32. Therefore, indeed, one who knows man ⌊púruṣa⌋ thinks "this is bráhman"; for all deities are seated in him, as cows in a cow-stall.
Our text should read at the end ivā́ ”sate with SPP. and nearly all the mss. (our Bp.B. ivā ”sate). Ppp. has a less naive d: çarīre ‘dhi samāhitaḥ.
33. By the first dying, it goes apart dividing threefold: yonder goes it with one [part]; yonder goes it with one; here with one it dwells (? ni-sev).
This verse and the one following are (as above noted) wanting in Ppp. The comm. reads ni for vi in b. He regards the two 'yonders' as pointing respectively to heaven and hell, and paraphrases ni ṣevate by nitarāṁ sukhaduḥkhātmakān bhogān sevate. ⌊He makes jīvātmā the subject: and a masculine subject seems required by víṣvan̄, unless we read ní just after it.⌋
34. Within waters that are sluggish (? stīmá), old, is the body placed; within that is might (? çáva, çávas ?); thence is it called might.
There is perhaps in c, d a play upon the word çávas, which may mean either 'might' (as neut.) or (as masc.) 'corpse.' The comm. paraphrases it both times with balātmakaḥ sūtrātmā ⌊i.e. the parameçvara⌋. He explains stīmāsu as anārdraṁ sarvaṁ jagad ārdraṁ kurvatīṣu.
⌊Here ends the fourth anuvāka, with 2 hymns and 61 verses. The quoted Anukr. says with reference to this eighth hymn "yan manyur" ity atra caturdaça ca: that is 14 over 20.⌋
9. To conquer enemies: to Arbudi.
This and the following hymn are wanting in Pāipp., although bits of vss. 15-17 of this one are to be found in Pāipp. xvii. The opening words of the two are quoted together in Kāuç. 16. 21, in connection with rites for insuring success in war. ⌊The use of the two hymns forms a sequel to the rites described in the introduction to viii. 8, which see; and cf. under viii. 8. 24.⌋
Translated: Ludwig, p. 530; Henry, 126, 164; Griffith, ii. 84; Bloomfield, 123, 631.
1. What arms (bāhú) [there are], what arrows, and the powers (vīryà) of bows, swords (así), axes (paraçú), weapon, and what thought-and-design in the heart—all that, O Arbudi, do thou make our enemies to see; and do thou show forth specters (udārá).
The comm. refers to AB. vi. 1, where Arbuda is named and called a serpent-sage, and declares Arbudi and Nyarbudi to be his two sons. Udārān he explains as udgatān antarikṣacarān rakṣaḥpiçācādīn mantrasāmarthyodbhāvitān, or also as sūryaraçmiprabhavā ulkādaya āntarikṣyā utpātāḥ, specters or portents. ⌊Pāda d, below, vs. 13 b.⌋
2. Stand up, equip ye yourselves (sam-nah), O friends, god-folk; beheld, concealed of you be [those] who are our friends, O Arbudi.
