Vayu Purana

पौर्णमासे व्यतीपाते यदीक्षेते परस्परम्। यस्मिन्काले स सीमान्ते स व्यतीपात एव तु ।। ५६.

When, at the full moon and Vyatipata, they are seen together, that time at the boundary is indeed called Vyatipata.

कालं सूर्यस्य निर्द्देशं दृष्ट्वा सङ्ख्या तु सर्पति। स वै पथं क्रियाकालः कालात्सद्यो विधीयते ।। ५६.

Observing the time indicated by the sun, the reckoning proceeds; that path is the time for ritual, which is prescribed immediately according to the time.

पूर्णेन्दोः पूर्णपक्षे तु रात्रिसन्धिषु पूर्णिमा। यस्मात्तामनुपश्यन्ति पितरो दैवतैः सह। तस्मादनुमतिर्नाम पूर्णिमा प्रथमा स्मृता ।। ५६.

At the full moon, in the bright fortnight, at the junctions of the nights, the Pitrs together with the gods behold her; therefore, the first full moon is called Anumati.

अत्यर्थं भ्राजते यस्मात् पौर्णमास्यान्निशाकरः। रञ्जनाच्चैव चन्द्रस्य राकेति कवयो विदुः ।। ५६.

Because the moon shines exceedingly on the full moon night, and because it colors (the sky), poets know it as Raka.

अमा वसेतामृक्षे तु यदा चन्द्रदिवाकरौ। एकां पञ्चदशीं रात्रिममावास्या ततः स्मृता ।। ५६.

When the moon and the sun both reside in the same constellation, that fifteenth night is called Amavasya.

ततोऽपरस्य तैर्व्यक्तः पौर्णमास्यां निशाकरः। यदीक्षते व्यतीपाते दिवा पूर्णे परस्परम्। चन्द्रार्कावपराह्ने तु पूर्णात्मानौ तु पूर्णिमा ।। ५६.

After that, on the next day, the moon becomes visible at the full moon; when they observe a conjunction during the day, both the moon and sun are complete in the afternoon, and that is the full moon.

विच्छिन्नां ताममावास्यां पश्यतश्च समागतौ। अन्योन्यं चन्द्रसूर्यौ तौ यदा तद्दर्श उच्यते ।। ५६.

When one sees the broken Amavasya and the coming together of the two, that is called Darsha.

द्वौ द्वौ लवावमावास्यां यः कालः पर्वसन्धिषु। द्वाक्षरं कुहुमात्रं तु एवं कालस्तु स स्मृतः। नष्टचन्द्रा प्यमावास्या मध्यसूर्येण सङ्गता ।। ५६.

The time of two lavas at the junctions of Amavasya is called Kuhumātra, and thus that time is remembered; Amavasya is also when the moon is lost and united with the mid-sun.

दिवसार्द्धेन रात्र्यर्द्धं सूर्यं प्राप्य तु चन्द्रमाः. सूर्येण सहसा मुक्तिं गत्वा प्रातस्तनोत्सवौ । द्वौ कालौ सङ्गमश्चैव मध्याह्ने निष्पतेद्रविः ।। ५६.

With half a day and half a night, the moon reaches the sun; having attained release together with the sun, in the morning there are two festivals, and the two times and their conjunction occur at midday when the fluid is released.

प्रतिपच्छुक्लपक्षस्य चन्द्रमाः सूर्यमण्डलात्। निर्मुच्यमानयोर्मध्ये तयोर्मण्डलयोस्तु वै ।। ५६.

On the first day of the bright fortnight, the moon, being released from the solar disc, is between the two orbs.

स तदा ह्याहुतेः कालो दर्शस्य च वषट्क्रिया। एतदृतुमुखं ज्ञेयममावास्यास्य पर्वणः ।। ५६.

At that time is the period for offering oblations and the Vaṣaṭ-ritual of Darsha; this is to be known as the beginning of the season for the Amavasya sacrifice.

दिवा पर्वण्यमावास्यां क्षीणेन्दौ बहुले तु वै। तस्माद्दिवा ह्यमावास्यां गृह्यतेऽसौ दिवाकरः। गृह्यते वै दिवा ह्यस्मादमावास्यां दिविक्षयैः ।। ५६.

On Amavasya during the day, when the moon is waning and dark, therefore, on Amavasya during the day, the sun is taken; indeed, on Amavasya during the day, the sun is taken for the rites of the day.

कलानामपि वै तासां बहुमान्याजडात्मकैः। तिथीनां नाम धेयानि विद्वद्भिः संज्ञितानि वै ।। ५६.

Even for those lunar phases, their names are given by the learned, being designated by the wise according to the tithis, though they are of inert nature.

दर्शयेतामथान्योन्यं सूर्याचन्द्रमसावुभौ । निष्क्रामत्यथ तेनैव क्रमशः सूर्यमण्डलात् ।। ५६.

Then, the sun and the moon show each other, and then, in that order, the moon departs from the solar disc.

द्विलवेन ह्यहो रात्रं भास्करं स्पृशते शशी। स तदा ह्याहुतेः कालो दर्शस्य च वषट्‌क्रिया ।। ५६.

With two lavas, day and night, the moon touches the sun; at that time is the period for offering oblations and the Vaṣaṭ-ritual of Darsha.

कुहेति कोकिरेनोक्तो यः कालः परिचिह्नितः। तत्कालसंज्ञिता यस्मादमावास्या कुहुः स्मृता ।। ५६.

The time marked as 'Kuhu' is so called by the sages; because of that designation, Amavasya is known as Kuhu.

सिनीवालीप्रमाणेन क्षीणशेषो निशाकरः। अमावास्यां विशत्यर्कं सिनीवाली ततः स्मृता ।। ५६.

With only a slender remnant, measured by Sinivali, the moon enters the sun at Amavasya; therefore, it is called Sinivali.

पर्वणः पर्वकालस्तु तुल्यो वै तु वषट्‌क्रिया। चन्द्रसूर्यव्यतीपाते उभे ते पूर्णिमे स्मृते ।। ५६.

The time of the lunar phase at the festival is equal to the Vaṣaṭ-ritual; at the conjunction of the moon and sun, both are considered as the full moon.

प्रतिपत्पञ्चदश्योश्च पर्वकालो द्विमात्रकः। कालः कुहुसिनीवाल्योः समुद्रो द्विलवः स्मृतः ।। ५६.

The time between the first and fifteenth lunar days is of two measures; the time of Kuhu and Sinivali is called the ocean of two lavas.

अर्काग्निमण्डले सोमे पर्वकालः कलाश्रयः। एवं स शुक्रपक्षो वै रजन्याः पर्वसन्धिषु ।। ५६.

At the time of the lunar phase in the orbs of the sun and fire, the bright fortnight proceeds in the night at the festival junctions.

सम्पूर्णमण्डलः श्रीमांश्चन्द्रमा उपरज्यते। यस्मादाप्यायते सोमः पञ्चदश्यान्तु पूर्णिमा ।। ५६.

The splendid, full-orbed moon is eclipsed; because Soma is filled, the full moon occurs on the fifteenth day.

दशभिः पञ्चभिश्चैव कलाभिर्दिवसक्रमात्। तस्मात् कला पञ्चदशी सोमे नास्ति तु षोडशी। तस्मात्सोमस्य भवति पञ्चदश्यां महाक्षयः ।। ५६.

By ten and then five phases, day by day, the lunar digits increase; thus, on the fifteenth day, the moon has no sixteenth digit. Therefore, on the fifteenth day, the moon undergoes a great waning.

इत्येते पितरो देवाः सोमपाः सोमवर्द्धनाः। आर्त्तवा ऋतवो यस्मात्ते देवा भावयन्ति च ।। ५६.

These are the ancestral deities, drinkers of Soma, increasers of Soma; they are called 'seasonal' because the gods nourish them through the seasons.

अतः पितॄन् प्रवक्ष्यामि मासश्राद्धभुजस्तु ये। तेषां गतिञ्च सत्त्वञ्च गतिं श्राद्धस्य चैव हि ।। ५६.

Now I shall speak of the ancestors who partake of the monthly śrāddha, their path and nature, and also the course of the śrāddha itself.

न मृतानां गतिः शक्या विज्ञातुं पुनरागतिः। तपसापि प्रसिद्धेन किं पुनर्मांसचक्षुषा ।। ५६.

The path of the departed cannot be known, nor their return, even by renowned asceticism—how much less by the fleshly eye.

श्राद्धदेवान् पिदॄनेतान् पितरो लौकिकाः स्मृताः। देवाः सौम्याश्च यज्वानः सर्वे चैव ह्ययोनिजाः ।। ५६.

Those who are called śrāddha deities and ancestors are worldly ancestors; the gods are gentle and sacrificial, and all are indeed not born from a womb.

देवास्ते पितरः सर्वे देवास्तान् भावयन्त्युत। मनुष्याः पितरश्चैव तेभ्योऽन्ये लौकिकाः स्मृताः ।। ५६.

All those gods are ancestors, and the gods indeed sustain them; humans and their ancestors are considered distinct and worldly.

पिता पितामहश्चैव तथैव प्रपितामहः। यज्वानो ये तु सोमे न सोमवन्तस्तु ते स्मृताः ।। ५६.

The father, grandfather, and great-grandfather—those who perform sacrifices with Soma are remembered as such, but those without Soma are not so regarded.

ये यज्वानः स्मृतास्तेषां ते वै बर्हिषदः स्मृताः। कर्मस्वेतेषु युक्तास्ते तृप्यन्त्यादेहसम्भवात् ।। ५६.

Those who are remembered as sacrificers among them are called Barhiṣads; engaged in their rites, they are satisfied, being born without a body.