History of Science in South Asia A journal for the history of all forms of scientific thought and action, ancient and modern, in all regions of South Asia Vedic Astral Lore and Planetary Science in the Gārgīyajyotiṣa Bill M. Mak Kyoto University style citation form: Bill M. Mak. “Vedic Astral Lore and Planetary Science in the Gārgīyajyotiṣa.” History of Science in South Asia, 7 (2019): 52–71. DOI: DOI. MLA Online version available at: http://hssa-journal.org HISTORY OF SCIENCE IN SOUTH ASIA A journal for the history of all forms of scientific thought and action, ancient and modern, in all regions of South Asia, published online at http://hssa-journal.org ISSN 2369-775X Editorial Board: • • • • • • Dominik Wujastyk, University of Alberta, Edmonton, Canada Kim Plofker, Union College, Schenectady, United States Dhruv Raina, Jawaharlal Nehru University, New Delhi, India Clemency Montelle, University of Canterbury, Christchurch, New Zealand Fabrizio Speziale, School of Advanced Studies in the Social Sciences (EHSS), Paris, France Michio Yano, Kyoto Sangyo University, Kyoto, Japan Publisher: History of Science in South Asia Principal Contact: Dominik Wujastyk, Editor, University of Alberta Email: ⟨wujastyk@ualberta.ca⟩ Mailing Address: History of Science in South Asia, Department of History and Classics, 2–81 HM Tory Building, University of Alberta, Edmonton, AB, T6G 2H4 Canada This journal provides immediate open access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge. Copyrights of all the articles rest with the respective authors and published under the provisions of Creative Commons Attribution-ShareAlike 4.0 License. The electronic versions were generated from sources marked up in LATEX in a computer running GNU/LINUX operating system. PDF was typeset using XƎTEX from TEXLive. The base font used for Latin script and oldstyle numerals was TEX Gyre Pagella developed by GUST, the Polish TEX Users Group. Vedic Astral Lore and Planetary Science in the Gārgīyajyotiṣa Bill M. Mak Kyoto University INT RO D U C T IO N A as the Gargasaṃhitā), the greatest portion of the text is occupied by celestial MONG THE SIXTY-FOUR AṄGAS of the large recension of the Gārgīyajyotiṣa (also known omens and planetary science, including astrology and other astral narratives. Some of these materials are widely attested in works such as Varāhamihira’s Bṛhatsaṃhitā, and Buddhist works such as the Śārdūlakarṇāvadāna and Amoghavajra’s Xiuyao jing, and may be considered some of the oldest sources of an early, pre-siddhāntic variety of Indian astral science. In this paper, I shall highlight some unique characteristics of this hitherto unedited work, with a focus on the different treatments of the two bodies of astral materials, early and late Vedic, characterised respectively by nakṣatras and grahas.1 1 T H E A ST RA L SC IE NC E IN T H E GĀRGĪYAJYO T IṢ A I who has the knowledge of time, or an astronomer/astrologer. N THE MAHĀBHĀRATA ŚĀNTIPARVAN, Garga is referred to as the sāṃvatsara, that is, one 2 In another passage of the same work, one refers to a work of Garga in sixty-four divisions (catuḥṣaṣṭyaṅgam),3 1 This paper was presented in the special panel “Frontier research on the Gārgīyajyotiṣa,” at the 17th World Sanskrit Conference, University of British Columbia, Vancouver, Canada, on July 12, 2018. Part of the paper was based on another paper titled “Garga and the Astronomical Chapters of the Gārgīyajyotiṣa,” presented at the 228th meeting of the American Oriental Society, Pittsburgh, U.S., March 17, 2018. For a review of the previous scholarly works related to this text and past attempts to transcribe, edit, and decipher various sections of the work, see Geslani et al. 2017: 154–55. The Gargasaṃhitā Workgroup was established in 2017 by the four aforementioned authors together with Koji Kumagai, with the purpose to advance all studies re- DOI: DOI lated to this important text, and with the goal to produce a complete edition and translation of the work through international collaboration. R. N. Iyengar of Jain University, Bangalore, recently informed me that he had formed an independent team with two young Sanskritists to produce also an edition of the text. 2 Mahābhārata, Śāntiparvan 12.59.117cd (Sukthankar, Belvalkar, et al. 1933–59: v. 13, 274): महिषभ र्ग­ वागग र्तय सांवसरोऽभवत. ् 3 Mahābhārata, Anuśāsanaparvan 13.18.25 (Sukthankar, Belvalkar, et al. 1933–59: v. 17.1, 150) गाग्यर् उवाच। चत ुःषगमददाकालज्ञानं महाभुतम।् सरवयातटे त ुटो मनोयज्ञेन पाण्डव॥ HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 53 a description that is identical to the one given in the second introductory section of the Gārgīyajyotiṣa (G1),4 suggesting likely that this recension was fairly well-known and had a wide circulation. Among the sixty-four divisions or aṅgas of the Gārgīyajyotiṣa, twentyfive of them deal with astronomy and celestial omens (1–12, 20–22, 51), planetary astrology (25–29, 31–32) and miscellaneous astral narratives (30, 44).5 As a whole, these chapters show no overarching structure and appear to form only aggregates of loosely related materials.6 The astral science contained in these chapters may be described as late Vedic and pre-Siddhāntic, though certain some early Vedic materials are certainly embedded within the work, such as those dealing with the lore of nakṣatras in the first Aṅga as we shall see. Overall, the Gārgīyajyotiṣa is concerned with an astral science that is closely connected with an emerging world-view that focuses on kingship and the ritualism of the late Vedic period. The way this knowledge was conveyed suggests that its author did not intend to compose a treatise that deals exclusively with specific topics on mathematical astronomy as in the case of the later Siddhānta-s. Rather, various topics associated with mathematical astronomy are scattered throughout the work, placed under the larger topics of time units and individual planets, which deal also with topics such as omens and rituals. In this sense, the Gārgīyajyotiṣa should be distinguished from other Siddhānta-like astronomical works associated with the name of Garga.7 Furthermore, it is pre-Siddhāntic in the sense that it lacks some of the key elements of the Siddhāntas such as the system of planetary revolution within a given cosmic cycle and the method of day reckoning (ahargaṇa). These techniques which eventually become standard procedures for later Hindu astronomers are either unknown or unimportant to the author of the Gārgīyajyotiṣa. The style of the Gārgīyajyotiṣa is typically Purāṇic, noted for its penchant for dialogues and the multi-level narrative frames. The interlocutors in the astronomical chapters in the Gārgīyajyotiṣa are Garga (called also Vṛddhagarga) and Kroṣṭuki (or Krauṣṭuki), described elsewhere in the text as the former’s eldest son.8 As the astral omens are often associated with the royal household and the military campaign (yātrā), it appears that the author of the Gārgīyajyotiṣa intends to frame the narrative as Garga’s instruction to his son on the astral knowledge required under royal patronage. The predictions presented in the Gārgīyajyotiṣa in some cases concern the birth and character of the individuals, and while others concern the welfare of the native’s country, or more generally, of countries and peoples both here and afar. In the Venus Chapter (Śukracāra) of the Gārgīyajyotiṣa, 4 jyotiṣām ayanāṅgāni catuḥṣaṣṭis tathā paṭhet// (Mitchiner 1986: 102). 5 Geslani et al. 2017: 184–5 (Appendix A). 6 Topics dealing with rituals are on the other hand generally thematically connect to each other (32–33, 37–38, 45). See Geslani’s discussion on ritual sequence in the chapter on Indravajra (Geslani 2016: 307–8; 2018: 64–5, 133– 4). Elements of Garga’s organizational principle are mechanically reproduced in Varāhamihira’s Bṛhatsaṃhitā, though not without some innovations by the latter author. 7 One example of such astronomical Garga (G4) was examined by Yano in Geslani et al. 2017: 173– 183; also Yano’s recent work on the “Indian Sine Table of 36 Entries” (Yano 2019). See also Pingree 1973: 3. The Siddhānta of Garga (known also as Gārgyasiddhānta) has been described in some sources as one of the eight Praśnas; other Siddhāntas include Sūrya, Brahma, Pauliśa, Soma, Romaka, Bṛhatspati and Vāsiṣṭha (Dhavale 1996: x). Among these Siddhānta, a synopsis of a version of the Sūrya, Brahma (= Paitāmaha), Pauliśa, Romaka and Vāsiṣṭha are preserved in Varāhamihira’s Pañcasiddhāntikā. 8 वृधगाग्यर्यठे प ुतः कोटुिक नामा (Rāhucāra). HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 54 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA foreign names such as Yavana, Hūṇa and Kāṃboja are found, along with the more familiar ones such as Kāśmīra, providing us not only a glimpse of this broader worldview of power and politics, but also interesting clues with regard to the provenance of the text.9 The popularity the Gargīyajyotiṣa was largely eclipsed by Varāhamihira’s works from the sixth century CE onward. The astral materials described in the Gārgīyajyotiṣa, on the other hand, may be dated back to centuries before the first century CE, a tentative date Pingree and Mitchiner gave on the grounds of the Yavana incursion described in the Chapter of Yugapurāṇa (aṅga 41).10 Many of the astral omens described in the Gārgīyajyotiṣa are corroborated by the long list of “vile” knowledges (tiracchānavijjā, literally “bestial knowledge”) refuted by the Buddha in the Pāli Sāmaññaphalasutta.11 Rather ironically, the same techniques were progressively incorporated into the Indic Buddhist texts and later Chinese translations such as the Mahāyāna narrative Śārdūlakarṇāvadāna (Modengjia jing 摩登伽經) and Amoghavajra’s Xiuyao jing 宿曜經, an eighth-century Chinese compilation of Indian astral science that had a widespread influence in East Asia.12 where Brahmanical astral texts such the Gārgīyajyotiṣa might have been translated and circulated centuries before, apart from the Buddhist transmission.13 Within the Brahmanical 9 Śukracāra vv. 89–91 Pingree 1987b: 302: अत च ैवोिदतः श ुकचारोहेदपरगहः। ् यवनापारदांच ैव कौकरेयाससैंिहकान॥89॥ िवराूणात ुषारांच पारनादीवनांतथा। ् एतेषां त ु तदा िक्षपं दारुणं भयमािदशेत॥90.1॥ मघादीिन त ु चवािर तृतीयं श ुकमण्डलं । अत यय ुदयं कु यार्दतं वा भाग र्वः प ुनः॥90.2॥ े ।् सौराां िमयते राजा शाकानामनयं पृशत यत च ैवोिदतः श ुक आरोहेदपरो गहः॥90.3॥ यवनानां च काश्मीरातथा क्ष ुदं कमालवान।् ् े ॥91॥ श ुकनाशािकरातांच िक्षपमेव भयंपश ृ त [89] (If) Venus rises in [a nakṣatra of the second maṇḍala] and another planet “occults” [it], [misfortune will touch] the Yavanas, Pāradas, Kaukkureyas and the Saindhavas, [90.1] the [tribes of] Virāṭ, the Hūṇas, the Tuṣāras, and those from the farthest rivers and forests; it will then quickly bring harsh fear for them. [90.2] The Third Maṇḍala of Venus consists of four [nakṣatras] beginning with Maghā. If Venus rises in it or sets in it again, [90.3] the king of Saurāṣṭra will die and will bring misfortune to the Śākas. If Venus has risen and another planet “occults” [it], [91] it will quickly bring fear to the Yavanas, Kāśmīras, Kṣudramīnas, Śukanāsas, and the Kirātas. 10 Yugapurāṇa 47–58. See Mitchiner 2002: 62–66, 104–5; Karttunen 2015: 120–1. 11 Topics include the reading of marks on the limbs (aṅgaṃ nimittam), unusual omens such as one based on clothes bitten by mice (mūsikacchinnam), appearance of various animals (migapakkha), as well as all kinds of astronomical and meteorological phenomena (Mak 2016: 139, n. 8). 12 Close parallels of verses dealing with tithis and nakṣatras are found also in the Sanskrit Śārdūlakarṇāvadāna (Mukhopadhyaya 1954: 202– 3), and Amoghavajra’s Xiuyao jing, a Chinese compilation and translation of Indian astral science dated to 759/764 CE (see T(1299)21.393a; Yano 1986: 109–110). The name “Garga” (伽力伽, jiālìjiā, Middle Chinese kae-lik-kae) was mentioned also in the Chinese translation of the Mahāyāna text Mahāsaṃnipāta, in a chapter titled Sūryagarbha translated by Narendrayaśas in 585 CE, as a sage who “taught the positions of nakṣatras, methods of long and short months and time measurements” (see T(397)13.282b; Mak 2015: 64). 13 In a Chinese catalogue of astral works found in the Book of Sui 隋書 (c. 629 CE), two titles contain the name “Garga” in different characters (竭伽, jiéjiā, MC. gjet-kae): “Brahmaṇic astral treatise of the Sage Garga” Poluomen jiejia xianren tianwenshuo 婆羅門竭伽仙人天文說 in thirtyone fascicles; “Garga’s treatise on dream divination” Jiejia xianren zhanmengshu 竭伽仙人占夢書 in one fascicle. In addition, three mathematical/ astral titles associated with “Brahman” are found in the same Chinese catalogue: Poluomen suanfa 婆羅門算法 in three fascicle, Poluomen suanjing 婆羅門算經 in three fascicles, Poluomen yinyang suanjing 婆羅門陰陽算曆 in one fascicle. The last title is found also in the Japanese catalogue Nihonkoku Kenzaisho Mokuroku 日本国見在書目録 composed by Fujiwara no Sukeyo 藤原佐世 in 875, suggesting some of these Indian texts translated into Chinese were brought as far as to Japan. None of the above works are extant. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 55 tradition in India, the evolution and development of the astral materials is not so apparent in works such as the Epics and the Purāṇas, since these materials of different sources and periods are by and large conflated and cannot not be easily distinguished chronologically. Varāhamihira’s Bṛhatsaṃhitā, which is considered by far the most comprehensive and authoritative work on practically all subjects discussed in the Gārgīyajyotiṣa, was largely modelled upon the Gārgīyajyotiṣa. Despite the fact that this once influential text had largely fallen out of fashion by the late first millennium, the astral omens thereof continue to be found in various forms in a variety of Indic traditions, both Brahmanical and non-Brahmanical. As such, the astral materials of the Gārgīyajyotiṣa belong arguably to one of the oldest and the most influential astral traditions in the South Asian subcontinent in a truly pan-Indian manner. 2 SO U RC E S A the jyotiṣa genre bearing a title associated with Garga. CCORDING TO PINGREE’S SURVEY, there are no fewer than thirty-four distinct works of 14 Among the most extensive works of Garga in terms of both scope and size is the Gārgīyajyotiṣa, which Pingree called the “first Gargasaṃhitā” (G1),15 a large and somewhat fluid collection of sixty-four chapters.16 At present our Garga Workgroup has access to sixteen manuscripts, three of which were used by Pingree in his study of the chapter Śukracāra,17 four and thirteen respectively by Mankad and Mitchiner in their study of the Yugapurāṇa.18 The astronomical chapters are found in all manuscripts except F, J, W. In total, thirteen manuscripts are consulted in this study.19 3 P RE A MB L E A ND E X P RE SSIO NS O F T IME -RE CKO NING S later Negelein and Kane, generally recognized the antiquity and importance of CHOLARS OF THE NINETEENTH CENTURY including Weber, Kern, Burgess, Dīkṣita, and the Gārgīyajyotiṣa in the history of Jyotiṣa literature.20 However, with the exception of Pingree’s attempt to decipher the content of the planetary chapters (III.2), no attempts have yet been made to analyze its overall astronomical contents. It is therefore 14 Pingree 1970–94: A2, 115–126; A3, 29–30; A4, 78–80; A5, 78–84. 15 We follow here Mitchiner (1986: 101–112). Cf. Pingree 1987b: 293. Pingree also called this text “Vṛddhagargasaṃhitā or Vṛddhagārgīyā”— under type “1” of the Gargasaṃhitā (Pingree 1970–94: A2: 116–17)—but he generally referred the text as the first version of the Gargasaṃhitā (Pingree 1981: 69). I prefer Gārgīyajyotiṣa or G1 over Gargasaṃhitā because a popular Purāṇic text with no relation to our text carries also the same name (Zysk 2016: 55–6). For a discussion of other recensions of “Garga,” see Geslani et al. 2017: 152–3; Mitchiner 1986; Pingree 1981: 69–74; 1970–94: A2: 116–120. 16 For a review of previous research done by various scholars on different chapters, see Geslani et al. 2017: 154. On the organization of the materials as an amalgamation of indigenous and foreign knowledge, see Mak 2019. 17 Sigla G, P, and M. See Pingree 1987b: 293–4. 18 Mitchiner 2002: 24–8. Manuscripts G and W were not used. E and M were not used in the 1986 edition. On Mankad’s 1951 edition, see Mitchiner 2002: 19. 19 For the manuscripts of the Gārgīyajyotiṣa, see Geslani et al. 2017: 153–4 (15 mss). All manuscripts except C and F were used. 20 For bibliography, see Geslani et al. 2017: 151, n. 1. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 56 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA imperative to examine the text from its very beginning where the purpose of the text is given. In the preamble of the text, the author explains the role of the astronomer in a section titled “Sāṃvatsaranirdeśa”.21 अथातः सांवसरिनदेश ं यायायामः। र् मसोग र्हनक्षतचाराणां चोदयातमयकालािनवर्त र्कं िनमेषक्षण­ तत सांवसरो नाम सूयच ु ु होरातपक्षमासवर्यनिवशविदये ु काटःआिदतिटलवम हूतार् वमािद … तथा लौिककवैिदकाया­ ु ु करणानां च पयोता। तथा िमकानामथार्नां कमर्गणानां पयोगकालिसथं ितिथनक्षतमहूतर् ु संवसर­पिरवसरेदावसरानवसरोवसराणां पचानां संवसराणां लक्षणािभ­गमाथं संवसरज्ञा­ नमिधकृ य संवसरपिरवसरादीनां पज्ञानां च सवर्कायर्­िकयािसिधसंयोजनाथ र्मादाविभगमनीयो ु ु ु ु भवित। यथा च मोऽिनमखोऽिप च सराणां च तथा संवसरमखाः पािथवाः पािथवमखाच ु न सांवसरोऽिधगतयः। ु पािथवेन ेह चामतु च शेयो वातकामे पजातमािविजगीषणा Hence we shall explain the [section title] “Description of the astronomer” (sāṃvatsaranirdeśaṃ). In this [expression] what is called an astronomer (sāṃvatsara) is one [who knows the] the arrival of the time of rising and setting, the motion of Sun, Moon, planets and stars [and the time units within the year (saṃvatsara),] such as nimeṣa, kṣaṇa, kāṣṭḥādi, truṭi, lava, muhūrta, day, half-month, month, season, half-year and equinox…. Also, he is the undertaker of specific rituals (karmaguṇa), whose aims could be mundane, Vedic, or spiritual, [rituals specific to each] tithi, nakṣatra, muhūrta and karaṇa, for the purpose of success at the time of undertaking. Also, having become qualified in the knowledge of the year in order to understand the signs of the five years, i.e., Saṃvatsara, Parivatsara, Idāvatsara, Anuvatsara and Udvatsara, he is the first to be approached [by the king] to bring about success to all requisite actions pertaining to the knowledge [of things] such as Saṃvatsara, Parivatsara and so on. Just as for the gods the mantra has fire as its head (agnimukham), in the same way the kings have the astronomer as their head and people have the kings as their heads. Therefore, the astronomer should be approached by a king who wants to conquer [the earth], or one who wants to obtain a better afterlife. The reference to the five vatsaras (Saṃvatsara, Parivatsara, Idāvatsara, Anuvatsara, Udvatsara) in connection to the duties of the Vedic priest is identical to those mentioned in the Kāṭhakasaṃhitā,22 where the “descendants of Garga” (gargāḥ prāvareyāḥ) are mentioned also in the same book.23 The dating of this passage, however, must be considerably later due to the reference to tithi, as such a concept, defined later as one thirtieth of a synodic 21 This section (Sāṃvatsaranirdeśa) appears to be the basis of the second adhyāya of the Bṛhatsaṃhitā, which was titled “Sāṃvatsarasūtra.” In fact, some of the Gārgīyajyotiṣa materials from this section are found in Dvivedin’s edition of the Bṛhatsaṃhitā (Dvivedı ̄ 1895–7), where such materials must have been Utpala’s citations rather than Varāhamihira’s. 22 Kāṭhakasaṃhitā xiii.15, xxxix.6. The names of the five years are different in the Vājasaneyisaṃhitā, Taittirīyasaṃhitā and Taittirīyabrāhmaṇa (Macdonell and Keith 1912: 1.412). 23 Kāṭhakasaṃhitā xiii.12. See Macdonell and Keith (1912: 1.220), referring to Weber 1855: 3: 374. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 57 month, is unknown to the Brāhmaṇas.24 Particularly noteworthy is also the reference to a sequence of smaller time units: nimeṣa, kṣaṇa, kāṣṭḥā(di), truṭi and lava. Among the extant Indian literature, this rare combination of five time units as the smallest time units is found only in the work of Parāśara,25 and the first book of the Mahābhārata.26 Since the topic of time units is ubiquitous across Indian literature and they come in a bewildering variety, the use of identical time units suggests a close connection among these texts, composed likely in the same period. Within the Gārgīyajyotiṣa, the first aṅga “Karmaguṇāḥ” represents likely an older stratum of the Vedic astral science, characterized by the conspicuous absence of planets in both the astronomy and the astral omens described therein.27 The astrological time units tithi, nakṣatras, muhūrta, and karaṇa are considered in the text as the four basic components of an ancient astral lore.28 It may be noted that the four karmaguṇāḥ of the first aṅga are not adopted in their original form in the Bṛhatsaṃhitā. Instead, one finds related but abbreviated materials toward the end of the latter, as if they had gone out of fashion and remained in the text as a vestige of the past.29 It may be further noted that the appellation Vṛddhagarga appears sporadically through the text, in both the verses and section headings in particular the first Aṅga, as well as variants in certain manuscripts. In some occasions, Vṛddhagarga appears to be interchangeable with Garga. In other occasions, particularly those cited by Bhaṭṭotpala in his commentary to the Bṛhatsaṃhitā, Vṛddhagarga and Garga refer to authors of distinct texts.30 suggesting further the possibility of an older stratum of the text before the new planetary science was introduced. 4 P L A NE TA RY SC IE NC E S namely, those associated with the grahas, namely, the nine “seizers,” Sun, Moon, TARTING FROM THE SECOND AṄGA, the astral omens have a very different character, the five planets and the two pseudoplanets Rāhu and Ketu, known later generally as the pantheon of navagraha.31 The order of the chapters (aṅga): candra (2), rāhu (4), bṛhaspati 24 Macdonell and Keith (1912: 1.309). Note that MacDonell and Keith’s definition of the tithi as “a lunar day, the thirtieth part of a lunar month of rather over twenty-seven days” is incorrect. The tithi is concerned with the Moon phases, which completes a cycle in a synodic month (c. 29.5 days), not a sidereal month (c. 27.3 days). I follow Kielhorn’s advice against the misleading translation of tithi as a “lunar day” (Kielhorn 1906: 228). For a discussion on the tithi in the Gārgīyajyotiṣa, see Mak 2018b. 25 Cited in Bhaṭṭotpala’s commentary on Bṛhatsaṃhitā 2(3). The ratio of the five units according to Parāśara is: 1 ∶ 2 ∶ 4 ∶ 8 ∶ 80. Other units less than a muhūrta are kalā and nāḍikā, defined as a twentieth and a half of a muhūrta respectively. See Hayashi 2017: 28. 26 MBh 1.21.13–14. No conversion is given in this passage. Time units given in other books are different (Hayashi 2017: 49–55). 27 References to the planets are extremely obscure in the Vedic literature despite efforts of certain scholars to identify possible allusions (Macdonell and Keith 1912: 1.243). There is no mention of the planets in either of the two recensions of the Vedāṅgajyotiṣa, our sole extant sources on Vedic astronomy. At any rate, the concept of graha as “planet” is certainly unknown. ु गगेणोतं यथािविध। ितिथनक्षतकरण ैमहूर्ु ­ 28 चत ुयूहंर् कमर्गणं तार्नां च संपदः॥ (Aṅga 1, Paribhāṣā, v. 1) 29 Adhyāya 98 and 99, titled “nakṣatrakarmaguṇa” and “tithikarmaguṇa” respectively. 30 See discussion in Kane 31 On the navagraha planetary worship in historical perspective, see Mak 2018a: 233–241. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 58 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA (5), śukra (6), ketu (7), śanaiścara (8), aṅgāraka (9), budha (10), āditya (11), cannot be so easily explained and could be classified as an earlier stage of the evolution of planetary science in India, or what Yano described as “stage 4” where the order of the nine planets was not yet fixed.32 The various planetary theories described in the Gārgīyajyotiṣa are largely absent in the later jyotiṣa traditions. These include: (1) Planetary motion based on nakṣatras divided into various subdivisions such as “paths” (patha or mārga), “streets” (vīthi) and “circles” (maṇḍala);33 (2) Synodic phenomena, with emphasis on the duration of visibility/invisibility.34 Once again, we should remind ourselves that these astronomical theories are subservient to the larger concern of the text, that is, omens connected with various celestial phenomena.35 Thus, the author of the Gārgīyajyotiṣa, rather than producing an astronomical theory to explain the planetary movement, was mostly interested in telling the readers where the planets might be observed, what unusual features they might have and what they meant as omens. Varāhamihira in his Bṛhatsaṃhitā reproduced only some of these descriptions, with the glaring absence of the astronomical details related to planetary synodic phenomena, apparently superseded by the epicycle theories propounded in his own work, the Pañcasiddhāntikā. These unusual descriptions with no known precedents from other Indic sources led Pingree to the claim that the planetary theories in the Gārgīyajyotiṣa are of ultimately Babylonian origin and that Gārgīyajyotiṣa was “probably composed in the first (or possibly second) century A.D.… based on material that goes back to the fourth or fifth century B.C.”36 Considering that at the time of the comparative study neither the Sanskrit nor the Babylonia materials were yet completely edited and analyzed, Pingree’s claim might thus have been premature and should be carefully reviewed.37 5 TOWARD A C RIT ICA L E D IT IO N O F T H E A ST RO NO MICA L CH A P T E RS O F T H E GĀRGĪYAJYO T IṢ A A complete critical edition of the Gārgīyajyotiṣa was described by Pingree and Mitchiner as an “urgent necessity.”38 In his edition of the Yugapurāṇa, Mitchiner classified the thirteen manuscripts he used into four groups on the basis of variant affinities and quality of the reading. In my edition of the section titled “Tithikarmaguṇa” of the first aṅga 32 Yano 2004: 331–2. There appear to be some affinities among certain planets in this sequence, for example, Moon and Rāhu due to the latter being primarily the eclipse demon of the former, the benefics (Jupiter and Venus), the malefics (Saturn and Mars), and the neuter (Mercury). The obscurity of this order must have prompted Varāhamihira to adopt an order similar (though not identical) to the conventional navagraha order: Sun, Moon, Rāhu, Mars, Mercury, Jupiter, Venus, Saturn, Ketu (adhyāya 3–11). 33 For Venus, see Pingree 1987b: 297; for Mars, see (Pingree 1987a: 95). 34 For Venus, see Pingree 1987b: 296, 305–315; for other planets, see Pingree 1987a: passim. 35 On the omenology in the Gārgīyajyotiṣa, as exemplified by “Signs and portents of calamity” (Rāṣṭrotpātalakṣaṇa, ch. 39), see Kumagai 2015. 36 Pingree 1987b: 295. 37 Pingree’s claims are largely based on his interpretation of the Venus Chapter (Śukracāra) of the Gārgīyajyotiṣa, which he translated without an edited Sanskrit text. A review of Pingree’s claims based on my paper titled “Garga and the Astronomical Chapters of the Gārgīyajyotiṣa,” presented at the 228th meeting of the American Oriental Society, is currently under preparation. 38 Pingree 1978: 2.447; Mitchiner 1986: 95. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 59 Figure 1: The relation between the subsets of manuscripts. (Appendix, p. 64 below),39 I attempted to construct a stemma codicum based on the overlapping lacunae identified. The forty-four verses describing the astrological nature of the fifteen tithis are collated against the thirty verses cited by Bhaṭṭotpala in his commentary to the Bṛhatsaṃhitā. In total, six sets of lacunae, three of which are lone cases suggesting further deterioration in transmission. In addition, manuscripts H, L, N, G, P, and M are found to contain a large number of erroneous readings. 17–18 22cd–23 ABMPQ A B Bh G M P Q R 29cd–33ab A B Bh D E G H P Q L M N R S 4b–5b Bh 33c–44 R 13b–14c Q Based on the above observation on the thirty common verses, the relation between the subsets of manuscripts may be illustrated as in Figure 1. Provisionally, I propose two main groups of manuscripts, I and II. Group I (D, E, H, L, N, S) contains the greatest number of lacuna-free verses, i.e., 40 out of 44 verses. The missing four verses can only be supplied by Bhaṭṭotpala’s citation (U) and are not attested in any other extant sources. Group II comprises the remaining manuscripts (G, Bh, R, A, B, M, Q), which are in various stages of degradation based on our analysis of the lacunae. As the four missing verses in Group I manuscripts are found missing also in the Group II manuscripts, the latter may be treated as a subset of the former and Group II in general may be con- 39 For translation and discussion, see Mak 2018b. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 60 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA sidered a more distant transmission from the Ur-Gārgīyajyotiṣa text.40 Within the two main groups, subgroups are indicated either by lone lacunae or inferior readings. In addition, manuscripts A, Bh, D, G, and L are found to contain significant unique variants. As emendation, cross-contamination and other non-linear processes are always possible and a phylogenetic account of the transmission of Indian manuscripts is far from sufficient, revision to the proposed stemma is always needed especially when more such overlapping sets of lacunae are identified. The revised model, however, must sufficiently account for the pattern of lacunae described above. While the stemma may not represent the most accurate picture of the transmission of the text and the relation between the manuscripts we have access to, it is a helpful reference in terms of prioritizing our use of the manuscript and to identify the best variant readings when no other criteria avail. 6 CO NC LU SIO N To sum up, based on our cursory survey of the passages on time-reckoning and planetary science, we can see that the Gārgīyajyotiṣa consists of a body of astral lore that gradually evolved from the late Vedic period up to the early centuries of the Common Era. The lore of tithi, nakṣatra, muhūrta, and karaṇa representing the oldest layer of Vedic astral lore in the first aṅga of the Gārgīyajyotiṣa was gradually supplemented and replaced by the planetary lore as seen in the subsequent astronomical chapters. The Gārgīyajyotiṣa of sixty-four aṅgas must have been an early attempt by the learned members belonging to the lineage of Garga to integrate the knowledge of a new cosmological and religious outlook with the older Vedic lore, as part of the transition from Brahmanism to Hinduism. As shown by the various passages from the Mahābhārata and also parallel materials in early Buddhist texts, from the Sāmaññaphalasutta to the Mahāyāna narrative Śārdūlakarṇāvadāna, such composite materials from the Gārgīyajyotiṣa must have been greatly popular as Garga became synonymous with astral learning during this period in India. 40 Note similar observation made by Zysk, who placed Mitchiner’s four groups under two major divisions (1+4, 2+3) based on his analysis of gaps and missing texts in the chapter on lakṣaṇam (Zysk 2016: 476). HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 61 RE F E RE NC E S Aufrecht, T. (1869), A Catalogue of Sanskrit Manuscripts in the Library of Trinity College, Cambridge (Cambridge: Deighton, Bell, & co., etc.), http://n2t.net/ark:/13960/t 4th8rp4j, (on 15 Oct. 2019). Dhavale, D. G. (1996) (ed.), The Brahmasiddhānta of Śākalyasaṃhitā, Critically Edited with Introduction and Appendices (Pune: Bhandarkar Oriental Research Institute), http:// n2t.net/ark:/13960/t30340s6c, (on 9 Oct. 2019). Dvivedı ̄, S. (1895–7) (ed.), Bṛhatsaṃhitā Śrī 6 Varāhamihirapraṇītāṃ. Śrī Bhaṭṭotpalakṛtavivṛtisahitā (Vizianagram Sanskrit Series, 12; Kāśı ̄: E. J. Lazarus & Co.), http://n2t.net/ark:/13960/t6xw9sc33, (on 13 Oct. 2019); Vol. 2 at: http://n2t .net/ark:/13960/t9m382x4s. Geslani, M. (2016), “Astrological Vedism: Varāhamihira in Light of the Later Rituals of the Atharvaveda”, Journal of the American Oriental Society, 136/2: 305–23, ISSN: 00030279. DOI: 10.7817/jameroriesoci.136.2.305. — (2018), Rites of the God-King : Śānti and Ritual Change in Early Hinduism (New York: Oxford University Press), ISBN: 9780190862886. Geslani, M., Mak, B. M., Yano, M., and Zysk, K. (2017), “Garga and Early Astral Science in India”, History of Science in South Asia, 5/1: 151–91. DOI: 10.18732/h2nd44. Hayashi, T. (2017), “The Units of Time in Ancient and Medieval India”, History of Science in South Asia, 5/1: 1–116. DOI: 10.18732/h2ht0h. Karttunen, K. (2015), Yonas and Yavanas in Indian Literature (Studia Orientalia, 116; Helsinki: Finnish Oriental Society), ISBN: 978-9519380889, https://journal.fi/store/ issue/view/4184, (on 9 Oct. 2019). Kielhorn, F. (1906), “Zu ai. tithi-”, Indogermanische Forschungen, 20: 228; Reprinted in [2, 912]rau-1969. Kumagai, K. (2015), “The Construction of the Gargasaṃhitā Chapter 39”, Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu), 63/3: 97–102. DOI: 10.4259/ibk .63.3_1191. Macdonell, A. A. and Keith, A. B. (1912), Vedic Index of Names and Subjects (London: John Murray); Vol. 1: http://n2t.net/ark:/13960/t2q52jh91, v. 2: http://n2t.net/ar k:/13960/t8ff3qj7w. Mak, B. M. (2015), “The Transmission of Buddhist Astral Science from India to East Asia: The Central Asian Connection”, Historia Scientiarum, 24/2: 59–75, http://www.bill mak.com/wp-content/uploads/2015/04/03_kagakushi05.pdf, (on 9 Oct. 2019). — (2016), “Matching Stellar Ideas to the Stars: Remarks on the Translation of Indian jyotiṣa in the Chinese Buddhist Canon”, in Cross-Cultural Transmission of Buddhist Texts: Theories and Practices of Translation, ed. D. Wangchuk (Indian and Tibetan Studies, 5; Hamburg: Department of Indian and Tibetan Studies, Universität Hamburg), 139–58, ISBN: 978-3-945151-04-4. — (2018a), “The Transmission of the Grahamātṛkādhāraṇı̄ and Other Planetary Astral Texts”, Pacific World: Journal of the Institute of Buddhist Studies, Third Series no. 20: 223– 56, http://shin-ibs.edu/documents/pwj3-20/2.6_Mak.pdf, (on 9 Oct. 2019). HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 62 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA Mak, B. M. (2018b), “Tithikarmaguṇa in Gārgīyajyotiṣa. Tithi Worship According to a Number of Early Sources”, Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu), 66/3: 958–11. DOI: 10.4259/ibk.66.3_985. — (2019), “Greco-Babylonian Astral Science in Asia: Patterns of Dissemination and Transformation”, in East-West Encounter in the Science of Heaven and Earth 天と地の科学—東と西の出会い, ed. T. Tokimasa and B. M. Mak (Kyoto: Institute for Research in Humanities, Kyoto University), 14–34, https://www.academia.edu/38 653356/, (on 9 Oct. 2019). Mankad, D. R. (1951) (ed.), Yugapurāṇam. Ed. with the Help of a New MS (Vallabhvidyanagar: Charutar Prakashan). Mitchiner, J. E. (1986), The Yuga Purāṇa (Bibliotheca Indica, 312; Calcutta: Asiatic Society), https://n2t.net/ark:/13960/t84j71h5z, (on 9 Oct. 2019). — (2002), The Yuga Purāṇa. Second revised edition (Calcutta: Asiatic Society). Mukhopadhyaya, S. (1954), The Śārdūlakarṇāvadāna (Santiniketan: Viṣvabharati), http ://n2t.net/ark:/13960/t8pc8c11h, (on 9 Oct. 2019). Pingree, D. E. (1970–94), A Census of the Exact Sciences in Sanskrit (Philadelphia: American Philosophical Society), http://n2t.net/ark:/13960/t3sv43d5x; Vol. 2: ark:/13960/t7zm1vc5p, v. 3: ark:/13960/t4qk3xh9n, v. 4: ark:/13960/t2q593t8v, v. 5: ark:/13960/t82k3241q. — (1973), “The Mesopotamian Origin of Early Indian Mathematical Astronomy”, Journal for the History of Astronomy, 4: 1–12. DOI: 10 . 1177 / 002182867300400102, http://articles.adsabs.harvard.edu//full/1973JHA.....4....1P/0000001.0 00.html, (on 9 Oct. 2019). — (1978), The Yavanajātaka of Sphujidhvaja (Harvard Oriental Series, 48; Cambridge: Harvard University Press), ISBN: 9780674963733, http://n2t.net/ark:/13960/t6p 059h5d, (on 9 Oct. 2019). — (1981), Jyotiḥśāstra: Astral and Mathematical Literature (A History of Indian Literature, 6.4; Wiesbaden: Harrassowitz), ISBN: 9783447021654, https://archive.org/detai ls/pingree1981, (on 9 Oct. 2019). — (1987a), “Babylonian Planetary Theory in Sanskrit Omen Texts”, in From Ancient Omens to Statistical Mechanics: Essays on the Exact Sciences Presented to Asger Aaboe, ed. J. L. Berggren and B. R. Goldstein (Acta Historica Scientiarum Naturalium Et Medicinalium, 39; Copenhagen: University Library), 91–9, ISBN: 9788777090028. — (1987b), “Venus Omens in India and Babylon”, in Language, Literature, and History: Philological and Historical Studies Presented to Erica Reiner, ed. F. Rochberg-Halton (American Oriental Series, 67; New Haven: American Oriental Society), 293–315, ISBN: 9780940490673. Rau, W. (1969) (ed.), Franz Kielhon: Kleine Schriften, Mit einer Auswahl der epigraphischen Aufsätze (Wiesbaden: Franz Steiner). Sukthankar, S. V., Belvalkar, S. K., et al. (1933–59) (eds.), The Mahābhārata (Poona: Bhandarkar Oriental Research Institute), https://archive.org/details/in.ernet.dli .2015.22878, (on 20 May 2018). HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 63 Weber, A. (1852), Indische Literaturgeschichte (Berlin: F. Dümmler), http://n2t.net/ar k:/13960/t5jb0zr20, (on 9 Oct. 2019). — (1855), “Der kândànukrama der Atŕ eyî-Schule des Taittirîyaveda. Text und Commentar”, Indische Studien, 3: 373–401, http://mdz-nbn-resolving.de/urn:nbn:de: bvb:12-bsb10250836-2, (on 13 Oct. 2019). Yano, M. (1986), Mikkyō senseijutsu 密教占星術 (Tokyo: Tokyo Bijutsu). — (1995), “A Planetary Ephemeris in Japanese Buddhist Astrology: A Case of Transmission”, in East Asian Science: Tradition and Beyond, ed. K. Hashimoto (Osaka: Kansai University Press), 73–81. — (2004), “Planet Worship in Ancient India”, in Ketuprakāśa: Studies in the History of the Exact Sciences in Honour of David Pingree, ed. C. Burnett, J. P. Hogendijk, K. Plofker, and M. Yano (Islamic Philosophy, Theology and Science. Texts and Studies, 54; Leiden: Leiden and Boston), 331–48, ISBN: 9004132023. — (2019), “Indian Sine Table of 36 Entries”, History of Science in South Asia, 7: 42–51. DOI: 10.18732/hssa.v7i0.43. Zysk, K. G. (2016), The Indian System of Human Marks: With Editions, Translations and Annotations (Sir Henry Wellcome Asian Series, 15; Leiden: Brill), ISBN: 9789004299726. HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 64 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA A P P E ND IX GĀ RGĪYA JYOT IṢA : T IT H IK A RMAGU ṆĀ Ḥ MANUSCRIPTS AND EDITIONS USED Siglum Location, institution, shelf-mark, folios (reference) A B Bh D E G H L M Calcutta, The Asiatic Society, ID 20. 160 ff. Varanasi, Sampurnanand Sanskrit Vishwavidyalaya, 36370. 122 ff. (Pingree 1970–94: A2, 117) Pune, BORI 542 of 1895/1902. 275 ff. (P)/ 225 ff.(Z)/317 ff. (Pingree 1970– 94: A2, 117) Kolkata, National Library of India, Th319. 295 ff. (Pingree 1970–94: A5, 78) Pune, BORI 345 of 1879/80. 232/239 ff. (Pingree 1970–94: A2, 117) Cambridge, Trinity College, R.15.96. 109 ff. David E. Pingree’s transcription #1 (Pingree 1970–94: A2, 117; Aufrecht 1869: 32–6) Varanasi. BHU, 2B/1288. No. 34. 227 ff. (Pingree 1970–94: A5, 78) Kolkata, National Library of India, Th171. 147 ff. (Pingree 1970–94: A5, 78) Mumbai, University of Mumbai, 1433. Itcchārām Sūryarām Desāi Collection. 192/398 ff. (Pingree 1970–94: A2, 117) N Kolkata, National Library of India, Th216. 228 ff. (Pingree 1970–94: A5, 78) R Alwar, RORI, 2602. 245 ff. (Pingree 1970–94: A5, 78) Ś Śārdūlakarṇāvadāna (edition: Mukhopadhyaya 1954) Paris MS (p) and Bengal MS (b) Q S U Alwar, RORI, 2603. 186 ff. (Pingree 1970–94: A5, 78) Varanasi. BHU, 35311. 220 ff. (P)/201 ff. (Z). (Pingree 1970–94: A2, 117) Bhaṭṭotpala’s commentary to Varāhamihira’s Bṛhatsaṃhitā (edition: Dvivedı ̄ 1895–7). Notes on the apparatus Testimonia and major lacunae are noted in the first tier. E.g., Bh: 4b–d – om. means “verse 4b–d in manuscript Bh is omitted.” Variant readings are given in full by verse in the second tier. E.g., 1a vane] Σ, śrīḥ mrane Bh, vene M means “In verse 1a, the preferred reading vane is found in all manuscripts except Bh and M, where the variants śrīḥ mrane and vene are found respectively.” HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 65 Manuscript, starting folio and line: A 6a24, B 7r6, Bh 10r7, D 7v15, E 8r10, G 8r8 (DEP 21), H 8v5, L 5v6, M 13.8, N 8v3, Q 8v3, R 8v9, S 8r2 वन े च ैतरथे रये महषीणां समागमे। ् कृ तािनकमृिंष िसधं गगं कोटिु करबवीत॥१॥ ् ा ितिथनार्म कुतश च ् ैषां पवत र्नम।् भगवन क िंक कमर् फलयोगावा भगवन प् बवीिह मे॥२॥ एतय ितिथवग र्य पवृतयेह सवर्दा। ् ु ु ॥३॥ सवर्य िवतरेणहे बूिह कमर् शभाश भम पृथक ् च देवताितयो नामािन च पृथक ् पृथक।् ् ु ा गगो वचनमबवीत॥४॥ कोटक ु े वर्चनं शव ु शृण्वत ु ऋषयः सवे देवाच सपरोिहताः। ् ु जते ॥५॥ यदा स भगवान द् क्षः सोमे यमाणमसृ ततः पक्षीयमाणय ितिथरेव ं च संिज्ञता। िवलवोनमहोरातमेतय परमा गितः॥६॥ वयािम च पृथेन देवतां नाम कमर् च। नदा भदा बला िरता पूणार् मासा पकीितता॥७॥ 4 Bh : 4b-d - om. 5 Bh : 5ab - om. 7 In pāda d, all mss. except Bh intend to give the emendation āsām (f. gen. pl.) to refer to the tithis, but the sixth tithi would be missing as a result. The correct reading appears to be māsā, as given in Utpala’s citation of v. 21, glossed as somatithi in all mss. (except Bh). 1a vane] Σ, śrīḥ mrane Bh, vene M ; °rathe] Σ, °rethe BM, °rethai R 1b maharṣīṇāṃ] Σ, °āṇāṃ AM, mahaṣāṇāṃ B, brahmarṣīṇāṃ D samāgame] Σ, °gamo D 1c ṛṣiṃ] Σ, ṛṣi R ; kṛtāhnikam] Σ, katā° ABM ; siddhaṃ] Σ, siddhiṃ BhD 1d gargaṃ] Σ, garga Bh ; kroṣṭukir] Σ, koṣṭakir AQ, koṣṭaṃkir BM, kroṣṭukim D 2a bhagavan] BhGDR, bhagavān ABMQ, bhagan EHLNS ; tithir] Σ, tithi AQN, mithi BM ; nāma] Σ, nami N 2b kutaś] Σ, kutataś M ; caiṣāṃ] Σ, caiṣā Bh pravarttanaṃ] Σ, pravarttanāṃ M, pravarttate Bh 2c phalayogād] Σ, phalayogā R, phaliyogīd Bh 2d prabravīhi] Σ, °mi EHLNS 3a tithi°] Σ, ti° R 3c vistareṇeha] Σ, °ṇaiha BM 3d °śubhaṃ] Σ, °śubha AQ 4a pṛthakcadevatās] D, pṛthakdevatatas AGR, pṛthakdaivatatas Q, pṛthaktvadevatas EHLNS, pṛthakdaivatatas BM, pṛthaktvātitāṃ++ Bh 4b nāmāni ca] Σ, nāmānīha G, nāmānī ABQM, - Bh 4c kroṣṭuker] Σ, krauṣṭuker A, kroṣṭuke Q 5b °ścasa°] Σ, °saśca Q, - D 5c dakṣaḥ] Bh, pakṣaḥ Σ, yakṣaḥ L 5d some] Bh, somo Σ ; utsṛjet] Σ, utsṛjan Bh, atsṛjet D 6a prakṣīyamāṇasya] Σ, °māṇedos Bh 6b evaṃ] Σ, eva ABMQ 6d paramā] BhE, paramāṃ DG, paramaṃ Σ ; gatiḥ] Σ, gatiṃ D 7a vakṣyāmi ca] Σ, vakṣyāmīha Bh, rakṣyāmi ca BM 7b devatāṃ] Bh, °tā Σ 7c nandā] Σ, naṃdaṃ Q, nardaṃ AM, naṃrda B ; bhadrā] Σ, °dro ABM 7d pūrṇā] Σ, pūrṇa Bh, praṇār AM, prarṇā B ; māsā] emend., cāsāṃ Σ, [cā]sāṃ H, cāsaṃ EL, vāsāṃ N, vṛddhi Bh HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 66 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA ु िमता महाबला च ैव उगस ेना सधिमनी। आनदा च यशा च ैव जया पोता तयोदशी॥८॥ उगा चतदर्ु शी ज्ञेया सौया पचदशी तथा। ् िवरेताः पिरवत र्ते चाे मास े पृथक ् पृथक॥९॥ ु ु कृ णच पक्षौ वौ पवत र्यित यः पभः। शलः नाम दैवतकमार्िण तासां वयािम कृ शः॥१०॥ नदा पितपदा पोता पशता धवु कमर्स।ु ज्ञानय च समारभे पवासे चािधगिहता॥११॥ ु दानं दयातपः कुयार्त प् िटसौभाग्यमे व च। ् यंभच ् ू ात देवताम॥१२॥ जम चातोतमं िवयात व ु िवतीया च िशपयायािमनां िहता। भदेयता ् आरभे भेषजानां च पवास े च पवािसनाम॥१३॥ ु तगृहािदष।ु आवाहयवहाराथे वातक्षे ु पिटकमर् स ु च शेठा देवता च बृहपितः॥१४॥ ु तृतीया च बलं यातत कारयेत।् बलेयता गोवकुजरभृयानां दयानां दमनािन च॥१५॥ 11 Citation from Utpala cmty to BS (1037) begins here. 13 Q : om. from 13b 13 Ś : dvitīyā kathitā bhadrā śastā bhūṣaṇakarmasu 14 Q : om. up to bṛhaspatiḥ 15 Ś𝑝 : calā tṛtīya vyākhyātā praśastā calakarmasu 8a mitrā] Σ, mitra ABGM ; mahābalā] Σ, balā Bh caiva] Σ, caivaṃ Q sudharminī] emend., sudhārminī Σ 9b saumyā pañcadaśī] Σ, saumyāryācadeṇas Bh 9c parivarttante] Σ, °tate Bh 9d māse] Σ, māne DEHLNS 10a śuklaḥ] Σ, śukla D, °klaṃ G, °kraṃ ABMQ ; kṛṣṇaś ca pakṣau] Σ, kṛṣṇapakṣai R 10d tāsāṃ vakṣyāmi] Σ, nāsīṃvakṣyāmi AQ, nāsaṃsīnakṣyāmi M, nāsīṃnakṣyāmi B 11a nandā] Σ raṃdā A, caṃdrā Q ; pratipadā proktā] Σ, °pad ity uktā U, °padām āhuḥ Ś𝑝 , °māhuḥ pratipadāṃ Ś𝑏 11b praśastā] Σ, °tāṃ Ś 11c jñānasya ca] Σ, jñagnasya ca B, vijñā° Ś ; samārambhe] Σ, māraṃbhe BhS, samārabhau BM 11d cādhigarhitā] DEHLNS, cāpigarhitā ABGMQR, cātigahitā Bh, ca vigarhitā UŚ 12a dānaṃ] Σ, dārna Bh, nādyād U ; dadyāt] Σ, dadyā ABM, daṃdyārt G, dadyān Bh ; tapaḥ] Σ, tapa Bh, tavaḥ ABGMQ ; kuryāt] Σ, kuryā D 12b ca] Σ, vā Bh 12c janmacātrottamaṃ] Σ, janmavāttottamaṃ QR, janmavājottamaṃ A, janmavātrotamaṃ B, janmavāntotamaṃ M ; vidyāt] Σ, vindyāt DU, pidhyan ABMQ 12d svayaṃbhūś cātra devatāṃ] Bh, °devataṃ ELHNS, °daivatāṃ D, °daivataṃ G, svayaṃbhūś cā devataṃ R, aśvayabhūśvā daivataṃ B, aśvayabhūśyā daivataṃ AMQ, svayaṃbhūr devayā yataḥ U 13a bhadrety] Σ, bhadraity S ca] Σ, tu U 13b śilpa]Σ, °pā ABGM, śilpe D ; vyāyāmināṃ]Σ, nyāyā° D 13c bheṣajānāṃ] Σ, bha° BM 13d pravāsināṃ] Σ, °no AB, °nī M 14a āvāha°] Σ, vivāha° Bh, vīvāha° G ; °vyavahārārthe] Σ, vyavahārathi A, vyavavyavahārathi BM 14c °karmasuca] Σ, °kamaṃsucā A, °kapaṃsuca B, kapaṃsucā M 14d devatā ca bṛhaspatiḥ] Σ, °ti G, vidhātā cātra daivatā Bh, decatā ca dṛhaspati ABM 15a bale°] Σ, ṣale° ABM ; ca] Σ, tu U 15b balaṃsyāttatra] Σ, bale° Bh, balasyāṃtratra R, balasyāṃtrata M, balasampac ca U 15c °kuñjara°] Σ, °jarā° Bh, °kujara° ABMQ, °ujara° R ; °bhṛtyānāṃ] Σ, °bhṛtyānīṃ G, °bhṛtyānaṃ ABMQ 15d damyānāṃ] Σ, damyānā R ; damanāni] Σ, damanena ABGMQR, mānasāni U HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 67 कुयार्च सवर्कमार्िण बीजायिप च वापयेत।् बलकमार्रभेवािप िवण ं ु िवयाच दैवतं॥१६॥ ु त ु क्षदकमर् ु िरता चोता चतथी पयोजयेत।् ् गोगहं दारुणं कमर् कू टसायं समारभेत॥१७॥ ् ांवसराण्यत अिभघाताशयािण च। कुयार्त स ् मं िवयाच दैवतम॥१८॥ ् गामस ेनावधं कुयार्त य पूणां त ु पचमीमाहुः पशतां धवु कमर्स।ु ् नवानागयणानां च शयनासनवेश्मनाम॥१९॥ जमक्षेतिवभूषाथार् यवहारौषिधिकयाः। ् पशतं पौिटकं कमर् सोमं िवयाच दैवतम॥२०॥ षठी सोमितिथनार्म पशता धवु कमर्स।ु क्षेतारभं गृहं कुयार्द ् देवतायतनािन च॥२१॥ 17 ABMQ : - om until v. 19. 17 Ś : caturthī kathitā riktā grāmasainyavadhe hitā/ cauryābhicārakūṭāgnidāhagorasasādhanam 18 ABMQ : -om. 19 Ś : pūrṇā tu pañcamī jñeyā cikitsāgamanādhvasu/ dānādhyayanaśilpeṣu vyāyāme ca praśasyate// 21 Ś : aśitisaṃjñitā ṣaṣṭhī garhitā’dhvasu śasyate/ gṛhe kṣetre vivāhe vā’vāhakarmasu mitraiti// 16a kuryācca] Σ, kuryānna A ; °c ca sarva°] Σ, °d āsavakarmāṇi U 16c bala°] BhU, bāla° Σ, bālaṃ D, vāstu° G ; °rabhed] emend., °rambhed Σ, °rembhed BM ; vāpi] Σ, [d]yāpi D, taiva U 16d viṣṇuṃ] Σ, vavi AQ, vivi B, cavi M ; vidyācca] Σ, vidhācca BM, vidyādya A, viṃdyātsva D ; °taṃ] Σ, daivatām BhG 17a riktā] Σ, °to Bh ; coktā] Σ, pro° U ; tu] Σ, tru N, va Bh, ca U, na D 17b prayojayet] Σ, suyo° Bh 17c gograhaṃ] Σ, grogra° Bh, gotra° G 17d kūṭasākṣyaṃ samā°] emend., kūṭasākṣeyamā° EGLNHRS, krūṭa° Bh, °sākṣi samā D, °śāstraṃ samā° U 18a sāṃvatsarāṇy] DELHNRS, sāṃvasa° Bh, saṃ° G, sammāraṇaṃ U 18b atra] Σ, kuryād U ; abhighātā°] DU, asighātā° BhEHLNRS, asiddhātā° G 18c grāma] Σ, dhruva° U 18d yamaṃ] BhDU, sāmaṃ ELHNS, somaṃ GR ; vidyāc] BhGR, vindyāc DEHLNSU 19a pūrṇāṃ tu pañcamīm āhuḥ] BhELNRS, pūrṇā tu° DG, pūrṇo tu° ABMQ, pūrṇo nu° H, pūrṇā ca pañcamī proktā U 19b praśastāṃ] ABh, °tā Σ ; °masu] Σ, °maṇi U 19c navānnāgrayaṇānāṃ ca] U, nāvanānāśrayāṇāṃ ca R, nāvanānāśrayāṇā ca ELHN, nāvanānāśrayoṇāṃ ca D, nāṃnāvanānāśrayāṇā ca S, narānnānāśrayāṇotra G, navānānāśrayāṇo ca AQ, nanānānānāśrayāṇo ca BM, dhanadhānmātrapānānāṃ Bh 19d °veśmanām] Σ, °veśmanā R, °veśmani D, °yeśmana BMQ 20a °ṣārthā] BhU, °ṣārthaṃ DEGHLNRS, °ṣārthe ABMQ 20b °rauṣadhikriyāḥ] Bh, °roṣadhikriyāḥ LHRSN, °rauṣadhīkriyā D, roṣadhikriyā G, °roṣadhikriyaḥ ABM, °roṣadhikriya Q 20c praśastaṃ] Σ, praśastaḥ R, praśasta G, prāśasta BMQ, praśāntaṃ U, śaśasta A 20d somaṃ] Σ, saumaṃ D ; vidyāc] Σ, vindyāc ABDGMQRU ; daivataṃ] Σ, daivatāṃ BhR 21a ṣaṣṭhī] SU, ṣaṣṭī BhDEHLNR, ṣaṣṭhi M, ṣaṣṭi ABGQ ; soma] Σ, vṛddhi Bh, māsā U 21b dhruva°] Σ, dhruriva BM, dvāva A 21d kuryād] Σ, kuryā ABGMQ HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 68 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA ् श ु ं यवारगोपराटालकािन कारयेत स च। ् अवानं त ु न गतयं कुमारचात दैवतम॥२२॥ सतमी िमत नामा च म ैतीं कुयार्नपृ षे ु च। कुयार्दाज्ञां वजं छतमासनं शयनािन च॥२३॥ ु रनािन मिणयतािन वायाभरणािन च। धारयेभूषणाथार्य देवाः सतष र्यः मृताः॥२४॥ महाबलाटमी च ैव कुयार्द ् बलिनदंशनम।् ु अिधकारान प् यजीत यकाण्डं धनूिं ष च॥२५॥ ् था। ु सरुगान ु कुयार्च नगरे गिंत प् िरखान त ु हवांच पयजीत वसवचात देवताः॥२६॥ उगस ेना त ु नवमी रोधन े वधबधन े। ् ु अिमतदमनाथे च िहता शतवधािथनाम ॥२७॥ 22 ABBhGMQR : om. from 22cd-23 23 ABBhGMQR : om. 23 Ś :mitraiti saptamī khyātā śreṣṭhā sā saukṛte’dhvani/ nṛpāṇāṃ śāsane chatre śayyānāṃ karaṇeṣu ca// 24d D continues with devatāyatanāni ca, followed by a repetition of vv. 22ab, 24. 25 Ś : mahābalāṣṭamī sā ca prayojyā parirakṣaṇe/ bhayamandarabaddheṣu yogeṣu haraṇeṣu ca// 22a saṃśrayadvāra] emend., saṃśrayādvāra D, saṃśrayedvā Σ, saṃśrayedvāpi Bh, saṃkramadvāra U 22b gopurā] Σ, topurā A ; °ṭṭālakānica] EHLNS, °ṭṭalakānica D, °ṭṭalakādica R, °ṭṭalakādivā G, dālakānica Bh, °vṛtakādi A, °vṛttakādi Q, °kṛtakādi BM, °dyālayāni ca] U ; ca] Σ, va A, vā GMQ 22c adhvānaṃtu] DELHN, adhvānāṃttu S, ādhānaṃca U ; gantavyaṃ] DELHNS, kartavyaṃ U 22d daivatam] U, °tā DELHNS 23a nāmā ca] DEHLNS, °tu U 23b maitrīṃ kuryānnṛpeṣuca] D, maitrīkūryāt++suca EHLNS, mitrakāryādhruvāṇi ca U 23c dhvajaṃ] DU, °ja EHLNS 23d śayanāni] DU, śayanādi EHLNS 24a ratnāni] Σ, raktāni ABGMQR ; maṇiyuktāni] Σ, maṇimuktāni U, yuktāni GR, yuktarani ABMQ 24c dhārayed] Σ, kārayet DU ; bhūṣaṇārthāya] Σ, °ṇādyāṃś ca U 24d devāḥ] Σ, devaṃ Bh ; saptarṣayaḥ smṛtāḥ] Σ, °yas tathā U, ṣaṇmāturaḥ smṛtāḥ Bh 25a mahābalāṣṭamī] Σ, mahābalā cāṣṭamī EHLNS ; caiva] DU, ca Σ, proktā] BhG 25b balanidaṃśanaṃ] Σ, dalanidaṃśataṃ AB, ?lanidaṃśataṃ M, dalanidaṃsataṃ Q, bāla° U 25c prayuñjīta] Σ, mayuñjīta R ; adhikārān] Σ, adhikāran Bh 25d yantrakāṇḍaṃ BhGR, yatrakāṃḍa DELHNS, yatrakāṃḍaṃ Q, dyantrakāṃḍaṃ ABM, °trākāra U 26a nagare] Σ, re[śva]re D, nare EHLNS 26b suruṃgāṃ] ELH, °gā S, surūṃgāṃ G, sturāṃgāṃ R, sturuṃgā ABQ, sturūṃgā M, gurugāṃ D, muragān Bh, suraṅgān U ; parikhān] emend., °ās U, pacakhāṃ D, paṃcakhāṃ ELHNS, paṃnakhān Bh, paṃcakhāṃs R, vankhāraṃs G, paṃcakhāṃras ABQ, paṃcakhāraṃs M ; tathā] Σ [n]api Bh 26c hastyaśvāṃś ca prayuñjīta] DELNHS, hastyaśvāṃśca++++ R, hāstyaśvāṃ+++++ G, hastyaśvāṃ+++++ BMQ, hastyaśvā+++++ A, rathāśvagohastyādīn Bh 26d vasavaś cātra] Σ, vasavaśrātra G, svasa° Bh ; devatāḥ] DELHNS, devatā Σ 27a tunavamī] DLS, trunavamī EHN, tunarvami G, nunarvasi ABMQ 27b rodhane] Σ, bandhane U ; vadhabandhane] Σ, vadhanaṃdhane A, caghanaṃdhane BQ, caghalaṃdhane M, bandhabandhane Bh 27c amitradamanā°] Σ, amibhadamanā° B, abhitradamanā° Q, abhimadamanā° M 27d hitā] BhDU, hito ELGHRS, hitau ABMQ ; śatru°] Σ, śastra° ABMQ ; °vadhārthinām] BhG, °vadhothinā R, °vadhorthinaṃ DELNS, °vadhorthina H, °vadhoryinā A, °vadhorpinā M, °vadhopinā BQ, °vadhāya ca U HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 69 अवानं च न गछेत पोयं न पिवशेद ् गृहम।् सहरोधिवषादीिन रुदाणी चात देवता॥२८॥ ु दशमीं पाहुधवुर् ं कुयार्यशकरं। सधमां ् न ेनदीच ैव कू पं पकरणीय ् ु ॥२९॥ ु कू पान ख तम आरामानगरीच ैव क्षेतािण च गृहािण च। ् ु पण्यशालां सभां कुयार्धमं िवयाच दैवतम॥३०॥ ् हानसम।् ु कादशीमाह धवु ं िवयान म सनदै िनवेशनगरगामयज्ञिवपसभातथा॥३१॥ ीष ु चागं पवतेत दासकमर्करेष ु च। ु ु देवता॥३२॥ गूढाथं न पयजीत कामशतच वादशीं त ु यमामाह धवु ं िवयायशकरम।् मगलायत कुवीत मोपनयनािन च॥३३॥ कोठागारािण कुवीत िनधानं च िनधापयेत।् ऋणं चात न गृणीयादािदयचात दैवतं॥३४॥ जयां तयोदशीमाहुः कतर्य ं कमर् शोभनम।् वमायमलकारं िचतायाभरणािन च॥३५॥ 29 ABBhDEGHLMQRS : om. 29cd - 33ab 33 ABhDEGHLMQRS : resume from 33c 34 30 U : ārāmān nagarīś caiva kṣetrāṇi ca gṛhāṇi ca/ puṇyaśālāṃ sabhāṃ kuryād dharmaṃ vindyāc ca daivatam// 34 R : om. until end of section and resumes in the next section from phalāni ca karmāṇi. 34 Mss. DELNH left blank space (D c. three lines, EH c. two lines) possibly due to the missing verses 29cd-33ab or damage from a common exemplar. The blank is however misplaced. 28a adhvānaṃ] Σ, adhvāne R, adhāne ABGMQ ; ca] Σ, va EHS, tra A ; na] Σ, - Q ; gaccheta] Σ, gacchet U 28b proṣyaṃ na] ABDMQRU, prośyaṃ na ELHNS, pro G𝑎𝑐 , pro[ ?i]to G𝑝𝑐 , proṣito Bh ; praviśed] Σ, naviśe Bh, °śe ABMQ 28c saharodhaviṣādīni] Σ, saharoviṣādīni R, gṛhorodha° Bh, saṃhareta vi° U 28d rudrāṇī] Σ, tudrāṇī R, tudrāṇāṃ G ; devatā] Σ, daivatam U 29a sudharmāṃ] DEHS, °mā GR, °mī Bh, °maṃ ABMQ, sudhanvā U ; °mīṃ prāhur] Σ, °mī prāhu AR, °mi prāhu Q, °mīm āhur M, °mīm āhu B 29b °karaṃ] Σ, °kara BM 30d vidyāc] emend., vindyāc U 31b vidyān] emend., vindyān U 33b vidyād] emend., vindyād U 33c kurvīta] Σ, kuryīta M, kuryītar AB, kuryātar Q 33d mantropanayanāni] Σ, mantropana° R, mantropata° Bh, mantropara° G, maccopana° BMQ, maghropana° A, cūḍopana° U 34a koṣṭhāgārāṇi] Σ, koṣṭāgārāni D, kroṣṭāgārāri ABMQ ; kurvīta] DU, yuñjīta Σ, suṃjīta M, ṣujīta Q 34c gṛhṇīyād] Σ, gṛhnīyād ABQ, gṛhīyād M, gṛhvīyād U 34d ādityaś cātra] Σ, dharmaś caivātra Bh ; daivataṃ] Bh, daivatā Σ 35a jayāṃ] Σ, jārya Bh, jayā BMU ; °māhuḥ] Σ, °nāṃma Bh, °māha U 35b karma śobhanam] U, cānukārakaṃ DG, vānukārakaṃ ELHNS, vānuvārakaṃ ABM, vātuvārakaṃ Q, vāstuveśanaṃ Bh 35c alaṅkāraṃ] Σ, alaṃraṃ M, °ra U 35d citrāny] Σ, viprāṇy U HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 70 VEDIC ASTRAL LORE AND PLANETARY SCIENCE IN THE GĀRGĪYAJYOTIṢA सौभाग्यकरणं ीणां कयावरणम ए् व च। ् ु मण्डलं यग्मवसनं कामं िवयाच दैवतम॥३६॥ उगां चतदर्ु शीं िवयादारुणायत कारयेत।् ् बधनं विरपूणां च पवासं चात वज र्येत॥३७॥ पूवार्िभघातनं च ैव दारुवयािभघाितनम।् गामस ेनावधं कुयार्द ् िवयाद ् रुदोऽत देवता॥३८॥ अमावाया त ु िसधाथार् िपतृयज्ञोऽत शयते। ् दैवकायार्िनकायार्िण गोकुलािन िनवेशयेत॥३९॥ ् ु यार्यज्ञिकयातथा। ु परोिहतं च वरयेत क बलींचारोपहारांच िपतरचात देवताः॥४०॥ कयाणी पौणर्मासी च देवकमार्िधकारकम।् ् िवपकायार्िनकाये च गवां घोषािनवेशयेत॥४१॥ ् ु यार्यज्ञािन िविवधािन च। ु राज्ञां परोिहतान क ् ु कमर् च कतर्य ं सोमं िवयाच देवताम॥४२॥ शभं 37d U : ghātanaṃ ca viśeṣataḥ// 42 U quotes end here in v. 42 36b °varaṇam] Σ, °caraṇam BhL 36c maṇḍalaṃ] Σ, muṇḍanaṃ U ; yugmavasanaṃ Σ, yugmavasaṃ AQ, thugmavasaṃ BM, copavasanaṃ ? emend. 36d vidyāc] Σ, vindyāc U ; daivatam] ABDGM, devatāṃ EHLNS, daivatāṃ BhU 37a ugrāṃ] UBh, ugrā Σ ; caturdaśīṃ] Σ, caturdaśī ABDGQ ; vidyād] Σ, vidyād ABMQ, vindyād U, nāma D 37c bandhanaṃ svaripūnāṃ ca] Bh, bandhanaṃ svanāṃ Σ, bandhanaṃ svati punāṃ Gac , bandhanaṃ sva(ri)ti punāṃ(kṣa) Gpc , bandhanaṃ rodhanaṃ caiva U, paśatābadhanaṃ pabhūnāṃ D 38a pūrvābhighātanaṃ] DEHLNS, °dhātanaṃ Bh, pūrvomidhāthānaṃ G, °ghānaṃ ABMQ, °hananaṃ U 38b dāruvadhyābhighātinaṃ ] D, dārūvadhaghātanam U, dāruvadhyaghātinaṃ EHLNS, dāruvadyātinaṃ ABMQ, dārūṇaṃ viṣaghātinaṃ Bh, dāruṇaṃ viṣaghāṇaṃtinaṃ G 38c grāmasenāvadhaṃ] Σ, °vadya A, °śenāvadyu BM, grāmaṃ śenāvadyaṃ Q 38d vidyād] Σ, vindyād U, vidyā ABMQ ; rudro] Σ, tudro ABMQ ; tra] Σ, gra ABM, vatra Q 39a amāvāsyā] U, amāvāsyāṃ Σ, amāvāsyāyāṃ G, amīṃvāsyā Bh, amānāsyāyāṃ A, amānāsyāyā BM 39b pitṛyajñotra] Σ, pitṛ yanujñautraṃ G, pitṛyajñaunaṃ A, pitṛyajñaubhaṃ BM, pitṛyaśaulaṃ Q ; śasyate] Σ, śiṣyate D 39c daivakāryāgnikāryāṇi] Σ, deva° BhDEHLNS, devakāryāṇi kurvīta U 39d gokulāni] Σ, gāku° BM, gokulaṃ tu U ; gokulāni niveśayet] Σ, gokulāniveśayet D 40a purohitaṃ ca] Σ, purohitāya U ; varayet] D, varaṇaṃ U, vaśyet EHLNS, vavasye M, vasyeta G, vasye ABQ, vaśyetu Bh 40b °kriyās] Σ, °kriyām U 40c balīṃś cāro°] DEHLNS, °liṃś° AG, °liṃsāro Q, °liś° BM,°cādo° Bh, baliṃ caivo° U 40d pitaraś] Σ, pitaś ABMQ ; devatāḥ] DEHLNS, °tā Σ 41a kalyāṇī] ABhGMU, °ṇīṃ DEHLNS, kanyāṇī Q ; paurṇamāsī] GMU, paurṇamāṃsī AB, pauṇamāsi Q, paurṇimāsīṃ D, paurṇimāsī Bh, paurṇamāsīṃ EHLNS 41b °kārakaṃ] EHLNS, °kārakāṃ BhGQ, °kāraka D, °kārakā ABM, °kāriṇī U 41c °kāryāgnikārye] Σ, °kāryā Bh, °kārye’gni° U 41d ghoṣān] Σ, dyoṣān BM, °ṣe U 42a rājñāṃ] Σ, °jñaṃ Bh, °ṇaṃ ABM, °ṇāṃ Q, °jñaḥ U ; purohitān] BhDG, °tā ABMQ, °taṃ U, purohitaśca L, purohicāra H, purohi ENS 42b yajñāni] Σ, yajñāṃś ca Bh ; vividhāni ca] Σ, °dhāni G, °dhān api Bh 42c ca] Σ, pra D 42d vidyācca] BBhMQ, vindyāca G, , vindyācca U, vidyāttu HLS, vidyātru EN, vidyātu D, vidyā[tra ?] A ; devatām] ABhGR, °tā Σ, daivataṃ D HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 BILL M. MAK 71 एतात ु ितथयः सवार्ः पिरवत र्ते चकवत।् ु ु र् ाः॥४३॥ शलपक्षे च कृ णे च शलचमसोवृ त ु बामणः ससमािहतः। ु अपमतः सदा यतो ् ग र्य वचनं यथा॥४४॥ ् यग ग ितथयो िनिदशेत स ु वृधगागीये योितषशाे ितिथकमर्गणाः॥ 43 The reading śuklacandramasor vṛtāḥ of ms. D suggesting a month to consist two Full Moons would yield a pūrṇimānta system, i.e., beginning and ending with a Full Moon. The order of pakṣa given here in pāda c, i.e., bright and dark, however, is not so satisfactory. On the other hand, an amānta system, i.e., beginning and ending with a New Moon, described as containing one Full Moon (śuklacandramasāvṛtāḥ) appears to me rather trite. 43a etās] Bh, etat EHLMNS, eta ABDGQ 43b °varttante] emend., °varttate ADEGLQS, °vattāte HN, °varttateḥ BM, °varteta Bh 43c śuklapakṣe] AGLQ, °pakṣeś H, °pakṣaś S, °pa † E, °pakṣa BMN, śuklaḥ pakṣe D, śukle pakṣe Bh ; ca kṛṣṇe ca] Σ, † ṣṇe ca E, kṛṣṇapakṣe Bh 43d śukla°] emend., śuklā° BELHMNS, °klāṃ ABhGQ ; °candramasorvṛtāḥ] D, °candramasāvṛtāḥ Σ, °masyāvṛtāḥ G 44a sadā] Σ, sava ABMQ, satāṃ BhG ; yukto] Σ, mukto Bh 44b brāhmaṇaḥ su°] Σ„ brāhmaṇa su° E, brāhmaṇāsu° ABMQ, brāhmaṇāṃ G𝑎𝑐 , brāhmanāṇām G𝑝𝑐 44c tithayo] Σ, tithayoḥ AQ, tithiṃś ca Bh ; nirdiśet] Σ, °śe EHS, nirdaśet ABMQ ; samyag] D, samya Σ, śamya S, yasyar G, yamya ABMQ 44d gargasya] D, gārgasya Σ, gārgyasya Bh ; vacanaṃ] Σ, vavarta Bh 45a °gārgīye] Σ, °gārgīya N ; jyotiṣaśāstre ] D, jyotiṣeśāstre Σ, jyotiḥśāstre Bh, jyotiṣośośā G ; tithikarmaguṇāḥ] Σ, tithikaraṇaguṇāḥ D, tithikaṃguṇāḥ G HISTORY OF SCIENCE IN SOUTH ASIA 7 (2019) 52–71 Please write to ⟨wujastyk@ualberta.ca⟩ to file bugs/problem reports, feature requests and to get involved. The History of Science in South Asia • Department of History and Classics, 2–81 HM Tory Building, University of Alberta, Edmonton, AB, T6G 2H4, Canada.