with the following ási, is vouched for by the Pada text, in such matters a better authority than the Samhitâ text, and certainly in this case fully borne out by the Prâtisâkhya, I, 163, 10. Unless we read ayâ´h, we must take ayâ´ as an adverb, in the sense of thus or hence; cf. VI, 66, 4. In some passages where ayâ´ seems thus to be used as an adverb, it would be better to supply a noun from the preceding verse. Thus in II, 6, 2, ayâ´ refers to samídham in II, 6, 1. In VI, 17, 15, a similar noun, samídhâ or girâ´, should be supplied. But there are other passages where, unless we suppose that the verse was meant to illustrate a ceremonial act, such as the placing of a samídh, and that ayâ´ pointed to it, we must take it as a simple adverb, like the Greek τῷ: RV. III, 12, 2; IX, 53, 2; 106, 14. In X, 116, 9, the Pada reads áyâh-iva, not áyâ, as given by Roth; in VI, 66, 4, áyâ nú, the accent is likewise on the first.

Note 3. Rina-yâ´van is well explained by B. and R. as going after debt, searching out sin. Sâyana, though he explains rina-yâ´van by removing sin, derives it nevertheless correctly from rina and yâ, and not from yu. The same formation is found in subham-yâ´van, &c.; and as there is rina-yâ´ besides rina-yâ´van, so we find subham-yâ´ besides subham-yâ´van. Ludwig prefers the derivation from yu.

Verse 5.

Note 1. The Soma-juice inspires the poet with eloquence.

Note 2. Sámi occurs again in II, 31, 6; III, 55, 3; VIII, 45, 27; X, 40, 1. Grassmann has shown that it may be taken as an instrum. of sámî, meaning work, but with special reference to the toil of the battle-field or the sacrifice. It is used in the former sense in

VIII, 45, 27. ví ânat turváne sámi.

He (Indra) was able to overcome, lit. he reached to, or he arrived at the overcoming or at victory by toil.

But, like other words which have the general meaning of working or toiling, sámî is used both in a general sense, and in the more special sense of sacrifice.

X, 40, 1. vástoh-vastoh váhamânam dhiyâ´ sámi.

Your chariot, O Asvins, driven along every morning by thought and deed.

II, 31, 6. apâ´m nápât âsu-hémâ dhiyâ´ sámi.

Apâm napât (Agni) moving quickly by thought and deed.

In these two passages it might be possible, with a slight alteration of the accent, to read dhiyâ-sámi as one word. Dhiyâ-sám would mean the sacrificer who is engaged in prayer; cf. dhiyâ-gúr, V, 43, 15. Thus we read:

VI, 2, 4. yáh te su-dâ´nave dhiyâ´ mártah sasámate.

The mortal who toils for thee, the liberal god, with prayer.

There is no necessity, however, for such a change, and the authority of the MSS. is against it. See also IX, 74, 7.

In III, 55, 3, sámi ákkha dîdye pûrvyâ´ni, Roth takes sámi as an acc. plur. neut., Lanman as an instrum., Grassmann as a locative.

I glance back at the former sacrifices. See B. R. s.v. dî and sámi.