The verse is RV. x. 11. 1, whose only variant is yajatu for -ti in d. The comm. explains vṛ́ṣā as Agni, and vṛ́ṣṇe as the sacrificer, dóhasā as = dohanasādhanena yajñādinā, yahvás as mahān and qualifying vṛ́ṣā together with ádābhyas, while ádites means "indivisible" and qualifies divás, which is ablative: the general sense being that the god procures rain for his worshiper. His understanding of c agrees with the translation given above. Compare Pischel's version of the verse and general explanation of the RV. hymn in Ved. Stud. i. 183 ff.; his exposition is excessively ingenious and extremely unsatisfactory.
19. Prateth the Gandharvī and watery woman; in the noise of the noisy one (nadá) let [her] protect our mind; let Aditi set us in the midst of what is desired (? iṣṭá); our oldest brother shall first speak out.
RV. x. 11. 2 has for sole variant me for nas in b. The comm. to the first half-verse appears to be defective; but it certainly understands the goddesses Bhāratī and Sarasvatī to be intended in a; iṣṭasya is either phalasya or yāgasya; the "brother" is Agni. ⌊Pischel discusses the RV. verse at Ved. Stud. i. 183.⌋
20. She now, the excellent, rich in food, full of glory—the dawn hath shone for man (mánu), full of light (svàr-); since they have generated for the council [as] hótṛ Agni, the eager one, after the will (krátu) of the eager ones.
This is RV. x. 11. 3, without variant. The comm. renders kṣumátī a by mantrarūpaçabdavatī, and vidáthāya (of course) by yajñāya, and understands ánu krátum as "for each several ceremony."
21. Then that mighty (vibhū́) conspicuous drop did the bird, the lively falcon, bring at the sacrifice; if the Aryan tribes (víç) choose the wondrous one, Agni, [as] hótṛ, then prayer (dhī́) was born.
RV. x. 11. 4 differs only by reading iṣitás in b. The comm. makes a couple of references, to TB. iii. 2. 11 and TS. vi. 1. 61, where the legends of the bringing of soma from heaven by the falcon are given. Prāt. iii. 25 notes the short final of ádha in a and d.
22. Ever art thou pleasant (raṇvá), as pastures to him that enjoys (puṣ) them, being, O Agni, well sacrificed to with the offerings of man (mánus); or when, active, praiseworthy, having won the strength (vā́ja) of the inspired one (vípra), thou approachest with very many.
RV. x. 11. 5 differs only by reading ukthyàm at end of c. The construction and meaning of the second half-verse are difficult and obscure. The comm. explains çaçamānas by çaṅsan yajamānam praçaṅsan (similarly the comm. to RV.); and bhūribhis as "accompanied by many desires or else by many gods" (RV. comm. only the latter).
23. Send thou up the (two) fathers, [as] a lover, unto enjoyment (bhága). The welcome one (haryatá) desires to sacrifice; he sends from the heart; the bearer (váhni) speaks out; the merry one (? makhá) does a good work; the Asura shows might (taviṣy); he trembles with purpose
(? matī́).
