Pramāṇa · Search · About · API

Bharatiya Jyotihshastra (History of Indian Astronomy), translated by R. V. Vaidya v2.c14: III—Jātaka Skandha

Bhāratīya Jyotiḥśāstra (History of Indian Astronomy), translated by R. V. Vaidya v2.c14

Language
English

Contents

III—Jātaka Skandha

v2.c14.1

(Natal Astrology)

v2.c14.2

DEFINITION

v2.c14.3

That science is called Horā Śāstra or Jātaka (Natal Astrology) which decides what happiness or misery would fall to the lot of the native during his life, from a consideration of the planets in the ascendant at birth or in different positions from the ascendant or in the positions in relation to the moon’s sign at birth, or from a consideration of the tithi, nakṣatra etc. at the time of birth or, in short, from the planetary positions at the time of birth. There is a subsection of astrology which is known as the Tājika’. It will be discussed later on. The author first describes the science of astrology in brief.

v2.c14.5

The diagram drawn in the margin is known as Kuṇḍali (Horoscope). The number indicating the rising sign† (ascendant) at birth is noted in the place numbered one(1). This house is always termed the ‘first house’, no matter what sign out of the twelve occupies it. The places marked 2, 3, etc. in the horoscope are respectively called the ‘second house’, third house’ and so on, and the planets are posited in the respective houses according to the signs they occupy at birth. These twelve houses are successively termed : body wealth, brothers, friends, sons, enemies, wife, death, religion, occupation gains and expenses. All matters denoted by these terms, as also other matters associated with them are considered on the basis of the planets occupying the signs in the houses and the aspectual and other relations of other planets to

v2.c14.6

*Rāja Mārtanḍa refers to Cūḍamaṇi, which shows that the Muhūrta work was written sometime before Śaka 964.

v2.c14.7

**This information about the work Narapatijayacaryā has been collected from five different books. Narapati states that he has described the complete system of Mathematical astronomy in his work, Jyotiṣa Kalpa Vṛkṣa.

v2.c14.8

***This Rama observes that has a Karaṇa work to his credit. He has similarly written a book on the subject, “Kuṇḍa”, (i.e. a bowel shaped holy vessel); it belongs to Śaka 1371.

v2.c14.9

†The Ascendant at birth means that sign which is rising on the horizon at the time of birth. The birth horoscope should be held in a plane perpendicular to the earth and passing through the plane of the ecliptic. The house indicating the ascendant should be held towards the East and the 7th house towards the West. That will represent the positions of planets in the sky at the desired moment. The upper half is visible and the lower half is ‘set’. The 10th house comes just below the zenith and the 4th house in the nadir.

v2.c14.10

those houses. For example, all problems relating to wife are judged from the seventh house. These twelve houses are known by other names also. It is not that these are orly 12 things in life which make a man happy or unhappy. But the names given to the houses serve as general keywords. The problem under consideration is supposed to fall within the purview of one of the twelve houses. For example, all problems related to the king are to be considered from the tenth house. Most of the questions are to be judged from the horoscope of birth. On rare occcasions, they are considered on the basis of the “rāśikundali”, that is that horoscope, in which the sign occupied by the moon at birth is placed in the first house. Other types of horoscopes have also been devised. It has been assumed that a particular sign is the ‘own-house’ or the ‘Uchcha’ (i.e. sign of exaltation) of a particular planet. Cancer and Leo are respectively under the ownership of the sun and the moon. The signs on either side of these, viz. Gemini and Virgo are of Mercury. The next signs on either side, viz. Taurus and Libra are the own houses of Venus. Those beyond the two, viz. Aries and Scorpio are owned by Mars. Those still beyond viz. Pisces and Sagittarius are owned by Jupiter; and lastly, Capricon and Aquarius have been assumedto be the own houses of Saturn. The signs of exaltation are not governed by any order. The mathematical positions of ‘Uchcha’ (aphelia) are quite different. For instance, the sun’s mathematical positions of ‘Uchcha’ (apogee) at the present time is nirayaṇa Mithuna (Gemini) and sāyana Karka (Cancer). But in astrology, Meṣa is the ‘Uchcha’ of the sun. It is not known on what principle these Uchchas have been determined. The sāyana aphelia have got considerable motion. Hence some people maintain that the points of exaltation in astrology were determined at a time when they actually coincided with the orbital ‘Uchchas’ or aphelia of the planets according to the sāyana measure. The followers of nirayaṇa system will never accept the view. But even if the theory is considered plausible, it is hardly acceptable from the chronological point of view. The sun’s apogee was in sāyana Aries between 4100 B.S. and 2300 B.S. Circa. The “Uchcha” of Mars in astrology is Capricon, while its orbital uchcha (aphelion) was in sāyana Capricorn between the years 11500 B.S. and 9700 B.S. and never later than that. But when it is extremely doubtful whether the science of astrology had come into being at all in such ancient times, how can the theory be regarded as even plausible? There are some persons who believe that Meṣa and other terms existed in such ancient times, that the planets were known, and that over and above this astronomy and astrology had reached a very high level. But the author does not consider it possible. Leaving this question aside, one finds that friendship and enmity among the planets have also been postulated. It is further assumed that when planets occupy their own signs or signs of exaltation they produce a highly benefic effect, if they are in their fall or in houses owned by their enemies. The effect is different and a still different effect follows if the planets are retrograde, and the planets show benefic or evil effects or more or less powerful effects according to their aspects to other house. Some of the ideas appear to have been based on the common experiences in practical life but there are others that defy explanation. Again not all authors are unanimous regarding the results; one comes across divergent views on many a point. At present European astrologers read the horoscopes on the basis of the sāyana signs. MADHAVARAO BRAHMAJI, Jeevanrao Tryambakrao CHITNIS *and others claim that the interpretations of planets given in our ancient works can be verified much better on the basis of the sāvana system than on that of the nirayaṇa system.

v2.c14.11

*Both of them live in Bombay at present. See page 323.

v2.c14.12

MAN EN RAPPORT WITH PLANETS

v2.c14.13

Many people are sceptical as regards the connection between the planets in the sky and the affairs of human life, and their scepticism is quite natural. But the author believes that such connection exists. It is not possible at present to explain with precision why it should be so but the fact remains true all the same. The following account of astrologer Patvardhan, who used to guess the birth ascendant correctly by simply observing the physical traits of people may make his point clear to the readers.

v2.c14.14

BABAJI KASHINATH PATVARDHAN

v2.c14.15

He is better known as Mahadkar. He was born on the 14th lunar day of the dark half of Vaiśākha in Śaka 1787, when the ascending sign was Sagittarius, at Pacheri Sada alias MQBHAR, near Chiplun. The extraordinary knowledge of astrology which he possesses is mostly self-acquired. His father died when he was in his 13th year. He received his early Marathi education, first at Ganapati Pule in 1877 A.D. then at Malgund from 1878 to 1880 and then up to 1882 at the Marathi School No. 1 at THANA. Later on, in 1883, he was employed in the Court in Alibag district. He continued in Alibag court up to 1886 and then joined the court at Mahad; hence, he became known as Mahadkar. Since 1893, he has left service and is carrying on legal practice at Ichalkaranji and mainly at Kolhapur. Most of his time is spent in other activities. In 1882, he met a Dravidian astrologer who was rather eccentric. He told Patvardhan certain basic principles of finding the birth ascendant by observing the physical traits of people. Later on, he developed this knowledge by reading serveral books himself reconciling as far as possible the different hints about physical traits gathered from different books and framing rules by observing hundreds of people. He became famous for the knowledge since 1891. He displays a very keen intelligence in casting horoscopes simply from the physiognomy of people; for a moment he sees a person and he can cast his horoscope. He does so mainly by looking at the facial signs and sometimes by observing the tongue and the palm. He not only tells what the ascendant was and how the planets were placed at the time of birth by observing the physical traits but can also mention the degree of the sign occupied by every point. It has been the author's experience that there used to be at the most an error of only a degree or two. It is not that he always told the degrees of planets. He generally gave out only the signs. Any Jośi who knows mathematical astronomy can tell the date and time of birth if the native and his horoscope are before him. Jupiter returns to the same sign after 12 years and Saturn after 30. The Sun comes to Aries in every Caitra and so on. The tithi can be found from the distance between the sun and the moon. It is, therefore, evident that these conditions can help in finding the time of birth. If the birth-time of a person is given, the ascending sign at that moment and the positions of planets can be found with the help of astronomy. But Patvardhan can find the ascendant and planetary positions from the physical traits; in other words, he can correctly say what sign was ascending at birth and how the planets were located in the houses. When these are inserted in the horoscope, the time of birth can be found by following the method described above.

v2.c14.16

This leads to the conclusion that the planetary positions in the sky and the sign ascending at the moment of birth give rise to certain physical traits. This goes to prove that man is *en rapport* with planets.

v2.c14.17

Many objections can, of course, be raised against this belief. It is needless to consider them at this place : and the matter cannot be considered fully till one can master the knowledge which Patvardhan has acquired. It has however, been stated that the conclusion which could be drawn has been put after consideration of the likely objections as far as possible.

v2.c14.18

Patvardhan tells people simply the time of birth and gives a brief reading, but nobody is able to say how he is able to do this. Hence they are unable to appreciate the importance of his art. Some people even think that the time of birth can be found by means of siddhi or psychic power developed through mantras. But this is wrong. The method of finding the ascendant at birth by observing simply the physical traits may be called sāmudrik (Palmistry). But the sāmudrik of Patvardhan has a close connection with astrology. It is the author's experience that many of the events, past and future, told by Patvardhan are found to be correct. But this branch of knowledge has not yet been completely mastered by him. Rules must be framed after verifying hundreds of cases. Patvardhan is mainly interested in finding ascendant at birth by observing physical traits. But even then, an instance may be cited where the ascendant could not be definitely given, where it remained doubtful : but such instances are few and far between. Again at times, the time of birth goes wrong by a year, a month, or a day ; and this is due to a very trivial cause. Jupiter stays in a sign for one year ; but it is not necessarily the case that it enters a new sign just in Caitra ; it may be found to occupy the same sign during two Śaka years. For example, Jupiter will occupy the sign Leo both during Śaka 1818 and 1819. The sun remains in the sign Meṣa both in Caitra and Vaiśākha. The same is the case with other months. The moon occupies a sign for about 2½ days. Hence, if an attempt is made to find the time of birth simply from the planetary positions in signs, the above error is sometimes likely to occur. Patvardhan knows how to find the planetary positions in terms of degrees in a sign. If these degrees are referred to the almanac there would be no room for error. If he attempts to tell the time of birth after carefully consulting the almanac, it is sure that his answer would be found to be correct in the case of at least 8 out of 10 horoscopes.

v2.c14.19

MUTUAL RELATION BETWEEN MAN AND MAN

v2.c14.20

The author came across instances in which Patvardhan correctly casts the horoscope of the son by observing the features of his father. He cites one such case. He cast within 15 to 20 minutes the horoscope, along with the positions of almost all the planets of Ganesh, the son of R.B. Narayanbhai Dandekar, after observing the latter's face. This feat has not been mentioned in any book. Patvardhan has himself hit upon the method by intuition. Anyway, it cannot be foreseen to-day what miracles would be possible through astrology. This science must be developed after testing cases by experience and then astrology like several other modern sciences would, it is believed, prove to be an excellent empirical science.

v2.c14.21

SCIENCE OF ASTROLOGY

v2.c14.22

There resides in Kumbhakonam a Śūdra named Govind Chetty. His art is even more amazing than that of Patvardhan. It is reported that he not only tells the correct time of birth but also the questions in any one's mind in any language together with their answers. But it could not be known if he does this with the help of astrology. He is not known to have written a work on this subject, nor has Patvardhan written any book so far. If they do, that would be a lasting benefit to the world. Otherwise, their gifts would only pass into the realm of anecdote where we hear so much about *Jośīs* who once displayed marvellous powers of prediction, but whose trace was completely lost in course of time. Works on astrology do mention some methods of finding the birth ascendant from one's physical traits. But if there are some books on the art of Patvardhan and Govind Chetty, they are not accessible to all. There is however no doubt that the basic principles of this art are traditional.

v2.c14.23

Blessed are they who first determined the fundamental principles of astrology: They, for instance, discovered rules like the following: That certain peculiarities attend certain ascendants; that the bodily condition of the native is to be judged from the first house; that the wife from the seventh; that of wealth is considered from a particular house; that a particular line on the palm denotes that the sun occupied a particular sign at birth and so on. We can safely say for the present that the science of astrology is built on some good foundation and that man is *en rapport* with planets.* It is difficult to describe briefly the true nature of astrological works. It is, therefore, proposed to relate the history of this branch in brief.

v2.c14.24

HISTORY

v2.c14.25

We know that the ‘divine’ works on astrology extant at present are Gauri-Jātaka and Kālacakrajātaka or Kālajātaka, and the ‘non-human’ or ‘ārṣa’ works (i.e. those compiled by SAGES), are Pārāśarī, Jaiminī Sūtra and Bhṛgu Saṃhitā. The Pārāśarī has two editions-Bṛhat and Laghu. The most ancient of the existing ‘manmade’ works on astrology is the Bṛhajjātaka of VARĀHA-MIHIRA. At the end of the work, Varāha remarks.

v2.c14.26

मुनिमतान्वलोक्य सम्यक् होरां वराहमिहिरो रुचिरां चकार॥

v2.c14.27

उपसंहाराध्याय.

v2.c14.28

∗ *Ever since Śaka 1815, the author has devoted considerable thought and effort in the light of Patvardhan's art to decide the question whether the sāyana or nirayana system is true to nature so far as astrology is concerned. But no decision seems to be possible for the present. The positions of some planets, discerned by Patvardhan from physical traits are relative. For instance, he comes to know after reading the face, that there is a difference of 2° between the sun and Mercury or that a particular planet occupied a particular place from the ascendant. This does not lead to any decision. A still more important point is that the indications now established by Patvardhan were first based on Keropant's Patvardhanī Pañcānga. For example, he observed in a number of cases that a particular feature was connected according to Patvardhani Pañcānga with a certain degree on the ascendant or a certain degree denoted by a particular planet and then made it a rule to link that degree with the ascendant or planet in appropriate cases. He could as well have established such rules on the basis of the sāyana almanac from the very beginning. If people well-versed in Patvardhan's lore and able to understand the difference between sāyana and nirayana systems would continually toil for keeping a record for five or six centuries, the difference in the sāyana and nirayana positions of planets show an excess of 18° over the (nirayana) positions which Patvardhan sets down from the physiognomy of the native. If after 600 years it is noticed that, maintaining Patvardhan's rules, the difference between the positions of planets as found from physical features and the sāyana positions comes to 18° degrees only, the natural system for astrological purposes would prove to be a sāyana, and if it comes to 26°, then it would prove to be purely sidereal (i.e. nirayana). While reading horoscopes, Patvardhan adopts the nirayana signs of exaltations and ownership, as also the nirayana signs occupied by the planets and the ascendant. Nothing, however, can be decided from this.

v2.c14.29

meaning, “Varāhamihira after studying the views of sages, compiled this beautiful work on astrology.” Chapter, headed ‘conclusion.’ Elsewhere, Chap 6, Verse 10, he also uses the word “Munigaḍitam” meaning ‘mentioned by SAGES’. He has referred to PARĀSARA twice. He has referred to MAṆḌAVYA in the chapter on ‘Graha-Gocara’ in Bṛhat Saṃhitā. Similarly, Bhaṭotpala, the commentator on Bṛhatjātaka has given quotations about astrology from the Gārgi, Bādarāyaṇa, Yājñyavalkya and Māṇḍavya works.

v2.c14.30

They include quite a large number of quotations from the Gārgi. Their works must have existed before Varāha. It shows *that there were at least five works compiled by SAGES before Varāhamihira. In addition to these names, Varāha has referred to Ācāryas like SATYA, MAYA, YAVANA, MAṆITHYA, JĪVAŚARMĀ, VIṢNUGUPTA**. Out of these, Satya’s name occurs six times. There are, in addition, several vague references like “according to one, some one, earlier śāstras, the earlier writers, etc.” From this it appears that a number of “human authors” had lived before Varāhamihira. He has definitely mentioned the names of Six Ācāryas, that 10 to 12 works were compiled, that they became popular and that five of them came to be adored as ‘compilations of SAGES’—These things could not have possibly happened during a period of 50 or 100 years. They would easily require five or six centuries for this; and Utpala remarks (commentary on 7.7 of Bṛhajjātaka) that the Viṣṇugupta, referred to by Varāha, was CĀNAKYA himself. From this, he was possibly Cāṇakya Viṣṇugupta, the minister of CANDRAGUPTA; and there are no reasons to disbelieve this surmise.

v2.c14.31

BEGINNING OF THE PRESENT SYSTEM OF ASTROLOGY

v2.c14.32

It, therefore, shows that works on astrology existed about 800 years before the time of Varāhamihira, which means that our people had developed the knowledge of astrology 4 or 5 centuries before the Śakas. Even though it might not have existed in the same condition in the beginning as at the time of Varāha, it must have gradually developed into that state. The present system of astrology may have come into vogue from the time when Meṣa and other names of rāśis were introduced about 500 years before Śaka era. It was, of course, preceded by the astrological system of the Atharva Veda.

v2.c14.33

If the knowledge of astrology dates as far back as 5 centuries before Śaka era, the system of mathematical branch of astronomy must have been equally ancient, because, no astrological consideraion is possible, unless the positions of planets in signs are known and the earlier discussion has shown that there is no reason for presuming that the branch of astronomy had not reached such maturity in such a remote period of antiquity. Moreover, it must be remembered that even though the mathematical branch had not been completely mastered, in other words even though the knowledge of true places and motions of planets was not attained, the ancients at least knew the mean motions and positions of planets and had undoubtedly attained before 500 B.S. a general knowledge of the sign positions of planets (p. 127 and 146 of pt. I). Even if the true positions and motions of planets cannot be correctly found by calculation, the naked eye can at least show where the planet is in the sky, when it becomes direct or retrograde, when it rose or set heliacally. So then the knowledge of mathematics need not necessarily have reached maturity when the present system of astrology came into vogue in this country. The reason why planetary motions were considered in our country and the science of astronomy reached perfection (of course, within the limits of our ancient works) and remained alive till today lies mainly in the necessity to judge the possible effects of the movements of planets. The works on Saṃhitā describe the effects of planetary movements. The desire to foresee these effects, the need of auspicious moments for sacrifices or other rites and the effects of planetary movements on each person as in natal astrology are the three reasons why the science of astronomy originated in this country, developed to a considerable extent and continued to exist. (In Europe, the main cause of its reaching a very high degree of development as at present was navigation. Still even there these yery three things were mainly instrumental in the past in bringing the science to the same stage of development as in India). It is, therefore, evident that the present system of astrology must have been established before the science of astronomy attained ‘its’ full status; that is, before the correct knowledge of finding true positions and motions of planets could be attained. Hence one cannot lightly dismiss as improbable the view that the present system of astrology became established in our country four or five centuries before Śaka era.

v2.c14.34

∗ *Additional quotations from other sages such as Garga, Vasiṣṭha, Bharadvāj, Śaunaka and Atri are found in other books. There is reported to be another work entitled Varuṇa Saṃhitā.

v2.c14.35

∗∗ *In addition to this, the names of Devasvāmī & Siddhasena occur in the verses 7 & 8, of Chapter 7, but Utpala says that the two verses do not belong to Varāha; other additional names are those of Śakti and Bhadatta or Bhadanta. Utpala says that ‘Śakti’ here means ‘Parāśra’ and Bhadanta means ‘Satya.’

v2.c14.36

HISTORY OF WORKS ON ASTROLOGY

v2.c14.37

The question whether we have borrowed astrology from the Westerners will be considered in the concluding chapter. Hundreds of works have been written on astrology. It is difficult to read all of them. The author describes breifly the history of some of those few works of which he has got information either directly or through tradition and for whose dates he could find some clue. But all these works are merely A DROP IN THE OCEAN.

v2.c14.38

PĀRĀŚARĪ

v2.c14.39

Pārāśarī is a work much talked of by astrologers. It has two versions Bṛhat & Laghu. Laghu Pārāśarī is available and in extensive use. There are several commentaries on it. A work entitled Bṛhat Pārāśarī was printed in Śaka 1814 by Śrīdhar Śivalāl in the Jñānaśāgar Press at Bombay. It consists of two volumes. Part One contains 80 chapters, but only 51 of them could be procured with difficulty from different places, and it is stated in the book that even these were fragmentary and had to be completed from other versions before they were printed by Śrīdhar, the son of Jaṭāśaṅkar. The first part contains 4196 verses. We have no means to ascertain which of them were original and which were interpolated by Śrīdhar or by the printers. At one place, a verse describing the method of finding the ayanāṃśa has been taken from the Graha Lāghava without acknowledging the source. In short, there is no sense in saying that part one, as it stands in a printed form to-day, is the same as the original work of Parāśara. Part two has 20 chapters. Most of the verses in it numbering 812 in all are in ‘anuṣṭupa’ metre. It has been remarked that whatever is not available in this part should be found from the Horāśāstra by Garga. At some places we are asked to adopt certain processes after converting a planet’s place into its Sāyaṇa equivalent. It shows that there must have been some admixture in it after Śaka 500. Part one of Pārāśarī which is in the Government Library at Tanjore contains 1650 verses. The first chapter in it is entitled “ Rāśi Svarūpa”. Its first two verses are as follows :—

v2.c14.40

मनोहरदाय दृष्टि (?) मंदहासलसन्मुखः । मंगलाय......सर्वमंगलाजानिरस्तु नः ।। १ ।। मेषोक्षनरयुक्कर्किसिंहकन्यातुलादयः । धनुर्नक्रघटी......इति द्वादश राशयः ।। २ ।।

v2.c14.41

The editions printed in Bombay do not contain this chapter or these verses. The third chapter in it is headed, Rāśi Svarūpa, but that too does not contain these verses. The last chapter of the Tanjore version is entitled “Ariṣṭādhyāya ”, but it is the fifth chapter in the Bombay edition. It cannot be said with certainty if the Pārāśarī written before the time of Varāha is existent anywhere at present in its original form. Bhaṭotpala observes :—

v2.c14.42

पाराशरीया संहिता केवलमस्माभिर्दृष्टा न जानकं । श्रूयते स्कंधत्रयं पराशरस्येति । तदर्थ वराहमिहिरः शक्तितपूर्वेरित्याह ।।

v2.c14.43

वृहज्जातक, अध्याय ७ श्लो, १ टीका ।

v2.c14.44

“ We hear that Pārāśari has three parts. That is why Varāha has referred to Śakti (Pārāśara) (See verse 1, Chap. 7.) But we have seen Pārāśara’s Samhitā only and not his Jātaka ”.

v2.c14.45

Pārāśarī was not well known even at the time of Bhaṭotpala (Śaka 888) ; how could it be so in the present time ? Laghu Pārāśarī which is at present available, is in the same condition. It is also known as Uḍudāyapradīpa. The author declares at the outset, “ I am compiling this Uḍudāyapradīpa on the basis of Pārāśari-Horā for the satisfaction of astrologers ”. It is clear from this that the work was not written before Varāha.

v2.c14.46

JAIMINĪSŪTRA

v2.c14.47

A very small work named Jaimini Sūtra, with four chapters, consisting of aphorisms in prose form is now widely known. Several commentaries on it are available. This work contains Greek words like riphpha, ār etc. Varāhamihira and Bhaṭotpala do not make any mention of the Jaiminī Sūtra in their works. One may say, therefore, that if there was actually an ārṣa work entitled Jaiminī Sūtra, it is doubtful if it has been retained in its original form. Burnell says that Jaiminī Sūtra is in extensive use in Malabar.

v2.c14.48

BHRGU SAMHITĀ

v2.c14.49

This is a very famous work. It appears to be an “ ārṣa ” work from its name, but Varāhamihira and Bhaṭotpala have not referred to it. It cannot be said, therefore,, with any certainty that the work belongs to a date earlier than the two authors. It is reported that the birth horoscope of any person can be found in it. If it be a fact, it must be a collection of 74649600 horoscopes, representing all signs on the ascendant and all possible positions of planets in the twelve houses. Assuming that 10 verses have been devoted to the reading of each horoscope, it must contain at least 75 crores of verses. Some horoscopes purporting to be extracted from Bhrgu Samhitā are available, from which it appears that there are different horoscopes for different degrees of each ascending sign. If such delineations have been given, the number of horoscopes would far exceed the above number. The author has himself seen a printed copy of a part of Bhr̥gu Saṃhitā in the possession of a Marwari gentleman of Poona. It contained about 200 horoscopes, with nearly 70 verses assigned to each horoscope and the total number of verses is 14000. The work abounds in solecisms of all sorts and the ascending signs in it are not arranged in any order. In the Government Library at Jammu, in Kashmir, there is a work named Bhr̥gu Saṃhitā. The Library has a printed Catalogue of books which shows that the ascending signs in the work are arranged in order, and the total number of verses appears to be about 160000. If 70 verses are allotted to each horoscope as above, the work must be containing about 2300 horoscopes. Those who possess some parts of Bhr̥gu Saṃhitā may, on certain occasion, be playing a hoax on the consultant by palming off on him a new horoscope in the name of Bhr̥gu Saṃhitā. Nevertheless, there is no doubt that there does exist a work known as Bhr̥gu Saṃhitā. The author has seen some horoscopes delineated from it and he is of opinion that such delineations are in a large measure correct.

v2.c14.50

There is a work in the Ānandāśrama of Poona, entitled “ Bhr̥gūkta Jātaka-Kalpalatā ” compiled on the model of Bhr̥gu Saṃhitā. It contains 1800 verses. It has considered about 200 combinations of planets staying in different houses ; in other words, so many horoscopes have been examined.

v2.c14.51

NĀḌI GRANTHAS

v2.c14.52

Chidambaram Iyer B.A., referred to on page 287 before, writes in THE HINDU ZODIAC :—The works named Nāḍigranthas contain horoscopes for all persons past, present and future. The author has himself seen five Nāḍiworks and has heard of five more. The Dhruva Nāḍi by Satyacārya is the best of all. Seventy parts of it are in the possession of different persons in South India. It contains true nirayaṇa positions of planets at the time of the birth of each man. The difference between them and the accurate sāyana positions in the beginning of 1883 A.D. as found from the Nautical Almanac is found to vary from 20° 23′ 8″ to 20° 25′ 22″. From this 20° 24′ 15″ has been determined as the ayanāṃśa for that year. This statement contains two important facts. The first is that there are very voluminous works like the Bhr̥gu Saṃhitā extant in the MADRAS Presidency ; and the second is that the planetary positions in them are correct within 2¼ minutes of arc, as compared with those of the Nautical Almanac. (The difference due to Ayanāṃśa is not an error). Chidambaram appears to be a learned and reliable gentleman from his writings. Hence, it is really very surprising that the planetary positions given in the Nāḍi works are so very accurate.

v2.c14.53

YAVANĀCĀRYA

v2.c14.54

Varāhamihira has referred to Yavanācārya. Bhaṭotpala writes in his commentary on verse 9, Chap. 7, of Bṛhajjātaka, “SPHUJIDHVAJA”, the Yavana king compiled another scientific work after the beginning of the Śaka era ”, Varāhamihira has cited the views of Yavanācāryas before him. The author has not seen Yavanācārya’s work, but he has seen one by Sphujidhvaja. He has, in his work, remarked “ The Yavanas i.e. the Greeks say ”. This shows that one or more Greek astrologers, whose works were not available at the time of Bhaṭṭotpala, lived before the time of Varāha. It seems to be Utpala's view that they lived before the Śaka era. There may have been only one Greek work, but it may be that it was followed by a number of Yavanas, (Greeks) and hence, the word ‘Yavana’ continued to be used in the plural. Bhaṭṭotpala has called Sphujidhvaja himself Yavaneśvara, and has taken quotations only from his works as if they belonged to Yavanas. (This work too is written in Sanskrit). There is a work, named Mīnarāja Jātaka, at present available. It is also known as Vṛddha Yavana Jātaka or Yavana Jātaka. It is remarked in the beginning of the work, “The science of astrology which was explained by a former sage to Maya had one lakh verses in it, but was abridged by Mīnarāja into 8000 verses”. Bhaṭṭotpala has quoted 12 verses describing the nature of signs as extracts from Yavaneśvara (see commentary on verse 5, chap. 1, Bṛhajjātaka) and these are found in the Mīnarāja Jātaka. But many other verses cited by Utpala as extracts from Yavaneśvara are not found in the Mīnarāja Jātaka. From this it appears that the works by Sphujidhvaja and the Mīnarāja Jātaka are different from each other and the Yavana, who lived before Varāha, appears to be quite a third party. The later works were compiled by abridging or enlarging the ancient works, and the three writers possibly held the same view.

v2.c14.55.1

The works Bṛhajjātaka and Laghujātaka by VARĀHAMIHIRA and PṚTHUYAŚĀ’S work, Ṣatpañcāśikā,’ are now-a-days in use. All these three works have commentaries of Utpala. Ananta, brother of Gaṇeśa Daivajña, author of the Grahalāghava, wrote a commentary on Laghujātaka in Śaka 1456. There is a commentary on Bṛhajjātaka by Balabhadra, in addition to those by Mahīdās and Mahīdhar. The two latter and Mahīdās and Mahīdhar, the commentators on Līlāvatī, might have been the same persons. There is another commentary named Subodhinī on Bṛhajjātaka in the Govt. Library at Tanjore. The Aufrecht Catalogue mentions 5 or 6 more names of commentaries. The Mīnarāja-Jātaka contains quotation from LALLA. NṚHARI, the author of Jātakasāra, has also mentioned Lalla’s name among the authors of astrological works. This shows that Lalla may have written a work also on astrology. Bhaṭṭotpala has borrowed a number of quotations from Sārāvalī, and one of these quotations has mentioned Varāha’s* name. From this Sārāvalī appears to be a work, compiled after Varāha but before Śaka 888. A work named Sārāvalī has come to my notice. (The quotations given by Utpala could not be found in it.) Its author is one Kalyāṇa Varmā. He has also called himself as Vaṭeśvara. He has compiled the work after selecting different portions from the works by Varāhamihira, Yavana Narendra and others. An astrologer named Vaṭeśvara lived about Śaka 821. (See page 190).

v2.c14.55.2

It would appear, therefore, that the Sārāvalī quoted by Utpala and the one compiled by Kalyāṇa Varmā are the same work, and its date is about Śaka 821**. The commentary by Utpala mentions the names of Devakīrti (1.19) and Śrutakīrti (1,7,8,9) in addition to the above. There is a work, Jātaka Paddhati, on astrology by Śrīpati. I think that this Śrīpati and Śrīpati, the writer of Ratnamālā, are one and the same person, considering the commentaries of Mādhava on these two books. Mādhava’s commentary on Ratnamālā mentions Vṛddha Jātaka, a work on astrology, which shows that the work belongs to some date prior to Śaka 1185. Keśava of Nandigram (about Śaka 1418) has, in his commentary on Jātaka Paddhati, cited the following works and authors :—Śridhara Paddhati, Mhalugi Paddhati, Dāmodhara, Rāmakṛṣṇa Paddhati, Keśava Miśra, Vallayu Paddhati, Horā Mārkaṇḍa, and, Laghu Paddhati. The first four of these names occur even in the Viśvanāthī commentary. All of them must have lived before Śaka 1418. Bhāskarācārya has mentioned one Śridhara as the author of a work on Bījagaṇita (Algebra). Mādhava, the commentator of Ratnamālā, has referred to one Śridhara, with reference to a Muhūrta work. All the three Śridharas and the Śridhara, author of Gaṇitasāra mentioned before on page ( 95 ), may have been the same person. Dāmodhara himself may be the compiler of Bhaṭatulya Karaṇa (Śaka 1339). There is a small book on astrology, named, Bhāva Nirṇaya, written by Vidyāraṇya.

v2.c14.55.3

A small work consisting of 40 verses, entitled Jātakapaddhati, compiled by Keśava of Nandigram is very widely known. The work itself is called Keśavi. Keśava has himself written a commentary on it. Viśvanātha has written an Udāharaṇa commentary (Page 156 ). Nārāyaṇa (Page 158 ) and Divākara (Page 162 ) have also written commentaries on the work, and the Aufrecht Catalogue mentions 7 more. It is at present printed with its Marathi translation and Udāharaṇa in Marathi. There is an astrological work entitled Jātakabharaṇa by Dhuṇḍirāj. It belongs to about Śaka 1460 ( see Page 146 ). It states astrological effects in a definite order and hence it is very useful in casting horoscopes. There is one Jātaka Paddhati of Śaka 1480 (circa) by Ananta. The work Jātakottama is referred to in the commentary on Muhūrta Mārtaṇḍa which indicates that the work belongs to a period before Śaka 1493. A work named Jātaka Muktāvali by Śivadāsa has been mentioned in Viśvanāth’s Commentary on the Jātaka paddhati of Keśava. There is a voluminous work, entitled Horāskandha-Nirūpaṇa, which was compiled by Viśvanāth Pandit, son of Rāma, under the direction of King Vīrasimha. It is also entitled ‘Vīrasimhodaya Jātaka Khaṇḍa’. The date of this work could not be found ; but, as it combines quotations from the Jātakābharaṇa, it must have been compiled after Śaka 1460, probably about Śaka 1500.

v2.c14.55.4

It is very useful to those who prepare horoscopes, since it describes results of planetary positions in an orderly manner after quoting lines from several ancient works. It was not seen in a printed form anywhere, but it is really worth printing. It contains quotations from several ancient works. Among them are found names of authors like Śaunaka and Guṇākara and those of works like Samudrajātaka, Horāpradīpa, Janma Pradīpa. There is a voluminous work named Jātaka Sāra by Nṛhari. The author remarks in it in the beginning, “ Vaśiṣṭha, Garga, Atri, Parāśara, Varāha, Lalla and others have compiled Scientific works on Horā. But the results in them have not been given in an orderly manner. In order, therefore, to enable one to write the effects (of planets) in the horoscope in a systematic way, I am writing this work with the help of Sārāvalī, Horāpradīpa, Janma Pradīpa and similar other works.” There is a work, Jātakālaṅkāra, by Gaṇeśa which is in extensive use. Kānhajī, the grand father of Gaṇeśa and a Brāhmaṇa of Bharadvāja gotra, was highly esteemed at the court of a king of Gujerat. He had three sons, Sūryadās, Gopāla and Rāmakṛṣṇa. Gopāl’s son Gaṇeśa compiled the Jātakālaṅkār at Bradhnāpur in Śaka 1535. It has six chapters. Gaṇeśa’s guru was named Śivadāsa. The author happened to learn from a book that Bradhnapur is the same as Burhanpur. But it cannot be said for certain that Jātakālaṅkāra, was written at Burhanpur.

v2.c14.55.5

This work, has a commentary by Harabhānu, son of Kṛṣṇa and surnamed Śukla. The commentaror says that Bradhnapur is the same as Sūryapur. Divakar, referred to on page 162, has to his credit a work entitled ‘Padmajātaka’, consisting of 104 verses, which was compiled in Śaka 1547. A work named *Paddhatibhūṣaṇa* was compiled in Śaka 1559 by Soma Daivajña, son of Rudrabhata who was a Rgvedi Brāhmaṇa of Jaladagram. This Jaladagram may be the same as Jalgaon, in Khandesh. The work *Paddhati-bhūṣaṇa* has a commentary by Dinkar, in which Śaka 1729 has been adopted for the example. It is not known if this Dinkar is the same as the one described on page 175. Balabhadra, son of Damodar, wrote a work named *Horā Ratna*. It may have been wirtten about Śaka 1577. *Horā Kaustubha* is a work compiled by Govinda, son of Narahari, about Śaka 1600. The two works, *Horā Sāra Sudhā Nidhi* and *Nara Jātaka Vyākhyā*, by Nārāyaṇa belong to Śaka 1660 (circa). Sudhākara writes that there is a good work on Astrology, entitled *Praśna Māṇikyamālā*, by Paramānanda Pāthak. It consists of four parts. Paramānanda, who was a Sārasvata Brāhmaṇa, was the chief astronomer at the court of Balvant Singh, king of Varanasi, about Śaka 1670. There is a work *Paddhati Candrikā* by Rāghava (see page 175). According to Sudhākara, there was a capable Jyotiṣi named Govindācharī at Varanasi. He was skilled in ‘*māraṇa*’ (killing by magic) ‘*Mohana*’ (hypnotism) and such other occult practices;

v2.c14.55.6

he later on settled near goddess Vindhyavāsini and compiled two or three works including *Sādhanasubodha*, *Yoginī-daśā* etc. after Śaka 1775. He died in Śaka 1782. Anantāchārya Mhalagī a resident of Sholapur, and an astrologer, has written works entitled *Anantaphala-darpaṇa* and *Āpābhatī Jātaka*. The first was written in Śaka 1798; it deals with both *Jātaka* and *Tājaka*. One Āpā Jośī Bhāṇḍārkavathekar was the preceptor of Anantāchārya. (He died about Śaka 1788). All his predictions used to prove very accurate. He had formulated some new rules after making some modifications in those ancient works. Anantāchārya said in Śaka 1806 that these revised rules are to be found in his own works.

v2.c14.56

∗ See commentary on Chap. 7, Verse 13.

v2.c14.57

∗∗ Sudhākara says that it mentions the names Mandil, Devakīrti, and Kanakācharya. According to Sudhākara the date of its compilation is the same that of Brahma Gupta, but the view has not been supported by any proofs.

v2.c14.58

KERALA SYSTEM

v2.c14.59

There is a system of astrology known as the *Kerala system*. It appears to propound certain rules which differ from the rules usually found in other works. There are several works on the Kerala system.

v2.c14.60

HORĀ ASTROLOGY

v2.c14.61

Whether an event will happen at all, and if so, when and how—such and other questions are put to astrologers. There are several systems of dealing with questions (*praśna*). One of the systems is to answer a question from the ascending sign in the horoscope which is cast for the moment when the question is put and hence the ‘*praśna*’ forms a part of the ‘Horā-Branch’ or astrology. But some of the methods of examining a question have nothing to do with the science of astrology. But there is a popular belief that one who is known as a Jyotiṣi must be able to give out predictions about each and every matter; and hence any question can become a subject for astrologers’ scrutiny and each book on ‘*Praśna*’ is included in astrological Literature. There are several works on ‘*Praśna*’ or Horā astrology. *Praśna Nāradi* is a small manual attributed to a sage, which contains only 32 verses. It is said to be a part of the *Nārada Saṃhitā*. But the Nārada Saṃhitā, as it is at present, resembles the *Bṛhat Saṃhitā* and does not contain this Chapter. Among the ‘human’ (*Pauruṣa*) works extant at present, the work *Praśna Jñyāna* or *Praśna Samāpti* by Bhaṭotpala consisting of 70 couplets, appears to be the most ancient (Śaka 888).

v2.c14.62

RAMAL

v2.c14.63

There is a system of Praśna Vidyā (question horā) in which all the faces of dice are marked with dots and problems are answered according to the casting of the dice. This system is known as ‘Pāśak Vidyā or Ramal’. Ramal is an Arabic word. In the sanskrit works on the subject of ‘Ramal’ which are extant at present, one comes across technical terms which are mostly Arabic; and hence one is likely to think at first-sight that this system originally belonged to Muslims but that is not so. A manuscript written on birch tree leaves in a script current in the times of ancient Gupta kings has been found by a European gentleman named BAUER. They consist of treatises devoted to three different subjects. It has been proved that the book was written some time between 350 to 500 A.D. In that work* is found a system somewhat similar to the present Ramal system; but most of the terms used in it are sanskrit and some Prakrit. There is a copy of the Garga-Saṃhitā in the Royal Library at Tanjore; which contains a chapter captioned “Pāśakāvalī” consisting of 235 verses. A verse from it has come to author’s notice; it contains** the technical term ‘Dundubhi’ which occurs also in the work referred to above: This proves that the Rāmal Vidyā originally belonged to this country. The language of the ‘Pāśakāvalī’ included in Bauer’s manuscript, suggests that it may have belonged to the 3rd or 4th century*** before Śaka era and it appears from this, that the ‘Pāśak-Vidyā’ was known in this country in those days. As time elapsed, the original sanskrit works disappeared and fresh works were written in sanskrit on the basis of Arabic works. It cannot be said for certain from what date they began to be so compiled. Bhaṭotpala and Śrīpati have each a work on Ramal to their credit according to Aufrecht Catalogue. The work Ramalāmṛta written in Śaka 1667, refers to Ramal works by Śrīpati and Bhoja. One wonders whether Jyotiṣis from Sind who had gone to Arabia in the 7th Century of the Śaka era, might have brought back Ramal works with them. The author does not know if the systems embodied in the two, Pāśakāvalī works mentioned above and in Ramal are identical. Such a comparison alone can decide if the art of Ramal was independently developed by the Muslims or whether transmitted from India in ancient times.

v2.c14.64

There are several works on Ramal. An astrologer, Cintāmaṇi by name, wrote a book named Ramal Cintāmaṇi. It contains about 700 verses. The copy of the work in the Ānandāśrama was written in Śaka 1653. It may have been, therefore, compiled before Śaka 1600. Jayarāma, an Audīchya Brāhmaṇa and a resident of Prakāśe in Khandesh compiled Ramalāmṛta at Surat in Samvat 1802 (Śaka 1667) which contains about 800 verses.

v2.c14.65

DREAMS

v2.c14.66

Prophecy based on dreams and the falling down of lizards may be said to form part of either Saṃhitā or Horā; works written independently on them are some times found.

v2.c14.67

[^ *]: Articles containing an account of the discovery of the manuscript in some part of the text and an estimate of its date of compilation have appeared in the Journal of the Bengal Asiatic Society, for Nov. 1890 and April 1891, as well as in the issue of the Indian Antiquary of 1892 A.D. At present, the work is being printed by Dr. Rudolf Hornul. [^ **]: Burnell’s Catalogue. [^ ***]: Bauer’s manuscripts contain a work on ‘Mantra Śāstra’ which clearly appears to have been written by a Buddhist. The Sanskrit of Pāśakāvalī is not quite pure. The followers of Buddhism were more inclined to compile works in Prakrit than in Sanskrit. It would appear from this that Pāśakāvalī may have belonged to the times of Candragupta.

v2.c14.68

TĀJIK

v2.c14.69

Tājik is the name of that system by which predictions are made about the happiness or woe to be experienced by any man during any year of life, by interpreting the ascendant and planetary positions in the horoscope cast for the beginning of that year when the Sun's longitude is exactly the same as at birth, which, in other words becomes a horoscope for the moment when a person completes one year of life by the solar reckoning and begins the next. There is a work on ‘tājik’ named Hāyaṇaratna’ by Balabhadra,* son of Dāmodara. The following remark is found in it :—

v2.c14.70

यवनाचार्येण पारसीकभाषया प्रणीतं ज्यातिःशास्त्रदेशरूपं वार्षिकदिनानाविधफलादेशफलकशास्त्रं ताजिकशब्दवाच्यं तदनंतरभूतैः समर सिंहादिभिः ब्राह्मणैः तदेव शास्त्रं संस्कृतशब्दोपनिवद्धं ताजिकशब्दवाच्यं ।। अत एव तैस्ताएव इक्कवालादयो यावन्यः संज्ञा उपनिबद्धाः ।।

v2.c14.71

This also mainly gives the same definition as the one given above. It would also show that the Tājik branch was borrowed from the Yavanas. There is a work, named Tājik Bhūṣaṇa Paddhati by Gaṇeśa, son of Dhundiraj, a resident of Pārthapur, compiled about Śaka 1480. The writer remarks in it :—

v2.c14.72

गर्गाद्यैर्यवनैश्च रोमकमुरवैः सत्यादिभिः कीर्तितं। शास्त्रं ताजिकसंज्ञकं ।।

v2.c14.73

(Meaning. The Science known as Tājik which has been propounded by Garga, Satya and other Greek writers like Romaka mukha........)

v2.c14.74

This also shows that it was borrowed from the Yavanas. There is a Tājik-work, named Daivajñalaṅkṛti by Teja Simha. It appears** to have been written about 1300 A.D. as can be seen from the estimate of its date made by Prof. Bhandarkar. There is a work named Tājik Tantrasāra by SAMAR SIMHA. There is a copy of it*** in the Deccan College collection written in Samvat 1491 (i.e. Saka 1356). From this it appears to have been completed many years before the date. The Samar Simha referred to by the author of ‘Hāyana Ratna’ may have been the same person. Anyway the Tājik-branch

v2.c14.75

*Balabhadra was a Brāhamaṇa of Bharadvāja Gotra and a resident of Kanauj on the bank of the Ganges. His guru was one named Rāma. He states that he wrote the work when he was living at Rājmahal with Shahsuja, the ‘lord of the Earth’. His grand father, Lāl, was a Jyotisi. His sons Devidās, Kṣemankar (Kṣemakarna), Nārāyaṇa, and Chaturbhuj Mishra were all scholars. Devidās has written a work on arithmetic and a commentary on the Śrīpatipaddhati. Dāmodara has written a commentary on Karaṇa Kutūhala by Bhāskara. Balabhadra had a younger brother, Hari by name. All this account is given in Hāyana-Ratna. The date of the work is given in the following lines :—

v2.c14.76

योगो मासकृतेः समः करह (?) तो योगस्तिथिः स्यात्तिथिः त्रिघ्ना वारमितस्तदर्थ (? दूध्वं) सदृशं (दशं) भं सर्व योगो युतः । भूबाणाक्षकुभि १५५१ भवेच्छकमितिर्ग्रन्थस्य ।।

v2.c14.77

There are some doubtful places in this. The author has no time at present to find the date by trying different years and months. Sudhākar has found Śaka 1564 as the date from the verse but it is wrong. This date of the work is stated to be 1656 A.D. in the Aufrecht Catalogue.

v2.c14.78

**Report on the Search for Sanskrit manuscripts for the year 1882-83.

v2.c14.79

***The year 1491 noted against No. 322 of 1882-83, in the Deccan College collection seems to be a year of the Vikrama Samvat since calculation shows that the date of compilation, “Thursday, the 10th Lunar day of the dark half of Mārgaśīrṣa ” agrees with Thursday, the 10th Lunar day of the Amānta Mārgaśīrṣa of Śaka 1356”.

v2.c14.80

of astrology must have been introduced into our astrology after Śaka 1200, that is, after Muslim rule was established in our country. In many books the word ‘tājik is found in its sanskritized form ‘Tārtīyak’; but it seems to have been formed from the word ‘Tājik’ itself. The word ‘tājik’ is also written as tājaka

v2.c14.81

When we say that we have borrowed the ‘tājik’ branch from the Yavanas, it simply means that we adopted from the Yavanas the idea of giving the annual reading from the ascendant of the annual horoscope which is cast for the moment of one’s entry into a fresh year of life, and some technical terms about it. The rules of casting the horoscope and the rules for predicting results therefrom are almost the same in the Tājik as in the Jātaka and they originally belonged to us.

v2.c14.82

There are several other works on Tājik in addition to those mentioned above. There is a work, named Tājik-paddhati by Keśava of Nandigram, with commentaries by Māllari and Viśvanāth. There is also a work, Tājaksāra, written by Haribhaṭṭa about Śaka 1445. There is also another work named Tājakālaṅkāra by Sūrya, the son of Jñānarāja (see page 144). Tājik Nīlakaṇṭhī is a work written (by Nīlakaṇṭha) in Śaka 1509. Govinda, the son of Nīlakaṇṭha, wrote a commentary on it named Rasālā in Śaka 1544 : which has been printed. Similarly, Mādhava, the grandson of Nīlakaṇṭha wrote a commentary on it in Śaka 1555. (See pages 147-149). Viśvanātha also has written a commentary on it. This work is at present in extensive use. Bālakṛṣṇa of Yājñavalkya Gotra, a resident of Prakashe on the northern bank of the Tāpti, wrote a work entitled Tājik Kaustubha in Śaka 1571. The names of the ancestors of Bālakṛṣṇa, from his father upwarus were Yādava, Rāmakṛṣṇa, Nārāyaṇa and Rāma. There is a voluminous work entitled Tājak Sudha Nidhi by Nārāyaṇa, written about Śaka 1660 (see page 168)

Linked texts (23)