Scribd Logo
Загрузить

Добро пожаловать в Scribd!

  • Brihatsamita PDF

    Загружено:

    Boraiah Parameswara
    84 просмотров492 страницы

    Оригинальное название

    brihatsamita.pdf

    Авторское право

    © © All Rights Reserved

    Доступные форматы

    PDF или читайте онлайн в Scribd

    Этот документ был вам полезен?

    Это неприемлемый материал?

    Пожаловаться на этот документ

    Авторское право:

    © All Rights Reserved
    Скачайте в формате PDF или читайте онлайн в Scribd
    Отметить как неприемлемый контент
    84 просмотров492 страницы

    Brihatsamita PDF

    Загружено:

    Boraiah Parameswara

    Авторское право:

    © All Rights Reserved
    Скачайте в формате PDF или читайте онлайн в Scribd
    Отметить как неприемлемый контент
    из 492
    Aryan Wliscellany. PAMHITA pERIES. THE yBRIHAT SAMHITA, OF VTARABRA UIRIRA. TRANSLATED INTO ENGLISH BY N. Cxipamparam Ivrr, B. A., F. T. S. FOUNDER OF THE Tirvvavr JorisTanTRA Sau. MADURA: Printeo at tag Soure Ivpian Pass 1884 Dm 2. 3610.4 .5 HARVARD COLLEGE LIBRARY DEXTER FUND Mayes, 27 PREFACE. Brarata Vagswa has long continued to be the centre of attraction not only in respect of its wealth and civilization but in that of its intellectual advancement. To it converged, as to a common focus, the eyes of foreigners from the earliest eriod of the world’s history. It was the one fountain of nowledge from which issued streams to water distant lands of ignorance at every point of the compass, now yielding abundance of intellectual harvest. Time was when Aryan wisdom sbone resplendent, and, from its eminence, dazzled the eyes of distant nations—distant geographically and distant chronologically,— illumined every corner of the intellectual horizon and served as a beacon, lighting the paths of erring travellers. History is puzzled in its attempt to reach the date of Aryan civilization. Antiquarians are at logger-heads in their conclusions touching the age of Aryan learning. Though at loggerheads most of the Christian antiquarians take care not to assign to any Indian event dates earlier than what is permissible under their Biblical Chronology. Now it is well known that Aryan learning dates from the remotest antiquity. ‘he Aryans have cultivated almost every department of knowledge. As the art of printing was un- known a large proportion of Aryan literature has been washed into oblivion by the mighty wave of time. Nota few remain, « Like stranded wrecks the tide returning hoarse To sweep them from our sight”. uvlese rescued’ from their fate. Our excellent Government are now laudably working in this direction. But most of the Hindus, of the present day, can neither use the books them- i selves nor will they allow foreigners to interfere with their sacred literature.* The public can therefore do much if their eyes could only be opened to the importance of the subject. Most of the Eng- lish knowing natives hardly know what these books treat of. I have many a time astonished young Collegians and graduates by quoting from Hindu astronomers and mathematicians, and they were surprised to find that the Aryans knew what the Eu- ropéans know forgetting that these sciences were taken to the west from here.t Now it has come to my knowledge that in many Hindu families whole libraries, for want of inspection, are now baing feasted on by moths and white ants and large quantities have already been emptied: nto the dustbins, the decay having gone too far I know that at this moment over 50 books ara being exposed to sun and rain in a wellknown family hero and I hear they have remained in that state for over four years. This meritorious act is no doubt due-to the circum. stance that the present owners of the books have begun to taste the sweets of English education, while their ancestors appear to have been men of learning. My attemptsto rescue them from further ruin proved a complete failure. The books appear to kave, by a peculiar process, melted together and formed into one brittle mass. Similar injuries to Aryan lite- rature are more or less going on all over India. English edu. cation, like Aaron’s rod, appears to have devoured up every other education and it has spread now throughout the land. * And not withont reason; it may not be out of place to quote here a little from Louis Jacolliot’s “ Biblo in India ”: “ The Reverend Fathers, Jesuite, Franciscans, Stranger-missions and other corporations unite with touching harmony in India to accomplish a work of Vandalism, which it is right to denoance as well to the learned world as to Orientalists, Every manuscript, every Sanscrit work that falls into their hands, is immediately condemned and consigned to the flames, Needless to say that the choice of tkese gentlemen always falls from preference npon those of highest antiquity, and whose authenticity may appear incontestable,”* * * * * Every new arrival receives a formal order, #0 to disposo of all that may fall intohishands. Happily the Brahmins do not open to them the secret stores of their immense literary wealth, philosophic and religious”. + It may be mentioned here, in passing, that these Sciences, so much neglected by the State, stand a fair chance of being revived as, at my sugges tion a Sanakrit Mathematical class has recently been opened in tho Mahara. jah’s free Sanskrit College, Tiravadi, Tanjore District, and placed under the management of Brahma Sree Sunderaswara Srouthy, Hinda Astronomer and Almanac publisher. In the humble hope that the progressing ruin might be in a measure retarded, it is proposed to tell the present Indian generation, in the language in which they will all and can all hear that, if they would exert a little, they might rescue from ruin a vast amount of splendid Aryan literature: ia other words, it is proposed to publish an English translation of Aryan Miscellany. As the prosperity of a nation depends on its literature, the public are requested to form iuto societies for the collection and preservation of Aryan works and for the printing of the more important of them. They will also kindly communicate to me the names and particulars ot Aryan works falling within their notice. The Samhita series is taken up first as being best calcu- lated to awaken public interest and arrest public attention on account of the interesting variety of the subjects treated of. Mapovra, } To 1st October 1884, Google < Digit INTRODUCTION. Vazana Mitra was a native of Avanti and the son of Adityadasa who was an astronomer and from whom he recei- ved his education as he himself tells us in his Brihat Jata- ka (Chap. XXVI Verse 5). The da‘e of his birth is involved in obscurity. It is the practice of all the Hindu astronomers to give this information in their works on astronomy ; but unfortu nately Varaha Mihira’s work on astronomy, known as the Pan chasidhantika, is now lost* beyond all hope of recovery. The popular notion is that he was one of the 12 gems of the Court of Vikramarka. Now Vikrama Era, as we find from the * Hindu calendar, dates from 56 B. C. whereas Varaha Mihira is considered to have flourished in the sixth century after Christ. So the Vikramarka of the first century before Christ must be different from the Vikramarka of the 6th century after Christ, anless we go to the length of believing that Vikramarka reigned, according to the Hindu legend, fora thousand years. We are not without parallel instances in the Christian Bible in which Fnos is said to have lived 905 years, Cainan 910 years, Seth 912 years, Adam 930 years, Noah 950 years, Jared 962 years and Methusala 969 years; and yet Poor non-biblical Vikramarka is grudged a comparatively small matter of 500 years. Now A. D. 50 is considered by some to be the date of Varaha Mihira’s birth and by others to be that of his Pancha- sidhantika, and A. D. 587 is thought to be the dato of his death. It is also said that Varaha Mihira has quoted from Aryabhatta; that Aryabhatta was born in 476 A. D. and that this circumstance goes to prove that the dates given above are probably not incorrect. We shall now exa- mine how far these dates are supported by evidence to be obtained from Varaha Mihira’s own works—a circumstance which, curiously enough, appears to have esciped the atten- tion of even such eminent scholars as Colebrook, Davis, Sir William Jones and others: * Onur subscribers, especially those of N. W.P. and Bengal, are requested to give the matter some attention and try if they can procure = copy of this excellent work. vi In verse 2 of Chapter II] of his Brahat Samhita Varaha Mibira says:— “ At present the Solsticial points coincide : with the beginning of Karkataka (Sign Cancer)and with the begin- ning of Makara (Siga Capricornus).” Th's amounts to saying that the Vernal equinox, which is midway between the Solstices (96° from each), was at the commencement of Mesha (Sign Aries) 7. e. coincided with the Star Revati where the fixed Hindu Zodiac commences. The precession of the equinoxes was known to the Hindus Jong before it was known to the Europeans, although Hindu astronomers are not agreed as to the naturo of its course— some asserting that it oscillates on both sides of the star Revati while others that it makes a complete revolution round the heavens, a point about which even European astronomers have not arrived at any conclusion. Now this point is at present about 20° to the west of the star Revati. Its annual rate of motion is known and the increment in the rate is also known ; so that by a process of simple calculation we can ariveat the period when the point must hive coincided with the star Revati. Now unfortunately, the exact distance between the Vernal Equinox and the star Revati is not known, and cannot be determined from observation as the star (which the Hindu astronomers say was on the ecliptic) appears some how to have disappeared. Mr. Kero Latchmana Chatrai M. A. of Poona has adopted a star, known as the Zeeta Piscium (which however is not on the ecliptic) as the Revati of the Hindus. According to him the Ayaramsam, (the distance bet- ween the vernal Equinox and the star Revati), on the first Janu- ary 1883 was 18° 14’ 20”. According to the late Mr. C. Reghunatbachariar of Madras,( after him, Messrs. Vencate- swara Deekshitar and Sundereswara Srouthy of Southern India) and Mr. Bapu Deva Sastry of Benares, the Ayanamsam on the 1st January 1888, was 22° 2’ 89” and 21° 58’ 29” respectively. But as these lengths have been arbitrarily assumed they may be dismissed as deserving of no consider- ation in this place, J have discovered it to be20° 24’ 15” on the above date avd my discovery rests on the Druva Nadi, a work of Satyachariar, a great astronomer. For particulars of this disputed question the reader is referred to my article on the Hindu Zodiac published in the April (1883) issneof The Theosophist. Now we will calculate Varaba Mihira’s time from the vii lengths of the Ayanamsam as adopted by Mr. K. L. Chatrai and as discovered by me. The question is one of Aritbmetical progression. We will suppose, a= rate of motion of Vernal Equinox wken it coincided with the star Revati. d= the annual increment in the rate. l== the last term or rate of motion on the first January 1828. s= the sum of the terms or the length of the Ayanamsam. n=number of terms or number of years required. We have the following series: a, atd, at2d, at8d, v0... aE(n—l)d. o. l=at(n—1)d. o a=l—(n—1)d. s=(a4+)2= {—@-1 a+1} 5. = {21—n—1)a} s o. %=(21+d)n—dn?. wv. dn? — (214+d)n4+2s=0. at+at V(2l+d)2—a. d. 26. ‘Jel 2d. where [=50°”. 34. : d=0°". 00024, a=20° 24’ 15” or 18° 14’ 20”. Substituting these values, we get n= 14,66 and 4,17,368 years , = 1810 and 4,17,528 years, before first January 1883 where the bigger figures may be rejected as they refer to the position of the vernal Equinox in its second revolution. So that Varaha Mihira’s time is found to be either1882-1466—= 416 A. D. or 1882—1310=572 A. D., according to me or Mr. K. L. Chatrai respectively. Now it is true that 572 A. D. is in support of the supposed dates, above given, of Varaha Mi. hira’s birth and death. But I cannot bring myself to believe that Zeeta piscium was the Revati of the Hindus, for this sim- ple reason,that it is not on the ecliptic. Several stars of compa- Viii ratively less importance, stated by the Hindu astromomers to be on tho ecliptic ara found to be so when examined with the aid of modern astronomical instruments. It is therefore unreasonable to suppose that Hindu astronomers could have plundered in describing the position of the star Revati. As regards the difficulty that Varaha Mihira has quoted from Arya Bhatta—which quotation must be in his Panchasidhantike now lost —it is not improbable that the quotation is from Vrid- harya bhateeam. It may be remarked here that when, in his work on Samhita, Varaha Mihira refers to the position of the planets in the several signs of the zodiac, he refers to the fixed zodiac of the Hindus commencing from the star Revati and not to the shifting zodiac of the western astronomers which always commences at the moving vernal Equinox. The whole book is one huge attempt to interpret the language of Nature and ascertain its bearing on the fortunes of men and nations. Where the lapidary discovers a diamond, the simple negro finds a piece of glass; where the botanist discovers a simple with valuable properties the farmer sees a thistle. Nature has been found to speak ina thousand ways at every moment of time and the Hindus from the earliest times have learot to hear and understand her language. This language, the modern scientific world, at present ignores, and with the simplicity ofa negro or a farmer can even afford to laugh at the supposed ignorance of the Hindus. «What is truth? asked jesting Pilate, but would not wait for an answer’. ‘They have not the patience to try and see what amount of truth there is in the Hindu interpretation of Nature’s language. We will take a few instances: over 150 years ago Varaha Mihira (who only quotes the opinion of writers that went befora him) said that solar spots indicate famine inthe land. This was found to be the case during the famine of 1876-77. Again it is generally known that all India observe anxi- ously the course of the moon with respect to the four stars of the 10th constellation (Magha) when the sun is in the sign Aquarius i-e from about February 10 to March 10, witha view to asceriain the future agricultural prospects of the land: the market price of food-grains is at once lowered or raised accor— ding as the moon’s course lies to the south of the four stars or more and more to the north of the southernmost star. It ix is also stated that ifthe moon should pass to the north of all the four stars the world would be at au end. Now astronomers know very well that ordinarily the moon will never pass to the north of allthe four stars. I may also remark here that in the famine of 1876-77 the moon’s course lay between the northern most star and the one next to it. We will cite one more instance, . Hindu astronomers say that if Saturn should enter the constellation of Rohini (4th) the world would beat an end. The story is that the astronomers of Dasaratha’s court announced to the princa the dreaded entry of Saturn into the said constellation that the prince at once flew in the air and stood before Saturn in his orbit resolved to stop his course ; that Saturn, pleased with the prince’s boldness, promised never more: to enter the circle. Now, astronomical calculations shew that ordinarily Saturn will never enter the said circle, —a circumstance which shows that the story is simply intend- ed to cover an astronomical truth. It is a well-known fact that recently Saturo approached the circle to within a degree from it but did not enter it. In justice tothe wisdom of the ancient Hindus, who, for ages, continued their observation and tabulation of the phenomena of nature, the public will do well to give each mat- ter apatient trialand see what amount of truth there is ia each and not follow the wisdom of Alexander th; Great who, unable to untie the Gordian knot, chose to cut it. In the course of this work the reader will find that the author refers to several phenomena which, within the limited experience of the modern scientific world might appear improbable. ‘I'rue wisdom consists in patient investigation and not in hasty rejec tion. It is humbly hoped that, if this book were carefully studied and its truths practically examined, the material prosperity ot the world would be vastly improved. N. C. CONTENTS PART I. ca. PAGE. |CH. PAGE, 1. Inutrodnetory 1/26. Ou Ashadhi Yoga 131 2. Jyoutishakas 3)27. On the winds 138 3. On the San 12/98, On immediate rain 135 4. On the Moon 17} 99, On flowers and plants 138 5. On Raho £2130. Oa twilight hours 143 6. On Mars 40/31. On Digdaha 148 7. On Mercury 42/32. On Eurth-quakes 149 §. On Jupiter 45133. On Uikas or Meteors 154 9. Oa Venus 56/34, Ou Halos 153 10. On Satarn 63 |35. On the Rain-bow 162 11. On comets and the like 66/36 On Gandbarva nagaras 12. On Canopus 76 orcload castles 163 18. On the Ursa Major = 80/37, On Parhelion 164 14, On Karma Vibhaga 821 5, . Oa Dust-storms 194 15, On the Nakshatras 88) 39 Oa Thunderbolts 165 16° On the Planets 921 40. Oa Sasya Jataka or vege- 17. On planetary conjunc. table Horoscopy 166 tions 97) 41. On Commodities 168 18. On the Moon’s conjunc- | 49. On the price of Commo- tion with planets 106 dities 170 19, On Planetary years 108 | 43, On Indra Dhwaja or 20, On Planetary meetings 111 Indra’s Banner 172 21. On the rain-clouds 113] 44, On the Lustration of 22. On Dharana or rain sup- Arms 182 port days 120] 45. On the wag-tail 186 23. On Rain 121/46. Ou Portents 189 24, On Rohini Yoga 123/47, Mayora Chitraka or 25, On Swati Yoga 129 Motely Miscellany 202 PART II. on PAGE. 1. On Pushyasnana 1 2, On Patta or crown plate 11 3 On the word 12 4. Cn Angavidya 16 5. On Pimples 28 6. On House-bnilding 25 7. On Under enrrents 43 8. On Gardening 59 9 On‘Teraples 74 10. On durable Coments 77 11. On Temple Images 78 12. On Entry into théforest 86 13. On the fixing of the Ima- ges in Temples 88 14. On the features of Cows 91 15. do of the Dog 93 18, do of the Cock 94 17. do of the Turtle 94 18. do of the Goat 95 1g. do of the Horse 96 20. do of the Elephant 97 21. do of Man 99 22. On the Five Mahapurao shas or Great men 115 23. On the features of Wo- men 121 24. On injuries to Gar- ments 125 25. On Chamara 127 26. On Umbrellas 128 27. On the praise of Womer 129 28. On Amiability 132 29. Ou Spermatic drugs = 154 39, Ou Perfume miatures 139 cH. PAGE. 81. On Sexnal union 154 32. On Cots and Seats 160 33. On Diamonds 164 34. On Pearls 167 35. On Rubies 172 36. On Emeralds 173 37, On Lumps 174 33. On Tooth-brash 175 39. Omens—general rules 177 40, On Antarachakra 189 41, On Ominous cries 196 42 On omens connected with the dog 202 43. do the jackal 206 44. do wild snimals 208 45. do the cow 209 46. do the horse 210 47. do the elephant 212 48, On omens conected with the cawing of the crow 213 49. Supplementary to omens. 223 50. On Effective periods 226 51. On the Constellations 229 52. On the Tithies and Karanas (232 58. On the Marriage Lagna 234 54, On the Nakshatras 285 55. On the Divisions of the Zo- diac 238 56. On Marrigaes 239 57. Ou the motions of the pla- nets 58. On tle Nakrhatra- puohs 255 ‘59. Conclusion 257 x BRIHAT SAMHITA. CHAPTER. I Introductory. 1. Glory be to the Sun who is the author and the Soul of the Universe, the ornament of the firmament and who is enve- loped ina thousand rays of the color of molten gold. 2. Having correctly examined the substance of the volumi nous works of the sages of the past, I attempt to write a clear treatise neither too long nor too short. 3. What means the notion that the works of the Rishis are sound and not so the works of men ? In cases where the matter refers to no mattra, what is there to choose between, when the meaning is the same because the words are different? 4. If Brahma has declared ‘“ Kshititanaya divasa varo nashubhakrit’’* and man“Kaja dinam anishtam”* what is there to choose between the work of man and that of a Deva? 5. Having examined the vast works thas have proceeded from writers from Brahma downwards, I purpose to write a brief work embodying the substance of the same. The task is a pleasing one to me. 6. There was darkness (chaos) in the beginning. Then came water (into existence). On it (floated) a gold colored egg, the (divine) seed consisting of the Earth and the Firma- ment from which there arose Brahma, the creative agent with the sun and moon for his eyes. * — Both the phrases mean that Tuesday is an inauspicious day though ex- Ppresseq in different words. 2 Brigat Samurra. [Ca. 1 7. Kapila* says thatthe Universe had its origin in pradha- na; Kanathat im drivyat andthe like; a few in kala (time); others] in Svabahava (nature); and some$ in Karma. 8. Enough of this (subject of Cosmogony)$ on account of its vastness. If this question wero discussed, it would swell very much in length. The subjectI have now to treat of is the Angavinischaya (Samhita) section of Jotis Shastra. 9. Jotis Shastra treats of many different subjects and con. sists of three sections. The sages call the whole by the gene- ral name of Samhita. This **section which treats of the motions of the planets is called the Tantra Shastra(Astronomy). Another section isthe Hora Shastra (Horoscopy). The third section isknown as the Angavinischya Shastra (Samhita or natural astrology). 10. In my work on Astronomy, I have treated of the he- liacal rising and setting of the planets as well as their retro- grade and re-retrograde motions and the like. In my work on Horoscopy I have fully treated of nativity, of yatra and of -marriage. 11. In the present treatise, I have'rejected questions and re-questions, historical narrations, unimportant planetary phe- nomena and all that is useless; and I purpose to speak clearly only of the vital truths of the several subjects treated of. * Kapila was the author of the sankhya Philosophy. + Pradhana isa due proportion of the tbree gunas Satwa, Raja and Tama, . _.+ Kandtha, also called Kénétha, which term literally means the atomgiver + @ the founder of the atomic theory.

    Вам также может понравиться