________________
328
VEDIC HYMNS.
Note 3. I take su-apâka as a compound of su and a-pâka (comp. Våg. Samh. XX, 44 = Taitt. Br. II, 6, 8, 4 = Maitr. Samh. III, 11, 1, where Tvashiri is called apâká). In Rig-veda VI, 11, 4 we read: ádidyutat sú ápâkah vibhavâ; in VI, 12, 2. a yásmin tvé sú ápâke yagatra, &c. Should we not correct in both passages suapâkah, suapâke?
Verse 3.
Note 1. The pressing-stone (gravan) is frequently considered as speaking, as praising the gods. Cf. Hillebrandt, Vedische Mythologie, I, p. 152 sq.
Verse 4.
Note 1. The Padapâtha has sámyai. I think it should be sámyâh.
Note 2. I. e. to this sacrifice, which is considered as one of the chief manifestations of Rita. See H. O., Religion des Veda, p. 197.
Verse 6.
Note 1. At the Soma sacrifice fire burns on eight altars called Dhishnya; see Weber, Indische Studien, X, pp. 366, 375.
Note 2. See vol. xxxii, p. 164.
Note 3. This is the only passage in the Rig-veda in which nâsatya occurs in the singular.
Note 4. On párigman, cf. above, I, 79, 3 note.
Note 5. Kshé (cf. Lanman, pp. 440, 448, 534) is evidently corrupt. But neither Bollensen's conjecture, ukshné, nor those of Ludwig (kakshe, yakshe), carry conviction.
Verse 7.
Note 1. It is very strange to find Rudra here designated as 'giver of offerings.' But it seems too bold to explain havih-dé as a dative of havik-ád ('eater of offerings ').
Note 2. I read with Grassmann répak ('sin') for rétah ('sperm').
Digitized by
Google
