Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 30

THE INDIAN ANTIQUARY
[FEBRUARY, 1912.
THE VEDIC CALENDAR. BY R. SHAMASASTRY, B.A., M.R.A.S., M.R.S.A., MYSORE.
The Intercalary Month. The term " Vedic Calendar" may appear at the outset to be an anachronism, for the reason that there are no clear references to any kind of calendar in the Vedas proper. Even in the Brahmaņas, references to a calendar are so vague that it is hardly possible to form a clear conception of the precise nature of the calendar that was in ase. But coming to the Sûtras, especially those of the Samayeda, we find precise data to determine the various systems of calendar in observance during the Sutra period. One might, therefore, be lod to think that the term “ Satraic Calendar" would be preferable to that of " Vedic Calendar." But it should be borne in mind that the various systems of calendar described in the Sutras are not the result of an observation of the heavens in a day, but are the outcome of the experience gained and adjustments made by many successive calculators of time. Nor are allusions to a calendar altogether wanting even in the Vedas. The description of the New Year's Day as occurring on the Ekashtaka day, i. e., the eighth day of the dark half of the month of Magha (corresponding to December-January) in the times with which we are dealing, as well as the distinct references to a thirteenth month which must necessarily have been an additional month intercalated for the purpose of keeping the beginning of the yoаr more or less close to its natural time, go a long way to prove that the Vedie poets kept a systematised calendar based upon scientific principles. The beginning of the year on the Ekáshtaka day is thus described in the Atharvavéda, III 10:
“(1) She first shone out; she became a milch-cow at Yama's ; let her, rich in milk, yield (duh) to us each further summer!
“(2) The night which the gods rejoice to meet as a milch cow coming unite them, which is tbe spouse (patni) of the year, let her be very auspicious to us!
(3) Thou, O night, whom we worship as nodel (pratim d) of the year, do thou unto our long-lived progeny with abundance of wealth.
" (4) This same is she that first shone out ; among these other ones she goes about, having ontered; great greatnesses are within her; the bride (vadha), the new generatrix hath conquered.
(8 Hither hath come the year, thy spouse, O sole Ashtaka; do thou unite our long-lived progeny with abundance of wealth!
(13) Thou whose son is Indra, whose son is Soma, daughter art thou of Prajâ pati ; fully thou our desires ; accept our oblation !"
A similar hymn with important variations is also found in the Yajurveda, Taittiriga-Samhita, IV. 3.11 :
इयमेव सा या प्रथमा न्यौच्छदंतरस्यां चरति प्रविष्टा । वधूर्जजान नवगज्जनित्री त्रय एनां महिमानस्सचंते ॥१॥ छंदस्वती उषसा पेपिशाने समानं योनिमनु संचरंती। सूर्यपस्नी विचरतः प्रजानती केतुं कृण्वाने अजरे भूरिरेतसा ॥२॥ कतस्य पंथामनु तिस्र आगु स्त्रयो धर्मामो अनु ज्योतिषागुः । प्रजामेका रक्षत्यूर्जमेका व्रतमेका रक्षति देववूनाम् ।।३।। वनुष्टोमा अभवद्या तुरीया यज्ञस्य पक्षावृषयो भवती । गायीं त्रिष्टुभं जगतीमनुष्टुभ बृहद युंजानाः सुवराभरनिदम् ॥४॥ पंचभिर्धाता विधाविदं यत्तासां स्वसूरजनयन् पंच पंच । तासामु यंति प्रयवेण पंच नानारूपाणि क्रतवो वसानाः ॥५॥ विचस्वसार उपयंति निष्कृतं समानं केतुं प्रतिमुंचमानाः ।