29 - Determination of Tithis (Lunar days)

Sanaka said: 

1. I shall recount how the Tithis1 (lunar days) can be decisively fixed. I shall relate also the mode of expiation, O excellent sage, listen to that from which the holy rites, bear fruit. 

1. Tithi is the time or period required by the moon to gain twelve degrees on the sun to the east. As the motion of the moon is irregular, it takes some times 60 ghatikas, some-times more upto 65 ghatikas and sometimes less upto about 54 ghatikas. Since Kane wrote this in HD. IV. p. 68, there has been some change in opinion which holds Saptavruddhir daśha Kshayah i.e., the maximum ghatikas of a tithi are 60+7=67 and the minimum 60 – 10=50 ghatikas. It is obvious that a tithi is not co-terminus with a "civil day". Hence the need to determine tithis exactly, as every Vedic or Smärta rite or Vrata must be begun and observed on the exact Time or Tithi. Otherwise, it becomes fruitless (vide the next verse). 

Tithis are cither Pürna (complete or of 60 full ghatikas) or Sakhanda (mutilated or broken) Sakhanda tithis are either Shuddha (extending from sunrise to sunset or in the case of Shivaratri extending to midnight) or Viddha (pierced i.e., intermixed or contacted by another tithi). This intermixture or Vedha is of two kinds: morning-Vedha when six ghatikas after the Sun rise a tithi becomes merged with the next Tithi, while evening-Vedha generally occurs when a Tithi contacts another Tithi six ghatikas (or more) before the Sunset. 

The knowledge of these technical terms is taken for granted by the author of the NP. 

The discussion is essential, as Kāla or time prescribed for an act is a point or occasion (nimitta) and must be seized for gaining the fruit of the act.

2. O Brahmana, the Vratas, charitable gifts, etc. enjoined in the Shrutis or Smrutis, nay all the other Vedic rites, do not bear fruits if performed on Tithis other than what have been fixed. 

(Decision about tithis for observance of fasts) 

3-4a. For the observance of a fast or undertaking a Vrata (religious vow), if the tithis (lunar days), viz. the eleventh, eighth, sixth, the Full Moon day, the fourteenth, the New Moon day and the third tithi are pierced (contacted) by the next tithi (lunar day) (that is the eleventh tithi spreads into the twelfth .... the third lunar day into the fourth. etc.] they become commendable, but not so when they are combined with their immediately) previous tithi2 [as when Ekadashi, the eleventh tithi is combined with the Dashami, the tenth tithi.... the trutiya, the third tithi with the second, etc.)

2. This is technically known as yugma-vákya. AP.175.36-37, GPI.12 B.16-17. and CC on Kala p. 67 give the approved and disapproved pairs of such contacted tithis in technical terms. NP. is more plain. According to the principle of yugma-väkya, the following combinations of tithis are favourable, viz. of the 2nd and 3rd tithi, of the 4th and 5th, of the 6th and 7th, of the 8th and 9th, of the 11th and 12th, of the 14th and the Paurnima (the Full Moon day), of the Amavasya (The New moon day), with the next 1st tithi. The reverse i.e., the combination of other tithis e.g., when the Ekadashi is combined with the Dashami or the examples given in the next verse (s), these are not recommend ed for fast or Vrata. 

Here two terms are used: When a tithi is combined with the previous tithi or 'pierced' by the previous tithi it is purvo-viddha (e.g., the 6th with the 5th) and when contacted or 'pierced' by the next tithi (e.g. (the 6th tithi combined with the 7th tithi), it is para-viddha. 

4b-5a. If the sixth tithi is 'pierced' by i.e., combined with the fifth tithi (någa-viddha)3 or the seventh tithi is combined with the eighth and the tenth tithi is contacted by the eleventh, these days are never to be observed as fasts.

3. These works on Astronomy-cum-Astrology use the following terms to symbolize the following numbers e.g., yugma=two, Agni-three, Yuga-four, Naga s five, muni-seven, Rudra =eleven, etc.

(Decisions about Shraddha-tithis) 

5b-6a. A person performing Shraddha on the new Moon day, the Full Moon day, the seventh tithi when these are combined with their respective immediately preceding tithi, goes to hell. 

6b-7a. Some, however, have stated that if in the dark half of the month, the seventh and the fourteenth tithis are contacted by their (respective) previous tithis, those (tithis) are commendable; the same is the case with the third and the ninth tithi (in the dark half) [for the performance of shraddha.] 

7b-8a. For all Vratas and similar undertakings, the bright half of the month is specially preferable and the first half of the day is superior to the second half of the day. 

8b-9. If the particular tithi for the sake of vratas, etc. is not possible (available) in the first (full) half of the day (but is available for the first two muhurtas immediately after the sun rise) that pair of muhurtas should be accepted (for undertaking the Vrata). In the cases of Vratas special to night-time (e.g. (Shiva-rātri), the tithi which spreads the pradosha periods (i.e., 3 muhurtas or two hours and twenty-four minutes after the sunset) should always be accepted. 

10-11a. In the case of a Vrata (holy observance) where the combination of a particular tithi and a constellation is enjoined, the constellation is acceptable if the sun sets while the period of the constellation continues. And the tithi is accept able if it spreads for a period of three muhurtas (two hours and twenty-four minutes) after the sunset. Otherwise, it won't yield the fruit (of the Vrata). 

11b-12a. In the case of a Vrata based on (i.e., for which it is enjoined) a particular constellation, it is acceptable if the particular constellation and Tithi coexist upto the midnight. 

12b-13a. If the (period of the) same constellation covers two midnights in the course of two (consecutive) days, the con stellation whose combination with a particular tithi is enjoined (as in the case of Rohiņi constellation and Aşhtami in Krişhņa Janmashtami) is meritorious (and hence suitable for the Vrata). 

13b-14a. If both the (period of the) constellation and the tithi spread from midnight to midnight (and are available on both the midnights), the former is recommended if its duration is shorter and the latter if its duration is longer (the preference thus depends on the length of duration available of a particular tithi) 

14b-15a. If the tithi in combination with the constellation extends over two midnights and there is neither increase or decrease (i.e., they are of equal duration on both the tithis), then both former as well as the latter is acceptable. 

15b-16a. The combinations of the constellation Jyeshtha with Mula, of Rohiņi with the constellation Kruttika and that of Anuradha with Jyeshtha are destructive of progeny. 

16b-17a. If the Vratas are to be performed during the day-time, the tithis should be auspicious. In case of all rites to be performed at night (e.g., Śhiva-ratri) the combination for that period of night is of special importance. 

17b-18a. That Vrata (religious observance) should be performed on that Tithi which is glorified as meritorious (for that Vrata) due to the combination of the particular tithi and constellation. That particular Vrata must be performed on that very tithi by clever persons 

18b. In the case of the Vrata called Shravana Dvadashi (also called Vamana dvādashi) in the bright half of Bhadrapada) it must have the combination at the time of the sun-rise.

Punyakāla (Auspicious period) re: eclipses and Sankrama (Transit of the Sun). 

19-20a. The whole duration of the eclipse of the sun and the moon should be taken as Punyakāla (Auspicious period) for Japa, etc. The Punyakāla in all the Sankrantis (transit of the sun) is being recounted. The benefit is inexhaustable in the case of those who perform ablutions, charitable gifts, Japas, etc. during this period. 

20b-21a. The karkațaka Sankrama (the transit to the zodiac of Cancer) is called the Sankrama (transit) of Dakshinayana [The winter solstice when the sun appears to move from the north to the south.] Learned men know that the Punyakāla starts thirty Ghatikas (i.e., 12 hours) before the actual transit). 

21b-22a. In the case of the Sankramas (transits) to the zodiacal signs of Vrushabha (Taurus), Vruśhchika (Scorpio), Simha (Leo) and Kumbha (Aquarius), eight Muhurtas previous (to the actual transit) are acceptable for ablution, Japa, etc. 

22b-23a. In the case of the transit to Tula (Libra) and Mesha (Aries), ten Ghatikas both before and after should be known as conducive to the imperishability of what is given as gift. 

23b-24a. O Brahmana, in the case of the transits to Kanya (Virgo) Mithuna (Gemini), Mina (Pisces) and Dhanus (Sagittarius) sixteen Ghatikās after (the transit) should be known as bestowing merit. 

24b-25a. They say that the transit to Makara (Capricornus) is Uttarayana (the summer solstice marking north ward movement of the sun). Here, forty ghatikas before and thirty ghatikas after (the transit) are auspicious. 

25b-26a. If the sun and the moon set during their respective eclipses, O leading Brahmana, he must see the clear sphere the next day, take his bath and only then can he take food. 

26b-27a. Amavasya (New Moon) is said to be of two kinds by scholars desirous of acquiring piety. (1) Sinivali when the moon is slightly visible (i.e., amavasya is mixed up with its previous—14th-tithi) and (2) Kuhu when the moon is entirely invisible (i.e., when Amavasya is mixed with the first tithi of the next first night). 

27b-28a. Sinivali should be accepted by the Brahmanas who maintain their sacrificial fires, for the purpose of the Shraddha rite, while Kuhu is to be accepted by women, Shudras and the Brahmanas who do not maintain sacrificial fires. 

28b.-29a. If the tithi of Amavasya (the New Moon day) spreads over two afternoons, the former is accepted if its duration is short and the latter, if its duration is longer on that day. 

29b-30a. If the New Moon day (Amavasya) is found to begin from the mid-day only, it is known as Bhuta-viddha (pierced or contacted by the fourteenth-chaturdashi-tithi.) 

30b-31a. If there is absolute loss of the tithi (i.e., when it is not available for the purpose Shraddha as it is not available either in the afternoon on the first day nor does it reach the post-midday period the next day), the 'sinivali' which spreads over the evening upto sunset (i.e., sāyāhna) should be accepted. 

31b-32a. If the tithi is available for a short duration but extends upto the sunset (and as such is sāyahna-vyapini) the sinivali on the next day is always acceptable for performance of Shraddha. 

32b-33a. If the tithi is extremely extended (i.e., it is available for the after-noon period for both consecutive days), the amavasya which is ‘pierced' or contacted by Chaturdashi should be avoided. 

In rites connected with manes (pitrus), Kuhu type of Amavasya if available in the after-noon should be accepted. 

33b-34a. Just as in the case of Amavasya which is slightly extending, the Amavasya connected with the Caturdasi is to be rejected and the Kuhu extending over the after-noon of the next day is to be accepted (for Shraddha) by eminent scholars (or wise men). 

34b-35a. If the new moon day spreads over two mid-days, either the former or the latter day be accepted for Shraddha, according to one's wish. 

(Decisions about the tithi for performance of Işhtis) 

35b-36a. Now I shall explain the decision of tithis) regarding Anvadhana (depositing fuel of sacred sticks on the sacrificial fire. This precedes the day on which Ishti is to be performed) when the Parvan (the day of the new or full moon, the days of opposition or conjunction) are fully available. The Yaga (Ishti-fortnightly sacrifice) be performed on the pratipad (the first tithi), O excellent sage. 

36b-37a. If one (last) quarter of the parvan day and the first three parts of the Pratipad are available, the morning time is said to be proper for performing the sacrifice according to the learned ones. 

37b-38. If the New Moon day or the Full Moon day spread over the two (consecutive) mid-days, the second day is regarded as the day for performing anvādhana and ishti (such combination of anvādhana and ishti on the same day is called sadyaḥ kala). 

39. If the previous two continue after the sangava4 part of the day (from six to twelve ghatis after the sunrise) on the next day, the sadyaḥ kāla shall be on the next day. The same holds good when there is 'loss' (Kshaya) of the tithi (i.e., unavailability of the proper time of the Tithi, for performance of the rite). 

4. In the Vedic period a day was divided into five parts: Prataḥ, Sangava, madhyahna or madhyandina, aparáhna and sayahna or astamaya (Shat.Br.II.3.2.9; RV.V.76.3 for the 1st three parts). Roughly each part gets six ghatikas (starting from the Sun-rise). Hence samgava is a period from six to twelve ghatikas after the Sun-rise.

(Decisions about the observance of Ekadashi vrata) 

40. All should accept the Ekadashi5 (the eleventh) tithi (for observance of fast) if it is not connected with Dashami. If it is combined with the Dashami, (tenth) tithi (the observance of fast on such contaminated Ekadashi) destroys the merit accumulated during the last three births.6

5. This is one of the most important Vratas and in addition to the discussion of this Vrata in Purånas, we have extensive discussion of this Vrata in medieval digests like CC Kala (pp. 145-288), Madhava's Kala-nirnaya (pp. 233-75), Vrataraja (pp. 361-475) and independent works like Raghunandana's Ekadashi-tattva. NP. has devoted a number of chapters on this Vrata vide the story of Rukmärgada from Ch. 2 ff in the II part. Here the Tithi-nirnaya or decisions on the day on which the fast should be observed are given. These have special importance as the NP., being a Vaishnava Purana, decides for Vaishnavas, the day on which the Ekadashi should be observed (as under certain conditions they are advised to observe fast on the Dvadashi day in the name of Ekadashi), Moreover, these decisions are found to be observed in the Vaishnavas of Bengal indicating the probable region of the author of the NP.

6. GP.I.125.2 states that the combination of Dashami with Ekadashi should be avoided for fasting as Gāndhāri lost all her hundred sons by observing such a fast: 

Dashanyekadashi-viddha Gandháryá sumupoşhită |

tasyaḥ putrašhatam naşhtam tasmát tam parivarjayet ||

I think it is due to yugma-vákya (as explained previously) that this combination of Dashami and Ekadashi is not approved. Vaishnavas would prefer fasting on the Dvadashi day even if one Kala of Ekadashi is available at Sun-rise and the rest is a Dvadashi day. 

41. If Ekadashi is known to be present for the duration of a Kala on the Dvadashi day and if Dvadashi is present in Trayodashi, the latter one (i.e., Dvadashi) is remembered (as acceptable) for fasting. 

42. In case pure7 and perfect Ekadashi is known (to be present) in Dvadashi also and Trayodashi is only at the end of the night, I shall tell you my decision in the matter. 

7. Shuddha-from Sunrise to Sunset.

43. The earlier Ekadashi is to be accepted by householders and the latter one by ascetics, since, householders wish for Siddhi (or prosperity) and the prominent ascetics wish for salvation. 

44. If the tithi called Ekadashi is pierced by (i.e., touched by) the Dashami (tenth) day, fast should be observed on that (viddha) Ekadashi, if a duration of one Kala is available for Paraná on the Dvadashi day. 

45. Whether in the bright half or in the dark half, if the Ekadashi tithi falls on two days, the householders should follow the earlier one and the ascetics the latter one. 

46. If the Ekadashi day is slightly mixed with by Dashami but extends to (or is spread over) in Dvadashi, (and thus there is dina-kshaya), the second Ekadashi only is prescribed for all (i.e., householders and ascetics). 

47. If there is no subsequent Dvadashi, the Ekadashi is acceptable even if it is mixed with Dashami). If there is subsequent Dvadashi even the unmixed Ekadashi is forbidden. 

48. If it happens like this, viz.—Ekadashi is overlapped by Dvadashi and at the close of the night there is Trayodashi, the merit acquired is that of twelve Dvadashis, should the fast be broken on the Trayodashi day. 

49-50. In the following case, viz.-There is Ekadashi on the day of Dvadashi for the duration of a Kala and it is doubtful whether there is Dvadashi on the Trayodashi day-the earlier Ekadashi even if it is mixed should be acceptable to householders. The latter one is to be accepted by ascetics and Aviras (i.e., women without sons and husbands). 

51. The whole of the Ekadashi is pure, i.e., extending from sunrise to sunset). It does not overlap on Dvadashi. But Dvadashi overlaps Trayodashi what should be done then? 

52. The earlier one should be utilized by householders for the observance and the latter tithi by the ascetics. Some opine that the second day should also be used for fasting devoutly. 

53-54. When the Viddha (pierced) Ekadashi is not known (to be present) on the Dvadashi day; but Dvadashi spreads into Trayodashi-in these circumstances. Others say that the pure Dvadashi is to be undoubtedly used for observance of fast by all. Some say that the previous one must be used for fast. Their opinion is not logically tenable. 

55. A householder who has sons should not observe fast or break one during Sankranti that falls on a Sunday or during the solar and lunar eclipses due to Rahu (or is ganita-gamya i.e., astronomically present). 

56. If one takes food on a Sunday at day and parvan days at night, on the eighth and the fourteenth days during the day time, or either during the day or during the night on the Ekadashi day he should perform the expiatory penance called Chandrayana. 

57. On the day of the solar eclipse one shall not take food for three yamas (1 yama - 3 hours) before the eclipse. If he takes food, he will be on a par with the liquor-addict. 

58. O excellent sage, if there is an eclipse of the Sun or the Moon in between Anvādhana and Ishti (which is on the subsequent day), expiation should be performed by the performers of Yajnas. 

59. During the lunar eclipse they should perform Homa repeating the RK Daśhame soma etc. or Apyāyasva (RV.I.19.16, IX.31.4, VS.12.11.2, TS. 3.2.5.3 (RV.I.21.3) etc. or Somapaste, etc. O Brahmana. 

60. Three mantras are cited for the performance of Homa during the solar eclipse-Viz. Udu tyam Jätavedasam (RV. 1.50.1. AV.XIII.2.16, VS.VII.41) etc. or Asatyena TS.III. 4-11-2 (RV.I.35.2) etc. or Udvayam tamasaḥ (RV.I.50,.10, VS XX.21), etc. 

61. The benefit shall be inexhaustible to that scholarly person who performs Vratas, etc. after deciding the Tithi as laid down in the path of Smrutis. 

62. Dharma is that which is enjoined in the Vedas. Keshava is delighted through Dharmas (holy rites). Hence, those who are devoted to the Dharmas attain that greatest region of Vishnu. 

63. Those who wish to perform holy rites are indeed ones whose form is identical with that of Krishna. Hence, the sickness of worldly existence never harasses them.”