1. Accompanying a rice-dish offering.
⌊Verse 35 is prose.⌋ Found also in Pāipp. xvi. (in the verse-order 1-10, 12, 11, 13-18, 22, 19, 20, 21, 23-37). Nearly every verse of the hymn is quoted in Kāuç. 60-63 and 65 in connection with the description of the sava offerings; ⌊see Bloomfield, page 610 and the following for details so far as they are helpful⌋. ⌊Citations in other parts of Kāuç. are noted under the verses. The hymn is not noticed by Vāit.: see page 610.⌋ *⌊This curious addition to the Anukr., vyāghrādiṣv avagantavyā, recurs in the Anukr's treatment of xiv. 1. 60 and of the c of xv. 5. 1-7. See note to xv. 5. 7.⌋
Translated: Henry, 97, 133; Griffith, ii. 51; Bloomfield, 179, 610.
1. O Agni, be thou born; Aditi here, suppliant, cooks a brahmán-rice-dish, desiring sons; the seven seers, being-makers—let them churn thee here together with progeny.
Aditi's cooking of a rice-dish in order to obtain progeny is repeatedly referred to in the Brāhmaṇas—probably by way of echo of this verse: compare TS. vi. 5. 61; TB. i. 1. 91; K. vii. 15; MS. i. 6. 12; ⌊ii. 1. 12 and references⌋; ⌊also AV. vi. 81. 3⌋; the comm. quotes the TS. passage in his explanation of the verse. He defines a brahmāudana as brahmaṇe jagatsraṣṭre svāhākareṇa deya odanaḥ, and then adds: yad vā brahmāudanasavākhye ‘smin karmaṇi brāhmaṇānām bhojanāya bhāgatvena kalpita odano brahmāudanaḥ.
2. Make ye smoke, O ye bulls, companions, ye that are aided by the unhateful (?), unto speech; this Agni [is] fight-overpowering, having good heroes, by whom the gods overpowered the barbarians.
The second pāda is mechanically rendered, being quite corrupt, as appears ⌊from the meter and⌋ by comparison with the corresponding RV. verse (iii. 29. 9), which reads instead ásredhanta itana vā́jam ácha. The comm. explains ádrogh- as adrohakāriṇāṁ sucaritrāṇāṁ yajamānānām avitā rakṣitā, as if the pada-reading were -avitā instead of -avitāḥ. ⌊W's Collation-book gives -avitāḥ as pada-reading without note of variant; and this is the reading also of two or three of SPP's mss.: but he admits -avitā into his pada-text, following one or two mss.⌋ RV. begins also kṛṇóta, and has vṛ́ṣaṇam for vṛṣaṇas in a; also devā́sas (rectifying the meter) in d. All the mss. ⌊save one or two⌋ read asahanta, unaccented, in d, but both editions make the necessary emendation to ásahanta—which, of course, RV. has. Ppp. is corrupt in d, reading devā ’santa*; after it çatrūn. *⌊A most interesting instance of haplography on the part of the AV.: cf. note to iv. 5. 5. Note the fourfold occurrence of the sound-combination ās within the RV. pāda; and that three of these are reduced by Ppp. to one.⌋
3. O Agni, thou hast been born unto great heroism, unto the cooking of the brahmán-rice-dish, O Jātavedas; the seven seers, being-makers—they have given thee birth; do thou confirm to this woman wealth with all heroes.
Ppp. reads paktaye in b, combines saptarṣ- in c, and has in d asme and ni yachatām.
4. Kindled, O Agni, be thou kindled with kindling (samídh); mayest thou bring hither, knowing, the worshipful gods; for them cooking (çrā) the oblation, O Jātavedas, make thou this man to ascend to the highest firmament (nā́ka).
Ppp. reads in b viçvā devān. In a, the comm. has samiddhaḥ sa for sám idhyasva. ⌊For d, cf. i. 9. 2, 4; vi. 63. 3.⌋
5. Threefold is set down the share that is yours of old—of gods, of Fathers, of mortals; know ye the portions (áṅça); I share them out to you; that one that is the gods' shall set this woman across.
That is (at the end), as the comm. paraphrases it, iṣṭaphalasya pāraṁ gamayati 'bring her to the further shore (the completion) of desired result.' Ppp. reads jātavedas in a for yaḥ purā vaḥ, inserts uta before martyānām in b, and has in d sāi ’vaṁ for sa imām.
6. O Agni, powerful, overcoming, thou overcomest; put down (ni-ubj) [our] hating rivals; let this measure (mā́trā), being measured, and measured, make [thy] fellows tribute-bringers to thee.
The comm. does not try to give ny ubja a more distinctive meaning than adhomukhān pātaya; the obscure mā́trā he simply glosses by nirmātrā ⌊as instrumental sing, masc. (supplying iyaṁ çālā as subject); but the three translators take it as nom.⌋.
7. In company with thy fellows, be thou united with milk; urge her up unto great heroism; ascend aloft to the summit (viṣṭáp) of the firmament (nā́ka), which they call by the name heavenly world.
Addressed, according to the comm., to the sacrificer; the Kāuç. (61. 20) makes it accompany the pouring of rice into the mortar. The comm. explains ud ubja as ud gamaya unnataçiraskāṁ kuru. Ppp. reads sujātāiṣ in a, and viṣṭapas in c.
8. Let this great one (mahī́) accept the hide, the divine earth, with favoring mind; then may we go to the world of the well-done.
This accompanies, as is plain, the spreading-out of the ox-hide upon the ground (so Kāuç. 60. 30). Ppp. reads in b pṛthivyāi, and, at the end, sukṛtām u lokam. The last pāda is the same with vi. 121. 1 d; vii. 83. 4 d.
9. Join thou on the hide these two allied stones; split apart the shoots (aṅçú) successfully for the sacrificer; smiting down, smite them that would fight her; bearing up thy progeny aloft, lift up.
10. Seize in thy hand, O hero, the two joint-acting (sakṛ́t) stones; the worshipful gods have come to thy sacrifice; three boons, whichsoever thou choosest—those successes do I here make successful for thee.
The comm. and one or two of SPP's authorities read sukṛ́tāu in a (Ppp. sayujā); sakṛ́t is not elsewhere found used as an adjective. Ppp. further combines hasta ā into hastā in a-b, and reads yajñeyā and ayus in b. The comm. renders te in b as if it were té. ⌊The definition of the Anukr. may perhaps mean 'a jagatī of elevens (virāḍ-jagatī), which possesses a thirteen at the beginning, (and which is) deficient-by-two (virāṭ).'⌋
11. This [is] thy thought (? dhītí) and this thy place of birth; let Aditi, of hero-sons, seize thee; cleanse away them that would fight her; confirm to her wealth with all heroes.
Said, according to Kāuç. (61. 23), in connection with taking up the winnowing fan (çūrpa). The comm. explains dhīti as = pāna, taking it from the root dhā 'suck.' One would like to derive it from dhā 'put,' as 'place' or something similar. Ppp. reads at the end ni yachāt.
12. Sit ye in the wooden blower (? upaçvasá); be ye winnowed, worshipful ones, from the husks. By fortune (çrī́) may we surpass all [our] equals; I make [our] haters to fall under foot.
⌊The second half-verse recurs below, vs. 21.⌋ The majority of SPP's authorities, and some of ours (P.M.W.O.s.m.R.T.) read dhruváye ⌊Ppp. druye⌋ in a; also the comm., who explains it as = dhruvāya sthirāya satyaphalāya karmaṇe; upaçvasé ⌊Ppp. upasvade⌋ he absurdly takes for a verb: (he taṇḍulā yuṣmān) upa samīpa āçvāsayāmi prabhūtān karomi! LThe meaning 'das Blasen, Luftzug,' is assigned to it in OB. iii. 257 b.⌋ ⌊Ppp. reads pādayema at the end of d.⌋ The verse accompanies (so Kāuç. 61. 29) the operation of winnowing. The comm. treats yajñiyāsas in b as nominative.
13. Go away, woman; come back quickly; the stall (goṣṭhá) of the waters hath ascended thee for bearing; seize then of them ⌊f.⌋ whichever shall be worshipful; having shared [them] out wisely, then leave the others.
The comm. explains goṣṭha by jalarāçi; it is rather, doubtless, the vessel in which the water is brought, on the shoulder or head (adhi-ruh: comm. çirasi ā-ruh). ⌊Cf. OB. iii. 261 b.⌋ The comm. reads āsan at end of c. Ppp. combines yajñiā ’san in c, and in d reads vibhajya, and hvayīta for jahītāt. SPP. reads in b goṣṭhó ‘dhy, with the majority of his authorities.
14. These maidens (yoṣít) have come, adorning themselves; stand up, woman, take hold of the mighty one; well-spoused with husband, progeny-possessing with progeny; to thee hath come the sacrifice; receive thou the vessel (kumbhá).
The comm. explains the 'maidens' as the 'water-bringing women,' but they are evidently the waters (fem.) themselves: compare vss. 17, 27 below. The comm. reads tava sam, two separate words, in b; ⌊Roth, in his Notes, adds that Ppp. reads tavas saṁ bharasva⌋; the 'mighty one' is the 'vessel' of d. Verses 13-15 are quoted in Kāuç. (60. 25-29), but not in natural sequence with the verses that precede and follow.
15. The portion of refreshment (ū́rj) [is] set down which [is] yours of old; do thou, instructed by the seer, bring these waters; let this sacrifice be for you progress-gaining (gātu-víd), refuge-gaining, progeny-gaining, formidable, cattle-gaining, hero-gaining.
'Thou' in b is fem., the water-bearer, doubtless, of vs. 13. The 'yours' of a and the 'you' of d refer probably to those interested in the ceremony, though the comm. understands the former of the waters. Ppp. reads nihatas in a, combines and reads -ṣṭā ’pā ’harāi ’tāḥ in b, puts nāthavid before gātuvid in c, and elides vo ‘stu in d.
16. O Agni, the worshipful pot hath ascended thee; bright (çúci), very hot, do thou heat it with heat; let those of the seers, those of the gods, gathering unto their share, very hot, heat this with the seasons.
The comm. understands the epithets in b as belonging to carús, which is doubtless wrong; those in c he understands of 'Brahmans' and 'attendants on Indra and the other gods'; without much question, the flames of Agni are intended. Ppp. reads in c devā ’bhisaṁhatya. The verse plainly accompanies the setting of the vessel for boiling on the fire: so Kāuç. 61. 31; also 2. 7.
17. Let these cleansed, purified, worshipful maidens, the waters, beauteous ones, creep down to the pot; they have given us abundant progeny, cattle; let the cooker of the rice-dish go to the world of the well-doers.
⌊Pāda a is identical with vs. 27 a and vi. 122. 5 a.⌋ The mss. are about equally divided in c between bahulā́m and bahulā́n (our I.T.K.Kp. have the latter; O. has -lāṁn); SPP. accepts the latter, we the former; the comm. has -lān; and he reads pakvā for paktā in d ⌊or c⌋. Ppp. has dadat for adus in c, and eti for etu in d. The verse concerns the pouring in of the water: so Kāuç. 61. 34-5, and 2. 8.—⌊If we read bahulā́ṅç ca in c, and in d pakvāúdanasya as a compound (against the pada-division, which reckons paktā́ to c, and against the double accent) and u for etu, we get most acceptable sense and meter: lokám would be construed as coördinate with paçū́n and pakvāúdanasya as coördinate with nas (cf. xi. 8. 10 c and Speyer, Vedische Syntax, §71, end). The heroic surgery implies no worse corruptions than we have often seen. But this is all mere suggestion.⌋
18. Cleansed with prayer (bráhman) and purified with ghee, shoots of Soma [are] these worshipful rice-grains; enter ye the waters; let the pot receive you; having cooked this, go ye to the world of the well-doers.
A few mss. (including our O.) read etu for eta in d. Ppp. has instead eti; further, in a, utpūtās, and, in c, apa praviçyatu. The verse accompanies the pouring of the rice-grains into the water; so Kāuç. 61. 36, and 2. 9. ⌊Read somāṅçā́vas?⌋ ⌊The Anukr. seems to scan as 12 + 13: 12 + 13 = 50; but the mark of pāda-division is after carur, not before it.⌋
19. Spread thyself broad, with great greatness, thousand-backed, in the world of the well-done: grandfathers, fathers, progeny, descendants (upajā́): I am thy fifteen-fold cooker.
Fifteen-fold ⌊cf. Skt. Gram. §488⌋, probably, as representing so many generations, or degrees of kindred. The verse accompanies the boiling ⌊Kāuç. 61. 37: employed also in connection with other verses at 68. 27⌋, and alludes apparently to the swelling of the mess in the process. Ppp. combines te ‘smi at the end. The mss. vary between paktā́ and paktvā́ in d (our T.K.Kp. have -tā́) SPP. reads paktā́, with the large majority of his authorities, and it is doubtless the true reading. The comm. has again pakvā. ⌊Correct the Berlin ed. to paktā́.⌋
20. Thousand-backed, hundred-streamed, unexhausted, [is] the brahmán-rice-dish, god-traveled, heaven-going; them yonder I assign to thee; lessen (?) thou them with progeny; be gracious then to me [as] bringer of tribute.
Kāuç. makes no use of this parenthetical verse of praise, prayer, and imprecation. The comm. and two of SPP's authorities read reçaya in c, and the comment to Prāt. iii. 94 (though reading reṣayāi ’nān) quotes it as an example of a palatal or lingual or dental mute interposed between r and n, which would seem to imply recaya.* The comm. glosses his reçaya with leçaya alpīkuru, and, as the expression looks as if meant for the opposite to that in vs. 21 a, the translation has been made accordingly. ⌊Ppp. reads akṣato at end of a.⌋ ⌊Where the Anukr. finds a pāda of 13 syllables I know not.—The one of 14 must be c: does para mean simply the second half-verse?⌋ *⌊That is, it implies the mute (c) rather than the sibilant (ç), the intervention of which was treated in the preceding rule, iii. 93.⌋
21. Go thou up to the sacrificial hearth; increase her with progeny; push [away] the demon; set her further forward; by fortune may we surpass all [our] equals; I make [our] haters to fall under foot.
The last half-verse is the same with vs. 12 c, d above. The whole evidently accompanies the bringing of the cooked dish to the place of offering: according to Kāuç. 61. 41, its removal from the fire. Ppp. reads enam at end of a, pratiraṁ dhehy enam at end of b, paçyā for çriyā in c, and pādayema ⌊cf. vs. 12⌋ at end of d.
22. Turn thou toward her together with cattle; be opposite to her together with the divinities; let not curse attain thee, nor witchcraft
(abhicārá); bear rule (vi-rāj) in thine own field (kṣétra), free from disease.
The comm. reads enān in both a and b. ⌊All⌋ pada-mss. read anamīvā́ḥ in d ⌊save SPP's J. prima manu: W's translation and the comm. imply -vā́, and this SPP. has adopted as his pada-reading⌋. Ppp. has in a prajayā sahāi ’nam, and, for c, d, a very different (and corrupt) text: svargo lokam abhi saṁvihīnam ādityo deva parame vyoma; ⌊its b is corrupt⌋. According to Kāuç. 61. 42, with this verse the vessel is made to take a turn to the right. In b the duplication of n̄ before enām is overlooked in nearly all the mss., and SPP. admits in his text the ungrammatical combination.
23. Fashioned by righteousness (ṛtá), set by mind, this was ordained in the beginning the sacrificial hearth of the brahmán-rice-dish; apply, O woman, the cleansed shoulder-bearer (?); on that set the rice-dish of them of the gods.
SPP. reads in c aṅsadrī́m, with rather the larger number of authorities (of our mss. Bp.P.M.W.I.K.Kp.), though only -dhrīm seems to offer any etymology, and that an unsatisfactory one. The comm. has aṅçadhrīm 'portion-holder,' which is perhaps the true reading. The pada-text leaves the word undivided. The mss. of Kāuç. (61. 44), it may be noted, also vary between aṅsadhrīm and -drīm in quoting the pratīka of the second half-verse. Dāivyānām would rectify the meter of d, but no ms. reads it, though two of SPP's, and the comm., give devānām. Ppp. reads in a manaso kite ’yaṁ, in b nihaṅtā for vihitā, in c açadhriyaṁ, emended by another hand to -ddhiyaṁ.
24. Aditi's hand, this second ladle (srúc), which the seven seers, being-makers, made—let that spoon, knowing the members of the rice-dish, collect it upon the sacrificial hearth.
The comm. reads in a hastam and dvitīyam, indicating that he regards the adjective as qualifying hastām rather than srucam—which may well be the case. Ppp. ⌊has hastāṁ and⌋ combines saptarṣayas.
25. Let them of the gods sit by thee, a cooked (çṛtá) oblation; having crept out of the fire, sit thou forward again to them; purified by soma, sit thou in the belly of the worshipers (brahmán); let not them of the seers, partakers (prāçitṛ́) of thee, suffer harm.
Ppp. begins çrutaṁ tvā havir, has for b anusṛpyā ’gne punar enaṁ pra sṛpyas (without any avasāna), reads in c-d brāhmaṇā ārṣeyās, and reads and combines ma rṣaṁ in d. The comm. ⌊with two of SPP's authorities⌋ reads devās at end of a, and treats te in d as té. Accompanies, according to Kāuç. 63. 3, the seating of 'four ārṣeyas, who know the bhṛgvan̄giras' by the offering.
26. O king Soma, strew harmony for them, for whatsoever good Brahmans shall sit by thee; with good call, I call loudly to the brahmán-rice-dish the seers, them of the seers, born from penance (tápas).
In a-b, for -bhyaḥ súbṛāhmaṇās, Ppp. reads -bhyo brāhm- ⌊intending perhaps ábrāhmaṇās? cf. vs. 32⌋; in c it has ṛṣīṇām ṛṣayas tap-, and jātā (so also the comm.) for -tān; ⌊and begins d with brāhmāudane⌋. The comm. understands suhavā in d as fem., and makes the sacrificer's wife the speaker. The verse is not quoted in Kāuç.; ⌊but Keçava cites it just before vs. 25 in 63. 3⌋.
27. These cleansed purified worshipful maidens I seat in separate succession in the hands of the priests (brahmán); with what desire I now pour you on, may Indra here with the Maruts grant me that.
⌊Pāda a = vs. 17 a.⌋ Nearly identical with vi. 122. 5, and slightly different from x. 9. 27. The verse is quoted by Kāuç. 63. 4; ⌊so the comm.: under vi. 122. 5 he made the sūtra apply to that verse⌋. Ppp. has a wholly different a: iyam āpo madhnmatī ghṛtaçcyuto; ⌊it reads brāhmaṇā at beginning of b⌋; and combines yatkāme ‘dam in c.
28. This my light (jyótis), immortal gold, cooked (pakvá) from the field, this my desire-milker; this riches I deposit in the Brahmans; I make a road to the Fathers that is heaven-going.
The construction of the nominatives in a, b is left undetermined in the translation, as it is in the text. ⌊Cf. Griffith's version and note, p. 55.⌋ Ppp. has hiraṇmayaṁ in a, and yat svargāiḥ at the end of d. The verse is quoted by Kāuç. at 62. 22 and 68. 27; and at 63. 5 Kāuç. cites b ⌊comm. b and c⌋ as accompanying a removal of something (ity apakarṣati: it is not clear what; ⌊the comm. thinks the rice-dish and reads upa- for apa-⌋).
29. Strew thou the husks in the fire, in Jātavedas; wipe off far away the chaff (? kambū́kān); this we have heard to be the share of the house-king; also we know the portion (bhāgadhéya) of Perdition (nírṛti).
Ppp. reads upa mṛḍhvayetām for apa mṛḍḍhi dūram in b. The comm. explains kambūkān as = phalīkaraṇān, and follows Kāuç. (63. 7) in regarding the 'wiping away' as done with the foot.
30. Know thou the toiling, cooking, soma-pressing one; make him to ascend the heaven-going road, by which he may ascend, arriving at the vigor that is beyond, to the highest firmament, to the furthest vault (vyòmati).
'Know,' i.e. take note or be mindful of. The comm. takes the three participles in a as accus. pl. instead of gen. sing.; ⌊and reads accordingly enān at end of b⌋. Ppp. has, for b, svargaṁ lokam adhi rohaye ’nam, and omits d. The quotation in Kāuç. 63. 20 casts no light on the verse.
31. Wipe off, O serving priest (adhvaryú), this face of the bearing one (? babhrí); make thou, understanding it, room for the sacrificial butter; wipe off with ghee along all [its] members; I make a road to the Fathers that is heaven-going.
The real sense of the epithet babhri applied to the odana or rice-dish is obscure; the comm. explains it here with bharaṇaçīlasya poṣakasya pakvasyā odanasya, 'supporting' or 'nourishing.' The comm. appears to read vidvān instead of pravidvān in b; Ppp. has prajānan. Ppp. has yat for yas in d. According to Kāuç. 62. 15, the verse accompanies the making of an āpāna (? the mss. vary as to the word) above (upari); which the comm. explains by odanasyo ’pari gartaṁ kuryāt, glossing lokam in b with sthānaṁ gartarūpam; what is meant is obscure.
32. O bearing one, [as] a demon, strew discord for them, for whatsoever non-Brahmans shall sit by thee; rich in ground (? purīṣín), spreading themselves forward, let not them of the seers, partakers of thee, suffer harm.
With the first half-verse compare vs. 26 a, b, above; the last pāda is the same with 25 d. The construction of rákṣas in a is doubtful; it might be vocative; the comm. combines it into a compound with samadam; and he treats te, as before, as if it were té. Ppp. reads at beginning of b, as our text in vs. 26, subrāhmaṇās. The verse is not quoted in Kāuç.
33. I set thee down, O rice-dish, among them of the seers; for them that are not of the seers there is no portion here; let Agni my guardian, and all the Maruts, let all the gods defend the cooked [offering].
'Is no portion for,' lit'ly 'is not also (api) of—a common form of expression in the Brāhmaṇas. Ppp. reads rakṣanti in d. The verse is quoted with vs. 25 c in Kāuç. 65. 12.
34. The offering, yielding milk (duh), constantly full (prápīna), a male (púmāṅs) milch-cow, seat of wealth, immortality through offspring, and a long life-time—and may we sit by thee with abundance (pl.) of wealth.
The construction of the third pāda is very indeterminate; the words may be either nominative or accusative; they express in some way what the offering is to procure. To illustrate prajāmṛtatvam, the comm. quotes, quite appositely, TB. i. 5. 56 and RV. v. 4. 10, 'by progeny, O Agni, may I obtain immortality.' Prapīnam he explains as = pravṛddhodhaskam, which is doubtless its true meaning. Ppp. reads in d poṣam for poṣāis. Neither this nor the following verse, nor vs. 37, is quoted in Kāuç. ⌊Cf. Henry's version, p. 102; and, for the awkward ca, his note, p. 139.⌋
35. Thou art a heaven-going bull; go to the seers, to them of the seers; sit in the world of the well-doing; there is there preparation (saṁskṛtá) for us both.
⌊Prose.⌋ Ppp. reads ṛṣabhas at the beginning, and lokaṁ for loke in c. With the second half-verse is to be compared TS. i. 4. 432, and MS. i. 3. 37 (end) and iv. 8. 2 (end), which read: sukṛ́tām loké sīdata tán naḥ saṁskṛtám; and VS. iv. 34 has the last pāda, reading tán for tátra. The pada-texts do not divide saṁskṛtam; the case falls under rule iv. 58 of the AV. Prāt.
36. Gather thou together unto, go thou together forth after; O Agni, make ready (kalpay-) the roads traveled by the gods; by them, well-made, may we go after the offering, that stands upon the seven-rayed firmament.
All the mss. ⌊save one or two of SPP's⌋ leave agne unaccented, as if it belonged to a, and Bp. puts the double division-mark after it accordingly; SPP. reads with the ⌊majority of his⌋ mss.; we have made the necessary emendation to ágne. Ppp. reads at the beginning samātanuṣva; for c it has yebhis sukṛtāir anu prajñeṣṭhaṅs sa yajñe. The comm. regards a as addressed to the rice-dish, which is to 'gather up ' all its members. The verse is quoted in Kāuç. 63. 9, but not in a way to cast any light upon it. TS. iv. 7. 134 and MS. ii. 12. 4 are to be compared with the first half-verse, but they vary much from it and from one another.
37. With what light the gods went up to the sky, having cooked the brahmán-rice-dish, to the world of the well-done, with that may we go to the world of the well-done, ascending the heaven, unto the highest firmament.
The second half-verse is identical with iv. 14. 6 c, d, above ⌊see my note⌋. The comm. reads jeṣma in c, explaining it by jayema ⌊= prāpnuyāma⌋. Ppp. has, instead of this repetition, a new half-verse: taṁ tvā pacāmi jyotiṣāṁ jyotir uttamaṁ sa nas tad dhehi sukṛtām u loke.
⌊The quoted Anukr. here says saptā ’nupūrveṇa çeṣāḥ syus triṅçateḥ parāḥ.⌋