Translated: Ludwig, p. 509; Florenz, 304 or 56; Griffith, i. 268; Bloomfield, 10, 481.—Cf. Bergaigne-Henry, Manuel, p. 151; Zimmer, p. 390.
1. The heaven hath stood; the earth hath stood; all this living world hath stood; the trees have stood, sleeping erect; may this disease of thine stand.
The peculiar epithet ūrdhvasvapna was applied by Ppp. to a tree also in its version of 30. 3, above. ⌊"Stand," i.e. 'come to a standstill.'⌋
2. What hundred remedies are thine, and [what] thousand, assembled—[with them thou art] the most excellent remedy for flux, the best effacer of disease.
Ppp. has yat for yā in a, and sambhṛtāni (for -gatāni) in b; instead of c, it reads teṣām asi tvam uttamam anāsrāva sarogaṇaṁ* (= ii. 3. 2 c, d); in d, -ṣṭha. The Ppp. reading, and ii. 3. 2, suggest supplying rather 'of them' than 'with them' between the half-verses. The comm. understands a, b as addressed to the patient (vyādhita). *⌊Intending, presumably, anāsrāvam arogaṇaṁ.⌋
3. Rudra's urine art thou, the navel of the immortal (amṛ́ta); viṣāṇakā́ ('horny') by name art thou, arisen from the root of the Fathers, an effacer of the vātī́kṛta.
This prose-stanza is reckoned by the Anukr. as if metrical. Vātī́kṛta, like vātīkārā, is too doubtful to render; its derivation from vāta 'wind' is extremely unsatisfactory, and Zimmer's connection of vāta with our "wound" etc. is also questionable; the comm. understands vātī kṛtanāçanī (vātī = āsrāvasya rogasya çoṣayitrī). The name viṣāṇakā points to some use of a horn, such as is indicated in the Kāuçika (svayaṁsrasta goçṛn̄ga 'a self-shed cow-horn '). ⌊Note that the epithet "deciduous" (svayaṁsrasta) corroborates the etymology of viṣā́ṇā as set forth by W. at iii. 7. 1, note.⌋ The verse (7 + 6: 8 + 8 + 7) does not at all agree with the description of the Anukr.
45. In atonement of offenses.
[An̄giras (pracetās) Yamaç ca.—duḥsvapnanāçanadevatyam. 1. pathyāpan̄kti; 2. bhurik triṣṭubh; 3. anuṣṭubh.]
Found also in Pāipp. xix. This hymn and the one next following are used together by Kāuç. (46. 9) in a rite against bad dreams; and they are both reckoned (note, ib.) to the duḥsvapnanāçana gaṇa.
Translated: Ludwig, p. 443; Florenz, 305 or 57; Griffith, i. 269; Bloomfield, 163, 483.
1. Go far away, O mind-evil! why utterest (çaṅs) thou things unuttered? Go away; I desire thee not; do thou frequent (sam-cara) trees, woods; in houses, in kine [is] my mind.
The combination manaspāpa is expressly prescribed by Prāt. ii. 79, and the anomalous conversion of the final of vṛkṣā́n to anusvāra by Prāt. ii. 28. Ppp. has, for a, ape ’hi manasas pate (which RV. has at the beginning of x. 164. 1), and omits e. The comm. regards manas and pāpa as two independent words in a, and reads çaṅsati in b, and vṛkṣavanāni in d.
