Al-Birunis Knowledge of Sanskrit Astronomical Texts
Al-Birunis Knowledge of Sanskrit Astronomical Texts
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比鲁尼斯的梵文天文文本知识
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发表时间：
2014
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通讯作者：
D. Pingree
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作者：
D. Pingree
比鲁尼对梵文天文学文献的了解西方最著名的印度文化穆斯林解释者阿布·伊-雷汉·穆罕默德·布弗伦尔于公元1018年被苏丹马哈茂德带到格拉茨纳。在随后的几年里，他接触到了当时印度西北部流行的梵文文献，并通过他在世纪20年代末和30年代出版的一系列书籍，将大部分内容用阿拉伯语翻译。在本文中，我打算考虑的手段，他研究了几个梵文文本的天文学是其中最重要的来源，他的知识，印度科学，并审查问题的可靠性，他的报告，印度天文学和物理理论。基地，BirunT既不是第一个也不是最后一个穆斯林研究印度天文学。有三个帕克萨（即天文学流派），其系统，特别是其参数和计算技术，自公元八世纪以来，阿拉伯语阅读学者已经部分熟悉。2 brâhmapaksa是由Visnudharmottarapurana 3的Paitamahasiddhanta在五世纪初发起的，它的影响已经在萨珊伊朗感受到时，第一个ZIk i Shahriyaran是在大约450年组成。a的最突出的代表是Brahmasphutasiddhanta组成的Brahmagupta在Bhillamala在南部拉贾斯坦邦在628. 5主要基于这一文本，虽然包括一些元素从aryapaksa，是一个工作，显然题为Mahasiddhanta（al-Sindhind al-kablr），其中一个副本被带到巴格达在771年或773年由一个代表团的成员从信德。法扎尔和Yacqub ibn Târiq 7在大约775年至790年之间创作的几首诗歌中使用了这首《Mahasiddhanta》，尽管他们也从托勒密传统和Yazdijird HI的《Zik i Shahriyârân》中获得了一些材料。法泽尔和雅库布的著作是信德传统伊斯兰天文学的基础，比鲁尼早在他逗留旁遮普之前就已经深入研究过这些著作，并从中学到了一些印度天文学的知识。第二个印度的paksa，其中的元素传到了伊斯兰教，它是ardharatrika或午夜系统，由Aryabhata在大约500.9这显然是基础的版本PahlaviZik i Shahriyârân是出版的Khusraw Anughirwan在556;[10]很自然地，其中大部分内容在亚兹迪吉尔德三世（Yazdijird III）统治下发布的类似的zik中重复，可能是在7世纪30年代，《古兰经》是阿拉伯语的，是阿拉伯语的。11《阿德拉特里卡帕克萨》之后，婆罗门笈多在他的《Khandakhâdyaka》12中写于665年，其中有评注，比鲁尼在1030年前后的著作中经常引用这句话，13但他也通过735年在信德制作的阿拉伯语版本，以Zfj al-Arkand的标题出版，14最后，我们必须考虑的第三个梵文paksas是âryapaksa，也是由Aryabhata发起的，在Aryabhatjya，其纪元是499。正如我们在上文中所指出的那样，这种paksa的元素被包括在法扎里和雅库布·伊本·塔里克所使用的Mahasiddhanta中。还有一个韵律阿拉伯语版本的至少一部分Aryabhatjya，出版的Zlj al-Harqan在742年，1 S和一个更完整的翻译，Zlj al-Arjabhar，显然是接近8世纪末，16被一个名叫阿布·哈桑·艾哈迈德的人使用。比鲁尼是熟悉的许多参数和程序的brahmapaksa和两个Aryabhata的paksas通过媒体至少有一些这些早期阿拉伯语在他去印度之前，他已经翻译了许多语言;事实上，我们对这些失落的zijes的大部分知识都来自al-BTruni本人。但是，这些文献并没有完整地介绍印度的天文学体系;这些文献的作者通常将来自各种天文学的材料混为一谈，而不指明其来源，从而提供了一幅极其扭曲和不准确的印度天文学图景。…
Al-Biruni's Knowledge of Sanskrit Astronomical TextsThe Moslem interpreter of Indian culture best known to the West, Abu 'I-Rayhan Muhammad al-Bfrunl, was carried off to Grazna by Sultan Mahmud in 1018 A.D.1 During the course of the following years he gained access to the Sanskrit literature current in northwestern India at the time, and made much of it available in Arabic by means of a series of books that he published in the late 20s and in the 30s of the eleventh century. In this paper I intend to consider the means by which he studied several Sanskrit texts on astronomy which were among the most important sources for his knowledge of Indian science, and to examine the question of the reliability of his reporting of Indian astronomical and physical theories.Al-BirunT was neither the first nor the last Moslem to study Indian astronomy. There were three paksas (that is, schools of astronomy) whose systems-and, in particular, whose parameters and computational techniques-had been partially familiar to Arabic-reading scholars since the eighth century A.D.2 The brâhmapaksa was initiated by the Paitamahasiddhanta of the Visnudharmottarapurana3 in the early fifth century, and its influence was already felt in Sasanian Iran when the first ZIk i Shahriyaran was composed in about 450.4 But the brahmapak$a's most prominent representative was the Brahmasphutasiddhanta composed by Brahmagupta at Bhillamala in southern Rajasthan in 628.5 Based mainly upon this text, though including some elements from the aryapaksa, was a work, apparently entitled Mahasiddhanta (al-Sindhind al-kablr), of which a copy was carried to Baghdad in 771 or 773 by a member of a delegation from Sind. This Mahasiddhanta was used by al-Fazarl and of Yacqub ibn Târiq7 in their several zijes composed between about 775 and 790, though they also derived some material from the Ptolemaic tradition and from the Zik i Shahriyârân of Yazdijird HI. The works of al-Fazârl and of Yacqub are the bases of the Sindhind tradition of Islamic astronomy,8 which al-Biruni had studied thoroughly and through which he had learned something of Indian astronomy long before his sojourn in the Panjab.The second Indian paksa of which elements reached Islam was the ardharatrika or midnight-system, initiated by Aryabhata in about 500.9 This was apparently the foundation of the version of the PahlaviZik i Shahriyârân that was published under Khusraw Anughirwan in 556;10much of this zik was, naturally, repeated in the similar zik issued under Yazdijird III, probably in the 630s, which was translated into Arabic as the Zlj al-Shâh by al-Tamimi toward the end of the eighth century.11 The ardharatrikapaksa was also followed by Brahmagupta in his Khandakhâdyaka12 written in 665, which, with its commentaries, was often cited by al-Biruni in the works that he wrote in the years immediately on either side of 1030,13 but whose elements also reached him through the Arabic version made in Sind in 735 and published under the title Zfj al-Arkand.14Finally, the third of the Sanskrit paksas that we must consider is the âryapaksa, also initiated by Aryabhata, in the Aryabhatjya, whose epoch is 499. Elements of this paksa, as we have noted above, were included in the Mahasiddhanta utilized by al-Fazâri and by Yacqub ibn Tariq. There was also a metrical Arabic version of at least a part of the Aryabhatjya, published as the Zlj al-Harqan in 742,1S and a fuller translation, the Zlj al-Arjabhar, was made, apparently toward the end of the eighth century, and was used by one Abu T-Hasan al-AhwazT.16Al-Biruni was familiar with many of the parameters and procedures of the brahmapaksa and of both of Aryabhata's paksas through the medium of at least some of these early Arabic translations before he went to India; in fact, most of our knowledge of these lost zijes is derived from al-BTruni himself. But the Indian systems were not presented in these texts with any integrity; their authors generally conflated material from various zijes without naming their sources, and thereby offered an extremely distorted and inaccurate picture of Indian astronomy. …