Lubin 2007 Nilarudra

The N larudropanis . ad and the Paippaladasam .
hita
A Critical Edition with Translation of the Upanis . ad and N ar ayan pika . as D Timothy Lubin
Introduction
The N larudropanis . ad (NU) is a hymn praising Rudra, a divinity associated in the Veda with the thunderstorm and regarded as both causing and curing illness. He is a gure of awe who receives apotropaic and propitiatory offerings in the Vedic cult.1 His eventual rise to a position of greater importance begins with his being identied with the re altar in the Agnicayana ritual, a doctrine developed particularly in the Yajurveda.2 The Satarudriya , a Yajurveda litany to Rudra (MS 2.9.2, KS 17.11, TS 4.5.1, VS 16.114), is recited during that rite; the NU constitutes its Atharvan equivalent (and, in its rst two khan .d . as, a partial parallel). The hymn consists of twenty-six stanzas culled from the Paippal adasam a . hit (PS), in many manuscripts grouped into three sections (khan .d . as). These extracts include a continuous run of seventeen stanzas, viz., the third and fourth hymns of PS book fourteen, followed by a group of three stanzas from book nineteen, and (as the nal khan .d . a) six individual stanzas (including four from the twentieth book). The khan ar ayan .a .d . a divisions are reected in the commentary of N Bhat .t . a (between ca. 1500 and 1700), who includes the NU as the sixteenth in the 3 collection of fty-two Upanis . ads of the Atharvaveda. The arrangement of the PS stanzas in the NU khan .d . as is as follows:
Khan .d .a 1 Khan d . .a 2 Khan .d .a 3
The
= = =
PS 14.3.19; PS 14.3.1014.4.7 and 19.22.13; PS 8.7.9, 19.5.8, 20.55.10, 20.60.7, 20.62.6, 20.62.7 (the nal stanza found only in Orissa manuscripts of the PS).
materials for the edition contained herein were mostly collected during 1998 thanks to funding from the U.S. National Endowment for the Humanities, in the form of a senior fellowship of the American Institute of Indian Studies. An initial collation was carried out with summer funds from Washington and Lee University. Other manuscripts were procured during my tenure of a Fulbright-Hays Faculty Research Abroad fellowship and an N.E.H. fellowship in 20032005, when, as an afliated researcher of the Institut franc ais de Pondich ery, I completed most of the edition and translation. I gratefully acknowledge the kind cooperation of the several institutions that allowed me to photograph, or provided copies of, the manuscripts used for the edition. I thank Arlo Grifths for his advice and suggestions at many points, and for providing his provisional edition of all the stanzas from PS 19 and 20 that are cited here. 1 On Rudra in the Veda, see A RBMAN 1922. 2 On this, see O BERLIES 1988. 3 On N ar ayan . a and his date, see G ODE 1938.
82
TIMOTHY LUBIN
NU manuscripts generally number either the khan .d . as only or the individual stanzas (sequentially, without taking account of the khan .d . a divisions). To reect both systems, the stanza numbers used here include the khan .d . a number followed by the sequential stanza number (126), so that khan d a 2 begins with .. stanza 10, and khan .d . a 3 begins with stanza 21. The manuscripts divisions of the last four stanzas are spurious (as shall be explained, p. 116) and have been revised to reect the sense as well as the stanza divisions of the corresponding PS stanzas. For the present purposes, the name NU will be used to designate this particular collection of the stanzas per se, as distinct from their form and distribution in the PS. Name and Subject The name N larudra applied to this group of stanzas derives from the repeated use of compounds beginning with the adjective n la (blue), two of which are epithets applied to Rudra. Thus the word n lagr va (blue-necked) occurs in the rst two stanzas of the rst khan d a (1.1 and 1.2), and in the opening stanza .. of both the second and third khan la sikhan .d . as (2.10 and 3.21). The epithet n .d .a (blue-crested) occurs in the second stanza of the second khan .d . a and all the last four stanzas of the third. The inclusion of 3.22 seems to have been based mainly on the occurrence there of the obscure term n l agalasa l a the one with the bluish ineffectual poison (?) (or n l akala sa l a [PS]). The compound n larudra itself does not occur. The six stanzas of khan .d . a 3 seem to have been added simply because the term n la occurs in each of them. The rst seventeen stanzas, corresponding to PS 14.3 and 14.4, are the core of the Upanis larudra.4 The . ad, and are probably the earliest referent of the title N division between the rst two khan .d . as does not correspond to the division between the two Paippal ada hymns, but it is more natural and elegant insofar as NU 1.1a and 2.10a are parallel in structure, differing only in the tense (and person) of the verb: a pa syam versus a drs an. These verbs evoke a vision of Rudras self-manifestation in the lightning-ash: the rst is a personal testimonial of the poet; the second invokes as witnesses all those others who have beheld this epiphany. Together, they capture the moment in which Rudra descends from heaven to stand upon the earth, glowing red, and with a blue neck or crest, attributes that probably allude to the ashing bolt of lightning itself.5 At the same time, Rudra is associated with the mountain, the place on earth nearest to heaven and often indistinguishable from the approaching storm clouds. If the lightning in the sky is Rudras form, it is simultaneously his weapon:
sequence is nearly the part shared in common by the NU and a N larudrasukta included in a ritualistic ms. of the Paippal ada school found in Orissa; see below (p. 86). 5 Later accounts in the Mah abh arata and the Pur an blue neck to his having . as attribute Sivas swallowed the poison produced during the churning of the milk ocean: e.g., MBh 1.18.42; AgniP 3.8cd9ab.
4 This
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM
83
the lightning-bolts that strike at man and beast are the arrows that he shoots from his bow. In a tone of awe and reverence, the poet seeks to ward off Rudras harmful fury (manyu ) and anger (bha ma) (1.4), urging him to approach with his bow unstrung, putting away his arrows (2.1214). This is his benign form (s iva tanuh . , 1.78), which is (in euphemistic terms) not merely harmless but positively benecial. He is summoned to bring medicines, and especially to heal whoever has been struck by an afiction called v at k ar a .6 The last three stanzas of khan .d . a 2 and all of khan .d . a 3 are of quite a different cast. 2.1820 is a trca addressed to the Sarpas, supernatural serpent spirits said to dwell in various realms: on the ground, in the air, and in the sky (18), in the rays of the sun and in the water (19), and in trees and in holes (20). Those in the earthly locations surely include actual snakes, although some invisible snakedeities may also be envisioned. In the Yajurveda, this group of stanzas is recited over the place where a lotus leaf, a gold plate, and a golden gure of a man have been placed over the hoofprint of a horse in a rite called rukm adyupadh ana, near the start of the Agnicayana procedures. In the grhya sphere, the ApMP 2.17.57 allots them for recitation with an a jy ahuti. Given the theme of the NU, the serpents in the atmosphere (ant ariks . e) might perhaps be identied with the lightning, an idea supported by the reference in 2.20 to the arrows ( s atudh anas (sorcerers), a class of beings as. u) of the Y sociated with the Sarpas. This, then, provides a point of contact between these stanzas and those that precede: the Y atudh anas (and, perhaps, the Sarpas of the atmosphere) shoot arrows; their inclusion in the NU suggests that the redactor may have considered them to be, like the Maruts, under the command of Rudra or a manifestation of his dangerous power. The nal khan .d . a gathers together a diverse group of stanzas without parallels outside the Atharvaveda. The rst of these (3.21), although it actually is addressed to a medicinal plant, may continue to refer to snakes: svaj as (vipers? 7 pythons?) of different colors. One of these is a blue-necked (n lagr va) viper. The next stanza, corresponding to PS 19.5.8, continues to name colors, though the identity of the bearers of these colors is not clear. The NU closes with four stanzas drawn from the end of PS 20. Again, the presence of the epithet n la sikhan .d . a may have sufced to justify their inclusion here. They include: an invocation to Sarva N la sikhan .d . a, the Blue-Crested Bowman, that he might have mercy on one whom he has aficted with disease (3.23, which is obscure and perhaps corrupt); an appeal for his aid in defeating a rival (3.24); and a pair of stanzas revering him as sabh apr ap adin he who is on his way, or who habitually goes, to the assembly, drawn by a pair of yellow mules (3.2526).
the discussion of this term on pp. 9092, below. n am an, taking it as an accusative plural of the stem . reads the word svaja . as svajan svajana, while only one manuscript (Z) gives the original reading svaj an am . (see the note on this stanza below, p. 114).
7 N ar ayana 6 See
84
TIMOTHY LUBIN
The N larudra and the Paippal adasam a . hit The NUs special position in the development of the Atharvavedic canon is illustrated in a set of three stanzas appended at the end of some codices of the fty-two Upanis . ads from western India: pancada sopanis aunak y an am . ado bhavanti s . | 8 mun ad s tv al at ant a vijney a brahmavedasya 1 .d . ak saptatrim at tath any as ca paippal adiprabhedatah .s . | evam pa nc a s addvyadhik a brahmavedasya n a nyatah . . 2 n larudraprabhrtaya a s ram ant ah rtit ah . prak . | et ah ah aky a j vabrahmaikyabodhik ah . sarv . prthagv . 3
1. Fifteen Upanis yas: . ads of the Brahmaveda belong to the Saunak they are recognized as beginning with the Mun d aka and ending .. with the Al ata[s a nti]. 2. And the thirty-seven others [are classed] according to the division of the Paippal adins; thus [there are] fty-two [Upanis . ads] of the Brahmaveda, and not otherwise. srama, [though] containing 3. All these, from the N larudra to the A separate statements, are known to disclose the oneness of the soul and Brahman.9 This collection was most likely made by a Saunak ya, since the fteen s aunak ya Upanis ads are given precedence. These are precisely the fteen enu. merated in AVPari s 49.4.10, viz. the Mun a, Pra snak a, Brahmavidy a, Ks a, .d . ak . urik Culik a, Atharva siras, Atharva sikh a, Garbhopanis . ad, Mahopanis . ad, Brahmopanis . ad, Pr an gnihotra, M an , Vaitathya, Advaita, and Al ata santi. The rest of the .a .d . ukya Upanis ads in the collection are classed as Paippal a din, perhaps solely on ac. count of their following the NU, an authentic extract from the PS, in the sequence. The pivotal position of the NU it almost always is the sixteenth in 10 the collections of fty-two, and thus the rst of the paippal adin Upanis . ads may have come about because of the Upanis . ads added later it was the one with the best Paippal ada credentials. As an Atharvan eulogy of Rudra, the NU is one of the loci cited to show that Siva is extolled as God in the Veda. The rst two khan .d . as, excepting the rst three stanzas and the last three, closely parallel fourteen stanzas from the
the manuscripts (e.g., ISTU, and BORI 1/A188384, p. 83) show the singular form mun d ak a dis . .. 9 It is not clear to me why the rst fteen are not included as teaching the same basic doctrine. 10 An exception is the list of 28 Upanisads in AVPari s 49.4.4 (which is an extension of the . shorter one at 49.4.10): here, the NU is wedged between seven Yoga Upanis . ads and seven Sam asa Upanis an , with the Advaita and . ny .d . ukya . ads, all of which are inserted after the M Al ata santi omitted at the end.
8 em.;
85
rst part of the Satarudriya in the Yajurveda,11 and the NU is often treated as the Atharvan equivalent of that hymn. The Agnipur an . a, for instance, in lay ing out the rites for consecrating a Siva-linga , prescribes that adherents of the four Vedas, one on each side of the re, should make s a nti recitations consisting of groups of mantras from their respective collections. While the Rudra (i.e., the Satarudriya ) and the Purus are mentioned for the Yajurveda, . asukta the Atharvavedin should recite the N larudra, the Suks . m asuks . ma, and the 12 Atharva s rs . a. We also nd a N larudra listed in the Lingapuran . a among the mantras to be recited during the bathing of the linga (LP 1.27); this N larudra is mentioned along with a variety of mantra texts, as well as an Atharva siras (whether the 13 The application of these Upanis ad of that name or another text is unclear). . Vedic texts for use in linga cult reects a desire to ground Saiva worship in the tradition of Vedic recitation-based piety. Indeed, these Vedic texts are described as mantras by means of which a man, having bathed the linga even just once [while reciting them], may be liberated.14 It must be noted that many other references to the N larudra understand it to be a hymn (sukta ), rather than an Upanis . ad, of the Atharvaveda. This is conrmed by the fact that, besides the rather numerous manuscripts of the N larudropanis agar copies of a N larudrasukta are included . ad, four Devan in collections described as Atharvaveda Suktas belonging to the National Archives, Kathmandu, and lmed by the Nepal-German Manuscript Preservation Project (NGMPP).15 The most striking feature of these collections, in which the sukta s are identied individually by name, is that they contain hymns of the Saunaka recension exclusively, with the sole exception of the N larudrasukta , which is identical with our Upanis . ad and is thus composed entirely of stan16 zas drawn from the PS. These N larudrasukta manuscripts are treated here as
parallels and the variants therein are noted after each edited stanza in the edition, below. 12 japeyur j apinah am ahman h a ntim sa kh a. sam . khyam . mantram anye tu sam . hit . | pat . heyur br .a . s . sva vedap arag ah s r s uktam p a vam a n s ca maitrakam ca vr s a kapim | r gved sarvadigbh a ge sarvam etat . . . . . samuccaret devavratam arun thas ama rathantaram tim et ani s amaved tu . tu bh .d . am . jyes .. . | purus . am . g daks in e rudram purus as uktam ca s lok a dhy a yam vi s es atah | br a hman am ca yajurved pa s cim a y a m sam. . . . . . . . . . . uccaret n larudram atharv suks . m asuks . mam rs . tath . tathaiva ca | uttare tharvas . am . ca tatparas tu samuddharet (AgP 96.3741). 13 sampujya s ivasuktena tryambakena s ubhena ca | japtv a tvaritarudram ivasam . . ca s . kalpam eva ca n larudram a kteyas tath a rudram obhanam | v am yam anam tathaiva ca . ca s . ca s . pavam . ca pancabrahma hot aram li ngas uktam ca atharva s ira eva ca | as t a ngam arghyam rudr a ya dattv a bhyarcya yath avidhi . . .. . (LP 1.27.7678; cf. 1.27.41, 164.77, 2.24.27). 14 mantr an . sakrd apy evam apya mucyeta m anavah . i . . . yair lingam . sn . | (LP 1.27.39c40b). 15 In this article and edition, the abbreviation NU is intended to indicate both the text here edited, and the manuscripts used to constitute the text, including those of the N larudrasukta from Nepal. 16 The text of this N larudrasukta shares several distinctive features with that of the NU trans arad mitted in the S a manuscripts (X and Y, see p. 97).
11 These
86
TIMOTHY LUBIN
testimony for the NU. Whether as an Upanis , the NU has come down to us al. ad or as a sukta arad most exclusively in Devan agar manuscripts. Two S a manuscripts were also available to me, as well as one Telugu palm leaf, the sole example (known to me) of a manuscript in a south Indian script. Given the fact that it contains Paippal ada stanzas (including one attested only in the Orissa manuscripts of the PS), it is noteworthy that the NU is not included in Atharvaveda Upanis . ad collections from Orissa, and that no Orissa manuscripts containing the NU version of the text are known. However, a N larudrasukta is not entirely absent from Paippal ada ritual compendia.17 The one example known to me from Orissa occurs in a collection of hymns, circulated in the Paippal ada communities, that is similar in form and function to the Devan agar collections from Nepal. Such collections were likely compiled to serve as treasuries of mantras used frequently in ritual practice.18 However the N larudrasukta included in this collection19 it is not the same as our NU. Rather, it contains PS 14.3.34 (no doubt the original kernel), preceded by PS 2.16.4 and 8.7.9 (which latter occurs also in the NU as 3.21). NU 2.1820 and 3.2226 are not found in this version, and this Orissa N larudrasukta shows none of the small variations from the PS text that are distinctive of the NU. Since all the N larudra stanzas (in all versions) are present in the sam a of the . hit Atharvaveda as it was known in Orissa, there was no reason to transmit them 20 separately as an Upanis . ad.
ngirasakalpa Orissa manuscript connected with the A , that has been listed with siglum Ni in 2D of Arlo Grifths contribution to this volume, and whose transcription has been made available to me by Grifths, prescribes the recitation of a N larudra (atharva sira- sikh adin larudram japati , ff. 21r12). These three works are mentioned together also in f. 6r2: adyahety a . evam p urvoktavidhin a atharva s ira s ikh a rudras ukta(+ n las ukta)m adhy a pakatvena tv a m aham vr n e . The . . . ambiguous name n lasukta has been added interlinearly after rudrasukta . In light of the other passage, it seems possible that the N larudrasukta was meant, perhaps even that the writer meant simply to add n la to the name rudrasukta (although the name Rudrasukta is known from other sources as well, including the four collections of Atharvan sukta s from Nepal used in this edition). These and similar passages will be discussed in my edition of the Atharva siras, to appear in the Groningen Oriental Studies. 18 The hymns are frequently preceded by a statement of their ritual application (viniyoga). For the N larudra, this ms. states: s a ntikarman ada sarudr adhy aye viniyogah . i ek . (f. 37r1). The hymn is referred to in this codex either as the N larudragan a (f. 37r1) or simply as the N larudra (thrice in . f. 35r13, and at the end of the hymn, f. 38r2). 19 This is a small ms. containing various ritual texts, among which a Graha sa nti, found in the collection of the late Vaidyan atha Pan d a and his son Mr tyu njaya Pan d a (village Sankh amari, .. . .. Orissa), and photographed by Arlo Grifths in June 2005. See his paper in this volume, 2E. 20 This explanation of the absence of the NU in Upanisad collections from Orissa was sug. gested by Arlo Grifths.
17 The
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM Date and Provenance
87
While the stanzas themselves are of course as ancient as the PS itself, the existence of more than one version of the N larudrasukta , with differing congurations of stanzas, and the fact that one of these was adopted as an Upanis . ad by Saunakas, raises the question of where and when they took shape. In 1985, arad W ITZEL proposed that the 15th or 16th c. Kashmir S a manuscript (K) of the PS descended ultimately from a Devan agar source (*D) produced in western India (ca. 1250); meanwhile, all the Orissa manuscripts would go back to a manuscript in proto-Bengali script (ca. 1400). The archetype of both of those, he postulated, was a lost manuscript (*G) from Gujarat in late Gupta script, tentatively dated to 800 CE.21 If this picture of the transmission of the PS is correct, the NU, which includes a stanza (3.26 = PS 20.62.7) found only in the Orissa manuscripts, may have taken its current form in western India prior to the loss of the stanza in the transmission that produced K; otherwise, it might have originated in Bengal or Orissa after the split of the Paippal ada communities. Secondly, the NU must have taken shape as an independent text in a situation in which both Saunakas and Paippal adas were present, so that there would have been occasion for it to be accepted as an Atharvan hymnal by Saunaka Brahmins. These circumstances suggest that it came into existence in western India, where Saunakas and Paip22 pal adas were both present, and where in any case the greatest concentration of NU manuscripts is found. One circumstance that adds further support for a provenance in western India is that many manuscripts, even some coming from other regions (e.g., Z), preserve an important marker of having earlier been transmitted there: the conjunct aks tnyor (for a rtnyor) in 2.13b . ara tnyo of the already corrupt form a has been written jno , an error that would only be expected in a region (viz., Maharashtra) where the conjunct letter jna is pronounced [dnya], which closely 23 resembles [tnya]. After the Paippal ada Atharvavedins shifted out of the region, the Atharvan afliation continued to be recognized, but since the stanzas were lacking in the Saunakasam a, the N larudrasukta was transmitted independently (as in the . hit 24 Nepali collections: see DE). It was ultimately recatalogued by the Saunakas in western India as an Upanis , and thus it found its way . ad rather than as a sukta into their Pari sis ta (49.4.4) as an Upanis .. . ad of the Brahmaveda. It is also possible that devotees of Rudra-Siva who were Atharvavedins especially in Gujarat,
(2002: 4044) discusses W ITZELs model. Annette Schmiedchens contribution to this volume. 23 See C HATTERJI 1960: 78. 24 It is quite possible that these Nepali mss. actually belong to the group of (mostly Taittir ya) mss. from the Konkan or Karnataka from around 1730, when King Jagajjaya Malla brought the Bhat supatin ath to Nepal (W ITZEL 2000: 285, 293). .t . as of Pa
22 Cf. 21 G RIFFITHS
88
TIMOTHY LUBIN
upata sect and the Atharvaveda were both strong adopted the where the P as N larudrasukta for cultic use, which could have favored its promotion to the sta25 tus of an Upanis . ad. The date when the NU rst circulated as an Upanis . ad can also perhaps be dened in broad terms. The mention of the NU as the twentieth Upanis . ad in the longer and later of the lists in Atharvavedapari sis ta 49, and it absence in .. the shorter, might be taken to imply that the NU (along with the Yoga and Sam asa Upanis canon of the Athar. ny . ads mentioned there) entered the Saunaka vaveda literature as an Upanis . ad during the interval between the making of th th 26 these lists, i.e., the 11 13 c. The N larudra likewise is included in the group of fty-two Atharvan Upanis ads commented upon by N ar ayan . a, but it never . appears in the collections of 108 Upanis . ads, which were compiled in South In27 dia. kum Sr ara, the author of the T atparyad pik a on the Tattvaprak as a, cites a N larudra alongside other Upanis ads including the Atharva s iras , to show that . Sivas advit yatva is taught in Vedic sources as well as Saiva ones (ad TaPra 1). However, the words that he quotes (sarvo rudras tasmai rudr aya namo stu) belong rather to a Yajurvedic source (TA 10.16 = MNU 291292).28 Fur ther on (ad TaPra 5) he mentions a N larudrasukta alongside the Satarudriya and other sukta s in a list of Vedic texts that broach subjects explained in the Saiva scriptures: evam atarudriya-n larudrasukta- svet as vatare sa v asy atharva siras. s tac-chikh a-raudrasukt aran a dis v (sic) a gama-pratip a dyam a n a n a m arth a n a m sadbh avo . . . dras tavya iti. .. But even if we treat the latter as testimony for our text, it does not help kum us much in dating it. Nothing is known about Sr ara except what is said about him in a colophon: that he had offered a soma sacrice and that he was a Siva-bhakta. However, G ENGNAGEL has noticed that he quotes long pas sages from the I sa nagurudevapaddhati, and judges him to be ein relativ sp ater Vertreter eines von Sm arta-Einussen gepr agten Sivaismus. The Tattvaprak as a itself is a post-Saiddh antika work unknown to the Kashmiris, and so post-10th c. at least.29
upata religion was rooted scholarship increasingly points to evidence that the P as early in its history in Gujarat; see B AKKER 2000; B ISSCHOP & G RIFFITHS 2003. It seems that at upatas were Atharvavedins. On the other hand, there is no explicit least a segment of these P as upata use of the N evidence for P as larudra. 26 B OUY (1994: 6567) proposes the 9th 11th c. for the shorter list (AVPari s 49.4.10) because R am anuja knows several of the works in it. He deems the longer list (49.4.4) of twentyth th eight Upanis . ads of the Brahmaveda to belong to the 12 or 13 c. (probably posterior to R am anuja, but certainly no later than Sankar ananda, who commented on many of the works mentioned only in this list, although not on the N larudra). 27 The single manuscript in a southern script (Z in Telugu characters) is most likely a transcript descended from a N ayaka-era Devan agar exemplar. 28 TA 10 is known also as the Y ajnik Upanis askara Mi sra . ad. The commentator Bhat .t . a Bh names this brief section the Tvaritarudr anuv aka. 29 See G ENGNAGEL s remarks (1996: 1821) on the date of Bhojadeva, the compiler of the
25 Recent
89
To summarize, the expansion of PS 14.34 with other PS stanzas to constitute different versions of a N larudrasukta likely took place in western India at th some time before the 13 c., and probably even before the 10th c., since the N larudrasukta was already well established as a distinct Vedic text in the LP. We can also tentatively conclude that one of these versions attained its status as an Atharvan Upanis . ad (presumably in its current form as the NU) sometime during the 11th 13th c. However this gets us no closer to discovering at which time before then a N larudrasukta one with this particular assortment of stanzas (or the somewhat different set transmitted in Orissa with more delity to the text of the PS) came to be compiled and circulated independently of the PS. We can only suppose that its form was still not set when Paippal adins were still present in western India. Relevance for Establishing the Text of the Paippal adasam a . hit Aside from its historical signicance as an extension of Atharvavedic mantras into post-Vedic Saivism and Sm arta eclecticism, the NU also provides valuable testimony for the text of the corresponding stanzas of the PS.30 L OPEZ, in his 2000 edition of PS 1314, took account of the NUs readings, but without any reference to manuscripts, and relying on a mechanical reprint (in S HASTRI 1970) of the inferior Adyar edition (K UNHAN R AJA 1933). The NU manuscripts would seem to be important (a) because they are relatively numerous (as compared to extant Paippal ada manuscripts), (b) because they largely derive directly from western India and thus from a region that was important in the development of the Atharvaveda tradition but that is not directly represented in the body of known PS manuscripts, and (c) because three of the manuscripts of the Upanis . ad as well as four manuscripts identifying the same text as the N larudrasukta give an accented text. The last of these factors turns out not to be very signicant, since the accenting in the manuscripts (especially those from Nepal) appears quite faulty and at certain points (e.g., 3.23a) shows signs of having been added to a previously unaccented transmission, rather than representing a continuous tradition. On the other hand, in the annotations to the text I nd occasion to note a number of cases in which the NU readings do throw light on uncertain readings in the text of the Sam a. These cases include 1.1b, 1.2ab, 1.5ac, 1.6d, 1.8d, . hit 2.10a, 2.13b, 2.15c, 2.16bd, 2.17a, 2.20b. It should also be recalled that the NU manuscript tradition offers the only support external to the Orissa sources for PS 20.62.7, which is not found in the Kashmir manuscript of the PS.
Tattvaprak as a. 30 PS 14.34 has now twice been edited with the use of Orissa manuscripts, but neither edition can be regarded as fully satisfactory. While B HATTACHARYA 1997 offers us a rst edition of books 115 using Orissa manuscripts, G RIFFITHS (2002: 4051, 2004: xivxvi) has called attention to methodological inconsistencies in that edition. L OPEZ 2000 is quite unreliable as well (cf. my notes to the edition below, and G RIFFITHS 2004: xvii).
90
TIMOTHY LUBIN
A Note on v at k ar a The second half of 1.3 ( PS 14.3.3) has remained obscure, partly because of a change in the wording in the NU, and partly because of uncertainty about the meaning of v at k ar a. The replacement of the PS reading ks mam . epam by []ks .e in the NU tradition, a case of a more common word replacing a less common one, has only complicated matters.31 By connecting v at k ar a ingeniously with the root van win, N ar ayan . a is able to take this word as an epithet for Rudra meaning he who brings about acquisition (v ati = pr apti, yoga). This then complements the idea that he has removed aks . ema the absence of security, and in 32 so doing ensures the ideal of yoga-ks . ema getting and keeping. The older meaning of this stanza was quite different, although the clue to recovering it likewise depends on the relationship between the same two words. The verb ks . ip in the Veda sometimes has the sense of strike or hit (with a weapon) (e.g. RV 1.182.13); accordingly ks am: a wound caused by . ipt shooting or throwing (SS 6.109.3), ks : (masc.) an archer or (neut.) a . ipan .u missile weapon (RV 4.58.6) and the later word ks . ipaka: an archer (M ONIER W ILLIAMS, s.v.). PS 15.16.6, in which the collocation v at k aren . a . . . ks . iptasya occurs (see below), comes in a series of stanzas referring to puncture injuries. Hence, also in our context we can understand ks pa as wound caused by a pro.e jectile. Although some authorities have been content to identify v at k ar a (= v at krta [SS 6.44.3, 6.109.3]) simply as a particular disease (e.g., B OHTLINGK & R OTH , s.v.), it occurs always in connection with puncture wounds, esp. ks a (see SS . ipt 6.44.3, W HITNEY observes that v 6.109.1). In his note on SS at krta, like v at k ar a, is too doubtful to render; its derivation from v ata wind is extremely unsatisfactory . . . . Nevertheless, Z YSK (1993) considers v at k ar a a sort of gastric com33 plaint, perhaps preguring the later tri-dos . a humoral theory. It is healed by vis n 34 (or vis n ),35 a plant (= pippal /arundhat ?),36 and by j al as , a liquid .a .a .a . aka .a remedy consisting of rainwater conceived of as Rudras urine (SS 6.44.3; cf. 6.109 Z YSK sees the ailment as in6.57.12) or maybe of actual urine.37 In SS 6.44.2) in addition to v volving a discharge of blood (a sr av a, SS at kr . ta (p. 213).
distinctive reading of the NU tradition, ks . emam, had been established in the tradition at least by N ar ayan as time (if he did not introduce it himself). He reads it as ks . . emam, i.e., aks emam : He has utterly removed your lack of security. By this is meant [Rudras] agency in . safe-guarding [what one possesses] (tav aks na sad anena ks aritvam uktam). . emam an . emak 32 See p. 129, below. 33 He suggests that v at krta may be a symptom manifested by a victim of a wound and a 9.8.20. form of dyspepsia (Z YSK 1985: 212213, cf. p. 32 n. 9); SS 34 PS 19.31.12cd: prthivy am thitam asi vis n n ama v at kr (as quoted in Z YSK 1985: . tabhes . nis .. .a .a . aj 211). 35 SS 6.44.2. 36 On the pepper plant pippal 6.109.3. in its role as a remedy for v at krta and ks a, see SS . ipt 37 B LOOMFIELD (1891: 425429), relying on Kau sS 31.1115 and the commentaries thereon.
31 The
91
L OPEZ (2000: 352) cites PS 15.16.6 as showing a connection between this disease and shooting, but he mistranslates: And with the v atikara-disease (sic) of thrown (arrows) and the dangerous poison of evil (?) . . . . In fact, this stanza is third in a sequence in which the rst p ada of each stanza contains an instrumental and a genitive, and the other three p adas are a refrain: . . . and of the ill which is the ill-poisonous [arrow]: o Arundhat , you are the poison-spoiler of its/his poison (. . . -aghasy aghavis a ca y a | arundhati tvam asi vis .a n ).38 If . . tasy . asya vis . adus . we consider the parallel construction of the rst p ada of each stanza in 15.16.4 6, the meaning is clearer: digdhena ca viddhasya-aghasy aghavis ca y a| .a arundhati tvam asi vis . an . tasy . asya vis . adus . a heyena ca das tasya-[aghasy aghavis ca y a| .. .a arundhati tvam tasy a si vis asya vis ad us an . . . . . ] v at k aren aghavis ca y a| . a ca ks . iptasya-[aghasy .a arundhati tvam asi vis . an ] . tasy . asya vis . adus . Of one pierced with a poisoned arrow, and of the ill which is the illpoisonous [arrow]: O Arundhat , you are the poison-spoiler of its/his poison. And of one bitten by snake[-venom] . . . And of one struck by v at k ar a ... 39 (digdhena ca viddhasya- . . . a heyena ca das tasya- . . . v at k aren .. . a ca ks . iptasya-). In the rst two cases, the aficted is struck by something sharp which introduces a poison with the capacity to stun, paralyze, and render him unconscious. The third instance should be similar. There is another factor to consider, too. In these three stanzas, the word in the instrumental case designates the proximate cause of the malady. But in what looks like a secondary extension of the pattern, several stanzas (PS 15.16.715.17.3) follow which repeat 15.16.6 verbatim, changing only the rst word, v at k aren supatin a, Ugren . a, Rudren . a, Pa . a ca Devena, . a, to Bhavena, Sarven nena, respectively. These of course are all names of Rudra Mah adevena, I sa (though treated as distinct deities in some contexts). Stanza 6, then, marks a transition: whereas the instrumentals in the preceding stanzas designate the instrument of the injury, those in the following stanzas name a personal divine agent. How is it that this transition came about? Considering the nature of the injury and its effects, the words seeming connection with wind, and the fact that it was considered an apt epithet for Rudra, I propose that v at k ar a may mean lightning-bolt or lightning-strike (from its association with wind and storm, the concomitants of Rudras approach). Being struck by lightning might well be considered analogous to an attack with a
translation (200405: @@). is also possible to see here genitives of the neuter nouns viddh am (puncture wound), das ta m (bite wound), and ks am (shooting wound), but these are more awkwardly construed .. . ipt with the preceding instrumentals; hence my preference to interpret them as masculine terms referring to the injured party.
39 It 38 G RIFFITHS
92
TIMOTHY LUBIN
sharp weapon. Rudras arrows are the standard poetic metaphor for lightning in the hymns. What we call the electrical current acts like a poison, leaving the victim paralyzed or unconscious. The dual meaning lightning-strike and [God of the] Lightning-Strike would permit the semantic shift from shot or struck down by something to shot or struck down by someone. In NU 1.3, v at k ar a, the lightning-strike or its effects, are banished by an appeal to Rudra, V at k ar a personied. On the other hand, this explanation of the term is by no means the only plausible one, and it is worth noting two other possibilities: that v at k ar a is either (a) a condition (such as infection) associated with a wound caused by an arrow or bite; or, in accordance with traditional interpretations, (b) an outbreak of unopen sores, boils, or pustules described metaphorically as Rudras arrow with 6.57.1cd).40 a single shaft and a hundred points ( s katejan am at as aly am, SS . um e . s 6.44.2 might In either case, infection or sores, the ow (a sr av a) mentioned in SS be of pus rather than of blood. N ar ayan pik a . as D N ar ayan . a commented upon a corpus of fty-two Atharvan Upanis . ads. His D pik a on the NU comes down to us in two forms, a shorter one and a longer one. The rst (recorded in one manuscript, H, and the Bibliotheca Indica edition, Ed1 ) restricts itself mainly to decomposing sandhi in potentially ambiguous cases, glossing terms (often citing a denition from the Vi svaprak as a), and justifying grammatical forms by reference to P an . inian rules. This commentary is often, but not always, correct in its explanations, and it must be admitted that it is not much help in establishing the text. It is interesting, though, to see how the author resolves some of the problems posed by corrupt and otherwise obscure passages, especially in the last khan .d . a, where he proposes an emendation of the second p ada of 3.22. Moreover, the D pik a is a good illustration of the reception and theological assimilation of a Vedic hymn in Sm arta Hinduism. In the older stratum of the text, this concern is less prominent, but N ar ayan . a manages to discern in 1.3cd a reference to Sivas benecent role in conferring yoga and ks . ema upon his devotees. Similarly, in his view, 3.24 celebrates Rudra as a hero in removing doubts about what is right or wrong, so that men can know which actions will lead to desirable fruits. He interprets 2.10 as demonstrating that bhakti confers (thanks to divine grace) a vision of Rudra inaccessible even to yogis (see note 81 below). The adjective kalm as ara . apuccha in 3.21 he sees as alluding to the Lord of Ked in the form of Mahis . a (another instance of Siva being identied with a gure whom elsewhere he subdues).
is the understanding of S ayan artham . a (mukharahitavran . abhais . ajy . for the healing of wounds without opening), and of Ke sava ad Kau sS 31.11 (aks . atavran . abhais . ajyam a remedy for intact sores).
40 This
93
The interpolated passages in the expanded version (preserved in the other rama edition, Ed2 ) reveal a much more vigorous manuscripts and the Anand as effort to elucidate the religious signicance of the hymn, making numerous connections between the Vedic revelation and the Pur an . ic mythology. Thus, a short itih asa, inserted ad 1.1, takes the word avarohantam . to refer to Rudras descent as avatar in the form of Kum ara(s), Brahmans mind-born offspring, during the creation of the world. Based on the reading jal asabhes h . aj . , this anonymous redac tor also offers an alternative explanation of 1.3: Siva again took avatar form to swallow the poison produced by the herbs thrown into the water during the churning of the ocean. An interpolation ad 3.21 sees the mention of Hari beside N lagr va as a reference to the oneness of Hari and Hara, and the two mules of 3.26 are explained as the parallel forms in which Vis preside over . u and Siva .n two particular earthly realms. In this manner, warrant is found in a piece of s ruti for a number of later ideas. The Manuscripts This edition of the text is based on twenty-six manuscripts, ve of them accented. All but three (XYZ) are written in the Devan agar script, and are on Indian paper unless otherwise noted. The accented manuscripts are: odhana Man A: Vaidika Sam .s .d . ala, no. 4138. The NU is on ff. 18r20v, sixteenth in a collection of 52 Atharvan Upanis . ads. odhana Man B: Vaidika Sam .s .d . ala, no. 4139. The NU is on ff. 54v56r, sixteenth in a collection of 52 Atharvan Upanis . ads. C: Bhandarkar Oriental Research Institute, no. 1/190715. The NU is on ff. 37v39r, thirteenth in an incomplete collection of Atharvan Upanis . ads. The manuscript shows some prs tham atr as. .. D: National Archives, Kathmandu (NAK), no. 5.1567 = Nepal-German Manuscript Preservation Project (NGMPP) A 588/16, labeled Atharvasuktam on the NAK label, and Atharvavedasam hit a in the NGMPP catalog CD. The . N larudrasukta is on ff. 4v6r, third in a collection of hymns of the Atharvaveda. 6.110) (listed by the The codex of 12 folios contains: the Atharvasukta (SS 19.2123), N ngirasas NGMPP as the Dv arap alasukta), A ukta (SS larudrasukta, Apar ajit asukta (SS 6.6772), [Rodhasasukta] SS 6.40 (not so named in the text), 19.31). S antisukta (SS 19.912), Rudrasukta (SS 3.2627), Audumbarasukta (SS The independent svarita is marked by the use of a horizontal bar below the svarita syllable as well as below the syllable that precedes. The accentuation of the text is very faulty at points, but in general it agrees closely with that of E. E: National Archives, Kathmandu, no. 4.2226 = NGMPP A 588/17, la beled Atharvasuktam on the NAK label, and Atharvavedasam a in the . hit NGMPP catalog CD; the N larudrasukta is on ff. 7r10r, third in a collection of hymns of the Atharvaveda. The codex of 83 folios contains: the Atharvasukta, Angirasas ukta, N larudrasukta, SS 11.2 (wrongly labelled N larudrasuktam,
94
TIMOTHY LUBIN
4.30), Apar 1.34), which is cancelled), Dev sukta (SS ajit asukta, Madhusukta (SS antisukta, 19.6), Rudrasukta, Rodhasasukta, S Purus (SS Saurasukta (SS . asukta 19.31), Sakunas 7.6470 [inc.]); 17.1; see also below), Paus (SS ukta (SS .t . ikasukta 17.1), Somasukta 6.128), Bhau with new folio numbering: Suryas ukta (SS (SS 7.8 [9]), masukta (SS 4.31), Yudhasukta (SS 7.81 [86]), Brhaspatisukta (SS 17.1.20), Sanis 11.6[4].13), R Sukras ukta (SS ukta (SS ahusukta (one stanza, or PS), Ketusukta 7.11.17.12.2), the Adhidevat not traced in the SS (SS ah . adhidevo Rudrah (Sury , SS 1.19; Som a dhideva Um a , SS 1.5; Bhaum a dhidevah . . Skandhah , SS 4.31.2; Budh a dhidevo Vis n uh , SS 7.24[25].17.26[27].2; Br has. .. . 4.1; Sukr 6.98; Sanyadhidevo patyadhidevo Brahm a, SS adhideva Indrah . , SS 6.93; R 13.2.3940; Ketvadhideva Indrah Yamah ahvadhidevah alah . , SS . K . , SS ., SS 13.2.3134), the Pratyadhidevat ah gnih . (Suryapratyadhidevo . , SS 4.23.13; 12.1.1; . , SS Somapratyadhideva Apah . , SS 1.6; Bhaumapratyadhidevah . Bhuh 7.24[25].17.26[27].2; Brhaspatipratyadhideva Budhapratyadhidevo Vis . uh . , SS .n 1.27.4; Indrah an , SS Sanipratyadhidevah . , SS 2.5.1; Sukrapratyadhideva Indr . . Praj apatih , SS 7.80[85].34; R a hupratyadhidevah Sarpah , SS 2.24; Ketupra. . . 4.1), the Pancalokap 1.18; Durg tyadhidevo Brahm a, SS al ah ayakah a, . (Vin . , SS 7.63[65]; V SS ayuh , SS 4.25; Ak a s ah , SS 10.2.28cd33; A s vinau, SS 5.26.12), the . . 4.23.13a, 11.4.3b26; Yamah 6.93; Da sadikp al ah (Indrah , SS 6.98; Agnih . . . , SS . , SS 6.84; Varun 18.4.69; V 4.25; Kuberah 6.128; I sa nah Nirrtih ayuh . , SS . ah . , SS . , SS . , SS ., 1.19; Anantah SS , SS 2.24; Brahm a , SS 4.1), and the As t av a savah ( Adityah [stan. . . .. zas omitted], Ek ada sarudrah , SS 2.27.6; Naks atrah , 4.27; Brahm a , 4.1; Vis . . . uh ., . .n SS 7.24[25].17.26[27].2; Rudrah . , 1.19; Arkah . , 17.1; Brhaspatih . , 6.125). The read ings generally match those of D, including the idiosyncrasies of the accentuation. Yet there are some real differences, as in 1.8d.41 The unaccented manuscripts are: F: Oriental Institute, Baroda, acc. no. 7332. The NU is on ff. 37r38r, sixteenth in a collection of 49 Atharvan Upanis . ads. Stanzas are numbered consecutively, with no division into khan .d . as. The colophon (ff. 115v116r) records a date of sam vat 1670 A s vina bright 15 Friday (i.e., Sunday, 29 September 1613 CE?).42 .
other Nepalese manuscripts exist, but could not be collated for this edition. They are: NAK 4.1405 = NGMPP A 588/18, labeled Atharvasuktam on the NAK label, and Atharvavedasam a in the NGMPP catalog CD. 44 unnumbered folios. The codex contains . hit some rules for the performance of the upanayana and the harit alik avrata (1r23r), followed by a group of unaccented Atharvan hymns written in a different hand (according to the NGMPP ngirasas CD, they are the Atharvan A ukta, N larudrasukta, Apar ajit asukta, Audumbara. asukta, sukta, Adalambukamekasukta (?), and Rudrasukta). Unfortunately, the photographs of the hymns supplied by the NGMPP were mostly illegible. NGMPP E 1601/16, Atharvavedasam a. According to the NGMPP CD, the codex con. hit ngirasas tains: A ukta, N larudrasukta, Apar ajit asukta, Madhusukta, Rudrasukta. Photographs of this manuscript were not made available to me. 42 Here and below, my attempts to convert the dates were made with the use of Michio Yanos Pancanga program (<http://www.kyoto-su.ac.jp/~yanom/pancanga/>). In several cases, I was not able to nd a matching weekday, so all conversions are to be taken cum grano salis
41 Two
95
Place of origin: adya s r pattanamadhye n agarajn at yapam [effaced run of per. col haps 18 aks anaj sutavilla (?) j yena l s vitam a. ta**. k .a . lekhakap . aras follows] madam lis dikajayosu . Orthography: doubles dental and retroex stops after r; in.a consistently uses prs tham atr as, probably retained from the exemplar; v, b, and c .. often indistinguishable; ch for cch, including that resulting from external sandhi of t + s . G: Oriental Institute, Baroda, acc. no. 5888(m). The NU is on ff. 49v51r, sixteenth in a collection of 52 Atharvan Upanis . ads. The post-colophon (f. 210v) reads: sam arga s rs suddhapratipad a budhadine [14 November 1640 . vat 1697 vars . e m . a CE ] likhitam idam . pustakam . . This manuscript preserves many apparently old and authentic readings, despite the fact that it seems to have been written by someone ignorant of Sanskrit: although the hand is clear, n and t are very frequently confused; likewise, c and v, preconsonantal r and anusv ara, th and py errors which have not been reported. Stanzas are not numbered, and are not always marked off by single or double dan .d . as, which often crop up in the middle of a line. is on ff. 69v H: Oriental Institute, Baroda, acc. no. 11529. N ar ayan pika . as D 27v, thirteenth in a collection of 52 Atharvan Upanis . vat 1784 (1727 . ads dated sam CE ). The mula text of the NU is written in the margins around the commentary as an afterthought, but seemingly by the same hand, beginning on f. 70r. H and M descend from a common ancestor. The stanzas are numbered 127, omitting the number 21; khan .d . a divisions are noted secunda manu. ks . a is sometimes written for kr. Though it shows many patent mistakes, this manuscript provides valuable testimony especially for the D pik a in that it omits several passages also omitted in the Bibliotheca Indica edition, and it also preserves some correct readings not found in other sources. It has been corrected to agree with arad readings found in the S a transmission, especially as it is preserved in X. I: Oriental Institute, Baroda, acc. no. 4856. The NU is on ff. 52r 53v, sixteenth in a collection of 52 Atharvan Upanis . vat 1842. . ads dated sam The codex concludes with some stanzas classifying the Upanis ads by s a kh a: . pam sopanis aunak y an am adis tv al at am am a bra. cada . ado bhavam . ti s . mum .d . ak . t . vijney hmavedasya 1 saptatrim as tath any as ca pais adiprabhedatah as adhy a.s . paly . evam . pam . c dhik a brahmavedasya n anyatah larudraprabhrtayo a s ram am ah rttit ah ah . 2 n . t . prak . | et . 43 The sarv ah pr thagv a ky a j vabrahmaikabodhik a h 3 . post-colophon reads (f. 165v): . . sam vat 1842 jes t havadi navam 9 bhaumav asare (Tuesday [i.e., Wednesday?], 1 June . .. 1785 CE). odhana Man J: Vaidika Sam .s .d . ala, no. 4816. The NU is on ff. 54v56r, also numbered 1v3r, sixteenth in a collection of 52 Atharvan Upanis . ads. odhaka Man K: Bh arat ya Itih asa Sam ar ayan pi.s .d .a, no. 7/66 f. N . as D . al
the precise size of the necessary grain I am not competent to estimate. 43 According to the BORI catalog (vol. 1, part 3, pp. 103104), these stanzas are also found at the end of BORI no. 134/188081, which unfortunately was inaccessable to me. See my discussion of the stanzas on p. 8484, with n. 8.
96
TIMOTHY LUBIN
of the NU, with the mula ka stanzas, is on ff. 1r3v, sixteenth in a collection of 52 Upanis , hemistichs are marked off with . ads, separately foliated. In the mula double dan .d . as, but only the khan .d . as are numbered. rama, no. 58/944. The NU is on ff. 57r58v, sixteenth in a collecL: Anand as tion of 52 Atharvan Upanis . ads. Orthography: doubles v after r. rama, no. 252/4019. The NU is on ff. 44r45v, sixteenth in a M: Anand as collection of 52 Atharvan Upanis . ads. The stanzas are numbered 127, omitting the number 21, without noting khan .d . a divisions. Cf. H. rama, no. 304/5048. The NU is on ff. 58r60r, sixteenth in a colN: Anand as lection of 52 Atharvan Upanis .d . as; only . ads. Hemistichs are marked off with dan the khan tham atr a in the rst word of 1.9e. .d . as are numbered. There is one prs .. Two independent svaritas are marked with the numeral 3. rama, no. 97/1235(-). European paper bearing the watermark O: Anand as , with the mula Lumsden & Son 1853. N ar ayan pika stanzas, is on ff. 1r . as D 2v, sixteenth in a collection of 52 Upanis . ads, separately foliated. Hemistichs are marked off with dan .d . as; only the khan .d . as are numbered. P: Bhandarkar Oriental Research Institute, no. 133/188081. The NU on ff. 50r51v (60r61v in renumbering), seventeenth in a collection of 59 Atharvan Upanis . ads. The post-colophon reads (quoting from the catalog, vol. 1, part 3, p. 124): sam aghavada 10 bu. vat 1757 varas . e galitaposam dhe s r amad ab adar ajanagaramadhye las r n ar ayan n kriy av am . . . ra. itam . s . aj . chan de r amakaly an aj n a garapat an nav a ba s r s uj a yatap a na n c a kar v ra bhaj a man v a. . . k anav s n ji . . . matat tav are navar ahut a avak as ap am las chete 123 s a j anasana . al . yu 1112 hijar m apu . . . 44 . . . alamag r (written in the auspicious royal city of Ahmadabad, Wednesday [i.e., Thursday?], 3 February 1701 CE, by N ar ayan . a J Kriy av am cha, . . . Nawab R a makaly a n a-J N a garapat a, Sr Suj a yatap a na, . . . C akar v ra Bhaj ama, V ak anav s , . . . in the year 123 in the era of Sh ah Jah an, AH 1112, . . . the year 44 in the era of Alamg r). The NU is introduced with: s r brahmaved aya namah . Hemistichs are marked off with dan . .d . as; only the khan .d . as are numbered. Orthography: shows one instance of a Gujarati k in 2.11d. Q: Bhandarkar Oriental Research Institute, no. 31(1)/A188182. N ar aya , with the stanzas, on ff. 1r3r, rst in a collection of 8 Upanis n pika . as D . ads (comprising the Brahmabindu, Dhy anabindu, Yoga sikh a, Ham adabindu, . sa, N Amr tabindu , Tejobindu , and Yogatattva Upanis ad s), separately foliated. . . R: Bhandarkar Oriental Research Institute, no. 29/188486. The NU is on f. 14rv, fteenth in an incomplete collection of 17 Upanis . ads. Orthography: occasionally writes s sis ya in last stanza); one prs tham atr a . for kh (e.g., nila . an .d .a .. occurs in the last syllable of 1.9e. S: Bhandarkar Oriental Research Institute, no. 1/A188384. The NU is on ff. 27v28v, sixteenth in a collection of 52 Atharvan Upanis . ads. The codex con44 cludes with the stanzas classifying the Upanis a kh a. . adsby s
44 The
following BORI manuscripts, all in collections of 52 Atharvan Upanis . ads, were ex-
97
T: Adyar Library, no. PM 484 = 9 F 130. The NU is on ff. 54r55v, sixteenth in a collection of 52 Atharvan Upanis . ads. The text shows two sets of corrections: cancellations using yellow paste and some overwriting, seemingly performed by the original writer and usually improving the text; and other changes in lighter black ink and in another hand which almost always corrupt the text, and which have not been recorded in the critical apparatus. The codex concludes with the stanzas classifying the Upanis a kh a. . adsby s U: Adyar Library, no. PM 486 = 9 G 52. The NU is on ff. 28v29v, sixteenth in a collection of 52 Atharvan Upanis . ads. The postcolophon (f. 94v) gives the date: sam arttika suklanavamy am asare (Monday [i.e. Tues. vat 18 74 k . | 9 cam . drav day?], 18 November 1817 CE). The codex concludes with the stanzas classifying the Upanis a kh a. . adsby s V: Adyar Library, no. PM 513 = 11 D 54. The NU in two folios. Wrongly 45 identied by S CHRADER as N lagr vopanis . at. W: National Archives, Kathmandu, ms. 2.181 (lmed on NGMPP reel no. A 896/3): Caturvedabrahmasiddh ante catus as adupanis . pam . c . adah . . The NU is no. 13, ff. 26r26v, in the 82-folio codex. Devan agar script; not dated. Contains many patent errors in the copying (mostly not reported), including confusion of ta and na, sa and s a; there is one likely case of vestigial prs tham atr a in 2.3d (f. 26r, l. 10). .. Probably copied from an original showing the inverted bha resembling ta, since in a few corrupt passages ta is written for bha. Divided into khan .d . as.
amined but not included in the collation: 2/189195 (ff. 52r53v), 10/188283 (ff. 29v30v), 27/189598 (ff. 29r30v), 42/189295 (ff. 43v44v), 134/188081 (ff. 50r51v [renumbered in Arabic numbers as ff. 60r61v]), 233/1882-83 (ff. 236r239r), and 328/188384 (ff. 48r49v). 45 The following Adyar Library manuscripts were examined but not included in the collation: PM 169 = 9 B 166. The NU is on the last leaf (f. 51rv). Damaged and illegible in many places. PM 485 = 9 F 99. The NU is on ff. 39v40v of a collection of 52 Atharvan Upanis . ads copied in 1751 in Gujarat. The postcolophon (f. 116r) gives the date sam vat 1807 [= 1751 CE ]: ity . atharvan yopanis adah sam a pt a h cha sam p urn am sam a pta sam vat 1807 vars e m a rga s rs am . . . . . . . . . . ase saptamy am raviv a sare n a garaj n a tiyam et a s a m aj sujacatrabhujena likhyate s r kr s n a rpan . .. . am astuh . s r kachade se m ad av vam daranevis e s ubham bhavatuh kaly a n am astuh . This manuscript is . . . . . . . very carelessly written, with a very high number of errors; since it does not, on the other hand, help in doubtful passages, its readings have not been included. The Library seems at one point to have possessed three other manuscripts of the NU that are no longer traceable. They are listed here by the numbers used in S CHRADER 1908, followed by the numbers used in A Catalogue of the Samskrit Manuscripts in the Adyar Library, by the Pandits of the Library, part I (1926), an alphabetical title index. A number according to the new system used by the library is lacking for all three. arad 9 B 171. S CHRADER describes a collection of Atharvan Upanis a script, . ads on paper in S written c. 1700. This manuscript does not appear in the new list. The 1926 catalog does not have a listing for this manuscript under the heading N larudropanis . ad. The library itself lists it as not found. 34 J 6 = 77446. S CHRADER does not list this manuscript. The 1926 catalog identies it as N larudropanis am ayan . ad, but the number is now attached to a copy of the R . a. 34 J 31 = 77471. S CHRADER does not list this manuscript. The 1926 catalog identies it as N larudropanis ar ayan pik a, but the number is now attached to an . as D . ad with N Apastamba srautaprayoga.
98
TIMOTHY LUBIN
X: Staatsbibliothek Berlin, Janert Collection, running no. 49. Bound paper arad manuscript in S a script. The NU is on ff. 46v47v, sixteenth in a collection of 52 Atharvan Upanis . ads. Shows afnities with H as corrected by another hand. Y: Staatsbibliothek Berlin, Janert Collection, running no. 50. Paper manuscript in S arad a script. The NU is on ff. 6v8v, sixteenth in a collection of 52 Atharvan Upanis . ads. Z: Staats- und Universit atsbibliothek Hamburg, Cod. Palmbl. I 10 (VOHD II, 4 no. 1168). Palm-leaf in Telugu script. The NU is on ff. 130v131r (33v34r, as renumbered in Arabic numbers), forty-fourth in a collection of 45 works, mostly Upanis . ads. The aks . aras pa and va seem in many cases to be indistinguishable: e.g. 1.3d, py etu (as all other NU mss. read) or vy etu (the PS reading). is represented in manuscripts H, K, O, and Q, described above, The D pika as well as in: odhana Man D 1 : Vaidika Sam ar ayan pik a is on .s .d . as D . ala, no. 4163. N ff. 195r197v. This manuscript and the next, D 2 , must derive from a common archetype, since they share several obvious scribal errors (not included in the apparatus): e.g., pratyas t | pratis m as ayastv iti ad 1.8, and pim ah .n .a .n .a . ad 1.2, prak . gal . ad 1.9, as well as the unique use of the archaic graph +I for in the word mahe ad 1.9. rama, no. 288/4612 . In eight numbered folios.46 D 2 : Anand as The accented manuscripts ABC broadly agree in their readings, which deviate more widely from those of the PS than those of some of the unaccented manuscripts (e.g., FJ). One gets the impression that the accentuation was added at some point to an unaccented text, rather than that it records a continuously preserved oral tradition. For instance, in 3.23 and 3.24, s arva, correctly accented, is recorded instead of the older reading s arv a (which, however, is written correctly in 3.25). If the accentuation had been orally preserved, one might have expected sarva with s arvas accent.47 The accentuation of the N larudrasukta manuscripts (DE) is very faulty in general.
rama, no. 985/11920. Eighteenth in further copy of the D pik a was consulted: Anand as a collection of Atharvan Upanis ads with N a r a yan as D pik a written on modern lined note paper, . . ramagranth with the initials of the Anand as alaya A;a.(ra.g{Ma. printed on the upper left margin, and the word nMa;ba:= on the right. These are the nal hand-written copy sheets used in printing the 1895 edition. The stanzas (written in red) alternate with blocks of commentary. Numerous corrections have been made to the text. This manuscript has not been used in constituting the text because it appears quite contaminated, and is replete with canceled readings that cannot be read. In any case, in its corrected form, it gives exactly the text of the edition. 47 But for a possible case of original accentuation continuously preserved in the manuscripts, see the annotation to 1.3a.
46 One
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM Editorial Policy
99
The edition presented here is of the N larudra litany as recorded in all manuscripts recording the text as N larudropanis . ad and in the Nepal manuscripts calling it the N larudrasukta , as distinct from the parallel stanzas in the PS. That is to say, the aim is to determine as far as possible the form of the archetype *N from which all the manuscripts used here are assumed ultimately to be derived. As a consequence, there are a few instances in which the adopted reading diverges from what appears to be the correct text of the PS. I have chosen to preserve deviations from the older form of stanzas (whether accidental or intentional) to the extent that they belonged to *N and were found meaningful by the commentator. In such cases, discussion of the NUs divergence from the PS stanzas on which it was based is reserved for the notes. At the same time, it is undeniable that the PS provides an invaluable frame of reference both for editing and for interpreting the text, and it allows us to set in relief some of the ways in which later Saiva tradition made sense of the Rudra of the Veda. Unfortunately, the manuscripts do not represent a closed tradition. Contamination is evident in cases where manuscripts have been corrected to show variant readings attested in other manuscripts (many cases are noted in the apparatus). That said, on occasion it seems possible to formulate a stemma variantium48 in the case of a particularly distinctive shared reading that is unlikely to be attributable to (1) a common pronunciation or scribal error, such as incorrect vowel length, presence or absence of visarga or anusv ara, or confusion of similar characters or forms; or (2) a deliberate change to the text, whether correction to an easier reading49 or to one found in a well-known parallel. After screening out likely coincidences and solecisms of this sort admittedly, a rather subjective process the following tentative groupings emerge. An important variation at 1.6c exhibits a major branching: * = sarvam ij CFGHac IKLMOPQTUVWZ * = three subgroups: sarvam idam DE sarva ij ABJNR sarva imej SXY (and secunda manu in a * ms., H pc ) In the three manuscripts derived from an exemplar reading sarva imej, we nd that an inserted word []gnau in 1.2a, when miscopied, leads progressively to further corruption ending in utter nonsense:
W EST 1973: 5253. the doubling of the rst n in the Vedic form ane sann (2.15c) as if it somehow contained the compound anna- s a-.
49 E.g., 48 See
100
TIMOTHY LUBIN
ugro []gnau X ugro gro S grogrogro Y The * group splits along the following variation in 1.5d: him t FHac LMOPQTUW . s him h . s . CGIKVZ Within the former of these groups, O and Q share the reading s aravy an in 1.7c. Within the latter, I and K stand apart in sharing a couple of features: asya s es . avah . 50 for asyes avah in 2.15c, and the omission of tava in 1.7c. . . I hasten to add that the distribution of several other signicant variations in the text cannot be reconciled with these groupings: e.g., asman JQRSUZ : asmin (or yasmin) elsewhere (2.16d); and divo ABCFJPW : divi elsewhere (except T) (2.19a). These may represent scribal corrections or, because the differences are so small, some of the incorrect readings may result from independent errors. Only manuscripts have been used to constitute the text of both the stanzas and the commentary, although four earlier editions have been consulted: those PAT of R AMAMAYA TARKARATNA (1872), J IBANANDA V IDYASAGARA (1891), A .E (1895), and K UNHAN R AJA (1933). The second of these was found simply to reproduce the text of the rst, agreeing even in such details as punctuation, and it was therefore left out of further consideration. The text of the fourth is incomplete, erroneous, and full of readings adopted tacitly and uncritically from the commentary or from Yajurvedic parallels; its text of the D pik a closely follows that of R AMAMAYA TARKARATNA.51 For the stanzas, it has not been deemed necessary to record the readings of any of the printed editions. In the case of the D pik a, however, all instances in which the editions of 1872 (Ed1 ) and 1895 (Ed2 ) diverge from the text as accepted here (on the basis of the six manuscripts available to me) are recorded in the lower register of the apparatus. The sources of N ar ayan . as quotations from other works are identied in the upper register. The following conventions are employed in the critical apparatus: Sigla are shown in bold type. A sigma () stands for all manuscripts of the unaccented text of the mula (i.e., all except A, B, C, D, and E). The lemma and
major branching ** is generally supported by a variation at 2.10a, with * reading adrs yam s am . and * (more nearly correctly) reading adr . ; at 2.10c, more than half of the * manuscripts have preserved the original adrs ann (with U anticipating this form also in 2.10a). The three * manuscripts (ABR) break ranks by reading adrs yam . in both places (likewise J in p ada c). Some others of the * group join the entire * group in preserving the original adrs ann there. However, given the closeness of the forms, the widespread confusion evident from the oddities of orthography here, and the possibility of contamination, these forms have not been deemed a secure basis for use in a stemma. 51 In his edition of PS 1314, L OPEZ cites a mechanical reprint of this edition, included in S HASTRI 1970.
50 The
101
lemma sign ( ] ) are followed rst by the sigla of those manuscripts giving the adopted reading. In the case of an accented word, accented sources as well as other manuscripts showing the same form without accent will be listed as supporting the reading in the lemma, unless the unaccented form is found also as a variant in an accented manuscript. Variant readings follow, separated by semicolons. Variants in accentuation have been reported, even if they are clearly spurious, so that the reader may form an accurate idea of the delity of the accented texts, and also to illustrate the close agreement of the Nepalese sources. Occasionally, a manuscript will be shown as giving a reading that was clearly intended by the writer but which was miswritten. In such cases, the exact reading found in the manuscript is given in parentheses after the siglum. A raised dot ( ) stands in place of an illegible aks . ara (or part thereof). A square cup ( ) represents a space left blank by the writer to indicate a missing or illegible aks . ara in the manuscript that he was recopying. A pair of question marks (? ?) encloses aks . aras (or portions thereof) whose reading is uncertain. Parentheses with a plus sign (+) enclose aks . aras (or parts thereof) inserted marginally or interlinearly, whether by the same or a different hand. Curly braces ( { } ) enclose cancelled aks . aras (or parts thereof). An arrow () indicates a correction; alternatively, where both forms are elsewhere attested, the readings before and after correction may be entered separately, with superscript ac added to the siglum to indicate the reading ante correctionem and superscript pc to indicate the reading post correctionem. Under Parallels, an identical parallel (if one exists) is listed rst, preceded by an equal sign (=); all other parallels (or groups of identical parallels) cited are variants of the NU stanza. The variations are mentioned in the annotations.
Text and Translation of the N larudra Stanzas

1.1
PS 14.3.1
om . pa a syam avarohantam tah m av ah . tv . div . prthiv . | pa syantam ikhan a syam a am lagr vam nam . rudr . n . s .d . I saw you descending from the sky, down to earth; I saw Rudra shooting [his arrows], blue-necked, crested.
om prthiv m av ah . ] ABCGHIJKLMNPSTWXYZ; hari om . E; om. DFWOQRUV .] ac ac pc pc va B CDEJ L OQRTUVW; prthiv m a m va AB ; prthiv mayah SXY ; GHZ; prthiv . pc ac syantam prthiv matah mima IL ; prthiv mama FJ KP; prthiv tava N a . M; prthiv .] ac CFGHJLNOPQR S(a syam syam am . tam . pa . tam . )T ( asrtam . )UVWZ; asy . tam . AB;
102
TIMOTHY LUBIN
p yantam asya tam as . IKM; a . DEY; muncantam . X ikhan s nam] ABC; s khan khan nam E .d .d .d . . inam D; s .
rudr am . ] ABDE; rudram . C
b. B HATTACHARYA prints iva; L OPEZ hesitantly accepts ava. The NU manuscripts provide support for both these readings (and others), but N ar ayan . as reading is probably the best (cf. As ta dhy ay 8.2.70: amna udas va ity ubhayath a .. chandasi). The accented manuscripts read a va; av ah is accented however on the . ultimate. The form div tah . is hapax legomenon; PS 14.3.1b reads divatah . , a more natural form.
1.2
= PS 14.3.2
dhi | v am a div a ugro aruks aty as ad bhumy . at pr .t . h yatem j an asah as am lagr vam am . p . n . vilohit From the sky the mighty one has descended; he has taken his stand upon the earth. O people, look at him: the blue-necked, the red one.
ABCDEFGHIJKLMNOPQRTUVWZ; ugro gnau div a] ABDE; d va C ugro] amtat) JKLMNOP X; ugro gro S; grogrogro Y v aruks . at] ABDEFGI( ks . . . att C; v khyat H QRSTUVWXYZ; v aruks arun bhumy am] AB; bhumy` am .a ` dhi] ABCDEFGHIJKLNOPQRSTUVWXYZ; a?bhumy am? C; bhumy am DE a sah yatem pi M j an asah an a?sya? j an asa T); jana p as am . ] ACDE(j . B .] yatemam ACFIJKLNOPQRTUVWZ; p as syatem am ai DE; pa syatemaham . B; pa . v . pc HMSXY; pa syatepra G vilohit am] ACFGH IJKLNOPQRSTUVWXYZ; viloh tam ac B; v lohitam DE; sulohitam . H M
ab. The Orissa PS manuscripts show second-person verb forms, and L OPEZ accepts these as correct. The Kashmir manuscript has v aruks . at and the corrupt form us tamad (for as th ad?). The NU manuscripts are unequivocal in giving third.. .. person forms, and these are more natural in the context of the second hemistich, which refers to Rudra as him rather than you. Hence the NU supports (and corrects) the Kashmir manuscript on this point.
1.3
PS 14.3.3
ety av jal es rah a rudro as | .a . abhes . aj v te ks e mam an na s ad v a t k a r o py etu te . Here he comes, not striking men, Rudra whose medicine is urine. He has removed your insecurity; let your v at k ar a also go.
ty ABCDE ety] ; e jal as ] G; jal as a bhes Z; jal as h . ABCF . abhes . aj . ay . aj . abhes . aj pc ac H IJKLNO PQRS( j ah j ah al as h asabhes . )TUVW( s . )XY; j . DE; jal . H M . . abhes . aj . ajah
103
v te] ACD(p ) E(p )FGIJKL(cite)NO PQRTUWZ; v t e vi t e B; vitte HSV; citte X; mam] DE (ks datte M ks am ABC .e . em Z); ks . em
a. The accented manuscripts e ty should not be accented; if the preverb a is understood to be present, it should by sandhi rather produce a iti, which is in fact the reading of the PS. Might this unanimity suggest that the original accent has in this case been faithfully preserved, despite the change of vowel? b. Although the usual form of Rudras epithet is j al as . abhes . aja (RV 1.43.4b, 8.29.5; SS 2.27.6a; PS 2.16.4a, 5.22.9c), most manuscripts here read jal as h . abhes . aj .. Even if this could be accepted as a rare masculine form (cf. M ACDONELL 1910: 375B), the accent on the ultimate prevents us from reading it as a bahuvr hi and requires that we accept jal as abhes aj , based on the stem jal a s abhes aj n, which . . . . is the form shown by G and printed by B HATTACHARYA (1997) and L OPEZ 6.57.2), see E MENEAU 1988: 195, (2000). For the meaning of jal as (j al as in SS .a .a who defends the etymology and denition proposed originally by B LOOMFIELD 1891: 425429. cd. On v at k ar a and []ks ma, see the remarks in the introduction (pp. 90 .e 92). All the manuscripts record ks . emam, and this reading probably was present in *N. Reluctantly, in spite of the poor sense it yields, I have refrained from emending to ks pam because this reading has been accepted by tradition as au.e thentic and (thanks to some exegetical gymnastics) meaningful: by N ar ayan . as interpretation this line means: He has removed your lack of security [reading ks . ema]; Likewise, let him come who causes you to acquire. The unanimous reading []py etu is possibly original (with the implied sense of preverb v carried forward from p ada c), but it may well have arisen as a misreading for the PSs vy etu (in which case the error can be compared with the reading p te in p ada c in D and E). The PS reading of this line means: He has caused your wound to disappear; let your v at k ar a go away.
1.4
= PS 14.3.4
m n amas te bhava bha aya n amas te bhava many ave | ta n amas te astu b ahubhy am uto s ave n a mah . . Homage, O Bhava, to your anger! Homage, O Bhava, to your wrath! Homage be to your arms, and to your arrow, homage!
m bha aya] ABCDEFIJKNOPRUVW; bh as aya Q; bh m aya GT; bh av aya HLMX; bha v aya S; Y s e DE . ave] ABC; is . av Parallels: MS 2.9.2:120.1617 = TS 4.5.1.1(a); KS 17.11:254.12; VS 16.1.
a. All the Yajurveda versions omit this p ada. bcd. KS reads: n amas te rudra many ave b ahubhy am ut a te n amah o ta s . | ut . ave n amah adas. MS and TS have the VS order, plus the . ; VS inverts the latter two p
104
TIMOTHY LUBIN
insertion of n amas te astu dh anvane as p ada c.
1.5
PS 14.3.5
m stave | s santa h aste b bhars ya . giri . um .y a n m him .a m m iva ama t purus s . s . krn . u ma . giritra ta
The arrow, O Mountain-Dweller, that you carry in your hand to shoot make that benign, O Mountain-Protector. Let it not harm my men.
W omits p adas ab. anta E; giri m giri santa] ABIGKMOQTVZ; gir s sa sam . tam . C; giri . tam . DFHJLNPR(giris sante XY b bhars . tam . )U; giri . am . y] AB; bibhars . y CDEFGHIJKLMNOPQRTUVXYZ m m giritra ta ] ABCDFGHJLMNOPQRTVW (girim a)Z; gir tra ta . . nna t . E; giritra pc tam am an U krn . Y; giritrit . IKX; giritra t . u] ABCDEFGHIJKLMNOPQRS U ac h V(krn him t] ABDE(h m . s . . a)WYZ; kuru S TX . s . )FHJLMNOPQRSTUWXY; him CG(rhis h ) I (him s (+h )) KVZ . . . Parallels: MS 2.9.2:121.12; KS 17.11:56 = TS 4.5.1.12(d) = VS 16.3 = SvU 3.6.
a. There is no PS manuscript support for s . um . . B HATTACHARYA hesitantly prints is . um . on the basis of a NU edition. The NU manu. am . ; L OPEZ emends to *is scripts unanimously support is um . .. c. giritra, which is read by N ar ayan . a and glossed giriraks . aka, is a vocative found elsewhere. Though it might possibly have originated as a misreading of giri sa, it appears to belong to the archetype of the NU. giritra is found in paral lels in the KS, TS, VS, and SvU, with only the MS showing giri sa. Despite noting the parallel texts, L OPEZ (2000: 269, 319) combines this word with the following t am . and emends, on the basis of a single corrupt reading from an Orissa manuscript (M a1c : giri srrtam srt am . [perhaps misreported; should be giri . ?]), to giri srit am . : make that mountain-leaning (arrow) friendly. However the compound giri srita is not attested elsewhere, and does not make sense describing an arrow. It is perhaps noteworthy that the NU and the PS read krn . u instead of the 52 younger form kuru, which is found in all of the Yajurveda versions. d. Although the PS and all Yajurveda parallels read him h . s . , I have accepted him t here for two reasons. First, him t represents a shift of subject (with the . s . s new subject not explicitly stated): it is thus the lectio difcilior. Secondly, according to my tentative stemma, those manuscripts which read him h . s . (CGIKVZ) descend from a version that may have been inuenced in this place by the read ing of the widely known Satarudriya . The Yajurveda versions have purus . am agat . j instead of purus .a n m ama.
52 Only
three NU manuscripts show kuru.
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1.6
105
PS 14.3.6
ch iv a vad amasi | s ena v acas a tv a g ri sa sat y ath a nah s a rvam j j a gad ayaks am an aa . . sum . m With a benign word we invite you, O Mountain-Dweller, so that the whole world shall be disease-free, and [Rudra] favorable to us.
ch ch g ri sa a] ABCDFHIJKLMNOPQRSUV(girich a)WXYZ; giri sa a E; giri sam . nam . G vad amasi] ABDEFHIJKLMNOPQRSTUVWXY(v a )Z; v ad amasi C; hastesmi G s arvam j] CFGHac IKLMOPQTUVWZ; s arvam d am arva j AB; sarva . DE; s pc ij JNR; sarva imej H SX (ime)Y j agad] ABC; jag ad DE ayaks am .] . m yaks ACGHIJKLMNOPQRSTUVWXYZ; a mam DE ; ayaks my a m B ; ayaks my a m . . . F . . . sat] ABC; asat DE sum an a] AB; suman a C; suman a DE a Parallels: MS 2.9.2:121.34; KS 17.11:254.78 = TS 4.5.1.2(e) = VS 16.4.
cd. As with the previous stanza, the MS here stands apart from its peers: y ath a nah arv a j j anah e sum an aa sat so that every person shall be well. s . sam . gam disposed toward us when we meet. All other parallels agree with the NU/PS here. It is interesting to note that those manuscripts giving the hybrid reading s arva j j agad appear to reect a familiarity with a version of this p ada that has the MSs wording, but without the MSs distinctive vowel sandhi (a a before an accented word-initial vowel). The manuscripts uniformly give the masculine form sum an a[h . ] (which could refer to Rudra) in place of the PS neuter form sum ano, which can be understood as attribute to j agat. yaks . ma, though denoting a wasting illness such as tuberculosis in particular, probably means disease in general in this form compounded with alpha privative, ayaks am . m . . One comes away with the impression that the MS has the most natural construction, with the other Yajurveda versions introducing changes that make the line clumsy, a clumsiness that the PS removes by completing the transition from masculine to neuter subject. On this basis, the difcult reading sum an a may be more original in the PS than the reading sumano actually attested in its mss.
1.7
= PS 14.3.7
ta iv iv te dh ya s atam as am anuh . s . babhuva . | . uh ` iva s aravya ya t s ava t ay a no mrd a j v a se .
That arrow of yours is most benign; your bow has become benign. Benign is that shot of yours. Show us kindness with it, for the sake of life.
` a DE aravya ] ABCDEF( saras babhuva] ABC; babhuv s . ] ABC; is . DE . uh . uh ` 1)GHIJ( aravy aravy vya saravy a1 s a3)KLMN( saravy a3) PRSTUVW( saray a)XYZ; s an ] BCDE; y OQ ya a A t ava] DE; tava ABCFGHJLMOPQRSTUVWXYZ; tay a N; om. IK
106
TIMOTHY LUBIN
Parallels: = KS 17.11:255.78; TS 4.5.1.1(b).
c. Four otherwise unaccented manuscripts insert the numeral 1 or 3 to mark ` the independent svarita in the word s aravya : F(1, the only such instance in this ms.) J(1 3) N(3) T(3, cancelled). d. TS reads: t ay a no rudra mrd . aya.
1.8
= PS 14.3.8
p in a ghora tanur te rudra s iva apak as | ya ` s a m a g ri sant abh c aka sa t ay a nas tanva . tamay That benign form of yours, O Rudra, which is not frightful, not evil-looking with that most benevolent form, O Mountain-Dweller, look at us.
p ghora p in ghora a apak as ] ABC; a apak as n DE g ri sant abh ] J( t at abhi)OQRT a nt m UV; gir s abh E; g ri sam abh ABFGHIKLMNPSWXYZ; giri sa abh CD . tv . tv { c aka sa] em.; c aka sat ABCDEF(v a )GHIJ(v a )KLM pc NOPQRS( s hi}t)UV( s at)WXY; c aka savat Z; c aka s? hi? Mac ; c aka sam c aka s m T Parallels: MS 2.9.2:120.1819; KS 17.11:254.34; TS 4.5.1.1(c); VS 16.2; SvU 3.5.
c. Four otherwise unaccented manuscripts insert the numeral 1 or 3 to mark ` the independent svarita in the word tanva : J(1 3) N(1 3) R(3) T(3, cancelled). d. The last word of the stanza, a form of the intensive stem c aka s, is problematic. The almost unanimously attested NU reading, c aka sat, may be the widely attested participial form; if it were interpreted as a third-person singular subjunctive, it might have arisen from mistaking the nominative string in p adas ab as the subject, to yield a syntactically disjunct sentence: That benign form of yours, O Rudra, which is not frightful, not evil-looking with that most benevolent form O Mountain-Dweller, it (your benign form) shall shine upon us. Alternatively, N ar ayan . a explains: [It is] the prayer, He shall manifest [that form] exceedingly (ati sayena prak as ayatv iti pr arthan a). L OPEZ emends to c aka sah . , a second-person form, stating: Though not attested, the manuscripts converge on this form with little variation (p. 214). Given that the Kashmir manuscript reads c akas and the Orissa manuscripts he used all read c akas .a . a, this convergence remains elusive, although it is true that visarga is easily lost. However, B HATTACHARYA prints c aka sa, which can be understood as an imperative form based on a thematized stem c aka sa-. The Yajurveda-based variant c aka s hi, a proper intensive imperative, seems to conrm this choice. *N may well have read c aka sat; this form may have been introduced by a scribe who did not recognize the nonce form c aka sa and presumed that a nal letter had been omitted. On this basis, the emended form is accepted here. The hypermetric form c aka s hi found in all Yajurveda versions might even have been introduced as a normalization, giving a more common form while preserving the sense.
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1.9 = PS 14.3.9
107
ut vilohit arun a babhrur ah as au y as t amro . | .a diks a h sahasra s o u s rit y e cem e abh to rudra . . m ed mahe 1 vais . h .a .a That coppery one, the ruddy, the brown, and the red one, and these Rudras all about, lying in [all] directions by the thousands we appease their wrath.
sau DE ABC; t ] ABC; a run DE as au] ABC; a t amro] amro DE arun .a .a ut a] ABDE(uta uta X); uta C vilohit ah ] ABCFGHJLMNOPQRTUVWXYZ ; . ] ABCDEF v lohit ah cem e] ABC; ceme DE abh to rudra . DE; vilohitam . IK GIJKLMOPQRS pc TUVWYZ; abhito rudro HNSac X; rudr a abhito Y diks . u] . )CDE; diks rita h rt B(diks s ah . ] ABCDEFGHIKMOPTUVWXYZ; s . . uh . u A(ciks . u X) ) rut JLNR; s ah QS (sru sahasra s o] BC ; sah a sra s o A ; sahasra s o DE (sahasro Z ) . m m vais ed mahe] . h . hed .a . a] ABC( d . a Z); vais .a . a DE(? svarita mark omitted) ABCDEFGIJKLMNOPQRTUVWZ; nmahe HS( ye he); inmahe Y; inmame X Parallels: MS 2.9.2:121.810 = KS 17.11:254.1112; TS 4.5.1.23(g); VS 16.6.
bc. Variants in the Satarudriya : ut a babhruh . sumang alah e cema m . (KS, MS, TS); y (TS), y e cainam (VS). 2.10 = PS 14.3.10
drs an tv a avarohantam lagr vam am | . n . vilohit adrs ann ut ut a tv a gopa a tvodah ary` ah | . tv v a ni t uto a v s a bh ut asmai drs t a ya te n amah . .. They have seen you descending, blue-necked, red: both the herdsmen have seen you, and the women fetching water [have seen] you, and all beings [have seen] you: Homage to you who are seen!
H inserts p adas cd interlinearly; D and E duplicate 9ab (E omitting the word arun ) at .a the head of this stanza, and insert the stanza number 10 after 2.10ab. a drs an] em.; a drs am m drs yam a . DEJNSUXY( s . ); a . ABCFHIKLMOPQRTVWZ; om . yam lagr vam ] ABC ; n lagr vam adrs G tv a ] ABC ; u tv a E ; s u tv a D n . . . DE vilohit am tam lohit am ut a tv a] ABCD; up a tv aE . ] AC; viloh . B; v . DE ann] CGHIJKM NSTUXYZ; adrs a m yann BFLOPQRVW; a drs yann A adrs . n DE; adrs ` C; uta tvo DE; adrs ann u M ut a tvo ] ABFGHIJKL NOPQRSTUVWXYZ; uta tvo dah ah tv ary` ah ary` ah uto a] ABCFGIJKLNOPQRSTUVWYZ; uta . ] ABC; d . DE ya] ABCFGHIJKLMNOPQRUVWZ; dras ya DEST tvo X; ut a tv a DEHM drs .t .a .t .a
Parallels: MS 2.9.2:121.1113 = KS 17.11:254.1315; TS 4.5.1.3(h); VS 16.7.
a. a drs am . could hardly be a rst-person singular aorist form, and B HATTA am sam therefore prints adrs . ; L OPEZ emends to adar . (with gun . a). The variant adrs yam ar ayan . as reading, likely results from persever. , which is also N ation from the parallel form apa syam ada which is otherwise identical. . in 1.1a, a p
CHARYA
108
TIMOTHY LUBIN
The same may be true of the om . added here in G (though this may simply be meant to indicate the start of a new chapter). I have preferred the smallest emendation necessary to give a good form, reading m an, a third-person plural aorist form. This has . as n, and reading adrs the virtue of agreeing with the same form in p ada c, and with all the other plural subjects in the stanza. Moreover, in Devan agar manuscripts, anusv ara before dentals is almost as a norm treated as an acceptable equivalent of n. It is a distinctive feature of the Paippal ada tradition that word-nal n + t frequently 53 does not result in m an . inian sandhi. This reading must also . st as required by P be restored in PS 14.3.10. bcdef. A parallel for the rest of this stanza is found in the Satarudriya : as au y` o vas arpati n lagr vo v lohitah | ut a inam gop a adr s ann ut a inam [TS, VS: a dr s ann ] . . udah ary` ah ainam s v a bhut a ni s a drs to mrd ati nah ada . | ut . v .. . ay . (the VS omitting p e). The redactor of the NU/PS version has deliberately changed the rst p ada of the stanza to recall the opening words of the Atharvan hymn.
2.11
= PS 14.4.1
ya sahasr ya v n amo stu n la sikhan aks aj ne | .d .a .a tho y a e asya s atv anas t ebhyo h am akaram amah . n . Homage be to the Blue-Crested One, the Thousand-Eyed, the impetuous. And I have done homage to those who are his warriors.
asya] ABC; asy a DE s atv anas] BCFGH(satv a(+na)s)IJKLMNOOQRSTUVWXYZ; nas A; s s atva atv anam as DEP h am] ABC; ham DE Parallels: MS 2.9.2:121.1415; KS 17.11:254.1617; TS 4.5.1.3(i); VS 16.8.
ab. Variants for n la sikhan ya: n lakapard aya (MS); n lagr v aya (KS, TS, VS). .d .a For v aj ne: m d . e (MS, KS, TS, VS). . hus d. The Satarudriya reads: h am am ebhyo karam amah . [MS: id . ] t . n ..
2.12
= PS 14.4.2
yudh n ve | n am am aya atat aya dhrs . si ta a .a .n bhy ubha am akaram amo b ahubhy am ava dh anvane . n . t Homages to your bold weapon, which is unstrung! I have done homage to both (your) arms, to your bow.
in other Vedic texts, the insertion of s is not consistently applied in this context; see AiGr I: 280 and W HITNEY 1905: cxxivcxxv; also 1862: 417 [rep. p. 87], cited by G RIFFITHS 2004: lvii.
53 Even
109
yudh n n am am amo si t a DE a aya atat aya] ABCFGHIJKLMOPQR . si ta] ABC; n yudh yudh yudh STUVWXY; a ay an at at aya DE; a an am aya Z; a ay acat aya N dhrs . tat . pc n a ve] ABC ; dh r s n ave DE akaram ] ACDEFGH IJKLNOPQRSTUVWXY ; ak a . . .. ac ak aram . B; uta te H M Parallels: MS 2.9.2:121.1617 = VS 16.14; KS 17.11:254.1617; TS 4.5.1.4(o).
a. Yajurveda variants: n amas ta (MS, VS); n amas te astv (TS). c. For akaram the Satarudriya reads ut a te . . 2.13 = PS 14.4.3
m | rtnyor jya dh pr a munca anvanas p ary ubh ayor a bhagavo vapa s ca te h asta s ar a ta ya . p . avah Unfasten the string from both ends of (your) bow, and lay aside, O Lord, the arrows that are in your hand.
G omits ta bhagavo vapa (and the entire following stanza, ending in bhara) through eyeskip. a DE; pramuncya pr a munca] ABCFGHIJLMNOPQRTUVWXYZ; pra munc K pc ABC dh anvanas p ary] F(dhanvanaspary dhanvanas )JPT UV; dh anvanasyury Tac Z; dhanvanasyurth G; dhanvanasyur IKL pc OQW; dhanvanasyam NR; dh anvanas ac pc tvam DEH MXY; dhanvane(+na)sya?m? S; dhanvanos tayor H ; dhanvanas Lac pc rtnyor jya m] em.; ubhayor a tnyor jy tnyor jyam ubh ayor a am . FM ; ubhayor a . XY; uac ar)P; ubh jnor jya m bhayor arjnyor jy am arjn ayo ra DEGH LZ; ubha. O( . ABC(ubhayo) jy yo r ajnor y am JNRS (urbhayo raj ner) T (r a j no { r } ) U V (saj nory a ); ubhayo r ajno am . . ac y(+ IKW; ubhayo r ajno a)h a or jy am ajn?ey am a . Q; ubhayo r . M ; ubhayo r . ?rjy bhagavo vapa] H pc h asta] ABC; hast a DE p ar a] BDE; par a AC ta ABCFHIJKLMNOPQRSUV(t a {is a bh agavo v apah . DET . avo}bhaga vapa)WXYZ; t Parallels: MS 2.9.2:121.1819 = KS.17.11:254.1819 = TS 4.5.1.34(k) = VS 16.9.
a. Several of the corrupt readings for dhanvanas pary arose through anticipation of the vowel u and confusion of p and y in conjuntion with s: .~.pa;yRua > .~.pua;yRua or .~yua;yRua . Several other manuscripts, including the N larudrasukta collections from Nepal, give the Yajurveda reading tv am in place of p ari. b. All PS manuscripts read a tnyor,54 which B HATTACHARYA hesitantly ac cepts. L OPEZ adopts a rtni yor on the strength of the NU. This (a rtniyor) is the reading of the Adyar edition (K UNHAN R AJA 1933), which it has adopted from the TS parallel; L OPEZ refers to a reprint of this (S HASTRI 1970). This correct, original form a rtnyor has left traces in the extant readings: FM pc show the correct consonantal conjunct tny, while OP preserve the immediately preceding r. Considered together, these readings may indeed point to an original conjunct rtny. Alternatively, the appearance of this r in FM pc may have been inuenced by the following conjunct rjy.
54 L OPEZ
(2000: 237) mistakenly reports the Kashmir reading as a lnyor.
110
TIMOTHY LUBIN
d. L OPEZ adopts the Orissa reading vapah . (a variant found also in the Nepalese N larudrasukta s and in T), despite the poor sense it yields. However, B HATTACHARYA is right to accept the Kashmir texts vapa.
2.14
PS 14.4.4 (d = 3.10.5d)
a tes avat atya dh anus tv am ahasr aks . s .a s . udhe | bhava ambhur a n as ivo nah alya am rya s ni s . mukh . s Having unstrung (your) bow, O Thousand-Eyed, O Hundred-Quivered, (and) having cut off the tips of (your) arrows, be benign and benevolent toward us.
G omits this stanza through eyeskip (see apparatus under 2.13). Almost every word of this stanza is incorrectly accented in D and E, which however are unanimous in every case. vat avat atya] ABDEFHIJKLMNOPQRSTUVWXYZ; a atya C s ahasr aks . a] BF; sa ksam); sahasr tes hasr aks a ACHIJKLMNOPQRSTUVWXYZ ( a ks a DE s a . . . . . udhe] pc pc pc ac at ates a tes H IJKL MNOQ RTUVYZ; s es H X; s . udhe DE; s . udh . u te ABCFH ac aryya ni L PS( sato )W ni s rya] FH (n s saryya)LO(ni s yam s rya . )PQRVWXZ; n ambhur a ] AFHIJKLMNOPQRTUVXYZ; D E; vi s rya ABCIJKMNSTUY s ` a mbhur a CD( am s sam )E( sam ); (+ sam )bhu { ks ya } r a B ;s aW bhava] ABCIJK . . bhuv . pc ac L OPQRSTUVXY; bhavat Z; bhara DEFL MNW; bhura bhuva H Parallels: MS 2.9.2:122.12; KS 17.11:255.56; TS 4.5.1.4(l); VS 16.13.
arad b. Like several of the NU manuscripts (though not those in S a script, X and Y), the Kashmir PS manuscript also reads s ates . ute. c. In the Satarudriya we nd the variants pra s rya (MS), mukham . (KS, MS). d. The PS reads a cara instead of a bhava (or a bhara). The Satarudriya has: s iv o nah an a bhava [MS: na edhi sum an a]. The NU reading as it stands appears to . sum be a conation of the PS reading with that of the Satarudriya .
2.15
= PS 14.4.5
ut ikhan alyo ba n v jyam anuh no v s am a| . dh . s .d . av . ne a sann asy es avah s iv o asya nis a ng a tih . . . . Stringless (is) the bow of the Crested One, and tipless (his) shaft; his arrows have disappeared; his quiver (is) benign.
ut alyo ba n va n n uta DE ikhan s no v s am a] ABC; s khan salyo . av .d . ava .d . . ino vi ne m am am a sann] ABCD( ane sa sann FHJNPST pc . n) GLMOQRV( s . n)Z( s . n); anne am am ann XY; a nen a nn E; anye ( s s as sam asy es . n)U( s . n); annen IK; an .nW .] . avah es ivo asya] ABCDEFGHJLMNOPQSTU VWXYZ; asya s ses s . IK; a . avah . ava R ivo a sya DE ABC; s nis a ng a tih ] AB ; nis am gat h C ; ?v ?s am gatih DE . . . . . . . . Parallels: MS 2.9.2:122.34; KS 17.11:254.2021; TS 4.5.1.4(m); VS 16.10.
111
a. The Satarudriya reads kapard nah ikhan nah . instead of s .d . .. b. v s alyo ba n an could also mean arrowless (his) quiver, which is how . av N ar ayan a. . a understands it; he also reads astu instead of ut c. B HATTACHARYA and L OPEZ both print + ane sann. This reading is wellattested in the NU manuscripts. Note the exceptional divergence of D and E here. For asy es s . avah . , MS and VS read asya ya . ava[h . ]. d. The Satarudriya has a bhur (or a bhur [TS, VS]) instead of s iv o. For nis ati, . ang compare nis athi (MS, KS, TS) and nis sheath (m.) (VS), and nis n . ang . angadh . ang one with a sheath (SS). 2.16 = PS 14.4.6
n vrn sv atah p ari te dh anvano het r asma . aktu vi . | tho y a a is udh s t a v a r e asm a n n dhehi t a m . Let the missile of your bow avoid us on every side. And put this quiver of yours far away from us.
Y omits p adas bcd by eyeskip (from hetir in this stanza to the same word in the rst p ada of the next stanza). p ari te] ABCD(t e)E(t e)FGHIJLMNOPQRSTUVW(par te)XYZ; parito K is s . udh t av ar e] ABC; s ar e DE asm an] JQRSUZ(asmav are asman); asm n . udhis tav smin DE; y ACFGHIKLMNOP TVWX; a asmin B Parallels: = KS 17.11:255.12 = TS 4.5.1.4(p) = VS 16.12; MS 2.9.2:122.34.
b. B HATTACHARYA emends to vrn . aktu, while L OPEZ adopts this reading from the NU edition he used. This form is unanimously supported by the NU manuscripts. cd. N ar ayan am to refer back to het r; accepting this . a, reading asmin, takes t reading would require emending to ta m. (Although heti is sometimes masculine in later Sanskrit, it is feminine in the Veda, as in the next stanza.) All manuscripts of the PS also support this reading as well. To make sense of this, asm n must be correlated with y a is s t ava, yielding an awkward construc. udh tion: And put that [arrow] in this, [which is] your quiver, far away. It is much preferable to accept the readings of NU manuscripts JQRSUZ (even though these may in some cases be corrections of the written tradition, whether based on oral tradition of the PS or contamination from the Yajurveda oral tradition). The MS, which also reads asm n in VON S CHROEDERs edition, should likewise be corrected, in accord with Buhlers manuscript cited therein. The error can be explained as a case either of the writer expecting a locative next to n dhehi, or of anticipation of the i of n .
112 2.17 = PS 14.4.7
TIMOTHY LUBIN
te dh te het anuh r m d aste babhuva ya . | . hus .t . ama h a n ayaks m a y a p a ri bhuja t ay a tv am vi s v a to asm . . (With) that missile of yours, O Most Bountiful One your bow is in (your) hand! with that, which is free of disease, embrace us on every side!
Y omits y a te hetir by eyeskip (see 2.16). ] ABDEGHIJKLNOQRSUVWXZ; ya s CF( y ya at)Hac MP; yo T m d . hus .t . ama] )S; medustama BD(m ) HIJKMOPQTUVXYZ; m dus t ama FGLR ; m d us t ama A (mi .. . .. .. tor S); CEN; s t ama W babh uva] ABC ; babh uva DE vi s v a to] ACDE ( .. vato B yaks v s ayaks ay a] C; a ay a ABDE(double accent resulting from the loss . m . m in transmission of a vertical stroke over the rst aks . ara?) Parallels: MS 2.9.2:122.78; KS 17.11:254.2223; TS 4.5.1.4(n) = VS 16.11.
a. The NU manuscripts provide ample testimony for the form m d tama, . hus .. which is not transmitted in the PS tradition (Orissa mss.: mitus tama; Kashmir .. ms.: madhus thama). Since L OPEZ records the NU reading as m d ama (two .. . hus . t misprints?), it is not clear whether he emends to m d tama or adopts it from . hus .. the NU. B HATTACHARYA prints mid hus t ama . . .. b. MS has s iv am babh uva ; cf. 1.7b above. . cd. t ay a . . . ayaks ay a, i.e., with that [missile] which confers freedom from . m disease. The Satarudriya reads t ay asma n vi sv atas tv am in p ada c (and KS has ayaks m e n a in d). . . 2.18 = PS 19.22.1
nu | n amo stu sarp ebhyo y e k e ca prthiv m a y e ant ariks e div t ebhyah ebhyo n amah . sarp . . e y Homage be to the serpents, whichever ones [move] along the ground, those in the midspace, [and] those in the sky: to those serpents, homage!
G omits p ada d (and p ada a of 2.19) due to eyeskip. y e div ] ABCFGHIJKMNOQRSTUVWXZ; div D(d vi)E; ye devi LPY Parallels: = MS 2.7.15:97.12 = TS 4.2.8.3(g) = VS 13.6 = ApMP 2.17.5 = RVKh 2.14.10; KS 16.15:238.1213.
b. KS reads prthivya m a dhi. See my introduction (p. 83) on stanzas 2.1820.
2.19
= PS 19.22.2
y y e c am rocan e divo e ca suryasya ra sm s .u | m apsu s y es adas krt am ebhyah ebhyo n amah . t . sarp . .a
113
And those in the bright vault of the sky, and those in the rays of the sun, those whose seat is made in the water: to those serpents, homage!
G omits p ada a (along with p ada d of 2.18) due to eyeskip; T inserts this stanza marginally. m c am ] D(c am )E(c am )FHIJKLac ( s )MNOPQRSUWXY; v am ABCT( mi)VZ .a rocan e] BCDEFHIJKLMNOPQRSTUVWZ; rocane A; rocano Y; rocate X divo] ABCFJPW; div DEHIKLMNOQRSUVXYZ; sma T Parallels: MS 2.7.15:97.56; KS 16.15:238.1617; TS 4.2.8.3(h) = ApMP 2.17.6 = RVKh 2.14.92 ; VS 13.8.
a. MS reads: y e am ; KS: y e v ad o; TS, RVKh: y` e d o; VS: y e v am . b. MS, KS, TS, RVKh read: y e v a suryasya . c. MS, KS read: y e apsu s ad amsi cakrir e (phonetic differences aside). 2.20
PS 19.22.3
n ya s atudha an am e v a v anasp at n am | . y . avo y s e rate t y e v avat ebhyah ebhyo n amah . sarp . 2 .e .u s To those that are the arrows of the sorcerers, or to those of the trees, or to those which lie in holes in the ground, to those serpents, homage!
tu ] ABCDEFGHIJKLMNOPQRSTUVW; ya XYZ n ya y atudha an am . ] BCDE; ya n dha an am y e v a] ABCDEFGHIJKLMNOPQRSTUVWZ; ye Y; yo v aX y e . A v ava.tes u] ABCDEFGHIJKLMNOPQRSTUVWYZ ; yo v a pavat es u X . . . Parallels: MS 2.7.15:97.34; KS 16.15:238.1415; TS 4.2.8.3(i) = VS 13.7 = ApMP 2.17.7.
a. MS begins with y a; KS reads: y es a y atudha n a. . u v b. MS: ya v anasp at n am; KS, TS, VS: y e v a v anasp at mr a nu. All manuscripts of the PS show the same reading as Y, but Arlo Grifths provisional edition of this stanza emends to include v a. The NU evidence provides almost unanimous support for this emendation to PS 19.22.3b. c. Although it appears to belong to the archetype of the NU, the reading ye v avat es e [a]vat es . u instead of y . u (PS, MS, KS) may be a borrowing from the TS (= VS, ApMP), which moreover offers the closest parallel to this group of stanzas, and is alone in having them in the same order as in the PS and the NU. 3.21 = PS 8.7.9
n n y ah am lagr vo y ah am arir ut a| . svaja . n . svaja . h s kalma ay asy arundhati . apucham os . adhe jambh The blue-necked of the vipers, and the green one of the vipers, [and] the spotted-tailed, O plant, you shall devour [them], O Arundhat .
114
TIMOTHY LUBIN
n (a) svaja am an am an an)DFI(svajan a(+m . ] Z; svaj . ABC(svaj . ))KNPRSTUXY; sva n j an an EGHM OQVW(stva ); svajan an am (b) svaja am an am . JL . ] Z; svaj . NO( n RST( n U( n VW(stva )XY; svaAB CDEFGJ( n am) am) PQ( nam) am) am) jan an HIKM; svajan an am L h a rir ut a ] ABC (h rir) G (ah arir)IKLZ; har r uta . FJNOPQRTUVW; h ar rutah . DE; harer uta SXY; hari{}tam . M; harita harer uta H s s kalma am AC; . apucham] BDEFHIJKLMNOPQRSTUW( putsam) XYZ; kalma . apuch kalp as apuchan G os adhe] BCFGHIJKLMNOPQRSTUVWX Y ; os adhe ADE; . . . carum os Z jambh ay asy arundhati] em.; jam ay as . bh . dhati ABCFG( ru. adh s carundhati dhati)H( rum )IJKLNOPQSTUVWX( rudhati)YZ; jam aya . dhat . bh ) E; jam urum D(jambhy aya as aradhati R . bhayasv . dhati M; jabhay
n ab. Only a single manuscript (Z) retains the correct form svaja am . , instead of svaj an am ar ayan .a . or other attested readings. In both instances of the word, N understands it as a masculine plural (svajan an), glossing with bhakt an prati, towards (his) devotees. The original sense is claried by a comparison with TS 5.5.10.1, which contains a sequence of expiatory mantras directed to the gods that govern, and serpent powers that protect, the cardinal points, and that pro tect the piled Agni: sam c na m asi pra c d k | t asy as te gn r a dhipatir asit o raks | . ita y as ca dhipatir y as ca gopta ta bhy am amas t au no mrd am | t e y am o y as ca no . n . ayat . dvis . m dv es ti t am am ambhe dadh ami | You are the eastern direction, Aligned by name; .. . v . j your governing lord [is] Agni, the black snake [is your] protector. Homage to them both, the governing lord and the protector! Let them two show us kindness! I place him whom we hate and who hates us in your jaws. In the succeeding series of vikrtis, the word asit a (black snake) is changed to the names of various other snakes, p rd aku (Russells viper),55 svaj a (python?), t ra scir aji (banded krait), s vitr a (white snake?), kalma s va (spotted-necked snake) (corre. agr lated with governing lords [a dhipati] Indra, Soma, Varun . a, Brhaspati, and Yama, respectively). This passage seems to be an adaptation of SS 3.27, which has better readings.56 The Kau sS 14.25 refers to two stanzas (rcau) which it calls digyukte; D arila identies these as the rst stanzas of SS 3.26 and 3.27. These hymns are together given the title Rudragan s 32.16;57 in 32.17 they are also included in . a in AVPari the Raudragan . a, a larger grouping.
the specic identications noted here, see L UBOTSKY 2004. I have retained the translation viper for svaj a because a harmful snake seems to be meant. 56 For instance, plural dadhmah in the SS agrees better with the preceding rst-person plurals . than TS dad ami. The pronoun t e in the TS phrasing of the formula whom we hate and who hates us (occurring thus also in numerous places in the MS and KS) is dismissed by K EITH (1914: 342) as hardly more than an anacoluthon. But I take this as a case of sa-g e, despite its not conforming to the older, Rgvedic pattern of occurring mainly with imperative or subjunctive verb forms, or as predicate of a rst person subject in a copular phrase, a constraint that was greatly relaxed in later Vedic prose (see J AMISON 1992, esp. pp. 235237). In other words, t e here anticipates and doubles the unexpressed vay am, perhaps for deictic or emphatic effect. 57 This also explains why they are transmitted together under the name Rudrasukta in the Nepalese manuscripts D and E.
55 For
115
If the similarities noted here were not enough to show a close connection 3.2627) and the NU, there is also the fact that they between the Rudragan . a (SS are both prescribed by AVPari s 19b.3.5 for use in the performance of the Brahmay aga: hutv abhy at anamantr am ca tato rudragan larudrai s carum an .s . ena ca | n . vidv vidhin as rapayed budhah . . The name Rudra does not appear in this hymn; its title must therefore derive from association with a rite for Agni in his erce guise as Rudra, as we nd it used in the Agnicayana liturgy of the Yajurveda. The afnity between these mantras and NU 3.21 can be seen even in the similarity of wording: svaj a mentioned alongside kalma s . apuccha here, alongside kalma s va in TS; jambh ay asi here, j ambhe [dadh ami] in TS despite the nearly . agr opposite implication. d. N ar ayan ada d as jambhay as v arundhati represents an inter. as reading of p mediate stage in the corruption of the underlying form .ja;}Ba;ya;a;~ya > .ja;}Ba;ya;a;~va > .ja;}Ba;ya;a:(;a > .ja;}Ba;ya;a;( a . Most manuscripts have the last reading, while one (M) has seemingly retained two versions of the ambiguous aks . ara: .ja;}Ba;ya;~va;a;Zua . It is likely that the archetype had the correct reading.
3.22
PS 19.5.8
s ca babhrukarn l iv babhru s ca n l agalasa as ah sya | . a . pa The brown and the brown-eared, the one (f.) with the bluish ineffectual poison, the benign (m.): Look!
G omits this stanza and half of the next, beginning with the second aks . ara of 3.22, up to and including the rst syllable of 3.23c. G actually reads: ba:+.pa;a;[ea;Na va;Brua;Na;a. Hence, the scribes eye skipped from | ba to vi, an eyeskip encouraged perhaps by the fact that in both positions, the word babhru occurs shortly afterwards. babhrukarn s] ABCDEFHIJKLMNOPQRSTUVWY; babhruvarn s XZ n l agala. a . a s )NPR( s l l l sa a] Tac ; n l agalasa ah AFIJKL ( a a h ) U ; n l a galas a l a h B ; (+n )l a galas a ah . . . . C; n l agalam al a(+h ) H ; n l a g a lam a lah DE ; n lagalam a lah S ( s a lah ) Y . . . . ; n lagajamalah X ; n l a gala s l a h OQ ; n l a gagalasyal a h Z ; n l a galag?r? a l a h . . . . W; pc a l }agr iv ivah n lagr vam a T ; n l{a va s ca yah las al a V s ah . s . M; n . ] ABC; s . DEFHIJKLMNOPQRSTUVWXYZ pa sya] ABCFHIJKLMNOPQRS UVWYZ; pa sy a X; pa sya yasya T; pa sy eta DE PS 19.5.8: babhru s ca babhrukarn s ca n l akala sa l as avah sya |58 . a . pa 6.16.3cd4: Cf. SS babhru s ca babhrukarn . a s ca pehi n r a la alasa l asi purv a sila nj al asy uttar a | n l agalasa l a
Orissa PS readings for p ada b are: n l akala sa l a | savah sya Pa Ji4; n l akala sa l a | . pa {tau}s ava sa sya V/122; n l akala sa l ah sya JM. The Kashmir ms. reads: n l akala sa s a. | savah . pa vas sc a. . pa
58 The
116
TIMOTHY LUBIN
6.16.3cd4: 3cd. Both the brown and the brownab. Partially parallel is SS eared one: go away, O poisonless one [reading, with the commentator, nir ala]. 4. You have an inocuous poison before; you have a mineral-salve [poison?] after; 6.16.4 mentions also alasa [you have?] a bluish ineffective poison [. . . ?]. SS l a and sila nj al a, which conrms that the visarga often read at the end of n l agalasa l a 59 is spurious and that the accent is probably correct. The visarga added to this word probably anticipates the visarga of the following word, s ivah avah . (or s ., according to the PS). The variant readings for n l agalas al a in several of the manuscripts reect N ar ayan . as reading (OQ) or the emendation proposed by him (M) (see the translation of the commentary on this stanza below, p. 132). Reading m for s arad easy enough in Devan agar ; easier still in S a has given rise to the readings of the Kashmiri and Nepalese manuscripts XYDE (W is corrupt here) and H; hence, the reading of the 1872 Bibliotheca Indica edition (followed by the 1891 edition): n lagalam alah .. The hypermetric word pa sya is a source of some uncertainty. The manuscripts of the NU deal with this word by setting it off with a dan .d . a or space on both sides (H pc JL), by including it with the preceding hemistich (ABCDEFKNPRSUY), by including it with the following hemistich (Hac IMOQ T pc X), or by making no division at all (Tac WZ). The three Orissa manuscripts used by Arlo Grifths to edit this stanza insert a dan l akala sa l a. .d . a after n Many manuscripts (and earlier editions) treat the rst hemistich of the next stanza as the continuation of this stanza, thus throwing off the numbering. The sense of the stanzas requires that they be divided as in the PS, so I have corrected the numbering accordingly.
3.23
= PS 20.55.10
a rven am | s la sikhan ena marut . a n .d . pitra . ena bhav aks n .a va cam v rup ato hat am . a babhrun . vadis .e . y By blue-crested Sarva, by Bhava, by the father of the Maruts, by the brown one, whose eyes are distorted, [the thought] of him who is about to raise his voice is struck down.
G omits p adas ab and the rst aks ada c (see apparatus under 3.22). . ara of p ac pc a rven arven s arven en . a] em.; s . a H MZ; s . a ABCFH IJKLNOPQRSTUVWXY; sarv .a ] em.; DE bhav ena] ABCFHIJKLMNOPQRSTUVWXYZ; bh avena DE pitra ABCG aks aks n a ks pita v rup rup . a D(? ;
a;v!a. a] em.; v . a ABC; virup . en . en .e .a ] ABCD EFGIJKNOPQTUVWYZ; babhrun m .a m :! +:pa;!a;[ea;Na)E babhrun .a . LX; babhrun . DE; HSM vadis ato] vadis adis . )STUVWXY; v . y . yato ABFG HIJKMNOPQR( tah . yato
the interpretation of the words in this stanza, see H OFFMANN 1956: 913 = 197576: 39094; also M AYRHOFER 1992: 126; 1996: 51, 640.
59 On
117
vadis et e vadis adis hat am] em.; hat ah . ABC; hatah . . y . yeto C; vidis . yato Z; vy . yato L pc ac DEFGHIJ KMN OPQRSTUVWXYZ; hitah . LN ; om. R
a. Assuming that the reading s arven . a is correct, the accentuation of this word in ABC seems not to preserve the ancient pattern: the accent on the antepenult of the rst word is correct for s arven arv en . a but not for s . a, the PS reading found also in two of the NU manuscripts. (It is also possible that the accent s a rven .a may anticipate the correct form s a rva at the beginning of 3.24.) Also wrong is the double accenting of v rup aks n .e . a. b. The reading pita in the manuscripts, obviously an error for PS pitr a, cannot be construed, and the NU tradition, as exemplied in N ar ayan as explanation . of it,60 is to treat it as if it did indeed read pitr a. d. In PS 20.55.910 this stanza is paired with another: yad veda r aj a varun . o veda devo brhaspatih . | indro yad vrtrah a veda tat satyam . cittamohan . am s arven a n la s ikhan d ena bhavena marut a m pitr a| . .. . + virup aks v acam . en . a babhrun .a . vadis . yato hatam The emendation of hat ah am, under. (found in all PS and NU manuscripts) to hat standing the subject to be cittam from the prior stanza, was suggested to me by Alexander Lubotsky. N ar ayan . a, who reads hatah . , attempts to make sense of the stanza as follows: The construction is: Now, you who are struck down (hatah . ) by the Lord (who is) the father of him who will raise his voice = Brahman, the begetter of the soul alone, look at him [i.e., the Lord] (atha v acam a deham atrasya . vadis . yatah . pit janako brahm a yena s varen a hatah tam tvam pa s yety anvayah ). This explanation . . . . . assumes, of course, the integral connection of the preceding word pa sya, which, as noted above, was not part of the earlier context of this stanza.
3.24
PS 20.60.7
a rva n s la sikhan ra k arman .d . ikarman .i | . a v m asya pra s am ima ened am aj amahe . jahi y . vibh O Sarva the Blue-Crested, O hero in deed after deed, strike down that petition (? pra s ) of him with whom we share in this.
Y omits most of this stanza and half of the next due to eyeskip (from n la sikha in p ada a to the same in 3.25c). a rva] em.; s s arva ABCDEFGHIJKMNOPQRSUVXYZ; sarvar aja sa(+va)rpar aja la s ikhan d en L; rva W n la sikhan d a] ABCFIJKLNOPQUVW ; n .. a .. DEGHMSXZ; n la si R v ra] D(v ra)E; v ra ABCFGHIJKLMNOPQRSUVWXZ
60 See
pp. 127, 132.
118
TIMOTHY LUBIN
i{karmani})UVWXZ; k arman . ikarman . i] CDEFGHIJKLMN O(karman . i)PQRST( n . . m] CDEFGHIJKL MNOPQRSTUV(i(+m k arman arman ima a)m)WXZ; y a . ik . i AB m A; (+ya) ima m B s am ima asya pra ] ABCFGHIJKL MNOPQRSUVWXZ a sya . r am i asya pr e T mahe] em.; v pra as a pr as as vibhaja bhaj amahe DE; vi. DE; asy mahai ABCN; vibh bhaj amahe GHIJKLMOPQSTUVWX(vibhra )Z; vibhaja aj amahai vibh aj amahe F; vibhaj amahi R
PS 20.60.7: s arva n la sikhan ra karman .d . a v . ikarman .i | im am asya pr as am jahi yenedam vivad a mahe . . Cf. SS 2.27.6 (p ada cd is the refrain of 2.27.15 as well): rudra j al as la sikhan armakrt | . abhes . aja n .d . a k pra s am pr a tipr a s o jahy aras a n kr n . . v os . adhe
a. Like 1.5, the stanza opens with a catalectic p ada containing a vocative invocation of the god. The unaccented p ada-initial v ra found in the manuscripts is incorrect, as is the double accenting of k arman arman . ik . i in AB. However, the vocative s a rva, not found in this form in any of the manuscripts, would in fact be accented on the rst syllable at the beginning of the p ada, so that the accent would also be appropriate for sarva (the form actually appearing in the manuscripts). d. The PS reading vivad amahe (yielding the sense with whom we quarrel over this) is much better than vibh aj amahe. Nevertheless, the latter reading seems to have belonged to the NU from the beginning of its circulation as an independent text. 3.25 = PS 20.62.6
ya n arva ya n n amo bhava amah amah ara satr ave | . s . kum ya n n amo n la sikhan amah apr ap adine .d . sabh .a Homage to Bhava, homage to Sarva, homage to Kum aras foe, homage to the Blue-crested, homage to him who goes to the assembly!
Y omits p adas ab and the rst word of c due to eyeskip (see 3.24, above). ya] ABCD( arva n amah sarv aya)E( sarv aya)FHIJKMNOPQRSTUVXZ; namah aya .s . sarv atr trave C; aye)JLOQTUV; krum ara sa L; sarv aya G; om. W kum ara satr ave] AB( s atrave FGHIKMNPRSWXZ; kum a mbhave DE kum ar aya s ar aya s sabh apr ap adine] pr ap adine C; sabh aprap ad ne DE AB( bh a W); sabha
a. The scansion of the overlong rst p ada could be rectied by omitting the second n amah . . However, the PS version of this stanza includes it as well. evidently applied to Rudra, has, not surb. The epithet Kum ara satru, prisingly, worried later audiences familiar with the Pur an . ic mythology which makes Kum ara (alias Skanda) Sivas son rather than his rival.61 It was probably
61 One
early example of this is the passage in the Mah abh arata (7.57.4959) in which Arjuna
119
this doubt which inspired N ar ayan ar aya s atrave, in . a to read two datives, kum place of the compound kum ara satrave. This leaves the question of what the epithet refers to. The name Kum ara does occur in the Vedic literature. For example, MS 2.9.1:119.11 reads: t at kum ara ya vidmahe k arttikeya ya dh mahi | t an nah ah ay at (cf. TA 10.1.6 = . skand . pracod MNU 75). This comes in a series of variants of the formula t at purus .a ya vidmahe 62 mah adeva ya dh mahi | t an no rudr ah ay at, which in turn is a loose adap. pracod tation to Rudra-veneration of the famous S avitr mantra (RV 3.62.10). The impression that this stanza is a later interpolated extension of the pattern is reinforced by its absence in the corresponding passage KS 17.11:253.2021.63 In both Sam as, the Satarudriya immediately follows. . hit What was the relation of Rudra and Skanda in the earliest references to them? Skandas early character was that of a demon that attacked children with illness. Acknowledging that Rudras own character was ambivalent in the same way, we may still suppose that one might, while invoking him for his healing powers, address him as the defeater of another being seen as a threat. Skandas subordination to Siva in later mythology can be seen as consonant with his defeat by the latter, as implied in the epithet kum ara satru. No Vedic narrative concerning such a defeat is known to me, but G RIFFITHS (2006, esp. n. 6) has identied in Tumburu a perhaps similar instance of a deity hostile to Rudra in the Atharvaveda who becomes associated with him in later Saiva texts.64 Rudra
upata weapon. Several of the names of Mah prays for the P as adeva in the rst part of this invocation seem to have been drawn from the NU: s arvaya rudraya varad namo bhavaya aya ca | ca kapardine 7.57.49 pa sun am . pataye nityam ugraya tryambak ambhave | mah adev aya bh maya aya ca s s a n aya bhagaghn aya namo stv andhakagh atine 7.57.50 kumaragurave nityam n lagr v aya vedhase | . dhumr vilohitaya aya vy adh ay anapar ajite 7.57.51 s nityam la sikhan uline divyacaks . n . us . e | 7.57.52ab .d . aya The change of the NUs kum ara satrave to kum aragurave looks like a deliberate repair performed on the older source text. 62 The syntax of this stanza is awkward, due to the insertion of datives and the verb vidmahe into a sentence that was not intended to accommodate them. The rst two words, construed as a compound, were taken over as Tatpurus names . a, the fourth of the Pancabrahma-Mantras, 10.1721 = MNU 277286) which become important in the later of aspects of Rudra-Siva (TA development of the Saiva religion. 63 The K a. thaka includes only the rst mantra in the series (to Rudra Mah adeva); VON S CHROEDER (in his note 8 on this stanza) deems it verd achtig, on account of its omission in one manuscript and other irregularities in other manuscripts. 64 The word s i suma ra or s im uma ra denotes the Gangetic dolphin or the crocodile. Its ety.s mology is disputed; the alternate form s im um ara seems to suggest that it is a loanword rather .s than a compound containing the word s isu (see M AYRHOFER 1996: 641642). At the end of TA 2.19, Si sum ara, identied with a constellation, and named supreme lord of ghosts (bhut an am sukum adhipatir asi), and best of ghosts (bhut an am res tho si), is invoked also as Si ara (or even . s ..
120
TIMOTHY LUBIN
as healer might then be invoked as the opponent of this child-killer. So far, no other evidence is known to conrm or disprove this speculation. On the other hand, we might simply understand kum ara satru to mean enemy of children, alluding to Rudras reputation of bringing disease. 3.26 = PS 20.62.7 [found only in Orissa manuscripts of the PS]
v abh tah y asya h ar a svatar au gardabha . sarau | ya n amah apr ap adine la sikhan t asmai n . sabh .d .a n amah sabh a pr a p a dina ti 3 . To him who has two yellow mules, two donkeys running on either side, to that Blue-Crested one, homage to him who goes to the assembly!
v] BCDE; va SXY); a s vatarau DE; a C a svatar au] AB( as svat aro gardabha v A g arddabha abh tah . sarau] em.; abhitah . sarau FG(abhivatah . sarau)O(abhitassa rau); abh taskarau BC DEJNQRSTUV(ani )WX(itaskarau)YZ; abh tah . skarau AHIKP; abhitah svarau M ; abhitasrarau L t a smai] ABC ; om t a smai DE . .
ab. The two yellow mules, two donkeys running on either side may refer to the moon and sun, which are closely associated with Bhava and Sarva in the PS hymn in which this stanza occurs (cf. PS 20.62.5: naktam mrgayete div a . har suparn aya ca s arv aya cobh abhy am akaram . arohitau | bhav . namah . By night, the two yellow [mules] pursue [their course?], by day, the two red ones that are birds. To both Bhava and Sarva I have paid homage). It might even be that the sun and moon are identied with, or at least correlated with Bhava and Sarva. cd. The mules convey N la sikhan .d . a to the assembly, perhaps the one where 65 the pra s (3.24) is contested. Could this be a reference to a cultic observance?
The D pik a of N ar ayan . a: Edited Text and Translation

In the text of the commentary, words cited from the stanzas appear in boldface; quotations from other works appear in italics, and their sources are identied. The text of the stanzas as read by N ar ayan . a is included for the convenience of the reader. Readings that differ from those accepted in the edition of the stanzas themselves appear in bold italics. Since the use of punctuation is highly variable in the manuscripts, I have punctuated the text according to its sense. The most frequent, and perhaps even most consistent, form of punctuation in the manuscripts is the practice
sum Si arakum ara, according to a variant reading). Whether this is the result of a scribal error or a deliberate word-play, it might point to a notion of Kum ara as killer of children, seemingly the literal meaning of s i sum ara. 65 This was suggested to me by Arlo Grifths.
121
of writing words in pausa form (as if sentence-nal) even in mid-sentence for clarity. At times (e.g., ad 1.9), the D pik a acts virtually as a padap a. tha. Except cases of the latter type, I have been reluctant to clutter the text with dan .d . as, but I also felt it would misrepresent the text to apply sandhi even in places where the sandhi-less reading seems to have been a deliberate measure to ensure clarity. In this edition, I have made use of a comma to serve as a half-dan .d . a, that is, both to mark a break within a sentence and (in a few cases) to indicate a place where, for reasons of clarity, the scribes avoided applying external sandhi. On the whole, however, normal sandhi has been applied. Much of the D pik a consists of simple glosses: a word from the text is cited (usually in the same form as it has in the mula ), followed by a synonym or paraphrase with the same inection. Sometimes these are strung together to recreate the syntax of the original in double form. To make a readable translation, I have inserted an equal sign (=) between the paired elements of these glosses. There are a number of passages, ranging in length from a single word to a few lines, that I suspect of being additions to an earlier, shorter state of the text. These are lacking in H (and in Ed1 ), but found in the group of Pune manuscripts (and in Ed2 ). Rather than relegate them to the notes, I have included them in the text and translation, where they are identiable by the use of a smaller typeface. H and Ed1 show other corruptions of their own, however, and are not to be deferred to as giving superior readings overall. Both editions seem to have silently incorporated a number of conjectural emendations, besides the simple errors that are found in them.66 In the translation, words quoted from the stanzas whether the English equivalent or the original Sanskrit (if translating it would duplicate the translation of N ar ayan . as gloss, or if the very form of the word is at issue) are enclosed in double quotation marks. The glosses follow an equal sign, and are enclosed within single quotation marks, as are quotations from other works (which are duly identied). Text apa syam avarohantam m avah . tv . divitah . prthiv . | apa syam asyantam lagr vam ikhan . rudram . n . s .d . inam
r ya namah s gan sa . e .
1.1
1
n larudropanis sy am . khan .d . adi s . od . a . akatrayam |

rama ediof such emendation is to be found in the galley-sheets for the Anand as tion (see note 46 above), in which an editor has made a number of substantial changes unconnected with the variants recorded at the bottom of the page.
66 Evidence
r ya namah r ya namah r ya namah r ya namah 1 s gan sa gan sa krs 2 ; s krs 1 ; .s .a . D .a . D . e . ] KOQ; s . e .n .n om . Ed1 ; om. HEd2
122
TIMOTHY LUBIN
rutirupen . a tam s syam iti kram at . devam . stauty apa aspar sayogam uktv a tatsam ayapravartakam . prad . paramagurum . yoga siddhipradam larudram syam iti | divito divah m . n . stauti apa . pr . thiv . bhumim avah avast a d avarohantam tv a m aham apa s yam iti mantradras t ur vacah . | .. . . n | anen avat araprayojanam uktam | ayam asyantam . . e ks . dus . epan . ipantam .t .a . asu ks
brahman adis s ad utpannah aro ruroda . ah . putrah . sanak . ah . krodh . kum . u sr .t . im akurvatsu brahman v ca ten as asya rudra iti n ama dattam tata ek a da s a sth a n a ny ek a da s a n a m a ny ek a da s a patn s . n m dadau | tatsrs am an atat am s a tam at tamase nyayojayat | sa bhuvi . bhay . rudr .a . asam . khy . dr .t .a .t . v tapa s cac aret tih asah ikhan ikhan . ayor iti vi svah . |s . | tayor anya.d . o barhacud .d . s . inam
11
ikhan tam tarad asy ast ti s . | .d .
diva ugro v aruks th ad bhumy am adhi | . at praty as .. jan asah pa s yatemam n lagr vam vilohitam 1.2 . . .
13
15
a d ugro rudrah divah as aruks rn an | pratyas at prati. | av . av . sak .t . h . ad avat s t h a m sthitim kr tav a n | bh umy a m adhi | adhir s vara ity adhih karmapra. . .. . vara vacan yah | yasm a d adhikam yasya ce s varavacanam iti saptam | bh umer s . . ity arthah asah jjaserasuk sam a| . | jan . bodhane ceti pratham . |a es rah a rudro jalasabhes h . a ety av . aj . | vi te ks na sad v at k aro py etu te . emam an 1.3
17
19
gacchati | na v ety a rah a, av rah a saumyah a, av r an ap ani hanty . | yad v . i p sah av rah a | ety agatya v r an daity an hant ti v a | jale a ks epo y a s a m t a jal as as ca . . . akat a bhes s ca t a et ty anvayah an am os n am amangalan as . | jalaks . ipt . adh . ajya tvam an ad eva | yad v a samudramathan avasare samudre ks an am os . ipt . a. rudrasam . nidh
ikhan . ayoh ntavarga 28 11 s ikhan . ayor] s sva-Prak as a d 14 adhir .d . Vi .d . o barhacud . o barhacud .a vare As jjaserasuk As s vara] adhir s ta dhy ay 1.4.97 16 a jjaserasuk] a ta dhy ay 7.1.50 .. .. 16 sam ta dhy ay 2.3.47 . bodhane ca As . bodhane ceti] sam .. 3 devam 1 D 2 Ed ; deva KQ 4 aspar sayogam] KOQD 1 D 2 Ed ; aspar syayogam H . ] HOD 45 yogasiddhipradam ] HKOEd ; yogasiddhim pradam QD D 6 avast a d] Ed2 ; adhas 1 2 . . . t at Ed1 6 tv am] Ed2 ; tv a tv am Ed1 7 asu ks 1 D 2 Ed ; asu . e ks . ] KOQD . epan . ipantam ks 711 anen avat araprayojanam uktam | ayam adis . tam . H . brahman . ah . putrah . sanak . eyam .u v srs t im akurvatsu brahman ah krodh ad utpannah kum aro ruroda ten as asya rudra iti n ama . . . . . ca dadau | tatsrs n dattam ada sa sth an any ek ada sa n am any ek ada sa patn s am a. rudr . tata ek .t .a m n atat am s t v a tam bhay a t tamase nyayojayat | sa bhuvi tapa s cac a ret tih a sah ] om. .a . asam . khy . dr . . .. v HEd1 8 ruroda] K(rudroda) OD 1 D 2 Ed2 ; ruda Q 9 ten as asya] OQD 1 D 2 Ed2 ; ten asya K 10 tamase] KOQD 1 D 2 ; tapase Ed2 12 asy ast ti] KOEd ; asy asti HD 1 D 2 ; asy ast Q 13 divah sak a s a d] Ed ; em. diva a k a s a d? 15 iti] KOEd ; iti sv a t HQ (? itit) D D ; iti 2 1 2 . tatra Ed1 16 sam 2 (sano )D 1 17 hanty] Ed2 ; . nodhane ceti KD . bodhane ceti] HOQEd ; sam hant ty Ed1 18 ety agatya v r an daity an hant ti v a] KOQD 1 D 2 Ed2 ; om. HEd1 18 jal as as ] Ed2 ; jal as ah , t a s Ed 19 bhes ajya s ] OEd ; bhes aj a s HEd ; bhais ajya s Q ; bhovajya s D 1 1 2 1 . . . . akatvam D 2 ; bobhajya sK 1920 amangalan as ] KOQD D Ed ; aks emanirn odakatvam H 1 2 2 . . . ; . aks a samudramathan avasare samudre . ejakatvam . (v.l. nirn . odakatvam . ) Ed1 2021 v . ema-nirn . vis ks an am os n am udbhutam atum avat rn ad evam uktam] KOQD 1 D 2 Ed2 ; . p . atv . ipt . adh . am om. HEd1

. vis dh n am udbhutam atum avat rn ad evam uktam . p . atv . am
123
| te tava lokasya ks . vy . emam an na sat | anena ks aritvam uktam | alabdhal abho yogas tatk aritvam apy . emak ha v a at k ara iti | v atih aptih aptam aptam ti v at k arah . pr . | apr . pr . karot . | so pi te gacchatu yogaks tav apurval abhakaro py etv a emakaro bhis ekajale sam . nihito . . ad abhis bhavatv ity arthah . | mantraling . | . eke viniyogah
namas te bhava bh am aya namas te bhava manyave | namas te astu b ahubhy am uto ta is . ave namah . 1.4 avasth aya | bh amah a | ut api | u ta is an . arup . krodho manyus tatpurv . ave b y am is santam . um . giri . y astave | . haste bibhars s iv am am a him t purus n mama . giritra t . krn . u m . s .a
21
23
25
1.5
27
astave | asu ks . ks . | . epan . e | tavenpratyayas tumarthe | astum . eptum ity arthah s yan giri s yan | sam bandhas a m akam ks eptum? giri s antam s yati s yan gireh . . . . . nye s a sam asah santam | ch andaso yalopah a kam am am .s . bhy . . | tam . giri . | yad v . as .t . hy am asy am am babhayustitutayasah asti s parvatotpannatv ad is . tah . | girito s . tah . sukh . | he . | s . oh giritra giriraks am iv am an m . . kuru | . aka | t . s . kaly s ivena vacas a tv a giri sa ch a vad amasi | yath a nah a asat . sarvam ij jagad ayaks . mam . suman 1.6
29
31
acch a vad amasi | accha nirmalam amah sabdasya nip atasyeti . vad . | accha d rghah ata s ca | ayaks rogam | suma. | idanto masi | id anarthako nip . n . mam n ah let s ca lopah . | tip | ita . parasmaipades .u | . sumanaskam | asad bhavet | linarthe let d v ity at . o d .a .a .|
27 asu ks atup a. tha 4.100 2930 kam am am . e Dh .. epan . e] asu ks .s . bhy . babhayustitutayasah . ] kam . epan am s am ta dhy ay 5.2.138 32 nip atasyeti] nip atasya ca As ta dhy ay . bhy . babhayustitutayasah . As .. .. 6.3.136 33 idanto masi] idanto masi As ta dhy ay 7.1.46 34 linarthe let let ta dhy ay .. . ] linarthe .. . As 3.4.7 34 ita s ca lopah s ca lopah ta dhy ay 3.4.97 35 let . parasmaipades . parasmaipades . u] ita .. .o . u As d v As d d v] let ta dhy ay 3.4.94 .a .a .. . o d .a .a 2123 tava lokasya ks na sat | anena ks aritvam uktam | alabdhal abho yogas . emak . vy an . emam ha v tatk aritvam apy a at k ara iti | v atih pr a ptih | apr a ptam pr a ptam karot ti v a t k arah . . . . . | so pi te] om. D 2 (eyeskip) 21 tava lokasya ks 1 Ed ; tav aks 21 vy] . H . emam . ] KOQD . emam ha] Ed ; ath Ed2 ; om. Ed1 2223 apy a aha HKOQD 1 D 2 24 py] KOQD 1 D 2 Ed2 ; om. HEd1 26 bh amah 1 D 2 Ed ; bh asah 26 ut api | u ta is 1 D 2 ; uta . KQ . ] HOD . ave] KOQD u te is api | utes 29 s a sam asah sam asah . . ); ut . ] Ed2 ; s . ave HEd1 (utah . ave Ed2 . as .t . hy . as .t . h Ed1 29 yalopah ah O ; yevalopah D ; pam valopah 2 . ] Ed1 ; palopah . H(paloyah . )KQ; palos . . . . . am asy am D 1 ; yamalopah 2930 yad v a kam am am asti s . Ed2 . tah . | .s . bhy . babhayustitutayasah . |s am girito s tah sukh parvatotpannatv a d is oh ] om. HEd 30 babhayustitutayasah ] OQEd 1 2; . . . . . vabhayustirutayasah D ; babhayustirupasah K ; vabh uyustrirutayasah D 30 s am asy a sti] 1 2 . . . Ed2 31 giritra] H(giretra)OQ OQEd2 ; samasy asti KD 1 D 2 30 girito] KOQD 1 D 2 ; girin .a D 1 D 2 Ed ; om. K 31 kuru] Ed2 ; krn 32 accha nirmalam 1 D 2 Ed ; . u kuru Ed1 . ] KOQD anirmalam H 32 nip a tasye ti] Ed ; nip a tasya ca Ed 33 id anarthako] HD D 1 2 1 2 Ed2 ; . idam arthako KOQEd1 (v.l. idam anarthako) 33 nip ata s ca] HEd1 ; nip atah KOQD 2 Ed2 1 D . 34 bhavet] HOQD 1 D 2 Ed ; om. K 34 let 1 D 2 Ed ; lit d v] Ed2 ; . ] OD . o d .a .a . HQ; lat . K 35 let t v KO; let n D n D t v Q; let d let av H; le{d 1 ; led 2 ; led av Ed1 .o d .a .a . oprad . y . a}t . ot .a . at . ot .a . ad .a . ot .a . o d .a 35 at 1 D 2 Ed ; ac O . ] HKQD
33
35
124
TIMOTHY LUBIN
y a ta is ivatam as ivam te dhanuh . uh . s . babhuva . | s iv as aravy a y a tava tay a no mrd vase 1.7 . a j
37
39
arasam aram arhati | s aravy as atr jy a|s aro dadhyagrab an svah . dh . |s . ayor iti vi yat | ava s arasya cety av ade sah | s aruvr tt a d v a siddham | s arur a yudhakopayoh . . | ugav adibhyo yat | j vase j vitum a he mrd a tanv a no . mrd . a modaya | yad v . a tay sm an j vase j vayasi | y a te rudra s iv a tanur aghor ap apak as in | sat tay a nas tanv as am a giri sam abhi caka . tamay . t
1.8
41
am am a tay a | abhic aka sat | ka ser yanlugant al s am a ati sayena s . tam . s . tamay ayatv iti pr let sayena prak as arthan a| . | tip | at . | ati asau yas t amro arun . a uta babhrur vilohitah . | ye ceme abhito rudr a diks rit ah so .u s . sahasra vais m mahe 1.9 .a . hed .a babhruh a | es m | ha | d mahe k amay amahe . | v . pingalah .a . e stutaye | yam adrs avarohantam lagr vam . n . vilohitam | . tv uta tv a gop a adrs ann uta tvodah aryah . | uto tv a vi sv a bhut ani tasmai drs ta ya te namah .. . 2.10
43
45
gop a gop al ah ann apa syan | udah aryah . | adrs . an | yogin p an yah arin sv a vi sv ani bhut ani adrs am apy adrs yam tv am . yah . | vi . . dityavat prak am ur krpay avirbhavantam a as anam amar a api dadrs ity arthah . p . |
bh vis r ah . upaks . | .n .e a
namo stu n la sikhan ya sahasr aks ya v ajine | .d .a .a atho ye asya satv anas tebhyo ham akaram . namah .
2.11
aya v h v ajine nnavate b an a | s danti satv ano gan . arup .a . |

aro dadhyagrab 36 s aro dadhyagrab an an sva-Prak as a r antavarga 8 37 ava s arasya . ayoh . Vi . ayor] s cety] Source not identied. 37 s arur a yudhakopayoh ] Source not identied; cf. s aruh pum . . sy . yudhe kope Aun a a dikapad a rn ava of Perubhat t a 1.120 38 ugav a dibhyo yat ] ugav a dibhyo yat . . .. As t a dhy a y 5.1.2 .. arasam arasam arasandh 36 s atr ] KOQD 1 D 2 Ed2 ; s adh H; s ayin Ed1 37 ava s arasya . dh . dh arasya ity Ed1 ; av s arasya cety Ed2 aruvrtt aruh cety] ; ava s 37 s ad] ; yad v a s t ad . vr aruvrttad) v aru (v.l. s a Ed1 ; s sabd ad Ed2 37 s arur a yudhakopayoh ] Ed ; s arur a yudha2 . kopayoh svah 38 j vase] KOQD 1 D 2 Ed2 ; om. HEd1 40 yanlugant al] Ed ; . iti vi . Ed1 nam . t . am yanlu al O; yanlud t a l QD ; ya n nam t a l D ; ya nlut a l K ; yadvud am d a t a l H 41 let 1 2 . . . . . .] KOQEd2 ; lot HD D Ed 41 tip] HKOD D Ed ; atip QEd 42 1 ] HEd ; KOQD 1 2 1 1 2 2 1 1 . bh D 2 43 vis r ah )OQD 1 D 2 Ed2 ; om. HEd1 43 adrs ann] HOQ . upaks . ] K( pahe abh .n .e a yan K an] HEd ; adrs yan D 1 D 2 Ed ; adrs 44 bhut ani] HOQD 1 D 2 Ed ; om. K 44 adrs KOQD 1 D 2 46 nnavate] Ed2 ; netravate Ed1 46 satv ano] Ed1 ; sattv ano Ed2
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM nam am yudh ay an atat aya dhrs . si ta a .n . ave | ubh abhy am akaram ahubhy am . namo b . tava dhanvane
125
2.12
47
nam am ar ah atat ay an atat aya | dhrs aya | . | n . si namask . ave pragalbh .n b ahubhy am kr tv a dhanvane namo karavam ity arthah | . .
nor jy pra munca dhanvanas pary ubhayo raj am | y as ca te hasta is a t a bhagavo vapa 2.13 . avah . par ubhayor aripratyaribhutayo r ajnor dhanvano jy am , . paripramunca s amayeti an atat am kuru | r a j nor vigrahe lok a n a m kle s o bhavati | tatas tam . . . a s t a h par a vapa par anmukh an bh avah | he bhagavah | y a s te hasta is avo b a n . . . . . . a jagad munca | tvam api kopam a krth a iti bh avah . lokes . | indrarupen . u m raks arthayate | . eti pr avatatya dhanus tvam aks ates . sahasr .a s . udhe | ni s rya s aly an am as ivo nah ambhur a bhava . mukh . s
49
51
53
2.14
akrarupa atam is .a avatatyeti adhijyam a | sahasr aks |s . krtv . udhayas tun .a s up a yasya tat sambodhanam | ni yajnar s rya t ks krtya mukh a mukh ani no . .n sm an s ivah kaly a n ar upah s ambhuh sukhahetuh sann a bhava dh a raya pos . . . . aya . . v a| vijyam ikhan salyo b an am astu | . dhanuh . s .d . ino vi . av ane sann asyes ivo asya nis . avah . s . angatih . 2.15 . b an am rah salyo stu bhallarahito bhavatu vairis . | vi . u hates . u tatpra. av . s tun y yojan abh av at | ane sann adrs a abhuvan | na simanyor alit y etvam iti v arttikena . . | luni pus dy any etvam | nis nis .a . angah . angatir pari te dhanvano hetir asm an vrn svatah . aktu vi . | atho ya is are asmin ni dhehi tam 2.16 . udhis tav
59 na simanyor alit . y etvam] Source not identied. dyl ta dhy ay 3.1.55 .ditah . parasmaipades .. . u As didyud 60 luni pus dy any etvam] Cf. pus a.a .a
55
57
59
48 karavam] HKD 1 D 2 Ed ; kara nn Q; karann O 49 aripratyaribhutayo] HD 1 D 2 Ed ; api pratyaribhutayo KOQ 49 dhanvano] Ed1 ; dhanvanor Ed2 49 paripramunca ] HOQ D 1 D 2 Ed2 ; parimunca K; pramunca Ed1 53 pr arthayate] KOQEd ; pr arthyate D 1 D 2 ; pr arthate H 54 adhijyam ] Ed ; dhanus tvam adhijya (v.l. svadhijyam ) Ed 56 a bhava ] 2 1 . . bhara HEd KOQD 1 D 2 ; a 57 v a] HEd1 ; om. KOQD 1 D 2 Ed2 (eyeskip) 58 bhallarahito] alyarahito Ed2 ; tomararahito (v.l. matvararahito) em.; bhall ahito H; bhaktarahito KOQD 1 D 2 ; s Ed1 59 abhuvan] HEd ; abruvan KOQD 1 D 2 59 na simanyor alit . y etvam] HOQ(alitdy etvam 1 D 2 Ed2 ; na simanyor alighetvam sis 60 pus dy . )D . K; na . (?) Ed1 .a . amumo valikhyetvam any ] KOQD 1 D 2 Ed ; om. H(eyeskip)
126
TIMOTHY LUBIN
61
63
vi svatah an parivrn tya raks . | asm . bodhane | . atu | are sam . sarvatah . aktu parivr nantaram atho pa sc ad raks . yas taves .a . udhau tam . an . hetim . . udhir asminn is b an apaya | . am . nidhehi sth y a te hetir m d tama haste babhuva te dhanuh . hus .. . | tay a tvam vi s vato asm a n ayaks may a pari bhuja 2.17 . .
65
he m d d a sajjay a . secakatama | ayaks . hvas .t . amety (!) arthah . hus .t . ama m . may tay a hety a paribhuja parip alaya | namo stu sarpebhyo ye ke ca prthiv m anu | ye antariks . e ye divi tebhyah . sarpebhyo namah . 2.18 ye c am rocane divo ye ca suryasya ra smis .u | yes a m apsu sadas kr tam tebhyah sarpebhyo namah . . . . 2.19 y a is atudh an an am a vanaspat n am | . avo y . ye v ye v avat erate tebhyah . es .u s . sarpebhyo namah . 2.20
67
sadas krtam ham atudh an an am am n am . krtam . | y . vanaspat . as . gr . raks . ces avah sarp a h | te hi jan a n da s anti | avat es u gartes u 2 . . . . . . . n . harir uta | yah lagr vo yah . svajanam . svajanam sv arundhati 3.21 kalm as . apucham os . adhe jambhaya
69
71
73
75
am ivah ked ar adh s an bhakt an . mahis . stauti | ya iti yah . s . svajan . arupam prati n lagr vah s ca svajan an bhakt an prati harir haritavarn . o bhakta. | ya v atsalyena bhavati | mahis adrg rupam a n lagr vo . sam . bhavati | yad v . asya hi t rudrah , harir vis n u s ca, bhavati | anena hariharayor ekar upatokt a | he os adhe arundha. .. . ti rodharahite | tam kalm a s apuccham kr s n ap a n d urapuccham s u s ghram . .. . |a . | . . . . jambhaya svav ryen ryavantam n am subhyo balapradatv at | . a v . kuru | os . pa . adh kalm as aks as an svah are svarasya mahis . | ked . o r . ase krs .n . e kalm . ah . krs .n . ap .d . ura iti vi . a rupatv at pucchavatt a sam bhavati | .
74 kalm as aks s as s an as aks s as s am . e kalm . kr . ap .d . o r . ase kr .n . e kalm . ah . kr .n . ap .d . ura] kalm . o r . ase kr .n . ah .n . ure AC ARYULU ntavarga 19 (p. 313) in U TVALA V E NKAT Vi sva-Prak as a s 1930; R ATNA . ARA NG .a ntavarga 18 (p. 172): kalm G OP ALA B HATTA 1911, s as aks as an . e kalm . krs . ap .d .a . o r . ase krs .n . am .n . ure

61 parivrtya raks pariraks 62 is om. Ed1 . atu] Ed2 ; . atu Ed1 . udhau] Ed2 ; 64 m d dras dvas 1 D 2 ; m d d . hvas .t . amety] H(m .t . a )O (m .t . a )QD . hus .t . amety K; m . havattamety Ed2 ; om. Ed1 64 secakatama] HEd2 ; sevakatama KOQD 1 D 2 ; sevakatamam . Ed1 64 ayaks may a sajjay a ] Ed ; apaks may a asajjay a Ed 66 sadas kr tam ] 2 1 . . HEd ; . sadavaskrtam OQ ; sadavastutam D D ; sadasadvastutam K 66 gr ham kr tam 1 2 . . . . . ] Ed2 ; grham Ed 67 sarp a h ] HD D Ed ; sarpatir K (sapatir) OQ 67 te hi] Ed 1 1 2 ; te hi te H; . . ter hi te D 1 D 2 ; hi te KOQ 67 2 ] OD 1 Ed ; 2 cha Q; cha K; om. HD 2 am 68 ked ar adh s ] OEd ; ked a r a dh s a KQD D Ed ; ked a r a dh s e H 68 mahis ar upam 1 1 2 2 . .] . HD 1 D 2 Ed1 ; mahis asvar upam KOQEd 6970 bhaktav a tsalyena] HEd ; bhaktavatsalo na 2 1 . . KOQD 1 D 2 Ed2 7071 yad v a n lagr vo rudrah s ca, bhavati | anena hariharayor . , harir vis . u .n ekarupatokt a] OQEd2 ; ekarupabhokt a KD 1 D 2 ; om. HEd1 71 he] KOQD 1 D 2 Ed ; hi H 73 jambhaya] HEd ; bhajaya KOQD 1 D 2 73 kuru] HEd1 ; kurus 1 D 2 Ed2 . e KOQD 73 os n am n am . ] Ed1 ; aus . Ed2 . adh . adh
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM la s babhru s ca babhrukarn s ca n lagala s ivah sya | 3.22 . a . | pa | s arven la sikhan am . a n .d . ena bhavena marut . pita virup aks v acam . en . a babhrun .a . vadis . yato hatah . 3.23
127
babhruh . ah . | babhrukarn . kvacid avayave pingalavarn . ah . pingala iva iti p at varn l agala s l a s iva ity atra n lagr va s ca yah . akarn . ah . | n . s . ho yuktah y arthe pratham a pitrety arthah acam a . | piteti trt . | atha v . vadis . pit . yatah dehim atrasya janako brahm a yene svaren a hatas tam tvam pa s ye ty anvayah | . . . . s arva n la sikhan ra karman .d . a v . ikarman .i | im am asya pr as am amahe . jahi yenedam . vibhaj
77
79
3.24
he v ra karman | im am asya janasya pr as am . iddharupe . ikarman . i vihitanis . | am prcchat ti pr at am as am acam . pr . prcchik . v . jahi | vedavihitanis . | t . iddhakarma ayam | idam vis akurv ity arthah a. sam .s . nir . | yena karman .a . ayam . jagat | vibhaj . a vibhaktam mahe karmabhumibhogabh umir upen kurmahe | . aya s atrave | namo bhav aya namah arv aya namah . s . kumar namo n la sikhan ya namah aprap adine 3.25 .d .a . sabh yasya har a svatarau gardabh av abhitah . sarau | tasmai n la sikhan ya namah aprap adine 3.26 .d .a . sabh namah aprap adine . sabh aya skandarup aya v kum ar aya k al anabhibhut a | s atrave sam a. hartre | sabh prap adine sabh am prapadyate tacch lah sabh a prapr a d tasmai sabhy a yety . . arthah | a s vatarau | s ad unam a s vatvam av a svatarau gardabh ad . . yayos t . a sv ay am atau | dvisarau | abhitah . j . sarata iti abhitah . sarau gardabhau vartete | yath a purus ottamaks etrasya n lam a dhavo dhis t h a t a , evam araks larudrah . ked . | . . .. . etrasya n dviruktih aptyarth a| . sam rutim n ar ayan as atropaj vin a| . ena racit aspas aky an am larudrasya d pik a . n .t . apadav
76 babhrukarn 1 D 2 Ed2 ; babhruh . karn . ah . KQ; om. HEd1 7677 pingalavarn . akarn . ah .] . ah . ] OD Ed2 ; pingalavarn 1 D 2 ; atah . ah . karn . ah . KOQ; am . tah . pim . galavarn . avarn . ah . HD . pingalavarn . a iva H; n karn l agala s l as iva] KOQD 1 D 2 ( s va); n l agalasyal asyal as l agala s l ah . ah . Ed1 77 n . iva Ed2 ; n s l a gale m al a yasya sah , s iva; Ed ; cf. m ula: n l { a } galam a l a (+h ) s ivah H ; 1 . . . n l agalam alah s ivah D 79 dehim a trasya] Ed ; deham a trasya Ed 80 he] KOQD 2 1 1 . . D 2 Ed ; hi H 80 karman 1 D 2 Ed ; karman 80 vihitanis . i KOQ . iddharupe] . ikarman . i] HD Ed2 ; vihitapratis iddhar upe Ed 81 pr cchik a m ] Ed ; prachik a m HKOQD D 1 1 1 2 Ed2 . . . 8182 vedavihitanis iddhakarmavis ayam ] Ed ; vedavihitapratis iddhakarmavis ayam 2 . . Ed1 . . . . a 83 vibhaktam ] HD D Ed ; vibhaktam KOQ 84 skandar up a ya v a ] KOQD D 1 2 1 2 Ed2 ; . . om. HEd1 87 dvisarau] HKQD 1 D 2 Ed1 ; abhitah 87 abhitah . sarau OEd2 . sarata iti] KOQD 1 D 2 Ed ; om. H 88 yath a purus lam adhavo dhis at a, evam . . ottamaks . etrasya n .t . h ked araks larudrah 1 D 2 Ed2 ; om. HEd1 . ] KOQD . etrasya n
81
83
85
87
89
91
128
TIMOTHY LUBIN
Translation E LUCIDATION OF THE N I LARUDROPANIS . AD

Homage to Gan sa! [There are] three sections in the N larudropanis . e . ad, the sixteenth
[of the Upanis larudra] with . ads of the Atharvaveda]. It praises that god [viz., N [a hymn] that has the form of Revelation (s ruti, i.e., mantra): I saw. . . and so forth. 1.1. Having spoken of yoga without sense-contact (aspar sayoga),67 [this Upanis larudra, instigator of the tradition of that [yoga], the . ad] praises N supreme teacher, the giver of the powers (siddhi) of yoga. [Beginning from] the word I saw (apa syam): divitah m = to earth, . = from the sky, prthiv avah = downwards, I saw you descending these are the words of the . seer of the mantra. asyantam is the verb as in the sense of striking = striking the wicked. By this, it refers to [Gods] practice of descending [into worldly form]. Having
come about as the son of Brahman, because of Brahmans anger when Sanaka and the other [mind-born sons of Brahman] were not performing the Emission [of the universe], this youth (Kum ara) howled (ruroda). Comforting [him], he [i.e., Brahman] gave [the youth] the name Rudra. After that, he gave him eleven places, eleven names, and eleven wives. Having seen that the Rudras emitted from him were innumerable, out of fear he consigned him to darkness. He performed Tapas on the earth. Thus runs a legend.68 Sikhan sva says .d . inam: the Vi
ntavarga 28): s (ViPra d ikhan .d . a means (peacock-)feather or tuft of hair [left .a after tonsure]. This [god] has one or the other of those; hence, [s ikhan .d . inam =] him [who is] crested. 69 1.2. From the presence of the sky (divah . ), the erce one (ugrah .) 70 = Rudra av aruks th at = established [himself] . at = descended, pratyas .. upon the earth (bhumy am adhi). According to [the rule] [The term karmapravacan ya (cf. As t a dhy a y 1.4.83) denotes the particle] adhi when it means master .. (As ta dhy ay 1.4.97), a dhi is a karmapravacan ya [i.e., a preverb governing a noun, .. used without a verb]. The locative case [used with it] expresses higher than
. alludes here to the yoga mentioned in v. 39 of the Advaitaprakaran . a of the Gaud ap a dak a rik a (GK), the four chapters of which (together with the M a n d ukyopanis ad . .. . ) are included as the four Upanis larudra in the collection. The rele. ads immediately preceding the N vant line (GK 3.39ab) is: aspar sayogo vai n ama durdar sah . sarvayogibhih .. 68 The short itih asa interpolated here recalls the Pur an . ic account (e.g., LP 1.20.8294; cf. 1.5.1333) of the ascetical youths (kum aras) born from the thought of Brahman as he contemplated the void before creation. The explicit identication here of N larudra with Kum ara is also seen in N ar ayan as reading kum a r a ya s atrave in 3.25b (instead of kum a ra s atrave ), which he . understands as two separate epithets of the deity. 69 The tentatively proposed emended reading diva a k as a t would be translated: divah . = from the sky. The only attested reading, divah sak a s a t is inelegant, not least because, although it . includes the form divah from the m ula , it must be construed in the gloss as a genitive while the . gloss itself prescribes an ablative sense for the word in the stanza. In Devan agar initial a might in some hands be confused with sa (or s a). 70 The gloss avat rn an could also be understood as meaning that he took earthly form as an . av avatar.
67 N ar ayana
129
which and master over which. The meaning is: [as] master of the earth. [As regards] jan asah . : the nominative case [follows the rules that] [in the Veda (chandas)] the augment -as (asuk) is added after the nominative plural sufx (jas) after a stem ending in -a (As ta dhy ay 7.1.50) [and that the nominative form is .. used] also in the vocative sense (As ta dhy ay 2.3.[46]47). .. 1.3. [Rudra] eti = comes, not striking down heroes = a-v rah a = kind; or if [we read] av ra-h a, [it means that] he strikes down unmanly deeds (av r an . i) = sins. Or [it could be construed etya v rah a]: etya = having come, he strikes down heroes (v r an) = demons. Those [remedies] in which [there is] casting (a sa) = throwing (ks as as and bhes s. He goes to those: this is . epa) [of herbs] into water (jala) are jal . aj 71 the connection. Herbs (os . adhi) thrown into water have the capacity to destroy inauspiciousness, just because they become near to Rudra.72 Or else it says: because
he descended (avat rn . a, i.e., as an avatar) to drink the poison that had arisen from the plants cast into the ocean at the time of the churning of the ocean. He has utterly removed your (te = tava) worlds lack of security (aks . ema). By this is meant [Rudras] agency
in safeguarding (ks . ema) [what one possesses]. The obtaining of what has not been obtained is getting (yoga). His (i.e., Rudras) agency in that is also men73 ati is acquisition. v tioned by the word v at k arah at k ara means: he causes . . v what is unobtained to be obtained. Let him also come (etu = a gacchatu), i.e., also him who brings about your new acquisitions. This means: Let him who causes us to get and to keep become near in the water of Abhis . eka. On account of this trait of the mantra, its ritual application (viniyoga) is in an Abhis . eka. 1.4. bh ama = anger; manyu (rage) is the state prior to that. [Homage to these,] and (u) also (uta = api) to your arrow (ta is . ave) = to that which has the form of a shaft. 1.5. astave (to hurl) is the verb as in the sense of throwing; the [dative innitive] sufx tave has the sense of [the accusative innitive sufx] tum: [hence,] astum means to throw. To throw what? [To throw the] giri santam. [The second member of this compound contains the present participle belonging to the verb] s yati (he sharpens);74 [hence,] s yan, [i.e.,] giri syan = sharpening (s yan) of the mountain (gireh ). It is a genitive compound expressing general.
asa-bhes h . reads jal . aj . as an accusative plural feminine dvandva compound naming two types of remedy: jal as a, made by putting herbs into water, and bhes , a well-known word . aj for remedy, taken here to be the same sort of preparation. 72 That is, because Rudra is present in the waters of the Abhiseka rite (see below)? . 73 This refers to the ancient pair of ideals, yoga-ksema (or ksema-yoga), usually translated get. . ting and keeping or exertion and rest. These glosses reect differing understandings of the words. yoga is either yoking standing by synecdoche for such activities as plowing, military campaign (in a chariot), or trade (with a cart or wagon) or, more abstractly, conjunction in the sense of acquisition. ks . ema means rest, ease or security. See O ERTEL 1926: 226227 for a discussion of the phrases usage in the Vedic literature; cf. also O BERLIES 1998: 333362, who sees this compound as crystallizing the entire Vedic cycle by which lineages were established. 74 Dh atup a. tha 26.36 species that the verbal root s o- can be conjugated thus, in the fourth gan . a.
71 N ar ayana
130
TIMOTHY LUBIN
ity of relation (sam am anya). That mountain-sharpening (giri santam).75 . bandha-s The omission of the syllable ya [from the expected form giri syantam] is Vedic usage (cf. As ta dhy ay 1.1.58). Or [it follows the rule] that kam and s am take [the sufxes] .. ba, bha, yu, ti, tu, ta, and ya (Asta dhy a y 5.2.138; cf. Siddh a ntakaumud 1944). He ..
has happiness; [he is] auspicious (s am . tah . ), [i.e.] auspicious because of the mountain (giritah . s am . tah . ), happy, because of the arrows origin on the mountain. O giritra = mountain-
protector. Make that (t am) [arrow] benign (s iv am) = auspicious. 1.6. We invite (acch a vad amasi) = we speak clearly (accha)76 = stainlessly. The long vowel of the word accha follows the rule that [there is lengthening] also of a particle (As ta dhy ay 6.3.136). [The Vedic rst person plural sufx] .. masi ends in i (Asta dhy a y 7.1.46), and the word it is a particle without mean.. ing. ayaks ah . mam = disease-free; suman . = having good thoughts. Asat = (he) should be: the subjunctive is used with the optative meaning (As ta dhy ay .. 3.4.7). [The verb form ends with] the personal ending tip (i.e., ti); the short i is omitted in personal endings of the active voice [of the subjunctive] (As ta dhy ay .. 3.4.97); the insertion of the vowel a before the sufx is explained by the rule [the ending] of the subjunctive form is augmented with a or a (As ta dhy ay .. 3.4.94). 1.7. s aravy a = the bowstring that puts the arrow together [with its target?]. According to the Vi sva (ViPra r antavarga 8), s ara means the top of the cream and arrow. [The s aravy a] merits an arrow (s ara): [hence, the inser tion of the taddhita afx] ya (yat) [with this meaning] (cf. As ta dhy ay 5.1.6365). .. And s ara [takes the sufx] ava [in place of a] according to [the principle of] substitution by ava.77 Or else [s aravy a] is derived from a transformation of the word s aru. s aru means weapon and anger.78 [The taddhita afx] yat is introduced after [nominal stems ending in] the phoneme-class u and [the class of nominal stems] beginning with go [to mean suitable for that (tasmai hitam, As ta dhy ay 5.1.5)] (As ta dhy ay 5.1.2). [The last p ada says:] Treat [us] kindly .. .. (mrd vase) = to live (j vitum). Or else: . a) = gladden [us] (modaya) for living (j With that (tay a) form, O Merciful One (mrd a ), j vase = you make us (nah . . = asm an) live (j vayasi). 1.8. s am a = by that [form] which is exceedingly auspicious, most . tamay auspicious. abhic aka sat: From the intensive stem of the verb ka s, a subjunctive 79 form [is made, with] the personal ending tip augmented with at [hence: (let ) . .
. the arrow, the gender is wrong. 76 N ar ayan . a treats accha as a particle, even though he gives it the meaning of the homonymous adjective, i.e., not darkened. Hence, I have translated it (and its gloss) adverbially. 77 I have not been able to identify the source of this rule. It is invoked here, in conjunction with the afxing of yat, to produce the form s aravy a from s ara; a alternative derivation from s aru is also considered. 78 This appears to be a quotation, but it has not been traced. 79 HD 1 D 2 read here lot aka s hi (Mac TS . imperative. This would be consonant with reading c 4.5.1.1.c) or indeed the emended form c aka sa. However, the mula written marginally around the
75 It is not clear how N ar ayana construes this compound in the stanza; if it is meant to describe
131
c aka s-a-t]. It expresses the prayer let it shine forth fully. 1.9. babhru = brown. [The separate words here are:] v a, es m, ha, .a 80 d mahe = we desire. . e = for praise; 2.10. The Abh ras (herdsmen) among the partisans of Vis a = cowherds, . u = gop .n adrs an = (they) saw, udah aryah sv a = all . = water-bearing women, vi (vi s v ani) beings (bhut ani) saw. The meaning of this is: Even the lowliest have seen you, who are invisible (adrs yam am) even to yogis, when you make . tv yourself manifest out of grace, shining forth like the sun.81 2.11. To the impetuous one (v ajine) = to him who possesses food or to him who is like an arrow. [His] warriors (satv anah . ) = hosts sit down 82 (s danti). 2.12. Having made acts of homage (nam am . si) = expressions of homage [to your weapon] which is not strung = unstrung (an atat aya) [but] bold (dhrs ahubhy am). The meaning is: I made .n . ave) = willful, [and] to your arms (b homage to [your] bow (dhanvane). 2.13. Unfasten the string of the bow of both kings (ubhayor . . . r ajnoh .) = those who have become foe and counterfoe [to each other], [i.e.] unstretch [the string]. When kings clash, the people suffer. Therefore, quell that [dispute]: this is the sentiment. O Lord (bhagavah ah avapa) = . )! Lay those aside (t . par release them in another direction, the arrows (is . avah . ) = the shafts which are in your hand (y as te haste). May you too not get angry at the people: this is the sentiment. Protect the world by means of [your] Indra-form: this is what he prays for. 2.14. Having unstrung (avatatya) means having strung up [the bow] (!). O Thousand-Eyed (sahasr aks . a) = O [you] who have the form of Indra! This is a vocative address (sam . bodhana) of him who has a hundred arrow-holders = quivers in the form of sacrices. Having cut (ni s rya) = having sharpD pik a in H has c aka sat, and all manuscripts of the D pik a cite the word under discussion in this form. 80 N ar ayan a. tha shows that he has misunderstood the last p ada: only the word es m . as padap .a is recognized. The verb is ava . . . mahe we appease; hed as wrath is the object. . 81 The words adrs yam tv am (you who are invisible) are cited from p ada a, showing that . N ar ayan s yam . a had before him (or perhaps introduced) the corrupt form adr . (discussed in the annotations to the text of the stanza). The Bibliotheca Indica edition (Ed1 , pp. 275276) prints the correct form adrs an in p ada a, perhaps under the impression that one of the two occurrences of the word adrs an in the commentary indicated that this was N ar ayan . as reading of the rst word of the stanza. However, the context shows that the rst adrs an in the commentary goes with the subject gop ah ada b, while the second is supplied for the other . and is cited from p plural subjects udah aryah sv a bhut ani, whereas the wording of the rst p ada is elucidated . and vi in the last sentence, which gives the purport of the stanza as a whole: that Rudra, who remains imperceptible even to those with the supernatural siddhis obtained from the practice of yoga, manifests himself out of grace to his devotees, however humble they may be. This is a typical statement of the superiority of bhakti to the path of asceticism. 82 The word satv anah . is explained here by making it the subject of the ostensibly cognate verb s danti, from the verbal root sad.
132
TIMOTHY LUBIN
ened the mukh a = tips (mukh ani), [being] benign (s ivah . ) = taking an auspicious form, benevolent (s ambhuh . ) = being the cause of happiness, become present toward us (no . . . a bhava) = support us or make us prosper. 2.15. Let his arrow-holder (b an an) = quiver be arrowless (vi salyo stu) . av = let it become devoid of arrows because, when the enemies have been killed, it has no use. [Your arrows] have disappeared (ane san) = they have ceased to be seen. According to a V arttika,83 [The root vowel] is substituted by e [also] in tenses other than the reduplicated perfect forms of the verbs na s and man. 84 In the case of the a-aorist of verbs of the class beginning with pus . , [the root 85 vowel becomes] e with the aorist endings. Nis . ). . angatih . = quiver (nis . angah 2.16. On every side (vi svatah ) = on all sides let [your missile] avoid us = . 86 let [it] enclose and protect us. O (are) signies the vocative. Then (atho) = afterward, after protecting (us), put (nidhehi) = place that missile (tam . hetim) = arrow in this (asmin) quiver, which is your quiver (taves udhih ). . . 2.17. O Most Bountiful One (m d hus t ama ), which means: bountiful-est, . .. who rains down most [blessings]! With diseaselessness, with armor, [i.e.] with that (tay a) missile, embrace us (paribhuja) = protect us round about. 2.1820. [Whose] seat is made (sadas krtam) = [whose] home is made. The arrows of the sorcerers = of the demons and of the trees (vanaspat n am) are serpents (sarp ah . ), for they bite people. In holes in the ground (avat es u ) = in hollows. . . 3.21. [The sage] praises the Lord of Ked ara in the form of a buffalo (Mahis . a). He who (yah . ) = Siva who appears (?) with affection as the Blue-Necked before his people (svajan an) = devotees, and as Hari = the Green-Colored before his people (svajan an) = devotees. For Mahis . a takes such a form. Or
else, N lagr va is Rudra and Hari is Vis . u. In this way the oneness in form of Hari and Hara .n is expressed. O plant Arundhat = O [plant] devoid of obstruction. Quickly
(a s u) = speedily devour (jambhaya) = empower with [your] own power that speckled-tailed (kalm as . apuccham) = black-and-white-tailed [buffalo], on account of the capacity of plants to give strength to cattle. According to the Vi sva ntavarga 19): kalm (ViPra s as as . ah . means demonic [or] black; kalm . ah . means .a black and white.87 Because the Lord of Ked ara has the form of a buffalo, he comes to have a tail. 3.2223. Brown (babhruh . ) = having the color reddish-brown on some part of the body. Brown-eared (babhrukarn . ah . ) = having reddish-brown-colored ears. The proper reading of the words n l agala s l as ivah . in this stanza is: And 88 N lagr va, who is Siva (n lagr va s ca yah ivah a is a nominative .s . ). The form pit
traced. Dh atup a. tha 4.73137; na s is listed at 4.85: na sa a dar sane. 85 I have not been able to identify the source or sources of these rules. 86 N ar ayan r e afar, to a distant place. . a does not recognize here the vedic adverb a 87 R ATNA G OP ALA B HATTA (1911: 172) reads the neuter form kalm as . am here, which makes better sense. 88 N ar ayan . a proposes here to emend the text, which he does not nd satisfactory (yukta) as it
84 See 83 Not
133
used in the sense of an instrumental; the meaning is by the father (pitr a). The construction is: Now, you who are struck down (hatah . ) by the Lord (who is) the father of him who will raise his voice = Brahman, the begetter of the soul alone, look at him [i.e., the Lord].89 3.24. O hero in deed upon deed, whether [that deed be] ordained or forbidden! [Strike down] this question (pr as am) of this man; pr as means he asks. Strike down (jahi) that question = words of query. That means: Remove doubt about what acts are ordained and what acts are forbidden by the Veda. By means of which act we have a share in (vibhaj amahe) this (idam) world [that is], we create our share [in the world] in the form of realms of action and realms of enjoying [the fruits of that action]. 3.2526. To Kum ara (the Youth), = to him who is not overcome by time, or to Skanda; to Satru (the Foe), who contracts [the universe at the end of the eon]. To him who goes to the council-hall: the council-goer goes to the council, having the habit of doing so; this means to him who belongs to the council. Two mules: mules, which are slightly decient in horse-nature, are begotten by a donkey on a mare. Running on either side: the (two) donkeys are moving on either side, meaning, they run on two sides [of the council-goer]. Just
as the N lam adhava (Blue Vis . u) presides over Purus .n . ottama-Ks . etra (Domain of the Highest of Men = Puri in Orissa), so N larudra (Blue Rudra) presides over Ked ara-Ks ara . etra (the Ked domain in the Him alaya). The repetition [of the last p ada] signies completion.
[This] D pik a (elucidation) of unclear words and sentences in the N larudra was composed by N ar ayan . a, who lives on the Veda alone.
stands. 89 This convoluted paraphrase has the defect of requiring the form pit a to be construed simultaneously as an instrumental and as a nominative. The subject of the imperative verb pa sya is identied with the referent of the corrupt form hatah . , which we have emended to hatam (above, p. 117).
134
TIMOTHY LUBIN
Abbreviations and Editions of Sanskrit Works

AgP AiGr ApMP As .t . AVPari s Dh aP a GK Kau sS KS LP MBh MNU MS NU Agnipur an . a; M ITRA 187079. WACKERNAGEL & D EBRUNNER 1957. ACH Apastamb yamantrap a. tha; S R I NIV AS ARYA 1902. As t a dhy a y ; K ATRE 1987. .. Atharvavedapari sis ta; B OLLING & N EGELEIN 190910. .. Dh atup a. tha; K ATRE 1987. PAT Gaud adak arik a; A . E 1921. . ap Kau sikasutra ; B LOOMFIELD 1890. Kat hasam a; VON S CHROEDER 190010. . . hit AVIS .N Lingapur an . a; G A NG . U 1924. Mah abh arata; S UKTHANKAR , ET AL . 192759. 10. Mah an ar ayan . opanis . ad; VARENNE 1960; cf. TA Maitr ayan sam a; VON S CHROEDER 188186. . . hit N larudropanis . ad; editions: Bibliotheca Indica (Ed1 ): R AMAMAYA TARKARATNA 1872: 272280; J IBANANDA V IDYASAGARA 1891: 206213; PAT rama (Ed2 ): A Anand as . E 1895: 275279; Adyar Library: K UNHAN R AJA 1933: 296302. Paippal adasam a; editions cited: . hit PS 115: B HATTACHARYA 1997; PS 67: G RIFFITHS 2004; PS 1314: L OPEZ 2000; PS 1920: provisional edition of Arlo Grifths. Rgvedasam a; A UFRECHT 1877. . hit Rgvedakhil ani; S CHEFTELOWITZ 1906. Saunakasam a; R OTH & W HITNEY 1924. . hit as Svet vataropanis . ad; O BERLIES 1996. Tattvaprak as ad pik a; D VIVED I 1988: 1114. Taittir y aran yaka ; with S a yan . as cty.: P HAD . AKE 189798; with Bhat . .t .a Bh askara Mi sras cty.: M AHADEVA S ASTRI & R ANGACARYA 1985. Taittir yasam hit . a; W EBER 187172. PAT V ayupur an . E 1905. . a; A AC ARYULU Vi svaprak as a; U TVALA V E NKAT 1931; . ARA NG R ATNA G OP ALA B HATTA 1911. V ajasaneyisam hit a (M adhyam . dina); W EBER 1852. .
PS
RV RVKh SS SvU TaPra TA TS V aP ViPra VS
References
. e, Hari N Apat ar ayan .a . kar 1895 Sr -N ar ayan anandaviracitad pik asamet an am Atharva sikh a. a-Sam dy an a[m an am atrim anmit an am upanis am . ] Ham . sopanis . adant . dv .s . ad . samuccayah : etat pustakam Anand a s ramasthapan d itaih sap a t h a ntara. .. . . nirde sam sam s odhitam , Anand a s ramasam skr tagranth a vali, 29. . . . . ramamudran laya. Poona [Pun akhyapattana]: Anand as . y .a
THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1905
135
Mah amuni sr mad-Vy asapran tam ayupur an . . V . am: etat pustakam Anan ramasam d as ramasthapan odhitam, Anand as a. skr . tagranth .d . itaih . sam .s laya. ramamudran vali, 49. Poona [Pun akhyapattana]: Anand as . y .a Rep. 1983.
. e, Vin Apat ayaka Gan sa . e ramasam 1921 Gaud adak arik a. Anand as avali, 10. Poona . skr . tagranth . ap laya. ramamudran [Pun akhyapattana]: Anand as . y .a Arbman, Ernst 1922 Rudra: Untersuchungen zum altindischen Glauben und Kultus. Uppsala: Appelbergs Boktryckeri Aktiebolag. Aufrecht, Theodor 1877 Rgveda-Sam a. Bonn. . hit Bakker, Hans a and Somasiddh upata Traanta: A P as 2000 Soma sarman, Somavam .s dition in Seventh-Century Daks in a Kosala. Studies in the Skan. . dapur an anandalahar : Volume in Honour of Professor . a III. In: Har Minoru Hara on his Seventieth Birthday, edited by Ryutaro Tsuchida and Albrecht Wezler, pp. 119. Reinbek: Wezler Verlag. Bhattacharya, Dipak 1997 The Paippal ada-Sam a of the Atharvaveda: Volume One, Consisting . hit of the First Fifteen K an .d . as. Calcutta: The Asiatic Society. Bisschop, Peter, and Arlo Grifths upata Observance (Atharvavedapari 2003 The P as sis ta 40). Indo-Iranian .. Journal 46(4), 315348. Bloomeld, Maurice 1890 The K au cika-Sutra of the Atharva Veda. With Extracts from the Commentaries of D arila and Ke cava. New Haven: AOS [= Journal of the American Oriental Society 14 (1889)]. 1891 Contributions to the Interpretation of the Atharva-Veda. Fourth Series. American Journal of Philology 12, 414443.
Bohtlingk, Otto, and Rudolph Roth 185575 Sanskrit-W orterbuch. 7 vols. St. Petersburg. Bolling, G. M., and J. v. Negelein 190910 The Pari sis tas of the Atharvaveda. 2 vols. Leipzig: Otto Harras.. sowitz. Bouy, Christian 1994 Les N atha-Yogin et les upanis dhistoire de la litt erature hin. ads: Etude doue, Publications de lInstitut de Civilisation Indienne, fasc. 62. Paris: Edition-Diffusion de Boccard. Caland, Willem 1904 Zur Atharvavedalitteratur. Wiener Zeitschrift fur die Kunde des Morgenlandes 18, 185207. Reprinted in Willem Caland, Kleine
136
TIMOTHY LUBIN
Schriften, edited by Michael Witzel (Stuttgart: Franz Steiner Verlag, 1990), pp. 146172. Chatterji, Suniti Kumar 1960 The Pronunciation of Sanskrit. Indian Linguistics 21, 6182. Chintamani, T. R. 1939 The Unadisutras in Various Recensions. Madras University Sanskrit Series, no. 7. Madras: Madras University. Deussen, Paul 1897 Sechzig Upanishads des Veda. Leipzig: F. A. Brockhaus. Dvived , Vrajavallabha 1988 As taprakaran al a 12. Varanasi: Sampur.. . am. Yogatantra-Grantham nananda Sanskrit University. Emeneau, Murray 1988 Sanskrit Studies of M.B. Emeneau: Selected Papers, edited by B.A. van Nooten. Berkeley: Center for South and Southeast Asia Studies, University of California. avis Gang .u .n vy [1924] Sr asamahars ri-Lingamah apur an . iproktam . s . am . , with the Sanskrit Commentary Sivatos by Gan sa N atu. Bombay: Venkatesvara . in . . e anukraman Steam Press, V.S. 1981. Rep., with a Slok by . N aga saran a Sim ha, Delhi: Nag Publishers, 1989, 1996, 2004. . . Gengnagel, Jorg 1996 M ay a, Purus Die dualistische Tradition des Sivaismus nach . a und Siva: avr Aghora siv ac aryas Tattvaprak as . tti. Wiesbaden: Harrassowitz Verlag. Gode, P. K. 1938 Date of N ar ayan . a, the Commentator of the Upanis . ads. Journal of the University of Bombay 7(2), 128132. Gonda, Jan 1979 The Satarudriya. In: Sanskrit and Indian Studies: Essays in Honour of Daniel H. H. Ingalls, pp. 7591. Dordrecht: D. Reidel. Grifths, Arlo 2002 Aspects of the Study of the Paippal ada AtharvaVedic Tradition. In: A. Ghosh (ed.): Atharvan (A Collection of Essays on the Athar.a vaVeda with Special Reference to Its Paippal ada Tradition). Kolkata: Sanskrit Book Depot, pp. 3554. 2003 The Orissa Manuscripts of the Paippal ada Sam a. Zeitschrift . hit der Deutschen Morgenl andischen Gesellschaft 153, 333370. 2004 The Paippal adasam a of the Atharvaveda, K an . hit .d . as 6 and 7: A New Edition with Translation and Commentary. Ph.D. thesis, Leiden University. 200405 Tumburu: A Deied Tree. Bulletin dEtudes Indiennes 2223 [appeared 2007], 249264.
137
Hoffmann, Karl 1956 Notizen zu Wackernagel-Debrunner, Altindische Grammatik II,2. Munchener Studien zur Sprachwissenschaft 8, 524. 197576 Aufs atze zur Indoiranistik, edited by Johanna Narten. 2 vols. Wiesbaden: Ludwig Reichert. Jamison, Stephanie 1992 Vedic s a g e: An inherited sentence connective?. Historische Sprachforschung 105, 213239. Jibananda Vidyasagara 1891 Atharvanopanishat with the Commentary of Narayana Bhatta / Atharvan r n ar ayan takr pik akhyat k asahit ah . opanis . adah . s . abhat .. . tad . . . Calcutta: Narayana Press, 2nd edition. Date on Sanskrit t.p.: 1892. Katre, Sumitra M. 1987 The As ta dhy ay of P an .. . ini. Austin: University of Texas Press. Keith, Arthur Berriedale 1914 The Veda of the Black Yajus School, Entitled Taittiriya Sanhita. Harvard Oriental Series, 1819. Cambridge, Mass.: Harvard University Press. Kunhan Raja, C. 1933 Un-published Upanis . ads. Madras: Adyar Library. Lopez, Carlos A. 2000 The Paippal ada Sam a of the Atharvaveda: A Critical Edition, Transla. hit tion, and Study of Books 13 and 14. Ph.D. thesis, Harvard University. Lubotsky, Alexander M. 2004 pr akus anu. Indo-Iranian Journal 47(1), 16. . d Mahadeva Sastri, A., and K. Rangacarya . yaka with the Commentary of Bhat 1985 The Taittir ya Aran ta Bh askara Mi sra .. and an English Introduction by T. N. Dharm adhik ari. Delhi: Motilal Banarsidass. Reprint of Government Oriental Library Series, Bibliotheca Sanskritica 26, 27, 29 (190002). Macdonell, A. A. 1910 Vedic Grammar. Grundriss der Indo-Arischen Philologie und Al tertumskunde 1.4. Strassburg: Trubner. Mayrhofer, Manfred 1992, 1996 Etymologisches W orterbuch des Altindoarischen, 2 vols. Heidelberg: C. Winter. Mitra, Rajendralal 187079 Agnipur an . am. 3 vols. Bibliotheca Indica 65(1-3). Calcutta: Asiatic Society of Bengal. Monier-Williams, Monier 1899 A SanskritEnglish Dictionary. Oxford: Clarendon Press.
138
TIMOTHY LUBIN
Oberlies, Thomas as vatara-Upanis 1988 Die Svet . ad: Eine Studie ihrer Gotteslehre (Studien zu den mittleren Upanis die . ads I). Wiener Zeitschrift fur Kunde Sudasiens 32, 3562. as vatara-Upanis 1996 Die Svet . ad: EinleitungEdition und Ubersetzung von Adhy aya IIIII (Studien zu den mittleren Upanis . ads II2. Teil). Wiener Zeitschrift fur die Kunde Sudasiens 40, 123160. 1998 Die Religion des Rgveda. Erster Teil: Das religi ose System des Rgveda. Publications of the de Nobili Research Library, 26. Vienna: Sammlung de Nobili. Oertel, Hanns 1926 The Syntax of Cases in the Narrative and Descriptive Prose of the Br ahman . as. I. The Disjunct Use of Cases. Heidelberg: Carl Winters Universit atsbuchhandlung. a str Phad ake, V. S. R. R. B a b as . rama. 189798 Taittir y aran as . yakam. 2 vols. Poona: Anand Ratna Gop ala Bhatta 1911 Vi svaprak as ah ama sabdakos sr -Mahe svarasudh . , n . ah . , vidvadvara viracitah s r mad a c a rya s r -Vallabh a dh s varasam prad a yavidus a Rat. . . nagop alabhat t ena sam s odhitah [English title: Vishvaprak asha]. .. . . Chowkhamb a Sanskrit Series, 160. Benares: Chowkhamb a Sanskrit Book-Depot. R amamaya Tarkaratna 1872 The Atharvan ar ayan . a Upanis . ads with the Commentary of N . a. Calcutta: Gane sa Press. Roth, Rudolph, and William Dwight Whitney 1924 Atharva Veda Sanhita, 2nd rev. ed. by Max Lindenau. Berlin: F. Dummler. Scheftelowitz, J. 1906 Die Apokryphen des Rgveda (Khil ani). Breslau: M. & H. Marcus. Schrader, F. Otto 1908 A Descriptive Catalogue of the Sanskrit Manuscripts in the Adyar Library, vol. 1.Upanis . ads. Madras: Adyar Library. von Schroeder, Leopold akh 188186 Maitr ayan Sam a: Die Sam a der Maitr ayan ya-S a. 4 vols. . . hit . hit . Leipzig: E. A. Brockhaus. Rep. Wiesbaden: Franz Steiner Verlag, 1970. akh 190010 K a. thaka: Die Sam a der Kat a. 3 vols. Leipzig: E. A. Brock. hit . ha-S haus. Rep. Wiesbaden: Franz Steiner Verlag, 1970. Shastri, J. L. 1970 Upanis . at-sam . grahah . . Delhi: Motilal Banarsidass.
139
Sr niv as ach arya, L. 1902 The Ek agnik an . da of the Krishna-Yajur-Veda with the Commentary of Haradattami sra. Mysore: Government Branch Press. Sukthankar, V. S., et al. 192759 The Mah abh arata. For the First Time Critically Edited by V. S. Sukthankar and Others. 19 vols. Poona: BORI. . arang ac Utvala Venkat aryulu 1931 Mahe svarasuri viracita Vi svako samu sat kamu. Cennapuri [Chennai]: . strulu. [In Telugu script.] V avilla R amasv ami sa Varenne, Jean 1960 La Mah a N ar ayan . a Upanis . ad. 2 vols. Publications de lInstitut de Civilisation Indienne, fasc. 11 and 13. Paris: Editions de Boccard. Wackernagel, Jacob, and Albert Debrunner 1957 [1896] Altindische Grammatik, vol. 1. Gottingen: Vandenhoeck & Ruprecht. Weber, Albrecht 1852 The V ajasaneyi-Sanhit a in the M adhyandina- and the K an a kh a . va-C with the Commentary of Mah dhara. Berlin & London: F. Dummler. 187172 Die Taittir ya-Sam a. 2 vols. Indische Studien 1112. . hit West, Martin L. 1973 Textual Criticism and Editorial Technique. Stuttgart: Teubner. Whitney, William Dwight 1862 The Atharva-Veda Pr ati sa kya or Saunak ya Catur adhy ayik a: Text, translation and notes. Journal of the American Oriental Society 7. Rep. Varanasi: Chowkhamba Sanskrit Studies XX, 1962. 1905 Atharva-Veda Sam a, translated with a critical and exegetical com. hit mentary. Revised and brought nearer to completion and edited by Charles Rockwell Lanman, Harvard Oriental Series 78. Cambridge, Mass.: Harvard University Press. Witzel, Michael 1974 On Some Unknown Systems of Marking the Vedic Accent. Vishveshvarand Indological Journal 12 [Vishva Bandhu Commemoration Volume], 472502. 1985 Die Atharvaveda-Tradition und die Paippal ada-Samhit a. Zeitschrift der Deutschen Morgenl andischen Gesellschaft Supplementband 6, 256271. 2000 Medieval Veda Tradition as Reected in Nepalese Manuscripts. Journal of the Nepal Research Centre 12, 255300. Zysk, Kenneth 1985 Religious Healing in the Veda. Philadelphia: American Philosophical Society.
Contents
Arlo Grifths Prefatory Remarks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . III Philipp Kubisch The Metrical and Prosodical Structures of Books IVII of the Vulgate Atharvavedasam a .....................................................1 . hit Alexander Lubotsky PS 8.15. Offense against a Brahmin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 Werner Knobl Zwei Studien zum Wortschatz der Paippal ada-Sam a . . . . . . . . . . . . . . . . . . 35 . hit Yasuhiro Tsuchiyama On the meaning of the word r as tr a: PS 10.4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71 .. Timothy Lubin The N larudropanis adasam a: A Critical Edition with Trans. ad and the Paippal . hit lation of the Upanis ad and N a r a yan as D pik a . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81 . . Arlo Grifths The Ancillary Literature of the Paippal ada School: A Preliminary Survey with an Edition of the Caran avy uhopanis ad . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141 . . Alexis Sanderson ngirasakalpa Atharvavedins in Tantric Territory: The A Texts of the Oriya Paippal adins and their Connection with the Trika and the K al kula. With critical editions of the Par ajapavidhi, the Par amantravidhi, and the *Bhadrak al mantravidhiprakaran . a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195 Kei Kataoka Was Bhat adin? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313 .t . a Jayanta a Paippal Walter Slaje ns, and the Kashmirian Atharvaveda . . . . . . . . . . 329 Three Bhat .t . as, Two Sult .a Annette Schmiedchen Epigraphical Evidence for the History of Atharvavedic Brahmins . . . . . . . 355 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 387

Lubin 2007 Nilarudra

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Lubin 2007 Nilarudra

Uploaded by

Copyright:

Available Formats

The N larudropanis . ad and the Paippaladasam .

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM Editorial Policy

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

Text and Translation of the N larudra Stanzas

rudr am . ] ABDE; rudram . C

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

insertion of n amas te astu dh anvane as p ada c.

three NU manuscripts show kuru.

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1.6

ta iv iv te dh ya s atam as am anuh . s . babhuva . | . uh ` iva s aravya ya t s ava t ay a no mrd a j v a se .

Parallels: = KS 17.11:255.78; TS 4.5.1.1(b).

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1.9 = PS 14.3.9

Parallels: MS 2.9.2:121.1113 = KS 17.11:254.1315; TS 4.5.1.3(h); VS 16.7.

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

(2000: 237) mistakenly reports the Kashmir reading as a lnyor.

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

112 2.17 = PS 14.4.7

b. KS reads prthivya m a dhi. See my introduction (p. 83) on stanzas 2.1820.

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

pp. 127, 132.

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

The D pik a of N ar ayan . a: Edited Text and Translation

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

n larudropanis sy am . khan .d . adi s . od . a . akatrayam |

ikhan tam tarad asy ast ti s . | .d .

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

aya v h v ajine nnavate b an a | s danti satv ano gan . arup .a . |

Translation E LUCIDATION OF THE N I LARUDROPANIS . AD

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

Abbreviations and Editions of Sanskrit Works

RV RVKh SS SvU TaPra TA TS V aP ViPra VS

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM 1905

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

THE N I LARUDROPANIS . HIT A . AD AND THE PAIPPAL ADASAM

You might also like