3. Thou hast put about thee this garment in order to well-being; thou hast become protector of the people (?) against imprecation; both do thou live a hundred numerous autumns, and do thou gather about thee abundance of wealth.
The translation implies emendation of gṛṣṭīnā́m in b to kṛṣṭīnā́m, as given by Ppp. and by PGS. (i. 4. 12) and HGS. (i. 4. 2) in a corresponding expression to xix. 24.5 below. ⌊MP., ii. 2. 8, reads āpīnā́m.⌋ Such blundering exchanges of surd and sonant are found here and there; another is found below, in 14. 6 b ⌊so our ii. 5. 4, Ppp.⌋. All the mss., and both editions, read here gṛṣ-, and the comm. explains it by gavām, and, with absurd ingenuity, makes it apply to the asserted fear of kine, on seeing a naked man, that he is going to take from them the skin which formerly belonged to him, but was given to them instead by the gods; the legend is first given in the words of the comm. himself, and then quoted from ÇB. iii. 1. 2. 13-17. For comparison of the Sūtra-texts in detail, see under xix. 24. 5, 6. In c, our O. Op. read jī́vas. ⌊Cf. MGS. i. 9. 27 a and p. 152, s.v. paridhāsye. With c, d cf. PGS. ii. 6. 20.⌋ The first pāda is properly jagatī (su-astáye). ⌊☞ See p. 1045.⌋
4. Come, stand on the stone; let thy body become a stone; let all the gods make thy life-time a hundred autumns.
The second pāda is nearly identical with RV. vi. 75. 12 b; with a, b compare also AGS. i. 7. 7 and MB. i. 2. 1, similar lines used in the nuptial ceremonies. ⌊With a, c, d compare MGS. i. 22. 12 and p. 149.⌋ Ppp. has for a, b imam açmānam ā tiṣṭhā ’çme ’va tvaḿ sthiro bhava: pra mṛṇīhi durasyataḥ sahasva pṛtanāyataḥ; which differs but little from the AGS. verse. The Anukr. apparently expects us to resolve ví-çu-e in c.
5. Thee here, of whom we take the garment to be first worn, let all the gods favor; thee here, growing with good growth, let many brothers be born after, ⌊[after thee,]⌋ as one well born.
This verse makes it pretty evident that in vs. 3 also the garment is the first that is put on the child after birth. But the comm., ignoring the gerundive -vāsyam, thinks it a "formerly worn" garment that is "taken away"; and Kāuç. misuses it correspondingly. HGS. (i. 7. 17) has a corresponding verse, omitting vāsas in a, combining viçve av- in b, and reading suhṛdas for suvṛdhā in c. ⌊Nearly so, MP. ii. 6. 15.⌋ In Ppp. the text is defective; but savitā is read instead of suvṛdhā. Some of our saṁhitā-mss. (P.M.W.I.H.) lengthen to -vasyàm before hárāmas in a. The verse is very irregular in the first three pādas, though it can by violence be brought into triṣṭubh dimensions; it has no jagatī quality whatever.
14. Against sadā́nvās.
[Cātana.—ṣaḍṛcam. çālāgnidevatyam uta mantroktadevatākam. ānuṣṭubham: 2. bhurij; 4. upariṣṭādvirāḍbṛhatī.]
