Note 1. The second line is obscure. Neither Grassmann nor Ludwig nor Sâyana can extract any intelligible meaning from it. I have translated it, but I am far from satisfied. There may be an antithesis between the friends (the Maruts themselves, see V, 53, 2), milking the udder of Prisni, and the Maruts coming to blame their friends for not offering them sacrifices, or for offering them sacrifices in common with Indra. In the first case when they, as friends, milk the cloud, their approach is brilliant and auspicious. In the second case, when they come to blame those who ought to celebrate them, or those who are actually hostile to them by causing the ruin or decay of a friend of the Maruts, such as Trita, their approach is likewise brilliant, but not auspicious. Trita is a friend of the Maruts whom they assist in battle, and it is possible that this legend may be alluded to here. Sometimes Trita seems also connected with the third libation which was offered at sunset, just as Vishnu represented the second libation which was offered at noon a. Thus we read, VIII, 12, 16. yát sómam indra víshnavi yát vâ gha trité âptyé yát vâ marútsu mándase, 'whether you, Indra, enjoy the Soma near Vishnu, or near Trita Âptya, or among the Maruts.' Sâkapûni, as quoted by Yâska (Nir. XII, 19), explains the three steps of Vishnu as earth, sky, and heaven; Aurnavâbha distinguishes Samârohana, Vishnupada, and Gayasiras. But all this does not help us to disentangle our verse. It should be added that Bergaigne makes Tritám to be governed by duhûh (Rel. Véd. II, 327). We should then have to translate, 'or whether they milk Trita in order to blame the singer, to make them old who make

others old, or who themselves become old.' This, however, does not help us much. Professor Oldenberg conjectures that possibly guratâ´m might be changed to gurátâ´m, and that the dual of the verb might refer to Rudra and Prisni; or we might read gurátâ for guráta, if it refers to Rudriyas. Návamânasya might also be used in the sense of making a noise (see I, 29, 5), and possibly návamânasya nidé might have been intended for shouting and laughing to scorn. But all this leaves the true meaning of the verse as unfathomable as ever.

Verse 11.

Note 1. Víshnor eshásya prabhrithé is obscure. At the offering of the rapid Vishnu is supposed to mean, when the rapid Vishnu offers Soma. The same phrase occurs again, VII, 40, 5. In VIII, 20, 3, we can translate, 'we know the strength of the Maruts, and of the hasting Vishnu, the bounteous gods.' In VII, 39, 5, the reading is víshnum eshâm. Bergaigne (II, 419) is inclined to take vishnu esha as Soma. We should then translate, 'at the offering of Soma.'

Verse 12.