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MANDALA I, HYMN 145.
165
Verse 1. Note 1. The Samhità text has sá nữ îyate, the Pada text, sáh nú îyate. Comp. Prátisakhya 314. I propose to read sánu (= sá ánu) îyate.
Verse 2. Note 1. See Geldner, Ved. Studien, II, p. 188. Note 2. Possibly we should read svéna eva.
Verse 3. Note 1. The text (árvatih) implies that these race-horses are mares. Probably, as Sayana explains, the prayers (stutayah) are alluded to. See on the prayers compared with horses, Bergaigne, II, 284 seq.
Note 2. Praishá is the technical designation of the sacrificial commands of one priest (or more especially, of the Maitråvaruna) to another priest; comp. Schwab, Das Altindische Thieropfer, p. 90; H. O., Religion des Veda, 390.
Verse 4. Note 1. Samárata may be the third person of singular or of plural.
Note 2. I supply with his companions' in consideration of the second Påda (yúgyebhih). It is difficult to say who Agni's companions are (the flames? the officiating priests?).
Note 8. Ludwig's conjecture, úpa stayam karati, is very ingenious. 'He stealthily approaches them.'-On upasthayam, comp. also Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVII, 586.
Note 4. The meaning of svântám, which occurs here and in the obscure passage X, 61, 21 (ádha gấvah úpamâtim kanáyåh ánu svântásya kasya kit párå iyul), is unknown. Possibly it is related to svátrá, which means something like 'powerful' or 'prosperous.'
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