The pada-text reads in a māyū́ íti, which is, I presume, intended to mark the word as a locative: see Prāt. i. 74 and note upon it. The comm., however, understands it as dual, and explains it as meaning māyumantāu çabdakāriṇāu vāyuparjanyāu, because Vāyu and Parjanya are noisy in connection with clouds; for upara, by Nirukta 2. 21, means 'a cloud'; and the three eagles are Agni, Sūrya, and Soma! the general sense being that Vāyu and Parjanya are set over the world of the atmosphere, and the other three over the heavenly world! In c, the translation follows the comm. ⌊and Whitney's P.M.I, and one of SPP's mss.⌋ in reading viṣṭā́s instead of viṣṭhā́s (p. vi॰sthā́ḥ); it is glossed with vyāptāḥ pūrṇāḥ. Neither this verse nor the preceding is quoted by Kāuç., nor has either a viniyoga indicated in the comm.
5. The sacrificial spoon (juhū́) sustains the sky, the offering spoon (upabhṛ́t) the atmosphere; the ladle (dhruvā́) sustains ⌊dhṛ⌋ the earth, the support (pratiṣṭhā́); unto me (?) let the worlds, ghee-backed, heavenly (svargá), yield every desire for the sacrificer.
The reading and sense at the beginning of c are very doubtful; the pada-mss. all give prati॰mā́m, as if it were accusative of pratimā́; most of the saṁhitā-mss. have pratīmā́m (our Bs. has pratímā́m ⌊!⌋, and P.M. pratimā́m; T. has pratīmám), and it is quoted in the comment to the Prāt. (ii. 35: so the ms.) as the same ⌊that is, I presume, in the form pratīmām⌋. SPP. emends to prátī ’mā́m, since, with his usual disregard of the accent, the comm. so reads, explaining imām as referring to pṛthivīm; our edition has pratimā́m, with the majority of our earlier mss. The translation implies práti mā́m, simply on account of superior intelligibility; doubtless the true AV. reading is pratīmā́m. Simply práti would rectify the meter, and give a yet better sense. The verse (13 + 11: 12 (11?) + 11 = 47) is, of course, no proper jagatī. This and the verse next following are used, according to Kāuç. 81. 7, as the sacrificial utensils are laid about and upon the body, to be burned with it.
6. O ladle, ascend the all-nourishing earth; stride, O offering spoon, unto the atmosphere; O sacrificial spoon, go to the sky (dív) in company with the sacrificer; with the little spoon (sruvá) [as] calf, milk thou all the teeming, unirritated quarters.
The mss. in general strangely accent the two vocatives in a and b on the final syllable; all ours (save Op.s.m.), and all but one or two of SPP's, have dhruvé (-vá in saṁhitā); all ours (save Op.), and nearly all SPP's, have upabhṛ́t; all ours ⌊save Bs.⌋ and most of SPP's, however, accent júhu correctly in c (but P.I. have jū́hū, and M. has júhū); both editions make the necessary corrections. At the end, SPP. gives in his text áhṛṇīyamānaḥ, with the great majority of his authorities, and with the comm.* Of our mss., only O.s.m.Op.D.R.p.m. give -naḥ, while O.p.m.R.s.m. have -nāḥ; the reading -nāḥ is, in my opinion, decidedly the preferable one; it is the quarters that kindly make no resistance to being milked. According to the comm., the adhvaryu, at time of sacrifice, holds the upabhṛt in his left hand, and makes oblation with the juhū in his right. The verse (13 + 11: 12 + 11 + 9 = 56) counts as the Anukr. describes it. Its ritual use was given under the preceding verse. *⌊The comm. assumes a very harsh change to the direct address and applies ahṛṇ- to the sacrificer: atha pratyakṣavad uktiḥ: evaṁ srugbhir lokatrayam prāpito yajamānas tvam ahṛṇīyamānaḥ.⌋
7. By fords they cross the advances (pravát) called the great ones, by what [road] the sacrifice-makers, the well-doers, go; there did they set a
