Note 1. Ludwig translates: Zu narung haben sie alle dise wesen gebracht; Grassmann: Zur Labung netzten alle diese Wesen sie. Ludwig suggests kitrâya for mitrâya; Oldenberg, far better, mitrâyávah, looking for friends, like mitrâyúvah, in I, 173, 10.

Note 2. On vayúna, see Pischel in Vedische Studien, p. 301. But why does Pischel translate rigipyá by bulls, referring to VI, 67, 11?

Verse 5.

Note 1. Adhvasmábhih seems to mean unimpeded or smooth. Cf. IX, 91, 3.

Note 2. The meaning of índhanvabhih is very doubtful.

Verse 6.

Note 1. Narâ´m ná sámsah, the original form of Narâsamsah, I take here as a proper name, Männerlob (like Frauenlob, the poet) referring to Indra. Bergaigne, I, p. 305, doubts whether Narâsamsa can be a proper name in our passage, but on p. 308 he calls it an appellation of Indra.

Note 2. Ásvâm iva, gives a sense, but one quite inappropriate to the Veda. It would mean, 'fill the cow in her udder like a mare.' I therefore propose to read asvãm iva (asuam iva), from asû, a cow that is barren, or a cow that has not yet calved. Thus we read, I, 112, 3. yâ´bhih dhenúm asvãm pínvathah, 'with the same help with which you nourish a barren cow.' Cf. I, 116, 22. staryãm pipyathuh gâ´m, 'you have filled the barren cow.' If asvãm iva dhenúm is a simile, we want an object to which it refers, and this we find in dhíyam. Thus we read, V, 71, 2; VII, 94, 2; IX, 19, 2, pipyatam dhíyah, to fulfil prayers. I know, of course, that such changes in the sacred text will for the present seem most objectionable to my friends in India, but I doubt not that the time will come when they will see that such emendations are inevitable. I see that in the appendix to the Petersburg Dictionary, s. v. asû, the same conjecture has been suggested.

Verse 7.

Note 1. Here again I have taken great liberties. Âpânám is explained by Sâyana as a participle for âpnuvantam. This participle, though quite correct (see Lindner, Altindische Nominalbildung, p. 54), does not occur again in the RV., nor does it yield a proper meaning. It could only mean, 'give us a horse to the chariot, an obtaining prayer, rousing the attention (of the gods) day by day.' Âpâna may mean a drinking or carousing, and I do not see why we should not take it in that sense. Sacrifices in ancient times' were often festivals; VII, 22, 3. imâ´ bráhma sadhamâ´de gushasva, 'accept these prayers at our feast.' If we suppose that âpâna refers to the drinking of Soma, then