There is an astrological text attributed to nārada, the nāradīya-saṃhitā, on divination and muhūrta. A sanskrit edition of it was prepared by haridāsagupta and published in 1905. Much of its contents are included in the nārada-purāṇa, according to a comparison made. Damodara nambiar (published in the journal, purāṇa, jan. 103-112, and cited in Ganesh Vasudeo tagares Introduction to his English translation of The nārada-purāṇa, part 1, delhi, 1980,. Perhaps some of this material in fact came from the original Brahma-siddhānta. Second, the Brahma-siddhānta is also unique in that it gives otherwise unknown information about the seven stars of what we call the Great bear or Big Dipper constellation, known as the seven Rishis (saptarṣi). Sankar Balakrishna dikshit writes (op.
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It seems certain, then, that like the sūrya-siddhānta, where we have only a modern revision of the original text, so the summary of the Brahma-siddhānta in the śākalya-saṃhitā is only a modern revision. Nonetheless, although this summary apparently does not preserve the original astronomical data of the original Brahma-siddhānta, sankar Balakrishna dikshit noticed that it was unique in a couple of ways. First, the subject of religion also, which is never met with in an astronomical work, has been included in it (op. Further on this,. Dhavale found in the one manuscript that had additional verses in the first chapter, an entire additional chapter, a seventh adhyāya. It, too, apparently pertains to religion. Ix The contents of the seventh Adhyāya, however, do methodology not justify its inclusion in a treatise on astronomy. In fact the chapter reads more like a purāṇa than an astronomical essay. Whatever astronomical references there are in it are about the same as are found in some of the purāṇas. For this reason, he unfortunately did not include this otherwise unknown chapter in his edition, so we do not know paper exactly what is.
This was confirmed. Dhavale when preparing his Sanskrit critical edition, The Brahmasiddhānta of śākalyasaṃhitā (Pune: Bhandarkar Oriental Research Institute, 1996). He writes in his English Introduction (pp. Xi-xii it is generally agreed that this Brahmasiddhānta is based on the modern Sūryasiddhānta. In order to compare the two siddhāntas I prepared a line index to the. On comparison it was found that agreement in actual wording of the two siddhāntas occurs in 65 lines or caraṇas. Brahmasiddhānta closely follows the modern. In data about the planetary motions etc.
Even though the original text by nārada is long lost to us, although perhaps not to the Theosophical Mahatmas (see.47-51 the tradition of the two great antediluvian astronomers remained known to astronomers in India. A verse from the seventeenth century. Indian astronomer Kamalākaras Siddhānta-tattva-viveka (verse 65 of the bhagaṇa-māna-adhyāya, chapter on elements of revolutions) is"d by sankar Balakrishna dikshit in his Bharatiya jyotish Sastra, english translation, vol. 47, saying: That pure (science of astronomy) which was revealed to maya by the god Sun, was described to nārada by Brahmā, to śaunaka by himaguru (Moon or Soma) and to māṇḍavya by the sage vasiṣṭha. As for the astronomical contents of the Brahma-siddhānta according to its summary in the śākalya-saṃhitā, already in 1896 Sankar Balakrishna dikshit had determined that this summarized version copies the modern Sūrya-siddhānta. He writes ( Bharatiya jyotish Sastra, english translation, vol. 4 The basic principles, propounded by the śākalya brahma siddhānta, even it be more ancient than presentation Brahmagupta, are exactly the same as those propounded by the modern Sūrya-siddhānta. Again, he says (p. 49 The number of revolutions and other elements in this tally entirely with those of the sūrya-siddhānta in all respects and have already been given.
Dhavale was preparing a critical edition of the. Brahma-siddhānta, he saw that one of the eight manuscripts he had gathered contained many additional verses in its first chapter. These verses showed that the various praśnas or sections of the śākalya-saṃhitā each summarized an astronomical siddhānta. The first section summarized the sūrya-siddhānta, and the second section summarized the Brahma-siddhānta. Six more sections summarized the pauliśa-siddhānta, the soma-siddhānta, the romaśa-siddhānta, the gārgya-siddhānta, the Bṛhaspati-siddhānta, and the vāsiṣṭha-siddhānta. Of these sections of the śākalya-saṃhitā, only the summary of the Brahma-siddhānta is now extant. It provides our only window into this long lost text. It shows us that the original Brahma-siddhānta was taught by Brahmā to nārada.
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In the lists of Siddhāntas given by native authorities it is almost invariably mentioned second, the Brahma-siddhānta being placed first: the latter enjoys this preeminence, perhaps, external mainly on account of its name; it is, at any rate, comparatively rare and little known. We see that, at least mythologically, there is a text that is regarded even more highly than the. Sūrya-siddhānta, namely, the, brahma-siddhānta. But the genuine original, brahma-siddhānta is apparently no longer extant; otherwise it would surely be in wide use. Nonetheless, there is an extant text called the. Brahma-siddhānta, and this tells us why nārada would be so highly regarded as an astronomer: in it, the god Brahmā teaches astronomy to nārada. So we may assume that in the original.
Brahma-siddhānta also, nārada is the recipient of the knowledge of astronomy from Brahmā. This is like in the. Sūrya-siddhānta, where the asura named maya is the recipient of the knowledge of astronomy from an incarnation or part ( aṃśa ) of the sun, sūrya. The now extant text called, brahma-siddhānta calls itself the second praśna or section of the śākalya-saṃhitā. There is no English translation. It was first published in 1912 in the sanskrit collection titled, jyautiṣa-siddhānta-saṃgraha, edited by vindhyesvari Prasad dvivedi, in the benares Sanskrit Series,. The puzzle of why it calls itself the second praśna was not solved until several decades later.
As just seen, the secret commentary on the book of dzyan is reported to refer to the astronomers Nārada and asura maya. Then, in the section titled, The Chronology of the Brahmins (pp. 66-74 figures are given including the age of humanity as 18,618,728 years (in 1887. Tirukkanda panchanga, tiru ganita panchanga, based on the, sūrya-siddhānta. After giving these figures, Blavatsky writes (p.
70 These sacred astronomical cycles are of immense antiquity, and most of them pertain, as stated, to the calculations of Nārada and Asuramaya. So is there some astronomical text that we perhaps no longer have, but that is associated with Nārada, even mythologically? Ebenezer Burgess, introducing his 1860 translation of the. 142 Among the different Siddhāntas, or text-books of astronomy, existing in India in the sanskrit language, none appeared better suited to my purpose than the sūrya-siddhānta. That it is one of the most highly esteemed, best known, and most frequently employed, of all, must be evident to any one who has noticed how much oftener than any other it is referred to as authority in the various papers on the hindu. In fact, the science as practised in modern India is in the greater part founded upon its data and processes.
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The asura named maya is indeed a famous astronomer, writer of the most authoritative sanskrit text on astronomy, the. Nārada is certainly a well-known rishi in owl Indian tradition, and astronomy is in fact one of the subjects that he is said to have mastered, but he is primarily known for his mastery of music. There is no sanskrit astronomical treatise in use that is attributed to him, and the classical Indian astronomers do not refer to or" him. In Blavatskys statement, to the mind of the eastern student of Occultism, we have to emphasize the words, of Occultism; and in her statement, The mystic East speaks of Narada, we have to emphasize the word mystic. To the mind of the eastern student in general, nārada is the divine musician; and the east in general speaks of Nārada the musician, not Nārada the astronomer. Yet, for Blavatsky and her contacts, nārada was the great astronomer Nārada. We must inquire why this would.
All the calculations are attributed to this archaic celebrity; and what follows will make the reader superficially acquainted with some of these figures. Blavatsky then gives a section titled, Two Antediluvian Astronomers (pp. 47-51 which begins with this paragraph: to the mind of the eastern student of Occultism, two figures are indissolubly connected with mystic astronomy, chronology, and their cycles. Two grand and mysterious figures, towering like two giants in the Archaic Past, emerge before him, whenever he has to refer to yugas and Kalpas. When, at what period of pre-history they lived, none save a few men in the world know, or ever can know with that certainty which is required by exact chronology. It may have been 100,000 years ago, it may have been 1,000,000, for all that the outside world will ever know. The mystic West and Freemasonry talk loudly essay of Enoch and Hermes. The mystic East speaks of Narada, the old Vedic Rishi, and of Asuramaya, the Atlantean.
informs us that the commentary thereon refers to nārada and Asura maya (p. 47 Stanza., which speaks of this round, begins with a few words of information concerning the age of our Earth. The chronology will be given in its place. In the commentary appended to the Stanza, two personages are mentioned: Narada and Asura maya, especially the latter.
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