Note 2. Ludwig takes rarânátâ as referring to sûkténa and námasâ. The accent of rarânátâ is irregular, and likewise the retaining of the final long â in the Pada text. Otherwise the form is perfectly regular, namely the 2 p. plural of the reduplicated aorist, or the so-called aorist of the causative a. Pânini (VII, 4, 2, 3) gives a number of verbs which form that aorist as  ̆  ̆  ̄, and not as  ̆  ̄  ̆ e. g. asasâsat, not asîsasat; ababâdhat, ayayâkat, &c. Some verbs may take both forms, e. g. abibhragat and ababhrâgat. This option applies to all Kânyâdi verbs, and one of these is ran, which therefore at the time of Kâtyâyana was supposed to have formed its reduplicated aorist both as árarânat and as árîranat. Without the augment we expect rî´ranata or rárânata. The question is why the final a should have been lengthened not only in the Samhitâ, that would be explicable, but in the Pada text also. The conjunctive of the perfect would be râránata. See also Delbrück, Verbum, p. 111.

Note 3. Vedyâbhis, which Ludwig translates here by um dessentwillen, was ihr erfaren sollt, I have translated by clearly, though tentatively only.

Verse 2.

Note 1. The same idea is expressed in X, 47, 7. hridisprísah mánasâ vakyámânâh.

Note 2. Námasah vridhâ´sah is intended to convey the idea that the Maruts increase or bless those who worship them.

Verse 3.

Note 1. The second line has given rise to various interpretations.

Grassmann:

Uns mögen aufrecht stehn wie schöne Bäume
Nach unsrem Wunsch, O Maruts, alle Tage.

Ludwig: Hoch mögen sein unsere kämpfenden lanzen, alle tage, O Marut, sigesstreben.

As komyâ never occurs again, it must for the present be left unexplained.

There was another difficult passage, I, 88, 3. medhâ´ vánâ ná krinavante ûrdhvâ, which I translated, 'May the Maruts stir up our minds as they stir up the forests.' I pointed out there that ûrdhva means not only upright, but straight and strong (I, 172, 3; II, 30, 3), and I conjectured that the erect trees might have been used as a symbol of strength and triumph. Vana, however, may have been used poetically for anything made of wood, just as cow is used for leather or anything made of leather. In that case vana might be meant for the wooden walls of houses, or even for lances (like δούρατα from δόρυ = Sk. dâru), and the adjective would probably have to determine the true meaning. If connected with komala it might have the same meaning as εὐξεστός.

Prof. Oldenberg suggests that vanâni may be meant for the wooden vessels containing the Soma.

Verse 5.

Note 1. The Mânas are the people of Mânya, see I, 165, 15, note 1, and there is no necessity for taking mâna, with Grassmann, as a general name for poet (Kuhn's Zeitschrift, vol. xvi, p. 174).

Note 2. It is doubtful to which word savasâ belongs.

I take it to be used adverbially with vyushtishu.

Verse 6.