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XIX, 39. COMMENTARY.
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Stanza 6. The same stanza at V, 4, 3; VI, 95, 1; with the variant fourth Pâda, deváh kúshtham avanvata ; see the notes at V, 4, 3. In Shankar Pandit's edition with Sâyana's commentary the last four Pâdas of the preceding stanza are here added at the end, as a refrain.
stanzà 7. The same stanza at V, 4, 4; VI, 95, 2, with pushpam (púshyam) for kákshanam in Pâda 3, and deváh kúshtham avanvata in Pâda 4; see the notes at V, 4, 4. In Mr. Pandit's edition the same refrain as in the preceding stanza.
stanza 8. a, b. It seems difficult to abstain from comparing with this passage certain features of the well-known legend of Manu and the flood. In the Sat. Br. I, 8, 1, 6 the northern mountain upon which Manu's ship settled is styled 'Manu's descent,' manor-avasarpanam, and in the version of the flood-legend in the Mahâbhârata I, 12795 (cf. also the Matsyopakhyâna 49) it is called nau-bandhana. If the vulgate is correct in its restoration of the word skshvâko to íkshvâkor in the next stanza (9), 'the ancestor of Ikshvåku,' i.e. Manu, may be imagined as landing with his ship upon the mountain, and finding the remedy. The Rig-veda, II, 33, 13, speaks of pure, most wholesome, and strengthening remedies which 'Father Manu' chose, and it seenis altogether likely that the two independent legends should blend here in the mind of the poet, and that he should have in mind when speaking of the descent of his golden heavenly ship upon the Himalaya the very spot where Manu descended. Nevertheless it may be fairly questioned whether nâvaprabhrámsana here is a proper name, and does not mean simply,' where the (heavenly) ship descended.' The character of the word as a compound is not at all secure. The majority of the MSS. of the Samhità read navaprabhrámsanam with two accents, and one of Shankar Pandit's MSS. has nấvah prabhráinsanam. The MSS. of
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