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MANDALA I, HYMN 60.
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Note 2. The text has vidáthasya. Comp. I, 31, 6, note 2.
Verse 2. Note 1. On uslg (the willing one'), as denoting the mythical priests who have first established Agni and have sacrificed as the first, comp. Bergaigne, I, 57 seq. The ubháyasah seem to be these mythical ancestors and the actual sacrificers.
Verse 3. Note 1. I propose to read gayamânâ. Comp. I, 171, 2. stómah ... hrida tashtáh; II, 35, 2. hridáh a sútashtam mántram; VIII, 43, 2. ágne ganâmi sushtutím; V, 42, 13. giram ...gåyamânâm, &c.—Comp. Lanman, 356.
Note 3. On the meaning of vrigána, see Max Müller, vol. xxxii, pp. xx, 208, 304; Geldner, Vedische Studien, I, 139 seq., with my remarks, Göttinger Gelehrte Anzeigen, 1890, 410 seq.; Ludwig, Ueber Methode bei Interpretation des Rig-veda, 27 seq. ; Colinet, Les Principes de l'Exégèse Védique d'après MM. Pischel et Geldner, 28 seq.; von Bradke, Zeitschrift der Deutschen Morg. Gesellschaft, XLVIII, 500 ; Bechtel, Nachrichten der Göttinger Gesellschaft der Wiss., 1894, 392 seq.
Verse 4. Note 1. See verse 2, note 1.
Note 2. Bartholomae's theory (Bezzenberger's Beiträge, XV, 194) that the stem dámūnas has been developed out of the phrase dámů nah, 'in our house,' does not carry conviction.
Verse 8. Note 1. See I, 58, 9, note 1.
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