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XII, 3. COMMENTARY.
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Stansa 41. Kaus. 62, 18: 'With stanzas 41 and 44 juices are poured upon (the porridge).' The fourth Pada which is identical with 34 a (see its explanation there) seems out of place; it may have crept in owing to 42 a. In Pada b amrltasya nábhayah may mean, 'the navels of immortality.'
Stanza 42. Kaus. 62, 10 : With this stanza the porridge is divided into three sections.' Cf. XI, 1, 6, and the corresponding passage, Kaus. 61, 8-11. In Påda a 'the treasure' is the porridge itself; cf. st. 34.
Stansa 48. Kaus. 62, 14: With this stanza the fire is carried around (the porridge).' Cf., e.g., RV. VII, 15, 10; AV. VIII,
3, 26.
Stanza 46. Employed along with XI, 1, 31 at Kaus. 62, 15. 17; see the note at XI, 1, 31. In Pada d the rare singular angiraso is to be changed to the adjective angirasó, or, equally well, to the vocative plural angiraso.
Stanga 46. The three stanzas beginning here are quoted in the course of another version of the brahmaudana practices (Kaus. 67 and 68), in Sätra 68, 27. The devátáh in Pada a are again, in all likelihood, the Brahmanas; cf. st. 38.
Stansa 47. b. The passage may perhaps be rendered, and (so does) my wife at my doing and instigation. The second hemistich is evidently spoken by the priest in a sort of response to the speech of the sacrificer in the first two Padas.
Stanza 48. a. adhâró is very doubtful: the Pet. Lex., “rückhalt'(?). Perhaps support, or protection in guilt' is nearer to the true sense. Perhaps, again, an emendation to adharmo, lawlessness,' would not lead too far afield.
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