History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v6.c82.256.3

v6.c82.256.3

Br and then in the Atharvaṇa Jyotiṣa and the Purāṇas A further stage was probably reached when their names receded into the background and practically disappeared from such works as those of Varāhamihira and only the names of the deities presiding over the 30 muhūrtas of day and night remained and the muhūrtas came to be known by the names of the deities. Though Varāhamihira refers to the muhūrtas of day and night in Bṛhat-saṃhitā 42. 12 and 98 3, he does not set out their names in that work, but in his Bṛhad-Yogayātrā he sets out the 30 names of the deities presiding over the muhūrtas of day and night as quoted in the note below.⁷⁹⁴ Varāha remarks: whatever has been stated as proper for being done on certain nakṣatras, may be done on tithis presided over by the deities of those nakṣatras and also on *karaṇas* and on muhūrtas; that leads to success as the deity is the same.⁷⁹⁵ For example, if a certain thing is recommended for being done on Ārdrā nakṣatra, then it may be done also on the muhūrta of Śiva (i. e. the first muhūrta of the day) as the *devata* of both (the nakṣatra Ārdrā and the first muhūrta) is the same (viz Rudra). The Ātharvaṇa Jyotiṣa (2. 1-11) and (3 1-6) dilates upon what should be done on the 15 muhūrtas of the day. Some examples may be cited here: on Raudra may be done whatever is of a terrific nature; on Maitra should be done whatever is affectionate or friendly; on Sārbhata black magic may be resorted to against enemies;