to give who is unwilling to give, and do thou confirm to us wealth having all heroes.
The verse seems to have no real connection with what precedes and follows, nor do its two halves belong together. They are in other texts, VS. (ix. 25 and 24) and TS. (in i. 7. 101), parts of two different verses, in a group of three, all beginning with vā́jasya followed by prasavá, and all alike of obscure and questionable interpretation, and belonging to the so-called vājaprasavīyāni, which form a principal element in the vājapeya sacrifice (see Weber's note on this verse ⌊also his essay Ueber den Vājapeya, Berliner Sb., 1892, p. 797⌋). Instead of nú in a, TS. and MS.K. (as above), as also Ppp., have the nearly equivalent idám; and all (save Ppp.) read ā́ babhūvima instead of sáṁ babhūvima at end of a, and sarvátas instead of antár at end of b, omitting the meter-disturbing utá at beginning of c; VS.K. read in c dāpayati for -tu; and all save K. give the preferable yachatu at the end (the comm. has yacchāt); then VS. gives sá no rayím in d, and K. has a peculiar d: soma rayiṁ sahavīraṁ ni yaṁsat. Ppp. is defective in parts of this verse and the next; it reads at the end of c prajānāṁ. Pāda a is the only one that has a jagatī character. ⌊TS. has sárvavīrām.⌋
9. Let the five directions yield (duh) to me, let the wide ones yield according to their strength; may I obtain all my designs, with mind and heart.
All the pada-mss. divide and accent prá: ápeyam, but SPP. emends to prá: āpeyam ⌊see Sansk. Gram. §850⌋; the comm. reads āpeyam. The comm. declares urvī́s to designate heaven and earth, day and night, and waters and herbs.
10. A kine-winning voice may I speak; with splendor do thou arise upon me; let Vāyu (wind) enclose (ā-rudh) on all sides; let Tvashṭar assign to me abundance.
Several of our mss. (P.M.W.O.Kp.) read rudhām in c. The comm. explains ā́ rundhām by prāṇātmanā ”vṛṇotu.
This fourth anuvāka contains 5 hymns, with 40 verses, and the quotation from the old Anukr. is simply daça.
21. With oblation to the various forms of fire or Agni.
[Vasiṣṭha.—daçarcam. āgneyam. trāiṣṭubham: 1. puro ‘nuṣṭubh; 2, 3, 8. bhurij; 5. jagatī; 6. upariṣṭādvirāḍbṛhatī; 7. virāḍgarbhā; 9, 10. anuṣṭubh (9. nicṛt).]
The whole of the hymn is found in Pāipp., vss. 1-9 in iii., vs. 10 in vii. The material is used by Kāuç. in a number of rites: it is reckoned (9. 1; the comm. says, only vss. 1-7) to the bṛhachānti gaṇa; it appears in the charm against the evil influence of the flesh-eating fire (43. 16-21; according to the comm., vss. 1-7 are quoted in 16, and the whole hymn in 20); again, in the establishment of the house-fire (72. 13; vss. 1-7, comm.); again, in the funeral rites (82. 25), on the third day after cremation, with oblation to the relics; once more, in the expiatory ceremony (123. 1), when birds or other creatures have meddled with sacrificial objects. Moreover, vs. 8 (the comm. says, vss. 8-10), with other passages from xii. 2, in a rite of appeasement in the house-fire ceremony (71. 8). In Vāit., vss. 1-7 are used in the agniṣṭoma (16. 16) on occasion of the soma becoming spilt; and vs. 7 in the sākamedha part of the cāturmāsya sacrifice ⌊9. 17⌋.
Translated: Weber, xvii. 277; Grifiith, i. 113; vss. 1-7 also by Ludwig, p. 325.
