Jyotihshastra: Astral and Mathematical Literature c11.19

c11.19

However, the continuation of these traditions throughout India was, of course, due not only to the transmission of learning from father to son or from *guru* to *śiṣya*; it was also actively cultivated by the patronage of the powerful—usually Mahārājas. Thus the court of Paramāra Bhojarāja at Dhārā produced a number of *jyotiṣa* treatises under the Mahārāja’s name in the early eleventh century, and provided encouragement to Bhāskara’s great-great-great-grandfather, and probably to Daśabala as well. Mughal patronage of Sanskrit works on *jyotiṣa* in the sixteenth and seventeenth century was extremely generous.¹⁰ And, of course, various of the courts of Rājasthān in the same period—and into the nineteenth century in some cases—maintained *jyotiṣis*, many of whom became authors. But a more interesting development occurred in Gujarāt under the Caulukyas. A number of their leading state officials or members of their families, belonging primarily to the Prāgvāṭavaṃśa (see Tables 18, 19, and 20), though there are also some who belonged to the Janyālayakula (see Table 21), wrote on *jyotiṣa*. The reasons for this phenomenon are not apparent. Naturally, other scholars worked in this field under the Caulukyas who were not members of ministerial families; such are the Jaina Naracandropādhyāya, who composed one of his works at Campāvatī in 1167 under Caulukya Kumārapāla, and Narapati, the son of Naradeva of Dhārā, who completed the Narapatijayacaryā at Aṇahilanagara in 1177 under Caulukya Ajayapāla.