Attached is the introduction to Abhankar's Jaimini translation which is the most researched and critical edition. this was published during the 1950s and is long out of print. I will be posting copies of the rest later though those copies are only in Sanskrit.
Why most researched and critical edition? The author did the most research? Who was critical?
Whats your opinion about this text? Do you think its very good and therefore post it or because its rare to get, or both?
I am just curious.
I only recommend them if you can read Sanskrit, otherwise I do not recommend any of them. The other two copies are by Sanjay rath and PS sastri. The translations are not correct in either, but you can compare the sankrit texts. The Sanskrit and sutra order is better in Sanjay's version than Sastri's. But its important to see all three to get an idea of the different manuscripts that existed. In my translation I always give two sutras if there is a difference in different manuscripts, but I have only done the first chapter of four of Jaimini.
@narottama Raman did a book studies in jaimini astrology. Its horrid. His grandfather's tran slatoin is no good as well. they just didnt think about it enough to decode any of it properly.
Many thanks for sharing the Introduction to the Jaimini Sutras by K.V. Abhyankar, Ernst. It offers much food for thought. I would be grateful if you could comment on two points. On page 78, K.V.A writes, "The authors of the Vedanga Jyotishas and the writers of the sacred Jain books strictly followed the traditional Nakshatra divisions from the twin stars of Mula. (Shaula?) I'm not doubting his scholarship, but wondering if you have run across a recension of Vedanga Jyotisha or Jain astrological book which references this? For example, I thought the Jains used an unequal Nakshatra system. Is K.V.A. referring to some earlier text, possibly written in Prakrit, or?
On the same page our author writes, "...if by means of accurate calculations, the first point of Ashwini Nakshatra be fixed at a distance of 120 degrees from the twin stars of Mula, and if the angular distance from the first point of Ashwini, thus fixed, to the present vernal equinoctial point be counted as Ayana (ayanȧiṅśas), there would not only be the satisfaction of having followed the time honored Vedic tradition, but the dispute regarding the first point of Ashwini, which has resulted in several rival views about the number of Ayanamshas, would automatically come to an end,.." I certainly appreciate the significance of the 120 degree angle, but wonder if his use of Ayana (ayanȧiṅśas) is simply what we would call in English, degrees of precession, or something else?
Thanks in Advance,
John
@john-pilskog THis statement is not true. In fact, vedanga jyotisha uses tropical nakshatras starting with dhanistha on the winter soltice. THere is no reference to stars at all in the Vedanga Jyotisha.