Āp. (in i. 8. 7) has a verse analogous with this; the divisions there are ⌊ye garbhe mamrus,⌋ parāstās, uddhatās, and nikhātās. The comm. explains paroptās by dūradeçe kāṣṭhavat parityaktāḥ; but uddhitās by saṁskārottarakālam ūrdhamdeçe pitṛloke sthitāḥ! it evidently refers to exposure on something elevated, such as is practised by many peoples. The pada-text reads úddhitāḥ, undivided, by Prāt. iv. 63. The verse (according to Kāuç. 87. 22) is used, with 3. 47, 48 and 4. 41, in the piṇḍapitṛyajña ceremony, to accompany the setting up of one of two lighted sticks (cf. under 1. 56) and piling fuel around it.
35. They who, burned with fire, [and] who, not burned with fire, revel on svadhā́ in the midst of heaven—them thou knowest, if thine, O Jātavedas; let them enjoy with svadhā́ the sacrifice, the svádhiti.
The verse corresponds to RV. x. 15. 14 a, b and 13 c, d (and to VS. xix. 60 a, b and 67 c, d). In the first half, AV. and RV. agree (two of our mss., O.R., combine yé ‘nag-); VS. has -ṣvāttās both times for -dagdhās. For c, RV. and VS. read tváṁ vettha yáti té jāt- 'thou knowest how many they are,' and of this our text is doubtless a corruption. Nearly half the mss. have te (both editions, with the remaining mss., including our O.R.T.K., té); the translation implies te. HGS. (ii. 11. 1) has agne tān vettha yadi te jātavedaḥ. For d, RV. and VS. have svadhā́bhir yajñáṁ súkṛtaṁ juṣasva; and here again our text seems only a corruption; svádhitim (p. svá॰dhitim) must be meant as nomen actionis to svadhā́, I think, = 'the giving of svadhā́'—a false formation. The comm. reads svadhāyās and svadhitam, explaining the latter as svadhā saṁjātā yasya. According to the comm., this verse and the preceding are used in the piṇḍapitṛyajña "on laying two pieces of fuel."
36. Burn (tap) thou propitiously (çám); do not burn overmuch; O Agni, do not burn the body; be thy vehemence (çúṣma) in the woods; on the earth be what is thy violence (háras).
Two of our mss. (R.s.m.Op.), and one of SPP's reciters, leave tapas at end of b unaccented; and this is, of course, more correct. For the application of the verse according to Kāuç., see under 2. 4, with which it is closely akin in sense. ⌊The comm. reads tanvas in b.⌋
37. I give this release to him who hath thus come and hath become mine here—thus replies the knowing Yama—let this one approach (upa-sthā) my wealth here.
The translation implies that rāyá before úpa in d means rāyás (accus. pl.), and not rāyé as understood by the pada-text; the comm. understands rāyas. Also, that céd in b admits of being taken as ca íd ⌊the pada-text always reads ca: ít, even when the meaning is 'if'⌋ with individual meaning, and not as the compound particle, = 'if.' ⌊There is a gap in the commentary just after the explanation of etat: but the commentator's text of the AV.⌋ reads yát for yás at beginning of b. For the Kāuç. use of the verse with 1. 55, see under the latter. This verse also accompanies (with 3. 73: Kāuç. 85. 24) the deposition of the bones in the hole in the ceremony of interment.
38. This measure do we measure, so that one may not measure further; in a hundred autumns, not before.
