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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ahavaniya, the two principal fires. ' Whilst the Kr/ttikas, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars, the remaining twenty- six nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Kr/ttikas are also called Bahulas, ' the numerous.' In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Ka/n-a text has: 'Other naksha- tras are {i. e. consist of) four ; and there is here an abundance, so that he thereby obtains abundance.' ^ Saptarshi, or the seven -^/shis, is the designation of the II KAiVDA, I ADHYAYA, 2 BRAHMAiVA, 7. 283 called the 7?2kshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven 7?2shis, rise in the north, and they (the Kr/ttikas) in the east. Now it is a mis- fortune for one to be precluded from intercourse (with his wife) : he should therefore not set up his fires under the Kr/ttikas, lest he should thereby be precluded from intercourse, 5. But he may nevertheless set up (his fire under the Krz'ttikas) ; for Agni doubtless is their mate, and it is with Agni that they have intercourse : for this reason he may set up (the fire under the Krettikas). 6. He may also set up his fires under (the asterism of) Rohi;n. For under Rohi;d it was that Pra^a- pati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures pro- duced by him remained invariable and constant \ like (red) cows (rohi;?i) : hence the cow-like nature of Roh'ml Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohi/zi. 7. Under Rohi/zi, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the constellation of Ursa Major, or the Wain. In the Rig-veda, rtksMk (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally. * ' Ta asya pva.g^/i snsh/a ekarupa upastabdhas tasthu rohi;/ya iva.' The Ka«va text reads : Tam ima./i pv3.ga./i snsh/a rohiwya ivopastabdhas tasthur ekarupa iva. Sayawa interprets upastab- dha-^ ('propped up, erect,' established) by ' pratibaddha^ataya,^ (of continuous lineage),' and ekarupa^ ('uniform') by ' a.v\M/i\n- napravaha/i (of uninterrupted flow or succession).' In Taitt. Br, I, I, 2, 2, it is stated that Pra^apati created Agni under (the aste- rism) Rohi«i, and that the gods then set up that fire under the same asterism.
2age),' and ekarupa^ ('uniform') by ' a.v\M/i\n- napravaha/i (of uninterrupted flow or succession).' In Taitt. Br, I, I, 2, 2, it is stated that Pra^apati created Agni under (the aste- rism) Rohi«i, and that the gods then set up that fire under the same asterism. 284 S-ATAPATIIA-BRAHMAiVA. desire of men ; and whatever desire the cattle then obtained in regard to men, that same desire he ob- tains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohi;^!. 8. He may also set up his fires under (the aste- rism of) Mr/ga^irsha. For M7^/gai"irsha, indeed, is the head of Pra,^apati\- and the head (j^iras) means excellence (sri), for the head does indeed mean ex- cellence : hence they say of him who is the most excellent (^resh/z^a) of a community, that he is the head of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mr/gai"irsha. 9. On the other hand (it is argued) wh)- one should not set up his fire under Mr/gai'irsha ". The latter, indeed, is Pra^apati's body. Now, when they (the gods) on that occasion pierced him^ with what is called ' the three-knotted arrow,' he abandoned that ' For the mythical allusions in this and the succeeding para- graphs, we have to compare ^S'at. Br. I, 7, 4, i ; Ait. Br. Ill, 33. According to the version of the myth given in the latter work, Pra^apati transformed himself into a roe-buck (mya) and ap- proached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhiitavat (i. e. Rudra), in order to punish Pra^o-apati for his incestuous deed. The latter was accordingly pierced by Bhutavat's arrow and bounded up to the sky, where he became tine constellation called Mr;'ga (i.e. Mrigajirsha), while his daughter became the asterism Rohi«i. The arrow on the other hand, with which Pra^apati was pierced, became the constellation called ' the three-knotted arrow (perhaps the girdle of Orion).' ^ The Black Ya^nis does not recommend this asterism for the performance of agnyadheya. ' The Ka;/va text reads, ' When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.' II KAiVJDA, I ADHYAYA, 2 BRAHMAA^A, II. 285 body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mr/ga^irsha. 10. But he may, nevertheless, set them up (under Mr?ga5irsha).
3w.' II KAiVJDA, I ADHYAYA, 2 BRAHMAA^A, II. 285 body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mr/ga^irsha. 10. But he may, nevertheless, set them up (under Mr?ga5irsha). For, assuredly, the body of that god, Pra^apati, is neither a relic nor unholy ^ : he may therefore set up (his fires under Mrzga^irsha). ' Under the Punarvasu he should perform the Punaradheya^' thus (it is prescribed). 11. He may also set up his fires under the Phal- gunis. They, the Phalgunis, are Indra's asterism ^, and even correspond to him in name ; for indeed Indra is also called Ar^una, this being his mystic name ; and they (the Phalgunis) are also called Ar- ^unis. Hence he overtly calls them Phalgunis, for who dares to use his (the god's) mystic name ? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agnyadheya is thereby brought ^ Na va etasya devasya vastu naya^n\yar?i na jariram asti. — Na vai tasya vastu na nivirya;;; naya^Tiiyam asti, ' for the relic of that (god) is neither sapless nor impure.' Ka«va recension. 2 I.e. the repetition of the adheya, or setting up of his fires, a ceremony which has to be performed in the event of the adheya having proved unsuccessful ; that is, in case he should not have prospered or even sustained losses. The direction has been in- serted in this place on account of the position of Punarvasil, as the fifth mansion, between M/-%a/irsha, the third, and (Pur va and Uttara) Phalgunis, the ninth and tenth mansions, in the original order of the nakshatras. ' In Taitt. Br. I, i, 2, 4, the Purve Phalguni are assigned to Aryaman, and the Uttare Phalguni to Bhaga. While, however, both these asterisms are there recommended for the agnyadheya, the Piirve Phalguni are rejected as unsuitable further on, in par. 8 (.'' a later addition). 2 86 S-ATAPATIIA-ERAHMAJVA. into relation with Indra. He may set up the fires under the first (Purva-phalgunis) — whereby an advancing (successful) sacrifice accrues to him ; or he may set them up under the second (Uttara- phalgunis) — whereby a progressive (uttaravat) improvement accrues to him. 12. Let him set up his fires under the asterism Hasta\ whosoever should wish that (presents) should be offered him : then indeed (that will take place) forthwith ; for whatever is offered with the hand (hasta), that indeed is given to him. 13. He may also set up his fires under A'itra.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ahavaniya, the two principal fires. ' Whilst the Kr/ttikas, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars, the remaining twenty- six nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Kr/ttikas are also called Bahulas, ' the numerous.' In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Ka/n-a text has: 'Other naksha- tras are {i. e. consist of) four ; and there is here an abundance, so that he thereby obtains abundance.' ^ Saptarshi, or the seven -^/shis, is the designation of the II KAiVDA, I ADHYAYA, 2 BRAHMAiVA, 7. 283 called the 7?2kshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven 7?2shis, rise in the north, and they (the Kr/ttikas) in the east. Now it is a mis- fortune for one to be precluded from intercourse (with his wife) : he should therefore not set up his fires under the Kr/ttikas, lest he should thereby be precluded from intercourse, 5. But he may nevertheless set up (his fire under the Krz'ttikas) ; for Agni doubtless is their mate, and it is with Agni that they have intercourse : for this reason he may set up (the fire under the Krettikas). 6. He may also set up his fires under (the asterism of) Rohi;n. For under Rohi;d it was that Pra^a- pati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures pro- duced by him remained invariable and constant \ like (red) cows (rohi;?i) : hence the cow-like nature of Roh'ml Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohi/zi. 7. Under Rohi/zi, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the constellation of Ursa Major, or the Wain. In the Rig-veda, rtksMk (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally. * ' Ta asya pva.g^/i snsh/a ekarupa upastabdhas tasthu rohi;/ya iva.' The Ka«va text reads : Tam ima./i pv3.ga./i snsh/a rohiwya ivopastabdhas tasthur ekarupa iva. Sayawa interprets upastab- dha-^ ('propped up, erect,' established) by ' pratibaddha^ataya,^ (of continuous lineage),' and ekarupa^ ('uniform') by ' a.v\M/i\n- napravaha/i (of uninterrupted flow or succession).' In Taitt. Br, I, I, 2, 2, it is stated that Pra^apati created Agni under (the aste- rism) Rohi«i, and that the gods then set up that fire under the same asterism.
2age),' and ekarupa^ ('uniform') by ' a.v\M/i\n- napravaha/i (of uninterrupted flow or succession).' In Taitt. Br, I, I, 2, 2, it is stated that Pra^apati created Agni under (the aste- rism) Rohi«i, and that the gods then set up that fire under the same asterism. 284 S-ATAPATIIA-BRAHMAiVA. desire of men ; and whatever desire the cattle then obtained in regard to men, that same desire he ob- tains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohi;^!. 8. He may also set up his fires under (the aste- rism of) Mr/ga^irsha. For M7^/gai"irsha, indeed, is the head of Pra,^apati\- and the head (j^iras) means excellence (sri), for the head does indeed mean ex- cellence : hence they say of him who is the most excellent (^resh/z^a) of a community, that he is the head of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mr/gai"irsha. 9. On the other hand (it is argued) wh)- one should not set up his fire under Mr/gai'irsha ". The latter, indeed, is Pra^apati's body. Now, when they (the gods) on that occasion pierced him^ with what is called ' the three-knotted arrow,' he abandoned that ' For the mythical allusions in this and the succeeding para- graphs, we have to compare ^S'at. Br. I, 7, 4, i ; Ait. Br. Ill, 33. According to the version of the myth given in the latter work, Pra^apati transformed himself into a roe-buck (mya) and ap- proached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhiitavat (i. e. Rudra), in order to punish Pra^o-apati for his incestuous deed. The latter was accordingly pierced by Bhutavat's arrow and bounded up to the sky, where he became tine constellation called Mr;'ga (i.e. Mrigajirsha), while his daughter became the asterism Rohi«i. The arrow on the other hand, with which Pra^apati was pierced, became the constellation called ' the three-knotted arrow (perhaps the girdle of Orion).' ^ The Black Ya^nis does not recommend this asterism for the performance of agnyadheya. ' The Ka;/va text reads, ' When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.' II KAiVJDA, I ADHYAYA, 2 BRAHMAA^A, II. 285 body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mr/ga^irsha. 10. But he may, nevertheless, set them up (under Mr?ga5irsha).
3w.' II KAiVJDA, I ADHYAYA, 2 BRAHMAA^A, II. 285 body, for the body is a mere relic (or dwelling, vastu), unholy and sapless. He should therefore not set up his fires under Mr/ga^irsha. 10. But he may, nevertheless, set them up (under Mr?ga5irsha). For, assuredly, the body of that god, Pra^apati, is neither a relic nor unholy ^ : he may therefore set up (his fires under Mrzga^irsha). ' Under the Punarvasu he should perform the Punaradheya^' thus (it is prescribed). 11. He may also set up his fires under the Phal- gunis. They, the Phalgunis, are Indra's asterism ^, and even correspond to him in name ; for indeed Indra is also called Ar^una, this being his mystic name ; and they (the Phalgunis) are also called Ar- ^unis. Hence he overtly calls them Phalgunis, for who dares to use his (the god's) mystic name ? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agnyadheya is thereby brought ^ Na va etasya devasya vastu naya^n\yar?i na jariram asti. — Na vai tasya vastu na nivirya;;; naya^Tiiyam asti, ' for the relic of that (god) is neither sapless nor impure.' Ka«va recension. 2 I.e. the repetition of the adheya, or setting up of his fires, a ceremony which has to be performed in the event of the adheya having proved unsuccessful ; that is, in case he should not have prospered or even sustained losses. The direction has been in- serted in this place on account of the position of Punarvasil, as the fifth mansion, between M/-%a/irsha, the third, and (Pur va and Uttara) Phalgunis, the ninth and tenth mansions, in the original order of the nakshatras. ' In Taitt. Br. I, i, 2, 4, the Purve Phalguni are assigned to Aryaman, and the Uttare Phalguni to Bhaga. While, however, both these asterisms are there recommended for the agnyadheya, the Piirve Phalguni are rejected as unsuitable further on, in par. 8 (.'' a later addition). 2 86 S-ATAPATIIA-ERAHMAJVA. into relation with Indra. He may set up the fires under the first (Purva-phalgunis) — whereby an advancing (successful) sacrifice accrues to him ; or he may set them up under the second (Uttara- phalgunis) — whereby a progressive (uttaravat) improvement accrues to him. 12. Let him set up his fires under the asterism Hasta\ whosoever should wish that (presents) should be offered him : then indeed (that will take place) forthwith ; for whatever is offered with the hand (hasta), that indeed is given to him. 13. He may also set up his fires under A'itra.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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