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MANDALA V, HYMN 2.
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usually does (cf. Delbrück, Altindische Syntax, p. 543), to belong to the whole clause, and not to minát.
Note 3. Böhtlingk-Roth and Grassmann conjecture aratnáu; Hillebrandt, arâtáu ; Geldner (Festgruss an Roth, 192), árâtau. Geldner seems to be right (cf. verse 6), though it will scarcely be possible to determine what concrete being was here thought of. Geldner says, 'Gemeint ist die Pisâkikå, welche die Gluth des Feuers entführt hat;' but, as has already been observed, I do not think that this traditional story on the meaning of our hymn is of any real value.
Verse 2. Note 1. The meaning of Peshî is unknown. The word seems anyhow to describe the wrong mother as low or contemptible. Agni is degraded by sojourning with her, while his proper nature is glorious, for he is the queen's son.
Verse 3. Note 1. Agni has forsaken his proper dwelling.
Note 2. On viprskvat, cf. Taitt. Samhità III, 1, 6, 2. yunágmi tisráh viprikasůryasya te; Vag. Samhita IX, 4. samprikau sthah sám må bhadréna prinktam ; viprikau sthah vi må påpmánâ prinktam. Vi-prik seems to mean, consequently, 'to free something from an admixture,' and amritam viprikvat seems to be ambrosia in which dwells the power of getting free from bad admixtures. Thus in the passage quoted from the Taitt. Samhitâ the Sun is referred to as thrice cleared from all impure elements. It is quite uncertain whether the expression used here refers or not to the myth of the churning of the ocean (Geldner, loc. cit.), and I do not think that we should translate amritam vipríkvat, as Geldner does, das was sich als Nektar ausscheidet.'
Verse 4. Note 1. I read with Böhtlingk-Roth sumádyatham. Note 2. The young women seem to be hostile beings of [46]
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