20-24 septembrie 2009 - Biblioteca Metropolitana Bucuresti

684 JULIETA Rotaruthe following surrounding: with hymns from an alleged pativedanagaṇamentioned previously, the sacrificer offers a ghee oblation, followed byanother oblation with the “mantras belonging to pārthivasya” and “mantrasfrom the group of mā prā gāma” 31 , i.e. 1) PS 19.17.10-12 (ŚS 2.29.1-3),and 2) ṚV 10.57.1-2 (ŚS 13.1.59-60), ṚV 17.25.2, ṚV 10.37.2-4. With PS19.17.4-6 (ŚS 6.82.1-3) he offers a rice oblation to Indra. These actionsprecede the proper ceremony of bathing and adorning the bride 32 . Theusage of the four stanzas in two different contexts, the concluding bath ofthe pupil and the preliminary bath of the bride, might be derived from themany congruencies of the marriage ceremony and the initiation 33 . Yet, thesignificance of the latter’s recitation in the economy of the samāvartanaas recorded by Dārila, or in dārikāsnāna is uncertain, as uncertain is theirsignificance in the four commendations. A closer view to their actualmeaning might help ascertaining their ritual appropriateness.prthivasya ráse devā bhágasya tanvò 3 bále ||āyúṣyam 34 asm agníḥ sryo várca dhād 35 bhaspátiḥ ||1||yur asmaí dhehi jātavedaḥ prajṃ tvaṣṭar adhinídhehy asmaí ||rāyás póṣaṃ savitar suvāsmaí śatáṃ jīvti śarádas távāyám ||2||(ŚS 2.29.1-2)The translation of the first verse is quite problematic. WHITNEYunderstands pārthivasya rase “in the sap of what is earthly” and bhagasyatanvo bale “in the strength of Bhaga’s self”, but does not entirely reject theplausible rendering with the adjectival determinant of the common nounbhagasya in the first pāda, “in the sap of earthly portion, in strength ofbody” (cf. BLOOMFIELD 1897: 47, “in the essence of earthly bliss, Oye gods, in strength of body (may he live)!”). Sāyaṇa’s understanding ofthe pādas a-b is probably derived from their ritual employment in the fourparidānāni: yadvā devāḥ indrādyāḥ pārthivasya vrīhiyavādilakṣaṇasya rase31tataḥ punaḥ pativedanagaṇena (sic!) ājyaṃ juhuyāt | mantrāgataḥ | tataḥpārthivasyamantraiḥ mā pra gā[ma]mantraiś ca ājyaṃ juhuyāt |32Cf. PSPaddh p.143: tadanantara[m] indrāya kṣirodana[ṃ] caruṃ srapayet (sic!śrapayet) | subhāgāstriyaḥ dārikāṃ yathākuladharmeṇa gandhādivāsitāṃ cālaṃkṛtāṃ(em., svalaṃkṛtāṃ) kārayanti |33For this subject see Mieko KAJIHARA 2004: 417-432.34This is the reading in the SRM, from which the two stanzas are here quoted. Thusalso reads the collation of VISHVA BANDHU from the two vaidikas from Sāṅglī andMāhulī, Veṅku DĀJĪ and Keśava BHAṬ, respectively; cf. ROTH-WHITNEY, VISHVABANDHU accepted reading: āyuṣyàm, PS: āyur. WEBER emends ratione metrica āyusfor āyuṣyàm and in the pāda 2a āyuṣyàm for āyur.35PS: āyur asmai somo varco dhātā.