food; in the same harness (yóktra) do I join ⌊yuj⌋ you together; worship ye Agni united, like spokes about a nave.
The comm. explains prapā as "drinking saloon" (pānīyaçālā). Two of our mss. (P.M.) read at the beginning samānī́ṁ. ⌊To reproduce (as W. usually does) the radical connection (here between yóktra and yuj), we may render 'do I harness you.' The Anukr. seems to scan 12 + 11: 9 + 8 = 40; the vs. is of course 11 + 11: 8 + 8.⌋
7. United, like-minded I make you, of one bunch, all of you, by [my] conciliation; [be] like the gods defending immortality (amṛ́ta); late and early be well-willing yours.
We had the first pāda above as vs. 5 d; emendation to sadhrī́cas would rectify the meter; the Anukr. takes no note of the metrical irregularity; it is only by bad scanning that he makes out any difference between vss. 5 and 7. The translation implies in b -çnuṣṭīn, which is read by SPP., with the majority of his mss., and supported by the comm's ekaçnuṣṭim (explained by him as ekavidhaṁ vyāpanam ekavidhasyā ’nnasya bhuktiṁ vā); part of our mss. also (Bp.E.H.Op.) read clearly -çn-, while others are corrupt, and some have plainly -çr-: cf. the note to 17. 2 above. Ppp. has at the end susamitir vo ’stu.
31. For welfare and long life.
[Brahman.—ekādaçarcam. pāpmahādevatyam. ānuṣṭubham: 4. bhurij; 5. virāṭprastārapan̄kti.]
Not found in Pāipp. Reckoned, with iv. 33 and vi. 26, to the pāpma (pāpmahā?) gaṇa (Kāuç. 30. 17, note), and used by Kāuç. (58. 3), with several others, in a ceremony for long life following initiation as a Vedic scholar; and vs. 10 (vss. 10 and 11, comm.) also in the āgrahāyaṇī sacrifice (24. 31). In Vāit. (13. 10), vs. 10 is uttered in the agniṣṭoma sacrifice by the sacrificer (the comm. says, by the brahman-priest) as he rises to mutter the apratiratha hymn. And the comm. (without quoting any authority) declares the hymn to be repeated by the brahman-priest near water in the pitṛmedha rite, after the cremation.
Translated: Weber, xvii. 310; Griffith, i. 127; Bloomfield, 51, 364.
1. The gods have turned away from old age; thou, O Agni; away from the niggard; I away from all evil [have turned], away from yákṣma, to union (sám) with life-time.
The acṛtan of our text is an error for avṛtan, which all the mss. (and, of course, SPP.) read; vi-vṛt is common in the sense 'part from.' The comm. gives instead avṛtam, which he takes as 2d dual, rendering it by viyojayatam, and understanding devā́ (p. devā́ḥ) as devāu, vocative, namely the two Açvins! and he supplies a yojayāmi also in the second half-verse, with an imam ⌊referring to the Vedic scholar⌋ for it to govern.
2. The cleansing one [has turned] away from mishap (ā́rti), the mighty one (çakrá) away from evil-doing; I away from etc. etc.
Pávamana in a might signify either soma or the wind; the comm understands here the latter.
3. The animals (paçú) of the village [have turned] away from those
