Indian Antiquary Vol 41

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

Page 81

April, 1912.)
TEE VEDIC CALENDAR
THE VEDIC CALENDAR. BY R. BHAMASHASTRY, B.A., M.R.A.S., M.R.S.A., MYSORE,
(Continued from p. 71.) "Tax school of Salankayanins observe full and deficient months alternately in the first half of the year, and deficient and full months alternately in the second half of the year."
These are some of the forms of the calendar kept by the Vedic poets. Of these: (1) the sidercal lunar year of 351 days, with 9 or 15 days intercalated according as it was to be adjusted to the sÂvana year of 360 days or to the sidereal solar year of 866 days, (2) the synodic lunar year of 354 days, with 12 days intercalated to adjust it to the sidereal solar year, and (8) the cycle of three savana years each of 360 days, with 18 days intercalated in every third or fourth sávana year for the purpose of adjusting it to the sidereal solar year of 366 days, are the principal forms which deserve our attention. The rest of the forms noticed in the Srauta-Sûtra of Lâtyâyana differ from each other in the rituals assigned to the days of the month.
The most important of these three prir.cipal forms is the synodic lapar year of 354 days, with the 12 intercalated days, or the Dvadasaba period as it is usually styled in the Vedic literature. Regarding this addition of 12 days to the lunar year the Nidâna-Sutra VI 6, says:
सर्ववेदसमिति. ते खल्वेते धर्मा एतस्मिन्नेव द्वादशाहे स्युरिवि. गौतमोऽत्र हि संवत्सराप्तिं वदतीति. अर्व द्वादशाहात् सांवत्सरिकाणीवि धानंजयः
"As regards the gift of the entire property of the sacrificer:-These fanctions Cie., the gifts of the entire property] are the marked features of the period of twelve days; for Gautama says that it is here in the period of 19 days) that the year is attained. And Dhanamjapya says that after the lapse of the twelve days the functions of the (new) year are begun."
This intercalary period of 12 days seems to have been inserted by some in the middlo of the year and by others at its close. From the famous Atharvavéla, verse IV 15. 8 (see p. 3 above), it is clear that the period of 12 days, or the vow of 12 nights as it is styled therein, was added at the close of the year. As regards its insertion in the middle of the year, the Srauta-sútra of Latyayana IV, 8. 3-3, furnishes clear proof: the passage runs as follows:
- अतिरावचतुर्वेश नवाहव्रतातिराना वा यथास्थानं स्युः शेषो ज्योतिष्टोमेन | अत्र वा गोभानुषी पृष्टवाभिप्तवा बशरात्रमित्युपाहरेत्. स संवत्सरप्रवर्हः । शंखाहतं च।
"An Atiratra day on which twenty-four Sama verses are recited, then the period of nine days, then the day of Mahavrata, and then the final Atiratra day, are severally observed in their respective places in the year); the rest of the days of the year are observed in the Jyotishtôma way. Or one may insert the twelve days by treating two days as the days termed go and dyus, and by observing the period of ten days as made up of six Přishthya days and four of the six Abhiplara days.98 This period of twelve days is what is generated by the year. Its birth is proclaimed by blowing a conch-shell."
What is meant by the above passage is this:-The first day of the twelve daye is observed as an Atiratra day, with the recitation of twenty-four Sâma verses, in the beginning of the year; the period of nine days is inserted in the middle of the year; the remaining two days are observed as the day of the Mahavrata or great row and as a final Atiratra day at the close of the year. This is what is meant by observance of the twelve days in their respective places. Others seem to have been observing the same period by treating two days as go and dyus, six days as Prishthya days, and the remaining four days as the first four days of the six Abhiplava days. The blowing of a
# Those who observed the twelve days in this way seem to have been adding them at the close of the year.