1. The fires that are within the waters, that are in Vṛtra, that are in man, that are in stones, the one that hath entered the herbs, the forest-trees—to those fires be this oblation made.
Verses 1-4 are found also in MS. (ii. 13. 13) and in K. (xl. 3); both texts read yás for yé through the first half-verse, and áçmani for áçmasu; MS. begins yó apsv àntár agnír, and K. yó apsv àgnír antár; K. further has bhuvanāni viçvā for óṣadhīr yó vánaspátīṅs. Ppp. reads yo apsv antar yo vṛtre antar yaḥ puruṣe yo ‘çmani: yo viveça oṣa-, and combines in d tebhyo ‘gni-. Part of the mss. (including our P.M.W.I.) combine vivéç’ óṣadh- in c, and both editions have adopted that reading—doubtless wrongly, since the Prāt. prescribes no such irregularity, nor is it elsewhere found to occur with oṣadhi. The comm. explains what different "fires" are intended: the vāḍava etc. in the waters; that in the cloud (by Nir. ii. 16) or else in the body of the Asura Vṛtra; in man, those of digestion; in stones, those in the sūryakānta etc. (sparkling jewels); those that make herbs etc. ripen their fruits. Weber regards the stones that strike fire as intended, which seems more probable. The division of the verse by the Anukr., 8 + 11: 11 + 11, is not to be approved. ⌊Pādas a and b rather as 11 + 8; pādas c and d are in order, 12 + 11.—In c, correct to āvivéçāúṣadhīr, as MS. reads.⌋
2. [The fire] that is within soma, that is within the kine, that is entered into the birds, into the wild beasts (mṛgá), that entered into bipeds, into quadrupeds—to those fires be this oblation made.
MS. and K. begin b with váyāṅsi yá āvivéṣa; Ppp. with yo viṣṭo vayasi. The comm. takes the kine in a as representing the domestic animals in general, the fire being that which makes their milk cooked instead of raw, as often alluded to. SPP. follows the mss. in reading in b váyaḥsu; our alteration to the equivalent váyassu was needless. The verse (10 + 11: 13 + 11 = 45) is bhurij, but also irregular enough. ⌊Pādas b and d are in order, each a triṣṭubh; and c, if we throw out the second yás, is a good jagatī; a is bad.⌋
3. He who, a god, goes in the same chariot with Indra, he that belongs to all men (vāiçvānará) and to all gods (?), whom, very powerful in fights, I call loudly on—to those fires be this oblation made.
MS. and K. have for a yéné ’ndrasya ráthaṁ sambabhūvúr, and Ppp. partly agrees with them, reading ye ’ndreṇa sarathaṁ saṁbabhūva. In b, the translation ventures to follow Ppp's reading viçvadevyas instead of -dāvyàs, because of its so obvious preferability in the connection; -dāvyas is quite in place in vs. 9, and may perhaps have blundered from there into this verse; but MS. and K. have -dāvyàs; they further exchange the places of our 3 c and 4 c. Pāda b is a very poor triṣṭubh, though capable of being read into 11 syllables ⌊read utá vā?⌋.
MS. begins the verse with viçvā́dam agním; K., with hutādam agnim; of b, both spoil the meter by reading pratigrahītā́ram; MS. begins c with dhī́ro yáḥ; K's c is corrupt. Ppp. reads āha for āhus in a (not in b also). The comm. simply paraphrases pratigṛhṇántam by pratigrahītī́ram; the reference is probably to the offerings which
4. He who is the all-eating god, and whom they call Desire (kā́ma), whom they call giver, receiving one, who is wise, mighty, encompassing, unharmable—to those fires be this oblation made.