1. The eyes of us two [be] of honey-aspect; our face [be] ointment; put (kṛ) thou me within thy heart; may our mind verily be together.
The comm. begins with aksāu, and Ppp. also reads the same. The pada-text divides sahā́ ’sati into sahā́: ásati, which is plainly wrong (should be asati).
37 (38). The wife to the husband.
[Atharvan.—lin̄goktadevatyam. ānuṣṭubham.]
Wanting in Pāipp., but perhaps by reason of the lacuna noted under the preceding verse. Employed by Kāuç. (79. 7) in the same ceremony as the preceding hymn, with the direction ity abhichādayati, which may well enough mean, as plainly required by the sense of the verse, 'she envelops him,' but is explained by the schol. as 'one envelops the two spouses.'
Translated: Weber, Ind. Stud. v. 248; Grill, 55, 179; Henry, 14, 67; Griffith, i. 343; Bloomfield, 96, 546.
1. I bridle (abhi-dhā) thee with my Manu-born garment, that thou mayest be wholly mine, mayest not make mention of other women.
The comm. explains manu- alternatively by mantreṇa, and takes kīrtayās as = uccares; and he supplies nāmadheyam as the latter's direct object, governing anyāsām. "Manu-born" is a strange epithet for a garment; perhaps the woman's embrace is intended, or her hair—if this be not too poetic. The second half-verse is nearly identical with 38. 4 c, d.
38 (39). To win and fix a man's love: with a plant.
[Atharvan.—pañcarcam. vānaspatyam. ānuṣṭubham: 3. 4-p. uṣṇiḥ.]
The first two verses of this hymn are found in Pāipp. xx., but in a fragmentary and corrupt condition; the remaining three, in iii. Used, according to Kāuç. (36. 12), with vi. 129, 139, in a rite concerning women; the plant is fastened to the head (of the woman ⌊so the comm.⌋), and she enters the village. (Keçava explains differently.) ⌊He regards a man as object of the rite (tasya çirasi baddhvā), as indeed the text of vs. 2 d requires.⌋
Translated: Weber, Ind. Stud. v. 249; Ludwig, p. 515; Grill, 59, 179; Henry, 14, 68; Griffith, i. 344; Bloomfield, 103, 546.
1. I dig this remedy, me-regarding, greatly wailing, the returner of one going away, greeter of one coming.
Only the first half-verse is found in Ppp. The comm., after Kāuç., understands the remedy to be that named sāuvarcala,* "Sochal salt." Māmpaçyam he explains as either mām eva nārīm paçyat or mām eva asādhāraṇyena patye pradarçayat; there can properly be no causative force in -paçya. ⌊Weber suggests that māmpaçyam may be a misprint for sā-; but the mss. of SPP. and W. all appear to have mā-, except W's Bp., which has sā-.⌋ The other difficult epithet, abhirorudam, he makes no difficulty of explaining as if it contained the root rudh instead of rud: patyuḥ anyanārīsaṁsargam abhito nirundhat! That might be convenient, if admissible; the abhi with roruda is obscure: perhaps 'wailing at or after [me].'
