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Bharatiya Jyotihshastra (History of Indian Astronomy), translated by R. V. Vaidya v2.c13: II Saṃhitā Skandha

Bhāratīya Jyotiḥśāstra (History of Indian Astronomy), translated by R. V. Vaidya v2.c13

Language
English

Contents

II Saṃhitā Skandha

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(The Saṃhitā Branch)

Subject-Matter of Saṃhitā

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The work which treated in all branches of astronomy used to be called Saṃhitā. But at the time of Varāhamihira, the definition had changed. Saṃhitā was then known as the third branch of astronomy, the other two being Gaṇita and Horā. Later on, all the subjects dealt with in the Varāha Saṃhitā very soon dropped away, and the Muhūrta Skandha alone became the third branch. This will be considered later on. The author first describes the contents of the Varāha Saṃhitā, so that the nature of the Saṃhitā branch may be clearly understood. The subjects dealt with are :—The motions of the sun, the moon, Rāhu and other planets and Ketu; and a description of the effects of their movements in the Zodiac, good or evil on the world, the results of the rises of Agastya (Canopus) and Saptarṣi (the Great Bear). These questions are treated in the first 13 chapters. The 14th Chapter is entitled Kūrmādhyāya. It mentions the lordships of nakṣatras over the region falling in the 9 divisions into which India was supposed to be divided. The next question is the nakṣatra “Vyūha” (arrangement of stars) and results accruing from planetary fights and conjunctions. It has already been mentioned that the Saṃhitā does not describe astrological effects on persons; it mentions results, benefic or malefic, affecting nations.

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Then follows the study of yearly forecast. It is somewhat similar to the one given now-a-days in almanacs under the heading “Samvatsara phalam”. The next chapter is entitled “grahaśṛṅgātaka”. It gives a forecast of the phenomenon in which all or some planets are seen grouped near the sun or some star in the shape of a bow, a horn, etc. The questions next to follow are the “Parjanya garbha lakṣaṇa” (impregnation of rains) “garbha dhāraṇa” (conception) and ‘Varṣaṇa’ (raining). It describes in detail how rains are ‘conceived’ in Mārgaśīrṣa and other months and what would be the nature of the rains. Some people study this subject even in the present times, and it is reported that there are some who accurately predict how rains will occur on the basis of their conception. It is stated in this chapter that rainfall should be measured, if it rains, and the method of measuring it is also described. Next are described the results of the moon’s conjunctions with Rohiṇī, Svātī, Āṣāḍhā, and Bhādrapadā. Next comes the description of the following phenomena :—sudden rainfall, the description of the plant croton, then comes the question of twilight, the red colour visible in the sky in the morning and evening i.e., ‘digdāha’ (preternatural redness of the horizon), earthquake, meteors, ‘pariveṣa’ (a halo), rainbow, gandharvanagar* (celestial city), perihelion or mock sun, whirlwind’,——(Thunderstorm). The next questions dealt with are the prices of grains etc., Indradhwaja (a flag raised on Bhādrapad Śukla 12) and neerajan (lustration of arms). These are followed by the results of the sight of the bird named ‘Khañjan’ (wag-tail). Next are described three kinds of disasters namely ‘divya’ (celestial), ‘āntarikṣa’ (spatial) and ‘bhauma’ (terrestrial). Then follows the chapter on Mayūr-citra. The questions which follow are those of interest to kings, e.g. the Puṣyasnāna

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*A news item had appeared in newspapers about 1887 that the people on a ship sailing on the sea at a distance of some miles from New Holland, witnessed a city in New Holland, in the sky. It seems therefore the subject of Gandharva-nagar (celestial city) may not be merely fictitious.

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(coronation ceremony performed with the moon in puṣya nakṣatra), Paṭṭa-lakṣana, (the characteristics of the crown), the Khaḍga laksana (the characteristics of the sword). The next chapter relates to Vāstu (building). This contains a very extensive description. It provides useful information regarding the choice of site and wood for the house and the method of building houses for different purposes. Utpala has given five charts in the commentary on the work. The next chapter, entitled Udakārgala, mainly describes the art of water-finding and sets forth incidentally some ideas on geology. It is said that even now there are people who can direct one to a place, where water would be obtained after digging. Next comes the chapter on Vṛkṣāyurveda (the therapy of trees), which contains some sound hints on Botany. Next comes the chapter on Prāsādalakṣaṇa (characteristics of palaces), the next chapter headed Vajralepa, treats of the method of manufacturing some kind of lime. It is said to have been revealed by Maya. Further on comes the question of the idols of deities (that is, the method of moulding etc). Then comes the question of Vāstu pratiṣṭhā (the consecration of buildings). Further on are discussed the characteristics of cows, dogs, cocks, tortoises, goats, men and women. These are followed by the question of testing the chowrie and the sceptre, some ideas on erotics, testing of jewels like diamonds, pearls, ruby etc. Then are discussed the questions regarding lights, cleaning of teeth, omens. These are followed by the results, auspicious or otherwise, of the cries of dogs and jackals. Next are considered the questions regarding dear, elephants etc. After this comes the description of the effects of tithi, nakṣatra and Karaṇa and those of the transiting planets.

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The author has not seen many of Saṃhitā works. However, all the earlier Saṃhitā works such as those by Garga and others, who lived before Varāha, appear to have dealt with these very subjects or some of them. The selection of auspicious time (muhūrta) for ceremonies like marriage etc. appears to be a subject dealt with by saṃhitā works. But because Varāha had compiled separate work on pilgrimage and marriage, it appears that these subjects have not been included in this work.

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Varāha has stated at several places that particular subjects have been treated as taught by particular Ṛiṣis. The following names of Ṛiṣis have occured in this connection.—Garga, Parāśara, Asita, Devala, Vṛddhagarga, Kaśyapa, Bhṛgu, Vasiṣṭha, Bṛhaspati, Manu, Maya, Sārasvata* and Ṛiṣiputra. It appears, therefore, that so many saṃhitās were extant at the time of Varāha. There may have existed even more since Varāha has at some places remarked “anyān bahūn” (meaning ‘many others’). The commentator has cited not only the views of the above authors in the commentary but has added many more from other authors also. Among these we find the quotations from Vyāsa, Bhānubhatta, Viṣṇugupta, Viṣṇucandra, Yavana, Roma, Siddhāsana Nandi, Nagnajit and others and also some from the work Bhadrabāhu. Some of these authors may have flourished before Varāha and some after him. The chapter on Vāstu (house building) contains quotations from Kiraṇākhya Tantra, as also from Maya.

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The above list of subjects will show that it includes several sciences of the present day, which are related not only to astronomy but to other celestial phenomena also, and they include several natural phenomena relating to the

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*The name of Sārasvata occurs only in the chapter on Udakārgala and that of Maya in the chapter on Vastu and similar subjects.

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earth. Besides these they treat in questions bearing on every-day life. Some of these subjects had been considered long before Varāha's time and some others appear to have been under consideration from ancient times right up to his days. Varāha has recorded some views of his own at several places. Thus after citing the chapter on Udakārgala, as taught by the sage Sārasvata, he has given much information with the prefatory words "I shall now quote the views of human beings". If the subjects in the Varāha Samhitā had continued to be explored even later, the results would have proved very useful according to the author's remarks before (page 80). But no single work or even a number of works was ever produced in later years which treated in all or most of the subjects dealt with in Varāha's Samhitā. The work Muhūrtatatva has discussed almost all the subjects in the work Jyotiṣadarpaṇa contains a chapter on the subject of grahachāra' (movements of planets). But it would not be wrong to say that these subjects were consigned to oblivion after Varāha; some stray thoughts on two or three questions like 'garbhāvali.' (conception of rain waters) are found in some works or in miscellaneous writings and they are even now taken into consideration by some people; but very few of these writings are important. The chapter on Vāstu (building) is given by all works on muhūrta in the present times and it does contain some useful information; however, their original object has been mostly forgotten and now-a-days no one cares much to follow the method explained even in the present-day works while who would care to observe a rule* which says, for instance, that the house would be auspicious or inauspicious according to the remainder obtained by dividing the sum of the length and breadth by a certain number. But while rejecting such rules, one is even disposed not to consider and utilize useful information given in such works.

Muhurta Works

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Certain rules have been framed to show what moments prove beneficial if selected for performing the sanctifying ceremony of impregnation, for starting on journeys and for several other functions concerning every day life; and the moments thus selected are technically known as 'muhūrtas'. Formerly, the consideration of such muhūrtas formed part of the samhitā works; but later on all other subjects in the samhitā lost their importance and ceased to exist, while 'Muhūrta' became their most dominant feature. Later, still, the works related to the selection of Muhūrtas came to be styled 'Muhurta-works'.

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THEIR CONTENTS

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A muhūrta work commonly contains the following subjects :—

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The muhūrta work usually contains a general chapter called the 'tyājya prakaraṇa' (the chapter of taboos). It mentions the tithis, nakṣatras etc. which are prohibited for any auspicious ceremony. Next comes a general description of the nature, auspicious or otherwise, of tithi, day of the week, nakṣatra, yoga, samkrānti etc. Next come the muhūrtas favourable for fifteen sacraments such as impregnation and other sanctifying ceremonies,

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*Some rules have been framed regarding the length and breadth corresponding to the auspicious and inauspicious nature of nakṣatras, and much skill appears to have been used in it. The chapters on building in Muhūrta Mārtanda, deal with areas and similar matters. It was once explained to a Joshi but it was apparent that very few Joshis understand the subject. How can those who do not know even the A B C of geometry and mensuration understand the subject.

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It includes an important and lengthy chapter on the horoscopic affinity of the prospective bride and bridegroom. In addition to this, it contains chapter on miscellaneous subjects like buildings, pilgrimage (travel), coronation etc. Some works deal with the “pacification-ceremony”* in connection with births under malefic nakṣatras in the chapter on nakṣatras.

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The work *Ratnamālā* by Śrīpati treats in these very subjects and nothing else, which have been mentioned so far, as forming the contents of the Muhūrta works. Śrīpati has only not named this work as a muhūrta work. Later on people actually began to name such works as Muhūrta Mārtanda (movable), sthira (fixed) etc. given to signs, Mars and other lords of signs, Nanda and other names given to the tithis, lords of tithis and similar other things. For example the performance of a rite to ensure ‘fixity’ or stability under the influence of a ‘movable’ nakṣatra is regarded as inauspicious: if the birth nakṣatras of the bride and the bridegroom be Rohiṇī and Uttarāṣāḍhā respectively, then the union would prove unfortunate because these (nakṣatras) are regarded as coming under the categories of snake and mongoose who are natural enemies and so on.

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BASIS OF GOOD OR EVIL EFFECT

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The auspicious or inauspicious nature of nakṣatras in regard to the performance of rites is based on such considerations as the names of nakṣatras and their controlling deities. The horse and other imaginary categories (yoni)** assigned to Aśvinī and other nakṣatras, the imaginary terms cara (movable), sthira (fixed) etc. the animals like ram etc. suggested by names like Meśa (a ram) etc. given to signs, Mars and other lords of signs, Nanda and other names given to the tithis, lords of tithis and similar other things. For example the performance of a rite to ensure ‘fixity’ or stability under the influence of a ‘movable’ nakṣatra is regarded as inauspicious: if the birth nakṣatras of the bride and the bridegroom be Rohiṇī and Uttarāṣāḍhā respectively, then the union would prove unfortunate because these (nakṣatras) are regarded as coming under the categories of snake and mongoose who are natural enemies and so on.

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NEED OF MUHŪRTAS

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These muhūrtas have intimate association with every day affairs of life and it will be seen from the discussion at several places in Part I that it has continued to exist from times immemorial. In the present times marriages cannot be performed at all without muhūrtas. Ceremonies like the foundation of the house, entering a newly built house for the first time, sowing the corn and reaping the harvest, etc. cannot generally be undertaken without muhūrtas, and there are many people who undertake many such affairs of practical life only after consulting the muhūrtas. It is not the followers of Vedic religion alone, who are guided by muhūrtas; even the Liṅgāyats and Jains cannot get on for a moment without the muhūrtas. Even the Parsees and the Mohamedans seek the guidance of muhūrtas. The need of muhūrtas has been one of the main causes for developing what little knowledge of astronomy had been acquired by our people and for keeping it alive till to-day.

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∗ The selection of muhūrta very often calls for the consideration of the birth-horoscope or horoscope for the moment in question, or both. The subject of horoscopes is discussed later on. Even the question of “Sadvargas” is involved in the selection of the muhūrtas for marriages etc.

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∗∗ Madhava, the Commentator of Ratnamālā observes in the chapter on nakṣatras—these yonis, as originally devised by ‘āgamas’ were introduced by former authors for the settlement of marriages etc, they do not exist in reality.

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HISTORY OF MUHŪRTA WORKS

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The review of this branch will be concluded after giving a brief history of the muhūrta works and their authors. Even the following short account would show that numerous works on muhūrta have been compiled so far. The author mentions here only those about which he knows something either directly or through tradition.

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RATNAKOŚA (about Śaka 560)

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This is a work compiled by Lalla. The author has not seen it. Śripati has however, compiled his work Ratnāmālā on the basis of this work, which shows that it may have been like the present-day muhūrta work.

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RATNAMĀLĀ (about Śaka 961)

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This was compiled by Śripati. It contains only those subjects* which have been mentioned above as belonging to a muhūrta work. It has a commentary by Mādhava. The date of Mādhava is Śaka 1185. He has cited passages from many other works. The author mentions here the names of those muhūrta works and their compilers which have not been referred to before or even later on. The names of the authors are **:—

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Śridhara, Brahmaśambhu, Yogeśvarācārya. (The last two names have occurred in the chapter on ‘Vāstu’ (building) The names of works are — Bhāskara, Vyavahāra Bhimaparākrama, Daivajña Vallabha, Ācāra Sāra. This may be a work devoted to ritual, Trivikrama Śata, Keśava Vyavahāra, Tilak Vyavahāra, Yoga Yātrā, Vidyādhārī Vilāsa, Vivāha Paṭala, Viśvakarma Śāstra (This name has occurred in the chapter on ‘Vāstu’) In addition to these, quotations have been taken also from such Jātaka-works as Laghujātaka Yavanajātaka, Vṛddhajātaka from Narapati Jayācārya, work on omens and from Vidvajjana-Vallabha a work on horāry astrology.

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In the chapter on the ‘days of the week’ he remarks, “in this Ānandapura, the length of the shadow on the day of the equinox is 5·20 and the hypotenuse is 13·8”, which shows that this place of residence may be Ānand Pur : and this may be situated some where in latitude 24°.

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RĀJAMĀRTANDA

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This is a work by BHOJA ; its date may be about Śaka 964.

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VIVĀHA VṚNDĀVANA (Circa S. 1165)

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An astronomer named Keśava compiled this work on ‘marriage’ which is usually the subject of a chapter in muhūrta works. This work has already been commented upon (on pages 127 and 194). The name Keśava occurs in Mādhava’s commentary on Ratnamālā written in Śaka 1185. This leads to the inference that the selfsame Keśava may have been the author of Vivāha Vṛndāvana and this lends support to the view that his date was about S. 1165. A work entitled, Keśava Vyavahāra has been mentioned in Mādhava’s commentary, which also may have been written by this Keśava.

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∗ The commentator, however, remarks : “The author discourses with a view to expounding the subjects met with in the Saṃhitā works”.

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∗∗ Mādhava has incidentally cited passages from works related to other subjects also. The author mentions the works of their authors as they may prove useful :—Nyāya Kiraṇāvalī ; Kaṇāda Sūtras ; Praśastakar Bhāṣya ; Bhāṣyottara Purāṇa ; Matsya Purāṇa ; Śiva Rahasya ; Baudhāyana, Gṛhastha Dharma Samuccaya ; Smṛti Mañjari ; Saura Dharmottara, Skanda Purāṇa ; Viṣṇu Dharmottara ; Viśvarūpa ; Vijñāneśvar ; Purāṇasamuccaya Vāgbata ; Yājña-Yalkya Smṛti ; Durga Simha ; Garuḍa Purāṇa ; Viśvadarśa Bhāṣya ; Vaidyamighaṇṭa ; Suśrutacikitsita.

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VIVĀHAPATALA (by Śaraṅgadhara)

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This is a Muhūrta work relating to the question of marriage. It refers to Hemādri and Mādhava, and it is referred to in commentary on the work Vivāha Paṭala by Pītāmbara, written in S. 1446. The date of this work may therefore be about S. 1400. It seems that it was also entitled ‘Sāra Samuccaya.’ The commentary on Muhūrtatatva by Gaṇeśa (circa. 1450) mentions Śāraṅgadhara and Sāra Samuccaya. This also shows that the date of Śaraṅgadhara could not have been later than S. 1400. The author mentions here the names of some of the authors and works that have not been considered before :—

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Authors :—HARI, GADADHARA, MUKUNDA, BHĀRGAVA, PAVANEŚVARA Lakṣmīdharabhat. Works :—Mukṭāvali, Lakṣmīdhara Paṭala, Gadādhara Paṭala, Ratnojvala Samhitā. All these works and authors were probably concerned with Muhūrta-Branch of astronomy.

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MUHŪRTA TATVA

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It was compiled by Keśava, a resident of the village of Nandigrāma. Hence his date may be about Śaka 1420. The author not only deals with all the questions mentioned as belonging to muhūrta, but adds the remark, “here ends the part on muhūrta, and that on samhitā begins”, and briefly discusses a good many questions from Varāha Samhitā, like the movements of planets, planetary fights etc. It does not however appear that any one in his time had been making any use of such information. This work contains a chapter on ‘ships’ which is a special feature. It follows the chapter on travel, and gives advice regarding auspicious times for ship-building, for landing, for landing ships, and for travelling in ships. No other work on ‘muhūrta’ appears to have dealt with this question. The commentary on the work does not contain any quotations from previous writers taken in support of any statement. The words nāl (bow) sukān (helm) have been used in the verses. Upon this, Gaṇeśa Daivajña the commentator observes, “these popular terms have been admitted into the original, as other suitable terms are not found in the dictionaries.” It appears that he may have been a resident of a place on the sea coast, and as seafaring fishermen used to consult him for muhūrta he appears to have compiled this chapter anew. Nāvapradīpa is another independent work* to his credit. The work Muhūrta Tatva is at present in use. The author’s son GAṆEŚA Daivajña has written a commentary on it. Its date appears to be about Śaka 1450. It has been printed. The author mentions from it the names of such works and authors as have not been referred to before.

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Authors :—VASANTA RĀJA, BHUPĀLA, NRSIMHA.

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Works :—Vivāha Paṭala, Jyotiḥsāra, Śānti Paṭala, Samhitā dipaka Saṇagraha, Muhūrtasaṅgraha, Arṇava, Vidhiratna, Śridhariya, Jyotiṣārka, Bhupāla vallabha, Jyotiṣ Prakāśa**.

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∗ Deccan College Library, No. 332 of 1882-83.

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∗∗ Names of books relating to other subjects are :—Bhāgavata, Aśvalāyana Grhya kārikā, Padmapurāṇa, Smrtyarthasāra, Smṛti Ratnavali, Naiṣadha Kāvya and Nṛsimha Prabandha.

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VIVĀHA PAṬALA (by Pitāmbara)

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This work, compiled in Śaka 1444, consists of 52 verses. The author himself has written on it an exhaustive commentary entitled “Nirṇayāmṛta”. in Śaka 1446. The name of Pitāmbara’s father was Rāma and that of his grandfather, JAGANNĀTHA. He was a Gauḍa Brāhmaṇa residing at STAMBHA-TĪRTHA (Khambayat, Cambay) near the mouth of the river Mahi. The author mentions here such names of authors and astronomical works as have been in the commentary***, but not noticed in his account so far.

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Authors ]—PRABHĀKARA, VAIDYANĀTHA, MADHUSŪDANA, VASANTARĀJA, ŚUREŚVARA, VĀMANA, BHAGURI, ĀŚĀDHARA, ANANTA BHAṬṬA, MADANA, BHŪPĀLA VALLABHA.

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Works :—Cintāmaṇi, Vivāha Kaumudī, Vivāha Paṭala by Vaidyanātha, Vyavahāra Tatvaśata, Rūpa Nārāyaṇa Grantha, Jyotiṣa Prakāśa, Saṃhitā Pradīpa, Cūḍā ratna, Saṃhitāsāra, Mauñjī Patala, Dharmatatvakalānidhi Saṅgraha, Trivikrama Bhāṣya, Jyotissāgara, Jyotirnibandha, Sandehadosaudha, Sajjana Vallabha, Jyotiṣa Cintāmaṇi, Jyotirvivaraṇa, Jyotirviveka, Phalapradipa, Goraja Paṭala and Kāla Viveka. All these works and authors were mainly concerned with the Muhūrta branch. In addition to these, the names of Tājika Tilaka and Sāmudra Tilaka have also occurred in the works. As for works on other subjects, a dictionary entitled Śabda Ratnākara has also been mentioned.

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JYOTIṢA DARPAṆA

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This work was compiled in Śaka 1479, by a Jyotiṣī named KANCH PALLU. It is written partly in prose and partly in verse form. The copy of the work that happened to be seen by the author was incomplete. It appears to deal first with the question of Grahacāra, (movements of planets) and this was probably followed by the chapter on Muhūrta. The author was a Brāhmaṇa, belonging to the Kanva branch of the Vatsa gotra. His place of residence was a village named Kondapalli. He has given the length of the equinoctial shadow of the place as 3-36 and deśāntara (longitude) as 40 East. He claims that his almanac is in use up to Kanchi. The god Nṛsiṃha at Nargiri was his family deity. He has referred to a work named Pailu Bhatiya.

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MUHŪRTA MĀRTAṆḌA (Śaka 1493)

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The account of Nārāyaṇa, its author, has already been given ( on page 150). He seems to have studied under the care of his father. He has himself written a commentary on his own work. This work is very much in popular use at the present time. This consists of 160 verses in different metres. Many people study the work as if it were a poem of literary merit. The work is confined only to those subjects which come within the jurisdiction of muhūrta works. The author, however, remarks at the beginning of the commentary : “Desirous of compiling a saṃhitā work the author writes”—The commentary cites passages from several writers. The names of authors and muhūrta works which have not been noticed before are mentioned below :

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Authors :—Gopiraj, Menganath, Mhalugi (These names occur in the chapter on Vāstu).

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***The commentary on Muhūrtatatva belongs to about the same date as this commentary. But its accurate date is not known. Hence, the names of works etc. mentioned under the former have been repeated here, wherever they occur.

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Works :—Udvāhatatva, Muhūrta Darpaṇa, Kaśyapa Paṭala, Saṃhitā Sarāvalī, Vyavahārasāra Śilpaśāstra, Bṛhad Vāstupaddhati, Samarāṅgana Vyavahāra Sārasvata, (the last six out of these names occur in Vāstuprakaraṇa) Ratnāvalī : the names of Sphuṭakaraṇa (Maths) and Jāta Kottama (astrology) are the additional names* which occur in the commentary. This work has been published together with commentary.

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TOḌARĀNANDA

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This voluminous work by Nilkantha belongs to Śaka 1509 (Circa). The author has seen a portion of the work in which are cited a number of passages from the following authors and works. The authors are :—Caṇḍeśvara, Yavaneśvara, Durgāditya. And the works are :—Daivajña Manohara, Vyavahārocaya, Kalpalatā. (See Page 148).

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MUHŪRTA CINTĀMAṆI

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Ramabhata, a Jyotiṣi, compiled this work in Śaka 1522. Some account of this Ramabhata has already appeared before (Page 151). It contains the same subjects as are usually found in muhūrta works. Its influence is widespread. It has a commentary named Pramitākṣarā by the author himself and another named Piyūṣadhārā by his nephew Govinda. Both of them have been printed. The names of astronomical works, occurring in the commentary on Piyūṣadhārā (Śaka 1525) and not referred to before, are :—Jaganmohana, Jyotiṣa Ratna Saṃgrha.

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MUHŪRTA CŪḌAMAṆI

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A Jyotiṣi named Shiva compiled this work. The family history of Shiva has already been given (Page 157). The date of this work may have been about Śaka 1540.

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MUHŪRTA KALPADRUMA

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Vithal Dīkṣita, of Kṛṣṇātri gotra, wrote this work. It bears a commentary named Muhūrta Kalpa-Druma-Mañjarī, by the writer himself, written in Śaka 1549.

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MUHŪRTA MĀLĀ

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This work was written at Varanasi by Jyotiṣi Raghunātha in Vikrama Saṃvat 1717 (i.e. Śaka 1582 ; 1660 A.D.). Raghunātha was a Gitpavana Brāhmaṇa of Śāṇḍilya gotra. His ancestors used to reside at PALSHET south of Dabhol, in South Konkan. His grand father's name was Keśava. His father Nṛsimha went to Varanasi and established himself there. He had the patronage of Emperor Akbar. Raghunātha received the title of Jyotirvitsarasa, when Akbar captured the fort of Asēri. The writer has given the following account in a verse :

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*Names of authors and works relating to other subjects :— Brahmapurāṇa, Kātyāyana Gṛhya Kārikā, Kātyāyana Gṛhya Harihara Miśra Vyākhyā, Kālanirṇayadīpikā savivarana ; Mārkaṇḍeya Purāṇa, Dhanañjaya kośa (Dictionary), Anekārtha Dhvani mañjari (Dict.) Smṛti Sārāvalī, Śulba Sūtra, Halāyudha Kośa, Dharma Pradīpa, Tīrtha Khaṇḍa, Pitṛ khaṇḍa, Preta Mañjari, Āditya Purāṇa.

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जिन्चा दाराशाहं सूजाशाहं मुरादशाहं च ।। अवरंगजेबशाहे शासत्यवनीं ममायमुद्योगः ।।

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"I have undertaken this work when Emperor Aurangzeb is ruling the earth, after conquering Dara, Shuja and Murad".

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This work has been printed.

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MUHŪRTA DĪPAKA

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Jyotiṣi MAHĀDEVA compiled this work in Śaka 1583. Mahādeva was a resident of Bhuj (Cutch). His father's name was Kanhaji. He has extolled his father by calling him "Raivataka Rāja Pūjita Pada" (i.e. one whose feet were worshipped by the king of Raivataka). In enumerating his contemplated works he mentions inter alia Vyavahāra Prakāśa and Rāja Vallabha, which have not been noticed so far. This work is available in printed form. It bears a commentary by the author himself. According to AUFRECHT, the commentary contains the names of following works, not referred to before :-Amṛta Kumbha, Lakṣaṇa Samuccaya, and Sāra Samgraha.

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MUHŪRTA GAṆAPATI

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A Jyotiṣi named Gaṇapati, wrote this work in Vikrama Samvat 1742 (Śaka 1607). In his account he observes :—

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गौडौर्वीशशिरोविभूषणमणिर्गौपालदासोऽभवत्
मांधातेत्यभिरक्षिताग्रलभते ख्याति स दिल्ली* स्वरात् ।।
तत्पुत्रो विजयी मनोहरनृपो विद्योतते सर्वदा ।।

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This king Manohara, has been alluded by the author as 'Gauḍānvaya Kumudagaṇānāndicandra". The work was compiled as desired by his son YUVARĀJA RĀMA. The author was an Audicya Gurjara Brāhmaṇa and belonging to Bharadvāja gotra. His surname appears to have been Rāvala. The names of his ancestors from the father upwards were : Harisaṅkara, Rāmadāsa, Yaśodhara and Brahmarṣi respectively.

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This work has been printed.

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MUHŪRTA SINDHU

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GANGADHAR SHASTRI DATAR (Born in Śaka 1744, died in Śaka 1810) wrote a Sanskrit-Marathi work in Śaka 1805, entitled "Muhūrta Sindhu". This work has dealt with Muhūrtas in detail, discussing their exceptions and counter-exceptions and quoting chapter and verse from 38 different works in support of his statements. The work has been printed.

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Some more information about works on Saṃhitā and Muhūrta are given below. These were obtained after 472 pages of Dixit's original work were printed.

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VIDVAJJANA VALLABHA

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The following information about this work is available from the list of books in the Maharashtra Government **Library, Tanjore :—

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∗ This emperor must be Aurangzeb.

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This work was compiled by BHOJA (which means that it belongs to Śaka 964 Circa). It contains the following chapters :—

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(1) Gain and Loss (2) Arrival and Departure of enemies. (3) Departure and Return. (4) Return of emissaries. (5) Travel. (6) Success and Failure (7) Truce. (8) Places of refuge. (9) Bondage and Freedom. (10) Patients (11) Birth of a daughter. (12) Conception. (13) Birth. (14) Rainfall (15) Buried treasure. (16) (incomplete). (17) Miscellaneous. (18) Anxiety.

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It consists of about 185 verses in all. One wonders why BHOJA compiled another work, when Rāja Mārtaṇḍa a work on Samhitā branch, was already compiled. However, even if this work be attributed to some one else, there is no doubt that it belongs to a date earlier thar. Śaka 1185, because its name occurs in Mādhava's commentary on Ratnamālā.

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ADBHUTA SĀGARA

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MAHĀRĀJA BALLĀLSEN, the king of Mithilā maṇḍal, compiled this work. Ballālsen ascended the throne in Śaka 1082 and it is stated in the work that it was written by him in Śaka 1090. The author has not seen if it contains any subject other than those in Varāha Samhitā. However, Sudhākara writes that the work is worth seeing. The chapters in it are called āvarta’. It is stated in the chapter on eclipse that “if a hole is seen in the disc of the sun, without there being a transit of Venus or Mercury, it forebodes an attack by foreigners”. It shows that the “Piercing of the sun by Mercury and Venus” was known to them : and the appearance of holes in the sun’s disc in the absence of this phenomenon is nothing but the appearance of sun spots. The author of the text remarks, “I have properly noted the occurrence of ayanāmśas, (and I have determined the ayanāmśa from them)”. This indicates his love of research. The work mentions a number of other works and writers, such as VASANTA RĀJA and PRABHĀKARA among authors and Vaṭakanikā, Viṣṇu Dharmottara and Bhāgvata among the works.

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VYĀVAHĀRA PRADĪPA

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This is a good work on the Muhūrta branch of Samhitā by PADMANĀBHA. Padmanābha was the son of Kṛṣṇadāsa, grand son of Gaṅgādāsa and great grand son of Śivadāsa, a Brāhmana resident of the town named Yamunāpura. His work contains quotations from such works as Bhīma Parākrama, Śrīpati’s Ratnamālā, Dīpikā Rupa Nārāyaṇa, Rāja Mārtaṇḍa, Sāra Sāgara, Ratnāvalī, Jyotiṣtantra (a work on astronomy), Vyāvahāra Caṇḍeśwara and Muktāvalī. SUDHĀKARA remarks that this Padmanābha is the same as the one mentioned by Bhāskara as a writer on Algebra. But it has already been pointed out before (Page 95) that Padmanābha, the writer on Algebra, lived before Śaka 700; and the works Vyavahāra Pradīpa refers to Ratnamālā and Rāja Mārtaṇḍa. It was evidently written sometime after Śaka 964. Padmanābha’s work also gives quotations from the Sūrya-Siddhānta, Varāha Samhitā and other works, and they are found in the modern S.S. and other works. But the Siddhānta Śiromaṇi *gives 4 verses, of which one is Padmanābha's own verse and the remaining three have been quoted by him as from each of the works Śaunak Samhitā, Vasiṣṭha Samhitā and Jyotiṣtantra. This indicates, according to Sudhākara, that Bhāskara must have borrowed these verses from the respective works. But from the nature of the verses, it is felt that Padmanābha's statement is itself unreliable and it is the author's opinion that he lived after Śaka 1072.

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∗ **Vyankoji (Ekoji), brother of Shivaji and his descendants ruled over Tanjore. A very fine library had been maintained by these kings in the royal palace at Tanjore. A catalogue of the books, prepared by A.C. Burnell under the orders of the Madras Government was printed in 1879 A.D. King Tulaji, a descendant of the family, was on the throne from 1765 to 1788 A.D. The Library contains books written by him or under his direction. Probably this collection of books was mainly originated in his regime.

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JYOTIRVIDĀBHARAṆA

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This is a work on Muhūrta. It is stated in it that it was written in Kali elapsed year 3068, by KĀLIDĀSA who was the author of Raghuvamśam and other works. But it is false. (see page 75). According to this work, the declinations of the sun and the moon become equal when the third part of Aindra yoga has passed. From this his date comes to about Śaka 1164. If Kālidāsa is at all the name of its author, he must have been different from the author of the Raghuvamśam.

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JYOTIRNIBANDHA

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This Muhūrta work meant for religious purposes was compiled by ŚIVĀDĀSA. As it is referred to in the commentary on Vivāha-Paṭala by Pitāmbara, it appears to belong to a date earlier than Śaka 1446.

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There are several additional Muhūrta works about the dates of wihch only something is known.

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ŚAKUNA

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This also is a part of Samhiā branch. There is a very ancient work named Narapatijayacaryā on the subject, in Vikrama Samvat 1232 (i.e. Śaka 1097). NARAPATI wrote this work at Anhil-Paṭṭan. Narapati seems to have been a Jain. His father ĀMRADEVA, was a very learned man and a resident of DHARĀ. This book mainly deals with good or evil results affecting kings corresponding to a 'svara' (breath). The author has stated the number of verses in it to be 4500. This work appears to have been known also as Svarodaya and Sārodhāra. The works consulted by the author have been enumerated, thus in the beginning.

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श्रुवादौ यामलान् सप्त तथा युद्धयार्णवं ।। कौमारीकौशलं चैव योगिनां योगसंभवं ।। ४ ।।
रक्तत्रिमूर्तिकं (रक्ताक्षं तंत्रमुख्यं) च स्वरसिहं स्वरार्णवं ।। भूबलं गारुडं नाम लंपटं
स्वरभैरवं ।। ५ ।। तंत्रवलं च तास्यं (तंत्र रुणांग दाक्षं) च सिद्धांत जयपद्धति ।।
पुस्तकेंद्रं पटौकश्रीदर्पणं ज्योतिषाणावं ।। ६ ।। सारोद्धारं प्रवक्ष्यामि

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“I compile the work Sāroddhāra, after studying the following works :— The seven Yāmalas, Yuddhajayārṇava, Kaumārī Kauśala, Yogasambhava of the yogis, Rakta Trimūrtikam, Svara Simha, Svarārṇava, Bhubala, Gāruḍa, Lampaṭa. Svarabhairava, Tantravala, Tākhya (Runāṅga, Dākṣa). The Siddhanta named Jayapaddhati : Patauka Śri Darpaṇa and Jyotiṣārṇava.”

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*“Tuṣyantu”-5th verse, from Madhyamādhikāra, in Ganitadhyāya, “Divyam Jnyā-”. -9th verse from Chedaka, in Golādhyāya. “Yo veda……….”-8th verse, from Gola Asamkrā………“6th verse, Madhyamādhikāra.

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In addition to this, the names of the authors, VASANTA RĀJA and the works Gaṇitasāra and Cūḍamaṇi *also occur in it. It, therefore, shows that all these works belong to a date earlier than Śaka 1097. There is a commentary named Jayalakṣmī by Harivamśa on the Narapati Jayacaryā; similarly, Narahari, Bhūdhar and Ramanath have also written commentaries **on it. Rama Vaj-pai, ***son of Sūryadas, a resident of the holy city of Naimiṣa, has compiled a work, named Samara Sāra on the science of ‘svara’ His brother Bharat has written a commentary on it. This ‘Svara-śāstra’ is mainly based on the nature of the air breathed through the nostrils: There are several other works on the subject.

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