5. Lowing, mistress of good things, seeking her calf with her mind, hath she come unto [it]; let this inviolable one yield milk for the Açvins; let her increase unto great good-fortune.
This verse, again, is vii. 73. 8, above, excepting that the latter reads nyā́gan at end of b. Our pada-text has here abhi॰ā́gāt, while that of RV. ⌊vs. 27⌋ gives abhí: ā́: agāt; both yield the same saṁhitā-reading.
6. The cow lowed toward the winking calf; she uttered hing at [its] head, in order to lowing; bellowing the mouth (? sṛ́kvan) unto the hot drink, she lows a lowing, she abounds with milk.
Compare 1. 8, above; the second line is nearly identical in the two verses. It is quite differently rendered by the translators at one and another point, being very obscure. For abhí in a, RV. reads ánu, Ppp. apa.
7. This one here twangs, by whom the cow is surrounded; she lows a lowing, being set (çritá) on the sparkler (dhvasáni); since she put down mortals by her thoughts (cittí), becoming the lightning, she threw (ūh) back the wrap.
Both RV. ⌊vs. 29⌋ and Ppp. read mártyam in c.
8. Breathing lies the swift moving thing, living, stirring, fixed, in the midst of the abodes (pastyā̀); the living one moves at the will (? svadhā́bhis) of the dead one; the immortal one [is] of like source with the mortal.
The verse is excessively obscure, and Hillebrandt's translation of the second half, and reference to the moon (Ved. Mythol., pp. 336, 498), very forced and implausible. The verse lacks a syllable in a (and the pada-text sets its mark of pāda-division after éjat; perhaps we are to resolve -ga-ātu. Ppp. puts the verse after our vs. 9. ⌊RV., vs. 30, shows no variant. Roth's most interesting interpretation (ZDMG. xlvi. 759) makes of the verse a riddle whose answer is "the body and the soul." He emends to ánanac in a. Böhtlingk, Berichte der sächsischen Gesell., 1893, xlv. 88, reviews Roth's interpretation.⌋
9. The shaker-apart (? vidhú) that runs on the back of the sea, being young, the hoary one swallowed; see thou the poesy of the heavenly one with greatness; today he died, yesterday he received breath (sam-an).
This verse is RV. x. 55. 5; also SV. i. 325 etc.; TA. iv. 20. 1; MS. iv. 9. 12. All alike read sámane bahūnā́m for salilásya pṛṣṭhé (MS., except in its pada-text, has other slight differences which are palpable blunders). Vidhú is (as at 8. 22, above) divided in pada-text vi॰dhú. It doubtless designates here the moon, however it may have won the right to do so. Ludwig and Hillebrandt (Ved. Mythol. i. 465) translate d 'today (he died yesterday) he has come to life'; but this is in the highest degree forced, and may be pronounced even inadmissible. Ppp. reads vidyudūdrāṇā at the beginning. ⌊See Kaṭha-hss., p. 82.⌋ The verse is quoted in Vāit. 40. 7; 41. 12.
10. He who made him knows not of him; [he is] verily out of sight now of him who saw him; he, enveloped within his mother's womb, with his much progeny, entered into perdition (nírṛti).
