The translations of Wilson, Benfey, and others have not rendered the sense which the poet intends to describe at all clear. Wilson says: 'May they for whom Vishnu defends (the sacrifice), that bestows all desires and confers delight, come (quickly) like birds, and sit down upon the pleasant and sacred grass.' Benfey: 'Wenn Vishnu schützt den rauschtriefenden tropfenden (Soma), sitzen wie Vögel sie auf der geliebten Streu.' Langlois: 'Quand Vichnou vient prendre sa part de nos enivrantes libations, eux, comme des oiseaux, arrivent aussi sur le cousa qui leur est cher.' Ludwig: 'Als Vishnu half dem zum rauschtrank eilenden stiere, setzten sie sich wie vögel aufs liebe barhis.'

Whence all these varieties? First, because â´vat may mean, he defended or protected, but likewise, it is supposed, he descried, became aware. Secondly, because vríshan is one of the most vague and hence most difficult words in the Veda, and may mean Indra, Soma, or the cloud: (see the note on Vríshan, p. 138.) Thirdly, because the adjective belonging to vríshan, which generally helps us to determine which vríshan is meant, is here itself of doubtful import, and certainly applicable to Indra as well as to Soma and the Asvins, possibly even to the cloud. Mada-kyút is readily explained by the commentators as bringing down pride, a meaning which the word might well have in modern Sanskrit, but which it clearly has not in

the Veda. Even where the thunderbolt of Indra is called madakyút, and where the meaning of 'bringing down pride' would seem most appropriate, we ought to translate 'wildly rushing down.'

VIII, 96, 5. â´ yát vágram bâhvóh indra dhátse madakyútam áhaye hántavai ûm (iti).

When thou tookest the wildly rushing thunderbolt in thy arms in order to slay Ahi.