Ramkrishna Bhattacharya
An
advertisement published in the Times
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film-star. The advertisement was entitled ‘This Pushya Nakshatra /
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blessings, luck & success in your life.’
advertisement published in the Times
of India (Kolkata
edition) on December 10, 2014 entered by Nakshatra Diamond Jewellery
(certified by Gemological Science International, International
Gemological Institute, Independent Gemological Laboratories and
others) contained a half-page picture of a bejewelled Bollywood
film-star. The advertisement was entitled ‘This Pushya Nakshatra /
Buy from the amazing collection at Nakshatra & usher in
blessings, luck & success in your life.’
The
day the moon enters Puṣya, the eighth of the twenty seven lunar
mansions/constellations (nakṣatra).
Indian astrologers consider this day to be auspicious, particularly
for the coronation of kings (puṣyābhiṣeka).
Puṣya in a general sense stands, among other things, for
‘nourishment’. In fact the whole month of Pauṣa in the Hindu
calendar is supposed to be lucky or propitious for all activities,
such as marriage, house warming (gṛhapraveśa),
etc.1
day the moon enters Puṣya, the eighth of the twenty seven lunar
mansions/constellations (nakṣatra).
Indian astrologers consider this day to be auspicious, particularly
for the coronation of kings (puṣyābhiṣeka).
Puṣya in a general sense stands, among other things, for
‘nourishment’. In fact the whole month of Pauṣa in the Hindu
calendar is supposed to be lucky or propitious for all activities,
such as marriage, house warming (gṛhapraveśa),
etc.1
 |
| Painting: Raja Ravi Varma |
Puṣya
was known in the early Vedic times (Ṛgveda
1.191.12,
also
Atharva-veda 5.4.4).
It was also known as Tiṣya (Ṛgveda
5.54.13, 10.64.8). Pāṇini mentions it along with a synonym,
Siddha/Sidhya2
in the Aṣṭādhyāyī
3.1.116 (‘púṣ-ya- and sídh-ya- are introduced to denote
asterisms (nákṣatre),’ puṣya-siddhau
nakṣatre).3
Puṣya
literally means ‘increased wealth’ as Sidhya stands for ‘achieves
success in this’ (Katre p. 212). A detailed description of the
benefits accruing from a bath on the day the moon enters Puṣya is
found in the Kālikā-Purāṇa,
chapter
86.
The
king should take the bath, for it would ensure good fortune, welfare
and wipe out the possibility of famine and epidemic of death.4
Varāhamihira
also waxes eloquent on the power of Puṣya:
also waxes eloquent on the power of Puṣya:
There
are no portents whose evil effects are irremediable by Pushya Snāna
and there are no ceremonies calculated to do a king as much good as
the ceremony of Pushya Homa [ritual].
The
king that desires an increase in power and the king that desires sons
will be benefited by Pushya Snāna [bath at the time of Pushya].Thus
have been stated by Bṛhaspati to Indra the rules relating the
ceremony of Pushya Snāna – for longevity, increase of
progeny/subjects and of fortune. (Bṛhatsaṃhitā
48.84-87. Translation amended)
Pushya
is mentioned in several lexicons and other sources (see
Böhtlingk-Roth,
s.v.).
More interesting, however, is the fact that the
Rāmāyaṇa
Book
2 (Ayodhyā-kāṇḍa, the Book of Ayodhyā), refers to Puṣya, not
once or twice, but several times in all in connection with the
coronation of Rāma, but with quite an opposite effect.
is mentioned in several lexicons and other sources (see
Böhtlingk-Roth,
s.v.).
More interesting, however, is the fact that the
Rāmāyaṇa
Book
2 (Ayodhyā-kāṇḍa, the Book of Ayodhyā), refers to Puṣya, not
once or twice, but several times in all in connection with the
coronation of Rāma, but with quite an opposite effect.
#
Daśaratha
convened
the chief men of the land from the various cities and provinces from
the fourcorners, ‘aryan and barbarian, and others who lived in the
forest and mountain regions in which they lived’ (mlecchāś
cāryāś ca ye cānye vanaśailāntavāsinaḥ
2.3.9ab).
and told them:
convened
the chief men of the land from the various cities and provinces from
the fourcorners, ‘aryan and barbarian, and others who lived in the
forest and mountain regions in which they lived’ (mlecchāś
cāryāś ca ye cānye vanaśailāntavāsinaḥ
2.3.9ab).
and told them:
‘My
body has grown old in the shade of the white parasol. I have lived a
life of many, countless, years, and now I crave repose for this aged
body of mine…to
invest Rāma, champion of righteousness and bull among men, with the
office of prince regent, a union as propitious as the moon’s with
the constellation Puṣya. (crit.
ed. 2.2.10,
p.41)5
Then
he called Rāma to the assembly and told him:
And
since by your virtues you have won the loyalty of these my subjects,
you shall become prince regent on the day of Puṣya’s conjunction.
(2.3.24, p.51)
The
course of events that followed refers to Puṣya again and again:
course of events that followed refers to Puṣya again and again:
After
the townsmen had gone, the king held further consultation with his
counsellors. When he learned what they had determined the lord
[Daśaratha] declared with determination: “Tomorrow is Puṣya, so
tomorrow my son Rāma, his eyes as coppery as lotuses, shall be
consecrated as prince regent.” (2.4.1-2, p.51)
When
the assembled chiefs and counsellors were gone Daśarath again called
Rāma and told him:
the assembled chiefs and counsellors were gone Daśarath again called
Rāma and told him:
Rāma,
I have had dreams lately, inauspicious, ominous dreams. Great meteors
and lightning bolts out of a clear sky have been falling nearby with
a terrible crash. The astrologers also inform me, Rāma, that my
birth star is obstructed by hostile planets, Angāraka, Rāhu and the
sun. When such portents as these appear it usually means a king is
about to die or meet with some dreadful misfortune. You must
therefore have yourself consecrated, Rāghava, before my resolve
fails me. For the minds of men are changeable. Today the moon has
reached Punarvasu, just to the east of Puṣya; tomorrow, the
astrologers predict, its conjunction with Puṣya is certain. On this
very Puṣya day
you
must therefore have yourself consecrated, Rāghava, before my resolve
fails me. On this very Puṣya day you must have yourself consecrated
– I feel a sense of great urgency. Tomorrow, slayer of enemies, I
will consecrate you as prince regent. (2.4.12-22,
p.55)
Some
may very well think of this passage as an act of subversion. The
royal astrologers could foretell about Daśaratha’s
death but could not foresee that Rama was not destined to be made the
prince regent. The counsellors of Daśaratha
too proved to be no better, although they were sages of repute. They
too did not foresee that all attempts to consecrate Rāma
would prove to be futile: Daśaratha
was not destined to see his eldest son enthroned.
may very well think of this passage as an act of subversion. The
royal astrologers could foretell about Daśaratha’s
death but could not foresee that Rama was not destined to be made the
prince regent. The counsellors of Daśaratha
too proved to be no better, although they were sages of repute. They
too did not foresee that all attempts to consecrate Rāma
would prove to be futile: Daśaratha
was not destined to see his eldest son enthroned.
Let
us look at the following passages that go on hammering on the
auspiciousness of Pusya, credulously repeated by other characters of
the epic:
us look at the following passages that go on hammering on the
auspiciousness of Pusya, credulously repeated by other characters of
the epic:
At
that moment Kauśalyā stood with her eyes closed, while Sumitrā,
Sītā and Lakṣmaṇa were seated behind her. From the moment she
received word that her son was to be consecrated as prince regent on
Pushya day, she had been controlling her breathing and meditating on
the Primal Being, Janārdana. (2.4.30-33, p.57)
Now,
Kaikeyī’s
family
servant, who had lived with her from the time of her birth, had
happened to ascend to the rooftop terrace that shone like the moon.
From the terrace Mantharā could see all Ayodhyā – the king’s
way newly sprinkled, the lotuses and water lilies strewn about, the
costly ornamental pennants and banners, the sprinkling of sandalwood
water and the crowds of freshly bathed people. Seeing a nursemaid
standing nearby, Mantharā asked:
Kaikeyī’s
family
servant, who had lived with her from the time of her birth, had
happened to ascend to the rooftop terrace that shone like the moon.
From the terrace Mantharā could see all Ayodhyā – the king’s
way newly sprinkled, the lotuses and water lilies strewn about, the
costly ornamental pennants and banners, the sprinkling of sandalwood
water and the crowds of freshly bathed people. Seeing a nursemaid
standing nearby, Mantharā asked:
“Why
is Rāma’s mother so delighted and giving away moneyto
people, when she has always been so miserly? Tell me,why
are the people displaying such boundless delight? Hassomething
happened to delight the lord of earth? What is heplanning
to do?”
Bursting
with delight and out of sheer gladness the nursemaid told the
hunchback Mantharā about the greater majesty in store for Rāghava:
with delight and out of sheer gladness the nursemaid told the
hunchback Mantharā about the greater majesty in store for Rāghava:
“Tomorrow
on Puṣya
day King Daśaratha is going to consecrate Rāma Rāghava as prince
regent, the blameless prince who has mastered
his anger.” (2.7.5-8ab, p.71)
Mantharā
then proceeded to visit Kaikeyī. She found her quite happy with the
news of Rāma’s coronation. The queen even presented her with a
lovely piece of jewellery.
then proceeded to visit Kaikeyī. She found her quite happy with the
news of Rāma’s coronation. The queen even presented her with a
lovely piece of jewellery.
But
Mantharā was beside herself with rage and sorrow. She threw the
jewellery away and said spitefully:
Mantharā was beside herself with rage and sorrow. She threw the
jewellery away and said spitefully:
“You foolish woman, how can you
be delighted at such a moment? Are you not aware that you stand in
the midst of a sea of grief? It is Kauśalyā who is fortunate; it is
her son the eminent brahmans
will consecrate as the powerful prince regent tomorrow, on Puṣya
day. Once Kauśalyā secures this great object of joy, she will
cheerfully eliminate her enemies. (2.8.1-3, p.75)
In
the mean time, the work of consecration has begun.
the mean time, the work of consecration has begun.
The
ministers, the leaders of the army and the leading merchants joyfully
convened for Rāghava’s consecration. When the bright sun had risen
and Pushya day had come, the chief Brahmans
made the preparations for Rāma’s consecration. (2.13.1-3, p.107)
When
Rāma went back to meet his spouse, his demeneour betrayed his
misgivings:
Rāma went back to meet his spouse, his demeneour betrayed his
misgivings:
Sītā
started up and began to tremble as she looked at her husband consumed
with grief, his senses numb with anxious care. When she saw how his
face was drained of color, how he sweated and chafed, she was
consumed with sorrow. “What is the meaning of this, my lord?” she
asked. Today was surely the day for which the learned brahmans
had forecast the conjunction of Puṣya, the majestic constellation
ruled by Bṛhaspati. Why are you so sad, Rāghava? The
hundred-ribbed parasol with its hue of white-capped water is not
throwing its shade upon your handsome face. (2.23.5-8, p.161)
Thus,
contrary to all expectations, instead of being crowned as the
sovereign of Kośala, Rāma was forced to go to exile for fourteen
years. The prediction of the astrologers and the endeavours of his
father’s counsellors came to naught. So much for the alleged
beneficial effect of Puṣya.6
The astrologers and cunsellors did not warn Daśaratha
of the consequences if he tried to empower Rāma
as the King of Kośala.
contrary to all expectations, instead of being crowned as the
sovereign of Kośala, Rāma was forced to go to exile for fourteen
years. The prediction of the astrologers and the endeavours of his
father’s counsellors came to naught. So much for the alleged
beneficial effect of Puṣya.6
The astrologers and cunsellors did not warn Daśaratha
of the consequences if he tried to empower Rāma
as the King of Kośala.
#
Why
should the author of this Book, or more specifically, of this section
(added, according to Brockington p.329, at the second stage of
redaction), repeatedly disparage the royal astrologers and
counsellors by pointing out, not once or twice, but several times,
the alleged beneficial effect of a day (when the moon enters Puṣya)
and the opposite result that followed? The Rāmāyaṇa
itself is in all respects a pro-Establishment work, basically
male-dominated and conservative in approach concerning all social and
political questions. The debunking of astrologers stands out as a
significant piece of dissidence not expected in a Brahmanical work.
In the Indian tradition the Rāmāyaṇa
is not considered to be a secular epic (mahākāvya).
On the other hand, it is the first work composed by the ‘first
poet’ (ādikavi).
Vālmīki was so regarded even in the first century ce,
as
evidenced in Life
of the Buddha
(Buddhacarita)
by
the Buddhist poet, Aśvaghoṣa. He writes: ‘And Vālmīki was the
first to create the verse’ (vālmīkirādau
ca sasarja padyaṃ, 1.43).
The discrediting of astrology, or at least of royal astrologers, is
an unexpected radical trait in the received text of the Rāmāyaṇa
in all its recensions and versions. It is strange that neither P.L.
Vaidya, the editor of the Ayodhyākāṇḍa in the crit. ed., nor
any scholar, Indian or foreign, writing on the Rāmāyaṇa
pays the least attention to the irony inherent in the repeated
reference to Puṣya and the failure of the astrologers in
determining the fate awaiting Rāma. Vaidya commenting on 2.4.19-20,
writes:
should the author of this Book, or more specifically, of this section
(added, according to Brockington p.329, at the second stage of
redaction), repeatedly disparage the royal astrologers and
counsellors by pointing out, not once or twice, but several times,
the alleged beneficial effect of a day (when the moon enters Puṣya)
and the opposite result that followed? The Rāmāyaṇa
itself is in all respects a pro-Establishment work, basically
male-dominated and conservative in approach concerning all social and
political questions. The debunking of astrologers stands out as a
significant piece of dissidence not expected in a Brahmanical work.
In the Indian tradition the Rāmāyaṇa
is not considered to be a secular epic (mahākāvya).
On the other hand, it is the first work composed by the ‘first
poet’ (ādikavi).
Vālmīki was so regarded even in the first century ce,
as
evidenced in Life
of the Buddha
(Buddhacarita)
by
the Buddhist poet, Aśvaghoṣa. He writes: ‘And Vālmīki was the
first to create the verse’ (vālmīkirādau
ca sasarja padyaṃ, 1.43).
The discrediting of astrology, or at least of royal astrologers, is
an unexpected radical trait in the received text of the Rāmāyaṇa
in all its recensions and versions. It is strange that neither P.L.
Vaidya, the editor of the Ayodhyākāṇḍa in the crit. ed., nor
any scholar, Indian or foreign, writing on the Rāmāyaṇa
pays the least attention to the irony inherent in the repeated
reference to Puṣya and the failure of the astrologers in
determining the fate awaiting Rāma. Vaidya commenting on 2.4.19-20,
writes:
The
reason for immediate coronation of Rāma as indicated here is that
stars do not seem to be favourable to Daśaratha, and even suggest
calamities like death or change of mind. The good and auspicious idea
in the mind of Daśaratha, therefore, requires to be put into action
immediately (p.695).
This
is to miss the mark. Vaidya does not say a word about astrology and
its failure. He is concerned solely with the ethical questions
arising out of the situation. Nor does Sheldon Pollock, in his
otherwise admirable translation, spend a single word to point out the
irony of the circumstances.
is to miss the mark. Vaidya does not say a word about astrology and
its failure. He is concerned solely with the ethical questions
arising out of the situation. Nor does Sheldon Pollock, in his
otherwise admirable translation, spend a single word to point out the
irony of the circumstances.
#
All
this automatically raises the obvious question: how could such an
anti-Establishment view find place and continue to hold it in a
‘sacred text’ like the Rāmāyaṇa?
this automatically raises the obvious question: how could such an
anti-Establishment view find place and continue to hold it in a
‘sacred text’ like the Rāmāyaṇa?
The
only tentative answer I can offer is that, even among the redactors
of the Ayodhyākāṇḍa of the Rāmāyaṇa
there must have been one who had some grudge against astrology,
perhaps because he himself had been a victim of deception of false
prophecy. Or he might have a freethinker (rarely met with, but not
altogether non-existent in any phase of Indian history), not
believing in astrological predictions. There is no gainsaying that
the irony of the situation is enhanced by the welfare expected of
Puṣya and the disaster that fell on Rāma’s life. There is an
oral tradition which says that the adherents of the Nyāya philosophy
used to scoff at the astrologers by saying, ‘Astrology is
(rendered) fruitless by the banishment of Rāma from his kingdom’
(viphalaṃ
jyotiṣaṃ śāstraṃ rāme rājyavivāsite).7
This was in response to a maxim vaunted by the astrologers,
‘Astrology is productive (lit. fruitful) where the sun and the moon
are (its) witnesses’ (saphalaṃ
jyotiṣaṃ śāstram candrārkau yatra sākṣiṇau).
only tentative answer I can offer is that, even among the redactors
of the Ayodhyākāṇḍa of the Rāmāyaṇa
there must have been one who had some grudge against astrology,
perhaps because he himself had been a victim of deception of false
prophecy. Or he might have a freethinker (rarely met with, but not
altogether non-existent in any phase of Indian history), not
believing in astrological predictions. There is no gainsaying that
the irony of the situation is enhanced by the welfare expected of
Puṣya and the disaster that fell on Rāma’s life. There is an
oral tradition which says that the adherents of the Nyāya philosophy
used to scoff at the astrologers by saying, ‘Astrology is
(rendered) fruitless by the banishment of Rāma from his kingdom’
(viphalaṃ
jyotiṣaṃ śāstraṃ rāme rājyavivāsite).7
This was in response to a maxim vaunted by the astrologers,
‘Astrology is productive (lit. fruitful) where the sun and the moon
are (its) witnesses’ (saphalaṃ
jyotiṣaṃ śāstram candrārkau yatra sākṣiṇau).
The
redactor of this section of the Rāmāyaṇa
Book 2 must have been an ancestor of the Naiyāyikas who ridiculed
astrology by citing the case of Rāma’s banishment.
redactor of this section of the Rāmāyaṇa
Book 2 must have been an ancestor of the Naiyāyikas who ridiculed
astrology by citing the case of Rāma’s banishment.
Appendix
A
A
Sanskrit
passages from the Rāmāyaṇa
(critical edition)
passages from the Rāmāyaṇa
(critical edition)
taṃ
candram iva puṣyeṇa yuktaṃ dharmabhṛtāṃ varam
|
yauvarājyena
yoktāsmi prītaḥ puruṣapuṃgavam
|| (crit. ed. 2.2.10)tvayā
yataḥ prajāś cemāḥ svaguṇair anurañjitāḥ
|
tasmāt
tvaṃ puṣyayogena yauvarājyam avāpnuhi
|| (2.3.24)gateṣv
atha nṛpo bhūyaḥ paureṣu saha mantribhiḥ |
mantrayitvā
tataś cakre niścayajñaḥ sa niścayam ||
śva
eva puṣyo bhavitā śvo ‘bhiṣecyeta me sutaḥ |
rāmo
rājīvatāmrākṣo yauvarājya iti prabhuḥ
|| (2.4.1-2)rāma
vṛddho ‘smi dīrghāyur bhuktā bhogā mayepsitāḥ |
annavadbhiḥ kratuśatais tatheṣṭaṃ bhūridakṣiṇaiḥ
||
jātam
iṣṭam apatyaṃ me tvam adyānupamaṃ bhuvi |
dattam
iṣṭam adhītaṃ ca mayā puruṣasattama ||
anubhūtāni
ceṣṭāni mayā vīra sukhāni ca |
devarṣi
pitṛviprāṇām anṛṇo ‘smi tathātmanaḥ ||
na
kiṃ cin mama kartavyaṃ tavānyatrābhiṣecanāt |
ato
yat tvām ahaṃ brūyāṃ tan me tvaṃ kartum arhasi
||
adya
prakṛtayaḥ sarvās tvām icchanti narādhipam |
atas
tvāṃ yuvarājānam abhiṣekṣyāmi putraka ||
api
cādyāśubhān rāma svapnān paśyāmi dāruṇān |
sanirghātā
maholkāś ca patantīha mahāsvanāḥ ||
avaṣṭabdhaṃ
ca me rāma nakṣatraṃ dāruṇair grahaiḥ |
āvedayanti
daivajñāḥ sūryāṅgārakarāhubhiḥ ||
prāyeṇa
hi nimittānām īdṛśānāṃ samudbhave |
rājā
vā mṛtyum āpnoti ghorāṃ vāpadam ṛcchati ||
tad
yāvad eva me ceto na vimuhyati rāghava |
tāvad
evābhiṣiñcasva calā hi prāṇināṃ matiḥ ||
adya
candro ‘bhyupagataḥ puṣyāt pūrvaṃ punar vasum |
śvaḥ
puṣya yogaṃ niyataṃ vakṣyante daivacintakāḥ ||
tatra
puṣye ‘bhiṣiñcasva manas tvarayatīva mām |
śvas
tvāham abhiṣekṣyāmi yauvarājye paraṃtapa ||
(2.4.12-22)tatra
tāṃ pravaṇām eva mātaraṃ kṣaumavāsinīm |
vāgyatāṃ
devatāgāre dadarśa yācatīṃ śriyam ||
prāg
eva cāgatā tatra sumitrā lakṣmaṇas tathā |
sītā
cānāyitā śrutvā priyaṃ rāmābhiṣecanam ||
tasmin
kāle hi kausalyā tasthāv āmīlitekṣaṇā |
sumitrayānvāsyamānā
sītayā lakṣmaṇena ca ||
śrutvā
puṣyeṇa putrasya yauvarājyābhiṣecanam |
prāṇāyāmena
puruṣaṃ dhyāyamānā janārdanam ||
(2.4.30-33)rāmamātā
dhanaṃ kiṃ nu janebhyaḥ saṃprayacchati
|
atimātraṃ
praharṣo ‘yaṃ kiṃ janasya ca śaṃsa me ||
kārayiṣyati
kiṃ vāpi saṃprahṛṣṭo mahīpatiḥ |
vidīryamāṇā
harṣeṇa dhātrī paramayā mudā ||
ācacakṣe
‘tha kubjāyai bhūyasīṃ rāghave śriyam |
śvaḥ
puṣyeṇa jitakrodhaṃ yauvarājyena rāghavam ||
rājā
daśaratho rāmam abhiṣecayitānagham |
(2.7.5-8ab)mantharā
tv abhyasūyyainām utsṛjyābharaṇaṃ ca tat |
uvācedaṃ
tato vākyaṃ kopaduḥkhasamanvitā ||
harṣaṃ
kim idam asthāne kṛtavaty asi bāliśe |
śokasāgaramadhyastham
ātmānaṃ nāvabudhyase ||
subhagā
khalu kausalyā yasyāḥ putro ‘bhiṣekṣyate |
yauvarājyena
mahatā śvaḥ puṣyeṇa dvijottamaiḥ ||
(2.8.1-3)te
tu tāṃ rajanīm uṣya brāhmaṇā vedapāragāḥ
|
upatasthur
upasthānaṃ saharājapurohitāḥ ||
amātyā
balamukhyāś ca mukhyā ye nigamasya ca |
rāghavasyābhiṣekārthe
prīyamāṇās tu saṃgatāḥ ||
udite
vimale sūrye puṣye cābhyāgate ‘hani
|
abhiṣekāya
rāmasya dvijendrair upakalpitam ||
(2.13.1-3)
praviveśātha
rāmas tu svaveśma suvibhūṣitam |prahṛṣṭajanasaṃpūrṇaṃ
hriyā kiṃ cid avāṅmukhaḥ ||atha
sītā samutpatya vepamānā ca taṃ patim
|apaśyac
chokasaṃtaptaṃ cintāvyākulilendriyam
||vivarṇavadanaṃ
dṛṣṭvā taṃ prasvinnam amarṣaṇam
|āha
duḥkhābhisaṃtaptā kim idānīm idaṃ prabho
||adya
bārhaspataḥ śrīmān yuktaḥ puṣyo na rāghava
|procyate
brāhmaṇaiḥ prājñaiḥ kena tvam asi durmanāḥ
|| (2.23.5-8)
Puṣya
occurs in the following verses in the vulgate: 2.12ab, 3.41ab, 4.2ab,
4.22ab, 4.33ab, 7.11ab, 8.9cd, 15.3ab, and 26.8 ab.
occurs in the following verses in the vulgate: 2.12ab, 3.41ab, 4.2ab,
4.22ab, 4.33ab, 7.11ab, 8.9cd, 15.3ab, and 26.8 ab.
Notes:
1
Since the month of Pauṣa comes after the harvesting season,
cultivators and traders are in a relatively prosperous state, and
have some money to spare. There is a Bangla proverb, kāro
pauṣmās kāro sarvanāś
(To one the month to prosper ( Pauṣa), to another, disaster). A
festival is also held in every Bengali Hindu household at the last
day of Pauṣa. Several types of cocoanut confectionaries are
prepared and people are invited to partake of them.
Since the month of Pauṣa comes after the harvesting season,
cultivators and traders are in a relatively prosperous state, and
have some money to spare. There is a Bangla proverb, kāro
pauṣmās kāro sarvanāś
(To one the month to prosper ( Pauṣa), to another, disaster). A
festival is also held in every Bengali Hindu household at the last
day of Pauṣa. Several types of cocoanut confectionaries are
prepared and people are invited to partake of them.
2
The other two synonyms are Tiṣya and Puṣyā.
The other two synonyms are Tiṣya and Puṣyā.
3
Commenting on Aṣṭ
2.3.45 (nakṣatre ca
lupi), Katre provides an
example: ‘One should drink a milkshake when the asterism Puṣya
is in conjunction with the moon,’ puṣyena/puṣye
pāyasaṃ aśnīyāt
(p.148)
Commenting on Aṣṭ
2.3.45 (nakṣatre ca
lupi), Katre provides an
example: ‘One should drink a milkshake when the asterism Puṣya
is in conjunction with the moon,’ puṣyena/puṣye
pāyasaṃ aśnīyāt
(p.148)
saubhāgye-kalyāṇakaraṃ
durbhikṣa-maraṇākahaṃ
|| (Kālikā-Purāṇa
86.2, p. 879).
durbhikṣa-maraṇākahaṃ
|| (Kālikā-Purāṇa
86.2, p. 879).
This verse is
quoted in the Śabda-kalpa-druma,
a Sanskrit-Sanskrit dictionary, from which it is re-quoted in
Böhtlingk-Roth’s Sanskrit-Wörterbuch.
quoted in the Śabda-kalpa-druma,
a Sanskrit-Sanskrit dictionary, from which it is re-quoted in
Böhtlingk-Roth’s Sanskrit-Wörterbuch.
5
For the critically edited constituted text of the original Sanskrit
passages, see Appendix A below. A vulgate text with an English
translation is to be found in
<http://www.valmikiramayan.net/utf8/ayodhya/sarga2/ayodhya_2_frame.htm>
For the critically edited constituted text of the original Sanskrit
passages, see Appendix A below. A vulgate text with an English
translation is to be found in
<http://www.valmikiramayan.net/utf8/ayodhya/sarga2/ayodhya_2_frame.htm>
6
It may be mentioned in this connection that there are several
floating verses (udbhaṭa-śokas)
of unknown authorship satirizing astrologers. Some of them have been
collected in the anthology, Subhāṣita-ratna-bhāṇḍāgāra
under the head, ‘Censure of Evil Astrologers’ (kugaṇaka-nindā).
It may be mentioned in this connection that there are several
floating verses (udbhaṭa-śokas)
of unknown authorship satirizing astrologers. Some of them have been
collected in the anthology, Subhāṣita-ratna-bhāṇḍāgāra
under the head, ‘Censure of Evil Astrologers’ (kugaṇaka-nindā).
7
These two maxims have been cited by S. Thakur in 1982/1988 p. 22. To
the best of my knowledge they had never been recorded before.
Enquiries with Nyāya specialists such as Professor M.K.
Gangopadhyaya and Professor Prabal Kumar Sen too confirmed this
conclusion. Thakur in his short note, however, discusses Daśaratha’s
speeches alone; he does not mention those of others.
These two maxims have been cited by S. Thakur in 1982/1988 p. 22. To
the best of my knowledge they had never been recorded before.
Enquiries with Nyāya specialists such as Professor M.K.
Gangopadhyaya and Professor Prabal Kumar Sen too confirmed this
conclusion. Thakur in his short note, however, discusses Daśaratha’s
speeches alone; he does not mention those of others.
Works
Cited
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(first pub. 1936).
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of
Pāṇini.
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Böhtlingk, Otto and
Rudolf Roth. Sanskrit-Wörterbuch.
Delhi: Motilal Banrsidass, 1990 (reprint).
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Delhi: Motilal Banrsidass, 1990 (reprint).
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Righteous
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the Evolution of an Epic.
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Book 2, Ayodhyā by Valmīki.
Trans. Sheldon Pollock.Princeton: Princeton University Press, 2005.
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Trans. Sheldon Pollock.Princeton: Princeton University Press, 2005.
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(1822-58).
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(1822-58).
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Narayan Ram Acharya (ed.). Bombay: Nirnay Sagar Press, 1952, newly
edited by Kashinath Pandurang Parab. Śrīsubhāṣitaratnabhāṇḍāgāraṃ.
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Srikrishnaciatanya. Jyotiṣīder bhāgya gaṇanā upahāsa karechen
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Mānush,
October-November 1982, reprinted in Vijñāna
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Mānush,
October-November 1982, reprinted in Vijñāna
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Sanskrit Vishvavidyalaya, 1968.
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Brihat
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Viśvakoṣa.
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Bangla Sal (1901ce).
Acknowledgements:
Amitava Bhattacharyya, Sourav Basak, and Sunish Kumar Deb. The usual
disclaimers apply.
Amitava Bhattacharyya, Sourav Basak, and Sunish Kumar Deb. The usual
disclaimers apply.
Ramkrishna
Bhattacharya taught English at the University
of Calcutta, Kolkata and
was an Emeritus Fellow of University Grants Commission. He is now a Fellow
of PAVLOV Institute, Kolkata.
Bhattacharya taught English at the University
of Calcutta, Kolkata and
was an Emeritus Fellow of University Grants Commission. He is now a Fellow
of PAVLOV Institute, Kolkata.
Email
ID: ramkrishna.bhattacharya@gmail.com)
ID: ramkrishna.bhattacharya@gmail.com)
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