[paragraph continues] IV, 4, 4, 1. Verses 1-2 = MS. II, 13, 7. Verses 1-3 = SV. II, 1096-1098. Verse 5 = TS. IV, I, 3, 4. Verse 6 = MS. IV, 11, 1; TB. I, 3, 14, 1. Verse 9 = TB. II, 4, 7, 10. Verse 10 = MS. IV, 11, 4; TB. II, 4, 7, 9. Verse 12 = MS. II, 13, 7; TB. IV, 4, 4, 2; VS. XV, 25.

Verse 3.

Note [5:1:3:1]1. The meaning seems to be: when Agni has set into motion the string (representing the prayers, &c.) by which the worshippers tie and instigate him and the other powers of the sacrifice. Cf. IV, I, 9. pra tam (scil. agnim) mahya' rasanaya nayanti; IX, 87, 1. asvam na tva (scil. somam) vaginam margayantah akkha barhih rasana'bhih nayanti. See also I, 163, 4. 5.

Note [5:1:3:2]2. I. e. with bright ghrita.

Note [5:1:3:3]3. The Dakshina or sacrificial gift offered by the Yagamana to the ministrant priests, is represented here as a car which is yoked in the morning. Cf. Bergaigne, Rel. Vedique, I, 128; III, 283.

Note [5:1:3:4]4. 'He who stands upright' is Agni; 'she who lies extended' seems to be the cow, i. e. the ghrita which Agni sucks by means of the sacrificial ladles.--See also Pischel, Vedische Studien, II, 113, from whose interpretation I differ.

Verse 4.

Note [5:1:4:1]1. I. e. Night and Dawn.

Verse 8.

Note [5:1:8:1]1. I cannot adopt the conjectures of Bartholomae (Bezzenberger's Beitrage, XV, 197) on sve damunah.

Verse 10.

Note [5:1:10:1]1. The human worshipper seems to be addressed; the 'most glorious one' is very probably Agni.

Verse 11.

Note [5:1:11:1]1. Vidvan, which may be construed with the genitive or with the accusative, stands here with both cases.