The same applies to I, 70, 4, where kshapáh occurs with the accent on the last syllable, whereas we expect kshápah as nom. or acc. plural. Here B. and R. in the Sanskrit Dictionary, s. v. kshap, rightly, I believe, suppose it to be a nom. plur. in spite of the accent.

Verse 9.

Note 1. Áhimanyu comes very near to Angra-mainyu; cf. Darmesteter, Ormazd, p. 94.

Note 2. Ródasî, a dual, though frequently followed by ubhé (I, 10, 8; 33, 9; 54, 2), means heaven and earth, excluding the antáriksha or the air between the two. Hence, if this is to be included, it has to be added: I, 73, 8. âpapri-vâ´n ródasî antáriksham. Cf. V, 85, 3. We must scan r̆ōdăsî̄. See Kuhn, Beiträge, vol. iv, p. 193. Should rodasî stand for rodasîm, as elsewhere? She is certainly intended by what follows in the next line.

Note 3. The comparison is not quite distinct. Amati means originally impetus, then power, e. g. V, 69, 1:

vavridhânâ´u amátim kshatríyasya.

Increasing the might of the warrior.

But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 2; 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasî´. The comparative particle ná is used twice.

Verse 10.

Note 1. See I, 38, 14, p. 95.

Note 2. In vrísha-khâdi the meaning of khâdi is by no means clear. Sâyana evidently guesses, and proposes two meanings, weapon or food. In several passages where khâdi occurs, it seems to be an ornament rather than a weapon, yet if derived from khad, to bite, it may originally have signified some kind of weapon. Roth translates it by ring, and it is certain that these khâdis were to be seen not only on the arms and shoulders, but likewise on the feet of the Maruts. There is a famous weapon in India, the kakra or quoit, a ring with sharp edges, which is thrown from a great distance with fatal effect. Bollensen (Orient and Occident, vol. ii, p. 46) suggests for vríshan the meaning of hole in the ear, and then translates the compound as having earrings in the hole of the ear. But vríshan does not mean the hole in the lap of the ear, nor has vrishabhá that meaning either in the Veda or elsewhere. Wilson gives for vrishabha, not for vrishan, the meaning of orifice of the ear, but this is very different from the hole in the lap of the ear. Benfey suggests that the khâdis were made of the teeth of wild animals, and hence their name of biters. Vríshan conveys the meaning of strong, though possibly with the implied idea of rain-producing, fertilising. See p. 138. In RV. V, 87, 1, Osthoff translates sukhâdáye by jucunde praebenti, Benfey by schönverzehrendem; Muir, Sanskrit Texts, IV, 70, has the right rendering. Cf. note to I, 166, 9.

Verse 11.

Note 1. Formerly explained as 'zum Kampfe wandelnd.' See Kuhn, Zeitschrift, vol. iv, p. 19.