Indian Antiquary Vol 41

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

Page 83

APRIL, 1912)
THE VEDIC CALENDAR
observed in the Ukthya way. Others say that all the days should be treated only in the Agnishțôma way.-By the word only used in the statement, it is the Agnishtēma way that is ruled in preference to the Ukthya way. The rule being thus stated, there still arises the doubt as to whether the Sraraseman days are to be observed only in the Agnishtôma way or in either of the two ways, the Agnishtôma and the Ukthya ways. It is not, however, a rule that the Sraras&man days are to be observed only in the Agnishtôma way; nor is it an alternative that they may be obsersed either in the Agnishtôma way or in the Ukthya way. But it is a matter diflering according to different schools: those who intercalate twenty-one days observe them in the Ukthya way, while those who insert nine days treat them only in the Agnishtôma way. The author of the NidanaSutra also says (V.7): -" Then the Srarasaman days; those who insert nine days treat them in the Agnishtôma way; while those who intercalate twenty-one days observe them in the Ukthya way,38 Whoever treats them otherwise is to be regarded as a man devoid of knowledge."
The essential points that we have to consider, setting aside the other details discussed in the abore passage, are the intercalation of nine days and that of twenty-one days in the middle of the year. The period of nine days has already been shown to be a period which forms part of twelve days inserted either in the middle of the year or at its close. But we are not expressly told of the particular form of the year which with the addition of 12 or 21 days would, as stated by Dhanamjapya ( see under Nidana-Sätra VI.C), results in a Samvatsara or true or almost true year. Still from the consideration of the data contained in the sûtras themselves, it is easy to determine them. We know that the purpose of intercalation is to adjust any two kinds of years so that the seasonal and other characteristics are as well defined in the one as in the other. We also know that, of the various kinds of years, those which were the first to be recognised were such as consist of twelve or thirteen months, each of which is well marked by the recurrence of certain celestial phenomena. The sidereal lunar inonth of 27 days, for example, seems to have been adopted because it is marked (though not quite exactly) by the moon's completion of a round through the heavens. Likewise, the synodic lanar month of 291 days is marked by the occurrence of fall or new moon. It is the consideration of the recurrence of seasonal characteristics that led the ancients to assign to the year twelve or thirteen months, during which they expected, in virtue of long experience, a complete round of all the seasons. But it is well known that neither the sidereal lunar year of 351 days, nor the synodic lunar year of 354 days, nor even the sêvana year of 360 days, is in exact agreement with the round of the seasons. Hence it is that the ancients seem to have been led to discover the sidereal and the solar years, in the course of which the seasons fairly will complete a round, and that they began to adjust the years of their first selection with the sidereal solar year. Now, we may confine ourselres to four of the five and know that there are four kinds of years mentioned in the Nidina-Sutra :3 the sidereal lunar year of 851 days; the synodic lunar year of 354 days; the sávana year of 860 days; and the sidereal solar year of 366 days. Of these, it cannot be the year of 351 days to which the Vedic poets added 12 intercalary days; for, with the addition of 12 days, it amounts to only 868 days, which is less than a true year, wbile with the addition of 21 days it gives 372 day, which is more than a true year. It is true that the so-called Gavam-Ayana year described in all the Srauta-Sutras consists of 360 or 361 daye, in the middle of which were put nine days bearing the same names with the nine days which formed part of the Dradasi ha or period of twelve days. Hence we might be led to think that that year in which twelve days were intercalated might be a vagiie year of 848 days, which, with the addition of 12 days, would make a year of 360 days termed Gavam-Ayana. But no year of 348 days is mentioned in any of the Srauta-sútras. And as regards the school of Vedic poets who, according to Latyâyana IV, 8. 15, adopted a month of
* Seo Calendar Form IX., P. 72 above.
There is also a fifth, of 324 days; nee p. 50 abovs.-Dr. Fleet,