mā [Ma], thus K [[Bar. pājām . ]], śā(sec. m. → pā)t . Ī(sec. m.

	1 Only PS c: 7d below d: PS 5.1.6d
	ekarājñīm ekavratām	(8)
	ekasthām ekalāmikām |	(8)
	pāt . ām . sapatnacātanīm .	(8)
	jaitrāyāchā vadāmasi ||	(8)

ekarājñīm] Or, yaikarāgnīm K ekalāmikām |] ekalāmikām . | V/126 Mā [Ma] K, ekalā-mik{o}ām . | → ā)m . V/126

sapatnacātanīm . ] Ku V/126

[Ma]

, sapatnacātanī Mā, sannacātanīm . K jaitrāyāchā] Or, jaitrāyaśchā K

  Bhattacharya edits vāhyā.c. On the present meaning of perfect forms of sah with the stem sāsah-in R ˚V and AV, seeKümmel 2000: 563f. d. With this pāda cf. PS 1.100.1 ud ehi devi kanya ācitā vasunā saha | na tvā taranty os . adhayo bāhyāh . parvatīyā uta 'Come up, maiden goddess, loaded up with riches. No plants from abroad or from the mountains surpass you' and PS 15.3.6 = ŚS 19.44.6 dévāñjana tráikakuda pári mā pāhi viśvátah . | ná tvā taranty ós . adhayo bā ´hyāh . parvatī ´yā utá 'O ointment god from the three-peaked [mountain], protect me all around. . . . '. After we have had occasion to call attention to the formation (without vr ˚ddhi) of gireya-just above at 7.10.5a, it is now all the more striking that we find here the regular derivative gaireya-, previously unattested before JB 3.156 andBaudh ŚS 15.16:220.13, 18.2:344.5, 18.39:389.5.Superior am I to those that are superior, superior indeed to those that are inferior. Below is my rival, inferior indeed to those that are inferior. | adhah . ] Or, adharabhyah . adhas K [[om. |:note • h . a • ]] māmaky] Ku [Ma], māmakV V/126 Mā, sāmakty K ||] Ku V/126 [Ma], | Mā, om. K [[note • h . n • ]]The sun does not cause the skin of the flower from Sindhu to wither: o Pāt . ā, by means of you who are unwithered, do I take the splendor from [my] rival.Ku V/126 [Ma], | Mā, dadhe K a. Cf. Das 1987: 34 n. 57: "saindhava could refer to salt, but could equally refer to something coming either from Sindh, the Sindhu (= Indus?) or from the sea. 'Flower' could refer to flowers in general. Or else we have here 'flower of the saindhava' or 'flower which is saindhava'. In any case, what is meant remains unclear. But compare, nevertheless, sindhupus . pa 'conch shell', attested, however, only lexically in later classical Sanskrit". For further information on the variety of associations attached to the word saindhava-especially in its reference to 'salt', cf. Slaje 2001. But this pāda must be connected with PS 15.3.5 = ŚS 19.44.5, a stanza addressed to an (eye-)ointment (cf. Bloomfield 1896b: 405f.): síndhor gárbho 'si vidyútām . pús . pam | vātah . prān . áh . sū ´ryaś cáks . ur divás páyah . 'Embryo of the river art thou, flower of the lightnings; the wind [thy] breath, the sun [thine] eye, from the sky [thy] milk'(Whitney).At PS 19.24.3 = ŚS 19.38.2 gulgulu-is also called saindhavá-as well as samudríya-, terms which led

	ekastha] Or, ekasthā K pus . pasya] Ku V/126 [Ma] K, pus . yasya Mā sapatnī sāsāha] Or, sapatnīs Āsaha 61 K mlāpayati] Or, snāpayati K gaireyī] Or, śaire K tvacam |]
	bāhyā ||] Or, vāhyā [[om. |]] K tvacam . | Or, tvacām¸[[om. |]] K	pāt . e] V/126 Mā [Ma] K, pā t . e• Ku	a mlātayā]
	'mlātayā Or, snāpayā K	sapatnyā] Or, sapatnā K	varca ā] varcca ā Or, varcā K
	dade ||]
	7.12.3 Cf. ŚS 3.18.4, R ˚V 10.145.3, ĀpMP 1.15.3
	uttarāham uttarābhya		(8)
	uttared adharābh i yah . |		(8)
	adhah . sapatnī māmak īy		(8)
	adhared adharābh i yah . ||		(8)
	ŚS 3.18.4, R ˚V 10.145.3, ĀpMP 1.15.3 úttarāhám uttara úttaréd úttarābhyah . |
	adháh . [R ˚V, ĀpMP áthā] sapátnī yā ´mámā ´dharā sā ´dharābhyah . ||
	a. Cf. my commentary on 6.8.2ab above.
	2 Only PS 7.12.4 Only PS
	ekarājñ i y ekavrata na saindhavasya pus . pasya		(8) (8)
	ekastha ekalāmike | sūryo mlāpayati tvacam |		(8) (8)
	na tvā sapatnī sāsāha pāt . e a mlātayā tvayā		(8) (8)
	gaireyī ca na bāh i yā || sapatnyā varca ā dade ||		(8) (8)
	O sole queen, who have but one observance, but one place, who alone give rest
	[to your husband]: no rival from the mountains overpowers you, none from
	abroad either.
	ekarājñy ekavrata] V/126 Mā [Ma], ekarājñekavrata Ku, yaikarājñī ekavratā (¡ |) K

uttarāham uttarābhya] Or, uttarāham . uttarabhyo K [[Bar.: tattarabhyo]] adharābhyah .

  On the theme of witheredskin, cf. PS 20.62.10 [PSK 20.56.8] abhīli naśyetah . paras tvacam . me mābhi mimlapah . | agastyasya brahman . ābhīlīm . nāśayāmasi 'Vanish far away from here, you Abhīlī: do not cause my skin to wither. We cause the Abhīlī to vanish by means of Agastya's spell' (cf. Knobl 2007: 56ff.) and R ˚V 8.55.3b cármān . i mlātā ´ni . See Jamison 1991: 176-182 on the nexus of Vedic ritual and formulaics surrounding skin-disease and brahmin's splendor (brahmavarcasá-), apparently related to our stanza. The second pāt . ā-plays on a (folk-etymological?) connection between the plant name pāt . ā ´and the rather rare root pat . 'to split, cut' (EWAia II, 67): cf. Baudh ŚS 28.7:355.11 athaitasyai vapāyai sthāne yat kim . cin medorūpam avaśis . t . am ˘syāt tad utpāt . ya tena pracaret 'And if some fatty substance is left in the place of this omentum, he should cut it out and perform [the rite] with it'; Śā ṅkh ŚS 17.1.2 hotā pre ṅkhaphalakam utpāt . ayati 'the hotr ˚orders to pull out the plank for the swing' (Caland); Vis . n . uSm 6.25 likhitārthe pravis . t . e likhitam . pāt . ayet 'When the goal of a contract has been reached, he should tear up the contract'. The same connection seems to underlie PS 20.38.10 pāt . ā ¡ bhinatti 62 kumbham . pāt . ā kumbhīm . gadohanīm | pāt . ā sarvasya pātrasya vadhūm .

	Or, bhagamya K	dhehy atho] Or, dheyatho K	mahis . īm . kr ˚n . u ||] Or, mahis . ī ṅkr ˚n . u |
	7.12.5 Only PS
	na vai pāt . e pāt . evāsi		(8)
	subhāgam . karan . īd asi |	(8)
	pāt . e bhagasya no dheh i y	(8)
	atho mā mahis . īm . kr ˚n . u ||	(8)
	Not indeed, o Pāt . ā, are you [anything] like a splitter: it's a maker of good
	fortune that you are. Bestow [a share of good] fortune on us, o Pāt . ā, and make
	me the chief-queen.
	pāt . evāsi] Or, pāt . evahasi K	asi] V/126 Mā [Ma] K, asī Ku	|] Or, om. K bhagasya]

K

a.

  Whitney 1881: 317], while in PS the figures are roughly 36:8). cd. On the partitive gen. with verbs of 'giving', cf. Delbrück 1888: 158 (4b), where, however, we find no reference to dhā in this particular usage, but see e.g. PS 1.100.2c (evā bhagasya no dhehi ), 2.68.6b (tasya no dhehi ). On the meaning of máhis . ī-, cf. Rau 1957: 105f., and see 1a¡2a above. When, o Pāt . ā, on a tree, floating in the wind, you feel great, defeating, sticking tightly [to the tree], you, verily, are called Conquest. The stanza is to be compared with 6.4.5 above: vr ˚ks . am . vr ˚ks . am ā rohasi vr ˚s . an . yantīva kanyalā | jayantī pratyātis . t . hantī sam . jayā nāma vā asi 'You mount every tree, like a lusting girl . . . '.

	7.12.6 Only PS cd: PS 6.4.5cd ≈ ŚS 5.5.3cd, R ˚VKh 4.7.4cd
	yat pāt . e adhi vr ˚ks . e vātaplavā mahīyase |	(7) (8)
	jayantī pratyātis . t . hantī ¡ sam . jayā nāma vā asi ||	(8) (8)

adhi] 'dhi Or, adha K vātaplavā] K, vātapravā Or mahīyase] Or, mahīyame K ¡ sam . jayā] sañjayā Or, sañjāyā K vā asi] Or, vāsi K Bhattacharya edits vātapravā.

  1 néc chátruh . prā ´śam . jayāti sáhamānābhibhū ´r asi | prā ´śam . prátiprāśo jahy arasā ´n kr ˚n . v os . adhe 'So that the enemy shall not win the case, you keep overpowering, superior [to him]. Smite the disputing adversaries, make [them] powerless, o plant' ∼ PS 2.16.1 yā śatrūn prāśam . jayā sahamānābhibhūr asi | sāmūn pratiprāśo . . . (Keś. under KauśS 38.20: "jayārtham"), and cf. Das' discussion of the Āyurvedic plant names jayantī-, vijayā-and jayā-(1987: 37-40). Invite the fortunate Pāt . ā, who has outstretched leaves, who is suppressing, overpowering, dominant-speaking, who removes rivals. Indra ate up the Pāt . ā, in order to slay the Asuras. By means of her may I overpower [my] rival, like Indra [did with] the Dānavas. indro vy āśnād dhantavā] Ku Mā [Ma], indro vyāśnāddantavā V/126, ivyās . n . ārhantavā K [[Bar.: • s . n . ān ha • ]] asurebhyah . |] Or, amurebhyah . [[om. |]] K [[note • h . t • ]] tayāham . sapatnīm . ] V/126 Mā [Ma], tayāham . {śatrū}sapatnīm . Ku, tayā sapatnyam . K Bhattacharya prefers the sandhi ¡ dānavām ˘iva.

		dānavān]
	Ku K, dānavām V/126 Mā, dānavār Ma
	PS 2.16.3
	pāt . ām indro vy āśnād dhantavā asurebhyah . |
	7.12.7 Only PS ab: cf. ĀpMP 1.15.2ab, R tayāham . śatrūn sāks . īyendrah . śālāvr ˚kān iva || ˚V 10.145.2ab, ŚS 3.18.2ab b: PS 6.8.2a d: 1c above ŚS 2.27.4-5
	uttānaparn . ām . subhagām . pāt . ā ´m índro vy ā `śnād ásurebhya stárītave | sahamānām . sahasvatīm | achā br ˚hadvadām . vada pāt . ām . sapatnacātanīm || prā ´śam . prátiprāśo jahy arasā ´n kr ˚n . v os . adhe ||4|| táyāhám . śátrūnt sāks . a 65 índrah . sālāvr ˚kā ´m ˘iva | prā ´śam . prátiprāśo jahy arasā ´n kr ˚n . v os . adhe ||5||	(8) (8) (8) (8)
	Ku vr ˚hadvadā K sahasvatīm |] sahasvatīm . | Or K pāt . ām . ] Or, thus K [[Bar.: pāt . am . ]] achā] Or, aśchā K sapatnacātanīm ||] sapatnacātanīm . || br ˚hadvadām . ] Or, Or, śapatnacātanīm . [[om. |]] K
	ĀpMP 1.15.2, R ˚V 10.145.2, ŚS 3.18.2 úttānaparn . e súbhage sáhamāne [R ˚V, ŚS dévajūte] sáhasvati | sapátnīm . me párā dhama [ ŚS n . uda] pátim . me kévalam . kr ˚dhi [R ˚V kuru] ||
	ab. These pādas are a rephrasing in the accusative of pādas known also
	from three other mantra texts. Cf. also Br ˚haddevatā [ed. Macdonell] 8.56c uttānaparn . ām . pāt . hām. c. On the epithet br ˚hadvadā-, cf. the pāda br ˚hád vadema vidáthe suvī ´rāh . which concludes 22 of the 43 hymns of the Gr ˚tsamada Man . d . ala R ˚V 2 plus an additional Gr ˚tsamada composition R ˚V 9.86.48, and occurs also as PS 18.71.1d / ŚS 18.3.24d. The syntagma br ˚hád vad is otherwise very rare: I have found it only at R ˚V 10.94.4a; we may compare br ˚háduktha-at R ˚V 5.19.3, 10.56.7, 10.54.6 etc., and the mantra br ˚hánn asi br ˚hádgrāvā br ˚hatī ´m índrāya vā ´cam . vada at VSM 5.22, TS 1.3.2.2 etc.
	7.12.8 Cf. PS 2.16.3, ŚS 2.27.4ab¡5ab
	pāt . ām ind a ro v i y āśnād	(8)
	dhantavā asurebh i yah . |	(8)
	tayāham . sapatnīm . sāks . īya	(9)
	mahendro dānavān iva ||	(8)

uttānaparn . ām . ] K, uttanaparn . n . ām . Or subhagām . ] V/126 Mā [Ma] K, su BHAG ĀM .

  3 vidutsurasya 66 dānavasya tasya tvam . napād asi | tasyāgre 'rasam . vis . am . tatas *tavārasam . vis . am 'Of the Dānava V., of him you are the grandson. His poison [was] powerless in the beginning, therefore your poison is powerless [now]'. ŚS 4.24.2 (PS 4.39.3) yá ugrī ´n . ām ugrábāhur yayúr yó dānavā ´nām . bálam ārurója | yéna jitā ´h . síndhavo yéna gā ´vah . sá no muñcatv ám . hasah . 'He who, having formidable arms, is repeller (?yayú) of the formidable ones (f.); who battered the strength of the Dānavas; by whom are conquered the rivers, by whom the kine-let him free us from distress' (Whitney). ŚS 10.6.10 (PS 16.43.2) yám ábadhnād br ˚haspátir man . ím . . . . | tám bíbhrac candrámā man . ím ásurān . ām . púro 'jayad dānavā ´nām . hiran . yáyīh . | só asmai 65 Whitney comments that his "translation implies emendation of the inadmissible sāks . e to sāks . ye, than which nothing is easier (considering the frequent loss of y after a lingual or palatal sibilant) or more satisfactory, for both sense and meter; it is favored, too, by the P[ai]pp[alāda] reading". 66 Thus Or. K: vidapsutaśya. Emend vidacchutasya? (vi)duchunasya? Or, as Werner Knobl suggests to me, vidyutsutasya? śríyam íd duhe bhū ´yobhūyah . . . . 'What amulet Brihaspati bound on . . . -bearing that amulet, the moon conquered the strongholds of the Asuras, the golden [strongholds] of the Dānavas; it yields to him fortune, more and more . . . ' (Whitney). MS 2.2.10:23.19-24.1 (cf. Caland 1908: 94) índro vái vr ˚trā ´ya vájram úd ayachat tám . dānavā ´nā ´nv amanyanta tám eténa bhāgadhéyenā ´nv amanyanta táto vái sò 'bhímātīr ahan 'Indra held his cudgel up against Vr˚tra. The Dānavas did not release it (i.e. the cudgel: MS 4.1.3:4.20). In exchange for this share they released it, whereupon he slew the assailants'.KS 13.5:186.6f. indro vai viliste ṅgām . dānavīm akāmayata so 'sures . v acarat stry eva strīs . v abhavat pumān pum ˘su 'Indra coveted the Dānavī Viliste ṅgā. He roamed among the Asuras. He became a woman among the women, a man among the men'.(Cf. Brown 1978: 201, with references in n. 1, notably to ŚS 7.38.2 [∼ PS 20.31.7].) KS 37.14:94.3-7 devāś ca vā asurāś ca sam . yattā āsann asures . u tarhy amr ˚tam āsīc chus . n . e dānave tac chus . n . a evāntar āsye 'bibhar yān devānām aghnam ˘s tad eva te 'bhavan yān asurān . ām . tāñ chus . n . o 'mr ˚tenābhivyānīt te sam ānan sa indro 'ved asures . u vā amr ˚tam ˘śus . n . e dānava iti sa madhvas . t . hīlā bhūtvā prapathe 'śayat tām ˘śus . n . o 'bhivyādadāt tasyendraś śyeno bhūtvāsyād amr

  Ku Mā Ma, thus K [[Bar.: pājā]], pāt . ām . V/126 bibharty] K, {bhi}bibhartty Ku, bibhartty V/126 Mā[Ma] a ṅkuśam . ] K, am . kuśam . Ora ṅkinam |] K, am . kinam . | Or sapatnyā] Ku [Ma] K, sapatnā V/126 Mā varca] K, varcca Ku V/126 [Ma], va{•}rcca Mā lumpāmi] Mā [Ma], lum . pāmi Ku, lu{sp}mpāmi V/126, lumpasi K mamed asat] Or, samedhamat¸K ||] Ku V/126 [Ma], | Mā, om. KThe same stanza is repeated with a different third pāda as PS20.42.11 [PSK 20.40.10] pāt . ā bibharty a ṅkuśam . hiran . yavantam a ṅkinam | tenāham anyes . ām . striya ā lumpāmi mamed *asan 68 '. . . : by that means do I rake the wives of other men here, [thinking:] "They shall be mine alone" '. Cf. also PS 2.81.2 yad andhiyam . yad algan . am . yo armo adhirohati | ayasmayas tad a ṅkuśo *aks . n . o (')rmam apa ¡ lumpatu 'Die Blindheit, das Algan . a-Leiden, das Arma-Leiden, welches aufsteigt: der metallene Haken soll das, das Arma-Leiden, vom Auge beseitigen'

	The Pāt . ā bears a hook, a golden one with barbs: by that means do I rake [my]
	rival's splendor here, [thinking:] "It shall be mine alone".
		)
	hiran . yavantam a ṅkinam |	(8)
	tena sapatn i yā varca	(8)
	ā lumpāmi mamed asat ||	(8)

pāt . ā]

  n. 62 and especially p. 36) must have been a "thorny or (hard) sprigged (= prickly?), barbed (?)" plant. On plants with 'golden thorns', cf. PS 2.79.4 hiran . yāks . i madhuvarn . e ¡ hiran . yaparicartane | ¡ a ṅko hiran . ya- yas tava tenāsyai patim ā vaha 'O golden-eyed, honey-colored, golden-belted [plant]: you have a golden barb -bring a husband here with it' and in the next stanza 2.79.5cd iyam . tvā mahyam os . adhir ¡ a ṅkeneva ny ā nayāt 'this plant will lead you down here for me, with what may be called its barb'. An ayasmaya-a ṅka-, comparable to the ayasmaya-a ṅkuśa-of PS 2.81.2 quoted above, is known from ŚS 7.115.1cd (PS 20.18.7cd) ayasmáyenā ṅkéna dvis . até tvā ´sajāmasi 'with a metal barb we attach you to him who hates [us]', and 'barbed Asuras with metal nets' (ayasmáyaih . pā ´śair a ṅkínas) are known from PS 16.150.5 / ŚS 19.66.1. c. Cf. 4d above and PS 20.29.2cd sapatnyā varca ādāyāthāsmābhih . sahāsasi 'And having taken away [your] rival's splendor, you shall be with us'; cf. 6.8.8c for the scansion sapatn i yās. ĀpMP vīrúdham] bálavattamām | yáyā sapátnīm . bā ´dhate yáyā sam . vindáte pátim|| Cf. PS 20.31.7 idam . khanāmi bhes . ajam . mām . paśyam abhirorudam . yenā nicakra āsurīndrān . ī kevalam . patim 'I dig [up] the medicine, which draws towards me his eye, which causes [love's] tears, by means of which the Āsurī Indrān . ī allured [Indra] as her husband alone' (see my disccusion under 6.6.4cd). The combination of this stanza with ours sheds interesting light on the mythological connection with the imā ´m . khanāmi -hymn that appears from the Br ˚haddevatā (ed. Tokunaga) 8.51cd-52ab [ed. imām . khanāmīti sūktam indrān . ī yat svayam . jagau || tad aupanis . adam . s . at . kam . bhāvavr ˚ttam . pracaks . ate ' 'This (plant) I dig', the hymn which Indrān . ī herself sang, they declare to be an esoteric evolutional hymn of six stanzas'(Macdonell 1904/II: 308).

	khanāmy] Ku Mā [Ma] K, Ga(sec. m. → kha 3)nām . my V/126	os . adhim . ] Ku V/126
	[Ma] K, os . adhīm . Mā Or, balavattamām . [[om. |]] K [[note • m . a • ]] vīrudhām . ] K, vīr ˚dhām . Or yayā] Or, athā K balavattamām |] balavattamām . | kevalam . ] Ku V/126
	[Ma] K, kavalam . Mā m. 10) || V/126, || 12 || r patim] K, patim . Or ˚|| Mā, Z 2 Z K	|| 12 ||] || r ˚10 || 12 || Ku, || 12 || r ˚(sec.
	ŚS 3.18.1, R ˚V 10.145.1, ĀpMP 1.15.1 imā ´m . khanāmy ós . adhim . vīrúdhām . [R ˚V,
	7.12.10 Cf. ŚS 3.18.1, R ˚V 10.145.1, ĀpMP 1.15.1 d: only PS
	imām . khanām i y os . adhim .		(8)
	vīrudhām . balavattamām |		(8)
	yayā sapatnīm . bādhate		(8)
	kr ˚n . ute kevalam . patim || 12 ||		(8)
	I dig up this plant, the strongest of all herbs, by which means she repells her
	rival, makes her husband hers alone.

  Or, om. | K [[note • h . t • ]] Or, om. K [[note • h . y • ]] ab. The second pāda occurs also in PS 13.3.5: ye ke cedam ¡ upāśraus . ur 69 vātasyeva pr ˚thag yatah . | a ṅgo nu sarve brūtāheyam arasam . vis . am 'All you who have heard this [invocation 70 ], like [the noise] of the wind going in various directions, come on, speak out: sapless is the snake-poison'. Renou 1957a: 78 interprets the K reading āghos . āso as a nom. pl. of a noun āghos . a-'crying aloud (demon)'. This noun is otherwise quotable only from Nir 5.11 ā ṅgūs . ah . stoma āghos . ah . , while Śā ṅkh ŚS 4.19.7-8 attests āghos . in . ī-: tes . u lohitamiśram ūvadhyam avadhāya | rudrasenābhyo 'nudiśati || āghos . in . yah . pratighos . in . yah . sam . ghośin . yo vicinvatyah . śvasanāh . kravyāda es . a vo bhāgas tam .

	āghos . āmo] Or, āghos . āso K pr ˚thagvatah . V/126 Mā Or, sanvānām K indro ¡ api] indro 'pi Or, indra apa K vātasyeva] Or, vātasyai K |] ¡ śvanvatīnām] śmanmatīnām pr ˚thag yatah . ] Ku [Ma] K, ¡ kr ˚tac chirah . ] kr ˚tatśirah . Or, kr ˚taśchirah . K ||]
	1 Only PS b: 13.3.5b cd: 14cd below d: 1.89.2d
	yāsām ārād āghos . āmo	(8)
	vātasyeva pr ˚thag yatah . | tāsām . ¡ śu vanvatīn a ām indro ¡ api ¡ kr ˚tac chirah . ||	(8) (8) (8)
	Of whom we hear [the noises] from afar, as of the wind going in various direc-
	tions: of those dog-accompanied [Apsarases] Indra shall cut off the head.

  . . . úd vīrā ´n . ām . jáyatām etu ghós . ah . | pr ˚thag ghós . ā ululáyah . ketumánta úd īratām 'Let the noise of winning heroes go up. In various directions let the noises, the marked (?) howlings move up' and PS 1.107.1ab (cf. R ˚V 10.168.1ab) vātasya nu mahimā 69 Or (and Bhattacharya): upāsaus . ur ; K: āpāśves . ur . The emendation is somewhat uncertain, but cf. JB 3.276 te 'smai stutās tathākurvan yathais . ām upāśros . at, where ms. Bar reads • śraus . am . , while Bur M read • śres . at • (readings kindly provided by Gerhard Ehlers): emendation to 'irregular' (Narten 1964: 260) • śraus . at, with the same lengthened grade found in the Bar reading that we also seem to have in the PS passage, must now be considered. On the Apsaras-epithet śvanvatī-, correctly transmitted in the Or. mss. at PS 1.89.2 and 2.27.6, cf. Zehnder 1999: 81f. The word, which is to be compared formally with śvanín-'dog-leader (in a hunt)' (found in two parallel mantras i.a. at TS 4.5.4.2, TB 3.4.3.1, VSM 16.27 and 30.7), occurs twice in ŚS. At 11.9[11].15 śvànvatīr 71 apsaráso rū ´pakā utā ´rbude antah . pātré rérihatīm . riśā ´m . durn . ihitais . ín . īm | sárvās tā ´arbude tvám amítrebhyo dr ˚śé kuru . . . 'The dog-accompanied Apsarases and the phantoms, o Arbudi, the riśā

	rathasyārujann eti stanayann asya ghos . ah . 'The greatness of the Wind Chariot
	now (goes) destroying, thundering goes its noise'. Sounds moving pr ˚thak are found, besides in ŚS 3.19.6 quoted just above, also at ŚS 4.15.4ab / PS 5.7.5ab
	gan . ā ´s tvópa gāyantu mā ´rutāh . parjanya ghos . ín . ah . pr ˚thak 'Let the noisy troops of Maruts sing to you all over, O Parjanya' (Lubotsky) and ŚS 5.20.7ab /
	PS 9.27.8ab antarémé nábhasī ghós . o astu pr ˚thak te dhvanáyo yantu śī ´bham 'Let there be noise between these two firmaments; severally let thy sounds go
	swiftly' (Whitney).
	c.
	70 Cf. R ˚V 10.97.21a yā ´ś cedám upaśr ˚n . vánti 'Die dieser (Rede) zuhören' (Geldner).

  1 / PS 19.16.12-13; Bloomfield 1893: 163-172): PS 15.18.7-8 āskandike viskandike parācīr apa *nr ˚tyantu

73 | sāra ṅgen . a śunā saha || yah . sāra ṅgo ¡ hiran . yadañ *chvā divyah . pariplavah . | tasyāham . nāma jagrabhāsmā aris . t . atātaye 'O here-jumper (cf.

  inj. of kart 'to cut' (cf. R ˚V 1.63.4 ákr ˚tah . ). We thus might have here one of the rare Atharvavedic examples of the hortatively used injunctive, but interpretation as a subjunctive form seems more attractive to me (see my discussion under 6.19.1b above).

	7.13.2 Only PS ab: PS 15.19.2ab a: PS 1.29.1a, 1.36.1a
	yāh . purastād ācaranti	(8)
	sākam . sūryasya raśmibhih .

• • • ||

  They who assemble after the wind, in the intermediate space, below the heaven: (of those . . . ). vātam anusam . yanty] Or, vācamanasavyam . ny K antariks . e adho] antariks . e 'tho Ku Mā, antariks . e 'dhAU(sec. m. → dho) V/126, antariks . e '(→ a)dhau Ma, antariks . edadho K • • • ||] Mā, || kā Ku, || (sec. m. kā ) V/126 [[the place in the ms. where kā has most likely been written, is lost because a worm has eaten it]], om. K [[note • h . y • ]]

	7.13.3 Only PS
	yā vātam anusam . yant i y	(8)
	antariks . e adho divah .	• • • ||	(8)

  Bhattacharya reports no variant 'tho for his Mā, although this is clearly the reading that I see in my reproduction of it. With the whole stanza compare pre ṅkho] Ku Mā[Ma], pr{ai}e ṅkho V/126, pre ṅkhyo K baddho] Or, vr ˚ddho K antariks . e] V/126 Mā K, 'ntariks . e Ku[Ma] hiran . yayah . ] V/126 Mā [Ma] K, hiran . ya{h . }yah . Ku• • • ||] Mā, || kā Ku, ||(sec. m. kā ) V/126, om. K [[note • h . y • ]]ab. Cf. PS 12.7.5 (pre ṅkho . . . divi baddho hiran . yayah . ) quoted in full under 7.10.7b above, and PS 5.9.6 yās tarke tis . t. hanti yā valīke yāh . pre ṅkhe ¡ pre ṅkhayanta uta yā nu ghorāh . | yā garbhān pramr ˚śanti sarvāh . pāpīr anīnaśam 'Those[Sadānuvās] who stay in the twisted grass (?), who in the thatch, who swing in a swing, and those who are terrible now, who lay hold of the embryos, all the bad ones have I destroyed'(Lubotsky 2002: 56), PS 15.19.1 yāh . pre ṅkhe pre ṅkhayante santāne mālavā iva | idam ulu ṅgulukābhyo apsarābhyo 'karam . namah . 'I have brought reverence here to the Ulu ṅgulukā (?) Apsarases, who swing in a swing, like girls from Mālava (?) in a line'.

	7.13.5 Only PS
	yās talpān anunr ˚tyant i y antariks . e hiran . yayān	(8)

  ||] || kā Ku, ||(sec. m. kā ) V/126, | Mā a. In the R ˚V, ánu always seems to keep its accent if it immediately follows the noun it governs. Cf. e.g. -with an additional preposition between ánu and the verb -4.22.7c yát sīm ánu prá mucó badbadhānā ´s or 10.68.12b yáh .

	pūrvī ´r
	ánv āróravīti , and -with no second preposition in between -5.73.4b víśvā
	yád vām ánu s . t

• • • || (8) They who dance over golden beds in the intermediate space: (of those . . . ). omitted in K • hiran . yayān ] Ku Mā [Ma], hin . ya(sec. m. ¡ ra 1)yān V/126 • • •

  ||] Mā, || kā Ku, ||(sec. m. kā ) V/126, om. K a. The Apsarases are associated with chariots also at ŚS 6.130.1ab rathajítām . rāthajiteyī ´nām apsarásām ayám . smaráh . 'Of the Apsarases, chariotconquering, belonging to the chariot-conquering, [is] this the love'(Whitney). Cf. my comments on PS 6.4.10, also addressed to an Apsaras, where I conjectured a bahuvrīhi vātarathe. A tatpurus . a compound vātaratha-is attested at KS 36.8:75.13ff.

	yāh . ] Or, yāh ˘K vātarathāduttānāh ˘K anabhidhr ˚s . n . uvam ˘s tam . maruta ais . īkair vātarathair adhy aiyanta te 'ty ais . am vātarathā uttanāh . ] V/126 Mā [Ma], vātarathā u{thā}ttānāh . Ku, pādaghātinīh . ] Or, pādaghātinīm . K • • • sa vr ˚tram abhītya vr ˚tram . dr ˚s . t . vorustambhagr . had ˚hīto 'tis . t ˘s te 'sya yatra marmāgaccham ˘s tad aces . t . at 'He (Indra) approached Vr ˚tra, saw Vr

  Or, om. K sācy ¡ aks . ī] sācy aks . i Or, sācaks . u K karikratīh . ] Or, karikrati K• • • ||] Mā K, || kā Ku, ||(sec. m. kā ) V/126Bhattacharya edits aks . i here and at 15.19.6, where the ms. readings are the same (Or sācyaks . i , K sācaks . u).a. On the association of Apsarases with trees, cf. PS 1.29.3a yāh . kulyā yā vanyāh . 'Those [Apsarases] that belong to the streams, and those that belong to the forests'; ŚS 4.37.4 (PS 12.7.7) yátrāśvatthā ´nyagródhā mahāvr ˚ks . ā ´h . śikhan . d . ínah . | tát páretāpsarasah . prátibuddhā abhūtana 'Where the Aśvatthas, the Nyagrodhas, the great crested trees grow: disappear there, Apsarases. You have been recognized'; ŚS 14.2.9cdef (PS 18.7.10cdef) yé gandharvā ´apsarásaś ca devī ´r es . ú vānaspatyés . u yé 'dhi tasthúh . | syonā ´s te asyaí vadhvài bhavantu mā ´him . sis . ur vahatúm uhyámānam 'The Gandharvas and the Apsarasgoddesses, those that reside on these forest-trees, let them be hospitable to this bride, let them not cause harm to this [bridal] procession as it is proceeding'; TS 3.4.8.4-5 náiyagrodha áudumbara ā ´śvatthah . plā ´ks . a ítīdhmó bhavaty eté vái gandharvāpsarásām . gr ˚hā ´h . svá eváinān ||4|| āyátane śamayati 'Fuel of Nyagrodha, Udumbara, Aśvattha, or Plaks . a wood is used. These [trees] are the homes of the Gandharvas and Apsarases. It is in their own place that he [thus] appeases them'.b. The rare and formally undetermined (EWAia II, 721f., Forssman 1986: 26 n. 19) word sācī ´(thus according to the R

	• • • ||	(8)
	They who creep around a tree, constantly making their eyes squint: (of those
	. . . ).

yā]

  Ma, vikumbā(sec. m. → mbhā 4)ś Ku, vikumbhāś RM V/126 Mā K, om. JM celavāsinīh . ] Or, celanāsinī K • • • ||] K, || kā Ku,||(sec. m.

	7.13.8 Only PS
	yāś catvare sam . gachante	(8)
	vikumbāś celavāsinīh .

• • • || (8) They who gather on a cross-roads, without head-band (?) and with raggy clothes: (of those . . . ). catvare sam . gachante] Or, catvārisam . gaśchati K [[Bar.: • ris . am . gaśchanti]] vikumbāś] kā ) V/126, | Mā Bhattacharya edits vikumbhāś.

  5, addressed to a Sadānuvā: vi te nu manthāh . *śaśrire bibhide te gadohanī | dadau te adya gauh . kan . ve parehy avaram . mr ˚n . e 'Your churning sticks have now fallen to pieces, your milk-pail has burst [containing what] the cow has given you today, O Kan . vā. Disappear, I crush [you] down'

  . Cf. AVPariś 68.2.46cd-47ab, where the words duścela-and virāgavāsas-denote ominous creatures: rūd . haśmaśrunakhānām . ca duścelānām . ca vāsasām || virāgavāsasām . vāpi vikr ˚tānām . tathaiva ca '[The dream-vision] of grown facial hair and nails, of raggy clothes, of discolored clothes, and of disfigured ones [is inauspicious (akuśala-)]' (cf. von Negelein 1912: 275).

	7.13.9 Only PS b: PS 20.33.4b, cf. ŚS 7.83.1b, KS 3.8:27.7, Āśv ŚS 3.6.24
	yāsām . sikatavāpis . u	(8)
	gr ˚ho mito hiran . yayah .

• • • ||

  The word vāpi-'dam' was not previously attested in Vedic, but was known from the example given by Patañjali under Vārttika 7 on As . t . ādhyāyī 3.3.108 (ed. Kielhorn vol. II, p. 155, l. 6); cf. also AiGr. II/2, § §187b and 247f pp. 299, 386f. b. The same error 'mito is found in Or. mss. V/122 and Pa at PS 20.33.4b [PSK 20.32.4b], while JM there has no avagraha. The stanza PS 20.33.4 corresponds with two small variants (the word order in pāda b and no muceh . for muñcatu) to ŚS 7.83.1 apsú te rājan varun . a gr ˚hó hiran . yáyo ¡ mitáh . | táto dhr ˚távrato rā ´jā sárvā dhā ´māni muñcatu 'In the waters, o king Varun . a, your golden house is built. Let king Varun . a, of firm rules, release us from it, throughout all abodes' (cf. also KS 3.8:27.7f. = Āśv ŚS 3.6.24 dvīpé rā ´jño várun . asya gr ˚hó hiran . yáyo mitáh . | táto dhr ˚távrato rā ´jā dhā ´mno dhāmna ihá muñcatu).

	7.13.10 Only PS
	yā ārokaih . prapadyante	(8)
	pus . karair iva jāmayah .

• • • ||

  They who immerse themselves at fords, like panting cows: (of those . . .). Mā K, iva || kā Ku, iva ||(sec. m. kā ) V/126Bhattacharya edits svasatīr . The same two pādas occur also as 15.19.9ab, where he edits *śvasatīr . The emendation seems well justified by parallels such as PS 19.9.11ab ¡ ucchvasanta ud īrate gāva āvasathād iva 'They (the rivers) rise like cows from the shelter, taking a deep breath (i.e. swelling up)' (cf. R ˚V 9.86.43c = ŚS 18.3.18c síndhor ucchvāsé); 4.20.7a a ṅgo nu mod iva śvasah . 'Come on, don't pant any longer' (cf.Narten 1993Narten : 320 = 1995: 402): 402). Does ŚS 4.37.3ab / PS 12.7.3ab quoted under the preceding stanza point to an association of the Apsarases with heavy breathing? Cf. also śvasanāh . in Śā ṅkh ŚS 4.19.7-8 quoted under 1ab.

	• • • ||	(8)
	7.13.13 Only PS ab: 15.19.11ab
	yāh . samudrād uccarant i y	(8)
	uccair ghos . ān karikratīh .	• • • ||	(8)
	They who move up out of the ocean, constantly making loud noises: (of those
	. . . ).

tīrthāni vigāhante] Or, tīrthānavagāhante K aghnyāh . ] 'ghnyāh . Or, ghnyā K *śvasatīr] svasatīr Or, svaśitīr K iva • • • ||] yāh . ] Or, yās K samudrād uccaranty uccair] Ku V/126 [Ma], samudrādduccarantyuccair Mā, samudrāduścarantyuścair K ghos . ān karikratīh . ] V/126 Mā [[ • n¸k • ]], ghos . ānakarikratīh . Ku, ghos .

  They who go from man to man, eagerly seeking out the unsuspecting person: of those dog-accompanied [Apsarases] Indra shall cut off the head.

	7.13.14 PS ab: 15.19.12ab
	yā gachanti janam . janam	(8)
	ichantīh . prayutam . bahu | tāsam . ¡ śu vanvatīn a ām indro ¡ api ¡ kr ˚tac chirah . || 13 ||	(8) (8) (8)
	ichantīh . ¡ śvanvatīnām] śmanmatīnām Or, sunvatīm K a-˚tatśirah . Ku V/126 Mā Ma, kr ˘prahitam . K prayutam . ] Or, iśchantīh pi] 'pi Or, apa K ¡ kr ˚tac chirah . ] kr || 13 ||] ˚taśchirah . K || r

yā gachanti] V/126

[Ma]

, yā gacchanti Ku, yā gachant{ī}i{h .

} Mā, āgaśchantī K ˚14 || 13 || Ku, || 13 || r ˚(sec. m. 14) || V/126, || 13 || r ˚|| Mā, Z 3 Z K

The first two pādas occur also as 15.19.12ab. b. See my comments under PS 6.14.6c (bahih . prayutam ichati ) above. I take bahu adverbially (Delbrück 1888: 185).

  , PārGS 1.16.6. The various items called 'full of life' and invoked for the sake of a full life-span are arranged as follows in these source:

	PS	TS	ĀpMP KS	MS	PārGS
	1 Agni	Agni	Agni	Gods	Agni	Agni
	2 Vāyu	Soma	Soma	Brahman Brahman Soma
	3 Sūrya	Yajña	Yajña	Agni	Yajña	Brahman
	4 Candra 5 Soma 6 Yajña 7 Ocean	Brahman Brahman Yajña Gods Gods Soma Pitr ˚s Plants	Amr ˚ta	Gods R ˚s . is Pitr ˚s Yajña
	8 Brahman (K: Indra)					Ocean
	9 Indra (K: Brahman)
	10 Gods
	11 Prajāpati

  1 and the PārGS employs them in the Āyus . ya rite that follows the Medhājanana (cf.Gonda 1980: 372), the formulae of the Black YV Sam . hitās are used (cf.Baudh ŚS 13.32:142.11, Āp ŚS 19.24.11, Mān ŚS 5.2.2.11) in the Āyus . kāmes . t . i, fully described by Caland 1908, §169 pp. 112-117 (on further connections between PS kān . d . a 7 and the domain of the Kāmyes . t . is, see my Introduction §3.3). The employment of the PS hymn,

  Agni is full of life: he is full of life due to the trees. Full of life let him make me full of life. āyus . mān sa] K, āyus . mān¸sa Or vanaspatibhir] Ku Mā [Ma] K, vanaspati(sec. m. ¡

		etc.
	agnir āyus . mān	(P)
	sa vanaspatibhir āyus . mān |	(P)
	sa māyus . mān āyus . mantam . kr ˚n . otu ||	(P)
	bhi 3)r V/126 kr ˚n . otu]]	āyus . mān |] Or, āyus . mān¸[[om. |]] K	kr ˚n . otu] Or, kr ˚notu K [[Bar.:
	TS 2.3.10.3
	agnír ā ´yus . mānt sá vánaspátibhir ā ´yus . mān
	téna tvā ´yus . ā ´yus . mantam . karomi
	KS 11.7:153.12
	agnír ā ´yus . mān sá vánaspátibhir ā ´yus . mām ˘s
	tásyāyám ā ´yus . ā ´yus . mān astv asáu
	7.14.2 Only PS
	vāyur āyus . mān	(P)
	so 'ntariks . en . āyus . mān

  • • • ||] Mā [Ma], 'ntariks . en . āyus . mān ||(sec. m. kā ) Ku V/126, antariks . en . āyus . mān¸[[om. |]] K

	It seems that the instrumental must here, as in formulae 3-4, be taken in
	a comitative sense or as "Instrumentalis der Raumerstreckung" (Delbrück
	1888: 128f.).
	7.14.3 Only PS
	sūrya āyus . mān	(P)
	sa divāyus . mān

  The Sun is full of life: he is full of life in the sky. (Full of life . . . .)

	• • • ||	(P)

āyus . mān sa] K, āyus . mān¸sa Or divāyus . mān] Ku Mā [Ma] K, divā {A}yus . mān V/126

  The Moon is full of life: he is full of life among the asterisms. (Full of life . . . .) āyus . mān sa] K, āyus . mān¸sa Or naks . atrair] V/126 Mā[Ma], naks . {e}atrair Ku, naks . a-

	ttrair K	āyus . mān
		• • • ||	(P)

  • • • ||] V/126 Mā [Ma], āyus . mā(¡ n¸) ||(sec. m. ¡ kā ) Ku, āyus . mān[ [om. |]] K 7.14.5 Cf. TS 2.3.10.3, KS 11.7:153.13f. etc.

	soma āyus . mān	(P)
	sa os . adhībhir āyus . mān

  Soma is full of life: he is full of life among the plants. (Full of life . . . .)

	• • • ||	(P)

āyus . mān sa] K, āyus . mān¸sa Or os . adhībhir] Or, os . adhibhir K āyus . mān

  • • • ||] V/126 Mā [Ma], āyus . mān ||(sec. m. ¡ kā ) Ku, āyus . mān¸[[om. |]] K

	TS 2.3.10.3
	sóma ā ´yus . mānt sá ós . adhībhir
	KS 11.7:153.13f.
	sóma ā ´yus . mān sá ós . adhībhir ā ´yus . mām ˘s
	tásyāyám ā ´yus . ā ´yus . mān astv asáu
	7.14.6 Cf. TS 2.3.10.3, KS 11.7:153.13 etc.
	yajña āyus . mān	(P)
	sa daks . in . ābhir āyus . mān

  • • • ||] V/126 Mā [Ma], āyus . mān ||(sec. m. ¡ kā ) Ku, āyus . mān¸[[om. |]] KThe Ocean is full of life: it is full of life due to the rivers. Full of life let it make me full of life.

	PārGS 1.16.6
	samudra āyus . mānt sa sravantībhir āyus . mām ˘s
	tena tvāyus . āyus . mantam karomi
	TS 2.3.10.3
	yajñá ā ´yus . mānt sá dáks . in . ābhir
	KS 11.7:153.13
	yajñá ā ´yus . mān sá dáks . in . ābhir ā ´yus . mām ˘s
	tásyāyám ā ´yus . ā ´yus . mān astv asáu
	7.14.7 Cf. PārGS 1.16.6
	samudra āyus . mān		(P)
	sa nadībhir āyus . mān |		(P)
	sa māyus . mān āyus . mantam . kr ˚n . otu ||	(P)
	āyus . mān sa] K, āyus . mān¸sa Or	āyus . mān |] Or, āyus . mān¸[[om. |]] K	sa māyus . mān
	āyus . mantam . kr ˚n . otu ||] Or, om. K

  . etc.The sacred poetry is full of life: it is full of life due to the students. Full of life let it make me full of life. /126[Ma], āyus . ma{n¸}t | Ku, āyus . ma{nta}t | Mā, āyus . mān¸[[om. |]] K tan māyus . mad āyus . mantam . ] Ku Mā, ta{ma}nmāyus . madāyus . madāyus . mantam . V/126 [[note redundance]], tanmāyus . mā āyu(sec. m. → s . mann āyu)s . mantam . K Indra is full of life: he is full of life due to manly power. Full of life let him make me full of life. indra āyus . mān sa] Or [[ • n¸s • ]], indren . āyus . mānsa K vīryen . āyus . mān] V/126 Mā [Ma] K, vīrye{n . a}n . āyus . mān Ku The gods are full of life: they are full of life due to ambrosia. Full of life let them make me full of life. devā āyus . mantas] Ku [Ma] K, deva āyus . mantas JM, devāyus . mantas RM V/126 Mā 'mr ˚tenāyus . mantah . ] Ku [Ma], mr ˚tenāyus . mantah . JM RM V/126 Mā K |] Or, om. K [[note • h . t • ]] māyus . manta] JM [Ma?], mā āyus . manta Ku Mā Pa, māyāyus . manta RM, mā {ā}yus . manta V/126, s . ā āyus . manta K āyus . mantam . ] Or, āyus . manta K Bhattacharya reports the reading mā āyus . manta only for his Mā, not for Ma, but the sister ms. Pa of the latter agrees with most of the other Or. mss.; my ms. JM, however, confirms the possibility that Ma indeed preserves the correct text (and V/126 post correctionem hints at this same possibility). Prajāpati is full of life: he is full of life due to [his creation of] creatures. Full of life let him make me full of life. || 14 ||] || r ˚10 || 14 || Ku, || 14 || r ˚(sec. m. 11) || V/126, || 14 || r ˚|| Mā, Z 4 Z K Presumably due to oversight, Bhattacharya omits pāda b entirely.

	te māyus . manta āyus . mantam . kr ˚n . vantu ||	(P)
	Ku [Ma], kr ˚n . otu JM RM V/126 Mā, kr ˚n . uta K brahmāyus . mat tad brahmacāribhir āyus . mat | TS 2.3.10.3 tan māyus . mad āyus . mantam . kr devā ´ā ´yus . mantas tè 'mr ˚tena ˚n . otu || KS 11.7:153.10f.	(P) kr ˚n . vantu] (P) (P)
	devā ´ā ´yus . mantas tè 'mr ˚tenā ´yus . mantas tés . ām ayám ā ´yus . ā ´yus . mān astv asáu
	TS 2.3.10.3 7.14.11 Only PS
	bráhmā ´yus . mat tád brāhman . áir ā ´yus . mad prajāpatir āyus . mān KS 11.7:153.11f. bráhmā ´yus . mat tád brāhman . áir ā sa prajābhir āyus . mān | ´yus . mat tásyāyám ā ´yus . ā ´yus . mān astv asáu sa māyus . mān āyus . mantam . kr ˚n . otu || 14 ||	(P) (P) (P)
	This is stanza 9 in K.
	7.14.9 Only PS			āyus . mantam .
	indra āyus . mān ˚n . otu] Or, āyus . kr kr ˚nta kr ˚n . otu K		(P)
	sa vīryen . āyus . mān |			(P)
	sa māyus . mān āyus . mantam . kr ˚n . otu ||		(P)
	om. K	|] Or, om. K	sa māyus . mān āyus . mantam . kr ˚n . otu ||] Or,
	This is stanza 8 in K.
	7.14.10 Cf. TS 2.3.10.3, KS 11.7:153.10f. etc.
	devā āyus . mantas			(P)
	te 'mr ˚tenāyus . mantah . |			(P)

brahmāyus . mat tad brahmacāribhir] Ku, brahmāyus . mat¸dbramacāribhir V/126, brahmāyus . mantadbrahmacāribhir Mā [Ma], vrahmāyus . māttādvrahmacāribhir K āyus . mat |] Vāyus . mān sa] K, āyus . mān¸sa Or āyus . mān |] Or, āyus . mān¸[[om. |]] K

  Zehnder 1999: 187 has pointed to the parallel R ˚V 1.18.5c dáks . in . ā pātv ám . hasah . 'let the sacerdotal fee protect [the mortal] from oppression'.c. On the word anuvyādha-, attested only here and at 2.85.3c, see Zehnder 1999: 187 where it is explained (after Renou 1957a: 76) as a nomen actionis to anu-vyadh 'to pierce, to wound'. Cf. vyadhman-(also hapax) in 1.46.2c quoted under 4b below, and viddha-in 1.46.1c quoted under 3b. d. PS 2.85.3 has a different last pāda: purastāt pātu daks . in . ā. Bhava's mention here next to the use of paśupati-in the following stanza is not coincidental. His missile occurs also at 8.9.13cd bhavāśarvau tapus . īm . hetim asmai mayes . itau vi sr ˚jatām . vadhāya 'Let Bhava and Śarva, incited by me, shoot the burning Having given a two-footed [gift], you cattle-lord, along with four-footed cattle, having given breath (life) [in the form of] an animate sacerdotal fee, do breathe. ¡ dattvā] datvā Or, dattā K catus . padā] V/126 [Ma] K, {•}catus . Vadā Mā, catus . padātĶ u |] Or, (¡ |) K ātmanvatīm . daks . in . ām . ] Or, ātmanvatīdaks . in . ā K *prān . am . ¡ da- ttvā] prān . addatvā Ku Mā [[Bhatt.: prān . adyatvā]] [Ma], prān . am . ddatvā V/126, prān . adattā K prān . ihi ||] Or, prān . ehi [[om. |]] K Bhattacharya edits dvipāddatvā and prān . addatvā. He reads dvipādyatvā in his Or. mss. Mā and Ma, but dda and dya can be written with identical shape in Oriya script.

	missile at him here, so as to slay [him]' and TS 4.5.2.1 (MS 2.9.3:122.13, KS
	17.12, VSM 16.18) námo bhavásya hetyái jágatām pátaye námas 'Homage to
	Bhava's missile, to the lord of moving creatures homage'.
	7.15.2 Only PS
	paśunā tvam . paśupate dvipād ¡ dattvā catus . padā |		(8) (8)
	ātmanvatīm . daks . in . ām . *prān . am . ¡ dattvā prān . ihi ||		(7) (7)
	7.15.1 Only PS abc: PS 2.85.3abc
	daks . in . ā mā daks . in . ato		(8)
	daks . in . ā pātu savyatah . |		(8)
	paścād anuvyādhāt pātu		(8)
	sarvasyā bhavahet i yāh . ||		(8)
	Let the sacerdotal fee protect me from the right, [let it protect me] from the
	left, let her protect [me] from being wounded in the back, from every missile of
	Bhava.
	mā] Or, sā K	daks . in . ā pātu] Or,
	daks . in . āh ˘pātu K dhāt K bhavahetyāh . ] Or, bhavahetyā K savyatah . | paścād] Or, savyatah ˘paśśād K	anuvyādhāt] Or, anavyā-
	80 Three of its stanzas (6, 7, 8) have been submitted to detailed philological scrutiny in
	a recent publication by Knobl (2007, part A), partly on the basis of my treatment of this
	hymn as contained in my doctoral thesis. That treatment has here been improved with
	grateful reference to Knobl's contributions.

daks . in . ā] V/126 Mā [Ma] K, daks . i(¡ n . ā) Ku ||] Ku V/126 [Ma] K, | Mā b.

  It seems impossible to take it as the first member of a compound with the anyhow syntactically problematic K form • dattā. Simplification of clusters like ttv is almost the rule in our mss. (see my Introduction, §2.8 O).

	10.5d/6d
	prajām . /paśūn dātā pus . yatu gopatis . t . e. b. It seems that dvipād must be a neuter acc. (cf. R ˚V 4.51.5d, 10.27.10b, ŚS 6.107.1-4 / PS 19.44.7-10, ŚS 8.8.14c / PS 16.30.4c). On the giving of human
	beings as sacerdotal fee, see Malamoud 1976: 175-176, but especially the fol-
	lowing R ˚V Dānastuti passages 1.126.3ab (vadhū ´manto dáśa ráthāsas), 6.27.8ab (vim ˘śátim . gā ´vadhū ´matas), 7.18.22ab (dvā ´ráthā vadhū ´mantā), 8.2.42ab (tyé payovr ˚dhā mākī ´rán . asya naptyā `), 8.19.36ab (pancāśátam . . . . vadhū ´nām), 8.46.33a (syā ´yós . an . ā mahī ´), 8.56.3c [∼ R ˚VKh 3.8.3c] (śatám . dāsā ´n), 8.56.4b [∼ R ˚VKhil 3.8.4b] (pūtákratāyī [Khil] vyàktā).

  The sacerdotal fee that you give, full of generosity, for the benefit of the priest: let it save you from yáks . ma, from the burning of Agni, from the heat of the heavenly one. Or, dadhāmi (¡ |) K [[Bar.: • si]] śraddadhāno] Or, yaddhadāno K brāhman . akr |{|} Ku pārayatv] Ku V/126 Mā, pārayatvam Ma Pa, pārayaty K agneh . ] Or, agne K ¡ sam . tāpād divyasya] santāpāddivyasya Mā [Ma] Pa K, santāpādivyasya Ku, santāpāddivY(sec. m. → vy)asya V/126 śokāt ||] Or, śokā [[om. |]] K Bhattacharya's text contains the misprint śokād¸.

	7.15.3 Only PS
	yām . dadāsi śraddadhāno	(8)
	daks . in . ām . brāhman . akr ˚te | sā tvā yaks . māt pārayat u v agneh . ¡ sam . tāpād div i yasya śokāt ||	(8) (8) (11)
	te] brāhman . ekr ˚te Ku V/126 Ma Pa, brahman . akr ˚te Mā, vrāhman . akr ˚te K [Ma] K,	˚-|] V/126 Mā
	4.24-27 quoted and translated by
	Malamoud, pp. 174f.

dadāsi]

  arthe saptamīvibhaktipratirūpakam avya[yam] . This kr ˚te-construction, unprecedented in Vedic, would also allow for a metrically desirable departure from the ms. readings: *brahman . ah . kr ˚te. c. On the disease yáks . ma-(tuberculosis, 'consumption'), left untranslated here throughout, seeZysk 1993: 12ff. d. The 'heavenly one' may be the divyá-suparn . á-of ŚS 4.20.3 / PS 8.6.3, or perhaps the śván-divyá-of ŚS 6.80.1: both are representatives of the sun, as divya-must be here. You give this sacerdotal fee. Let no [disease] cause pain [to any part] of you. We pull out from you the [arrow] tips, the forms of yáks . ma, the ear-ache, the injuries, the Arātis. Let all forms of yáks . ma stand away together. l)am Ku, karn . n . aśūlam JM RM, karn . n . aśūl . am V/126 Mā [Ma], karn . aśīlam K upahatyā arātīh . ] upahatyā arātih . Ku V/126 Mā [Ma], upahatyā'rātih . JM RM, upahatyārātīs K yaks . mā] JM RM V/126 Mā [Ma] K, ya ks . • Ku apa] Ku JM RM, upa V/126 Mā [Ma] K tis . t . hantu] Ku JM RM Mā [Ma] K, tis . t . ant{i}u V/126 sākam ||] sākam . || Or, sākam . [[om. |]] K Bhattacharya edits arātih . and upa tis . t . hantu. ˚V 9.114.4d, 10.59.83 (10.59.9-10f) may perhaps have to be reconsidered. On the association of this verb with yáks . ma-, see PS 2.49.1d muñcemam asmād yaks . mād asmād āmayatah . svāhā 'Free him from this yáks . ma, from this thing that causes pain. Hail!'. b. This theme also twice occurs in the hymn 1.46: cf. 1.46.2cd *māsyā susron nāśayā vyadhmano vis . am . bahih . śalyaś caratu rogo asmāt 'Let no [blood] of his flow forth: cause the poison to disappear from the wound. Let the [arrow] tip move out, the disease out of him'; 1.46.4d sram . satām . śalyo adhy āre asmāt 'let the [arrow] tip fall far away from him'. Cf. also 15.20.10 brahman . eto nāśayāmo yat kiñ cā ṅges . v āmayat | ¡ śalyān yaks . masyātho ropīs tā ito vi nayāmasi 'We cause to disappear from here, by means of a spell, whatever is causing pain in [our] limbs. The [arrow] tips, and the pangs of yáks . ma: these do we lead away from here'. cd. Cf. PS 1.46.6 yadā dadāti pradadāti yadā brahmā prati gr ˚hn . āti rādho asya | ād id vi dyād upahatyā *arātīh . sarve yaks . mā apa tis . t. hantu sākam 81 'When he gives, when he hands over, [then] the priest receives his gift. Then he shall cut the injuries, the Arātis to pieces. Let all forms of yáks . ma stand away together'.Since śū ´laseems to be used in Vedic only as a masculine (cf. e.g. the forms śū ´lau at ŚBM 11.4.2.4 and śū ´la iva at 11.7.3.2), karn . aśūlam is most likely to be an accusative, and the restoration of the rest of the pāda -transmitted satisfactorily neither in the Or. mss. nor in K -follows from this observation: the whole c pāda supplies additional objects to vi vr ˚hāmas (cf. 15.20.10d vi nayāmasi and 1.46.6 vi dyāt, pres. subj. of the verb ví-dyati whose meaning has been discussed byKulikov 2001: 496ff.). The noun upahatyā ´is elsewhere only attested in the singular: ŚS 5.4.10 (PS1.31.4) śīrs . āmayám upahatyā ´m aks . yós tanvò rápah . | kús . t . has tát sárvam . nís . karad dáivam . samaha vr ˚s . n . yam 'The head-pain, the injury, the afflictions of eyes and body: Kus . t . ha shall heal all that. Verily, it is a divine virility'; PS 1.58.2 pra mr ˚n . īhy upahatyām . kardamam . nīlaśākyam | adhā sāram iva dārun . a āyus . kr ˚n . omy antaram 'Crush the injury, the Kardama, the Nīlaśākya. Then I make the life within [as durable] as the heartwood of a tree'; 1.90.3 nir balāsam . balāsino visalpam uta vidradham | paropahatyām . te vayam . parā yaks . mam . suvāmasi 'The Balāsa [do we force] out of [you, a] Balāsa-patient, the Visalpa and the Vidradha, away your injury, away do we force [your] yáks . ma'; ŚS 9.8.1-3 (PS 16.74.1-2, 4) śīrs . aktím . śīrs . āmayám . karn . aśūlám . vilohitám | sárvam . śīrs . anyàm . te rógam . bahír nír mantrayāmahe || kárn . ābhyām . te ká ṅkūs . ebhyah . karn . aśūlám . visálpakam | . . . || yásya hetóh . pracyávate yáks . mah . karn . ató āsyatáh . | . . .

	7.15.4 Only PS
	dadāsīmām . daks . in . ām . mā ta ¡ āmamac	(12)
	chalyān yaks . mān vi vr ˚hāmo vayam . te | karn . aśūlam upahatyā arātīh .	(11) (11)
	sarve yaks . mā apa tis . t . hantu sākam ||	(11)
	ta ¡ āmamac chalyān
	yaks . mān vi] ta āmamatśalyān¸yaks . mān¸vi Or, tāmamaśchalyābhyaks . mādvi K Or, barhāmo K vayam . te] K, vayante Or	vr ˚hāmo]

dadāsīmām . ] Or, dadāmīmām . K daks . in . ām . mā] Or, daks . in . āmā K |] V/126 Mā [Ma] K, |{|} Ku karn . aśūlam] karn . n . aśūl . (sec. m. → a. On the syntax āmayati ¡ gen., see Oertel 1944: 69f. = 1994/1: 538f. It seems best to take the genitive as partitivus. Cf. further Hoffmann

1969 : 196f. = 1975 : 291f., and Jamison 1983a: 107f: 107f

. The form āmamat is here beyond doubt, and Hoffmann's rejection (1967: 66, followed by Lubotsky 1997a/I: 103) of the padapāt . ha analysis in favor of amamat at R

  especially PS 1.58.4 kābavasya vis . kandhasyāpasthāpanabhes . ajam | idam . kr ˚n . omi bhes . ajam . yathāyam agado 'sati 'A removing cure for Kābava, for Vis . kandha: I produce this cure so that he here shall be healthy' (perhaps also ¡ apasthāna-in PS 1.58.1, but the ms. ||] daks . in . ām . || Or, daks . in . ā | K ab. On the connection between food (anna-) and life (prān . a-) in Vedic texts, see Bodewitz 1973: 230 with n. 1 (p. 233), 271f. On the meaning of paridhāna-, see Lubotsky 2002: 153. By the priest's wearing the gifted garment, the giver removes his own yáks . ma. d. Cf. PS 1.46.4ab ā pyāyatām . papurir daks . in . ayā varmeva syūtam . pari pāhi viśvatah . 'Let the liberal giver swell due to the sacerdotal fee: like a [tightly] sewn armor, protect [him] all around' (cf. also 7.3.8a above). The translation given below for the following three stanzas closely follows Knobl's German rendering (2007), with elaborate commentary, that leaves only little to add here. As sacerdotal fee [offered to me by you], the turban must protect you from head-ache, the dress [must protect] you from body-pain, the shining gold from blindness, the brightly glittering [ring] that is taken from the ear [must protect you] from deafness. Ku V/126 [Ma], tvā tanavāmayāt || adhaspadād āmayatah . candram . Mā, tvāttam . nāmayā candram . K [[om. |]] hiran . yam andhyāt] Ku V/126 Mā, hiran . yamandhāt Ma, hiran . yam . mithyā K *karn . ādattam . ] karn . n . āddattam . Or, karn . āddattam . K bhrājad] Or, bhājātu K bādhiryāt pātu] Ku, bādhiryāt¸pātu V/126 [Ma] Pa, bādhiryāt¸tpātu Mā [[Bhatt. (misprint?): bādhiryātat¸]], vādhuryātpātu K Bhattacharya edits hiran . yamandhyāt.cd. On the use of candra-to qualify gold, cf. 7.5.9b (with my commentary). The words śukram . bhrājat form a formulaic pair.Cf. e.g. ŚS 13.2.1ab (PS 18.20.5ab) úd asya ketávo diví śukrā ´bhrā ´janta īrate 'His (the Sun's) banners are rising in the sky, brightly glittering'; PS 16.150.10 (VaitS 14.1) vaiśvānarah .samudram . pary eti śukro gharmo bhrājan tejasā rocamān . ah . | ¡ nudañ chatrūn pradahan me sapatnān ādityo dyām adhyaruks . ad vipaścit 'Vaiśvānara umkreist das Luftmeer: der helle Gharma, es erleuchtend, mit Glanz strahlend. Feinde verjagend, Nebenbuhler mir verbrennend, hat jetzt die Einsichtsvolle Sonne den Himmel erstiegen'(Caland 1910: 39).

	a ṅgarogād abhyañjanam annam . ¡ tvāntas . t .i yāmayāt ||	(8) (8)
	readings are ambivalent). 7.15.5 Only PS annena prān . am . vanute tiro dhatte paridhānena yaks . mam | hiran . yam aśvam . gām . dadat kr ˚n . ute varma daks . in . ām || He gains life by [giving] food, he conceals yáks . ma by [giving] a garment. By (8) (11) (8) (8) giving gold, a horse, a cow, he makes the sacerdotal fee his armor. annena prān . am . ] Or, anyena prān . ī K dhatte] Ku V/126 [Ma] K, dhate Mā ya-ks . mam |] yaks . mam . | Or, yaks . mā [[om. |]] K dadat] Or, dada(→ dā)tu K [[Bhatt. (mis-print?): • nu]] us . n . īs . am . tvā śīrs . akt i yā (8) vāsas tvā ¡ tan u vāmayāt | (8) candram . hiran . yam andh i yāt (8) *karn . ādattam . śukram . bhrājad (8) bādhiryāt pātu daks . in . ā || (8) 7.15.7 Only PS upabarhan . am . t u vā grīv a āmayān (12) daks . in . ām 7.15.6 Only PS man . ayo *yaks . māj *jatravyāt | (8)

us . n . īs . am . tvā śīrs . aktyā vāsas] V/126 Mā [Ma], us . n . īs . am . tvā śīrs . aNTyā vāsas Ku, us . n . īśam . tyā śīśaktyādvāsas K tvā ¡ tanvāmayāt | candram . ] tvā tanavāmayāt | candram .

  upabarhan . am . ] Or, upavarhan . am . K tvā grīvāmayān] V/126 Mā, •••M• yān Ku, kr ˚tvā grīvāmayār K *yaks . māj *jatravyāt |] (¡ ya)ks . māddatkravyāt | Ku, yaks . māddatkravyāt | V/126 Mā [Ma], yaks . mādatravyā [[om. |]] K annam . ] Or, anyan K ¡ tvāntas . t . yāmayāt ||] tvām . tas . t . yāmayāt || Ku V/126 Mā [[Bhatt.: tvām . tas . t . vāmayat]], tām . nis . t . vāmayā [[om. |]] Bhattacharya edits yaks . māddat¸kravyāt and tvām . tas . t . yāmayāt. He misreads Mā a ṅgarogād as a ṅgirogād . a. Cf. ŚS 12.2.19-20 (PS 17.45.9-10 [PSK 17.31.9-10]) sī ´se mr ˚d . d . hvam . nad . é mr ˚d . d . hvam agnáu sám . kasuke ca yát | átho ávyām . rāmā ´yām . śīrs . aktím upabárhan . e || sī ´se málam . sādayitvā ´śīrs . aktím upabárhan . e | ávyām ásiknyām . mr ˚s . t . vā śuddhā ´bhavata yajñíyāh . 'Wipe [the defilement] off on the lead, wipe [it]

K

  has taken over my restoration antas . t . ya-and the explanation of this form that I proposed in my doctoral thesis, but without taking over there my observation that the word is attested in this precise form once more in PS, at 8.8.3: śam . te santu hrThe sandals [must protect you] from disease at the feet that hurts underfoot. The staff given by you must fully protect [you] from serpent [bite], the one that is handed over with the right [hand], [must protect you] from the right (and from the South). Ku, tvādattah ˘K pātu sarpād daks . in . atah . ] Mā [Ma], pātu sa{rvā}rpāddaks . in . atah . Ku, pātuh . sarpāddaks . in . atah . V/126, pātu sarpādaks . in . atah . K [[note • h . p • ]] prayato] Or, preto K bc. On the pair of sandals and the staff as daks . in . ā-, cf. the Mīmām . saka sources quoted by Malamoud 1976: 180f. d. For the interpretation of this pāda, cf. TS 1.7.13.4 (cf. VSM 5.19, PS 20.7.8) pradātā ´ram ˘havāmaha índram ā ´havís . ā vayám | ubhā ´hí hástā vásunā pr ˚n . ásvā ´prá yacha dáks . in . ād ótá savyā ´t 'We summon Indra, the giver, with an oblation. Do fill both of your hands with wealth. Hand it over [to us], from the right and from the left [hand]'. Cf. also TS 1.2.13.2, MS 1.2.9:19.6-7, and especially ŚS 7.26[27].8 (PS 20.7.8). . in . ām . sam . vasānāh . |] V/126, daks . in . ām . {daks . i} sam . vasānāh . || Ku, dVaks . in . dātre *'mutra mahyam . duhānobhau lokau bhuñjatī vi kramasva | is . am ūrjam . daks . in . āh . sam . vasānā bhagasya dhārām avase pratīmah . || a. The med. forms of daks . are normally intransitive(Gotō 1987: 171) and the syntax here is consequently somewhat elusive. The parallel stanza 5.31.8 supports the assumption that the speaker is here the giver of the daks . in . ā, as in stanza 1.b. On this pāda, cf. Lubotsky 2002: 142 (with reference to TS 4.2.5.1 etc. Ku [Ma], svarggā | V/126 Mā, svargā [[om. |]] K na etu] Or, netu K viśvarūpāhim . santīm . ] Ku V/126 Ma K, yenām . Mā || 15 || anuvāka 3 ||] || r ˚10 || 15 || Ku, || 15 || r Bhattacharya observes that in his Or. mss., kān . d . ikānte anuvāko na sūcitah . "No Anuvāka is marked at the end of the hymn". My ms. V/126 does seem to offer it, however (inscribed after inking).

	yakaklomabhyah . śam u *te antas . t . yebhyah . 84 'Let them (the waters) be weal to samva(→ m . va)sānāh . | Mā [[Bhatt. (misprint?): sam . vat¸sānāh . ]], daks . in . ām . samvasānāh . | Ma,
	your heart, weal to your coronary [arteries], weal to your liver and lungs, and weal to your intestines'. daks . in . ām . sam . vasānā | K bhagasya] Or, ghr avase] Or, ase K pratīmah . ||] ˚tasya K Or, pratīmas [[om. |]] K
	7.15.8 Only PS PS 5.31.8
	adhaspadād āmayatah .	(8)
	pado rogād upānahau |	(8)
	dan . d . as tvādattah . pari pātu sarpād	(11)
	daks . in . atah . prayato daks . in . ena ||	(11)
	ís . am ū ´rjam abhí sam . vásānau).
	c. The K reading ghr ˚tasya must be rejected, because it can easily have entered the text as perseveration from ghr ˚tasya dhārā-at 2.73.2a (cf. also PS 8.13) etc.
	7.15.10 ≈ PS 5.31.9
	sahasrā ṅgā śatam . jyotīm . s .i y asyā	(11)
	yajñasya paprir amr ˚tā s u vargā | ā na etu daks . in . ā viśvarūpā-	(11) (11)
	-ahim . santīm . prati gr ˚hn . īma enām || 15 || anuvāka 3 ||	(11)
	Thousand-limbed she is, hers are a hundred lights, saving the ritual of worship
	[from failure], immortal, heavenly: let the sacerdotal fee, the Viśvarūpā [cow]
	come to us. We receive her as one who does no harm.
	7.15.9 Only PS bc: ≈ PS 5.31.8cd saumanasam . daks . in . ām . daks . amān . ā is . am ūrjam . daks . in . ām . sam . vasānāh . | bhagasya dhārām avase pratīmah . || paprir amr ˚tā] V/126 Mā [Ma], papri(¡ ramr ˚2)tā Ku, papriramr ˚tā (¡ |) K svargā |] viśvar (11) (11) (11) ˚pā'him . santīm . Ku V/126 Ma, viśvar enām] ˚pā'him . santī Mā, viśvarūpā ahim . santī K enām . (sec.
	We, who are capable of friendliness [towards the priest], of [giving] a sacerdotal
	fee, who are dressed in food and nourishment, in the fee, meet with [her as] a
	stream of fortune, for favor.
	˚dayāya śam . te ¡ hr ˚dayyābhyah . 83 | śam . te ā
	82 As Werner Knobl points out to me, Caland's daring interpretation of the syntax of stanza 19 (1897: 457 = 1990: 558) can be avoided by supplying [málam] to yát. It may be vi vr ˚hāmasi 'We pull out the yáks . ma from your [right] lung, from [your] coronary [arteries], from [your] halīks . n . a-, from [your] two sides, from [your] two matasnas, from [your] spleen,
	noted that both K and the Or. mss. point to ca yah . in the PS parallel. from your liver'.
	83 Bhattacharya edits hr ˚dayābhyah . . Cf., besides the meter, however PS 4.7.3 klom-nas te hr 84 Bhattacharya edits te yantas . t . ebhyah . (with Mā); Ma: teyantas . t . yebhyah . ; K: teyam . -˚dayyābhyo halīks . n . āt pārśvābhyām | yaks . mam . matasnābhyām . plīhno ¡ yaknas te nves . t . ebhyah . .

adhaspadād] Or, adhampadād K āmayatah . pado] thus Or K [[note • h . p • ]] rogād upānahau |] Or, rogānupanahūh . [[om. |]] K [[note • h . d • ]] tvādattah . ] V/

126 Mā [Ma], tvāda{TTA}(→ tta 1)h . daks . amān . ā] V/126 Mā [Ma], daks . {i}a(¡ mā 1)n . ā Ku, daks . imān . a K [[Bhatt. (misprint?): • mān . ā]] daks sahasrā ṅgā] Or, sahasrā ṅgām . K jyotīm . s . y] Ku V/126 [Ma], jyotīm . s . v Mā, jyotiyam . hy K m. 10) || (sec. m. ¡ || a || 3) V/126, || 15 || r ˚|| Mā Ma, Z anu 3 Z K

  my comments under 6.10.3c. d. Cf. 6.10.8cd namas tasmai pratigr ˚hn . an kr ˚n . omi syonā me astu tanve suśevā and 6.10.6cd ahim . santī vāśitemām upehi paśūn dātā pus . yatu gopatis . t . e.

	85 But at PS 16.70.2 papritama-occurs besides with vahnitama-also with sasnitama-which
	recalls R ˚V 2.23.10b páprin . ā sásninā, where pápri-is not likely to mean 'saving'.

  Let Agni protect me from the East, together with the Vasus. In him do I step, in him do I take refuge. To that stronghold do I go forth. Let him guard me, let him look after me. To him do I entrust myself, hail! vasubhih . ] Or, vasubhih ˘K tasmin krame] tasmin¸krame V/126 Mā [Ma], tasminkrame Ku Pa K [[note • nk • ]] ¡ tasmiñ ¡ chraye tām . ] tasmim . tśraye tām . Or, tasmim . yam . agnír mā pātu vásubhih . purástāt tásmin krame tásmim . chraye tā ´m . púram . práimi | sá mā raks . atu sá mā gopāyatu tásmā ātmā ´nam . pári dade svā ´hā || a. The different placement of the form of pā in this mantra, as compared with the ensuing ones, must be intentional, and I therefore do not consider this to be a prose line. About Agni's 'vasusāhitya', Sāyan . a (on ŚS 19.17.1; see also his comm. on stanzas 3, 4) refers to a tradition 'elsewhere' (anyatra): MS 4.2.2:180.1-2, KS 10.12:141.1-2, Āśv ŚS 2.11.12, Śā ṅkh ŚS (≈ TS 2.1.11.2) agníh . prathamó vásubhir no avyāt sómo rudráir abhí raks . atu tmánā | índro marúdbhir r ˚tuthā ḱr ˚n . otv ādityáir no várun . ah . śárma yam . sat 'May Agni with the Vasus first aid us; let Soma with the Rudras hold guard over us, himself; let Indra with the Maruts act in due course; Varun . a with the Ādityas shall afford us protection'. On the use of this mantra in the Sam . jñānes . t . i and on the brāhman . a tale (MS 2.2.6:19.11-20, KS 11.3:146.9-147.1, TS 2.2.11.5-6, ŚBM 3.4.2.1) that explains this fourfold groupwise division of the gods, see Caland 1908: 81-83. Regarding Agni's connection with the Vasus, Gonda refers (1967c: 424 = 1975/IV: 217) further to ŚBM 6.1.2.10, 8.6.1.5. About his connection with the East, cf. Bodewitz 2000: 25.

	7.16.1 ŚS 19.17.1 pratīka at AthPrāy 2.9:94.7, 6.9:143.10
	agnir mā pātu vasubhih . purastāt tasmin krame ¡ tasmiñ ¡ chraye	(11) (P)
	tām . puram . praimi |	(P)
	sa mā raks . atu sa mā gopāyatu	(P)
	tasmā ātmānam . pari dade svāhā ||	(P)
	śrapayethām . K	praimi] Or, vravīmi K	tasmā ātmānam . ] Or, tasmātmānam . K
	dade] Or, dadhe K	||] Or, Z K
	ŚS 19.17.1

  • • • || Let Vāyu protect me from this [same] direction, together with the intermediate space. (In him . . . .) māntariks . en . aitasyā] Ku V/126 [Ma], māntariks . en . a tasyā Mā K diśah . pātu tasmin

  vāyúr māntáriks . en . aitásyā diśáh . pātu tásmin krame . . .|| The Or. mss. use here a different abbreviation from the one they use in the rest of this hymn (the one that K also uses here), because stanza 1 has a different structure: cf. my Introduction, §2.5.2.

• • • ||] Or, diśas [[om. |]] K ŚS 19.17.2

  For the Rudras as lords of the South, see e. g. ŚB. 8, 6, 1, 6, for their connection with Soma ibid. 8 (Maruts instead of Rudras) and especially E. Arbman, Rudra, Uppsala 1922, p. 158 ff.". On Soma's connection with the South, cf. Bodewitz 2000: 27.

	• • • ||] Or, diśah . [[om. |]] K
	[[note • h . v • ]]
	ŚS 19.17.3
	sómo mā rudráir dáks . in . āyā diśáh . pātu . . . ||
	About Soma's 'rudrasāhitya', see my comments on 1a. Gonda (1967c: 424
	= 1975/IV: 217) notes: "7.16.4 ŚS 19.17.4
	varun . o mādityair etasyā diśah .

• • • || Let Varun . a protect me from this [same] direction, together with the Ādityas. (In him . . . .) varun . o] var ˚n . o Or, varun . a K mādityair etasyā diśah .

  Let the waters protect me from this [same] direction, together with the plants. In them do I step, in them do I take refuge. To that stronghold do I go forth. Let them guard me, let them look after me. To them do I entrust myself, hail! . adhīmatīr etásyā diśáh . pāntu tā ´su krame tā ´su śraye tā ´m . púram . práimi | tā ´mā raks . antu tā ´mā gopāyantu tā ´bhya ātmā ´nam . pári dade svā ´hā || Bhattacharya does not report the reading tśraye, with t taken from preceding tasmim . tśraye, that all Or. mss. available to me (including Pa, that I specifically checked for some readings in this hymn) clearly offer, and edits apo, because all PS mss. here read apo, while the ŚS mss. apparently read ā ´po. Although it is of course imaginable that the unexpected short a-that the PS mss. offer for this nominative form is corrupt, under influence from the acc. apas in the corresponding mantra of the next hymn, I prefer to accept this irregular form as original. Other attestations of the form apas functioning unambiguously as nom. (cf. AiGr. III, §131a p. 240) are known in PS, e.g. at 19.4.12: devasya savituh . save karma kr ˚n . vanti mānus . āh . | śam . no bhavantv apa os . adhīr imāh . 'Men perform [their] ritual under the impulse of god Savitar. The waters, the plants here must be weal to us'. On the association of the waters with theWest, cf. Bodewitz 2000: 26, 44ff., 51f.

	7.16.6 ŚS 19.17.6 apo maus . adhīmatīr etasyā diśah . pāntu tāsu krame tāsu śraye tām . puram . praimi | tā mā raks . antu tā mā gopāyantu tābhya ātmānam . pari dade svāhā || diśah ˘K tāsu] Or, tāśu K tāsu śraye] tāsutśraye Or, tā āśraye K K praimi] Or, vravīmi K tābhya ātmanam . ] Or, tābhyātutmānam . K tām . ] Or, thām . (P) (P) (P) (P) (P) ŚS 19.17.6 viśvakarmā mā saptars . ibhir udīcyā diśah . • • • || Let Viśvakarman protect me from the northern direction, together with the Seven Seers. (In him . . . .) ā ´po máus 7.16.7 ŚS 19.17.7 saptars . ibhir udīcyā] saptars . ibhr ˚dīcyā Or, saptars . ibhirudīcā K diśah .

maus . adhīmatīr] Or, sos . adhasitīr K diśah . ] Ku Mā

[Ma]

, di(sec. m. ¡ śa 1)h . V/126,

  ghorā ŕ ˚s . ayo námo astv ebhyaś cáks . ur yád es . ām . mánasaś ca satyám | br ˚haspátaye mahis . a dyumánn námo víśvakarman námas te pāhy àsmā ´n 'Terrible [are] the seers; homage be to them! what sight [is] theirs, and the actuality of their mind. For Brihaspati, O bull, [be] bright homage; O Viçvakarman, homage to thee! protect thou us'

  Or, diśah . [[om. |]] K [[note • h . prajā ´patir mā prajánanavānt sahá pratis . t . háyā dhruvā ´yā diśáh . pātu . . . || Note the small orthoepical difference between the PS and ŚS text, which latter inserts a t between prajánanavān and sahá: cf. my Introduction, §2.8 (G). The word prajánanavant-does not occur elsewhere, except at MS 1.7.4:113.5 / KS 9.2:105.14 (prajánanavatī-). On the dhruvā ´díś, cf. Bodewitz 2000: 31-33, where no examples of Prajāpati's association with it are provided. Bodewitz does refer to Gonda 1965a: 131, where AB 8.14.3 is quoted: asyām . Let Br ˚haspati protect me from the upward direction, together will the All-gods. In him do I step, in him do I take refuge. To that stronghold do I go forth. Let him guard me, let him look after me. To him do I entrust myself, hail! || 15 || Ku, || 16 || r ˚(sec. m. 10) || V/126, || 16 || r ˚|| Mā, ZZ 1 ZZ K ŚS 19.17.10 br ˚haspátir mā víśvair deváir ūrdhvā ´yā diśáh . pātu . . . || Bhattacharya does not report the reading krametta • that I find in my reproduction of his Mā.

	v • ]]
	ŚS 19.17.9
	dhruvāyām madhyamāyām pratis . t . hāyām . diśi (also AB 8.19.1). This connection with pratis . t . hā ´-, for which cf. also ŚS 18.4.5, ŚBM 2.1.1.10 etc., is missing in
	7.17.9.
	7.16.10 ŚS 19.17.10
	br ˚haspatir mā viśvair devair ūrdhvāyā diśah . pātu tasmin krame ¡ tasmiñ ¡ chraye	(P) (P)
	tām . puram . praimi |				(P)
	sa mā raks . atu sa mā gopāyatu			(P)
	tasmā ātmānam . pari dade svāhā || 16 ||		(P)
	br ˚haspatir] Or, vr ˚haspatir K vair ūrdhvāyā] K, devair ˚rddhvāyā Or viśvair] Ku V/126 [Ma] K, v{e}iśvair Mā diśah . ] Or, diśah tasmin krame ¡ tasmiñ de-˘K ¡ chraye] tasmin¸krametasmim . tśraye Ku Pa [Ma], tasmin¸kramettasmim . tśraye V/126 Mā,
	tasminkrametasmiyam . nraye K	tām . ] Or, thām . K	praimi] Or, vravīmi K	gopāyatu]
	Or, gopayatu K [[Bar. misprint: gōp • ]]	tasmā ātmānam . ] Or, tasmātmānam . K	|| 16
	||] || r ˚10

• • • ||]

  Let the malicious ones who will assault me from the eastern direction hit upon Agni with the Vasus. agnim . te] K, agnim . [[folio]]nte Ku, agninte V/126 Mā Ma r ˚chantu] Or, r ˚śchantu K ye māghāyavah . ] Or, i māmaghāvaya(¡ |)h ||] V/126 Mā Ma, || 1 Ku, om. K ŚS 19.18.1 agním . té vásuvantam r ˚chantu | yé māghāyávah . prā ´cyā diśó 'bhidā ´sāt || 7.17.2 ŚS 19.18.2 Let the malicious ones who will assault me from this [same] direction hit upon Vāyu with the intermediate space. omitted in K • vāyum . te] vāyunte Or ¡ 'bhidāsān ||] bhidāsām . || Ku V/126 [Ma], bhidāsām . | va || Mā ŚS 19.18.2 vāyúm . tè 'ntáriks . avantam r ˚chantu | yé māghāyáva etásyā diśó 'bhidā ´sāt || Let the malicious ones who will assault me from the southern direction hit upon Soma with the Rudras. ¡ 'bhidāsān ||] bhidāsām . || Or, bhidāsām . (¡ |) K ŚS 19.18.3 sómam . té rudrávantam r ˚chantu | yé māghāyávo dáks . in . āyā diśó 'bhidā ´sāt || Let the malicious ones who will assault me from this [same] direction hit upon Varun . a with the Ādityas. Let the malicious ones who will assault me from the western direction hit upon Sūrya with Heaven and Earth. ye . . . diśo] Or, om. K ¡ 'bhidāsān ||] bhidāsām . || Or, om. K Let the malicious ones who will assault me from this [same] direction hit upon the waters with the plants. apas ta os . adhīmatīr r ˚chantu] Or, om. K ye] Or, i K māghāyava] Ku Mā [Ma] K, māghāyav{o}a V/126 ¡ 'bhidāsān] bhidāsām . Or K ||] Or, om. K ŚS 19.18.6 apás tá ós . adhīmatīr r ˚chantu | yé māghāyáva etásyā diśó 'bhidā ´sāt || Let the malicious ones who will assault me from the northern direction hit upon Viśvakarman with the Seven Seers. Let the malicious ones who will assault me from this [same] direction hit upon Indra with the Maruts. Let the malicious ones who will assault me from the fixed direction hit upon Prajāpati possessed of generative power. 'bhidāsān ||] bhidāsām . || Or, bhidāsām . prajāpatim . pra te prajananavantam r ˚śchanta i māghāyavo dhruvāyā diśo bhidāsām . K [[note repetition]] ŚS 19.18.9 prajā ´patim . té prajánanavantam r ˚chantu | yé māghāyávo dhruvā ´yā diśó 'bhidā ´sāt || Note that Prajāpati's/the fixed direction's connection with pratis . t . hā-, which we saw in 7.16.9, is absent here. Let the malicious ones who will assault me from the upward direction hit upon Br ˚haspati with the All-gods. Ku Mā [Ma] K, māghāya{vo}va V/126 ūrdhvāyā] ūrddhvāyā Or, ūrdhvā K ¡ 'bhidā- sān] bhidāsām . Or K || 17 ||] || 1 r ˚10 || 17 || Ku, || 17 || r ˚(sec. m. 10) || V/126, || 17 || | yé māghāyáva ūrdhvā ´yā diśó 'bhidā ´sāt || 7.18. Against enemies: to Indra and Agni.

	7.17.6 ŚS 19.18.6 apas ta os . adhīmatīr r ˚chantu ye māghāyava etasyā diśo ¡ 'bhidāsān || prajāpatim . te] K, prajāpatinte Or r ˚chantu ye] Or, r ˚śchanta i K Or	(P) (P) dhruvāyā] K, dhr ˚vāyā
	7.17.3 ŚS 19.18.3
	somam . te rudravantam r ˚chantu 7.17.10 ŚS 19.18.10 ye māghāyavo daks . in . āyā diśo ¡ 'bhidāsān || 7.17.7 ŚS 19.18.7 br ˚haspatim . te viśvadevavantam r ˚chantu ye māghāyava ūrdhvāyā diśo ¡ 'bhidāsān || 17 ||		(P) (P) (P) (P)
	somam . te] K, somante Or i K viśvakarmān . am . te saptars . ivantam r rudravantam] K, r ˚dravantam Or ˚chantu ye māghāyava udīcyā diśo ¡ 'bhidāsān || br ˚haspatim . te] br ˚haspatinte Or, vr ˚haspatim . te K viśvadevavantam r r ˚chantu ye] Or, r ˚śchanta (P) (P) ˚chantu ye] Ku V/126 [Ma], viśvedevavantamr ˚chantu ye Mā, viśvadevāvantamr ˚śchanta i K māghāyava]
	7.17.4 ŚS 19.18.4 r ˚|| Mā, Z 2 Z K
	varun . am . ta ādityavantam r ˚chantu ye māghāyava etasyā diśo ¡ 'bhidāsān || ŚS 19.18.10 ŚS 19.18.7 viśvákarmān . am . té saptar ˚s . ívantam r ˚chantu | yé māghāyáva údīcyā diśó 'bhidā ´sāt || (P) (P) br ˚haspátim . té viśvádevavantam r
	7.17.8 ŚS 19.18.8
	.1 agnim . te vasumantam r ˚chantu ŚS 19.18.4 ye māghāyavah . prācyā diśo ¡ 'bhidāsān || varun . am . ta ādityavantam] var ˚n . anta ādityavantam Ku V/126 Ma, var ˚nta ādityavantam (P) (P) Mā, varun . am . tvādityavantam . K r ˚chantu ye] Or, r Or K ||] Or, om. K ˚śchanta i K ¡ 'bhidāsān] bhidāsām . indram . te marutvantam r ˚chantu (P) ye māghāyava etasyā diśo ¡ 'bhidāsān || (P)
	várun . am . tá ādityávantam r ˚chantu | yé māghāyáva etásyā diśó 'bhidā ´sāt || 7.17.5 ŚS 19.18.5 indram . te] indrante Or, indram . me K marutvantam] K, mar ˚tvantam Ku V/126 [Ma], mar ˚tvantavantam Mā [[Bhatt. falsely: marutvavantam]] r ˚chantu ye] Or, r ˚śchanta i K ¡ 'bhidāsān] bhidāsām . Or K ||] Or, om. K
	sūryam . te dyāvāpr ˚thivīvantam r ˚chantu ŚS 19.18.8 ye māghāyavah . pratīcyā diśo ¡ 'bhidāsān || índram . té marútvantam r ˚chantu | yé māghāyáva etásyā diśó 'bhidā ´sāt ||	(P) (P)
	7.17.9 ŚS 19.18.9
	vāyum . te 'ntariks . avantam r ˚chantu ŚS 19.18.5 ye māghāyava etasyā diśo ¡ 'bhidāsān || sūryam . te] K, sūryante Or dyāvāpr ˚thivīvantam r ˚chantu] Or, dyāvāpr ˚thivīvanta iśchanta (P) (P) K prajāpatim . te prajananavantam r ˚chantu (P) ye māghāyavo dhruvāyā diśo ¡ 'bhidāsān || (P)
	sū ´ryam . té dyā ´vāpr ˚thivī ´vantam r ˚chantu | yé māghāyáva pratī ´cyā diśó 'bhidā ´sāt ||

˘K ¡ 'bhidāsān] bhidāsām . Or K viśvakarmān . am . te] K, viśvakarmān . ante Or r ˚chantu ye] Or, r ˚śchanta i K ¡ 'bhidāsān] bhidāsām . Or K ||] Or, om. K [[note • m . i • ]] ¡ ˚chantu

  Carry the butter for [the enjoyment of] the gods, by means of fuel of Vika ṅkata wood, o Agni, exhilarate them here. Let them all come to my call. Or, sādaya K sarva ā yantu] V/126 Mā[Ma], sarva āyuntu Ku, sarvā yam . tuK havam ||] havam . || Ku Mā [Ma], {va}havam . || V/126, havam . [[om. |]] K [[note • m . i • ]] ŚS 5.8.1 vaika ṅkaténedhména devébhya ā ´jyam . vaha | ágne tā ´m ˘ihá mādaya sárva ā ´yantu me hávam || a. As Weber noted (1898: 194 n. 2), "das Holz von vikankata, Flacourtia sapida, 86 dient zur herstellung von Opfergeräthen, yajnapâtrîyo vr . iks . ah . Schol. zu C ¸at. II,

	7.18.1 ŚS 5.8.1
	vaika ṅkaten a edhmena	(8)
	devebhya āj i yam . vaha |	(8)
	agne tān iha mādaya	(8)
	sarva ā yantu me havam ||	(8)

vaika ṅkatenedhmena] V/126, vaikam . katenedhmena Ku, vaikam . ṅkatenedhmena Mā, vai-

ka ṅkatenedhmena | K [[note |]]

agne tān] Or, agnaye thānn K mādaya]

  O Indra, drive towards my call. I am about to do this [heroic deed], listen to that[call]. Let these out-runners of Indra harmonize my intentions. By them may we be capable of a heroic deed, o Jātavedas, self-ruler.indra ā] Or, indrā K havam idam . ] Or, havam . idam . K K ima aindrā atisarā ākūtīh . ] Ku[Ma], i{ndra}(sec. m. → ma) aindra atisarā ākūtīh . V/126, ima {e}aindrā atisarāh . ākūtī Mā, imamindrātirākūtī K sam . namantu] sannamantu Or, sam . navam . bhū K tebhih . śakema ] Or, tebhiśśakemam . K tanūvaśin] Ku V/126 [Ma], tan{u}ūvaśin Mā, tanūvaśim . K ||] || 3 Or, om. K ŚS 5.8.2 indrā ´yāhi me hávam idám . karis . yāmi tác chr ˚n . u | imá aindrā ´atisarā ´ā ´kūtim . sám . namantu me | tébhih . śakema vīryàm . jā ´tavedas tánūvaśin || Bhattacharya edits indra ā.

	7.18.2 ≈ ŚS 5.8.2 f: PS 4.4.2b / ŚS 1.7.2b
	indra ā yāhi me havam idam . karis . yāmi ¡ tac chr ˚n . u | ima aindrā atisarā	(8) (9) (8)
	ākūtīh . sam . namantu me |	(8)
	tebhih . śakema vīr i yam .	(8)
	jātavedas tanūvaśin ||	(8)
	taśchr ˚n . u	¡ tac chr ˚n . u] tatśr ˚n . u Or,

  , and at ŚS 7.109.1b / PS 4.9.2b.If the ungodly N.N., o gods, wants to accomplish a [rite] at such-and-such a place, let Agni not carry his offering, and let the gods not go to[his] call. Come only to my call! asāv amuto devā adevah . ] Or, asāmamuco devādevā K sam . ścikīrs . ati] Or, saścikīrs . ati K mā] Or, vā K vāks . īd] Or, sāks . īd K mopa] Or, somapa K gur] Ku [Ma] K, S . u(sec. m. → Pu 4)r V/126, {•u}→ gur Mā etana ||] Or, etunah . | K [[Bar. om. |]] ŚS 5.8.3 yád asā ´v amúto devā adeváh . sám . ścíkīrs . ati | mā ´tásyāgnír havyám . vāks . īd dhávam . devā ´asya mópa gúr mámaivá hávam étana || a. On the interpretation of yad , cf. Delbrück 1888: 561f. and Speijer 1896, §272.2 p. 85. The place for performing (magical) rites is called the 'strongholds of the gods' in 8a. b. Why is sám accented in ŚS? d. The PS version of this pāda avoids the metrical problems noticed in ŚS by Whitney. On the phrase havam upa ay/gam/gā, cf. ŚS 4.24.1c (∼ MS

	7.18.3 ≈ ŚS 5.8.3
	yad asāv amuto devā	(8)
	adevah . sam . ścikīrs . ati |	(8)
	mā tasyāgnir havyam . vāks . īd	(8)
	dhavam . devāś ca mopa gur	(8)
	mamaiva havam etana ||	(8)

  yó dāśús . ah . sukr ˚to hávam éti 'who goes to the call of a pious worshipper'. 7.18.4 Only PS a: ŚS 5.8.4a b: cf. SVK 2.223d Out-run [him], o out-runners, who hold control over all power. Together with Indra as ally, cut off the life of N.N. dhāvatātisarā] Ku V/126 [Ma], dhāva atisarā Mā, dhāvatātisurā K ojasah . |] Or, ojasā |

	K medhinā K vr ˚ścatāmus . ya] K, vr ˚ścyatāmus . ya Or	jīvitam] Or, jīvati (¡ |) K	medinā] Or,
	ati dhāvatātisarā		(8)
	viśvasyeśānā ojasah . |		(8)
	vr ˚ścatāmus . ya jīvitam indren . a saha medinā ||		(8) (8)

  above), and influence from the R ˚V attestations of this pāda (ójasā | also at R ˚V 8.17.9b) might moreover be suspected(cf. my Introduction, §2.6.3.2).c. On two other cases(PS 1.67.3b, 5.32.10c) of insertion of y after vr ˚śc • in the Or. mss., all probably instances of hypercorrection, cf. Kulikov 2001: 197f. with notes 614 and 615. d. Cf. 6.9.3b above, 9d in the present hymn, and 7.19.1d¡7d below, on Indra as medín-'ally'. Having out-run, o out-runners, slay [him] with the force of Indra, snatch [his life] like a wolf a sheep: after that, let him not get away from you alive, shut up his breath. K omits from prān . am . up to 6d pratīcah . • atisr ˚tyātisarā] Or, atimr ˚tātisarāv K indrasyaujasā hata] V/126 Mā, indrasy{au}ojasā Ku, indrasyojasā Ma K vr ˚ka iva mathnīta] Ku V/126 [Ma], vr ˚ka iva madhnīta Mā, vr ˚kīva satnīca K tato] Ku Mā K, • TO V/126 jīvan] Or, jīvam . K moci] V/126 [Ma], mo • Ku, meci Mā, mocih . K [[note • h . p • ]] prān . am asyāpi] V/126 Mā [Ma], •• masyāpi Ku, om. K nahyata ||] Or, om. K ŚS 5.8.4 áti dhāvatātisarā índrasya vácasā hata | ávim . vr ˚ka iva mathnīta sá vo jī ´van mā ´moci prān . ám asyā ´pi nahyata || c. Cf. Narten 1960: 123f. = 1995: 13f. on the verb math i 'to snatch', typically of wolves: Narten refers, besides to the present passage, to R ˚V 8.66.8 vr ˚kaś cid asya vāran . á urāmáthir ā ´vayúnes . u bhūs . ati | sémám . na stómam . jujus . ān . á ā ´gahi índra prá citráyā dhiyā ´'Even a wild wolf that snatches lambs becomes favorable within his (Indra's) domains: so you, o Indra, must come forth and enjoy this laud of ours, with brilliant vision' (cf. Thieme 1949: 24 and Gonda 1959b: 85, as well as 8.34.3b úrām . ná dhūnute vr ˚kah . 'as a wolf shakes a lamb'), and to ŚS 7.50.5cd ávim . vr ˚ko yáthā máthad evā ´mathnāmi te kr ˚tám 'As a wolf will snatch a sheep, so do I snatch your successful dice-throw'. We can add from the PS the following instances of the same simile: 1.72.2 medinas te vaibhīdakās tata indra upāvatu | avyā vr ˚ka iva sam . rabhya jigīvān astam āyasi 'The dice are your allies, let Indra therefore (?) help you: like a wolf taking off with a sheep, you shall go home a victor'; 2.38.5ab kr ˚tyā yantu kr ˚tyākr ˚tam .

	7.18.5 ≈ ŚS 5.8.4 e: PS 5.9.8b
	atisr ˚ty a ātisarā indrasy a aujasā hata |	(8) (8)
	avim . vr ˚ka i va mathnīta tato vo jīvan mā moci	(8) (8)
	prān . am asyāpi nahyata ||	(8)

  Thus K1, K4. MC: lokā. The reading of Ikari's Malayalam mss. perfectly confirms the conjecture proposed already by Narten. 88 K1, K4: ye parāhn . e dīks . anta; M, Cm: ye 'parāhn . e dīks . anta; C: yo 'parāhn . e dīks . ata. Note the important difference from Caland's (= Chaubey's) text (C).

	yathāmum .	¡ tr ˚n . ahañ janam ||
	7.18.6 ≈ ŚS 5.8.7
	yān asau pratisarān akaś	(9)
	cakāra kr ˚n . avac ca yān | t u vam . tān indra vr ˚trahan pratīcah . punar ā kr ˚dhi	(8) (8) (8)

87

  • yān asau pratisarān] Or, om. K akaś cakāra] Ku JM RM V/126 Pa, akaśr ˚kāra Mā Ma [[?]], om. K kr ˚n . avac ca yān |] Ku V/126 Mā, kr ˚n . avarcca yān | Ma Pa, om. K tvam . ] Or, om. K tān] Ku Mā [Ma], •tān V/126, om. K indra] Or, om. K vr ˚trahan pratīcah . ] Ku Mā [Ma] [[ • n¸p • ]], vr ˚trahan¸pratīca(sec. m. ¡ BHa 1)h . V/126, om. K yathāmum . ¡ tr ˚n . ahañ] yathāmum . tr ˚n . aham . Or, yathāmantrin . aham . K janam ||] janam . || Or, janam . [[om. |]] K ŚS 5.8.7 yā ´n asā ´v atisarā ´m . ś cakā ´ra kr ˚n . ávac ca yā ´n | tvám . tā ´n indra vr ˚trahan pratī ´cah . púnar ā ´kr ˚dhi yáthāmúm . tr ˚n . áhām . jánam || Bhattacharya edits tr ˚n . aham . . The reading akaśr ˚kāra he reports for Mā and Ma is valueless, because śca and śr ˚are often indistinguishable, while Mā's and Ma's respective sister-mss. V/126 and Pa here clearly read śca.

:

  ayám . pratisaró man . ír vīró vīrā ´ya badhyate | vīryàvānt sapatnahā ´śū ´ravīrah . paripā ´n . ah . suma ṅgálah . ||1|| . . . ayám . srāktyó man . íh . pratīvartáh . pratisaráh . | ójasvān vimr ˚dhó vaśī ´só asmā ´n pātu sarvátah . ||4|| tád agnír āha tád u sóma āha br ˚haspátih . savitā ´tád índrah . | té me devā ´h . puróhitāh . pratī ´cīh . kr ˚tyā ´h . pratisaráir ajantu ||5|| antár dadhe dyā ´vāpr ˚thivī ´utā ´har utá sū ´ryam | té . . . ||6||

  The priest that N.N. have made their Purohita, for assistance: under the foot of you, Indra, do I give him over to death. Let[Agni] the eater of bloody flesh put him to rest. purodadhire] Ku JM RM Mā [Ma] K, purodadhīre V/126 brahmān . am upabhūtaye] Or, vrahmān . am abhibhūtaye K tam . pra yachāmi] Ku Mā Ma, tam . pra yacchāmi V/126, tvam . pr ˚śchāmi K śamayatu] Or, samayatu K ŚS 5.8.5 yám amī ´purodadhiré brahmā ´n . am ápabhūtaye | índra sá te adhaspadám . tám . práty asyāmi mr ˚tyáve || a. Regarding the meaning(s) of puro-dhā, cf. my commentary on 6.11.2d. For the present construction with rel. pron. yam, cf. 7.9.2ab above. b. The Or. reading upabhūtaye adopted by Bhattacharya is perhaps doubtful because upa-bhav i seems to be attested only at R ˚V 1.138.4a asyā ´ū s . ú n . a úpa sātáye bhuvah . 'Do prove helpful to us for the conquest of this [newer granting of wealth]!', at 10.183.2 ápaśyam . tvā mánasā dī ´dhyānām . svā ´yām . tanū ŕ ˚tvye nā ´dhamānām | úpa mā ´m uccā ´yuvatír babhūyāh . prá jāyasva prajáyā putrakāme 'I saw you while you were pondering in your mind, worrying about the reproductive fluid in your own body: may you, a young woman, be fruitful to me (your man); reproduce yourself with offspring, you who desire sons' (my translation partially follows Slaje 1995: 139), and in 7.3.2d above. The ŚS reading ápabhūtaye (Whitney: 'for failure') seems to receive some support from such passages as TS 3.4.8.2 yó rās . t . rā ´d ápabhūtah . syā ´t tásmai hotavyā `h . and 3.4.8.7 yó jyes . t . hábandhur ápabhūtah . syā ´t tám ˘sthále 'vasā ´yya brahmaudanám . cátuh . śarāvam paktvā ´tásmai hotavyā `várs . ma vái rās . t

	e: only PS
	yam amī purodadhire	(8)
	brahmān . am upabhūtaye |	(8)
	indrasya te adhaspadam .	(8)
	tam . pra yachāmi mr ˚tyave kravyād enam . śamayatu ||	(8) (8)

	yadi preyur devapurā	(8)
	brahma varmān . i cakrire |	(8)
	tanūpānam . paripān . āni cakrire	(12)
	sarvam . tad arasam . kr ˚dhi ||

  Ku Mā [Ma] K, || V/126 cakrire] Or, cakkrire | K [[Bar.: cakrire]] ŚS 5.8.6 = 11.10[12].17 yádi preyúr devapurā ´bráhma vármān . i cakriré | tanūpā ´nam . paripā ´n . am . kr ˚n . vānā ´yád upociré sárvam . tád arasám . kr ˚dhi

yadi preyur] Or, yadviprair K brahma] Or, vrahma K cakrire] Or, cakkrire K [[Bar.: cakrire]] |]

  Pierce him here, o Indra the Vr ˚tra-Slayer, who are powerful, in his weak spot; trample upon him in this very spot. O Śakra, I am your ally. We take hold of you, o Indra. May we be in your favor.Or, viśya [[om. |]] K [[note • a a • ]] atraivainam] Or,atraivenam K tis . t . ha śakra] Or, tis . t . haśśakkra K [[Bar.: • śakra]] medy aham . tava] Or, nedyahantavah . K |] K, || Or ||] | Or, || K [[note ||]] átraiváinān abhí tis . t . héndra medy àhám . táva | ánu tvendrā ´rabhāmahe syā ´ma sumatáu táva ||

	8.9
	*atrainam indra vr ˚trahann ugro marman . i vidhya |	(8) (7)
	atraivainam abhi tis . t . ha	(8)
	śakra med īy aham . tava |	(8)
	anu tvendrā rabhāmahe	(8)
	s i yāma sumatau tava ||	(8)
	ŚS 5.8.9
	átrainān indra vr ˚trahann ugró márman . i vidhya |

*atrainam] athainam Or K vr ˚trahann] Or, vr ˚ttraham . n K ugro] Ku V/126 [Ma] K, u(¡ gro) Mā vidhya |]

  athais . a . . . ). b. Cf. PS 1.76.4d kr ˚tyākr ˚tam . dus . kr ˚tam . hr ˚daye vidhya marman . i 'Pierce the witchcraft-maker, the evil-doer in his heart, his weak spot' and ŚS 8.3.17d / PS 16.7.7d (≈ R ˚V 10.87.17d) tám . pratyáñcam arcís . ā vidhya márman . i 'Pierce him back, with your beam, in his weak spot'. d. See my commentary on 4d above. e. Cf.

  etc. (vayám ˘syāma sumatáu pr ˚thivyā ´h . ).7.18.10 ≈ ŚS 5.8.8 d: PS 2.58.2b, 19.15.9d ( ŚS 6.75.2d / TB 3.3.11.4), 19.47.7d, 20.27.6d, ŚS 6.75.3e, cf. VSM 40.8 yath āendra udvācanam .Just as Indra took and brought Udvācana underfoot, so do I bring N.N. down, for all years [to come]. . | Or K kr ˚n . ve 'mum] Or, kr ˚n . emim K śaśvatībhyah . ] saśvatībhyah . Ku V/126 Ma, sasvatībhyah . Mā, śaśvatībhyas K || 18 ||] || 3 r ˚10 || 18 || Ku, ||(sec. m. 3 ) 18 || r ˚(sec. m. 10) ||(sec. m. 3 ) V/126, || 18 || r ˚|| Mā Ma, Z 3 Z K ŚS 5.8.8 yáthéndra udvā ´canam . labdhvā ´cakré adhaspadám | kr ˚n . vé 'hám ádharān táthā amū ´ñ chaśvatī ´bhyah . sámābhyah . || The Or. mss. indicate with || 3 (cf. my Introduction, §2.1.2.6) that they take our 9ef and 10 together as one stanza, but the sense (9ef are addressed to Indra in the second person) does not support this. a. The name (?) Udvācana is unfortunately not known anywhere else in Vedic literature. d. On this kind of 'Dativ bei Zeitbegriffen', cf. Delbrück 1888: 149. 7.19. To the pīlu tree: for protection. This hymn is dedicated to the tree called pīlu-. We may start its discussion by quoting from Mayrhofer's treatment (EWAia II, 138f.) of this etymologically problematic word: Name eines Baumes, wohl: Careya arborea . . . . In AV 20,135,12 pīlún. liegt wohl keine Bezeichnung der Frucht des p • -Baumes vor, sondern ein von dem Baumnamen zu trennendes (oder sein Etymon enthaltendes?) Wort für 'fett'; dazu AV 18,2,48 pīlúmatī-(als 'fettreich') und die Augenblicksbildung MS pīlvà-( Āp ŚS pilva-) . . . . Ved. pī-lú-'fett' dann gewiß zu pī ´vanusw. (∼ pī ´lā-?). -Der Baumname unbestimmter Zuweisung mag von pīlú-'fett' herkunftsverschieden sein . . . . 90

		(8)
	labdhvā cakre adhaspadam |	(8)
	kr ˚n . ve 'mum adharam . tathā śaśvatībhyah . samābhyah . || 18 ||	(8) (8)

yathendra udvācanam . ] Or, yathendramudvātanam . K labdhvā cakre] V/126 Mā [Ma], laddhvā cakre Ku, labdhā cakkre K [[recte Bhatt.; Bar.: labdhvā cakre]] adhaspadam |] adhaspadam

  7.19.1 Only PS a: AB 7.17.3, Śā ṅkh ŚS 15.24 cd: ≈ 7cd d: 7d below, PS 2.25.5d, 19.32.1b, 3b; ŚS 6.129.1b You are an A ṅgiras-descendant by birth, and so they call you, o tree. So, o Pīlu, together with Indra as ally, drive [away] the evil spirit.

	ā ṅgiraso janmanāsi	(8)
	tam u tvāhur vanaspate |	(8)
	sa pīlo raks . o bādhasva	(8)
	sākam indren . a medinā ||	(8)

ā ṅgiraso] Ku Mā

[Ma]

, ā ṅga(sec. m. → i)raso V/126, a ṅgiraso K tvāhur] Or, hāhur

K vanaspate |] Or, vanaspatim . [[om. |]] K sa] Or, sva K medinā] Or, medhinā K

  Drive away the evil spirits, drive[away] the calumnious ones, drive[away], o Pīlu, the Piśācas that eat bloody flesh, the Mūradevins.¡ parirāpin . ah . |] parirāvin . ah . | Or, parirapr ˚n . a | K piśācān pīlo] thus Or [[ • n¸p • ]] K kravyādo] Ku Mā [Ma] K, kravyā•do V/126 mūradevinah . ] muradevinah . Or, pūradevinah . K ||] Ku V/126 [Ma] K, | Mā b. Cf.my discussion of the word parirāpín . -under 7.9.2b, where the mss. (Or and K) show nearly identical errors. cd. Cf. my comments on 7.11.3cd above, the only other context where mūradevin-is attested. The pādas are also to be compared with PS 2.62.3-4 āśām . mahyam . *rādhayitvendriyen . a 94 yathāmr ˚tām | tvam agne kravyādah . sarvān piśācām ˘arcis . ā daha || prati daha yātudhānān ¡ mūradevān vicars . an . e | ye no *durasyān 95 dves . en . āthāśām . mohayanti nah . 'Having fulfilled for me with [your] power [my] wish befitting [your] immortality (?), o Agni, burn all the Piśācas, eaters of bloody flesh, with [your] beam. Lay fire, o Vicars . an . i, to the sorcerers, the Mūradevas who shall malign us with hostility, [and who] then lead our wish astray'. Cf. my commentary on 6.4.11a about the frequently mentioned flesh-eating habit of Piśāca-demons. Cf. also Geib 1975. 7.19.3 Only PS cd: 4cd ≈ ŚS 5.7.9cd c: ŚS 5.7.9c She by whom, they say, a harsh, sharp pit is hidden away in [its] fruit, to her, the golden-haired Arāti, do we bring homage. Ku, yayāhastas . t . am . Mā, yayāha(sec. m. → uu)stus . t . am . V/126 [[note two vowel diacritics u]], yayāhastus . t . am . Ma, athāhustis . t . am . K apagūd . ham . phale] a{va}pagūr . ham . phale Ku, apagūr . ham . phale V/126 Mā [Ma], avagūd . ham . pale K kulam |] kulam . | Ku [Ma], kul . am . | Mā V/126, kulam . [[om. |]] K hiran . yakeśyai] Ku [Ma] K, hiran . yakeŝyai V/126, hiran . yakaisyai Mā namah . ] Or, namah ¯K kr ˚n . mo] JM RM, kr ˚n . vo(→ n . mo 4) Ku, kr ˚n . vo V/126 Mā K

	yayāhus ¡ tr ˚s . t . am . kat . ukam apagūd . ham . phale kulam |	(8) (8)
	tasyai hiran . yakeś i yai	(8)
	namah . kr ˚n . mo arātaye ||	(8)
	7.19.2 Only PS
	apa raks . ām . si bādhasva bādhasva ¡ parirāpin . ah . |	(8) (8)
	piśācān pīlo kravyādo	(8)
	bādhasva mūradevinah . ||	(8)

yayāhus ¡ tr ˚s . t . am . ] yayāhustus . t . am . arātaye] K, (sec. m. ¡ ')rātaye Ku, 'rātaye JM V/126 Mā Ma

  She the great one, of great height, who has pervaded all spaces, to her, the golden haired Arāti, do we bring homage.mahatī mahonmānā] Or, sahatī mahormānā K sarvā āśā] Or, sarvāsā K |] Or, om. K hiran . yakeśyai] Ku [Ma] K, hiran . yakeŝyai V/126, hiran . yakesyai Mā namah . ] Or, namas K [[note • s k • ]] kr ˚n . mo] JM RM, kr ˚n . vo(→ n . mo) Ku, kr ˚n . vo V/126 Mā [Ma] K arātaye] K, (sec. m. ¡ ')rātaye Ku, 'rātaye V/126 Mā Ma ||] Ku V/126 K, | Mayrhofer here refers to Hoffmann 1952/56: 57f. = 1976: 352f.

	7.19.4 ≈ ŚS 5.7.9
	yā mahatī mahonmānā	(8)
	sarvā āśā vyānaśe |	(8)
	tasyai hiran . yakeś i yai	(8)
	namah . kr ˚n . mo arātaye ||	(8)
	Mā Ma
	ŚS 5.7.9
	yā ´mahatī ´mahónmānā víśvā ā ´śā vyānaśé |
	tásyai hiran . yakeśyái nírr ˚tyā akaram . námah . ||

98

  . The egg-eating, fetus-spoiling Arāya that licks at your womb, that reaches [your] son, let the Pīlu defeat it from here. |] Or, om. K [[note • h . r • ]] arāyam . ] Or, rāyam . K *prāpī yas] prāpyās Or, prāpyas K tam . ] Or, tvam . K pīluh . ] Ku [Ma], pīl . uh . V/126 Pa, pīl . u Mā, pīlus K sahatām itah . ] Or, sahajāsitā K ||] Ku [Ma] K, | V/126 Mā Bhattacharya edits prāpyāstam . and sahatāmitah . .

	7.19.5 Only PS
	yas te yonim . pratired . h i y	(8)
	ān . d . ādo garbhadūs . an . ah . |	(8)
	arāyam . putram . *prāpī yas	(8)
	tam . pīluh . sahatām itah . ||	(8)

  yāsām . gandho nānārūpah . paryeti purus . am . pathi | tā agnih . sahatām ito jātavedāh . sadānvāh . 'They whose variegated smell surrounds a man on the road, those Sadānuvās let Agni Jātavedas defeat from here'.When, o A ṅgiras-descendant Pīlu, o tree, you stood ripe, then they say that Indra, Śakra, having [just] been born, [was] at the nipples.pīlav ā ṅgirasa] Ku Mā [Ma], pīla•vā ṅgirasa V/126, pīlama ṅgisah . | K [[note |]] (')tis . t . ho] tis . t . ho Or, tis . t . ha K athāhur] Or, tadāhur K jajñānam . ] K, yajñānam . Or śakram . ] Or, śakkram . K [[Bar.: śakram . ]]

	7.19.6 Only PS
	yadā pīlav ā ṅgirasa	(8)
	pakvo (')tis . t . ho vanaspate |	(8)
	athāhur indram . jajñānam . śakram . ¡ barjah i ye prati ||	(8) (8)

  Just as you drove [Indra's] weariness [away], while getting ripe, o tree, so, o Pīlu, together with Indra as ally, drive [away] the evil spirit.

	.1b
	yathā sedim abādhathāh .	(8)
	pacyamāno vanaspate |	(8)
	evā pīlo raks . o bādhasva	(9)
	sākam indren . a medinā ||	(8)

sedim] Or, sedhim K abādhathāh . pacyamāno] Ku V/126

[Ma]

, abādathāpacyamāno Mā, apabādhatāpaśyamāno K sākam] Or, sakam K

  ferocious [force of] weariness. Far from us, o Aditi, [must be] divine danger. You, o Maruts, must afford us protection with good heroes'.All of a man's body that is eaten by Piśācas swells up again, o Pīlu, if he eats your berry.Cf. 6.4.11ab above, with my comments on the Piśāca-demons as flesheaters.

	7.19.8 Only PS
	yat piśācaih . purus . asya	(8)
	jagdham . bhavat i y ātmanah . |	(8)
	ā pīlo pyāyate punas	(8)
	tava cāśnāti pippalam ||	(8)

piśācaih . ] Ku V/126

[Ma]

, piśācai Mā, piśācaih ˘K purus . asya] K, pur ˚s . asya Or |] Or, om. K [[note • h . ā• ]] pīlo] Ku Mā [Ma] K, p{i}īlo V/126 cāśnāti] Or, cas . n . ātu K pippalam] Mā [Ma], pipPalam . Ku, pipy(sec. m. → pp)alam . V/126, pipr ˚lam . K abc.

  They call you Pīlu, they call you fat, and they call you tree. All your names are auspicious: protect us from oppression, by means of them. pīlum . ] Ku [Ma] K, pīl . um . V/126 Mā tvāhuh . pīvam . tvāhur] V/126 [Ma], tvāhuh . pīvam . {nta}tvāhur Ku, vāhuh . pīvam . tvāhur Mā, tvāhuh . pītvāhur K [[note • h . p • ]] vanaspatim |] vanaspatim . | Or K te] Or, tve K nāmāni] Or, mā[[line]]nāmāni K tebhir nah . ] Ku V/126 [Ma], te(¡ bhi)rnah . Mā, tebhinnah ˘K pāhy am . hasah . ] Ku [Ma] K, pā{Ha}(sec. m. → hya 3)m . hasah . V/126, pātvam . hasah . Mā ||] Or, om. K [[note • h .

	7.19.9 Only PS
	pīlum . tvāhuh . pīvam . tvāhur	(8)
	atho tvāhur vanaspatim |	(8)
	sarvā te bhadrā nāmāni	(8)
	tebhir nah . pāh i y am . hasah . ||	(8)

r • ]]

  punar nah . pāhy am . hasah . , MS 4.14.17:244.9 kr ˚tā ´n nah . pāhy ám ˘hasah . , R ˚V 1.36.14a ūrdhvó nah . pāhy ám . haso . . . , R ˚V 6.16.30a, 7.15.15a tvám . nah . pāhy ám . hasah . . The evil-slaying, Vr ˚tra-slaying Pīlu that crushes Piśācas, that was born at the head of trees, it do I bind [on you] for the sake of your [full] lifespan. raks . ohan . am . vr ˚trahan . am . ] V/126 Mā [Ma], raks . ohan . am . {•}vr ˚trahan . am . Ku, raks . ohan . am vr ˚ttrahan . am . K pīlum . ] Ku [Ma] K, pīl . um . V/126 Mā [[?]] Pa piśācajambhanam |] piśācajambhanam . | Ku V/126 [Ma] K, pāśācajambhanam . | Mā jajñānam] K, yajñānam Ku Mā Ma, y{ā}ajñānam V/126 tam . te] Ku K, tante V/126 Mā Ma || 19 ||] || r ˚10 || 19 || Ku, || 19 || r ˚(sec. m. 10) || V/126, || 19 || r ˚|| Mā Ma, ZZ 4 ZZ K b. The word piśācajambhana-occurs elsewhere only at PS 2.46.1b, and at ŚS 5.29.14a (of samídh-'fuel'). c. Cf. my commentary on 7.7.1ab above. d. On the use of pī ´luas an amulet that can be bound on, cf. Kaut . ilya's Arthaśāstra

	tam . te badhnām i y āyus . e || 19 ||	(8)
	7.19.10 Only PS d: PS 4.23.1c, 11.12.1d
	raks . ohan . am . vr ˚trahan . am . pīlum . piśācajambhanam |	(8) (8)
	jajñānam agre vr ˚ks . ān . ām .	(8)

  1 (≈ VSM 38.7, with brāhman . a at ŚBM 14.2.2.1ff.) samudrā ´ya tvā vā ´tāya svā ´hā | salilā ´ya tvā vā ´tāya svā ´hā | anādhr ˚s . yā ´ya tvā vā ´tāya svā ´hā | apratidhr ˚s . yā ´ya tvā vā ´tāya svā ´hā | avasyáve tvā vā ´tāya svā ´hā | dúvasvate tvā vā ´tāya svā ´hā | śímidvate tvā vā ´tāya svā ´hā 'You to the ocean (of air or atmospheric waters), to the Wind, svāhā! You to what is waving, to the Wind, svāhā! You to the unassailable, to the Wind, svāhā! You to the irresistible, to the Wind, svāhā! You to him who desires to help, to the Wind, svāhā! You to the favourable, to the Wind, svāhā! You to Śimidvat, to the Wind, svāhā! '

  t . u sárn . īka-(with -ka-) is secondary -and meaning is striking, but the prefixing morphology precludes a direct borrowing from (Proto-)Dravidian.To the ocean, the one that slays enemies, hail! this is 8 in K • śatruhan . e] Ku V/126[Ma], śatr ˚han . e Mā, śattruhan . e K Cf. the brāhman . a on TS 4.7.12.3 (∼ MS 3.4.3:48.11f.) quoted in the introduction to this hymn: TS 5.4.9.4 samudrò 'si nábhasvān íty āha | etád vái vā ´tasya rūpám | rūpén . aivá vā ´tam áva runddhe ' 'Thou art the ocean, full of mist', he says; that is the form of the wind; verily by the form he wins the wind'(Keith).

	7.20.3 Only PS
	samudrāya śatruhan . e svāhā ||	(P)
	7.20.4 Only PS
	sandhasāya śatruhan . e svāhā ||	(P)

  Only PS is . irāya śatruhan . e svāhā || (P) To the impetuous one that slays enemies, hail! this is 4 in K • is . irāya] Ku V/126 [Ma] K, iśirāya Mā śatruhan . e] Ku V/126 [Ma], śatrr ˚han . e Mā, śattruhan . e K Regarding the meaning of the word is . irá-, see my note under 6.2.9ab above. On its use as epithet of the wind, cf. Gonda 1959a: 210, 251; also JB 3.227.3. To the one desiring to help, the one that slays enemies, hail! this is 5 in K • avasyave] K, avaśyave Or To Vāyu, the one that slays enemies, hail! this is 6 in K • śatruhan . e] V/126 [Ma], śatr ˚han . e Ku, śatrr ˚han . e Mā, śattruhan . e K To the wind, the one that slays enemies, hail! To the one that blows, the one that slays enemies, hail! śatruhan . e] V/126 [Ma], śatr ˚han . e Ku, śatrr ˚han . e Mā, śattruhan . e K || 20 || anuvāka 4 ||] || 1 r ˚10 || 20 || a 4 || Ku, || 20 || r ˚(sec. m. 10) || a 4 || V/126, || 20 || r ˚|| a 4 || Mā [Ma], ZZ K The text of kān . d . a 7 has here come to an end. The mss. give the following colophons. Ku: daśarccakān . d . a(sec. m. h . ) samāptah . || V/126 Mā Ma: daśarccakān . d . ah . || K: ZZ ity atharvan . ikapaippalādayāś śākhāyām . saptamah ¯kān . d . as samāptah . ZZ kā 7 ZZ 1999, and for kān . d . a 5 to the ed. Lubotsky 2002; references to other kān . d . as are based on my own (provisional) editions based on the mss. described in Griffiths 2003a. PSK PS read/numbered according to the Kashmirian manuscript (K); ed. Barret 1905-40. Rāmāyan . a Critical ed. Bhatt et al. 1960-75. Scheftelowitz 1906. S . ad . vB S . ad . vim . śabrāhman . a; ed. Eelsingh 1908. Śā ṅkh Ā Śā ṅkhāyanāran . yaka; ed. Bhim Dev 1980. Śā ṅkhGS Śā ṅkhāyanagr ˚hyasūtra; ed. Sehgal 1960. Śā ṅkh ŚS Śā ṅkhāyanaśrautasūtra; ed. Hillebrandt 1888; transl. Caland 1953. ŚBK Śatapathabrāhman . a, Kān . va recension; ed. Caland 1926-39. ŚBM Śatapatha Brāhman . a, Mādhyam . dina recension; ed. Weber 1855; transl. Eggeling 1882-1900. ŚC Ā Śaunakīyacaturādhyāyikā; ed. & transl. Whitney 1862; new ed. & transl. Deshpande 1997. ŚK Śāntikalpa; ed. Bolling 1904-13. ŚS Śaunakasam . hitā; first ed. Roth & Whitney 1856 [= 1 R-W], revised (by Lindenau) 1924 [= R-W]; critical edition (with padapāt . ha and commentary attributed to Sāyan . a) Pandit 1894-98 [= ŚPP]; transl. Whitney 1905 [= W-L]. SVidhB Sāmavidhānabrāhman . a; ed. Burnell 1873. SVJ Sāmavedasam . hitā, Jaiminīya recension; ed. Caland 1907 and ed. Raghu Vira 1938. SVK Sāmavedasam . hitā, Kauthuma recension; ed. Benfey 1848: the text is referred to in the continuous numbering, see the first column of the table on pp. 347-362 of Whitney 1853; ed. with padapāt . ha and various commentaries Sharma 2000-01. T Ā Taittirīyāran . yaka; ed. Phad . ake 1897. TB Taittirīyabrāhman . a; ed. God . bole 1898. TS Taittirīyasam . hitā; ed. Weber 1871-72; transl. Keith 1914. VādhAnv Vādūlānvākhyāna; ed. Chaubey 2001; references are also given to the provisional numbering of the critical edition based on authentic mss. that is currently under production by Yasuke Ikari (cf. Ikari 1998).

	śattruhan . e K		śatruhan . e] Ku V/126 [Ma], śatrr ˚han . e Mā,
	7.20.7 Only PS
	vāyave śatruhan . e svāhā || ˚gVidh R R ˚gvidhāna; ed. (& transl.) Bhat 1987; transl. Gonda (P) 1951.
	R ˚V	R ˚gvedasam . hitā; ed. Aufrecht 2 1877; transl. Geldner 1951-57.
	7.20.8 Only PS R ˚VKh	R ˚gvedakhilas; ed.
	vātāya śatruhan . e svāhā ||	(P)
	7.20.6 Only PS
	avasyave śatruhan . e svāhā ||	(P)

this is 7 in K • śatruhan . e] Ku V/126

[Ma]

, śatrr ˚han . e Mā, śattruhan . e K 7.20.9 Only PS mātariśvane śatruhan . e svāhā || (P) To Mātariśvan, the one that slays enemies, hail! mātariśvane] Ku [Ma] K, mātari[[folio]](¡ śvane) V/126, mātariś{e}ane Mā śatruhan . e] V/126 [Ma], śatr ˚han . e Ku, śatrr ˚han . e Mā, śattruhan . e K 7.20.10 Only PS pavamānāya śatruhan . e svāhā || 20 || anuvāka 4 || (P)

  8.2a aran . am 6.23.4c aran . yaaran . yam 6.23.4b aran . yāt 6.23.4c aran . yeyaaran . yeyam 6.14.5d aram 6.16.7d a-rasaarasam 7.18.8d arasās 7.8.6b a-rātiarāte 7.9.1a,2a,3c,5c,7d arātim 7.9.4c,8d arātaye 7.9.4d 7.19.3d,4d arātayas 7.2.2c,9c 7.7.9b arātīs 7.15.4c a-rāyaarāyas 6.14.7c,8b ¡ arāyam 7.11.7c 7.19.5c arāyās 6.8.6a arāyān 6.14.6e a-ripraariprās 6.1.9c a-ris . t . aaris . t . āsas 6.20.2c aris . t . atātiaris . t . atātaye 7.5.11d aris . t . a-vīraaris . t . avīrās 7.6.5b arundhatīarundhati 6.4.4d,9d,10b arus . aarus . ās 6.18.3a arus .arus 6.4.3b arkaarkam 6.17.5a arkās 6.18.3b arc ānr ˚cus 6.17.5a arciarcibhis 7.3.1a arcis .arcis . ā 7.3.2a arjunaarjunas 7.2.6b arn . avaarn . avam 6.17.8b arn . ave 6.7.2b arn . avān 6.11.5c ard ardayat 6.16.1d ardh r ˚dhyāsam 7.3.11c +vi vīrtsīs 7.9.3c ¡ ,8a ¡ vi-īrtsant- vīrtsantī 7.9.5c ¡ ardhaardham 6.2.8c ardhena 6.2.8cd armyeyaarmyeyam 6.14.5d aryaman .aryamā 6.4.1b 6.19.3c arvantarvatīs 7.3.10c 1 ars . ars . atu 6.20.8d 2 ars .

  .7c 1 es . ichati 6.14.6c ichant-ichantas gobhyas 6.20.10c gavām 6.15.8a 6.20.7a gav-āśirgavāśiras 6.16.8a 1 gā +abhi abhi. . . gāt 6.2.6b +ut ut. . . agāt 7.2.7a +upa upa gus 7.18.3d +pra prāgām 6.12.4d,5a pra. . . agām 6.12.6a pra. . . gus 6.2.4a gārhapatyagārhapatyāya 7.6.9a gāh gāhamāna-gāhamānas 7.4.7a +prati pratigāhante 7.13.11a +vi vigāhante 7.13.12a girigirau 7.7.6a gireyagireyebhyas 7.10.5a ¡

	gulgulu-gulgulo 7.11.10c
	gr ˚dhra-gr ˚dhram 6.14.2e gr ˚dhrās 7.2.4d
	gr ˚ha-gr ˚has 6.11.6a 6.12.2a 7.13.9b gr ˚-ham 6.7.6b gr ˚hān 6.15.2d gr ˚hais 6.23.1d gr ˚hebhyas 7.3.3b gr ˚hān . ām 6.15.9d

  • dugha-→ kāma-dughādurasy • durasyāt 7.8.7c* duron . aduron . e 6.1.7b dus-itaduritāt 6.3.3c 7.8.8b dus-uktaduruktam 7.8.1b* dus-evadurevās 6.1.4d dus-kr ˚ta-dus . kr ˚tas 6.11.3d dus-kr ˚ta-kr ˚t-dus . kr ˚takr ˚t 7.3.6a dus-cyavanaduścyavanas 7.4.7c duścyavanena 7.4.3b dus-śam . saduh . śam . sas 6.20.6b dus-svapnya-¡ dus . vapnyam 7.7.9adus-hanudurhan . o 6.8.7c dus-hārddurhārde 7.1.10c duhitarduhitar 6.20.5d dūs . an . adūs . an . as 7.7.4c dūs . an . ī 6.7.3c• dūs . an . a-→ garbha-dūs . an . a-→ vis . adūs . an . adūs . idūs . yās 7.5.11a• dūs . i-→ kr ˚tyā-dūs . i-

	• dr ˚ś-→ sam-dr ˚ś-• dr ˚s . t . a-→ a-dr ˚s . t . a-

• dr ˚s . t . a-han-→ a-dr ˚s .

  1 dhay i dhāpayatām 7.11.9d dhar dādhāra 6.2.1d 7.6.1a,2b dhriyadhvam 7.6.3a dhārayāmi 7.6.1c, 2c • dhr ˚ta-→ an-ava-dhr ˚tadharun . adharun . e 7.6.3a dhartrīdhartrī 6.4.2c dharman .dharmān . am 6.16.1b dharman . i 6.2.2a dhars .

	+upa upadādhr ˚s . us 7.3.5b* +ā • ādhr ˚s . t . a-→ an-ā-dhr ˚s . t . a-dhava-dhave 6.4.4b

  .10c nakulīnakulyā 7.9.10a* naktnaktam 7.9.4b naks . atranaks . atrais 7.14.4b nakha-ugranakhogram 6.14.3d nagnanagnā 7.9.5a naghamāranaghamāras 7.10.2b naghāyus . anaghāyus . as 7.10.2b* naghāris . anaghāris . as 7.10.2b* nad → • nādinnadīnadyas 6.18.7a nadīs 7.13.11anadībhis 7.14.7b nabhasnabhas 6.4.1a nam +sam sam . namantu 7.18.2d namasnamas 6.2.5b 6.8.8d 6.10.8c 7.9.1d,2c,4d,7a 7.11.9aabbc 7.19.3d,4d nay i nayāmasi 7.1.12c naya 6.23.2b nayantu 7.3.6d nes . at 7.3.7c nīyate

	6.6.6b
	+apa apanayāmasi 6.8.9d
	+nis nis. . . nayāmasi 7.3.3a
	nir n . ayāmasi 7.3.4d
	+parā parā n . aya 7.1.7b

  • nī-→ pra-nīnu 6.2.8a 6.16.1a nr ˚-naras 7.4.3d nr ˚n . ām 6.20.7d bāhu-śardhinbāhuśardhī 7.4.4c bāhyabāhyā 7.12.2d bilabilam 6.23.4a bilāt 6.23.4b bisa-¡ bisam 6.22.8b bradhnas 7.7.10b brav i bruvat 7.8.1b +pari paribravīmi 7.10.2d,4e +vi vi bravītu 6.9.2d,3a brahma-ks . atrabrahmaks . atram 6.3.8d brahmacārin .brahmacāribhis 7.14.8b brahman . -(m.) brahmān . am 6.3.12a 7.18.7b

	br ˚hat-diva-br ˚haddivas 6.1.8a,9a br ˚hat-vada-br ˚hadvadām 7.12.7c br ˚hant-br ˚hat 6.22.1a 7.8.9c br ˚hatī 6.20.1c
	br ˚haspati-br ˚haspatis 6.18.1b 7.4.9a 7.5.1c,2a 7.6.6b 7.16.10a br ˚haspatim 7.17.10a br ˚haspate 7.4.8a bradhna-

  • bhaga-→ sītā-bhaga-→ su-bhagabhaj bhajāmahe 6.16.8b +ā ā bhajatām 7.9.8b bhojana-→ pitu-bhojanabhram . ś +vi vi. . . bhram . śatām 6.23.1d• bhram . śa-→ vi-bhram . śa-• bhram . śan . a-→ pra-bhram . śan . abhrāj bhrājant-bhrājat 7.15.6d

	bhūri 6.1.5b,6d
	bhūri-ojas-bhūryojās 6.1.2a
	bhūrn . i-bhūrn . ayas 6.11.4c
	bhed bhinadmi 7.2.10c bhinatti 7.7.2b
	bhidyatām 7.7.2c
	+ut udbhindant-udbhindatām
	6.9.5d
	bhes . aja-bhes . ajāya 7.5.7b bhes . ajī
	6.4.3c 6.7.3d
	bhañj
	+abhi abhibhañjant-abhibhañjatī-
	nām 7.4.9c
	+pra prabhañjant-prabhañjan
	7.4.8c
	bhadra-bhadrā 6.4.4ac 7.19.9c bhadre
	6.20.2e,7c bhadrayā 7.3.7c,8c
	bhay i	bibhītas 6.5.1b-13b	bibhes

• bhes . aja-→ viśva-bhes . aja-•

  • vartani-→ kr ˚s . n . a-vartanivardh vardhase 6.2.8d vardhamānavardhamānas 6.2.1b vavardha 6.2.5d vardhayanti 6.1.9d avīvr ˚dhāma 6.2.9a vāvr ˚dhānas 6.1.2a → a-vr ˚ddha-→ ghr ˚ta-vr ˚ddha-• varpas-→ ghora-varpas-→ puru-varpasvarman .varma 6.11.6a 6.12.2a 7.3.8a 7.8.6e,9c 7.15.5d varmān . i 7.18.8b • varman . -→ aśma-varman .vars . man .vars . man 7.6.4b varh +vi vi vr ˚hāmas 7.15.4b valaga-hanvalagahā 7.5.9d

  1 vas vasāna-vasānā 7.6.9b +sam sam . vasāna-sam . vasānās 7.15.9b vasanavasanam 6.23.11c ¡ vasuvasūni 7.9.8b vasubhis 7.16.1a vasūnām 7.6.5a vasumantvasumantam 7.17.1a vastravastrān . i 6.2.3d vah vāks . īt 7.18.3c vaha 7.3.1c 7.18.1b +pra pravahanti 6.3.4c vahis . t . havahis . t . has 6.22.5c vā 6.2.7bc 6.6.9bb 6.22.12b 7.1.11b,12a . n . uvis . n . us 6.19.1b vis . n . o 6.9.2a vis . vañcvis . vañcau 6.23.9b vi-sāsahivis . āsahis 7.7.8b vi-sāhinvis . āhī 7.8.5c vi-sthitavis . t . hitās 6.16.4b vīravīras 6.5.9a 7.3.10c vīram 7.4.6avīrās 7.4.11c 7.6.5d,9d vīrān 6.11.2c • vīra-→ abhi-vīra-→ aris . t . a-vīra-→ eka-vīra-→ pra-vīra-→ sthira-vīravīra-śrīvīraśriyas 6.3.7a vī-rudhvīrudhām 7.12.10b vīryavīryam 6.5.9a 7.18.2e vīryen . a 7.14.9b vīryāya 7.5.1d • vīrya-→ danta-vīrya-→ viśvadhā-vīrya-→ sahasra-vīryavīryāvantvīryāvān 6.9.10b vr ˚ka-vr ˚kas 6.20.7b 7.18.5c vr ˚kasya

	9b,13c
	6.14.9e 6.20.9c
	vr ˚kka-vr ˚kkas 6.16.10b vr ˚ks . a-vr ˚ks . am 7.13.7a vr ˚ks . am . vr ˚ks . am 6.4.5a vr ˚ks . e 7.12.6a vr ˚ks . ān . ām 7.19.10c vr ˚t-vr ˚tas 6.2.6c vr ˚tra-vr ˚tram 6.16.1d 7.8.5a vr ˚trān . i 6.9.9c 6.11.5b
	vr ˚tra-han-vr ˚trahā 6.7.8b vr ˚trahan 6.15.2c 7.18.6c,9a vr ˚trahan . am 7.19.10a • vr ˚ddha-→ ghr ˚ta-vr ˚ddha-vr ˚s . an . -vr ˚s . ā 6.9.1ab vr ˚s . ān . am 6.6.4a vr ˚s . n . ā 7.4.3d vr ˚s . n . as 7.4.10a vr ˚s . ān . au 7.4.1a vr ˚s . an . as 6.10.3b,4c vr ˚s . an . y • vr ˚s . an . yant-vr ˚s . an . yantī 6.4.5b vr ˚s . an . yantīm 6.10.4c vr ˚s . a-tūla-vr ˚s . atūlam 6.23.6d ¡ vr ˚s . abha-vr ˚s . abhas 7.4.2a vr ˚s . abham 6.22.10a vr ˚s . abhāya 6.9.1a vr ˚s . abhau 7.4.1b
	vr ˚s . t . i-vr ˚s . t . ayas 6.18.9b vr ˚s . n . yāvant-vr ˚s . n . yāvantam 6.6.4a 1 ved avidam 6.3.10c 7.5.5a vitta-
	vitte 6.21.6d	7.8.2bb 7.10.9b
	+anu anvavindat 6.7.7a 7.1.1a anv	1 vā vātu 6.23.7a
	avindan 7.6.1b	†vākks . amyānr ˚tviyāmadhi † 7.8.3b

vis

  • vrata-→ eka-vratavraśc vr ˚ścata 7.18.4c +api api vr ˚ścāmi 7.2.6d vrātavrātena 6.10.9b śam . s → kavi-śasta-→ daivya-abhiśastiśam . saśam . sāt 7.8.8c • śam . sa-→ dus-śam . sa-→ agha-śam . saśak śakema 7.18.2e śakuniśakunis 7.7.10b śakraśakras 7.8.5b śakra 6.15.1c 7.18.9d śakram 7.19.6d śagmyaśagmyam 6.2.9a ¡ śacī-patiśacīpate 6.15.1d,2b śataśatam 6.3.11c 7.4.2d 7.15.10a śata-kān . d . aśatakān . d . as 7.7.1b śata-manyuśatamanyus 7.4.7b śatruśatrus 6.1.2b śatros 6.9.5a śatrūn 6.1.1c 6.9.4c,9d,10a 7.4.8c śatrum-jayaśatruñjayas 7.5.12c* śatru-hanśatruhan . e 7.20.1a-10a 2 śad śāśadmahe 6.1.5a ¡ śāśadāna- śāśadānās 6.3.9a śap śapāt 7.8.2a śapāti 7.8.2b śaptaśaptam 7.8.1c śapathaśapathāt 7.8.8a śapathās 7.8.6a 7.1.5b 7.8.7a,10c śapathān 7.8.2c, 3a,4c,5d śapathais 7.8.9a śapathīvanśapathīvne 7.1.5b śaptarśaptāram 7.8.10c → eka-śaphaśaphakaśaphakas 6.22.8b śam śamayatu 7.18.7e aśīśaman 7.11.1d śam 7.3.2d śam †śamanānvayāmasi † 6.3.9b śayanaśayane 6.23.11b śay i śaye 6.15.4c 7.11.5b +upa upa śerate 6.22.13b śar i śr ˚n . āmi 7.2.6c +prati prati śr ˚n . īhi 7.8.3d śarkarāśarkarās 6.8.5d śarn . īlaśarn . īlāya 7.20.2a śardhasśardhas 7.4.10b

• śapha-• śam → a-• śardhin-→ bāhu-śardhin-

  .8b śāvasaśāvasas 7.10.9c śās • śis . t . a-→ indra-praśis . t . a-→ pari-śāsaśikhāśikhām 6.23.4e śiti-kaks . aśitikaks . ās 7.2.5a śiti-bāhuśitibāhavas 7.2.5b śipaviśipavis 7.2.9a śipavitnuśipavitnavas 7.2.8b śimidāvantśimidāvati 6.23.10ab śirasśiras 6.8.4d 6.22.1a 7.2.6d,10c 7.10.8b 7.13.1d,14d śilācīśilācī 6.4.1c śivaśivas 6.16.3b śivābhis 6.16.3b śiśuśiśus 7.6.7c śiśnaśiśnam 6.22.2d,3a śīy • śīyate 6.15.3b śīrs . -aktiśīrs . aktyā 7.15.6a śukraśukram 7.15.6d śukren . a 7.3.1bśukrām 6.10.5b* śuciśucis 6.3.4d śucayas 6.2.3b 6.3.11a 6.22.2b śucīn 6.3.7b 6.22.2b śuci-kr ˚t-śucikr ˚tas 6.3.12c śubhraśubhrās 6.3.5d 6.17.4a śus . aśus . asya 6.2.4c śus . maśus . mam 6.2.8d śus . me 6.4.6b → karn . a-śūlaśūs . aśūs . am 6.1.8b → su-śevaśevadhiśevadhau 6.15.4b śevalaśevalam 6.14.4c śes . śis . as 7.7.6c śokaśokas 6.2.3a śokāt 7.15.3d śocis .śocis . ā 7.3.1b,2a śodh śundhantu 6.3.6d 7.3.9d śundhantām 6.3.6c* śuddha-śuddhās 6.3.10b 6.22.2a śos . śus . yatām 6.6.2d śaus . kāsyaśaus . kāsyas 6.6.5b him-kr ˚n . vanthim . kr ˚n . vantas 6.10.4d hiran . yahiran . yam 6.2.3b 7.15.5c,6c hiran . yena 6.7.4a hiran . ya-keśahiran . yakeśyai 7.19.3c,

	4c
	hiran . ya-dhanvan-	hiran . yadhanvā
	7.8.4c
		• śr ˚ṅga-→ tīks . n . a-śr ˚ṅga → sahasra-śr ˚ṅga-→ su-śr ˚ṅga-śr ˚ṅgavant-śr ˚ṅgavat 6.8.4d

• śāsa-• śīrs . an-→ a-śīrs . anśīrs . -ālākaśīrs . ālākam 7.10.10a • śīvan-→ uttāna-śīvan-• śūla-• śeva-

For a collection of phrases, occasionally rather poetic, used by various scholars to give expression to the severity of the manuscript's corruptness, seeBhattacharyya 1964: xi.

The discovery dates to 1959 and not to 1957 (see Wright 1967: 202). I thank Marco Franceschini for alerting me to the fact that my earlier published statements(Griffiths 2003a: 333 and 2003b: 6) were in need of rectification.

Cf. Bhattacharyya 1953, 1955a, 1955b, 1957b, 1958. A bibliography of Bhattacharyya's works has appeared in[START_REF] Mukherji | Traividyam: Vedic Studies in Memory of Durgamohan Bhattacharyya[END_REF]

In the following paragraphs, I repeat with modifications some basic points of criticism formulated by me a few years ago (2002: 44). The reader is referred to that 2002 publication, as well as my 2003b and 2004 articles, for details and examples. The review by Wright (2002) also contains important points of criticism, with examples, besides deserved praise.

Throughout this work, I use the c-less cedilla (¸) as explicit transliteration of the virāma. On this and other (sometimes novel) symbols used in this work, see §4.5 below.

Barret transliterated these with lower case z and zz. I prefer to use capitals, for the sake of clarity.2. The Constitution of the Textxxi

I may note here that the few jātya-svaritas which I have encountered (e.g. at 19.8.3) have all been of the subscript, tilde-shaped variety.

I have prepared rather elaborate cumulative lists, incorporating also materials culled from Zehnder 1999 and Lubotsky 2002. These can be made available upon request.

An example is contained in the list that I have put online, and that was referred to above, on p. xxvi.

On Bhattacharya's use of the word kān . d . ikā-in the meaning 'hymn', see Griffiths 2003b: 26, with n. 240.

In fact, an important question which still has to be addressed is the exact nature of the relationship between the Paippalāda Śākhā and the ancillary literature that has been transmitted by the Śaunaka school (cf.Caland 1904;[START_REF] Griffiths | 2007 The Ancillary Literature of the Paippalāda School. A Preliminary Survey with an Edition of the Caran . avyūhopanis[END_REF] 2007).

See W-L, pp. lxvii f., and §2.6.3.1 below.

I follow Witzel's (undefined but apparently broad) use of the term perseveration (1997a: 280).

It has not become clear to me which "ordinary sign" Whitney had in mind here. Perhaps a type of galita sign, such as the one described by Falk 2001: 183? 2. The Constitution of the Text xli

I do not understand this remark, because the Prātiśākhya (i.e. ŚC Ā) seems to sanction only ñ, not m . . 2. The Constitution of the Text lvii

Cf., e.g., Weber's decision to edit uc-chis . yáte at ŚBM 13.1.1.1 as uchis . yáte and, similarly, the substantivized verbal adjective uc-chis . t. á-with simple ch in the compound

The disproportionately greater number of cases of -h . p-than of -h . k-may be partially explained by the special sandhi situation created when final -s precedes, as it so often does, a form of the verb kar : see the next paragraph.

I have further noted sva sthabitam . in K at 4.1.4b, Or. mss. corruptly svastyabhitam . .

It seems quite possible that this is secondary, because the least faithful of the Or. mss. (JM RM) can also insert visarga in such cases as 6.1.3c.

They are 2.13.5c, 2.28.5a, 2.31.1b, 2.49.1h, 2.53.1d, 2.54.3b, 2.56.1e, 2.57.1c, 2.60.4c, 4.31.3d, 5.4.5d, 5.14.8, 5.28.4.

The brief statement regarding the Or. mss. of PS in note 272 on p. 211 ofWitzel 1989 does not succeed in properly identifying the issues either.

Occasional intrusion of this Oriya grapheme/phoneme into the spelling of Vedic has been noted above, §2.1.2.4.

The reader is referred for some basic facts to the discussions in Renou 1947 ( §53) andJha 1952-53: 332ff., partially outdated because based only on K.

The Arrangement of the Paippalādasam . hitā lxxiii

Cf. Renou 1947: 65 and 75. Hymns 7.15 and 7.18 (stanza 7!), too, stand in a direct, even more or less explicit, connection to the domain of the Purohita; the same perhaps holds true also for 7.19, although the suspected connection is far from explicit in that hymn.

Cf. e.g. Adriaensen, Bakker & Isaacson 1998: 47f.; Hanneder 1998: 42. I may record here that in retrospect I would probably have been more selective, as the aforementioned editors of classical Sanskrit texts have chosen to be, and I recommend future editors of parts of our text not to burden their apparatus with all the types of variants that are retained in mine.

Read ha?Cf. 1.312, 3.262, but cf. also 3.309.

The mantra seems to have been understood as madhumadhunā.

Pace Bhadkamkar 1942: 1199 n. 9 "ādityam . should be ādityah . ", this may be taken as a neuter adjective -sc. bhuvanam -derived from masc. āditya-, cf. AiGr. II/2, §34eg p. 110.

kān . d . a 6. paippalādasam . hitā

Again, the Or. mss. three times spell syāmi, but K points in each case to śyāmi.

If we followGotō 1987: 169-170 n. 279, ŚS 12.3.31 / PS 17.39.1 tvaráyā ´hara is to be understood as tvaráyā ā´-hara: "tvaráyā ist wohl Instr. von tvarā ´-, 'Eile' "; Jamison 1983a: 59, on the other hand, analyses tvaráya ā ´-hara, with tvaráya as a verb form.

See Whitney's note on the readings rohan . ī/rohin . ī; also Griffiths & Lubotsky 2000-01[03]: 199f.

Quoted after the Or. mss.; K reads madhusam . dr ˚śī.

Bahulkar finds it "difficult to understand why the earth is called rayidhāran . ā [sic]". It is uncertain whether Dār.'s interpretation of rayidhāran . apin . d . a-as 'clod of earth' is correct in the first place, but Bloomfield 1902: 508 supposes that "[h]aving in mind vasum . dharā 'earth' his gloss seems to me much more likely than Keçava-Sāyan . a's madana-fruit", and the phrase rayim . dhar which may underly rayidhāran . a-'(clod) possessing wealth (?)' is found atPS 1.112.4e, where the Aśvins (as at R ˚V

10.40.13 ā ´dhattam . rayím) are implored: rayim . dhārayatam . mayi 'Support the wealth [that is] with/around me!'.

All the preceding evidence, in combination with the enigmatic mention of the tortoise in the preceding stanza, makes it appear rather probable to me that our stanza is connected with nascent Vis . n . u mythology. I can thus not agree with the suggestion of Das 1987: 30ff. that we would have here a reference to Rudra as disease inflicting and removing deity. See alsoGonda (1954a: 136ff.): have we found "an early piece of evidence for proving the existence of something like the varāha-avatāra in 'Atharvanic' times" (p. 137)?As for the meaning of māyā ´-, cf. Gonda 1965b: 164ff. It is remarkable, in the light of my argument above, that the power of māyā ´seems not to have been attributed to Vis . n . u elsewhere in early Vedic literature, but that it does occur in the just quoted stanza ŚS 12.1.8 from the hymn to the Earth.Regarding the compound verb ud-ā-bhar , see my comments on the next stanza. Bhattacharya, with his underlining, indicates that the form ābharat is not acceptable. My conjecture seems demanded by the sense (tvam . . . .), and can be inferred from 6.7.3a. The same error -the Or. mss. inserting a final -t -is found e.g. at 5.28.3d, 6.6.9b, but it seems to have been induced here by the occurrence of ud ābharat in stanza 7. 6.7.3 Only PS yām . samudrād udabharo (8) bhūmim . sūkara māyayā | (8) sais . ā vis . asya dūs . an .ī y (8) asmai bhavatu bhes . ajī ||(8)The Earth, o hog, which you brought up from the ocean with [your] extraordinary power: she here is a spoiler of poison, let her become healing for him here.

edition, translation, commentary -6.7.7

edition, translation, commentary -6.8.3

panecari Or, vr ˚navari K.

edition, translation, commentary -6.8.6

"The MSS. vary in the spelling of the word krimi in this and the following hymns, some writing kr ˚•, and other kri • , and that too indiscriminately".

The edition reads twice dadyāt.

Contrast the plant name in PS 7.10 -kus . t . hin-'leprous', cited EWAia I, 381, is attested only very late: ĀgnivGS 3.10.1:170.17 etc.

Bhattacharya edits tasyāttu after[Ma]. tasyātu Mā, tasyādhi K. The emendation has been proposed by the editor in his apparatus.

edition, translation, commentary -6.9.5

edition, translation, commentary -6.10.3

The two attestations from PS 20 listed VWC-Sam . hitās I, 414 are ghost-words, not corroborated by the Or. mss.

PW I, 650 (5). Can ánāpta-already have this meaning in Vedic?

Quoted in a tentative collation of K with Or. mss. V/122, Ji4.

The printing error indren . ogren . o has been corrected by p. iv).

Bhattacharya follows the mss., and accepts an elided a-: mo [']smākam. But the result of mā u should be pragr ˚hya. Cf. my Introduction, §2.8 (C). Should, in view of the meter, an emendation *māsmākam be considered here?

The scribe of Mā seems to have a special inclination to insert y: cf. e.g. its reading ta-y-ādis . i at 3d above.

edition, translation, commentary -6.16.3

edition, translation, commentary -6.20.3

Cf. Geldner's comment: "Das Scharfe oder Giftige (tr ˚s . t. ám) ist der zuerst entstehende Rauch, der für eine Wirkung des Raks . as galt, vgl.1, 140, 5; 5, 2, 9 und Śat. 2, 3, 2, 9, wo Agni in diesem Stadium dem Rudra gleichgesetzt wird".

See under 6.4.4d above.

I.e. the 3 heavens and the 3 earths: cf. Geldner on R ˚V 10.128.5.

I.e. the wind, cf. PārGS 3.4.17.

kān . d . a 7. paippalādasam . hitā

PS 'dhrūks . n . am (Bhattacharya 2008 dhrūks . n . am).

edition, translation, commentary -7.3.4

The edition of von Schroeder omits vi • .

The Śāradā aks . aras stha and stva are indeed quite similar. Unfortunately the Or. mss.do not help to clinch this matter, as they are not unanimous: my mss. Pa and Ji4 read parāstam . , while V/122 and JM read parāstham . (with a different preverb than Hoffmann expected).

áhir iva bhogaíh . páry eti bāhúm . jyā ´yā hetím paribā ´dhamānah . | hastaghnó víśvā vayúnāni vidvā ´n púmān púmām . sam pári pātu viśvátah .||.

back in me again, at the god-invocation of the gods'. Cf. Watkins' treatment of the comparable stylistic figure gan . ā ´nām .gan . ápati-(1997; 1995: 241-246), but especially Gonda 1938: 69f., who provides a few further examples of this type of expression and interprets it as "soms uiting van een geliefde neiging tot abundantie, soms gevolg van een vervagen van de etymologische waarde en eigen betekenis van delen van de samenstellingen".7.9.10 ab: cf. ŚS 5.7.5 cd: ŚS 5.7.5cd yam . yācāmi *nakul i yā (8) jihvayos . t . hāpidhānayā | (8) śraddhā tam adya vindatu (8) dattā somena babhrun . ā || 9 ||(8)Whom I beg with [my] tongue, a lip-covered she-mongoose: let zeal find him today, given by brown soma.

Ed. Stönner & ed. Bhattacharyya: vihvalo; v.l. jihvalo reported by Stönner, cf. also Hoffmann 1980: 97 = 1992: 759.

Ed. Bhattacharya: svādhyandura ājānam . .

Thus already the silent emendation of Bhattacharyya 1964: 84. Ed. Bhattacharya: jajñire.

The crit. ed. reads andhrai raudrair , but the obviously correct reading is preserved in mss. B3.4.

Thus also (only) ŚPP's ms. D: nā ´vah . prabhrám . śanam . .

Bhim Dev (1980: 37), who edits so 'vasan matsyes . u, reports a reading savasama • in one of his mss., while the other mss. whose readings are reported read savasanma • .

Note that K and ŚS 20.96.14 share the reading ārelhi/ārélhi.

b. On the meaning of the verb ni-pad , see my commentary under 6.23.1b. c. Note R ˚V jíghām . sati (han) while we have jighatsati (ghas). 7.11.7 Only PS ab: R ˚V 10.162.5ab, MānGS 2.18.2 e ab c: PS 4.13.4c yas tvā patyuh .

edition, translation, commentary -7.12.2

The sequence • nīs Ā• looks somewhat like Devanāgarī • nīrsā • , i.e. with a superscript stroke that is not interpretable in Śāradā terms.

Read thus with amathnāt for amus . n . āt[START_REF] Narten | IIJ 9, 203-208. 1969a Zum "proterodynamischen" Wurzelpräsens[END_REF]: 123 = 1995: 13. Cf. further Mittwede 1989: 149.

Or: asūn¸. K: asam¸.

The word prahā ´-, a technical term of the dice-game, has not been commented upon by

edition, translation, commentary -7.13.10

Or: sikatāmayīrddhanus; K: siktāmayībanūs. Note the same error • sikata → • sikta in K in the pāda under discussion.

Bhattacharya edits upahatyārātih . with the majority of his Or. mss. His Vā reads upahatyā arātih . . . . upa; K reads upahatyārātis . . . upa.

Jan Meulenbeld informs me that F. sapida Roxb. is currently referred to as Flacourtia indica (Burm.f.) Merr. = Flacourtia ramontchi L'Herit.

edition, translation, commentary -7.18.6

Cf. PS 17.13.3 (edited in Griffiths 2004, item 38), and 9.6.6c.

Cf. Zehnder 2004a: 61, n. 11.

the Netherlands Organisation for Scientific Research; a grant from the same Organisation (P 39-317) made its publication possible.

ab. Cf. Bodewitz (1977-78: 62): "Among the gods who should fix the śālā (i. e. the central post of the śālā) Savitr . is mentioned first. This may imply that one rams down the post devasya savituh . prasave". And regarding Vāyu, Bodewitz rightly observes (p. 63) that he "belongs to the antariks . a, the space between heaven and earth, produced by the raising of heaven along the axis mundi in the cosmogony, which is repeated in the construction of a house". Bodewitz further explains: "Br . haspati (here called prajānant) fixes the (central post of the) house on account of his association with the mantras recited . . . . Br . haspati . . . symbolizes the recitation of the consecratory formula (brahman)", and refers to ŚS 9.3.19 bráhman . ā śā ´lām . nímitām . kavíbhir nímitām . mitā ´m | indrāgnī ´raks . atām . śā ´lām amr ˚tau somyám . sádah . 'This dwelling fixed down with a formula, fixed down by poets, fixed -let the immortal Indra and Agni protect this dwelling, the seat for soma'. This last stanza mentions the dual deity Indrāgnī, of whom the former god concludes the list in ŚS 3.12.4a, where Bodewitz explains: "Indra should fix the central post of the śālā, since he is associated with the cosmic pillar (cf. the Indradhvaja)". K here agrees with the ŚS reading, while the Or. mss. read agnir (cf. agnis in all PS mss. at 3.20.4a): I suggest this Or. reading here is due to perseveration from the many other cases of the sequence vāyur agnir in PS (e.g. 1.18.1c, 2.73.2c, 3.20.4, 10.6.11a, 19.1.12c, 19.10.7b). With the assumption that K, reading indro, has preserved the correct text here, Bhattacharya's deliberations in his Introduction, p. xliv (also 1989: 137) lose another piece of support. Cf. my commentary on pāda d below.

c. Regarding the text of ŚS 3.12.4c, cf. W-L: "In c it [PSK] begins with the true reading uks . antu; this is so naturally suggested as emendation of the uchántu of the mss. that all the translators assume it (. . . ); uks . ántu is also read by the comm., and by two or three of SPP's mss. that follow him; and SPP. very properly admits it into his text. SPP. also reads after it udnā ´, with the comm., but against all his mss. except the çrotriya K ; there is no instance where udnā ánd udnás are correctly read in any of them (here, our Bp.O.OP. have utnā

´, P.M. utvā ´, the rest *unnā ´: our edition gives unnā ´, and . . . it was corrected in the Index Verborum under udán ) . . . * E.H.D.K.Kp and Ppp. have unnā ´; I. has uttā ´; W. has -tu tvā. ".

At PS 3.20.4c, which corresponds to ŚS 3.12.4c, Bhattacharya adopts uks . antūdhnā from the Or. mss., without underlining. K there reads uks . am . tūnā; in view of the frequent confusion r :: d in K, its reading uks . am . tūrn . ā here may be said to point to • ūdnā, as it reads also at PS 2.33.1 (for Or udhnā), where Zehnder edits ¡ ūdhnā, the only (somewhat certain) attestation of the in- str. sg. of ū ´dhar-'udder' in Vedic. A glance at the passages with active forms 15.19.8ab yā antariks . a īrayanti vātena res . man . ā saha ' [The Apsarases] that set (. . . ?) in motion in the intermediate space, together with the storm-wind'.

a. The verbal compound anu-sam-ay seems to be rare. I have found it at ŚS 11.5[7].2b (PS 16.153.3) brahmacārín . am . pitáro devajanā ´h . pr ˚thag devā ánusám . yanti sárve 'The Fathers, the god-folk, all the gods individually assemble after the Vedic student' (Whitney); TB 3.1.1.7 yásya devā ´anusam . yánti cétah . '[Aryaman] whose will the gods obey' (Dumont 1954: 209); SVK 2.1214 ka ṅkāh . suparn . ā anu yantv enān gr ˚dhrān . ām annam asāv astu senā | mais . ām . mocy aghahāraś canendra vayām ˘sy enān anusam . yantu sarvān 'Let the Ka ṅkas, the eagles go after them. Let yonder army be food for the vultures. Let no damned robber (?) soever 74 be free of them, o Indra. Let the birds go after all of them'.

b. The reading atho in some of the Or. mss. may be due to perseveration from PS 1.29.1b, quoted under the preceding stanza (although reading adho with K there seems a serious possibility). At PS 15.21.7, where Bhattacharya edits atho divah . (after K), and the Or. mss. read atho diśah . (perseveration from 15.13.5b antariks . am atho diśah . ), it seems that we may also restore the following text: ye te rocane br ˚hatī antariks . e *adho divah . | tābhyām upa pra yāhi nah . sarvavīrām ˘aris . yatah . 'Your two lofty realms of light in the intermediate space, below the heaven: drive through them towards us, so that our heroes are healthy, and we do not get hurt'. The phrase adho divah . seems to be known elsewhere only at SVK 1.172 / SVJ 1.18.8 ye te panthā adho 75 divo yebhir vy aśvam airayah . | uta śros . antu no bhuvah . 'Those paths of yours below the sky, along which you set the horse in motion, [let them] and let the worlds obey us'. later texts, a second meaning seems to have become dominant, viz. 'gap, mesh', presumably derived from the first meaning through the connection of 'holes in walls' with 'beams of light': TB 3.8.19.2 (∼ PB 21.4.13) yū ´pes . u grāmyā ´n paśū ´n niyuñjánti | ārokés . v āran . yā ´n dhārayanti | paśūnā ´m . vyā ´vr ˚ttyai 'they bind the tame animals to the sacrifical stakes, (but) they keep the wild animals in the intermediate spaces (of the stakes). (This is done) for the purpose of distinguishing the animals' (Dumont 1948: 471); ŚBM 3. 1.2.18 (cf. ŚBK 4.1.2.10) tásya vā etásya vā ´sasah . | agnéh . paryāsó bhávati vāyór anuchādó nīvíh . pitr ˚n . ā ´m . sarpā ´n . ām praghātó víśves . ām . devā ´nām . tántava ārokā ´náks . atrān . ām 'Now the woof of this cloth belongs to Agni, and the warp to Vāyu, the thrum to the Fathers, the fore-edge to the snakes, the threads to the All-gods, and the meshes to the asterisms' (Eggeling); ManB 1.3.4 ārokes . u ca dantes . u hastayoh . pādayoś ca yat | tāni te pūrn . āhutyā sarvān . i śamayāmy aham 'And the [evils] that are in the gaps between [your teeth], and in the teeth, and in the hands and in the feet: all those do I appease for you with the Full offering'; Āp ŚS 10.5.3 sraktis . v ārokān karoti 'He makes openings at the corners ' (cf. Caland 1924: 128f.;Bhār ŚS 10.3.3, Hir ŚS 14.3.51, Vaikh ŚS 12.4:135.3).

In the light of the (partly) sinister nature of Apsarases, one might hence consider a translation: 'Who enter through the holes [in the wall]'. Keeping in mind, however, the association of the Apsarases with the sun's rays (as we have seen in stanza 2), and in view of the simile (where lotuses seem to stand for the beauty of sunlight) it seems to me that an interpretation along the lines of the first meaning is more likely.

b. On the meaning of the word pús . kara-, cf.

They who plunge into rivers, as girls holding on to each other: (of those . . . ).

nadīh . ] Or, nadīh ˘K pratigāhante] Ku V/126 [Ma], prat{ī}igāhante Mā, pratigāhayante

The same two pādas occur also as 15.19.9ab. They are to be comparedfor the combination of forms with gā(d)h and sam-rabh -with JB 3.329 sa yathogragādhe sam . rabhyātīyād evam evaitam . tr ˚tīyam . tryaham . devā atyāyan 'As one may cross a dangerous ford by holding on to each other, in the same way the gods managed to cross this third Tryaha'.

On the association of the Apsarases with rivers, cf. the next stanza and ŚS 4.37.3ab (PS 12.7.3ab) nadī ´m . yantv apsaráso 'pā ´m . tārám avaśvasám which Whitney renders: 'Let the Apsarases go to the stream, to the loud (?) downblowing of the waters'. For the PS parallel, the Or. mss. read iva śvasan 1976: 389 prefers to interpret transmitted pīlúmatī here as 'fettreich', derived from a probably non-existent pīlú-n. meaning 'fett'; it seems to me more attractive (cf. st. 4 below) to interpret 'Full-of-Pīlu' as referring to pīlu-trees as cosmic props. Hoffmann does not remark on the accentuation of the mss., which point to pīlúmatī-(with a variant pīlumatī ´reported by Whitney for two padapāt . ha mss., and a variant pitumátī in one Sam . hitā ms. -no variants reported by ŚPP): as has been pointed out in AiGr. II/2, §697 p. 866 and §709aa p. 883, this is an impossible reading. Because the mss. for ŚS 20.135.12c (discussed below) suggest the simplex is barytone, I prefer to emend pī ´lu-matī rather than pīlu-mátī, which latter would require the existence of an oxytone simplex.

To be separated from our pīlu-is the word pīlvà-found at MS PS 20.25.9 [PSK 20.24.9] ime ye anasi yuktā us . t

. ārā uta pīlvāh . | tes . ām . sam agrabham . padah . sam īrmān sam u sakthyah . 'These camels and the pīlvàs that are yoked to the cart: I have taken hold of their feet, of [their] fore-feet, and of [their] thighs'. The word pīlvà-thus clearly is more than just a nonce-formation in the strict sense of that term, but its precise meaning remains uncertain. Without suggesting a translation, Hoffmann (ibid.) connected it with a neuter word pīlú-he thought to be attested at ŚS 20.135.12 ( Śā ṅkh ŚS 12.16.5,R ˚VKh 5.21.2), where I, however, read as follows: tvám indra kapótāya ¡ chinnápaks . āya váñcate | ¡ śyāmā ´kam . pakvám . ¡ pī ´lu ca vā ´r asmā ¡ akr ˚n . or ¡ bahú. 92 In adopting 92 The transmission of the Kuntāpa hymns of ŚS 20 is notoriously corrupt (cf. Whitney 1856: 418 n. * and 1881: 2; Bloomfield 1899: 96 ;[START_REF] Hoffmann | Die Weltentstehung nach dem Jaiminīya-Brāhman[END_REF]Hoffmann : 139, 145 = 1975: 6, 12): 6, 12). I have followed 1 R-W in correcting the accentuation of transmitted chinnapaks . ā ´ya and śyā ´mākam . , and have further omitted the transmitted accent on ákr ˚n . or , because this verb form stands in a main clause. The ŚS mss. all point to pī ´d . u ca (note the place of the accent), which 1 R-W and ŚPP emend pīlú ca. R ˚VKh has the nonsensical reading viruja for Śā ṅkh ŚS pīlu ca: three of Hillebrandt's mss. of Śā ṅkh ŚS ["C E (orig.) G (orig.)"] read pīlu ja (see Hillebrandt 1888: 239f. and 260), the rest -as far as I can interpret the indications in his negative apparatus [A B C D Bs] -presumably pīlu ca as edited. In the light of this evidence, I accept the restoration of the l, but the 1 R-W emendation of the accent to pīlú

VādhGS

Vādhūlagr ˚hyasūtra; reference to this unpublished text, of which an edition is under preparation by Yasuke Ikari and Mieko Kajihara, is made on the basis of transcriptions from the K1 ms. (cf. Ikari 1998)

INDEX VERBORUM

The following is an index to all the words and word-forms contained in kān . d . as 6 and 7 of the PS. Citation forms of nouns generally follow EWAia. Pronouns are cited in their nominative singular (masculine) form. For example, all forms of the first person pronoun are found under aham, all forms of the demonstrative pronoun under sa, etc. Verbal roots are cited in full grade, and homophonous roots are numbered in accordance with EWAia.

Structure of a nominal lemma

A lemma is the stem of the word, delimited by a hyphen (-). Compounds have been dissolved and are given in the alphabetical order resulting from this dissolution: nis-nij-and not nirn . ij-. Non-initial members are also listed separately, and marked with a raised circle ( • ). The order of cases is conventional: nominative, vocative, accusative, instrumental, dative, ablative, genitive, locative.

In the case of pronouns and adjectives, the nom.-acc. sg. neuter directly follows the nom. masculine. Feminine forms stand at the end of the lemma. Furthermore, "[c]ases of identical form in the same number are not distinguished from one another: thus, for example, the nominatives and accusatives neuter (nor, in adjective-stems in a, is the accus. masc. sing. separated from the neuter), the genitives and ablative singular, the dative and ablative plural, and so on. But the homophonous cases of different numbers are always given separately; and vocatives are distinguished from nominatives and accusatives in all numbers" (Whitney 1881: 6).

Structure of a verbal lemma

A lemma is the citation form of the root, without further delimitation. Only secondary verbal stems are delimited by a raised circle ( • ). Individual forms are not analyzed explicitly, but appear in the following order: pres. act. (indic., impf., inj., subj., opt., impv., ptc.); pres. med. (idem); aor. act. (indic., inj., subj., opt./prec., impv., ptc.; aor. med. (idem); pf. act. (indic., ppf., ppf. inj., subj., opt., ptc.; pf. med. (idem); fut. act./med.; pass., pass. aor.; caus. act./med., redupl. aor.; des. act./med.; int. act./med.; non-finite forms (ta-/naparticiple, gerundive, absolutive, infinitives); noteworthy nominal derivatives. Uncompounded forms are given first, then forms compounded with preverbs (+), in the alphabetical order of the preverbs. Preverbs (prepositions) are also given under a separate lemma, where preverbal function is distinguished (with prev.) from prepositional usage. In the case of tmesis or postposition of preverbs, the preverb is printed before the verb form, but with intervening dots (. . . ).

Other symbols -Dubious lemmata are prefixed with a question mark (?) -Cross-references are indicated by an arrow (→)

am . śaam . śas 6.19.4a am . śuam . śus 6.9.1a am . śumantam . śumān 7.5.8c †am . sūn † 6.14.6d am . hasam . hasas 7.3.8d 7.19.9d am . huraam . huras 6.2.6b a-kuśala-*akuśalām 6.23.3b

• akti-→ śīrs . -aktia-krūraakrūren . a 6.9.8b

• aks . a-→ an-aks . a-→ catus . -aks . a-→ trasta-aks . a-→ sam-aks . a-→ hirā-aks . aaks . i-aks . ī 7.13.7b ¡ aks . yau 6.6.1d,2d 7.2.3a ¡ agniagnis 6.9.3c 6.10.8a 6.18.1c 6.23.9a 7.2.1c 7.11.1c 7.14.1a 7.16.1a 7.18.3c agne 6.8.6c 6.11.9c 6.17.1c,11c 6.19.1a,2a,4a,5a, 6a,7a 7.1.3a 7.3.1a,2a,3d 7.18.1c 6.19.3a agnim 6.10.6b 7.17.1a agninā 7.2.10d agnes 6.10.7b 7.5.3d,4b,9b 7.15.3d agnayas 6.18.2b • agni-→ indrā-agniagni-hotraagnihotram 6.10.2b agnī-somaagnīs . omau 6.11.7b agraagram 6.9.5d agre 6.6.4c 7.7.1a 7.19.10c

• agra-→ vāta-agraagriyaagriyas 6.1.8b agre-tun . d . ikaagretun . d . ikam 6.14.5a aghaagham 7.1.5a agha-kr ˚t-aghakr ˚te 7.1.5a aghalaaghalas 6.14.7c agha-śam . saaghaśam . sas 6.20.6a aghāy • aghāyant-aghāyatas 7.3.2b +abhi abhyaghāyanti 6.11.8b aghāyuaghāyus 6.11.9b 6.12.8a 6.13.3a 6.20.8d aghāyunā 7.8.7b aghāyavas 7.3.5d 7.17.1b,2b,3b,4b,5b,6b,7b,8b,9b,10b a-ghos . antaghos . atas 7.8.1b aghnyāaghnyās 7.13.12b a ṅkina ṅkinam 7.12.9b a ṅkuśaa ṅkuśam 7.12.9a a ṅga 6.4.10d

• a ṅga-→ sarva-a ṅga-→ sahasra-a ṅga-→ sthira-a ṅgaa ṅga-rogaa ṅgarogāt 7.15.7c • a ṅguli-→ mr ˚du-a ṅguli-?a ṅgos . t . hyaa ṅgos . t . hyās 6.3.12b a-cyutaacyutā 6.7.4a achā 7.12.1d,7c aj +ā āja 6.23.4a +upa upejatu 7.8.4c +nis nir aja 6.23.4a ?aja-babhruajababhru 6.4.8b ajāajābhyas 6.15.8c a-juryaajuryam 6.2.4b* ajmanajma 7.4.6d* añj anajmi 6.6.8c anaktu 6.6.5c,7c +ni nyañjanti 6.6.8b +sam sam-akta-samaktās 6.22.8d, 11b atas 6.1.7d 6.2.2b ati + acc. 6.23.2c,d prev. 7.18.4a,5a

• ati-vyādhya-→ an-ati-vyādhyaati-saraatisarās 7.18.2c,4a,5a atra 6.2.3c 6.11.2c 6.22.12d 7.18.9a*,9c atrā 6.16.7c atha 7.19.6c atharvan .atharvā 6.1.9a atho 6.6.2c 6.9.2c,4d,6b 6.14.4c 6.15.3c,4c 6.21.1a 6.23.3b,7c 7.1.2c 7.10.2e,4f 7.12.5d 7.19.9b ad atti 6.14.7a,7d ¡ addhi 6.8.9c

ā-bharantābharantī 6.10.5c ā-bhr ˚ta-ābhr ˚tam 7.5.8d āmaāmes . u 7.3.5a

• āmaya-→ antas . t . ya-āmaya-→ grīva-āmaya-→ tanū-āmayaāma-adāmādam 6.14.9c āmādas 7. 3.2d,1c,3a,4a 7.11.4c ā-yudhaāyudham 7.11.8c āyudhā 6.1.5c

• āyudha-→ tigma-āyudhaāyus .āyus 6.2.7a 6.3.5c 6.11.10a 6.18.1e, 9e āyus . e 7.19.10d āyus . i 6.23.9d āyus . -kr ˚t-āyus . kr ˚tā 6.12.1a āyus . mantāyus . mān 7. 14.2a,1abc,2b, 3ab,4ab,5ab,6ab,7abc,9abc,11abc āyus . mat 7.14.8abc āyus . mantam 6.9.6a 6.19.1e, 9e 7.14.1c,7c,8c,9c,10c,11c āyus . mantas 7.14.10abc āyus . matī 6.12.1a āraārāt 7.8.1c,6a 7.13.1a ā-rokaārokais 7.13.10a

• ālāka-→ śīrs . -ālāka-• ā-veśa-→ su-ā-veśaāśāāśā 6.18.6c āśās 7.19.4b

• āśir-→ gav-āśir-→ yava-āśirāśuāśus 7.4.2a ās āste 6.22.4a āsate 6.17.6b ā-saktaāsaktam 6.23.5d* āsanāsani 7.3.1d āsan-vantāsanvat 6.21.3c ¡ ā-sutiāsutim 6.8.6b āsuraāsuras 6.14.7b āsuram 6.14.6b

• ā-stigya-→ an-ā-stigyaā-havaāhave 6.9.9d • ā-havana-→ ghr ˚ta-ā-havanaā-hitaāhitas 7.7.7b

• ā-huta-→ ghr ˚ta-ā-huta-• ā-huti-→ an-ā-hutiid . āid . ā 6.19.2c it 6.1.1a 6.2.6b* 6.3.4d,7c,10b 6.10.2a,9c 6.16.8c,10c 7.12.3bd,5b,9d

• ita-→ dus-itaitas 6. 8.4b 6.14.1d,6f,7e,8c,9f 7.3.2b,4d,5d 7.8.6a 7.10.6b 7.11.2d,3d,4d,5d,7d 7.19.5d iti 6.1.4a idhmaidhmena 7.18.1a inatamainatamam 6.1.6b induindus 6.3.8c indraindras 6.5.8a 6.7.8a 6.9.2c 6.18.2c iha 6.6.9bb 6.7.8d 6.8.4c 6.11.7b 6.12.7d* 6.21.4d 7.6.2c,3a,10d 7.18.1c īks . īks . ita-īks . itāt 7.8.6d* ī ṅkh ī ṅkhayanti 6.17.7a

• īrtsā-→ vi-īrtsāīś īśata 6.20.6ab,7b īśāna-īśānās 7.18.4b u 6.3.2c 6.20.3d 6.23.11b 7. 1.2d,12c 7.8.6b 7.19.1b uks . uks . antu 7.6.6c uks . ita-uks . itā 6.4.8d* +sam sam uks . atu 6.6.7b uks . an .uks . ā 6.6.3b 6.8.4d ugraugras 6.1.1b 6.9.1b,12b 7.4.5b,7b 7.5.6d,9d 7.18.9b ugra 7.11.10c ugram 7.4.6a,10b ugren . a 7.2.9d ugrau 7.9.8b ugrās 6.17.5a ugrā 6.8.3d • ugra-→ nakha-ugrauccais uccais 7.13.13b ut prev. 6.3.4d 6.7.2d,3a,4d,6d,7b 6.8.6d 6.9.5d 6.11.10aaaaa 6.20.8d 6.23.10a 7.2.7a 7.4.10d 7.11.1b,2b 7.12.7a 7.13.6b,13a ut = ut-7.1.9a uta 6.2.6c,7a 6.8.2c 6.14.5b 6.20.3d 6.21.4b 6.22.11c 7.2.8d,9b 7.8.8b 7.9.5a 7.11.3b ut-r ˚s . antudr ˚s . an 6.8.6d uttamauttamas 7.10.4a uttarauttarāt 6.21.4b uttarasmin 6.23.9d uttare 7.4.11c uttarā 7.12.3ab uttarābhyas 7.12.3a ut-tānauttānās 7.13.6b uttāna-parn . auttānaparn . ām 7.12.7a uttāna-śīvanuttānaśīvarīs 7.11.1b

• ut-māna-→ mahā-unmānaut-vanaudvanam 7.7.4a ut-vācanaudvācanam 7.18.10a ut. . . vārin .ut. . . vārin . ī 7.1.9a ut-sthāsyantutthāsyantam 7.11.2b udakaudakena 6.22.6b,7b udakasya 6.3.6a

• udaka-→ surā-udakaudakatamaudakatamās 6.3.6a udañcudīcyai 6.13.7a udīcyās 6.13.1a 7.16.7a 7.17.7b udanudnā 7.6.6c* udaraudaram 6.22.1b

• udara-→ mahā-udaraudārathiudārathis 6.16.10b

• udita-→ an-udita-• udra-→ sam-udra upa + acc. 6.15.2d 6.16.3a prev. 6.10.6c 6. 22.4a,6c,7c,8d,10d,13b 6.23.4a 7.3.2d,5b, 9b 7.18.3d upajīkaupajīkās 6.7.6a upa-barhan . aupabarhan . am 7.15.7a upa-bhūtiupabhūtaye 7.18.7b upa-mitupamitas 7.6.5c upariupari 6.23.6d 7.6.4b upa-vartaupavartam 6.14.2c upa-sadupasadas 7.6.5d upasthaupasthāt 6.3.3d upasthe 7.6.3b upa-hatyāupahatyās 7.15.4c upā-nahaupānahau 7.15.8b ubhaubhe 6.23.6b ubhayaubhayān 7.3.4b uruurus 6.9.10d urvi 6.20.2c us . asus . ā 6.21.2b us . asā 6.10.5a us . ase 6.21.2a us . n . īs . aus . n . īs . am 7.15.6a usrausrās 6.3.5d usriyausriyām 6.10.7b ū 6.2.5a 6.11.5a ūtiūtibhis 6.16.3b ūbadhya-ad(a)ūbadhyādam 6.14.1b ¡ ūmaūmās 6. 1.1d,3b ūruūrū 7.11.4a ¡ ūrjūrjam 6.10.9c 7.15.9b ūrjā 6.2.7b ūrjāūrjā 6.15.1b,5ab,6b,7ab,9ab ūrjām 6.15.5cd,6cd,7cd,8abc,9c ¡ ūrdhvaūrdhvāyai 6.13.9a ūrdhvāyās 6.13.3a 7.16.10a 7.17.10b kalp cākl ˚pe 7.6.9a kalyān . akalyān . as 6.9.7b kavikavis 6.2.4c,5b,7b kavayas 6.2.6a kavi-śastakaviśastāni 6.2.9c kaśyapakaśyapas 6.7.1a 7.5.1d kaśyapena 7.5.8d kas . kas . a-kas . kas . āsas 7.2.8a ¡

• kān . d . a-→ śata-kān . d . a-→ sahasra-kān . d . akānīnakānīnas 6.4.8a kāmakāmena 6.6.2d

• kāma-→ prajā-kāmakāma-dughakāmadughā 6.22.9d kārs . īvan . a-prajānakārs . īvan . aprajānena 6.9.7c kāvyakāvyena 6. kevalakevalam 7.12.10d kevalyakevalyam 6.9.9b • keśa-→ hiran . ya-keśa-• keśava-→ jānu-keśavakeśinkeśī 6.14.7c keśyakeśyān 6.14.6d kokakokās 7.2.4d koka-mukhakokamukhas 6.14.1c kratukratum 6.1.3a 6.17.2b krand abhi krandanti 6.10.3d acikradan 6.9.1c • cātana-→ amīva-cātana-→ sapatna-cātanacārucāru 6.16.6c cārum 6.17.1a cit 6.1.4a 6.16.7c cittacittam 7.9.5c citti-¡ cittyā 6.11.9b citracitrau 7.4.1b 1 cet cikitsati 7.7.2d,4d cettarcettāram 6.9.6c cela-vāsincelavāsinīs 7.13.8b cod codayāmi 6.1.5c cyav cyāvayati 7.11.5a

a-ja-→ manus . ya-jajagatjagate 7.6.9b jagatām 7.10.4b jatravyajatravyāt 7.15.7b* janajanas 7.7.2c janam 6.23.4c 7.9.5b 7.18.6e janam . janam 7.13.14a janena 7.8.7b janasya 6.14.7a janān 6.6.6b 6.14.7d janebhyas 6.9.2d jan i ajāyata 7.7.1b 7.10.6d,8d +pra pra jāyāmahai 7.3.10d ¡ jāya- māna-jāyamānas 7.7.2a jajña 6.1.1b jajñāna-jajñānas 6.1.1c jajñānam 6.11.1a 7.19.6c,10c jāta-jātas 6. 22.1d 7.5.1b,3c,4a,7c 7.7.6a jyotis .jyotīm . s . i 7.15.10a takmantakmānam 7.10.1c,5f,8g,10c taks . tataks . us 6.2.6a tan . d . atan . d . am 6.14.5a tan . d . āya 7.11.9a tatas 7.10.6d,8d 7.18.5d tatra 7.10.6c,8c tathā 6.6.5d,7d 7.18.10c 1 tan +ava ava-tata-avatatam 7.7.7a +ā ā. . . tanvanti 6.17.8a ā tanus . va 6. 1.4c +ut ut-tāna-uttānās 7.13.6b → uttāna-parn . a-→ uttāna-śīvan-+ni → ni-tatni-+vi vi-tata-vitatas 6.22.5c +sam sam . tanoti 6.22.8a tanūtanūs 7.5.4b tanvam 6.1.9b 6.12.7d tanve 6.10.8d 6.12.1c ¡ tanvas 7.5.10c ¡ tanū 6.6.8d* 7.5.10d tan- vas 6. +sam sam . patita-sam . patitā 6.4.9a patatrin .patatrī 7.5.6a,7a patatrin . as 7.8.10b ¡ patatrin . ī 6.4.9c patipatim 6.23.2a 7.12.10d pate 7.6.10a patyus 7.11.7a patau 6.23.11a

nipedivām . s-nipedivān 6.6.2b ¡ +pra prapadyante 7.13.10a padpadam 7.5.10b pattas 6.6.2b pados 7.15.8b • pad-→ catus . -pad-→ dvi-pad-→ śva-padpadapadepade 6.11.4d

• pada-→ adhas-pada-→ dru-pada-• padana-→ ni-padanapad-tas pattas 6.6.2b padvantpadvat 6.21.3c panthāpanthām 6.11.3d pathā 6.8.5c ¡ pathas 6.3.1b,2b pathibhis 6.20.8a

papripapris 7.15.10b payaspayas 6.10.2a 7.3.9c payasā 6.3.12d

1 pay i pinvamāna-pinvamānās 6.22.6d, 8c par pipartu 7.6.4d pāraya 6.9.12c pārayatu 7.15.3c paraparam 6.1.7a paren . a 6.20.8cd paramaparamebhis 6.20.8a paras paras 6.17.2b 7.9.6a parastaraparastaram 6.8.7d parā 6.6.9a 6.9.4d 7.1.7b 7.10.10d parā-ayanaparāyan . am 6.6.1b parā-gataparāgatam 6.6.9a

• parā-nutta-→ a-parā-nuttaparā-yantparāyatas 6.9.4d pari + abl. 6.11.3a 7.1.10b 7.8.8ac 7.10.1b, 5b 7.15.8c prev. 6.7.1c,2a 6.9.4b,10c 6.9.10c 6.11.5ab 6.12.3b 6.14.9d 6.21.1c,2ab 6. 22.3c 6.23.6a 7.1.10b 7.2.3ab 7.4.8a 7.7.1d, pīvapīvam 7.19.9a pīvaspīvas 6.16.8c,10bc pun . d . arīkapun . d . arīkam 6.22.8a putraputras 6.2.7c 7.1.8a putram 6.2.9b 7.19.5c putrās 6.22.10c putrān 6.8.9c

• putra-→ bahu-putra-→ śarvaputrapunar 6.4.11b 6.6.2c 7. 1.7a 7.3.6c 7.8.10c 7.18.6d 7.19.8c pumām . spumān 7.1.12a pum . sām 6.10.9b purpuram 7.16.1c,5c,6c,10c puras 6.3.1b,2b 6.21.4a prev. 6.11.2d 7.4.9b 7.9.2a 7.18.7a purastāt 7.13.2a 7.16.1a

• purā-→ deva-purāpurupurūn . i 6.1.7d 6.2.2b puru-varpaspuruvarpasam 6.1.6a purus . apurus . as 7.7.6d 7.10.2c,4d purus . am 6.4.2b 7.9.2b purus . asya 7.9.5d 7.19.8a purus . ebhyas 6.20.10d purus . es . u 6.15.9a → pūrus . apurodhipurodhim 7.9.7b pus . karapus . karais 7.13.10b pus . karin . īpus . karin . īs 6. 22.8d pus . t . ipus . t . yā 6.10.9b 6.19.1b,2b,3b,4b, 5b,6b,7b pus . papus . pasya 7.12.4a • pū-→ ghr ˚ta-pūpūrus . a-pūrus . am 6.4.7d ¡ ,7.3.11b → purus . a-• pūrus . a-→ a-pūrus . a-→ sarvapūrus . a-→ sthira-pūrus . apūrvapūrvas 7.8.3d 7.10.9a pūrva-pītipūrvapītaye 6.17.9a pūrvyapūrvyam 6.2.4a pūs . an .pūs . ā 6.18.1b,3c pr ˚tanā-pr ˚tanās 6.9.8d 7.1.3a pr ˚tanā-sah-pr ˚tanās . āt . 7.1.3a 7.4.7c pr ˚tanā-sāhya-pr ˚tanāsāhyes . u 6.9.12d • pr ˚tanya-→ a-pr ˚tanyapr ˚thak 6.3.7d 7.13.1b pr ˚thivī-pr ˚thivī 6.5.1a 7.6.4d 7.11.10a pr ˚thivīm 6.22.12a 7.6.1a,2b pr ˚thivyai 6.13.12a,13a pr ˚thivyās 6.9.6c 7.6.3a,4b pr ˚thivyām 7.7.7b pr ˚thivīs 6.18.5a †pr ˚thuryaman † 6. • pos . a-→ sahasra-pos . apautrapautrās 6.22.11c

• pautra-→ pra-pautrapyā +ā ā. . . pyāyate 7.19.8c ā pyāyatām 6.4.11b pra 6. 1.5b,6d 6.2.4a 6.3.1a,1b,2b,4c,11b 6.6.2a,3c 6.8.4b 6.11.5a 6.12.2b,3c,4d,5a, 6a 6.15.1d,2c,7a 6.16.5c 6.17.1b 6.22.2d, 3a,12d 6.23.1a,3d,4d,10b 7.1.5c,11c 7.2.7d 7.3.10d 7.4.6d,7d,8cc 7.6.6b 7.8.1c 7.9.1c, 3a,4ac 7.13.10a 7.15.2d,8d 7.16.1c,5c,6c,10c 7.18.7d,8a pra-āpin .prāpī 7.19.5c* pra-chedanaprachedanas 7.5.12a prajananavantprajananavān 7.16.9a prajananavantam 7.17.9a • prajas-→ su-prajasprajāprajām 6.10.3b,5d 7.3.4c,7d, 11d 7.11.6c prajayā 6.18.1d,9d 6.19.1d, 2d,3d,4d,9d 7.3.10d prajāyai 6.10.4b prajābhis 7.14.11b prajā-kāmaprajākāmā 6.10.1b pra-jātaprajātas 6.6.3c

• prajāna-→ kārs . īvan . a-prajāna-→ sindhu-prajānapra-jānantprajānan 7.6.6b prajā-patiprajāpatis 6.3.2a 7.14.11a 7.16.9a prajāpatim 6.12.6d 7.17.9a prajāpatinā 6.10.4a prataraprataram 6.2.4a pra-taran . aprataran . as 7.5.9c prati + acc. 6.10.6b 6.17.1a 7.19.6d prev. prati 6.4.5c 6.10.5a,8c,9a 7.1.1d, ratnaratnā 6.2.7a ratharatham 7.4.5d rathena 7.4.8a

• ratha-→ vāta-ratharatha-yānarathayāne 6.22.5a rathinrathī 6. rayirayim 6.17.10b

2 rav ruta-rutam 6.4.7c ¡ raśmiraśmibhis 6.17.8a 7.13.2b rasarasas 6.15.1b rasam 6.15.4d rasā 6.16.4a rasānām 6.16.5c • rasa-→ a-rasa-• rāj-→ vi-rāj-• rāja-→ sva-rājarājanrājā 6.6.3d 7.6.6d 7.7.10c rājñas 7.4.10a

• rājan-→ eka-rājan-• rāti-→ a-rātirātrī-/rātrirātrī 6.4.1a 6.5.4a rātri 6.20.1a,2d,3a,5b,9a,10a 6.21.2a,3d,6a rātrim 6.21.5a rāddhirāddhis 6.15.3b ¡ rādh +vi/ava/apa vi/ava/apa. . . arātsīs 6.11.6b

• rāpin . -→ pari-rāpin .rāma-dantrāmadantam 6.14.2a

• rāya-→ a-rāyarās . t . rarās . t . ram 6.9.3d ripuripūn 7.11.4c ripraripram 6.3.4c,10c riprāt 6.3.13a

• ripra-→ a-riprariśādasriśādasas 6.17.4b rukmin .rukmin . ī 7.9.6d* rudrarudra 7.3.10d rudrais 7.16.3a rudravantrudravantam 7.17.3a

• rudh-→ vī-rudh-• rūpa-→ prati-rūpa-→ vi-rūpa-→ viśva-rūpa-→ sa-rūparūpakarūpakam 6.14.4b rec +ā ārireca 6.2.3a ren . uren . um 7.3.7a retasretas 6.22.3c revattamarevattamās 6.3.6b revantrevati 6.20.4a revatīnām 6.3.6b reś +ā āriśāmahe 6.16.9b res . ris . yatas 6.5.1b-13b ris . am 7.8.8d ¡ ris . as 6.5.1d-13d 6.12.7b ris . at 7.7.6d 7.10.2c,4d → a-ris . t . a-→ aris . t . atāti-→ aris . t . a-vīrares . m . an .res . man . i 6.23.5b reh rihān . a-rihān . e 6.2.4c +ā āred . hi 7.11.5c +prati pratired . hi 7.19.5a rehan . arehan . āya 7.11.4b

• roka-→ ā-rokarogarogāt 7.15.8b

• roga-→ a ṅga-rogaroc arocata 7.5.1a rocanarocane 6.17.6a rodas(ī)rodasī 6.2.9d 7.3.8a rodha-cakrarodhacakrā 6.2.5d roruharoruham 6.14.9b roh → roruha-+ā ā rohasi 6.4.5a ārohati 7.11.4a rohitarohitau 7.2.4b labh labdhvā 7.18.10b lambana-stanalambanastani 6.8.4a lāks . ālāks . ā 6.4.11c lāks . e 6.4.6c

• lāmika-→ eka-lāmikalokalokas 6.9.10d loke 6. 22.3b,6d, 7d,8c,10b,13ad 6.23.12bd lokās 6.22.11b lokān 6.3.3b 6.22.2b loka-jitlokajitam 6.22.9b lop +ā ā lumpāmi 7.12.9d lomaśa-vaks . an . ālomaśavaks . an . e 6.2.9a sakhyasakhyam 7.3.2c sagarasagarāya 7.20.1a sa ṅkāsa ṅkāsu 6.9.12c* sac sacase 7.9.5b sacate 6.2.7b 6. 22.4d sacasva 7.9.6c sa-jus .sajūs 6.9.3b sañj +ā āsakta-āsaktam 6.23.5d* satyasatyam 6.5.12a 6.19.9c 6.22.1c 7.6.2d satyasya 7.6.1a satye 6.7.4b satya-vācsatyavācau 6.2.9d satvansatvānas 7.4.6b

• satvan-→ abhi-satvansatvarasatvare 6.8.5c ¡ sad +ā āsadat 6.9.7b ā sasāda 6.22.5d +upa upa. . . sadeyus 6.22.10d +ni ni. . . sasāda 6.2.2a* • sad-→ ātma-sad-→ upa-sad-• sadana-→ deva-sadanasadandisadandis 7.10.10b ¡ sadam 6.22.9c sadassadah . sadas 6.2.4b sadām . si 6.20.1c sadānvāsadānve 6.8.9b sadānvās 6.8.2d 7.7.3b sadānvā-hansadānvāghnī 6.8.3c sadyas 6.1.1c sadha-mādasadhamādam 6.16.11cd sanasanāt 6.3.10d sanisrasasanisrasas 6.11.5d sanisrasam 6.14.5c sandhasasandhasāya 7.20.4a sa-patnasapatnas 7.8.2a sa-patna-cātanasapatnacātanīm 7.12.1c,7d sa-patna-hansapatnahā 7.5.6b,8a, 12c sa-patnīsapatnī 7.12.2c,3c sapatnīm 7.12.8c,10c sapatnyās 7.12.4d,9c sapta sapta 6.1.6c 6.2.6a 6.20.3d sapta-r ˚s . isaptars . ayas 6.7.9b 7.5.2c,3b saptars . ibhis 7.16.7a saptatisaptatis 6.20.3d sapta-nāmansaptanāmnīm 6.10.4c saptars . ivantsaptars . ivantam 7.17.7a sabhāsabhā 6.19.5a sam prev. 6. 1.2d,3c,5d 6.3.5b,10d 6.4.9a 6.6.7b 6.7.8c 6.9.10b 6.11.3a,4a 6.18.1abbc,2abc-9abc 6.19.1abc-9abc 6.22.4b,5b,8a 7.3.5c 7.4.6b 7.5.2d,3b 7.6.5b,9d 7.8.3a 7.13.3a,8a, 11b 7.15.9b 7.18.2d,3b sam-aktasamaktās 6. sarva-gusarvagus 6.12.2b,4c sarvatas 7.8.1d

sarva-pūrus . a-sarvapūrus . as 6.12.2b ¡ 6.12.4c sarva-ātmansarvātmā 6.12.2b sarva-a ṅgasarvā ṅgas 6.12.2b savasave 7.3.8b 7.5.11b savitarsavitā 6.19.6a 7.6.6a 7.9.1c savitāram 7.9.9a savitus 7.3.8b 7.5.11b savyatas 7.15.1b 1 sav i → a-suvāna-2 sav i suva 7.10.10d sutāt 7.1.4b* +pra → varun . a-prasūta-• saścant-→ a-saścantsasnisasni 6.1.2c sasya-adsasyādas 7.3.3c,4b sah sahant-sahanti 6.8.2b sahāmahe 6.9.8d sahasva 6.8.1abc 7.1.3a 7.8.5d sahatām 7.19.5d sahadhvam 7.4.3c sahamāna-sahamānas 7.4.5b sahamānā 6.8.1d,3a sahamāne 6.8.2a sahamānām 7.12.7b sāks . īya 7.12.8c sāsahe 6.8.2d sāsāha 7.12.2c sāsahānasāsahānas 6.8.3b +pra pra sāks . ate 6.1.6d +vi → vi-sāsahi-→ vi-sāhin-• sah-→ pr ˚tanā-sahsaha 6.4.11d 6.10.9b 6.12.2b,5d 6. 22.10a 6.23.9c 7.3.4b 7.5.9b 7.16.9a 7.18.4d saha-grāmasahagrāmas 6.12.5b sahassahas 7.5.2b,8d sahasā 7.4.7a sahas-jitsahojit 7.4.5c sahasrasahasram 6.3.11d 6.10.1c sahasra-a ṅgasahasrā ṅgās 7.15.10a sahasra-kān . d . asahasrakān . d . as 7.7.8a sahasra-dhāmansahasradhāman 6.7.7c sahasra-dhārasahasradhāram 6.11.4a

sahasra-pos . a-sahasrapos . āya 6.10.9d ¡ sahasra-vīryasahasravīryas 7.7.1c, 7c sahasra-śr ˚ṅga-sahasraśr ˚ṅga 6.9.11b sahasvantsahasvān 7.4.5b sahasvati 6.8.2a sahasvatīm 7.12.7b sā setave 6.11.4d

• sā-→ svar-sāsākam 7.4.2d 7.7.6b 7.10.5e,8f 7.13.2b 7.15.4d 7.19.1d,7d sāci 7.13.7b

• sāti-→ vāja-sātisādh +pra pra. . . sidhyatu 7.9.4b • sādhin-→ kilbis . a-kr ˚ta-sādhinsāyam 7.7.5a sāyam-prātar sāyam . prātar 7.10.2e,4f sāra ṅgasāra ṅgas 7.2.6b* sāsahisāsahis 6.8.2c

• sāsahi-→ vi-sāsahisāhantyasāhantyas 6.9.3c • sāhin-→ vi-sāhin-

• sāhya-→ pr ˚tanā-sāhyasim . hasim . has 6.23.8a sikata-vāpisikatavāpis . u 7.13.9a siktisiktis 6.19.3b sinīvālīsinīvālī 6.6.7a sindhusindhos 6.8.7b sindhavas 6.3.13a 6.18.7b sindhu-prajānasindhuprajānas 6.6.6a sītā-bhagasītābhagas 6.15.3a su 6.1.3d 6.2.5a 6.11.5a,7b su-ā-veśasvāveśas 7.6.10b su-kakudasukakudas 6.9.7a su-ks . atrasuks . atrāsas 6.17.4b su-janmansujanmā 6.2.1b su-jātasujātās 6.3.12d

• suti-→ ā-sutisu-parn . asuparn . as 6.7.1ac,2a 7.1.1a su-prajassuprajasas 7.6.3d,4a su-bhagasubhage 6.4.7a subhagām 7.12.7a subhagāyās 7.6.3b su-bhāgasubhāgā 6.10.1a subhāgam-karan . asubhāgam . karan . ī 7.12.5b

su-matisumatau 7.18.9f sumnasumnam 7.3.10a sumnayīsumnayi 6.20.4b surāsurā 6.19.5b

surā-udakasurodakās 6.22.7a ¡ su-varn . asuvarn . ā 6.10.5a su-śr ˚ṅga-suśr ˚ṅgas 6.9.7a su-śevasuśevas 6.16.3d suśevau 6.11.7a 6.12.1c suśevā 6.10.8d 7.6.9b su-stutasus . t . uta 6.9.11b sūkarasūkaras 7. .19.1b,2b,3b,4b,5b,6b,7b sedisedim 7.19.7a sedh +apa apa. . . sedhatu 7.5.7d senāsenās 7.4.2d,7d

• senā-→ deva-senāsaindhavasaindhavasya 7.12.4a sodaryasodaryais 6.12.5d somasomas 6.18.8c 7.4.9b 7.14.5a 7.16.3a soma 6.16.8a somam 6.10.6b 7.17.3a somena 7.7.6b 7.9.10d 7.10.5e,8f somasya 6.3.8b • sthā-→ prati-sthā-• sthāvan-→ svayam-sthāvansthirasthiram 6.1.4c sthirās 7.6.5d sthirām 7.6.9d* sthira-a ṅgasthirā ṅgām 7.6.9c sthira-pūrus . asthirapūrus . ām 7.6.9c sthira-vīrasthiravīrā 7.6.8c sthūn . āsthūn . ā 7.6.1a sthūn . ās 7.6.8a snā snāhi 7.5.10d spaśspaśas 6.11.4c ¡

• spaśa-→ prati-spaśasphātisphātis 6.15.1a sphātim 6.15.2b • sphāna-→ gaya-sphānasyand +abhi abhi s . is . yadas 6.4.9b ¡ syonasyonā 6.10.8d sram . s → sanisrasasragvin .sragvin . ī 7.9.6d srav sravanti 6.3.3a ¡

• sravan . a-→ pra-sravan . a-• sras . t . ar-→ sam-sras . t . arsvasvam 6.23.11c svena 7.8.7d svāt 6.23.1b sve 6.23.11b svās 6.2.3b svām 6.1.9b svās 6.1.8d svajasvajas 7.1.8b svadhāsvadhām 6.10.5c svadhayā 6.2.6d 6. 22.6d,7d,8c,11b svadhāvantsvadhāvantau 6.12.1a svap svapis . yāmasi 6.20.10b svapnasvapnena 7.11.6a svapnayā 7.9.5b

• svapnya-→ dus-svapnyasvayam-sthāvansvayam . sthāvari 6.10.6a svar +sam sam asvaran 6.11.4a svarsvar 7.4.1d 7.7.6a sva-rājasvarājas 6.1.8c svargasvargam 6.22.9b svarge 6. 22.3b, 6d,7d,8c,10b,13a svargā 7.15.10b svar-sāsvars . ās 6.1.8b svasr ˚-svasā 6.4.1d,6c 7.10.3c svasāras 6.1.9c

svastisvasti 6.2.7d svastaye 6.12.5b svādis . t . hasvādis . t . ha 6.16.5b svādīyassvādīyas 6.1.3c svādusvādo 6.16.2a svādunā 6.1.3c svādos 6.1.3c svādmansvādmānas 6.16.5c svāhā 6.11.6b,7d,8b,9c,10b 6.12.1d 6.13.4a, 5a,6a,7a,8a,9a,10a,11a,12a,13a,14a,15a 7.16.1e,5e,6e,10e 7.20.1a,2a,3a,4a,5a,6a,7a, 8a,9a,10a ha 6.4.6d,8d 6.22.5ab

• hatyā-→ upa-hatyāhan hanti 6.14.7d 7.3.11a 7.11.2a ghnanti 7.11.3a jahi 6.9.9d,10a 7.1.2d 7.2.2b hantu 6.9.4cd hata 7.18.5b ghnantghnan 7.2.7c hanat 7.1.7d jaghāna 7.8.5b hanyatām 7.2.8cd ja ṅghanas 6.9.9c ¡ hata-hatas 7.2.9aab hatās 7.2.2c,4d,9c hantavai 7.12.8b +ava avahata-avahatasya 6.15.5b, 6b +ā ā. . . jahi 6.20.9d • han-→ a-dr ˚s . t . a-han-→ raks . as-han-→ valaga-han-→ vr ˚tra-han-→ śatru-han-→ sadānvā-han-→ sapatna-han-→ sūrta-hanhanuhanū 6.20.9c

• hanu-→ dus-hanuhantarhantā 6.9.5ab hay hinvanti 6. 1.9d +prati+pra pratiprahin . masi 7.1.5c ¡ ,11c

1 har harāmi 6.15.1c +ā ā harāmi 6.15.2ad +prati prati. . . harāmasi 7.1.3c → prati-haran . a-2 har +prati prati haryata 7.9.8d harasharasā 6.4.3b hars . hars . adhvam 7.4.6a hav → an-ā-huti-→ ghr ˚ta-ā-hutahavahavam 7.18.1d,2a,3de haves . u 7.4.11d

• hava-→ ā-hava-• havana-→ ghr ˚ta-ā-havanahav i ahvayan 6.2.7d havāmahe 7.9.9b +ā ā. . . ahūs . ata 6.17.11a ¡ +pra pra hūyase 6.12.3c 6.17.1b havis .havis . ā 7.3.11c 7.6.1c havis . as 7.6.7a havyahavyam 7.18.3c havyās 6.16.11b

• hasta-→ is . u-hasta-→ bhīma-hastahasta-gr ˚hya hastagr ˚hya 7.1.7b • hasta-ghna-→ hiran . ya-hasta-ghnahastyahastyam 7.3.7b hastya-ayanahastyāyanam 6.14.2e hā jahātu 6.23.11c hitvā 6.3.11b +apa apa. . . ahāsata 6.11.3c hāyanahāyanas 7.10.10b

• hārd-→ dus-hārd-• hāla-→ pra-hālahi 6.1.4a 6.3.4c himavanthimavatas 7.10.1b,8b