In b begins the play of words upon the root ruh 'ascend, mount, grow,' and its compounds and derivatives; this play is suggested by the at least apparent relationship between ruh and rohita, ⌊and is found with considerable elaboration throughout⌋ these hymns. Here it doubtless signifies 'have supremacy over.' Ppp. combines in b viçā ”roha, in c dadhāna ’po ’ṣadh-, and in d dvipadā ’veç-; and this last we have to accept in order to make a triṣṭubh pāda. In a the resolution of ā́ agan, and in b that of tuád-, make the meter right. The Anukr. takes no notice of any irregularity in the verse.
3. Do ye [who are] formidable, O Maruts, sons of the spotted mother, with Indra as ally, slaughter our foes; the ruddy one shall listen to you, ye liberal ones (sudā́nu), ye thrice seven Maruts that enjoy sweets together.
The first half-verse occurred above as v. 21. 11 a, b. We can hardly help emending triṣaptā́so to tríṣaptāso. Ppp. reads instead triṣaptā. The verse is found also in TB. (ii. 5. 23), which reads in a ugrā (which is better), in b sayújā prá ṇī́tha (corrupt), in c açṛṇod abhidyavaḥ, and in d (with the desired accent) trísaptāso. The verse lacks a syllable (in b) of being a proper jagatī.
4. The ruddy one ascended (ruh), mounted the ascents (rúh); [he,] the embryo of the wives, [mounted] the lap of births; him, taken hold of by them (f.), the six wide [spaces] discovered; seeing in advance the track, he hath brought (ā-hṛ) hither the kingdom.
The verse is found also in TB. (ii. 5. 21), which reads in a (much better) róhaṁ-rohaṁ (for rúho ruroha), at the beginning of b prajā́bhir vṛ́ddhim, and in c sáṁrabdho avidat. Such variations are of interest especially as showing how little connected sense was recognized in these verses by those who established the texts. This verse has no right to the name of jagatī, since all its pādas have a trochaic close; the two redundant syllables in a and c are removed by the TB. readings. ⌊For ā́hāḥ, see Prāt. ii. 46.⌋ ⌊With regard to the transition-sound between -dan and ṣáḍ, see Prāt. ii. 9, note.⌋
5. The ruddy one hath brought hither thy kingdom; the scorners have scattered; fearlessness hath become thine; unto thee, being such, let heaven-and-earth, by the revátīs, yield (duh) here thy desire by the çákvarīs.
Our mss. are divided in d between duhāthām and -tām: the majority give -thām (so Bs.s.m.Bp.O.D.R.T.K.); while P.M.W.E.p.m. have -tām; ⌊and so has Ppp.⌋. Kp. reads āsthat in b, the other pada-mss. -an; if -at is accepted, it will mean 'he has scattered the scorners'; the form may best be viewed, probably, as coming from sthā, like ādat from dā and ādhat from dhā ⌊see Skt. Gram. § 847⌋; a root asth is extremely improbable; ⌊it is discussed at AJP. xii. 439 and IF. v. 388, where references to previous discussions are given; to these add KZ. xxxii. 435; cf. also note to vii. 76. 3 above⌋. The verse occurs also in TB. (ii. 5. 21), which has very different readings: ā́hārṣīd rāṣṭrám ihá róhito mṛdho vy asthad ábhayamṁ no astu: asmábhyaṁ dyāvāpṛthivī çákvarībhī rāṣṭráṁ duhāthām ihá revátībhiḥ. The verse is no jagatī; by the frequent and permissible contraction to -pṛthvī in c it becomes a fairly good triṣṭubh (badly constructed in a). It is reckoned as belonging to the abhaya gaṇa: see note to Kāuç. 16. 8. ⌊Ppp., like TB., puts mṛdho before vy ā- in b.⌋ ⌊For vss. 4-5, see AJP. xii. 432.⌋
