6. The people (visah) indeed are increase[1], and therefore he (the sacrificer) becomes increased.
7. But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able[2] to go begging.
8. 'No,' he said, 'let him take that hymn.
9. 'For he who follows the good road and obtains distinction, he is an atithi (guest)[3].
10. 'They do not consider him who is not so, worthy to be (called) an atithi (guest).
11. 'Therefore let him by all means take that hymn.'
12. If he takes that hymn, let him place the (second) tristich, âganma vritrahantamam, 'we came near to the victorious,' first.
13. For people worship the whole year (performing the Gavâmayana sacrifice) wishing for this day (the last but one)—they do come near.
14. The (next following) three tristichs begin with an Anushtubh[4]. Now Brahman is Gâyatrî, speech is Anushtubh. He thus joins speech with Brahman.
15. He who desires glory should use the hymn, abodhy agnih samidhâ ganânâm (Rv. V, 1, 1).
- ↑ The word visah, which occurs in the hymn, means people. The commentator says that because the Vaisyas or tradespeople increase their capital, therefore they are called increase.
- ↑ Able, or liable; cf. Ait Âr. II, 3, 5, 7.
- ↑ Atithi is here explained by yo bhavati, and bhavati is explained as walking on the good road. One expects yo vâ atati. The obtaining of distinction is probably derived from ati, above, in atithi.
- ↑ In the first and second the Anushtubh is followed by two Gâyatrîs.
