zeitsrituell, p. 95 (cf. p. 26), gives the verses that are to be repeated: I give them as he has printed them at MP. i. 13. 5-6: anuhavám parihavám parīvadám parikṣapám: dúsvapnaṁ (should be -niaṁ) dúruditaṁ tád dviṣádbhyo diçāmy ahám: ánuhūtam párihūtaṁ çakunāir yád açākunám: mṛgásya sṛtám akṣṇáyā tád etc. This passage and AV. x. 3. 6 stand in close rapport with our vss. 3-4 here.⌋
*⌊As for the readings parichavam and chavam as against parikṣavam and kṣavam (4 b, 5 a, b), the former are avouched by a large minority of SPP's authorities and they prevail also in the mss. first collated by Whitney: and so Ppp. has paricchava for parikṣava of our x. 3. 6. The forms with ch appear to be allowable Prākritisms, like uchantu = ukṣantu at iii. 12. 4: cf. rchara = rtsara at x. 9. 23 and my note; and uccase = ucyase at xii. 4. 4.—For sneezing as an omen, see Henry C. Warren, On superstitious customs connected with sneezing, JAOS. xiii. = PAOS. May, 1885, p. xvii-xx. He quotes Jātaka, ii., p. 15 ff. etc., and Whitney adds JB. ii. 155.⌋
5. [Drive] away evil sneezing about; may we enjoy (bhaj) propitious
(púṇya) sneezing; let the evil-nosed jackal and púṇyaga urinate upon [it] for thee.
Part of the mss. read in a, b parichavam and chavam: [see note* to vs. 4⌋. All the mss., and so SPP., have at the beginning apapāpám; the comm., with us, ápa pāpám. Again, all the mss. and SPP. accent bhakṣīmáhi. Ppp. reads āpa māpa parikṣapaṁ puṇyam bhakṣīmahi kṣapam, which gives no help. For c, d, SPP. reads çivā́ te pāpa nā́sikām puṇyagaç cā ’bhí mehatām (the pada being púṇya॰gaḥ: ca: abhí: me: hatām); the comm., çivā te pāpanāçikā paṇḍakaç cā ’bhi medhatām. The comm. explains çivā as a name for jackal (so adopted in the translation above); pāpanāçikā is, of course, destroying evil; abhi medhatām = protsāhayatu: the general sense being that, whereas the sight or hearing of a jackal, or the sight of a eunuch, is a bad omen, they are in virtue of the spell of this verse to have a totally opposite influence. How SPP. would render his text ⌊of a, in particular?⌋ it is impossible to see. The version given here lays no claim to being of any value. Ppp. reads çivā te pāpanāçakā (in this word favoring the comm.) ṣaṇṇagasyā ’bhimehataḥ, which does not seem to help us. The reading of the line in our edition is not to be praised.
6. These (fem.), O Brahmaṇaspati, that go dispersing upon the wind—do thou, O Indra, making them come together, make them most propitious for me.
The pada-mss. give in b vā́taḥ instead of vā́te, which latter is evidently the true reading. The comm. also understands vātas, which compels him to take īrate as = īrte, and to translate it as if causative. The comm. understands the quarters (diças) as intended, and points it out as well-known that in a violent wind these are confounded, one of them being taken for another. This is hardly better than silly; but what is really the subject of the verse is very hard to see. The Anukr. omits any definition of these three anuṣṭubh verses*; and, what is much more strange, although it describes the hymn as of seven verses, and the mss. and the comm. so number, it combines 6 and 7 together into one verse as 8 + 8: 8 + 8: 11 + 9 = 52. ⌊Ppp. has, for b, viṣūcer vāca īyate, and at end of d -tamaṣ kṛdhi. *⌊No: see p. 912, line 9.⌋
7. Let well-being be ours; let fearlessness be ours; homage be to day-and-night.
The verse is wanting in Ppp.
