Note [4:3:6:5]5. Kshe (cf. Lanman, pp. 440, 448, 534) is evidently corrupt. But neither Bollensen's conjecture, ukshne, nor those of Ludwig (kakshe, yakshe), carry conviction.

Verse 7.

Note [4:3:7:1]1. It is very strange to find Rudra here designated as 'giver of offerings.' But it seems too bold to explain havih-de as a dative of havih-ad ('eater of offerings').

Note [4:3:7:2]2. I read with Grassmann repah ('sin') for retah ('sperm').

Verse 8.

Note [4:3:8:1]1. The text has rita'ya, used as an adjective (see Bergaigne, Rel. Vedique, III, 216).

Note [4:3:8:2]2. Aditi is masculine and seems to be an epithet ('unrestrained, free') of the Sun. Cf. vol. xxxii, p. 262; Bergaigne, III, 92. Probably at the same time the word is intended to allude to the goddess Aditi.

Verse 9.

Note [4:3:9:1]1. The text has ile, on which Ludwig says, 'so viel wie nile.' Ile of course cannot be the same as nile, but should we not conjecture nile? Cf. above, IV, 1, 11. vrishabhasya nile, and IV, 1, 12. ritasya yona vrishabhasya nile. The translation would be, 'By Rita the Rita is restrained in the nest of the cow.'

Note [4:3:9:2]2. The 'Rita of the cow,' if the reading is correct (see note 1), seems to be the milk.

Note [4:3:9:3]3. The 'raw one' is the cow as opposed to the ripe milk.

Note [4:3:9:4]4. The meaning of ga'marya (apax legomenon) is unknown. Cf. Bergaigne. II, 398, note 1. Sayana reads ga amaryena. 'I should prefer ga amartyena.' M. M.

Verse 10.

Note [4:3:10:1]1. Does this mean, with the milk that comes from the ridge of heaven? Cf. IV, 20, 4. sam andhasa mamadah prishthyena.

Note [4:3:10:2]2. This Pada seems to be an imitation of VI, 66, 1, where Prisni ('the speckled one') is the mother of the Maruts: sakrit sukram duduhe prisnih u'dhah. See vol. xxxii, p. 368.

Verse 11.

Note [4:3:11:1]1. Here we have again the same myth of the Angiras and the cows, to which so many allusions are found in the preceding hymns.

Note [4:3:11:2]2. The red cows of the myth are the dawns; the

[paragraph continues] Angiras besiege the stronghold in which these cows are imprisoned.

Note [4:3:11:3]3. On the kindling of the fire as a charm by which the sun is made to rise, see H. O., Religion des Veda, p. 109 seq. The Angiras kindle the fire for performing their sacrifice; thereby they make the sun rise.

Verse 12.

Note [4:3:12:1]1. The same epithet is applied to the waters also in X, 104, 8.

Note [4:3:12:2]2. The optative dadhanyuh is very strange. Probably we ought to read dadhanvuh.

Verse 13.