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1. Tat savitur vrinîmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anukara) of the Vaisvadeva hymn, taken from the Ekâha ceremonial and therefore proper 2.
2. On that day 3 much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers; rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.
3. Then (follows) the hymn addressed to Savitri, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end 4. This day too is the end. Thus the verse is fit for the day.
4. The hymn katarâ pûrvâ katarâ parâyoh (Rv. I, 185), addressed to Dyâvâprithivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward 1. Thus it is fit for the day.
5. The hymn anasvo gâto anabhîsur ukthyah (Rv. IV, 36) is addressed to the Ribhus.
6. In the first verse the word tri (kakrah) occurs, and trivat 2 is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.
7. The hymn asya vâmasya palitasya hotuh (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform 3. Thus the verse is fit for the day.
8. He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41).
9. The hymn â no bhadrâh kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper.
10. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.
11. The hymn vaisvânarâya dhishanâm ritavridhe
[paragraph continues] (Rv. III, 2) forms the beginning of the Âgnimâruta. Dhishanâ, thought, is verily the end, this day also is the end. Thus it is fit for the day.
12. The hymn prayagyavo maruto bhrâgadrishtayah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day 1.
13. He recites the verse gâtavedase sunavâma somam (Rv. I, 99, 1), addressed to Gâtavedas, before the (next following) hymn. That verse addressed to Gâtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well 2.
14. The hymn imam stomam arhate gâtavedase (Rv. I, 94), addressed to Gâtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.
197:1 After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation.
197:2 The norm of the Mahâvrata is the Visvagit, and the norm of that, the Agnishtoma Ekâha. The verses to be used for the Vaisvadeva hymn are prescribed in those normal sacrifices, and are here adopted.
197:3 Cf. Ait. Âr. I, 2, 1, 2.
197:4 Nothing higher than the great can be wished for or obtained. Comm.
198:1 All who perform the ceremony obtain Brahman. Cf. § 12.
198:2 The third wheel, in addition to the usual two wheels, forms the end of a carriage, as before the dhuh, Cf. I, 5, 2, 14. This day also is the end.
198:3 Consisting of Vedic hymns and dances, &c. Comm.
199:1 Cf. § 4.
199:2 Cf. I, 5, 2, 8.