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VI, 12. COMMENTARY.
461 319; Florenz, Bezzenberger's Beiträge, XII, 260 ff. The Anukramani, retodevatyam uta mantroktadevatyam.
Stanza 1. b. The male child' is the fire, which plays, therefore, an important part in the practices stated above.
Stansa 2. d. Pragåpati, the god of procreation, is, of course, the prime authority in these matters ; they are, therefore, said to be of his dictation.
Stanza 3. Sinivali and Anumati are two of the personifications of the four phases of the moon. They all preside over the act of procreation, and special rites in their behalf are practised by those desirous of offspring. See Weber, l. c., p. 228 ff.; Zimmer, 1.c., p. 352.
VI, 12. COMMENTARY TO PAGE 28. According to the text of Kaus. 29, 28. 29 in our edition the performances connected with this hymn consist in quickly (sîbham) giving the patient honey to drink, and then continuing with the practices described in connection with IV, 6 at Kaus. 28, 2 ff.; see the introduction to IV, 6. But Kesava and Sayana (who regularly bases his presentation of the ritual upon Kesava) have madhukridam for Kausika's madhu sîbham'; Darila's full text is, mamdakam (broth') saktasya karmabhimantrya pâyayati. It seems likely, therefore, that madhusîbham is to be regarded as a compound meaning some kind of honey mixture. Shankar Pandit prints accordingly madhusîbham as a compound
Kesava reads also once, madhusâmtam. * For gapams ka, Kaus. 29, 29, Sâyana reads gapadims ka. This does not commend itself: since the passage refers to the rites described in Kaus. 28, 2 we should expect gapâdîni (sc. karmâni) ka.
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