OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Pulitzer, Joseph

Edition of 1900.
​PULITZER, Joseph (pul'-it-zer), journalist, b. in Buda-Pesth, Hungary, 10 April, 1847. He was educated in his native city and came to this country in early youth. Soon after arriving in New York he went to St. Louis, where he quickly acquired a knowledge of English, became interested in politics, and was elected to the Missouri legislature in 1869, and to the State constitutional convention in 1874. He entered journalism at twenty as a reporter on the St. Louis “Westliche Post,” a German Republican newspaper, then under the editorial control of Carl Schurz. He subsequently became its managing editor, and obtained a proprietary interest. In 1878 he founded the “Post-Dispatch” in that city by buying the “Dispatch” and uniting it with the “Evening Post,” and he still retains control of the journal. In 1872 he was a delegate to the Cincinnati convention which nominated Horace Greeley for the presidency, and in 1880 he was a delegate to the Democratic National convention, and a member of its platform committee from Missouri. In 1883 he purchased the New York “World,” which, after twenty-three years of existence under various managers, had achieved no permanent success, and he has greatly increased its circulation. He is at present its editor and sole proprietor. He was elected to congress in 1884, but resigned a few months after taking his seat, on account of the pressure of journalistic duties.
# Appletons' Cyclopædia of American Biography/Printz, Johan

Edition of 1900.
​PRINTZ, Johan, colonial governor, b. in Bottneryd, Sweden, about 1600; d. in 1663. He was the third governor of the Swedish colony on Delaware river that had been projected by Gustavus Adolphus and established by his daughter, Christina, in 1638. (See Minuit, Peter.) Printz had been a lieutenant-colonel of artillery in the Swedish army in Germany, and was deprived of his rank for surrendering the Saxon town of Chemnitz, but was afterward restored to favor. He was governor from 1641 to 1654. During these thirteen years he maintained, with little assistance from home, the supremacy of the Swedish crown on the Delaware against the Dutch, against the New Haven emigrants under Lamberton, and against the followers of Sir Edmund Plowden, the so-called lord of New Albion. He established forts at New Castle, at Wilmington, at Tinicum (a short distance above the present town of Chester, where he resided), at the mouth of the Schuylkill, and on the eastern shore of the Delaware. He thus secured a monopoly of trade with the Indians that inhabited both sides of the bay and river as far north as Trenton. During his tenure of office seven expeditions, containing more than 300 emigrants, sailed from Sweden. They were excellent farmers, devoted to the Lutheran church, and extremely just in their dealings with the Indians, whom they prepared, by their kind treatment, to receive William Penn and his followers in a friendly manner. In 1654 Printz, dissatisfied with the condition and prospects of the colony, returned. In the next year the Dutch captured Fort Christina, and the Swedish domination was soon at an end. Little is known of Printz after his return to Sweden, but it is recorded that he was made a general and became governor of Jönköping in 1658. — His daughter, Armagot, accompanied her father to this country, and in 1644 married Lieut. John Pappegoya, who was in temporary charge of the province after Printz's departure till the arrival of the new governor. Pappegoya returned to Sweden in 1654, but his wife remained in the province, where she lived secluded in the mansion built by her father on Tinicum island. The royal government made large grants of land to father and daughter, but none of their descendants became inhabitants of the colony. See “Songs of New Sweden,” by Arthur Peterson (Philadelphia, 1887).
# Appletons' Cyclopædia of American Biography/Pugh, James Lawrence

Edition of 1900.
​PUGH, James Lawrence, senator, b. in Burke county, Ga., 12 Dec., 1820. In early years he removed with his family to Alabama, where he received a collegiate education, studied law, and was admitted to the bar. He began to practise in Eufaula, Ala., was a presidential elector in 1848 and 1856, and was then elected to congress as a Democrat, serving from 5 Dec., 1859, till 21 Jan., 1861, when he retired, on the secession of his state. He was a delegate from Alabama to the house of representatives in the 1st and 3d Confederate congresses, serving from 22 Feb., 1802, till the surrender in 1865. He also served as a private in the Confederate army, and after the war again practised law. Mr. Pugh was president of the Democratic state convention of 1874, a member of the Constitutional convention of 1875, and a presidential elector again in 1876. He was elected a U. S. senator from Alabama for the term ending in 1885, to fill the vacancy caused by the death of George S. Houston, and was re-elected for the term ending 3 March, 1891, also for the term following.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/Additional Introduction

Additional Introduction.
Towards the close of 1875, at Constantinople, Philotheus Bryennius, Metropolitan of Serræ, published the first complete edition of the epistles ascribed to Clement. This he was enabled to do by the discovery of a ms. in the library of the Holy Sepulchre at Fanari in Constantinople. This ms., of vellum, consists of one hundred and twenty leaves in small octavo, nearly seven and a half inches in length and six in breadth. The ms. bears the date 1056, and was written by one Leo. Its contents are:
1. Chrysostom’s Synopsis of the Old Testament (the New also being included in the title).
2. Epistle of Barnabas.
3. Clement to the Corinthians I.
4. Clement to the Corinthians II.
5. Teaching of the Twelve Apostles.
6. Ignatian Epistles.
The ms. is written with comparative accuracy and clearness. Internal evidence seems to establish its independent value; e.g., words carelessly omitted in the Codex Alexandrinus are found in this ms. It also supplies the lacunæ, notably chapters 57 (concluding sentence)—63 inclusive of the first Epistle and chapters 12 (concluding sentences)—20, being the close of the second Epistle. Harnack seems to prove that the new ms. is as complete as the original Alexandrian.
The lacuna of the first Epistle consists mainly of a prayer, the writer somewhat abruptly passing from the oratio obliqua to the oratio recta. The prayer is indicative of intense earnestness and emotion rather than official authority. It is marked by wealth of quotation, especially from the Septuagint. Perhaps, too, the nature of the sufferings referred to in the opening chapters may be inferred from the petitions of this prayer.
In the Notes the old ms. is indicated by A, the recently discovered ms. by I.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement
## Contents

* Title Page
* Introductory Notice to 1st Clement
* Additional Introduction
* The First Epistle of Clement to the Corinthians
* Introductory Notice to 2nd Clement
* The Second Epistle of Clement
# Atharva-Veda Samhita/Book VI/Hymn 58

58. For glory.
[Atharvan (yaçaskāmaḥ).—mantroktadevatyam. bārhaspatyam. 1. jagatī; 2. prastārapan̄kti; 3. anuṣṭubh.]
Found also, except vs. 3, in Pāipp. xix. The hymn is reckoned (note to Kāuç. 13. 1) to the varcasya gaṇa, and is employed (59. 9) among the kāmya ceremonies by one desiring glory; also (139. 15), in the introduction to Vedic study (utsarjanakarmaṇi, comm.), it appears with various other hymns (vi. 38, 39, etc.), with an oblation to Agni.
Translated: Ludwig, p. 240; Griffith, i. 277.
1. Glorious let the bounteous Indra make me; glorious both heaven-and-earth here; glorious let god Savitar make me; may I be dear here to the giver of the sacrificial gift.
Ppp. reads me indro maghavā in a; for b, yaçasaṁ soma varuṇo vāyur agniḥ; and ends with -ṇāyā syām aham. The comm. has dhātur instead of dā- in d. As jagatī, the verse is both irregular and deficient.
2. As Indra is possessed of glory in heaven-and-earth, as the waters are possessed of glory in the herbs, so among all the gods may we, among all, be glorious.
Ppp. omits yaçasvatīs in b, and has, for c, d, yathā viçveṣu deveṣv evā deveṣu yaçasaḥ syāma. The verse (11 + 12: 8 + 11) is very ill defined by the Anukr.
3. Glorious was Indra, glorious was Agni, glorious was Soma born; glorious, of all existence am I most glorious.
This verse is a repetition of 39. 3 above.
# Atharva-Veda Samhita/Book VI/Hymn 57

57. With a certain remedy against disease.
[Çaṁtāti.—1, 2. rāudryāu; anuṣṭubh; 3. ⌊?⌋; pathyābṛhatī.]
Found also in Pāipp. xix. Used by Kāuç. (31. 11) in a healing rite, while treating a bruise ⌊? akṣata: cf. Bloomfield, Introd. p. xliii⌋ with foam of urine; and vs. 3 is reckoned (9. 2) to the bṛhachānti gaṇa, and employed, with vi. 19 etc. (41. 14), in a rite for welfare.
Translated: Griffith, i. 276; Bloomfield, 19, 488.
1. This verily is a remedy; this is Rudra's remedy; wherewith one may spell away (apa-brū) the one-shafted (-téjana), hundred-tipped arrow.
The comm. has at the end upabruvat. He regards the remedy as used against the vraṇaroga, and the arrow of c, d as that of Mahadeva, used tripurasaṁhṛtisamaye.
​2. Pour ye on with the jālāṣá; pour in with the jālāṣá; the jālāṣá is a formidable remedy; with it do thou be gracious to us, unto life (jīvás).
Ppp. has, for second half-verse, jālāṣe bhadraṁ bheṣajaṁ tasyo no dehi jīvase, which is better. The comm. reads jal- in all three cases; and it has the RV. form mṛḻa in d; it understands the foam of cows' urine to be intended by jalāṣa ⌊See Bloomfield, AJP. xii. 425⌋.
3. [Be there] both weal for us and kindness (máyas) for us, and let nothing whatever ail (am) us; down with [our] complaint (rápas)! be every remedy ours; be all remedy ours.
Pāda b and the first two words of our c occur at RV. x. 59. 8 e, d, 9 f, e, 10 f, e, where, however, we have mó ṣú te instead of mā́ ca nas, and dyāúḥ pṛthivi before kṣamā́ rápas, making a complete pāda. ⌊Cf. also RV. viii. 20. 26.⌋ The comm. explains kṣamā by kṣāntir upaçamo bhavatu. Our b occurs also elsewhere (as AV. x. 5. 23 c, and RV. ix. 114. 4 d ⌊this time with mó ca nas⌋). The first pāda lacks a syllable ⌊unheeded by the Anukr.: read çáṁ cā́stu no?⌋ . ⌊The Anukr. scans as 7 + 8: 12 + 8: but perhaps the "12-syllabled pāda" contains, as the RV. hints, the damaged remnants of two (8 + 8).⌋ ⌊Ppp. omits our last pāda, sárvam etc.⌋
# Atharva-Veda Samhita/Book VI/Hymn 60

60. For winning a spouse.
[Atharvan (?).—āryamaṇam. ānuṣṭubham.]
Found also in Pāipp. xix. Used by Kāuç. (34. 22), in a women's rite, for obtaining a husband, with an oblation to Arymaman (it is added, purā kākasampātāt, which the comm. explains by kākasaṁcārāt pūrvam).
Translated: Weber, Ind. Stud. v. 236; Zimmer, p. 306; Grill, 56, 164; Griffith, i. 278; Bloomfield, 95, 491.
1. Here cometh Aryaman, with locks ⌊-stupá⌋ loosened in front, seeking a husband for this spinster, and a wife for a wifeless one.
2. This woman, O Aryaman, hath toiled, going to other women's assembly; now, O Aryaman, shall another woman come to her assembly.
Ppp. reads in c nv asyā ’ryaman. The comm. has çamanam in b and d, and anu for nu in c. He makes no difficulty in taking ā́yati (p. ā॰áyati) as a 3d pl., which it is not; we ought to have either ā́yan (ā॰áyan), or ā́nya instead of anyā́ḥ: the translation implies the latter. The proper pada reading would be ā́: ayati. ⌊For sámanam 'wedding-assembly,' see Bergaigne, Rel. Véd. i. 159, n. 3. Comm. renders an̄gá by he; Bloomfield, "without fail."⌋
3. The creator (dhātár) sustains the earth; the creator [sustains] the sky and the sun; let the creator assign (dhā) to this spinster a husband that is according to her wish.
Ppp. combines asyā ’gruvāi in c, and reads dadātu in d.
# Atharva-Veda Samhita/Book VI/Hymn 65

65. For success against enemies.
[Atharvan (?).—cāndram utāi ”ndram; pārāçaryam. ānuṣṭubham: 1. pathyāpan̄kti.]
Found also (vss. 1, 2) in Pāipp. xix. Used by Kāuç. (14. 7), with i. 2, 19-21, vi. 66, 67, 97-99, in a rite for victory over enemies; belongs (note to 14.7) to the aparājita gaṇa.
Translated: Ludwig, p. 372; Griffith, i. 281.
1. Down (áva) [be] the fury, down the drawn [arrow], down the two mind-yoked arms. O demolisher (parāçará), do thou vex (ard) away the vehemence (çúṣma) of them; then get us wealth.
One can hardly help emending manyús in a to dhánus 'bow.' For ā́yatā used pregnantly of an arrow ready to be launched, cf. vi. 38. 4 and xi. 2. 1 and vi. 66. 2. The combined idea of crushing and removing in parāçara cannot be briefly rendered; the comm. regards it as an epithet of Indra. For adhā nas in e, Ppp- reads better arvāñcam, as antithesis to parāñcam; the comm. has atha instead of adha.
2. The handless shaft, O gods, which ye cast at the handless ones—I hew [off] the arms of the foes with this oblation.
Apparently the oblation itself is the "shaft," called 'handless' (nāirhastá) because it makes 'handless' (nírhasta): so the comm. Ppp. has for second half-verse our 3 c, d. Our second half-verse is identical with iii. 19, 2 c, d, above.
3. Indra made the handless one first for the Asuras. Let my warriors conquer by means of stanch Indra as ally (medín).
The last half-verse, as noted above, is found in Ppp. as 2 c, d.
# Atharva-Veda Samhita/Book VI/Hymn 64

64. For concord.
[Atharvan.—sāmmanasyam. vāiçvadevam. ānuṣṭubham: [2. triṣṭubh].]
The first two verses are found in Pāipp. xix. The whole hymn is RV. x. 191. 2, 3, 4, and is also read in TB. ii. 4. 4$^{4-5}$, and (with the order of the verses inverted) in MS. ii. 2. 6. In neither of these texts does the first verse of the RV. hymn (our 63. 4) stand in connection with the other verses; and as the situation of the RV. hymn is one that calls for three verses only, it is pretty evident that the first verse (which also has nothing to do with the others in point of sense) is a later addition, and has also, by an extremely curious process, not paralleled elsewhere in our text, been added at the end of our 63, in order to stand in its RV. relation to the other verses. See Oldenberg, Die Hymnen des RV., i. 244. The hymn is used by Kāuç. (12. 5) in a rite for harmony, with iii. 30, v. 1, etc.
Translated: by the RV. translators; and, as an AV. hymn, by Ludwig, p. 372; Grill, 31, 164; Griffith, i. 280; Bloomfield, 136, 492.
1. Do ye concur; be ye closely combined; let your minds be concurrent, as the gods of old sat concurrent about their portion.
The other texts begin sáṁ gachadhvaṁ sáṁ vadadhvam (but MS. jānīdhvam); at the end, TB. reads (if it be not a misprint) upā́sata; the pū́rve gives, at any rate, a past meaning to -te. ⌊Poona ed. has -ata.⌋
2. [Be] their counsel (mántra) the same, their gathering the same, their course (vratá) the same, their intent alike (sahá); I offer for you with the same oblation; do ye enter together into the same thought (cétas).
The other texts differ from ours in the first half-verse only in this, that RV.TB. read mánas instead of vratám in b; but our c is their d (TB.* having saṁjñā́nena for samānéna), and their c agrees nearest with our d, TB. reading s. kéto abhí sáṁ rabhadhvam, RV. s. mántram abhí mantraye vaḥ, and MS. s. krátum abhí mantrayadhvam. Ppp. has, for b, samānaṁ cittaṁ saha vo manāṅsi, and omits d. The Anukr. omits to describe the verse, as a triṣṭubh. *⌊TB. has also yajāmas for juhomi.⌋
​3. Be your design the same, your hearts the same, your mind the same, that it may be well for you together.
MS. has, for a, samānā́ vā (i.e. vas) ā́kūtāni. The comm. appears to understand su saha as two independent words in d. ⌊See MGS. i. 8. 10 and p. 156, s.v. samānā.⌋ ⌊Pāda a lacks a syllable, easily supplied.⌋
# Atharva-Veda Samhita/Book VI/Hymn 59

59. For protection to cattle.
[Atharvan ⌊?⌋.—rāudram uta mantroktadevatyam. ānuṣṭubham.]
Found also in Pāipp. xix. Reckoned by Kāuç. (9. 2) to the bṛhachānti gaṇa, and used (41. 14), with vi. 19, 23, 24, etc., for good fortune; and also (50. 13), with vi. 1, 3, etc., in a similar rite.
Translated: Grill, 65, 163; Griffith, i. 277; Bloomfield, 144, 490.
1. To the draft-oxen ⌊do thou⌋ first, to the milch kine ⌊do thou⌋, O arundhatī́, to the non-milch cow, in order to vigor (váyas), to four-footed creatures do thou yield protection.
For the arundhatī́ cf. iv. 12 and v. 5; the comm. identifies it with the sahadevī. Instead of tvam in a, Ppp. reads nas, which is better. The sense of c is very doubtful; Grill conjectures avayase, to fill out the meter as well as ease the translation; the comm. explains vayase as a cow or horse or the like under five years old; perhaps the corruption of the reading is a deeper one. Ádhenu may signify young kine, not yet yielding milk. Both this verse and vs. 3 are defective by a syllable.
2. Let the herb, the arundhatī́, allied with the gods (?), yield protection; may it make the cow-stall rich in milk, and the men (púruṣa) free from disease (yákṣma).
The translation implies the emendation of sahá devī́s in b to sahádevī; this the comm. gives (it is conjectured also by Grill); it may be here simply the name of the plant, but yet probably with pregnant implication of its etymological sense. Ppp., in d, reads -mām and pāuruṣām.
3. I appeal to the all-formed, well-portioned, vivifying one; let it conduct the hurled missile of Rudra far away from our kine.
The comm. understands, in b, achā vadāmi, and explains jīvalām as jīvanaṁ lāti dadāti.
# Atharva-Veda Samhita/Book VI/Hymn 6

6. Against enemies.
[Atharvan.—brāhmaṇaspatyam; sāumyam. ānuṣṭubham.]
Found also in Pāipp. xix. For the use of the hymn by Kāuç. 59. 7, see under the preceding hymn; by Kāuç. 50. 13, see under vi. 1; by Vāit. 16. 9, see under vi. 3.
Translated: Ludwig, p. 430; Florenz, 255 or 7; Griffith, i. 247.
1. Whatever godless one, O Brahmaṇaspati, plots against us—every such one mayest thou make subject to me the sacrificer, the soma-presser.
Ppp. has abhidāsati at end of b.
2. Whatever ill-famed one, O Soma, shall aim at us of good fame, smite upon his face with the thunderbolt; may he go away crushed (sam-piṣ).
Notwithstanding the direct antithesis with duḥçáṅsa, all the mss. in a read susaṅçínas; both editions emend to suçáṅsínas, which is also read by Ppp., and by the commentary. ⌊Unless I misunderstand R's note, Ppp. again reads abhidāsati at end of b. In d, SPP's áyati is a misprint for ayati.⌋
3. Whoever, O Soma, shall assail us, of the same kindred and also a stranger—draw (tṛ) away his strength, like the great sky, even now (?).
Ppp. reads, in a, ye na somā ’bhidāsataḥ. The verse is RV. x. 133. 5, which reads indra for soma in a, áva for ápa in c, and ádha tmánā at the end. For this last, the vadhatmánā (not divided in the pada-text) of all the AV. mss. seems merely an unintelligent corruption (altered in our text to vadha tmánā). The comm., however, naturally makes no difficulty of understanding it as = vadhātmanā (explaining it by açanirūpeṇa) and as qualifying āyudhena understood. The emendation mahī́m ’va would give a better sense: 'as the sky [subjects] the earth.' ⌊To my thinking, it is licit, without emendation, to interpret mahī́va as a correct graphic representation of mahī́m iva with "elision and crasis" (see references under this head in my Noun-Inflection, JAOS. x. 599, and p. 331 top), as in RV. iv. i. 3, ráthyeva = ráthiam iva.⌋
# Atharva-Veda Samhita/Book VI/Hymn 61

61. Prayer and boasts.
[Atharvan (?).—rāudram. trāiṣṭubham: 2, 3. bhurij.]
Found also in Pāipp. xix., and in K. xl. 9. Reckoned by Kāuç. (9. 2) to the bṛhachānti gaṇa, and used (41. 14), with vi. 19, 23, 24, etc., in a rite for good fortune; in the kāmya ceremonies (59. 10), for splendor*; also, in the chapter of portents (133. 2), on occasion of one's house burning down; it is further (note to 50. 13) included in the rāudra gaṇa. In Vāit. (2. 17) vs. 3 accompanies, in the parvan sacrifice, two offerings of butter to Agni and Soma. *⌊Varcas: so the comm.; but Bloomfield reads vyacas, which accords better with 1 d of the text.⌋
Translated: Griffith, i. 278.
1. To me let the waters send what has sweetness; to me the sun brought [it] in order to light; to me the gods, and all those born of penance—to me let god Savitar assign expansion ⌊vyácas⌋.
Ppp. has, for b, mahyaṁ sūryo bharaj jyotiṣā gam, and, in c, samotā for tapojā. K. has, in c, mām for mahyam, and anu for uta, and ends with bhāt (?). Abharat in b cannot well be correct; we might conjecture instead bhavatu. The Anukr. disregards the deficiency of a syllable in d.
2. I expanded (?) earth and heaven, I generated the seasons, seven together; I speak true what is untrue; I encompass (pári) divine speech and people (víças).
3. I generated earth and heaven; I generated the seasons, the seven rivers; I speak true what is untrue (?): [I] who enjoyed Agni-and-Soma as companions.
Ppp. reads, from b on,* as follows: ahaṁ vācaspatis sarvā ’bhi ṣiñca: ahaṁ vinejtni pṛthivīm uta dyām aham ṛtūn sṛje sapta sākam: ahaṁ vācam pari sarvām babhūva yo ‘gniṣomā viduṣe sakhāyuḥ. K. has, for jajāna...ajanayam (a, b), dyāvāpṛthivī ā babhūva ahaṁ viçvā oṣadhis; and, for c, d, mahyaṁ viças sam anamanta dāivir aham ugras smatahavyo babhūva. *⌊Perhaps this is an error of Roth for 2 d. If so, 3 a would begin with ahaṁ vinejmi.⌋ ⌊☞See p. 1045.⌋
# Atharva-Veda Samhita/Book VI/Hymn 62

62. To Vāiçvānara etc.: for purification.
[Atharvan (?).—rāudram uta mantroktadevatyam. trāiṣṭubham.]
Found also in Pāipp. xix. (but the first verse is given only by its pratīka, and has not been found elsewhere), and its first two verses in other texts, as noted below. Agrees in use with the preceding hymn as regards the gaṇas to which it is reckoned (Kāuç. 9. 2, and note to 50. 13; Keç. ⌊to 61. 5⌋ and the comm. ⌊page 37 end⌋ further have it, with vi. 19 and 51, in a pavitra gaṇa), and (41. 14) in the rite for good fortune; and it appears (41. 15) in another similar rite, with worship of the rising sun; and is added (note to 41. 13) in one for luck in gambling.
Translated: Griffith, i. 279.
1. Let Vāiçvānara (Agni) by his rays purify us, the wind, lively with mists (? nábhas), by his breath; let heaven-and-earth, rich in milk, righteous, worshipful, purify us by milk.
The verse is found also in TB. (i. 4. 8$^3$) and MS. (iii. 11. 10). They read mā for nas in a and d, mayobhū́s (which is decidedly better) for nábhobhis at end of b, and páyobhis for páyasvatī in c. Pāda c is jagatī.
2. Take ye hold upon the pleasantness of Vāiçvānara, of which the regions are the smooth-backed bodies; with that, singing in joint revelings, may we be lords of wealth (pl.).
The sense, especially of b, is obscure, and the version mechanical; b is perhaps a reminiscence of RV. i. 162. 7 b. Found, considerably altered in a, b, in VS. (xix. 44), and TB.MS. (as above). They read for a, b vāiçvadevī́ punatī́ devy ā́ ’gād yásyām (TB. yásyāi, MS. yásyās) imā́ (TB.MS. omit) bahvyàs (TB. bahvī́s) tanvò (TB. tanúvo) vītápṛṣṭhāḥ; all have mádantas for gṛṇántas in c, and TB.MS. -mā́dyeṣu—this last an alteration plainly called for by the meter; and the Anukr. does not describe the verse as nicṛt. Ppp. has at the beginning vāiçvadevyaṁ, for b a wholly different text, çuddhā bhavanta çucayaṣ pāvakāḥ (our 3 b), and in c, corruptly, -nta sasada ādayema. The variants indicate, as often elsewhere, the hopelessness of a rendering.
3. Take ye hold upon that (f.) of Vāiçvānara in order to splendor, becoming cleansed, clear, purifying; here, reveling in joint reveling with Iḍā, may we long see the sun going up.
The first half-verse is nearly identical with xii. 2. 28 a, b. Durga to Nir. vi. 12 (Calcutta ed'n, iii. 187) quotes vāiçvadevīṁ sūnṛtām ā rabhadhvam, showing that sūnṛta is meant here also, as in vs. 2. Ppp. reads in a vaiçvānaryaṁ, combines varcasā ”rabh-; ⌊has for b our 2 b, combining yasyā ”çās;⌋ and begins c with īḑe ’ha sadh-.