4. By desire hath desire come to me, out of heart to heart; the mind that is theirs yonder, let that come unto me here.
In TA. (iii. 15. 2) a corresponding verse follows the one quoted under vs. 3: kā́mena me kā́ma ā́ ’gād dhṛ́dayād dhṛ́dayam mṛtyóḥ: yád amī́ṣām adáḥ priyáṁ tád āí ’tū́ ’pa mā́m abhí. SPP. has the same text as we, both deviating in d from the mss., which leave upa unaccented (p. upa॰mā́m); ⌊but SPP's R. has úpa mā́m and the comm. also takes upa mām as two words⌋. Ppp. combines kāmā ”gan in a.
5. Desiring what, O desire, we make to thee this oblation, let that all succeed with us; then eat (vī) thou of this oblation: hail!
The verse is found, ⌊cited by pratīka at Kāuç. 92. 30, and⌋ written in full ⌊sakalapāṭha⌋ at 92. 31, prescribed for use at the end of the madhuparka ceremony.* SPP. gives the same text as we; the mss. leave kṛṇmási unaccented in b, and most of them accent té after it. At the beginning, all the pada-mss. ⌊except possibly L., of which no note is made⌋ very strangely read yát॰kāmaḥ, though no saṁhitā-mss. have kāmaḥ; ⌊with the support of the latter, as also of the comm. and of Ppp., both ed's read yát kāma⌋. *⌊See p. 897, ¶3.⌋
53. Praise of time (kālá).
[Bhṛgu.—daçakam. mantroktasarvātmakakāladevatyam. ānuṣṭubham: 1-4. triṣṭubh; 5. nicṛt purastādbṛhatī.]
This hymn and the following, which (as even the Anukr. ⌊cf. introd. to h. 56⌋ points out) are only two divided parts of one hymn, occur also in Pāipp. xiv. and xii. (53. 1-6 in xiv.; 53. 7 to 54. 6 in xii.). They are translated together by Muir, Ludwig, Scherman, and Bloomfield. As kālasūkta, they are used by Pariç. 10. 1 in connection with the preceding hymn (kāmasūkta): see under that hymn.
Translated: Muir, v. 407; Ludwig, p. 191; Scherman, Philosophische Hymnen, p. 78; Grill, 73, 193; Deussen, Geschichte, i. 1. 210; Griffith, ii. 309; Bloomfield, 224, 681.—Cf. also Monier-Williams, Indian Wisdom3, p. 25; Hillebrandt, Veda-Chrestomathie, p. 41.—The epic kāla-verses are in rather a different vein: cf. Böhtlingk, Ind. Sprüche, 1688-1709, 3193-6; Hopkins, in AJP. xx. 25, etc.
1. Time (kālá) drives (vah) [as] a horse with seven reins, thousand-eyed, unaging, possessing much seed; him the inspired poets mount; his wheels are all beings (bhúvana).
The 'wheels' in d show that the 'mounting' in c is not on the back of the horse, but on the chariot drawn by him. Ppp. combines in a kālo ‘çvo v-, and reads in b akṣaras, and in c vipaçyatas. There is nothing at all noteworthy in the exposition of the comm. ⌊In d, read cakrā́ṇi?⌋
2. Seven wheels doth this time drive; seven [are] his naves, immortality (amṛ́ta) forsooth [his] axle; he, time, including (?) all these beings, goes on as first god.
