10. Seize in thy hand, O hero, the two joint-acting (sakṛ́t) stones; the worshipful gods have come to thy sacrifice; three boons, whichsoever thou choosest—those successes do I here make successful for thee.
The comm. and one or two of SPP's authorities read sukṛ́tāu in a (Ppp. sayujā); sakṛ́t is not elsewhere found used as an adjective. Ppp. further combines hasta ā into hastā in a-b, and reads yajñeyā and ayus in b. The comm. renders te in b as if it were té. ⌊The definition of the Anukr. may perhaps mean 'a jagatī of elevens (virāḍ-jagatī), which possesses a thirteen at the beginning, (and which is) deficient-by-two (virāṭ).'⌋
11. This [is] thy thought (? dhītí) and this thy place of birth; let Aditi, of hero-sons, seize thee; cleanse away them that would fight her; confirm to her wealth with all heroes.
Said, according to Kāuç. (61. 23), in connection with taking up the winnowing fan (çūrpa). The comm. explains dhīti as = pāna, taking it from the root dhā 'suck.' One would like to derive it from dhā 'put,' as 'place' or something similar. Ppp. reads at the end ni yachāt.
12. Sit ye in the wooden blower (? upaçvasá); be ye winnowed, worshipful ones, from the husks. By fortune (çrī́) may we surpass all [our] equals; I make [our] haters to fall under foot.
⌊The second half-verse recurs below, vs. 21.⌋ The majority of SPP's authorities, and some of ours (P.M.W.O.s.m.R.T.) read dhruváye ⌊Ppp. druye⌋ in a; also the comm., who explains it as = dhruvāya sthirāya satyaphalāya karmaṇe; upaçvasé ⌊Ppp. upasvade⌋ he absurdly takes for a verb: (he taṇḍulā yuṣmān) upa samīpa āçvāsayāmi prabhūtān karomi! LThe meaning 'das Blasen, Luftzug,' is assigned to it in OB. iii. 257 b.⌋ ⌊Ppp. reads pādayema at the end of d.⌋ The verse accompanies (so Kāuç. 61. 29) the operation of winnowing. The comm. treats yajñiyāsas in b as nominative.
13. Go away, woman; come back quickly; the stall (goṣṭhá) of the waters hath ascended thee for bearing; seize then of them ⌊f.⌋ whichever shall be worshipful; having shared [them] out wisely, then leave the others.
The comm. explains goṣṭha by jalarāçi; it is rather, doubtless, the vessel in which the water is brought, on the shoulder or head (adhi-ruh: comm. çirasi ā-ruh). ⌊Cf. OB. iii. 261 b.⌋ The comm. reads āsan at end of c. Ppp. combines yajñiā ’san in c, and in d reads vibhajya, and hvayīta for jahītāt. SPP. reads in b goṣṭhó ‘dhy, with the majority of his authorities.
14. These maidens (yoṣít) have come, adorning themselves; stand up, woman, take hold of the mighty one; well-spoused with husband, progeny-possessing with progeny; to thee hath come the sacrifice; receive thou the vessel (kumbhá).
