Our mss. (except P.M.W., which often agree in a misreading) give ápanītā (instead of úp-) in c and this is to be regarded as the proper AV. text, and is implied in the translation; our edition reads úpan-, with RV. RV. differs also in having tápase, an easier reading, in b; and it has no vāí in a, the intrusion of which defaces the meter, though unnoticed by the Anukr. Ppp. has ajayanta (for avad-) in a, combines saptarṣ- in b, and gives brāhmaṇasyā ’pinihitā in c.
7. What embryos are aborted (ava-pad), what living creatures (jágat) are torn away (apa-lup), what heroes are mutually shattered—them the Brahman's wife injures.
B. reads nṛtyánte in c, P.M. tṛhyáte, D. nūhyante. That is, all this mischief is the consequence of her ill-treatment. Ppp. combines garbhā ’vap- in a, and reads abhilupyate in b, and hanyante in c.
8. And if [there were] ten former husbands of a woman, not Brahmans—provided a Brahman has seized her hand, he is alone her husband.
This verse is wanting in Ppp.
9. A Brahman [is] indeed her husband, not a noble (rājanyà), not a Vāiçya: this the sun goes proclaiming to the five races of men (mānavá).
The Anukr. does not notice the deficient syllable in a (unless we are to syllabize bṛ-āh-, which is very harsh). Ppp. combines brāhmaṇe ’va in a, and puts the verse at the end of the hymn.
10. The gods verily gave back; men (manuṣyà) gave back; kings, apprehending (grah) truth, gave back the Brahman's wife.
RV. has utá instead of the repeated adadus in b; and it gives the better reading kṛṇvānā́s in c. And in both points Ppp. agrees with it ⌊but with -no for -nās⌋.
11. Having given back the Brahman's wife, having brought about (kṛ) freedom of offense with the gods, sharing (bhaj) the refreshment (ū́rj) of the earth, they occupy (upa-ās) broad space (urugyá).
RV. has the more antique forms kṛtvī́ and bhaktvā́ya in b and c. P.M.W. read nakilb- in b.
12. Not on his couch lies a beautiful hundred-bringing (-vāhī́) wife, in whose kingdom the Brahman's wife is obstructed through ignorance.
Literally, 'in what kingdom'; 'obstructed,' i.e. 'kept from him.' 'Hundred,' i.e., probably, 'a rich dowry' (so the Pet. Lex.). The mss. have, as is usual in such cases, ácityā.
13. A wide-eared, broad-headed [ox?] is not born in that dwelling, in whose etc. etc.
Muir understands a "son" of such description.
14. A distributer (kṣattár) with necklaced neck goes not at the head of his crates (? sūnā́) [of food], in whose etc. etc.
The meaning is not undisputed: Muir renders "charioteer" and "hosts" (emending to sénā); Ludwig, "kṣattar" and "slaughter-bench."
