OpenLLM-France/wikimedia huggingface dataset:
# Barrett v. New York

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United States Supreme Court
232 U.S. 14
Barrett v. New York
Argued: December 3 and 4, 1913. --- Decided: January 5, 1914
Mr. William D. Guthrie for Barrett.
[Argument of Counsel from pages 15-21 intentionally omitted]
Messrs. Terence Farley, Archibald R. Watson, and William E. C. Mayer for the city of New York et al.
[Argument of Counsel from pages 21-23 intentionally omitted]
Mr. Justice Hughes delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Atharva-Veda Samhita/Book III/Hymn 2

2. Against enemies.
[Atharvan.—senāmohanam. bahudevatyam. trāiṣṭubham: 2-4. anuṣṭubh.]
Found in Pāipp. iii., next before the hymn here preceding. Used in Kāuç. only with the latter, as there explained.
Translated: Weber, xvii. 183; Griffith, i. 82; Bloomfield, 121, 327.—Cf. Bergaigne-Henry, Manuel, p. 139.
1. Let Agni our messenger, knowing, go against [them], burning against the imprecator, the niggard; let him confound the intents of our adversaries; and may Jātavedas make them handless.
All the mss. have in a the false accent praty étu (seemingly imitated from 1. 2 d, where hí requires it), and SPP. retains it; our edition makes the necessary emendation to práty etu. Ppp. appears to have çatrūn instead of vidvān at end of a.
2. Agni here hath confounded the intents that are in your heart; let him blow (dham) you away from [our] home; let him blow you forth in every direction.
Ppp. has dhamātu for -matu both times. The comm. renders amūmuhat by mohayatu, in accordance with his doctrine that one verbal form is equivalent to another.
3. O Indra! confounding [their] intents, move hitherward with [their] design (ā́kūti); with the blast of fire, of wind, make them disappear, scattering.
The second half-verse is identical with 1. 5 b, c. Pāda b apparently means 'take away their design, make them purposeless'; the comm., distorting the sense of arvān̄, makes it signify "go against [their army], with the design [of overwhelming it]." Ppp. reads ākūtyā ’dhi (i.e. -tyās adhi?). In our edition, restore the lost accent-mark over the -dra of índra in a.
4. Go asunder, ye designs of them; also, ye intents, be confounded; also what is today in their heart, that smite thou out from them.
All the mss. have in b cittā́ni, as if not vocative, and SPP. retains the accent, while our text emends to cittāni; the comm. understands a vocative. The comm. further takes vyākūtayas as one word, explaining it as either viruddhāḥ saṁkalpāḥ or else (qualifying devās understood) as çatrūṇāṁ vividhākūtyutpādakāḥ. ⌊For d, rather, 'that of them smite thou out from [them].'⌋
5. Confounding the intents of those yonder, seizing their limbs, O Apvā, go away; go forth against [them]; consume [them] in their hearts with pangs (çóka); pierce the enemies with seizure (grā́hi), the foes with darkness.
6. Yonder army of our adversaries, O Maruts, that comes contending against us with force—pierce ye it with baffling darkness, that one of them may not know another.
The verse is an addition (as vs. 14) to RV. x. 103 ⌊Aufrecht, 2d ed'n, vol. ii. p. 682⌋, but forms a proper part of SV. (ii. 1210) and VS. (xvii. 47). RV. VS. read in b abhyāíti nas (for asmā́n āíty abhí); SV. has abhyéti; all have in c gūhata for vidhyata; and with the latter Ppp. intends to agree, but has guhata. For eṣām in d, RV. gives amī́ṣām, SV. etéṣām, and VS. amī́ and accordingly at the end jānán. It takes violence to compress our b into a triṣṭubh pāda.
# Bangs v. Blue Ridge Railroad Company

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United States Supreme Court
64 U.S. 1
Bangs v. Blue Ridge Railroad Company
THIS was an appeal from the Circuit Court of the United States for the northern district of Georgia.
A motion was made by Mr. Phillips, on behalf of the appellees, to dismiss the appeal, upon the ground that no appeal bond was given at the time of granting the appeal, as required by the statute, either as a security for costs or supersedeas of execution.
Mr. Johnson opposed the motion and offered to give a bond for costs, and thus prevent the dismissal, if consistent with the practice of the court.
After argument by these two counsel, Mr. Justice NELSON delivered the opinion of the court.

## Notes

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# Bangs v. Blue Ridge Railroad Company/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
64 U.S. 1
Bangs v. Blue Ridge Railroad Company
This is a motion to dismiss the appeal, on the part of the appellee, upon the ground that no appeal bond was given at the time of granting the appeal, as required by the statute, either as a security for costs or supersedeas of execution. 1 Stat. at Large, pages 84, 85, secs. 22, 23, p. 404.
It is admitted that no bond was given, but the counsel resisting the motion proposes to give one for the costs, and thus prevent the dismissal, if consistent with the practice of the court. The practice has been allowed in several cases, as will be seen by reference to 10 Wh. R., 311, 16 How., 148, and 9 Wh., 555. In the last case, time was granted within which to give the bond, or the case be dismissed. The bond may be taken and approved before any judge or justice authorized to allow the appeal or writ of error.
Let the appellant have sixty days to give the bond, and file it with the clerk, upon complying with which order the motion be dismissed; otherwise, granted.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Bandy v. United States/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
364 U.S. 477
Bandy v. United States
The motion for leave to proceed in forma pauperis and the petition for writ of certiorari are granted. In light of the circumstances pointed out by the Government surrounding the alleged inability of the petitioner to secure the services of his own handwriting expert, the error which occurred in the 'Agreed Statement of the Case' and which was repeated by the Government in its brief and the Court of Appeals in its opinion, the failure to subpoena witnesses with respect to petitioner's alibi, and the dispute which arose with respect to representation of petitioner by his appointed counsel on appeal, the judgment is vacated and the cause is remanded to the Court of Appeals for a hearing of the appeal.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Atharva-Veda Samhita/Book VI/Hymn 119

119. For relief from guilt or obligation.
[Kāuçika (anṛṇakāmaḥ).—āgneyam. trāiṣṭubham.]
Found also in Pāipp. xvi. (in the verse-order 1, 3, 2). All the verses occur, but not together, in TA. ⌊See also v. Schroeder, Zwei Hss., p. 15, for vss. 2 and 3; and Tübinger Kaṭha-hss., pp. 70, 75, for 1, 2, and 3.⌋ Is not used by Vāit., nor by Kāuç. otherwise than with ⌊the whole anuvāka and with⌋ hymns 117 and 118; see under ⌊hymns 114 and 117⌋.
Translated: Ludwig, p. 442; Griffith, i. 310.
​1. If (yát), not playing, I make debt, also, O Agni, promise (sam-gṛ) not intending to give, may Vāiçvānara, our best over-ruler, verily lead us up to the world of the well-done.
Ppp. puts aham before ṛṇam in a, and reads urum for ud it in d. The first half-verse has correspondents in TB. (iii. 7. 12$^3$) and TA. (ii. 4. 1$^1$). In a, TB. reads cakā́ra and TA. babhū́va for kṛṇómi and TB. puts yát after ṛṇám; for b, TB. reads yád vā́ ’dāsyant saṁjagā́rā jánebhyaḥ, and TA. áditsan vā saṁjagára j. ⌊For b, cf . vi. 71. 3 b.⌋
2. I make it known to Vāiçvānara, if [there is on my part] promise of debt to the deities; he knows how to unfasten all these bonds; so may we be united with what is cooked (pakvá).
The first three pādas have correspondents in TA. (ii. 6. 1$^1$), which reads, in a, b, vedayāmo yádī nṛṇám, and, in c, pā́çān pramúcan (i.e. -cam) prá veda; Ppp. also has pra veda instead of veda sárvān. Our d, which seems quite out of place here, occurs again at the end of xii. 3. 55-60, which see (TA. has instead sá no muñcātu duritā́d avadyā́t). The comm. explains pakvena here as paripakvena svargādiphalena, or the ripened fruit of our good works. The Anukr. seems to allow the contraction sāi ‘tān in c.
3. Let Vāiçvānara the purifier purify me, if (yát) I run against a promise, an expectation (ācā́), not acknowledging, begging with my mind; what sin is therein, that I impel away.
The whole verse, this time, has its correspondent in TA. (ii. 6. 1$^2$), which, however, reads for a v. pávayān naḥ pavítrāir (Ppp. means the same, but substitutes pāvayā naṣ); and has, in d, átra for tátra and áva for ápa. Ppp. has saṁgalam near beginning of b. The comm. reads -dhāvāni in b, and explains by ābhimukhyena prāpnavāni; the minor Pet. Lex. suggests emendation to ati-dhāv- 'transgress.' Ludwig emends āçā́m to āsām (referring to devatāsu in 2 b); the reading and pada division ā॰çā́m are vouched for by Prāt. iv. 72, to which rule the word is the counter-example; the comm. explains it by devādīnām abhilāṣam. ⌊Bergaigne comments on root sū, Rel. Véd. iii. 44.⌋
# Atharva-Veda Samhita/Book VI/Hymn 120

120. To reach heaven.
[Kāuçika.—mantroktadevatyam 1. jagatī; 2. pan̄kti; 3. triṣṭubh.]
Found also in Pāipp. xvi. ⌊Von Schroeder's Zwei Hss., p. 16, and Tübinger Kaṭha-hss., p. 76, may also be consulted for all three vss.⌋ Not used by Kāuç. otherwise than with the whole anuvāka: see under hymn 114.
Translated: Ludwig, p. 442; Grill, 72, 173; Griffith, i. 311; Bloomfield, 165, 529.
1. If (yát) atmosphere, earth, and sky, if father or mother we have injured (hiṅs), may this householder's-fire lead us up from that to the world of the well-done.
The first half-verse is found, without variation, in a number of other texts: in TS. (i. 8. 5$^3$), TB. (iii. 7. 12$^4$), TA. (ii. 6. 2$^8$), MS. (i. 10. 3), AÇS. (ii. 7. 11); they do not agree entirely in the second half which they put in place of ours. Ppp. agrees with some of them, reading agnir mā tasmād enaso gārhapatyah pramuñcatu. Only b is really jagatī.
​2. May mother earth, Aditi our birthplace, brother atmosphere, [save] us from imprecation; may our father heaven be weal to us from paternal [guilt]; having gone to my relatives (jāmí), let me not fall down from [their?] world.
The verse is found also in TA. (ii. 6. 29), which reads at end of a ábhiçasta énaḥ; and, in c, d, bhavāsi jāmi mitvā́ (jāmím itvā́?) mā́ vivitsi lokā́n: the variants are of the kind that seem to show that the text was unintelligible to the text-makers, and that we are excusable in finding it extremely obscure. Ppp. brings no help.* Our translation implies in b abhiçastyās, but the pada reading is abhí॰çastyā, as if instr.; the comm. understands -tyās. Our pada mss. also leave mā unaccented in d. Ludwig and Grill supply lokāt to pitryāt: "from the paternal world." The comm. divides alternatively jāmi mṛtvā and jāmim ṛtvā. The verse is a good triṣṭubh, though capable of being contracted to 40 syllables. *⌊Grill reports a Ppp. reading trātā for bhrā́tā, although I do not find it in Roth's collations. Might it represent a trā́tv antárikṣam?⌋
3. Where the well-hearted, the well-doing revel, having abandoned disease of their own selves, not lame with their limbs, undamaged in heaven (svargá)—there may we see [our] parents and sons.
⌊The first half we had at iii. 28. 5.⌋ The verse corresponds to TA. ii. 6. 2$^{10}$, which reads mádante at end of a, tanvā̀ṁ svā́yām at end of b, açloṇā́n̄gāir (so Ppp. also) in c (also áhṛtās, but this is doubtless a misprint ⌊he Poona ed. reads in fact áhrutā⌋), and pitáraṁ ca putrám at the end. The comm. reads tanvās in b, with part of the mss. (including our P.M.I.O.), and açroṇās in c. ⌊For the substance of the vs., cf. Weber, Sb. 1894, p. 775.⌋
# Atharva-Veda Samhita/Book VI/Hymn 112

112. For expiation of overslaughing.
[Atharvan.—āgneyam. trāiṣṭubham..]
Found also in Pāipp. xix. (vs. 3 in i.). Used by Kāuç. (46. 26), with vi. 113, in a spell to expiate the offense of parivitti 'overslaughing,' or the marriage of a younger before an elder brother ⌊see Zimmer, p. 315⌋.
Translated: Ludwig, p. 469; Grill, 15, 171; Griffith, i. 306; Bloomfield, AJP. xvii. 437 (elaborate discussion, p. 430 ff.), or JAOS. xvi. p. cxxii (= PAOS., March, 1894); SBE. xlii. 164, 521.
1. Let not this one, O Agni, slay the oldest of them; protect him from uprooting; do thou, foreknowing, unfasten the bonds of the seizure (grā́hi); let all the gods assent to thee.
The allusions in this verse to the same trio of asterisms that were mentioned in 110. 2 are very evident. According to the comm., "this one" in a is the parivitta ⌊which he takes quite wrongly as the overslaugher—see comm. to vs. 3 a⌋. Ppp. reads prajā nas at end of c, and has, for d, pitāputrāu mātaraṁ muñca sarvān (our 2 d).
2. Do thou, O Agni, loosen up the bonds of them, the three with which they three were tied up; do thou, foreknowing, unfasten the bonds of the seizure; free all—father, son, mother.
The comm. reads utthitās for utsitās in b; the word is, strangely, not divided into út॰sitāḥ in the pada-text, which ⌊non-division⌋ would be proper treatment for útthtās, and part of the mss. (including our H.I.O.) read útthitās. The second half-verse is wanting in Ppp. (save as d is found in it as 1 d: see above).
3. With what bonds the overslaughed one is bound apart, applied and tied up on each limb—let them be released, for they are releasers; wipe off difficulties, O Pūshan, on the embryo-slayer.
The comm. again commits the violence of understanding párivittas in a as if it were parivettā 'the overslaugher.' The participles in b are nom. sing, masc., applying to the bound person. The comm. again reads utthitas, again supported by a few mss. (including our H.I.), and the pada-text again has útsitaḥ, undivided. All our mss. save one (K.), and all but one of SPP's, read te (without accent) in c; the translation given implies the emendation to té, which is made in SPP's text, also on the authority of the comm. After it, SPP. reads mucyantām, with, as he claims, all but one of his authorities; of ours, only D.Kp.T. have it, and K. mucyatām, all the rest muñcantām, as in our text. In Ppp., this verse is found in i., in this form: ebhiṣ pāçāir muduṣāu patir nibaddhaḥ paroparārpito an̄ge-an̄ge vi te cṛtyantāṁ vicṛtām hi santi etc. (d as in our text).
# Atharva-Veda Samhita/Book VI/Hymn 113

113. For release from seizure (grā́hi).
[Atharvan.—pāuṣṇam. trāiṣṭubham: 3. pan̄kti.]
In Pāipp. ⌊i.⌋ is found only the first half-verse, much corrupted. It is employed by Kāuç. (46. 26) in company with the preceding hymn, which see. Verse 2 c, d is specified in the course of the rite, as accompanying the depositing of the "upper fetters" in river-foam.
Translated: Ludwig, p. 444; Grill, 15, 171; E. Hardy, Die Vedisch-brahmanische Periode etc., p. 210; Griffith, i. 307; Bloomfield, AJP. xvii. 437 (elaborate discussion, p. 430 ff.) or JAOS. xvi. p. cxxii (= PAOS., March, 1894); SEE. xlii. 165, 527.—See Bergaigne-Henry, Manuel, p. 154.
1. On Trita the gods wiped off that sin; Trita wiped it off on human beings; if from that the seizure hath reached thee, let the gods make it disappear for thee by the incantation bráhman).
SPP. properly emends the name, here and in vs. 3, to tritá, though all his authorities, like ours, read tṛtá; he also, with equal reason, emends enam to enat (enan) in b. TB. has (in iii. 7. 12$^5$) what corresponds to the first three pādas, reading both tritá and enan*; for c it has táto mā yádi kíṁ cid ānaçé. The comm. reads trita and etat. He also quotes from TB. iii. 2. 8$^{9-12}$, some passages from the story, as there told, of Ekata, Dvita, and Trita, and of the transference of guilt by the gods to them and by them to other beings. A similar story is found in MS. iv. 1. 9 (where read krūráṁ mārkṣ-, twice). The TB. verse relating to this is in our text adapted to another purpose. The comm. holds the "sin" to be still that of overslaughing, as in the preceding hymn. The Anukr. disregards the irregularities of meter. *⌊And māmṛje.⌋
2. Enter thou after the beams, the smokes, O evil; go unto the mists or also the fogs; disappear along those foams of the rivers: wipe off difficulties, O Pūshan, on the embryo-slayer.
The last pāda is a repetition of 112. 3 d, and discordant with the rest of the verse. Some of SPP's authorities read naçyan at end of c. The comm. has instead vikṣva. The comm. explains marīcīr by agnisūryādiprabhāviçeṣān, udārān by ūrdhvaṁ gatān meghātmanā pariṇatāṅs tān (dhūmān), and nīhārān by tajjanyān avaçyāyān.
3. Twelvefold is deposited what was wiped off by Trita—sins of human beings; if from that the seizure hath reached thee, let the gods make it disappear for thee by the incantation.
'Twelvefold': i.e., apparently, in twelve different places, or classes, or individuals. TB. (l.c.) specifies eight offenders to whom the transference was successively made; and the "twelve" is made up, according to the commentator, of the gods, Trita and his two brothers, and these eight. ⌊The vs. is no pan̄kti.⌋
This hymn is the last of the 11, with 37 verses, that constitute the eleventh anuvāka; the Anukr. says: prāk tasmāt saptatriṅçaḥ.
# Atharva-Veda Samhita/Book VI/Hymn 116

116. For relief from guilt.
[Jāṭikāyana.—vāivasvatadtvatyam. jāgatam: 2. triṣṭubh.]
Found also in Pāipp. xvi. The hymn is used by Kāuç. in the chapter of portents (132. 1), in a rite for expiation of the spilling of sacrificial liquids. As to the whole anuvāka, see under hymn 114.
Translated: Ludwig, p. 443; Griffith, i. 309.
1. What that was Yama's the Kārshīvaṇas made, digging down in the beginning, food-acquiring, not with knowledge, that I make an oblation unto the king, Vivasvant's son; so let our food be sacrificial (yajñíya), rich in sweet.
Perhaps better emend at beginning to yády āmám ⌊Bloomfield makes the same suggestion, AJP. xvii.428, SBE. xlii. 457⌋; the comm. explains by yamasambandhi krūram. The kārṣīvaṇas are doubtless the plowmen, they of the kindred of kṛṣīvan (= kṛṣīvala) 'the plower': whatever offense, leading to death or to Yama's realm, they committed in wounding the earth. The comm. calls the kṛṣīvaṇas Çūdras, and their workmen the kārṣīvaṇas; in b, he reads na vidas for annavidas. The metrical irregularities are ignored by the Anukr.
​2. Vivasvant's son shall make [us] an apportionment; having a portion of sweet, he shall unite [us] with sweet—whatever sin of [our] mother's, sent forth, hath come to us, or what [our] father, wronged,* hath done in wrath.
For bhāgadheyam in a, Ppp. reads bheṣajāni. The two half-verses hardly belong together. The comm. explains aparāddhas by asmatkṛtāparādhena vimukhaḥ san. *⌊In his ms. Whitney wrote "guilty" (which seems much better) and then changed it to "wronged."⌋
3. If from [our] mother or if from our father, forth from brother, from son, from thought (cétas), this sin hath come to [us]—as many Fathers as have fastened on (sac) us, of them all be the fury propitious [to us].
In most of the pada-mss. ā́gan at end of b is wrongly resolved into ā́: agan, instead of ā॰ágan (our Kp. has ā॰agan). Cétasas the comm. understands to mean 'our own mind'; we should be glad to get rid of the word; its reduction to ca, or the omission of bhrā́tur or putrā́t, would rectify the redundant meter, which the Anukr. passes unnoticed. The comm. paraphrases pari in b apparently by anyasmād api parijanāt!
# Atharva-Veda Samhita/Book VI/Hymn 12

12. Against the poison of snakes.
[Garutman.—takṣakadāivatam. ānuṣṭubham.]
Found also in Pāipp. xix. Used by Kāuç. (29. 28) in a remedial rite against the poison of serpents.
Translated: Ludwig, p. 501; Florenz, 262 or 14; Griffith, i. 250; Bloomfield, 28, 461.—See Bergaigne-Henry, Manuel, p. 149.
1. I have gone about the race of snakes, as the sun about the sky, as night about living creatures other than the swan (haṅsá); thereby do I ward off thy poison.
It would appear from this that the haṅsa is regarded as exempt from the dominion of night, doubtless as remaining awake; cf. Pliny, Nat. Hist. x. 23. But Ppp. reads, in c, d, rātrāu jagad ivāṁ ni dhvaṅsād avādīr imaṁ viṣam. The comm. reads and explains janim āgamam in b; and in c derives haṅsa from root han, and makes it mean the soul (ātman), to which alone poison does not penetrate! The Anukr. does not heed the redundant syllable in c. ⌊Ppp. combines ahīnām, without elision.⌋
2. What was known of old by priests (brahmán), what by seers, what by gods; what is (bhūtá), is to be, that has a mouth—therewith do I ward off thy poison.
Ppp. has uditam for viditam in b, and āsunvat at end of c. The comm. explains āsanvat to mean āsyayuktaṁ: teno ’ccāryamāṇamantrasahitam.
3. With honey I mix (pṛc) the streams; the rugged (? párvata) mountains [are] honey; honey is the Páruṣṇī, the Cī́pālā; weal be to thy mouth, weal to thy heart.
# Atharva-Veda Samhita/Book VI/Hymn 118

118. For relief from guilt.
[Kāuçika (anṛṇakāmaḥ).—āgneyam. trāiṣṭubham.]
Found also in Pāipp. xvi. ⌊The Kaṭha-version of vss. 1 and 2 is given by v. Schroeder, Tübinger Kaṭha-hss., p. 70 f.⌋ Is not used by Vāit., nor by Kāuç. otherwise than with ⌊the whole anuvāka and⌋ hymn 117: ⌊see under hymns 114 and 117⌋.
Translated: Ludwig, p. 455; Griffith, i. 310.
1. If (yát) with our hands we have done offenses, desiring to take up the course (?) of the dice, let the two Apsarases, fierce-(ugrá-)seeing, fierce-conquering, forgive today that guilt (ṛṇá) of ours.
2. O fierce-seeing one! realm-bearing one! [our] offenses, what happened at the dice—forgive ye that to us; may there not come in Yama's world one having a rope on, desiring to win from us debt (ṛṇá) from debt.
Two of the other texts (TA.MS., as above) have this verse also, and with unimportant variations in the first half: TA. simply omits nas in b, thus rectifying the meter; MS. does the same, but it is also corrupt at the beginning, reading ugrám paçyéd rāṣṭrabhṛ́t k-. Ppp. reads u. rāṣṭrabhṛtas kilviṣaṁ y. a. a. dattan vas tat. But in the difficult and doubtful second half, the readings are so diverse as to show themselves mere corrupt guesses: thus, TA. nén na ṛṇān ṛṇáva ít samāno y. l. a. ā́ya; MS. némna (p. nét: naḥ) ṛṇā́n ṛṇávān ī́psamāno y. l. nidhír ájarāya; Ppp. (c) nṛṇvāno nṛṇvā yad ayacchamāno. The comm. explains ṛṇā́n (naḥ) as either for ṛṇā́n or for ṛṇā́t; the pada-text gives the latter, of course. The pada-text does not divide érts-, as it doubtless should, into ā॰ī́rts-, in c; the comm. reads instead ecchamānas (= ṛṇaṁ grahītum abhita icchan) and explains adhirajjus by asmadgrahaṇāya pāçahastaḥ. The other texts, it will have been noticed, mentioned rāṣṭrabhṛt instead of ugrajit as second Apsaras in the first verse. The irregularities of meter are passed unnoticed by the Anukr. ⌊Böhtlingk, ZDMG. lii. 250, discusses the vs. at length. He suggests for c, ṛṇāvnó no ná ṛṇám értsamāno, or perhaps níd ṛṇám.⌋
3. To whom [I owe] debt, whose wife I approach, to whom I go begging (yāc), O gods—let them not speak words superior to me; ye (two) Apsarases, wives of gods, take notice!
Ppp. has a different version (mostly corrupt) of b, c, d: yaṁ yājamānāu abhyetnahe: vāte vājin vājibhir mo ’ttarām mad devapatnī apsarasāpadītam. The comm. reads abhyemi in b. By analogy with abhyāími, the pada-text understands upāími as upa-āími in a. Our pada-mss. also leave mā unaccented in c. The comm. paraphrases adhī ’tam with madvijñāpanaṁ citte ‘vadhārayatam.