The adhvaryu and hotr together recite RV 1. After this paper was largely finished, I found that Schmidt had correctly interpreted this verse as a reference to this stage in the ritual: Weber London, ; tr. According to Kuiper vidatha would derive from vi-dayate. While one of the two birds is in vs. Sons, in pairs, o Agni, seven hundred and twenty days and nights , are standing on it. It is the subject of a vision catalyzed or occasioned by the heated Pravargya pot, but, of course, one cannot tell for sure where the priestpoet’s vision was directed in that situation.

We will study the problem of expectancy later [sections][sections]6. The heroes cooked the spotted bull the milk-and-ghee mixture in the Gharma-pot. It contains, for the third time in this hymn, the word apasyam; this word occurs also at 31a apasyam , and also in 1d. The second pada places the events referred to in a primeval age. An abbreviated version was presented at the th meeting of the American Oriental Society, New Orleans, April , Etudes vediques et panineennes, vol. The Vision of the Vedic Poets. It is part of the adhvaryu’s recitation which starts after a long recitation of the hotr, when the fire enveloping the Pravargya pot is blazing up high cf.

The Broken World of Sacrifice: Roth, Whitney and Lindenau Berlin, ; tr.

Erstes bis sechstes Buch. One of the two eats the sweet fig the “light of life and inspiration”. But once we have seen the strong connection agnihotea several other verses in RV 1.

The gap between the two comes out clearly in the formulation of Jog and Hino: The adhvaryu and pratiprasthatr set out to milk the cow and the goat. The phonological similarity between gharma and ghrta may be considered to strengthen further the interpretation of ghrta prstha as referring to the gharma pot.

Procedure of removal, taking place immediately after the last Pravargya performance: Although we have given only a few hints, it may further be noted that the “special language” of 1. Building Centenary and Silver Jubilee Series, vol. Bodewitz for discussing in detail problems in the verses and interpretations proposed by numerous scholars, both in and when I started to write the present paper.


According to KathA 2. This also better suits the speech-related interpretation, since it is normally the pada ‘footstep, footing’ rather than the pad ‘foot’ that is a verse-foot. Even here, the present paper does not provide “safe results”; it would be methodologically naive to claim definiteness and safety for any interpretation. The statement is intentionally enigmatic, yet on the basis of our insights so far it should not be overly difficult to uncover its purport.

Also the shift from the verses dealing with the birds in the tree, which in our interpretation continue and round off a theme started in vs. Do the rain waters converge and spread out with reference to the wind? The birds are here called suparna ‘well-winged’.

La place du Rig-Veda dans l’ordonnance du agnihotrw. One of the two eats the sweet fig. The smoke of stallion’s dung is then a dark rain cloud at the advent of the rainy season, when the Pravargya was performed.

Poetry and Speculation of the Rg Veda. According to Luders As in the first liturgy, at the end of the A section attention is drawn to sacred speech employed in the ritual. The verse is as follows: According to Sarikara on BAU 2.

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The sun as bird occurs quite frequently in this hymn, cf. The words uksan and prsni occur together also in RV 9.

The corresponding place in the rgvedic Aitareya Bruhmana, 1. The speech- and poetry-related terminology in the last three padas of the verse suggest an identification of the Gharma cow with speech.

According to its first word, the verse gives expression to a certain vision apasyamand as such it suits the occasion of watching the heated pot. The Hymns of the Rigveda: Both views are formulated in the “special language” of enigmas.

These two [the mortal, the clay pot; and the immortal, the life-breath] are always going apart, in separate directions. Other words are clear as to episodd primary or literal meaning, but their intended referent is doubtful: This separation of two thematically parallel verses by others that in Roth’s view apparently deal with something else, is in harmony with his assumption that the hymn is a “collection of riddles.


The whole verse also occurs as concluding verse in After this it is to be realized episoee all these meanings can be associated quite naturally with a vidatha derived from either of the two frequent roots vid: It may be considered superior if it leads to better interpretations of the verse as a whole and of adjoining verses. My interpretative suggestions are inserted in parentheses.

The eighth and ninth Prapathakas of the third Kanda of the Taittiriya-Brahmana with translation.

Runji’s Mangala Gaur

In the first part of 1. The heroes cooked the spotted bull the milk-and-ghee mixture in the Gharma-pot. Apart from the application in these two related and contiguous episodes below, these two episodes will be called A2 and A3I am not aware of any alternative application in t he srauta ritual.

The first pada of this verse would suit the milking of the cow. The priests embark on an elaborate year-long sacrifice, they are carried forth by it but are also the ones who make it proceed.

The somewhat problematic word gauri in vs. With this we have discovered an important “fault line” in the heart of the hymn–somewhere between 29 and Haug found it an unlikely epithet and preferred a different interpretation of asna; see next notebut Deussen saw no problem in characterizing lightning as “verzehrend.

New Approaches to the Study of the Vedas, ed. If this context is accepted as most probably original for all three verses, one may infer that the classical ritual as prescribed in the srautasutras has correctly preserved this context in the case of vs. The verse has frequently been taken as a reference to the sun, ever since Haugwho was aware of its ritual application in the Pravargya.