1. Ascend to [your] generatrix, ye Jātavedases; by [roads] that the Fathers travel I make you ascend together; the offering-carrier, sent out, hath carried the offerings; united (yuktá), set ye him who hath sacrificed in the world of the well-doing.
The translation implies emendation in a to jātavedasas, though all the mss., and hence both editions, read jātáv-; all, also, accent in c havyavā́has, and SPP. has that in his text; our edition makes the obviously necessary emendation to -vāhás ⌊cf. the opposite error in vs. 10⌋. All our saṁhita-mss. ⌊see Prāt. i. 94, note⌋ make in c the false combination ávāḍh ḍh-; SPP. says nothing of his, and both editions have correctly ávāḍ ḍh-. Our O.Op.R., and one of SPP's mss., read in c iṣitā́; the comm. also has it, explaining it with iṣitāny iṣṭāni. The comm. also understands jātavedasas as vocative (probably, after his manner, simply disregarding the accent); he explains janitrīm as svotpādikām araṇim; and the Kāuç. (80. 23) takes the same view: iti pṛthaç araṇīṣv agnīn samāropayanti; but its correctness as original sense of the verse may be strongly questioned. The comm. explains ā rohata by çaktyātmanā praviçata; and describes the samāropaṇa as taking place "because of the absence of any further ceremonies to be performed by him, being now dead, by help of the fires." In the comm's viniyoga he says simply araṇidvayam agnāu pratāpayet. All this is in the case of a person who has died away from home. But vss. 1-15 are also used nearly at the end of the cremation ceremony (Kāuç. 81. 45), with the direction ity āhitāgnim (Keç. adds upatiṣṭhate), ⌊and the comm. fills out the direction thus: citistham āhitāgnim pretam upatiṣṭheta⌋. The verse, as a triṣṭubh, is redundant by a syllable ⌊in a, which is thus a good jagatī-pāda: and also by one in d, which, however, by reason of its triṣṭubh cadence, is neither one thing nor the other⌋.
2. The gods, the seasons, arrange the sacrifice, the oblation, the sacrificial cake, the ladles (srúc), the implements (-ā́yudha) of sacrifice; with them go thou by roads that the gods travel, by which they that have sacrificed go to the heavenly (svargá) world.
The word srucás in b is shown by the meter to be probably an intrusion, and it is superfluous as regards the sense. ⌊The excision of havís would give a better cesura.⌋ The verse is, of course, in no way a real jagatī. Kāuç. (81. 10) directs it to be used as a sacrificial cake is laid on the breast of the corpse on the funeral pile; the comm. takes no notice of this.
3. Look thou happily (sādhú) along the road of righteousness, by which go the An̄girases, well-doers; by those roads go thou to heaven (svargá), where the Ādityas feed on honey; spread thou out upon the third firmament.
The last pāda we had above as ix. 5. 8 d. Our O.Op.R., and one or two of SPP's mss., read tébhyas at beginning of c. The comm. explains víçrayasva in e by viçritaḥ pratiṣṭhito bhava. The metrical description of the Anukr. fits the verse, if we ⌊decline to make two of the three easy resolutions (in c and d) by which the verse reads as five good triṣṭubh pādas⌋.
4. Three eagles (suparṇá)...upon the back of the firmament (nā́ka), at the summit (? viṣṭáp) are set (çritá); let the heavenly (svargá) worlds, filled (?) with amṛ́ta, yield (duh) food, refreshment to the sacrificer.
