Note 1. I have translated damsu as a locative; could it be a nom. plur. of damsu, δασυ, referring to vastrâ, the terminations being left out? see Lanman, p. 415.

Note 2. Sabardúghâ, juice-yielding. Roth explains it as quickly yielding, identifying sabar with Greek ἄφαρ. But Greek φ never represents Sanskrit b. Sabar, juice, milk, water, would really seem to yield the true source of A. S. sæp, O. H. G. saf, sap, for it is clear that neither ὀπός, nor Lat. sucus, would correspond with A. S. sæp; see Brugmann, Grundriss, vol. i, § 328; also Bartholomae, in, Bezzenb. Beitr. XV, 17.

Note 3. Vakshánâbhyah, from the flanks. It would be better if we could refer vákshanâbhyah to Dhenu, the cow, the mother of the Maruts, while Dyaus is their father, see V, 52, 16. Here, however, Vâyu is conceived as their father, and dyaus (fem.) as their mother.

Verse 5.

Note 1. I have followed Ludwig in his explanation of tsârî, hunter, watcher, and takvavîya, chase of the takva, whatever animal it may be.

Note 2. Oldenberg suggests prâ´si for pâsi, which on many accounts would be excellent.

Note 3. On asuryă, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510.

Verse 6.

Note 1. Vihutmat is translated by Roth as not sacrificing. But vihutmat can hardly be separated from vihava and vihavya, and seems to mean therefore invoking, possibly, invoking towards different sides. Hu, to sacrifice, does not take the preposition vi. Vavargushî is doubtful. Without some other words, it can hardly mean 'those who have turned towards the gods,' as we read in X, 120, 3 (tvé krátum ápi vriñganti vísve); nor is it likely to be the same as vrikta-barhis, 'those who have prepared the barhis.'

I have translated it in the former sense. See Geldner, Ved. Stud. p. 144, and Oldenberg, Gött. Gel. Anz. 1890, p. 414.

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Hinduism

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