Volume 1 - Sanskrit Web

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79 TRANSLATION AND NOTES. BOOK II. -U. 35
Ppp. has devas iox purve in a, tdbhyam for divam in c, and at the end -bhi(; (;ivebhih.
TS. reads grhnanti in a ; and TS. K. MS. (ii. 5. 10 c, d) invert the order of c and d, and
give the better reading dsadhisu for divam gacha \ci. RV. x. 16. 3J; MS. also has
hutds for svargam. The comm. makes -piirve mean " the gods previously stationed in
the atmosphere " perhaps it is before the demons get hold ' of it.'
;
35. To expiate errors in the sacrifice : to Vicvakarman.
\Angiras.-— vdifvakarmanam. trdistubham : I. brhatigarbhd ; 4, j. bhurij.'\
Found (except vs. 5, and in the verse-order 2,3,1, 4) in Paipp. i. The same four verses
are found in TS. (iii. 2. 8'-3 : in the order 2, 4, 3, i), and the first three in MS. (ii. 3. 8 ;
in the order i, 3, 2). The hymn is used by Kau^. (38. 22) in a rite intended, according
to the comm., to prevent faults of vision {drstidosanivaranaya ; Kegava says " to prevent
rain," vrstinivaranaya ; perhaps his text is corrupt), accompanying the eating of
something in an assembly. Its employment (59.21) with the hymn next preceding was
noticed under the latter. The comm. (differing in his reading and division of the rules
from the edited text of Kauq.) declares it to be used in all the sava sacrifices, to accompany
iht purastdd homas (59.23-4: ultarena savapurastaddhoman); and vs. 5 is used
(3. 16) with a purastad homa in the parvan sacrifices. In Vait. the hymn appears
(9. 7) in the caturmasya sacrifice, with two oblations to Mahendra and Vigvakarman
respectively; and again (29.22) in the agnicayana. In all these applications there is
nothing that suits the real character of the hymn.
Translated : Weber, xiii. 211; Ludwig, p. 302 (vss. 1-4) ; Griffith, i. 76.
1. They who, partaking [of soma] (bhaks), did not prosper {rdh) in
good things, whom the fires of the sacrificial hearth were distressed about
{anii-tapya-) — what was the expiation (avayd) of their ill-sacrifice, may
Vi9vakarman ('the all-worker') make that for us a good sacrifice.
The translation implies emendation of diiristis in c to -tes, and of tan in d to tarn;
tarn is read by the comm., as well as by TS. and MS., and SPP. even admits it into
his text, though nearly all his mss., as well as ours, read tan. Our P. and M. read
avrdhus at end of a; TS. has dnrhus, MS. dnai^us. TS. elides the a of anu in b; it
begins c with iydm lor yd, and ends it with duristyai, thus supporting our emendation.
Both TS. and MS. give krnotu in d, and MS. puts it after viqvdkarind. The padamss.
read in c avaoya, but SPP. alters his^aajz-text to a7/a-yah, on the authority of the
comm. ; it is a matter of indifference, as the concluding element, in spite of the native
grammarians, is doubtless the root ja. Ppp. gives durista svistam in c, d. The various
readings, here and in the following verses, are in good part of the kind which show
that the text-makers were fumbling over matter which they did not understand. The
comm. is no better off. Here, in a, he is uncertain whether to take nd as 'as if or
'not,' and to make vdsuni object of bhaksdyantas or of dnrdhus (= vardhitavautas,
which is not bad). |_The fires, pada b, are personified in like fashion at AGS. iv. i .
2, 3.
The verse (12-I-12 :9-(-ii =44) is much more irregular than the definition of the
Anukr. admits.
2. The seers declare the master {-pdti) of the sacrifice by reason of
sin disportioned, distressed about [his] offspring. What honeyed drops
he offended in (.' apa-radli), with them let Vicvakarman unite (sant-srj) us.