Some of the mss. (including our D.R.p.m.T.) read ájantu in b; possibly it is their way of emending the false accent of áñjantu; doubtless we ought to change this to añjántu rather than to admit the modulated stem áñja. The pratīka (varcasā mām) applies either to this verse or to the next, or probably is used to include both; whatever it applies to is used, according to Kāuç. (81. 47; 87. 4), in connection with rinsing the mouth at the end of the cremation ceremony and at the beginning of the piṇḍapitṛyajña; and also (86. 17), with 3. 61-67, in the ceremony of interring the bones, in connection with supporting the dhruvanas* on the north-west of the fire. The comm. takes notice of only the first of these three applications. *⌊Caland, WZKM. viii. 369, would read dhuvanāny upayachante at 86. 16: I suppose he would render, 'they offer fannings [to the relics].' But are we sure that 86. 17 goes with 86. 16 and forms a part of the dhuvana ceremony?—Cf. my note to vs. 17 below.—The non-lingualization of the first n gives the strongest possible support for dhuvanāni as against dhru-.⌋
11. Let Agni anoint me completely with splendor; let Vishṇu anoint wisdom into my mouth; let all the gods fix wealth upon me; let pleasant waters purify me with purifiers.
The verse is, with resolution of mā́-am, a regular triṣṭubh, and no pan̄kti. As to its ritual application, see under the preceding verse; the comm. regards it as sharing with that verse.
12. Mitra-and-Varuṇa have enclosed (pari-dhā) me; let the sacrificial posts of Aditi increase me; let Indra anoint splendor into my hands; let Savitar make me one attaining old age.
Most of our mss. (all except Op.R.), and half of SPP's, read at the beginning mítrāvaruṇā (Bp. -ṇāu), vocative, which might stand if we altered adhātām to -thām; both editions give mitrā́váruṇā, ours by emendation. A variant for sváravas in b would be very welcome; the comm. gets rid of the difficulty in its characteristic way, by making the word an adjective to ādityās, and signifying either "making a pleasant sound" or "making a distress directed at our enemies"! The third pāda, if properly read, has a redundant syllable; but the Anukr. would apparently have us read nyanaktu in three syllables, as written. The Kāuç. uses the verse with washing the hands, at the end of the cremation ceremony (81. 46), and at the beginning of the piṇḍapitṛyajña (87. 3); the comm. notices only the latter of the two uses.
13. Him who died first of mortals, who went forth first to that world, Vivasvant's son, assembler of people, king Yama honor ye with oblation.
The second half-verse is identical with 1. 49 c, d, and the first half is analogous with the same, a, b (= RV. x. 14. 1 etc.: see under 1. 49). The verse is redundant by a syllable in ⌊the perfectly good jagatī pāda⌋ d. For its use by Kāuç., with 2. 49, see under the latter; ⌊and especially my note to i. 49⌋. ⌊The verse is discussed by Hillebrandt, Ved. Mythol. i. 491.⌋
14. Go away, ye Fathers, and come; this sacrifice is all anointed with honey for you; both give to us here excellent property, and assign to us wealth having all heroes.
