Note [3:29:3:3]3. Prof. Pischel (Vedische Studien, I, 301) takes the genitive ilayah as dependent on vayune: 'wurde der Sohn geboren am Orte (Wege) der Opferspende.' To me it seems unnatural not to connect ilayah with putrah, which words are connected also by the Sandhi (the Samhita text has ilayas putro, not ilayah putro).

Verse 6.

Note [3:29:6:1]1. For ya'man, cf. I, 37, 3; III, 2, 14 VI, 15, 5. Should not the bright one on the path of the Asvins be the sun? Sayana thinks of the chariot of the Asvins, which also may be right.

Note [3:29:6:2]2. Are the stones and the grass identical with the stones and grass-blades occurring in the later ritual of the agnyadheya and agnimanthana (Satapatha Br. II, 1, 1, 8; III, 4, 1, 21; Katyayana IV, 8, 16, &c.)?

Verse 9.

Note [3:29:9:1]1. Literally, a manly, strong, or bull-like smoke.

Verse 11.

Note [3:29:11:1]1. This is a play upon words (Matarisva and amimita matari, 'he has been shaped in the mother').

Note [3:29:11:2]2. Von Bradke (Dyaus Asura, p. 51): des Windes Heerde (?) wird er, wenn er dahingleitet.

Verse 12.

Note [3:29:12:1]1. This Pada is identical with I, 15, 12. It is a galita.

Verse 13.

Note [3:29:13:1]1. The meaning of asreman (comp. X, 8, 2. asrema' vatsah [i. e. Agni] simivan aravit) is unknown.

Note [3:29:13:2]2. The ten fingers.

Verse 14.

Note [3:29:14:1]1. Comp. von Bradke, loc. cit., 50.

Verse 15.

Note [3:29:15:1]1. Or prathamaga'm brahmanah visve it viduh: 'all (people) know him the first-born (son) of the sacred spell'? Comp. I, 34, 2. somasya vena'm anu visve it viduh.--Prof. Max Muller writes: 'Prathamagah is the wind, X, 168, 3. It might here refer to the Maruts, who are often said to sing prayers; they know all about Brahman (prayer).'