That is, apparently, give her all the attractions which these various seductive things are known to possess. 'Courtezan,' lit. 'great naked woman,' emending to -nagnyā́s: ⌊but all authorities, both SPP's and W's, have -naghnyā́s⌋. The verse has a distant likeness to one in PGS. ii. 6. 12. The ṣ of aṣicyanta is by Prāt. ii. 92, where this example is quoted in the commentary. The redundant syllable in the first pāda passes unheeded by the Anukr. For the use of the verse in Kāuç. see the note to the preceding verse. Ppp. puts the verse before our 35 as noted above, and the ms. reads for a: yan mā nagnā jaghnam.
37. He who shines (dī) without fuel within the waters, whom the devout (vípra) praise at the sacrifices (adhvará)—O child of the waters, mayest thou give waters rich in honey, with which Indra increased, full of heroism.
The verse is RV. x. 30. 4, which accents dī́dayat, and reads at the end vīryā̀ya. Ppp. combines in a yo ‘nidhmo. Kāuç. 75. 14 makes the verse accompany the piercing (pra-vyadh) of a stick of wood (loga) in the water.
38. Now do I remove (apa-ūh) the glistening seizer (grābhá), body-spoiling; what sheen is excellent, that I draw up (ud-ac).
Ppp. reads in the first half-verse tanūdūṣim athi nudāmi. For its second half it has yaç çivo bhadro rocanas tena tvām api nudāmi, making a fair half-anuṣṭubh. According to Kāuç. 75. 15, 16, the thing (the pierced piece of wood) is removed with the first two pādas; and with the third water is drawn up (anvīpam 'in the direction of the current') and is then presented with vs. 39. The verse (9 + 8: 11 = 28) is described by the Anukr. with mechanical correctness.
39. Let the Brahmans take for her [water] for bathing; let them draw up (?) waters that slay not a hero; let her go about the fire of Aryaman, O Pūshan; father-in-law and brother-in-law are looking on (prati-īkṣ).
The translation implies the obvious emendation of ajantu to acantu in b. ⌊Cf. the MP. reading acantu, and also xi. 1. 2, where vacant answers to the RV. reading vā́cam. There is also something wrong about d, where a plural verb is made to agree with two singular subjects. The Āpast. mantra-text (Wint., p. 43 ⌊MP. i. 1. 7-8⌋) has in both pādas (as well as in other respects) better readings: ā́ ’syāí brāhmaṇā́ḥ snápanaṁ harantu: ávīraghnīr úd acantv ā́paḥ*: aryamṇó agním pári yantu kṣiprám prátī ”kṣantāṁ çvaçrúvo devárāç ca. Ppp. reads in a-b ā ’smāi harantu snapanaṁ brahmaṇā ’vīr-; and in c, ‘gniṁ pary eti kṣipraṁ. ⌊The kṣipram of Ppp. and MP. suggests that⌋ our pūṣan in c may be a corruption for oṣám; ⌊cf. also vii. 73. 6 a⌋. The use of the verse by Kāuç. 75. 17 was noticed in the preceding note; in 76. 20, the second half-verse accompanies the leading of the bride thrice about the fire (in Āpast. the laying of a ring of darbha-grass upon her head). The Anukr. does not heed the lack of a syllable in b. *⌊Oxford text āpaḥ: misprint?⌋
40. Weal be to thee gold, and weal be waters; weal be the post (methí), weal the perforation (tárdman) of the yoke; weal be for thee the waters having a hundred cleansers (-pavítra); for weal, too, mingle thyself with thy husband.
