Book XIX.
⌊Supplementary hymns.⌋
⌊This nineteenth book forms a supplement to the three grand divisions of the Atharvan collection, and is shown to be a later addition by a considerable variety of cumulative evidence. The evidence concerns in part the contents of the book; in part, the character of its tradition as respects both text and division and extent; and in part, the relation of its text to the ancillary Vedic treatises, the Pada-pāṭha and the Pañcapaṭalikā and the Prātiçākhya, and to the Kāuçika and Vāitāna sūtras.⌋
⌊The general character of the tradition in this book is strikingly inferior to that of the preceding eighteen. Such a statement can be duly verified only by a detailed study of the verses of the book, with reference to their intelligibility as they stand, and to the multiplicity or wildness of the variants presented; but a casual glance at the footnotes on pages 478, 484-5, and 539 of the Bombay edition will give some idea of their multiplicity. Many of them (like trī́n nā́kaṅs at 27. 4: see W's note) "are of the superficial variety of discordant readings which swarm in this book and have no real importance." Others are blunders of the grossest sort, as to which there is substantial agreement among the authorities or even complete harmony: such for example is the impossible yásmāi...yacchati at 32. 2, where not a single one has the absolutely necessary yácchati: cf. W's note to 45. 5. Especially noteworthy is vs. 4 of h. 40 as illustrating "what this nineteenth book can do in the way of corruption even of a text that is intelligibly handed down elsewhere" (so Whitney: the AV. version is so utterly corrupt that he is forced to translate from the RV. version, RV. i. 46. 6). If degrees of corruption and badness are to be distinguished, perhaps we may set down 49. 2 as the worst in book xix., or possibly in books i.-xix.; in the latter case, vi. 22. 3 is surely a close second. The uncertainties of the tradition of this book as to the precise amount of material to be included in it, and as to its division and the numeration of the parts, are rehearsed in the sequel: cf. the references at p. 898, end of ¶2.⌋
⌊Relation of the text of book xix. to the ancillary Vedic treatises.—First, the Pada-paṭha appears to be very modern, as it is certainly very blundering and untrustworthy: see SPP's notes on pages 410 and 460 and especially 543, and W's note on hymn 68, and observe, for example, the wild resolution of vármā sīvyadhvám as várma: asi: vi॰adhvám at 58. 4. The corruptness of the text made Whitney doubt (in 1862: see his Prāt., p. 581) the existence of a pada-pāṭha.—Second, book xix. is entirely ignored by the Pañcapaṭalikā or Old Anukr., as is stated also by SPP. in his Critical Notice, vol. i., p. 24.—Third, "to the apprehension of the Prātiçākhya the Atharva-Veda comprehended only the first eighteen books of the present collection": so Whitney, Prāt., p. 581; cf. his Index of passages referred to by the AV. Prāt., p. 600 c, and especially his notes to Prāt. ii. 67 c and ii. 22.⌋
⌊Relation of book xix. to Kāuçika.—The sūtra-citations do not imply recognition of the text of book xix. as an integral part of the saṁhitā.—Bloomfield has made a critical separation of the more original vidhāna-matter from the gṛhya-matter in the text of Kāuçika, and styles the former "Atharva-sūtra" or "Vidhāna-sūtra": see his Introd. to Kāuç., p. xxviii., and his essay in Göttingische gelehrte Anzeigen, 1902, p. 489. His Vidhāna-sūtra comprehends the text of Kāuç. from the beginning of kaṇḍikā 7 to the end of kaṇḍikā 52, excepting perhaps most of the matter (42. 19 to 43. 20) just preceding the vaçāçamana, and excepting the vaçāçamana itself (43. 21 to 45. 19): that is, his Vidhāna-sūtra runs from 7. 1 to 42. 18 and from 46. 1 to 52. 21.*—Now it is in the first place to be noted that no verse whatever is cited in the text of the "Vidhāna-sūtra" (whether by pratīka or by technical designation or in sakalapāṭha) which is also to be found in book xix., with the single exception of prā́ṇa prāṇám.† In the second place, disregarding the verses cited by technical designation (the "jivās-verses": see below) and those which are cited in full and by pratīka besides (33. 3; 52. 5; 72. 1: see below), it appears that there are in the entire text of Kāuçika only six pratīkas which might seem at first blush to imply the recognition of book xix. as part of the Atharvan text by Kāuçika. The six pratīkas cover some eleven verses. Including with them a seventh pratīka, devásya tvā, I give them in tabular form:| 6. 37 | tvám agne vratapā́ asi | (xix. 59 1-3) | [Dārila, in full; RV.MS.TS.VS.] | |||
| kā́mas tád ágre | (xix. 52. 1‡) | [RV.TB.TA.] | ||||
| 45. 17 | kā́mas tád ágre | |||||
| 68. 29 | kā́mas tád | |||||
| 57. 26 | ágne samídham ā́hārṣam | (xix. 64. 1-4) | [Daç. Kar., in full; AGS.PGS.ÇGS.HGS.GGS.MB.] | |||
| 66. 1 | vā́n̄ ma āsán | (xix. 60. 1) | [TS.TA.PGS.] | |||
| 91. 3 | áyuto ‘hám | (xix. 51. 1) | [?] | |||
| devásya tvā savitús | (xix. 51. 2) | [Passim.] | ||||
| 139. 10 | ávyacasaç ca | (xix. 68. 1) | [Daç. Kar.; Ath. Paddh.; Keçavī.] |
⌊Citations by pratīka.—The three phrases, (1) devásya tvā savitúḥ prasavé and (2) açvínor bāhúbhyām and (3) pūṣṇó hástābhyām, are unvaried as between the AV. text and the citations by Kāuç. (in full at 2. 1 and 2. 21 and 137. 18: the citation at 91. 3 is by pratīka with áyuto ‘hám) and by Vāit. (in full at 3. 9): what follows hástābhyām is, at Kāuç. 2. 1, agnáye júṣṭaṁ nír vapāmi (as at TS. i. 1. 42); at 2. 21 and in Vāit., it is prasūtaḥ praçiṣā paristṛṇāmi (Vāit. pratigṛhnāmi); and at 137. 18 it is ā́ dade (as at TS. i. 3. 11 and very often); while AV. xix. differs from all these in adding prásūta ā́ rabhe. The phrases are of such extremely frequent occurrence (see introd. to h. 51) that they may be called a commonplace of the sūtra-literature; and, as W. intimates, the pratīka-citation by Kāuç. is not to be regarded as having any special reference to our book xix.,—much less the citations in full by Kāuç. and Vāit. The case is a typical and striking one. Of the same type are the hymns tvám agne vratapā́ asi and ágne samídham ā́hārṣam, both of which, besides, are given by the scholia in sakalapāṭha. For the rest, so far as any necessary connection with book xix. is concerned, vā́n̄ ma āsán and kā́mas tád and ávyacasaç ca may fairly be regarded as kalpajā mantrās. Only for áyuto ‘hám am I unable to point out occurrences elsewhere than in book xix.; but it may be noted that the comm., at p. 4994, takes áyuto ‘hám and the immediately following devásya tvā as one sūkta of sacrificial formulas, yajurmantrātmakaṁ sūktam.⌋
⌊Citations by technical designation.—Thrice in the text of Kāuç. (at 3. 4; 58. 7; 90. 22), as also once in Vāit. (at 1. 19), we meet the prescription jīvābhir ācamya. The "jīvā́s-verses," says Dārila (on 3. 4), mean "four verses beginning with jīvā́ stha." They are associated, both at Kāuç. 3. 4 and at Vāit. 1. 18, 19 as well, with other sūtra-material, and in particular also with the five prapads (which are called in Vāit. prapadanas and which Dārila characterizes as kalpaja): considering this fact, the citation may well be viewed as containing no distinct reference to our book xix., albeit indeed the verses are found there as 69. 1-4; and the entire absence of sakalapāṭha both in text and in scholia, if taken in connection with the mode of citation (by a technical name and so without iti), does not appear to be inconsistent with this view.⌋
⌊Citations in sakalapāṭha.—The most conclusive evidence to show that book xix. was not recognized by Kāuç. is afforded by the five verses which, although occurring in our xix., are yet cited by Kāuç. in full (sakalapāṭha): these are 59. 3; 33. 3 and 44. 4; and 52. 5 and 72. 1. As to the first of the five, ā́ devā́nām ápi pánthām aganma, cited at 5. 12, Bloomfield has already remarked in his note that the sakalapāṭha shows that it is regarded as coming from some other source than our book xix., and it is in fact not infrequent elsewhere (RV.MS.TS.ÇB.); moreover, it is a part of the same group as tvám agne vratapā́ asi, of which group, as already noted, Dārila (on 6. 37) gives the sakalapāṭha. The verses tvám bhū́mim (cited in full at 2. 1: a later citation, at 137. 32, is naturally by pratīka) and prā́ṇa prāṇám (cited in full at 47. 16) have not been found, so far as I know, except at xix. 33. 3 and 44. 4; but of the former Dārila expressly says that it is kalpaja. Finally, there remain the cases of yát kāma and yásmāt kóçāt. These are peculiar in that they are cited at 92. 30 and 139. 25 by pratīka, and immediately thereafter (at 92. 31 and 139. 26) in sakalapāṭha: cf. Bloomfield's Introduction, p. xxix. The verse yát kāma is found at xix. 52. 5, and yásmāt kóçāt at the end of the book, and neither elsewhere.⌋
⌊Relation of book xix. to Vāitāna.—Still less than Kāuçika, does Vāitāna imply by its citations a recognition of the text of book xix. as an integral part of the saṁhitā.—In all Vāitāna there are only seven sūtras (Garbe gives five) that cite passages occurring in book xix.: they are Vāit. 1. 18 and 19, citing the apratiratha hymn and the "jivā́s-verses"; 3. 5 and 19. 12, citing ā́ devā́nam; 3. 9, citing devásya tvā; 28. 14, citing yád agne yā́ni kā́ni cit; and 37. 19, citing sahásrabāhus. Of these, the devásya tvā, the "jīvā́s-verses," and the ā́ devā́nām are cited also by Kāuç. and have already been sufficiently discussed. Of the remaining three: the puruṣa hymn (sahásrabāhus: xix. 6) appears also in RV.VS.TA.SV.; and the verse yád agne yā́ni kā́ni cit (xix. 64. 3) is common to RV., and to the Yajus texts, MS.K.Kap.TS.VS.; while the apratiratka hymn (āçúḥ çíçānaḥ: xix. 13. 2 ff.) is found in RV. and the Yajus texts just named and in SV. also.⌋
⌊Divisions of the book.—The prapāṭhaka-division is not found in this book, having ended with book xviii.; nor does any decad-division appear. The following statements refer to the hymns as printed, divided, and numbered in the Berlin edition. The book numbers 72 hymns, with 456 verses, and is divided into seven anuvākas. If the verses numbered 455, a precisely even division would give 65 to each anuvāka, and it appears that the division aims in general to make each anuvāka as nearly of that length as may be without breaking hymns: but hymn 20 is put into anuvāka 2 rather than 3, because it forms a subject-group with hymns 17-19; for a like reason the limit of anuvāka 4 is set after hymn 33 and not before it; and that of anuvāka 5, after hymn 45 and not before it. A tabular conspectus follows:
| Anuvākas | 1 | 2 | 3 | 4 | 5 | 6 | 7 |
| Hymns | 9 | 1 | 6 | 7 | 12 | 9 | 18 |
| Verses | 59 | 72 | 65 | 68 | 74 | 63 | 55 |
Supplement.—Book XIX.
After-gleanings (72 hymns), chiefly from the traditional sources of division I.
| Book XIX.—Supplementary Hymns | ||
| 1 | With an oblation for confluence | 898 |
| 2 | Praise and prayer to the waters | 899 |
| 3 | Praise to Agni | 900 |
| 4 | To various divinities | 901 |
| 5 | Praise and prayer to Indra | 902 |
| 6 | Purusha and his sacrifice | 902 |
| 7 | To the lunar asterisms: for blessings | 906 |
| 8 | For well-being: to the asterisms etc. | 909 |
| 9 | For appeasement and weal: to various divinities | 912 |
| 10 | For well-being | 915 |
| 11 | For well-being | 917 |
| 12 | For success and long life | 918 |
| 13 | For success in war: ⌊Apratiratha hymn⌋ | 918 |
| 14 | For safety | 921 |
| 15 | For safety and success | 921 |
| 16 | For safety and protection | 923 |
| 17 | For protection: to various gods | 924 |
| 18 | For protection: to various gods | 925 |
| 19 | For protection by various gods | 926 |
| 20 | For protection by various gods | 927 |
| 21 | The meters | 928 |
| 22 | Homage to parts of the Atharva-Veda | 929 |
| 23 | Homage to parts of the Atharva-Veda | 931 |
| 24 | For prosperity: with a certain garment | 934 |
| 25 | To a horse | 936 |
| 26 | For long life etc.: with something golden | 936 |
| 27 | For protection etc.: with a triple amulet | 938 |
| 28 | For various blessings: with an amulet of darbhá | 941 |
| 29 | Continuation of the foregoing | 942 |
| 30 | For protection etc.: with an amulet of darbhá | 943 |
| 31 | For various blessings: with an amulet of udumbára | 944 |
| 32 | For long life etc.: with an amulet of darbhá | 947 |
| 33 | For various blessings: with an amulet of darbhá | 949 |
| 34 | With a jan̄giḍá-amulet: for protection etc. | 950 |
| 35 | The same | 953 |
| 36 | With a çatávāra-amulet: for protection etc. | 955 |
| 37 | With an amulet: for various blessings | 956 |
| 38 | With gúggulu: against disease | 957 |
| 39 | With húṣṭha: against diseases | 959 |
| 40 | To various divinities: for various blessings | 961 |
| 41 | For some one's welfare | 963 |
| 42 | Extolling the bráhman etc. | 963 |
| 43 | To various gods: for attaining heaven | 965 |
| 44 | With an ointment: against diseases etc. | 966 |
| 45 | With an ointment etc.: for various objects | 969 |
| 46 | With and to an amulet called ástṛta 'unsubdued' | 972 |
| 47 | To night: for protection | 974 |
| 48 | To night: for protection | 977 |
| 49 | Praise and prayer to night | 978 |
| 50 | To night: for protection | 983 |
| 51 | Accompanying acceptance (?) | 985 |
| 52 | Of and to desire (kā́ma) | 985 |
| 53 | Praise of time (kālá) | 987 |
| 54 | Praise of time | 989 |
| 55 | To Agni | 991 |
| 56 | To sleep (or dream) | 993 |
| 57 | Against evil-dreaming | 996 |
| 58 | For various blessings | 998 |
| 59 | For successful sacrifice | 1000 |
| 60 | For physical abilities | 1001 |
| 61 | For length of life etc. | 1002 |
| 62 | For popularity | 1003 |
| 63 | To Bṛihaspati: for sundry blessings | 1003 |
| 64 | To Agni: with fuel | 1003 |
| 65 | Praise of the sun | 1005 |
| 66 | To Agni: for aid | 1005 |
| 67 | For long life and prosperity | 1005 |
| 68 | With ceremonial performance | 1006 |
| 69 | To the waters: for long life | 1007 |
| 70 | For long life | 1008 |
| 71 | For various blessings | 1008 |
| 72 | For the favor of the gods | 1009 |