goes to the sky, the great expanse (vyácas); let that, verily, fuming abroad, come back thence on the maker.
The translation implies the obvious emendation, made in our text, of tád dyā́m for tád yā́m, which is read by all the mss. and by the comm., and retained in SPP's text, though in a note he approves our alteration; it is only another example of mistaking an abbreviated for a full reading (dy for its grammatical equivalent ddy: compare ⌊i. 22. 1, and Roth, ZDMG. xlviii. 104⌋). Ppp. reads in b bṛhat vacas; and it has for c ud it vaco vyadhūmayat. The comm. gives bhūmyām for -yās in a, and tvat for tat at beginning of b. He renders asat by asatkalpaṁ kṛtyārūpam, or, alternatively, by açobhanaṁ kṛtyārūpam. The accent -dhūpā́yat is contrary to all rule, and doubtless false; MS. (i. 10. 20; p. 160. l) has -pāyát, which is correct. The general sense of the verse is obscure; but it appears to parallel the return of the charm upon its producer with the action of water in exhaling from the earth and coming back as rain.
7. Since thou hast come into being reverted (pratyáñc), having reverted fruit, do thou repel (yu) from me all curses, [repel] very far the deadly weapon.
The verse is nearly repeated as vii. 65. i. Ppp. has for c, d. pratīṣkṛtyā amuṁ kṛtyākṛtaṁ jahi. The comm. reads in b -phala, vocative; regarding, of course, the apāmārga plant as addressed.
8. Protect me around with a hundred; defend me with a thousand; may the forceful (ugrá) Indra, O lord of the plants, assign force (ojmán) unto thee.
Ppp. has for d bhadro ’jmānam ā dadhuḥ. It can hardly be that the writer does not use here ugrá and ojmán as words felt to be related; but the comm. gives for the former his standing and always repeated udgūrṇabala, and paraphrases the other with ojasvitva.
20. To discover sorcerers: with an herb.
[Mātṛnāman.—navarcam. mātṛnāmadāivatam. ānuṣṭubham: 1. svarāj; 9. bhurij.]
Found in Pāipp. viii. (in the verse-order 1-4, 7, 6, 8, 9, 5). Reckoned by Kāuç. (8. 25) to the cātanāni; and by the schol. (8. 24, note) added to the mātṛnāmāni: with good reason, if we may trust the Anukr. (which adds to what is given above: anena mātṛnāmāu ’ṣadhim evā ’stāut); but the comm. says nothing about it. The hymn is used by itself (28. 7) to accompany the binding on of an amulet of sadampuṣpā 'ever-flowering' (or, as the comm. and schol. say, trisandhyā) in a healing ceremony (the comm. says, against brahmagraha and the like).
Translated: Ludwig, p. 525; Grill, 2, 133; Griffith, i. 159; Bloomfield, 68, 398; Weber, xviii. 84.—See also Hillebrandt, Veda-chrestomathie, p. 48.
1. He (?) looks on, he looks toward, he looks away, he looks: the sky, the atmosphere, then the earth—all that, O divine one (f.), he looks at.
Ppp. has the 2d sing, paçyasi all the five times, and it is an easier reading (adopted by Grill in his translation), especially in d, unless we may emend devi to devī́; according to the comm., the subject throughout is the wearer of the amulet, and the divine one, as is also indicated by Kāuç., is the sadampuṣpā plant, a plant evidently having something about it that resembles or suggests eyes. Ppp. reads ā for āt in c. ⌊Read prá for práti in a? Pronounce divāntar- in c.⌋
