Note [1:26:4:1]1. Can risadas be explained as a compound of ri (Tiefstufe of rai, as gu is the Tiefstufe of gau) and *sa'das, from the root sad, 'to be triumphant'? Prof. Aufrecht (Bezzenberger's Beitrage, XIV, 83; see also Neisser, Bezz. Beitr. XIX, 143) connects ri- with the Greek eri- (erikydes) &c.); our hypothesis has the advantage of not leaving the limits of Sanskrit.--Comp. M. M.'s note on V, 60, 7; Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig-veda-Forschung (1893), p. 7.

Verse 6.

Note [1:26:6:1]1. On sasvata tana see Lanman, 480, 515, 518.

Verse 9.

Note [1:26:9:1]1. The comparison of verse 8 and the expression amrita martyanam in the second Pada of this verse seem to show that ubhayesham does not refer to two classes of mortals, the priests and their patrons, but to the mortals and the immortals. A genitive amritanam, which would make this meaning quite clear, can easily be supplied. A Dvandva compound amritamartya'nam, which one could feel tempted to conjecture, would have, in my opinion, too modern a character.--Prof. Max Muller writes: 'I should prefer amrita martyanam, not exactly as a compound, but as standing for amritanam martyanam. This seems to be Ludwig's opinion too.'

Verse 10.

Note [1:26:10:1]1. In the translation of sahasah yaho I follow Geldner, Kuhn's Zeitschrift, XXVIII, 195; Ludwig's translation is similar.