Chaitra=Madhu, Vaishakha=Madhava, etc. as per Amarakosha also.

[Guest guest]

Dear friends,

Jai Shri Ram!

While

searching for the correct Sanskrit equivalents/synonyms of Madhu, Madhava etc.

months, I was asked to consult one of the most authentic reference works, viz.

Amarakosha, by Amarsingh. He is said to have been around in 400 or 700 AD

as per Wikipedia.

As usual, the

gentleman concerned does not want to be identified! However, he is proud

to announce that he is from Nepal! (Shri Hari Malla, pl. note!)

Those who

have even a smattering of Sanskrit, will be able to see it for themselves

without any difficulty whatsoever that as per this kosha also, days are said to

be equal to nights on Mesha and Tula Sankrantis! Thus it is just a

literal translation of the relevant shlokas of the Vishnupurana, Bhagawata and

other puranas, besides, of course, the much talked about Surya Sidhanta by Maya

the mlechha!

The year

appears to be starting with Margasheersha as per Amarakosha. Four

equivalents for the same are, “margasheersha, Sahah, Margah,

agrahayanikah, iti chatvari margasheershasya” i.e. “margasheersha,

sahah, margah and agrahayanikah are the four names of

Margasheershah”. Sahah is a seasonal month as per the Vedas and the

VJ! Then “Paushah, Taishah, Sahasya treeni paushasya” which means,

“Pausha, Taisha and Sahasya are the three equivalents of

Pausha”. Sahasya is again the Vedic seasonal month. “Tapah

Maghah dve maghasya” i.e. Tapah and Maghah are the two synonyms of

Magha. Tapah is the Vedic seasonal first month of Shisira Ritu.

“Phalgunah, tapasyah, phalgunikah trayam” i.e. Phalgurna, tapasya

and Phalgunika are the three names of Phalguna. “Chaitrah,

chaitrika, madhu trayam”---i.e. “Chaitra, Madhu and chaitrika are

the three names of Chaitra”. Further, “Vaishakhah madhavah radhah”

which means Vaishakha is a synonym of Madhav, and so on. We must remember

that Madhu is the first month of Vasanta ritu and as such, Chaitra Shukla

Navmi, the day of Rama-navmi also must fall in the month of Madhu since Chaitra

is another name of Madhu!

The

statements of Amarakosha are, therefore, almost exactly the statements of the

Vedanga Jyotisha as far as Madhu, Madhava etc. months are concerned

What is to be

noted is that these very months have been clubbed with ritus and then

ayanas! And it has even been said that on the day of Mesha and Tula

Sankrantis days and nights are equal!

The

commentator has also said it categorically, “maghadi upkramastu ayanarambha

vashaj-jneyah” i.e. with the month of Magha starts the Ayana i.e.

Uttarayana. Two months comprise each ritu. And three ritius

comprise one ayana. Thus there is no doubt that even in around 400 AD

India was following the pattern of the Vedanga Jyotisha and clubbing Madhu with

Chaitra, which were seasonal months and so on. . Similarly, Madhava, the

second month of Vasanta Ritu is known as Vaishakha and since Vishuva is the

first day of Vaishakha-cum-Madhava, it means Mesha and Madhava and Vaishakha

are synonyms!

Year is

definitely seasonal as it is said to be consisting of two ayanas, with each

ayana of three ritus-cum-six months.

We have, as

such, an unbroken chain of so called sayana rashis from the day they were

introduced in India with the advent of the Surya Sidhanta by maya the

mlechha. All the puranas club Mesha and Tula sankrantis with the

days of Vishuva, Makar and Karkata sankrantis with the days of Ayanas and Madhu

is also known as Chaitra and so on according to Puranas and sidhantas as well

as clarified in BVB6.doc.

We have

already seen as to how Munjala had introduced beeja corrections for making the

longitudes of the Surya Sidhanta drik tulya by adding the ayanamsha @ one

arc-minute per year from 444 Shaka. We have also seen as to how Alberuni

has observed Karkadi and Meshadi as the starting points of Ayanas and thus

clubbed Makar Sankranti with the shortest day of the year and karkata Sankranti

with the longest day of the year! We have also noted that the world

famous Shaiva scholar and yogi, Acharya Abhinavagupta in his Tantraloka and his

commentator Jayaratha in twelfth century AD have linked the Mesha and

Tula. rashis to vishuvas and then seasons and then to yogic kriyas, leaving no

doubt in anybody’s mind that there was no nirayana mess at that point of

time in India.

We also find

that as late as 17th century AD, Neelakantha, the famous commentator

on the Mahbharata and the author of “Tazika Neelakanthi”, the

famous work of solar return, saying:

“meshadav

chai tuladav chai maitreyaa vishuvatsthitih; tada tulyam ahoratram karoti

timirapahah” (Pauranika jyotisham, page 5, published by Sampurnanda

Sanskrit Vishvavidyalaya, Varanasi 1989)

And the

meaning is very clear that on the days of Tula and Mesha Sankrantis, it is

Vishuva when the days are equal to nights.

(BTW It also

means that Varshaphal i.e. solar return also has to be on the basis of a sayana

rashichakra!)

We have also the

aadesha patra of Shaka 1814 (1892-3 AD) of H. H. Jagadguru Shankaracharya of

Dwarka that sayana rashichakra is the one sanctioned by shastras!

I hope it

will clear all the doubts from the minds of sincere seekers of Truth and facts

that to start with, since there were no Mesha etc. rashis in the Vedas and the

VJ etc., there was no confusion about sayana versus nirayana, and as and when such

a confusion started because of the Surya Sidhanta by Maya the mlechha, all the

Puranas, sidhantas and shabdakoshas etc. point to the fact that till

about seventeenth century AD, India had never opted for any so called nirayana

rashis, and even when it had done so under some erroneous concepts because of

Grahalaghava by Ganesha Daivajnya, it was advised by no less an authority than

Jagadguru Shankaracharya that we must not deviate from the Pauranic and

sidhantic sayana rashis.

We must

therefore, put our derailed calendar back on the right track.

Jai Shri Ram.

A K Kaul

 

 

 

 

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madhu-madhav.pdf