3. He who was born forth the knowing relative of it speaks all the births (jániman) of the gods; he bore up the bráhman from the midst of the bráhman; downward, upward, he set forth unto the svadhā́s.
This is found elsewhere only in TS. (ii. 3. 146), which, in a, b, has the less unmanageable asyá bándhuṁ víçvāni devó ján-; and, in d, nīcā́d uccā́ svadháyā ’bhi. Ppp. seems to aim at nearly the same readings with its bandhuṁ viçvāṁ devā jan-, and nīcād uccā svadhayā ’ti. Most of the mss. (including our P.M.W.E.l.K.Kp.) read yajñé for jajñé in a; our O. omits the ḥ of uccāiḥ, and Op. omits that of svadhā́ḥ. The comm. gives alternative explanations of various of the parts of the verse, trying prá jajñé both from jan and from jñā (the translation takes it from jan, as no middle form from pra-jñā occurs elsewhere in the text); and svadhā́s as either object or subject of pra tasthāu (in the latter case tasthāu being for tasthire by the usual equivalence of all verbal forms), and at any rate signifying some kind of sacrificial food.
4. For he of the heaven, he of the earth the right-stander, fixed (skabh) [as his] abode (kṣéma) the (two) great firmaments (ródasī) the great one, when born, fixed apart the (two) great ones, the heaven [as] seat (sádman) and the earthly space (rájas).
Ppp., after our vs. 3, makes a verse out of our 4 c, d and 5 a, b; and then, after our vs. 6, another verse out of our 4 a, b and 5 c, d; and TS. (ii. 3. 146) and AÇS. (iv. 6. 3) combine our 4 c, d and 5 a, b in the same way (omitting the rest), while AB. (i. 19. 3) virtually supports them, by giving our c as a pratīka. All the three read in c astabhāyat (TS. without accent), and AÇS. intrudes pitā after dyām in d. In our text we ought to have not only (with TS.) askabhāyat in c, but also āsk- in b; the accents seem to have been exchanged by a blunder. The comm. makes the sun the "he" of a; he renders kṣémam in b by avināço yathā bhavati; and ví in c apparently by vyāpya vartamānaḥ. The Anukr. passes unnoticed the deficiency of a syllable (unless we resolve pa-árth-) in d. ⌊In a supplementary note, R. reports Ppp. as reading in a, b sa hi vṛtha- (?) ṛceṣṭhā mayi kṣāmaṁ bhrajasī viṣkabhāyati, and as giving jitaḥ for sádma in d.⌋
5. He from the fundamental birth (janús) hath attained (aç) unto (abhi) the summit; Brihaspati, the universal ruler, [is] the divinity of him; since the bright (çukrá) day was born of light, then let the shining (dyumánt) seers (vípra) fade out (? vi-vas) ⌊shine out?⌋.
⌊Whitney's prior draft reads "dwell apart." This he has changed (by a slip? cf. ii. 8. 2) to "fade out," from vas 'shine.' In this case ví vasantu would be irregular, for ví uchantu; see Weber's note, p. 7.⌋ The other two texts (see preceding note) read our a thus: sá budhnā́d āṣṭa janúṣā ’bhy ágram, and TS. has yásya instead of tásya in the next pāda; no variants are reported from Ppp. Some of the AV. mss. also (including our P.M.W.I.K.Kp.) give budhnā́d; but all have after it the impossible form āṣṭra, which SPP. accordingly retains in his text, though the comm. too gives āṣṭa; this is read by emendation in our text. Vasantu, of course, might come from vas 'dwell' or vas 'clothe' ⌊for vas-atām?!⌋; the comm. apparently takes it from the former, paraphrasing the pāda by dīptimanta ṛtvijaḥ svasvavyāpāreṣu vividhaṁ vartantām, or, alternatively, havirbhir devān paricarantu. There is no reason for calling the verse bhurij. ⌊AÇS. reads ugnam (misprint?) for agrám.⌋
