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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1s 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. Now the gods and the Asuras, both of them sprung from Pra^^'apati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhi?2a(fit to ascend by), thinking, 'Thereby we shall ascend (a-ruh) to the sky 2.' ^ In the Taitt. Br. this asterism is not mentioned as suitable for the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and Altra; but permits the asterismsVi^akhe and Uttare Prosh///apade. ^ In Taitt. Br. I, i, 2, 4-6 this myth is related as follows: ' There were Asuras, named Kalakan^as. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself oflf for a Brahman, put a brick on for himself, saying, " This one, A'itra (the wonderful or bright one) by name, is for me I " They climbed up to heaven ; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders : two of them flew up, and they became the two heavenly dogs." ' On this myth, Dr. A. Kuhn, 'Uber entwicklungsstufen der mythen- bildung,' p. 129, remarks: 'The myth given in Homer's Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the im- mortal gods, piled Ossa on Olympos, and Pelion on Ossa, Iv ovpavos (iixiiaTos (Irj, and who are destroyed by ApoUon, shows an obvious resemblance to these Indian myths ; the more so, if we divest the latter of their Brahmanical form, by which altar-bricks are sub- II KAiVDA, I ADHYAYA, 2 BRAHMAJVA, I J. 287 14. Indra then considered^ ' If they construct that (fire-altar), they will certainly prevail over us/ He secured a brick and proceeded thither, passing him- self off for a Brahman. 15. ' Hark ye !' he said, ' I, too, will put on this (brick) for myself !' * Very well,' they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up, — 16. When he said, ' I shall take back this (brick) which belongs to me.' He took hold of it and pulled it out ; and on its being pulled out, the fire-altar fell down ; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks, 17.
2hich belongs to me.' He took hold of it and pulled it out ; and on its being pulled out, the fire-altar fell down ; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks, 17. Thereupon the gods assembled and said, 'Wonderfully (/witram) indeed it has fared with us who have slain so many enemies !' Hence the wonderful nature (/^itratva)^ of the asterism stituted for mountains; and if we bear in mind that the later versions of the myth, e. g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.' See also Weber, Nakshatra, II, p. 372, ^ The Ka?A'a text here proceeds thus : The gods then were afraid and said, ' If those (Asuras) complete (samasyanti) that (fire- altar), they will prevail over us.' Then Indra having fastened a brick with the lightning-band (arke«a damna) went thither passing himself off for a Brahman. He said, ' I, too, will put on this (brick) for myself,' They said, 'On then (up a hi) !' He put it on. That (fire-altar) wanted but very little to be built up, when he said, 'I shall take this (brick) which is mine.' 'Take it then (a hi)!' they said. Then seizing it (tam abhihaya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c. ^ Or, perhaps, its identity with (Indra's brick) A'itraj cf pre- ceding note. 2 88 a-ATAPATIIA-BRAHMAiVA. A'itra ; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under iiTitra. A Kshatriya, therefore, should especially desire to take advantage of this asterism ; since such a one is anxious to strike, to vanquish his enemies, 1 8. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (a-da) their energy, their power ; therefore he (the sun) is called Aditya, because he took from them their energy, their power ^ 19. The gods then said, 'They who have been powers, shall no longer (na) be powers (kshatra)-!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power.
3'They who have been powers, shall no longer (na) be powers (kshatra)-!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him ; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra ^. ^ The Ka«va text reads : Tani ha va etani kshatrawi nanaiva tepur yathasau va suryaj ^andramd va ; tesha/// hodyann evadityaA kshatraw virya/w te^a// praliilopa, tad vaisham adade. "^ This etymology of nakshatra is of course quite fanciful. For Aufrecht's probably correct derivation of the word from nakta-tra, ' night-protector,' cf. Zeitschrift fiir vergl. Sprachf.,VIII, pp. 71,72. See also Weber, Nakshatra, II, p. 268. ^ The Kawva text reads : Tasman na nakshatram adriyeta yadaivaisha kada ^odiyad apy adadhitaisha hi sarva;/i kshatram; II KAiVDA, 1 ADHYAYA, 3 BRAHMAiVA, 4. 289 Third BRAHMAiVA. 1. The spring, the summer, and the rains, these seasons (represent) the gods ; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers. 2. Those seasons, then, are the gods and the fathers ; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods ; and when he moves southwards, then he is among the fathers, then he guards the fathers \ 4.
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.
1s 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. Now the gods and the Asuras, both of them sprung from Pra^^'apati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhi?2a(fit to ascend by), thinking, 'Thereby we shall ascend (a-ruh) to the sky 2.' ^ In the Taitt. Br. this asterism is not mentioned as suitable for the agnyadheya. The Asv. S. II, 1, 10 omits both Hasta and Altra; but permits the asterismsVi^akhe and Uttare Prosh///apade. ^ In Taitt. Br. I, i, 2, 4-6 this myth is related as follows: ' There were Asuras, named Kalakan^as. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself oflf for a Brahman, put a brick on for himself, saying, " This one, A'itra (the wonderful or bright one) by name, is for me I " They climbed up to heaven ; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders : two of them flew up, and they became the two heavenly dogs." ' On this myth, Dr. A. Kuhn, 'Uber entwicklungsstufen der mythen- bildung,' p. 129, remarks: 'The myth given in Homer's Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the im- mortal gods, piled Ossa on Olympos, and Pelion on Ossa, Iv ovpavos (iixiiaTos (Irj, and who are destroyed by ApoUon, shows an obvious resemblance to these Indian myths ; the more so, if we divest the latter of their Brahmanical form, by which altar-bricks are sub- II KAiVDA, I ADHYAYA, 2 BRAHMAJVA, I J. 287 14. Indra then considered^ ' If they construct that (fire-altar), they will certainly prevail over us/ He secured a brick and proceeded thither, passing him- self off for a Brahman. 15. ' Hark ye !' he said, ' I, too, will put on this (brick) for myself !' * Very well,' they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up, — 16. When he said, ' I shall take back this (brick) which belongs to me.' He took hold of it and pulled it out ; and on its being pulled out, the fire-altar fell down ; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks, 17.
2hich belongs to me.' He took hold of it and pulled it out ; and on its being pulled out, the fire-altar fell down ; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks, 17. Thereupon the gods assembled and said, 'Wonderfully (/witram) indeed it has fared with us who have slain so many enemies !' Hence the wonderful nature (/^itratva)^ of the asterism stituted for mountains; and if we bear in mind that the later versions of the myth, e. g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.' See also Weber, Nakshatra, II, p. 372, ^ The Ka?A'a text here proceeds thus : The gods then were afraid and said, ' If those (Asuras) complete (samasyanti) that (fire- altar), they will prevail over us.' Then Indra having fastened a brick with the lightning-band (arke«a damna) went thither passing himself off for a Brahman. He said, ' I, too, will put on this (brick) for myself,' They said, 'On then (up a hi) !' He put it on. That (fire-altar) wanted but very little to be built up, when he said, 'I shall take this (brick) which is mine.' 'Take it then (a hi)!' they said. Then seizing it (tam abhihaya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c. ^ Or, perhaps, its identity with (Indra's brick) A'itraj cf pre- ceding note. 2 88 a-ATAPATIIA-BRAHMAiVA. A'itra ; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under iiTitra. A Kshatriya, therefore, should especially desire to take advantage of this asterism ; since such a one is anxious to strike, to vanquish his enemies, 1 8. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (a-da) their energy, their power ; therefore he (the sun) is called Aditya, because he took from them their energy, their power ^ 19. The gods then said, 'They who have been powers, shall no longer (na) be powers (kshatra)-!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power.
3'They who have been powers, shall no longer (na) be powers (kshatra)-!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him ; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra ^. ^ The Ka«va text reads : Tani ha va etani kshatrawi nanaiva tepur yathasau va suryaj ^andramd va ; tesha/// hodyann evadityaA kshatraw virya/w te^a// praliilopa, tad vaisham adade. "^ This etymology of nakshatra is of course quite fanciful. For Aufrecht's probably correct derivation of the word from nakta-tra, ' night-protector,' cf. Zeitschrift fiir vergl. Sprachf.,VIII, pp. 71,72. See also Weber, Nakshatra, II, p. 268. ^ The Kawva text reads : Tasman na nakshatram adriyeta yadaivaisha kada ^odiyad apy adadhitaisha hi sarva;/i kshatram; II KAiVDA, 1 ADHYAYA, 3 BRAHMAiVA, 4. 289 Third BRAHMAiVA. 1. The spring, the summer, and the rains, these seasons (represent) the gods ; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers. 2. Those seasons, then, are the gods and the fathers ; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers. 3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods ; and when he moves southwards, then he is among the fathers, then he guards the fathers \ 4.
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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