nothing is more appropriate than to call the drinking kitáyat, exciting, bráhma, a hymn. Anyhow I can discover no better meaning in this line. Grassmann, who knows that kitayati means to excite, yet translates: 'Gebt Gebet, das durchdringt, euch erinnernd Tag für Tag.' Ludwig: 'Das erfolgreiche brahma, das erinnernde tag für tag.' Possibly we should have to change the accent from âpâná to âpâ´na. Âpâná in IX, 10, 5 is equally obscure.

Note 2. On vrigana, see I, 165, 153. For fuller discussions of the various meanings of vrigana, see Geldner, Ved. Stud. I, 139; Oldenberg, Göttinger gel. Anzeigen, 1890, pp. 410 seq.; Ph. Colinet, Les principes de l’exégèse védique d’après MM. Pischel et Geldner, p. 28; Ludwig, Über Methode bei Interpretation des Rig-veda, 1890, pp. 27 seq.

Note 3. Saní means acquiring, success, luck, gain, and is often placed in juxtaposition with medhâ´, wisdom. If they are thus placed side by side, sank looks almost like an adjective, meaning efficient. RV. I, 18, 6. saním medhâ´m ayâsisham, 'I had asked for efficient, true, real wisdom,' or, 'I had asked for success and wisdom.' In such passages, however, as V, 27, 4. dádat rikâ´ saním yaté dádat medhâ´m ritâyaté, it is clear that saní was considered as independent and different from medhâ´ (rikâyaté = ritâyaté).

Verse 8.

Note 1. On sudâ´navah, see note to I, 64, 6. It must often be left open whether sudâ´nu was understood as bounteous, or as having good rain or good Soma.

Note 2. Pinvate, lit. to make swell or abound.

Verse 9.

Note 1. Vrikatâ´ti is an old locative of vrikatât, wolf-hood. To place us in wolf hood means to treat us as wolves, or as vogelfrei. Others take it to mean treating us as a wolf would treat us.

Note 2. Tápushâ kakríyâ. According to Lanman (p. 571) tápushâ might be taken as an acc. dual fem. I know,

however, of no strictly analogous cases, and prefer to take tápushâ as an instrumental, this being its usual employment.

Verse 10.