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मास (mAsa)
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मास
Masculine.
(
-सः
)
1.
A
month,
the
twelfth
part
of
the
Hindu
year
it
is
usually
a
lunar
one,
consisting
of
thirty
Tithis,
but
it
may
be
a
Saura
or
solar
month,
being
equal
to
the
sun's
passage
through
a
sign
of
the
zodiac
there
is
also
a
Savan
month,
consisting
of
thirty
risings
and
settings
of
the
sun
a
Nākshatra
month,
or
month
regulated
by
the
lunar
asterisms,
and
a
fifth
description
of
month
called
Vārhaspatya,
depending
on
the
motions
of
the
planet
JUPITER
the
lunar
month
also,
being
of
two
kinds,
as
reckoned
from
the
new
or
from
the
full
moon,
completes
six
different
modes
of
monthly
computation.
2.
A
jeweller's
weight:
see
माष.
Etymology
मास्
the
moon,
Affix.
अण्
or
मस्
to
measure,
(
the
year
by
it,
)
Affix.
घञ्
।
मास
-
mAsa
-
Masculine
-
month
मासिक
-
mAsika
-
Adjective
-
monthly
मासिकी
-
mAsikI
-
Adjective
Feminine
-
monthly
गतमासे
-
gatamAse
-
adverb
-
lastmonth
पूर्वस्मिन्
मासी
-
pUrvasminmAsI
-
Feminine
-
lastmonth
गतमास
-
gatamAsa
-
Masculine
-
lastmonth
आगामि-मासे
-
AgAmi-mAse
-
phrase
-
nextmonth
प्रतिमासम्
-
pratimAsam
-
Indeclinable
-
everymonth
अस्मिन्
मासे
-
asminmAse
-
phrase
-
inthismonth
मासिक
-
mAsika
-
Adjective
-
relatingtoamonth
अस्मिन्
मासे
कृत्स्नी
-
asminmAsekRtsnI
-
Feminine
-
throughoutthismonth
अस्मिन्
मासे
प्रायेण
शीतल
-
asminmAseprAyeNazItala
-
Masculine
-
Usuallyitiscoldinthismonth.
मार्गशीर्ष
-
mArgazIrSa
-
Masculine
-
lunarmonthspanningNovember-December
मासे
कति
चित्राणि
पश्यति?
-
mAsekaticitrANipazyati?
-
Sentence
-
Howoftendoyougotofilmsinamonth?
अस्मिन्
मासे
कति
विरामः?
-
asminmAsekativirAmaH?
-
Sentence
-
Howmanyholidays(
arethere
)thismonth?
मासफल
-
mAsaphala
-
Adjective
-
month
भूमकतृतीया
-
bhUmakatRtIyA
-
Feminine
-
month
अहर्गण
-
ahargaNa
-
Masculine
-
month
मासक
-
mAsaka
-
Masculine
-
month
यव्य
-
yavya
-
Masculine
-
month
मास
-
mAsa
-
Masculine
-
month
मासिक
-
mAsika
-
Adjective
-
monthly
मासिकी
-
mAsikI
-
Adjective
Feminine
-
monthly
गतमासे
-
gatamAse
-
adverb
-
lastmonth
पूर्वस्मिन्
मासी
-
pUrvasminmAsI
-
Feminine
-
lastmonth
गतमास
-
gatamAsa
-
Masculine
-
lastmonth
आगामि-मासे
-
AgAmi-mAse
-
phrase
-
nextmonth
प्रतिमासम्
-
pratimAsam
-
Indeclinable
-
everymonth
अस्मिन्
मासे
-
asminmAse
-
phrase
-
inthismonth
मासिक
-
mAsika
-
Adjective
-
relatingtoamonth
अस्मिन्
मासे
कृत्स्नी
-
asminmAsekRtsnI
-
Feminine
-
throughoutthismonth
अस्मिन्
मासे
प्रायेण
शीतल
-
asminmAseprAyeNazItala
-
Masculine
-
Usuallyitiscoldinthismonth.
मार्गशीर्ष
-
mArgazIrSa
-
Masculine
-
lunarmonthspanningNovember-December
मासे
कति
चित्राणि
पश्यति?
-
mAsekaticitrANipazyati?
-
Sentence
-
Howoftendoyougotofilmsinamonth?
अस्मिन्
मासे
कति
विरामः?
-
asminmAsekativirAmaH?
-
Sentence
-
Howmanyholidays(
arethere
)thismonth?
मासफल
-
mAsaphala
-
Adjective
-
month
भूमकतृतीया
-
bhUmakatRtIyA
-
Feminine
-
month
अहर्गण
-
ahargaNa
-
Masculine
-
month
मासक
-
mAsaka
-
Masculine
-
month
यव्य
-
yavya
-
Masculine
-
month
मास
-
mAsa
-
Masculine
-
month
मास
-
mAsa
-
Masculine
-
symbolical
name
for
the
number
twelve
मास
-
mAsa
-
Masculine
-
month
or
the
12th
part
of
the
Hindu
year
मास
-
mAsa
-
Masculine
-
moon
मास-मात्रे
-
mAsa-mAtre
-
Indeclinable
-
in
a
month
अगस्त-मास
-
agasta-mAsa
-
Masculine
-
August
मास
Masculine.
(
-सः
)
1
A
month,
the
twelfth
part
of
the
Hindu
year
it
is
usually
a
lunar
one,
consisting
of
thirty
Tithis,
but
it
may
be
a
Saura
or
solar
month,
being
equal
to
the
sun's
passage
through
a
sign
of
the
zodiac
there
is
also
a
Sāvana
month,
consisting
of
thirty
risings
and
settings
of
the
sun
a
Nākṣatra
month,
or
month
regulated
by
the
lunar
asterisms,
and
a
fifth
description
of
month
called
Vārhaspatya,
depending
on
the
motions
of
the
planet
JUPITER
the
lunar
month
also,
being
of
two
kinds,
as
reckoned
from
the
new
or
from
the
full
moon,
completes
six
different
modes
of
monthly
computation.
2
A
jeweller's
weight:
see
माष.
Etymology
मास्
the
moon,
Affix.
अण्
or
मस
to
measure,
(
the
year
by
it,
)
Affix.
घञ्.
मासः
[
māsḥ
]
सम्
[
sam
],
सम्
[
मा
एव
अण्
]
A
month,
(
it
may
be
चान्द्र,
सौर,
सावन,
नाक्षत्र
or
बार्हस्पत्य
)
न
मासे
प्रतिपत्तासे
मां
चेन्मर्तासि
मैथिलि
Bhaṭṭikâvya.
8.95.
The
moon
(
Vedic.
).
The
number
'twelve'.
Compound.
-अधिपः,
-अधिपतिः
the
planet
presiding
over
a
month.
-अनुमासिक
Adjective.
monthly
पिण्डान्वाहार्यकं
श्राद्धं
कुर्यान्मासानुमासिकम्
Manusmṛiti.
3.122.-अन्तः
the
day
of
new
moon.
-अवधिक
Adjective.
lasting
for
or
occurring
in
a
month.
-आहार
Adjective.
eating
only
once
a
month.
उपवासिनी
a
woman
who
fasts
for
a
whole
month.
a
procuress,
a
lascivious
or
lewd
woman
(
ironically.
).
-ऋक्षम्
the
constellation
after
which
a
month
(
like
चैत्र,
वैशाख
)
is
named
माघे
च
सितसप्तम्यां
मघाराकासमागमे
।
राकया
चानुमत्वा
वा
मासार्क्षाणि
व्युतान्यपि
॥
Bhágavata (Bombay).
7.14.22.
-कालिक
Adjective.
monthly,
lasting
for
a
month.
-चारिक
Adjective.
practising
(
any
thing
)
for
a
month.
-जात
Adjective.
a
month
old,
born
a
month
ago.
-ज्ञः
a
kind
of
gallinule.
-देय
Adjective.
to
be
paid
in
a
month.
-पाक
Adjective.
maturing
in
a
month.
-प्रमितः
the
new-moon.
-प्रवेशः
the
beginning
of
a
month.
-भुक्तिः
(
the
sun's
)
monthly
course.
-मानः
a
year.
-संचयिक
Adjective.
having
provisions
for
a
month
सद्यः
प्रक्षालको
वा
स्यान्माससंचयिको$पि
वा
Manusmṛiti.
6.18.
मासः,
सं
[
मा
एव
अण्
]
1
A
month
(
it
may
be
चांद्र,
सौर,
सावन,
नाक्षत्र
or
बार्हस्पत्य
)
न
मासे
प्रतिपत्तासे
मां
चेन्मर्तासि
मैथिलि
Bk.
8.
95.
2
The
moon
(
Ved.
).
3
The
number
‘twelve’.
Comp.
अनुमासिक
a.
monthly.
अंतः
the
day
of
new
moon.
अवधिक
a.
lasting
for
or
occurring
in
a
month.
आहार
a.
eating
only
once
a
month.
उपवासिनी
{1}
a
woman
who
fasts
for
a
whole
month.
{2}
a
procuress,
a
lascivious
or
lewd
woman
(
ironically
).
कालिक
a.
monthly,
lasting
for
a
month.
जात
a.
a
month
old,
born
a
month
ago.
ज्ञः
a
kind
of
gallinule.
देय
a.
to
be
paid
in
a
month.
प्रमितः
the
new-moon,
प्रवेशः
the
beginning
of
a
month
मानः
a
year.
a
month
or
the
12th
part
of
the
Hindū
year
(
there
are
4
kinds
of
months,
viz.
the
solar,
सौर
the
natural,
सावन
the
stellar,
नाक्षत्र,
and
the
lunar,
चान्द्र
the
latter,
which
is
the
most
usual
and
consists
of
30
Tithis,
being
itself
of
two
kinds
as
reckoned
from
the
new
or
full
moon
confer, compare.
Indian Wisdom, by Sir M. Monier-Williams
179
for
the
names
of
the
months
See
ib.
173
neuter gender.
3
),
ṛg-veda
et cetera.
et cetera.
(
मासम्,
for
a
month
मासम्
एकम्,
for
one
month
मासेन,
in
the
course
of
a
month
मासे,
in
a
m°
equal, equivalent to, the same as, explained by.
after
the
lapse
of
a
m°
)
मास,
अस्,
अम्,
m.
n.
(
but
usually
m.
),
the
moon
(
cf.
पूर्ण-म्°
in
this
sense
occurring
in
Ved.
in
the
comp.
सूर्य-मासा,
sun
and
moon,
see
Ṛg-veda
VIII.
83,
2,
X.
64,
3,
&c.,
where,
however,
मासा
may
be
referred
to
2.
मास्
)
a
month
or
the
twelfth
part
of
the
Hindū
year,
(
usually
a
lunar
month
con-
sisting
of
thirty
Tithis
there
may
be
also
a
Saura
or
solar
month,
equal
to
the
sun's
passage
through
a
sign
of
the
zodiac,
a
Sāvana
month
consisting
of
thirty
risings
and
settings
of
the
sun,
a
Nakṣatra
month
regulated
by
the
lunar
asterisms,
and
a
Bār-
haspatya
month
depending
on
the
motions
of
the
planet
Jupiter
the
lunar
month
being
of
two
kinds,
as
reckoned
from
the
new
or
full
moon,
completes
six
modes
of
monthly
computation
)
(
मासे,
after
the
lapse
of
a
month
)
a
symbolical
expression
for
the
number
twelve
[
cf.
Lat.
mensi-s
Hib.
mios
Cambro-Brit.
mis
]
—मास-कालिक,
अस्,
आ,
अम्,
lasting
for
a
month,
available
for
a
month,
monthly
मासकालिकं
वेतनम्,
a
month's
wages.
—मास-
चारिक,
अस्,
आ,
अम्,
practising
(
anything
)
for
a
month.
—मास-जात,
अस्,
आ,
अम्,
one
month
old.
—मास-
ज्ञ,
अस्,
आ,
अम्,
knowing
the
months
(
अस्
),
m.
a
species
of
gallinule
(
=
दात्यूह
).
—मास-तम,
अस्,
आ,
अम्,
monthly
[
cf.
अर्ध-म्°,
संवत्सर-
तम
]
completing
a
full
month
(
=
मास-पूरण
)।
—मास-ताल,
अस्,
आ,
अम्,
having
time
measured
monthwise?
(
apparently
applied
to
the
sound
of
cym-
bals
&c.,
which
lasts
a
long
while
).
—मास-तुल्य,
अस्,
आ,
अम्,
equal
to
a
month
or
to
a
number
of
months.
मास
mā́s-a,
Masculine.
month:
-m,
for
a
month
🞄māsam
ekam,
for
one
month
in.
in
the
🞄course
of
a
month
lc.
in
a
month
=
after
the
🞄lapse
of
a
month.
(
The
twelve
months
of
the
🞄Indian
calendar,
which
do
not
exactly
correspond
🞄to
ours,
are
Caitra,
Vaiśākha:
March—May
🞄Jyaiṣṭha,
Āṣāḍha:
May—July
🞄Śrāvaṇa,
Bhādra:
July—Sept.
Āśvina,
Kārttika:
🞄Sept.—Nov.
Mārgaśīrṣa,
Pauṣa:
🞄Nov.—Jan.
Māgha,
Phālguna:
Jan.
—March.
).
मास
मास,
(
sprung
from
मान्त्,
ptcple.
pres.
of
मा
)
the
base
of
many
cases
is
optionally
मास्,
Masculine.
A
month,
Pañc.
169,
6.
--
Compound
अर्ध-,
Masculine.
half
a
month,
a
fortnight,
Man.
4,
25.
गर्भ-,
Masculine.
a
month
of
pregnancy,
Kathās.
26,
146.
पुष्प-,
Masculine.
spring
(
the
season
),
Rām.
3,
79,
39.
पूर्ण-,
Masculine.
1.
the
full
of
the
moon.
2.
a
monthly
sacrifice
performed
on
the
day
of
full
moon.
--
Cf.
μήν
Lat.
monsis
Goth.
mêna
A.S.
mona
Goth.
mênôths
A.S.
monadh.
माह
मासः
पुंलिङ्गम्
-
-
"महीना
(
यह
चांद,
सौर,
सावन,
नक्षत्र
या
बार्हस्पत्य
में
से
कोई
भी
हो
सकता
हैं
)"
मासः
पुंलिङ्गम्
-
-
बारह
की
संख्या
मासम्
नपुंलिङ्गम्
-
-
"महीना
(
यह
चांद,
सौर,
सावन,
नक्षत्र
या
बार्हस्पत्य
में
से
कोई
भी
हो
सकता
हैं
)"
मासम्
नपुंलिङ्गम्
-
-
बारह
की
संख्या
मास
पदविभागः
पुल्लिङ्गः
कन्नडार्थः
ಮಾಸ
/ತಿಂಗಳು
निष्पत्तिः
मसी
(
परिमाणे
)
-
"घञ्"
(
३-३१२१
)
व्युत्पत्तिः
मस्यते
परिमीयते
अनेन
प्रयोगाः
"न
मासे
प्रतिपत्तासे
मां
चेन्मर्तासि
मैथिलि"
उल्लेखाः
भट्टि०
८-९५
विस्तारः
ಮಾಸವು
ಚಾಂದ್ರ
ಸಾವನ
ಮತ್ತು
ಸೌರಗಳೆಂದು
ಮೂರು
ವಿಧ.
ಶುಕ್ಲಪ್ರತಿಪತ್ತಿನಿಂದ
ಅಮಾವಾಸ್ಯೆಯವರೆಗೆ
ಚಾಂದ್ರಮಾಸ.
ಮೂವತ್ತು
ದಿನಗಳು
ಪೂರ್ಣವಾದರೆ
ಸಾವನ
ಮಾಸ.
ಸೂರ್ಯನು
ಒಂದು
ರಾಶಿಯಲ್ಲಿರುವ
ಕಾಲವು
ಸೌರವಮಾಸ.
"चान्द्रः
शुक्लादिदर्शान्तः
सावनस्त्रिंशता
बुधैः
।
एकराशौ
रविर्यावत्
कालं
मासः
स
भास्करः
॥"
१२,
अर्क,
आदित्य,
इन,
उष्णांशु,
गण,
चक्र,
तपन,
तरणि,
तिग्मांशु,
तीक्ष्णांशु,
दिनकर,
दिननाथ,
दिनप,
दिनमणि,
दिनेश,
दिवाकर,
द्युमणि,
नर,
नृ,
ना,
पतङ्ग,
पूषन्,
प्रद्योतन,
भगण,
भानु,
भानुमत्,
भास्कर,
मण्डल,
मार्तण्ड,
मास,
मित्र,
मिहिर,
रवि,
राशि,
विवस्वत्,
व्यय,
शङ्कु,
सवितृ,
सूर्य,
हंस
Synonyms
द्वादश,
सूर्य,
मास,
राशि,
संक्रान्ति,
गुहबाहु,
सारिकोष्ठ,
गुहनेत्र,
राजमण्डल
(Adjective)
द्व्याधिका
दश।
"नौकायां
द्वादशाः
पुरुषाः
सन्ति।"
Māsa^1
=
Skanda:
III,
14639
(
ºārdhamāsau
).--Do.^2
=
Śiva
(
1000
names^1--2
).
māsa,
pl.
(
ºāḥ
)
(
“the
months,
”
personif.
):
IX,
2517.
मास
स्
/
MĀSA
(
S
)
(
months
)
.1
)
General
information.
It
is
believed
that
every
where
for
a
year
there
are
twelve
months.
There
are
six
different
kinds
of
months
in
force
in
bhārata.
They
are
the
following:--Sanskrit
English
Suriyāniśrāvaṇa
August
OfProṣṭhapada
September
ĪlūnĀśvina
October
TaśrīnkadimKārttika
November
TesrinhroyiMārgaśīrṣa
December
KonūṇkadimPauṣa
January
Konunhroyimāgha
February
Śībottuphālguna
March
OdorCaitra
April
Nīsonvaiśākha
May
Īyorjyeṣṭha
June
Harsonāṣāḍha
July
Tommūs
2
)
What
the
names
of
the
months
indicate.
1
)
Malayālam
months.
The
months
are
named
based
on
certain
beliefs.
It
takes
twelve
months
for
the
earth
to
go
round
the
Sun
once.
When
the
earth
passes
through
the
twelve
divisions,
it
faces
a
separate
set
of
constellataions
in
the
universe
in
each
of
these
divisions.
In
the
month
of
Ciṅṅam
the
earth
faces
a
cluster
of
constellations
in
the
shape
of
a
lion
and
so
the
month
is
called
Siṁha
(
lion
)
or
Ciṅṅam.
In
the
next
division
the
earth
faces
the
constellations
in
the
shape
of
a
Kanyakā
and
so
the
month
was
called
Kanni.
The
earth
faces
next
the
constellations
in
the
shape
of
a
balance
and
so
the
month
was
called
Tulām
(
Tulā=balance
).
In
the
next
division
the
earth
faces
the
constellations
in
the
shape
of
a
scorpion
and
so
the
month
was
called
Vṛścikam
(
scorpion
).
The
set
of
constellations
which
faces
the
earth
in
the
next
division
is
shaped
like
a
bow
(
dhanus
)
and
so
the
month
got
the
name
Dhanu.
In
the
next
division
the
earth
faces
a
set
of
constellations
in
the
shape
of
a
Makaramatsya
(
makara-fish
)
and
so
the
month
was
called
Makaram.
kumbha
means
a
jar
and
Mīnam
means
a
fish
and
Meḍam
(
meṣa
)
means
a
goat
and
Iḍavam
(
ṛṣabha
)
means
an
ox.
The
shapes
of
the
constellations
in
those
divisions
are
like
the
things
mentioned
and
the
months
were
so
named
after
them.
In
the
next
two
divisions
the
constellations
appear
as
twins
and
a
crab
respectively
and
the
months
were
so
called
Mithunam
(
twins
)
and
Karkaṭakam
(
crab
).2
)
English
months.
i
)
January
has
come
from
the
word
Janus,
the
name
of
a
Roman
devatā.
Janus
is
twinfaced,
one
facing
the
front
and
the
other
back.
ii
)
February
means
‘to
purify’
and
the
festival
of
purification
of
the
Romans
is
conducted
in
that
month.
iii
)
March
is
Mars,
a
devatā
of
War.
Rome
was
built
by
the
brave
warrior
Romulus.
In
his
time
there
were
only
ten
months
in
a
year
and
the
number
of
days
in
a
month
varied
considerably.
There
were
months
with
twenty
days
and
thirtyfive
days.
It
was
in
the
year
700
B.C.
that
the
then
King
of
Rome,
Numa,
divided
the
year
into
twelve
months
and
added
January
and
February
to
it.
Till
then
March
was
the
first
month
of
the
year.
iv
)
April--Aperio
means
‘blossoming’
and
since
the
trees
and
plants
blossom
in
that
month
it
got
the
name
of
April.
v
)
May
is
named
after
Maia
daughter
of
the
demigod
(
devatā
)
Atlas.
There
is
an
opinion
that
it
is
named
after
Maius,
another
name
of
Jupiter.
vi
)
June
gets
its
name
after
the
devatā
Juno
though
there
is
a
version
that
it
is
named
after
a
Roman
tribe
called
Junius.
vii
)
July
was
formerly
known
as
Quintilis
meaning
the
fifth
counting
from
March
which
was
the
first
month
of
the
year
till
the
time
of
Numa.
It
was
to
commemorate
the
name
of
Julius
Caesar
that
the
name
was
changed
to
July.
viii
)
August.
This
month
was
formerly
known
as
Sextilis
meaning
the
sixth
month.
But
it
was
renamed
August
in
honour
of
Augustus
Caesar.
But
it
still
lacked
the
importance
of
July
as
it
contained
thirtyone
days
and
August
only
thirty
days.
So
Augustus
took
one
day
from
February
and
made
the
number
of
days
in
August
thirtyone.
ix
)
September
means
the
seventh
month
from
March.
x
)
October
means
the
eighth
month.
xi
)
November
means
the
ninth
month.
xii
)
December
means
the
tenth
month.
Māsa
denotes
a
‘month,
’
a
period
of
time
repeatedly
men-
tioned
in
the
Rigveda
and
later.
The
characteristic
days
(
or
rather
nights
)
of
the
month
were
those
of
the
new
moon,
Amā-vasyā,
‘home-staying
(
night
),
’
and
‘of
the
full
moon,
’
Paurṇa-māsī.
Two
hymns
of
the
Atharva-
veda^1
celebrate
these
days
respectively.
A
personification
of
the
phases
of
the
moon
is
seen
in
the
four
names
Sinīvālī,
^2
the
day
before
new
moon
Kuhū,
^3
also
called
Guṅgū,
^4
the
new
moon
day
Anumati,
^5
the
day
before
full
moon
and
Rākā,
^6
the
day
of
new
moon.
The
importance
of
the
new
and
full
moon
days
is
seen
in
the
Darśa-pūrṇamāsau,
or
festivals
of
the
new
and
full
moon
days
respectively.
One
special
day
in
the
month,
the
Ekāṣṭakā,
or
eighth
day
after
full
moon,
was
important.
In
the
Pañcaviṃśa
Brāhmaṇa^7
there
are
stated
to
be
in
the
year
twelve
such,
mentioned
between
the
twelve
days
of
full
moon
and
the
twelve
days
of
new
moon.
But
one
Ekāṣṭakā
is
referred
to
in
the
Yajurveda
Saṃhitās
and
elsewhere^8
as
of
quite
special
importance.
This
was,
in
the
accordant
opinion
of
most
commentators,
the
eighth
day
after
the
full
moon
of
Māgha.
It
marked
the
end
of
the
year,
or
the
beginning
of
the
new
year.
Though
the
Kauṣītaki
Brāhmaṇa^9
places
the
winter
solstice
in
the
new
moon
of
Māgha,
the
latter
date
probably
means
the
new
moon
preceding
full
moon
in
Māgha,
^10
not
the
new
moon
following
full
moon
but
it
is
perhaps
possible
to
account
adequately
for
the
importance
of
the
Ekāṣṭakā
as
being
the
first
Aṣṭakā
after
the
beginning
of
the
new
year.
It
is
not
certain
exactly
how
the
month
was
reckoned,
whether
from
the
day
after
new
moon
to
new
moon
—
the
system
known
as
amānta,
or
from
the
day
after
full
moon
to
full
moon
—
the
pūr-
ṇimānta
system,
which
later,
at
any
rate,
was
followed
in
North
India,
while
the
other
system
prevailed
in
the
south.
Jacobi^11
argues
that
the
year
began
in
the
full
moon
of
Phālguna,
and
that
only
by
the
full
moon's
conjunction
with
the
Nakṣatra
could
the
month
be
known.
Oldenberg^12
points
to
the
fact
that
the
new
moon
is
far
more
distinctively
an
epoch
than
the
full
moon
that
the
Greek,
Roman,
and
Jewish
years
began
with
the
new
moon
and
that
the
Vedic
evidence
is
the
division
of
the
month
into
the
former
(
pūrva
)
and
latter
(
apara
)
halves,
the
first
being
the
bright
(
śukla
),
the
second
the
dark
(
kṛṣṇa
)
period.
Thibaut^13
considers
that
to
assume
the
existence
of
the
pūrṇimānta
system
for
the
Veda
is
unnecessary,
though
possible.
Weber^10
assumes
that
it
occurs
in
the
Kauṣītaki
Brāhmaṇa
as
held
by
the
scholiasts.
But
it
would
probably
be
a
mistake
to
press
that
passage,
or
to
assume
that
the
amānta
system
was
rigidly
accepted
in
the
Veda:
it
seems
at
least
as
probable
that
the
month
was
vaguely
regarded
as
beginning
with
the
new
moon
day,
so
that
new
moon
preceded
full
moon,
which
was
in
the
middle,
not
the
end
or
the
beginning
of
the
month.
That
a
month
regularly
had
30
days
is
established
by
the
conclusive
evidence
of
numerous
passages
in
which
the
year
is
given
12
months
and
360
days.
This
month
is
known
from
the
earliest
records,
being
both
referred
to
directly
and
alluded
to.^14
It
is
the
regular
month
of
the
Brāhmaṇas,
^15
and
must
be
regarded
as
the
month
which
the
Vedic
Indian
recognized.
No
other
month
is
mentioned
as
such
in
the
Brāhmaṇa
literature
it
is
only
in
the
Sūtras
that
months
of
different
length
occur.
The
Sāmaveda
Sūtras^16
refer
to
(
1
)
years
with
324
days
—
i.e.,
periodic
years
with
12
months
of
27
days
each
(
2
)
years
with
351
days
—
i.e.,
periodic
years
with
12
months
of
27
days
each,
plus
another
month
of
27
days
(
3
)
years
with
354
days
—
i.e.,
6
months
of
30
days,
and
6
with
29
days,
in
other
words,
lunar
synodic
years
(
4
)
years
with
360
days,
or
ordinary
civil
(
sāvana
)
years
(
5
)
years
with
378
days,
which,
as
Thibaut^17
clearly
shows,
are
third
years,
in
which,
after
two
years
of
360
days
each,
18
days
were
added
to
bring
about
correspondence
between
the
civil
year
and
the
solar
year
of
366
days.
But
even
the
Sāmasūtras
do
not
mention
the
year
of
366
days,
which
is
first
known
to
the
Jyotiṣa^18
and
to
Garga.^19
That
the
Vedic
period
was
acquainted
with
the
year
of
354
days
cannot
be
affirmed
with
certainty.
Zimmer,
^20
indeed,
thinks
that
it
is
proved
by
the
fact
that
pregnancy
is
estimated
at
ten
months,
or
sometimes
a
year.^21
But
Weber^22
may
be
right
in
holding
that
the
month
is
the
periodic
month
of
27
days,
for
the
period
is
otherwise
too
long
if
a
year
is
taken.
On
the
other
hand,
the
period
of
ten
months
quite
well
suits
the
period
of
gestation,
if
birth
takes
place
in
the
tenth
month,
so
that
in
this
sense
the
month
of
30
days
may
well
be
meant.
The
year
of
12
months
of
30
days
each
being
admittedly
quite
unscientific,
Zimmer^23
is
strongly
of
opinion
that
it
was
only
used
with
a
recognition
of
the
fact
that
intercalation
took
place,
and
that
the
year
formed
part
of
a
greater
complex,
normally
the
five
your
Yuga
or
cycle.
This
system
is
well
known
from
the
Jyotṣa:
it
consists
of
62
months
of
29(
16/31
)
days
each
=
1,
830
days
(
two
of
these
months
being
intercalary,
one
in
the
middle
and
one
at
the
end
),
or
61
months
of
30
days,
or
60
months
of
30(
1/2
)
days,
the
unit
being
clearly
a
solar
year
of
366
days.
It
is
not
an
ideal
system,
since
the
year
is
too
long
^24
but
it
is
one
which
cannot
be
claimed
even
for
the
Brāhmaṇa
period,
during
which
no
decision
as
to
the
true
length
of
the
year
seems
to
have
been
arrived
at.
The
references
to
it
seen
by
Zimmer
in
the
Rigveda^25
are
not
even
reasonably
plausible,
while
the
pañcaka
yuga,
cited
by
him
from
the
Pañcaviṃśa
Brāhmaṇa,
^26
occurs
only
in
a
quotation
in
a
commentary,
and
had
no
authority
for
the
text
itself.
On
the
other
hand,
there
was
undoubtedly
some
attempt
to
bring
the
year
of
360
days
—
a
synodic
lunar
year
—
roughly
into
connexion
with
reality.
A
Sāmasūtra^27
treats
it
as
a
solar
year,
stating
that
he
sun
perambulates
each
Naxatra
in
13(
1/3
)
days,
while
others
again
evidently
interpolated
18
days
every
third
year,
in
order
to
arrive
at
some
equality.
But
Vedic
literature,
from
the
Rigveda^28
downwards,
^29
teems
with
the
assertion
of
the
difficulty
of
ascertaining
the
month.
The
length
is
variously
given
as
30
days,
^30
35
days,
^31
or
36
days.^32
The
last
number
possibly
indicates
an
intercalation
after
six
years
(
6×6
=
36,
or
for
ritual
purposes
35
),
but
for
this
we
have
no
special
evidence.
There
are
many
references^33
to
the
year
having
12
or
13
months.
The
names
of
the
months
are,
curiously
enough,
not
at
all
ancient.
The
sacrificial
texts
of
the
Yajurveda
give
them
in
their
clearest
form
where
the
Agnicayana,
‘building
of
the
fire-altar,
’
is
described.^34
These
names
are
the
following:
(
1
)
Madhu,
(
2
)
Mādhava
(
spring
months,
vāsantikāv
ṛtū
)
(
3
)
Śukra,
(
4
)
Śuci
(
summer
months,
graiṣmāv
ṛtū
)
(
5
)
Nabha
(
or
Nabhas
),
^35
(
6
)
Nabhasya
(
rainy
months,
vārṣikāv
ṛtū
)
(
7
)
Iṣa,
(
8
)
Ūrja
(
autumn
months,
śāradāv
ṛtū
)
(
9
)
Saha
(
or
Sahas
),
^35
(
10
)
Sahasya
(
winter
months,
haimantikāv
ṛtū
)
(
11
)
Tapa
(
or
Tapas
),
^35
(
12
)
Tapasya
(
cool
months,
śaiśirāv
ṛtū
).
There
are
similar
lists
in
the
descriptions
of
the
Soma
sacrifice^36
and
of
the
horse
sacrifice,
^37
all
of
them
agreeing
in
essentials.
There
are
other
lists
of
still
more
fanciful
names,
^38
but
these
have
no
claim
at
all
to
represent
actual
divisions
in
popular
use.
It
is
doubtful
if
the
list
given
above
is
more
than
a
matter
of
priestly
invention.
Weber
points
out
that
Madhu
and
Mādhava
later
appear
as
names
of
spring,
and
that
these
two
are
mentioned
in
the
Taittirīya
Āraṇyaka^39
as
if
actually
employed
but
the
evidence
is
very
inadequate
to
show
that
the
other
names
of
the
months
given
in
the
list
were
in
ordinary
use.^40
In
some
of
these
lists
the
intercalary
month
is
mentioned.
The
name
given
to
it
in
the
Vājasaneyi
Saṃhitā^41
is
Aṃhasas-
pati,
while
that
given
in
the
Taittirīya^42
and
Maitrāyaṇī
Saṃhitās^43
is
Saṃsarpa.
The
Kāṭhaka
Saṃhitā^44
gives
it
the
name
of
Malimluca,
which
also
occurs
elsewhere,
along
with
Saṃsarpa,
in
one
of
the
lists
of
fanciful
names.^45
The
Atharvaveda^46
describes
it
as
sanisrasa,
‘slipping,
’
owing
no
doubt
to
its
unstable
condition.
The
other
method
of
naming
the
months
is
from
the
Nakṣatras.
It
is
only
beginning
to
be
used
in
the
Brāhmaṇas,
but
is
found
regularly
in
the
Epic
and
later.
The
Jyotiṣa^47
mentions
that
Māgha
and
Tapa
were
identical:
this
is
the
fair
interpretation
of
the
passage,
which
also
involves
the
identifica-
tion
of
Madhu
with
Caitra,
a
result
corresponding
with
the
view
frequently
found
in
the
Brāhmaṇas,
that
the
full
moon
in
Citrā,
and
not
that
in
Phalgunī,
is
the
beginning
of
the
year.^48
In
the
Śatapatha
Brāhmaṇa^49
are
found
two
curious
ex-
pressions,
yava
and
ayava,
for
the
light
and
dark
halves
of
the
month,
which
is
clearly
considered
to
begin
with
the
light
half.
Possibly
the
words
are
derived,
as
Eggling^50
thinks,
from
yu,
‘ward
off,
’
with
reference
to
evil
spirits.
The
word
Parvan
(
‘joint’
=
division
of
time
)
probably^51
denotes
a
half
of
the
month,
perhaps
already
in
the
Rigveda.^52
More
precisely
the
first
half,
the
time
of
the
waxing
light,
is
called
pūrva-pakṣa,
^53
the
second,
that
of
the
waning
light,
apara-pakṣa,
^54
Either
of
these
might
be
called
a
half-month
(
ardha-māsa
).^55
1
)
vii.
79
and
80.
Cf.
Taittirīya
Saṃhitā,
iii.
5,
1,
1
Taittirīya
Brāh-
maṇa,
iii.
7,
5,
13,
etc.
2
)
Taittirīya
Saṃhitā,
i.
8,
8,
1
iii.
4,
9,
1
Rv.
ii.
32,
6
Av.
ii.
26,
2
vi.
11,
3
Vājasaneyi
Saṃhitā,
xi.
55.
56
xxxiv.
10
Kāṭhaka
Saṃhitā,
xii.
8
Ṣaḍviṃśa
Brāhmaṇa,
v.
6.
3
)
Av.
vii.
47
Taittirīya
Saṃhitā,
i.
8,
8,
1
iii.
4,
9,
1
Kāṭhaka
Saṃ-
hitā,
xii.
8,
etc.
4
)
Rv.
ii.
32,
8,
where
Sāyaṇa
iden-
tifies
it
with
Kuhū.
5
)
Taittirīya
Saṃhitā,
i.
8,
8,
1
iii.
4,
9,
1
Kāṭhaka
Saṃhitā,
xii.
8
Vāja-
saneyi
Saṃhitā,
xxix.
60
xxxiv.
8,
9
Ṣaḍviṃśa
Brāhmaṇa,
v.
6.
6
)
Rv.
ii.
32,
4
v.
42,
12
Taittirīya
Saṃhitā,
i.
8,
8,
1
iii.
4,
9,
1.
Cf.
Nirukta,
xi.
31
Weber,
Indische
Studien,
5,
228
et
seq.
Ludwig,
Translation
of
the
Rigveda,
3,
189.
7
)
x.
3,
11.
Cf.
Satapatha
Brāhmaṇa,
vi.
2,
2,
23
Av.
xv.
16,
2.
8
)
Taittirīya
Saṃhitā,
vii.
4,
8,
1
Pañcaviṃśa
Brāhmaṇa,
v.
9,
1.
Cf.
Taittirīya
Saṃhitā,
iii.
3,
8,
4
iv.
3,
11,
3
v.
7,
2,
2
Av.
iii.
10
viii.
9,
10
Kāṭhaka
Saṃhitā,
xxxix.
10
Maitrāyaṇī
Saṃhitā,
ii.
13,
21,
etc.
See
Kātyāyana
Śrauta
Sūtra,
xiii.
1,
2,
with
the
commentary
Pañcaviṃśa
Brāhmaṇa,
loc.
cit.,
with
Sāyaṇa's
notes
Weber,
Naxatra,
2,
341,
342
Indische
Studien,
17,
219
et
seq.
9
)
xix.
23.
10
)
So
Vināyaka
on
Kauṣītaki
Brāh-
maṇa,
loc.
cit.
Ānartīya
on
Śāṅkh-
āyana
Śrauta
Sūtra,
xiii.
19,
1
Weber,
op.
cit.,
2,
345,
346,
353,
354.
Weber
accepts
the
scholiasts’
view
that
Māgha
is
here
regarded
as
beginning
with
the
day
after
full
moon
in
Taiṣa
but
it
is
simpler
to
suppose
the
meaning
to
be
that
Māgha
is
re-
garded
as
commencing
with,
not
after,
the
new
moon
and
ending
with
the
day
before
new
moon.
Several
passages
in
the
Baudhāyana
Śrauta
Sūtra
(
ii.
12
iii.
1
xxvi.
18
xxx.
3
see
Caland,
Über
das
vituelle
Sūtra
des
Baudhāyana,
36,
37
)
and
Kauṣītaki
Brāhmaṇa,
i.
3
Satapatha
Brāhmaṇa,
xi.
1,
1,
7,
point
to
the
full
moon
being
the
middle
of
the
month,
and
the
new
moon
being
regarded
as
either
the
beginning
or
the
end.
Hopkins
(
n.
11
)
thinks
Kauṣītaki
Brāhmaṇa,
v.
1
Śatapatha
Brāhmaṇa,
vi.
2,
2,
18,
point
to
the
commencement
of
the
month
with
the
full
moon.
If
this
could
be
accepted,
then
the
Aṣṭakā
would
fall
a
week
before
the
winter
solstice
in
Māgha.
11
)
Zeitschrfit
der
Morgenländischen
Gesellschaft,
49,
229,
n.
1
50,
81.
Cf.
Hopkins,
Journal
of
the
American
Oriental
Society,
24,
20.
12
)
Ibid.,
48,
633,
n.
1
49,
476,
477.
This
is
the
Epic
rule,
Hopkins,
loc.
cit.
13
)
Indian
Antiquary,
24,
87.
None
of
the
evidence
is
absolutely
con-
clusive
one
way
or
the
other.
It
is
perfectly
possible
that
the
usage
of
families
or
districts
differed.
Cf.
Thibaut,
Astronomie,
Astrologie
und
Mathematik,
12.
10
)
So
Vināyaka
on
Kauṣītaki
Brāh-
maṇa,
loc.
cit.
Ānartīya
on
Śāṅkh-
āyana
Śrauta
Sūtra,
xiii.
19,
1
Weber,
op.
cit.,
2,
345,
346,
353,
354.
Weber
accepts
the
scholiasts’
view
that
Māgha
is
here
regarded
as
beginning
with
the
day
after
full
moon
in
Taiṣa
but
it
is
simpler
to
suppose
the
meaning
to
be
that
Māgha
is
re-
garded
as
commencing
with,
not
after,
the
new
moon
and
ending
with
the
day
before
new
moon.
Several
passages
in
the
Baudhāyana
Śrauta
Sūtra
(
ii.
12
iii.
1
xxvi.
18
xxx.
3
see
Caland,
Über
das
rituelle
Sūtra
des
Baudhāyana,
36,
37
)
and
Kauṣītaki
Brāhmaṇa,
i.
3
Satapatha
Brāhmaṇa,
xi.
1,
1,
7,
point
to
the
full
moon
being
the
middle
of
the
month,
and
the
new
moon
being
regarded
as
either
the
beginning
or
the
end.
Hopkins
(
n.
11
)
thinks
Kauṣītaki
Brāhmaṇa,
v.
1
Śatapatha
Brāhmaṇa,
vi.
2,
2,
18,
point
to
the
commencement
of
the
month
with
the
full
moon.
If
this
could
be
accepted,
then
the
Aṣṭakā
would
fall
a
week
before
the
winter
solstice
in
Māgha.
14
)
Rv.
i.
164,
11.
14,
48
x.
189,
3
190,
2
Av.
iv.
35,
4
x.
7,
6
8,
23
xiii.
3,
8,
etc.
15
)
Maitrāyaṇī
Saṃhitā,
i.
10,
8
Aitareya
Brāhmaṇa,
iv.
12
Kāṭhaka
Saṃhitā,
xxxvi.
2,
3
Kauṣītaki
Brāh-
maṇa,
iii.
2
Aitareya
Āraṇyaka,
iii.
2,
1
Baudhāyana
Śrauta
Sūtra,
xxvi.
10
Bṛhadāraṇyaka
Upaniṣad,
i.
5,
22.
See
also
Weber,
Naxatra,
2,
288
Thibaut,
Astronomie,
Astrologie
und
Mathematik,
8.
16
)
Lāṭyāyana
Śrauta
Sūtra,
iv.
8,
1
et
seq.
Nidāna
Sūtra,
v.
11.
12
Weber,
Naxatra,
2,
281-288.
17
)
Op.
cit.,
8,
9.
18
)
verse
28.
19
)
Cited
in
the
commentary
on
the
Jyotiṣa,
10.
20
)
Altindisches
Leben,
365,
366.
21
)
Ten
months
is
the
period
accord-
ing
to
Rv.
v.
78,
7-9
x.
184,
3
Av.
i.
11,
6
iii.
23,
2
v.
25,
13
Kāṭhaka
Saṃhitā,
xxviii.
6
Śatapatha
Brāh-
maṇa,
iv.
5,
2,
4.
5
(
ibid.,
ix.
5,
1,
63,
a
six
months'
embryo
is
alone
able
to
live
).
A
year
is
mentioned
in
Pañca-
viṃśa
Brāhmaṇa,
x.
1,
9
(
ten
months
in
vi.
1,
3
)
Kāṭhaka
Saṃhitā,
xxxiii.
8
Śatapatha
Brāhmaṇa,
vi.
1,
3,
8
xi.
5,
4,
6-11
Aitareya
Brāhmaṇa,
iv.
22.
22
)
Naxatra,
2,
313,
n.
1.
23
)
Op.
cit.,
369,
370.
24
)
The
Yuga
is
too
long
by
nearly
four
days.
The
true
year
has
365
days,
5
hours,
48
minutes,
46
seconds.
Cf.
Thibaut,
op.
cit.,
24,
25.
25
)
i.
164,
14
iii.
55,
18.
These
passages
are,
of
course,
obscure,
but
to
interpret
them
as
referring
to
the
ten
half
years
of
the
Yuga
is
particularly
gratuitous.
26
)
xvii.
13,
17.
See
also
Thibaut,
op.
cit.,
7,
8
Weber,
Indische
Streifen,
1,
91,
and
references.
The
most
that
can
be
said
is
that
a
tendency
to
accept
five
years
as
a
convenient
period
for
intercalation
was
arising,
which
ultimately
appears
developed
in
the
Jyotiṣa.
But
we
cannot
say
that
a
year
of
366
days
is
known
until
then.
27
)
Lāṭyāyana
Śrauta
Sūtra,
iv.
8,
has
nothing
of
this,
but
Nidāna
Sūtra,
v.
12,
2,
5,
is
quite
clear.
28
)
i.
25,
8
perhaps
165,
15.
29
)
Śatapatha
Brāhmaṇa,
iv.
3,
1,
5
vi.
2,
2,
29
xii.
2,
1,
8
Aitareya
Brāhmaṇa,
i.
12
Kāṭhaka
Saṃhitā,
xxxiv.
13
Pañcaviṃśa
Brāhmaṇa,
x.
3,
2
xxiii.
2,
3
Taittirīya
Āraṇyaka,
v.
4,
29
Weber,
Naxatra,
2,
336,
n.
1.
30
)
Av.
xiii.
3,
8.
31
)
Śatapatha
Brāhmaṇa,
x.
5,
4,
5.
32
)
Ibid.,
ix.
1,
1,
43
3,
3,
18.
Cf.
Eggeling,
Sacred
Books
of
the
East,
43,
167,
n.
1.
Shamasastry,
Gavām
Ayana,
122,
interprets
these
passages
in
quite
an
impossible
manner.
There
is
no
trace
of
a
month
of
35-36
days
in
the
Epic:
Hopkins,
Journal
of
the
American
Oriental
Society,
24,
42.
33
)
Taittirīya
Saṃhitā,
v.
6,
7,
1
Kāṭhaka
Saṃhitā,
xxi.
5
xxxiv.
9
Maitrāyaṇī
Saṃhitā,
i.
10,
8
Kauṣī-
taki
Brāhmaṇa,
v.
8
Kauṣītaki
Upani-
ṣad,
i.
6
Śatapatha
Brāhmaṇa,
ii.
2,
3,
27
iii.
6,
4,
24
v.
4,
5,
23
vii.
2,
3,
9,
etc.
Jaiminīya
Upaniṣad
Brāh-
maṇa,
i.
10,
6.
34
)
Taittirīya
Saṃhitā,
iv.
4,
11,
1
Kāṭhaka
Saṃhitā,
xvii.
10
xxxv.
9
Maitrāyaṇī
Saṃhitā,
ii.
8,
12
Vāja-
saneyi
Saṃhitā,
xiii.
25
xiv.
6.
15.
16
27
xv.
57.
35
)
In
Maitrāyaṇī,
Kāṭhaka,
and
Vāja-
saneyi
Saṃhitās.
See
notes
34,
36.
35
)
In
Maitrāyaṇī,
Kāṭhaka,
and
Vāja-
saneyi
Saṃhitās.
See
notes
34,
36.
35
)
In
Maitrāyaṇī,
Kāṭhaka,
and
Vāja-
saneyi
Saṃhitās.
See
notes
34,
36.
36
)
Taittirīya
Saṃhitā,
i.
4,
14,
1
Maitrāyaṇī
Saṃhitā,
i.
3,
16
iv.
6,
7
Kāṭhaka
Saṃhitā,
iv.
7
Vājasaneyi
Saṃhitā,
vii.
30
(
where
Iṣ
and
Ūrj
appear
as
the
names
of
the
months
).
37
)
Maitrāyaṇī
Saṃhitā,
iii.
12,
13
Vājasaneyi
Saṃhitā,
xxii.
31.
38
)
See,
e.g.,
Taittirīya
Saṃhitā,
i.
7,
9,
1
iv.
7,
11,
2
Vājasaneyi
Saṃhitā
ix.
20
xviii.
28
xxii.
32
Kāthaka
Saṃhitā,
xxxv.
10,
Weber,
2,
349,
350.
39
)
iv.
7,
2
v.
6,
16.
40
)
Cases
like
that
of
nabhas,
used
by
Mallinātha
on
Meghadūta,
i.
4,
are
merely
scholastic.
41
)
vii.
30
xxii.
31.
42
)
i.
4,
14,
1.
43
)
iii.
12,
13.
44
)
xxxviii.
4.
45
)
Ibid.,
xxxv.
10
Vājasaneyi
Saṃ-
itā,
xxii.
30.
46
)
v.
6,
4.
47
)
Verse
6
Yajus
recension
=
verse
5
Ṛc
recension:
Weber,
2,
354
et
seq.
48
)
Weber's
theory
(
359
)
that
Caitra
was
as
the
first
spring
month
secondary
to
Phālguna
is,
of
course,
an
error
for,
owing
to
the
precession
of
the
equinoxes,
Phālguna
became
the
first
month
of
spring
de
facto,
while
Caitra
became
virtually
the
last
month
of
the
preceding
season.
The
truth
is
that
the
six
seasons
are
an
arbitrary
division
of
the
year,
and
that
either
Phālguna
or
Caitra
could
be
regarded
as
the
beginning
of
spring
without
much
im-
propriety.
See
Weber,
Indische
Studien,
9,
457
10,
231,
232
Whitney,
Journal
of
the
American
Oriental
Society,
8,
71,
397,
398.
49
)
viii.
4,
2,
12
3,
18.
See
Vāja-
saneyi
Saṃhitā,
xiv.
26.
31.
The
Tait-
tirīya
Saṃhitā,
iv.
3,
10,
3,
has
the
words
in
the
form
of
yāva
and
ayāva,
which
are
explained
in
v.
3,
4,
5.
50
)
Sacred
Books
of
the
East,
43,
69,
n.
51
)
The
months
and
the
half
months
are
the
parvāṇi
of
the
sacrificial
horse
in
the
Bṛhadāraṇyaka
Upaniṣad,
i.
1,
1.
Cf.
Śatapatha
Brāhmaṇa,
i.
6,
3,
35
vi.
2,
2,
24
Vājasaneyi
Saṃhitā,
xiii.
43
St.
Petersburg
Dictionary,
s.v.
4,
where
the
sense
is
left
vague.
52
)
i.
94,
4.
Cf.
Ludwig,
Translation
of
the
Rigveda,
3,
189.
53
)
Taittirīya
Saṃhitā,
iii.
4,
9,
6
Aitareya
Brāhmaṇa,
iv.
25,
3
Śatapatha
Brāhmaṇa,
vi.
7,
4,
7
viii.
4,
2,
11
Nirukta,
v.
11,
xi.
5.
6.
54
)
Śatapatha
Brāhmaṇa,
vi.
7,
4,
7
viii.
4,
2,
11
xi.
1,
5,
3
Bṛhadāraṇyaka
Upaniṣad,
iii.
1,
5
Nirukta,
v.
11
xi.
6,
etc.
55
)
Śatapatha
Brāhmaṇa,
v.
4,
5,
21
Bṛhadāraṇyaka
Upaniṣad,
i.
1,
1
iii.
8,
9
etc.
Taittirīya
Saṃhitā,
vii.
1,
15,
1
Taittirīya
Saṃhitā,
iii.
12,
7
Vājasaneyi
Saṃhitā,
xxii.
28.
Cf.
Zimmer,
Altindisches
Leben,
364
et
seq.
Thibaut,
Astronomie,
Astrologie
und
Mathematik,
7-9
Weber,
Proceed-
ings
of
the
Berlin
Academy,
1894,
37
et
seq.
Naxatra,
2,
passim.
मास
पुं।
पक्षद्वयौ
समानार्थकाः
मास
1।4।12।2।3
ते
तु
त्रिंशदहोरात्रः
पक्षस्ते
दशपञ्च
च।
पक्षौ
पूर्वापरौ
शुक्लकृष्णौ
मासस्तु
तावुभौ॥
अवयव
==>
दिवसः,
त्रिंशत्मुहूर्ताः,
पञ्चदशदिनानि,
पूर्वपक्षः,
अपरपक्षः,
मनुष्यमासः_पितृदिनम्
==>
पुष्यनक्षत्रयुक्ता_पौर्णमासी,
पौषमासः,
मार्गशीर्षामासः,
माघमासः,
फाल्गुनमासः,
चैत्रमासः,
वैशाखमासः,
ज्येष्ठमासः,
आषाढमासः,
श्रावणमासः,
भाद्रपदमासः,
आश्विनमासः,
कार्तिकमासः,
प्रसवमासः
पदार्थ-विभागः
,
द्रव्यम्,
कालः
मासः,
पुंलिङ्गम्
(
मस्
परिमाणे
+
भावे
घञ्
।
)
माष-परिमाणम्
।
इत्यमरटीकायां
भरतः
।
माषाइति
भाषा
॥
(
मस्यते
परिमीयते
असावने-नवेति
मस्
+
घञ्
।
)
शुक्लकृष्णपक्षद्बयात्मकःकालः
।
स
च
पौषमाघादिद्बादशसंज्ञकः
।इत्यमरः
।
१
।
४
।
१२
॥
माश्चन्द्रस्तस्यायं
मासःष्णः
।
चान्द्रमासस्येयं
व्युत्पत्तिः
।
सौरादिषु
तुमस्यते
परिमीयतेऽनेनासौ
वा
मासः
।
मसिर्यई
परिमाणे
घञ्
।
माः
सान्तोऽपि
।
मास्तुमासोऽपि
दृश्यते
।
इति
हड्डः
।
इति
भरतः
॥
*
॥
स्मृतिमतेऽपि
पौषादिद्वादशसंज्ञकः
।
यथा,
--“चक्रवत्
परिवर्त्तेत
सूर्य्यः
कालवशाद्यतः
।अतः
सांवत्सरं
श्राद्धं
कर्त्तव्यं
मासचिह्नितम्
॥
मासचिह्नन्तु
कर्त्तव्यं
पौषमाघाद्यमेव
हि
।यतस्तत्र
विधानेन
स
मासः
परिकीर्त्तितः
॥
”इति
लघुहारीतः
॥
कार्त्तिकादिद्बादशसंज्ञकोऽपि
।
यथा,
--“अन्त्योपान्त्यौ
त्रिभौ
ज्ञेयौ
फाल्गुनश्च
त्रिभोमतः
।शेषा
मासा
द्विभा
ज्ञेयाः
कृत्तिकादिव्यव-स्थया
॥
”स
च
चैत्रादिद्बादशसंज्ञकश्च
।
यथा
व्यक्तंब्रह्मपुराणम्
।“चैत्रे
मासि
जगद्ब्रह्मा
ससर्ज्ज
प्रथमेऽहनि
।शुक्लपक्षे
समग्रन्तु
तदा
सूर्य्योदये
सति
॥
प्रवर्त्तयामास
तदा
कालस्य
गणनामपि
।ग्रहान्राशीनृतून्
मासान्
वत्सरान्
वत्सराधि-पान्
।इत्यनेन
मासर्त्तुवत्सराणां
चान्द्रत्वमुक्तम्
।ब्रह्मसिद्धान्तेऽपि
।“चैत्रसितादेरुदयाद्भानोर्व्वर्षर्त्तुमासयुगकल्पाः
।सृष्ट्यादौ
लङ्कायामिह
प्रवृत्ता
दिनैर्व्वत्स
॥
”चैत्रसितादेश्चैत्रशुक्लप्रतिपदस्तामारभ्येत्यर्थः
॥
अपि
च
।“मीनादिस्थो
रविर्येषामारम्भप्रथमक्षणे
।भवेत्तेऽब्दे
चान्द्रमासाश्चैत्राद्या
द्वादश
स्मृताः
॥
”चान्द्रसावनसौरनाक्षत्रभेदेन
स
च
चतुर्व्विधः
।शुक्लप्रतिपदादिदर्शान्तश्चान्द्रः
।
तत्र
चान्द्रो-ऽपि
द्विविधः
।
शुक्लप्रतिपदादिदर्शान्तो
मुख्यः
।कृष्णप्रतिपदादिपौर्णमास्यन्तो
गौणः
।
यत्-किञ्चित्त्रिंशत्तिथ्यात्मकश्चेति
द्विविधो
गौणः
।त्रिंशदहोरात्रात्मकः
सावनः
।
आदित्यैक-राशिभोगावच्छिन्नः
सौरः
।
सप्तविंशतिनक्षत्रा-वच्छिन्नस्त्रिंशन्नाक्षत्रदिनात्मकश्च
नाक्षत्रः
।तथा
च
ब्रह्मसिद्धान्ते
।“चान्द्रः
शुक्लादिदर्शान्तः
सावनस्त्रिंशता
दिनैः
।एकराशौ
रविर्यावत्
कालं
मासः
संभास्करः
॥
सर्व्वर्क्षपरिवर्त्तैस्तु
नाक्षत्र
इति
चोच्यते
॥
”सूर्य्यसिद्धान्ते
।“नाडीषष्ट्या
तु
नाक्षत्रमहोरात्रं
प्रचक्षते
।तत्त्रिंशता
भवेन्मासः
सावनोऽर्कोदयैस्तथा
॥
ऐन्दवस्तिथिभिस्तद्वत्
संक्रान्त्या
सौर
उच्यते
॥
”तत्त्रिंशता
नाक्षत्रदिनत्रिंशता
मासो
नाक्षत्र-मासः
।
तथा
त्रिंशता
॥
*
॥
स्मार्त्तशूलपाणि-मते
मुख्यचान्द्र
एव
मासपदशक्यः
।
जीमूत-वाहनमते
सौर
एव
शक्यः
।
चान्द्रप्रमाणंप्रागुक्तम्
।
सौरप्रमाणन्तु
।
सौरास्तु
माघादयोद्बादश
एव
श्रौताः
।
तथा
च
श्रुतिः
।
तप-स्तपस्यौ
शैशिरावृतुः
।
मधुश्च
माधवश्च
वास-न्तिकावृतुः
।
शुक्रश्च
शुचिश्च
ग्रैष्मावृतुः
।
अथै-तदुदगयनं
देवानां
दिनम्
।
नभाश्च
नभस्यश्चवार्षिकावृतुः
।
इषश्च
ऊर्ज्जश्च
शारदावृतुः
।सहाश्च
सहस्यश्च
हैमन्तिकावृतुः
।
अथैत-द्दक्षिणायनं
देवानां
रात्रिरिति
।
अत्रायनस्यसौरत्वेन
तद्घटकतपस्तपस्यादीनामपि
सौरपरतेति
।
अतो
भूयसामनुरोधेन
वैशाखादयःसौरवाचिनोऽवधार्य्यन्ते
।
इति
मलमासतत्त्वम्
॥
अपि
च
।“मेषस्थित्या
रवेर्मासो
वैशाखोऽब्दमुखःस्मृतः
।”इति
सङ्केतकौमुदी
॥
अथ
कर्म्मविशेषे
मासविशेषादिः
।
तत्र
पिता-महः
।“आब्दिके
पितृकृत्ये
च
मासश्चान्द्रमसः
स्मृतः
।विवाहादौ
स्मृतः
सौरो
यज्ञादौ
सावनो
मतः
॥
”प्रथमादिपदं
यात्राग्रहचारपरम्
।
यत्
कर्म्मसूर्य्यभोग्यराश्युल्लेखेन
यच्च
विशिष्योदगयनादिविहितं
तत्परञ्च
अयनस्य
सौरमासघटित-त्त्वात्
।
तच्च
चूडोपनयनादि
।
द्बितीयादिपदंसत्रभृतिवृद्बिप्रायश्चित्तायुर्दायाशौचगर्भाधान-पुंसवनसीमन्तोन्नयननामकरणान्नप्राशननिष्क्र-मणचूडादिपरम्
।
तथा
च
विष्णुधर्म्मोत्तरे
।“अध्वायनञ्च
ग्रहचारकर्म्मसौरेण
मासेन
सदाध्यवस्येत्
।सत्राण्युपास्यान्यथ
सावनेनलौक्यञ्च
यत्
स्याद्व्यवहारकर्म्म
॥
”अध्वायनं
अध्वगमनं
यात्रेति
यावत्
॥
*
॥
अथ
सौरादिमासविहितकर्म्माणि
।“विवाहोत्सवयज्ञेषु
सौरं
मासं
प्रशस्यते
।पार्व्वणे
त्वष्टकाश्राद्धे
चान्द्रमिष्टं
तथाब्दिके
॥
”अत्र
यज्ञपदमुदगयनादिविहितपशुयागाभिप्रायंपितामहोक्तन्तु
विष्णुधर्म्मोत्तरोक्तसत्रपरम्
।गर्गः
।“आयुर्दायविभागश्च
प्रायश्चित्तक्रिया
तथा
।सावनेन
तु
कर्त्तव्या
मन्त्राणामप्युपासना
॥
”सूर्य्यसिद्धान्ते
।“सूतकादिपरिच्छेदो
दिनमासाब्दपास्तथा
।मध्यमग्रहभुक्तिश्च
सावनेन
प्रकीर्त्तिता
॥
”मध्यमग्रहभुक्तिर्ज्योतिर्गणना
प्रसिद्धा
॥
*
॥
नाक्षत्रमासप्रयोजनं
विष्णुधर्म्मोत्तरे
।“नक्षत्रसत्राण्ययनानि
चेन्दो-र्म्मासेन
कुर्य्याद्भगणात्मकेन
।”नक्षत्रसत्राणि
माससाध्ययागविशेषरूपाणियाज्ञिकप्रसिद्धानि
।
इन्दोरयनानि
सोमाय-नाख्यसत्राणि
।
इति
समयप्रकाशः
॥
एवं
जन्म-नक्षत्रे
शनिभौमवारे
फलं
नाक्षत्रमासेन
योग्य-त्वात्
।
यथा,
मलमासतत्त्वे
।“जन्मन्यृक्षे
यदि
स्यातां
वारौ
भौमशनैश्चरौ
।स
मासः
कल्मषो
नाम
मनोदुःखप्रदायकः
॥
”मलमासविवरणं
मलमासशब्दे
द्रष्टव्यम्
॥
*
॥
अथ
मासकृत्यम्
।“आषाढशुक्लैकादश्यां
कुर्य्यात्
स्वापं
महोत्-सवम्
।आषाढे
च
रथं
कुर्य्यात्
श्रावणे
श्रवणाविधिम्
॥
भाद्रे
च
जन्मदिवसे
उपवासपरो
भवेत्
।प्रसुप्तञ्च
पारिवर्त्तमाश्विने
मासि
कारयेत्
॥
उत्थानं
श्रीहरेः
कुर्य्यादन्यथा
विष्णुद्रोहकृत्
।शुभे
चैवाश्विने
मासि
महामायाञ्च
पूजयेत्
॥
कार्त्तिके
मासि
यत्
कृत्यं
शृणु
देवि
वरानने
!
।सप्तवर्त्त्याः
प्रमाणेन
दीपः
स्याच्चतुरङ्गुलः
॥
पक्षान्ते
च
प्रकर्त्तव्या
दीपमाला
बलिः
शुभा
।मार्गशीर्षे
सिते
पक्षे
षष्ठीञ्च
सितवस्त्रकैः
॥
पूजयेज्जगदीशञ्च
तूलवस्त्रैर्विशेषतः
।पौषे
पुण्याभिषेकञ्च
वर्ज्जयेच्चन्दनं
तथा
॥
संक्रान्त्यां
माघमासे
च
साधिवासिततण्डुलान्
।निवेद्य
विष्णवे
भक्त्या
इमं
मन्त्रमुदीरयेत्
॥
जीवनं
सर्व्वभूतानां
जनकस्त्वं
जगद्गुरो
!
।तन्मायालीनता
प्राप्ता
त्वयैव
जनिता
प्रभो
!
॥
कर्पूराकृतिद्रव्याणि
घृताक्तानि
निवेदयेत्
।ब्राह्मणान्
भोजयेद्भक्त्या
देवदेवपुरःस्थितान्
॥
अभ्यर्च्च्य
भगवद्भक्त्या
द्विजांश्च
भगवद्धिया
।एकस्मिन्
भोजिते
भक्ते
कोटिर्भवति
भक्तितः
॥
विप्रभोजनमात्रेण
व्यङ्गं
साङ्गं
भवेद्ध्रुवम्
।पञ्चम्यां
शुक्लपक्षे
तु
स्नापयित्वा
च
केशवम्
॥
पूजयेद्भगवद्भक्त्या
चूतपल्लवसम्मितैः
॥
फल्गुचूर्णैश्च
विविधैर्वासितैः
पटवासितम्
।काननं
रमणीयञ्च
प्रदीप्तदीपदीपितम्
॥
द्राक्षेक्षुरम्भाजम्बीरनागरङ्गकपूगकम्
।नारिकेलञ्च
धात्री
च
वंशतालहरीतकी
॥
अन्यैश्च
वृक्षषण्डैश्च
सर्व्वर्त्तकुसुमाचितम्
।पुष्पैश्च
विविधैश्चैव
फलपुष्पसमन्वितम्
॥
वितानैः
कुसुमोद्यानैर्वारिपूर्णघटैस्तथा
।चूतशाखोपशाखाभिः
शोभितं
छत्रचामरैः
॥
विशेषतः
कलियुगे
दोलोत्सवो
विधीयते
।फाल्गुने
च
चतुर्द्दश्यामष्टमे
यामसंज्ञके
॥
अथवा
पौर्णमास्यान्तु
प्रतिपत्सन्धिसम्मितौ
।पूजयेद्बिधिवद्भक्त्या
फल्गुचूर्णैश्चतुर्व्विधैः
॥
सितरक्तैर्गौरपीतैः
कर्पूरादिविमिश्रितैः
।हरिद्राक्षारयोगाच्च
रङ्गरम्यैर्मनोहरैः
॥
अन्यैर्व्वा
रङ्गरम्यैश्च
प्रीणयेत्
परमेश्वरम्
॥
एकादश्यां
समारभ्य
पञ्चम्यन्तं
समापयेत्
।पञ्चाहानि
त्र्यहाणि
स्युर्द्दोलोत्सवो
विधीयते
॥
दक्षिणाभिमुखं
कृष्णं
दोलयानं
सकृन्नराः
।दृष्ट्वापराधनिचयैर्मुक्तास्ते
नात्र
संशयः
॥
निक्षिप्य
जलमात्रे
तु
मासे
माधवसंज्ञिते
।सौवर्णपात्रे
ताम्रे
वा
रौप्ये
वा
मृण्मयेऽपि
वा
॥
तोयस्थं
योऽर्च्चयेद्देवं
शालग्रामसमुद्भवम्
।प्रत्यहं
मां
महाभागे
!
तस्य
पुण्यं
न
गण्यते
॥
दमनारोपणं
कृत्वा
श्रीविष्णौ
च
समर्पयेत्
।वैशाख्यां
श्रावणे
भाद्रे
कर्त्तव्यञ्च
तदर्पणम्
॥
वैशाखे
च
तृतीयायां
जलमध्ये
विशेषतः
।अथवा
मण्डपे
कुर्य्यात्
मण्डले
वा
बृहद्ध्वजे
॥
सुगन्धचन्दनेनाङ्गसुपुष्टाङ्गो
दिने
दिने
।यथा
प्रयत्नतः
कार्य्यः
कृशाङ्गो
नैव
पूजितः
॥
चन्दनागुरुकस्तूरीकुष्ठं
कुङ्कुमरोचना
।जटामांसी
वचा
चैव
विष्णोर्गन्धाष्टकं
तथा
।एतैर्गन्धयुतैश्चापि
हरेरङ्गानि
लेपयेत्
॥
घृष्टञ्च
तुलसीकाष्ठं
कर्पूरागुरुयोगतः
।अथवा
केशरैर्योज्यं
हरिचन्दनमुच्यते
॥
अस्मिन्
काले
कृष्णभक्त्या
ये
प्रपश्यन्ति
मानवाः
॥
न
तेषां
पुनरावृत्तिः
कल्पकोटिशतैरपि
॥
सुगन्धिमिश्रितैस्तोयैः
स्नापयित्वा
जगद्गुरुम्
।अथवा
पुष्पमध्ये
च
स्थापयेज्जगदीश्वरम्
॥
बृन्दावनं
तत्र
कृत्वा
उपस्कृतफलानि
च
।विष्णुभक्तेन
योग्येन
भोजयेत्तदशेषतः
॥
नारिकेलफलं
नीरं
कोषञ्चोद्धृत्य
दापयेत्
।कण्टाफलञ्च
पनसं
कोषमुद्धृत्य
दीयते
॥
यथा
पचेत्तथा
दद्याद्यथाशक्ति
नियोगतः
।दध्ना
विमिश्रितञ्चान्नं
घृतेनाप्लुत्य
दापयेत्
॥
पाचितं
पिष्टकं
धातुरष्टादश
घृतेन
च
।तिलैश्च
तिलसंमिश्रैः
फलं
शुद्धञ्च
दापयेत्
॥
यद्यदेवात्मनः
श्रेयस्तत्तदीशाय
कल्पयेत्
।दत्त्वा
नैवेद्यवस्त्रादीनाददीत
कथञ्चन
।त्यक्तव्यं
विष्णुमुद्दिश्य
तद्भक्तेभ्यो
विशेषतः
॥
इति
ते
कथितं
किञ्चित्
समासेन
महेश्वरि
!
।गोप्तव्यञ्च
प्रयत्नेन
स्वयोनिरिव
पार्व्वति
!
॥
”इति
पाद्मे
पातालखण्डे
१२
अध्यायः
॥
मास-
Masculine.
mois
-शस्
par
mois.
°कालिक-
a.
qui
dure
un
mois,
mensuel.
°चारिक-
a.
qui
pratique
durant
un
mois.
°त्रय-
nt.
trimestre.
°संचयिक-
a.
qui
a
des
provisions
pour
un
mois.
मासानुमासिक-
a.
qui
se
produit
chaque
mois.
मासावधिक-
a.
qui
arrive
(
au
moins
)
une
fois
par
mois.
मासोपवासिन्-
a.
qui
jeûne
un
mois.
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