Note [3:1:1:1]1. Vakshi, which is very frequent as 2nd person of vah, occurs also as belonging to vas (see VII, 98, 2. pitim it asya vakshi), and in this sense no doubt it is to be understood in our passage.--Ludwig and Geldner take tavasam vakshi agne as a parenthesis. G. translates: 'Du hast mich zu deinem Somaschenken--denn dich gelustet nach dem starken, o Agni--bestellt, dass ich vor den Weisen opfern soll.' To me it seems more natural to understand the first Pada as one continual clause; vakshi is accented on account of the logical dependence in which this clause

stands, the clause being considered, even without a subordinating word, as a dependent one. See Delbruck, Altindische Syntax, p. 42; A. Mayr, Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften, Vol. LXVIII (Vienna, 1871), 248, 259.--If we were to consider vakshi as a locative infinitive (see Bartholomae's theory on such infinitives, Indogermanische Forschungen, II, 271 seqq.), the translation would be: 'Thou hast made me, O Agni, a strong carrier of Soma at the carrying (of the oblations),' &c. I do not think, however, this interpretation of vakshi very probable, nor is it, as far as I can see, favoured by any passage which contains the word.--For somasya tavasam, Prof. Max Muller suggests the translation 'strong of Soma,' i. e. full of Soma.

Note [3:1:1:2]2. The text has vidathe.

Note [3:1:1:3]3. The traditional text has akkha di'dyat, which means, 'shining towards or as far as the gods.' The verb di with akkha occurs still in two other passages of this Mandala, in 15, 5 and 55, 3. In the first of these passages the text seems to be correct: deva'n akkha di'dyanah, 'shining as far as the gods.' In the second passage I believe that we ought to read akkha didhye purvya'ni, 'I think of the ancient things,' or more exactly, 'I send my thoughts to the ancient things.' In the same way it seems to me very probable that in our verse di'dhyat would be the correct reading, for the participle refers to the priest who says of himself, 'I make the stone ready;' and this priest does not send his light (di'dyat) but his thoughts (di'dhyat) to the gods. Comp. I, 132, 5 = 139, 1. deva'n akkha na dhitayah; III, 4, 3, and numerous passages which represent the mati, the girah, &c., as going towards (akkha) the gods, such as III, 39, 1; 42, 3; VII, 10, 3; 36, 9; X, 43, 1; 47, 6.--Prof. von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108) speaks of the 'haufige Verwechslungen von Formen der beiden Wurzeln 2 di scheinen und 1 dhi wahrnehmen, denken.' The reading di'dyat in our verse, and didye III, 55, 3, may rest on the influence of III, 15, 3. deva'n akkha di'dyanah.

Note [3:1:1:4]4. On the accent of yunge the same may be said as above (note 1) regarding the accent of vakshi.