Dār. and Keç. and comm. (p. 6361, p. 6488) say an amulet of white and yellow mustard; the Ath. Paddh. seems to prescribe a "talisman in the form of a doll made of red and yellow mustard plants" (?) and reaching from the woman's neck to her navel. In Dārila's note on the same passage (35. 20), vs. 18 is specially cited for the same rite. The hymn is not noticed by Vāit.⌋
Translated: Weber, Ind. Stud. v. 251; Ludwig, p. 523; Henry, 17, 54; Griffith, i. 403.
1. The two spouse-finders which thy mother rubbed up for thee when born (fem.)—for them ⌊tátra⌋ let not the ill-named one be greedy, the aliṅça nor the vatsápa (calf-drinker or -protector?).
Weber (and Zimmer after him: p. 321) conjectures that the two 'winners of a husband ' are the breasts, and that the reference is to the ceremonious washing of the young child. The numerous names of evil beings in the hymn are in good part unknown elsewhere and untranslatable; of some of them tentative versions can be added in parenthesis. The comm. reads alīças in d, and explains it as ali + īça ⌊taking ali as diseases (or deities representing them) that fly about like bees⌋.
2. Palāla (straw) and anupalāla (after-straw), çárku, kóka (cuckoo), malimlucá (robber), palī́jaka, the entwiner (āçréṣa), the wrap-garmented, the bear-necked, the winking one.
Ppp. reads çulkam for çarkum in a; in b, malīmṛtaṁ palītakam; in c, açleṣam, and adds ⌊cf. vss. 5, 23⌋ at the end muṣkayor apa hanmasi 'we smite away in the pudenda,' which gives a construction to the accusatives of which our text is alone made up. The comm. gives in b palīcakam; he supplies nāçayāmi to govern the accusatives.
3. Approach (saṁ-vṛt) thou not; creep thou not on; creep not down between the thighs; I make for her a remedy, the bajá, expeller of the ill-named.
Ppp. reads javam instead of bajam in d. The comm. identifies baja with the white mustard (çvetasarṣapa) ⌊see introd.⌋.
4. Both the ill-named and the well-named—both seek approach (saṁvṛ́t); the niggards (arā́ya) we smite away; let the well-named seek what is woman's (strāíṇa).
Ppp. reads icchatām at end of b, and omits the second half-verse. The comm. explains strāiṇam as striyāḥ sambandhy an̄gaṁ strīsamūhaṁ vā; he takes -nāman from root nam. The ṇ of durṇāman is prescribed by Prāt. iii. 84.
5. The ásura that is black, hairy, tuft-born, also snouted (túṇḍika)—the niggards we smite away from her pudenda, from her buttocks (bhánsas).
Ppp. reads, in c, d, asyā bhaṅsaso muṣkayor apa ⌊cf. vss. 2, 23⌋.
6. The after-snuffling, fore-feeling, and the much-licking flesh-eater, the niggards, the dog-kiṣkins, hath the brown bajá made to disappear.
Ppp. reads, for c, rāyaç çukaṣkiṇaṁ; the comm. has ca kiṣkiṇas (for çvakiṣ-); and he explains kiṣkin to mean either 'uttering the sound kiṣ kiṣ,' or 'constantly injuring' (from the root kiṣk).
