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VI, 75. COMMENTARY.
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23, 6. Cf. also the pushtika mantråh, in the note on Kaus. 19, I.
Stansa 2. c. The MSS. are divided between tấm krivayami, tấn khrî-, and tần sri- (Padapatha, tán srî-). The vulgate has tám khri-, emended in the Index Verborum to tấm sri-. Shankar Pandit adopts Sayana's rather vapid sivayâmi (tam vividhàm akûtim balam ka ... parasparasambaddhâm karomi).
Stansa 8. Both Pashan, the guardian of the distant ways, and Våstoshpati, the genius of home, are invited to co-operate with the person desiring adherents, in order to put a stop to dissension and disintegration.
VI, 74. COMMENTARY TO PAGE 135. This is one of the sammanasyani (sc. saktàni), "charms designed to produce harmony,' treated at Kaus. 12, 5. See the introduction to III, 30 for the practices connected with these hymns.
Stanza 2. d. The word srântám seems suspicious. Possibly såntám is intended 'with the peace of Bhaga.' The root sam is used with words for 'strife,' vigraha, Kathasaritsagara 56, 96; vaira, Mahâbh. XIV, 2509.
Stanza 8. Cf. Tait. S. II, I, II, 3, with the variant rudráh for ugrah (Sâyana = rudrah). Såyana explains trinaman as the threefold fire of the earth, lightning, and sun, or, as the threefold fire of the sacrifice (garhapatya, &c.). Cf. the gloss at Tait. S., 1.c.
VI, 75. COMMENTARY TO PAGE 92. This hymn is an abhikârika-hymn, and is, accordingly, rubricated twice in the sixth adhyâya of the Kausika, which is devoted to hostile (witchcraft) practices. The
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