The comm. explains radantām by svatuṇḍāiḥ pādāiç ca vilikhantu. ⌊Read diví ca yé?⌋
9. The agreement (saṁdhā) which thou hast agreed on with Indra and with the bráhman, O Brihaspati, by that Indra-agreement do I call hither all the gods: conquer ye on this side, not on that!
The comm. (with two or three of SPP's authorities) reads -adhattās in a; and he treats indra-saṁdhayā as two independent words in c. Saṁdhā́m in a is clearly proved an intrusion by the meter.
10. Brihaspati of the An̄giras race, the seers sharpened by the bráhman, set up (ā-çri) in the sky the Asura-destroying weapon, Trishandhi.
One would like to emend ān̄girasás to án̄girasas (as Ludwig translates). The comm. renders ā́ ’çrayan by asevanta, as if it were ā́ ’çrayanta.
11. By whom yonder sun, and Indra, both stand protected—Trishandhi the gods shared, in order to both force and strength.
12. All worlds did the gods completely conquer by means of that offering (ā́huti)—the thunderbolt which Brihaspati of the An̄giras race poured, an Asura-destroying weapon.
'Poured,' i.e. 'cast': a term used also elsewhere of the thunderbolt (BR. vii. 980).
13. The thunderbolt which Brihaspati of the An̄giras race poured, an Asura-destroying weapon—therewith do I blot out (ni-lip) yon army, O Brihaspati; I slay the enemies with force.
The comm. renders ní limpāmi by nitarāṁ chinadmi. He also has the strange reading amūs for amūm before sénām.
14. All the gods come over hither, who partake of [the offering] made with váṣat; enjoy ye this offering; conquer ye on this side, not on that!
15. Let all the gods come over hither; the offering [is] dear to Trishandhi; defend ye the great agreement by which in the beginning the Asuras were conquered.
The comm. appears to read in a -yanti, as in vs. 14 a, but he interprets it as an imperative this time.
16. Let Vāyu bend up the arrow-points of the enemies; let Indra break back their arms; let them not be able to set the arrow; let Āditya make their missile weapon (astrá) disappear; let the moon put (yu) them on the track of what is not gone.
The last clause is very doubtful and difficult; the comm. gives no aid, explaining with aprāptasyā ”jigamiṣataḥ çatroḥ...panthānam asmatprāptyupāyabhūtam mārgaṁ yutāṁ tataḥ pṛthakkurutām (taking yutām from yu 'separate,' and adding) tādṛçam mārgaṁ çatrur na paçyatv ity arthaḥ. He divides the verse into two, making the second begin with ādityá eṣām.
