From: kalyan
Date: Tue, Dec 29, 2020 at 8:32 AM
Subject: Date of the Mahabharata War. On the date of Kaliyuga -- Jayasree Saranathan
To:
Friday, December 25, 2020
Validating the Traditional date of Mahabharata War: Determining the date of Kali Yuga (Part 1)
On this auspicious day of Vaikuntha Ekadasi when Vishnu, the Atman, as the Sun in his chariot in Margashira, instructs the self, in the nature of the Moon, having taken refuge at His feet, let Jayam springs up from this upavāsa.
nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam
devīṃ sarasvatīṃ caiva tato jayam udīrayet
The date of Mahabharata War is as contentious as the war itself!
The date, already embedded within the Itihāsa, is lost from sight due to various causes, the important one being our lack of knowledge of the features of the calendar system in vogue ever since Krishna left his mortal coils. The Kali Maha Yuga calendar started since then. Thirty five years before that, the Mahabharata war was fought. This offers the best hint to arrive at the year of the war which can be cross-checked with the astronomy references found in the text.
Here comes the next issue of locating the astronomy positions precisely. We are not able to locate the astronomy positions concurring with the date derived from the Kali date and we fail to understand the cause for it. The only external element being the simulator in use, we fail to probe that external element but instead start finding fault with the verses or manipulate the verses of Mahabharata.
These two issues are to be resolved– Kali Yuga date and the precise astronomy positions - before I begin decoding the verses to validate the Traditional date of the war.
Kali Yuga date forms the basis for deriving the date of Mahabharata war.
Very often we come across references to Kali Yuga in Mahabharata – mostly used in the context of dharma (or adharma) prevailing then. When adharmic fighting technique was used by Bhima to slay Duryodhana, Krishna himself said, "prāptaṃ kaliyugaṃ viddhi"[1]
{Prāptā = attained to, reached to.
Viddhi = the act of piercing, perforating (second person singular present imperative class 2 parasmaipada √vid)}
If this is construed as referring to the start of Kali Maha Yuga, then we must justify another verse, pertaining to the entry of Kali in Parikshit's time. Parikshit needs no external citation, for, his name was mentioned by Krishna himself after Aswattama shot his astra to destroy the fetus growing in the womb of Uttarā, the wife of Abhimanyu, his nephew. Krishna said that the fetus would be saved and the son born would be known as Parikshit and would rule for sixty years.[2]
Parikshit came to the throne after the Pandavas relinquished the throne which happened soon after Krishna left the world. On the day of exit of Krishna, Kali Maha Yuga started, says the same author Vyasa in Srimad Bhagavatam at two places.[3]
We have two entries of Kali by now – one at the time of Bhima killing Duryodhana and another after Krishna left this world. And for the third time we see the entry of Kali "kaliṁ praviṣṭaṁ" after Parikshit started ruling the country.[4] However Parikshit succeeded in restraining Kali from entering his country but remain in five designated places.[5] So who is this Kali who entered here?
We have to gauge the circumstances and the meaning together. At the time of the war and at Parikshit's time the Kali's entry was about Adharma setting in. Whenever Adharma exceeded Dharma, it was said that Kali had entered. Malyavan, the maternal grandfather of Ravana warned Ravana that, "when adharma swallows dharma, it stimulates Kali yuga" and this dialogue took place in Treta Yuga![6] Similarly we come across a reference to the entry of Kali in Treta Yuga when the sage Chyavana, covered inside an anthill due to his continuous penance, started watching the young girl Sukanya without her knowledge. This was told by the sage Lomasa in Dwapara Yuga in Mahabharata![7]
So Kali could enter Treta Yuga and Dwapara Yuga but remain muted in Kali Yuga when it had to be active. This shows that we need to do contextual analysis of the Kali verses in Mahabharata to understand whether it is about an increase in Adharma or a reference to the Time scale.
In the Time scale, there are sub divisions and units to measure time. The solar year is the basic unit and 4,32,000 solar years make the duration of this Kali Yuga. The Kali Yuga duration in turn becomes the basic unit of the Catur Maha Yuga. Two times the Kali Yuga duration is Dwapara Yuga; three times the duration is Treta Yuga; four times the duration is Krita Yuga. Thus from Krita to Kali, the time period can be expressed as 4:3:2:1 in which 1 part is equal to 4,32,000 years which is the duration of Kali Yuga. Basically all the Yugas are measured in solar years, or in other words, by the celestial entity. This in turn suggests that only celestial entities mark the beginning and the end date of the Yugas. We do come across such reference, only when we search the relevant texts- the relevant texts being the Jyothisha Siddhantas.
"Gruha sāmānyam Yugam" says Aryabhatiya, a Tantra Siddhanta. [8] Here Catur Maha Yuga is identified in terms of planets sharing commonality or coming together. Traditionally it is being held that all the planets except one of the nodes congregated near zero degree Aries when Kali Yuga began. Most scholars are skeptical about this feature that it is fictitious and not supported by any textual reference. The major reason is that they are not able to get this congregation at the traditional date of Kali Yuga!
It is indeed true that we are not able to get a direct citation from any text. However a combined reading of Aryabhatiya and Surya Siddhanta offers an indirect reference to the grouping of planets at the beginning of Aries.
Aryabhatiya does refer to the congregation of all the planets except Rahu at the beginning of Aries when Krita Yuga started on a Wednesday.[9] Can this be taken to mean that this congregation repeats at the beginning Kali Yuga, having the basic unit of time of the Catur Maha Yuga (4,32,000)? In the absence of any explicit citation in support of this we have to analyze the existing verses. Going by the Aryabhatiya verse quoted above, the congregation must repeat at the beginning of every Krita Yuga that starts after 10 rounds of the duration of Kali Yuga (4+3+2+1).[10]
Here we get to see a verse from Surya Siddhanta saying that at the END of Krita Yuga the mean places of the all the planets except the nodes coincide with each other at the first point of stellar Aries.[11] This means that the planets congregate at Aries at the beginning of Treta Yuga, after crossing 4 parts of Krita Yuga each having the duration of 4,32,000 years. If it is assumed that this congregation occurs for the second time after the previous one happening at the beginning of Krita Yuga, it upsets the very idea of such a congregation, for the reason, the subsequent congregation can occur at the middle of Dvapara Yuga (3 parts of Treta + 1 part of Dvapara) and further next, at the middle of Krita Yuga (remaining 1 part of Dvapara + 1 part of Kali Yuga + 2 parts of Krita Yuga). This cannot be true going by the mandatory requirement of the congregation at the beginning of Krita Yuga.
This leaves us with only two probable choices for the congregation of planets, either at the beginning of every 4,32,000 years or at the beginning of double that time. If the second choice is taken, there won't be a congregation at the beginning of Kali Yuga. Kali Yuga being the basic unit of the Yuga, there must be some form of identification to mark its beginning. Except planetary movements no other markers are available or cited in any text. Therefore the second choice is ruled out. This leaves us with the first choice which is logically tenable in that being the basic unit of the Catur Yuga. In other words, all the planets come together at the beginning of Aries once in 4,32,000 years. By implication this means that any specific planetary configuration cannot occur more than once within the period of 4,32,000 years.
Vyasa on noticing the gathering of all planets at the beginning of Aries sensed the arrival of the new Yuga. When he came to know about the exit of Krishna, that was a clinching evidence of the arrival of Kali Yuga. Any derivation of the sky map for the date of Kali Yuga must have all the planets (with the exception of Rahu as stated in Aryabhatiya) close to zero degree of Aries.
That date can be derived from the simulator – not in tropical simulator but in astrology simulators using the ayanamsa as zero. [12] (Figure 1)
Fig 1: The Date of Kali Yuga with the conjunction of all the planets at zero degree Aries.
Eight planets except Rahu congregated at zero degree Aries with most of them at the last one or two degrees of Pisces. The date was 22nd January of 3101 BCE in the Gregorian calendar (including the 0 year). This corresponds to the year Pramathi, Amawasya in Caitra when the sun and the moon joined at the beginning of Aries on a Thursday. Traditionally these are the exact Pancanga features at the time of the beginning of Kali Yuga. A new Epoch was born by which the world became different after that.
One may recall a near similar congregation on 26th December 2019, when six planets congregated at the sign, Sagittarius. (Figure 2) It was followed by a complete change in the life of the people around the world with the advent of the Covid-19 virus.
Fig 2: Six planets congregated at Sagittarius before the global outbreak of Covid 19.
This is to show that this kind of large scale changes are noticed when many planets congregate at a strategic corner accompanied with a solar eclipse. We are finding only this kind of description in Mahabharata, and not the language of the astronomers. All the astronomy references of Mahabharata were spelt by associating with some calamity or fear of calamity. When a result is associated with planetary features, it is no longer about astronomy; it enters the domain of astrology.
When we compare the two figures we will see a difference in the ayanamsa. Figure 1 was simulated for zero ayanamsa as deduced from Surya Siddhanta concept of the equinoxes. Figure 2 is simulated to the current ayanamsa (based on current location of equinox). Suppose the ayanamsa is changed for Figure 2, the planetary features would not be the same. This addresses the 2nd issue raised earlier on getting the exact planetary positions.
Only when we simulate for zero ayanamsa we get the exact planetary positions. Figure 1 showing the Kali Yuga combination is a solid proof for this. Since a new Yuga starts at the conjunction at zero degree Aries with the tropical equinox coinciding with the sidereal equinox, we have to check the astronomy features of Mahabharata only for the Surya Siddhanta ayanamsa.
Inscriptional evidence for Kali Yuga date
Further corroboration comes from the inscription of Janamejaya, the son of Pariskhit, quoted by Kota Venkatachela Paakayaaji in his book[13] from Indian Antiquary P.P. 383 334.The inscription was issued in the 29th regnal year of the king Janamejaya to Lord Sitaram temple on the banks of Tungabhadra River, in today's Hampi. The Pancanga features were Plavanga year, Amawasya, Monday and Sahasya month referring to Pushya month. Only the star of the day is not given. These four out of five features of the Panchanga were checked in astrology software.[14] The horoscopy chart generated for these details show that the month was Tapasya (Phalguna). The year exactly matching with the count from the Kali Yuga year (Pramathi), and other Pancanga features concurring exactly, it is deduced that Tapasya was mistakenly written as Sahasya. (Figure 3)
Fig 3: The date of Janamejaya inscription
In 89 years after the start of Kali Yuga, the ayanamsa had moved by a degree.
Another inscription indicating the Kali date is from Aihole issued in the name of Pulikesin II, but there is a controversy regarding the event mentioned there. The year matches with 3101 BCE, but the event referred to is 'Bhāratādāhāvāditah' – interpreted as referring to the time of the war. This is incongruous since the date concurs with that of the Traditional Kali Yuga date and validated by the planetary and Pancanga features. There is either a mistake in the letters or in our understanding of the word.
This expression is much like 'Bhāratāt Purvam' used by Aryabhata to indicate the beginning of Kali Yuga, that was interpreted by ancient commentators as referring to Bhāratā (Pandavas) relinquishing the throne.[15] The Bhāratā renounced everything and cast off their sacred fires too.[16] Bhāratā dāha avādita could refer to the sacrifice of the Bharata clan after coming to know of Krishna's demise (when Kali Yuga started). The time of Pulikesin II coming within 150 years of Aryabhata, this kind of reference to the start of Kali Yuga seems to be widespread in use. The other way of looking at it is that a powerful and prosperous king like Pulikesin II could have found it difficult to ascribe to the view that Kali was running in his country, much like Parikshit who detested the presence of Kali. Perhaps this made him pick out the alternate marker for the Yuga beginning, the sacrifice of the Bhāratā (Pandavas) on coming to know of Krishna's exit.
Deriving the date of Mahabharata War from Kali Yuga.
Once having established the date of Kali Yuga at 3101 BCE, it is not difficult to derive the date of Mahabharata War. There was a gap of 35 years between the war and the exit of Krishna.
On seeing the death of her children and all relatives in the war Gandhari vented out her frustration at Krishna that he (Krishna) after causing the slaughter of his kinsmen would perish in the wilderness on the 36th year.[17] On the 36th year a huge carnage did take place wiping out the Krishna-clan.
When the 36th year (after the war) arrived Yudhishthira noticed many unusual omens, says the first chapter of Mausala Parva.[18] In the next chapter it is said that a great calamity overtook the Vrishnis on the 36th year. [19] In the third chapter, Krishna on seeing the inauspicious omens understood that the thirty sixth year had arrived when Gandhari's curse given out of grief of losing her children was about to happen.[20]
What is special about the number 36?
The number 36 has a special relevance for the welfare of one's progeny. A 36-year sacrifice (sattra) was in vogue during Mahabharata times. It is known from Pancavimsa Brahmana that the descendants of Sakti had conducted 36 year sattra.[21] By the mention of Gauriviti as one who did the satttra[22] , Sakti is identified as the father of Parasara whose son was Vyasa.. It is further said in the Brahmana text that the one who performs this sattra gets rulership and also ten strong sons.[23] Without doubt this sattra must have been popular with the Kauravas, the Pandavas and the Vrishinis.
As biological descendants of Vyasa, the Kuru kings could have performed the sattra. Perhaps the Kauravas could not complete the 36 year long sattra[24] or else they could have won the war, retained rulership and children. It is doubtful the Pandavas had completed the sattra in view of the exile they had to undertake. Only the Vrishinis had survived the war and were expected to prosper more in the years after the war. The Vrishnis headed by Krishna were very clever in having chosen to support both the warring sides. Whichever side wins the war, the Vrishnis would bring home the advantages of the winner.
Gandhari's anger naturally turned towards Krishna who she accused as not having worked enough to avert the slaughter of the Kuru-s. The Kauravas lost their progeny, so did the Pandavas by the time the war ended, but only the Vrishnis survived! The Vrishnis were already known for wealth creation and didn't mind relocating to newer terrains (Dvaraka) to safeguard their wealth, works and resources.[25] Their clan continued to be intact after the war, unlike the Kuru clan which suffered heavy losses. Gandhari's anger was such that the new 36 year sattra that was likely to be initiated by the Vrishnis after the war was over should collapse at the penultimate hour, thereby wiping out their progeny and rulership. It is not known if the sattra was done by the Vrishnis, but their end came in the 36th year just before the Sun entered Aries with all the planets gathered around it.
The year started in Uttarayana before that time. The 36th year happening to be Pramathi, we have to count backwards by 35 years. That leads us to the year Krodhi! That was the year of the Mahabharata War. The year corresponds to 3136 BCE in the Gregorian date. Thus we have two dates established without doubt of which the date of Kali Yuga continues to form the basis of time in all Vedic and traditional activities.
The date of Kali Yuga: 22nd January 3101 BCE, Year Pramathi, Caitra, Amawasya, Aswini, Thursday with all the planets except Rahu near the beginning of Aries when the tropical vernal equinox coincided with the beginning of sidereal Aries.
The date of the Mahabharata War: 3136 BCE corresponding to the year Krodhi. Further details will be established in the course of this series.
In any research on the date of Mahabharata war, the deduced planetary positions must concur with the year Krodhi and with the corresponding Pancanga details such as tithi, star, karana and month - whichever among them was given in the text of Mahabharata for various events around the time of war. A systematic analysis of such inputs did validate the date of Mahabharata war that the reader can find in the upcoming posts.
(To be continued)
[1] Mahabharata: 9-59-21
[2] Mahabharata: 10-16-14
[3] Srimad Bhagavatam: 1-15- 36; 12-2-33
[4] Srimad Bhagavatam: 1-16-10
[5] Srimad Bhagavatam: 1-17
[6] Valmiki Ramayana: 6-35-14
[7] Mahabharata: 3-121
[8] Aryabhatiya: 3-8
[9] Aryabhatiya: 1-3,4
[10] Kali yuga duration of 4,32,000 years is the basic unit in Maha Yuga. Two times the Kali years = Dwapara Yuga. Three times the Kali years = Treta Yuga. Four times of the Kali years = Krita Yuga. So the ratio is 4:3:2:1 from Krita to Kali. In other words Krita = 10 times of Kali years.
[11] Surya Siddhanta: 1-57
[12] Zero ayanamsa refers to the conjunction of the sidereal and tropical equinox at the beginning of Aswini / Aries. As time goes the tropical equinox shifts in the backdrop of the stars giving rise to a gap between the tropical equinox and zero degree Aries position. This gap is known as ayanamsa.
[13]"Chronology of Ancient Hindu History" Part 1, by Pandit Kota Venkatachela Paakayaaji (1957) Page 13-17
[14]The horoscopy illustrations are generated from Jagannatha Hora software, version 7.4
[15] Aryabhatiya: 1-5
[16] Mahabharata: 17-1-20
[17] Mahabharata: 11-25-41
[18] Mahabharata: 16-1-1
[19] Mahabharata: 16-2-2
[20] Mahabharata: 16 -3 –verses 18 & 19
[21] Pancavimsa Brahmana: 25-7-1
[22] Ibid. 25-7-2
[23] Ibid. 25-7-3 & 4
[24] The Sattra is of 4 parts, with nine nine-versed years, nine fifteen versed years, nine seventeen versed years and nine twenty one versed years. (Pancavimsa Brahmana: 25-7-1)
[25] Mahabharata: 2-13
Identifying the calendar of the Mahabharata period (Part 2: Mahabharata date)
Friday, December 25, 2020
Validating the Traditional date of Mahabharata War: Determining the date of Kali Yuga (Part 1)
On this auspicious day of Vaikuntha Ekadasi when Vishnu, the Atman, as the Sun in his chariot in Margashira, instructs the self, in the nature of the Moon, having taken refuge at His feet, let Jayam springs up from this upavāsa.
nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam
devīṃ sarasvatīṃ caiva tato jayam udīrayet
The date of Mahabharata War is as contentious as the war itself!
The date, already embedded within the Itihāsa, is lost from sight due to various causes, the important one being our lack of knowledge of the features of the calendar system in vogue ever since Krishna left his mortal coils. The Kali Maha Yuga calendar started since then. Thirty five years before that, the Mahabharata war was fought. This offers the best hint to arrive at the year of the war which can be cross-checked with the astronomy references found in the text.
Here comes the next issue of locating the astronomy positions precisely. We are not able to locate the astronomy positions concurring with the date derived from the Kali date and we fail to understand the cause for it. The only external element being the simulator in use, we fail to probe that external element but instead start finding fault with the verses or manipulate the verses of Mahabharata.
These two issues are to be resolved– Kali Yuga date and the precise astronomy positions - before I begin decoding the verses to validate the Traditional date of the war.
Kali Yuga date forms the basis for deriving the date of Mahabharata war.
Very often we come across references to Kali Yuga in Mahabharata – mostly used in the context of dharma (or adharma) prevailing then. When adharmic fighting technique was used by Bhima to slay Duryodhana, Krishna himself said, "prāptaṃ kaliyugaṃ viddhi"[1]
{Prāptā = attained to, reached to.
Viddhi = the act of piercing, perforating (second person singular present imperative class 2 parasmaipada √vid)}
If this is construed as referring to the start of Kali Maha Yuga, then we must justify another verse, pertaining to the entry of Kali in Parikshit's time. Parikshit needs no external citation, for, his name was mentioned by Krishna himself after Aswattama shot his astra to destroy the fetus growing in the womb of Uttarā, the wife of Abhimanyu, his nephew. Krishna said that the fetus would be saved and the son born would be known as Parikshit and would rule for sixty years.[2]
Parikshit came to the throne after the Pandavas relinquished the throne which happened soon after Krishna left the world. On the day of exit of Krishna, Kali Maha Yuga started, says the same author Vyasa in Srimad Bhagavatam at two places.[3]
We have two entries of Kali by now – one at the time of Bhima killing Duryodhana and another after Krishna left this world. And for the third time we see the entry of Kali "kaliṁ praviṣṭaṁ" after Parikshit started ruling the country.[4] However Parikshit succeeded in restraining Kali from entering his country but remain in five designated places.[5] So who is this Kali who entered here?
We have to gauge the circumstances and the meaning together. At the time of the war and at Parikshit's time the Kali's entry was about Adharma setting in. Whenever Adharma exceeded Dharma, it was said that Kali had entered. Malyavan, the maternal grandfather of Ravana warned Ravana that, "when adharma swallows dharma, it stimulates Kali yuga" and this dialogue took place in Treta Yuga![6] Similarly we come across a reference to the entry of Kali in Treta Yuga when the sage Chyavana, covered inside an anthill due to his continuous penance, started watching the young girl Sukanya without her knowledge. This was told by the sage Lomasa in Dwapara Yuga in Mahabharata![7]
So Kali could enter Treta Yuga and Dwapara Yuga but remain muted in Kali Yuga when it had to be active. This shows that we need to do contextual analysis of the Kali verses in Mahabharata to understand whether it is about an increase in Adharma or a reference to the Time scale.
In the Time scale, there are sub divisions and units to measure time. The solar year is the basic unit and 4,32,000 solar years make the duration of this Kali Yuga. The Kali Yuga duration in turn becomes the basic unit of the Catur Maha Yuga. Two times the Kali Yuga duration is Dwapara Yuga; three times the duration is Treta Yuga; four times the duration is Krita Yuga. Thus from Krita to Kali, the time period can be expressed as 4:3:2:1 in which 1 part is equal to 4,32,000 years which is the duration of Kali Yuga. Basically all the Yugas are measured in solar years, or in other words, by the celestial entity. This in turn suggests that only celestial entities mark the beginning and the end date of the Yugas. We do come across such reference, only when we search the relevant texts- the relevant texts being the Jyothisha Siddhantas.
"Gruha sāmānyam Yugam" says Aryabhatiya, a Tantra Siddhanta. [8] Here Catur Maha Yuga is identified in terms of planets sharing commonality or coming together. Traditionally it is being held that all the planets except one of the nodes congregated near zero degree Aries when Kali Yuga began. Most scholars are skeptical about this feature that it is fictitious and not supported by any textual reference. The major reason is that they are not able to get this congregation at the traditional date of Kali Yuga!
It is indeed true that we are not able to get a direct citation from any text. However a combined reading of Aryabhatiya and Surya Siddhanta offers an indirect reference to the grouping of planets at the beginning of Aries.
Aryabhatiya does refer to the congregation of all the planets except Rahu at the beginning of Aries when Krita Yuga started on a Wednesday.[9] Can this be taken to mean that this congregation repeats at the beginning Kali Yuga, having the basic unit of time of the Catur Maha Yuga (4,32,000)? In the absence of any explicit citation in support of this we have to analyze the existing verses. Going by the Aryabhatiya verse quoted above, the congregation must repeat at the beginning of every Krita Yuga that starts after 10 rounds of the duration of Kali Yuga (4+3+2+1).[10]
Here we get to see a verse from Surya Siddhanta saying that at the END of Krita Yuga the mean places of the all the planets except the nodes coincide with each other at the first point of stellar Aries.[11] This means that the planets congregate at Aries at the beginning of Treta Yuga, after crossing 4 parts of Krita Yuga each having the duration of 4,32,000 years. If it is assumed that this congregation occurs for the second time after the previous one happening at the beginning of Krita Yuga, it upsets the very idea of such a congregation, for the reason, the subsequent congregation can occur at the middle of Dvapara Yuga (3 parts of Treta + 1 part of Dvapara) and further next, at the middle of Krita Yuga (remaining 1 part of Dvapara + 1 part of Kali Yuga + 2 parts of Krita Yuga). This cannot be true going by the mandatory requirement of the congregation at the beginning of Krita Yuga.
This leaves us with only two probable choices for the congregation of planets, either at the beginning of every 4,32,000 years or at the beginning of double that time. If the second choice is taken, there won't be a congregation at the beginning of Kali Yuga. Kali Yuga being the basic unit of the Yuga, there must be some form of identification to mark its beginning. Except planetary movements no other markers are available or cited in any text. Therefore the second choice is ruled out. This leaves us with the first choice which is logically tenable in that being the basic unit of the Catur Yuga. In other words, all the planets come together at the beginning of Aries once in 4,32,000 years. By implication this means that any specific planetary configuration cannot occur more than once within the period of 4,32,000 years.
Vyasa on noticing the gathering of all planets at the beginning of Aries sensed the arrival of the new Yuga. When he came to know about the exit of Krishna, that was a clinching evidence of the arrival of Kali Yuga. Any derivation of the sky map for the date of Kali Yuga must have all the planets (with the exception of Rahu as stated in Aryabhatiya) close to zero degree of Aries.
That date can be derived from the simulator – not in tropical simulator but in astrology simulators using the ayanamsa as zero. [12] (Figure 1)
Fig 1: The Date of Kali Yuga with the conjunction of all the planets at zero degree Aries.
Eight planets except Rahu congregated at zero degree Aries with most of them at the last one or two degrees of Pisces. The date was 22nd January of 3101 BCE in the Gregorian calendar (including the 0 year). This corresponds to the year Pramathi, Amawasya in Caitra when the sun and the moon joined at the beginning of Aries on a Thursday. Traditionally these are the exact Pancanga features at the time of the beginning of Kali Yuga. A new Epoch was born by which the world became different after that.
One may recall a near similar congregation on 26th December 2019, when six planets congregated at the sign, Sagittarius. (Figure 2) It was followed by a complete change in the life of the people around the world with the advent of the Covid-19 virus.
Fig 2: Six planets congregated at Sagittarius before the global outbreak of Covid 19.
This is to show that this kind of large scale changes are noticed when many planets congregate at a strategic corner accompanied with a solar eclipse. We are finding only this kind of description in Mahabharata, and not the language of the astronomers. All the astronomy references of Mahabharata were spelt by associating with some calamity or fear of calamity. When a result is associated with planetary features, it is no longer about astronomy; it enters the domain of astrology.
When we compare the two figures we will see a difference in the ayanamsa. Figure 1 was simulated for zero ayanamsa as deduced from Surya Siddhanta concept of the equinoxes. Figure 2 is simulated to the current ayanamsa (based on current location of equinox). Suppose the ayanamsa is changed for Figure 2, the planetary features would not be the same. This addresses the 2nd issue raised earlier on getting the exact planetary positions.
Only when we simulate for zero ayanamsa we get the exact planetary positions. Figure 1 showing the Kali Yuga combination is a solid proof for this. Since a new Yuga starts at the conjunction at zero degree Aries with the tropical equinox coinciding with the sidereal equinox, we have to check the astronomy features of Mahabharata only for the Surya Siddhanta ayanamsa.
Inscriptional evidence for Kali Yuga date
Further corroboration comes from the inscription of Janamejaya, the son of Pariskhit, quoted by Kota Venkatachela Paakayaaji in his book[13] from Indian Antiquary P.P. 383 334.The inscription was issued in the 29th regnal year of the king Janamejaya to Lord Sitaram temple on the banks of Tungabhadra River, in today's Hampi. The Pancanga features were Plavanga year, Amawasya, Monday and Sahasya month referring to Pushya month. Only the star of the day is not given. These four out of five features of the Panchanga were checked in astrology software.[14] The horoscopy chart generated for these details show that the month was Tapasya (Phalguna). The year exactly matching with the count from the Kali Yuga year (Pramathi), and other Pancanga features concurring exactly, it is deduced that Tapasya was mistakenly written as Sahasya. (Figure 3)
Fig 3: The date of Janamejaya inscription
In 89 years after the start of Kali Yuga, the ayanamsa had moved by a degree.
Another inscription indicating the Kali date is from Aihole issued in the name of Pulikesin II, but there is a controversy regarding the event mentioned there. The year matches with 3101 BCE, but the event referred to is 'Bhāratādāhāvāditah' – interpreted as referring to the time of the war. This is incongruous since the date concurs with that of the Traditional Kali Yuga date and validated by the planetary and Pancanga features. There is either a mistake in the letters or in our understanding of the word.
This expression is much like 'Bhāratāt Purvam' used by Aryabhata to indicate the beginning of Kali Yuga, that was interpreted by ancient commentators as referring to Bhāratā (Pandavas) relinquishing the throne.[15] The Bhāratā renounced everything and cast off their sacred fires too.[16] Bhāratā dāha avādita could refer to the sacrifice of the Bharata clan after coming to know of Krishna's demise (when Kali Yuga started). The time of Pulikesin II coming within 150 years of Aryabhata, this kind of reference to the start of Kali Yuga seems to be widespread in use. The other way of looking at it is that a powerful and prosperous king like Pulikesin II could have found it difficult to ascribe to the view that Kali was running in his country, much like Parikshit who detested the presence of Kali. Perhaps this made him pick out the alternate marker for the Yuga beginning, the sacrifice of the Bhāratā (Pandavas) on coming to know of Krishna's exit.
Deriving the date of Mahabharata War from Kali Yuga.
Once having established the date of Kali Yuga at 3101 BCE, it is not difficult to derive the date of Mahabharata War. There was a gap of 35 years between the war and the exit of Krishna.
On seeing the death of her children and all relatives in the war Gandhari vented out her frustration at Krishna that he (Krishna) after causing the slaughter of his kinsmen would perish in the wilderness on the 36th year.[17] On the 36th year a huge carnage did take place wiping out the Krishna-clan.
When the 36th year (after the war) arrived Yudhishthira noticed many unusual omens, says the first chapter of Mausala Parva.[18] In the next chapter it is said that a great calamity overtook the Vrishnis on the 36th year. [19] In the third chapter, Krishna on seeing the inauspicious omens understood that the thirty sixth year had arrived when Gandhari's curse given out of grief of losing her children was about to happen.[20]
What is special about the number 36?
The number 36 has a special relevance for the welfare of one's progeny. A 36-year sacrifice (sattra) was in vogue during Mahabharata times. It is known from Pancavimsa Brahmana that the descendants of Sakti had conducted 36 year sattra.[21] By the mention of Gauriviti as one who did the satttra[22] , Sakti is identified as the father of Parasara whose son was Vyasa.. It is further said in the Brahmana text that the one who performs this sattra gets rulership and also ten strong sons.[23] Without doubt this sattra must have been popular with the Kauravas, the Pandavas and the Vrishinis.
As biological descendants of Vyasa, the Kuru kings could have performed the sattra. Perhaps the Kauravas could not complete the 36 year long sattra[24] or else they could have won the war, retained rulership and children. It is doubtful the Pandavas had completed the sattra in view of the exile they had to undertake. Only the Vrishinis had survived the war and were expected to prosper more in the years after the war. The Vrishnis headed by Krishna were very clever in having chosen to support both the warring sides. Whichever side wins the war, the Vrishnis would bring home the advantages of the winner.
Gandhari's anger naturally turned towards Krishna who she accused as not having worked enough to avert the slaughter of the Kuru-s. The Kauravas lost their progeny, so did the Pandavas by the time the war ended, but only the Vrishnis survived! The Vrishnis were already known for wealth creation and didn't mind relocating to newer terrains (Dvaraka) to safeguard their wealth, works and resources.[25] Their clan continued to be intact after the war, unlike the Kuru clan which suffered heavy losses. Gandhari's anger was such that the new 36 year sattra that was likely to be initiated by the Vrishnis after the war was over should collapse at the penultimate hour, thereby wiping out their progeny and rulership. It is not known if the sattra was done by the Vrishnis, but their end came in the 36th year just before the Sun entered Aries with all the planets gathered around it.
The year started in Uttarayana before that time. The 36th year happening to be Pramathi, we have to count backwards by 35 years. That leads us to the year Krodhi! That was the year of the Mahabharata War. The year corresponds to 3136 BCE in the Gregorian date. Thus we have two dates established without doubt of which the date of Kali Yuga continues to form the basis of time in all Vedic and traditional activities.
The date of Kali Yuga: 22nd January 3101 BCE, Year Pramathi, Caitra, Amawasya, Aswini, Thursday with all the planets except Rahu near the beginning of Aries when the tropical vernal equinox coincided with the beginning of sidereal Aries.
The date of the Mahabharata War: 3136 BCE corresponding to the year Krodhi. Further details will be established in the course of this series.
In any research on the date of Mahabharata war, the deduced planetary positions must concur with the year Krodhi and with the corresponding Pancanga details such as tithi, star, karana and month - whichever among them was given in the text of Mahabharata for various events around the time of war. A systematic analysis of such inputs did validate the date of Mahabharata war that the reader can find in the upcoming posts.
(To be continued)
[1] Mahabharata: 9-59-21
[2] Mahabharata: 10-16-14
[3] Srimad Bhagavatam: 1-15- 36; 12-2-33
[4] Srimad Bhagavatam: 1-16-10
[5] Srimad Bhagavatam: 1-17
[6] Valmiki Ramayana: 6-35-14
[7] Mahabharata: 3-121
[8] Aryabhatiya: 3-8
[9] Aryabhatiya: 1-3,4
[10] Kali yuga duration of 4,32,000 years is the basic unit in Maha Yuga. Two times the Kali years = Dwapara Yuga. Three times the Kali years = Treta Yuga. Four times of the Kali years = Krita Yuga. So the ratio is 4:3:2:1 from Krita to Kali. In other words Krita = 10 times of Kali years.
[11] Surya Siddhanta: 1-57
[12] Zero ayanamsa refers to the conjunction of the sidereal and tropical equinox at the beginning of Aswini / Aries. As time goes the tropical equinox shifts in the backdrop of the stars giving rise to a gap between the tropical equinox and zero degree Aries position. This gap is known as ayanamsa.
[13]"Chronology of Ancient Hindu History" Part 1, by Pandit Kota Venkatachela Paakayaaji (1957) Page 13-17
[14]The horoscopy illustrations are generated from Jagannatha Hora software, version 7.4
[15] Aryabhatiya: 1-5
[16] Mahabharata: 17-1-20
[17] Mahabharata: 11-25-41
[18] Mahabharata: 16-1-1
[19] Mahabharata: 16-2-2
[20] Mahabharata: 16 -3 –verses 18 & 19
[21] Pancavimsa Brahmana: 25-7-1
[22] Ibid. 25-7-2
[23] Ibid. 25-7-3 & 4
[24] The Sattra is of 4 parts, with nine nine-versed years, nine fifteen versed years, nine seventeen versed years and nine twenty one versed years. (Pancavimsa Brahmana: 25-7-1)
[25] Mahabharata: 2-13
Calendar is the basis for time computing. We have to first decipher the calendar used by the people of the Mahabharata period. Mahabharata does give a decipherable calendar that was in vogue at that time. Once we are able to decode it, many inputs on time mentioned here and there in Mahabharata do fall in place. The major evidence for the type of calendar is found in the version of Bhishma when he justified the completion of the exile period of the Pandavas.
The Pandavas were expected to complete 13 years in exile. But a few days before that period ended, their identity became known. The gap is only a few days and not more, is known from two verses, one by Karna and another by Draupadi.
The near completion of the exile period was conveyed by Karna, when on hearing the blare of the conch of Arjuna, as Vrihannala in the company of Uttara he stated that Vibhatsu (Arjuna) was engaged in the last eight and five years (13 years) in severe austerities to strike him in combat.[1] The number of days left can be gauged from the reply of Draupadi to Sudeshna, the queen of Virata when asked by her to leave the country upon the death of Kichaka. Draupadi pleaded to bear with her for just thirteen days after which she would leave. [2] This implies that the exile period was going to get over in the next thirteen days.
Within this thirteen day period, emboldened by the absence of Kichaka, the Trigartas started attacking the Matsya country aided by the Kauravas. The Kauravas were pursued by Arjuna in the guise of Vrihannala whose identity was recognized by the Kauravas by the sound of his conch. Thinking that Arjuna was spotted by them before the end of the exile, they asked Bhishma for clarification. Bhishma's reply helps us to identify the calendar in vogue at that time.
Deciphering the extra days in exile spent by the Pandavas.
Bhishma said that there was an excess of 5 months and 12 days in the 13 years spent by Pandavas in exile.[3] This was calculated on the basis of the 5-Year Yuga system in which for every 2 and half solar years, one lunar month gets increased. To quote the exact words of Bhishma,
"The wheel of time revolves with its divisions, viz., with Kalas and Kasthas and Muhurtas and days and fortnights and months and constellations and planets and seasons and years. In consequence of their fractional excesses and the deviations of also of the heavenly bodies, there is an increase of two months in every five years. It seems to me that calculating this wise, there would be an excess of five months and twelve nights in thirteen years. Everything, therefore, that the sons of Pandu had promised, hath been exactly fulfilled by them. Knowing this to be certain, Vibhatsu hath made his appearance." (Ganguli's translation)[4]
From Vedanga Jyothisha it is known that this is about the 5-year Yuga system in which two lunar months increase (Adhika masa) every five years. In ten years 4 months increase and in the next 3 years, 1 month and some days increase. Overall there will be an addition of 5 months and some days. The days are given as "dvādaśa ca kṣapāḥ" in which kṣapāḥ is variously interpreted while the number of days are known as twelve.[5]
When we apply the aphorisms found in Vedanga Jyothisha for the 5-year Yuga, we are able to decode Bhishma's calculation.
No of solar days in a year = 366[6]
In 5 years (Yuga) = 366 x 5 = 1830
In 13 years = 366 x 13 = 4758
No of lunar days in 5 years (Yuga) = 1830 + 62 = 1892
In 13 years = 4919 days (d), 6 muhurta (m).
The lunar days had far exceeded the solar days. Subtracting the solar days from the lunar days we get the excess days spent by the Pandavas in exile.
Lunar days – Solar days = (4919 d + 6 m) – 4758 d= 161 d + 6 m
Converted into months and muhurtas = (161 d + 6 m) / 30 = 5 months, 11 days, 6 muhurtas
This exactly matches with Bhishma's version of extra 5 months and "dvādaśa ca kṣapāḥ", referring to less than 12 days as per the above calculation. Among the many meanings of 'Kshapa', 'night' was suggested by some. With the calculation coming to more than 11 days but less than 12 days, by having only 6 Muhurtas on the 12th day, Bhishma meant the other meaning, i.e. "diminishing" for Kshapa. This establishes that the Pandavas spent an additional 5 months and less than 12 days in exile. Within the last 13 days (as per Draupadi's reply to Sudeshna), Arjuna revealed his identity.
Bhishma's calculation shows it was the 5- year Yuga in use at that time. The earliest reference to this Yuga appears in the 1st Mandala of the Rig Veda on the sage, Dirghatamas. It is stated that the sage grew old (or perished) in the 10th Yuga.[7] This is a reference to the 10th Yuga in his life that works out to the five year period between 45th to 50th years of his life. This sage lived before Ramayana period that is known from the existence of a country by name Anga, ruled by Romapada in Ramayana. Anga got its name from a person Anga who was fathered by Dirghatamas.[8] This is to show that this Yuga system was in vogue in Bhartavarsha from before the Ramayana times. Decipherment of the date of both the Itihasas must comply with the rules of this Yuga system.
Let us begin to do that decipherment to know the exact years within the exile period when the five Adhika months had occurred. The sequence must be known, because of the crucial derivation from Mahabharata that Bhishma, who seemed to be an authority on calculation of time, failed to judge the arrival of Uttarayana and was forced to wait for more than a month in what seems to be a case of Adhika masa! So our next step is to find out whether the extended stay was due to an Adhika masa at that time as a natural sequence or by other causes.
(To be continued)
[1] Mahabharata: 4-43-6 https://www.sacred-texts.com/hin/mbs/mbs04043.htm
[2] Mahabharata: 4-23-27 https://www.sacred-texts.com/hin/mbs/mbs04023.htm
[3] Mahabharata: 4-47-1 to 5 https://www.sacred-texts.com/hin/mbs/mbs04047.htm
[4] Mahabharata: 4-52 https://www.sacred-texts.com/hin/m04/m04052.htm
[5] Mahabharata: 4-47, verses 3-4 http://www.sacred-texts.com/hin/mbs/mbs04047.htm
[6] Y-VJ: 28 ("Vedanga Jyothisha by Lagadha" by T.S.Kuppanna Sastry)
[7] Rig Veda: 1- 158 – 6 "dīrghatamā māmateyo jujurvān daśame yughe".
[8] Vishnu Purana: 4-18
Sunday, December 27, 2020
Deducing the beginning of the 5-year Yuga period in Mahabharata. (Part 3: Mahabharata date)
In the 5-year Yuga concept, the year began on the day of Uttarayana, or the day after the sun turned north. This date is not the exact date of the sun turning to north in all the years of the 5 year Yuga. This is deduced from Lagadha's Vedanga Jyothisha giving the basic concepts of the 5-year Yuga. The basic concepts are,
(1) The first year started on the day of the conjunction of the sun and the moon. [In Lagadha's time, this conjunction occurred on Magha Amawasya[1] which means the lunar Phalguna month started the next day, though the solar month continued to be Tapas (Aquarius)]
(2) This conjunction repeated on the 6th year, i.e. after 5 years. By this it is known that the exact date of the Sun turning towards the North was taken as the time of the 1st year. The day (the star) the moon joined this Sun marked the 1st day of the first year of the Yuga.
(3) In the next four years, the same conjunction is not possible on the same star or tithi due to the faster movement of the moon. As a result the star-tithi positions were derived in such a way that they match once again in the 6th year, i.e. the 1st year of the next Yuga.
(4) Within the 5 year period, there are 60 solar months (12 x5) but 62 lunar months. The extra two lunar months are the Adhika Masa-s.
The repetition of the conjunction of the sun and the moon on the 6th year (the 1st year of the Yuga) implies that the sun was at its true position of the winter solstice (Uttarayana) only in the 1st year. In the other four years, the sun could not be at the true Uttarayana degree; nor was the conjunction of the sun and the moon possible in those four years at the true Uttarayana degree.
This revelation is important in deciphering the dates of the events of Mahabharata. Since Bhishma was said to have waited for the sun to turn northward, it is necessary to know in which year he left the world. If the expected Uttarayana day was in a year other than the 1st year, then the true position of the sun at Uttarayana (seen in astronomy simulators) would not yield the correct date of Uttarayana at that time.
In this backdrop two inputs from Vayu Purana must also be remembered. According to Vayu Purana no date has sanctity unless it is connected with the sun and the moon. In this context Vayu Purana refers to Mesha (Aries) and Tula (Libra) as equinox months but identifies the date of equinox only by the position of the sun and the moon in opposition in specific pada of the star. [2]
(This should be an eye-opener to those who are pushing the idea that the Tropical winter solstice on 22nd December must be treated as the Uttarayana day for the current times. Without being touched by the Sun and the moon the day has no sanctity. Makara Sankaranti, now treated as Uttarayana has certain such cosmic connections besides other features which are outside the purview of this series; hence not discussed here)
The second input from Vayu Purana relates to the names of the five years of the Yuga. The five years are named as Samvatsara, Parivatsara, Idvatsara, Anuvatsara and Vatsara.[3] The point to be noted here is that the names Samvatsara and Vatsara are commonly used to refer to the year. If in a context any of these two names appear we must take a re-look at the verse to judge whether this is used to refer to the 1st and the 5th year respectively.
Applying these concepts to Mahabharata, it is found that Bhishma's version on the upcoming Uttarayana did not match with the first point on the conjunction of the sun and the moon. He expected Uttarayana to start on Shukla Ashtami in the month of Magha when the moon was in Rohini which could happen in any year other than the 1st year of the 5- year Yuga!
This takes us to the task of identifying the first year of the 5- year Yuga closer to Krodhi (the year of the war deduced in Part 1) when the sun and the moon were together in the month of Magha. On checking the combination in jhora astrology simulator for Surya Siddhanta ayanamsa of close to zero ayanamsa of the Mahabharata times, there are twin surprises in Krodhi!
(1) The Adhika masa occurred in Caitra in Krodhi.
(2) And in Krodhi, the Uttarayana started at the conjunction of the Sun and the moon in the star Uttarashadha, which means Krodhi was the 1st year of the 5 year Yuga at that time.
Let us first take up the Adhika Masa in Krodhi. Figure 1 shows the Adhika Caitra in Shobhana (Shobhakrit, the year preceding Krodhi). The previous month was Adhika Masa in the year Krodhi, but the simulator recognizes it with the previous year, i.e. Shobhana, as it is based on the current practice of change of the year with the arrival of Caitra. We should remember that Uttarayana marked the year beginning in the 5 year Yuga. As such, the year Krodhi started from Magha, a month before Caitra. This can be expected to be seen written as the year Shobhana in the simulator.
Figure 1: Adhika Masa in Caitra in the year Krodhi (3137 BCE)
The next month was Nija Caitra which the simulator recognizes in the year Krodhi. (Figure 2)
Figure 2: Nija Caitra in the year Krodhi (3136 BCE)
When we trace the beginning of Uttarayana in Krodhi, the date turns out to be 24th October, 3137 BCE. Interestingly the day shows the conjunction of the sun and the moon at the exact beginning of Capricorn where the 2nd pada of Uttarashadha begins. This conjunction can happen only in the 1st year of the Yuga! (Figure 3)
Figure 3: Uttarayana of Krodhi - the first year of the Yuga
The 1st year of the 5-year Yuga in Mahabharata times started on the first day of the month of Magha (Shukla Pratipat) when the sun and the moon were together in Uttarashadha. The previous day of Amawasya in the month of Pushya was the day the conjunction started, signaling the beginning of Uttarayana. This matches exactly with the zero degree ayanamsa at that time. Only then the winter solstice could start at the junction of Sagittarius and Capricorn with the Sun just having entered Capricorn. The Pandavas returned in this year that happened to be the 1st year of the 5 year Yuga, i.e. Samvatsara year. The war was fought in this year.
The major revelation from this is:
The equinox was forward moving during Mahabharata times. From Magha Shukla Pratipat in Mahabharata, the Uttarayana shifted forward to Magha Amawasya in Lagadha's time. This proves that the idea of continuous 'precession' of the equinoxes is erroneous.
Constructing the Mahabharata calendar from the first year of the Yuga
The relationship between the tithi and the nakshatra of the Uttarayana day is a standard one in the 5 year Yuga, as known from Lagadha's Vedanga Jyothisha. [4] There are 6 synodic months and 6 tithis in an ayana (1 Yuga = 62 synodic months = 10 ayanas).
So every 7th tithi starting from the 1st ayana of the 1st year (that began in Uttarayana) would give the starting tithi of the subsequent ayana. Similarly every 19th star starting from the star of the first day of Uttarayana (1st ayana) in the 1st year would be the star of the first day of the subsequent ayana.
Using this formula we will be able to construct the tithi- nakshatra of the first day of all the 10 ayanas in the 5 years of Mahabharata times. Let me first derive the 5-year Yuga that started on Uttarashadha of Magha in Krodhi. (Figure 4)
Figure 4: Mahabharata calendar in vogue during the year Krodhi
The Yuga, the 1st year and the Uttarayana of the first year started with the conjunction of the sun and the moon in Uttarashadha. It can be seen that the Uttarayana date did not start on the same day every year, though the sun turned northward in the same star. A researcher in Mahabharata must bear in mind this anomaly in the calendar in vogue at that time. No modern simulator can detect this anomaly, since this Yuga system is not incorporated in any simulator.
The 1st year was Krodhi - the year when the Pandavas ended their exile and the war was fought. At the end of the war, Bhishma waited for the Uttarayana, for his exit from the earth. That was the 2nd year of the Yuga, called Vishvavasu.
As per the above table, the Uttarayana must have started on Shukla Trayodasi in Magha, in the 2nd year of the Yuga when Bhishma was waiting to leave. So Bhishma must have told that he was waiting for Magha Shukla Trayodasi to leave the earth as that was the day of Uttarayana originally. But Bhishma stated that the Uttarayana was going to start on Magha Shukla Ashtami!
Why did Bhishma, an expert in calculating Time, determine the Uttarayana time 4 tithis earlier than the normal course?
How did this discrepancy happen?
(to be continued)
[1] Conjunction of the sun and the moon in Sravishtha (R-VJ: 5-6 and Y-VJ: 6-7)
[2] Vayu Purana: 1-50-195 to 198
[3] Vayu Purana: 1-50-183.
Discrepancy in the time of Uttarayana remembered as Ratha Saptami (Part 4: Mahabharata date)
The Uttarayana that Bhishma was waiting for, must have started in Shukla Trayodasi of Magha.
But Bhishma says, "The lunar month of Magha has come. This is, again, the lighted fortnight and a fourth part of it ought by this according to my calculations be over".[1]
māgho 'yaṃ samanuprāpto māsaḥ puṇyo yudhiṣṭhira
tribhāgaśeṣaḥ pakṣo 'yaṃ śuklo bhavitum arhati (13-153-28)
At the face of it, the verse refers to Magha month and three fourth of it. Three fourth of a lunar month is seven and a half tithi (after Saptami / on Ashtami) in Krishna Paksha (waning phase). However by saying further "pakṣo 'yaṃ śuklo bhavitum arhati", Bhishma had referred to the 7 and a half tithis in Shukla Paksha of Magha (waxing Magha). Bhishma identified the month as 'Punya Masa' of Magha. Magha was Punya Masa because the Uttarayana started in that month. Bhishma had made it clear that Uttarayana started after the completion of Saptami in Shukla Paksha of Magha.
An additional verse from Gita Press edition says that Bhishma's exit happened on "Magha Shuddha Ashtami and when the Moon was near Rohini"
Śukla pakśasya cāṣṭamyām māgha māsasya pārthiva
prajāpatye ca nakṣatre madhyam prāpte divākare[2]
The additional information is that the sun was at the middle of Rohini, the star of Prajapati. This means that the sunrise occurred when the star of the day was Rohini (transited by the moon) and half of the star was crossed by the moon by the time of sunrise. This is an essential condition to identify the day Bhishma left the world.
Since Magha Shukla Ashtami offers a definite time limit, the general tendency of researchers is to deduct 58 days from this date to arrive at the first day of the war. It more or less comes to the last day of Kartika month - the month in which Krishna went on a peace mission. Within a fortnight of this mission, the war must have started according to them, which however throws up a lot of improbabilities. But none thought for a moment how and why Bhishma, an adept in calculating the movement of the sun and the moon, miserably failed to judge the arrival of Uttarayana, for which he had to wait for not just a week or a paksha (fortnight) but nearly two months!
Additionally we have now found a discrepancy in the normal sequence of the calendar dates from the 2nd year of the Yuga. How could Shukla Trayodasi slip back to Shukla Ashtami in the following year?
A big mystery is staring at us!!
With this realization, let us proceed step by step in a systematic way.
Now by having known that Bhishma referred to a changed tithi- star position of the Uttarayana, let me produce the changed calendar for Uttarayana of Vishvavasu when Bhishma shed his mortal body. (Figure 1) The Year names and the corresponding Gregorian years are added at extreme right.
Figure 1: The changed calendar since Mahabharata war
Important observations from Figure 1:
- The first row shows the first two ayanas of the 1st year in natural sequence of the calendar until then.
- The 2nd row shows the tithi – nakshatra of the Uttarayana time (of the 2nd year) that Bhishma was waiting for. It ought to have been Shukla Trayodasi in Magha, but it turned out to be Shukla Ashtami – 4 tithis behind.
- The regular 7 tithi difference between one ayana and the next also got disturbed. From Shukla Saptami in the 2nd ayana, it became Shukla Ashtami in the 3rd ayana. This signals the loss of tithis happening after the 2nd ayana (dakshinayana of the 1st year - Krodhi) started. In other words, during the ayana when the war took place, something odd had happened disturbing Time.
Interestingly the star of the day remained the same in the 2nd and in the subsequent years as it used to be in the original calendar. Only the tithi had changed. So something went wrong cosmically to upset the Time denoted by the moon! There was a loss of four tithis as a result!
This implies that Time slipped backwards!
We cannot match the first day of the next Yuga with Krishna Ekadasi of Magha (Fig 1), for that means 19 more tithis (and 22 stars) to go, but then the sun would have moved 20 degrees ahead in Capricorn to be at Shravana and not at the exact Uttarayana degree of northward turning!
The sun at zero degree Capricorn in the first year of the next Yuga is the essential condition to be present. When that condition is fulfilled, the lunar month happened to be the previous month.
One should keep in mind that there was no change in the movement of the sun; the day it turned northward remained undisturbed. The 1st year of the next round of the Yuga would start at the location where the sun turned northward. Figure 1 shows the sun at zero degree Capricorn, but the tithi was different. This means the tithi- lunar month had got disturbed.
So some unexpected cause had changed Time once forever and this change of time coming into use from the time of Magha Shukla Saptami was frozen into memory as Ratha Saptami!
Ratha Saptami, an evidence for the change of Time in Mahabharata
Ratha Saptami marking a change in the direction of the chariot of the Sun God, celebrated even today is proof of the importance attached to this particular day. The sudden change in time resulting in the re-adjustment of Uttarayana on Magha Shukla Saptami was preserved in memory for all times to come by infusing certain practices by way of oblations to the departed on this day. No Mahabharata researcher can afford to ignore the significance of this day waited upon by Bhishma to come out of the distress he was undergoing on the arrow bed. He left the world in the next tithi, i.e. Ashtami. (The new ayana starts from the next tithi)
Further concurrence for this comes from the rules of 'Ratha Saptami Vrata' attributed to sage Garga. [3] Ratha Saptami vrata must be observed in Magha when there is "Tithi-dvayam" at sun rise. Tithi-Dvayam means two tithis within two sunrises. The previous tithi must end any time after the sun rise in a day, followed by the next tithi which also ends after the sun rise the next day. For Ratha Saptami Vrata, Shashthi tithi must have ended the previous day, followed by Saptami tithi. This tithi (Saptami) must be present at sunrise the next morning but end up after some time, so that Ashtami would begin in the same day.
Tithi Dvayam is a conditional feature of Ratha Saptami, indicating similar Tithi Dvayam on the day Bhishma left. By its presence at sunrise, Saptami would be the tithi of the day marking the change of direction of the chariot of the sun, but Ashtami should follow sometime soon. This must be present on the day Bhishma left. Additionally Rohini must have been present at sunrise on that day having crossed the 2nd pada or at the end of 2nd pada. The date of Uttarayana should fulfill these two conditions. We will check them as we proceed with the derivations systematically.
The Ratha (of Surya) that Bhishma waited for, to bring peace to him is preserved in tradition as a Homa, known as "Bhishma Ratha Shanti homa". This is done even today on completion of 70 years of age, though it needs to be ascertained whether this number refers to Bhishma's age or the number of decades representing the number of tithis he waited after Magha started. Some people mistakenly mention this as Bheema ratha Shanti. The Ratha of Surya was waited upon by Bhishma, not Bheema.
The various austerities related to Bhishma's departure as seen on Ratha Saptami, Bhishmashtami (when he left the world) and Bhishma Ratha Shanti that continue to be in vogue today are the standing proof of the unexpected change of time of the Uttarayana after the Mahabharata war.
There is another austerity having relevance to Magha Saptami, known as "Mandāra Saptami" vrata done on Magha "Shuddha" Saptamī. [4] This sounds strange because 'Shuddha' refers to 'Nija' masa in usage. Nija or Shuddha masa is the month following the Adhika Masa. Mandāra means Heaven. Those desiring to go to Heaven should do this vrata which goes on for 13 months starting from Magha shuddha Saptamī says the astrological text. This implies that this vrata is possible only in the year having an Adhika masa. An Adhika masa coming in between two Magha Shukla (waxing) Saptami fulfills the 13 month duration of the vrata. But the reference to Magha "Shuddha" Saptami and "Mandāra" being the fruit of the vrat – something on the lines of what Bhishma achieved, this seems to be connected with Mahabharata time or to have originated from an event of Mahabharata.
The reference "Shuddha" to Magha sounds strange as there can never be a Nija or Shuddha Magha, because Adhika Masa can never occur in the month of Magha!
(To be continued)
[1] Mahabharata, 13-167.
[2] Mahabharata: 12-47-3 (Gita Press edition)
[3] "Jothida Varushadhi Nool" (Tamil), Kumaran Padhippagam, Chennai, p. 388
[4] "Jothida Varushadhi Nool" (Tamil) p.381
Tuesday, December 29, 2020
Can Adhika Masa occur in Magha month? (Part 5: Mahabharata date)
Adhika masa is the month when two New moons occur in a solar month or in other words, when there is no solar ingress in a lunar month. In this context it is necessary to know about another type of anomalous month, called Kshaya Masa, when there are 2 solar ingresses (Sankaranti) within a lunar month. In this event the lunar month is stretched into two signs of the zodiac such that the solar ingress occurs after the lunar month begins and the 2nd solar ingress into the next sign occurs before the lunar month ends. This happens because of the faster movement of the earth at the perihelion that covers the months from Margashira to Magha. Therefore the Kshaya Masa always occurs within these months and not at any other month. This also means that the Adhika Masa can never occur in the months Margashira, Pushya and Magha!
Any time a Kshaya Masa occurs, it would be accompanied with two Adhika Masa, one before and another after the Kshaya Masa. This one-in-149 year phenomenon occurred the last time in the year 1983 offering us a good case study. The Kshaya Masa started on 14th January 1983 when the solar ingress into Capricorn (Makara Sankaranti) started after Shukla Pratipat of the lunar Pushya month, and ended on 13th February before the lunar month ended. The very next month, Phalguna was an Adhika Masa with no solar ingress. Before the Kshaya Masa, an Adhika Masa occurred in Aswayuja. This recent event of Kshaya Masa occurring in a month at the perihelion of lunar orbit, with an Adhika Masa immediately following it and another Adhika Masa a couple of months before the Kshaya Masa offers a better understanding of these anomalous months.
Normally the Adhika Masa occurs any time between Phalguna and Aswayuja and not in the rest of the 4 months. Rarely the Adhika Masa can happen in Kartika, but never in Margashira, Pushya and Magha. Strangely we come across a vrata that suggests that there was an Adhika Masa in Magha! Stranger than that is the change in the date of Uttarayana that started in Magha after the Mahabharata war; strangest is the fact that the all-knowing Bhishma failed to calculate the date of Uttarayana correctly.
In this context I want to show the readers the absurdity of following the tropical simulator that works on continuing precession of the equinox. Now having known that Adhika Masa can never occur in Magha, let me show that 'it can', when we use the continuous precession of the tropical zodiac.
Figure 1 is simulated to continuous precession, shows Adhika Masa in the month Magha, but two years earlier than Krodhi, i.e. in Shubhakrit, in 3138 BCE. Figure 2 shows the succeeding month, the Nija Masa in Magha! From this one can also understand how erroneous the deductions will be, when the simulators working on continuous precession are used.
Figure 1: Adhika Magha in the year Shubhakrit (3138 BCE)
The next month was Nija Magha which, though the simulator recognizes as Shubhakrit, was in reality Shobhakri, the next year, due to the fact that the year was counted from Uttarayana in the 5 year Yuga calendar.
Figure 2: Nija Magha in the year Shobhakrit (3138 BCE)
This simulation cannot be true for the reasons that (1) it is based on an unrealistic precession degree of 312-54 and (2) it occurred 37 years before the end of Krishna or the beginning of Kali Maha Yuga.
Now checking the same for the precession rate of Surya Siddhanta that was close to zero at the time of Mahabharata war, the adhika Masa didn't appear in Magha. So it is clear that Adhika Masa could not have occurred as a natural sequence of the different speeds of the moon and the earth (detected in the movement of the sun) in the month Magha in general but it seemed to have occurred in the year Krodhi when Bhishma waited for a prolonged period on the arrow bed.
With Caitra of Krodhi being an Adhika Masa, no kshaya masa could have occurred in Magha that year; and no Adhika masa too could have occurred any time between Caitra and Magha in that year, so what happened then? How did the days get extended that forced Bhishma to wait for the Uttarayana to come up?
Having now made the readers become aware that the time loss (tithi loss) is central to understanding Mahabharata verses, let me begin with the core story of Mahabharata relevant for dating.
This story starts from the beginning of the exile of the Pandavas.
(To be continued)
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