Translated: as AV. hymn, by Weber, as already noted. Sb. 1895, pages 825-842; Griffith, ii. 215.—Translated, furthermore, in so far as it corresponds to RV. material (see above), by the RV. translators, Wilson, Ludwig, Grassmann; 8 of the 14 verses 47 to 60 are from RV. x. 14, which has been translated by Geldner, Siebenzig Lieder des Rigveda, p. 146. In particular. Part I. (RV. x. 10), "Yama and Yamī," has been rendered by Muir, v. 288-291; Geldner, l.c., p. 142; Ludwig, in his Rigveda, vol. ii., no. 989, with comment in vol. v., p. 510. With reference to this same Part I., J. Ehni, Die ursprüngliche Gottheit des vedischen Yama, Leipzig, 1896, pages 139-141, may be consulted. Most important is Geldner's article in the Gurupūjākaumudī, pages 19-22, in which he subjects his older views concerning RV. x. 10 to a critical revision in the light of Sāyaṇa's interpretation.
1. Unto a friend would I turn with friendship; having gone through much ocean, may the pious one take a grandson of [his] father, considering further onward upon the earth (kṣám).
That is, 'making thoughtful provision for the future.' The verse is, without variant, RV. x. 10. 1. Our Bs.E. have purú in saṁhitā. The verse is also SV. i. 340, which has a considerably different text: for a, ā́ tvā sákhāyaḥ sakhyā́ vavṛtyus; in b, arṇavā́ṅ jagamyāḥ; for d, asmín kṣáye pratarā́ṁ dī́dyānaḥ. The comm. takes vavṛtyām as of causative value, = vartayāmi: dīdhyānas he explains first (as if it were dīdyānas) by dīpyamānas, 'becoming illustrious over the whole earth'; but also, alternatively, by "thinking [upon a means of impregnating me]."—The word sakhyā́ he takes as instr. of sakhyā́ 'friendship' ⌊so Lanman, Noun-Inflection, JAOS. x. 336⌋, and renders by sakhitvena; but also alternatively as instr. of sakhī, 'by means of a female friend,' a go-between!
⌊An oxytone feminine stem sakhī́ corresponding (cf. JAOS. x. 368) to a barytone masculine sákhi should accent its instr. sakhyā̀ (JAOS. x. 368, top, 381), not sakhyā́.⌋ ⌊Aufrecht, Festgruss an Böhtlingk, 1888, page 1, took sakhyā́ as a dative of sakhyá; and Pischel, Ved. Stud. i. 65 (title-page dated 1889), made a cogent and interesting argument against my view and came (independently, without doubt) to the same conclusion as Aufrecht.—For Geldner's interpretation of the whole verse, see Gurupūjākaumudī, p. 19-20.⌋
2. Thy friend wants (vaç) not that friendship of thine, that she of like sign should become of diverse form; the sons of the great Asura, heroes, sustainers of the sky (dív), look widely about.
That is, Varuna's spies are on the watch against such unpermitted acts. Our Bp.Bs. read in b sálakṣmyā. The comm. understands salakṣmā as ekodaratvalakṣaṇaṁ yasyāḥ 'marked as from the same womb,' and viṣurūpā as "changing from sister to wife." The same expression occurs below in 1. 34, and variations of it in TS. i. 3. 101 (quoted further at vi. 3. 112) and MS. i. 2. 17 (a passage corresponding to, but different from, that in TS.); also VS. vi. 20 b (do.). It seems to have a kind of proverbial currency, as applied to things that change from one character to another. The comm. renders pari khyan by pari vadanti or nirākariṣyanti. The verse is RV. x. 10. 2.
3. Truly those immortals want that—posterity (? tyajás) of the one mortal; may thy mind be set in our mind; mayest thou enter [as] husband a wife's body.
