Note 1. The expression ávobhih, with the help, the blessings, the mercies, is generally used with reference to divine assistance; (I, 117, 19; 167, 2; 185, 10; 11; IV, 22, 7; 41, 6; V, 74, 6; VI, 47, 12; VII, 20, 1; 35, 1, &c.) It seems best therefore to take karshaní as a name or epithet of the Maruts, although, after the invocation of the Maruts by name, this repetition is somewhat unusual. I should have preferred, 'with the help of our men, of our active and busy companions,' for karshaní is used in that sense also. Only ávobhih would not be in its right place then. The same applies to the various reading in TS. IV, 3, 13, 5, where instead of ávobhih we find máhobhih. This too is used with reference to gods, and particularly to the Maruts; see I, 165, 5, note.

Verse 7.

Note 1. Par, with ati, means to carry over (I, 97, 8; 99, I; 174, 9; III, 15, 3; 20, 4; IV, 39, I; V, 25, 9; 73, 8; VII, 40, 4; 97, 4; VIII, 26, 5; 67, 2, &c.); with apa, to remove (I, 129, 5); with nih, to throw down. Hence, if used by itself, unless it means to overrun, as frequently, it can only have the general sense of carrying, taking, accepting, or accomplishing.

Verse 8.

Note 1. Vidá as second pers. plur. perf. is frequent, generally with the final 'a' long in the Samhitâ, I, 156, 3; V, 41, 13; 55, 2.

Verse 9.

Note 1. Observe the long penultimate in rákshah, instead of the usual short syllable. Cf. I, 12, 5, and see Kuhn, Beiträge, vol. iii, p. 456.

Verse 10.

Note 1. See note 1 to I, 39, 3.

Note 2. Atrín, which stands for attrín, is one of the many names assigned to the powers of darkness and mischief. It is derived from atrá, which means tooth or jaw, and therefore meant originally an ogre with large teeth or jaws, a devourer. Besides atrá, we also find in the Veda átra, with the accent on the first syllable, and meaning what serves for eating, or food:

X, 79, 2. átrâni asmai pat-bhíh sám bharanti.

They bring together food for him (Agni) with their feet.

With the accent on the last syllable, atrá in one passage means an eater or an ogre, like atrín:

V, 32, 8. apâ´dam atrám—mridhrá-vâkam.

Indra killed the footless ogre, the babbler.

It means tooth or jaw:

I, 129, 8. svayám sâ´ rishayádhyai yâ´ nah upa-îshé atraíh.

May she herself go to destruction who attacks us with her teeth.

It is probably from atrá in the sense of tooth (cf. ὀδόντες = ἐδόντες) that atrín is derived, meaning ogre or a devouring devil. In the later Sanskrit, too, the Asuras are represented as having large tusks, Mahâbh. V, 3572, damshtrino bhîmavegâs ka.

Thus we read I, 21, 5, that Indra and Agni destroy the Rakshas, and the poet continues:

ápragâh santu atrínah.

May the ogres be without offspring!

IX, 86, 48. gahí vísvân rakshásah indo (íti) atrínah.

Kill, O Soma, all the tusky Rakshas. Cf. IX, 104, 6; 105, 6.