The verse shows no variant from RV. x. 10. 3. Bs.E. read in d tanvā̀m. The comm. explains tyajásam by tyāgam, garbhān nirgamanam, utpattim. ⌊Cf. Weber, Sb., p. 824.⌋
4. What we (pl.) did not do formerly, why [do that] now? speaking righteousness, should we prate unrighteousness? The Gandharva in the waters and the watery woman (yóṣā)—that is our (du.) union (nā́bhi), that our ⌊du.⌋ highest relation (jāmí).
RV. x. 10. 4 reads ṛtā́ in b, and sā́ no n- in d, but nāu at the end. ⌊The inconcinnity of number as between no and nāu tempts one to think that here at least the text of the AV. has scored a point against that of the RV. Ánṛta seems to be used here, as hardly elsewhere, in the directly opposed sense to ṛtá. The comm. explains rapema by spaṣṭam brūmaḥ. ⌊Cf. Weber, Sb., p. 825.⌋
5. Verily, the generator made us (du.) in the womb man and spouse—god Tvashṭar, Savitar of all forms; none overthrow (pra-mī) his ordinances (vratá); earth knows us ⌊two⌋ as such, also heaven.
RV. x. 10. 5 has no variants. The treatment oi pṛthivī́ in d as pragṛhya is noticed in Prāt. iii. 34 c. ⌊Presumably, W's literal version of d would be 'earth is cognizant of that [fact] of us two, also heaven.'⌋
6. Who yokes to the pole today the kine of righteousness, the diligent, the bright, the slow to wrath (? durhṛṇāyú), that have arrows in the mouth, that shoot at the heart, amiable ones? whoso shall prosper their burden, he shall live.
This strangely intruded verse ⌊cf. Weber, Sb. 1895, p. 819 n.⌋ is RV. i. 84. 16 (also found in TS. iv. 2. 113; MS. iii. 16. 4), without variant ⌊save that TS. accents dúrhṛṇāyūn. SV. has it at i. 341 (next after our verse 1), with the bad variants āsánn eṣām apsuvā́haḥ in c. ⌊Cf. Aufrecht's Rigveda2, vol. i., preface, p. xliv.⌋ The comm. understands bhṛtyā́m ṛṇádhat in d as here translated; also durhṛṇāyū́n ⌊alternatively⌋ in b.
7. Who knows of that first day? who saw it? who shall proclaim it here? Great is the ordinance (dhā́man) of Mitra, of Varuṇa; why, O lustful one, wilt thou speak to men with deceit (? vī́ci)?
RV. x. 10. 6 has no variants. The comm. blunderingly attributes the verse to Yamī; he also takes vī́cyā ⌊p. vī́cyā⌋ as for vī́cyās, an adj. meaning vividham añcanto gacchantaḥ saṁcarantaḥ, and qualifying nṛ́n, which is used as nominative, = narās! ⌊See Geldner, Gurupūjākaumudī, p. 21-22.⌋
8. Desire of Yama hath come unto me Yamī, in order to lying together in the same lair (yóni); I would fain yield (ric) my body, as wife to husband; may we whirl off, like two chariot wheels.
