Grassmann has understood devátâ rightly, while Roth's translation leaves it doubtful.

Verse 10.

Von Roth:

'So soll der Stärke Vorrang mir allein sein:
  Was ich gewagt, vollführ’ ich mit Verständniss.
Man kennt mich als den Starken wohl, ihr Marut,
  An was ich rühre, Indra der bemeistert’s.'

Von Roth has adopted the translation of the second line, which I suggested in a note; Ludwig prefers the more abrupt construction which I preferred in the translation. It is difficult to decide.

Verse 11.

Von Roth:

'Entzückt hat euer Rühmen, mich, ihr Marut,
  Das lobenswerthe Wort, das ihr gesprochen,
Für mich—den Indra—für den freud’gen Helden,
  Als Freunde für den Freund, für mich—von selbst ihr.'

The last words für mich—von selbst ihr are not very clear, but the same may be said of the original tanvẽ tanû´bhih. I still adhere to my remark that tanu, self, must refer to the same person, though I see that all other translators take an opposite view. Non liquet.

Verse 12.

Von Roth:

'Gefallen find ich, wie sie sind, an ihnen,
  In Raschheit und in Frische unvergleichlich.
So oft ich euch, Marut, im Schmuck erblickte,
  Erfreut’ ich mich und freue jetzt an euch mich.'

This is again one of those verses which it is far easier to translate than to construe. Ákkhânta me may mean, they pleased me, but then what is the meaning of khadáyâtha ka nûnám, 'may you please me now,' instead of what we should expect, 'you do please me now.' In order to avoid this, I took the more frequent meaning of khad, to appear, and translated, 'you have appeared formerly, appear to me now.'

To translate ánedyah srávah â´ íshah dádhânâh, by 'in Raschheit und in Frische unvergleichlich,' is poetical, but how does it benefit the scholar? I take â dhâ in the sense of bringing or giving, as it is often used cf. II, 38, 5. This is more compatible with íshah, food, vigour. I am not certain that ănēdy̆āh can mean blameless. Roth s. v. derives ánedya from a-nedya, and nedya from nid. But how we get from nid to nedya, he does not say. He suggests anedyâh or anedyasravah as emendations. I suggested anedyam. But I suspect there is something else behind all this. Anedîyah may have been intended for 'having nothing coming nearer,' and like an-uttama, might express excellence. Or anedyah may have been an adverb, not nearly.

These are mere guesses, and they are rather contradicted by anedyâh, used in the plural, with anavadyâh. Still it is better to point out difficulties than to slur them over by translating 'in Raschheit und in Frische unvergleichlich.' It is possible that both Roth and Sâyana thought that anedyah was connected with nedîyah; but what scholars want to know is the exact construction of a sentence.

Verse 13.

Von Roth: