This verse refers to the Maruts, not, as Ludwig thinks, to the priests. Dr. v. Bradke (Dyaus Asura, p. 65) proposes to join verses 10 and 11 into one Trishtubh, and possibly to insert â´ before huve. I doubt whether for the present such changes are justified. On the structure of this hymn, see Oldenberg, Prol. 96, Anm. 3; 200, Anm. 5.

Verse 13.

Note 1. TB. II, 8, 5, 6, reads vyrishtibhih (not vrishtibhih), and the commentator explains, vyrishtibhir âyudhaviseshair vyrishtyâkhyair, viseshena rokamânâh sthitâh. And again, rishtaya eva visishtatvâd vyrishtaya ity ukyante. Bollensen, Z. D. M. G. XLI, 501, conjectures rishtibhih for vrishtibhih, which is very ingenious. See also note 1 to II, 34, 2.

Verse 14.

Note 1. Budhnyã, explained by budhne bhavâni, and also by kâlapravrittâni.

Note 2. Grihamedhîya may refer to the Maruts as grihamedhâs or grihamedhinas; see RV. VII, 59, 10; VS. XXIV, 16. The grihamedhîyâ ishti in Sat. Br. XI, 5, 2, 4, is meant for the Maruts.

Verse 16.

Note 1. Yakshadrísah is explained as wishing to see a sacrifice or feast. Ludwig retains this meaning. Grassmann translates, 'wie feurige Blitze funkeln.' Yaksha may mean a shooting star or any meteor, literally what shoots or hastens along; see VII, 61, 5. ná yâ´su kitrám dádrise ná yakshám; also note to V, 55, 1. But dris is not sadris. If we follow the later Sanskrit, yaksha would mean a class of spirits, followers of Kuvera, also ghosts in general. If this is not too modern a conception for the Rig-veda, we might translate yakshadris, 'appearing as ghosts' (see Kaus. Sûtra 95 in BR.), or, considering the expression átyah ná yamsat yakshabhrít víketâh, I, 190, 4, take it for a name of horses.

Verse 19.

Note 1. Does not sáhasa â´ stand for sáhasâ â´, and not for sáhasah â´? Comp. Oldenberg, Prolegomena, 465 seq.

Note 2. On dadhanti, see Hübschmann, Indogerm. Vocal-system, p. 12.

Verse 20.

Note 1. On radhra, see Pischel, Ved. Stud. pp. 124 seq.

Note 2. Bhrimi is doubtful, but as it stands by the side of radhra, it seems to have a bad meaning, such as a vagrant, unsteady.

Note 3. The Vasus are often mentioned with the Âdityas and Rudras, see III, 8, 8; X, 66, 12; 128, 9. By themselves they became almost synonymous with the Devas. Thus in VII, ii, 4, we read that Agni became the master of all sacrifices, krátum hí asya Vásavah gushánta átha devâ´h dadhire havyavâ´ham, 'for the Vasus liked his wisdom, therefore the Devas made him the carrier of offerings.' See also V, 3, 10. pitâ´ Vaso yádi tát gosháyâse. In one passage, VI, 50, 4, Vasavah means the Maruts. In our passage it seems better to take it in the sense of gods, but we might also refer it to the Maruts.

Verse 22.

Note 1. With pâda b, compare VII, 70, 3 b.

Verse 23.