THE GUPTA INSCRIPTIONS; APPENDIX III. 161
APPENDIX III.
The Twelve-Year Cycle of Jupiter.
By Shankar Balkrishna Dikshit; Bombay Educational Department.
The names of the saṁvatsaras, or years, of the Twelve-Year Cycle of Jupiter,
are determined in accordance with the following rule in the Bṛihat-Saṁhitâ of Varâhamihira,
adhyâya viii. verse 1, — nakshatrêṇa sah=ôdayam upagachchhati yêna dêvapati-mantrî¹ |
tat-saṁjñaṁ vaktavyaṁ varshaṁ mâsa-kramêṇ=aiva ||, — "with whatever nakshatra
(Jupiter) the counsellor of (Indra) the lord of the gods attains (his) rising, the year is to
be spoken of (as) having the appellation of that (nakshatra), in accordance with the order
of the months."
Here, by the word udaya, 'rising,' we have to understand, not the daily rising of Jupi-
ter, but his heliacal rising. Jupiter becomes invisible for some days before and after
his conjunction with the sun. The sun's daily motion is faster than that of Jupiter. So,
when the sun in his course comes near Jupiter, the latter becomes invisible, on the west
side of the horizon; and he is then said to set. He remains from twenty-five to thirty-one
days in this state of invisibility. And, when he is left behind by the sun, he again becomes
visible, in the east; and then he is said to rise. Generally, in India, when the interval
between the daily settings or risings of the sun and Jupiter amounts to forty-four minutes
¹ The reading that I give, is from an old manuscript in my possession. But the commentator,
Utpala, explains the verse with the reading—nakshatrêṇa sah=ôdayam astaṁ vâ yêna yâti sura-
mantrî,—'with whatever nakshatra (Jupiter) the counsellor of the gods attains (his) rising or setting.'
It is curious that the text, in my manuscript copy, stands as given above. The copyists, however far
they might go wrong in ordinary transcribing, could not, unless intentionally, turn the letters mastaṁ
vâ yêna yâti sura, if they were original at all, into mupagachchhati yêna dêvapati. And Utpala him-
self gives the note—Ṛishiputr-âdibhiḥ udaya-nakshatra-mâsa-samjñâ-kramêṇa varshaṁ jñâtavyam
ity=uktam,—"it is said by Ṛishiputra and others, that the year is to be known according to the
order of the name of the month of the nakshatra of the rising (of Jupiter)." Also, all the other author-
ities, which I find giving the rule of naming the years of the cycle according to the risings of Jupiter,
make each year take its name from only the rising of the planet; not from its setting.—[The reading
in the text above, is the one adopted by Kern, in his edition of the Bṛihat-Saṁhitâ, p. 47. His
translation (Jour. R. As. Soc. N. S. Vol. V. p. 45) is—"each year (during which Jupiter completes a
twelfth part of his revolution) has to bear the name of the lunar mansion in which he rises; the years
follow each other in the same order as the lunar months." Both in his Various Readings, p. 6, and
in the note to his translation, he notices the reading sah=ôdayam astaṁ vâ yêna yâti sura-mantrî.
But he points out that "the comparison of the MSS leaves little doubt that this reading is a correc-
tion, suggested by the remark of Utpala, that, in case the planet should set in one and rise in another
nakshatra, only that name must be taken which agrees with the order of the month.—J. F. F.]

(of time), then the so-called setting or rising of Jupiter, i.e. his heliacal setting or rising,
takes place.
To such a system, as is taught in this verse of Varâhamihira, and by no less than
eleven other authorities, as will be seen further on, or determining the commencement of
a saṁvatsara of the Twelve-Year Cycle, and of naming it, from Jupiter's heliacal-rising,
I would give the name of the heliacal-rising system, in order to distinguish it from
the other system in which the duration and name of a saṁvatsara of the Twelve-Year
Cycle are determined from the particular sign of the zodiac in which Jupiter stands with
reference to his mean longitude, and which latter system, to be mentioned more full,
further on, I would name the mean-sign system.
Now, the years of the Sixty-Year Cycle of Jupiter and of the Twelve-Year Cycle ac-
cording to the mean-sign system, are determined by his mean longitude,¹ which sometimes
differs from his apparent longitude by as much as fifteen degrees. But, as the disappear-
ance or reappearance of Jupiter is no imaginary thing, it is evident that it can be calcu-
lated, and is to be calculated, only according to Jupiter's actual place, that is, his apparent
longitude (or right ascension), and not from his mean longitude. And, consequently, the
beginning of each saṁvatsara of the Twelve-Year Cycle according to the heliacal-rising
system, depends on Jupiter's apparent longitude at the time of his heliacal rising.
One revolution of Jupiter, in the zodiac, is completed in about twelve years; and, in
twelve years, there are twelve revolutions of the sun (that is, of the earth). So that, in
this period of about twelve years, there are only eleven conjunctions of the sun and Jupiter.
Therefore, in twelve years there are only eleven heliacal risings of Jupiter.² The interval
between two risings is generally 399 days. And thus, in each cycle of the heliacal-
rising system, there are only eleven saṁvatsaras in twelve years; the duration
of each being about 400 days, and one saṁvatsara, determined by the circumstances of
the particular cycle, being altogether omitted.
The names of the lunar months are used as the names of the saṁvatsaras of the
Twelve-Year Cycle of Jupiter. And the names of these months are given to the saṁvat-
saras, in accordance with the particular nakshatra in which Jupiter's heliacal rising takes
place. Of the twenty-seven nakshatras, two are assigned to each of nine of the twelve
months; and three to each of the remaining three months. The rule for this is given in
the Bṛihat-Saṁhitā, viii. 2, — varshâṇi Kârttik-âdîny=âgnêyâd bha-dvay-ânuyôgîni ।
kramaśas tri-bhaṁ tu pañchamam upântyam antyaṁ cha yad varsham ॥,—“ the years
Kârttika and others (that follow) combine two nakshatras, from (the nakshatra) belonging

¹ The mean longitude of a heavenly body is the longitude of an imaginary body, of the same
name, conceived to move uniformly with the mean motion of the real body.
² In his note on the Sûrya-Siddhânta, xiv. 17 (see the Rev. E. Burgess' Translation, p 271),
Prof. Whitney says that Jupiter “ would set and rise heliacally twelve times in each revolution, and

THE GUPTA INSCRIPTIONS; APPENDIX III 163
TABLE VIII.
Regulation of the Names of the Saṁvatsaras from the Nakshatras.

164 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
in Table IX. on page 165 below. And generally, whenever we meet with a nakshatra
spoken of with reference to the place of a heavenly body, that nakshatra is to be taken in
the above sense.
There is, however, a second method of determining the nakshatras with refer-
ence to the places of heavenly bodies. And, though it has now gone almost out of use,
yet it was undoubtedly prevalent to a great extent in early times, and was much made use
of, on important religious occasions at least. The chief feature of it is, that the space
on the ecliptic allotted to each nakshatra is not equal. Fifteen nakshatras are held to
be of an equal average space; but six, of one and a half times the average; and six
others, of only half the average.
One system of unequal spaces, according to this method, is referred to in some of
the verses from the Garga-Saṁhitâ, which are quoted by Utpala in his commentary on the
Bṛihat-Saṁhitâ. The commentary, with the passages quoted in it, runs — tathâ cha
Gargaḥ। Uttarâś cha tath=Âdityaṁ Viśâkhâ .ch=aiva Rôhiṇî। êtâni shaṭ adhyardha-
bhôgâni॥ Paushṇ-Âśvi-Kṛittikâ-Sôma-Tishya-Pitrya-Bhag-âhvayâḥ Sâvitra-Chitr-Ânûrâdhâ
Mûlaṁ Tôyaṁ cha Vaishṇavaṁ Dhanishṭh=Âjaikapâch ch=aiva sama-vargaḥ prakîrtitaḥ।
êtâni pañchadaśa sama-bhôgâni॥ Yâmy-Aindra-Raudra-Vâyavya-Sârpa-Vâruṇa-saṁjñitâḥ।
êtâni shaṭ ardha-bhôgâni॥,—"and so Garga (says), 'the Uttarâs (i.e. Uttarâ-Phalgunî,
Uttarâ-Ashâḍhâ, and Uttarâ-Bhâdrapadâ), and Âditya (Punarvasu), Viśâkhâ, and also
Rôhiṇî;' these six (are) of one-and-a-half times (the average) longitude. '(The naksha-
tras) of which the names are Paushṇa (Rêvatî), Aśvi (Aśvinî), Kṛittikâ, Sôma (Mṛiga),
Tishya (Pushya), Pitrya (Maghâ), and Bhaga (Pûrvâ-Phalgunî), (and also) Sâvitra (Hasta),
Chitrâ, Anûrâdhâ, Mûla, Tôya (Pûrvâ-Ashâḍhâ), and Vaishṇava (Śravaṇa), (and) Dha-
nishṭhâ, and also Ajaikapâd (Pûrvâ-Bhâdrapadâ); (this class of nakshatras) is called the
equal class;' these fifteen (are) of equal (average) longitude. '(The nakshatras) which
have the appellations of Yâmya (Bharaṇî), Aindra (Jyêshṭhâ), Raudra (Ârdrâ), Vâyavya
(Svâti), Sârpa (Âślêshâ), and Vâruṇa (Śatatârakâ);' these six (are) of half (the average)
longitude." In this system, which I would name the Garga system of unequal spaces,
the number of the nakshatras is twenty-seven, as usual. The average space of a nakshatra,
therefore, is 13 degrees, 20 minutes; a one-and-a-half space is 20 degrees; and a half
space is 6 degrees, 40 minutes. The longitudes of the ending-points of all the nakshatras,
according to this system, are given in the last column but one in Table IX. on
page 165 below; and the entries of ½ and 1½ in the sub-column, mark the spaces which
differ from the average space. Nârada and Vasishṭha give this system in the same way
as Garga. It seems to have originated in the fact that the distances between the chief
stars, called yôga-târâ, of the different nakshatras, are not equal. The distance is natur-
ally expected to be 13 degrees, 20 minutes. But, in some cases it is less than 7 degrees;
while in others it is more than 20 degrees. However, be the reason of the system what it
may, there is no doubt that it was extensively in use in ancient times. And, that either it,

THE GUPTA INSCRIPTIONS; APPENDIX III. 165
TABLE IX.
Longitudes of the Ending-points of the Nakshatras.

or the very similar system of the Brahma-Siddhânta, explained below, was still in use, at
least on important occasions, up to A.D. 862, is proved by the Dêôgaḍh inscription of
Bhôjadêva of Kanauj; the results for which, calculated by me, have been exhibited by
Mr. Fleet at page 107 above, note 1.
Another system of unequal spaces is given in the Brahma-Siddhânta,¹ chapter
xiv. verses 45 to 53. In its leading feature, it is the same with Garga's system; but it
differs a little from Garga's, in introducing Abhijit, in addition to the twenty-seven naksha-
tras. The moon's daily mean motion,—13 degrees, 10 minutes, 35 seconds,—is taken as
the average space of a nakshatra. And, as the total of the spaces thus allotted to the
¹ By this name, is to be understood, throughout this paper, the Siddhânta by Brahmagupta

166 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
usual twenty-seven nakshatras, on a similar arrangement of unequal spaces, amounts to
only 355 degrees, 45 minutes, 45 seconds, the remainder,—4 degrees, 14 minutes, 15 se-
conds,—is allotted to Abhijit, as an additional nakshatra, placed between Uttarâ-Ashâḍhâ
and Śravaṇa. This system, which I would name the Brahma-Siddhânta system of
unequal spaces, is best explained by Bhâskarâchârya,¹ in his Siddhânta-Śirômaṇi,
Part iii., chapter 2 (Grahagaṇitaspashṭâdhikâra), verses 71 to 74. His text, and his own
commentary on it, are as follows, — sthûlaṁ kṛitaṁ bh-ânayanaṁ yad êtaj jyôtirvidâṁ
saṁvyavahâra-hêtôḥ ॥ 71 ॥ Sûkshmaṁ pravakshyê-tha muni-praṇîtaṁ vivâha-yâtr-âdi-
phala-prasiddhyai। adhyardha-bhôgâni shaḍ atra taj-jñâḥ prôchur Viśâkh-Âditibha-
dhruvâṇi॥ 72 ॥ Shaḍ ardha-bhôgâni cha Bhôgi-Rudra-Vât-Ântak-Êndr-âdhipa-Vâruṇâni।
śêshâṇy=ataḥ pañchadaś=aika-bhôgâny=uktô bha-bhôgaḥ śaśi-madhya-bhuktiḥ॥ 73 ॥
Sarv-arksha-bhôg-ônita-chakra-liptâ Vaiśv-âgrataḥ syâd Abhijid-bha-bhôgaḥ। 74 ॥ Com-
mentary.— Iha yan nakshatr-ânayanaṁ kṛitaṁ tat sthûlaṁ lôka-vyavahâr-ârtha-mâtraṁ
kṛitaṁ॥ Atha Puliśa-Vasishṭha-Garg-âdibhir yad vivâha-yâtr-âdau saṁyak-phala-siddhy-
arthaṁ kathitaṁ tat sûkshmaṁ idânîm pravakshyê॥ Tatra shaḍ adhyardha-bhôgâni।
Viśâkhâ Punarvasu Rôhiṇy=Uttarâ-trayam। atha shaḍ ardha-bhôgâni। Âślêsh=Ârdrâ Svâtî
Bharaṇî Jyêshṭhâ Śatabhishak। êbhyaḥ śêshâṇi pañchadaś=aika-bhôgâni॥ Bhôga-pramâ-
ṇaṁ tu śaśi-madhya-bhuktiḥ 790 35। adhyardha-bhôgaḥ 1185 52½। ardha-bhôgaḥ 395
17½॥ Sarv-arksha-bhôgair ûnitânâṁ chakra-kalânâṁ yach chhêshaṁ sô=Bhijid-bhôgaḥ
254 15॥ Translation.—"This bringing out of nakshatras (i.e. the method of finding
nakshatras, with their ghaṭîs and palas) which has been made (in the preceding verses),
(is) rough, (and is only) for the practical purposes of astrologers. Now I will explain the
accurate (method) taught by [Puliśa, Vasishṭha, Garga, and other] sages, for the purpose
of securing [good] results in the case of a marriage, a journey, &c. On this point, those
who are versed in that (branch of the science) say, that six (nakshatras) have (each) a
space which is one-and-a-half (times of the average space); (viz.) Viśâkhâ, Aditibha
(Punarvasu), and the dhruvas (Rôhiṇî, Uttarâ-Phalgunî, Uttarâ-Ashâḍhâ, and Uttarâ-Bhâ-
drapadâ). And six have a half space (each); (viz.) those the lords of which are Bhôgin,
Rudra, Vâta, Antaka, and Indra, and Vâruṇa [Âślêshâ, Ârdrâ, Svâtî, Bharaṇî, Jyêshṭhâ,
(and) Śatabhishaj (Śatatârakâ)]. The remaining fifteen (nakshatras) have one space
(each). The (average) space of a nakshatra is declared to be the (daily) mean motion
of the moon [790′ 35″(=13° 10′ 35″)]. [A one-and-a-half space (is) 1185′ 52½″(=19° 45′
52½″)]. A half space (is) 395′ 17½″ (=6° 35′ 17½″)]. The space of the nakshatra Abhijit,
(which comes) next after Vaiśva (Uttarâ-Ashâḍhâ), is [the remainder, 254′ 15″ (=4° 14′
15″), of] the minutes of the whole circle, diminished by the spaces of all the (other)
nakshatras." The longitudes of the ending-points of all the nakshatras according to this
system, are given in the last column of Table IX., on page 165 above. And, as before,
¹ The system explained by Bhâskarâchârya, now given, is just the same as that in the Brahma-
Siddhânta. It seems unnecessary, therefore, to give the verses from the Siddhânta itself.

THE GUPTA INSCRIPTIONS; APPENDIX III. 167
TABLE X.
Details of two Twelve-Year Cycles of Jupiter.
Śaka-Saṁvat, expired. English Date. Longitude of Jupiter. Nakshatra. Month and Name of the Saṁvatsara.
deg. min.
1780 Adhika-Jyêshṭha śukla 10 . . . . 7th June, 1858 . . 41° 47' Rôhiṇî . . . . Kârttika
1781 Âshâḍha śukla 14 . . 13th July, 1859 . . 77 2 Punarvasu . . . Pausha
1782 Śrâvaṇa kṛishṇa 13 . 15th August, 1860 . 110 20 Âślêshâ . . . Mâgha
1783 Bhâdrapada śukla 13 . 16th September, 1861 141 38 Uttarâ-Phalgunî . Phâlguna
1784 Âśvina kṛishṇa 9 . . 17th October, 1862 . 171 55 Chitrâ . . . . Chaitra
1785 Kârttika śukla 6 . . 16th November, 1863 201 32 Viśâkha . . . Vaiśâkha
1786 Mârgaśîrsha kṛishṇa 3 . 16th December, 1864 232 3 Mûla . . . . Jyêshṭha
1787 Mâgha śukla 2 . . 18th January, 1866 . 263 48 Uttarâ-Ashâḍhâ . . Âshâḍha
1788 Mâgha kṛishṇa 4 . . 22nd February, 1867 . 298 0 Dhanishṭhâ . . Śrâvaṇa
1790 Chaitra śukla 5 . . 29th March, 1868 . . 334 3 Uttarâ-Bhâdrapadâ Bhâdrapada
1791 Adhika-Vaiśâkha kṛishṇa 10 . . . . 6th May, 1869 . . 10 27 Aśvinî . . . . Âśvina
1792 Jyêshṭha śukla 14 . . 12th June, 1870 . . 46 39 Rôhiṇî . . . . Kârttika
1793 Śrâvaṇa śukla 1 . . 18th July, 1871 . . 81 47 Punarvasu . . . Pausha
1794 Śrâvaṇa kṛishṇa 1 . . 19th August, 1872 . 114 45 Maghâ . . . . Mâgha
1795 Bhâdrapada kṛishṇa 14 20th September, 1873 145 53 Uttarâ-Phalgunî . Phâlguna
1796 Âśvina śukla 11 . . 21st October, 1874 . 175 52 Chitrâ . . . . Chaitra
1797 Kârttika kṛishṇa 8 . 20th November, 1875 205 36 Viśâkhâ . . . Vaiśâkha
1798 Pausha śukla 1 . . 16th December, 1876 235 21 Mûla . . . . Jyêshṭha
1799 Pausha śukla 15 . . 18th January, 1878 . 267 22 Uttarâ-Ashâḍhâ . Âshâḍha
1800 Phâlguna śukla 6 . . 27th February, 1879 . 302 46 Dhanishṭhâ . . Śrâvaṇa
1801 Phâlguna kṛishṇa 10 . 4th April, 1880 . . 339 0 Uttarâ-Bhâdrapadâ Bhâdrapada
1803 Vaiśâkha śukla 12 . . 11th May, 1881 . . 15 30 Bharaṇî . . . Âśvina
the entries of 3/4 and 1 1/6 in the previous sub-column, mark the spaces which differ from the
average space.
Now, the additional nakshatra Abhijit, introduced in this system, is not taken into
account among the nakshatras from which the names of the months are derived.¹ The
question, therefore, occurs,—What name is to be given to the saṁvatsara, when Jupiter
rises in Abhijit? It can be solved thus. Abhijit is considered to be composed of the
last quarter of Uttarâ-Ashâḍhâ, and the first fifteenth part of Śravaṇa. This is stated in
the following verse of Vasishṭha, as quoted in the commentary, called Pîyûshadhârâ, on
the Muhûrta-Chintâmaṇi;— Abhijid-bha-bhôgam êtad Viśvêdêv-ântya-pâdam akhilam
tat | âdya-chatasrô nâḍyô Haribhasya,— “this (is) the longitude of Abhijit; the whole
last quarter of Viśvêdêva (Uttarâ-Ashâḍhâ), (and) the first four ghaṭis (i.e. the fifteenth
part) of Haribha (Śravaṇa).” And other later authorities give the same rule. A quarter
of a nakshatra is 3 degrees, 20 minutes; and a fifteenth part is 53 minutes, 20 seconds;
and the sum of the two amounts to 4 degrees, 13 minutes, 20 seconds In other
words, Abhijit consists of nineteen parts; of which, the first fifteen come from, and
properly belong to, Uttarâ-Ashâḍhâ; and the last four come from, and properly belong to,
Śravaṇa. And the name of the saṁvatsara is to be determined as Âshâḍha or Śravaṇa,
according to the particular part of Abhijit in which Jupiter rises.
As a practical illustration of the application of the rules, I give in Table X.
above, a list, in which the dates of the heliacal risings of Jupiter are shewn for twenty-
¹ See the verse varshâṇi Kârttik-âdîni, &c., at page 162 above.

168 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
four years, from Śaka-Saṁvat 1780 to 1803 (expired);¹ with Jupiter's apparent longi-
tudes at the time, and his nakshatras determined from those longitudes. The dates
of the risings of Jupiter are taken from ordinary Pañchâṅgs in my possession, printed in
different Presses at various places. The lunar months in which the risings took place, are
all given by the Amânta southern reckoning.² The longitude of Jupiter at each rising, is
calculated from his longitude, given in the Pañchâṅgs, at some stated interval; for
instance, of seven or fifteen days. In naming the nakshatras, the Brahma-Siddhânta
system of unequal spaces, in the last column of Table IX. on page 165 above, is the one
that has been resorted to. In the last column, the months, that is, the names of the
saṁvatsaras which then began, are given. It will be seen, that Mârgaśîrsha is omitted in
each of these two cycles. Other saṁvatsaras also may be omitted, in the same way, ac-
cording to the circumstances of the particular cycle
From this Table X. it will be seen that, from one rising of Jupiter to another, the motion
of the planet amounts to from 30 to 36 degrees. By the systems of unequal spaces, some
months, and the saṁvatsaras which are named from them, have the average space of one
and a half nakshatras; that is, about 20 degrees only; they are Mârgaśîrsha, Mâgha,
Chaitra, and Jyeshṭha; and these are the saṁvatsaras that are most apt to be
omitted. For example, in Śaka-Saṁvat 1780 expired, when Jupiter rose, he was in
Rôhiṇî. The following rising took place in Punarvasu; that is, from the first rising, he
passed entirely through Mṛiga and Ârdrâ, before the next rising occurred. And, therefore,
Mârgaśîrsha was omitted. Again, by these two systems, Śrâvaṇa contains the average
space of two nakshatras; that is, about 26 degrees, 40 minutes; and, therefore, it also is
liable to be omitted. Kârttika, Pausha, Vaiśâkha, Âshâḍha, and Âśvina, contain the
average space of two and a half nakshatras each; that is, about 33 degrees; and will
but rarely be omitted. And Phâlguna and Bhâdrapada, containing not less than 40
degrees each, will never be omitted. So also, by the system of equal spaces, the nine
months that contain two nakshatras each (excluding Abhijit), are sometimes likely to be
omitted. But the remaining three, viz. Phâlguna, Bhâdrapada, and Âśvina, containing
three nakshatras each, will never be omitted.
On the other hand, sometimes it is possible that a saṁvatsara may be repeated.
By either system of unequal spaces, this may happen in respect of Kârttika, Pausha,
Phâlguna, Vaiśâkha, Âshâḍha, Bhâdrapada, and Âśvina; but, by the system of equal
spaces, only in respect of Phâlguna, Bhâdrapada, and Âśvina. And, whenever a
saṁvatsara is repeated, then two saṁvatsaras will be omitted in the same cycle; one, under
ordinary circumstances; and one, on account of the repetition.

¹ Out of these years, in Śaka-Saṁvat 1789 expired, and again in 1802 expired, no heliacal rising
took place.
² See page 148 above, note 1.

THE GUPTA INSCRIPTIONS; APPENDIX III. 169
In the preceding remarks, my object has been to explain concisely the system of the
Twelve-Year Cycle of Jupiter that is based on his heliacal risings; and the three methods
for determining the nakshatra with which the heliacal rising takes place. I have now to
make a few observations of a more general kind; and to introduce the eleven
other authorities of which I have spoken at page 162 above. Before doing so, however,
I must refer more fully to another system, which also has been incidentally mentioned, of
naming the saṁvatsaras of the Twelve-Year Cycle according to Jupiter's passage from one
sign of the zodiac into another, with reference to his mean longitude.
The rule for that which I have named the mean-sign system, is thus given by
Âryabhaṭa in his Ârya-Siddhânta or Âryabhaṭîya, Kâlakriyâpâda, verse 4,—Guru-bhagaṇâ
râśi-guṇâs tv=Âśvayuj-âdyâ Gurôr abdâḥ,—"the revolutions of Jupiter, multiplied by the
signs (twelve), (are) the years of Jupiter, the first of which is Âśvayuja." And it is given,
in very similar words, by Brahmagupta, in his Brahma-Siddhânta, adhyâya xiii. verse 42,—
Guru-varshâṇy=Âśvayujâd dvâdaśa-guṇitâ Gurôr bhagaṇâḥ. In this rule, the revolutions
(bhagaṇa) are meant to be taken from the beginning of the Kalpa, or of a Mahâyuga.
But, for practical purposes, we need not go back so far. One Twelve-Year Cycle is com-
pleted in one revolution. And, therefore, we can determine the saṁvatsara for a given
year, or for any given date in it, by taking Jupiter's signs, including the current sign, of the
current revolution, and counting from Âśvayuja. In this system, the signs are intended to
be taken, and in practice are taken, according to Jupiter's mean longitude. Now, suppose
that on a certain day Jupiter's mean longitude is 9 signs and 12 degrees; i.e. that he is in
the tenth sign. Then, counting from Âśvayuja, we have Âshâḍha, as the current saṁvatsara
for the given day.¹
The names of the saṁvatsaras of the Sixty-Year Cycle also,—according to that
which is usually called the northern system, but which is, in reality, the only truly astrono-

¹ In his treatment of the Twelve-Year Cycle (Indian Eras, p. 26 ff.), Gen. Sir A. Cun-
ningham opens the subject by quoting Kern's translation (see page 161 above, note 1) of the same
verse in the Bṛihat-Saṁhitâ which I use for the same purpose. But, for the rest, he altogether
ignores the force of the reference to Jupiter's rising, and treats the subject as if the heliacal-rising
system, described by me above, did not exist at all. What he has deduced from the verse, is only the
mean-sign system, which the verse does not really refer to at all; and in respect of which he is wrong
in making the saṁvatsaras of both the Twelve-Year and the Sixty-Year Cycle, begin and end with the
luni-solar years. The rules that he applies give, at the best, only the saṁvatsaras of the Twelve-Year
Cycle by the mean-sign system, and of the Sixty-Year Cycle, that are current at the commencement of a
given solar year; they do not provide for the essential point in both the cycles, viz. the determination
of the exact day on which a given saṁvatsara of either cycle commences—I have not had an
opportunity of seeing the writings of Davis and Warren on this subject. But, with all due deference,
I may safely say that the Twelve-Year Cycle by the heliacal-rising system, has hitherto remained
quite unknown to European scholars.—I would take this opportunity of remarking that I can find no
authority for the introduction, in Kern's translation, of the bracketed words "(during which Jupiter
completes a twelfth part of his revolution)." Jupiter completes a twelfth part (râśi) of his revolution
in about three hundred and sixty-one days; while the interval between two of his heliacal risings is
about four hundred days.
A b

mical system of it, and was current, as is shewn by many epigraphical quotations of it,
in Southern India also,—are determined by Jupiter's mean place. And the rule is thus
given in the Sûrya-Siddhânta, i. 55,—dvâdaśa-ghnâ Gurôr yâta-bhagaṇâ vartamânakaiḥ ।
râśibhiḥ sahitâḥ śuddhâḥ shashṭyâ syur Vijay-âdayaḥ ॥,—" the expired revolutions of Jupi-
ter, multiplied by twelve, (then) increased by the current signs (of the current revolution),
(and then) divided by sixty, are (i.e. the remainder is) (the saṁvatsaras counted from)
Vijaya as the first." In fact, the Sixty-Year Cycle, and the Twelve-Year Cycle of the
mean-sign system, are quite identical with regard to the day of the commencement of each
saṁvatsara; and, consequently, with regard also to its duration, which, according to
Jupiter's mear motion as given in the Sûrya-Siddhânta, is 361 days, 1 ghaṭî, 36 palas.
The Twelve-Year Cycle of the mean-sign system, therefore, with regard to its other details,
may be most properly described with the Sixty-Year Cycle, which I shall treat of fully on a
separate occasion. And I have introduced the present brief mention of it, only because
references to it are unavoidable in the following observations.
The eleven authorities for the heliacal-rising system, in addition to the Bṛihat-
Saṁhitâ, of which I have spoken, are as follows;—(1) Parâśara says—Kṛittikâ-
Rôhiṇîsh=ûditê kshuch-chhastr-âgni-vṛishṭi-vyâdhi-prâbalyaṁ ..... Chitrâ-Svâtyôr uditê
nṛipa-sasya-varsha-kshêm-ârôgya-karaḥ.—(2) Garga says—pravâs-ântê sah=arkshêṇa
hy=uditô yuga-pach charêt । tasmât kâlâd ṛiksha-pûrvô Gurôr abdaḥ pravartatê ॥—(3)
Kaśyapa says—saṁvatsara-yugê ch=aiva shashṭy-abdê¹-ṅgirasas sutaḥ । yan-nakshatr-
ôdayaṁ kuryât tat-saṁjñaṁ vatsaraṁ viduḥ ॥—(4) Ṛishiputra says—yasmin tishṭhati
nakshatrê saha yêna pravardhatê । saṁvatsaras sa vijñêyas tan-nakshatr-âbhidhânakaḥ
॥— (5) Also, in the following, Ṛishiputra quotes Vasishṭha and Atri, in addition to
Parâśara, who is separately referred to above,—Tishy-âdika-yugaṁ prâhur Vasishṭh-Âtri-
Parâśarâḥ । Bṛihaspatês tu Saumy-ântaṁ sadâ dvâdaśa-vârshikaṁ ॥ Udêti yasmin mâsê
tu pravâs-ôpagatô=ṅgirâḥ । tasmât saṁvatsaraḥ.—(6) In the Samâsa-Saṁhitâ, a
short work by Varâhamihira, we have²—Gurur udayati nakshatrê yasmin tat-saṁjñitâni
varshâṇi.—(7) Bṛihaspati, as quoted in the Kiraṇâvalî, a commentary by Dâdâbhâî
on the Sûrya-Siddhânta, says—yadâ Gur-ûdayô bhânôr Gurôr abdas tad-âditaḥ.—
(8) In the Nârada-Saṁhitâ, Guruchârâdhyâya, we have—yad-dhishṇy-âbhı uditô Jîvas
tannakshatr-âhva-vatsaraḥ.—(9) In the Muhûrta-Tattva, Guruchâra, verse 7, we have—
dvy-ṛikshô=Gnêḥ Kârttikât try-ṛiksha ishu-ravi-Śivô=bdaḥ sa yên=ôdit=Êjyaḥ.—(10)
In the Jyôtishadarpaṇa, adhyâya v., we have — yasminn abhyuditô Jîvas tan-

¹ From this, it appears that the saṁvatsaras of the Sixty-Year Cycle also, were originally determin-
ed by the heliacal risings of the planet. And corroboration of this is afforded by a verse of Varâhamihira,
quoted further on. The above verse of Kaśyapa, evidently applies to the Twelve-Year Cycle also.
² I have taken this, and the preceding five quotations, from Utpala's commentary on the
Bṛihat-Saṁhitâ.

THE GUPTA INSCRIPTIONS: APPENDIX III. 171
nakshatrasya vatsaraḥ. — It is unnecessary to translate these ten quotations; as the
general purport of all of them is the same; viz. that "a saṁvatsara is to be named
after that nakshatra in which Jupiter attains his rising."—(11) In the remaining au-
thority, the Sûrya-Siddhânta, the rule appears to be a little different from that
of all the other authorities; though the general features are the same. And, for
this reason, though the work is one of the earliest, I have quoted it last. The rule
is given in the verse—Vaiśâkh-âdishu kṛishṇê cha yôgaḥ pañchadaśê tithau l Kârttik-
âdîni varshâṇi Gurôr ast-ôdayât tathâ ll,—"and the years Kârttika and others (that
follow) (are to be named) from the rising, after setting, of Jupiter,¹ according to the occur-
rence (of Kṛittikâ and other nakshatras)² on the fifteenth tithi in the dark fortnight of
Vaiśâkha and other (months that follow)." The application of this rule seems to be
thus:—The years are to be named, according as Kṛittikâ and other nakshatras,—
evidently those in which the sun and the moon stand,—occur on the amâvâsyâ of Vaiśâ-
kha and others, immediately preceding or following³ the day on which Jupiter rises;
that is, on whatever day Jupiter may rise, the nakshatra on either the preceding, or
the following, amâvâsyâ, gives the name to the saṁvatsara. This rule seems to have
been alluded to, though not in the name of the Sûrya-Siddhânta, by Utpala; but it is
rejected by him. It may possibly have been occasionally in use; but it certainly does not
apply to the Gupta records.
Now, all these quotations distinctly refer, in some form or another, to the rising of
Jupiter; which it is impossible to understand as meaning anything but his heliacal-
rising. And, if the rising referred to is the heliacal-rising, then no astronomer can deny
that, in the period of about twelve solar years, there are only eleven conjunctions of Jupiter
¹ I should remark that Raṅganâtha, one of the best commentators on the Sûrya-Siddhânta,
explains this verse with the understanding, into which he seems to have been led by Utpala's com-
ments on the Bṛihat-Saṁhitâ, viii. 1, that ast-ôdayât means "from the setting or rising." He adds,
however, — idânîm udaya-varsha-vyavahârô gaṇakair gaṇyatê,—"at the present time, the practice
of (naming) the year by the rising, is taken into account by astronomers." For the sake of consist-
ency, it is justifiable to translate the expression ast-ôdayât as I have translated it above; and the
use of the compounded base in the singular, supports that translation. I also find that Dâdâbhâî,
in his commentary on the Sûrya-Siddhânta, explains it in the same way; his words being —
tath=âstâd udaya-kâlê Gurôs tad-yukta-nakshatra-saṁjñô Gurôr abdô jñêyaḥ,—"so the year of
Jupiter is to be known as having the appellation of that nakshatra with which he is joined at the
time of (his) rising after setting."—[There can be no doubt that ast-ôdayât is used here in the sense
of "from the rising after setting;" compare such compounds as supt-ôtthita, 'having arisen from
sleep;' lit. 'having slept and then having risen.'—J. F. F.]
² These words, in connection with yôgaḥ, have to be supplied from the preceding verse, in which
the result exhibited in Table VIII. page 163 above, is given.
³ Which of the two, cannot be determined from the context: and I can find no commentator
who has explained the point properly. I myself think that the following amâvâsyâ is intended. But
seems that Utpala, in his allusion to this rule, takes the preceding amâvâsyâ.

• 2b

172 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
and the sun, and consequently eleven heliacal risings of the planet. And, this fact being
established, the interval of about four hundred days between two successive risings, —the
same period, for the duration of each saṁvatsara,—the omission of one saṁvatsara in
each cycle of twelve years,—and all the other points described by me,—follow of necessity
It will, doubtless, have been noticed that I have not been able to give any quotations
from the first Âryabhaṭa (born A.D. 476) or Brahmagupta (born A.D. 598), in support
of the heliacal-rising system. And it might be sought to base some argument against
its existence, on the grounds that these two early authorities, who moreover may be said to
be the originators of two of the three schools of astronomers in India, are silent about it,
though they do give the mean-sign system. But the facts only prove the early existence
and use of the mean-sign system; which I do not seek to deny. They do not prove, either
that the heliacal-rising system did not exist; or that, having existed, it had gone out of use
in their time. To take another instance, Âryabhaṭa and Brahmagupta give no rule for
finding the saṁvatsaras of the Sixty-Year Cycle; but, to say that this cycle was not
known to either of them, would hardly be sensible. The mean-sign system for the
Twelve-Year Cycle is undoubtedly early. But the heliacal-rising system is earlier still.
Among the authorities quoted above, the Sûrya-Siddhânta¹ is as early a work as the
Âryabhaṭîya, if not earlier. And, that Parâśara, Garga, and Kaśyapa, are earlier than
Âryabhaṭa, cannot be denied. Utpala quotes a verse of Garga, which, with some proposed
emendations, I give as it stands in my manuscript copy,—êvam Âśvayujaṁ ch=aiva Chaitraṁ
ch=aiva Bṛihaspatiḥ | saṁvatsarô(?raṁ) nâma(?śa)yatê saptaitêda (? saptaty-abda)-śatê=
dhikê ||.² This verse seems to refer to the mean-sign system; though I can say nothing
definitely about it, without seeing the context; of which I have not the opportunity at
present. But, supposing that it does refer to the mean-sign system, still it is not un-
favourable to the heliacal-rising system; for the same Utpala also quotes a verse of the
same Garga, given at page 170 above, in which Garga says—"when Jupiter, after dwelling
together (with the sun),³ rises and walks along with a nakshatra, then commences the year
of Jupiter, of which the first part (of the name) is the (name of that) nakshatra."
Not only that the heliacal-rising system is very early, but that it alone is the
original system of the Twelve-Year Cycle, is self-evident. The heliacal rising of Jupiter
is a natural phenomenon. No scientific apparatus is needed for the observation of it; nor are
¹ To say that the Sûrya-Siddhânta is a work of Varâhamihira, is simply a mistake. I cannot
enter iuto this point at present; but would refer any who hold that view, to Varâhamihira's Pañcha-
Siddhântikâ, and to Kern's Preface to his edition of the Bṛihat-Saṁhitâ.
² [Gen. Cunningham also has quoted this verse (Archæol. Surv. Ind. Vol. X. p. 114); and in
such a way, his authority giving nâśyatê, where Mr. Sh. B. Dikshit's MS. gives nâmayatê, as to shew
that, in the second half of it, we certainly have to read nâśayatê saptaty-abda-śatê.—J. F. F.]
³ pravâsantê may be translated by "after having completed his journey;" i.e. having completed
a revolution of some kind or another.

THE GUPTA INSCRIPTIONS ; APPENDIX III. 173
any calculations required.¹ But such is not the case with the passing of Jupiter from one
sign of the zodiac into another. No kind of apparatus can determine Jupiter’s mean longitude.
It is to be found only by calculations, the rules for which must have been established
after observations carried on during a very long time ; to lay down the means of determining
Jupiter's mean yearly or daily motion, is not a thing that can be accomplished in a few
years. It seems, therefore, quite evident that the system of naming the saṁvatsaras after
the nakshatras in which Jupiter rises, i.e. the heliacal-rising system, is the only origi-
nal one.
So much, as regards the antiquity of the heliacal-rising system. Let us now look into its
somewhat later use. Varâhamihira is later than Âryabhaṭa. And his verse with which
I have opened my account of the Twelve-Year Cycle, undoubtedly refers to this system.
So, also, another of his verses, in the Brihat-Saṁhitâ, viii. 27, points to the same thing.
It runs—âdyaṁ Dhanishṭhâṁ samabhiprapannô² Mâghê yad=âyâty=udayaṁ Surêjyaḥ |
¹ The phenomenon, moreover, is one to which much attention has always been paid in India.
Even in the present day, almost all the Hindu Pañchâṅgs give the dates of the heliacal rising and
setting of Jupiter. This is for religious purposes ; since, when Jupiter is invisible, some duties and
ceremonies, such as investiture with the sacred thread, marriage, pilgrimages, &c., are not to be per-
formed ; and the dates in question are necessary, in order to know when he is visible, and when he
ceases to be so. In Pañchâṅgs printed in Mahârâshṭra, the custom of naming the saṁvatsaras after
the months is not in use ; in fact, the Twelve-Year Cycle is now almost unknown to the people at
large of the Dekkan. But in a Pañchâṅg prepared by Jwâlâpati Siddhânti, and printed in the
Jñânasûryôdaya Press at Madras, I find that the author, in the saṁvatsara-phala, after giving the two
saṁvatsaras of the Sixty-Year Cycle, according to the northern and the southern reckoning, goes on
to say—sarvatra Gur-udaya-vaśât (Chaitr)-âbdô grâhyaḥ,—" all over (India) a (certain) year (i.e.
such saṁvatsaras as Chaitra, &c.), which depends on the rising of Jupiter, is to be taken ;" from
which it is evident that some such rising-system, as that described above, is followed in this Pañchâṅg
from Madras. Also, in the Chaṇḍu-Pañchâṅg, prepared for the meridian of Jôdhpur in Mârwâḍ, and
used there and by Mârwâḍîs in other parts of India, the saṁvatsaras are named as Chaitra-Varsha,
Vaiśâkha-Varsha, &c. ; the system adopted in that Pañchâṅg, however, for naming the saṁvatsaras,
is the mean-sign system.
² The reading that I give, is from my manuscript copy. But, s and ś being very liable to confu-
sion, the reading âdyaṁ Dhanishṭh-âṁśam abhiprapannô, which is given in some printed copies, may
also be of some authority. By calculation, however, I find that Jupiter does not always stand just at
the beginning of Dhanishṭhâ, at the time of his rising at the commencement of the Prabhava saṁvat-
sara. And I think, therefore, that the reading which I give, is the author's original reading. I take
âdyaṁ to qualify the word nakshatram understood. And Varâhamihira calls the nakshatra in ques-
tion "the first," because his opinion was, I think, that Dhanishṭhâ was the first nakshatra of the
Sixty-Year Cycle, as it was of the Five-Year Cycle of the Vêdâṅga-Jyautisha [see its verse—svar
âkramêtê sôm-ârkau yadâ sâkaṁ sa-Vâsavau syât tad=âdi-yugaṁ Mâghaḥ,—" when the moon and
the sun, being in (the nakshatra) Vâsava (Dhanishṭhâ), go together in the heavens, then there is the
beginning of the Yuga (and of the month) Mâgha"], which two he intends to reconcile.—[Kern would
seem to have known only the reading âdyaṁ Dhanishṭh-âṁśam. His translation (Jour. R. As. Soc.
N. S. Vol. V. p. 49 f.), which follows also the reading of pravartatê for prapadyatê, is—" when Jupi-
ter, on reaching the first quarter of Dhanishṭhâ, rises in the lunar month of Mâgha, then begins the
first year of the cycle of sixty, named Prabhava, a year salutary to all beings." And he adds the

174 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
shashṭy-abda-pûrvaḥ Prabhavaḥ sa namnâ prapadyatê bhûta-hitas tad=âbdaḥ ||.—
“when Jupiter, having come to the first (nakshatra) Dhanishṭhâ, attains (his) rising in
(the month) Mâgha, then commences that year, beneficial to beings, which is named
Prabhava, the first of the sixty years.” Now, in eighteen centuries from the beginning
of the Śaka era, the Prabhava saṁvatsara has occurred thirty times. And, by approxi-
mate calculations, I find that Varâhamihira’s assertion, though not quite correct, is
nearly so by the heliacal-rising system. Out of the thirty occasions, Jupiter rose, accord-
ing to the Amânta southern arrangement of the fortnights,¹ twenty-six times in the month
of Mâgha ; three times early in Phâlguna ; and once in Pausha, nearly at the end of
it. And, on many occasions he rose in the Dhanishṭhâ nakshatra ; and on some, in
Śravaṇa. The assertion, however, is not correct for the mean-sign system. According
to that system, at the commencement of the Prabhava saṁvatsara, which always begins
when Jupiter, by his mean longitude, enters Kumbha or Aquarius, he evidently always
stands in the middle of Dhanishṭhâ.² But the Prabhava saṁvatsara may begin, and
as a matter of fact I find by calculation that it has begun, in any of the twelve months ;
as will be shewn when I treat of the Sixty-Year Cycle. It is evident, therefore, that the
verse in question supports the heliacal-rising system. Moreover, the word udaya itself is
used in it. It might be argued that Varâhamihira’s rule (Bṛihat-Saṁhitâ, viii. 22 ;
êk-aikam abdêshu nav-âhatêshu, &c.) for finding the nakshatra of Jupiter, has reference
to his mean longitude ; and, consequently, that it gives the mean-sign system. But it
is absurd to suppose that so learned an astronomer as he, stating the rule that a saṁvatsara
is to be named from the nakshatra in which Jupiter rises, did not know that the nak-
shatra, at the time of his rising, can be determined only from his apparent longitude.
The reason why he gives a rule for finding the mean longitude only, is, in my opinion,
this : — Anyone conversant with Hindu mathematical astronomy, knows how tedious a
task it is to find the mean longitude of a planet from the ahargaṇa, or number of elapsed
days, counted from the beginning of the Kalpa or of a Yuga. But, when once it has been
found, it is much less tedious to calculate, from it, the apparent longitude by the general
rules. So, Varâhamihira, I think, gives a simple rule for finding the mean longitude of
Jupiter on a given day, and leaves to the astronomer the calculation of the apparent longi-
tude. Or, it may also be said, as the difference between the mean and the apparent
longitudes of Jupiter, on the day of his heliacal-rising, is not very much,—sometimes about
five degrees, and sometimes nearly nil, as I have found from several calculations,—
Varâhamihira gives the simple rule for rough practical purposes only ; leaving it to the
note—“cf. Davis, Asiatic Researches, Vol. III. p. 220. The word aṁśa also means ‘degree,’ but is
here rendered by ‘quarter,’ according to Utpala, who explains it by pâda.”—[J. F. F.]
¹ See page 148 above, note 1.
² The sign Kumbha commences in the middle of Dhanishṭhâ, and ends at the end of the third
quarter of Pûrvâ-Bhâdrapadâ.

THE GUPTA INSCRIPTIONS; APPENDIX III. 175
astronomer to make more detailed calculations, when absolute accuracy is required. But,
even supposing that the said verse of Varâhamihira implies the mean-sign system, it will
only prove that he gives both systems.
Let us now turn to the more modern period. Of the authorities quoted above in
support of the heliacal-rising system, the Muhûrta-Tattva and the Jyôtishadarpaṇa are
comparatively modern. The author of the first is the father of the well-known Gaṇêśa
Daivajña, the author of the Grahalâghava; and, therefore, its date is about Śaka-Saṁvat
1420 expired (A.D. 1498-99); and it was written at Nandgaum on the western coast,
about forty-five miles south of Bombay. The date of the second, as I have determined
from certain data in it, is Śaka-Saṁvat 1479 expired (A.D. 1557-58); and it was written
at Koṇḍapalli, somewhere in the Karṇâṭaka country. And, in addition to these two, a
third reference to the heliacal-rising system has been given above, at page 171 note 1,
from Raṅganâtha's commentary on the Sûrya-Siddhânta. The date of this commentary
is Śaka-Saṁvat 1525 expired (A.D. 1603-1604); and it was written at Benares. These
details suffice to shew that the heliacal-rising system is referred to in works of a modern
period, and belonging to different parts of the country.
It is true that the use of the Twelve-Year Cycle is rare. This is shewn by the
fact that some astronomical works do not refer to it, in either system, though it would not have
been beyond their sphere to do so; and by the fact that, out of many hundreds of inscrip-
tions, only seven have been found, mentioning the saṁvatsaras of it.¹ But, if the use of
the heliacal-rising system is rare, the use of the mean-sign system is still more so. The saṁ-
vatsaras mentioned in the four records of the Early Gupta period, which give full details
for calculation, are proved to belong to the heliacal-rising system. And, while I have
been able to quote no less than eleven authorities referring to that system, a distinct reference
to the mean-sign system is to be found in only two; viz. Âryabhaṭa and Brahmagupta,
as quoted above. If to these we add an interpolated verse in the Siddhânta-Śirômaṇi,
and also hold that Garga and Varâhamihira give the system, even then the number comes to
only five.² And, in about eight of such works as would be expected to refer to the system,
of a date later than A.D. 1478, which I have examined, I find a reference to it in none at all.
Looking to the present time, if the mean-sign system is used in one part of the
country, the heliacal-rising system is used in another;³ while, in others, both systems are
almost, if not quite, unknown. The mean-sign system is doubtless the more convenient

¹ viz. the five records of the Mahârâjas Hastin and Saṁkshôbha; and the two grants of the
Kadamba chieftain Mṛigêśavarman, referred to at page 106 above, note 1.
² A verse containing a reference to the system, is given, as belonging to Śrîpati, in Pandit
Bapu Deva Shastri's edition of the Siddhânta-Śirômaṇi, p. 13, note; but I do not find it in the
Ratnamâlâ of Śrîpati.
³ See page 173 above, note 1.

176 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
of the two; since the duration of the saṁvatsara, roughly three hundred and sixty-one
days, approaches so near to that of the solar year; and the omission of a saṁvatsara
occurs only once in about eighty-five years. And this point of convenience seems to be the
reason for which the system was invented by the astronomers. But, as both the systems
are given in astronomical works, both of them must certainly have been actually used.
And such will always be the case, as long as those works exist.

THE GUPTA INSCRIPTIONS; APPENDIX IV. 177

APPENDIX IV.

The Chronology of the Early Rulers of Nêpâl.

The inscriptions which give the matter for this Appendix all belong to Khâṭmâṇḍu
and its vicinity, and consist of fifteen collected by the late Dr. Bhagwanlal Indraji,
and published by him and Dr. Bühler in the Ind. Ant. Vol. IX. p. 163 ff.; and of four
obtained by Mr. Bendall, of which the most important one was published originally in
the Ind. Ant. Vol. XIV. p. 97 f., and has been reprinted in his Journey in Nêpâl and
Northern India, p. 72 ff. and Plate viii., with the first publication of the other three,
p. 74 ff. and Plates ix. x. and xi.
The historical results of the former set were discussed at length by Dr. Bhag-
wanlal Indraji in his paper entitled "Some Considerations on the History of Nêpâl," edited
by Dr. Bühler, and published in the Ind. Ant. Vol. XIII. p. 411 ff. His results, how-
ever, are unfortunately vitiated by a radical error; viz. the reference of one series of the
dates to the Vikrama era, instead of to the Gupta era nearly four hundred years later.
This was due, partly to the misinterpretation of an important verse in the inscription of
Jayadêva II. of Harsha-Saṁvat 153; and partly to the want of the key-note supplied by
Mr. Bendall's inscription of Gupta-Saṁvat 316. And it was, of course, the publication of
this last inscription that led me to look carefully into the whole matter, and at length to hit
upon the fundamental mistake, without a recognition of which it might still be argued that
Mr. Bendall's date of 316, for Śivadêva I. and Aṁśuvarman, stands alone in belonging to
the Gupta era, and that, in spite of it, Dr. Bhagwanlal Indraji was right in referring the
other larger dates to the Vikrama era.
Taking the inscriptions in question in regular chronological order, the dates and
other important points are as follows :—
A.—Mr. Bendall's inscription No. 1; Ind. Ant. Vol. XIV. p. 97 f., and Journey in
Nêpâl, p. 72 ff. and Plate viii.—The charter recorded is issued from the house or palace
called Mânagṛiha (line 1). The inscription is one of the Bhaṭṭâraka and Mahârâja, the
illustrious¹ Śivadêva I. (l. 2 f.), the banner or glory of the Lichchhavikula.² And it
records a grant made by him on the advice, or at the request,³ of the Mahâsâmanta
Aṁśuvarman (l. 6 f.). The Dûtaka is the Svâmin Bhôgavarman (l. 15).⁴ The date

¹ śrî. ² Lichchhavi-kula-kêtu, line 2.
³ mahâsâmant-Aṁśuvarmmaṇâ vijñâpitêna mayâ; line 6-7.
⁴ This person would seem to be Aṁśuvarman's sister's son, who is mentioned in inscription E.
below.—He must not be confused with Śivadêva II.'s father-in-law, the Maukhari Bhôgavarman, who
is mentioned in inscription R. below, and was at least a full generation later.—See page 180 below,
note 3, on another point.

178 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
(l. 15), in numerical symbols here and throughout the series, is (Gupta)-Saṁvat 316,
Jyaishṭha-śukla-divâ-daśamyâm; which, with the epoch of A.D. 319-20, answers, approxi-
mately, to the 3rd May, A.D. 635.
B.—Dr. Bhagwanlal Indraji's inscription No. 5; Ind. Ant. Vol. IX. p. 168 f.—The
charter is issued from Mânagṛiha (line 1). The inscription is one of the Bhaṭṭâraka
and Mahârâja, the illustrious Śivadêva I. (l. 2 f.), the banner of the Lichchhavikula.
It recorded some act, the details of which are broken away and lost, done by him, as in
inscription A., on the advice, or at the request, of the Mahâsâmanta, the illustrious
Aṁśuvarman (l. 8 f.).¹ The date, and the name of the Dûtaka, are broken away and
lost in line 11 ff.
C.—Dr. Bhagwanlal Indraji's inscription No. 6; Ind. Ant. Vol. IX. p. 169 f.—The
charter is issued from the house or palace called Kailâsakûṭabhavana (line 1). The
inscription is one of the Mahâsâmanta, the illustrious Aṁśuvarman (l. 2). The
Dûtaka is the Mahâsarva[daṇḍanâ]yaka Vikra[masêna] (l. 14).² The date (l. 14)
is (Harsha)-Saṁvat 34, Jyaishṭha-śukla-daśamyâm; which, with the epoch³ of A.D.
605-606, answers, approximately, to the 18th May, A.D. 639.
¹ As in page 177 above, note 3.
² This is the name as completed by Dr. Bhagwanlal Indraji. But, if we accept it as correct, we
must be careful not to confuse this person with the Râjaputra Vikramasêna who was the Dûtaka of
inscription S. below, more than two hundred years later.—I have not seen the original rubbing of
this inscription.
³ This epoch is taken from Mr. Sh. B. Dikshit's calculation of the date in the Dighwâ-Dubaulî
grant of the Mahârâja Mahêndrapâla. At the end (Ind. Ant. Vol. XV. p. 113, line 14) we have, for
the assignment of the charter, the year 155, Mâgha śu di 10; and from line 12 we learn that, when
making the grant, the Mahârâja had bathed on the occasion of the Kumbha-Saṁkrânti or entrance
of the Sun into Aquarius. The epoch of the era is fixed approximately by a statement of Albêrûnî
(Albêrûnî's India, Translation, Vol. II. p. 5), to the effect that, in a Kaśmîrî almanac, he had read
that Harshavardhana was six hundred and sixty-four years later than Vikramâditya. Subject to some
doubt as to whether Albêrûnî is speaking of the epoch of the era, or of its first current year, and as to
whether the Vikrama year indicated by him is to be taken as current or as expired, this statement
indicates, approximately, Śaka-Saṁvat 528 expired, and 529 current (A.D. 606-607), as the epoch or
year 0 of the era. And this is the epoch selected by Gen. Cunningham (Indian Eras, pp. 64 f., 157 ff.),
on the authority of Albêrûnî's statement. By calculations based on the Sûrya-Siddhânta, however,
Mr. Sh. B. Dikshit finds that an epoch one year earlier than this is required, in order that the details
of the date in the Dighwâ-Dubaulî grant may work out correctly. Thus, with the basis of Harsha-
Saṁvat 155 + Śaka-Saṁvat 527 expired = Śaka-Saṁvat 682 expired, the Kumbha-Saṁkrânti
occurred at 43 ghaṭîs, 40 palas, on Monday, the 19th January, A.D. 761; and the ninth tithi of the
bright fortnight of Mâgha ended about four hours later, at 53 ghaṭîs, 15 palas, on the same day. Or,
by the Ârya-Siddhânta, the times were, for the Saṁkrânti, 42 ghaṭîs, 30 palas; and for the tithi,
52 ghaṭîs, 41 palas. In both cases, the ghaṭîs and palas are from mean sunrise at Ujjain. And he
adds the note—"the puṇyakâla or meritorious time for performing religious duties in connection
with a saṁkrânti, is, according to some authorities, from sixteen ghaṭîs before, to sixteen ghaṭîs after,
the time of the saṁkrânti; and, according to others, in the case of some saṁkrântis, from ten to

THE GUPTA INSCRIPTIONS; APPENDIX IV. 179
D.—Mr. Bendall's inscription No. 2; Journey in Nêpâl, p. 74 f., and Plate ix.—
The charter is issued from Kailâsakûṭabhavana (line 1). The inscription is one of an
illustrious Mahâsâmanta, whose name is effaced, but may with tolerable certainty be
restored as Aṁśuvarman (l. 2). And it records the grant of two fields, for the purpose
of providing for the repairs of some building. The Dûtaka (l. 17) is the Mahâbalâdhyaksha
Vindusvâmin. The date (l. 16) is (Harsha)-Saṁvat 34, prathama-Pausha-śukla-
dvitîyâyâm; which should answer,¹ approximately, to the 3rd December, A.D. 639.
E.—Dr. Bhagwanlal Indraji's inscription No. 7; Ind. Ant. Vol. IX. p. 170 f.—The
charter is issued from Kailâsakûṭabhavana (line 1). The inscription is one of the
illustrious Aṁśuvarman (l. 5), to whom no formal titles are allotted here. It mentions
sixteen or even forty ghaṭîs before the saṁkrânti, up to the time of the saṁkrânti, and, in the case
of the other saṁkrântis, from the time of the saṁkrânti, up to from ten to sixteen or even forty
ghaṭîs after it. But generally, when a saṁkrânti occurs at midnight,—as it did, roughly, in the
present instance,—the puṇyakâla is held to be on the following day. And, in the present case, there
is every probability of the bathing &c. having been performed on the following day; i.e. on Mâgha
śukla daśamî."—With other years, the given saṁkrânti cannot be brought into accordance with the
given day and tithi. Thus, with Śaka-Saṁvat 680 expired, the saṁkrânti occurred six or seven days
after the given tithi, on the Pûrṇimânta Phâlguna kṛishṇa 2; with 681 expired, on the Pûrṇimânta
Phâlguna kṛishṇa 13; with 683 expired, on the Pûrṇimânta Phâlguna kṛishṇa 5; with 684 expired,
on Mâgha śukla 1; and with 685 expired, on Mâgha śukla 12. It is certain, therefore, that the
correct English equivalent is the one obtained with Śaka-Saṁvat 682 expired. And, taking the given
Harsha year as a current year, and treating it as having the same scheme with the northern Śaka
year, the epoch is Śaka-Saṁvat 527 expired, or A.D. 605-606 current; and 528 years have to be
added, to convert current Harsha years into current Śaka years, and 527, to convert them into expir-
ed Śaka years as the basis of calculations. The commencement or first current year of the era, is A.D.
606-607 current.—I should remark, as I did when editing the grant, that a slight doubt may be felt as to
the value of the third numerical symbol, in the units place, which I interpret as 5. And the exact epoch
would be varied, by allotting a different value to this symbol. But the choice lies only between 4, 5, and
8. I do not think that any authority can be found for interpreting it as 4. And, if it were interpreted
as 8, then the epoch of the era would be A.D. 602-603; and its first current year would be A.D. 603-
604, for which year, as the commencement of the reign of Harshavardhana, there seems to be no
authority whatever.—I should also point out that the next inscription, D. below, of Harsha-Saṁvat 34,
refers to an intercalation of the month Pausha; and that Prof. Adams of Cambridge, and Prof. Schram
of Vienna, as reported by Dr. Bühler in the Ind. Ant. Vol. XV. p. 338 (see also Journey in Nêpâl,
p. 76), obtained a mean intercalation of Pausha in A.D. 640; which would necessitate the adoption
of A.D. 606-607 as the epoch. But this intercalation remains to be examined in detail; and, for the
present, I have only a note by Mr. Sh. B. Dikshit that, according to the verse Mêsh-âdi-sthê savitari
&c. (see page 88 above, note 5), the intercalated period should be called Mârgaśîrsha; and that, in
calling it Pausha, exactly the contrary is done of the process by which we obtain Mârgaśîrsha as the
name of the intercalated period that is referred to in the Kaira grant of Dharasêna IV. of the year
330 (see page 93 ff. above).—The question will, I hope, be treated more fully by Mr. Dikshit hereafter.
Meanwhile, for present purposes, I adopt A.D. 605-606 as the epoch.
¹ As regards the equivalent English date, however, see a remark, in the preceding note, on the
indicated intercalary nature of this month Pausha.
y 8

180 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
Aṁśuvarman’s sister Bhôgadêvî, who was the wife of the Râjaputra Sûrasêna,¹ and the
mother of the illustrious Bhôgavarman² and Bhâgyadêvî. It records certain orders ad-
dressed by Aṁśuvarman to the officials of the Western Province (paśchim-âdhikaraṇa-
vṛittibhujah, lines 5-6; and paśchim-âdhikaraṇa, line 14), in connection with three liṅga
forms of the god Îśvara or Śiva. The Dûtaka is the Yuvarâja Udayadêva.³ The date
(l. 22) is (Harsha)-Saṁvat 39, Vaiśâkha-śukla-divâ-daśamyâm; answering, approximately,
to the 24th April, A.D. 644.
F.—Dr. Bhagwanlal Indraji’s inscription No. 8; Ind. Ant. Vol. IX. p. 171.—This is not
a formal charter, issued from any specified place. It simply records that, by the favour of
the illustrious Aṁśuvarman (line 2), a praṇâlî or ‘conduit’ was caused to be built by
the Vârtta⁴ Vibhuvarman, for the increase of his father’s religious merit. The date (l. 1)
is (Harsha)-Saṁvat⁵ 44 or 45, Jyêshṭha-śukla . . . . . . . . . . . ., which has its equivalent in
the month of May or June, A.D. 649, or May, A.D. 650.
G.—Dr. Bhagwanlal Indraji’s inscription No: 9; Ind. Ant. Vol. IX. p. 171 f.—The charter
is issued from Kailâsakûṭabhavana (line 3 f.). The inscription is one of the illustrious
Jishṇugupta (l. 4). It records that, at the request of the Sâmanta Chandravarman, a
tilamaka or ‘water-course,’ which had been constructed by the Bhaṭṭâraka and Mahârâjâ-
dhirâja, the glorious Aṁśuvarman (l. 6 f.), was made over by Jishṇugupta to Chandra-
varman, to be repaired; &c. The Dûtaka (l. 21) is the Yuvarâja, the illustrious Vishṇu-
gupta. The date (l. 21) is (Harsha)-Saṁvat 48, Kârttika-śukla-2; answering, approxi-
mately, to the 30th September, A.D. 653.—Lines 1 and 2 of this inscription mention
Mânagṛiha,⁶ and, in connection wich it, the Bhaṭṭâraka and Mahârâja Dhruvadêva;
but the passage is much mutilated, and does not in itself suffice to explain the connection
between Dhruvadêva and Jishṇugupta.⁷
¹ The original is somewhat damaged, but it has undoubtedly s in the first akshara of this name;
not ś as given by Dr. Bhagwanlal Indraji in his text and translation. And the spelling is the same
in line 3 of an inscription of the Sûrasêna family published by him in the Ind. Ant. Vol. X. p. 34 ff.
But very probably ś is the more correct spelling; especially as line 8 of the present inscription men-
tions the liṅga named Śûrabhôgêśvara.
² See page 177 above, note 4.
³ The dates seem to prevent the identification of this person with the Udayadêva of the Ṭhâkurî
family, mentioned in inscription R. below.—He was perhaps a Lichchhavi, as suggested by Dr. Bhag-
wanlal Indraji. If so, in this Lichchhavi Dûtaka of a Ṭhâkurî charter, we have an instance parallel to
the Ṭhâkurî Dûtaka of a Lichchhavi grant, suggested in page 177 above, note 4.
⁴ Dr. Bhagwanlal Indraji took Vârta as a family or tribal name. It seems more likely, however,
tnat, as suggested by himself, it is an official title, synonymous with the vṛittibhuj of inscription E.
above; and that the correct form is vârtta (with the double t) from vṛitti.
⁵ The second symbol is doubtful; but it is either 4 or 5.—I have not seen the original rubbing of
this inscription.
⁶ The two syllables mâna, immediately after svasti, are clear enough in the original rubbing,
though they hardly shew in the lithograph, and were not given by Dr. Bhagwanlal Indraji in his text.
⁷ The purport of it, however, must have been the same as in the next inscription H.