History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c82.152

v6.c82.152

Further details contained in the Tai Br and Baudhāyana śrauta sūtra ( 28 3-4 ) are not set out here The Nakṣatreṣṭi in the Tai. Br ( III. 1 ) has been competently dealt with by Prof Paul Emile Dumont in the Proceedings of the American Philosophical Society, vol 98, No 3 ( 1954 ) with text, English translation and notes The nakṣatras had been closely observed and many legends arose from imaginary resemblances of star groups to certain familiar animals and also fanciful interpretations of the constellations observed in the sky. The nakṣatras were closely concerned not merely in a religious rite called Nakṣatreṣṭi, but they were of prime importance in the basic śrauta rite, viz. consecration of the sacred fires ( Agnyādhāna) In the Śatapatha Brāhmaṇa ( II. 1. 2 ) reference is made to several nakṣatras from Kṛttikā onwards together with their presiding deities as being fit for Agnyādhāna ( viz Kṛttikā, Rohiṇī, Mṛgaśīrṣa, Pūrvā Phālgunī, Uttarā Phālgunī, Hasta, Citrā ) The Tai Br. recommends spring, summer and śarad for Agnyādheya in the case of brāhmaṇa, kṣatriya or vaiśya sacrificer respectively. The Śatapatha appears to condemn setting up of sacred fires in relation to nakṣatra alone and recommends that Agnyādheya should be performed on the New Moon of Vaiśākha on which there is Rohiṇī nakṣatra; but these rules did not apply when a person had resolved upon performing Soma sacrifice and he should not in that case stop to consider the season or nakṣatra.