The translation implies in b emendation ⌊cf. iii. 18. 4⌋ to ahamuttaratvé (against all the mss. and both editions), as proposed by BR., i. 891; the comm. also takes it as two words, and renders uttaratvé by yajamānasya çrāiṣṭhye. Ppp. reads devān for ādityān in b. The comm. has dīdayat in saṁhitā; our pada-text has it, and Prāt. iii. 22 and iv. 89 deal with its conversion to dīdāyat in saṁhitā.
4. May ye be just here; may ye not go away (parás); may an active herdsman (gopā́), lord of prosperity, drive you hither; do ye, with [your] desires, [attend] upon (?) his desire; let all the gods conduct you together hither.
The translation implies emendation in d of -yantu to -nayantu, as called for by both meter and sense, and also the addition of a verb, sta or ita, at end of c, for a like reason. If, as seems very probable, the verse is originally addressed to kine, kāmínīs in c is quite natural; if not, we may regard viças as understood: the sense is 'be your desires subject to his.' Ppp. has a different reading: asmāi vaṣ kāmā upa kāminīr viçve devā upasatyām iha. The comm. regards kāminīs as addressed throughout, and explains it finally as meaning striyaḥ gāvaḥ (perhaps the text is defective or incorrect; the general explanation of the verse implies striyaḥ). The comm. reads puras for paras in a, and in b divides īryas, deriving it from root īr, and rendering it mārgaprerakas ⌊pada has íryas⌋. The Anukr. calls for 11 + 11: 9 + 11 = 42 syllables, and strictly requires at the end -i-antu; but no inference as to a difference of reading is to be drawn from this. ⌊Ppp. combines in b vājat.—Weber says: "asmāi diesem, dem Hausherrn, kāmāya zu Liebe; oder gehört asmāi zu kāmāya selbst?"⌋
5. We bend together your minds, together your courses (vratá), together your designs; ye yonder who are of discordant courses, we make you bend [them] together here.
This and the following verse, not found with the others in Ppp., occur again below as vi. 94. 1, 2 ⌊cf. also ii. 30. 2⌋, and vs. 1 occurs in Ppp. xix., with the other material of our sixth book; they are so far discordant in subject with the preceding verses that we may fairly call them out of place here. This one exists in MS. (ii. 2. 6), with anaṁsata for namāmasi, and sthá for sthána. A RV. khila to x. 191 has jānatām in a for saṁ vratā, ākūtis in b, and, for c, d, asāu yo vimanā janas taṁ samāvartayāmasi. The first half-verse, further, nearly accords with VS. xii. 58 a, b, TS. iv. 2. 51 a, b, MS. ii. 7. 11 a, b (they have vām for vas, and, for b, sám u cittā́ny ā́ ’karam). Nearly all our saṁhitā-mss. read -tāḥ before sthána, nor is there anything in the Prāt. to prescribe the omission of the visarga in such a situation, while the comment to ii. 40 expressly quotes the passage as an example of the assimilation of it to a following initial sibilant. The comm. reads stana instead of sthana. Three of our mss. (P.M.E.) read at the end -nayāmasi.
6. I seize [your] minds with [my] mind; come ye after my intent with [your] intents; I put your hearts in my control; come with [your] tracks following my motion (yātá).
