In a all the authorities ⌊and so SPP.⌋ read yajñā́s, which might better have been left unchanged. In b the authorities have mostly sváravāmitā́ (also svàravāmitā́, and sár- or sàravāmitā́), pada-text svàḥ: avāmitā́; the comm., svaragāmitā, for which he gives a labored and worthless explanation; sváravo mitā́ḥ was our emendation, which is made certain by its occurrence in TB. ii. 4. 710 (in a verse otherwise corresponding with our vs. 2); and even SPP. follows it. In d the comm. has brahmaṇi, which suits better with antar; but the same sense is perhaps possible with -ṇas,* which is the universal reading. Then the mss. give antárhite (p. antáḥ॰hite); our edition emends to antár hitám; SPP. agrees so far as to give antárhitam; the comm. has either the one or the other (the absence of accent makes it impossible to say which); if bráhmaṇas is not altered to -ṇi, antárhitam is as good as necessary; otherwise, each is about equally acceptable. *⌊W. seems to have in mind such a construction as tád antár asya sárvasya, at Īçā Upanishad, vs. 5. If so, I do not see why he says that, if we read bráhmaṇas, we must also read antárhitam.⌋
2. The bráhman is the sacrificial spoons filled with ghee; by the bráhman is the sacrificial hearth set up (ud-dhā) and the bráhman is the essence (tattvá) of the sacrifice—the priests that are oblation-makers: ⌊to the slaughtered [victim] hail!⌋
To the verse corresponds one in TB. ii. 4. 710, which, however, has for b our 1 b (as noted above), and in c yajñásya tántavaḥ, and lacks the addition after d. In our text is left in a inadvertently srucás, which most of the mss. give; SPP. has the correct srúcas (so TB.). In b, our pada-mss. have út॰hitā, ⌊a word-division⌋ which is contrary to Prāt. iv. 63 and to the usage of the AV. hitherto; SPP. reads in his pada-text úddhitā, and makes no note upon the matter; ⌊he had in fact a note stating that his P.P.2J. also read út॰hitā: but, as appears from his "Corrections" to vol. iv., p. 446, his note was disordered in printing;⌋ the comm. has instead uddhṛtā. In c all the authorities give yajñásya táttvaṁ ca ⌊but W's P. tánvaṁ⌋, and SPP. retains táttvaṁ, without even making the necessary emendation of accent to tattvám; the comm. also supports it, and it is implied in the translation given above; our alteration to yajñáç ca sattráṁ ca is probably more venturesome than is called for. ⌊The place of the accent in the ms.-reading táttvaṁ ca, the Paris reading tán-, the un-Vedic look of tattvam, the ṛ́caḥ prā́ñcas tántavas of AV. xv. 3. 6, and the TB. parallel, all join in suggesting that the true reading is yajñásya tántavas.⌋ In the appendix to the verse, the comm. reads sammitāya.
3. To him who frees from distress I bring forward my devotion (manīṣā́), unto him who rescues well, choosing to myself his favor; accept, O Indra, this oblation; let the desires of the sacrificer be realized.
