Note 1. As I have translated these words, they sound rather abrupt. The meaning, however, would be clear enough, viz. almighty power belongs to me, therefore I can dare and do. If this abrupt expression should offend, it may be avoided, by taking the participle dadhrishvâ´n as a finite verb, and translating, Whatever I have been daring, I shall do according to my will.

Verse 11.

Note 1. In this verse Indra, after having declined with no uncertain sound the friendship of the Maruts, seems to repent himself of his unkindness towards his old friends. The words of praise which they addressed to him in verse 9, in spite of the rebuff they had received from Indra, have touched his heart, and we may suppose that, after this, their reconciliation was complete. The words of Indra are clear enough, the only difficulty occurs in the last words, which are so idiomatic that it is impossible to render them in English. In tanvẽ tanû´bhih, literally for the body by the bodies, tang is used like the pronoun self. Both must therefore refer to the same subject. We cannot translate 'for myself made by yourselves,' but must take the two words together, so that they should mean, 'the hymn which you have made for your own benefit and by your own exertions.'

Verse 13.

Note 1. Spiegel, in his review, called my attention to the Zend api-vat, which Burnouf discussed in his 'Études,' p. 328. Burnouf tries to show that vat in Zend has the meaning of knowing, and that it occurs with the preposition api, in apivatahê and apivatâiti. If this is the same word as in Sanskrit, then apivâtayati would be a causative, meaning to make known. The meaning of vat, however, is doubtful in Zend, and hardly appropriate in the few passages where it occurs in the Veda. Roth, in the Dictionary, explains vat by verstehn, begreifen, the causative by begreiflich machen; but in our passage he translates it by belebend, Ludwig by aufspürend. Till we get more light, I shall feel content to translate apivat by to approach, to obtain, and the causative by to make approach, to invite, to welcome.

The following are the passages in which api-vat occurs:

VII, 3, 10. ápi krátum su-kétasam vatema.

May we obtain an excellent understanding; not, Awaken in us a good sense.

VII, 60, 6. Api krátum su-kétasam vátantah.

They (Mitra and Varuna) obtaining an excellent understanding.

I, 128, 2. tám yagña-sâ´dham ápi vâtayâmasi.

Him, Agni, the performer of the sacrifice, we make approach, we invite.

X, 20, I; 25, 1. bhádram nah ápi vâtaya mánah, dáksham utá krátum.

Bring to us, i. e. give us, a good mind, and a strong understanding.

X, 13, 5. pitré putrâ´sah api avîvatan ritam.

The sons obtained the right for the father (an obscure verse).