1. He extends these (verses) by (interpolating) the sound. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.
2. At the end of each foot of the first verse of the hymn tad id asa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va odatînâm, &c. Thus the verse is to be recited as follows:
Tad id âsa bhuvaneshu gyeshtham pu nadam va odatînâm,
Yato gagña ugras tveshanrimno ru nadam yoyuvatinam,
Sadyo gagñâno ni rinâti satrûn patim vo aghnyŝnâm,
Anu yam visve madanti ûmâh sho dhenûunâam ishudhyasi.
In nadam va odatînâm (Rv. VIII, 69, 2), odati are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food.
3. In nadam yoyuvatînâm (Rv. VIII, 69, 2), yoyuvatî are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.
4. In patim vo aghnyânâm (Rv. VIII, 69, 2), aghnyâa are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.
5. In dhenûnâam ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food.
6. He extends a Trishtubh and an Anushtubh. Trishtubh is the man, Anushtubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man.
7. These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five.