Page:Atharva-Veda samhita volume 2.djvu/188

xi. 7- in c. The comm. has āhitās again instead of āyattās in c; he supplies prajās to lāukyās; and he explains vras as vārako varuṇaḥ and dras as drāvako ‘mṛtamayaḥ somaḥ, and the last clause by tatprasādāc chrīḥ sampad inayi viditṣy āhitā ”sthitā bhavatu.

4. Being fixed, fix thou, being stanch, nyá, the bráhman, the ten all-creators; as the wheel on all sides of the nave, the divinities [are] set (çritá) in the remnant.

5. The verse (ṛ́c), the chant (sā́man), the formula (yájus) [are] in the remnant, [also] the song (udgīthá), the introductory praise (prástuta),the praise (stutá); the sound hing [is] in the remnant, the tone (svára), and the ring (? meḍí) of the chant; that in me.

6. That relating to Indra-and-Agni, that to the purifying [Soma] (pāvamāná), the great-named ones (f., mahā́nāmnīs), the great ceremony (makāvratá)—within the remnant are [all] the members of the sacrifice, like an embryo within a mother.

7. The rājasūya (royal consecration), the vājapéya (vigor-drinking), the agniṣṭomá (fire-praise), then the sacrifice (adhvará), the arká and açvamedhá (horse-sacrifice) [are] in the remnant, the one having a living barhís, most intoxicating.

8. The establishing of a fire, also the consecration, the desire-fulfiller, together with the meter (chándas); the removed (? útsanna) sacrifices, the sacrificial sessions (sattrá), are set together in the remnant.

9. Both the fire-offering (agnihotrá) and faith, the váshaṭ-exclamation, the vow (vratá), penance, the sacrificial gift (dákṣiṇā), what is offered (iṣṭá) and what is bestowed (pūrtá)—are set together in the remnant.