पंचसंवत्सरमयं युगाध्यक्षं प्रजापतिम् । दिनर्त्वयनमासांगं प्रणम्य शिरसा शुचिः
paṃcasaṃvatsaramayaṃ yugādhyakṣaṃ prajāpatim | dinartvayanamāsāṃgaṃ praṇamya śirasā śuciḥ
Having bowed with the head, purified, to Prajāpati, who is made of the five years, the overseer of the yuga, whose limbs are the day, the ṛtu, the ayana and the month —
1 note on this verse
- About this edition: The verse is the first half of a sentence completed in verse 2; the participle प्रणम्य is left hanging in both renderings, as in the Sanskrit.
ज्योतिषामयनं पुण्यं प्रवक्ष्याम्यनुपूर्वशः । सम्मतं ब्राह्मणेन्द्राणां यज्ञकालार्थसिद्धये
jyotiṣāmayanaṃ puṇyaṃ pravakṣyāmyanupūrvaśaḥ | sammataṃ brāhmaṇendrāṇāṃ yajñakālārthasiddhaye
— I shall declare, in due order, the holy course of the lights (jyotiṣām ayanam), approved by the chiefs of the brāhmaṇas, for the accomplishing of the purpose of the time of the sacrifice.
वेदा हि यज्ञार्थमभिप्रवृत्ताः कालानुपूर्व्या विहिताश्च यज्ञाः । तस्मादिदं कालविधानशास्त्रं यो ज्योतिषं वेद स वेद यज्ञान्
vedā hi yajñārthamabhipravṛttāḥ kālānupūrvyā vihitāśca yajñāḥ | tasmādidaṃ kālavidhānaśāstraṃ yo jyotiṣaṃ veda sa veda yajñān
For the Vedas were set forth for the sake of the sacrifice, and the sacrifices are ordained in the sequence of time. Therefore he who knows this jyotiṣa, the śāstra that ordains time, knows the sacrifices.
यथा शिखा मयूराणां नागानां मणयो यथा । तद्वद्वेदांगशास्त्राणां गणितं मूर्धनि स्थितम्
yathā śikhā mayūrāṇāṃ nāgānāṃ maṇayo yathā | tadvadvedāṃgaśāstrāṇāṃ gaṇitaṃ mūrdhani sthitam
As are the crests of peacocks, as are the gems of serpents, so does gaṇita ⟨calculation⟩ stand at the head of the śāstras that are the limbs of the Veda (vedāṅga).
1 note on this verse
- Another reading: VARIANT, and it is the reading this text is most often quoted for. Where the Yajus critical text and Dvivedi both constitute गणितं, ज्यौतिषं is manuscript E alone in INSA's collation (apparatus printed p. 31, '4. (d) E. ज्योतिषं for गणित') and a पाठान्तर in Dvivedi's footnote (printed p. 4). It is also the reading of the Ārca recension at R-VJ 35. Anyone citing this verse for the primacy of jyotiṣa among the vedāṅgas is citing a variant, not the constituted Yajus text.
1.0a reading here is contested ये बृहस्पतिना भुक्ता मीनात्प्रभृति राशयः । ते हृताः पंचभिर्भूता यः शेषः स परिग्रहः
ye bṛhaspatinā bhuktā mīnātprabhṛti rāśayaḥ | te hṛtāḥ paṃcabhirbhūtā yaḥ śeṣaḥ sa parigrahaḥ
The rāśis ⟨signs⟩ that have been traversed by Bṛhaspati ⟨Jupiter⟩ beginning from Mīna ⟨Pisces⟩ — those, taken and divided by five, whatever remainder there is, that is the parigraha ⟨the year of the yuga taken up⟩.
4 notes on this verse
- About this edition: NUMBER AS PRINTED: the edition sets ॥ ०॥ — a bare zero — where all its other verses carry a place in the series. This block stands fifth in the file, between the verses printed ॥ ४॥ and ॥ ५॥, and the numbered series runs १..४३ straight past it without a gap, so the editor numbered around this verse rather than losing its number. It is kept where it stands, with the mark as printed, and nothing was renumbered to absorb it: research/sources/TEXTS.md and this app's text catalog both record the Yajus recension at 43 verses. No reason for the mark is given anywhere in the .txt, the .html or the ITRANS original, where it is a bare `.. 0..`, and none is invented here. One observation for whoever adjudicates this text, offered as an observation and not as the editor's reason: this is the only verse in EITHER recension that names a zodiacal sign (मीन) or any planet beyond sun and moon (बृहस्पति) — a census of both files finds one occurrence of each, both in this verse, while every other राशि in either file means a heap or quantity rather than a sign.
- About this edition: The e-text prints this block with a bare zero (॥ ०॥) and numbers around it; the number is carried as printed. भूता in ते हृताः पंचभिर्भूता is not securely construable — the arithmetic (division by five, remainder taken) is carried by हृताः and शेषः, and भूता is left unrendered rather than guessed. This is the only verse in either recension that names a zodiacal rāśi or a graha beyond sun and moon; elsewhere in this text राशि means a heap or sum (see 13, 29).
- Where the Sanskrit is open: WHAT THE MANUSCRIPTS ACTUALLY READ HERE. Our second half-line, ते हृताः पंचभिर्भूता, is the editor's twice over: INSA sets '(ते हृताः) पञ्चभि(र्भू)ता' and its apparatus (printed p. 31, row 4-0) reads 'All mss त्रिवृता for ते हृता.; all mss. पञ्चभिस्तृंता (E F. पञ्चभिः ऋता)'. So no manuscript carries the division-and-remainder wording our English construes; it is a reconstruction, and भूता — which our note already declined to render — is part of it. The verse's arithmetic (Jupiter's traversed signs from Mīna, divided by five) is standard and is not in doubt; the words that state it are.
- About this edition: THE REASON FOR THE ZERO IS PRINTED, and this file used to say it was not. The INSA critical edition numbers this verse ॥४-०॥ and sets beneath it, in English, '(un-numbered verse in mss.)'. It does the same at ॥४२-०॥. So the mark is not a mystery in the source: it is the editor's way of keeping a verse the manuscripts transmit but do not count, without disturbing the ॥१॥–॥४३॥ series. The edition's own pratīka index (printed p. 31) confirms the series: पञ्चसंवत्सर (śl. 1), स्वराक्रमेते (6), एकान्तरे (11), नवकैरुद्गतो (16), याः पर्वभादान (21), सूर्यर्क्षभागान् (26), सावनेन्दु (31), उग्राण्यार्द्रा (36), यदर्धं (41) — every one matching our numbering exactly, which it would not do if either zero-block were folded into the count.
माघशुक्लप्रपन्नस्य पौषकृष्णसमापिनः । युगस्य पंचवर्षस्य कालज्ञानं प्रचक्षते
māghaśuklaprapannasya pauṣakṛṣṇasamāpinaḥ | yugasya paṃcavarṣasya kālajñānaṃ pracakṣate
They declare the knowledge of time for the yuga of five years, which enters upon the bright fortnight of Māgha and completes itself in the dark fortnight of Pauṣa.
स्वराक्रमेते सोमार्कौ यदा साकं सवासवौ । स्यात्तदादियुगं माघस्तपः शुक्लोऽयनं ह्युदक्
svarākramete somārkau yadā sākaṃ savāsavau | syāttadādiyugaṃ māghastapaḥ śuklo'yanaṃ hyudak
When the Moon and the Sun ascend the sky together, both with Vāsava ⟨the nakṣatra Śraviṣṭhā⟩, then is the beginning of the yuga: ⟨the month⟩ Māgha, ⟨the ṛtu⟩ Tapas, the bright ⟨fortnight⟩, and the ayana northern.
प्रपद्येते श्रविष्ठादौ सूर्याचन्द्रमसावुदक् । सार्पार्धे दक्षिणार्कस्तु माघश्रावणयोः सदा
prapadyete śraviṣṭhādau sūryācandramasāvudak | sārpārdhe dakṣiṇārkastu māghaśrāvaṇayoḥ sadā
The Sun and the Moon turn northward at the beginning of Śraviṣṭhā; the Sun ⟨turns⟩ southward at the half of Sarpa ⟨the middle of Āśleṣā⟩ — always in Māgha and Śrāvaṇa ⟨respectively⟩.
घर्मवृद्धिरपां प्रस्थः क्षपाह्रास उदग्गतौ । दक्षिणे तौ विपर्यासः षण्मुहूर्त्ययनेन तु
gharmavṛddhirapāṃ prasthaḥ kṣapāhrāsa udaggatau | dakṣiṇe tau viparyāsaḥ ṣaṇmuhūrtyayanena tu
In the northward course ⟨the daily⟩ increase of the day ⟨is⟩ a prastha of water, and ⟨so is⟩ the diminution of the night; in the southward ⟨course⟩ the two are reversed — the ayana ⟨amounting to a difference of⟩ six muhūrtas.
1 note on this verse
- About this edition: REPAIRED 2026-09-08 and no longer a standing defect. The e-text printed धर्मवृद्धिः; the INSA critical text (printed p. 28) reads घर्मवृद्धिः, the increase of the daylight/heat, which is what the clepsydra rule and the answering क्षपाह्रासः require. The apparatus records no manuscript variant at this word.
1.9a reading here is contested प्रथमं सप्तमं चाहुरयनाद्यं त्रयोदशम् । चतुर्थं दशमं चैव द्विर्युग्मं बहुलेऽप्यृतौ
prathamaṃ saptamaṃ cāhurayanādyaṃ trayodaśam | caturthaṃ daśamaṃ caiva dviryugmaṃ bahule'pyṛtau
They call the first, the seventh and the thirteenth ⟨parvans⟩, and also the fourth and the tenth, the beginnings of the ayanas; twice-paired ⟨they fall⟩, in the dark ⟨fortnight⟩ too, within a ṛtu.
1 note on this verse
- Where the Sanskrit is open: The five ordinals (1, 7, 13, 4, 10) are exact as printed. The second half-line, चैव द्विर्युग्मं बहुलेऽप्यृतौ, is still not securely construable: it is the unanimous reading of all six INSA manuscripts (apparatus, printed p. 31) and the editor rejected it, printing his own '(च द्वि)युग्माद्यं' instead. So the words are as well attested as words in this text get, and their syntax is still not recoverable. It is rendered word-for-word and no rule is reconstructed from it. Dvivedi's लघुविवरणम् discusses this verse at his printed p. 73 under §(९) and offers द्वियुग्मम्; that was not opened on this pass.
वसुस्त्वष्टा भवोऽजश्च मित्रः सर्पोऽश्विनौ जलम् । धाता कश्चायनाद्याः स्युरर्धपंचमभस्त्वृतुः
vasustvaṣṭā bhavo'jaśca mitraḥ sarpo'śvinau jalam | dhātā kaścāyanādyāḥ syurardhapaṃcamabhastvṛtuḥ
Vasu ⟨Śraviṣṭhā⟩, Tvaṣṭṛ ⟨Citrā⟩, Bhava ⟨Ārdrā⟩ and Aja ⟨Pūrva-bhādrapadā⟩, Mitra ⟨Anurādhā⟩, Sarpa ⟨Āśleṣā⟩, the Aśvins ⟨Aśvinī⟩, Jala ⟨the Waters — Pūrvāṣāḍhā⟩, Dhātṛ and Ka ⟨Prajāpati — Rohiṇī⟩: these would be the beginnings of the ayanas; and a ṛtu is four and a half nakṣatras.
2 notes on this verse
- About this edition: The ten names are nakṣatra-deities standing for their nakṣatras. Eight of the identifications are fixed by the standard deity list and by this text itself (वासव/श्रविष्ठा at 6–7, सर्पार्ध at 7). धाता has no settled nakṣatra in the Vedic deity lists and is left unglossed rather than guessed; क is taken as Prajāpati (Rohiṇī). अर्धपंचमभ = 4½ nakṣatras is exact as printed.
- Corroboration: Somākara identifies the two names our note left open. At Dvivedi 1908 printed p. 14 (PDF 20), read on the page, he glosses धाता उत्तरफाल्गुनी — Dhātṛ is Uttara-Phalgunī, on the authority of the mantra धातार्यमा — and को रोहिणी, Ka is Rohiṇī. The Rohiṇī identification agrees with what this note already offered; the Uttara-Phalgunī one was previously refused as a guess and is now sourced. Somākara is a medieval commentator printed in a 1908 edition; the identification is cited here as evidence for a reading, not reproduced as his exposition.
1.11a reading here is contested एकान्तरेऽह्नि मासे च पूर्वान् कृत्वादिमुत्तरः । अर्धयोः पंचवर्षाणामृदु पंचदशाष्टमौ
ekāntare'hni māse ca pūrvān kṛtvādimuttaraḥ | ardhayoḥ paṃcavarṣāṇāmṛdu paṃcadaśāṣṭamau
On every other day and month, having placed the earlier ⟨ones⟩ first, the northern ⟨ayana⟩ ⟨is taken as⟩ the beginning; in the two halves of the five years the fifteenth and the eighth ⟨parvans are⟩ the two ṛtu ⟨-beginnings⟩.
2 notes on this verse
- About this edition: ऋदु as printed is taken as ऋतू (dual), which alone agrees with the dual पंचदशाष्टमौ — but see the ambiguity note below: the word itself is an editor's conjecture. The two ordinals (15th, 8th) are exact as printed. The first half-line is rendered word-for-word and its construction is not secure in any witness read here; INSA supplies (मु) at कृत्वादि(मु)त्तरः, where the manuscripts read दिरुत्तर.
- Where the Sanskrit is open: ऋदु IS AN EDITOR'S SIGNED CONJECTURE AND WE INHERITED IT SILENTLY. INSA sets (ऋदु) in round brackets and its apparatus (printed p. 31) reads '11. (d) All mss. मृदू (c मृदु)' — every one of the six Yajus manuscripts reads मृदु, and Kuppanna Sastry states the emendation in the first person in his Part B: he emended mṛdu to ṛdu and took it as a contraction for ṛtu-dyu. Our translation's 'the two ṛtu-beginnings' rests entirely on that conjecture. It is kept because the dual पंचदशाष्टमौ needs a dual subject and मृदु supplies none, but it is a conjecture, and a constitution pass must decide it rather than inherit it. The two ordinals (15th, 8th) are exact as printed; INSA constitutes पञ्चदशाष्टमे where four manuscripts (B.C.D.F.) read ष्टमौ, as we do.
1.12a reading here is contested द्युहेयं पर्व चेत्पादे पादस्त्रिंशत्तु सैकिका । भागात्मनापवृज्यांशान् निर्दिशेदधिको यदि
dyuheyaṃ parva cetpāde pādastriṃśattu saikikā | bhāgātmanāpavṛjyāṃśān nirdiśedadhiko yadi
⟨…⟩ If the parvan is ⟨to be reckoned⟩ in a quarter, the quarter is thirty ⟨increased⟩ by one ⟨= thirty-one⟩; having removed the parts by ⟨division into⟩ parts themselves, one should declare the aṃśas, if there is an excess.
2 notes on this verse
- What the page would not yield: A damaged computational verse. द्युहेयं (first word) is not construable in this witness and is left unrendered rather than guessed; the rendering above is word-level, and the operation the verse prescribes is not recoverable from this exemplar alone. The number thirty-plus-one (त्रिंशत्तु सैकिका) is exact as printed.
- Another reading: द्यु- IS THE EDITOR'S. INSA sets '(द्यु)हेयं' with the द्यु in round brackets, and its apparatus (printed p. 31) reads '12. (a) All mss. दुहेयं' — all six manuscripts read दु-, and Somākara quotes the verse as दुहेयं पर्वं चेत् पाद (Dvivedi 1908, printed p. 56). What is NOT in doubt is हेयं, and that settles v. 37 of this chapter, where this file used to print ज्ञेयं. The edition also supplies (शान्) at भागात्मनापवृज्यां(शान्).
निरेकं द्वादशाभ्यस्तं द्विगुणं गतसंज्ञिकम् । षष्ट्या षष्ट्या युतं द्वाभ्यां पर्वणां राशिरुच्यते
nirekaṃ dvādaśābhyastaṃ dviguṇaṃ gatasaṃjñikam | ṣaṣṭyā ṣaṣṭyā yutaṃ dvābhyāṃ parvaṇāṃ rāśirucyate
⟨The elapsed years⟩ less one, multiplied by twelve and doubled, is termed 'elapsed'; augmented by two for every sixty — that is called the heap (rāśi) of parvans.
2 notes on this verse
- About this edition: राशि here is a heap or sum, not a zodiacal sign — the intercalation rule that makes 5 years of 24 nominal parvans come to 124. All four numbers (one, twelve, two, sixty) are exact as printed.
- Another reading: गतसंज्ञिकम् is the ĀRCA recension's word (R-VJ 4). INSA sets (गतसंयुतम्) in round brackets here — the editor's own supply — and the six Yajus manuscripts read चाथसं (A), चयस (B, C, D) and चाय्यस (E), which are garbled past use. Neither candidate is a Yajus manuscript reading, so the intelligible one is kept and the position recorded rather than a garble published.
1.14a reading here is contested स्युः पादोऽर्धंत्रिपाद्याया त्रिद्व्येकेऽह्नः कृते स्थितिम् । साम्येनेन्दोस्तृणोऽन्ये तु पर्वकाः पंच सम्मिताः
syuḥ pādo'rdhaṃtripādyāyā tridvyeke'hnaḥ kṛte sthitim | sāmyenendostṛṇo'nye tu parvakāḥ paṃca sammitāḥ
There would be a quarter, a half, and three quarters ⟨of a day⟩; of three, two, one day the established condition ⟨is fixed⟩; ⟨…⟩ of the Moon; but the other parvakas are reckoned as five.
2 notes on this verse
- What the page would not yield: The most damaged verse in this witness. त्रिद्वयेकऽह्नः and साम्येन्दोस्तृणो are not construable as printed; the fractions (¼, ½, ¾), the counts (three, two, one) and the five parvakas are carried exactly, and the connective syntax joining them is NOT recoverable — the rendering is word-level and must not be read as a reconstructed rule. [2026-09-23: the mūla now reads साम्येनेन्दोस्तृणोऽन्ये and त्रिद्व्येकेऽह्नः कृते स्थितिम्; this sentence names साम्येन्दोस्तृणो and त्रिद्वयेकऽह्नः, the forms our text carried before the mūla-verification pass of 2026-09-23 corrected them, and they are kept as history.] [2026-09-23: त्रिद्वयेकऽह्नः and साम्येन्दोस्तृणो were our keying, not the edition's text. The plate ruling read INSA printed p.28 by eye, pāda b at about 1.9x native and pāda c at about 1.3x native: the press sets त्रिद्व्येकेऽह्नः (कृता) स्थितिम् and साम्येनेन्दोः (स्तृ)णोऽन्ये. Its apparatus on printed p.31, read at about 1.2x to 1.3x native, shows no manuscript without the -के- or without a syllable between साम्ये and न्दो (D त्रिद्वेके; C नेन्दो, E तेन्द्वो, F नेन्दु). Our text now reads त्रिद्व्येकेऽह्नः कृते स्थितिम् and साम्येनेन्दोस्तृणोऽन्ये. The syntax that joins the numbers is still not recovered.]
- Another reading: साम्येन्दोस्तृणो is the unanimous manuscript reading and was examined and kept: INSA sets '(स्तृ)णो' in brackets, but its apparatus (printed p. 31) reads '14. (c) … all mss स्तृणो'. The edition also supplies (कृता) at पादोऽर्धं त्रिपाद्या या त्रिद्व्येकेऽह्नः (कृता) स्थितिम्. [2026-09-23: the mūla now reads साम्येनेन्दोस्तृणोऽन्ये; this sentence names साम्येन्दोस्तृणो, the form our text carried before the mūla-verification pass of 2026-09-23 corrected it, and it is kept as history.] [2026-09-23: 'the unanimous manuscript reading' is true only of स्तृणो. The apparatus on printed p.31, read by eye at about 1.3x native, gives '(c) C. नेन्दो, E. तेन्द्वो, F नेन्दु, all mss स्तृणो', so its 'all mss' covers the bracketed syllable, and every manuscript carries a syllable between साम्ये and न्दो, which our old साम्येन्दो lacked. The edition's (कृता) is the editor's supply: the same apparatus, read at about 1.2x native, gives 'all mss. कृते स्थिति', and our mūla now follows the manuscripts with कृते स्थितिम्.]
भांशाः स्युरष्टकाः कार्याः पक्षद्वादशकोद्गताः । एकादशगुणश्चोनः शुक्लेऽर्धं चैन्दवा यदि
bhāṃśāḥ syuraṣṭakāḥ kāryāḥ pakṣadvādaśakodgatāḥ | ekādaśaguṇaśconaḥ śukle'rdhaṃ caindavā yadi
The bhāṃśas ⟨parts of a nakṣatra⟩ are to be made by eights, arising from twelve to a pakṣa; ⟨the result⟩ multiplied by eleven and diminished ⟨by one⟩; and in the bright ⟨fortnight⟩ a half, if ⟨the parts⟩ are lunar.
2 notes on this verse
- About this edition: Numbers exact as printed: eights, twelve, eleven, one half. What is subtracted at ऊनः is not stated in the text and is supplied as ⟨by one⟩ only in brackets.
- Another reading: (पक्ष) is the editor's supply — INSA sets it in round brackets and the manuscripts read पक्षा द्वा (apparatus, printed p. 31). Our text carries the supplied form. Numbers exact as printed: eights, twelve, eleven, one half.
नवकैरुद्गतोंशः स्यादूनः सप्तगुणो भवेत् । आवापस्त्वयुजेऽर्धं स्यात्पौलस्त्येऽस्तंगतेऽपरम्
navakairudgatoṃśaḥ syādūnaḥ saptaguṇo bhavet | āvāpastvayuje'rdhaṃ syātpaulastye'staṃgate'param
The aṃśa arises by nines; being diminished ⟨by one⟩ it should be multiplied by seven. The āvāpa ⟨increment⟩ in an odd ⟨parvan⟩ would be a half; ⟨and⟩ when Paulastya ⟨Agastya — Canopus⟩ has set, the other ⟨half⟩.
2 notes on this verse
- About this edition: REPAIRED 2026-09-08. Until this pass the mūla carried a daṇḍa INSIDE the second half-line (स्यात्पौलस्ये।आस्तंगतेऽपरम्) — the only interior daṇḍa in either recension. It was a conversion artefact: the ITRANS source wrote `syAtpaulasye.AstaMgate.aparam`, where `.a` is the avagraha escape and `.A` with a capital A is not a valid escape, so the converter emitted the period as a daṇḍa and the A as आ. The INSA critical text (printed p. 28) reads पौलस्त्येऽस्तंगते and the manuscripts carry the conjunct (apparatus, printed p. 31: A. स्त्यगते, C. स्तगते). The artefact is gone and the conjunct restored.
- Corroboration: पौलस्त्य = Agastya = Canopus, the second-brightest star in the sky, whose heliacal setting and rising are the standard calendrical markers of the Indian year. The identification follows from the patronymic (Agastya is the son of Pulastya) and is not a conjecture about this text. Numbers exact as printed: nines, seven, half.
1.17a reading here is contested जावाद्यंशैः समं विद्यात् पूर्वार्धे पर्वसूत्तराः । भाऽऽदानं स्याच्चतुर्दश्या द्विभागेभ्योऽधिको यदि
jāvādyaṃśaiḥ samaṃ vidyāt pūrvārdhe parvasūttarāḥ | bhā''dānaṃ syāccaturdaśyā dvibhāgebhyo'dhiko yadi
One should know the parvans in the first half, and the later ones, as equal to the aṃśas beginning with 'jā' ⟨the coded series of the next verse, which opens with jau⟩. The bhādāna ⟨the taking of the nakṣatra⟩ falls on the fourteenth, if it is greater than two parts.
2 notes on this verse
- Another reading: WHAT WE USED TO PRINT HERE, and why it went. The second half-line read भादानं स्याच्चतुर्दश्यां काष्ठानां देविना कलाः. That is the ĀRCA recension's R-VJ 15d (INSA printed p. 24), where the editor sets it as 'काष्ठानां देविना कलाः (?)' — the round-bracketed question mark is his own mark that the line is unintelligible. No Yajus manuscript has it. It is recorded here and no longer carried as text.
- Where the Sanskrit is open: The constituted Yajus text reads भाऽऽदानं स्याच्चतुर्दश्या (द्यु)भागेभ्योऽधिको यदि, where (द्यु) is the editor's supply for the manuscripts' द्वि (apparatus printed p. 31: 'All mss. द्विभागेभ्यो'). We carry the manuscript reading द्विभागेभ्यो. On the editor's conjecture the sense would be 'more than the dyu-parts'; on the manuscripts', 'more than two parts'. The rule is not recoverable to the point where the arithmetic can choose between them, and neither reading is invented here. जावाद्यंशैः is taken as pointing forward to verse 18, whose coded string opens जौ द्रा गः; that is an inference from the sequence, not a statement of the text. The ordinal fourteenth is exact as printed. [2026-09-23: the plate ruling re-read INSA printed p.28 by eye at about 1.9x native. It sets चतुर्दश्या with no anusvāra over श्या: 0 dark pixels there, where each neighbouring anusvāra is a solid dot of about 140–170 px. The apparatus on printed p.31, read at about 1.2x native, records no variant at the ending. So the quotation above stands. Dvivedī 1908 printed p.26, read by eye at about 1.2x native, sets the locative चतुर्दश्यां in its mūla, and Somākara's bhāṣya on that page gives the lemma स्याच्चतुर्दश्यां तदा. Our text keeps the edition's चतुर्दश्या, which also construes as the sandhi form of the genitive-ablative चतुर्दश्याः before द्वि-; the verse's doubt records the split.]
जौ द्रा गः खे श्वे ऽही रो षा चिन् मू षण् यः सू मा धा णः । रे मृ घाः स्वा ऽपो ऽजः कृ ष्यो ह ज्ये ष्ठा इत्यृक्षा लिंगैः
jau drā gaḥ khe śve 'hī ro ṣā cin mū ṣaṇ yaḥ sū mā dhā ṇaḥ | re mṛ ghāḥ svā 'po 'jaḥ kṛ ṣyo ha jye ṣṭhā ityṛkṣā liṃgaiḥ
Jau, drā, gaḥ, khe, śve, 'hī, ro, ṣā, cin, mū, ṣaṇ, yaḥ, sū, mā, dhā, ṇaḥ, re, mṛ, ghāḥ, svā, 'po, 'jaḥ, kṛ, ṣyo, ha, jye, ṣṭhā — these twenty-seven are the nakṣatras ⟨named⟩ by ⟨their⟩ tokens.
1 note on this verse
- About this edition: A mnemonic verse: each token is an abbreviation standing for a nakṣatra name, and the closing इत्यृक्षा लिंगैः says so. It CAN be segmented, and the segmentation is printed: the INSA critical edition (printed p. 28) sets the tokens four lines of 8 + 8 + 8 + 3 = 27, supplying nothing, and Somākara says the count in words — सप्तविंशतिभिरक्षरैः (Dvivedi 1908, printed p. 30). The Ārca recension also gives 27 but supplies four in brackets. The tokens are transliterated, not expanded: only ज्ये ष्ठा (Jyeṣṭhā) is close to a full nakṣatra name, and expanding the rest would be the editor's guess rather than the text's. Manuscript D joins ह and ज्ये into हृज्येष्ठा (apparatus, printed p. 31), which is precisely why the division is worth recording.
1.19a reading here is contested कार्या भांशाष्टकस्थाने कला एकान्नविंशतिः । ऊनस्थाने त्रिसप्तति मुद्वपेदूनसम्भवे
kāryā bhāṃśāṣṭakasthāne kalā ekānnaviṃśatiḥ | ūnasthāne trisaptati mudvapedūnasambhave
In the place of the eight bhāṃśas, nineteen kalās are to be made; in the place of the 'diminished', seventy-three; one should cast ⟨them⟩ out when a deficiency arises.
2 notes on this verse
- About this edition: Numbers as printed: eight, nineteen (एकान्नविंशतिः), seventy-three (त्रिसप्तति) — and see the ambiguity note below, because the seventy-three is the editor's. The e-text's doubled व in मुद्ववपेत् was removed on the plate on 2026-09-08: the edition reads मुद्वपे, i.e. उद्वपेत् with the sandhi-m of the preceding word.
- Where the Sanskrit is open: THE NUMBER 73 IN THIS VERSE RESTS ON AN EMENDATION, and until this pass nothing said so. INSA constitutes (त्रि)सप्तति in round brackets — the editor's own supply — and its apparatus (printed p. 31) records '19. (c) All mss. द्वि सप्तति', i.e. all six Yajus manuscripts read seventy-TWO. The editor also supplies (दूनसम्भवे) where the manuscripts read पेद् युक्तसम्भवे / पेद् व्यक्तसम्भवे. We keep 73 because the rule is too compressed for the arithmetic to choose between 72 and 73 and a number a reader may act on should not be moved on a guess — but the figure is not secure, and a constitution pass must decide it rather than inherit it.
तिथिमेकादशाभ्यस्तां पर्वभांशसमन्विताम् । विभज्य भसमूहेन तिथिनक्षत्रमादिशेत्
tithimekādaśābhyastāṃ parvabhāṃśasamanvitām | vibhajya bhasamūhena tithinakṣatramādiśet
Having multiplied the tithi by eleven, joined it with the bhāṃśa of the parvan, and divided by the sum of the nakṣatras ⟨twenty-seven⟩, one should declare the nakṣatra of the tithi.
1 note on this verse
- About this edition: Eleven is exact as printed. भसमूह — 'the collection of the nakṣatras' — is 27; the number is supplied in brackets and is not in the mūla.
1.21a reading here is contested याः पर्वभादानकलास्तासु सप्तगुणां तिथिम् । युक्त्या तासां विजानीयात् तिथिभादानिकाः कलाः
yāḥ parvabhādānakalāstāsu saptaguṇāṃ tithim | yuktyā tāsāṃ vijānīyāt tithibhādānikāḥ kalāḥ
Whatever kalās are the bhādāna of the parvan — having joined to them the tithi multiplied by seven, one should know from them, by the rule, the kalās of the bhādāna of the tithi.
2 notes on this verse
- About this edition: Seven is exact as printed.
- Where the Sanskrit is open: युक्त्या is the editor's, not the manuscripts'. INSA sets it in round brackets and its apparatus (printed p. 31) reads '21. (c) All mss. उक्तास्तासा'. The manuscript reading is recorded truncated in the apparatus and cannot be restored from it with confidence, so the editor's word is kept and marked rather than replaced with a reconstruction. 'By the rule' in the translation therefore renders a conjecture. Seven is exact as printed.
अतीतपर्वभागेभ्यः शोधयेद् द्विगुणां तिथिम् । तेषु मण्डलभागेषु तिथिनिष्ठांगतो रविः
atītaparvabhāgebhyaḥ śodhayed dviguṇāṃ tithim | teṣu maṇḍalabhāgeṣu tithiniṣṭhāṃgato raviḥ
From the degrees (bhāgas) of the elapsed parvans one should subtract twice the tithi; among those degrees of the circle (maṇḍala) the Sun has gone to the place fixed by the tithi.
2 notes on this verse
- About this edition: Twice (द्विगुणाम्) is exact as printed.
- Another reading: INSA sets (द्विगुणां) in round brackets, but its apparatus (printed p. 32) reads '22. (b) All mss. ये द्विगुणां' — the doubling is the manuscripts', not the editor's, and our reading carries it.
विषुवन्तं द्विरभ्यस्तं रूपोनं षड्गुणीकृतम् । पक्षा यदर्धं पक्षाणां तिथिः स विषुवान् स्मृतः
viṣuvantaṃ dvirabhyastaṃ rūponaṃ ṣaḍguṇīkṛtam | pakṣā yadardhaṃ pakṣāṇāṃ tithiḥ sa viṣuvān smṛtaḥ
The viṣuvat ⟨equinox⟩ doubled, diminished by one (rūpa), multiplied by six — ⟨these are⟩ the pakṣas; and whatever is the half of the pakṣas, that tithi is remembered as the viṣuvat.
1 note on this verse
- About this edition: Numbers exact as printed: twice, one (रूपोन), six, half.
पलानि पंचाशदपां धृतानि तदाढकं द्रोणमतः प्रमेयम् । त्रिभिर्विहीनं कुडवैस्तु कार्यं तन्नाडिकायास्तु भवेत् प्रमाणम्
palāni paṃcāśadapāṃ dhṛtāni tadāḍhakaṃ droṇamataḥ prameyam | tribhirvihīnaṃ kuḍavaistu kāryaṃ tannāḍikāyāstu bhavet pramāṇam
Fifty palas of water held ⟨make⟩ that āḍhaka; from this the droṇa is to be measured. Made less by three kuḍavas, that would be the measure of the nāḍikā.
1 note on this verse
- About this edition: Fifty and three are exact as printed. The volume units (pala, āḍhaka, droṇa, kuḍava) and the time unit nāḍikā are kept in Sanskrit; a modern equivalent belongs in a sourced note, never in the translation line (GLOSSARY, योजन row).
एकादशभिरभ्यस्य पर्वाणि नवभिस्तिथिम् । युगलब्धं सपर्व स्याद् वर्तमानार्कभं क्रमात्
ekādaśabhirabhyasya parvāṇi navabhistithim | yugalabdhaṃ saparva syād vartamānārkabhaṃ kramāt
Having multiplied the parvans by eleven and the tithi by nine, ⟨the sum⟩ divided by the yuga ⟨-number⟩, together with the parvan, would give in order the Sun's current nakṣatra.
1 note on this verse
- About this edition: Eleven and nine are exact as printed.
सूर्यर्क्षभागान् नवभिर्विभज्य शेषं द्विरभ्यस्य दिनोपभुक्तिः । तिथेर्युता भुक्तिदिनेषु कालो योगो दिनैकादशकेन तद्भम्
sūryarkṣabhāgān navabhirvibhajya śeṣaṃ dvirabhyasya dinopabhuktiḥ | titheryutā bhuktidineṣu kālo yogo dinaikādaśakena tadbham
Having divided the degrees of the Sun's nakṣatra by nine and multiplied the remainder by two, ⟨that is⟩ the portion traversed in a day; joined with the tithi ⟨it gives⟩ the time in the days of traversal; and the conjunction ⟨reckoned⟩ by elevens of days ⟨gives⟩ that nakṣatra.
1 note on this verse
- About this edition: Numbers exact as printed: nine, two, eleven. The e-text's stray final न् in दिनैकादशकेन् was removed on the plate reading of 2026-09-08 (INSA printed p. 29). The edition sets ति(थे)र् and (योगो) in round brackets — editorial supplies; the manuscripts read तिथियुक्ता / तिथियुता and योग (apparatus, printed p. 32).
1.27a reading here is contested त्र्यंशो भशेषो दिवसांशभागश्चतुर्दशस्याप्यपनीय भिन्नम् । भार्धेऽधिके चाधिगते परोंऽशोद्वावुत्तमे तन्नवकैरवेत्य
tryaṃśo bhaśeṣo divasāṃśabhāgaścaturdaśasyāpyapanīya bhinnam | bhārdhe'dhike cādhigate paroṃ'śodvāvuttame tannavakairavetya
The third part is the nakṣatra-remainder, the share of the day's aṃśa; having taken away the broken ⟨part⟩ even of the fourteenth; and when more than half a nakṣatra has been passed, the further aṃśa; two at the highest — one should ascertain that by nines.
2 notes on this verse
- What the page would not yield: A damaged computational verse. The numbers (a third, the fourteenth, half a nakṣatra, two, nines) are carried exactly as printed, but the clauses do not join into a recoverable rule. This is not a defect of our transcription: the critical edition's own text of the verse is bracketed at the opening (त्र्यंशो) and uncertain in its last quarter, and its apparatus (printed p. 32) records six competing manuscript readings for pāda a alone. The rendering is word-level and should not be read as a reconstructed procedure.
- Another reading: The edition's own text of this verse is heavily bracketed — (त्र्यंशो) at the opening and an uncertain last quarter — and its apparatus (printed p. 32) records six competing manuscript readings for pāda a alone. Nothing here is decidable from the plate at the resolutions used on 2026-09-08, and nothing was changed.
त्रिशत्यह्नां सषट्षष्टिरब्दः षट् चर्तवोऽयने । मासा द्वादश सौर्याः स्युरेतत् पंचगुणं युगम्
triśatyahnāṃ saṣaṭṣaṣṭirabdaḥ ṣaṭ cartavo'yane | māsā dvādaśa sauryāḥ syuretat paṃcaguṇaṃ yugam
A year ⟨is⟩ three hundred and sixty-six days; and ⟨in it⟩ six ṛtus, two ayanas; the solar months are twelve; this taken fivefold is the yuga.
1 note on this verse
- About this edition: The year is 366 days, and the pāda says so plainly once the anusvāra is off: त्रिशती (three hundred) + सषट्षष्टिः (with sixty-six). The e-text's त्रिंशत् (thirty) is what made this half-line unparseable, and it was repaired on the plate on 2026-09-08. अयने is the dual, two ayanas, since six ṛtus fall in a year and not in one ayana. Six, two, twelve and five are exact as printed. The figure checks against this text's own yuga: 366 × 5 = 1830 days.
1.29a reading here is contested उदया वासवस्य स्युर्दिनराशिः सपंचकः । ऋषेर्द्विषष्टिहीनं स्याद् द्विशत्या चैकया स्तृणाम्
udayā vāsavasya syurdinarāśiḥ sapaṃcakaḥ | ṛṣerdviṣaṣṭihīnaṃ syād dviśatyā caikayā stṛṇām
The risings of Vāsava ⟨Śraviṣṭhā⟩ would be the heap of days ⟨of the yuga⟩ together with five; ⟨that⟩ of the ṛṣi would be less by sixty-two, and by two hundred and one ⟨those⟩ of the stars.
1 note on this verse
- Where the Sanskrit is open: Numbers as now read: five (सपंचकः), sixty-two (द्विषष्टि), two hundred and one (द्विशत्या चैकया). दिनराशि is a heap or sum of days, not a zodiacal rāśi — with the yuga's 1830 days it yields 1835 sidereal risings. WHAT IS STILL OPEN: the referent of ऋषेः is not fixed by anything in this text, and neither is what the two hundred and one counts. 1835 − 62 = 1773 and 1830 − 62 = 1768 are both real yuga totals, but the verse does not say which base each clause takes, and no arithmetic in this chapter fixes 201. The figure is transmitted, not derived, and is rendered literally rather than construed into a rule.
1.30a reading here is contested पंचत्रिंशं शतं पौष्णम् एकोनमयनान्यृषेः । पर्वणां स्याच्चतुष्पादी काष्ठानां चैव ताः कलाः
paṃcatriṃśaṃ śataṃ pauṣṇam ekonamayanānyṛṣeḥ | parvaṇāṃ syāccatuṣpādī kāṣṭhānāṃ caiva tāḥ kalāḥ
One hundred and thirty-five ⟨is⟩ the Pauṣṇa ⟨reckoning⟩, less one, less the ayanas, of the ṛṣi. ⟨The number⟩ of the parvans would be four pādas ⟨of thirty-one each⟩ — and those very ⟨numbers⟩ are the kalās reckoned in kāṣṭhās.
1 note on this verse
- What the page would not yield: REPAIRED 2026-09-08, and the first half is no longer broken. The e-text read ekonam-ayanon-yṛṣeḥ, which will not resolve into grammatical Sanskrit; INSA (printed p. 30) and the Jammu manuscript both read the PLURAL ayanāni — ekonam ayanāni ṛṣeḥ — which is exactly what this note used to offer as a conjecture. The second half was always secure and matches the text's own system: the yuga has 124 parvans (four pādas of 31 — the pāda of 31 is stated at this chapter's v. 12, pādas triṃśat tu saikikā), and one kalā holds that same number, 124, of kāṣṭhās. WHAT IS STILL OPEN: 135 is a real yuga total — the Sun's 135 nakṣatra-transits (27 × 5), each of 13 5/9 days by v. 39 — and 135 − 1 − 10 (the yuga's ten ayanas) = 124, the parvan-count the next quarter states, so the half-verse reads as a derivation of that figure. That is now consistent with the words as well as with the numbers, but pauṣṇam (Revatī, Pūṣan's nakṣatra) is still unexplained, and ṛṣi recurs in v. 29 in the same run of yuga-totals with its referent equally unclear. The Ārca recension has NO counterpart to this verse.
सावनेन्दुस्तृमासानां षष्टिः सैकद्विसप्तिका । द्युस्त्रिंशत् सावनः सार्धः सूर्यस्तृणां स पर्ययः
sāvanendustṛmāsānāṃ ṣaṣṭiḥ saikadvisaptikā | dyustriṃśat sāvanaḥ sārdhaḥ sūryastṛṇāṃ sa paryayaḥ
Of the sāvana ⟨civil⟩, the indu ⟨lunar⟩ and the stṛ ⟨stellar⟩ months, ⟨the counts in a yuga are⟩ sixty with one, with two, and with seven ⟨61, 62 and 67⟩. The sāvana ⟨month⟩ is thirty days, the solar one thirty and a half; and that of the stars is a single revolution ⟨of the Moon⟩.
2 notes on this verse
- About this edition: The four figures are the yuga's month-counts: 60 solar, 61 sāvana (1830 ÷ 30), 62 synodic, 67 sidereal — sixty being the base to which one, two and seven are added in turn. The lengths in the second half check against 1830 days: 1830 ÷ 61 = 30, 1830 ÷ 60 = 30½, 1830 ÷ 67 = 27.31, the Moon's sidereal revolution.
- About this edition: The four figures are the yuga's month-counts: 60 solar, 61 sāvana (1830 ÷ 30), 62 synodic, 67 sidereal — sixty being the base to which one, two and seven are added in turn. The lengths in the second half check against 1830 days: 1830 ÷ 61 = 30, 1830 ÷ 60 = 30½, 1830 ÷ 67 = 27.31, the Moon's sidereal revolution. सौरः was corrected to सूर्य- on 2026-09-08 (INSA printed p. 30; manuscripts F, A, D; Jammu MS 5072): no witness reads सौर- here.
अग्निः प्रजापतिः सोमो रुद्रोदितिबृहस्पती । सर्पाश्च पितरश्चैव भगश्चैवार्यमापि च
agniḥ prajāpatiḥ somo rudroditibṛhaspatī | sarpāśca pitaraścaiva bhagaścaivāryamāpi ca
Agni, Prajāpati, Soma, Rudra, Aditi and Bṛhaspati; the Serpents (sarpas) and the Fathers (pitṛs); Bhaga, and Aryaman as well.
1 note on this verse
- About this edition: The nakṣatra-deity list opens here and runs to v. 34; it begins at Kṛttikā, the Vedic head of the series, so these ten are the deities of Kṛttikā, Rohiṇī, Mṛgaśiras, Ārdrā, Punarvasu, Puṣya, Āśleṣā, Maghā, Pūrva- and Uttara-Phalgunī. Only deity names stand in the mūla — the nakṣatras themselves are not named there and are supplied only in this note.
सविता त्वष्टाथ वायुश्चेन्द्राग्नी मित्र एव च । इन्द्रो निर्ऋतिरापो वै विश्वेदेवास्तथैव च
savitā tvaṣṭātha vāyuścendrāgnī mitra eva ca | indro nirṛtirāpo vai viśvedevāstathaiva ca
Savitṛ, Tvaṣṭṛ, then Vāyu, Indrāgnī and Mitra; Indra, Nirṛti, the Waters (āpaḥ) indeed, and likewise the Viśvedevas.
1 note on this verse
- About this edition: Continuing the series: Hasta, Citrā, Svātī, Viśākhā, Anurādhā, Jyeṣṭhā, Mūla, Pūrvāṣāḍhā, Uttarāṣāḍhā — nine, bringing the running total to nineteen.
विष्णुर्वसवो वरुणोऽज एकपात् तथैव च । अहिर्बुध्न्यस्तथा पूषा अश्विनौ यम एव च
viṣṇurvasavo varuṇo'ja ekapāt tathaiva ca | ahirbudhnyastathā pūṣā aśvinau yama eva ca
Viṣṇu, the Vasus, Varuṇa and Ajaikapād likewise; Ahirbudhnya, then Pūṣan, the two Aśvins, and Yama.
1 note on this verse
- About this edition: Eight deities — Śravaṇa, Śraviṣṭhā (Dhaniṣṭhā), Śatabhiṣaj, Pūrva- and Uttara-Bhādrapadā, Revatī, Aśvinī, Bharaṇī — closing the list at twenty-seven, with no Abhijit. The e-text's varuṇū'jekapāt was repaired to varuṇo 'ja ekapāt on the plate on 2026-09-08; with the correct reading the pāda carries the eight syllables anuṣṭubh requires, so the 'a syllable short' this note used to record was an effect of the corruption and not a fact about the verse. अज एकपात् is left uncompounded, as both recensions and the Jammu manuscript set it. INSA's apparatus records that manuscripts A, B and D add ब्रह्मा at the beginning.
नक्षत्रदेवता एता एताभिर्यज्ञकर्मणि । यजमानस्य शास्त्रज्ञैर्नाम नक्षत्रजं स्मृतम्
nakṣatradevatā etā etābhiryajñakarmaṇi | yajamānasya śāstrajñairnāma nakṣatrajaṃ smṛtam
These are the deities of the nakṣatras. By these, in the work of sacrifice, the nakṣatra-born name of the yajamāna ⟨the sacrificer⟩ is taught by those who know the śāstra.
2 notes on this verse
- About this edition: smṛtam is 'is remembered / is handed down', i.e. prescribed by tradition rather than newly ruled; the name is formed from the deity of the nakṣatra, which is why the list of deities, not of nakṣatras, precedes.
- Another reading: INSA constitutes नक्षत्रदेवता ह्येता; our एता is the reading of manuscripts E and F (apparatus, printed p. 32, '35. (a) E.F. देवता एता'). The Jammu manuscript's line is legible but its first word could not be resolved between the two at the resolution used. Both scan; the sense is the same.
उग्राण्यार्द्रा च चित्रा च विशाखा श्रवणोऽश्वयुक् । क्रूराणि तु मघा स्वाती ज्येष्ठा मूलं यमस्य यत्
ugrāṇyārdrā ca citrā ca viśākhā śravaṇo'śvayuk | krūrāṇi tu maghā svātī jyeṣṭhā mūlaṃ yamasya yat
The ugra ⟨fierce⟩ ones are Ārdrā, Citrā, Viśākhā, Śravaṇa and Aśvayuj ⟨Aśvinī⟩; the krūra ⟨cruel⟩ ones are Maghā, Svātī, Jyeṣṭhā, Mūla, and ⟨the nakṣatra⟩ of Yama ⟨Bharaṇī⟩.
2 notes on this verse
- About this edition: Five in each class. 'Of Yama' is Bharaṇī, identified by the deity list just given (v. 34, where Yama closes the series). The verse has no counterpart in the Ārca recension, so it stands on this one witness. Orthographic slips carried as printed: krūraṇi for krūrāṇi, jyeṣṭā for jyeṣṭhā, and śravaṇośvayuk with the avagraha of śravaṇaḥ + aśvayuk left unwritten. NOTE for later use: this pairing of five ugra and five krūra nakṣatras is NOT the classification the later saṃhitās use — do not read the standard ugra set (Pūrva-Phalgunī, Pūrvāṣāḍhā, Pūrva-Bhādrapadā, Maghā, Bharaṇī) back into it.
- Another reading: Four orthographic faults were repaired on the plate on 2026-09-08 (krūraṇi → krūrāṇi, jyeṣṭā → jyeṣṭhā, śravaṇośvayuk → śravaṇo 'śvayuk, yamasya ca → yamasya yat). INSA sets (स्वाती) in brackets where the manuscripts read स्वातिः, and five manuscripts read श्रवणा for श्रवणो. The Jammu manuscript opens the verse उग्रा एता आर्द्रा where INSA and we read उग्राण्यार्द्रा; the sense is unchanged and the reading is left as transmitted here.
द्यूनं द्विषष्टिभागेन हेयं सौर्यात् सपार्वणम् । यत्कृतावुपजायेते मध्येऽन्ते चाधिमासकौ
dyūnaṃ dviṣaṣṭibhāgena heyaṃ sauryāt sapārvaṇam | yatkṛtāvupajāyete madhye'nte cādhimāsakau
⟨The excess⟩, a day less by a sixty-second part, is to be dropped from the solar ⟨month⟩ taken together with the pārvaṇa ⟨lunar⟩ one; and by the making of that, the two intercalary months arise, in the middle and at the end ⟨of the yuga⟩.
2 notes on this verse
- About this edition: AN EDITORIAL VARIANT THAT USED TO SIT IN OUR MŪLA IS NOW SETTLED. The e-text printed this half-line as 'द्यूनं द्विषष्टिभागेन ज्ञे (हे) यं सौरं सपार्वणम् ।', with हे offered in parentheses beside ज्ञेयं, and the running reading we carried was ज्ञेयं. It was the wrong one. INSA constitutes हेयं here and at v. 12, its apparatus records no ज्ञेयं anywhere in six manuscripts, the Jammu manuscript reads हेयं सौर्यास्पार्वणः, and Somākara quotes v. 12 as दुहेयं. The mūla now reads हेयं सौर्यात्.
- About this edition: The arithmetic is exact and fixes the sense: the solar month (30½ days) exceeds the synodic month (1830 ÷ 62 = 29 16/31 days) by 61/62 of a day — a day short by its sixty-second part — and sixty such excesses over the yuga make the two adhimāsas the verse places at the middle and the end. Read as हेयं सौर्यात्, the verse states the procedure: that quantity is to be dropped from the solar month taken with the lunar one. Read as ज्ञेयं it would merely name the quantity. The quantity is the same either way; the instruction is not.
कला दश सविंशा स्याद् द्वे मुहूर्तस्य नाडिके । द्युस्त्रिंशत् तत्कलानां तु षट्शती त्र्यधिका भवेत्
kalā daśa saviṃśā syād dve muhūrtasya nāḍike | dyustriṃśat tatkalānāṃ tu ṣaṭśatī tryadhikā bhavet
Ten kalās with a twentieth ⟨10 1/20⟩ make ⟨a nāḍikā⟩; two nāḍikās make a muhūrta; a day is thirty ⟨muhūrtas⟩; and of those kalās there come to be six hundred increased by three ⟨603⟩.
1 note on this verse
- About this edition: 30 muhūrtas × 2 nāḍikās × 10 1/20 kalās = 603 kalās in a day, exactly the figure the fourth pāda states; the verse is a chain of definitions closed by its own check-total. The Ārca recension carries the same verse word for word (its v. 16). muhurtasya is printed with a short u for muhūrtasya.
1.39a reading here is contested ससप्तकं भयुक् सोमः सूर्यो द्यूनि त्रयोदश । नवमानि तु पंचाह्नः काष्ठा पंचाक्षरा भवेत्
sasaptakaṃ bhayuk somaḥ sūryo dyūni trayodaśa | navamāni tu paṃcāhnaḥ kāṣṭhā paṃcākṣarā bhavet
The Moon stays joined with a nakṣatra for a day together with seven ⟨kalās⟩; the Sun, thirteen days and five ninths ⟨of a day⟩. A kāṣṭhā consists of five akṣaras.
2 notes on this verse
- About this edition: Both figures now check exactly. The Moon: ससप्तकं is 'with seven' — seven of the kalās v. 38 has just defined, 603 to a day — so the Moon's stay in a nakṣatra is 1 + 7/603 days, and 1830 ÷ 1809 (the yuga's days over its nakṣatra-transits) is exactly that. The Sun: 366 ÷ 27 = 13 5/9 days per nakṣatra. The Ārca recension reads sasaptakaṃ at the identical place (its v. 18).
- Where the Sanskrit is open: नवमानि IS AN EMENDATION AND WE KEEP IT KNOWINGLY. INSA sets (नवमानि) in round brackets and its apparatus (printed p. 32) reads '39. (c) All mss. उत्तमानि for नवमानि'; the Jammu manuscript, which is in no printed collation, also reads उत्तमानि. So seven witnesses read उत्तमानि and none reads नवमानि. We keep the editor's word because the verse's own arithmetic settles it — 366 ÷ 27 = 13 5/9, and only 'ninths' produces the five-ninths the pāda states — and because उत्तमानि yields no number at all. This is the one place in this chapter where we print a reading no manuscript has, and it is marked rather than inherited silently.
यदुत्तरस्यायनतो गतं स्याच् छेषं तथा दक्षिणतोऽयनस्य । तदेकषष्ट्याद्विगुणं विभक्तं सद्वादशं स्याद् दिवसप्रमाणम्
yaduttarasyāyanato gataṃ syāc cheṣaṃ tathā dakṣiṇato'yanasya | tadekaṣaṣṭyādviguṇaṃ vibhaktaṃ sadvādaśaṃ syād divasapramāṇam
Whatever has elapsed from the northern ayana, and likewise whatever remains of the southern ayana — that, doubled and divided by sixty-one, with twelve added, would be the measure of the day ⟨in muhūrtas⟩.
2 notes on this verse
- About this edition: A triṣṭubh among the anuṣṭubhs, and the text's day-length formula: day = 12 + 2n/61 muhūrtas, n being days counted from the winter solstice. At n = 0 it gives the shortest day, 12 muhūrtas; at n = 183, the full ayana, 12 + 6 = 18, the longest — the 3:2 ratio of longest to shortest day this text works with throughout. Both halves of the first line describe the same n, once forwards from uttarāyaṇa and once backwards from the end of dakṣiṇāyana. The Ārca recension carries the verse identically (its v. 22).
- Another reading: तदेकषष्ट्या is the editor's: INSA's apparatus (printed p. 32) records '40. (c) All mss तदेव'. The manuscripts' reading gives no divisor, and division by sixty-one is what makes the formula produce this text's own 12-to-18-muhūrta day. The conjecture is kept because the arithmetic requires it, and it is marked here so nobody mistakes it for transmitted text.
यदर्धं दिनभागानां सदा पर्वणि पर्वणि । ऋतुशेषं तु तद् विद्यात् संख्याय सह पर्वणाम्
yadardhaṃ dinabhāgānāṃ sadā parvaṇi parvaṇi | ṛtuśeṣaṃ tu tad vidyāt saṃkhyāya saha parvaṇām
Whatever is the half of the day-parts, always at each and every parvan — that one should know as the remainder of the ṛtu ⟨season⟩, having reckoned ⟨it⟩ together with ⟨the count⟩ of the parvans.
1 note on this verse
- About this edition: The last word is no longer an emendation carried in a note: the mūla now reads पर्वणाम्, which is what INSA constitutes, what the Jammu manuscript writes, and what the Ārca recension carries at its v. 23. The e-text's सर्वणाम् is not a possible genitive plural of सर्व. संख्याय is the editor's supply — the manuscripts read संख्या (A) or सखाय (B–F) — and the reckoning it names is therefore the edition's, not the manuscripts'. The rule itself stays compressed even so: it gives the season's unexpired remainder at a given parvan from half the accumulated 'day-parts', but the text supplies no worked example and the exact quantity meant by dinabhāga is not fixed by anything in this chapter.
इत्युपायसमुद्देशो भूयोऽप्यह्नः प्रकल्पयेत् । ज्ञेयराशिं गताभ्यस्तं विभजेज्ज्ञानराशिना
ityupāyasamuddeśo bhūyo'pyahnaḥ prakalpayet | jñeyarāśiṃ gatābhyastaṃ vibhajejjñānarāśinā
Thus is the summary statement of the method. Further, one should compute for the day as well: the quantity to be found (jñeya-rāśi), multiplied by what has elapsed, one should divide by the known quantity (jñāna-rāśi).
1 note on this verse
- About this edition: The second half is the rule of three (trairāśika) stated as a general instrument for every reckoning in the chapter, not for one of them — which is why it stands last among the rules. The Ārca recension carries it identically (its v. 24).
इत्येवं मासवर्षाणां मुहूर्तोदयपर्वणाम् । दिनर्त्वयनमासांगं व्याख्यानं लगधोऽब्रवीत्
ityevaṃ māsavarṣāṇāṃ muhūrtodayaparvaṇām | dinartvayanamāsāṃgaṃ vyākhyānaṃ lagadho'bravīt
Thus, in this way, this exposition of the months and the years, of the muhūrtas, the risings and the parvans — having days, seasons, ayanas and months for its limbs — Lagadha declared.
3 notes on this verse
- About this edition: NUMBER AS PRINTED: the edition sets ॥ ००॥ — two zeros — where all its other verses carry a place in the series. This block stands forty-fourth in the file, between the verses printed ॥ ४२॥ and ॥ ४३॥, and the numbered series runs १..४३ straight past it without a gap. It is kept where it stands, with the mark as printed, and nothing was renumbered to absorb it. The mark is a bare `.. 00..` in the ITRANS original with no note attached, and no reason for it is invented here. What can be said from the other recension: this is the Lagadha attribution verse, which the Ārca edition prints as its numbered verse 29 and opens इत्येवं where this file opens इत्येतन्, so it is a verse both recensions carry and not a stray — unnumbered here alone.
- About this edition: The attribution verse, and a ring closing the chapter: dinartvayanamāsāṅgaṃ repeats verbatim from the opening verse of the text, where it qualified Prajāpati as lord of the yuga. On the unnumbered ०० mark the edition prints here, see the input's own edition note; the Ārca recension numbers the same verse 29 and opens ityevaṃ where this file opens ityetan.
- Another reading: THE AUTHOR'S NAME IS ITSELF A VARIANT. INSA constitutes लगधः, and its apparatus (printed p. 32, row 42-0) records 'All mss. लगतो' — all six Yajus manuscripts write Lagata, not Lagadha. The constituted form is the one universally cited and is kept, but the attribution rests on the editor here as much as on the manuscripts, and anyone quoting this verse as the text's self-attribution should know that.
सोमसूर्यस्तृचरितं विद्वान् वेदविदश्नुते । सोमसूर्यस्तृचरितं लोकं लोके च सन्ततिम्
somasūryastṛcaritaṃ vidvān vedavidaśnute | somasūryastṛcaritaṃ lokaṃ loke ca santatim
The knower of the Veda who knows the course of the Moon, the Sun and the stars attains the world coursed by the Moon, the Sun and the stars, and continuance ⟨progeny⟩ in the world.
2 notes on this verse
- About this edition: The repetition of somasūryastṛcaritaṃ in both halves is the text's own, not a transcription doubling: the Ārca recension has it identically at its v. 30. It is a yamaka — the same phrase names first what is known and then the world that knowing it wins.
- Another reading: सम्मतिम्, which this file used to print, is the Ārca recension's reading (R-VJ 30) and is attested in this recension by INSA's manuscript A alone — the copy that carries Somākara's commentary. Manuscripts B, C and D read सन्तत, the critical text constitutes सन्ततिम्, and the Jammu manuscript reads संततं. All six manuscripts also read स्त्रिचरितं for the constituted स्तृचरितं (apparatus, printed p. 32).