4. Being fixed, fix thou, being stanch, nyá, the bráhman, the ten all-creators; as the wheel on all sides of the nave, the divinities [are] set (çritá) in the remnant.
Ppp. gives no variant in a; at the end it has devatā hitāḥ (i.e. ”hitāḥ?). SPP., against the authority of all the pada-mss., combines dṛṅhasthiras into one word, merely because the comm. so explains it (dṛṅhaṇena sthirīkṛto lokaḥ)—which is no reason at all for such an absurdity. Nyas the comm. glosses with netāras tatratyāḥ prāṇinaḥ, which gives us no help.
5. The verse (ṛ́c), the chant (sā́man), the formula (yájus) [are] in the remnant, [also] the song (udgīthá), the introductory praise (prástuta),the praise (stutá); the sound hing [is] in the remnant, the tone (svára), and the ring (? meḍí) of the chant; that in me.
The comm. gives alternative explanations of svára and meḍí, showing that their technical meaning was doubtful to him, as to us. Ppp. has for b udgītaṣ prastutaṁ sthitam; in d it has mīḍhus for meḍis. ⌊To the last clause the comm. supplies bhavatu: cf. vss. 12, 14.⌋
6. That relating to Indra-and-Agni, that to the purifying [Soma] (pāvamāná), the great-named ones (f., mahā́nāmnīs), the great ceremony (makāvratá)—within the remnant are [all] the members of the sacrifice, like an embryo within a mother.
The āindrāgna and pāvamāna are explained by the comm. as two sāmans; for the mahānāmnīs he refers to Āit. Ār. iv. 1.
7. The rājasūya (royal consecration), the vājapéya (vigor-drinking), the agniṣṭomá (fire-praise), then the sacrifice (adhvará), the arká and açvamedhá (horse-sacrifice) [are] in the remnant, the one having a living barhís, most intoxicating.
Ppp. has in b the preferable reading tato ‘dhvaraḥ.
8. The establishing of a fire, also the consecration, the desire-fulfiller, together with the meter (chándas); the removed (? útsanna) sacrifices, the sacrificial sessions (sattrá), are set together in the remnant.
All the pada-mss. read in b kāma॰práḥ: chándasā:, but no saṁhitā-ms. gives correspondingly kāmapráç chán- they vary between -prá chán- (thus the majority) and -práḥ chán- (including our I.K.); both editions emend to -práç chán-; the comm. understands the two words as one compound. He also reads utsannayajñās as a compound in c, and takes it to mean sacrifices that have gone out of use and knowledge.
9. Both the fire-offering (agnihotrá) and faith, the váshaṭ-exclamation, the vow (vratá), penance, the sacrificial gift (dákṣiṇā), what is offered (iṣṭá) and what is bestowed (pūrtá)—are set together in the remnant.
