# Atharva-Veda Samhita/Book XIV/Hymn 2

2. Marriage ceremonies (continued).
The Anukramaṇī, as we have it, omits the description of several of the verses (26, 34, 36, 38, 47, 50, 68); ⌊and, on the other hand, it defines verses 13 and 33 each twice, each once right and once wrong;⌋ and it mixes the order of others ⌊compare Whitney's remarks, above, page 739, If ¶3, and mine, page 740, top⌋.
The verses (except 50, 58) of this anuvāka or hymn are found also in Pāipp. xviii. (for slight differences of order, see under the verses). ⌊About a dozen verses of this anuvāka or hymn also occur in the RV. wedding-hymn, x. 85.⌋ Only one verse (47) is used by Vāit., but nearly all by Kāuç.
Translated: parts, of course, by the RV. translators; and the parts peculiar to our text by Ludwig, p. 472; and, as AV. hymn, by Weber (as above), Ind. Stud. v. 204-217. For vss. 59-62, see Bloomfield, AJP. xi. 336-341, or JAOS. xv., p. xliv, = PAOS. for Oct. 1890.
1. For thee in the beginning they carried about Sūryā, together with the bridal-car; mayest thou, O Agni, give to us husbands the wife, together with progeny.
The verse is RV. x. 85. 38, RV. reading púnaḥ for sá naḥ in c. All our mss. accent in d ágne, but it has been emended to agne in our edition. Ppp. agrees with RV. in having in c punaṣ pat-. ⌊Cf. PGS. i. 7. 3; MP. i. 5. 3; MGS. i. 11. 12 b, and p. 150.⌋ Kāuç. 78. 10 quotes this verse with 45 below, both preceded by vi. 78. 1, and followed by a long prose-passage, when the pair approach the priest to receive a sort of baptism.
2. Agni hath given back the spouse, together with life-time, with splendor; of long life-time, may he who is the husband of her live a hundred autumns.
Is RV. x. 85. 39, without variant. ⌊Cf. MP. i. 5. 4; MGS. i. 11. 12 c, and p. 152.⌋ The combination yáḥ pátiḥ in c is assured by Prāt. ii. 70.
​3. Soma's wife first; the Gandharva thy next husband; Agni thy third husband; thy fourth, one of human birth.
The verse is RV. x. 85. 40, which, however, has for a, b sómaḥ prathamó vivide gandharvó vivida úttaraḥ. It is found also in PGS. (i. 4. 16) and HGS. (i. 20. 2); the former agrees entirely with RV.; the latter deviates from it only in d, where it gives turīyo ‘ham man-: Ppp. combines in b aparaṣ p-. ⌊Cf. MP. i. 3. 1.⌋
4. Soma gave to the Gandharva; the Gandharva gave to Agni; both wealth and sons hath Agni given to me, likewise this woman.
Is RV. x. 85. 41, without variant. Found also in MB. (i. 1. 7) and HGS. (i. 20. 2): in the latter, with very different readings: soma ‘dadād gajidharvāya gandharva ‘gnaye ‘dadāt: paçūṅç ca mahyam putrāṅç ca ’gnir dadāty atho tvām. ⌊Cf. MP. i. 3. 2; MGS. i. 10. 10 a, and p. 157; also Wint., p. 48.⌋
5. Your favor hath come, O ye (two) of abundant good things (? vājínīvasu); [our] desires have rested in [your] hearts, O Açvins; ye have been twin keepers, O lords of beauty; may we, being dear, attain favorers (aryamán) of our homes (? dúrya).
The verse is RV. x. 40. 12, RV., however, reading ayaṅsata at end of b. ⌊MP. i. 7. 11 follows the RV. text, but with kāmāṅ for kāmās: cf. Wint., p. 70.⌋ More points than one in the translation are doubtful.
6. Do thou (f.), rejoicing with propitious mind, assign wealth having all heroes, to be extolled; an easy crossing (tīrthá), well provided with drink, O lords (du.) of beauty; do ye smite away the pillar standing in the road, [namely] disfavor.
This verse is altered from RV. x. 40. 13 in a strange and senseless manner. RV. reads for a, b tā́ mandasānā́ mánuṣo duroṇá ā́ dhattáṁ rayíṁ sahávīraṁ vacasyáve, thus making the verse concern the Açvins throughout; who is our 'thou' (sā́) does not appear. In c the sense is destroyed by altering the RV. verb kṛtám (as if it were misunderstood for a participle) to sugám; and in d patheṣṭhā́m (p. pathe॰sthā́m) is turned to páthiṣṭhām (p. páthi॰sthām) and accented as if it were a superlative; ⌊cf. the confusion at vi. 28. 1⌋. The verse is used also in the Āpast. sūtra (Wint., p. 68 ⌊MP. i. 6. 12⌋), with daçavīram in b as its only variant from RV. Ppp. appears to read with our text. The verse lacks two syllables of being a real jagatī. In Kāuç. 77. 8 the verse is directed to be used on arriving at a ford or river-crossing on the bridal journey.
7. What herbs [there are], what streams, what fields, what forests—let these, O bride, defend from the demon thee, possessing progeny, for thy husband.
The Āpast. text (Wint., p. 70 ⌊MP. i. 7. 9⌋) has the same verse, but with different readings: for b, yā́ni dhánvāni yé vánāḥ ⌊Oxford text vánā⌋ in c, té for tā́s; for d, prá tvé muñcantv áṅhasaḥ. Kāuç. 77. 11 uses it on the bridal journey 'under the circumstances mentioned in the verse.'
8. We have mounted this road, easy, bringing welfare, on which a hero takes no harm, [but] finds others' goods.
The Āpast. text (Wint., p. 67 ⌊MP. i. 6. 11⌋) has the same verse, but with sugám pánthānam ā́ ‘rukṣam áriṣṭaṁ svas- in a, b. Kāuç. uses it in 77. 2, with 1. 64: see the note to 1. 64. ⌊For yásmin in c Ppp. has the sense-equivalent yatra: cf. its oṣam for our kṣiprám at xii. 1. 35; etc.⌋
9. Pray hear ye now of me, O men, by what blessing (āçís) the two spouses attain what is agreeable (vāmá): what Gandharvas [there are] and heavenly Apsarases, who stand upon these forest trees (vānaspatyá), let them be pleasant unto this bride; let them not injure the bridal-car as it is driven.
The last four padas form a verse also in the Āpast. text (Wint., p. 70 ⌊MP. i. 7. 8⌋), where for our d is read eṣú vṛkṣéṣu vānaspatyéṣv ā́sate, further çivā́s (for syonā́s) and vadhvāì in e, and ūhyámānām in f. In TS. iii. 2. 8$^4$ is found the phrase yám āçírā dámpatī vāmám açnutáḥ, and āçīrdāyā́ dámpatī vāmám açnutām. The verse is to be used, according to Kāuç. 77. 9, when the bridal train passes great trees. The Anukr. ⌊appears to scan as 9 + 12: 11 + 12: 11 + 11 = 66; but pāda a is essentially defective⌋. All our mss. ⌊and SPP's authorities⌋ read in e te, which our edition emends to té; ⌊but SPP. reads te, construing a-d together, and e-f separately: 'unto thee, the bride here'; which seems hard⌋. Ppp. combines in c gandharvā ’ps-.
10. What yákṣmas go to the bride's brilliant (candrá) car among the people, let the worshipful gods conduct those back whence they came.
The verse is RV. x. 85. 31; RV. reads in b jánād ánu. The Āpast. text (Wint., p. 67 ⌊MP. i. 6. 9⌋) has the same verse. ⌊The Anukr. calls the vs. yakṣmanāçanī.⌋
11. Let not the waylayers who pursue (ā-sad) [them] find the two spouses; let them go over what is difficult by an easy [road]; let the niggards run away.
Is RV. x. 85. 32, whose only variant is sugébhis in c. We had a as xii. 1. 32 d, and d as vi. 129. 1-3 d. MB. (i. 3. 12) and Āpast. (Wint., p. 67 ⌊MP. i. 6. 10⌋) have the RV. reading. The verse is used (Kāuç. 77. 3), with 1. 34, when the bridal train starts. ⌊The Anukr. calls the vs. dampatyoḥ paripatithināçanī⌋.
12. I cause the bridal-car to be viewed by the houses with worship (bráhman), with a friendly, not terrible eye; what of all forms is fastened on about, let Savitar make that pleasant for the husbands.
Ppp. reads at the end kṛṇotu tat. According to Kāuç. 77. 14, the verse is uttered when the train comes in sight of the house. Āpast. vi. 6 (Wint., p. 70 ⌊MP. i. 7. 10⌋) has the same verse, with the variants māítreṇa in b, asyā́m for ásti in c, and (like Ppp.) kṛṇotu tát at the end. The comm. to Āpast. understands c of the ornaments worn by the bride, as indicated by the reading asyā́m. The verse (13 + 11: 11 + 12 = 47) is but a poor jagatī.
13. Propitious hath this woman come to the home; Dhātar appointed this world (sphere) to her; her let Aryaman, Bhaga, both Açvins, Prajāpati, increase with progeny.
The Anukr. takes no notice of the irregularities of the meter (9 + 11: 10 + 11 = 41). ⌊It defines the verse twice, first as triṣṭubh, then as purobṛhatī (cf. vi. 126. 3). Pādas b and d are good triṣṭubh pādas; and a and c will pass if we resolve naārī iyam and taām.⌋
​14. [As] a soulful cultivated field hath this woman come; in her here, O men, scatter ye seed; she shall give birth to progeny for you from her belly (vakṣáṇās), bearing the exuded (dugdhá) sperm of the male (ṛṣabhá).
A couple of our mss. (⌊E.⌋D.) read asyā́m in c. The first pāda is capable of being compressed into 11 syllables, but with violence. Ppp. has for b yasyān naro vapanta bījam asyāḥ, and in c janayāt.
⌊The likening of the woman to the field is very familiar later: cf. Manu ix. 33 f. Cf. also the ματρὸς ἄρουραν Aeschylus (Septem, 753); Sophocles' ἀρώσιμοι γὰρ χἁτέρων εἰσὶν γύαι (Ant., 569); Eurip. Phoen. 18; etc. My colleague, Professor George F. Moore, calls my attention to Koran ii. 22, "Your women are your plow-land," in Arabic, ḥarth.—Griffith's (not very close) version suggests a different interpretation: he takes dugdhám as 'milk' of the maternal breast. Perhaps after all we should (with W.) join it with rétas, and in the sense of 'milked'; but with this difference, that it refers to the rétas which is "milked" as a result of the action implied in páso ní galgalīti dhā́rakā at VS. xxiii. 22. Mahīdhara says vīryaṁ kṣarati (cf. kṣīram).—This interpretation is fortified by the use of dhayati at RV. i. 179. 4, Lópāmudrā vṛ́ṣaṇaṁ (nadáṁ) dhayati çvasántam.⌋
15. Stand firm; virā́j art thou; as it were, Vishṇu here, O Sarasvatī; O Sinīvālī, let her have progeny; may she be in the favor of Bhaga.
Kāuç. 76. 33 uses the verse to accompany the act of making the bride stand firm after rising from the couch. The Anukr. forbids us to abbreviate to ’va in b. In Ppp. a considerable part of the verse is lost. The second half-verse appears again below as 21 c, d.
16. Let your wave smite up the pegs; O waters, release the yoke-ropes (yóktra); let not the two inviolable [kine], not evil-doing, free from guilt, come upon what is unpropitious (? áçuna).
The verse is RV. iii. 33. 13, which, however, reads çū́nam for áçunam in d, and vyènasā for -sāu in d; and Ppp. agrees with RV. ⌊W's "[kine]" seems to overlook the gender of aghnyāú: see Griffith's note, p. 174.⌋ Kāuç. 77. 15 makes the verse accompany the sprinkling of the car and unyoking of the oxen at the end of the bridal journey.
17. With an eye not terrible, not husband-slaying, pleasant, helpful (çagmá), very propitious, of easy control (suyáma) for the houses, hero-bearing, loving brothers-in-law (?), with favoring mind—may we thrive together with thee.
18. Not brother-in-law-slaying, not husband-slaying be thou here, propitious to the cattle, of easy control, very splendid, having progeny, hero-bearing, loving brothers-in-law (?), pleasant, do thou worship (sapary) this householder's fire.
Our mss. differ, as in the preceding verse, between devṛ́kāmā and devák- in c. The first three pādas agree nearly with RV. x. 85. 44 a-c, but the latter begins a with ághoracakṣus (like our 17 a) ⌊and omits ihá⌋, reads sumánās instead of suyámā in b, and in c omits prajā́vatī and gives devákāmā; its fourth pāda is the commonplace phrase çáṁ no bhava dvipáde çáṁ cátuṣpade. Ppp. reads for a, b: adevaraghni patiraghny edhi syonaṣ paçubhyas sumanas suvīraḥ; and, for c, d (given, as noted above, as second half of the preceding verse): prajāvatī vīrasūr devṛkāme ’mam agn- etc.; it thus gets rid of the syonā whose apparent intrusion spoils the triṣṭubh-character of our c, d. ⌊The ms. reckons syonā́ to d (by placing the mark of pāda-division before it); but the integrity of imám etc. as a pāda (without syonā́) is palpable. Likely our text represents a blend of two readings: vīrasū́ur devákāmā sionā́ (RV.), and prajā́vatī vīrasū́r devṛ́kāmā (Ppp.): cf. under vs. 17.—Perhaps the corruption at xviii. 1. 39 below is in part due to a confused blending of two readings.⌋
19. Stand up from here; desiring what hast thou (f.) come hither? I [am] thine overcomer, O Iḍā, out of [my] own house; thou that hast come hither, O perdition, seeking the empty—stand up, O niggard; fly forth; rest not here.
This exorcism accompanies, according to Kāuç. 77. 16, a complete sprinkling of her new home by the bride. All our mss. ⌊and all SPP's authorities⌋ have at end of c ājagándha; our edition ⌊not SPP's⌋ makes the, as it seems, necessary emendation to -ntha, which Ppp. also appears to have. ⌊See Roth, ZDMG. xlviii. 108.⌋ Ppp. further reads in a -ṭhā ’daṣ kim, combines ā ’gā ’haṁ, and begins c with açūnyeṣī. In b the translation assumes the pada-reading iḍe—not īḍe, as previous translators prefer to understand; it is hard to tell which word is more out of place. The verse is once more a very poor sort of triṣṭubh. ⌊It may be counted as 44 syllables. Pādas a, b, c scan easily as 11 + 12: 11; but the good triṣṭubh cadence of d casts suspicion on the integrity of its prior part.⌋
20. When this bride hath worshiped the householder's, the former (pū́rva) fire, then, O woman, do thou pay homage to Sarasvatī and to the Fathers.
Ppp. (which not rarely substitutes āi for ī) seems to agree with all our mss. in reading asaparyāit ⌊see the note to vi. 32. 2⌋. Prāt. ii. 65 prescribes the combination námas k- in d. The first pāda (10 syll.) is both irregular and defective. By Kāuç. 77. 23, the ver.se, with vs. 46 below, is to accompany the homage paid by the bride to the deities mentioned.
21. Take this protection, defense, to spread under this woman; O Sinīvālī, let her have progeny; may she be in the favor of Bhaga.
The second half-verse is the same with 15 c, d above. The rendering implies ⌊after nā́ryāi in b⌋ an emendation to upastíre (infinitive), which is the reading of Ppp. The Āpast. text (Wint., p. 71 ⌊MP. i. 8. 1⌋) also has it; further, in a it has idám ā́ bhara, and, in d, iyám inserted before bhágasya. In Kāuç. 78. 1, the verse is directed to be uttered while he (the bridegroom?) brings the hide of a red ox.
22. What rushes (bálbaja) ye cast down, and [what] hide ye spread under, that let the girl (kanyā̀) of good progeny mount, who finds a husband.
Balbaja is the Eleusine indica, a coarse rush-like grass. In Ppp., the parts of vss. 22 and 23, and of 24 and 25, are more or less exchanged. In Kāuç. 78, the second pāda is first quoted (in 2), after our vs. 21; then follows (in 3) a, then (in 4) the first part of vs. 23, then (in 5) our c, then (in 6) the second half of vs. 23, all accompanying the corresponding acts of preparing a seat for the bride, that she may take a Brahman-boy into her lap, to encourage the obtainment of male progeny. It may be that Ppp. follows with its changed order the succession of the acts as given in Kāuç.
23. Spread under the rushes upon the red hide; sitting down upon it, of good progeny, let her worship this fire.
Bp.E. ⌊and SPP's C.⌋ read at the end saparyata. For the use in Kāuç., see the preceding note. The second half-verse is used again in 79. 5, when the bride sits down on the nuptial bed.
24. Mount the hide; sit by the fire; this god slays all the demons; here give birth to progeny for this husband; may this son of thine be of good primogeniture.
The last pāda is used by Kāuç. 78. 8 as the boy is seated in the bride's lap, though unsuited to the purpose unless forced out of its natural meaning. ⌊Cf. Wint., p. 75.⌋ There must be some error in the Anukr. text relating to this verse and vs. 25 (which are triṣṭubh) and vs. 32 (see below).
25. Let there come forth (vi-sthā) from the lap of this mother animals (paçú) of various forms, being born; as one of excellent omen, sit thou by this fire; with thy husband (sámpatnī), be thou serviceable to the gods here.
In Kāuç. 78. 9 this verse accompanies the removal of the boy again from the bride's lap. The verse is a pure triṣṭubh. ⌊W. pencils the note "cf. K. xxxix. 10."⌋
26. Of excellent omen, extender (pratáraṇa) of the houses, very propitious to thy husband, wealful to thy father-in-law, pleasant to thy mother-in-law, do thou enter these houses.
The comm. to Prāt. iii. 60 notes the accent of çvaçrvāí. The verse seems to be overlooked altogether in the Anukr. as we have it; it should be called a 3-p. virāṇ nāma gāyatrī (11 + 11: 11 = 33). It is used in Kāuç. 77. 20 as the bride enters her new abode.
27. Be thou pleasant to fathers-in-law, pleasant to husband, to houses, pleasant to all this clan; pleasant unto their prosperity (puṣṭá) be thou.
Ppp. puts this verse at the end of the book.
​28. Of excellent omen is this bride; come together, see her; having given unto her good-fortune, go asunder and away with ill-fortunes.
The verse is RV. x. 85. 33, which, however, has a different ending: asyāi dattvā́yā ’thā́ ’staṁ ví páre ’tana; and this is read also by PGS. (i. 8. 9) and MB. (i. 2. 14). ⌊Cf. MP. i. 9. 5; Wint., p. 74; MGS. i. 12. 1, and p. 157.⌋ According to Kāuç. 77. 10, it is to be addressed to women who come to look at the bride on her journey. Ppp. reads in d dāurbhāgyena par-. Our edition should read dattvā́.
29. What evil-hearted young women, and likewise what old ones, [are] here—do ye all ⌊sám⌋ now give splendor to her; then go asunder and away home.
The last pāda is nearly identical with RV. x. 85. 33 d: see the preceding note. All our mss. ⌊and SPP's⌋ read in b jaratīs, as if vocative; our edition ⌊not SPP's⌋ emends to jár-, as seems unavoidable.
30. The gold-cushioned (? prastaraṇa) vehicle, bearing all forms, did Sūryā, Savitar's daughter, mount, in order to great good-fortune.
⌊Nearly⌋ all our mss. ⌊and four of SPP's⌋ accent rukmáprást- (p. rukmá॰prást-) in a; our edition emends to rukmápra-. ⌊SPP., with 13 of his authorities, reads rukmaprá-. The verse is used with 1. 61 (Kāuç. 77. 1), when the bride mounts the car. ⌊Note bíbhratam joined with vahyám, neuter! is the case like those of cakrám āçúm, rátnam bṛhántam, gotráṁ hariçríyam of RV.? cf. my Noun-inflection, p. 600, s.v. Genders.⌋
31. Mount the couch with favoring mind; here give birth to progeny for this husband; like Indrāṇī, waking with good awakening, mayest thou watch to meet dawns tipped with light.
Ppp. reads in c suptā for subúdhā, of which the stem and sense are questionable (it occurs elsewhere only in vs. 75, below); at the end it has cākaraḥ (for jāgaraḥ). ⌊Cf. Wint, p. 92.⌋ The excess of syllables in d is a very poor reason for calling the verse (11 + 11: 11 + 13 = 46) a jagatī. In Kāuç. 76. 25 the verse is used, with 1. 60, when the bride mounts the couch; and again, 79. 4, when she ascends the nuptial bed (vs. 23 immediately follows: see above).
32. The gods in the beginning lay with (ni-pad) their spouses; they embraced (sam-spṛç) bodies with bodies; like Sūryā, O woman, all-formed, with greatness, having progeny, unite (sam-bhū) here with thy husband.
Ppp. combines at the beginning devā ’gre. The verse (11 + 11: 12 + 11 = 45) is almost a good triṣṭubh, in spite of the Anukr. ⌊It would be a perfect triṣṭubh in cadence and otherwise if we had the right to excise nāri, the intrusive character of which is very likely.⌋ It is used in Kāuç. 79. 6 when the bride enters the nuptial bed; and also, in 75. 11, vss. 32-36 are strangely made to accompany the strewing of grasses by the wooers who have gone out to arrange for the bridal.
33. Stand up from here, O Viçvāvasu; with homage do we praise thee; seek thou a sister (jāmí) sitting among the Fathers, inserted (? nyàktām); that is thy portion by right of birth; know thou that.
This verse corresponds to RV. x. 85. 22 a, b and 21 c, d; but RV. reads at the beginning úd īrṣvā́ ’to viç-; and in c anyā́m for jāmím, and vyàktām for nyàktām, which seems a mere ignorant substitution for it. Our mss. are divided between nyàktam and -tām; I.E.p.m.O.s.m.R.T.D.K. give -tām, which ending is doubtless to be accepted as the true reading. Ppp. reads with RV. at the beginning, but goes on independently: ud īrṣvā ’taṣ patī hy eṣāṁ viçvāvasuṁ namasā gīrbhir īḍe. The Āpast. text (Wint., p. 89 ⌊MP. i. 10. 1-2⌋) reads vittām for vyaktām. Compare Hillebrandt also in ZDMG. xl. 711; he renders vyàktām simply by 'bride,' one does not see why. ⌊Cf. also Ved. Mythol. i. 435.⌋ ⌊For the metrical definitions of the Anukr., see above.⌋
34. The Apsarases revel a joint reveling, between the oblation-holder and the sun; they are thy birthplace; go away to them; homage I pay thee with the Gandharva-season.
The first half-verse is identical with vii. 109. 3 a, b. The verse, a fairly good triṣṭubh, appears, with vss. 36 and 38, to be passed over by the ⌊London⌋ Anukr. ⌊The Berlin ms. gives the three pratīkas, followed, without iti, by agastatakṣe (!).⌋ Ppp. begins the verse with yā ’psarasas s- (for yā́ aps-), and in b puts antara (for -rā) before havirdhānam .
35. Homage to the Gandharva's mind (?), and homage to his terrible (bhā́ma) eye we pay; O Viçvāvasu, homage [be] to thee with worship (bráhman); go away unto thy wives, the Apsarases.
The translation implies the naturally suggested emendation in a of námase to mánase, which Ppp. supports, reading manaso. Ppp. has further bhāsāya for bhāmāya in b; and, for c, viçvāvaso namo brahmaṇā te kṛṇomi, and, in d, combines jāyā ’ps-. The addition of ‘stu at the end of our c would rectify the meter of the pāda and make the definition of the Anukr. exact.
36. With wealth may we be well-willing; we have made the Gandharva go (vṛt) up from here; that god hath gone to the highest station (sadhástha); we have gone where they lengthen out [their] life-time.
The prefix ā́ in b seems out of place. The last pāda appears twice in RV. (i. 113. 16 d; viii. 48. 11 d). The definition of the verse (as noted under vs. 34) appears to be omitted in the Anukr. For the application made in Kāuç. of this and the preceding verses, see under vs. 32; it does not seem at all suitable. Ppp. has in d for yatra the variant vayam ⌊implying, perhaps, that the Kashmir Vāidikas understood pratiránta (p. pra॰tiránte) as pratirántas. ⌊With regard to an Anukr. statement that seems to concern this verse, see above, p. 739, ¶'s 4, 5, 7.⌋ ⌊Cf. xviii. 2. 29 n.⌋
37. Unite (sam-sṛj), O ye (two) parents (pitṛ́), the (two) things that are seasonable; ye shall be mother and father of seed; as a male (márya) a female (yóṣā), do thou mount her; make ye (two) progeny; here enjoy (puṣ) wealth.
38. Send, O Pūshan, her, most propitious, in whom men scatter seed (bī́ja); who, eager, shall part our thighs; in whom we, eager, may insert the member.
The verse is RV. x. 85. 37, which, however, reads at end of c (with Ppp.) -çrayāte ⌊'who, eager, shall part her thighs, for us'⌋, and of d -hárāma çépam. All our mss. accent pū́ṣan in a; Bp. begins c with yā́ḥ: naḥ. The same verse is found in HGS. i. 20. 2, with nas after tām in a, visrayātāi in c, and -harema çepam in d. PGS. (i. 4. 16) has a corresponding, but quite different, text: sā naḥ pūṣā çivatamām e ”raya sā na ūrū uçatī vi hara: yasyām uçantaḥ praharāma çepaṁ yasyām u kāmā bahavo niviṣtyāi. The Āpast. text (Wint., p. 90 ⌊MP. i. 11. 6⌋) has the RV. version, except -çráyātāi at end of c. ⌊Barring the bad cesura in a, the verse is a good triṣṭubh; but the definition (as noted under vs. 34) is omitted by the Anukr.⌋
39. Mount thou the thigh; apply the hand; embrace thy wife with well-willing mind; make ye (two) progeny here, enjoying; let Savitar make for you a long life-time.
The first half-verse is found also in the Āpast. text (Wint., p. 90 ⌊MP. i. 11. 7⌋), with the variant (after ūrúm) úpa barhasva bāhúm. ⌊Ppp., as just noted, makes our 37 d change place with our 39 c, reading, however, rodamānāu for mod-; and in its d it has tu for vām, combining tv āyus sav-.⌋ The verse is ill defined as a jagatī or bhurik triṣṭubh; it is properly a svarāṭ triṣṭubh.
40. Let Prajāpati generate progeny for you (two); let Aryaman unite (sam-añj) [you] with days-and-nights; not ill-omened, enter thou this world of thy husband; be weal to our bipeds, weal to [our] quadrupeds.
The verse is RV. x. 85. 43, which, however, begins a with ā́ naḥ pr-, b with ājarasā́ya, and c with ádurman̄galīḥ p-. Ppp. also reads the latter (-līṣ p-); and, in d, astu for bhana. RV. further omits imám in c. ⌊MB. at i. 2. 18 follows RV.⌋ The Āpast. text (Wint., p. 90 ⌊MP. i. 11, 5⌋) has precisely the RV. version. MS. (ii. 13. 23) has pāda a only. The verse is almost a good jagatī, only a little damaged by the intrusion of imam in c; ⌊and a perfect jagatī, if (with RV. MB. MP.) we omit imam⌋.
41. This bridal garment and bride's dress, given by the gods together with Manu, whoso gives to a knowing (cikitvā́ṅs) priest (brahmán), he verily slays the demons of the couch (?).
The translation implies at the end the emendation (suggested also by Weber, p. 211) of tálpāni to tálpyāni, as required by both sense and meter, and supported by the Ppp. reading tṛpyāni. For b, Ppp. gives vādhūyaṁ baddho (vadhvo?) vāso ‘syāḥ, which, though metrically awkward, is not redundant in expression. In Kāuç. 79. 21, the verse accompanies the priest's acceptance of the bridal garment, given him with 1. 25. The verse is a good triṣṭubh, if emended as proposed in d. ⌊Cf. vii. 37. 1 n.⌋
​42. What priest's portion they (dual) give to me the bride-seeker (vadhūyú), the bridal garment and bride's dress, do ye, O Brihaspati and Indra, assenting, together give it to the priest (brahmán).
The anomalous accent dattám at the end is read by all our ⌊and SPP's⌋ authorities. Ppp. varies considerably: yan no ‘diti brahmabhāgaṁ vadhūyor vāso vadhvaç ca vastram; and dhattām at the end.
43. Awaking out of a pleasant lair (yóni), mightily enjoying yourselves, merry, having good kine, good sons, good houses, may ye, living, pass the outshining dawns.
Ppp. reads in c, d subhāu suputrāu sukṛtāu carātāu jīvā uṣ-; our P.M.W. have carātho. To accent tárāthas, counting it to d instead of c, would be an improvement. The verse (which scans 11 + 11: 8 + 11 or 11 + 8 = 41) is very ill described by the Anukr. According to Kāuç. 79. 12, it accompanies the rising from the nuptial bed.
44. Clothing myself anew, fragrant, well-dressed, I have risen alive unto the outshining dawns; as a bird from the egg, I have been released out of all sin.
Ppp. combines a-b suvāso ’dā-. According to Kāuç. 79. 27, the verse is used when the priest comes back after washing the bridal garment.
45 . Beautiful [are] heaven-and-earth, pleasant near by, of great courses; seven divine waters have flowed; let them free us from distress.
This verse is a repetition of vii. 112. 1. Ppp. reads in b yantusumne, and, for c, āpas sapta sravantīs (tā etc.). The redundant syllable in c is not noticed by the Anukr. here, although it was so at the other occurrence. The verse is used by Kāuç. 78. 10 with vs. 1 (see the note to that verse), and again in 78. 13 it accompanies the pouring of water into the folded hands of the pair; and yet again, in 79. 25, the pouring of water on the bridal garment; this use is evidently the one which gives the verse its place here.
46. Unto Sūryā, unto the gods, unto Mitra and Varuṇa, unto them who are forethoughtful of that which exists, have I paid this homage.
The verse is RV. x. 85. 17, with a differently ordered d, idáṁ tébhyo ‘karaṁ námaḥ, by which is avoided the redundancy of a syllable—which the Anukr. passes unheeded. ⌊Ppp. avoids it in yet another way by reading tebhyo ‘ham akaraṁ namaḥ. Kāuç. uses it twice in 77; once in 5, on the wedding-journey; and again in 23, on arrival at the new home. ⌊As to the "deity." of the verse, see above, p. 739, ¶'s 4, 5, 7.⌋
47. He who, without a clamp (? abhiçríṣ), before the piercing of the neck-ropes (? jatrú), combines (sam-dhā) a combination—he the bountiful, the one of much good—removes again what is spoiled (víhruta).
48. Away from us let the darkness shine (vas), that is deep blue, brown (piçán̄ga), also red; she who is consuming, spotted, her I fasten (ā-saj) on this pillar.
The latter half-verse is corrupt in Ppp. beyond intelligibility. ⌊The definition sataḥpan¯kti (cf. my note to vi. 20. 3 and Ind. Stud. viii. 45) presumably means 9 + 11: 9 + 11. If we could dispense with the yā́ in c, the verse would be excellent so far as rhythm and cadence go (8 + 11: 8 + 11).⌋ It is used in Kāuç. 79. 22 in connection with taking away the bridal garment to cleanse it. The 'she' is perhaps the female demon supposed to belong to the defiled article.
49. How many witchcrafts in the outer garment (? upavā́sana), how many fetters of king Varuṇa, what failures, what non-successes—them I cause to sit upon this pillar.
Ppp. has paçcācāne in a for upavāsane; and, for d, asmin tā stāno muñcāmi sarvām. Our P.M.W. read in d tā́ṁ sth-; the rest, tā́ḥ sth-. In Kāuç. 79. 23 the verse is used immediately after the preceding. The lack of a syllable in a is disregarded by the Anukr.
50. What is my dearest self (tanū́), that of me is afraid of the garment; of it do thou, O forest-lord, make first (ágre) for thyself an inner wrap (nīví); let us not suffer harm.
This verse is used in Kāuç. 79. 24 next after the two preceding, the person who has the garment in charge wrapping a tree with it. The Anukr. contains no definition of the meter (8 + 8: 8 + 11 = 35). The verse, as noted above, is wanting in Ppp.
51. What ends [there are], how many edges (síc), what webs, and what lines; what garment woven by the spouses—may that touch us pleasantly.
More lit., '[as] a pleasant one.' With this verse, according to Kāuç. 79. 26, the new possessor of the garment puts it on, then coming back with vs. 44. The Anukr. notices this time the redundant syllable in b (we are doubtless to contract to yāú ’tavo). Ppp. reads, for c, d, vāso yat patnībhṛtaṁ tanvā syonam upa spṛçaḥ.
52. Eager, these young girls, going to a husband from the father's world, have let go the consecration: hail!
53. Her, let go by Brihaspati, all the gods maintained; what splendor is entered into the kine, with that do we unite this woman.
⌊Cf. Böhtlingk, ZDMG. liv. 614.⌋ Besides the use of vss. 53-58 made by Kāuç. 75. 25, as noticed in the preceding note, they are again applied in 76. 31, when at the end of the wedding ceremony the bride is sprinkled with fragrant powders. The connection of ávasṛṣṭām with ávā ’sṛkṣata in vs. 52 c, suggests dīkṣam as the word to be supplied in the first lines of these verses; and so Ludwig translates.
54. Her, let go etc. etc.; what brilliancy (téjas) is entered etc. etc.
55. Her, let go etc. etc.; what fortune (bhága) is entered etc. etc.
56. Her, let go etc. etc.; what glory is entered etc. etc.
57. Her, let go etc. etc.; what milk (páyas) is entered etc. etc.
58. Her, let go etc. etc.; what sap is entered etc. etc.
Of these six verses, differing from one another only in one word, Ppp. omits one (58), and puts 55 after 56.
59. If these hairy people have danced together in thy house, doing evil with wailing—from that sin let Agni and Savitar release thee.
This and the three following verses are discussed by Bloomfield in AJP. xi. 336 ff. ⌊or JAOS. xv., p. xliv. = PAOS. for Oct. 1890⌋. They evidently have no connection originally with marriage ceremonies, but rather with wailings for the dead, which are regarded as ill-omened and requiring expiation.* ⌊Cf. the following verses.⌋ Kāuç. quotes only this one (79. 30), and for no definite purpose, combining it with 1. 46 (see note to the latter). Ppp. reads in a yad amī for yadī ’me, and in c kṛṇvatīs. The false accent kṛṇvantás (which our edition has not corrected) is read by all our mss. save one (D.).
⌊The case is nearly the same with the authorities of SPP., who says, "This reading [kṛṇvantó] appears ancient, traditional, and general." A note in my copy of AV. suggests that the blunder may have crept in from vs. 61; and I find my surmise confirmed not only by SPP. (who, however, attributes the wrong accent and kampa to vs. 60; see his note), but also by the fact of similar occurrences elsewhere: cf., for example, the curious avagraha of sám॰jñapayāmi at vi. 74. 2 (and my note); the impossible ví॰bhāti at xiii. 3. 17, and note; etc.⌋
*⌊Cf. Francis James Child, The English and Scottish Popular Ballads, part x., p. 498, under the heading "Tears destroy the peace of the dead," and the citation from MBh. xi. 1. 42-43 given on p. 294 of the same part: "For they [the tears], like sparks, 'tis said, do burn those men [for whom they're shed]."⌋ ⌊See Lüders, ZDMG. lviii. 507.⌋
60. If this daughter of thine has wailed with loosened hair (vikeçá) in thy house, doing evil with wailing—from that sin etc. etc.
Ppp. has a very different text: yad āsāu ⌊! yadā ’sāu?⌋ duhitā tava vikreṣv arujat: bahu rodhena kṛṇvaty agham.
​61. If (yát) sisters (jāmí), if young women, have danced together in thy house, doing evil with wailing—from that sin etc. etc.
Because of the redundant syllable ⌊the second yád, intrusion?⌋ in a, the Anukr. absurdly separates this verse from the others here, and calls it a triṣṭubh.
62. If in thy progeny, in thy cattle, or in thy houses is settled (ni-sthā) any evil done by the evil-doers—from that sin etc. etc.
63. This woman, scattering shrivelled grains (pū́lya) appeals: be my husband long-lived; may he live a hundred autumns.
Ppp. reads in b pūlpāni ⌊instead of our pū́lyani. For the distinction between lpa and lya (note to vi. 127. 1), nāgarī mss. are of course not to be trusted. All but one of SPP's read pū́lpāni and his two then living çrotriyas recited pū́lpāni. But in view of the Prākrit pulla etc. he reads pū́lyāni.⌋ Instead of our d, Ppp. reads edhantāṁ pitaro mama. The same verse is found in several Sūtras: PGS. (i. 6. 2), HGS. (i. 20. 4), MB. (i. 2. 2), and the Āpast. text (Wint., p. 56 ⌊MP. i. 5. 2⌋); but with sundry various readings in b and d: for pūlyāni, the Āpast. text has gúlpāni ⌊Oxford ed. kúlpāni⌋, and PGS. lājān, while HGS. and MB. give for the whole pāda ‘gnāu lājān āvapantī; in d the Āpast. text reads jī́vātu, and the other three (nearly agreeing with Ppp.) for the whole pāda edhantāṁ jñātayo mama; MB., moreover, inserts between c and d çataṁ varṣāṇi jīvatu. ⌊PGS. has in c āyuṣmān for dīrghā́yus.⌋ ⌊Cf. MGS. i. 11. 12 d, and p. 148.⌋ According to Kāuç. 76. 17, the verse is repeated while the bride stands firm upon the stone and scatters the grains. ⌊For āvapantikā́, cf. ii. 3. 1; iv. 37. 10; v. 13. 9 and notes.⌋
64. Here, O Indra, do thou push together these two spouses like two cakravākás; let them, with [their] progeny, well-homed, live out all their life-time.
Ppp. has in c the better reading prajāvantāu sv-, and, in d, dīrgham for viçvam. Some of our mss. (Bp.E.T.K.) ⌊and three of SPP's⌋ read at the end -nutam. The Kāúç. (79. 9), on account of the verb sam-nud, has the verse used to accompany the act of coition.
65. What is done on the chair (āsandī́), on the cushion (upadhā́na), or what on the covering (upavā́sana); what witchcraft they have made at the wedding (vivāhá)—that do we deposit in the bath.
Ppp. reads in a āsandhyā up-. By Kāuç. 75. 26, the verse is used at the bride's bath, next after vss. 52-58, and before 1. 35, 43. ⌊Griffith would seem to take yád as virtually equivalent to yā́ṁ kṛtyā́m.]
⌊The āsandī́ appears to be now a throne (cf. AB. viii. 5, 6, 12), and now something between a lounging chair and a bed, 'a long reclining chair' such as Anglo-Indians use today with more comfort than elegance. That it was usable also as a bier carried by four bearers appears from Dīgha Nikāya, ii. 23, and Buddhaghosa's scholion. Compare also the description below, AV. xv. 3. 3 ff.—In Hāla's Saptaçataka, āsandiā is glossed by khaṭvā (no. 112, ed. 1870) or paryan̄kikā (no. 700, ed. 1881).⌋
66. What ill deed, what pollution at the wedding, and what on the bridal car—that difficulty do we wipe off on the dress (kambalá) of the wooer.
Ppp. reads in c sambharasya. Kāuç. 76. 1 makes the verse accompany the rubbing of the bride dry after the bath with a garment, which is then carried to the woods and fastened to a tree.
67. Having settled the defilement on the wooer, the difficulty on the dress, we have become worshipful, cleansed (çudh); may he extend our life-times.
Ppp. also has this time sambhale in a; in d, it combines nā ”yūnṣi and reads tāriṣam. ⌊Here, as at iv. 10. 6 and ii. 4. 6: see notes,⌋ part of our mss. (Bs.E.O.D.) read tārṣat. With the verse compare xii. 2. 20 above. The Anukr. passes without notice the extra syllable in a.
68. The artificial hundred-toothed comb (?) that is here shall scratch away the defilement of the hair of her, away that of her head.
The majority of our mss. (all but Bs.s.m.P.R.) read káṇṭakas 'thorn' in a. Ppp. has kan̄kadas. The Kāuç. text, 76. 5, with the subsidiary texts (see note to that rule), gives kan̄kata, with our edition. There is little to choose between the two readings. Ppp. reads in b apā ’syāt k-. The verse, which is a purauṣṇih, is not defined by the Anukr. Kāuç. 76. 5 makes it accompany the combing of the bride's hair after she has been bathed and (with 1. 45, 53) clothed in a new garment.
69. Away from every limb of her do we deposit the yákṣma; let that not attain (pra-āp) the earth nor the gods; let it not attain the heaven, the wide atmosphere; let that defilement not attain the waters, O Agni; let it not attain Yama and all the Fathers.
Ppp. reads in a, b yo ‘yam asyām upa yakṣmaṁ ni dhatta naḥ. Kāuç. 76. 14 uses the verse to accompany the purifying of the bride. The metrical structure (8 + 8: 11 + 11: 11 + 11 = 60) is described as well as the Anukr. knows how.
70. I gird thee with the milk of the earth; I gird thee with the milk of the herbs; I gird thee with progeny, with riches; do thou, being girded, win (ā-san) this strength (? vā́ja).
TS. (iii. 5. 6$^1$) has a corresponding verse, of which this seems an artificial variation: sáṁ tvā nahyāmi páyasā ghṛténa s. t. n. apá óṣadhībhiḥ: s. t. n. prajáyā ’hám adyá sā́ dīkṣitā́ sanavo vā́jam asmé. ⌊Cf. MGS. i. 11. 6 (with adbhís for apás), and p. 156.⌋ Kāuç. 76. 7 uses the verse (with 1. 42) at the girding of the bride.
71. He am I, she thou; chant am I, verse thou; heaven I, earth thou; let us (two) come together here; let us generate progeny.
72. The unmarried of us seek a wife, the liberal seek a son; may we (two), with uninjured life-breath, be companions (sac), in order to what is great, to winning of strength (? vā́ja-).
'Of us' in a is dual (nāu) in the text, but requires, doubtless, emendation to nas or to nú. The corresponding half-verse in RV. (vii. 96. 4 a, b) has nú; it reads janīyárito nv ágravaḥ putrīyántaḥ s-. That our denominatives have a right to their short i is further vouched for by their quotation as examples for it under Prāt. iii. 18. Whether one should emend in d to bṛhatyāi, or translate as is done above, may be made a question; it seems most likely to be a mixed construction, meaning virtually 'in order to the gaining of great vāja.' Vā́jasātaye is never joined with an adjective in RV. Ppp. reads with our text throughout.
73. What bride-beholding Fathers have come to this bridal-car, let them bestow on this bride, with her husband, protection accompanied with progeny.
The pada-text has the bad reading ā́: agaman, instead of ā॰ágaman. Part of our mss. (Bp.P.M.W.O.) read in c sámpatyāi, but doubtless only by the scribes' oversight. According to Kāuç. 77. 12, the verse is to be used when the bridal train passes by a burial-place.
74. She who hath come hither before, girdling herself (?), having given to this woman here progeny and property—her let them carry along the road of what is not gone; this one, a virā́j, having good progeny, hath conquered.
This obscure verse is not made clear by Kāuç. 77. 4; though the latter perhaps means it to be used if another bridal procession goes athwart the track at a cross-roads. The pada-text in a divides without any reason raçanā॰yámānā. Perhaps, too, we ought to resolve pū́rvā́gan into pū́rvā: ā॰ágan, instead of pū́rvā: ágan, as the p. does. The third pāda is perhaps a mere ill-wish with contempt: 'she may go to grass.' Ppp. reads in b dhattām, in c abhi for anu, and combines in d suprajā ’ty-. ⌊For consistency, the Berlin text should have dattvā́.⌋
75. Continue thou awake, waking with good awakening, unto length of life of a hundred autumns; go to the houses that thou mayest be house-mistress; let Savitar make for thee a long life-time.
Ppp. reads for c gṛhān pre ’hi sumanasyamānā, and combines in d tā ”yus sav-. We had ⌊part of a, above, in 31 c⌋; c above as 1. 20 c; and d as 1. 47 d ⌊nearly =⌋ 2. 39 d. According to Kāuç. 77. 13, the verse is to be used if the bride falls asleep on the road.
The Anukr. is not content with this length of hymn, but adds three more pieces from other parts of the Veda to fill up the "wedding of Sūryā": sahṛdayam (iii. 30. 1) ity atharvā sāumyam ⌊sāmmanasyam?⌋ ānuṣṭubham ā no agna (ii. 36. 1) iti pativedanaḥ sāumyaṁ trāiṣṭubhaṁ vi hī (xx. 126. 1) ’ti tryadhikāi ”ndro ⌊tryadhikam āindro?⌋ vṛṣākapir indrāṇi ’ndraç ca (mss. -drasya) samūdire pān̄ktam ity eṣa sāutyavivāha iti.
⌊Here ends the second anuvāka, with 1 hymn (but see pages 738-9) and 75 verses. The quoted Anukr. says pañcasaptatir uttaraḥ (see p. 738).⌋
⌊Some mss. sum up the book as of 2 hymns and 139 verses (see p. 739).⌋
⌊Here ends the twenty-ninth prapāṭhaka.⌋