fifth Veda talks of nothing but sayana rashis!

[Guest guest]

Shri Hari Mall Ji,

Jai Shri Ram!

I am surprised to see your

#6447 of Oct 29 and the subsequent reminder of Nov. 3 that I must reply your

earlier post of October 29 in Hinducalendar forum.

 

You have asked a surprising

question, “Does

it never occur to you that instead of makar sankranti being purely sayan, the

Bhagavata puranas etc. could mean just that it is the nirayan sankranti (first

day of the solar month of maagha, when the sun falls on nirayan makar rashi)

which falls nearest to the sayan uttarayan, the actual shortest day, when it

says 'makar sankranti is uttarayan”

 

Are you really so ignorant of the facts

in spite of my having clarified all the things hundreds of times or do have really

something up your sleeves?

 

Why can’t you understand the

simple fact that sayana and nirayana terms are creations of jyotishis, by

jyotishis and for jyotishis, and the word ayanamsha itself came into existence

after tenth century AD when Munjala’s Laghumanasa appeared on the

scene?

Have you read any of the Puranas or

even sidhantas yourself? No. You have not, since then you would not

be asking such useless questions. You have not read even the BVB6.doc at

all though I have circulated it several times on several forums. You are

just trying to pick some threads from here and there like a drowning man trying

to catch at a straw!

 

In paragraph 5 of the BVB.6 I have

quoted Vishnupurana: 2/8/28-31 and 67-68 as saying,

ayanasyotarasyadav makaram yati bhaskarah

tatah

kumbham cha menam cha rashe rashyantaram dvija (28)

trishu

eteshu atha bhukteshu tato vaishuvatim gatim

prayati savita

kurvan ahoratram tatah samam (29)

tato

ratrih kshayam yati vardhate anudinam dinam (30)

tatashcha

mithunasyante param kashtham upagatah

rashim

karkatam prapya kurute dakshinayanam (31)

“In the

beginning of Uttarayana, the sun enters Capricorn (Makara Rashi)

there from going to Kumbha and them Mina. After having passed through these

three signs, it just gains vishuvati (equinoctial) speed resulting in the

day and night being equal on Mesha. After that, nights start

decreasing and the days increasing correspondingly daily. Then when the sun is

in the end of Mithuna Rashi, i.e. when it is just at the verge of entering

Cancer, the day is the longest then and Dakshnayana starts on that date”.

 

Sharad vsantyor Madhye vishuvam to vibhavyete

Tula

mesh gate bhanav samratri divam tu tat (67)

Karkatavasthite

bhanav dakshiyanamuchete

Uttarayanam

api uktam makarasthe divakare (68)

“In the midst of sharat ritu and

vasanta ritu, vishuvas (equinoxes) take place with the entry of the sun into

Tula (Libra) and Mesha (Aries) respectively and days and nights become equal on

those two sankrantis. The entry of sun into Cancer (Karkata) is known as

dakshinayana whereas its entry into Maraka is known as Uttarayana”

………………….

The Vishnu Purana by Parashara Rishi,

the father of Krishna Dvaipayana Vedavyasa, has thus said in very

clear terms that the sun enters Makar Rashi in the beginning of Uttarayana, and

the day of Makar Sankranti itself is the shortest day of the year. As

such, what is nirayana about it? In 67th and 68th

shlokas Parshara Rishi has made it absolutely clear that when the sun is in

Tula or Mesha it is Vishuva i.e. the days are equal to nights on those two days.

What is nirayana about it? Similarly, he has said, “When the

sun is in karkata it is dakshinayana, the longest day of the year”.

Again what is nirayana about it?. How can you ever think of a so called

nirayana mess in such plain and explicit statements of Parashara Rishi, which

he is supposed to have made at the fag end of Dwapara Yuga, which is supposed

to have ended at least 5000 years back? That means there was absolutely

no chance of so called sayana coinciding with so called nirayana, as is

supposed to have happened in 285 AD by Lahiriwalas and 390 AD by Surya

Sidhantawalas and so on.

 

IT IS ACTUALLY A REBUKE TO THE SO CALLED

NIRAYANA ASTROLOGERS, WHO, ON THE ONE HAND, SWEAR BY BRIHAT PARASHARI OF

PARASHARA RISHI BUT AT THE SAME TIME INTERPRET EVERY WORD OF THAT VERY WORK IN

TERMS OF SO CALLED LAHIRI/RAMAN ETC. NIRAYANA RASHIS, WHICH ARE ACTUALLY

CONSPICUOUS BY THEIR ABSENCE FROM EVEN THE VISHNU PURANA BY THE SAME

PARASHARA RISHI! Hats off to such Parashara jyotishis!

 

Now coming to Srimad Bhagavata, in

the same BVB6.doc As you would be aware some people call it as “the fifth

Veda”.

Now

Shrimadbhagavata, 5/21/4-6

yada mesh tulyor

vartate tada ahoratrani samanani bhavanti yada vrishadishu panchasu cha

rashishu charati tada ahani eva vardhante hrasati cha masi masi ekaika ghatika

ratrishu (4) yada

vrishchikadishu panchasu vartate tada ahoratrani viparyayani bhavanti (5) yavad

dakshinayanam ahani vardhante yavad uttarayanam ratrayah (6)

“When the sun enters Mesha and

Tula days and nights are equal on those dates and the day starts getting

longer as compared to nights when the sun passes through Vrisha etc. five

rashis then days keep on increasing and the nights decreasing by one ghati

every month. (After the day and night have become equal on Tula

Sankranti) the nights keep on increasing during the sojourn of five rashis of

Vrishchika etc. In short, during Uttarayana days keep on increasing till

Dakshinayana and after that nights keep on increasing”.

 

Here Krishna Dwaipayana Vedavyasa has

made it absolutely clear that day is equal to night when the sun enters Mesha

or Tula Rashi. What is nirayana about these statements?

 

Vishnudharmotarapurana was supposed to

be the authority for deciding the days of festivals etc. in India during the

sojourn of Alberuni in eleventh century And this is what that

Vishnudharmotara has to say, again, being quoted from BVB6.doc itself

Vishnurhdarmotarapurana 3/8/6-8 says

tula

meshagate bhanav vishuvad dinam uchete,

dhanvato

mithunantashcha ayane soasya dakshine,

“When the

sun is in Mesha and Tula, they are the days of Vishuva i.e. days and nights are

equal then. From the end of Dhanu (start of Makara) Uttarayana starts and

from the end of Mithuna (start of Karkata) Dakshniyana starts”

The same

Vishnudharmotara has said in 3/9/4-5

…chaitro

madhur-iti smritah,

vaishakho

madhavah proktah, shuchir jyeshthah udahritah

shuklah proktastatha

ashado nabhah shravan ishyete,

praushthapado

nabhasyashcha ishashch ashvayujah smritah

urjakhyah

kartikah prokto margshirshah sahastatha

sahasya

paush ityukto maghah syat tap eva cha

phalgunashcha

tapasyakhyo maso…

“(i) Chaitra is known as Madhu (or

Madhu is known as Chaitra)! (ii) Vaishakha as Madhava; (iii) Jyeshtha as

Shuchih; (iv) Ashadha as Shuklah (or Shukrah); (v) Nabhah as Shravana; (vi)

Praushthapada (Bhadrapada) as Nabhasya; (vii) Ashvayuja (Ashvina) as Ishah;

(viii) Urja as Kartika; (ix) Margashirsha as Saha; (x) Sahasya as Pausha; (xi)

Magha as Tapah and (xii) Phalguna as Tapasya.”

 

Why can’t you see that exactly on

the pattern of the Vedanga Jyotisha, Vishndudharmotara has named Chaitra as

Madhu and so on. IT THUS PROVES WITHOUT DOUT THAT THE RAMANAVMI I.E. THE FESTIVAL

OF BIRTH OF BHAGWAN RAM MUST BE CELEBRATED IN THE MONTH OF MADHU, SINCE THAT IS

JUST ANOTHER NAME OF CHAITRA. YOU MAY AS WELL SAY THAT CHAITRA ITSELF IS

ANOTHER NAME OF MADHU. You must therefore understand it once for all there are

no so called nirayana Magha or Chaitra etc. lunar months either! And

obviously, we are not celebrating even Ramanavmi on correct days, thanks to the

nirayana mess!

 

What other proofs do you want from the

Puranas that they had absolutely no idea about any so called nirayana

Rashichakra?

 

Now coming to the Surya Sidhanta, which

I have quoted in BVB6.doc. and here it is what I have said

Lest there be

any doubt as to what type of Rashis the Surya Sidhanta is talking about,

it makes it clear in Bhugoladhyaya, verses 57 to 62:

meshadav

to sada vridhir udaguttarto adhika

devamshe

cha kshapa hanir vipareetam tatha asure

tuladav

dyunishorvamam kshyay vridhav tayorubhe

deshkranti

vashan nitem tadvigyanam puroditam

ayanante

vilomena devasur vibhagayoh

nadi

shashtya sakrid ahar nishapi asmin sakrit

tadantare

api shashtyante kshayvridhav ahar-nishoh

parto

vipareeto ayam bhagolah parivartate.

“During

the half revolution beginning with Mesha, there is always an excess of day to

the north, in the hemisphere of the gods i.e. Uttarayana---greater

according to distance north---and a corresponding deficiency of the

night. In the hemisphere of the demons (Dakshinayana), the reverse. In

the half revolution beginning with Libra (Tula) both the deficiency and excess

of day and night in the two hemispheres are the opposite of this. The

method of determining them, which is always dependent upon situation (desha)

and declination (kranti), has been before explained.

“There

occurs once, at the end of the sun’s half revolution from solstice to

solstice---(Uttarayana to Dakshinayana) a day of sixty nadis and a night of the

same length mutually opposed to one another, in the two hemispheres of the gods

and of the demons. In the intermediate region, the deficiency and excess

of day and night are within the limit of sixty nadis beyond this sphere of

asterisms (bha) revolves perversely”. (Burgess’ translation).

Two

things are clear from the above to even a layman with a bit of knowledge of

geography of primary school level about the phenomenon of seasons: i) It is

only around March 21 (Spring Equinox) Mesha Sankranti every year that day

and night are equal and the length of day in the northern hemisphere starts

increasing as compared to the length of night.

As such, what nirayana are you talking

about?

 

To remove the cobwebs from the minds of

people like you who deliberately keep on twisting every statement because of

their ulterior motives, I had even quoted from TANTRALOKA of one of the greatest

Shaiva Scholars, mystics and yogis of India viz. Acharya Abhinavagupta of tenth

century AD, together with the Sanskrit commentary of Jayaratha of twelfth

century AD, and here is that quote

6. To

clinch the issue on the basis of Agama i.e. yogashastras, I will quote

the master-yogi i.e. Acharya Abhinavgupta’s Tantraloka: 6/114-116

shatsu

shatsu anguleshu arko hridayat makaradishu

tishthan

maghadikam shatkam kuryat tat-chotarayanam

sankranti

tritaye vrite bhukte chashtadashangule

mesham

prapte ravav punyam vishuvat par laukikam

praveshe

tu tulasthe arke tadev vishuvad bhavet

Ih

sidhi pradam chaitat dakshinayan-gam tatah

The translation of these mantras, as per

the commentary of Jayaratha is, (Linking yogic kriyas to seasons, it says,

“After every six ungalas from the hirdaya (the pranas go to) Makara

etc. and make Magha etc. six such months from Uttarayana starting with

sun’s transit into Makara. From Makra to Mithuna is Uttarayana and in

Magha sun transits Makara Rashi so till Ashada when the sun transits Mithuna,

Uttarayana lasts, After having crossed three sankrantis (of

Uttarayana)–eighteen unglas of Prana --= vishuvat Sankranti

arrives. Because on that day of Mesha sankranti the days and nights

are equal throughout the world that is why it is known as vishuvat. When

the sun enters Tula it is vishuva again”.

I do not think that there should be any

doubt now in anybody’s mind as to how we are being taken for a ride by

these panchanga-makers. Or is it that those panchangakars

themselves are being taken for a ride by someone else either knowingly or

unbeknown to them? In either case, it is literally killing our dharma.”

 

Here also Makara is the month of

Magha! And both are Sayana since six months of Uttarayana start from the

day of Makara Sankranti! And that is in twelfth century AD

It means that whether it was 3000 BCE of

the “fifth Veda” or Parashara Rishi, or twelfth century AD of

Acharya Abhinvagupta or Jayaratha, there was never even a whiff of so called

nirayana mess in any of the documents that we have studied so far. What

other proofs do you want?

 

I wonder whether you have marked in the

above quotes from the Vishnudharmotara or Vishnu Purana or Srimad Bhagavata or

even Tantraloka etc. as to how meticulously they have replicated the intrinsic

so called sayana rashis of the Surya Sidhanta!

 

What other proofs does anybody want for

the fact that Rashis in the Puranas etc. appeared only after the Surya Sidhanta

by Maya the mlechha had appeared on the scene?

 

Obviously, I have started doubting

your intentions since in spite of such clear quotes from the puranas and other

shastras and sidhantas, you are still talking of some non-existent so called

nirayana rashis and nirayana Chaitra etc. months! Is that the service you

claim to be rendering to Hindu dharma, since it is not only that you do not

want the Hindu community to celebrate festivals as per the Vedic ethos, when

there were no Mesha etc. rashis, but you are just deliberately and willfully ignoring

the admonishments of Puranas and Tantra and yoga shastras, apart from Primary

School level geography that if at all you have to choose Rashis for festivals

etc., they have to be so called sayana!

 

Jai Shri Ram

A K Kaul

HinduCalendar ,

" hari " <harimalla

wrote:

 

Dear shri Kaulji,

Namaskar!

<By studying the Bhagavata, Vishnu Purana. Shiva P:urana, Linga Purana,

Vishnudharmotara Purana etc. etc. besides the Surya Sidhanta etc.sidhantas.>

Does it never occur to you that instead of makar sankranti being purely

sayan,the the Bhagavata,puranas etc. could mean just that it is the nirayan

sankranti (first day of the solar month of maagha, when the sun falls on

nirayan

makar rashi) which falls nearest to the sayan uttarayan,the actual shortest

day,

when it says 'makar sankranti is uttarayan'. If not, why it cannot be so?

Was it not the same system in vedanga jyotish also, that the first day of the

amanta lunar month of maagha designated the uttaryan, although uttaryan fell

sometime before and sometime after maagha sukla pratipada? Was maagha sukla

pratipada not the civil celebration date for uttaryan? Did they every year

calculate or measured the shortest day when uttarayan or the new year was to be

celebrated?

How do you explain, the statement of Barahmihir in his Brihad samhita,

Adityacharadhyaya, the first sloka: 'Aslesharhat...'etc. where it is mentioned

about shifting of sun in the beginning of dhanistha to sun in makar sankranti

as uttaryan.If it was only sayan it need not be shifted all at once, seven

padas

of nakshyatras. Does it not occur to you that nirayan solar uttaryan was

shifted

from the sun in dhanistha position to sun in makar sankranti position? Have you

dealt about these points in your BVB6.doc? Thanks in advance for your

consideration of these points.

Regards,

Hari malla

 

HinduCalendar ,

" Krishen " <jyotirved

wrote:

>

>

> Shri Hari Malla ji,

> Jai Shri Ram!

> <how did you ever conclude that 'makar sankranti is the start of

> uttaryan' means A sayan expression>

> By studying the Bhagavata, Vishnu Purana. Shiva P:urana, Linga Purana,

> Vishnudharmotara Purana etc. etc. besides the Surya Sidhanta etc.

> sidhantas. Obvioiusly, you have not gone through BVB6.doc ---or is it

> that you are keeping your ears deliberately closed to the admonishments

> of scriptures?

>

> <when you have been celebrating all the makar sankrantis in your

> lifetime as nirayan>

> I believed Vijayeshwar Jantri of J & K blindly, since that was the

only

> jantri/panchanga in Kashmir then and it had been going on for a couple

> of centuries! It was based on Grahalaghava, as that was the easiest

> work from which to prepare jantris/panchangas!

>

> It " advised " me my " rashiphal " and " amdani aur

kharch ka naksha " etc.

> ec. apart from of course Tekini-milnavuni i.e. horoscopoe matching and

> what not! It even contains " navagraha patha " for sade-sati etc.

etc.

> But as the saying goes, " subah ka bhoola agar sham ko ghar vapas aa

jaye

> to usko bhoola mat samajhna " --- which would mean something like,

> " Bettern late than never " .

>

> <AM I WRONG IN SAYING SO>

> No! Absolutely not! But you are certainly wrong if you want me to

> continue to follow a system of celebrating festivals which is neither

> Vedic nor Pauranic nor sidhantic AND ABOVE ALL NOT EVEN AS PER PRIMARY

> SCHOOL LEVEL GEOGRAPHY!

> Others may have some axe to grind to continue celebrating festivals on

> wrong days, but as far as I am concerned, I want that the only axe that

> any Hindu has to grind must be to celebrate festivals on correct days,

> for which purpose they will have to eliminate the use of Mesh, Vrisha

> etc. rashis completely from their vocabulary!

> I am sure you will not switch over to the correct system in spite of

> your having realized that you are following a worng system! You will

> continue to follow the same---although in a different garb of fiteen

> degrees plus and fifteen degrees minus--- and advise others also to

> continue to do so! And you know as well as I know as to why you will

> continue your efforts in that )mis-)direction.

> Jai Shri Ram

> A K Kaul