Iṣṭis to the Lunar Mansions in Taittirīya-Brāhmaṇa

The Iṣṭis to the Nakṣatras (Or Oblations to the Lunar Mansions) in the Taittirīya-
Brāhmaṇa: The First Prapāṭhaka of the Third Kāṇḍa of the Taittirīya-Brāhmaṇa with
Translation
Author(s): Paul-Emile Dumont
Source: Proceedings of the American Philosophical Society, Vol. 98, No. 3 (Jun. 15, 1954),
pp. 204-223
Published by: American Philosophical Society
Stable URL: http://www.jstor.org/stable/3143846
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THE ISTIS TO THE NAK$ATRAS
(OR OBLATIONS TO THE LUNAR MANSIONS)
IN THIE TAITTIR!YA-BRAHMANA
The First Prapithka of the Third KIda

of the Taittirlya-Brahmaia
with Translation
PAUL-EMILE DUMONT
Professor of Sanskrit and Indology, Johns Hopkins University
CONTENTS for the oblation to "this Naksatra," for the

PAGE oblation to Aditi, and for the oblation to Visihu.
Preface ........................................ 204 Sacrificial formulas to be used, in each case,
for the additional oblations ................. 221
Abbreviations .................................. 205
Introduction ................................... 205
PREFACE
The Iqtis to the Naksatras
3.1.1 The 14 puro 'nuvikyds (invitation-verses) and THE First Prapathaka of the Third Kanda of
the 14 yajyas (oblation-verses) used for the 14 the Taittiriya-Brahmana, the translation of which
isfis offered to the 14 Deva-Nak~atras; the psro I am now publishing, is the only Brdhmana text
'nuvTkyi and the ya-jyd used for the oblation to
the Full Moon ............................ 207 that deals with the irtis offered to the Nakaatras,
3.1.2 The 14 puro 'nuvdkyis and the 14 yajyas used i.e. with the oblations to the Lunar Mansions,
and our only other sources of information about
for the 14 isfis offered to the 14 Yama-Nak~a-
tras; the puro 'nuvdkyd and the yajya used for these irtis are the short commentary of Sayana
the oblation to the New Moon .............. 210 on that text, and two chapters of the Baudhayana-
3.1.3 The puro 'nuvakyis and the yijyas used for the SrautasUtra (Baudh. 28.3 and 4). Unfortunately
oblation to the Moon and the Reflection of the
some passages of these two chapters of Bau-
Moon, for the oblation to Day and Night, for
the oblation to the Dawn, for the oblation to dhayana are not quite clear because the manu-
"this Naksatra," for the oblation to Sdrya, for script tradition is defective.
the oblation to Aditi, and for the oblation to In 1847, A. Weber published, in the Indische
Visihu. The puro 'nuvakyds and yajyas that
Studien (1, 90-97), a German translation of
are to be recited for the supplementary obla-
Tait.-Br. 3.1.1 and 2, but the rest of the
tions on the occasion of each ilti. The stanzas
that are to be recited for the oblation to Agni Prapathaka has never been translated.
Svistakrt ......... 213 My translation is as literal as possible but, in
3.1.4 Theological explanations of the origin of each order to make it more intelligible, I have put in
of the 14 i4(is offered to the Deva-Nak~atras; parentheses not only the words that must be
prescriptions concerning the sacrificial sub-
considered as understood in the text, but also
stance to be offered for each of these 14 iffis
and for the oblation to the Full Moon; sacri- short explanations; and I have put in brackets
ficial formulas to be used, in each case, for the a few introductory notes and a few remarks that
additional oblations .. ..................... 215 may help the reader to grasp the significance of
3.1.5 Theological explanations of the origin of each the rites and to follow the phases of the cere-
of the 14 ifis offered to the Yama-Nakaatras;monies.
prescriptions concerning the sacrificial sub-
For the convenience of the reader, the transla-
stance to be offered for each of these 14 iffis,
and for the oblation to the New Moon; sacri- tion is accompanied by an accented transliteration
ficial formulas to be used, in each case, for the of the text. It is the text of the Ananddarama
additional oblations ....................... 218 Series, and the numbers enclosed in brackets in
3.1.6 Theological explanations concerning the origin the transliterated text, [1], [2], [3], etc., corre-
of the oblation to the Moon and the Reflection
spond to the numbers which are inserted in the
of the Moon, the origin of the oblation to Day
and Night, the origin of the oblation to the
text of the Indian edition; they indicate the sub-
Dawn, the origin of the oblation to Sfirya; divisions of each chapter (anuvaka). Only in a
prescriptions concerning the sacrificial sub- few instances have I corrected an evident mis-
stance to be offered for each of these oblations, print or ventured a conjecture.
PROCEEDINGS OF THE AMERICAN PHILOSOPHICAL SOCIETY, VOL. 98, NO. 3, JUNE, 1954
204
VOL. 98, NO. 3, 1954] THE ISTIS TO THE NAKSATRAS 205
ABBREVIATIONS
inserted between the Second Asadhds and trond.
Baudh. = Baudhdyana-Srautasftra. Furthermore the 13th Naksatra is called Nistya
RV. = Rgveda-Samhitd.
instead of Svdti, the 16th is called Jyestha in-
Tait.-Br. = Taittiriya-Brahmana.
stead of Rohini, and the last one is called the
Bharanis instead of the Apabharanis.
TS. = Taittirlya-Samhitd.
The 28 Naksatras enumerated in Tait.-Br.
INTRODUCTION
3.1.1-2 are divided into two sets: the Deva-
Naksatras (1-14) and the Yama-Naksatras (15-
According to the author of Tait.-Br. 3.1.1-6, 28). In the list, the full moon has been inserted
there are 28 Naksatras, namely: 1. the Krttikds after the 14th Naksatra, and the new moon after
(fem. plur.), who are sacred to Agni; 2. Rohini the 28th. These additions were possibly made
(the ruddy one), who is sacred to Prajapati; as an attempt to bring the lunar month into
3. Mrgaglr~a (the antelope's head ?), which is accordance with the solar month of 30 days (cf.
sacred to Soma; 4. Ardrd (the moist one), who is Macdonell and Keith, Vedic Index of Names and
sacred to Rudra; 5. the two Punarvasus (the two Subjects 1: 414, London, John Murray, 1912).
who give wealth again), who are sacred to Aditi; According to Baudhayana (Baudh. 28.3), it
6. Tisya (masc.), who is sacred to Brhaspati; seems-the text is not quite clear-that, nor-
7. the AMresds (fem. plur.) (the embracers), who mally, one should begin the series of the iffis
are sacred to the Serpents; 8. the Maghds (fem. offered to the Naksatras on that new moon's day
plur.) (the bounties), who are sacred to the that precedes the full moon's day of the month
Fathers (the deceased ancestors); 9. the (First) Vaigdkha (April-May).
Phalgunis (the red ones), who are sacred to On the eve of that new moon's day, the
Aryaman; 10. the (Second) Phalgunis, who are Adhvaryu, acting for the Sacrificer, symbolically
sacred to Bhaga; 11. Hasta (the hand), which is deposits the sacred fires in the two aranis (the
sacred to Savitar; 12. Citra (the bright one), two pieces of wood used for kindling fire by attri-
who is sacred to Tvastar; 13. Nistya (the exter- tion); he then produces fire by means of the two
nal one), who is sacred to Vayu; 14. the two aranis, and disposes the three sacred fires. The
Vigdkhds (the two forked ones?), who are sacred Sacrificer then spends the night fasting.
to Indra and Agni; 15. the Antiradhas (the propi- On the next day, for the isti to the first Nak-
tious ones), who are sacred to Mitra; 16. Jyestha patra, the Adhvaryu, acting for the Sacrificer,
(the chief one), who is sacred to Indra; 17. Mtila prepares the chief oblation, saying: "I prepare
(the root), which is sacred to Nirrti; 18. the the oblation agreeable to Agni, to the Krttikds."
(First) Asadhas (fem. plur.) (the unconquered But he adds, as supplementary oblations, to be
ones), who are sacred to the Waters; 19. the offered in the middle of the chief oblation to the
(Second) Asddhds, who are sacred to the Vi~ve Naksatra, a cake prepared on eight potsherds for
Deval; 20. Abhijit (the victorious one), who is Agni, and a pap for Anumati. Having heated
sacred to the Brahman; 21. trona (the limping the oblations, he puts them down. For the isti
one?), who is sacred to Visnu; 22. the Sravisthds
to the Naksatra, the samidheni-verses (i.e. the
(fem. plur.) (the most famous ones), who are verses recited while the sacrificial fire is caused
sacred to the Vasus; 23. Satabhisaj (the one whoto flame) are seventeen; (for) between the verses
has a hundred physicians), who is sacred to recited for the sticks that are being kindled and
Varuna; 24. the (First) Pro~thapadas (masc. the verses recited for the sticks that have been
plur.) (the feet of a stool), who are sacred to kindled, two additional verses called srimatyau
Aja Ekapad; 25. the (Second) Prosthapadas, (fortunate) are inserted, namely: svaruha yasya
who are sacred to Ahi Budhniya; 26. Revati (the
sriyo drse, etc. (Tait.-Br. 2.4.8.1) and adabhya4
wealthy one) who is sacred to Ptiian; 27. the puraeta, etc. (Tait.-Br. 2.4.8.1; cf. RV. 3.11.5).
two Agvayujes (asvayujau) (the two horse-har- The Adhvaryu offers the two portions of clarified
nessers), who are sacred to the two AMvins; 28. butter that are called rayimantau (full of riches)
the Bharanis (fem. plur.) (the bearers), who are or pustimantau (full of prosperity) with the for-
sacred to Yama. mulas: agnina rayim asnavat, etc. (TS. 4.3.13.5.p
This list of the Naksatras differs from the cer- = RV. 1.1.3) and gayasphano amivaha, etc. (TS.
tainly older list given in the Taittirlya-Samhita 4.3.13.5.q = RV. 1.91.12). Then he offers the
(TS. 4.4.10.1-3) by the fact that it contains 28 supplementary oblations and the chief oblation.
Nak~atras instead of 27, Abhijit having been For the supplementary oblations (i.e. the cake
206 PAUL-EMILE DUMONT [PROC. AMER. PHIL. SOC.
offered to Agni and the pap offered to Anumati), one should offer, on the same day, an oblation
the puro 'nuvakyas (invitation-verses) and the of clarified butter to the Full Moon; and then,
yajyas (oblation-verses) are: agnir muirdhd, etc. on the following day (i.e. on the fifteenth day),
(TS. 4.4.4.1.a = RV. 8.44.16), bhuva4, etc. (TS. one should offer a sacrificial pap to Mitra and
4.4.4.1.d = RV. 10.8.6), anu no 'dya 'numati4, the Anuradhas, who are his Naksatra.-6. (On
etc. (TS. 3.3.11.1), and anv id anumtate tvam, etc. the nineteenth day,) after having offered the iffi
(TS. 3.3.11.m). For the chief oblation to the to the Visve Devali and the Second A4dhds,
Naksatra, the puro 'nuvakyd is agnir nah patu who are their Naksatra, one should offer, on the
krttikad, etc. (Tait.-Br. 3.1.1) and the yajya is same day, the iffi to (the Brdhman and) Abhijit
yasya bhanti rasmaya4, etc. (ibidem). Then, be- (who is the Naksatra sacred to the Brdhman);
fore the usual oblation to Agni Svistakvt (Agni and then, on the next day (i.e. on the twentieth
who makes the sacrifice correct), the Adhvaryu, day), one should offer to Visiu and Srona, who
acting for the Sacrificer, offers additional obla- is his Naksatra, a sacrificial cake served on three
tions with the sruva-spoon, saying: "To Agni, potsherds. 7. (On the twenty-fourth day,) when
svahd !-To the Kvttikas, svaha!" The two one has to offer the isti to Ahi Budhniya and the
sarnyajyas (i.e. the puro 'nuvakya and the yajya) Second Prosthapadas, who are his Naksatra, one
recited for the oblation to Agni Svistakvt are: should offer, as oblation, a sacrificial cake that
havyavaham, etc. (Tait.-Br. 2.4.1.4.a) and svisam, has the earth as sacrificial vessel. Having drawn
etc. (Tait.-Br. 2.4.1.4.b). The iffi ends with theon the earth a circle of the size of the usual
rites called pirna patra and visnukrama. sacrificial potsherd, one moves over it a heated
In the same manner, on each following day, charcoal; and the preparation for this oblation
one should offer an isti to each following Nak- is just as for an oblation served on one potsherd.
satra. Of course, the puro 'nuvakyas and the -8. (On the twenty-seventh day,) after having
yajyas used for the chief oblations, and the for- offered the isti to Yama and the Apabharanis
mulas used for the additional oblations, are dif- (= Bharanis), who are his Naksatra, one should
ferent for each Naksatra; but most of the rites offer, on the same day, an oblation of clarified
of the isti, and especially the supplementary butter to the New Moon.
oblations of a cake to Agni and a pap to Anu- Then, on the next day (i.e. on the twenty-
mati, and the oblation to Agni Svistakrt, are eighth day), one offers a sacrificial cake, served
the same. on fifteen potsherds, to the Moon and the Re-
Baudhayana (Baudh. 28.4) notes the following flection of the Moon. Having fetched the nec-
peculiarities: 1. (On the second day,) the name essary material, one should prepare the oblation
of Prajapati, and (on the eleventh day,) the during the day, and perform it when the moon
name of Savitar should be pronounced in a low has risen.-Then the oblation to Day and Night
voice.-2. (On the seventh day,) to the Serpents takes place. In conformity with the text of the
and the Agresds, who are their Naksatra, one Brdhmana (3.1.6.2), one should offer to Day and
should offer a karambha (a porridge) in clarified Night a sacrificial pap made of two kinds of rice
butter. This karambha, like all karambhas, is grains, white ones and black ones, in the milk of
made of barley.-3. (On the eighth day,) to the two cows born from one and the same mother,
Fathers and the Maghas, who are their Naksatra, and one of which is white and the other black.
one should offer a sacrificial cake, served on six Having fetched the necessary material, one should
potsherds. The different acts of preparation for prepare the oblation during the day, and perform
the oblation (pouring out, sprinkling, mixing, it after sunset. Or one should prepare the obla-
etc.) are explained by the ritual of the sacrifice tion at twilight, and one should perform it also
to the Fathers; and the rule concerning the pro- at twilight.-Then one offers a sacrificial pap to
ceeding is explained by the ritual of the third the Dawn. Having fetched the necessary mate-
savana of the Soma-sacrifice.-4. (On the thir- rial for that oblation, one should prepare the
teenth day,) to Vayu and Nistyd, who is his oblation at night, and one should perform it
Naksatra, one should offer the milk of a cow who at dawn.-Then, according to the text of the
has given birth to only one calf. The prepara- Brahmana, one offers a sacrificial pap to "this
tion of this oblation is made according to the rite Naksatra."'l On this occasion, sitting on the
of morning-milking.-5. (On the fourteenth day,)
I This expression etasmai naksatraya "to this Naksatra,"
after having offered the isti to Agni and Indra, which is used in Tait.-Br. 3.1.6 and in Baudh. 28.3, is not
and the two Vidakhas, who are their Naksatra, clear. According to the commentary of Sdyai~a, it desig-
seat which is the regular Sacrificer's seat, the takes place after the oblation to the Moon and
Sacrificer, at the time of the preparation of the the Reflection of the Moon, but on the same day,
oblation, whispers: "Just as thou art among the i.e. on the twenty-eighth; that the oblation to
gods, so may I be among men." Having fetched the Dawn and the oblation to "this Nak~atra"
the necessary material for the oblation, one should take place on the twenty-ninth; and that the
prepare the oblation during the day, and one oblation to Suirya and the Naksatras, with the
should perform it (in the evening) when the following oblations to Aditi and to Visnu, takes
Naksatras have risen.-Then, according to the place on the thirtieth day.
text of the Brahmana, one offers a sacrificial pap
to Stirya and the Naksatras. Having fetched 3.1.1
the necessary material for the oblation, one should (1.a) agnir nah patu kfttikal, ndkaatram de-
prepare the oblation during the night, and one vam indriyam, idam asam vicaksandm, havir
should perform it when the sun rises.-Then one asam juhotana.
offers a sacrificial pap to Aditi.-Then one offers (l.b) yasya bhanti rasmayo yasya ketdvah,
a sacrificial pap to Visnu. Visnu is the sacrifice,
yasye 'ma visva bhu'vanani sarva, sa ktttikabhip
indeed. So, at the end of the sacrificial perform-
abhi samviasanah, agnir no devah suvite dadhatu.
ance, i.e. at the end of the whole series of iffis,(2.a) prajapate rohini vetu patni, visvarufpa
the Sacrificer establishes himself firmly in the bihati citrabhanuh [1], sa no yajnasya suvit6
sacrifice. This is the explanation. dadhatu, yatha jivema saradah sdvird4.
The sacrificial gift (for the iffis to the Nak-
(2.b) rohini devy uidagat purastat, visva rupdni
satras) is a boon: thus it is prescribed by the pratim6damana, prajapatim' havisd vardhiyanti,
authorities. Or it is just as in the case of the priya devanam uipayatu yajnam.
istis called apaghas (cf. Tait.-Br. 3.12.4 in fine). (3.a) s6mo raja mrgagirenia agan, sivam nak-
It is for the eternity of light that, after having satram priyam asya dhama, apyayamano bahu-
performed an isti to Agni Pathikrt, one should dha janesu, retah prajam yajamane dadhatu [2].
offer, along with the Full and New Moon sacri- (3.b) yat te naikatram mvgagirsam asti, priyam'
fice, the sacrifice to the Naksatras. rajan priyatamam priyan.m, tasmai te soma
"Having sacrificed to the course of the heavenly havisd vidhema, sim na edhi dvipaide srm ca-
bodies,2 driving evil away, one produces lumi- tuspade.
nousness, and conquers repeated dying." Thus (4.a) ardraya rudrah prathamana eti, Aretho
spoke Baudhayana (Baudh. 28.4). devanam patir aghniyanam, ndksatram asya ha-
From the text of Baudhayana it does not visa vidhema, ma nah. prajam' drisan m6 'ta
appear clearly on what days the oblation to Day virdn.
and Night, the oblation to the Dawn, the obla- (4.b) heti rudrasya pari no vpiaktu, ardrd
tion to "this Naksatra," and the oblation to nAksatram jusatdmi havir nah [3], pramuficama-
Stirya and the Naksatras take place. I believe, nau duritani visva, apa 'gh6Aai'isam nudatam
however, that the oblation to Day and Night aratim.
(5.a) puinar no devy aditih sppiotu, punarvasu
nates the deity of the Nak~atras (nak~atradevata) or the
god of the Naksatras (nak~atradeva). If we accept this nah pu'nar etam yajnam, pdinar no devS abhiyantu
interpretation, this god of the Nak~atras is perhaps to be sarve, punah-punar vo havisd yajamah.
identified with Indra, for the yajya used for the chief (5.b) eva na (corr.: eva na) devy aditir anarva,
oblation "to this Naksatra" begins with "pra nak~atrdya
visvasya bhartri jagata4 pratistha, pu'narvasu
devaya, indraye 'ndumi havamahe" (Tait.-Br. 3.1.3.3). I am
havisd vardhdyantd, priyam devanam apyetu
however inclined to believe that "to this Nak~atra" is
simply the natural expression used by the Adhvaryu point- pathah [4].
ing out a certain Nak~atra in the sky. On the other hand, (6.a) bthaspatih prathamam jayamanah, tis-
since the words pronounced by the Sacrificer on the occa- ycuIm naksatram abhi sambabhuva, Arstho deva-
sion of this i.ti seem to indicate that there is a special
nam pttanasu jisnuh, di96 'nu sarva abhayam
connection existing between "this Nak~atra" and the
no astu.
Sacrificer, it is possible that "this Naksatra," the Nak$atra
(6.b) ti~yzi purastad uta madhyat6 nah, btha-
that is pointed out in the sky, is the janmanak~atra of the
spitir nab piripatu pa?c~t, b~dhetdm dv6so 4bha-
Sacrificer, i.e. the Naksatra under which the Sacrificer was
born. Cf. Siikhayana GrhyasFltra 1.25.5 and 6. yam krniutdm, suvfryasya patayah. syama.
2jyotilam ayene 'Java: "having offered worship with (the
oblation to) the course of the heavenly bodies." Cf. (7.a) idam' sarp6bhyo havir astu jii4tam, dares.
uttarabhir alddhdbhir i4va and abhijita yajeta y6sam
in the anuyanti
same c6tah. [5], y6 antariksam prthivfm
chapter of Baudhayana. ksiyanti, t6 nab sarpaso havam AgamisthdI.
(7.b) y6 rocan6 sdryasyd 'pi sarpa4, y6 divam madhyatAh. paurnamast jigdya, tAsyam devA Adhi
devim Anu samcAranti, y6eam daresa anuyAnti samvAsantali, uttam6 n~ka ihA madayantdm.
kamam, t6bhya4 sarp6bhyo madhumaj juhomi. (1 5.b) prthvf suvArca yuvatfi4 saj6sd4, paurna-
(8.a) upahuta4 pitaro y6 maghasu, manoja- masy udagdc ch6bhamdnd, apyayiyanti durit~ni
vasa4 sukttal sukrtyAb, t6 no nAksatre havam vfiva, urim ddhdm (corr.: duham) yAjamandya
Agamiqthdb, svadhabhir yajniam prayatam yajniAm
jusan- [12].
tam [6].
[This chapter contains the puro 'nuvakyas (in-
(8.b) y6 agnidagdha y6 'nagnidagdhah, ye
vitation-verses) and the yajyds (oblation-verses)
'mtim lokam pitgral ksiyAnti, yamsA ca vidmA
used for the 14 iffis offered to the 14 Nak~atras
ydih u ca na pravidma, maghasu yajniam' sdkrtam
jusantdm.
that are called the Deva-Nakpatras, and, finally,
the puro 'nuvdkyd and the yajya used for the
(9.a) gavam pati4 phAlgunindm asi tvam, tad
oblation to the Full Moon. In each case, the
aryaman varuna mitra c~ru, tam tva vayAiti sani-
puro 'nuvakya is indicated by a, and the yajya
taram sanin~m, jlvA jfvantam dpa sAmvikema.
by b. The first i~(i takes place on the first day,
(9.b) yene 'ma visva bhfivanani samjita, yasya
the second, on the second day, and so on. Ac-
deva anusamya'nti c6ta4 [7], aryama raja 'jaras
cording to Baudh., however, the oblation to the
tuvisman, phAIguninam rsabh6 roraviti.
Full Moon takes place after the ieti offered to
(lO.a) Ar6tho dev~nam bhagavo bhaga 'si, tat
the two Vigakhas, but on the same day, i.e. the
tva vidu4 phAlgunls tasya vittat, asmabhyam
fourteenth.]
ksattram (corr.: ksatram) ajaram' suviryam, go-
mad asvavad uipa simnude 'ha. (The puro 'nuvakyas and yajyas used for the
(lO.b) bhigo ha data bhaga it pradata, bhAgo
14 iftis to the 14 Deva-Naksatras are:)
devib phAlgunir Avivega, bhagasy6 't tam prasa-
(1.a) Let Agni protect us, (let) the Krttikds,
vam gamema, yatra devai4 sadhamadam ma- the Naksatra (of Agni), the divine manly power
dema [8]. (protect us). Pour (O priests) this radiant obla-
(11.a) ayatu deva4 savit6 'payatu, hiranya- tion into their mouth.
yena suvftt rathena, vahan hAstaih subhAgam (1.b) Let him, whose rays, whose banners,
vidmanapasam, prayacchantam papurim punyam shine, to whom all these beings, all, belong, who
accha. wraps himself in the Krttikds,-let god Agni
(11 .b) hasta4 prayacchatv amttam vAslyal, establish us in welfare.
daksinena prAtigrbhnima enat, dataram adya (2.a) Let Prajapati's wife, Rohini. (who is his
savita videya, y6 no hastaya prasuvati yajniam. Naksatra), the many-colored one, the great one,
(12.a) tvasta nak~atram abhyeti citram, su- of bright appearance, enjoy (this oblation). Let
bhamiisasam yuvatiiM r6camanam [9], nivegayann her establish us in the welfare of the sacrifice,
amftan martyamsg ca, rup~ni piMgan bhu~vanani that we may live (many) autumns, with manly
vi?va. sons.
(12.b) tan nas tvasta tad u citra vicastam, (2.b) The divine Rohini has come in the east,
tan niksatram bhurida astu mahyam, tin nab greeting with joy all appearances. Gladdening
prajam vlrAvatlii sanotu, g6bhir no A~vai4 sama- Prajapati with the oblation, let her, who is dear
naktu yajnaim. to the gods, come to the sacrifice.
(13.a) vaydr naksatram abhyeti niqtyam, tig- (3.a) King Soma has come with Mrgagira
mfiAggo vrsabh6 r6ruvdnab, samirdyan bhudvana (his Naksatra). The auspicious Nak~atra is his
mdtarigva, 4pa dv6?dMsi nudatam iratib [10]. beloved dwelling place. Becoming strong in
(13.b) tin no vayuis tAd u nistya Arnotu, tAn many ways among the creatures, let him give
nAksatram bhurida astu mAhyam, tAn no devAso seed and offspring to the Sacrificer.
Anujanantu kamam, yAtha tArema duritAni vigva. (3.b) To that one which is thy Nakaatra,
(14.a) duiram asmAc chAtravo yantu bhitAi, Mrgagirsa, the dear one, 0 king, the dearest of
tAd indragni krnutam tAd vigakhe, tAn no devA the dear ones,-to that (Naksatra) of thee, 0
Anumadantu yajnAm, pa~cAt purAstad Abhayam Soma, we would offer worship with oblation. Be
no astu. beneficent to our biped (i.e. our men), beneficent
(14.b) nAksatranam Adhipatni vifakhe, gr6?thav to our quadruped (i.e. our animals).
indragnt bhdivanasya gopAu [11], vificai gAtriin (4.a) Along with Ardra (his Naksatra), Rudra,
apabAdhamanau, Apa ks(idham nudatam Aratim. spreading himself, goes,-the best of the gods,
(15.a) purnA pa~cAd utA purnA purAstat, finthe lord of cows. To his Naksatra we would
offer worship with oblation. May he not harm (7.a) Let this oblation be agreeable to the
our offspring, may he not harm our men. Serpents, whose will the Agreas (who are their
(4.b) Let the dart of Rudra pass us by. Let Naksatra) obey. Let the Serpents who inhabit
Ardra, the Naksatra (of Rudra), enjoy our obla- the atmosphere, (and) the earth, come quickly
tion. Shaking off all evils, let them both (Rudra at our invitation.
and Ardrd) drive away the wicked, the enemy. (7.b) And to the Serpents who are in the lumi-
(5.a) Again (punar) let the goddess Aditi de- nous sphere of the sun, to those who follow the
liver us (from evil); again (punar) let the two goddess Sky, to those whose desire the Agresds
Punarvasus (who are her Naksatra) come to our (their Naksatra) obey,-to those Serpents I offer
sacrifice. Again let all the gods come to us. a sweet oblation.
Again and again we honor you (O gods) with (8.a) Let the Fathers who are invoked beside
oblation. the Maghds (their Naksatra),-(the Fathers)
(5.b) Like a swift mare (?),3 let the goddess who are as swift as thought, doing good, and
Aditi, the irresistible one, the supporter of the performing their duties,-let them, beside their
universe, the foundation of the world,-gladden- Naksatra, quickly come at our invitation; let
ing the two Punarvasus with the oblation-come them freely enjoy the well-prepared sacrifice.
to the place that is dear to the gods. (8.b) Let the Fathers who are burnt by the
(6.a) Brhaspati, when first born, went to Tisya, (funeral) fire, and those who are- not burnt by
his Naksatra, he, the best of the gods, the one the (funeral) fire, those who inhabit yonder
who is victorious in battles. Let it be security (heavenly) world, those whom we know and
for us in all quarters. those we do not know,-let them, beside the
(6.b) Let Tisya protect us in front, and also Maghds (their Naksatra), enjoy the well-prepared
in the middle; let Brhaspati protect us in the sacrifice.
rear. Let them both (Brhaspati and Tisya) (9.a) Thou art the lord of cows, (the lord of)
drive away hostility. Let them give us security. the Phalgunis (the red ones) (i.e. the First Phal-
May we become lords of a host of brave men. gunis, who are thy Naksatra). That, 0 Arya-
man, 0 Varuna, 0 Mitra, is dear (to thee). May
8The meaning of evd is doubtful. Although the two we, alive, sit down near thee, the living one, the
Indian editions of the Tait.-Br. have eva, it is certain that bestower of gifts.
we have to read e'vd, as in the quotation of this passage
(9.b) He by whom all these beings have been
in the dictionary of B6htlingk and Roth. According to
the dictionary of Grassmann, e'va means: 1. "eilend, rasch"; conquered, whose will the gods obey,-Aryaman,
2. "Ross"; 3. "Lauf, Gang"; 4. "Handlungsweise, Ge- the king, the undecaying one, the powerful one,
wohnheit, Sitte, Weise"; and e'vaih means "in gewohnter the bull of the Phalgunis, bellows loudly.
Weise." But Neisser, in his work "Zum W6rterbuch des
(1O.a) Thou art the best of the gods, 0 blessed
Igveda," denies that e'va may mean "eilend, rasch," or
"Ross." According to him, e'va, in the Igveda, has only Bhaga. So the PhalgunIs (i.e. the Second Phal-
the meaning of an abstract noun. It seems to me, how- gunis, who are thy Naksatra) know thee. Do
ever, that in two passages of the 1ggveda, namely: 1.158.3 thou know it. Bring us here undecaying ksa-
and 1.66.4, e'va probably means "horse" or "swift horse." triya-power, and a host of brave men, with cows,
Moreover, since we have the compound eva-ya "swift-
and with horses.
going" (cf. asu-ga "swift-going"), and since it is more
natural to consider the first element of this compound as (1O.b) Bhaga is the giver, Bhaga is the be-
an adjective used adverbially than to consider it as an stower; Bhaga has taken possession of the divine
abstract noun meaning "haste," the meaning "swift," for Phalgunis (who are his Naksatra). May we
eva, seems also probable. In our stanza of the Tait.-Br.,
obtain the impulse of Bhaga, so that we may
e'va is undoubtedly a feminine noun or a feminine adjective
used as a noun. Since na cannot be the negative particle, feast with the gods.
and certainly is the particle of comparison, it seems im- (1 .a) Let the god come, let Savitar approach
possible to consider eva as an adverb or as an abstract with his golden, well-rolling, chariot, carrying
noun. Consequently I think that e'vd nd must be trans- hither Hasta (his Naksatra), the lovely one, who
lated by "like a swift mare," or, possibly, by "like one
works skilfully, who liberally gives, and is holy.
who is swift," or "like one who is in haste." But, in a
comparison, the noun is more probable than the adjective. (11.b) Let Hasta give us immortal, excellent,
According to Sayatia's commentary on this passage, e'va wealth. We take it with the right hand. May
means agamana-Rla "one who is accustomed to come." I reach today the giver Savitar, who will further
Although this interpretation may fit the context, it is very
our sacrifice for the benefit of Hasta (his Nak-
improbable, for the corresponding masculine e'va never has
that meaning in the passages where it occurs. Weber ~atra).
translated e'vd by "Stute," i.e. "mare." (12.a) Tvastar unites with Citrd, his Nak~atra,
the splendid young woman with beautiful hips, (2.b) puramdar~ya vrsabh~ya dhrgidve, 6s-
he (Tvastar) who brings to rest immortals and dIhaya sahamanaya midhfie, indraya jyesthl
mortals, and fashions all beings into shapes. mAdhumad duihana, urim kriotu yAjamandya
(12.b) So let Tvastar, and so let Citra (his lokAm.
Naksatra), look at us. So let this Naksatra be (3.a) milam praj~m virivatim videya, pAracy
liberal to me. So let it procure us a progeny etu ni-rrti4 paracA, gobhir nAksatram pagdbhi1
abounding in manly sons. Let it beautify our samaktam, Ahar bhuiyad yAjamanaya mAhyam
sacrifice with cows and horses. [2].
(13.a) Vayu unites with Nistyd, his Naksatra, (3.b) Ahar no adyA suvit6 dadhatu, milam
he, the sharp-horned bull, loudly bellowing. nAksatram iti yAd vAdanti, pAracim vacA nirrtim
Shaking the worlds, let Mdtari~van (i.e. Vdyu)
nudami, AivAm praj~yai Aivim astu mAhyam.
drive away hatreds and hostilities. (4.a) ya divya Apab pAyasa sambabhiivfil, yA
(13.b) So let Vayu, and so let Niq~ya (his antariksa utA p~rthivir yMli, yasam asadhA anu-
Naksatra), hear us. So let this Naksatra be yAnti k~mam, tA na Apab Wahi syonA bhavantu.
liberal to me. So let the gods grant us the object (4.b) ySA ca kfipya ySA ca nadya4 samudriya4,
of our desire, that we may overcome all miseries. yA? ca vaigantir uta prasacfr yA4 [3], y.sam
(14.a) Let our enemies, terrified, flee far away asadhA mAdhu bhaksAyanti, tA na Apah W6ii
from us. Let Indra and Agni, let the two syonA bhavantu.
Vi,4khds (who are their Naksatra), accomplish (5.a) taln no vifve u'parkivantu dev~b, tAd
that (for us). So let the gods rejoice over our asadhA abhi sAmyantu yajfi~m, tAn nAksatram
sacrifice. Let security be ours in the rear and prathatam pagubhyah., krsir vrstir yAjamanaya
in front. kalpatam.
(14.b) The two Vigakhas are the sovereign (5.b) Aubhr~b kanya yuvatAyah supEgasab,
queens of the Nak~atras; the most excellent Indra karmakttali suktto viryavatli, visvan dev~n
and Agni are the protectors of the world. Driving havisa vardhAyantlb, asadh~1 k~mam uipayantu
away the enemies in all directions, let them expel yajnfiAm [4].
hunger, the foe. (6.a) yAsmin brihmd 'bhyijayat sirvam etAt,
(The puro 'nuvakyJ and the yajya used for the amim ca lokAm idAm ii ca sArvam, tin no nikaa-
oblation offered to the Full Moon are:) tram abhijid vijitya, sriyam dadhatv Ahrniya-
(15.a) Full in the west (i.e. in the western manam.
part of her body), and full in the east (i.e. in the (6.b) ubhiu lokAu br~hmand sAmjite 'miu, tin
eastern part of her body) (full on both sides), no naksatram abhijid vfcatm, tismin vayam
Paurnamasi (the Full Moon) has risen in the pttandb samjayema, tAm no dev~so Anujanantu
middle (of the sky). Dwelling together with k~mam.
her, let the gods rejoice in the highest heaven, (7.a) grivinti gronim amttasya gopAm, puin-
and here (at our sacrifice). yam asya fiparkiomi v~cam [5], mahtm devfm
(15.b) Broad, glorious, the young girl, in har- vi'nupatnim ajury~m, pratfcim endit havisa ya-
mony (with us and with the gods), Paurnamasi jamah.
(the Full Moon) has risen, lovely, bringing (7.b) tredhA vfisnur urugay6 vicakrame, mahfm
strength in all miseries. Let her give to the divam prthivim antAriksam, tAc chronti 'ti ArAva
Sacrificer a broad sacrifice. icchAmana, pfinyaiii ?16kam yajamanaya krinvatf.
(8.a) ast.u devA visaval somy~sa1, citasro
3.1.2 devfr ajarah ArAvisthad, t6 yajfiim pantu rajasa4
paristdt, samvatsarinam amftafi svasti [6].
(L.a) Vdhy~sma havyAir nAmaso 'pasddya, mi-
(8.b) yajfiAm nab pantu vasava4 purAstat,
trim devim mitradh~yam no astu, antiradh~n
dakinat6 'bhiyantu grivisthad, pdnyam ntk~a-
havi~a vardhayantah, satam jivema Aaridab
siviralr. tram abhi simvi~Ama, mA no Aratir agh6AaifisA
(1.b) citr6m nAkaatram u'dagat purastat, anfi-gan.
radhdsa iti yad vadanti, tan mitra eti pathibhir (9.a) ksattrisya (corr.: ksatrasya) r~ja viruno
devayAnaib, hiranyayair vitatair antdrikae. 'dhiraja4, nikaatradanm gatAbhi5ag vAsithab, tau
(2.a) indro jyethAm Anu nak~atram eti, yas- dev6bhya4 krnuto dirghim Ayub, gatAii sahisra
min vrtrim vrtratdrye tatAra [1], tismin vayam bhesajini dhatta4.
amttam duhanah, kudham tarema duritim (9.b) yajfinim no r~ja vArun. a dpayatu, tim no
ddriqim. vifve abhi simyantu deva4 [71, tin no nAkaatraffi
VOL. 98, NO. 3, 19541 THE I$TIS TO THE NAK$ATRAS 211
6atabhisag jusanam, dirghim ayuh pratirad bhe- (The puro 'nuvakyas and the yajyds used for
~aj~ni. the 14 istis offered to the 14 Yama-Naksatras
(10.a) aja ekapad udagat purastad, vfgva bhu- are:)
tani pratim6damana4, tasya devah. prasavim (L.a) May we prosper, respectfully approach-
yanti sarve, prosthapadaso amftasya gopa4. god Mitra with oblations, with homage. Let
ing
(lO.b) vibhrajamana4 samidhana ugra4i, a a covenant of friendship (with him) be ours.
'ntariksam aruhad agam dyam, tcam' sdryam Gladdening the Anuradhas (who are Mitra's
devam ajam ekapadam, prosthapadAso anuyanti Naksatra) with our oblation, may we live a hun-
sarve [8]. dred autumns with manly sons.
(1 l.a) ahir budhniya4 prAthamdna eti, Ar6stho (L.b) The bright Naksatra which they call the
devanam uta manusanam, tcam brahmana4 soma- Anfiradhas, has risen in the east. Mitra goes to
pah somyasa4, prosthapadAso abhifraksanti sarve. it by the ways that are the ways of the gods, the
(1 .b) catvara ekam abhi karma deva4 pro- golden ways, extended in the atmosphere.
qhapadAsa iti yan vadanti, te budhniyam' parisa- (2.a) Indra follows Jyesthd, the Naksatra.
dyamf stuvanta4, ahimi raksanti namaso 'pasadya. Under this Naksatra (this constellation), under
(12.a) pfisa revaty anveti pantham, pustipcti which, in his fight with Vrtra, he overcame Vrtra,
pa~upA vajabastyau [9], imani havya prayata may we, milking the beverage of immortality,
jusana, sugair no yanair u'payatam yajfinm. overcome hunger, misery, and failure in the
(12.b) ksudran pa~fn raksatu revAti nab, sacrifice.
gavo no davam' anvetu puisa, annam' raksantau (2.b) Let Jyestha, who is milking the sweet
bahudha virfupam, vajami sanutam yajamanaya oblation for Indra, the destroyer of strongholds,
yajficnm. the fierce bull, the invincible one, the victorious
(13.a) tad a~vinav agvayu'j6 'payatam, Au- one, the bountiful one,-give broad free space
bham gdmisthau suyamebhir a6vaih, svam nak- to the Sacrificer.
aatraifi havisa yajantau, madhva scimprktau (3.a) May I obtain (the favor of) Mfila (Root)
yajusa samaktau [10]. (the Naksatra of Nirrti), (and) a progeny abound-
(13.b) yau devanam bhisaijau havyavahau, ing in manly sons. Let Nirrti (the goddess of
vigvasya dfitav amftasya gopau, tau naksatram destruction) go away by a far away path. May
jujusan6 'payatam, namo 'Avfbhydm kpiumo the Naksatra, united with cows and (other) do-
'?vayu'gbhyam. mestic animals, be day (i.e. as bright as day
(14.a) apa papmanam bhdranir bharantu, tad light) for me, the Sacrificer.
yam6 raja bhagavan vicastdm, lokasya raja (3.b) (Being) day (i.e. as bright as day light),
mahat6 mahan hi, sugcam nab pantham abhayam
let the Naksatra which they call Mfila, establish
kVnotu. us today in welfare. With my voice, I drive
(14.b) yasmin naksatre yama 6ti raja, yasminn away Nirrti. Let prosperity be for my progeny,
enam abhyasificanta devah, tad asya citraim' ha- let prosperity be for me.
visa yajama, apa papmanam bhdranir bharantu. (4.a) Let the heavenly Waters, who have
(1 5.a) nivesanl. united with milk (i.e. with invigorating sap),
(15.b) yait te deva aidadhu4 [11]. those who are in the atmosphere, and those who
are coming from the earth, let those Waters
[This chapter contains the puro 'nuvakyas and
whose wish the As4dhds (i.e. the First As4dhds,
the yajyas used for the 14 istis offered to the 14
their Naksatra) obey, be pleasant, agreeable,
Naksatras that are called the Yama-Naksatras,
to us.
and, finally, the puro 'nuvakyd and the yajyJ
(4.b) The Waters of the wells, and of the
used for the oblation to the New Moon. The
rivers, and of the sea, and of the ponds, and
first isti of this second series takes place on the
those Waters which are congealed,-let those
fifteenth day, the second on the sixteenth, and
so on. According to Baudh., however, the isti Waters, whose sweetness the Asadhas (i.e. the
to Abhijit takes place, not on the twentieth day, First As4dhds, their Naksatra) enjoy, be pleas-
but on the same day as the isti to the Second ant, agreeable, to us.
Asaqhas is offered, i.e. on the nineteenth day, (5.a) So let the Vi~ve Devali listen to us. So
and the oblation to the New Moon takes place let the Asd4has (i.e. the Second Asd4has, who
after the is# offered to the Apabharanis (= are Bha- their Naksatra) come to our sacrifice. So
ranis), but on the same day, i.e. on the twenty- let the Nakaatra spread itself (i.e. spread its
seventh.] light) for the benefit of the domestic animals.
Let agriculture and rain be favorable to the joy all beings. All the gods, (and) the Prostha-
Sacrificer. padas (i.e. the First Prosthapadas, who are his
(5.b) Let the beautiful girls, the well-shaped Naksatra), the guardians of the beverage of im-
young women, the powerful ones, who perform mortality, follow his impulse.
their work, and skilfully perform their work, let (1O.b) Shining, flaming, powerful, he has
the Asadhas (i.e. the Second Asd4has), gladden- mounted the atmosphere, and has reached the
ing the Visve Devah with the oblation, come to sky. All the Prosthapadas (i.e. the First Pro-
the object of their desire, the sacrifice. sthapadas, who are his Naksatra) follow him, the
(6.a) Let the Naksatra (the constellation) Sun god, Aja Ekapdd.
under which the Brahman (the Holy Power of (11 .a) Ahi Budhniya (the Serpent of the depth)
the Sacred Word, the Divine Essence) conquered wanders, spreading himself, he, the best of the
all this (universe): yonder world and all this gods and of men. The Brahmans, who drink
world,-let this Naksatra, Abhijit, having con- the soma and who love the soma, and all the
quered, give us prosperity ungrudgingly. Prosthapadas (i.e. the Second Prosthapadas, who
(6.b) The two worlds (heaven and earth) have are Ahi Budhniya's Naksatra) protect him.
been conquered by the Brahman (the Holy (1 .b) The four gods, whom the people call
Power of the Sacred Word, the Divine Essence). the Prosthapadas (i.e. the Second Prosthapadas),
Let the Naksatra (Brdhman's Naksatra) Abhijit go to one and the same work. Praising Ahi
proclaim it to us. Under this (Naksatra) may Budhniya, who is worthy of worship, they protect
we conquer in battles. Let the gods grant us him, reverently approaching him with homage.
this wish. (12.a) Pisan and Revati (who is his Naksa-
(7.a) They (the people, or the holy men) hear tra) follow the path (leading to our sacrifice),-
Srona,4 the guardian of the beverage of immor- (they are) the two sovereigns of prosperity, the
tality. I hear her holy voice. To the great protectors of domestic animals, the possessors of
goddess (Sroni), Visnu's wife, who is not subject dwellings full of wealth. Pleased with these
to old age, we offer the oblation, as she is turned offered oblations, let them come to our sacrifice
towards us. by easy ways.
(7.b) Triply wide-paced Visnu strode through (12.b) Let Revatil protect our small domestic
the great sky, the earth, and the atmosphere. animals; let Puisan follow (i.e. look after) our
So Sroni (who is his wife and his Naksatra) goes, cows and horses. Protecting food, which is vari-
wishing for fame, creating pure glory for the ous in many ways, let them both grant to the
Sacrificer. Sacrificer wealth, and the sacrifice.
(8.a) Let the eight divine, soma-loving, Vasus, (13.a) So, along with AMvayuj (i.e. with the
and the four divine, undecaying, Sravisthas (who two AMvayujes, who are their Naksatra), let the
are their Naksatra) protect, far away from dust, two Asvins, swiftly driving on their shining path,
the sacrifice, (that is) yearly, imperishable pros- come (to us) with their tractable horses,-(let
perity. them come) offering the oblation to their Nak-
(8.b) Let the Vasus protect our sacrifice in the satra, after having been satiated with honey, and
east; let the Sravisthas (who are their Naksatra) adorned with the sacrificial formula.
come from the south. Let us meet the pure (13.b) Those two who are the physicians of
Naksatra. May wicked hostility not reach us. the gods, the bearers of the oblation, the mes-
(9.a) The king of the Ksatriyas, the sovereign sengers of the universe, and the protectors of the
king Varuna, and Satabhisaj (who is his Naksa- beverage of immortality,-let them both, de-
tra), the best of the Naksatras,-these two create lighted in their Naksatra, come (to us). We
long life for the gods; (for) they give (them) one pay homage to the two Asvins, (and) to the
hundred thousand medicines. AMvayujes (their Naksatra).
(9.b) Let the king Varuna come to our sacri- (14.a) Let the Bharanis (who are the Naksa-
fice; let all the gods come together to our sacrifice. tra of Yama) take away our evil; let the blessed
May the Naksatra Satabhisaj, pleased with it, king Yama look after that, for he is the great
give us long life and medicines. king of the great world. Let him make our way
(1O.a) Aja Ekapdd (the one-footed he-goat, easy and safe.
i.e. the Sun) has risen in the east, greeting with
(14.b) To that Naksatra under which king
Yama wanders, to that Naksatra under which
4 See the note 16 on page 220. the gods did consecrate him, to that bright Nak-
satra of him, let us offer the oblation. Let the and an oblation to Visnu.-At the end of the
Bharanls take away our evil. chapter, the author gives us the pratikas of the
(The puro 'nuvakya used for the oblation offered puro 'nuvakyas and yajyas that are to be recited
to the New Moon is the stanza beginning with) for the supplementary oblations (i.e. for the ob-
nivesani (= TS. 3.5.1.1.c: nivesani samgamani lation of a cake to Agni and the oblation of a
vasuinam vtsva rftpdni vasuiny avesayanti, sahasra- pap to Anumati, on the occasion of each isti).
posam subhaga raraina si na d gan varcasa samvi- Finally he gives us the pratikas of the stanzas
dand: "A provider and gatherer of riches, bring- to be recited for the usual oblation to Agni
ing all the forms that are riches, the fortunate Svistakrtj]
one, granting a thousandfold prosperity, has
(The puro 'nuvakya used for the oblation to
come to us, united with splendor.")
the Moon and the Reflection of the Moon is the
(The yajya used for the oblation to the New
stanza beginning with) ndvo-navo bhavati jdyama-
Moon is the stanza beginning with) yat te devd
nah (= TS. 2.4.14.a: ndvo-navo bhavati jdyamand
ddadhur (= TS. 3.5.1.1.b: ydt te devd adadhur
'hnam ketu'r u~dsam ety dgre, bhagadn devebhyo vi
bhagadheycam amavasye samvasanto mahitva, sa no
dadhaty tyan pra candrdmas tirati dirgham tyuh:
yajniaim piprihi visvavare rayim no dhehi subhage
"Being born [again and again] he [the Moon] is
suviram: "The share that the gods, dwelling to-
ever new; the banner of the days, he goes in front
gether with greatness, bestowed on thee, 0 New
of the dawns; he appoints their share to the gods,
Moon,-[with that share] do thou fill our sacri-
as he comes; the Moon extends a long life-time.")
fice, 0 thou bestower of all boons; give us, 0
(The yajya used for that oblation is the stanza
fortunate one, wealth rich in manly sons.")
beginning with) yam adityd a~siuim apyaydyanti
(= TS. 2.4.14.b: yam adityd amsum apyayayanti
3.1.3
yam iksitam dksitayac pibanti, tenna no rdja varuno
navo-navo bhavati jayamano.-yam aditya brhaspatir t pyayayantu bhuzvanasya gopd*: "The
amium apyayayanti.-ye virilpe samanasa sam- Soma [i.e. the Moon] which the Adityas make
vyayanti, samanim tantum paritatanate, vibhfi swell, the imperishable [Soma] which the imper-
prabhui anubhfi visvato huve, te no naksatre ishable ones drink,-therewith let the King [i.e.
havam agametam.-vayaim devf brahmana sam- Indra], Varuna, Brhaspati, the guardians of the
vidanah, suratnaso devavitinm dadhanah, ahoratre world, make us swell.")
havisa vardhayantah., ati papmcnam atimuktya (The puro 'nuvakya used for the oblation to
gamema.-praty uv adrsy dyati [1], vyucchAnti Day and Night is the stanza:) "You two who,
duhita divah, ap6 mahi vrnute caksusa.-tamo being of different color but of the same mind,
jy6tis-krnoti sinlrl, ud usriyah sacate suryah, clothing yourselves (in white and black), spin
saca udyan naksatram arcimat, tave 'd uso vyusi out, all around, one and the same warp (i.e. the
sdryasya ca.-sarm bhaktena gamemahi, tan no warp of the year), you two who are (all-) per-
naksatram arcimat, bhanumat teja uccarat, upa vading, powerful, and (all-) perceiving, you two I
yajfinm iha "gamat [2].-pra naksatraya devaya, invoke everywhere. So may you (O Day and
indrdy6 'ndumf havamahe, sa nab savitA suvat Night), under our Naksatra, come at our invo-
sanim, pustidAm virdvattamam.-(ud u tyam. cation."
citram.-aditir na urusyatu.-mahim u su ma- (The yajya used for that oblation is the stanza:)
taram.-ida'm visnuh.-pra tad visnuh.-agnir "United with the Brahman (i.e. the holy power
murdhA.-bh~uvah.- anu no 'dyA'numatir.-a'nv of the sacred word), provided with rich treasures,
id anumate tvam.-havyav~hami.-svistam [3]. presenting a feast to the gods, gladdening the
two goddesses Day and Night with the oblation,
[This chapter contains the puro 'nuvakyas and
may we overcome evil by final liberation."
the yajyas used for the seven oblations that take
(The puro 'nuvakya used for the oblation to
place after the 14 istis to the Deva-Naksatras,
the Dawn is the stanza:) "Coming,5 shining, the
the oblation to the Full Moon, the 14 iffis to the
daughter of the Sky has been seen. The mighty
Yama-Naksatras, and the oblation to the New
one covers (i.e. protects) the work (i.e. our work,
Moon have been performed, namely: an oblation
our sacrifice) with her gaze."6
to the Moon and the Reflection of the Moon; an
(The yajya used for that oblation is the stanza:)
oblation to Day and Night; an oblation to the
Dawn; an oblation to "this Naksatra"; an obla- 5 Cf. RV. 7.871.9.ab,
tion to Suirya (the Sun); an oblation to Aditi; 6 Cf. RV. 10.87.9-
"The beautiful woman illumines the darkness. paiisure: "Visiju strode through this [i.e. this
The Sun, ascending, accompanies the red cows.7 world]; thrice he has made a footstep. In the
Along (with them), ascending, the Naksatra (is) dust of it [i.e. in the dust of these three footsteps],
shining, at the shining forth of thee, 0 Dawn, this [i.e. all this world] is gathered together.")
and of the Sun."8 (The yajyyd used for that oblation is the stanza
(The puro 'nuvakya used for the oblation to beginning with) pra tad vi~tuh (= RV. 1.154.2:
"this Naksatra" is the stanza:) "May we obtain pra tdd visnuh stavate virywna, mrgd nd bhimd6
our share. 9 This (is) our shining Nakaatra; the kucaro giris(hdh., yasyo 'ruisu trisu vikrdmanesu,
radiant light, rising, has come here to our sac- adhiksiydnti bhu'vanani vilva: "So, by reason of
rifice. " his heroism, Visihu is praised, he who, like a
(The yajya used for that oblation is the stanza:) dread beast, wanders at will, haunting the moun-
"For the benefit of the divine Nakaatra, for the tains, he in whose three wide strides all beings
benefit of Indra, we invoke Indu (the Moon). dwell.")
May he, the impeller, bring forth for us acquisi- (The puro 'nuvakya used for the supplementary
tion that will give us prosperity, and will be very oblation of a cake to Agni, on the occasion of
rich in manly sons." each if.fi, is the stanza beginning with) agnir
(The puro 'nuvakya used for the oblation to mfirdhd (= TS. 4.4.4.1.a = RV. 8.44.16: agnir
SUrya is the stanza beginning with) z'd u tydm mfirdhl divdh kaku't pat{& prthivyd aydm, apde
(= TS. 1.2.8.2: zid u tyadtn jdtavedasam devdm rdtaisi jinvati: "Agni is the head, the summit of
vahanti ketdva4, drse vssvasya saryam: "His the sky; here, he is the lord of the earth; he
rays
bear him upwards, the all-knowing god, Strya quickens the seeds of the waters.")
[the Sun], that all may look at him.") (The yajya used for that supplementary obla-
(The yajya used for that oblation is the stanza tion is the stanza beginning with) bhuva4 (= TS.
beginning with) citradm (= TS. 1.4.43.1: citrdm 4.4.4.1.d = RV. 10.8.6: bhu'vo yajna'sya rajasas
devdnam U'd agad dnikam cdksur mitrasya vdru- ca netd ydtrd niyu'dbhih. sdcase Sivdbhi4, divi mfir-
nasya 'gnea, d 'pra dydva-prthivi antdriksai s urya dhdnam dadhise suvartdm jihvdm agne cakrse
atmd jdgatas tasthusas ca: "The radiant face of havyavdham: "Thou hast become the leader of
the gods has risen, the eye of Mitra, Varuna, and the sacrifice and of the region where thou art
Agni. He has filled the sky and the earth, and accompanied by thy auspicious teams of horses;
the atmosphere,-Sfirya [the Sun], the soul of thou hast placed thy light-winning head in the
all that moves and stands.") sky, and thou hast made, 0 Agni, thy tongue
(The puro 'nuvakya used for the oblation to to be the bearer of the oblation.")
Aditi is the stanza beginning with) dditir na (The puro 'nuvakya used for the supplementary
urusyatu (= TS. 1.5.11.r: dditir na uru.yatv oblation of a pap to Anumati, on the occasion of
dditih sdrma yacchatu, dditi4 patv d6hasa4: each "Let
isti, is the stanza beginning with) dnu no
Aditi save us, let Aditi give us protection, let 'dya 'numatiU (= TS. 3.3.11.1: dnu no 'dyd 'nu-
Aditi guard us from distress.") matir yajiidim devesu manyatam, agnis ca havya-
(The yajya used for that oblation is the stanza vdhano bhavatam dds'ue mdyac: "May Anumati
beginning with) mahim it sz` matdram (= TS. today, among the gods, be pleased with our
1.5.11.s: mahcm it su' matarai& suvratdnam rtdsya sacrifice; may she and Agni, the bearer of the
pdtnim dvase huvema, tuviksatrdm ajdrantim urii- oblation, be a joy to the pious man.")
ci& susarmanam dditi* suprdnitim: "Let us (The yajya used for that supplementary obla-
invoke to aid us the great mother of those who tion is the stanza beginning with) dnv id anumate
are righteous, the spouse of Holy Order, the tvam (= TS. 3.3.11.m: anv id anumate tvdm
powerful one, who does not grow old, the wide- manydsai s?dm ca nah krdhi, krdtve dd~kaya no
spreading Aditi, who gives good protection and hiinu prd na dyfi~i tdrisa4: "Be pleased [with
good guidance.") us], 0 Anumati, and grant us prosperity; for
(The puro 'nuvakya used for the oblation to inspiration, for insight, impel us; lengthen our
Visnu is the stanza beginning with) iddm vienu4 lives.")
(= TS. 1.2.13.1 = RV. 1.22.17: iddm vietur vi (The puro 'nuvakyd used for the oblation to
cakrama, tredhd ni dadhe paddm, sdmfidhamAgni
asyaSvistakrt at the end of each iffi is the
stanza beginning with) havyavdham (= Tait.-Br.
7 Possibly the rays of the dawn.
8 Cf. RV. 7.81.1.d and 7.81.2.a, b, c. 2.4.1 .4. a: havyavcd ham abhai matid ham, rak ohd anam
9 Cf. RV. 7.81.2.d. pftanasu jistuim, jy6tilmantam didyatam pu'ran-.
dhim, agnii) svio(akftam dhuvema: "We would

invoke the god who conveys the oblation, who 6sadhlbhir vanaspatibhi4 prajayey6 'ti, sai 'tam
subdues the enemies, who kills the demons, who adityai pu'narvasubhyam caruim niravapat, tato
is victorious in battles; the bright, the shining, va iyam 6oadhlbhir vanaspatibhih prajayata.-
the bountiful Agni who makes the sacrifice prajayate ha vai prajaya pasubhih, ya et6na
correct. ") havisa yajate, ya u cai 'nad evam v6da.-s6 'tra
(The yajya used for that oblation is the stanza juhoti, adityai svaha puinarvasubhydm, svaha
beginning with) svi(am (= Tait.-Br. 2.4.1.4.b: (corr.: puinarvasubhyam' svaha) "bhutyai svaha
svi(am agne abhi tdt prnahi, visva deva pftand prajatyai svah6 'ti [5].
abhisya, urum nah pantham pradigdn vibhahi, bthaspAtir va akamayata, brahmavarcasf syam
jy6t4mad dhehy ajdram na ayuh: "Make full,
iti, sal0etam bthaspAtaye tisyaya naivaram caruim
Agni, that which has been correctly offered; payasi niravapat, tato vai sa brahmavarcasy
fetter, 0 god, all hostile armies; do thou shine, abhavat.-brahmavarcasf ha vai bhavati, ya
showing us a broad way; give us a bright, un- et6na havisa yajate, ya u cai 'nad evam v6da.-
decaying life.") s6 'tra juhoti, bthaspAtaye svaha tisyaya svaha,
3.1.4 brahmavarcasaya svah6 'ti [6].
devasurah samyatta asan, t6 devah sarp6bhya
agnir va akamayata, annad6 devana-m' syam asresabhya ajye karambham niravapan, tan eta-
iti, sa etam agnaye kfttikdbhya4 purod.Asam bhir eva devatabhir u'panayan.-etabhir ha vai
astakapalam niravapat, tato vai s6 'nnad6 deva-
devatabhir dvisantam bhratrvyam uipanayati,
nam abhavat, agnir vai devanam annadad.- ya etena havisa yajate, ya u cai 'nad evam v6da.
y6tha ha va agnir devanam annadah, evami ha va -s6 'tra juhoti, sarp6bhyah svaha "AresAbhyali
esa manusyanam bhavati, ya et6na havisa y6jate,
svaha, dandagdkebhya4 svah6 'ti [7].
ya u cai 'nad evam v6da.-s6 'tra juhoti, agnaye pitaro va akamayanta, pitrloka rdhnuyam6 'ti,
svaha kfttikdbhyab svaha, ambayai svaha du- ta etam pittbhyo maghabhyah purod. asam sAtka-
layai svaha, nitatnyai svaha 'bhrayantyai svaha, palam niravapan, tato vai t6 pitrloka ardhnuvan.
meghayantyai svaha varsayantyai svaha, cupu-
-pitvlok6 ha va Vdhnoti, ya et6na havisa yajate,
nfkdyai svahe' 'ti [1]. ya u cai 'nad evam v6da.-s6 'tra juhoti, pitt-
prajapatih praja asvjata, ta asmat sV.tah pdrdcIr
bhyah svaha maghabhyah svaha 'naghabhyah
ayan, tasam' rohintfm abhyadhyayat, s6 'kama- svaha 'gadabhyah svaha 'rundhatfbhyal svah6
yata, (pa ma "varteta, sam enaya gacchey6 'ti,'ti [8].
sa etam prajapataye rohinyai caruim niravapat, aryama va akamayata, pasumant syam iti, sa
tato vai sa tam upavartata, sam enaya 'gacchata.
etam aryamn.6 phAdgunibhydm carurm niravapat,
-upa ha va enam priyalm avartate, sam priy6na
tato vai sa pagumAn abhavat.-pasuman ha vai
gacchate, ya et6na havisa y6jate, ya u cai 'nad
bhavati, ya et6na havisa yajate, ya u cai 'nad
evcam v6da.-s6 'tra juhoti, prajapataye svaha
evam v~da.-s6 'tra juhoti, aryamn6 svfhd phal-
rohinyai svaha, r6camanayai svaha prajabhyah
gunibhydm' svaha, pasubhyah svah6 'ti [9].
svah6 'ti [2].
bhago va akamayata, bhagf gresthf devana-m'
s6mo va akamayata, 6oadhindm' rajyam abhi-
jayeyam iti, sa etcam' s6maya mrgaAirsAya sya-syam iti, sa etam bhagaya phAdgunibhydm carlum
niravapat, tato vai sa bhagf Aresthf devanam
makam carum payasi niravapat, tato vai sai
6sadhindm' rajycam abhyijayat.-scAmdnandnm ha abhavat.-bhagf ha vai Aresthf samananam bha-
vati, ya et6na havisa yajate, ya u cai 'nad evam
vai rajycam abhijayati, ya et6na havisa y6jate,
v6da.-s6 'tra juhoti, bhagaya svaha phAIguni-
ya u cai 'nad evcam v6da.-s6 'tra juhoti, s6maya
svaha mrgalrsAya svaha, invakabhyah svahcau bhyam' svaha, sraisthyaya svah6 'ti [10].
'aadhibhyab svaha, rajyaya svaha 'bhijityai svAh6savita va akamayata, sran me deva dAdhiran,
'ti [3]. savita syam iti, sa etam' savitr6 hastaya puro-
rudr6 va akamayata, pagumant syam iti, sA dAgam dvadasakapalam niravapad atinuAm vrihi-
etam' rudraya "rdrayai praiyamgavam carum nam, tato vai tasmai srad deva adadhata, savitd
payasi niravapat, tito vai sa pagumAn abhavat. 'bhavat.-ArAd dha va asmai manusya dadhate,
-pagumAn ha vai bhavati, ya et6na havisa savita samnnanam bhavati, ya et6na havisa
y6jate, ya u cai 'nad evam v6da.-s6 'tra juhoti, yajate, ya u cai 'nad evam v6da.-s6 'tra juhoti,
rudraya svaha "rdrayai svaha, pinvamanayai savitr6 svaha hastaya, svaha (corr.: hastaya
svaha pasubhyah svah6 'ti [4]. svaha,) dadat6 svaha (corr.: dadate svaha)
pviat6, svaha (corr.: prnat6 svaha,)

-To Nitatni, svdha!-Toprayacchate
Abhrayanti, svdhd!-
svaha pratigrbhnate' svahe 'ti [11].
To Meghayanti, svha !-To Varsayanti, svdha!
tvasta va akamayata, citrdm prajam vindeye -To Cupuniik, svahd!" 10
'ti, sa etam tv6stre citrayai purodasam astaka- 2. Prajdpati emitted from himself the crea-
palam niravapat, tato vai sa citrim prajam avin- tures. Having been emitted from him, they
data.-citramd ha vai prajam vindate, ya et6na went away. Among them he longed for Rohini.
havisa yajate, ya u cai 'nad eva'm v6da.-s6 'tra He desired: "May she come back to me. May
juhoti, tvastre svaha citr~yai svaha, caitraya I unite with her." He offered that well known
svaha, prajayai svahe 'ti [12]. sacrificial pap to Prajapati (i.e. to himself) and
vayu'r va akamayata, kamacaram esu lok6sv to Rohin. i (who is his Naksatra). Consequently
abhijayeyam iti, sa etad vay ave nistyayai gvstyAi she came back to him, and he united with her.
dugdham p6yo niravapat, tato vai sa kamacaram What is dear to one, that comes back to him,
esu lokesv abhya'jayat.-kamacarami ha vA esu and with what is dear to him, he unites, he who
lokesv abhijayati, ya etena havisa y6jate, ya u offers that oblation, and who thus knows it.-
cai 'nad evam v6da.-s6 'tra juhoti, vayatve So, on this occasion, (after the chief oblation,)
svaha nistyayai svaha, kamacaraya svaha 'bhiji- he (the Sacrificer) offers the (additional) obla-
tyai svah6 'ti [13]. tions, saying: "To Prajdpati, svdhd! To Rohin-i,
indrdgnf va akamayetam, sraisthyam deva- svdha! To the bright one, svdha! To the crea-
nam abhijayev6 'ti, tav etam indragnibhyam tures, svaha!"
visakhabhyam purodAgam 6kadasakapalam nira- 3. Soma desired: "May I conquer sovereignty
vapatam, tato vai tau sraisthyam devanam over the plants." He offered, in milk, that well
abhyajayatam.-Ardisthyam' ha vai samanfndm known sacrificial pap, made of syamaka (i.e.
abhijayati, ya et6na havisa y6jate, ya' u cai 'nad millet), to Soma (i.e. to himself) and to Mcgaglrsa
evcam v6da.-s6 'tra juhoti, indrdgnibhydii svaha (who is his Naksatra). Consequently he con-
vi~Akhdbhyai sv~hd, Ardisthydya svfhd 'bhiji-quered sovereignty over the plants. He con-
tyai svah6 'ti [14]. quers sovereignty over his equals, he who offers
athai 'tat paurnamasya ajyam nirvapati.- that oblation and who thus knows it.-So, on
kamo vai paurn.iamasi, kama ajyam, kamenai this occasion, (after the chief oblation,) he (the
'va kamam' samardhayati.-ksipram enam' sai Sacrificer) offers the (additional) oblations, say-
kama uipanamati, y6na kamena yajate.-s6 'tra ing: "To Soma, svdha !-To Mrgagirsa, svahd !-
juhoti, paurnamasyai svaha k~maya svaha "ga- To the Invakds," svahd!-To the Plants, svdhd!
tyai sv~he 'ti [15]. -To Sovereignty, svaha!-To Conquest, svahX!"
4. Rudra desired: "May I be rich in cattle."
[This chapter contains: 1. theological explana-
He offered, in milk, that well known sacrificial
tions of the origin of each of the 14 istis offered
pap, prepared from priyamgu (i.e. panic grass),
to the 14 Deva-Naksatras; 2. prescriptions con-
to Rudra (i.e. to himself) and to Ardrd (who is
cerning the sacrificial substance to be offered for
his Naksatra). Consequently he became rich in
each of these 14 i4tis, and for the oblation to the
cattle. He indeed becomes rich in cattle, he who
Full Moon; 3. the sacrificial formulas to be used,
offers that oblation and who thus knows it. So,
in each case, for the additional oblations.]
on this occasion, (after the chief oblation,) he
1. Agni desired: "May I be an eater of food (the Sacrificer) offers the (additional) oblations,
among the gods." He offered that well known saying: "To Rudra, svaha!-To Ardra, svaha!-
sacrificial cake, served on eight potsherds, to To the swelling one, svdha!-To Cattle, svdha!"
Agni (i.e. to himself) and to the KIttikds (who 5. This (Earth) (formerly) was bald, hairless.
are his Naksatra). Consequently he became an She desired: "May I produce plants and trees."
eater of food among the gods. Agni indeed is an She offered that well known sacrificial pap to
eater of food among the gods. And just as Agni Aditi (i.e. to the Earth, to herself) and to the
became an eater of food among the gods, so he 10 Ambd (the mother), Dula (the shaking one), Nitatni
becomes an eater of food among men, he who (the penetrating one), Abhrayanti (the one who forms
offers that oblation, and who thus knows it. clouds), Meghayanti (the one that makes the weather
So, on this occasion, (after the chief oblation,) cloudy), Varaayanti (the one that causes rain), and Cupu-
nika (?) are the names of the seven stars of the constella-
he (the Sacrificer) offers the (additional) obla-
tion that is called the Krttikas (i.e. the Pleiades).
tions, saying: "To Agni, svaha!-To the Kvtti- " This name of the stars of the constellation Mrga'ir~a
kas, svaha !-To Amba, svaha !-To Dula, svaha! probably means "the invigorating ones."
VOL. 98, NO. 3, 1954] THE I$TIS TO THE NAK$ATRAS 217
two Punarvasus (who are her Naksatra). Con- 9. Aryaman desired: "May I be rich in cattle."
sequently this (Earth) produced plants and trees. He offered that well known sacrificial pap to
He indeed will have offspring and cattle, he who Aryaman (i.e. to himself) and to the two Phal-
offers that oblation and who thus knows it. gunis (i.e. the First Phalgunis, who are his Nak-
So, on this occasion, (after the chief oblation,) satra). Consequently he became rich in cattle.
he (the Sacrificer) offers the (additional) obla- He indeed becomes rich in cattle, he who offers
tions, saying: "To Aditi, svdha!-To the two that oblation and who thus knows it.-So, on
Punarvasus, svaha !-To Power, svaha !-To Gen- this occasion, (after the chief oblation,) he (the
erating Power, svdhd!" Sacrificer) offers the (additional) oblations, say-
6. Brhaspati desired: "May I be eminent in ing: "To Aryaman, svdhd!-To the two Phal-
sacred lore." He offered, in milk, that well gunis, svahd!-To Cattle, svaha!"
known sacrificial pap, made of wild rice, to 10. Bhaga desired: "May I be fortunate (bha-
Brhaspati (i.e. to himself) and to Tisya (who is gin) and most eminent among the gods." He
his Naksatra). Consequently he became emi- offered that well known sacrificial pap to Bhaga
nent in sacred lore. He indeed becomes eminent (i.e. to himself) and to the two Phalgunis (i.e.
in sacred lore, he who offers that oblation and the Second Phalgunis, who are his Naksatra).
who thus knows it.-So, on this occasion, (after Consequently he became fortunate and most
the chief oblation,) he (the Sacrificer) offers the eminent among the gods. He indeed becomes
(additional) oblations, saying: "To Brhaspati, fortunate and most eminent among his equals, he
svahM!-To Tisya, svaha! To Pre-eminence in who offers that oblation and who thus knows it.-
Sacred Lore, svaha!" So, on this occasion, (after the chief oblation,) he
7. The gods and the Asuras were engaged in (the Sacrificer) offers the (additional) oblations,
contest. The gods offered, in clarified butter, a saying: "To Bhaga, svaha!-To the two Phal-
karambha (i.e. a porridge of barley) to the Ser- gunis, svdhd!-To Pre-eminence, svah'!"
pents and to the Agresds (who are their Naksa- 11. Savitar desired: "May the gods have faith
tra). With (the help of) those deities (i.e. the in me, and may I be the impeller (of them)."
Serpents and the Agresds), they (the gods) He offered that well known sacrificial cake, served
brought them (i.e. the Asuras) into subjection.'2 on twelve potsherds, and made of rice grains that
He indeed, with (the help of) those deities, brings are ripening quickly in the rainy season, to Savi-
the rival who hates him into subjection, he who tar (i.e. to himself) and to Hasta (who is his
offers that oblation and who thus knows it.- Naksatra). Consequently the gods had faith in
So, on this occasion, (after the chief oblation,) him, and he became the impeller (of them). In
he (the Sacrificer) offers the (additional) obla- him men have faith indeed, and he becomes the
tions, saying: "To the Serpents, svhad!-To the impeller of his equals, he who offers that oblation
Agresas, svahd! To the Dandagiikas (the mor- and who thus knows it.-So, on this occasion,
dacious serpents), svaha!" (after the chief oblation,) he (the Sacrificer)
8. The Fathers (i.e. the deceased ancestors) offers the (additional) oblations, saying: "To
desired: "May we prosper in the world of the Savitar, svaha !-To Hasta,'3 svahd !-To the one
Fathers." They offered that well known sacri- who gives, svdh-!-To the one who fills, svaha!-
ficial cake, served on six potsherds, to the Fathers To the one who bestows, svahd!-To the one
(i.e. to themselves) and to the Maghas (who are who takes, svaha!"
their Naksatra). Consequently they prospered 12. Tvastar desired: "May I obtain an off-
in the world of the Fathers. He indeed will spring (that would be) a thing of brightness (a
prosper in the world of the Fathers, he who offers marvel)." He offered that well known sacrificial
that oblation and who thus knows it.-So, on cake, served on eight potsherds, to Tvastar (i.e.
this occasion, (after the chief oblation,) he (the
to himself) and to Citrd (the bright one) (who is
Sacrificer) offers the (additional) oblations, say-
his Naksatra). Consequently he obtained an
ing: "To the Fathers, svaha!-To the Maghas, offspring (that was) a thing of brightness. He
svaha !-To the sinless ones, svaha !-To the ones
indeed obtains an offspring (that is) a thing of
who are free from disease, svah A-To the ones
brightness, he who offers that oblation and who
who do not obstruct, svaha!"
thus knows it.-So, on this occasion, (after the
chief oblation,) he (the Sacrificer) offers the (ad-
12 tOn updnayan = tan svatn vagam updnayan; and
bhrdtrvyam upanayati = bhratrvyatn svam vas'am upanayati.
Cf. gat.-Br. 1.5.4.5. 13 This name of the Nakaatra means "the Hand."
ditional) oblations, saying: "To Tvatar, svahd! sv~ha 'nurddh~bhyali sv~hd, mitradheyaya sv~hd
-To Citra (the bright one), svdha!-To Bright- 'bhfjityai svAh6 'ti [1].
ness, svaha!-To Offspring, svdha!" indro va akamayata, jydi~thyam dev~nam abhf-
13. Vayu (the Wind) desired: "May I acquire jayeyam iti, sa etim indraya jyeathdyai purodA-
the faculty of moving at will in these worlds." 4am ekadasakapalam niravapan mah~vrilhinam,
He offered that well known oblation of the milk tato vai sA jyai~thyam devlnam abhyAjayat.-
of a cow which has had only one calf, to Vdyu jyaiqhyadi ha vai saman~ndm abhfjayati, yA
(i.e. to himself) and to Nityd (who is also called et6na havfid yajate, ya u cai 'nad evam. v~da.-
Svati, and who is his Nakaatra). Consequently s6 'tra juhoti, fndraya svdhd jyethdyai sv~hd
he acquired the faculty of moving at will in these jydi~thydya sv~hd 'bhfjityai svAh6 'ti [2].
worlds. He indeed acquires the faculty of mov- prajapatir va akamayata, mflam. prajdm vin-
ing at will in these worlds, he who offers that dey6 'ti, s"a etaim prajApataye m61aya carim
oblation and who thus knows it.-So, on this niravapat, tato vai sa mdilam prajAm avindata.-
occasion, (after the chief oblation,) he (the Sac- mdlama ha vai praj~m vindate, yA et6na havfi
rificer) offers the (additional) oblations, saying: yajate, ya u cai 'nad evam. v6da.-s6 'tra juhoti,
"To Vdyu, svdha!-To Nistya, svdha!-To the prajapataye svaha, mflaya svaha, praj~yai sv~h6
faculty of moving at will, svdhd!-To Conquest, 'ti [3].
svdhla!p Apo vA akamayanta, samudram kAmam abhf-
14. Indra and Agni desired: "May we both jayem6 'ti, tA etam adbhy6 'sddhabhyag carim
conquer pre-eminence among the gods." They niravapan, tato vai t1h samudr"am k~mam abhya-
offered that well known sacrificial cake, served jayan.-samudrAif ha vai k~mam abhfjayati, yA
on eleven potsherds, to Indra and Agni (i.e. to et6na havisa yajate, ya u cai 'nad evam v6da.-
themselves) and to the two Vigakhas (who are s6 'tra juhoti, adbhyAbl svhd 'ad.h~bhyah. svdhq,
their Nakaatra). Consequently they conquered samudrdya svdhd kAmaya sv~ha, abhijityai svdh6
pre-eminence among the gods. He indeed con- 'ti [4].
quers pre-eminence among his equals, he who vi've vai devA akamayanta, anapajayy~m.
offers that oblation and who thus knows it.- jayeme 'ti, tat etam vigvebhyo dev6bhyo '4dhi
So, on this occasion, (after the chief oblation,) bhyag carum niravapan, tato vai te 'napajayy~m
he (the Sacrificer) offers the (additional) obla- ajayan.-anapajayyaii ha vai jayati, ya et~na
tions, saying: "To Indra and Agni, svaha!-To havisd yajate, ya u cai 'nad evam v~da.-s6 'tra
the two Vigakhas, svdhd !-To Pre-eminence, juhoti, vivebhyo dev6bhyab svaha 'adh~bhya1
svhad!-To Conquest, svaha!" svaha, anapajayy~ya sv~ha jityai svdh6 'ti [5].
15. Then he (the Sacrificer) offers that well brahma va akamayata, brahmalokam abhija-
known oblation of clarified butter to the Full yeyam iti, tid etam br~hmane 'bhijfte car"u
Moon. The Full Moon is object of desire; clari- niravapat, tato vai tad brahmalokam abhya-
fied butter is object of desire. (Consequently) jayat.-brahmalokdii ha va abhijayati, ya et~na
he (the Sacrificer) causes the object of his desire havi'a yajate, yA u cai 'nad evAim v~da.-s6 'tra
juhoti, brahmane svaha 'bhijite svaha, brahma-
to succeed by the object of his desire (i.e. fulfills
his desire by the object of his desire). With
lokaya sv~ha 'bhfjityai svdh6 'ti [6].
vfisur vA akamayata, pilnyafi 916kaiii Ainviya,
whatever desire he offers the oblation, the object
nA ma papf kirtir Agacched iti, sa etam visnave
of that desire quickly comes to him.-So, on this
sronayai purod1Nam trikap1lcim niravapat, tato
occasion, (after the chief oblation,) he (the Sac-
vdi sa piunyam ?10kam agrputa, nai 'nam papt
rificer) offers the (additional) oblations, saying:
kirtir agacchat.-puniyari ha vdi 916kaii inute,
"To the Full Moon, svaha!-To Desire, svahd!- nAi 'nam papt kirtir Agacchati, ya et6na havia.
To Coming, svaha!" yijate, yd u cai 'nad evdm v~da.-s6 'tra juhoti,
3.1.5 visinave svaha Arondyai svAha, ?16kaya sv~ha
?rutaya svdh6 'ti [7].
mitr6 vA akamayata, mitradheyam ed lokev vasavo va akamayanta, 4gram devatanam
abhfjayeyam iti, sa et.am mitr~ya 'nuradh6bhyaA
pirlydm6 'ti, tA etam vasubhya4 Ardvi~thabhyals
carum niravapat, tato vai sA mitradh6yam esi! puroddgam aat~kapdlam niravapan, tato vAi t6
lokesv abhyijayat.-mitradheyaifi ha vA equ
'gram devitana-m p~ryayan.-Agraifi ha vAi sa-
lok6ev abhfjayati, yd etena havfi yajate, ya u
mandnam paryeti, ya et~na havfa ydjate, ya u
cai 'nad evam v6da.-s6 'tra juhoti, mitr~ya
cai 'nad ev.Am v6da.-s6 'tra juhoti, vasubhya4
VOL. 98, NO. 3, 1954] THE I$TIS TO THE NAKSATRAS 219
sv~hd Ardviqhdbhyali svaha, 6graya

amavasyayai svaha
svAha, kAmayapdri-
svAhA "gatyai svAh6
tyai sv~h6 'ti [8]. 'ti [15].
indro vA akamayata, dqlh6 'sithila4 syam iti,
[This chapter contains: 1. theological expla-
sa etam varunaya Aatdbhipaje bhepajebhyah puro-
nations of the origin of each of the 14 is(is offered
dIaiam ddgakapalam niravapat kVsi~Anam vrihi-
to the 14 Yama-Naksatras; 2. prescriptions con-
nam, tato vdi sA d1dh6 'sithilo 'bhavat.--dvh6
cerning the sacrificial substance to be offered for
ha vd asithilo bhavati, yA etena havisa yajate,
each of these 14 istis, and for the oblation to the
ya u cai 'nad evam veda.-s6 'tra juhoti, varu-
New Moon; 3. the sacrificial formulas to be used,
inya svaha satabhisaje svaha, bhesaj~bhyali
in each case, for the additional oblations.]
svAh6 'ti [9].
aj6 va 6kapad akamayata, tejasvf brahma- 1. Mitra desired: "May I conquer the estab-
varcasi syam iti, sa etam ajayai 'kapade prostha- lishment of friendship in these worlds." He
pad~bhyag caruim niravapat, tato vai sa tejasvf offered that well known sacrificial pap to Mitra
brahmavarcasy abhavat.-tejasvf ha vai brah- (i.e. to himself) and to the Aniirddhas (who are
mavarcasi bhavati, ya et~na havisa yajate, ya his Naksatra). Consequently he conquered the
u cai 'nad evarm v~da.-s6 'tra juhoti, ajayai establishment of friendship in these worlds. He
'kapade svaha prosthapad~bhya4 svaha,indeed t~jaseconquers the establishment of friendship
svaha brahmavarcasaya svahe 'ti [10]. in these worlds, he who offers that oblation and
ahir vai budhniyo 'kamayata, imam pratistham who thus knows it.-So, on this occasion, (after
vindey6 'ti, sa etam ahaye budhniyaya prostha- the chief oblation,) he (the Sacrificer) offers the
pad~bhya4 purod. Aam bhutmikapalam niravapat, (additional) oblations, saying: "To Mitra, sv~ha!
tato va'i sa imam pratistham avindata.-imam' -To the Anfiradhas, svaha!-To the Estab-
ha vai prati.tham vindate, ya etena havisa yajate, lishment of Friendship, svahd!-To Conquest,
ya u cai 'nad evim veda.-s6 'tra juhoti, ahaye svdha!"
budhniyaya svaha prosthapadebhyah svaha, pra- 2. Intra desired: "May I conquer pre-eminence
tisthayai svAh6 'ti [11]. among the gods." He offered that well known
pusa va akamayata, pasumant syam iti, sa sacrificial cake, served on eleven potsherds, and
etaim pu-sn6 revatyai carulm niravapat, tato vai made of great rice grains, to Indra (i.e. to him-
sa pasuman abhavat.-pasuman ha vai bhavati, self) and to Jye~tha (the pre-eminent one) (who
ya etena havisa yajate, ya u cai 'nad evam v~da.
is his Naksatra). Consequently he conquered
-s6 'tra juhoti, p4sn6 svaha revatyai svaha,
pre-eminence among the gods. He indeed con-
pasubhyah svAh6 'ti [12]. quers pre-eminence among his equals, he who
asvinau va akamayetam, srotrasvinav aba-offers that oblation and who thus knows it.-
dhirau syave 'ti, tav etam asvibhyam asvayu'g-
So, on this occasion, (after the chief oblation,)
bhyam purodAJam dvikapalam niravapatam, tato
vai tau srotrasvinav abadhirav abhavatam.- tions, saying: "To Indra, svahd!-To Jyestha,
grotrasvl ha va abadhiro bhavati, ya et~na svah
havisa
A-To Pre-eminence, svdhd!-To Conquest,
yajate, ya u cai 'nad evarm v6da.-s6 'tra juhoti, svahd!"
asvibhyam' svaha 'svayu'gbhyam' svaha, sr6traya 3. Prajdpati desired: "May I obtain an off-
svaha srutyai svahe 'ti [13]. spring (that would be) a root (i.e. as firmly fixed
yam6 va akdmayata, pitpnami' rajyam abhi- and as productive as a root). He offered that
jayeyam iti, sa etam yamaya 'pabhdranibhyag well known sacrificial pap to Prajdpati (i.e. to
carum niravapat, tato vai sa pitijAm' rajyam
himself) and to Mfila (Root) (who is his Nak-
abhyajayat.-samannam' ha vai rajyam abhija- satra). Consequently he obtained an offspring
yati, ya et~na havisa yajate, ya u cai 'nad evarm (that was) a root. He indeed obtains an off-
v~da.-s6 'tra juhoti, yamaya svaha 'pabhdrani- spring (that is) a root, he who offers that obla-
bhyah svaha, rajyaya svaha 'bhijityai svahe 'ti tion and who thus knows it.-So, on this occa-
[14]. sion, (after the chief oblation,) he (the Sacrificer)
athai 'tad amavasyaya ajyam nirvapati.- offers the (additional) oblations, saying: "To
k~mo va amavasya, kama ajyam, kamenai 'va Prajapati, svhad!-To Mila, svdhd!-To Off-
kamami samardhayati.-k~ipram enam' sa kama spring, svaha!''15
ipanamati, y~na kamena yajate.-s6 'tra juhoti,
15 In this passage, Nirrti, the goddess of destruction,
14 The r. of pitrtzam is short. Cf. bhrdtrnm (TS. 2.6.6.2),
who is the deity to whom the Naksatra called Mifla is
and udgittrpam (TS. 3.2.9.5). sacred (cf. Tait.-Br. 3.1.2.2), has been replaced by, or
4. The Waters desired: "May we conquer the sherds, to Visnu (i.e. to himself) and to Srona'
object of our desire, the ocean." They offered (who is his Nak~atra). Consequently he heard
that well known sacrificial pap to the Waters good praise, and bad fame did not reach him.
(i.e. to themselves) and to the Asadhds (i.e. to He indeed hears good praise, and bad fame does
the First Addhds, who are their Naksatra). not reach him, who offers that oblation and who
Consequently they conquered the object of their thus knows it.-So, on this occasion, (after the
desire, the ocean. He indeed conquers the ob- chief oblation,) he (the Sacrificer) offers the
ject of his desire, (even if it is as great as) the (additional) oblations, saying: "To Visnu, svdhd!
ocean, he who offers that oblation and who thus -To Srond, svdha! To Fame, svaha!-To that
knows it.-So, on this occasion, (after the chief which has been heard, svdhd!"
oblation,) he (the Sacrificer) offers the (addi- 8. The Vasus desired: "May we attain su-
tional) oblations, saying: "To the Waters, svaha! premacy among the deities." They offered that
-To the Ocean, svaha!-To Desire, svahd!- well known sacrificial cake, served on eight pot-
To Conquest, svahd!" sherds, to the Vasus (i.e. to themselves) and to
5. The Visve Devd4 desired: "May we conquer the Sravisthds (who are their Naksatra). Con-
invincibility." They offered that well known sac- sequently they attained supremacy among the
rificial pap to the Visve Deva4 (i.e. to themselves) deities. He indeed attains supremacy among his
and to the Asd.has (i.e. to the Second Asadhas, equals, he who offers that oblation and who thus
who are their Naksatra). Consequently they knows it.-So, on this occasion, (after the chief
conquered invincibility. He indeed conquers in- oblation,) he (the Sacrificer) offers the (addi-
vincibility, he who offers that oblation and who tional) oblations, saying: "To the Vasus, svaha!
thus knows it. So, on this occasion, (after the -To the Sravisthas, svahd! To Supremacy,
chief oblation,) he (the Sacrificer) offers the svahd! To Attainment, svaha!"
(additional) oblations, saying: "To the Visve 9. Indra desired: "May I be strong and firm."
Deval, svdha !-To the Asadhds, svdha: To He offered that well known sacrificial cake, served
Invincibility, svdhd !-To Victory, svah !" on ten potsherds, and made of black rice grains,
6. The Brdhman (the Holy Power of the to Varuna, to Satabhi~aj (who is Varunia's Nak-
Sacred Word, the Divine Essence) desired: "May satra), and to the Medicines. Consequently he
I conquer the world of the Brdhman." It offered became strong and firm. He indeed becomes
that well known sacrificial pap to the Brdhman strong and firm, he who offers that oblation
(i.e. to itself) and to Abhijit (who is its Nak- and who thus knows it.-So, on this occasion,
satra). Consequently it conquered the world of (after the chief oblation,) he (the Sacrificer)
the Brdhman. He indeed conquers the world of offers the (additional) oblations, saying: "To
the Brdhman, he who offers that oblation and Varuna, svdhd!-To Satabhisaj, svdhd!-To the
who thus knows it. So, on this occasion, (after Medicines, svahd!"
the chief oblation,) he (the Sacrificer) offers the 10. Aja Ekapdd desired: "May I be splendid,
and eminent in sacred lore." He offered that
(additional) oblations, saying: "To the Brahman,
well known sacrificial pap to Aja Ekapad (i.e.
svahd!-To Abhijit, svaha! To the World of
to himself) and to the Prosthapadas (i.e. to
the Brdhman, svdha!-To Conquest, svaha!"
the First Prosthapadas, who are his Nak~atra).
7. Visnu desired: "May I hear good praise.
Consequently he became splendid, and eminent
May bad fame not reach me." He offered that
in sacred lore. He indeed becomes splendid, and
well known sacrificial cake, served on three pot-
eminent in sacred lore, he who offers that obla-
identified with, Prajapati, the lord of creatures, the god tion and who thus knows it. So, on this occa-
who presides over procreation. This substitution or iden- sion, (after the chief oblation,) he (the Sacrificer)
tification was probably made because of the terrible and offers the (additional) oblations, saying: "To
ominous character of Nirrti, and in order to avoid the Aja Ekapad, svaha!-To the Prosthapadas,
utterance of the formula: "To Nirrti, svaha!" (i.e. "To
Destruction, svaha!") which would have been inauspicious.
svahd!-To Splendor, svahad!-To Pre-eminence
The identification of Nirrti with Prajapati does not seem in Sacred Lore, svaha!"
strange, if we remember the passage of the Brhadaraiiyaka- 11. Ahi Budhniya desired: "May I obtain this
Upanisad (1.2), where Mrtyu (Death) is identified with
the Creator (i.e. Prajapati). The identification of the 16 Although Srokin means "the limping one" or "the lame
deity presiding over. destruction with the deity presiding one," the author of the Tait.-Br. evidently thinks that this
over procreation found its final expression in Siva, the name is related with the root sru "to hear," and that it is
great god of Hinduism. the equivalent of sfravalia "fame" or "good reputation."
(earth) as a firm foundation." He offered that clarified butter is object of desire. Thus he (the
well known sacrificial cake, that has the earth Sacrificer) causes the object of his desire to suc-
for vessel (i.e. that is served on the earth instead ceed by the object of his desire (i.e. fulfills his
of being served on a potsherd), to Ahi Budhniya desire by the object of his desire). With what-
(i.e. to himself) and to the Prosthapadas (i.e. to ever desire he offers the oblation, the object of
the Second Prosthapadas, who are his Naksatra). that desire quickly comes to him.-So, on this
Consequently he obtained this (earth) as a firm occasion, (after the chief oblation,) he (the Sac-
foundation. He indeed obtains this (earth) as rificer) offers the (additional) oblations, saying:
a firm foundation, he who offers that oblation "To the New Moon, svaha! To Desire, svaha!
and who thus knows it.-So, on this occasion, -To Coming, svaha!"
(after the chief oblation,) he (the Sacrificer)
offers the (additional) oblations, saying: "To 3.1.6
Ahi Budhniya, svdhd !-To the Prosthapadas,
candrama va akamayata, ahoratran ardhama-
svdhd!-To Firm Foundation, svdha!"
san masan rtutnt samvatsaram aptva, candrama-
12. Pulsan desired: "May I be rich in cattle."
sah sayujyam' salokatam apnuyam iti, sa etam
He offered that well known sacrificial pap to
candramase pratIdr'ydyai purod aam paficadaga-
Piisan (i.e. to himself) and to Revati (who is
kapalam niravapat, talto vai so 'horatran ardha-
his Naksatra). Consequently he became rich
masan masan rtt'nt samvatsaram aptvA, candra-
in cattle. He indeed becomes rich in cattle, he
who offers that oblation and who thus knows it. masah s~yujyam' salokatam apnot.-ahoratran
ha va ardhamds~n m~san rtutnt samvatsaram
-So, on this occasion, (after the chief oblation,)
aptva, candramasa4 sayujyam salokatam apnoti,
ya etena havifs yajate, ya' u cai 'nad evam veda.
tions, saying: "To Pilsan, svaha!-To Revati,
-s6 'tra juhoti, candramase svaha pratIdr'ydyai
svdhd! To Cattle, svahd!"
svaha, ahoratrebhya4 svaha 'rdhamasebhya4
13. The two Asvins desired: "May we be en-
svaha, masebhya4 svaha rtubhyah svaha, sam-
dowed with good ear and not deaf." They
vatsaraya svahe 'ti [1].
offered that well known sacrificial cake, served
ahoratre va akamayetam, aty ahoratre mucye-
on two potsherds, to the two A~vins (i.e. to
vahi, na nav ahoratre apnuyatam iti, te etam
themselves) and to the two AMvayujes (who are
ahoratrabhyam caruim niravapatam, dvayanam
their Naksatra). Consequently they became en-
vrihinAm, ?uklanam ca krsnanam ca, savaty6r
dowed with good ear, and were not deaf. He
dugdhe, ?vetayai ca krsnyai ca, tato vai te aty
indeed becomes endowed with good ear, and is
ahoratre amucyete, nai 'ne ahoratre apnutam.-
not deaf, he who offers that oblation and who
ati ha va ahoratre mucyate, nai 'nam ahoratr6
apnuta4, ya etena havisa yajate, ya u cai 'nad
chief oblation,) he (the Sacrificer) offers the (ad-
evam veda.-s6 'tra juhoti, 6hne svaha ratriyai
ditional) oblations, saying: "To the two AMvins,
svaha, atimuktyai svahe 'ti [2].
svdhd!-To the two AMvayujes, svdhd!-To the
usa va akamayata, priya "ditya'sya subhaga
Ear, svaha !-To Hearing, svdha!"
syam iti, sai 'tam usase cartm niravapat, tato
14. Yama desired: "May I conquer sover-
vai sa priya "ditya'sya subhaga 'bhavat.-priy6
eignty over the Fathers (the deceased ancestors)."
ha vai samdn~nam subhago bhavati, ya etena
He offered that well known sacrificial pap to
havisa yajate, ya u cai 'nad evam veda.-s6 'tra
Yama (i.e. to himself) and to the Apabharanis
juhoti, usase sv~hd vyu?tyai svaha, vyusu'syai
(who are his Naksatra). Consequently he con-
svaha vyucchantyai svaha, vyustayai svahe 'ti
quered sovereignty over the Fathers. He indeed
conquers sovereignty over his equals, he who [3].
Athai 'tasmai naksatraya carum nirvapati,
offers that oblation and who thus knows it.-
So, on this occasion, (after the chief oblation,) yatha tvam devanam asi, evam aha'm manu-
he (the Sacrificer) offers the (additional) obla- syanam bhiiyasam iti.-yatha ha va etad deva-
tions, saying: "To Yama, svdh !-To the Apa- nam, evami ha va esa manusyanam bhavati, yA
bharanlis, svdhd!-To Sovereignty, svahd!-To etena havisa yajate, ya u cai 'nad evalm veda.-
Conquest, svdha!" s6 'tra juhoti, naksatraya svaho 'desyate svaha,
15. Then he (the Sacrificer) offers that well udyate svah6 'ditaya sv~hd, hirase sv~hd bha-
known oblation of clarified butter to the New rase svaha, bhrajase svaha t~jase svaha, tapase
Moon. The New Moon is object of desire; svaha, brahmavarcasaya svahe 'ti [4].
sdryo vA akamayata, ndk~atraarm pratithi Months, svdha !-To the Seasons, svaha !-To
syam iti, sa etdifi stdryaya nAksatrebhyag carom the Year, svdhd!"
niravapat, tato vai sa nAkatrandm prati;thd 2. Day and Night desired: "May we be re-
'bhavat.-pratiqthA ha vdi saman~nam bhavati,
leased from Day and Night (i.e. from ourselves,
y4 et6na havifs ydjate, y4 u cai 'nad evdm veda. i.e. from that power of ourselves that gradually
-s6 'tra juhoti, sdrydya svdha nAk~atrebhyah destroys everything). May Day and Night (i.e.
svaha, pratisthayai sv~h6 'ti [5]. that power) not take possession of us." They
Athai 'tam Adityai carum nirvapati, iyAmi vA offered to Day and Night (i.e. to themselves)
aditih, asyam evA prfititisthati.- s6 'tra juhoti,
that well known sacrificial pap, made of two
Adityai sv~hd pratisth~yai sv~h6 'ti [6]. kinds of rice grains, white ones and black ones,
Athai 'tim visnave carum nirvapati; yajni6 vai in the milk of two cows that were born from one
visnuh, yajnai evA 'ntata4 prAtitisthati.-s6 'tra and the same mother, and one of which was
juhoti, visiave svAhd yajfinya sv~hd, pratisthA- white and the other black. Consequently they
yai sv~h6 'ti [7]. were released from Day and Night (i.e. from
that power of themselves that gradually destroys
[This chapter deals with the seven oblations
everything). Day and Night (i.e. that power),
that take place after the 14 istis to the Deva-
did not take possession of them.-He indeed is
Naksatras, the oblation to the Full Moon, the
released from Day and Night (i.e. from that
14 istis to the Yama-Naksatras, and the oblation
power), and Day and Night do not take posses-
to the New Moon have been performed, namely:
sion of him, who offers that oblation and who
the oblation to the Moon and the Reflection of
the Moon; the oblation to Day and Night; the
chief oblation,) he (the Sacrificer) offers the
oblation to the Dawn; the oblation to "this
(additional) oblations, saying: "To Day, svdha!
Naksatra"; the oblation to Suirya; the oblation
-To Night, svaha!-To Release, svdha!"
to Aditi; and the oblation to Visnu. It con-
3. The Dawn desired: "May I be the happy
tains: 1. theological explanations of the origin of
beloved of the Sun." She offered that well
four of these seven oblations; 2. prescriptions
known sacrificial pap to the Dawn (i.e. to her-
concerning the sacrificial substance to be offered
self). Consequently she became the happy be-
for each of these seven oblations; 3. the sacri-
loved of the Sun. He indeed becomes the happy
ficial formulas to be used, in each case, for the
beloved of his equals, he who offers that oblation
additional oblations.]
and who thus knows it.-So, on this occasion,
1. The Moon desired: "May I, after having (after the chief oblation,) he (the Sacrificer)
taken possession of the days and nights, the half offers the (additional) oblations, saying: "To the
months, the months, the seasons, and the year, Dawn, svahd!-To the first gleam of the dawn,
(still) obtain intimate union and residence in the svahd!-To her who has shone forth, svdha!-
same world with the Moon (i.e. with myself)." To her who is shining, svdhd!-To her who is
He offered that well known sacrificial cake, alight, svdha!"
served on fifteen potsherds, to the Moon (i.e. to 4. Then he (the Sacrificer) offers a sacrificial
himself) and to the Reflection (of the Moon). pap to "this Naksatra," (muttering:) "Just as
Consequently, after having taken possession of thou art among the gods, so may I be among
the days and nights, the half months, the months, men."-(And) just as this (Nakaatra) is among
the seasons, and the year, he (still) obtained the gods, so he becomes among men, he who
intimate union and residence in the same world offers that oblation and who thus knows it.-
with the Moon (i.e. with himself).-He indeed So, on this occasion, (after the chief oblation,)
takes possession of the days and nights, the half he (the Sacrificer) offers the (additional) obla-
months, the months, the seasons, and the year, tions, saying: "To the Naksatra, svaha !-To this
and obtains intimate union and residence in the (Naksatra) which is about to rise, svaha!-To
same world with the Moon, he who offers that this (Naksatra) which is rising, svaMh!-To this
oblation and who thus knows it.-So, on this (Naksatra) which has risen, svahd !-To the
occasion, (after the chief oblation,) he (the Sac- seizing force (of it), svaha !-To the holding force
rificer) offers the (additional) oblations, saying: (of it), svahd!-To the brilliance (of it), svaha!-
"To the Moon, svaha!-To the Reflection (of To the fiery energy (of it), svaha!-To Tapas,
the Moon), svaha !-To the Days and Nights, (i.e. to the heat of it, or to Asceticism), svaha!-
svaha!-To the Half Months, svaha!-To the To Brahmavarcas (i.e. to the splendor of the
VOL. 98, NO. 3, 1954] THE IS. TIS TO THE NAKSATRAS 223
Br~hman, or to pre-eminence in sacred lore), sacrificial pap to Aditi,) he (the Sacrificer) estab-
svdha!" lishes himself firmly on this (earth).-So, on this
5. Sirya (the Sun) desired: "May I be the occasion, (after the chief oblation,) he (the Sac-
support of the Naksatras." He offered that rificer) offers the (additional) oblations, saying:
well known sacrificial pap to Sfirya (i.e. to him- "To Aditi, svaha!-To Support, svaha!"
self) and to the Nakaatras. Consequently he
7. Then he (the Sacrificer) offers that well
became the support of the Naksatras. He in-
known sacrificial pap to Visnu. Visnu indeed is
deed becomes the support of his equals, he who
the Sacrifice. (Consequently, by offering this
offers that oblation and who thus knows it.-
So, on this occasion, (after the chief oblation,) sacrificial pap to Visnu,) he (the Sacrificer) finally
he (the Sacrificer) offers the (additional) obla- (at the end of the whole series of oblations)
tions, saying: "To Sfirya, svdha!-To the Nak- establishes himself firmly on the Sacrifice.-So,
satras, svaha !-To Support, svaha!" on this occasion, (after the chief oblation,) he
6. Then he (the Sacrificer) offers that well (the Sacrificer) offers the (additional) oblations,
known sacrificial pap to Aditi. Aditi indeed is saying: "To Visiu, svdhd!-To the Sacrifice,
this (earth). (Consequently, by offering this svdhd!-To Support, svahd!"

Iṣṭis to the Lunar Mansions in Taittirīya-Brāhmaṇa

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Iṣṭis to the Lunar Mansions in Taittirīya-Brāhmaṇa

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The Iṣṭis to the Nakṣatras (Or Oblations to the Lunar Mansions) in the Taittirīya-

The First Prapithka of the Third KIda

Professor of Sanskrit and Indology, Johns Hopkins University

CONTENTS for the oblation to "this Naksatra," for the

dhim, agnii) svio(akftam dhuvema: "We would

pviat6, svaha (corr.: prnat6 svaha,)

sv~hd Ardviqhdbhyali svaha, 6graya

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