According to the comm., the grains are roasted barley; and anu manyatām means 'assent to thine enjoying'; ⌊at 4. 26 he says tā dhānās tava bhogāya...anujānātu. It depends on Yama's favor, says Weber, Sb., 1896, p. 276, whether the dead man may have the benefit of his viaticum, or not.⌋ The verse is nearly identical with 4. 26, and is precisely identical with 4. 43. Its meter is (9 + 8: 8 + 10 = 35) rather irregular, and lacks a syllable of being full measure. ⌊With an easy double sandhi in a (dhānānu-) and the resolutions taās and rājā anu in d, it scans very well as 8 + 8: 8 + 12.⌋ Kāuç. (85. 27) directs that grains be scattered 'with verses that have the sign (salin̄ga)'; and Keçava states these verses to be the two that begin yās te dhānās (doubtless 3. 69 ⌊= 4. 43⌋ and 4. 26, since 3. 70 is evidently not salin̄ga), also 4. 32 and 33, and another not found in the text; the comm. says that such grains are to be put upon the bones with the two vss. that begin with yās te dhānas, ⌊by which he seems to mean 3. 69 (= 4. 43) and 4. 26 rather than 3. 69 and 70: at any rate, he immediately cites 3. 70 for another use⌋.
⌊It is hardly doubtful that the black variety of sesame (kṛṣṇatila) is meant here, and that it is used, like the black rice and black victim, on account of its color: Pischel, GGA., 1897, p. 813. Pischel's view is confirmed by the fact that, if an offering to the Manes is performed apropos of some joyful occurrence in the family, barley is substituted for sesame: so Çrāddhakalpa, iv. 5, as cited by Caland, Totenverehrung, p. 37.⌋
70. Give back, O forest tree, him who is deposited here with thee, that in Yama's seat he may sit speaking counsels.
Two of our pada-mss. (Bp.Kp.) read vidátha in d. The verse is repeated, according to Kāuç. (83. 19), when the bone-relics are removed from the root of a tree, at which they had been for some time deposited: the comm. adds "provided they have been previously so deposited." It reads more as if it were originally addressed to the (hollowed) tree in which a corpse is buried (in which case, tváyi ought to be rendered 'in thee'). ⌊With regard to vanaspate, see my note to 2. 25, above: and as to vidáthā, see Geldner, ZDMG. lii. 735.⌋
71. Take hold, O Jātavedas; let thy seizure (háras) be with sharpness (téjas-); his body do thou consume; then set him in the world of the well-doing.
Or (in b) 'let thy flame be brilliant.' The verse is used ⌊Kāuç. 81. 33⌋ with 2.4 and others (see under 2. 4) at the lighting of the funeral pile.
72. What Fathers of thine went away earlier and what later, for them let there go a brook of ghee, hundred-streamed, overflowing.
The second half of the verse is nearly identical with 4. 57 c, d below. The mss. are not agreed about kulyāì ’tu ⌊so both ed's⌋: some (including our R. and ⌊one or⌋ two of SPP's) read kulyè ’ta. Our Bp. has kulyā̀: etu; but Op. accents -yā́, and Kp. has kulya॰etu. The noun is elsewhere accented kulyā́, and hence our text ought doubtless to he kulyāí ’tu ⌊so SPP's B.⌋. The verse is twice used with 4. 57 in Kāuç.: once (86. 2) in the ceremony of interment of the bones, on filling a dish (caru) with butter and honey and depositing it by the head ⌊see note to 4. 16⌋; and again (88. 17), in the piṇḍapitṛyajña, on smearing the piṇḍas with sacrificial butter.
73. Ascend thou this, gaining (ud-mṛj) vigor (váyas); thine own [people] shine here greatly; go forth, unto [them],—be not left behind midway—unto the world of the Fathers that is first there.
