Page 52 - Lokmanya Tilak Samagra (khand 2)

THE K~ITTIKAS 39

practically at the beginning of the year, the husband of the
EkA~htakA, yet the procedure is triply objectionable, inasmuch
as they sacrifice in the cold season, in the last of seasons ( when
water is undelight(ul ) and when the year is reversed or upset by
the turning away of the sun from the winter solstice .
.. To get over this threefold objection an alternative is next
proposed. The Phalguni full-moon day was known to be the first
day of the year. If you commence your sacrifice on that day, ygu
avoid the three objections previously no~ and still secure your
object of sacrificing at the beginning or the mouth of: the year.
But even this course is not faultless; because if you commence on
.. the Phalguni full-moon the middle or the centra~ day of the
satra falls in the rainy season, which again is not a desirable time .
The first twelve days of a satra are taken up in the consecration and
twelve more in upasads after which the regular satra sacrifices
commence. So the middle day of the satra falls after six months
and twenty-four days from the Phalguni full-moon, that is, on
the ninth of the bright half of the month of Ashvina. • Now if we
suppose the winter solstice or the beginning of the cold season
to fall on the MA.gha full-moon: the summer solstice, or the end
of the summer and the beginning of the rainy season, would fall
a little after the full-moon in Shravapa. The months of Bhad_n:ipada
and Ashvina therefore. represented the rainy season in those days,
and the occurrence of the Vi~huvan in Ashvina or the rainy season
was not believed to be auspicious. As the next alternative it is,
therefore, suggested that the consecration should take place on
the ChitrA full-moon, and this course is said to be open to no
objection whatsoever.
But even·this is given up for a still better time, and it is finally
stated that persons desirous . of consecrating themselves for the
satra should do so "four days before the full moon. " The full-
moon here mentioned is not, however, specifically defined, and
consequently it forms the subject of one of the Jaimini's Adhi-
karallas. t As no specific full-moon is mentioned it may mean
either any full moon-day, or Chitra full-moon which is mentioned

• This, in substance, is SAva~·s explanation in his commentary on
this passage.
t Jaimini vi. s. J0-37· Jalmini's Stitras which I have here .tned to