Amvsya: The Dark Moon Freedom Vidya

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Amvsya and Pratipad (printed in Jyotish Digest, VolXI, Issue II, April-Sep 2014)
In the ancient world, the new moon was the first citing of the waxing crescent Moon. In western astronomy, the definition of the new

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moon is when the Sun and Moon have the same longitude, which means they are in a conjunction. This conjunction time is marked in

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many calendars, but the Moon is not visible at this moment.

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The Vedic astrologer and the yog are required to differentiate the time before and after this moment of Sun-Moon union as these times
contain a different quality. Unfortunately, the present translation of the Sanskrit nomenclature has been very unclear about the
differentiation. This creates a misunderstanding in the nature of time, which is cleared by more deeply understanding the phase before
the conjunction of the Sun and the Moon and the phase afterwards; or as we may call them, the Old and New Moons.
You will find in almost all texts, previous to this article, that Amvsya, the last lunar phase before conjunction, is translated as new
moon. The last lunar phase (tithi) of the lunar synodic month is numbered as either the fifteenth waning phase (ka pacada) or as
the thirtieth phase (triattama) of the entire month. It is also called the tithyanta, which means the last tithi (or end of the tithis). The
fifteenth waning tithi begins when the Moon is 12 degrees of angular distance before the Sun and ends at the Sun-Moon conjunction

Upapada Lagna

(syzygy). Each moment of the fifteenth tithi, the Moon loses more and more light; therefore it can be described as the dark moon
(kat).

Upapada Fasting
Tithis
Kalachakra & Tithis
Nakshatras
Navatara Chakra
Kalachakra
Aprakash Grahas
Jyotirlingam
Moon as a Goddess
Amvsya: The Dark Moon
Remedial Measures

After the conjunction, the Moon begins to wax, and the 12 degrees of angular distance after the Sun is the first crescent. In Sanskrit, this
first crescent is called either Pratipada which means forming the commencement or Prathama which means first, primary, and newly.

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The ancient world looked for the siting of the first crescent to begin the new month, thereby calling this visible crescent the new moon.

! Timing: Digbala

The Babylonians and therefore the Hebrews called this the head of the month (Rosh Chodesh) as the day beginning or commencing the

! Naga Dosha
! Buddhashtami Vratta

month. The Greeks called the first visible siting as new moon (Noumna). The Greeks, Romans, Hebrews and Indians eventually
stopped looking for the visibility of the Moons first waxing phase and began calculating this mathematically as advances in the
astronomy emerged in the last centuries B.C.

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So why in some texts, is Amvsya being called the new moon? Every Sanskrit translation for the last 150 years calls Amvsya the new
Mantra Shastra

moon. I even call it the new moon in many places in my early writing and books because that is how the Sanskrit dictionary translates it.
The Sanskrit dictionaries were made by linguists, not astronomers or astrologers.

! Words for an Astrologer

Sir Monier Monier-Williams was the head of Asian languages at Oxford University starting in 1860 and compiled a Sanskrit-English

! Akshara and Lords

dictionary in 1872 based on the Sanskrit-German Petersburg Sanskrit Dictionary. The German dictionary translated Amvsya as new

! Rashi Chakra

moon and Monier-Williams just translated this into English.[1] Monnier Williams repeats that the word is composed of the roots {vas}

! Hoda Chakra

which means to dwell and {am} which means together. His definition is: the night of new moon (when the sun and moon dwell
together), the first day of the first quarter on which the moon is invisible.

! Rsayadi Nyasa
! Matangi Mantra
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The first problem with this definition is that Amvsya is the day/night before the Sun and Moon dwell together, and second, it is not
the first day of the first quarter, but the last day of the last quarter. Another issue with the Monier-Williams definition is that it is
correct that Amvsya is invisible but this does not distinguish between before and after conjunction as is done when thirty tithis are

! Navagraha Suktam

utilized. Monier-Williams definition does not work for the Indian system of thirty clearly defined phases nor would it be proper for a

! Savitur Gayatri Mantra

system of only four phases of the Moon[2] (as some utilize). It does not distinguish that the new crescent moon phase does not begin

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Amvsya: The Dark Moon Freedom Vidya

http://shrifreedom.org/vedic-astrology/amavasya-the-dark-moon/

! Sun Mantra

till the very end of Amvsya which is the exact moment that Pratipad begins, which is the first day of the first quarter. The Oxford

! Shikshastikam

English Dictionary defines the common usage of new moon as the first visible crescent of the Moon, after conjunction with the Sun[3]
which is how the term was used in ancient literature. That definition fits with the visible situation of Pratipad, not Amvsya. MonierWilliams correctly defines Pratipad as the new moon, but this leaves no differentiation between the last and first lunar phase, which
each have special names in Sanskrit. Monier-Williams definition is incorrect and therefore the translation of Amvsya as new moon is
incorrect.
Amvsya and Pratipad in the Vedas
The Atharvaveda has three hymns (sktas) next to each other that relate to the phases of the Moon. The first is the Amvsya Skta
which is to be read at that time. The Prim Skta is to be read on the full moon. And the Srya-Chandra Skta was read on sighting of
the first crescent.
The Amvsya Skta says that Amvsya is the portion dwelling together (savasati).[4] It even calls this dwelling together as a
conjunction or union (sagaman).[5] The Taittirya Sahita (III.5.1) says that Amvsya is entering into union (nivean sagaan).
The English astronomical word for this union is syzygy, meaning yoked together or union.[6] It is the union of the Sun and Moon
from the view of Earth. Amvsya is clearly understood to be the phase before syzygy. It was not considered a very auspicious time as we
see a prayer in the Atharvaveda praying for protection from thieves, flesh-eaters, spirits (picas) and those who hunt on Amvsya (the
dark night).[7]
The Srya-Chandra Skta starts with the childlike dance of the Sun and the Moon which allows the Moon to be born new (nava) again.
This is to be read on the first crescent which here is called dara. Monier-Williams defines this as appearance, the moon when just
becoming visible, and day of the new moon. The word comes from looking at, viewing, or to appear which refers to the first appearance
of the waxing crescent. The dara-yga is the new moon sacrifice performed on the first lunar day of the month which is known as
pratipad.
The new crescent is seen as a new leaf on the stem of the soma vine.[8] As the Soma vine is described as having 15 leaves which
increases (vardha) and decreases (hya) like the Moon waxes and wanes. [9] The Srya-Chandra Skta prays to let us grow/thrive
(pyyana) like the new moon[10] which is growing from a single leaf to a full plant.
Amvsya and Pratipad in the Tantra
Abhinavagupta says the waning Moon nourishes (pyyana) the gods, losing one tithi at a time until it reaches the fifteenth portion
(pacada tui). There the goddess Amvsya, who is the emaciated Moon (kacandra), enters the conjunction with the Sun.[11] He
calls the final portion, Am, which means together referring to the union (saghaa) of the Moon with the Sun. The goddess Am
abides (vsya) in the fifteenth tithi offering libations to everything (vivatarpi).
She is called Am, together, as she is entering union. The fifteen tithi, Amvsya, is where Am (togetherness) resides (vsya). The
goddess of this final tithi has been called the Emaciated One (uk) as well as the Lioness of the Nectar of Union
(utsagmtakesar).[12]
The goddess of the Full Moon was called Pr or Paurams. When the lunar month is calculated from the end of the Full Moon (as it
was in Eastern India for some time) it is called primnta month. The standard use of months beginning from the end of the thirtieth
tithi is called amnta months, which means it begins at the end (anta) of the tithi ruled by the goddess Am. The junction (sadhi)
between the waxing and waning Moon lasts for one lunar day. The first part of the sadhi comes from the last half of Amvsya, the
other part comes from the first half of the waxing crescent moon (pratipad). In Tantra, this junction space has its own goddesses and
practices.
Amarakoa of Amarasingh
The Amarakoa is an ancient thesaurus. Here we can see where the confusion may have come from with the modern dictionaries (even
though they did not reference this source).
(1.4.267) amvsy tvamvasy dara sryendusagama
The Amarakoa puts Amvsya, dara, and Sun-Moon-union (sryendusagama) in a verse as synonyms without differentiating the
terms. Amvsya is the last tithi, dara is the first sighting of the waxing crescent Moon- pratipad, and Srya-Indu-sagama is the
syzygy that splits the months, but is used in Atharvaveda to describe Amvsya.
(1.4.268) s dendu sinvl s naendukal kuh
The first word is dendu which means the visible or seen Moon (which refers to the initial crescent- pratipad), the goddess Sinvl
and Kuh who are identified with Amvsya in the Taittirya Sahit[13] are listed with the synonym, then invisible Moon phase
(naa-Indu-kal) refers to Amvsya.
1.4.267 refers to Amvsya, Amvsya, Pratipad, Amvsya. 1.4.268 refers to Pratipad, Amvsya, Amvsya, Amvsya. In this way,
the terms for Amvsya and new moon (pratipad) are being mixed and a linguist without astrological skill would not differentiate them.
Nomenclature from other traditions

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Amvsya: The Dark Moon Freedom Vidya

http://shrifreedom.org/vedic-astrology/amavasya-the-dark-moon/

The Egyptians associated the Moon with the god of renewal, Osiris. The waning Moon was his dismemberment from his jealous brother,
Set, into fourteen parts. The dark moon (Amvsya tithi) was a mourning for his loss where no beneficial activity was recommended.
The new moon (ukla pratipad) would be a celebration of the rebirth or resurrection of Osiris. The full Moon was a celebration of the
restoration of Osiris.
The Babylonians used 30 lunar phases called ma, in the Akkadian language, which literally means day. The days used the same
notation as the Indian tithi presently used today in India. The Akkadian Moon-god, Sin, (called Nanna in Sumerian) can be represented
by the number 30, representing she who is made of 30 portions. The union of the Sun and Moon was seen as a sexual act from which
the crescent Moon was born. The Moon before syzygy was the invisble Moon (similar to naa-Indu-kal) while the new Moon was the
visible Moon (similar to dendu).
The Hebrews adapted their calendrical calculations from the Babylonians, but I havent seen much use of the thirty phases. They called
the first crescent (new moon) as the head of the month (Rosh Chodesh). The Hebrews had additional temple offerings and psalms to be
read on sighting the visible crescent.
The early Hellenic world used a system of thirty tithis till their calendar become more tropical and began using a solar counting system.
Hesiod (750-650 BC) talks about activities in the various tithis. The Greeks called the last waning tithi either the thirtieth (triaks) or
the old moon (hn). And the first waxing lunar phase was called the new moon (noumna).
In modern (European-based) paganism the waning crescent has been called the crones crescent, while the waxing crescent is called
the virgins crescent. Often the Moon is seen in cycles of 4 or 8 phases and the differentiation is not as distinct between these phases as
it is with tithi calculated with angular distances between the Sun and Moon.
In the ancient world, from Rome to India, observation of the first crescent (new moon) was used to determine a new lunar cycle. There
was much advancement in astronomy between 200 B.C. to about 400 A.D. The celestial mathematics of calculating the lunar cycle
advanced to great accuracy and most of these places (accept for the Moon worshipping Arabs) calculated the new moon instead of
waiting for someone to observe it for the first time. There are some religious teachers that believe that since in the biblical times, the
first observation was used instead of the mathematical calculation that we should still use observation. I believe this is like saying we
should ride on a donkey instead of in a car because that it what they did in the bible.
The change from observation to astronomical precision has brought about a discrepancy between the astronomical definition and the
common usage definition of new moon in English. Previous to the advancement of celestial mathematics the new moon was the first
visible crescent. The exact moment of syzygy was unknown until scientific advancements to calculate the lunar cycle became more
accurate. After the time where works like Ptolemy were produced, the new moon became the moment of syzygy, where the moment the
Moon began waxing anew.
Qualitative Nature
During the dark moon of Amvsya, the Indian scriptures say not to pick any plant or harm any life (not even a lizard). The life force is
seen to reside deep inside of beings, for plants it is pulled deep into their roots. Ancestor worship (raddha) is done during the lunar
phase of Amvsya. No auspicious worldly activities are recommended at this time as it is the last phase (tithi gandanta), the end of the
fortnight (paka gandanta) and the last day of the month (msa gandanta) which associates it with ending and death. Individuals are
advised to do extra personal practice; such as sacred baths, purifications, mantras, etc. to clear the energy of Amvsya, and the dirt of
the past month. Only black magic that has ill intention is said to be successful during this time.
Pandit Sanjay Rath teaches to avoid signing contracts, making business deals or anything to do with money as it is a phase where the
results will hurt you. Projects began at this time often end with deceit and suffering.
The energy of the dark moon grows in strength till conjunction of the luminaries. The moment after conjunction, the new waxing phase
begins. It is instant, as previously the Moon was waning and after that union, it is waxing. It is similar to the moment of Sunrise or the
moment of the winter Solstice.[14] The new moon (pratipada) is ruled by the energy of Brahm, the creator god. The dark moon is
heavy, dirty, and inward, while the new moon is light, pure (uddha), and outward.
The junction space (sadhi) between these two phases lasts for one lunar day (tithi). This is approximately 12 hours previous to the
syzygy and 12 hours after the syzygy. This time is considered more auspicious to perform ritual and practice meditation.
The new moon (pratipad) is not good for social activities as the Moon is still very limited, but it does not hold negative energy for other
actions. Its nature is the energy of growth (vddhi) and the Vedic prayers to it are invocations for prosperity and growth. In ancient
times, when the days were numbered according to the lunar phases, pratipad was the first day of the month. New calendars would be
started, new schedules made, bills would be paid and a new month began fresh.
Syzygy Moon, Dark Moon or Old Moon
The Greeks associated the dark goddess Hekate with the Old Moon (hn). She was often shown in a triplicity similar to the groupings
of ten tithis[15] that was common in early Greece. In Tantra, Amvsya is associated with the dark goddess Kl. Am is said to be the
original effulgence (bimba) of the goddess Klka.[16] The name Kl is the feminine of kla which means dark, black, time as well as
death (your time has come).

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Kl is also called Jyeh which means the pre-eminent, more excellent than, or the eldest. As the eldest she is seen as the goddess that
came before the others, creating the womb of Time in which all things were born into. As the eldest, she is properly portrayed as old and
emaciated with sagging breasts. The emaciated Moon, the old Moon, the dark Moon all would be proper titles for the phase that
represents Kls energy (but not New Moon). The Moon of Amvsya has not been reborn yet, the new Month has not started till after
Amvsya completes.
The most exact translation of Amvsya would be something of the nature of Dwelling-Together Moon, Union Moon or Syzygy Moon.
Though these are the most direct, they dont sound well with the term Full Moon. Because of the darker energy of the goddesses related
to Amvsya it could be called the Dark Moon. The only problem with this is that some western astrologers have used that term to refer
to the placement of the lunar apogee point, which moves 40 degrees a year and takes 8 years to cycle through the zodiac. This point has
also been called the Black Moon and therefore is not set nomenclature. Other western astrologers have termed the time period of 2-3
days before and after the syzygy as the Dark Moon, but again this has not become fixed nomenclature as some also call it the Dead
Moon.
The opposite of the full moon could be called the empty moon, representing the lack of light, but there is no ancient nomenclature to
support this terminology. It has also been called no-moon by some struggling to differentiate it from the new moon.
The term Old Moon has validity both from the Greek name of Amvsya as well as the connotations of Kl as Jyeh. It has a beneficial
contrast with the New Moon (pratipad); when the Old Moon ends the New Moon begins. Old Moon represents the goddess in her crone
form, having been born a baby (new), reached her prime (full) and faded away to be an old grandmother ready to pass away (old), then
born (new) again.
There needs to be a more proper translation given to the tithi where the goddess Am resides. I translate Amvsya as the last tithi or
the dark moon.

Footnotes:
[1] % (von , ) mit )

1) n. das sich-Einnisten (?): - . /0 1)2 4 %6 2 8 //; = %/> @ AV. 4, 36, 3.

2) f. % (mit oder ohne )C) Neumondsnacht P. 3, 1, 122. VOP. 26, 11. AK. 1, 1, 3, 8. H. 150. 6 %D )CF %FHI )C AV. 1, 16,
1. L %M % / F O L ) Q 6 TUV/WX6Y Z/ \ 7, 80, 2. % ` 15, 2, 2. 16,
3. 17, 9. AT. BR. 1, 6, 3, 35. 4, 5. 8, 32. 2, 4, 4, 6. u. s. w. 14, 4, 3, 22. = BH. R. UP. 1, 5, 14. AIT. BR. 7, 11. CHND. UP. 5, 2, 4. V.
R. 12, 6. KTY. R. 3, 3, 25. u. s. w. NIR. 11, 31. P. 4, 3, 30. M. 4, 113. 114. 128. YJ. 1, 217. PACAT. 169, 8. Vgl. %, ab,
) und %.
[2] Four phases of [1] New Moon, [2] half waxing Moon, [3] Full Moon, [4] half waning Moon or an 8 phase system using [1] New
Moon, [2] waxing crescent, [3] first quarter, [4] waxing gibbous, [5] full moon, [6] waning gibbous, [7] last quarter, [8] waning crescent.
[3] In Astronomy, the new moon is defined as the moment the Moon and Sun have the same ecliptical longitude (syzygy), which is the
time marked on calendars as the new moon.
[4] yat te dev akvan bhgadheyamamvsye savasanto mahitv. Atharvaveda 7.84.1 (Amvsya Skta)
[5] gan rtr sagama vasnmrja pua vasvveshayant. Atharvaveda 7.84.3 (Amvsya Skta)
[6] Syzygy refers to when the Sun, Moon and Earth are in a straight line which happens at either conjunction or opposition. In this way,
it can refer to the end of mvsya and the beginning of sukla pratipad or the end of Prima and the beginning of ka pratipad.
[7] - ./0 1)2 4 %6 28 //; = %/> @ Atharvaveda 4.36.3
[8] Atharvaveda 4.86.3 Srya-Chandra Skta
[9] Charaka Sahit, Cikitssthnam, Chapter I.4 Rasyandhyya v.7
[10] Atharvaveda 4.86.5 Srya-Chandra Skta
[11] Tantrloka VI.92-93
[12] Manthnabhairavatantram, Kumrikkhaa 3.116, 3.132
[13] Agrawala, Prithvi Kumar. Goddessess in Ancient India p.103-104
[14] Tantrloka VI.24,114
[15] Three decads: mn histmenos, mn mesn, mn phthnn
[16] Manthnabhairavatantram, Kumrikkhaa 3.116

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References
Agrawala, Prithvi Kumar. Goddessess in Ancient India. Abhinav Publications, New Delhi, 1984.
Most, Glenn W. Hesiod Volume 1: Theogony. Works and Days. Testimonia. Loeb Classical Library 57, Harvard University Press,
Cambridge, Massachusetts, 2006.
Sophistes, Apollonius. The Ancient Greek Sacred Lunar Month. Retrieved August 01, 2014, from https://web.eecs.utk.edu , website
https://web.eecs.utk.edu/~mclennan/BA/SM.html
syzygy. (n.d.). Online Etymology Dictionary. Retrieved August 19, 2014, from Dictionary.com
website: http://dictionary.reference.com/browse/syzygy
Posner, Menachem. Rosh Chodesh. Retrieved September 14, 2014 from www.chabad.org
website: http://www.chabad.org/library/article_cdo/aid/1928828/jewish/Rosh-Chodesh.htm

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