190 H. Ocrtcl, 



7. triratre sahasram : On the sahasradaksina triratra see Eggeling, 

 SBE., xxvi, p. 414, note 1 ; Hillebrandt, Rituallitterahiv, p. 148, 

 26 with note 1. 



8. kilalani . . . vahanti : Cf. the story of king Nahusa, the rivers, 

 and SarasvatI, Sayana on RV. vii. 95. 2, Brhad Dev. vi. 20—24. 



9. abhiyujvanah : I cannot find a parallel and am not at all sure 

 that ' adversaries ' renders the word correctly. 



may ay a : Cf. Hillebrandt, WZKM. xiii, 1889, p. 317 ff. : Ved. 

 Myth., iii, p. 172 f.; cf. JAOS., xxvi, 1905, p. 195. 



astamo l)havati : Jvist as he passed himself off as a Brahmana in 

 order to thwart the Asuras" attempt at constructing a fire-altar, 

 ge. ii. 1. 2. 14, TB. i. 1. 2. 5; cf. Hillebrandt, Ved. Myth., iii, p. 173. 



156. 1. gagvad: On the meaning of this adverb see Eggeling, 

 SBE., xli, p. 98, note 2 and xliv, p. 250, note 1. In the parallel 

 passage QB. i. 6. 3. 10 cacvat is used in both protasis and apodosis. 



2. anvipahutah : In the parallel texts, CB. i. 6. 3. 7 ; v. 5. 4. 8 ; 

 Kath. xi. 3 (p. 143, 11), it is Indra who is anupahuta 'uninvited' 

 or, MS. ii. 2. 13 (p. 26, 2) anupahuyamrma 'not being invited.' In 

 our passage here, on the other hand, it is the soma which is an- 

 upahuta and should therefore not be drunk, just as in CB. i. 8. 1. 

 16 the ida should not be eaten when it is anupahuta, but may be 

 eaten when it is upahuta, CB. i. 8. 1. 24 (for parallels see Bloom- 

 field's Vedic Concordance) and Katy. gS. iii. 4. 22-23. In these 

 latter cases the Petersburg dictionaries translate anupahuta Ij}' ' wozu 

 nicht eingeladen worden ist ' and upahuta ' wozu geladen worden 

 ist,' and my translation follows themi rather than Eggeling who 

 renders anupahuta by ' before it is invoked ' and upahuta by ' called 

 hither.' 



3. bhisajya : The Petersburg dictionaries do not give a masculine 

 noun bhisaJ3'a ' cure.' The femine bhisajya and the neuter com- 

 pound durbhisajya are recorded from KB. and ^B. (BAU.j respect- 

 ively. If bhisajya is taken as masculine noun it corresponds exactly 

 to praya9citti in the parallel passage ^B. v. 5. 4. 8, so 'sya visvanil 

 eva pranebhyo dudrava mukhad dhai 'va 'sya na dudrava tasmat 

 prayagcittir asa sa 3^ad dha 'pi mukhad adro-syan na hai 'va prayag- 

 cittir abhavisyat. 



4. (;icnad : Cf. ^B. xii. 7. 1.9, ^i^nad eva 'sya raso 'sravat sii par- 

 isrud abhavat ; ^B. v. 5. 4. 10 has uttarat pranad for ^ignat. 



* lu the same way OB. xi. 1. 6. 35 anapoddharya aliutaj^ah are not 

 ' offerings Avhich must not be omitted ' but ' offerings from whieh noth- 

 ing must be omitted.' 



