35. In Vāiçvānara I offer this oblation, a thousand-fold, hundred-streamed fountain (útsa); it supports (bhṛ) [our] father, grandfathers; [our] great-grandfathers it supports, swelling.
That is, with fatness or abundance (pinv). The verse is found also at the beginning of TA. vi. 6; but this rectifies the meter of b by reading sāhasrám útsaṁ çatádhāram etám; and its c, d are not less different: tásminn eṣá pitáram pitámahám prápitāmaham bibharat pínvamāne. One of our mss. (Op.) also accents prápitāmahān. In TA. (as noticed above) the verse is next followed by our 4. 28, in the relic-interment ceremony; according to Kāuç. (82. 22), it is used on the second day after cremation, with an oblation on the back of a vānyavatsā* cow, after causing her to be milked on the site of the funeral pile. The comm. ⌊p. 20918⌋ calls the cow anyavatsā (only by an error of the editor?). ⌊If error, it is an easy one, for the comm's words as combined are dahanasthānasaṁnidhāv anyavatsāyāḥ: but anyavatsā occurs in the comm. to AB. vii. 2, mentioned below.⌋ The verse (11 + 9: 11 + 12 = 43) is hardly fit to be reckoned a triṣṭubh.
*⌊Primarily, vānyà, abhivānyà, apivānyà, nivānyà, as gerundives of van, mean 'to be won over to or wonted to': abhivānyavatsá is 'a calf that has to be wonted to' its new or adoptive mother. Such a word as the last, with bahuvrīhi accent, means '(a cow) possessing such a calf,' and by inference, 'a cow that has lost her own calf': so abhivānyàvatsā, AB. vii. 2, and Hiraṇyakeçi-sūtra, in Caland's Pitṛmedha-sūtras, p. 588; apivānyàvatsā, Kāuç., twice?, see below; nivānyàvatsā, ÇB. xii. 5. 14.—These possessives are then abbreviated, and we find abhivānyà at TB. i. 6. 84 and four times in the Pitṛmedhasūtras (see Caland's Index), and nivānyā̀ at ÇB. ii. 6. 16, both words with the same meaning as abhivānyàvatsā, but coming to it secondarily; and also vānyā̀ at TB. ii. 6. 162, p. 676 Poona, glossed by mṛtavatsā dhenuḥ, and ĀpÇS. viii. 15. 17, as equivalent of the not quotable vānyàvatsā.—After putting to paper the explanations just given I find them confirmed by Nārāyaṇa, to whom I was brought by Aufrecht's valuable note upon his excerpt from Sāyaṇa's comment on AB. vii. 2 (p. 377): Nārāyaṇa, in his comm. on AÇS. iii. 10. 17 says abhivānyavatsā nāmā ’nyavatsena dohanīyā: abhivānyo vatso yasyāḥ sā ’bhivānyavatsā: abhivānyo ‘bhivananīya ity arthaḥ.—In Kāuç. 82. 22 there can be little doubt (cf. BR. i. 347) that we have to read apivānyavatsām after ādahane ca; and in like manner, at 80. 25, apivānyavatsāyās: with the latter passage is to be compared ÇB. ii. 6. 16, which describes the same ceremony; see also Caland, Todtengebräuche, p. 151. The use of the milk of a cow whose calf is dead is in keeping with the use of cows that are old, ugly, barren, etc.: cf. ÇB. xii. 5. 14 (dead man's agnihotra) and Caland, l.c., p. 173, p. 20.⌋
36. A thousand-streamed, hundred-streamed fountain, unexhausted, expanded upon the back of the sea, yielding refreshment, unresisting, do the Fathers wait on at their will (? svadhā́bhis).
