1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are uttering hymns of praise for conferring victory on thee.
1392. Raudrah may mean also 'appertaining to Rudra, which is another name of Mahadeva.'
1393. This account of the encounter between Vritra and Indra is substantially different from what occurs in the Vana Parva. Then again the part the Rishis are made to take in the slaughter of the Asura is certainly censurable. The great Rishis, even for benefiting the three worlds, would not certainly injure any creature. In the above account, Vasishtha and Vrihaspati and the others are very much represented as persons who have bet largely on Indra's success. In the account occurring in the Vana Parva, Indra is represented as standing in awful dread of Vritra and hurling his thunderbolt without even deliberate aim, and refusing to believe that his foe was dead till assured by all the deities. The present account seems to be a much older than that in the Vana Parva.
1394. Amanusham is literally inhuman. The use of such words are due to temporary forgetfulness in such connections. Like Homer, Vyasa also nods.
1395. Vadhya is the slaughter in her embodied form.
1396. Dwijapravarvadhya means the slaughter of a superior person of the regenerate order. Indeed, Vritra was a lineal descendant of the great sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again, Vritra was certainly a very superior person.
1397. The rules or ordinance referred to it is about the killer of a Brahmana being liable to be overtaken by the sin of Brahmanicide.
1398. Anadhrishyam is, literally, unvanquishable.
1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.
1400. The self-created Brahman at first created, by fiats of his holy will, certain beings who were charged to procreate for filling the universe with living creatures. These are the Prajapatis or lords of all creatures. Amongst them was Daksha. Other accounts represent Daksha as the grandson of Brahman.