61. If (yát) sisters (jāmí), if young women, have danced together in thy house, doing evil with wailing—from that sin etc. etc.
Because of the redundant syllable ⌊the second yád, intrusion?⌋ in a, the Anukr. absurdly separates this verse from the others here, and calls it a triṣṭubh.
62. If in thy progeny, in thy cattle, or in thy houses is settled (ni-sthā) any evil done by the evil-doers—from that sin etc. etc.
63. This woman, scattering shrivelled grains (pū́lya) appeals: be my husband long-lived; may he live a hundred autumns.
Ppp. reads in b pūlpāni ⌊instead of our pū́lyani. For the distinction between lpa and lya (note to vi. 127. 1), nāgarī mss. are of course not to be trusted. All but one of SPP's read pū́lpāni and his two then living çrotriyas recited pū́lpāni. But in view of the Prākrit pulla etc. he reads pū́lyāni.⌋ Instead of our d, Ppp. reads edhantāṁ pitaro mama. The same verse is found in several Sūtras: PGS. (i. 6. 2), HGS. (i. 20. 4), MB. (i. 2. 2), and the Āpast. text (Wint., p. 56 ⌊MP. i. 5. 2⌋); but with sundry various readings in b and d: for pūlyāni, the Āpast. text has gúlpāni ⌊Oxford ed. kúlpāni⌋, and PGS. lājān, while HGS. and MB. give for the whole pāda ‘gnāu lājān āvapantī; in d the Āpast. text reads jī́vātu, and the other three (nearly agreeing with Ppp.) for the whole pāda edhantāṁ jñātayo mama; MB., moreover, inserts between c and d çataṁ varṣāṇi jīvatu. ⌊PGS. has in c āyuṣmān for dīrghā́yus.⌋ ⌊Cf. MGS. i. 11. 12 d, and p. 148.⌋ According to Kāuç. 76. 17, the verse is repeated while the bride stands firm upon the stone and scatters the grains. ⌊For āvapantikā́, cf. ii. 3. 1; iv. 37. 10; v. 13. 9 and notes.⌋
64. Here, O Indra, do thou push together these two spouses like two cakravākás; let them, with [their] progeny, well-homed, live out all their life-time.
Ppp. has in c the better reading prajāvantāu sv-, and, in d, dīrgham for viçvam. Some of our mss. (Bp.E.T.K.) ⌊and three of SPP's⌋ read at the end -nutam. The Kāúç. (79. 9), on account of the verb sam-nud, has the verse used to accompany the act of coition.
65. What is done on the chair (āsandī́), on the cushion (upadhā́na), or what on the covering (upavā́sana); what witchcraft they have made at the wedding (vivāhá)—that do we deposit in the bath.
Ppp. reads in a āsandhyā up-. By Kāuç. 75. 26, the verse is used at the bride's bath, next after vss. 52-58, and before 1. 35, 43. ⌊Griffith would seem to take yád as virtually equivalent to yā́ṁ kṛtyā́m.]
⌊The āsandī́ appears to be now a throne (cf. AB. viii. 5, 6, 12), and now something between a lounging chair and a bed, 'a long reclining chair' such as Anglo-Indians use today with more comfort than elegance. That it was usable also as a bier carried by four bearers appears from Dīgha Nikāya, ii. 23, and Buddhaghosa's scholion. Compare also the description below, AV. xv. 3. 3 ff.—In Hāla's Saptaçataka, āsandiā is glossed by khaṭvā (no. 112, ed. 1870) or paryan̄kikā (no. 700, ed. 1881).⌋
66. What ill deed, what pollution at the wedding, and what on the bridal car—that difficulty do we wipe off on the dress (kambalá) of the wooer.
