Varāhamihira, renowned for his contributions to jyotiṣaśāstra (astral sciences), also demonstrates a deep mastery of poetic metres (chandas) in his magnum opus, the Bṛhatsaṃhitā. This paper explores the use of poetic devices by Varāhamihira to elucidate scientific concepts, particularly in the field of astronomy, while also addressing a variety of other topics. By skillfully blending poetic ornamentation—both in language and meaning—Varāhamihira effectively conveys complex scientific ideas. The paper highlights key rhetorical devices, such as simile, pun, and metaphor, which enhance the communicative power of the verses. Additionally, we examine the strategic use of diverse poetic metres, underscoring their significance in reinforcing the thematic and aesthetic impact of the work.

Indian mathematics is deeply rooted in a unique epistemological framework where philosophical rigour and practical methodologies intersect. The layered textual traditions of Indian mathematics—from foundational texts to elaborate commentaries—reflect a dynamic epistemology where heteroglossia enables adaptability and innovation.
This paper examines the nature of upapatti in Indian mathematics, focusing on Kṛṣṇa Daivajña’s Bijapallava (c. 1601), a commentary on Bhaskara II’s Bijagaṇita. After briefly exploring the evolution of negative numbers in the Indian tradition, the discussion situates dhana-rṇa-ṣaḍvidha in context by analysing the upapatti used to understand "negative" quantities.
The Nyāya framework of pramāṇas—pratyakṣa (perception), anumāna (inference), upamāna (analogy), and śabda (verbal testimony)—plays an equal and effective role in the upapatti, ensuring both theoretical soundness and practical applicability. For instance, in justifying the rule of signs in algebra, Kṛṣṇa Daivajña employs a combination of spatial reasoning, empirical observation, and authoritative testimony, while integrating inferential logic to present a coherent and layered argument. This demonstrates the dialogic and multidisciplinary nature of mathematical reasoning in the Indian tradition. By navigating between mathematical abstractions and real-world implications (vyavahāra), it sustains a unique interplay between culture, philosophy, and pedagogy.

This paper revisits the Śaka era and the epoch of the Romakasiddhānta of Varāhamihira’s Pañcasiddhāntika, one of the most renowned astronomical compendiums in Sanskrit. This treatise is dated, based on internal evidence of algorithms given for planetary longitudes, and the references of later astronomers, to the 6th century CE. Obviously, these calculations were tuned to the Romaka epoch reckoned in the text as 427 Śakakāla. This epoch was identified with the year 505 CE, based on the assumption that the Śakakāla was the Śaka era that commenced in 78CE.

This paper proposes that the Śaka eras referred in the text in two places may have been two different eras, and that the era reckoned in the context of the Romakasiddhānta was an older era of 6th century BCE - the era of the ‘Coming of Religion’ of the Zoroastrians in Śakastān.

This study also explores the context of the reckoning of the epoch where a rule of a seven-year cycle was given. Drawing corroborative evidence from references to the count of the Jewish sabbatical years in ancient history, it offers a new perspective on the subject. The study further attempts to decode two enigmatic verses related to the Romakasiddhānta, and finds it appropriate to place the Romaka epoch year close to the time of Hipparchus.