⌊Finally, with "hail to these" ( svā́hāi ’bhyás of vs. else as suggesting their use: such are the "fetters" of vss. of açvattha, "hempen nets," and "stakes of badhaka." Various expressions in the hymn may be taken either as allusions to these objects or 28) of hemp and of muñja-grass smeared with in̄giḍa then (16. xliv.-Next follows the bestrewing of the tracks of the hostile army with various symbolical objects, to wit: first (16. 14) fuel of açvattha, badhaka, tājad-bhan̄ga ('castor-oil plant'), āhva ( palāça), khadira, and çara ('reeds'). 658 18-19.-This now is the fire for the "army rites."⌋ This is the same half-verse, with dhūmám left out. When the smoke appears, he exorcises it with the wordsĪgním parādṛ́çyā ’mitrā hṛtsú ā́ dadhatām bhayám. 2, he lays down some "old rope" ( jīrṇa-rajju, Dār.: apparently to serve as tinder?) "in the place where the sparks fall" (so Dār. Thereupon, while reciting the first half of vs. 9) made of açvattha and badhaka sticks (16. 658-9) in lieu of the lost comm., all present instructive details.⌋ Not only Dārila, but also Keçava (Bl., p. 1, 2, and parts of 24, and is indeed largely made up of the names of the objects mentioned in the hymn (see below). 5, among the citations for the morning and evening oblations, is one that bears a marked resemblance to our vs. is in the army rites of the 16th kaṇḍikā. The understanding of this hymn is so peculiarly dependent upon an understanding of the ritual that I have felt obliged to present the latter with exceptional fulness-without attempting, however, to revise W'ss version into entire accordance therewith.⌋ ⌊"Verses" 22-24 are prose, in Brāhmaṇa style-Whitney's treatment of this hymn is doubtless only a rough first draft, which he would have revised thoroughly had his life been spared. 3 and 4 is inverted likewise that of vss.
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