19. Spread thyself broad, with great greatness, thousand-backed, in the world of the well-done: grandfathers, fathers, progeny, descendants (upajā́): I am thy fifteen-fold cooker.
Fifteen-fold ⌊cf. Skt. Gram. §488⌋, probably, as representing so many generations, or degrees of kindred. The verse accompanies the boiling ⌊Kāuç. 61. 37: employed also in connection with other verses at 68. 27⌋, and alludes apparently to the swelling of the mess in the process. Ppp. combines te ‘smi at the end. The mss. vary between paktā́ and paktvā́ in d (our T.K.Kp. have -tā́) SPP. reads paktā́, with the large majority of his authorities, and it is doubtless the true reading. The comm. has again pakvā. ⌊Correct the Berlin ed. to paktā́.⌋
20. Thousand-backed, hundred-streamed, unexhausted, [is] the brahmán-rice-dish, god-traveled, heaven-going; them yonder I assign to thee; lessen (?) thou them with progeny; be gracious then to me [as] bringer of tribute.
Kāuç. makes no use of this parenthetical verse of praise, prayer, and imprecation. The comm. and two of SPP's authorities read reçaya in c, and the comment to Prāt. iii. 94 (though reading reṣayāi ’nān) quotes it as an example of a palatal or lingual or dental mute interposed between r and n, which would seem to imply recaya.* The comm. glosses his reçaya with leçaya alpīkuru, and, as the expression looks as if meant for the opposite to that in vs. 21 a, the translation has been made accordingly. ⌊Ppp. reads akṣato at end of a.⌋ ⌊Where the Anukr. finds a pāda of 13 syllables I know not.—The one of 14 must be c: does para mean simply the second half-verse?⌋ *⌊That is, it implies the mute (c) rather than the sibilant (ç), the intervention of which was treated in the preceding rule, iii. 93.⌋
21. Go thou up to the sacrificial hearth; increase her with progeny; push [away] the demon; set her further forward; by fortune may we surpass all [our] equals; I make [our] haters to fall under foot.
The last half-verse is the same with vs. 12 c, d above. The whole evidently accompanies the bringing of the cooked dish to the place of offering: according to Kāuç. 61. 41, its removal from the fire. Ppp. reads enam at end of a, pratiraṁ dhehy enam at end of b, paçyā for çriyā in c, and pādayema ⌊cf. vs. 12⌋ at end of d.
22. Turn thou toward her together with cattle; be opposite to her together with the divinities; let not curse attain thee, nor witchcraft
(abhicārá); bear rule (vi-rāj) in thine own field (kṣétra), free from disease.
The comm. reads enān in both a and b. ⌊All⌋ pada-mss. read anamīvā́ḥ in d ⌊save SPP's J. prima manu: W's translation and the comm. imply -vā́, and this SPP. has adopted as his pada-reading⌋. Ppp. has in a prajayā sahāi ’nam, and, for c, d, a very different (and corrupt) text: svargo lokam abhi saṁvihīnam ādityo deva parame vyoma; ⌊its b is corrupt⌋. According to Kāuç. 61. 42, with this verse the vessel is made to take a turn to the right. In b the duplication of n̄ before enām is overlooked in nearly all the mss., and SPP. admits in his text the ungrammatical combination.
23. Fashioned by righteousness (ṛtá), set by mind, this was ordained in the beginning the sacrificial hearth of the brahmán-rice-dish; apply,
