3. Soma's wife first; the Gandharva thy next husband; Agni thy third husband; thy fourth, one of human birth.
The verse is RV. x. 85. 40, which, however, has for a, b sómaḥ prathamó vivide gandharvó vivida úttaraḥ. It is found also in PGS. (i. 4. 16) and HGS. (i. 20. 2); the former agrees entirely with RV.; the latter deviates from it only in d, where it gives turīyo ‘ham man-: Ppp. combines in b aparaṣ p-. ⌊Cf. MP. i. 3. 1.⌋
4. Soma gave to the Gandharva; the Gandharva gave to Agni; both wealth and sons hath Agni given to me, likewise this woman.
Is RV. x. 85. 41, without variant. Found also in MB. (i. 1. 7) and HGS. (i. 20. 2): in the latter, with very different readings: soma ‘dadād gajidharvāya gandharva ‘gnaye ‘dadāt: paçūṅç ca mahyam putrāṅç ca ’gnir dadāty atho tvām. ⌊Cf. MP. i. 3. 2; MGS. i. 10. 10 a, and p. 157; also Wint., p. 48.⌋
5. Your favor hath come, O ye (two) of abundant good things (? vājínīvasu); [our] desires have rested in [your] hearts, O Açvins; ye have been twin keepers, O lords of beauty; may we, being dear, attain favorers (aryamán) of our homes (? dúrya).
The verse is RV. x. 40. 12, RV., however, reading ayaṅsata at end of b. ⌊MP. i. 7. 11 follows the RV. text, but with kāmāṅ for kāmās: cf. Wint., p. 70.⌋ More points than one in the translation are doubtful.
6. Do thou (f.), rejoicing with propitious mind, assign wealth having all heroes, to be extolled; an easy crossing (tīrthá), well provided with drink, O lords (du.) of beauty; do ye smite away the pillar standing in the road, [namely] disfavor.
This verse is altered from RV. x. 40. 13 in a strange and senseless manner. RV. reads for a, b tā́ mandasānā́ mánuṣo duroṇá ā́ dhattáṁ rayíṁ sahávīraṁ vacasyáve, thus making the verse concern the Açvins throughout; who is our 'thou' (sā́) does not appear. In c the sense is destroyed by altering the RV. verb kṛtám (as if it were misunderstood for a participle) to sugám; and in d patheṣṭhā́m (p. pathe॰sthā́m) is turned to páthiṣṭhām (p. páthi॰sthām) and accented as if it were a superlative; ⌊cf. the confusion at vi. 28. 1⌋. The verse is used also in the Āpast. sūtra (Wint., p. 68 ⌊MP. i. 6. 12⌋), with daçavīram in b as its only variant from RV. Ppp. appears to read with our text. The verse lacks two syllables of being a real jagatī. In Kāuç. 77. 8 the verse is directed to be used on arriving at a ford or river-crossing on the bridal journey.
7. What herbs [there are], what streams, what fields, what forests—let these, O bride, defend from the demon thee, possessing progeny, for thy husband.
The Āpast. text (Wint., p. 70 ⌊MP. i. 7. 9⌋) has the same verse, but with different readings: for b, yā́ni dhánvāni yé vánāḥ ⌊Oxford text vánā⌋ in c, té for tā́s; for d, prá tvé muñcantv áṅhasaḥ. Kāuç. 77. 11 uses it on the bridal journey 'under the circumstances mentioned in the verse.'
8. We have mounted this road, easy, bringing welfare, on which a hero takes no harm, [but] finds others' goods.
