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Chapter fIVE - - -

Words with Special Connotation)

Yajñā-s are to be performed at the right time and during the right

nakṣatra to get the desired fruit. The Vedañga Jyotiṣha says –

-

The Kriyārtha of Veda-s is the performance of Yajña-s. Yajña-s are to

be performed at the right time. This Śāstra deals with Time. He who

knows Jyotiṣa Śāstra, knows the quint-essence of Yajña-s.)

The two parva-kāla-s – Amāvāsyā and Pūrṇimā, the seaons - Vasanta,

GrĪṣma, Varṣā, Śarat, Hemanta and Śiśira also play an important role in

the performance of Yajña-s.

)

( Brahmaṇa-s should perform Agnyādhāna-karma during Vasanta-ṛtu,

the Kṣatriya-s during Grīṣma-ṛtu and Vaiśya-s during Śarad-ṛtu so that

they are bestowed upon with brahma-varcas, sturdy sense organs and

cattle wealth respectively. )

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Nakṣatra-s also play an important role in determining the time of

sacrifice. Nakṣatra-s are said to be the dwelling places of Devatā-s.

1.5.2.10 . This is dealt with in great detail in the

first and third Aṣtakā-s of T.B. From Kṛttikā to Bharaṇī is the order of

Nakṣatra-s found in the Veda-s, with two qualitative groups of Deva-

nakṣatra-s (Kṛttikā to Viśaka) -

1.5.2.12 and Yama-nakṣatra-s (Anūrādhā to Bharaṇi) –

- 1.5.2.12

Deva-nakṣatra-s are described to be having positive effect and any of

these is chosen for Agni-ādhāna with specific result from each. Deva-s

were victorious againt Asura-s by fighting on these days and heaping

further tragedies on them on Yama-nakṣatra days.

Further, it is important to note that in T. B. 1.5.2.2, there is a Rūpaka

comparing the limbs of Prajāpati to different Nakṣatra-s. This is a very

significant description and this provides a firm base for meditation

through which one can cognize the Supreme – -

- – 1.5.2.2). In this

Pañcāśat, - ‘

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1.5.2.2), - Hasta constellation is compared to

Prajāpati’s hands, Citrā to His head, Niṣṭyā (Swāti) to His heart, Viśākhā

to His thighs and Anūrādhā to His feet, thus bringing to the knowledge of

the Sādhaka, the Upāsanākrama.

Here are some illustrations of some nakṣatra-s and their etymological

processess from both the groups, Deva and Yama nakṣatra-s,

enumerated in the order of Aśvinī to Revatī in this chapter.

First let us consider the Parva-kāla-s and the Ṛtu-s.

5.1 Vedic Etymology of Parva-s denoting Time

5.1.1. 2. 5. 3. 7 –

.)

– -----

Explanation: - Indra who had gone away with the guilt that he had done

wrong to the Asura-s by killing Vṛtra, was first sighted by the Pitṛ-s. But

on the day of Amāvāsya, the Deva-s also approached Indra saying ‘ He

is our wealth - Vasu ( ), and he is along with Amā ( ) ’. This is

Amāvāsyā-ness of Amāvāsyā.

Sāyaṇācārya: -

181

Bhaṭṭabhāskara: -

Comment : - Here the nominal base is combining with the root –

– ‘to live / reside ’. The functionality of the root is well brought out

in the etymology here.

5.1.2. / -

( . . ( – .)

– -----

Explanation: - The deities presiding over Vasanta and other seasons,

even though wished for children did not get. They had four desires. 1)

We shall become capable of getting children. 2) Let us get children 3)

Let us have many children. 4) Let us become capable of controlling

children. They performed a Yajña called Ekādaśa-rātra Their desires

were fulfilled. Then they became Vasanta and other seasons. They also

obtained wealth in the form of children. As all the beings are the progeny

of these seaons, they all are called as Ārtavā-s. This is Ārtavā-ness of

Ārtavā-s.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

,

182

Comment: - To the nominal base a non verbal form, here a

derived from the root – – ‘to be ’, is added. Pratyaya is

used in the sense of Swārtha. Hence the word ārtava not only refers to

Ṛtu-s but also to all originated from Ṛtu-s in general. Hence the

functionality of the root is well expressed in the nirvacana –

5.1.3.

2.2.9.9 ( – .)

– ------------ (17)

|

Explanation: - Prajāpati wished to create. He thought. He became

pregnant. He created the Asura-s from his thigh. He fed them in a clay

vessel. He gave up his present form. That became Rātri – Night.

Prajāpati further wished to create. He thought. He became pregnant. He

created the Deva-s from his mouth and fed them with ambrosia in a

golden vessel. He gave up his body. That body became Ahaḥ - Day.

Thus Ahaḥ and Rātri ( Day and Night ) came into existence from the

body of Brahma who created Deva-s and Asura-s.

Sāyaṇācārya: - – – - -

Bhaṭṭasbhāskara : - Same as above

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Comment: - Here convention takes precedence in the derivation of the

nirvacana.

5.2 Vedic Etymology of names of Samjñā-s

5.2. 1.5.2.5 ( – .)

– --

Explanation: - This world existing between Dyuloka and Pṛthvī-loka ,

which is filled with the moveable and the immovable, was before, during

the Pralayakāla, filled with water. During that time Kṛttikā and other

nakṣatra-s, having crossed the water, went to the other world. Since

they crossed they are called Tāraka-s This is Tāraka-ness of Tāraka-s.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - The root employed here is – - – ‘to jump /

swim / cross ’. Its functionality is well brought out in the nirvacana –

5.2. 1.5.2.5 ( – .)

- ---------

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Explanation: - Yajamāna, the one who performs Yajña during these

Nakṣatrā-s, cross to the other world, that is Swarga Nakṣatra-s are

nothing but the dwelling places of Devatā-s. This is Nakṣatra-ness of

Nakṣatra-s.

Sāyaṇācārya: - –

Bhaṭṭabhāskara: - – ’ ’

Comment: - – – ‘to move ’, is the root referred to by both the

commentators.

5.3 Vedic Etymology of names of Nakṣatrā-s (Constellations )

5.3.1 –

( – .)

–

Explanation: - During this

constellation, the Deva-s tied the

horses to their chariots (to be

victorious). This is Aśayuk-ness of

Aśvayuk (Aśvinī) Nakṣatra.

Sāyaṇācārya: -

185

Bhaṭṭabhāskara: -

Comment: - Root – – ‘to control / tie ’ is employed here. This

combines with the nominal base derived elsewhere) to form the

word .

5.3.2. - ( – .)

–

Explanation: - Asura-s experienced their Prāna-s as being taken away

(by the Deva-s ) on this nakṣatra day. Hence Bharaṇī-ness of Bharaṇī.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - – – ‘to hold /

carry ’ or – – ‘to take’, ‘to

carry’ ( – – . . ) is the root used here with the preverb

The functionality of the root is well brought out in the nirvacana –

186

5.3.3. - 1. 1.2.2 ( –

.)

–

Explanation: - Prajāpati created Agni

on the day of star Rohiṇī. The Deva-

s generated Agni during the star

Rohiṇī. Then they could climb all

altitudes. Thus Rohiṇī star gets all the desires by helping one reach all

the goals. Deva-s achieved their desires and thus the star Rohiṇī. This is

Rohiṇī-ness of Rohiṇī. He who generates Agni on Rohiṇī star day,

progressess. He soars all altitudes.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - – – ‘to sprout ’. The functionality of

the root is well expressed here.

5.3.4. - | ( ( –

.- Usually dual)

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– ---------

Explanation: - When the Deva-s lost their property to the demons, they

got it back by Agnyādhāna-karma during

the presence of Punarvasū constellation.

He who has lost his property will get

back, if the same act is performed.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - Here convention plays a vital role in deriving the nirvacana

of the word Punarvasū.

5.3.5. – -

( – .)

–

Explanation: - He who wishes to have all his people bringing prosperity /

tributes to him, should perform Agnyādhāna-karma on the day of Pubba

constellation. He will be blessed with such children who bring prosperity

to him. Aryamā is a word used for one who gives. They become

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prosperous. Aryamā also means, ‘He who captures the enemies by

giving charity’.

Sāyaṇācārya: -

-

Bhaṭṭabhāskara: - Explained as

above

Comment: - In the word , we

have the nominal base with which the root – – ‘to restrain

/ check ’- , the word denoting action is

related.

5.3.6. - (

1.1.2.4) ( – .)

–

Explanation: - Bhaga means

prosperity. Wealth, dharma, fame,

prosperity, knowledge and

renunciation are all called by the

name Bhaga.

189

-

He who wishes for these, should offer sacrificial offering to Bhaga

Devatā and Uttara-Phalguṇī constellations. One who performs

Agnyādhāna-karma under this auspicious constellation, also attains the

same prosperity.

Sāyaṇācārya: - No explanation found

Bhaṭṭabhāskara: - No explanation found

Comment: - Convention plays a vital role in deriving the nirvacana of the

word Uttaraphalgunī.

5.3.7. - 1.1.2.5 ( – .)

– 1.

)

Explanation: - Veda-s also suggest

that he who wishes to be victorious

over the enemies, should perform

190

Agnyādhāna-karma on the day of Cittā constellation. He will be

victorious. He will also be blessed with effulgence, strength, good sense

organ and valour.

Sāyaṇācārya: - -

-

Bhaṭṭabhāskara: -

5.3.8. - – .)

– 1.

1.5.2.3)

Explanation: - He who wishes his daughter to remain beloved to her

husband, should give her in marriage on the day of Swāti constellation.

She will remain beloved to her

huband throughout her life.

means heart.

Sāyaṇācārya: - No explanation

found

Bhaṭṭabhāskara: -

-

191

9. - ( 1.5.2.8)

( – .)

–

Explanation: - When the Deva-s wanted to wage a war against the

demons, spoke to one another that we are prosperous with the required

materials to wage a war. They uttered these on the day of Anūrādhā.

Therefore, this constellation got

the name Anūrādhā.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - Here convention

plays a vital role in deriving the nirvacana of the word Anūrādhā.

5.3.10. - 1.5.2.8)

– )

– Explanation: - Since the Deva-s spoke

to one another – We shall kill the eldest / important, among the demon–s

192

on the day of Jyeṣṭha constellation, this constellation was called a

Jyeṣṭhaghnī. - killer of the eldest.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - – – ‘to kill

/ move ’ is the root employed here

which combines with the nominal base The functionality of the root

is well established here.

5.3.11. - - 1.5.2.8)

– .)

– -

Explanation: - The Deva-s

defeated the demons and

destroyed their hide out on the day

of Mūla constellation and said ‘We

had destroyed their dwelling ’.

Hence the name Mūla.

Sāyaṇācārya: -

193

Bhaṭṭabhāskara: -

|

Comment: - – – ‘to ’ is the root employed here which

combines with the nominal base

5.3.12. - ( 1.5.2.8) ( –

.)

–

Explanation: - Asura-s could not with stand the trouble created by the

Deva-s on the day of Aṣāḍhā constellation. Therefore the constellation

comprising of two nakṣatra-s is called Aṣāḍhā.

Sāyaṇācārya : –

Bhaṭṭabhāskara: -

Comment: - Root - – ‘to withstand / bear / ’ is employed here.

5.3.13. - 1.5.2.8)

( – .)

–

Explanation: - Asuras-s could not withstand the trouble created by the

Deva-s on the day of Aṣāḍhā constellation. Therefore the name Aṣāḍhā

.

194

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

5.3.14. - 1.5.2.3-4)

– .)

–

iÉæ.oÉëÉ. 1.5.2.3-4)

Explanation: - He who wishes to conquer his enemies should wage war

on this auspicious day decorated with Abhijit nakṣatra. He will emerge

as a conquerer.

Sāyaṇācārya: - – –

- -

–

Bhaṭṭabhāskara: - –

Comment: - This nakṣatra exists between two constellations – the fourth

pāda of Uttarāṣāḍhā and first pāda of Śravaṇa constellation. In practice,

we have only Twenty Seven stars among which Abhijit is not included.

There goes a story which narrates the exclusion of this star in

Mahābhārata’s Śalya and Vana parva-s. It seems that Chandra had

married all the nakṣatrā-s who were the daughters of Dakṣa Prajāpati.

195

However, Chandra loved Rohiṇī more than any one. Being jealous of

this Abhijit decided to obtain higher and more secure place by

performing penance and went away. This story comes in Indra-Kartikeya

samvāda. However, it may be noted that muhūrtham for many

auspicious celebrations is fixed during the presence of Abhijit nakṣatra.

Here, the root is – – ‘to win ’ preceded by the preverb

5.3.15. - 1.5.2.9) ( – /

.)

–

Explanation: - Deva-s attacked the

Asura-s during Śravaṇā

constellation to emerge victorious.

Hence Śroṇā (Śravaṇā).

Sāyaṇācārya: - -

Bhaṭṭabhāskara: - - - - -

–

Comment: - Root is given by B.B. as – – ‘to beat ’.

However, convention plays an important role here.

196

16. - 1.5.2.9) ( – .)

–

Explanation: - Asura-s heard the

rebuke made by the Deva-s against

them during the presence of this

constellation. Therefore the name

Śraviṣṭhā (Dhaniṣṭhā)

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - – – ‘to hear ’ is the root employed. –

5.3.17. - – .)

–

( 1.5.2.9)

Explanation: - On this day, the Deva-s

with stood and got cured medically,

hundreds of attack done by the Asura-

s. Hence, the name Śatabhiṣak.

197

Sāyaṇācārya: -

Bhaṭṭabhākara: - -

Comment: - The root employed here is – – ‘to attend /

treat ’. This combines with a nominal base to form the word

nirvacana given as –

5.3.18. - ( – .)

– ( ) 1.1.2.3 ( )

iÉæ.oÉëÉ. 1.5.2.9)

Explanation: - During this

constellation, the Deva-s lifted their

weapons against the Asura-s to kill

them. Hence, the name Pūrvābhādrā.

Sāyaṇācārya: - -

- -

Bhaṭṭabhāskara: -

Comment: - Root employed here is – – ‘to give ’, preceded by

the preverb ‘

198

5.3.19. – –

- | (

-

–

Explanation: - During this

constellation, the Deva-s created

sound which sent shiver in the

hearts of Asura-s. This is Revatī-

ness of Revatī constellation.

Sāyaṇācārya: -

Bhaṭṭabhāskara: -

Comment: - The root employed here is – - – ‘to move /

to roar / to neigh ’. Since roaring was done to threaten the Asura-s,

- -