4. Thou collectest together for thyself, O Agni, bull, all things from the foe (?); thou art kindled in the track of sacrifice (íḍ); do thou bring to us good things.
This is a RV. verse, found at x. 191. 1 (vss. 2-4 are our next hymn), and is also to be met with at VS. xv. 30, TS. ii. 6. 114, and MS. ii. 13. 7—in all its occurrences offering precisely the same text. It was noticed above that it occurs in Ppp., but not in connection with the three preceding verses of this hymn—with which, indeed, it has nothing to do as regards sense. It was pointed out in the note to Prāt. ii. 72 that the prescription in that rule of s as the final of only iḍāyās before pada seems a strong indication that this verse was not a part of the AV. text as recognized by the Prāt. The comm. explains iḍas by iḍāyā bhūmyāḥ. ⌊For consistency, sáṁ sam ought to be printed sáṁ-sam.⌋
64. For concord.
[Atharvan.—sāmmanasyam. vāiçvadevam. ānuṣṭubham: [2. triṣṭubh].]
The first two verses are found in Pāipp. xix. The whole hymn is RV. x. 191. 2, 3, 4, and is also read in TB. ii. 4. 44-5, and (with the order of the verses inverted) in MS. ii. 2. 6. In neither of these texts does the first verse of the RV. hymn (our 63. 4) stand in connection with the other verses; and as the situation of the RV. hymn is one that calls for three verses only, it is pretty evident that the first verse (which also has nothing to do with the others in point of sense) is a later addition, and has also, by an extremely curious process, not paralleled elsewhere in our text, been added at the end of our 63, in order to stand in its RV. relation to the other verses. See Oldenberg, Die Hymnen des RV., i. 244. The hymn is used by Kāuç. (12. 5) in a rite for harmony, with iii. 30, v. 1, etc.
Translated: by the RV. translators; and, as an AV. hymn, by Ludwig, p. 372; Grill, 31, 164; Griffith, i. 280; Bloomfield, 136, 492.
1. Do ye concur; be ye closely combined; let your minds be concurrent, as the gods of old sat concurrent about their portion.
The other texts begin sáṁ gachadhvaṁ sáṁ vadadhvam (but MS. jānīdhvam); at the end, TB. reads (if it be not a misprint) upā́sata; the pū́rve gives, at any rate, a past meaning to -te. ⌊Poona ed. has -ata.⌋
2. [Be] their counsel (mántra) the same, their gathering the same, their course (vratá) the same, their intent alike (sahá); I offer for you with the same oblation; do ye enter together into the same thought (cétas).
The other texts differ from ours in the first half-verse only in this, that RV.TB. read mánas instead of vratám in b; but our c is their d (TB.* having saṁjñā́nena for samānéna), and their c agrees nearest with our d, TB. reading s. kéto abhí sáṁ rabhadhvam, RV. s. mántram abhí mantraye vaḥ, and MS. s. krátum abhí mantrayadhvam. Ppp. has, for b, samānaṁ cittaṁ saha vo manāṅsi, and omits d. The Anukr. omits to describe the verse, as a triṣṭubh. *⌊TB. has also yajāmas for juhomi.⌋
