EDAD : 6 AÑOS
III SEMANA
The metre of the hymn is very irregular. 5.15.1 AVP only
pīyūṣasya kṣīrasya sarpiṣo ' 10j
’annasyaāgraṃ saṃ bharāma etat / 11
etaṃ bhāgam *ahutādbhyaḥ pra hiṇmas ' 11
tan no haviḥ prati gr̥hṇantu devā daivāḥ // 13(11)
We collect these best beestings, milk, butter, food. We convey this portion to the [gods] who do not eat offerings. Let the divine gods receive that oblation of ours.
c: ed. ahutābhyaḥ. For the term see stanza 2.
d: The cadence is wrong. It is therefore conceivable that daivāḥ is a later addition.
5.15.2 KauśS 73.14; d: 28.3d
hutādo ’anye ’ahutādo ’anye ' 11
vaiśvadevaṃ havir ubhaye saṃ caranti / 13
te samiyañca iha mādayantām ' 11
iṣam ūrjaṃ yajamānāya matsva // 11
Some [of the gods] eat offerings, others do not eat offerings. Both groups come together to an oblation dedicated to the All-Gods. Let them enjoy here together. "Enjoy (sg.) the food and nourishment for the patron’s sake".
a: Cf. TS 5.4.5.1-2 hutā́do vā́ anyé devā́ḥ ahutā́do ’nyé tā́n agnicíd evóbháyān prīṇāti
‘Some of the gods eat the offerings, others do not; verily he delights both sets by piling up the fire’ (Keith).
d: KauśS reads yajamānā yam ichata (with ms. variants K. itsata, Bi ichatha). [[79]] It seems to me that the original locus of pāda d is AVP 5.28.3. Here the addressee is unclear and the change of number cannot be accounted for. Cf. further AVŚ 18.4.4d íṣam
ū́rjaṃ yájamānāya duhrām and VS 12.58d, TS 4.2.5.1 íṣam ū́rjaṃ yájamānāya dhehi.
KauśS 73.14 yathāśakti yathābalaṃ hutādo ’nye ahutādo ’nye / vaiśvadevaṃ havir ubhaye saṃ caranti / te samyañca iha mādayantām iṣam ūrjaṃ yajamānā yam ichata
5.15.3 AVP only
meimā bhavo māśarvo vadhīd gā ' 11
mā vatsān *klomaśvayo vidan naḥ / 10
ye jātā ye ca garbheṣuv antar ' 10
ariṣṭā *agne stanam ā rabhantām // 11
May neither Bhava, nor śarva kill these cows; may emphysema (?) not affect our calves. O Agni, let those who are born and those who are in the wombs reach the [mother] breast unharmed.
a: Considering the irregular metre of this hymn, we may also read memā and assume a 10-syllable pāda.
b: ed. vatsāṃ klomaśca yo (K. vatsāṅ kromaśrayo). Reference is here made to a lung illness which is particularly dangerous for calves. The second part of the compound is unclear: neither oścaya-, nor ośraya- give satisfactory sense. I tentatively emend to
*klomaśvaya-13 ‘lung-inflator’, i.e. ‘emphysema’, which is often encountered in young animals as a result of tuberculosis or an inflammatory disease.
d: ed. ariṣṭāgnestanum, although the Or. mss. read ostanam (K. ostanum). Double
sandhi is a common phenomenon in the AVP ms. tradition.
5.15.4 AVP only (d: 9d)
imā gāvo vijāvatīḥ prajāvatī ' 12
*strīṣu saṃmanaso bhavantu / 9t
āsu *bhūmāniy api pr̥ñcantu devā ' 12t
āsāṃ vatsān āyuṣā medasā saṃ sr̥jāmi // 14t
These cows are rich in births, rich in progeny. Let [the gods] become unanimous in the female [cows], let the gods bestow progeny on them. I endow their calves with longevity, with fat. [[80]]
a: Cf. AVŚ 9.3.13,14 (= AVP 16.40.1c) víjāvati prájāvati voc.sg.f. ‘rich in births, rich in progeny’ and AVP 11.1.7c vi jāyatāṃ pra jāyatāṃ.
b: ed. (s)triṣvasaṃmanaso. The emendation to strīṣu saṃmanaso has been proposed by Barret. Comparison with AVŚ 11.5.1b, 8d tásmin devā́ḥ sáṃmanaso bhavanti ‘the gods become like-minded in him (brahmacārin)’ shows that pādas b and c must be taken together.
c: ed. āsu bhūmā naya pipr̥ñcantu, but naya does not make sense, and pipr̥ñcantu is an unattested verbal formation. K. reads āsabhaumān api pr̥ śchanti. For api-pr̥c- cf. AVŚ 5.2.3 ápi pr̥ñcanti (for RV 10.120.3a ápi vr̥ñjanti) and AVŚ 10.4.26 ápi aprāk.
5.15.5 AVP only
pra vīyantāṃ striyo gāvo ' 8
viṣṇur yonim anu kalpayāti / 10
pratigr̥hṇatīr r̥ ṣabhasya reta ' 11
ukṣānaḍvāṃś carati vāsitām anu // 12
Let the female cows be impregnated; Viṣṇu will prepare the wombs in due order. They (the cows) are receiving the semen of the bull; the bull, the draft-animal follows the cow in heat.
b: Cf. AVP 12.3.3a viṣṇur yoniṃ kalpayatu.
c: ed. +pratigr̥hṇatīr (Or. mss. pratigr̥hṇatī, but K. pratigr̥hṇatīr).
d: It follows from this passage that anaḍvah- is not necessarily an ox.
The original sibilant in vāsitām (K. vādyatām) is unclear because of the AV vacillation s/ś. At AVP 1.55.1d and 3.39.3a, the edition reads vāsitā- (Or. s vs. K. ś). The
same situation is found at AVP 6.10.4d, 6c, 8a, 9a, 9.27.2b, but there the edition has
vāśitā-. At 6.10.1b and 7a, -s- is only found in some of the Or. mss., whereas at 8.20.4d, Or. -s- corresponds to K. -ṣ- (edition everywhere -ś-). At AVŚ 5.20.2b, the mss. read
vāsitā́m (cf. Whitney’s comments), which Roth and Whitney have emended to vāśitā́m. The s/ś vacillation in this word is even attested outside the AV: e.g., at KS 13.4:184.15, which is the only passage where the word is found, the mss. show both spellings.
5.15.6 a-c: AVP only; d: AVŚ 2.34.1d
prayatam agraṃ na hinasti kiṃ cana ' 12
yathākāmaṃ kr̥ ṇuta somiyaṃ madhu / 12
sādhu yajñam ahutādo nayantu ' 11
rāyaspoṣā yajamānaṃ sacantām // 11
[[81]] The best [of honey] offered (= Soma) does not harm anything. Prepare (pl.) the Soma-honey, as much as [the gods] wish. Let them (the priests) lead those (gods) who do not eat offerings straight to the sacrifice; let abundant wealth accompany the patron.
a: Cf. RV 4.27.5c adhvaryúbhiḥ práyatam mádhvo ágram ‘the best of honey (Soma), offered by the Adhvaryus’.
b: somiyáṃ mádhu frequently occupies the end of a pāda in the RV.
5.15.7 AVP only
ni te padāṃ pr̥thivī yantu *sindhava ' 12
ud oṣadhayo jihatāṃ preratām irāḥ / 13
parjanyasya maruta udadhiṃ sānuv ā hata ' 15(12)
bhadraṃ sasyaṃ pacyatāṃ modatāṃ jagat // 12
Let the Earth lie down for you, let the rivers go [their course], let the plants rise up, let the food appear. Hit, O Maruts, the water-reservoir, the back of Parjanya. Let the favorable crops become ripe, let the world rejoice.
a: ed. padāṃ. The 3sg. impv. med. of the root-aor. padām is a hapax. This archaic form suits well the other forms of the intransitive middle root pad- (for subj. padāti see Insler 1968: 317, fn. 7).
ni-√pad- ‘to lie down’ often has sexual connotations14, cf. RV 1.152.4ab prayántam ít pári jāráṃ kanī́nām páśyāmasi nópanipádyamānam ‘we see the lover (Sūrya) of the girls (dawns) coming, but not how he makes love (to them)’. From AVP we can cite 4.20.1 madhumatī patye asmi jārāya madhumattarā / atho *madhavyaṃ me bhaṃso madhu nipadane aham ‘I am sweet to my husband, sweeter to my lover. And full of honey are my loins. I am honey in love-making’. The sexual meaning is hardly prevalent
14ni-√pad- can even be used with an acc., when it refers to a male making love to a female, cf. RV
10.162.5ab yás tvā bhrā́tā pátir bhūtvā́ jāró bhūtvā́ nipádyate (≈ AVP 7.11.7ab yas tvā patyuḥ pratīrūpo jāro bhūtvā nipadyate) ‘(the demon,) who, assuming the form of your brother, the form of your husband, your lover, makes love to you...’, RV 10.162.6ab (= AVP 7.11.6ab) yás tvā svápnena támasā mohayitvā́
nipádyate ‘(the demon,) who, having tricked you with sleep, with darkness, makes love to you...’, AVP 9.16.4ab yo (’)punardāya brahmajāyāṃ rājā talpe nipadyate ‘the king, who does not give back Brāhman’s
in our passage, however. It [[82]] seems rather to be intended that Earth be submitted to the will of the addressee, cf. AVŚ 3.19.3ab nīcaíḥ padyantām ádhare bhavantu yé naḥ
sūríṃ maghávānaṃ pr̥tanyā́n ‘Downward let them fall, let them become inferior, who shall fight against our bounteous patron’ (Whitney).
ab: The ed. gives an impossible sindhavo ud (K. sindhavo yad).
b: Cf. VS 11.38 tā́sām āsthā́nād új jihatām óṣadhayaḥ supippalā́ḥ ‘from their place let the plants bearing sweet fruit grow up’.
c: Cf. VS 29.50 ā́ jaṅghanti sā́nv eṣāṃ jaghánām̆̇ úpa jighnate ‘[The whip] continuously hits their (scil. horses’) back, strikes the thighs’. If we delete udadhim as a gloss, we get a perfect Jagatī-line.
5.15.8 a-c: KS 35.5, KapKS 48.6, ĀpŚS 14.30.5; d: RV 10.16.9d
sapta r̥ ṣayaḥ sapta +sadāṃsiy eṣāṃ ' 11
*daśa *kṣipo aśvinoḥ pañca vājāḥ / 11
prāṇo vyāno mana ākūtir vāg devī ' 12(?)
devebhyo havyaṃ vahatu prajānatī // 12
Seven are the seers, seven are their positions (at the sacrifice), ten are the fingers; five are the prizes of the Aśvins: breath, expiration, mind, intention, the goddess Vāc (speech). Let the wise one (Vāc) drive this oblation to the gods.
This stanza is a variant of the mantra attested in KS 35.5:54.11-12, KapKS 48.6: 352.14-15, ĀpŚS 14.30.5: saptá rtvíjas saptá sádāṃsy eṣāṃ dáśa kṣípo aśvínā páñca vā́jāḥ15 / prāṇó vyānò ’pānó mána ā́kūtam agnís svā́hā devā́ havír idáṃ juṣantām.16 In ĀpŚS, the stanza is recited as an expiation, when an insect falls into a cup of Soma and spoils it. This fact may help to explain why the redactors have added stanza 9 (a charm against various types of insects) to our hymn.
a: ed. padāsy, but K. svarāṃsy. Read sapta rṣayaḥ for the metre. [[83]]
b: ed. sapta kṣiyo (K. kṣayo), which I emend in accordance with the YV mantra. The reading sapta of the mss. is due to perseveration.
c: The cadence is wrong. Also the metre of the two last pādas of the YV mantra is defective.
d: A variant of RV 10.16.9d devébhyo havyáṃ vahatu prajānán.
5.15.9 AVP only (a: 5.3.3, d: 5.15.4)
ye ca dr̥ ṣṭā ye cādr̥ ṣṭāḥ ' krimayaḥ+kikr̥ śāś ca ye / 8-8
teṣāṃśirāṃsiy asinā chinadmiy ' 11
athāsāṃ vatsān āyuṣā medasā saṃ sr̥jāmi // 15
Those who are seen and those who are unseen, the worms and the kikr̥ śas, I split their head with a knife. And I endow their (scil. the cows’) calves with longevity, with fat.
15KS páñcavājāḥ is a mistake, cf. Raghu Vira’s comm. ad the KapKS passage.
16ĀpŚS reads: agniḥ svāhākr̥taṃ havir adantu devāḥ, which is corrected by Caland 1924: 417 to
*agnisvāhākr̥taṃ. Caland translates the passage as follows: ‘Sieben Opferpriester gibt es, sieben sind ihre Sitze im Sadas, zehn Finger, o Aśvins, und fünf wertvolle Dingen gibt es: Aushauch, Durchhauch, Einhauch, Geist und Absicht. Die Götter sollen diese, von Agni mit svāhā versehene Opfergabe geniessen’.
A late addition to the hymn, cf. the note ad 8. By recapitulating a slightly modified pāda
d of stanza 4, the redactors have tried to adjust the stanza to the rest of the hymn.
b: ed. kakr̥ śāś (K. kikr̥ ṣāś). This must be a name of some otherwise unknown type of insects or worms, probably identical with kikkiśa- or kikkisa- ‘a kind of worm, pernicious to the hair, nails and teeth’, attested in the Suśruta. The -i- of K. is then the original vocalism.