Ppp. is much corrupted in this verse, but can be seen to read metis for methis in b; in c it combines tā ”paḥ, and in d it omits u. In Kāuç. 76. 12, the verse is muttered (according to the paddhati, it and the following verse) while the bride is bound to the right yoke-pole and the left yoke-hole, and a piece of gold is fastened to her forehead. Purification by the yoke-hole (apparently growing out of the occurrence of the next verse in RV.) plays a part in various versions of the marriage-rites; ⌊cf. note to vs. 41⌋. Āpast. (Wint., p. 44 ⌊MP. i. 1. 10⌋) has this same verse with unimportant variations (medhī in b, etc). ⌊Cf. Wint., p. 46.⌋ The verse (11 + 12: 11 + 11 = 45) is slightly irregular ⌊but has triṣṭubh-cndences throughout⌋.
41. In the hole of the chariot, in the hole of the cart, in the hole of the yoke, O thou of a hundred activities, having thrice purified Apālā, O Indra, thou didst make her sun-skinned.
The verse is RV. viii. 80 (91). 7, which has for sole variant pūtvī́ in c. Prāt. ii. 64 prescribes the combination triṣ p-, but part of our mss. (O.R.K.) read triḥ. The Āpast. version (Wint., p. 43 ⌊MP. i. 1. 9⌋) is quite corrupt. ⌊Cf. MGS. i. 8. 11 and p. 149.⌋ In Ppp. the verse is not found among the marriage verses, but in book iv., ⌊and without variant⌋. ⌊For a careful treatment of the Apālā story, see H. Oertel, in JAOS. xviii.1 26.⌋ ⌊The MP. version of this verse furnishes Böhtlingk occasion for some interesting general critical remarks, Berichte der sächsischen Gesellschaft, Feb. 5, 1898, p. 4.⌋
42. Hoping for well-willing, offspring, good-fortune, wealth, becoming obedient (ánuvrata) to thy husband, gird thyself in order to immortality.
This verse also is found in Ppp. away from the rest, in book xx., and with much difference of text: thus, b-d, praco bahur atho balam: indrāṇy anuvratā san nahye amṛtāya kam. In Kāuç. 76. 7, the verse is used, with 2. 70, when the bride is girded with a bond, a yoke-rope (yoktra). The Āpast. version (Wint., p. 45 ⌊MP. i. 2. 7⌋) has tanū́m for rayím in b, agnér for pátyur in c, and, for d, sáṁ nahye sukṛtā́ya kám. Vāit. 2. 6, again, makes it accompany the girding of the sacrificer's wife at the sacrifice. ⌊In the Berlin ed., correct kam to kám.⌋
43. As the ⌊mighty (? vṛ́ṣā)⌋ river (síndhu) won (? sū) the supremacy of the streams (nadī́), so be thou supreme (samrā́jñī), having gone away to thy husband's home.
Perhaps síndhu should be rendered 'Indus' (so Zimmer, p. 317; Weber, p. 199). Suṣuve, lit. 'impelled for one's self,' is employed here in an unusual sen.se; the word is quoted as example under Prāt. ii. 91; iv. 82. Ppp. reads sūṣuve vṛkāt. By Kāuç. 75. 27, the verse accompanies the emergence of the bride from the bath (with vs. 35, above).
44. Be thou supreme among fathers-in-law, supreme also among brothers-in-law; be thou supreme over sister-in-law, supreme also over mother-in-law.
The verse is RV. x. 85. 46, which, however, reads for a, s. çváçure bhava; for b, s. çvaçrvā́m bhava; for c, nánāndari s. bhava; for d, s. ádhi devṛ́ṣu; and MB. (i. 2. 20) agrees throughout with RV. (çvaçryām in b must be a blunder). ⌊MP. i. 6. 6 follows RV., but with çvaçruvā́m in b: cf. Wint, p. 66.⌋
