5. The white-footed sheep, accompanied with five cakes, commensurate with [his] world, the giver lives upon, [as] unexhausted in the sun and moon.
The five cakes are those laid on the victim as prescribed in Kāuç. (see above). In our edition, sūryamāsáyor is a misprint for sūryām-.
6. Like refreshing drink (írā), it is not exhausted; like the ocean, a great draught (páyas); like the two jointly-dwelling gods, the white-footed one is not exhausted.
The comparison in c is so little apt that what it refers to is hard to see: the comm. regards the Açvins as intended, and Weber does the same, understanding savāsín as "dressed alike" (the comm. says samānaṁ nivasantāu); Ludwig thinks of "heaven and earth"; one might also guess sun and moon. R. suggests the sense to be "he has gods for neighbors, right and left." The Anukr. appears to sanction the contraction samudrá ’va in b.
7. Who hath given this to whom? Love hath given unto love; love [is] giver, love acceptor; love entered into the ocean; with love I accept thee; love, that for thee!
⌊Not metrical.⌋ This "verse" and the following appear to have nothing to do with the preceding part of the hymn, which has 6 vss.* (according to the norm of this book). This "verse" is found in a whole series of texts, as a formula for expiating or avoiding what may be improper in connection with the acceptance of sacrificial gifts. The version of TA. (iii. 10. 1-2, 4: also found, with interspersed explanation, in TB. ii. 2. 55, and repeated in ĀpÇS. xiv. 11. 2) is nearly like ours, but omits the second adāt, and reads kā́maṁ samudrám ā́ viça; that of AÇS. (v. 13. 15) has the latter reading but retains the adāt. That of PB. (i. 8. 17) and K. (ix. 9) differs from ours only by having ā ’viçat instead of ā́ viveça. MS. (i. 9. 4) omits the phrase kā́maḥ samudrám ā́ viveça, and reads kā́māya for the following kā́mena. And VS. (vii. 48: with it agree ÇB. iv. 3. 432 and ÇÇS. iv. 7. 15) has as follows: kò ‘dāt kásmā adāt: kā́mo ‘dāt kā́māyā ’dāt: kā́mo dātā́ kā́maḥ pratigrahītā́ kā́māi ’tát te. ⌊See also MGS. i. 8. 9, and p. 149.⌋ Of course, the comm. cannot refrain from the silliness of taking kás and kásmāi as signifying "Prajāpati," and he is able to fortify himself by quoting TB. ii. 2. 55, as he also quotes 51 for the general value of the formula; and even 56 for the identity of kama with the ocean, although our text, different from that of TB., does not imply any such relation between them. The Anukr. scans thus; 7 + 6: 11 + 9: 9 + 4 = 46. *⌊Cf. introduction to this hymn.⌋
3. Let earth accept thee, this great atmosphere; let me not, having accepted, be parted with breath, nor with self, nor with progeny.
Addressed to the thing accepted (he deya dravya, comm.). The Anukr. regards pāda c as ending with ātmánā, and the pada-text divides at the same place.
30. For concord.
[Atharvan.—saptarcam. cāndramasam, sāmmanasyam. ānuṣṭubham: 5. virāḍjagatī; 6. prastārapan̄kti; 7. triṣṭubh.]
Found in Pāipp. v. Reckoned in Kāuç. (12. 5), with various other passages, to the sāmmanasyāni, and used in a rite for concord; and the comm. regards it as included under the designation gaṇakarmāṇi in the upākarman (139. 7).
