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XI, 1. COMMENTARY.
617
compare AV. VII, 48, 1 with its parallel in RV. II, 32, 4, råkám aham suhávåm (so RV. ; suhává, AV.) sushtuti huve, it seems hard to refrain from emending suhávå in our stanza to suhávám = suhávån. This we have done, supported further by RV. VII, 44, 2 ; 82, 4; 93, 1; X, 141, 4.
Stanza 27. Kaus. 63, 4: The action indicated in the stanza is performed. Sâyana, teshâm ritvigâm hastaprakshâlanårtham udakam dadyât. The stanza is nearly identical with VI, 122, 5; cf. also st. 17, and X, 9, 27.
Stansa 28. Kaus. 62, 22: With stanza 28 and XII, 3, 50 he places gold upon the porridge (Sayana, odane hiranyam nidadhyat). Kaus. 63, 5: With Påda b and XII, 3, 53 he sets it aside (? Sayana, ishat karshayet).
å. For the relation of light and gold, cf. I, 9, 2.
b. For pakvám kshétrât, cf. vrikshám pakvám, RV.III, 45, 4; pakvá sakha, RV. I, 8, 8.
Stanza 29. Kaus. 63, 6.7: With Pada a the chaff is poured into the fire (Sayana, agnau tushân guhuyât). With Pâda b the refuse is swept aside with the left foot. The precise difference between túsha and kambaka is not clear. Sayana glosses the former by, brahmaudanârthatandulebhyah prithakkritân; both Kausika and Sayana render kambůka by phalikarana. These indications we have followed. The fire obtains the more valuable and nutritious part of the refuse ; Nirriti, the goddess of destruction, has the refuse pushed to her as a sop, uncannily, with the left foot.
Stansa 30.
Kaus. 63, 19. 20: Either with the entire hymn, or with the part of it that begins here, he first anoints the porridge with the dregs of ghee. Cf. especially st. 31.
8. I have taken the words srámyatah &c. as genitives
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