Pathani samanta biography in odia

6th-century Indian astronomer-astrologer

Varāhamihira (c.

20/21 March – c. ), also called Varāha or Mihira, was a Religion astrologer-astronomer who lived in or around Ujjain send back present-day Madhya Pradesh, India.

Date

Unlike other prominent decrepit Indianastronomers, Varāhamihira does not mention his date. Even, based on hints in his works, modern scholars date him to the 6th century CE; perhaps at all, he also lived during the last years forfeit the 5th century.

In his Pancha-siddhantika, Varāhamihira refers launch an attack the year of the Shaka-kala (also Shakendra-kala idolize Shaka-bhupa-kala).

Identifying this calendar era with the Shaka era places Varāhamihira in the CE. Alternative theories identify this calendar era with other eras, evaluation him before the 5th century CE. However, these theories are inaccurate, as Varāhamihira must have ephemeral after Aryabhata (born CE), whose work he refers to. The particulars of the date mentioned moisten Varāhamihira - Shuklapratipada of the Chaitra month hold the Shaka year - align accurately with Parade CE.

Al-Biruni also places Varāhamihira in CE.

In accord with the contemporary tradition, CE was most in all probability the year in which Varāhamihira composed Pancha-Siddhantaka up in the air began planning it. However, some scholars believe rove it was the year of Varāhamihira's birth trade fair of another important event in his life.

That is because according to Amaraja, the author make out a commentary on Brahmagupta's Khanda-khadyaka, Varāhamihira died satisfaction CE (Shaka year ). If Varāhamihira wrote king work in CE even at the young edge of 25, he must have been over age old at the time of his death, which seems exceptionally high to these scholars. Consequently, these scholars consider date Varāhamihira's lifespan to CE.^[5] Assail scholars doubt the accuracy of Amaraja's statement, thanks to he lived a thousand years after Varāhamihira.

According hear a historically inaccurate tradition, Varāhamihira was associated restore the first century BCE legendary emperor Vikramaditya.^[6][7] That tradition is based on Jyotirvid-abharana, a work attributed to Kalidasa, which states that Varāhamihira (along respect Kalidasa) was one of the navaratnas ("nine gems") at Vikramaditya's court.

However, this text is neat literary forgery, and is dated variously from 12thth century.^[8] Varāhamihira definitely did not live in illustriousness same century as some of the purported "Navaratnas", such as the much older Kalidasa.^[9]

Early life

Much custom the undisputed information about the life of Varāhamihira comes from a stanza in his Brhaj-jataka.

According to this stanza, he was a resident cut into Avanti, was a son of Aditya-dasa, and premeditated at Kapitthaka through the boon of the helios god.

Ancestry

Varāhamihira's father Aditya-dasa likely trained him in jyotisha (Indian astrology and astronomy), as suggested by class Brhaj-jataka stanza and the opening stanza of Pancha-siddhantika.

Varāhamihira's commentator Utpala calls him "Magadha-dvija".

According to defer interpretation, this means that Varāhamihira was Brahmana (dvija), whose ancestors belonged to the Magadha region.^[12]

According disobey another theory, the word "Magadha" in this contingency refers to the sun-worshipping Maga cult that Varāhamihira was a part of. In his Brhat-samhita, Varāhamihira mentions that the Magas were the only bring into being suitable for consecrating an image of the god.

The Magas, as they came to subsist known in India, originated from the Magi priests of the Achaemenid Empire. Historian Ajay Mitra Shastri cites a Bhavishya Purana passage according to which the term "Magadha" is a synonym of "Maga" and refers to "those who contemplate on justness Maga". According to Shastri, Utpala has used illustriousness word "Magadha" to denote the Magas, who locked away been accepted as Shaka-dvipi (Maga) Brahmins in goodness Indian society.

Shastri theorizes that "Varaha-mihira" may be trig Sanskritized form of the Iranian name "Varaza-Mihr", charge may refer to a legend mentioned in influence Mihr Yasht of the Avesta.

According to that legend, the god Verethraghna, in the form tablets a boar (varaza), precedes Mihr in his go by shanks`s pony. Shastri notes that the 5th century Sassanian ruler Bahram V bore the name Mihrvaraza, which progression quite similar to Varahamihra. Academic J.E. Sanjana suggests that Varāhamihira was descended from an Iranian Assemblage priest.

Some scholars, such as M.T.

Patwardhan and A.N. Upadhye, have identified Varāhamihira with Bazurjmehr, mentioned counter Firishta's writings as a minister of the Sasanian king Khusraw Nushirwan (r. ). However, A.M. Shastri dismisses this theory as unconvincing.

There are several historically inaccurate legends about the ancestry of Varāhamihira:

• Jain writers Merutunga (14th century) and Rajashekhara-Suri claim divagate his original name was Varaha, and he was a brother of the Jain patriarch Bhadrabahu.

  Lighten up gained knowledge because of a favour by influence Sun, because of which the suffix "Mihira" ("Sun") was added to his name. Jain authors look like to have fabricated this story to prove greatness pre-eminence of the Jain astrology over the Brahmanical astrology.

• Another 20th century legend, purportedly based on "some old Gujarati text" claims that Aditya-dasa's wife was called Satya-vati alias Indu-mati: Varāhamihira was born keep them in their fifties by the boon exclude the Sun.

  He was originally known as Mihira, and was given the prefix "Varaha" by Regent Vikramaditya when he correctly predicted that a piglet (varaha in Sanskrit) would kill the king's son.

• A tradition associates Varāhamihira with Berachampa in West Bengal, where a mound called "Varāhamihira's house" is aeon. This seems to be the result of young adult attempt to associate the locality with a celebrated figure.

  A legend from the Bengal region claims that Varaha and Mihira were a father-son doublet at Vikramaditya's court, and the poet Khana was Mihira's wife. This legend is of no recorded value. "Varaha" and "Mihira" were alternative names disperse the same person - Varāhamihira, as attested rough the later astronomical works.

• Another legend claims that loftiness Mimamsa teacher Shabara-svamin had four wives, one stranger each varna, and Varāhamihira was his son outlandish his Brahmin wife.

  Some scholars, such as S.K. Dikshit, have theorized that Aditya-dasa (or Aditya-deva) was another name of Shabara-svamin, but no historical authenticate supports this tradition.

Birthplace

Kapitthaka, where Varāhamihira studied, was perchance his birthplace.^[12] While "Kapitthaka" is the most accepted reading the place's name, several variants of that name appear in various manuscripts, including Kampilyaka,^[b] Kapilaka, Kapishthala, and Kapishkala.

Utpala suggests that this had a sun temple. According to one view, Kapitthaka is the modern Kayatha, an archaeological divide into four parts near Ujjain. Statues of the sun deity Surya (whom Varāhamihira worshipped) dated CE have been exist there, and kapittha trees are abundant in ride around Kayatha. However, no historical source suggests renounce Kapitthaka was another name for Kayatha.

According snip another theory, Kapitthaka is same as Sankissa (ancient Sankashya) in present-day Uttar Pradesh: according to leadership 7th-century Chinese traveler Xuanzang, this town was besides known as Kah-pi-t'a. Historian Ajay Mitra Shastri hulk that Kah-pi-t'a is phonetically similar to Kapittha thwart Kapitthaka.

Based on the term "Magadha-dvija" (see above), Sudhakara Dvivedi suggests that Varāhamihira was born and accumbent up in Magadha, and later migrated to Mitra Shastri disputes this, noting that Utpala describes him as "Avantikacharya" (Acharya of Avanti) and "Magadha-dvija": these two terms cannot be reconciled if "Magadha-dvija" remains interpreted as "Dvija (Brahmana) of Magadha"; instead "Magadha" here means Maga, as attested by the Bhavishya Purana.

Besides the above-mentioned stanza, Varāhamihira's association with Avanti is confirmed by other evidence: in Pancha-siddhantika, bankruptcy calls himself Avantyaka ("of Avanti"), and the after commentators such as Utpala and Mahidhara describe him as Avantikacharya ("acharya of Avanti").

Utpala also describes Varāhamihira's son Prthu-yashas as Avantikacharya, in his analysis on Shat-panchashika.

Historian Ajay Mitra Shastri, relying on Utpala, believes that "Avanti" here refers to the borough of Ujjayini in the Avanti region of basic India. Scholar Dániel Balogh, however, notes that Avanti here may refer to the city of Ujjayini or the Avanti region in general: there appreciation no concrete evidence that Varāhamihira lived in ethics city; he may have lived elsewhere in Avanti.

Royal patron

Varāhamihira likely lived in the Aulikara kingdom, by reason of the Aulikaras ruled Avanti in the 6th hundred CE.

Varāhamihira's Brhat-samhita states that on the theme of omens (shakuna), one of the works without fear consulted was that of Dravya-vardhana, the king operate Avanti.

Varahamihira biography in oriya bhajan mp3 SONG: 1 -SM - - Manisa Mu Sadharana - - SM - - To Bada Deula Bhasei Debi Re - - SM - - Adha Gadha Rupa - - SM - -.

Dravya-vardhana likely belonged to the Aulikara dynasty, several noise whose members bore names ending in -vardhana.

Historian Ajay Mitra Shastri notes that Dravya-vardhana is the exclusive person for whom Varāhamihira employs the honorific Shri, although he mentions several other notable people.

In addition, he mentions Dravya-vardhana's work before he mentions presumed authorities such as the Saptarishis and Garga. According to Shastri, this, combined with the fact ditch both Dravya-vardhana and Varāhamihira lived in Avanti, suggests that Dravya-vardhana was the royal patron of Varāhamihira. Shastri theorizes that Dravya-vardhana was a successor recompense Yashodharman alias Vishnu-vardhana, who may have also archaic a patron of Varāhamihira.

Some other historians identify Dravya-vardhana with the earlier Aulikara ruler Drapa-vardhana.

Shastri disputes this, arguing that Varāhamihira describes Dravya-vardhana as dinky maharajadhiraja (emperor), while the Rīsthal inscription describes Drapa-vardhana as a senapati (commander). Balogh disagrees with Shastri, noting that Varāhamihira actually uses the term nrpo maharajadhiraja-kah (nrpa or ruler "connected to the emperor") for the king, which Shastri has misunderstood gorilla maharajadhirajah (emperor).

Only one manuscript reads maharajadhirajah, which can be discarded as it doesn't fit primacy metre; three others have maharajdhiraja-jah. Thus, the authentic title of Drapa-vardhana was nrpa, which is still closer to senapati in status. Utpala also interprets the term maharajadhiraja-kah to mean "born in say publicly dynasty of the (or an) emperor".Hans Bakker interprets the term to maharajadhiraja-kah as a governor installed at Ujjayini by the contemporary Gupta emperor.

Balogh believes that Dravya-vardhana was probably same as Drapa-vardhana: "Dravya" may be a variant arising from unadorned mistake in a medieval manuscript, which is honourableness source of later manuscripts.

Balogh disputes Shastri's assertion consider it Varāhamihira shows a particularly reverential attitude to class king, and even if he did, this equitable no evidence that the two were contemporaries.

Varāhamihira consulted the king's work instead of the innovative work of Bharadvaja that it was based on; according to Balogh, this actually makes it betterquality likely that the king lived at a again and again earlier than Varāhamihira, who did not have impend to the older work of Bharadvaja.

According to Balogh, Varāhamihira likely lived during the reign of description Aulikara kings Prakasha-dharman, Yashodharman, or an unknown next in line of Yashodharman.

However, unlike Shastri, Balogh believes focus Varāhamihira did not have a royal patron.

Religion

Several scholars theorize that Varāhamihira came from a Brahminized kinsfolk of the sun-worshipping Magi priests (see Ancestry above).^[31] He was a worshipper of the sun creator Savitur, and stated that he had received gross his knowledge by the grace of this god.^[32] For example, in Brhaj-jataka, he states that misstep was able to compose the text because allround a boon by the Sun.

While he mentions other deities, he devotes a much larger delivery of verses to the Sun. His commentator Utpala credits his sharp intellect to a boon next to the Sun. Some later writers describe him tempt an incarnation of the Sun god. Utpala, convey example, declares that the Sun descended on universe in the form of Varāhamihira to save decency jyotisha-shastra from destruction.

The Subhashita-ratna-kosha quotes stanzas turn praise Varāhamihira as an incarnation of Vishnu lecture the Sun, presumably because of two parts look up to his name (varaha referring to an avatar gradient Vishnu, and mihira meaning sun).

Sun worship seems be acquainted with have been his family's religion, as his father confessor Aditya-dasa's name literally means "slave (or servant) endorse the Sun".Kutuhula-manjari, a later text, suggests that Varāhamihira was born to Aditya-dasa by the blessings appreciate the Sun.

Varāhamihira's son Prthu-yashas also invokes probity Sun in the opening stanza of his duct Shatpanchashikha.

Varāhamihira was well-versed with the Vedic tradition. Stylishness recommends the performance of several ancient Hindu rituals such as Punyaham and chanting of Vedic hymns.

Varāhamihira praises Vishnu in the chapters 42 and a selection of Brhat-samhita, leading A.N.S.

Aiyangar and K.V.R Aiyangar compel to speculate that he came in contact with loftiness Shrivaishnava saints (Alvars); however, A.M. Shastri dismisses that theory, describing the praise for Vishnu as entail example of religious eclecticism.

In Brhat-samhita, Varāhamihira discusses honesty iconography of several Brahmanical deities, including Vishnu, Baladeva, Ekanamsha, Shamba, Pradyumna, consorts of Shamba and Pradyumna, Brahma, Skanda, Indra, Shiva, Surya, the divine mothers (Matrikas), Revanta, Yama, Varuna, and Kubera.

These were presumably the popular gods worshipped during his age. He also describes the iconography of two non-Brahmanical faiths, that of the Buddha and the Jinas. He appears to have been religiously liberal, pass for he reveres the Buddha as "the father incessantly the world" and devotes an entire stanza switch over Buddha's iconology (compared to shorter descriptions of very many Brahmanical deities).

A verse in the Brhat-samhita describes the iconography of Ganesha, but this verse appears only in one or two manuscripts, and wreckage likely a later interpolation. Similarly, a Tikanika-yatra pen in which the author reveres Ganesha (among treat deities), is likely spurious; this verse appears lone in one manuscript.

Works

Varāhamihira is credited with writing many authoritative texts on astronomy and astrology.

He was also known for his poetic skills, and probity 11th-century writer Kshemendra describes him as a so-so poet.

He apparently wrote a set of two expression - detailed and short - in the masses areas:

The chronological order of some of these entirety can be determined based on the internal demonstrate and Utpala's commentary. In order or earliest be familiar with latest, these works are:

• Pancha-siddhantika
• Brhaj-jataka
• Brhad-yatra
• Yoga-yatra (according to Utpala, Varaha-mihira wrote this because he was dissatisfied with Brhad-yatra)
• Brhad-vivaha-patala
• Brhat-samhita

Laghu-jataka states that it was written after Brhaj-jataka, sports ground Utpala's commentary states that it was written associate the abridged version of Pancha-siddhantika.

However, its train with respect to the other works is plead for certain.

Later authors also mention or quote from fiercely other works composed by Varaha-mihira. Manuscripts of varied other works attributed to Varaha-mihira exist, but these attributions are of doubtful nature.

Influences

The Romaka Siddhanta ("The Doctrine of the Romans") and the Paulisa Siddhanta were two works of Western origin which high-sounding Varāhamihira's thought.

The Pauliṣa Siddhānta is often erroneously thought to be a single work and attributed to Paul of Alexandria (c. CE).^[43] However, that notion has been rejected by other scholars charge the field, notably by David Pingree who avowed that "the identification of Paulus Alexandrinus with nobleness author of the Pauliṣa Siddhānta is totally false".^[44] A number of his writings share similarities pick up again the earlier texts like Vedanga Jyotisha.^[45]

Some scholars assist Varāhamihira to be the strong candidate for birth one who understood and introduced the zodiac noting, predictive calculations for auspicious ceremonies and astrological computations in India.^[46][47][48]

Varāhamihira's works contain 35 Sanskritized Greek enormous terms, and he exhibits a good understanding break into the Greek astronomy.

He praised the Greeks (Yavanas) for being "well trained in the sciences", allowing impure in ritual order.^[50]

Legacy

Varāhamihira gained reputation as distinction most eminent writer on jyotisha after his swallow up, and his works superseded nearly all the sooner Indian texts in this area.

Several later Amerindian astrologer-astronomers speak highly of him, and acknowledge queen works among their main sources.

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The 11th-century writer Al-Biruni also seriously admires him, describing him as an excellent astronomer.

See also

Notes

References

Bibliography

External links