by Vic DiCara
52 Here we seem to have a list of the inauspicious deeds to perform in each specific āsura nakṣatra. Start an attack in Jyeṣṭhā. Undermine the enemy in Mūla. Exhibit power and might in the Āṣāḍhas. Shore up your weaknesses in Śroṇa. Compete in Śraviṣṭhā. Criticize, shout, and protest in Śatabhiṣak. Leap into enemy territory in Revatī. Assemble your army in Āśvinī.
53 The modern equivalent is: “Important undertakings should be initiated when Kṛttikā shines.” Wherever you hear “worship Agni” or “invoke” or “establish Agni” - it is the equivalent of saying, “begin a significant undertaking.”
54 The idea is that we must emulate Aryama’s generosity and trustworthiness. This will inspire people to love us, which will make us, “wealthy in romance and children.”
55 Or, keeping a six-season format, the two halves of winter and the rainy season are left out.
56 This seems to confirm that this part of the text was written a bit more than 5,000 years ago.
57 I presume this means we should look at the western horizon to see the star shining near the Sun. It may also mean we should look at the eastern horizon at that time (which would be darker, and therefore easier to see).
In either case, it is fascinating that this ancient system did not consider the Moon’s nakṣatra, but the Sun’s or perhaps the ascendant. It cannot be the Moon’s nakṣatra because there is no guarantee that we would see the Moon as soon as the Sun sets.
58 Most probably a reference to Brahmā, the Creator and original Prajāpati.
59 It is obvious that Hasta would signify hands. Citrā is intelligent and beautiful, so it signifies Brahmā’s head and face. Svāti is far-off, so it signifies the ambitious nature of Brahmā’s heart. Viśākhā literally means “joint” and can be used to refer to the groin. It is concerned with coupling, so it signifies his groin. Anurādhā is the feet because it wants to serve and sacrifice its own interests for the benefit of the others.
