2. Having a head, having a nose, having ears, put together, all-formed, by the witchcraft-maker—let her go far off; we push her away.
The addition of a ca at the end of a would rectify the meter, and justify the Anukr. The pada-reading çīrṣaṇ॰vátī is by Prāt. iv. 99, and the word is quoted there in the comment as an example. Ppp. puts the adjectives in the accus., and reads, instead of our c: pratyak pra hiṇmasi yaç cakāra tum ṛcchatu: cf. vs. 5 c and v. 14. 11 c.
3. Çūdra-made, king-made, woman-made, made by Brahmans (brahmán), like a wife expelled (nuttá) by her husband, let her go to her maker, as connection.
Either 'as her' or 'as his connection'; Ppp. decides for the former, reading bandhum ⌊for our bándhu⌋. ⌊W's alternative seems to be: bándhum must be in apposition with kartā́ram; but bándhv (p. bándhu) must be a neuter (as at v. 13. 7) and so in apposition with the subject-nominative, kṛtyā́ understood.⌋
4. With this herb have I spoiled all witchcrafts—what one they have made in the field, what in the kine, or what in thy men.
This is a repetition of iv. 18. 5, above. The Anukr. here, as there, takes no notice of the defective last pāda.
5. Let evil be to the evil-doer, a curse to the curser; backward we send [her] forth back, that she may slay the witchcraft-maker.
Ppp. reads for a kṛtyās santu kṛtyākṛte, and, for c, d pratyak pratipravartaya yaç cakāra turn ṛcchatu. To read in our c hiṇmasi (as Ppp. in vs. 2 c) would rectify the meter, of whose irregularity the Anukr. takes no notice. The pada-reading prati॰prahiṇmaḥ is by Prāt. iv. 95; the word is quoted there in the comment as example.
6. Opposed [is] the Ān̄girasa, our appointed (puróhita) overseer; do thou, having turned the witchcrafts in the opposite direction, slay yonder witchcraft-makers.
Ppp. is corrupt, mixing up our verses 6 and 7. It combines pratīcīnā ”n̄gi- in 6 a.
7. He who said to thee "go forth," against the current, up-stream, him, O witchcraft, do thou return against; seek not us who are innocent.
Of this verse is legible in Ppp. udāyyam in b; as for our mss., they cannot be relied upon in the least to distinguish pya and yya, but the majority rather favor udāyyàm, while P. reads -āryyàm, D. -ājyàm (?), W. -āhyam. Neither word has been found anywhere else, but doubtless udāpyàm is the true form.
8. He who put together thy joints, as an ṛbhú [those] of a chariot with skill (dhī́), unto him go thou; there is thy going; this person is unknown to thee.
All the saṁhitā-mss. read -va rbhur in b.
9. They who, having made, took hold of thee, cunning sorcerers—this is a healthful (çambhú) spoiler of witchcraft, counteracting, reverting; therewith do we bathe thee.
