O woman, the cleansed shoulder-bearer (?); on that set the rice-dish of them of the gods.
SPP. reads in c aṅsadrī́m, with rather the larger number of authorities (of our mss. Bp.P.M.W.I.K.Kp.), though only -dhrīm seems to offer any etymology, and that an unsatisfactory one. The comm. has aṅçadhrīm 'portion-holder,' which is perhaps the true reading. The pada-text leaves the word undivided. The mss. of Kāuç. (61. 44), it may be noted, also vary between aṅsadhrīm and -drīm in quoting the pratīka of the second half-verse. Dāivyānām would rectify the meter of d, but no ms. reads it, though two of SPP's, and the comm., give devānām. Ppp. reads in a manaso kite ’yaṁ, in b nihaṅtā for vihitā, in c açadhriyaṁ, emended by another hand to -ddhiyaṁ.
24. Aditi's hand, this second ladle (srúc), which the seven seers, being-makers, made—let that spoon, knowing the members of the rice-dish, collect it upon the sacrificial hearth.
The comm. reads in a hastam and dvitīyam, indicating that he regards the adjective as qualifying hastām rather than srucam—which may well be the case. Ppp. ⌊has hastāṁ and⌋ combines saptarṣayas.
25. Let them of the gods sit by thee, a cooked (çṛtá) oblation; having crept out of the fire, sit thou forward again to them; purified by soma, sit thou in the belly of the worshipers (brahmán); let not them of the seers, partakers (prāçitṛ́) of thee, suffer harm.
Ppp. begins çrutaṁ tvā havir, has for b anusṛpyā ’gne punar enaṁ pra sṛpyas (without any avasāna), reads in c-d brāhmaṇā ārṣeyās, and reads and combines ma rṣaṁ in d. The comm. ⌊with two of SPP's authorities⌋ reads devās at end of a, and treats te in d as té. Accompanies, according to Kāuç. 63. 3, the seating of 'four ārṣeyas, who know the bhṛgvan̄giras' by the offering.
26. O king Soma, strew harmony for them, for whatsoever good Brahmans shall sit by thee; with good call, I call loudly to the brahmán-rice-dish the seers, them of the seers, born from penance (tápas).
In a-b, for -bhyaḥ súbṛāhmaṇās, Ppp. reads -bhyo brāhm- ⌊intending perhaps ábrāhmaṇās? cf. vs. 32⌋; in c it has ṛṣīṇām ṛṣayas tap-, and jātā (so also the comm.) for -tān; ⌊and begins d with brāhmāudane⌋. The comm. understands suhavā in d as fem., and makes the sacrificer's wife the speaker. The verse is not quoted in Kāuç.; ⌊but Keçava cites it just before vs. 25 in 63. 3⌋.
27. These cleansed purified worshipful maidens I seat in separate succession in the hands of the priests (brahmán); with what desire I now pour you on, may Indra here with the Maruts grant me that.
⌊Pāda a = vs. 17 a.⌋ Nearly identical with vi. 122. 5, and slightly different from x. 9. 27. The verse is quoted by Kāuç. 63. 4; ⌊so the comm.: under vi. 122. 5 he made the sūtra apply to that verse⌋. Ppp. has a wholly different a: iyam āpo madhnmatī ghṛtaçcyuto; ⌊it reads brāhmaṇā at beginning of b⌋; and combines yatkāme ‘dam in c.
28. This my light (jyótis), immortal gold, cooked (pakvá) from the field, this my desire-milker; this riches I deposit in the Brahmans; I make a road to the Fathers that is heaven-going.
