had seen in the word anything of the root mud, they would have divided sa॰múde; and yet it is very likely that it is a corruption for sam॰múde; the comm. glosses it with sammodāya, as if the reading were sammúde. No variant from Ppp. is noted.
The comm. divides our 15-17 into two long verses, ending 15 with kathā́ syāḥ. His intention seems to be to make just twenty verses of the hymn.
16. Let not the jaw-snapping (?) grinder (jambhá), let not the darkness find thee, let not the tongue-wrencher (?); how shouldst thou be one that perisheth? up let the Ādityas, the Vasus bear thee, up let Indra-and-Agni, for thy welfare.
The translation implies a bold emendation of the unintelligible jihvā́ ā́ barhís to jihvābarhás, formed like muṣkābarhā́s ⌊at iii. 9. 2⌋; Ludwig has a kindred conjecture, ā́ barhīs (aor.). The comm. thinks of a demon's tongue stretched to the size of a barhis. The rendering of saṁhanu agrees with that of the Petersburg Lexicon, and with the comm's first gloss, saṁhatadanta; he adds as an alternative saṁhatahanur jambho ‘sthūladantaḥ. ⌊But cf. v. 28. 13 and note.⌋ Ppp. reads, for b, mā jihvacaryaḥ prasuyuṣ kathāsya.
17. Up hath heaven, up hath earth, up hath Prajāpati caught thee; up out of death have the herbs, with Soma for their king, made thee pass.
Put after vs. 20 in Ppp., as noted above.
18. Be this man just here, O gods; let him not go yonder from hence; him by what is of thousand-fold might do we make pass up out of death.
19. I have made thee pass up out of death; let the vigor-givers blow together; let not the women of disheveled locks, let not the evil-wailers, wail for thee.
The 'evil-wailers,' perhaps professional lamenters of death or other misfortune, appear again at xi. 2. 11. The comm., in a, has apīparan, which SPP., without sufficient reason, is inclined to regard as the original reading. For the fuller use of 'blow together,' see 2. 4 below. ⌊For agha-rúd, see Bloomfield, AJP. xi. 339; Caland, Todtengebräuche. Note 106. See also his note 517.⌋
20. I have taken, I have found thee; thou hast come back renewed; whole-limbed one! I have found thy whole sight, and thy whole life-time.
The verse is RV. x. 161. 5, which has another tvā after ā́ ’hārṣam in a, and the voc. punarnava ⌊with unlingualized n⌋ at end of b, with both of which variants the comm. agrees, while Ppp. also gives the former. ⌊For the lingualized ṇ, see Prāt. iii. 82.⌋
21. It hath shone out for thee; it hath become light; darkness hath departed from thee; away from thee we set down death [and] perdition, away the yákṣma.
The comm. also recognizes vy avāt as coming from root vas 'shine,' glossing it with vyāucchat: compare tasmāi vyāuchat PB. xvi. 1. 1. ⌊For the form, cf. Gram. §890 a and §167.⌋
⌊The first artha-sūkta, so called (see above, p. 472, top), ends here. The quoted Anukr. says ekaviṅçakam ihā ”dyam ucyate. It adds, further, sūktaçaç ca gaṇanā pravartate.⌋ ⌊See p. cxl.⌋
