Fw: [VRI] Fifth Veda and the Uttarayana!

[Guest guest]

--- On Sat, 11/14/09, Sunil Bhattacharjya <sunil_bhattacharjya wrote:

 

Sunil Bhattacharjya <sunil_bhattacharjya

Re: [VRI] Fifth Veda and the Uttarayana!

vedic_research_institute

Saturday, November 14, 2009, 3:01 PM

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Dear friends,

 

Jyotirved has not replied where he found the makar rekha in the Hindu shastras.

He is trying to escape.

 

Now let us see his present mail.

1)

< 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!  /////

 

Mr. Jyotirved must give reference as to where  the Vaishnav Sampradaya

contested the statement of the Chandogya upanishad and also where that

Sampradaya stated that the  other puranas are not included in the fifth Veda.

2)

 

 

< 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. /////

I thank Jyotirved for admitting his ignorance on this. He claims that he has

read alll the shastras and how did he miss this important thing about the

mandukya upanishad? Let him try once more to see the easily available literature

himself or ask hir friends or ask hir Hinducalendar group members and .if he

still does not find it then let him tell me and and I shall surely tell him

that.

3)

As regards the verses from the Vishnu purana I have given the correct

translation. As the verses were already quoted by Jyotirved himself with his

wrong translation was there any need for me to give the verses again.  Mr.

Jyotirved shamelessly raising these flimsy grounds. Do you think that the

interested members cannot find out the verses from your own mail and also from

the

Internet?

4)

Friends please note that Jyotirved has not replied as to where he found

the mention of Makar rekha in the Hindu shastras. Now to cover up his

latest lie he is diverting your attention. This time he cannot escape.

 

Mr Jyotirved you are caught. Plese let the members know where in the shastras

you found the mention of the Makar Rekha.

 

Regards,

 

Sunil K. Bhattacharjya

 

--- On Sat, 11/14/09, jyotirved <jyotirved (AT) sify (DOT) com> wrote:

 

jyotirved <jyotirved (AT) sify (DOT) com>

[VRI] Fifth Veda and the Uttarayana!

 

Cc: vedic_research_ institute, hinducalendar@ .

com, " 'subash razdan' " <subashrazdan@ >, indian_astrology_ group_daily_

digest@grou ps.com, indiaarchaeology

Saturday, November 14, 2009, 5:35 AM

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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.â€

 

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-stationa ry 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 rashisâ€,

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 rashiâ€

 

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 dateâ€. 

 

 

                       

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 Uttarayanaâ€

 

………………….

 

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 Makaraâ€.  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 dvijaâ€Â  “O Maitreya, after

that it passes through Kumbha and Minaâ€.  “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 Vishuvaâ€Â  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 nightâ€.

 

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 startsâ€.  –“Uttarayanam api uktam

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

the day of Uttarayanaâ€

 

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 rashiâ€.

 

 

 

 

 

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 uttarayanâ€

 

 

 

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 dateâ€. 

 

 

                       

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 Uttarayanaâ€

 

………………….

 

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

yearâ€.  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 Vedaâ€.   

 

           

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 increasingâ€.

 

 

 

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?

 

 

 

Vishnudharmotarapur ana 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

 

Vishnurhdarmotarapu rana 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 startsâ€

 

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.â€

 

 

 

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 perverselyâ€.

(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 againâ€.

 

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.â€

 

 

 

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