Fifth Veda and the Uttarayana!

[Guest guest]

Dear friends,

 

Jai Shri Ram!

 

Sheri Bhattacharjya has said, " The Puranas have been called by the Chandogya

Upanishad and the Brihadaranyak upanishad as the fifth Veda. " and let us

compare this statement with another statement of the same gentleman, " The

Mahabharata tells us that one must study the Puranas and Itihasas before

reading the Vedas. "

 

Brihad Arnyaka Upanishad is a part of the Vajasaneya Brahmana of the

Yajurveda, kanva Shakha. And the Vedas, including the Yajurveda, are

supposed to be the works created/revealed by the Supreme much before Treta

yuga, which is supposed to have been reigning millions of years back as per

the Surya Sidhanta! On the other hand, the Puranas and the Mahabharata are

works of much later dates---almost at the fag end of Dwapara Yuga, and the

start of Kaliyuga, which is supposed to have started in 3102 BCE as per the

same Surya Sidhanta that some people worship even today!

 

It gives rise to a question like the eternal vexatious one, " Did the egg

come first or the hen " ? If the Vedas existed much before the start of the

Kaliyuga, how could they have eulogized the Puranas? And if the knowledge

of puranas and itihasas is a must before studying the Vedas, I wonder as to

how many scholars there are around who have mastered the Puranas, itihasas

and the Vedas! Besides, does it not mean that the Puranas existed even

before the Vedas, because unless the Puranas were studied, the Vedas could

not be!

 

< Again some uninformed people grudgingly say that the Bhagavad purana alone

may be the fifth Veda.>

 

According to the Vaishnav Sampradaya, Srimad Bhagawata is the fifth Veda! I

would not like to call them uninformed!

 

< It is something like Lord Rama telling Hanuman that if anybody can read

only one Upanishad that must-read will be the Mandukya Upanishad.>

 

It would be highly appreciated if proper references are given as to whether

it is from the Valmiki Ramayana or some other work.

 

< The rashi is defined in the Vamana purana as containing nine padas

(quarters) of Nakshatras, i.e, two and a quarter nakshatras.>

 

Again, no references have been quoted! In any case, Vamana Purana is a much

later work, like most of the other puranas. And the definition of rashis in

most of the puranas is exactly as per the Surya Sidhanta by Maya the

mlechha! That is the very first work that has clubbed nakshatras with

rashis! So there is nothing new in the Vamana Purana that is not already in

the Surya Sidhanta!

 

< As the nakshatras are fixed so are the rashis by definition.>

 

The first and foremost thing that is necessary is the definition of

nakshatras! What are they? Groups of stars? How many are they in number?

Are they equal to one another or not? If they are the groups of stars, what

are the criteria of including the stars in a particular nakshatra! If the

nakshatras have nothing to do with stars, then how do we know as to which

part of the imaginary circle known as zodiac is a particular nakshatra?

 

Regarding nakshatras being fixed, in the Yajurveda, Vedanga Jyotisha and

the Atharva Veda etc. nakshatras start from Krittikas. They start from

Ashvini in the Surya Sidhanta. As such, the definition of fixed has to be

explained in detail since something can be fixed with reference to something

else! If nakshatras are groups of stars, stars in themselves have Proper

Motion. That itself negates the statement that nakshatras are fixed! Then

again, if they started from Krittias at the time of the Vedanga Jyotisha,

why do they start from ashvini nowadays? Have their starting points " moved "

or is it that our measuring yardsticks are different now?

 

In fact, Rashis are imaginary divisions and they can be fixed or moving or

stable or unstable etc. etc. depending on the jyotishi concerned! They have

nothing to do with stars! And by implication, they have nothing to do with

nakshatras either!

 

< So no sensible person ever questions the use of the word Nirayana.>

 

This is yet another funny statement! Nobody has quoted any shloka from any

purana or any sidhanta, leave alone the Vedas and the Vedanga Jyotisha or

even Atharva-Veda-Parshishta or Atharva-Jyotisha in support of his/her claim

that the use of the word nirayana is very old! In fact nobody can quote any

such shloka that talks of the so called nirayana even by mistake, since we

never had such controversies prior to the introduction of Grahalaghava of

Ganesha Daivajnya!

 

< Some unscrupulous people at some time in later-day history imagined the

Rashis also to be moving according to the precessional movement.>

 

Anything that is imaginary, can be moving or stationary or even

moving-cum-stationary at one and the same time! It is common knowledge by

now that Mesha, Vrisha etc. Rashis are nothing but " twelve equal animals " of

an " imaginary circle of unequal animals " which were imported from

Greco-Chaldean astrologers, in the early centuries of CE. However, if by

" moving rashis " , it is meant that the so called sayana Rashis, in which case

Winter Solstice and Capricorn ingress start simultaneously, then I am afraid

that all the puranas are " unscrupulous " according to Shri Bhattacharjya

himself, as we shall see shortly!

 

Shri Bhattacharjya has give absolutely wrong translation of the shlokas of

Vishnupurana from when he says " Vishnu purana (2.8.28 - 31) says that the

Northerly movement of the Sun begins when the Sun is in the Makar rash. Then

the Sun moves to Kumbha and Mina and after passing through these three signs

it goes to the Vishuvati (the equator) and makes day and night equal.

Thereafter the nights go on diminishing and days go on increasing. After the

end of Mithuna ie. in the Karkata rashi the day is the longest and then the

southerly movement begins.

 

Vishnu purana (2.8.67 - 68) again says that the equinoxes occur in the

middle of the Sharad and the Vasanta seasons, when the Sun enters the Tula

and Mesha rashis respectively and the days and nights become equal. The

southerly movement occurs when the Sun is in the Karkata and the Northerly

moveement occurs when the sun is in the Makara rashi " and has said in the

end, " Please note here that nowhere it says that the points are at the

beginning of Makara and Karkata. In fact in Vedanga Jyotisha the points are

in the Dhanishtha nakshatra in the Makar rashi ie towards the end of the

Makar rashi "

 

IT MUST BE NOTED THAT THAT I HAVE GVEN REFERENCES AND TRALSNATONS OF ALL THE

RELEVANT PAURANIC AND SIDHANTIC MANTRAS/SHOLKAS IN MY BVB6.DOC AND HERE ARE

SOME OF THE HIGHLIGHTS!

 

The actual translation, together with the original shlokas, given by me,

however, is.

 

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 "

 

.........

 

It is thus clear that the Shri Bhattacharjya is deliberately neither quoting

the original Sanskrit shlokas nor the translation given by me!

 

Let us, therefore, analyze the original shlokas in a proper manner!

 

It states, " ayanasyotarasyadav, makaram yati bhaskarah " which means " in the

beginning of Uttarayana the sun enters Makara " . Thus the very first part of

the shloka clarifies that Makar Sankranti is another name of Uttarayana, the

shortest day of the year, since the six months of Uttarayana start from that

date!

 

It states further, " tatah kumbam chai meenam cha rashe rashyantaram dvija "

" O Maitreya, after that it passes through Kumbha and Mina " . " trishu eteshu

atha bhukteshu, tato yati vaishuvatim gatim " which means, " having thus

crossed the three signs of Makara, Kumbha and Mina, it reaches the point

which is known as Vishuva, " Then " prayati savita kurvan ahoratram tatah

samam " i.e. " the sun reaches point which makes the day equal to night,

which is known as Vishuva " In sixty-seventh mantra, it has been clarified,

" ttula mesh gate bhanav sama ratri divam tu tat " which means, " when the sun

is in either Mesha or Tula Rashi, the day is equal to night " .

 

In the 31st shloka, Parashara Rishi has said, " tatashchai mithunasyante,

param kashtham upagatah, rashim karkatam prapya kurute dakshinayanam " which

means that after having reached the end of Mithuna and just at the ingress

of the sun into Karkata, Dakshinayana starts " . - " Uttarayanam api uktam

makarasthe divakare " On the ingress day of the sun into Makara, that is the

day of Uttarayana "

 

Shri SKB has said, " Please note here that nowhere it says that the points

are at the beginning of Makara and Karkata. In fact in Vedanga Jyotisha the

points are in the Dhanishtha nakshatra in the Makar rashi ie towards the end

of the Makar rashi " .

 

 

 

What a brazen lie! The above quoted statements from the Vishnupurana are as

simple, lucid and clear as is humanly possible and they correlate Karkata

Sankranti to the starting day of six months of Dakshinayana, Makara

Sankranti to the starting day of six months of Uttarayana, Mesh Sankranti to

the day of Vishuva and Tula Sankranti to the day of Vishuva, again. They

have made it absolutely clear that on the day of Makar Sankrnati, the day is

the shortest, on the day of Karkata Sankranti day is the longest and on the

days of Mesha and Tula Sankrantis days are equal to nights!

 

THUS ANYBODY MANIPULATING THE TRANSLATIONS IS MAKING A FOOL OF A COMMON MAN

FOR THE SIMPLE FACT THAT 99 PERCENT OF HINDUS DO NOT UNDERSTAND SANSKRIT AT

ALL AND THE MINISCULE NUMBER THAT UNDERSTAND THAT LANGUAGE DO NOT HAVE THE

GUTS TO QUESTION THE INTENTONS OF SUCH MISINTERPRETATION.

 

(To be contd.)

 

Jai Shri Ram.

 

A K Kaul

 

 

 

 

 

 

 

 

Sunil Bhattacharjya <sunil_bhattacharjya

[VRI] The Fifth Veda and the Uttarayana

 

Wednesday, November 4, 2009, 8:30 PM

 

 

Dear friends,

 

There is misunderstanding among some people regarding what is the meant by

the fifth Veda and what does it say about the Uttarayana. Let us see what

these things are:

 

1)

The Fifth Veda

 

The Puranas have been called by the Chandogya Upanishad and the

Brihadaranyak upanishad as the fifth Veda. Vayu Purana tells us that before

Vedavyasa divided the Vedas and the upanishads all the Vedas and the Puranas

were together as a single Veda. When Vedavyasa found that it wast became

almost impossible for any single individual to master all that is

encompassed in the Veda, he divided and rearranged the original single Veda

into five parts ie. the four Vedas (Rig, Yajur, Sama and Atharva Veda) and

the fifth Veda comprising all the Puranas together. The Mahabharata tells

us that one must study the Puranas and Itihasas before reading the Vedas.

Thus no one can afford to think the Puranas to be any lower than the Vedas.

Again some uninformed people grudgingly say that the Bhagavad purana alone

may be the fifth Veda. Nothing can be further from the truth. All the major

puranas are important. However Padmapurana tells us that the Bhagavat purana

is best among the Puranas. It is somehing like Lord Rama telling Hanuman

that if anybody can read only one Upanishad that must-read will be the

Mandukya Upanishad. That does not mean that one can ignore the other

Upanishads.

 

2)

Uttarayana

 

Before we discuss Uttarayana it is necessary to define what is " Rashi " , as

that comes in the discussion on Uttarayna and also difine the word

" Uttarayan " also.

 

(i) Definition of Rashi

 

The rashi is defined in the Vamana purana as containg nine padas (quarters)

of Nakshatras, ie, two and a quarter nakshatras. Thus the ecliptic of 27

nakshatras are divided into 27 parts for 27 nakshatras and the ecliptic is

further divided int 12 parts each called as rashi. The rashi contains two

ans a quarter of rashis in each of them. Vamana purana tells us which are

the nakshatras in which rashi. As the nakshatras are fixed so are the rashis

by definition. These fixed rashis are called Nirayana rashis using a

later-day word " Nirayana " ( Nih+ ayana, where nih means no and ayana means

movement, though ayana has other meanings too). There term was not used in

the ancient times as there wqas no need for that because everybody knew that

rashis are fixed. That is how this word Nirayana has entered the vocabulary.

We the Hindus believe that all the words have been coined at one time or the

other except AUM or OM. So no sensible person ever questions the use of the

word Nirayana. Some unscrupulous people at some time in later-day history

imagined the Rashis also to be moving according to the precessional

movement. These people call these rashis to be moving and not fixed and

called the imaginary moving rashis as Sayana rashis ie Rashis with movement.

If this type of audacity would have taken place in Lord Rama's time he

would have had these people killed summarily.

 

(ii) Definition of Uttarayana

..

Uttarayana comes from combination of the the words Uttara, which means North

and Ayana, which means movement. Thus Uttarayana means the Sun's northerly

movement. Similarly Dakshinayana means the southerly movement of the Sun, in

the geocentric model of the Solar system.

 

(iii) Uttarayana as described by the Fifth Veda

 

Now having defined the Fifth Veda, the Rashi and the Uttarayana let us see

what the fifth Veda says about the Uttarayana.

 

Vishnu purana (2.8.28 - 31) says that the Northerly movement of the Sun

begins when the Sun is in the Makar rash. Then the Sun moves to Kumbha and

Mina and after passing through these three signs it goes to the Vishuvati

(the equator) and makes day and night equal. Thereafter the nights go on

diminishing and days go on increasing. After the end of Mithuna ie. in the

Karkata rashi the day is the longest and then the southerly movement begins.

 

 

Vishnu purana (2.8.67 - 68) again says that the equinoxes occur in the

middle of the Sharad and the Vasanta seasons, when the Sun enters the Tula

and Mesha rashis respectively and the days and nights become equal. The

southerly movement occurs when the Sun is in the Karkata and the Northerly

moveement occurs when the sun is in the Makara rashi.

 

Please note here that nowhere it says that the points are at the beginning

of Makara and Karkata. In fact in Vedanga Jyotisha the points are in the

Dhanishtha nakshatra in the Makar rashi ie towards the end of the Makar

rashi.

 

Bhagavat purana 5.21.4 - 6) uses the word " Vartate " , which means toi stay.

..It says that when the Sun is (or stays) in the Mesha and Tula the days and

nights are equal and while passing through the five rashis from Vrishabha

the days go on increasing and nights go on diminishing by one ghatika every

month. When the Sun is passing through the five rashis from Vrischika there

is viparyaya ie. ther is upset or the reverse occurs. In the Uttarayana the

days increase and in the Dakshinayana the nights increase.

 

Vishnu Dharmottara Purana (3.8.6- 8) also says the same thing. In Vishnu

Dharmottara Purana (3.9.4 n- 5) the names of the seasonal months are given

along with corresponding Sidereal months. You can very well notice that in

the Vedanga jyotisha also the monh Tapa corresponded with the Siderael month

of Magha.

 

There is correspondence of the time periods in the puranas and the

Vedanga Jyotisha as shown avove and this means they refer to what happened

at the same period of time.. The critics of the Hindu Jyotisha want to say

that the ancient Hindu astronomers did not know about precession and that

the positions of the solstices and equinoxes given in the above puranas for

a particular time has to remain the same for ever. It is simply the

ignorance of these critics.

 

Further for your information most of the Indian panchanga makers follow the

Suryasiddhanta and Grahalaghava for their calculations and only for the

absolute accuracy in the time (ie. for accuracy upto second) of the eclipses

they take information from the Positional Astronomy Centre in Kolkata. Some

ignorant critics unnecessarily mistakenly blame the honest Panchanga makers

as taking all data from the modern astronomy centres and yet applying

corrections there. Then some such critics blame about the different values

of the ayanamasa corrections but have they quantified the effect of these

variations of the ayanamashas? Hindu jyotishis have become theitr punching

bags all the time,possibly at the behest of some foreign agencies

 

In conclusion I wish to say that the Fifth Veda holds that the rashis are

Nirayana or fixed and the Uttarayana referred to in the purana was true at

the time it was incorporated in these puranas. Puranas by virtue of their

five compulsory criteria had to update the history, which of course

includes the astronomical informations at different times. Because of the

changes due to the precession of the Earth the ancient astronomers recorded

the solstices and the equinoxes occurring at different nakshatras at

different times.

 

 

Regards,

 

Sunil K. Bhattacharjya

 

 

 

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