9. Whichever flies through the atmosphere, and whichever creeps across the sky; whichever thinks the earth a refuge (nāthá)—that piçācá do thou show forth.
Ppp. has for b bhomīç co ’pasarpati, and in c divam for bhūmim; and its d is tvaṁ piçācaṁ dṛçe kuru. The comm. (with a couple of SPP's mss.) has adhi- instead of ati- in b; he glosses nātham with svāminam. The verse is not bhurij if we combine yò ‘ntár- in a. ⌊Correct the misprinted verse-number.⌋
Here, at the end of the fourth anuvāka, with 5 hymns and 42 verses, the old Anukr. says atha kuryād dvādaça.
Here ends also the seventh prapāṭhaka.
21. Praise of the kine.
[Brahman.—gavyam. trāiṣṭubham. 2-4. jagatī.]
This hymn is not found in Pāipp., but it occurs in the Rig-Veda (vi. 28. 1-7; vs. 8, in a different meter, is perhaps a later addition), and also in TB. (ii. 8. 811-12). It is used by Kāuç. (19. 1), with i. 4-6 and others in a rite for ailing kine, and also (21. 8 ff.) in one for the prosperity of kine, vs. 7 being specifically mentioned as repeated when they go forth to pasture; vs. 7 appears further to be quoted at 19. 14, in a rite for the cow-stall; but the comm. declares two verses to be intended, and, if so, they must be vii. 75. 1, 2, since there is here no following verse. In Vāit. (21. 24), in the agniṣṭoma, the cows intended as sacrificial gifts are greeted with this hymn. The schol. (Kāuç. 16. 8) reckons vs. 4 to the abhaya gaṇa. The comm. ⌊and Keçava's scholion to Kāuç. 27. 34⌋ declare hymns 21-30 to be mṛgāra-hymns (Kāuç. 27. 34; 9. 1), but the name would seem properly to belong only to hymns 23-29, which form a related group, and are by the Anukr. ascribed to Mṛgāra as author.
Translated: by RV. translators; and Griffith, i. 161; Weber, xviii. 87.
1. The kine have come, and have done what is excellent; let them stay (sad) in the stall (goṣṭhá); let them take pleasure with us; may they be rich in progeny here, many-formed, milking for Indra many dawns.
The other texts have no variants for this verse. The comm., after his wont, turns the two aorists in a into imperatives; he renders raṇayantu alternatively by ramayantu and ramantām; and he takes "dawns" as equivalent to "days" (divasān). ⌊'Full many a morning yielding milk for Indra.'⌋
2. To the sacrificer and singer, to the helpful one (?), Indra verily gives further, steals not what is his; increasing more and more the wealth of him, he sets the godly man (devayú) in an undivided domain (? khilyá).
The other texts have in a the decidedly better reading pṛṇaté ca çikṣati of which ours is simply a corruption; the comm., heedless of the accent, takes our çíkṣate as a verb (= gāḥ prayacchati). In d they have the better accent ábhinne; and TB. reads khillé; most of our mss. could be better understood as khilpé than as khilyé; the comm. defines khila as aprahataṁ sthānam, and khilya as tatrabhava; R. conjectures "stonewall" for khilya. All our mss., and part of SPP's, read mukhāyati in b.
3. They shall not be lost; no thief shall harm [them]; no hostile
