Note 1. That îl or îd has originally the meaning of imploring, asking, begging, we see from such passages as RV. III, 48, 3. upasthâya mâtáram ánnam aitta, 'he, having approached his mother, asked for food,' unless we prefer to construe îd with two accusatives, 'he, having approached, asked his mother for food.' The same verb is also construed with the accusative of the god implored, the dative of the object, and the instrumental of the means by which he is implored. See RV. VIII, 71, 14. agním îlishva ávase gâ´thâbhih, implore Agni with songs for his protection. Whether the root îd is distantly connected with either ish, to desire (Brugmann, I, 591), or with ard, to stir, or with ar, to go, is a question which admits of many, or of no answer.

Note 2. Viki kritam seems to have the settled meaning of gathering in what one has made at play, or in battle; see X, 42, 9; 43, 5; IX, 97, 58; X, 102, 2. The same meaning is applicable here, though we may also translate, Take notice of our krita or our karma, i. e. the sacrifice.' A similar thought is expressed in verse 6. Sâyana explains vigânâtu and vikinuyât.

Note 3. Perhaps prá bhare means, 'I am carried forth,' as in V, 59, 4, where it is applied to the Maruts.

Verse 4.

Note 1. See note 2 to I, 6, 4. Instead of svadhâ´bhih we have svayám in VII, 56, 11.

Note 2. Sriyé sréyâmsah is difficult to translate; cf. II, 33, 3. sréshthah sriyâ´ asi. Ludwig translates, zu herlichkeit die herlichen.

Verse 7.

Note 1. On risâdas, see Aufrecht, Bezzenb. Beitr. XIV, p. 32.

Verse 8.

Note 1. On ganasrî´, see BR. s. v.; Lanman, 372; Benfey Vedica und Verwandtes, p. 108; Pischel, Ved. Stud. I, 53 seq. Ludwig translates scharenherlich, but what does that mean? 'Shining in their companies' is a possible meaning, but the analogy of abhisrî´ and adhvarasrî´ points in another direction.

Note 2. On the Âyus as a proper name, see Bergaigne, Rel. Véd. I, 62; II, 323.

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