5. O Indra-and-Soma, cause [it] to roll forth from the sky; with fireheated, stone-smiting, unaging heat-weapons do ye pierce the devourers in the abyss; let them go to silence.
Ppp. reads divas for yuvam in b; the comm. has in d niḥsvaram, which would be a good reading, but is against the pada-texts of both RV. and AV. (ni॰svarám).
6. O Indra-and-Soma, be there about you on all sides this prayer
(matí), as a girth [about] two vigorous (vājín) horses, the invocation (hótrā) that I send forth to you with wisdom; these acts of worship (bráhman) quicken ye like two lords of men.
RV. reads in d nṛpátī ’va, as the meter demands, and so do our P.M.W.R.T.K. and part of SPP's authorities, also the comm., and Ppp., and this is, almost beyond question, the true text; but SPP. adopts in his edition nṛpátī iva, with the remainder (a majority) of his saṁhitā authorities. The pada-reading is probably nṛpátī ivé ’ti nṛpátī॰iva, as all the pada-mss. except our Bp. (both copies) appear to read, and as the RV. pada reads; but we should altogether expect nṛpátī ’vé ’ti nṛpátī॰iva, as Bp. reads. The anomaly of the addition of iti after iva instead of after nṛpátī (first time) is noted in Prāt. i. 82 c; the Prāt. takes no notice of the exceptional combination nṛpatī ’va—which is, to be sure, an argument against its right to stand in the saṁhitā-text: see note to Prāt. iii. 33. The retention of dental n in hinómi after pari is prescribed by Prāt. iii. 88. Ppp. reads instead pra hiṇomi. ⌊Cf. Geldner, Ved. Stud. ii. 134.⌋
7. Remember ye with [your] rapid courses; smite the haters, the destructive demoniacs; O Indra-and-Soma, let there not be ease (sugá) for the evil-doer, the hater that at any time vexes me.
RV. reads, in d, nas for mā, and druhā́ for druhús. Ppp. ends with (for abhi...) api kā cid ud ūhuḥ. The retention of dental s in práti smar- is by Prāt. ii. 102; the passage is there quoted in the commentary. Our comm. glosses tujayadbhis with balavadbhis, and attenuates the difficult prati smarethām to prati gacchatam.
8. Whoever reviles with untrue speeches me walking with simple mind—like waters grasped with the fist, let the speaker of what is not be [himself] non-existent, O Indra.
The comm. glosses abhicáṣṭe with abhiçāpaṁ karoti. The long initial vowel of ā́satas (p. ásataḥ) is by Prāt. iii. 21, iv. 90; the passage is there quoted.
9. They who distract (vi-hṛ) with [their] courses him of simple intent, or who spoil at their will (svadhā́bhis) what is excellent—let Soma either deliver them up to the serpent, or let him set them in the lap of perdition.
The comm. declares svadhā in b an annanāma, and renders svadhābhis by annāir nimittabhūtāiḥ, 'for food'! An accent-mark is wanting in our text over the ya of dūṣáyanti in b.
10. Whoever, O Agni, tries to harm our taste of drink, of horses, of kine, whoever of our bodies—let the enemy, the thief, the theft-committer, go to want (dabhrá); let him be degraded with self and with posterity.
