^{page 55 note 1} According to his RV-translation the word here means “arrow”.

^{page 55 note 2} “Der Rigveda übersetzt und erläutert. I. Erster bis vierter Liederkreis” (Quellen der Religkmsgeschichte, Bd. 12).

^{page 55 note 3} Footnote to this: “(Zuversicht oder Beharrlichkeit) der u.s.w.”

^{page 55 note 4} Commentary to this: “túj und barhánā sind verwandte Begriffe,” for which statement instances are quoted subsequently.

^{page 56 note 1} Cf. on this my paper, “Ved. kratu” published in Le Monde Oriental 26–7, p. 1 f. (1932–5). For the opinions of Indian grammarians and lexicographers, see Ved. Stud., iii, p. 105.

^{page 57 note 1} Geldner, Der Rigveda, i, p. 55, says of Savya's hymn-collection that it contains many rare mythical features, and that it is characterized by a predilection for rare words and alliteration.

^{page 57 note 2} Op. cit. i, p. 63 “Der hochberühmte Asura (═ Dyauh) wurde von Zuversieht erfullt vor die beiden Falben (gespannt), denn dieser Bulle (═ Indra) war der Wagen (kämpfer).”

^{page 58 note 1} Savya invests Dyauh with original power in a higher degree than other poets, who are eager to point out that Indra was superior to him (cf. 1, 173, 6; 3, 32, 11; 3,46,3; 8,88,5; 10,112,4; 10,89,11). Thus he says 1, 57, 5, that Dyauh believed Indra to be capable of the strength of a hero and this explained why he joined him in the fight (ánu te dyaúr vīryàm mama). Also according to 1, 174, 3, and 7, 28, 3, Heaven and earth are allies, see Geldner, Der SV., i, 227, note.

^{page 58 note 2} Geldner, for b … “hast du den Luftraum zuversichtlich auf die Pfeiler des Himmels gestellt.”

^{page 58 note 3} Prāc sometimes has this sense, see Geldner, R V. Auswahl, i, p. 119.

^{page 60 note 1} Cf. Trita Aptya, i, p. 160, where several instances are quoted.

^{page 60 note 2} Cf. Macdonell, VM, p. 109 f.

^{page 60 note 3} For a general orientation: Lüders, Das Würfelspiel im alten Indien, passim; further, Caland, ZDMG. 62, p. 123 f.

^{page 60 note 4} kumārádesnah

^{page 62 note 1} Nigh., i, 12; Trita Āptya, i, p. III f.

^{page 62 note 2} Cf. Pischel, Ved. Stud., i, p. 86 f.

^{page 62 note 3} Cf. MO., vols. xxvi-xxvii (1932–5), p. 13, where, however, I wrongly translate ná hetáyah by “wie die raschen Angriffe der wilden Tiere”. For the genitive construction cf. Geldner, Der Rigveda, i, p. 245, note (the same gen. relation as in svádhitir vánānām 9, 96, 6); cf. also Whitney, S. Grammar, § 294. Geldner justly says: “Die Geschosse oder Pfeile des B. sind die Priesterworte.”

^{page 63 note 1} Der Rigveda, i, p. 165 note.

^{page 63 note 2} Unacceptable, Geldner, Ved. Stvd., ii, p. 108.

^{page 65 note 1} The pattern-like final strophe 9 not included.

^{page 65 note 2} Certainly Indra is meant in the first place.

^{page 66 note 1} For reasons which cannot be given here I translate krívirdatī with “serpenttoothed”.

^{page 66 note 2} Geldner, Der Bigveda, i, p. 219, applies it to Rodasī and renders: “wohlaufgenommen.”

^{page 66 note 3} Translation op. cit. “… An die sich angesohlossen hat wohlaufgenommen die in Schmalz wandelnde (Rodasī) in Gold gekleidet wie der hintere (? Teil des) Speers”: cf. also Oldenberg, RV.-Noten i, p. 167.

^{page 67 note 1} According to 5, 56, 8, Rodasī stands on the chariot together with the Maruts, suránāni bibhralī “bringing joys of love”.

^{page 67 note 2} See Geldner, Ved. Stud., iii, p. 180.

^{page 67 note 3} Ibid., p. 181, add 1, 167, 3. 4; 6, 50, 5.

^{page 67 note 4} The same is the case with the Vajra lying firmly in Indra's hand, see PW. for examples (10, 44, 2, etc.).

^{page 67 note 5} Text, mimrksuh. The conjecture originates from Grassmann. Hillebrandt, Lieder des Rigveda, p. 63, seems to have adopted it, unfortunately also Grassmann's interpretation of the root myaks-: “auf ihren Schultem blinkten die Speere.” Geldner accepts the traditional text; Oldenberg thinks that ni mimiksur is “erwiesen” by the parallel instances.

^{page 68 note 1} She is filled with sneha.

^{page 68 note 2} Geldner translates unintelligibly-: “Die Maruts … zogen davon.”