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Pâda. The seven Rishis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq.; IV, 2, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq.
Note 2. The bull again seems to be Agni. Comp. verse 11, note 3.
Note 3. Do these epithets (comp. verse 8, Pâda 3) refer to the sárdha (host)? Or are they applied to Agni, so that we would have to translate: 'Lovely was the young one (Agni), of marvellous appearance, and brilliant'? In this way Bergaigne interprets the passage. If this translation is right, sárdhah may be considered as neuter, and the first Pâda could be translated: The first host came forth wonderfully.
Note 4. Evidently the seven Rishis (see note 1). Bergaigne: Les sept prières? ou les sept rivières ?
MANDALA IV, HYMN I.
Verse 13.
Note 1. The seven Rishis sat down for chanting and sacrificing, by which they have opened the mountain-prison of the cows.
Note 2. The mention of Rita in this connection is both Vedic and Avestic. Comp. Darmesteter, Ormazd et Ahriman, p. 146; H. O., Religion des Veda, p. 144, note 2.
Note 3. The cows in this myth seem to be a mythical representation of the dawns. Comp. M. M., Science of Language, II, p. 584; H. O., Religion des Veda, pp. 147, 149 seq.
Verse 14.
Note 1. Pasváyantra (comp. słókayantra, IX, 73, 6) is quite doubtful. Does there exist a stem pasva, meaning possibly, 'the herd of cattle'? And can we translate, they who had their (battering- ?) machines directed on the cow-herds'? Or, 'holding the herds with their instruments (i. e. with the ropes used for drawing the cows out of the cavern)'?-Prof. Max Müller suggests the translation, 'the cattle-drivers,' and writes, 'Does it stand for pasu-yantrâ
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