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VI, 70. COMMENTARY.
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VI, 70. COMMENTARY TO PAGE 144. Darila, Kesava, and Sayana explicitly define the performance in connection with this hymn at Kaus. 41, 18-20 as designed to effect harmony between cow and calf. Sayana, govatsayor anyonyavirodhasåntirape såmmanasyakarmani. Kausika himself designates the rite as vananam; cf. the note on the word apavâtà in the introduction to VI, 44 (p. 482, note).
The practice consists in washing the calf, sprinkling it with the cow's urine, leading it thrice around (the cow), and tying it (near her), while the hymn is being recited. It is then recited once more over the head and ears of the calf. The symbolic force of these acts is apparent. The hymn has been translated by Grillo, pp. 65, 165. The Anukramanî, aghnyam.
Stansa 1. a, b. Sayana, 'as meat is liked by the eater, as brandy is most welcome, and as dice are most welcome at the gaming-place. Grill connects mâmsám and súrâ rather too closely, “as surâ goes with meat.' But cf. RV. VII, 86, 6 ; AV. XIV, 1, 35. 36; XV, 9, 1, 2, where surâ and gambling are associated. All three, being forbidden fruit, inspire strong attachment in their devotees. Cf. the practices in the introduction to III, 30 (Kaus. 12, 6-9).
Stanza 3. The interrelation of the parts of the wheel are not clear : pradhi and upadhi may be respectively the outer felloe (Sayana, rathakakrasya nemih), and a second circular part closely joined to the felloe (Sâyana, nemisambaddhah aranam sambandhako valayah). They may be, respectively the tire (ordinarily pavi), and the felloe; or, the felloe, and some inner connective circle next to the felloe. We have, however, followed the Pet. Lex. and Zimmer, Altindisches Leben, p. 248, in regarding upadhi as the spokes, taken collectively. Sâyana takes nábhyam in this latter sense,
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