5. When thou shalt make him done, O Jātavedas, then commit him to the Fathers; when he shall go to that other life (ásunīti), then shall he become a controller (? vaçanī́) of the gods.
The verse is RV. x. 16. 2, but RV. makes our 5 a and 4 c change places: see note to vs. 4. RV. has yadā́ ⌊for our yadó = yadā́ u⌋ at beginning of c, and áthā at beginning of d. TA. (in vi. 1. 4) agrees throughout with RV. save in accenting karási in a. Both, of course, read áthe ”m enam in b; but this time the AV. mss. are as good as unanimous in the corruption of īm to imám, and both the published texts are compelled to read it; the Anukr., too, seems to ratify it, by calling the verse bhurij; the comm. has instead idam, and one or two of SPP's authorities follow it. The comm. explains asunīti by asūn prāṇān nayati lokāntaram, and hence prāṇāpahartrī devatā; and devānām by svakīyānām indriyāṇām; while vaçanīs is (cakṣurādīndriyāṇāṁ) sūryādidevatāprāpakaḥ! ⌊Weber deems the idea of getting the gods under your control to be an indication of lateness or possibly of Buddhistic influence: Sb. 1895, p. 845, and 1897, p. 597.⌋
6. With the trikadrukas it purifies itself; six wide ones, verily one great one; triṣṭúbh, gāyatrī́, the meters: all those [are] set in Yama.
RV. x. 14. 16, the corresponding verse, has in a patati, and at the end ā́hitā; TA, (in vi. 5. 3) agrees with it, but transposes triṣṭúbh and gāyatrī́ in c. The sense of the verse is wholly obscure. According to our comm., the trikadrukas are the jyotiṣṭoma, goṣṭoma, and āyuṣṭoma; the "six wide ones" (f.) are heaven and earth and day and night and waters and herbs; "the great one" (n.) is taken ⌊alternatively⌋ as applying to Yama (m.): mahāntāṁ yamam uddiçyāi ’va pravartante! The commentator's ignorance is as great as our own; only he has no mind to acknowledge it. ⌊Hillebrandt cites passages akin with this, Ved. Mythol. i. 500.⌋