of the forest; the waters have gone (sṛ) away from thirst; I away from etc. etc.
All the mss. leave āpas in b unaccented, as if vocative; our text makes the necessary correction to ā́pas, and so does SPP. in his pada-text, while in saṁhitā he strangely (perhaps by an oversight?) retains āpas. The comm. paraphrases ví...asaran with vigatā bhavanti, not venturing to turn it into a causative as he did vy avṛtan. The Anukr. takes no notice of the redundant syllable in a.
4. Apart [from one another] go heaven-and-earth here (imé), away the roads, to one and another quarter; I away from etc. etc.
Itás in a is here understood as 3d dual of i, with Weber and with the comm. (= vigacchatas), since the meaning is thus decidedly more acceptable; its accent is easily enough explained as that of the verb in the former of two successive clauses involving it (though avṛtan was not accented in vs. 1 a). The redundancy in a is easily corrected by contracting to -pṛthvī; the Anukr., however, does not sanction this.
5. Tvashṭar harnesses (yuj) for his daughter a wedding-car (vahatú); at the news, all this creation (bhúvana) goes away; I away from etc. etc.
⌊Discussed at length by Bloomfield, JAOS. xv. 181 ff.⌋ An odd alteration of RV. X. 17. 1 a, b (our xviii. i. 53, which see), which reads kṛṇoti for yunakti, and sám eti for ví yāti; and it is very oddly thrust in here, where it seems wholly out of place; ví yāti must be rendered as above (differently from its RV. value), to make any connection with the refrain and with the preceding verses. Weber's suggestion that it is Tvashṭar's intent to marry his own daughter that makes such a stir is refuted by the circumstance that the verb used is active. According to the comm., vahatú is the wedding outfit (duhitrā saha prityā prasthāpanīyaṁ vastrālaṁkārādi dravyam), and yunakti is simply prasthāpayati. The pada-mss., in accordance with the later use of íti, reckon it here to pāda a.
6. Agni puts together the breaths; the moon is put together with breath: I away from etc. etc.
In this verse and those that follow, the refrain has hardly an imaginable relation with what precedes it; though here one may conjecture that analogies are sought for its last item, sám ā́yuṣā. According to the comm., Agni in a is the fire of digestion, and the breaths are the senses, which he fits for their work by supplying them nourishment; and the moon is soma ⌊considered as food; for which he quotes a passage quite like to ÇB. xi. 1. 619⌋.
7. By breath did the gods set in motion (sam-īray) the sun, of universal heroism: I away from etc. etc.
The comm. treats viçvatas and vīryam in a as independent words, and renders samāirayan in b by sarvatra prāvartayan.
8. By the breath of the long-lived, of the life-makers (āyuṣkṛ́t), do thou live; do not die: I away from etc. etc.
In this and the following verse, the comm. regards the young Vedic scholar (māṇavaka) as addressed.
