Hindus_and_seasons_from VEDAS and PURANS_ by rkrishvenu

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									Shri Krishen has said in the Gita:(18/32)
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v/keZa /keZ fefr ;k eU;rs relko` kA lokZZFkkZfUoijhrka’ p cq f)% lk ikFkZ rkelhAA18@12AA
“The intellect that is enveloped in Tamoguna (the worst form of His Maya) sees (and even
propagates) Adharma as Dharma. Similarly, they construe and interpret everything in a contrary
manner to their actual meanings”.
         The Nirayana (sidereal) astrologers and panchangakars who call themselves “Vedic
astrologers” are the most glaring examples of such a “Tamoguni” intellect. Here are the reasons:
         These siderealists, caring two hoots for the Vedic injunctions, that Pongal/Makar
Sankranti should be celebrated on the shortest day of the year, (around December 21 these
days), believe that we should celbrate it on any other day that suits their predictive gimmicks.
Simiarly, forgetting the Vedic instructions that Mesha Sankranti falls only on the day when the
day and night are equal (around March 21) they want us to celebrate Vaishakhi — Mesha
Sankraniti—on any other day that suits their fancy. Same is the case with all the other Sankrantis
and lunar festivals etc. …
         NOT ONLY HINDU FESTIVALS BUT FESTIVALS OF OTHER RELIGIONS LIKE
MAHAVIRA JAYANTI, BUDHA PURNIMA, GURUNANAK JAYANTI ETC. ETC. ARE ALSO
BEING CELEBRATED IN WRONG DAYS........THANKS TO THE “UNTIRING EFFORTS” OF
THESE PREDICTIVE ASTROLOGERS.
         SIMILARLY, IN 1998 THERE WAS AN ADHIKAMASA AS PER THE VEDAS FROM
JULY 24 TO AUGUST 21, BUT WE WERE “ADVISED” TO CELEBRATE MARRIAGES ETC. IN
THE SAME PERIOD WHEREAS A “LAHIRI” ADHIKAMASA WILL BE THRUST ON US IN 1999
WHEN THERE IS ACTUALLY NO SUCH ADHIKAMASSA AS PER THE VEDAS THEN!
         Dr. Raman says in his editorial comments to every article on Ayanamsha in his magazine
these days, “Vedic astrology is sidereal....The value of Ayanamsha has not been resolved
although two or three Ayanamshas are popular with most Astrology students. ...We would,
however, like our readers to note that the proof of pudding lies in the eating. The correctness of a
forecast based on a particular value of the Ayanamsa, without over-emphasis on the astronomical
angle, therefore, may be deemed as evidence of its correctness”. SINCE AS EVEN A “TYRO”
KNOWS, ASTROLOGY IS SUPPOSED TO BE BASED ON ASTRONOMY THIS STATEMENT
IMPLIES THAT VEDIC ASTRONOMY IS ALSO SIDEREAL. IN OTHER WORDS, ANY
RASHICHAKRA WHICH “MAKES THE PUDDING SWEET” HAS TO BE ADOPTED FOR FAIRS
AND FESTIVALS ALSO, APART FROM PREDICTIVE GIMMICKS, NO MATTER HOW
ARBITRAY, FALLACIOUS, UNSCIENTIFIC OR NON-VEDIC IT MAY ACTUALLY BE!.
         This is really worse than murdering the entire Hindu society since we are being forced to
get converted to non-Vedic predictive zodiacs in the garb of Lahiri and Ramana Rashi-charkras.
by propagating them as “enjoined by the Vedas”.
          All this is being done by these astrologers and panchangakars in the name of making
“correct predictions” from incorrect data ….
         EXCEPTING FOR THE PREDICTIVE ASTROLOGERS, NO REAL VEDIC RISHI OR
SCHOLAR HAS EVER RECOMMENDED —MUCH LESS ENJOINED— ANY NIRAYANA
(SIDEREAL) ZODIAC: Here are the proofs:
         !. All the Vedas, including the Upnashids and Brahmanas enjoin a Sayana (Tropical)
months linked to (real —and not imaginary!) Ritus and Ayanas.
         2. All the Puranas (including the Vishunu and Bhagvata Purana) and Smritis had a similar
system naming Madhu, Madhav as Mina, Mesha etc. and linking the Nakshatras to Sayana
Rashis.
         3. The Ramayana and the Mahabharata advocate a Sayana Rashi-chakra. (How these
predictive astrologers and Panchangakars say that “Brihat Parashari” is Nirayana or Lord Rama
or Lord Krishna etc. were born in some Lahiri Rashichakra, they only can say since maybe they
were born before Parashara Rishi and even Lord Rama and Lord Krishna!)
         4. The Surya Sidhanta, Pancha Sidhantika, Aryabhatta, Lala (Shishya Dhi Vrisdhi) etc.
etc. all the Sidhantic astronomy books advocate a Sayana Rashi Chakra. (These predictive



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panchangakars and Jyotishis say that Tropical Rashichkara is Western. I have no information
that any of the real Vedic Rishis or Sidhantakars have become NRIs. May be these Jyotishis
have a special “contact” with them!)
         5. Jagadguur Adi Shankra referred to Sayana Rashi Cahkra by indicating to actual
Uttarayana and Dakshinayana instead of Lahiri or Ramana Dakshinayana etc. (These Jyotishis
who praise the Adi Shankara do not have even the courtesy to celebrate his birthday as per the
real Vedic calendar)
         6).The commentator Hariswamin (said to be a contemporary of Vikramidytya supposed to
have ruled Inida in the Ist Century BC) of “Shatapatha Brahmin” has intepreted the Mantras only
as per Sayana Rashichakra
         7. Sayana Acharya (famous for his Sayana Bhashya) around 13th century AD has
referred to only Sayana Rashichakra in his commentaries on the Vedas etc.
         8. Acharya Abhinavgupta, the world famous Shaiva scholar of Kashmir, and the author of
“Tantraloka” and his commentator Jayaratha have advocated Sayana Rashi Chakra. Acharya
Abhinavgupta was born in the 10th century AD and Jayaratha in the 12th century. (How the
“world famous” Kashmirir Panchang, which quotes Acharya Abhinavgupta’s prayers in their
panchang and Jantari, want Kashmiri Pandits to celebrate Nirayana Sankrantis and festivals, they
only can say. As far as we can understand, there can only be two reasons. Either they have not
read the “Tantraloka” or they believe in conituining to make a fool of the Kashmirir Pandits in the
name of “Dharma”. In either case, it is reprehensible. More reprehensible is it for Kashmiri
Pandits to be befooled for centuries).
         9.Swami Ananda Bodha Saraswati (about 14th century AD) in the line olf the the Adi
Sjhankaracharya, in his Tatparya Prakashika commentay on the “Yogavasishta
Mahamramayana” has referred to only Sayana Rashichakra
       10. Goswami Tulsidas has adopted Sayana Rashichakra.
      11. Even after Nirayana Rashichakra had been discovered in India, Vasishtha,
Yajnyavalkya, Parashara etc. etc had advised to follow Sayana Rashichakra instead of the
Nirayana one.
         12. His Holiness Jagadguru Shankaracharya of Sharda Math, Dwarka, had in 1758 AD
issued an edict that only Sayana Rashichkara should be followed for all religious functions and
ceremonies etc.
         13.The Hindi translators of Rigveda Samhita referred to only Sayana Rashichakra as
late as 19th Century as explained in our last year’s ephemeris.

         14..SO MUCH SO THAT EVEN THE CALENDAR REFORM COMMITTEE HAD
RECOMMENDED SAYANA RASHICHAKRA—THOUGH THOSE RECOMMENDATIONS WERE
SABOTAGED BY THE LATE N.C. LAHIRI, DESPTIE HIS BEING A SIGNATORY TO THOSE
RECOMMENDATIONS!
         15. A thorough analysis of Vedic astronomical reference, when scrutinized in the light of
the modern astronomy computer programmes, reveals that the real Vedic Rishis were the most
accomplished astronomers as far as deciding the real dates for rituals wee concerned. THEY
NEVER FUMBLED WITH 108 RASHICHAKRAS AND NEVER QUIBBLED AS TO WHICH
AYANAMSHA WAS MORE CORRECT “without over-emphasis on the astronomical angle”.
         From all these disucssions, it is evident that whether it is culturally, scientifically or as per
religious injunctions, it is only Sayana Rashcichakra (Tropical zodiac) that was being used in
India—and it is only from India that this Rashichakra has gone to other countries, and not the
other way round.
         It is said that Bhishma had lost his sense of discrimnination between good and evil
otherwise he would not have been a mute spectator at the time when Draupadi’s clothes were
being removed by Duhshasan in the presence of Bhishma, Drona and Kripacharya etc. Bhishma
had “become immune” because he was earning his livelihood from a sinful king like Duryodhana.
Similarly, these predictive astrologers seem to have lost their sense of good and evil because
they are earning theIr livelihood by teaching imaginary Nirayana predictive astrology and
astronomy in the name of “Vedic Jyotisham” and “promulgating” the list of fairs and festivals also


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on the basis of these very imaginary Rashichakras. They do so by presiding over “Panchanga
Standardization Committees” to have resolutions passed to fleece the entire Hindu community in
the name of “Bija Samskaras to the Surya Sidhanta” ...there also they want only “Lahiri Bija”
which term in itself is reprehensible..
        In the light of the irrefutable proofs in our previous years’ ephemerides and also in this
ephemeris, any Nirayana (sidereal) astrologer calling himself a “Vedic astrologer” is actually a
fraud on the Vedas and by the same logic, those Nirayana astrologers who call themselves the
“greatest living Vedic astrologers” are actually the greatest living frauds on the Vedas. The earlier
we shun tthem the better for Hindu society as a whole as otherwise they will continue to compel
us to perform Shradhas when it is auspicious time for marriages and perform marriages in
Shradhapaksha.
        Since they sing in a chorus about “Vedic astronomy being sidereal” that is why the
“Manusmriti” has warned us further:
,dks· fi osnfo)eZa ;a O;oL;sn~f}tkssÙke%AA l foKs;% ijks /kekZs ukKkukeq fnrks· ;qrS%AA12@113
“The tenets of Dharma settled by even a single person knowing the Vedas is to be considered as
the real Dharma and not the one which even thousands of ignorant persons may declare
unanimously as Dharma.
        The Manu comes down heavily on these “sin-personified-scholars” in the following
words:
;a onfUr reksHkwrk ew[kkZ /keZerf}n%AA rRikia ‘ kr/kk HkwRok r}ä¤uuqxPNfrAA12@115
“Anything declared as Dharma by these—Murkhas—foolish and—atadvidah—ignorant people—
—is sin-personifed and it (the sin) follows its propagators in hundreds of forms....it will not leave
them at any cost”.
        IN SHORT, THESE NIRAYANA ASTROLOGERS WHO CALL THEMSELVES VEDIC
ASTROLOGERS CANNOT ESCAPE THE SIN OF HAVING COMITTED “THE ENTIRE HINDU
SOCIETY TO ADHARMA”.
        AS IT IS ONLY PREDICTIVE ASTROLOGERS WHO HANKER FOR 108 NIRAYANA
RASHICHAKRAS, SO THAT THEY CAN MAKE FOOL OF A COMMON MAN IN THE GARB OF
CORRECT PREDICTIONS FROM INCORRECT DATA. ANYONE WHO CONTINUES TO BE
DUPED BY THEM IS…….

        … …….
         As a matter of fact, this article is being written for every Hindu who has still some love for
his Dharma instead of the filth of lucre. IT IS A CLARION CALL TO EVERY HINDU TO REBELL
AGAINST THE TYRANNICAL GRIP THE FALSE MESSIAHS HAVE ON US AND FREE
OURSELVES FROM THEIR SHACKLES —WE SHOULD NOT BE AFRAID BECAUSE WE ARE
NOT GOING TO LOSE ANYTHING SINCE THEY HAVE ALREADY MADE US LOSE OUR
DHARMA BY MAKING US BELIEVE IN SOME IMAGINARY SIDEREAL RASHICHCKARA AND
THUS COMPELLING US TO CELEBRATE OUR FAIRS AND FESTIVALS ON WORNG DAYS.
THESE “JYOTISHIS” HAVE ALREADY MADE US PAUPERS INTELLECTUALLY—WHAT
WORSE CAN THEY DO TO US? THEREFORE, FOR THE SAKE OF DHARMA, WE MUST
REVOLT———EVERY HINDU HAS TO BE A WARRIOR FOR HIS DHARMA. THE GITA
DECLARES UNEQUIVOCALLY AND I HAVE READ IN MY SCHOOL DAYS IN A POEM NAMED
“HORATIOUS”, “FOR NO MAN CAN DIE BETTER THAN FACING FEARFUL ODDS, FOR THE
ASHES OF HIS FATHERS AND THE TEMPELS OF HIS GODS”. IRONICALLY, HERE WE
HAVE TO SAVE OUR DHARMA NOT FROM SONE FOREIGN MERCENARIES OR SOME
OTHER RELIGIOUS ZEALOTS WHO WANT TO CONVERT US TO SOME OTHER RELIGION
BUT FROM OUR OWN CLAN WHO ARE HOLDING US TO RANSOM BY MAKING “CORRECT
PREDICTIONS” FROM INCORRECT DATA. IF SOME PEOPLE WANT TO DIE FOR THE
CRUMBS THESE PREDICTIVE ASTROLOGERS ARE THROWING ON THEM—IT CERTAINLY
IS THEIR PREROGATIVE—AND—BAD LUCK!
        …..
THE DIFFERENCE BETWEEN SAYANA AND NIRAYANA:



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          Those readers who are still not aware of the difference between the Nirayana and the
Sayana Rashichakras can be content with the following general definition, “When it is said that
these days Sun enters Aries, Cancer, Libra and Capricorn on or around March 21, June 21,
September 23 and December 21 respectively, we are referring to a Sayana i.e. Tropical zodiac.
Its starting point is the Equinoctial point on March 21. (The celestial equator and the ecliptic cut
each other on two points during a year and these are known as equinoctial points). It always
starts when the sun has zero degrees North declination, zero degrees Right Ascension, zero
degrees longitude and latitude (which is, for all practical purposes, always zero even otherwise).
It is also known as seasonal Rashichakra because it has a direct link to the seasons, like Mesha
Sankranti being also known as Vasant Sampat—Spring Equinox—because days and nights are
equal on that day throughout the globe and it falls in the middle of the Spring season in Northern
Hemisphere. It is also known as Uttar Gola since the sun, after having come down to zero
degrees of Southern declination proceeds towards Northern declination on that date. Karkata
Sankranti is known as Dakshinayana (which literally means turning South) because the sun starts
climbing down the Northern declination and the rains start from that date and it is also the
longest day in the Northern Hemishpher. Similarly, Tula Sankranti is known as Jala Vishuva—
Autumn Equinox—— because days and nights are equal throughout the globe on this day again.
It is also known as Dakshina Gole since the sun, after having climbed down to Zero degrees
northern declination starts obtaining Southern declination. It falls in the middle of Sharad Ritu.
Last but not the least important is the Makara Sankranti, which is also known as Uttarayana
(which literally means turning North) since the sun starts climbing down from the maximum
southern declination. Days are the shortest on this date. It is also the start of the Shishir Ritu.
Mesha, Karkata, Tula and Makara snakrantis are thus the four cardinal points.
          As this Rashichakra is directly linked to the seasons, it is also known as seasonal year,
as such.
          It must be made absolutely clear here that the Ritus and the longest or the shortest day
as referred to above are only for the Northern Hemisphere wheareas for the Southern
Hemisphere like the countries of South Africa; New Zeland, Australia South America etc. etc. the
revrse is the case i.e. the day will be the shortest there on June 21 whereas it will be the longest
on December 21. Similarly, Spring will start there only when it is Jala Vishuva in Northern
Hemisphere whereas on the day of Vasant Sampat here, it will be Autumn Equinox there.
TECHNICALLY, THERE CAN BE AT LEAST 108 TIMES 12 NIRAYANA SANKRANTIS IN A
YEAR: On the other hand, a Nirayana Mesha Sankranti may take place these days on April 15
(if you are a worshipper of the late N. C. Lahiri) or on April 12 (if you are a worshipper of Dr. B. V.
Raman) or on April 14 (if you are a worshipper of Cyril Fagan) or on April 13 (if you are a
worhsipper of Graha Laghava) and so on. None of these Rashichakras has any link whatsoever
with any of the seasons, nor can you calculate declinations etc. of the sun, moon or planets etc.
from the same. Whereas you can verify the positions of Sayana sun on the solstices and
equinoxes etc., there is no way you can “observe”: the actual position of any Nirayana sun.
          This Rashichkara is supposed to be starting from Ashvini Nakshatra—but nobody is sure
as to whether by Ashvini he means the star Beta Arietis or the constellation Aries as a whole or a
point removed by a few degrees from the star Alpha Arietis and so on. Then there are also some
Nirayanawallahs who want to adopt a Rashichkara which has a starting point of 180º from Chitra,
but then do not want to get fixed to that either because they want some corrections there also to
make it coincide with some “Ashwini Nakshatra”.

WERE OUR VEDIC RISHIS INSENSITIVE TO SUMMER (HEAT) AND WINTER (COLD) ETC.
i.e. WERE THEY SENILE AND MENTALLY DERANGED?
        Now that these predictive astrologers have been confronted with irrefutable proofs that
the Vedas, Puranas, Smritis, Itihasas and even the Sidhantas have not referred to any so called
nirayana Rashichakra—not to speak of Lahiri or Ramana Rashichakra—even obliquely, they
should have called it a day. I find, however, that they have been offering a counter argument
that “No doubt the Vedas etc. are talking of Ritus and Ayanas etc. but they are only Sidereal
(Nirayana) linked to Lahiri/Raman Rashichakras”.


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“Give the devil his due”
Here are a couple of examples of these “counter-arguments”: Shri D. B. Gore of Poona was kind
enough to send me photocopies of an article titled “Sayana and Nirayana” by Prof.
Ramakrishnamurthi, MA, which had originally been published in March 1951 of the AM and
reprinted in Feburayr 1981. The “learned author” has tried his best to “substantiate” his argument
that the Vedic Ritus referred to in the Vedas are sidereal — Lahiri?—solar and lunar months. He
has quoted very profusely from the Vedas and the Mahabharata etc. and rendered the
translations of these verses in such a manner that one is really flabbergasted to see the
intransigence committed by him! For instance, on page 181, it says, “All these (Vedic)
statements have been made in BC years and they can have a meaning only in the Nirayana
system....”. Then again on page 204 it says, “Taittiriya Samhita says that Madhu and Madhava
constitue Vasanta Ritu. This shows that when the Sun travels in the fixed Aswini, Bharani,
Krittika and Rohini part of the ecliptic the months are Madhu and Madhava (Chaitra and Vaishkha
of the solar sidereal year) and the season is Vasanta or Spring. The Indian season are fixed on
the Nirayana system and not on the Sayana system. According to the Vedic seers the seasons
or Ritus depend on the position of the Sun on the fixed parts of the ecliptic and not on the position
of the equinox.”....”The opinion of the Rishis is that Vasanta season always constitutes the two
solar sidereal months Chaitra and Vaisakha viz. Mesha and Vrishabha or the Vedic Madhu and
Madhava. The lunar system, both Pournimanta and Amanta, is tied to the solar sidereal sysem in
such a way that the Chaitra of both the systesms is always near each other and at times they
overlap”.
          Then in the March 1981 issue of the AM continuing in the same vein, the “learned author”
has tried to prove that Bhishma also shed off his mortal coil on some Nirayana Magha Shukla
Ashtami. Similarly, about the birth of Rama, he has said on page 267, “This refers to the year
beginning with the Vasanta Ritu. This coupled with the month of birth as Chaitra, which fell after
twelve months, shows clearly the belief of the Rishis that the seasons were determined by the
months of the sidereal solar year of the Nirayana system and not by the months of the tropical-
solar year of the Sayana system.”.
          There are similar articles appearing in almost every Nirayana and “not-so-Nirayana”
astrological magazine, trying to prove the unprovable that the Vedas are referring to sidereal
Rashis, Ritus and Ayanas. Ironically, all these astrological magazines call themselves “Vedic
astrology magazines”.
WHAT ARE THE VEDIC REFEENCES? We will, therefore, have to delve deep into the Vedas
to find whether the zodiac/calendar was tropical or sidereal i.e. whether it was seasonal or some
imaginary one.
          The earliest reference we have to seasons is in the Rigveda in the form of Purusha-Sukta
wherein it has been said ßns o k ;KerUorA olUrks vL;k· · lhnkT;e~ A xz h "e b/e% 'kjn~ g fo%A
lIrkL;klUifj/k;% ¼_xosn lafgrk 3@13@12½ß It means the gods performed a Yajnya. Spring was
its ghee, summer the fuel and Sharat-Ritu the sacrificial material. There is also a reference to
months later in the same Veda os n eklks /k` oz r ks }kn'k iz t kor%A os n k ; mitk;rs (1/25/8)
                                                 r
“Varuna knows the 12 months and the thirteenth (Adhika-masa)” Thus there is no indication of
“senility” on the part of the Rishis since they have linked (Summer and not Winter etc.) to fuel
and there is also a referenmce to Adhkamasa in the same Veda.
          There are also innumberable references to the seasons and months in both the Shukla
as well as the Krishna Yajurveda. On page 82 of Krishna Yajurveda (Benaras Hindu Univrsity
edition) the following Mantras are an eye opener:
vfXujfl oS”okujks·flA laoRljks·flA ifjoRljks·flA bnkoRljks·flA oRljks·flA rL; rs olUr% f”kj%A xzh’eks
nf{k.k% i{k%A o’kkZ% iqPNe~A ”kjnqÙkj% i{k%A gseUrks e/;e~A iwoZi{kf’pr;%A viji{k% iqjh’ke~A vgksjk=kk.kh”Vdk%A
rL; rs eklk’pk/kZeklk’p dYiUrke~A Ñ’.k ;tqoZsn 4@19
                                                        w
e/kq’p ek/ko’p oklfUrdko`rw ”kqdz”p “kqfp”p xzS”eko`rA uHk”p uHkL;”p okf’kZdko‘rwA bZ’k’pkstZ’p “kjnko‘rwA
lg’p lá’p gSefUrdko`rwA ri’p riL;’p ‘kSf’kjko‘rwAA Ñ”.k ;tqoZsn 139@40
“(Here the Supreme Being has been identified with different attributes). You are Vaishvanara.
You are Samvatsara, Parivatsara, Idvatsara and Vatsara. Summer is your right wing. Rains your



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tail. Sharat Ritu is your left wing. Hemanta is your middle part. The first fortnight (of the lunar
month) is your ribs. The second fortnight is your faeces. Days and nights are your Ishtikas.
Thus are your months and fortnights expressed,”. ..”Madhu and Madhava are the months of
Vasanta; Shukra and Shuchih are the months of Grishma; Nabah and Nabhasya are the months
of Rains; Isha and Urja are the months of Sharat; Saha and Sahasya are the months of Hemanta
and Tapah and Tapsya are the months of Winter”.
           All these definitions and attributes of the months are of the Sayana year which has
been analyzed in the light of days, fortnights, months and seasons.

Vedas and the seasons:
Let us first see what the Vedas have to say about the Ritus—whether they are Tropical or
Lahiri/Raman ones. Here are some quotaions from the “Shatapatha Brahmana”
                 g                                                       g                       g
rkUoS }kn'k x` ~.kh;kr~A }kn'k ok eklk% laoRljL; rLekn~}kn'k x` ~.kh;knFkks· vfi =k;ksn'k x` ~.kh;knfLr
                                         g
=k;ks'kks ekl bfr }kn'k Roso x` ~.kh;ns" kSo lEir~AA5AA¼v=k Vhdk% ßv=kk;efHkizk;%A pkUæekl i{ks
eklkf/kD;a Hkofr] lkSjekli{ks rq es” kkfnjk’khuka }kn’kRokn~}kn’kSo ekl bfr r=kSokf/kdks eklks· UrHkZ orhfr
}kn’ki{k ,o i;kZIr bfr] ,” k ,o i{kks yk?koeis{kek.kL; fu;E;rsAß½
             g                                                        g
vFkkrks x` ~.kkR;so mi;kex‘ ghrks· fl e/kos RosR;s ok/o;Z‘ x` ~.kkR;qi;kex‘ ghrks· fl ek/kok; Rosfr
izfrizLFkkrSrkos o oklfUrdkS l ;}lUr· vks'k?k;ks tk;Urs ouLir;% iP;Urs rsuksgSrkS e/kq'p
ek/ko'pAA14AA ¼v=k JhgfjLokfeuh Vhdk%&&e/kqek/kokfofr pS=k oS'kk[kkS] _rqxzgk.kka pS=kkn;ks eklk%
nsork%A pS=k oS'kk[k;kseZ/kqEkk/kouke/ks;izk fIra n’'kZ;frA ,rkS mäkS eklkS oklfUrdkS ½
                                                  Z          g
mi;kex‘ ghrks+ · flA ‘ 'kqØk; RosR;sok/o;Zqx`g~.kkR;qi;kex` hrks· fl 'kqp;s Rosfr izfrizLFkrSrkoso xzS"ekS l
;nsr;kscZfy"Ba rifr rsuks gSrkS ‘ 'kqØ’p ‘ 'kqfp'pAA15AA
                                                    g
mi;kex‘ ghrks · flA uHkls RosR;so/o;qZ xZ` ~.kkR;qi;kex‘ ghrks· fl uHkL;k; Rosfr izfrizLFkkrSrkoso
okf” kZdkoeqrks oS fnoks o” kZ fr rsuks gSrkS uHk’p uHkL;’pAA16AA
mi;kex‘ ghrks · flA b"ks RosR;sok/o;Zqx‘ Zg~ .kkR;qi;kex‘ ghrks· L;wtZs Rosfr izfrizLFkrSrkoso ‘ ''kkjnkS l
;PNj|wxzZl· vks” 'k/k;% iP;Urs rsuks gSrkfo” k’pkstZ'pAA17AA
          g
mi;kex` hrks· flA lgls RosR;sok/o;ZqxZg~.kkR;qi;kex‘ ghrk· fl lgL;k; Rosfr izfrizLFkkrSrkoso gSefUrdkS l
;)seUr · ek% iztk% lglso Loa o’keqiu;rs rsuks gSrkS lg’; lgL;'pAA18AA
          g
mi;kex` hrks· flA rils RosR;sok/o;Zqx‘ g~.kkR;qi;kex‘ ghrks · fl riL;k; Rosfr izfrizLFkkrSrkoso ‘ kSf’kjkS l
;nsr;kscZfy” Ba ‘ ;k;fr rsuks gSrkS ri’p riL;’pAA19AA
mi;kex‘ ghrks · flA vaglLir;s Ros fr =k;ksn’ka xzga x‘ g~.kkfr ;fn =k;ksn’ka x` ~.kh;knFkk        g
izfrizLFkkrk· /o;kZs% ik=ks lalzoeou;R;/o;ZqokZ izfrizLFkkrq% ik=ks lalzoueou;R;kgjfr Hk{ke~A 4@2@5
         (The commentary by Hariswamin on some of the above Mantras is very revealing and
interesting. On the colophon of the edition published by Lal Bahadur Shastri Sanskrit
Vidyapeetha, Katwaria Sarai, New Delhi, it is mentioned that Hariswamin was a contemporary of
the famous king Vikramaditya in whose memory the Vikrami Samvat is still going on. I have
underlined the relevant portions of his commentary and these clearly indicate that Lunar months,
Mesha etc. Sankrantis and Madhu, Madhava etc. Vedic months were related to real seasons and
Ayanas )
         “Because in Vasanta i.e. Spring season the botanical world is in full blossom that is why
these two months are known as Madhu and Madhava. (The commentator Hariswamin has said
here that Madhu is Chaitra and Madhava is Vaishakha respectively and both are the months of
Vasanta). Because as Grishma i.e. the Summer season generates a lot of heat so these months
are called Shukra and Shuchi. In Varsha i.e. the Rainy season, it rains incessantly that is why
these two months are known as Nabhah and Nabhasya. As in Sharat Ritu i.e. the two months
following rains the botanical world ripens. For that reason these two months are known as Isha
and Urja. In Hemanta i.e. Autumn season the living world of insects etc. etc. becomes docile
because of the energy having been sapped, that is why these months are known as Saha and
Sahasya. (Similarly,) in Shishir Ritu i.e. Winter season one becomes almost immobile that is why
these two months are known as Tapah and Tapasya”.



                                                     6
        Though these two Mantras alone are more than sufficient to show how maliciously and
covetously the predictive astrologers these days are misinterpreting the Vedas etc. to befool the
Hindu Society, yet lest these “Jyotishis” say that this isolated topic is “unintentional’ on the part of
the “Shatapatha Brahmana”, I am, therefore, giving many more Mantras.
vFk LokgkLokgsfr ;tfrA gseUrks ok _rw.kka Lokgkdkjks gseUrks ghek% iztk% Loa o’keqiu;rs
rLek)seUEyk;UR;ks”k/k;% iz ouLirhuka iyk’kkfu eqP;Urs izfrrjkfeo o;kafl HkoUR;/kLrjkfeo o;kafl irfUr
foifrrykseso iki% iq#”kks Hkofr gseUrks ghek% iztk% Loa o’keqiu;rs Loh g oS re)Za dq#rsfJ;s·ék|k; ;fLeé)Zs
Hkofr ; ·,oesr}snAA 1@4@5@6
ÑfÙkdkLox~uh ·vkn/khr——,rk g oS izkP;S fn’kks u P;oUrsA lokZfu g ok vU;kfu u{k=kkf.k izkP;S fn’k’P;oUrsA
2@1@2@2 v=k lk;.k Hkk”;e~% ßfu;rfnd~ lEcU/ko’ksuSrk% iz’kalfr ^,rk g ok bfr && nf{k.kr% mÙkjrks ok
fo{ksio’kké pyfUr fdUrq ‘kq)izkP;kesoks|fUrAß ‘kwq) izkP;k fdefHkiszre~ bfr rq dkrh;’kqYolq=kL; egh/kjHkk”;L;
izkphlk/kufo”k;s fofyf[krsuSdsu okD;su LQqVa HkofrA rFkk fg r}kD;e~ & ßes”krqyklaØkUR;gs rq izkP;ka
‘kq)k;keqnsfrAß
dk.M 2 ckã.k1 v/;k; 3 esa%
olUrks xzh”eks o”kkZ%A rs nsok _ro% ‘kj)seUr% f’kf’kjkLrs firjks ; ,okiw;Zrs·)Zekl% l nsok ;ks·i{kh;rs l
firjks·gjso nsok jkf=k% firj% iquj
g~u% iwokZg~uks nsok vijkg~u% firj%AA1AArs ok ,r _ro——AA2AA”Vasanta, Girshma and Varsha
are the season of the gods.      Sharat, Hemanta and Shishira are the
season of Pitras. The fortnight in which the Moon becomes full (Sukla
Paksha) is that of gods whereas the wanning fortnight is that of Manes.
Day belongs to gods and night to Manes. During the day also, first half
belongs to gods and the second half to Manes”.
l ;=kksn³korZrs nsos”kq rfgZ Hkofr nsokaLráZfHkxksik;R;Fk ;=k nf{k.kkorrZs fir‘“kq rfgZ Hkofr
fir¤aLráZfHkxksik;frA ¼v=k Vhdk%&& l lw;kZs ;=k ;fLeu~ dkys nf{k.kxksyknqÙkjxksya izfr ^mn³^ i;kZoÙkrs ^rfgZ^
rnk rfLeu~ le;s esjks#ifjHkkxs·ofLFkrkuka nsokuka l n‘f”Vxkspjks Hkorhfr rs”kq mn³ nsos”kq izdk’kdks HkorhfrA
vFk ;=k ;fLeu~ dkys iqu#Ùkjxksykn~ nf{k.k xksya i;kZorZrs rnk nf{k.kfnxofLFkrL; fir‘yksdL; izdk’kd% lu~
rs”kq fir‘“kq HkofrA½AA3AA
When the sun turns north it is in the gods (that is it becomes visible to the gods). When it turns
South it is in the Manes (that is it becomes visible to the Manes). (Here the commentary of
Hariswamin says that by North it means when the sun starts going towards Uttara Gola and by
South it means when it starts going towards Dakshina Gola i.e. Uttarayana and Dakshinayana
respectively)
l ;=kksn³korZrsráZXuh vkn/khrkigrikIekuks nsok vi ikIekua grs·e‘rk nsok uke‘rRoL;k’kkfLr loZek;qjsfr
;LrákZ/kÙks ·Fk ;=k nf{k.kkorZrs ;LrákZ/kÙks·uigrikIeku% firjks u ikIekueigrs eR;kZ% iqjk ák;q”kks fez;rs
;LrákZ/kÙksAA4AA (This Mantra enjoins getting sacrificial Agnis in Uttarayana
and not in Dakshinayana——Uttarayana                            is    auspicious         for    tonsure        and
yajnyopaveeta etc).
czãSo olUr% {k=ka xzh”eks o”kkZLrLekn~ czkã.kks olUr vkn/khr czã fg olUrLrLekR{kf=k;ks xzh”e vkn/khr {k=ka
fg xzh”eLrLek}S’;ks o”kkZLokn/khr fofï o”kkZ%AA5AA
Vasanta is (represents) Brahmins (because both are mild). Grishma
represents Kshatriyas (because both are hot). Varsha represents
Vaishyas because Varsha is a synonym of Vaishya.
l ;% dke;srA czãoPpZlh L;kfefr olUrs l vkn/khr czã oS olUrks czgopZlh HkofrAA6AA
vFk ;% dke;srA {k=ka fJ;k ;’klk L;kfefr xzh”es l vkn/khr {k=ka oS xzh”e% {k=ka gSo fJ;k ;’klk HkofrAA7AA
vFk ;% dke;srA cgq% izt;k i’kqfHk% L;kfefr o”kkZlq l vkn/khr foM~oS o”kkZ véa fo’kks cgqgZSo izt;k i’kqfHkHkZofr ;
,oa fo}kUo”kkZLok/kÙksAA8AA
rsok ,r _ro% A mHk; ,okigrikIeku% lw;Z ,oS”kka ikIeuks·igUrks|ésoS”keqHk;s”kka ikIekueigfUr rLek|nSoSua dnk
p ;K miuesnFkkXuh vkn/khr u ‘o%’oeqiklhr dks fg euq”;L; ‘oks osnAA99AA              laoRljks                     oS
iztkifrjsd’krfo/k%ArL;gksuk=kk.;/kZeklk eklk _ro% “kf”VekZlL;kgksjk=kkf.k ekfl oS laoRljL;kgksjk=kk.;kI;Urs
prqfOoa’kfrj/keklkL=k;ksn’k eklkL+k;ks _roLrk% ‘kra fo/kk% laoRl · ,oSd’krreh fo/kkklA10@2@2@2
l _rqfHkjso lIrfo/k%A “kM`ro% laoRlj ·,o lIreh fOo/kk rL;SrL; laoRljL;SrÙkstks ; ,”k rifr rL; j’e;%
‘kra fo/kk 10@2@2


                                                        7
v=k        Vhdk%        iwoZa    laoRlj:iiztkirsjsd’krfo/kkfXuRoeqäe~A     rL;kfnR;L:iRoa       ‘krla[;kd
jf’efHkeZ.MysuSd’krla[;kiwjds.k laiéfefr pksäeA v/kquk izdkjkUrjs.ksd’kr la[;kdoÙoa lIrfo/kkfXuuk laifÙk’p
o{;rs p;uL;ke`rRoizkfIr% Qyfefr pA laoRljks oS iztkifrfjfrA ,d’krfo/kksukekfXu% laoRljkRed iztkifr:i%A
rL; laoRljL; ,d’krRosu izfriknua&&& rL;kgksjk=kkf.k bR;kfnukA rL; laoRljL; rkonsrkoUr% vgksjk=k;%
v)Zeklk eklkL=k;k _ro bfrA ,rs”osoksäla[;k lEi|rs bfr n’kZf;rqesdeklfLFkrkgksjk=kk foof{krk bfrA
_ro’p f=kRola[;kdk bR;kg&&&”kf”VekZlL;sfrA loZeklkgksjk=kifrx.kus·vf/kdk la[;k lEi|rsA ;s
eklxrkgksjk=kkLrs”keso laoRlji;kZoÙkZukfnfr u i`Fkx~x.kusfr rkRi;Ze~A ,dfLeu~ ekfl f=ka’kngkfu f=ka’knzk=k;
bfr “kf”V% leI|rsA v)Zeklk’prqfoZa’kfr%&&&efyEyqplkfgR;su =k;ksn’k eklk%A }ko`rw ,dhÑR; =k; _ro
bR;qäe~A ,oa laoRljs ‘kra fo/kk% lEi|Urs laoRlj% Lo;esd’krla[;kiwjd vfr rRla[;klEifÙk&A
laoRljks ;teku%A re‘roks ;kt;afr olar vkXuh/kkzLrLek}lars nkok’pjafr r);~fXu:ia xzh”eks·/o;Z;qLrIr·bo oS
xzh”eLrIrfeok/o;~;ZqféZ”Økefr o”kkZ·måkrk rLek|nk cyo}”kZfr lkEu·boksifCn% fØ;rs ‘kjn~czãk rLek|nk lL;a
iP;rs czg.oR;% iztk·bR;kgqgZsearks gksrk rLek)seUo”V~Ñrk% i’ko% lhnaR;srk g ok ·,ua nsor ;kt;afr l
;|sueS”kkohjk ;kt;s;qjsrk·,o nsork eulk /;k;snsrk gSoSua nsork ;kt;afrAA11@2@3@32
Samvatsara is the Yajmana.    The seasons make him perform the Yajnya.
Vasanta holds fire, that is why      forest-fires rage in that season.
Grishma ia Advaryu because it comes out hot like Grishma.    Varsha is
Udgata because when it rains in torrents it sings like Samas. Sharad
is Brahma because when the grains ripen it is said that the people are
having ‘Brahma’ Hemanta is Hota because as in Autumn the grains become
dry so do the animals fear on seeing the Hota....
rnkgq%A ;n~}kn’keklk% laoRljL;kFkkFkSrngjR;sfr ;}S”kqoreojs”kkesrk 3 Rijs”kk 3 feR;ojs”kk pSo ijs”kk psfr g
czw;knkRek oS lEoRljL; fo”kqoku³~xkfu eklk ;=k ok vkRek rn³~xkfu ;=kks·v³~xkfu rnkRek u ok·
vkRek·³~xkU;frfjP;rs ukRekue³xkR;frfjP;Ur·,oesq gSrnojs”kk pSo ijs”kk p HkofrAA
          12@1@7@6
“....Vishuvan is the Atma, the soul of Samvatsara. Months are its limbs. The limbs become the
soul. The soul becomes limbs. The soul does not exceed the limbs and the limbs do not exceed
the soul. (Vishuvan obviouisly means Equinox here)
_roks ok _fRot%A eklk Hk{kk% “kM`fRotks Hk{k;fUr “kM~ok _ro _fRofXHkjsorZwuo:U)sA
}kn’k Hk{kk HkofUrA }kn’k oS eklk Hk{kSjso eklkuo:U)s iqu% iqujfHkfuoÙkZe‘fRptks Hk{k;fUr rLekn‘ro’p
eklk’pkU;ksU;efHkfuoÙkZUrsAA
=k;ksn’ka ;tekuks Hk{k;frA ;ks g ok·,”k =k;ksn’kks ekl·,”k ,o izR;{kkRlaoRlj ,resokIRok·o#U)s l ok ,”k
laoRljso ;RlkS=kke.kh rsu loaZt;fr loZeo#U))sAA12 @14@1@29&31
        Wherever necessary, I have given a running translation of the above Mantras
simultaneoulsy so that the context and the sequence is clear that in these Mantras Ayanas have
been linked to these very real seasons and months and not to any imaginary Nirayana
Rashichakra.

We are proposing fairs and festivals as per Tropical Sankrantis and related lunar months also.
Here are the grounds for doing so (first from the Vedas): “Shatapatha Brahmana” says:
rnkgq% dfLeé‘rkoH;kjEHk·bfr xzh”es·H;kjHksrsR;q gSd·vkgqXxzh”eks oS {kf=k;L;ÙkZq% {kf=k;;K·m ok·,”k
;n’oes/k·+bfrAA 2AA r}S olUr+,okH;kjHksr olUrks oS czkã.kL;rZq;~Z; ·m oS d’p ;trs czkã.khHkw;soSo ;trs
rLek}lUr ,okjHksrAA3AA lk ;k·lkS QkYxquh ikS.kZeklh Hkofr rL;S iqjLrkR”kMgs ok lIrkgs ofÙoZt
milek;UR;/o;Zq’p gksrk p czãk pksåkrk pSrkUok·vUoU; _fRot%AA13@2@14@2&4
¼Jh gfjLokfeuh Vhdk% xzh”eks oS {f=k;L; mfpr_rq% lfg r=kkXuh vk/kÙksA xzh”eoPp djS% larki;frA
vFkZoknks·;e~A {kf=k;L; pS”k ;Kks ;% v’oes/k%A ,rLeknso opukr~ jk”Vªh v’oes/ksu ;tsrA ——r}S olarsA
olarizR;klé% QkYxquh’kqDy ,ok=k olar mä%A ßlk ;k·lkS QkTxquhß bR;qÙkj opukuqjks/kkr~A rFkk p lfr rr ,o
opukr~ _rqekZl% i{kfLfrfFkjfi ,rRloZa fo’ks”kr% fl)feR;;a n’kZukFkZeqiU;kl%A—olarks oS czkã.kL;rqZ%A l fg
u=kk/kkuksiu;ukfn djksfrA l Li’kZrks neRokPp czkkã.k bo ‘kkar%A —lk ;k·lkS QkYxquhA rL;SrL;k% iqjLrkR”kMgs
ok lIrkgsA “kMgs uoE;ke~A lIrkgs v”Ve;kke~A
These Mantras from “Shatapatha Brahmana” are extremely important and so is the commentary
by Shri Hari Swamin. The first Mantra asks “In which Ritu should the (Ashwamedha) Sacrifice be
started?” It gives a tentative answer. “It should be started in Grishma as it is the Ritu of
Kshatriya and Ashwamedha is the Yajnya of Kshatriyas”. The commentator says here that the


                                                    8
king scorches his subjects through taxes like the Grishma (summer) enervates them (with its
heat). So the king should start Ashvameha in Grishma. (2) Then it says further, “It should be
started in Vasanta season. Vasanta is the Ritu of Brahmin. Whosoever performs the Sacrifice
performs it by becoming a Brahmin. That is why it should be started in Vasanta”. The
commentry here is VERY IMPORTANT: It says, “By Vasanta is meant Phalguna Shukla Paksha
which is near Vasanta as will be clear by the following Mantras where it will elucidate the season,
the month, the fortnight and the Tithi also. Vasanta has been said to be the season of Brahmin
because both are of a calm temperament a Brahmin performs the Upanayana etc. which is
usually performed in Uttarayana and particularly in Vasanta.(3) As such six or seven days before
the Phalguna Purnima one should start engaging Ritvija, Advaryu, Hota, Brahma, Ugdata etc.”
The commentator has said that the six or seven days before Purnima means Phalguna Shukla
Ashtami or Navami.
‘kjfn dq;kZr~A Lo/kk oS ‘kjRLo/kk oS fir¤.kkeéa rnsueés Lo/kk;kUn/kkfr ek?ks ok ek uks·?kEHkwfnfr funk?ks ok fu
uks·?ka /kh;krk·bfrA13@4@4@4
vfi u% Lodqys tk;k|ksuks n|kr~ =k;ksn’khe~A e?kklq lkfiZ la;qäa ik;la nf{k.kk;usAAvuq’kklu-88@7 fo’ks”krLrq
dkfrZD;ka f}tsH;% lEiz;PNfrA ‘kj};~ik;s jRukfu ikS.kZekL;kfefr Jqfr%AA’kk- 171@18
rLekRlR;a onUrekgq)ZeZEonrhfr /keZaok onUralR;EonrhR;sr)~;soSrnqHk;a HkofrA
                                                                   ‘kr- czk- c`-vk-m-14@1@12@26
r}S ikS.kZekL;kesoA vlkS oS pUæ% i’kqLra nsok% ikS.kZekL;kekyHkUrs ;=kSua nsok·vkyHkUrs rnsuekyHkk·bfr
rLekRikS.kZekL;ka ;}so ikS.kZekL;ka ikS.kZeklh g oko izFkek O;okl rLek}so ikS.kZekL;ke~AA
r}S QkYxqU;kesoA ,”kk g laOoRljL; izFkek jkf=k;ZRQkYxquh ikS.kZeklh ;ksÙkjSs”kksÙkek ;k iwokZ eq[kr ·,o
rRlaoRljekyHkrsAA6@2@1@17&18 ¼v=k Jh gfjLokfeuh Vhdk% ,”kk laoRljL; jk=kh.kka izFkek vkfnHkwrk jkf=k%
;k mÙkjQkYxquh u{k=k ;qäk ikS.kZeklh ;k iwokZ ,”kk laoRljL; mÙkek vUR;k jkf=k%A rSfÙkjh;k vkeufUr ^^,”kk oS
t?kU;k jkf=k% laoRljL;] ;r~ iwoZsQkYxquh 0&&&0 ,”kk oS izFkek jkf=k% laoRljL; ;nqÙkjs QkYxquhß &&rS- czk-
1A 1A 3A 8A&&&bfrA vrks·L;keqÙkjL;ka QkYxqU;ka ikS.kZekL;ka i’okyEcsu laoRljknkS miØkUroku~ HkorhR;FkZ%A½
From this Mantra it is very clear that New Lunar Year started with Phalguna Purnima coupled with
Uttaraphalguni Nakshatra and Vasanta Ritu as seen above. The literal translation is, “It should
be done in Phalguna Purnimna. Purnima is the first night of the Samvatsara if it is coiupled with
Uttara-Phalguni Nakshatra. It is the best night because it touches the very mouth of
Samvatsara”. The commntator Hariswamin says, “The Purnima night joined by Uttara-Phalguni
Nakshatra is the first night of the year and is therefore the best night. The night with Purva-
Phalguni Nakshatra is the last night of the year. According to Taittiriyas, the night of Purva-
Phalguni Nakshatra (in the month of Phalguna) is the sinful night. The night with Uttara-Phalguni
Nakshatra is the best night —Tai. Bra. 1/1/3/8. Therefore, in the Purnima which has Uttara-
Phalguni Nakshatra with it, sacrifices should be started”. WE HAVE ALREADY SEEN THAT
THIS PURNIMAN-PLUS-UTTARAPHALGUNI NAKSHATRA HAS TO BE NEAR VASANTA
SEASON AND NOT AWAY FROM IT BY SEVERAL MONTHS These points we shall check
mathematically later.
eq[ka ok ,rn‘rwuka A ;}lar%A rS0 czk0 1@1@2@6]7
“Vasanta is the mouth of the seasons”. Taitirriya Brahman 1/1/2/6-7
        We shall also see as to how in the “Valmiki Ramayana” the year has been said to start
with Vasanta.
        Now let us see the “Shukla Yajurveda”:’kqDy ;tqoZsn
_roLr _rqFkk ioZ ‘kferkjks fo ‘kklrqAAlaoRljL; rstlk ‘kehfHk% ‘kE;Urq RokAA23@40
e/kq’p ek/ko’p oklfUrdko‘rw vXusjUr% ‘ys”kks·fl dYisrka |koki‘fFkoh dYi;UrkekiAA13@25
e/kqekéks ouLifreZ/kqeka vLrq lw;Z%Aek/ohxkZoks HkoUrq u%AA13@29
e/kq okrk _rk;rs e/kq {kjfUr flU/ko%A ek/ohuZ% lURoks”k/kh%AA13@27
e/kq uäeqrks”klks e/kqeRikfFkZoa jt%A e/kq |kSjLrq u% firkAA13@28
‘kqØ’p ‘kqfp’p xzS”eko`rwAAAxzS”eko`rw vfHkdYiekuk bUæfeo nsok vfHklafo’kUrq r;k nsor;k vafxjLon~ /kzqos
lhnre~AA14@6
uHk’p uHkL;’p okf”kZdko‘rw—14@15( b”k’pkstZ’p ‘kkjnko‘rwA——14@16( lg’p; lgL;’p gsefUrdko‘rw 14@27
ri’p riL;’p ‘kSf’kjko‘rwAA15@57



                                                      9
olUrsu _rquk nsok olofL=ko‘rk Lrqrk%Axzh”es.k _rquk nsok #æk% iapn’ks Le`rk%Ao”kkZfHk_Zrquk··fnR;k Lrkses
lIrn’ks Le‘rk%A—’kkjnsu _rquk nsok ,dfoa’k _Hko Lrqrk%A—gseUrsu _rquk nsokfL=k.kos e#r Le‘r Lrqrk%A—
’kSf’kjs.k _rquk nsokL=k;fL=ka’kne‘rk% Lrqrk%AA16@23&28
olUrsu _rquk nsok olofL=ko‘rk Lrqrk%A jFkUrjs.k rstlk gfofjUæs o;ks n/kq%AA21@23
xzh”es.k _rquk nsok #æk% iapn’ks Lrqrk%A c‘grk ;’klk cya gfofjUæs o;ks n/kq%AA24AA
o”kkZfHk_Zrquk··fnR;k Lrkses lIrn’ks Lrqrk%A oS:is.k fo’kkStlk gfofjUæs o;ks n/kq%AA25AA
‘kkjnsu _rquk nsok ,dfoa’k _Hko Lrqrk%A oSjktsu fJ;k fJ;a gfofjUæs o;ks n/kq%AA26AA
gseUrsu _rquk nsokfL=k.kos e#r Lrqrk%A cysu ‘kd~ojh lgkss gfofjUæs o;ks n/kq%AA27AA
‘kSf’kjs.k _rquk nsokL=k;fL=ka’ks·e`rk Lrqrk%A lR;su jsorh {k=ka gfofjUæs o;ks n/kq%AA28AA
u{k=ksH;% LokgkA u{kf=k;sH;% LokgkA ·gksjk=ksH;% LokgkA ·/kZeklsH;% LokgkAeklsH;%LokgkA
_rqH;% LokgkA ··rZosH;% LokgkA laoRljk; LokgkA22@28
e/kos LokgkA ek/kok; LokgkA ‘kqØk; LokgkA ‘kqp;s LokgkA uHkls LokgkA uHkL;k; LokgkA
b”kk; LokgkA ÅtZs LokgkA lgls LokgkA lgL;k; LokgkA rils LogkA riL;k; LokgkA 22@31
It is more or less the same thing that has been said in the “Krishna Yajurveda” above. In the 28th
Mantra of Sukta 22 the days and fortnights also have been linked to the seasonss
         Similarly, we find several references to months and seasons in the Atharvaveda like
_rqfH”V~okrZoSjk;q”ks opZlsRoklaoRljL; rstlk rsu lagu‘Ñ.eflAA5@28@13
fxzh”eks gseUr% f’kf’kjks olUr% ‘kjn~ o”kkZ fLors uks n/kkrA 6@55@2
v/kZeklk’p eklk’pkrZok _rqfHk% lgA11@7@20
dk0 15 lwDr 4%&
rLeS izkP;ka fn’k%AA1AAoklUrkS eklkS xksIrkjkodqoZu~ c‘gPp jFkarja pkuq”BkrkjkSAA2AA
oklUrkosua eklkS izkP;k fn’kks xksik;rks c‘gPp jFkarja pkuq fr”Brks ; ,oa osnAA3AA
rLeS nf{k.kk;k fn’k%AA4AA xzS”ekS eklkS xksIrkjkodqoZu~ ;Kk;Kh;a p okensO;a pkuq”BkrkjkSAA5AA
xzS”ekfoea eklkS nf{k.kk;k xksik;rks ;K;fK;a p okensO;a pkuq fr”Brks ; ,oa osnAA6AA
rLeS izrhP;k fn’k%AA7AA okf”kZdkS eklkS xksIrkjkodqoZu~ oS:ia p oSjkta pkuqf”BrkjkSAA8AA
okf”kZdkosua eklkS izrhP;ka fn’kks xksik;rks oS:ia p oSjkta pkuq fr”Brks ; ,oa osnAA9AA
rLek mnhP;k fn’k%AA10AA’kkjnkS eklkS xksIrkjkodqoZaNîSra p ukS/kla pkuqf”BrkjkSAA11AA
‘kkjnkosua eklkoqnhP;ka fn’kks xksik;r% ‘;Sra p ukS/kla pkuq fr”Brks ; ,oa osnAA12AA
rLeS /kzqok;k fn’k%AA13AA gSeukS eklkS xksIrkjkodqoZu~ Hkqfea pkfXua pkuq”BkrkjkSAA14AA
gseukosua eklkS /kzqok;k fn’kks xksik;rks Hkwfe’pkfXu’pkuqfr”Brks ; ,oa osnAA15AA
rLek Å/oZk;k fn’k%AA16AA’kSf’kjkS eklkS xksIrkjkodqoZu~ fnoapkfnR;a pkuq”BkrkjkSAA17AA
‘kSf’kjkosua eklkow/okZ;k fn’kks xksik;rks |kS’pkfnR;’pkuq fr”Brks ; ,oa osnAA18AA
_roLrac/urkrZoLrec/urA laoRljLra c)~okloZa Hkwra foj{kfrA vFkoZosn 10@6@18
_rwu;t _rqirhukrZokuqrgk;ukuAA lek laoRljL; eklku~ HkwrL; ir;s ;tsA 3@10@9
_rwu~ czwe _rqerukrZokuqr gk;uku~A lek% laoRljku~ eklkaLrs uks eq pURoagl%AA 11@6@17
_rqE;”V~okrZosH;ks ekn~H;%laoRljsH;%A /kk=ks fo/kk=ks le‘/ks HkwrL; ir;s ;tsAA19@37@4
re‘ro’pkrZok’p yksdk’p yksD;k’p eklk’pk/kZeklk’pgksjk=ks pkuqO;pyu~AA
_rwuka p oS l vkrZokuka p yksdkuka p yksD;kuka p eklkua pk/kZeklkuka pkgksjk=k;ks’p fiz; /kke Hkofr ; ,oa
osnAA15@6@17&18
xzh”eLrs Hkwes o”kkZf.k ‘kj)seUr% f’kf’kjks olUr%A _roLrs fofgrk gk;uhjgksjk=ks i`fFkoh uks nqgkrke~AA
                                                              vFkoZosn lafgrk 12@1@36
Here the months of different seasons are worshipped and so are the Ritus to which they belong.
             Similarly, We find furter clarifications in the Brahmana portions of the Vedas thus:
_rqfHkfgZ laoRlj% ‘kDuksfr LFkkrqaA ’kriFk czkã.k 6@7@1@8
 “A YEAR CAN EXIST ONLY BY DINT OF SEASONS” WHICH MEANS THAT ANYONE
INFERRING THAT THE VEDAS ARE TALKING OF A YEAR UNRELATED TO OR EXLCLUSIVE
OF THE SEASONS IS TALKING NONSENSE —THAT ALSO NOT “UNINTENTIONAL”. In fact, it
gives a lie to these Jyotishis who say that the Vedas are talking of some sidereal Lahiri or
Ramana “Smavatsara” because the meaning of the very first Mantra is clear:
lIrn’kks oS iztkifr%A }kn’k eklk%AA i prZo%AA gseUrf’kf’kj;ks% leklsuA rkoku~ laoRlj%A laoRlj% iztkifr%AA
,srjs;czkã.k iz0 v0 iz- [k0



                                                   10
“kM~ ok _ro _rq’k ,o rr~ laoRljekIuqofUrAA _rq’k% laoRljs izfrfr”BUrks ;kUrsAA }kn’k oS eklk ekl’k ,o
rr~ laoRljekIuqofUr ekl’k% laoRljs izfrfr”BUrks ;kfUrAA ,srjs; ck- 18@2
,dfoa’kesrng#i;fUr fo”kqoUra e/;s laoRljL;AA ,dsu ok nsok ,dfoa’ksukfnR;a LoxkZ; yksdk;ksn;PNu~AA18@4
HERE VISHUVAN I.E. THE EQUINOX HAS BEEN SAID TO BE THE MIDDLE OF THE YEAR
vFkSrr~ lkeA rnkgq%A laoRlj ,o lkesfrAA1AA
rL; olar ,o fgadkj%A rLekr~ i’koks olUrk fgadfjÑr% leqnk;fUrAA2AA
xzh”e% izLrko%A vfu#äks oS izLrko%A vfu#ä _rwuka xzh”e%AA3AA
o”kkZ mn~xhFk%A mfno oS o”kZa xk;frAA4AA
‘kjr~ izrhgkj%A ‘kjfn g [kyq oS Hkwf;”Bk vks”k/k;% iP;UrsAA5AA
gseUrks fu/kue~A fu/kuÑrk bo oS gseu~ iztk% HkofUrAA6AA
         Let us see what the Upanishads have to say:
laoRljks oS iztkifr%—iz’uksifu”kr~ 1@9
“Samvatsara is the (visible) for of Prajapati”.
rL;Sræwia ;fées”kkfndkykRlaHk‘ra }kn’kkReda oRljesrL;kXus;e/kZe/kZea ok#.ke~A e/kk|a Jfo”Bk|ZekXus;a
Øes.kksRØes.k lkikZ|a Jfo”Bk/kkZUra lkSE;e~A r=kSdSdeklkReuks uoka’kda lpkjdfo/ka lkS{eRoknsrRizek.keusuSo
izeh;rs fg dky%AA eS=kk;.;qifu”kr~ 6@14
“The Time is known in the form of Nimesha etc. and comprises twelve months of a year. It has
two halves known as Ayanas....”.
vg’p jkf=ka i{kap ekl‘Ro;ukfndaAA vUreZq[kks fotkuh;kRdkyHksna lekfgr%AA ‘kqDy;tqoZsnh; f=kf’k[kksifu”kn~
cãksifu”kr~ ‘yksd 119
“The Time can be recognized in the form of days, nights, months, seasons and Ayanas....”.
i pn’kfnukfu i{kks HkofrA i{k };a eklks HkofrA ekl};e‘r‘HkZofrA v;u };a oRljks HkofrAA vkFkoZ.k
f=kikf}Hkwfr egkukjk;.kksifu”kr~ 3@1
“A fortnight comprises of fifteen days. A month consists of two fortnights. A Ritu consists of two
months. (An Ayana consists of three Ritus) A year consists of two Ayanas (viz Dakshinaya and
Uttarayana”..”.
rkosrkoUrkS la/kÙk%A ,rnUouUr% laoRlj%A rL;SrkoUrkS ;)seUr’p olUr’pA ,rnuq xzkeL;kUrks lesr%A
tSfeuh;ksifu”nckã.k }kn’kkuqokd izFke [k.M
       We shall also discuss the meaning of some of the above Mantras in detail later but here
we must repeat the beautiful dialogue between Yajnyavalkya and Vidagdha Shakalya in “Brihad-
Arnyaka Upanishada” 3/9/5 which runs thus:
dre vkfnR;k bfr }kn’k oS eklk% laoRlj’pSr vkfnR;k ,rsghna loZeknnkuk ;fUr rs ;fnna loZeknnkuk ;fUr
rLeknkfnR;k bfrA
(Vidagdha Shakalya asks): “Who are the Adityas?” (Yajnyavalkya replies): “Twelve months
themselves which are the limbs of a Samvatsara, a year, are twelve Adityas. (How?) Because
these (very) months through their constant cycles —movements—go on accepting the deeds of
all the human beings as well as dispensing their results by way of their (humans’) life span etc.—
and as they (these twelve months) ‘accept while moving’ that is why they are known as Adityas”.
         To presume anything “unintentional” in these Mantras is only to betray the malicious
designs these astrologers have for the Hindu community as a whole!
         As if anticipating the Kaliyugi Dhuryodhanas’          onslaughts on the real Vedic
interpretations, the same Yajnyavalkya had clarified as to what type of months he was reffering to
in in the folowing Mantra:
,rL; ok v{kjL; iz’kklus xkX;Zgksjk=kk.;)Zekl elk _ro% laoRljk fo/k‘rkfLr”BfUr—3@6@9
“O Gargi, under the command of this vrey Indestructible Brahma, days, fortnights, months, Ritus
and Samvatsaras remain what they are...” Is this also “unintentional”?
       Similarly, in the “Chhandogya Upanishada” 4/15/4 it has been said
vFk ;nq pSokfLe NO;a dqoZfUr ;fn p ukfpZ”kesokfHklaHkoUR;fpZ”kksvgjg~u vkiw;Zek.ki{kk|ku ‘kM`n³~³~sfr
eklkaLrkUeklsH;% laoRlja laoRljknkfnR;a and this is what Bhagwan Shankaracharya’s
commentary on it has to saysy vkiw;Zekui{kk|ku~ mn³~ mÙkj fn’kkesfr lfork rkUeklkuqÙkjk;.k
nsorka “The departed soul goes to the deity presiding over bright lunar half and thence to the (deity
presiding over the) months when the sun goes Uttara i.e. when the sun is traversing the northern
declination”.


                                                   11
             HERE ADI SHANKRACHARYA ALSO DEFINES UTTARAYANA AS THE NORTHERN
COURSE OF THE SUN—WHICH CAN NEVER BE SIDEREAL. THUS EVEN SHANKARA WAS
USING, ADVOCATING AND OPTING FOR A SAYANA YEAR——THERE NEVER WAS ANY
NIRAYANA YEAR IN HIS DAYS. THOSE ASTROLOGERS PREPARING HIS HOROSCOPES
ON NIRAYANA BASIS ARE THUS CHEATING HIS FOLLOWERS ESPECIALLY THE PRSENT
SHANKARACHARYAS!
             In fact, the Vedas have described two paths for the departed soul one of Devayana
comprising Uttarayana, Shukla Paksha and day for Yogis who will not return to this mundane
existence and the other of Pitrayana consisting of Dakshinayana, Krishna Paksha and night for
those pious souls who perform their duties with an eye on the results. It is needless to point out
here that these Nirayana predictive astrologers and astronomers who call themselves “Vedic
Jyotishis” and “Vedic Panchangakars” will neither go by Devayana nor by Pitrayana but, if they
continue to mislead the entire Hidu society, they should be sent via “Tiha-jail-yana” to …..
THE LUNAR NEW YEAR STARTS WITH THE SAYANA CHAITRA FULL MOON i.e.
IMMEDIATELY AFTER VISHUV——SUN’S ENTRY INTO SAYANA MESHA:
             We have seen above that the Vedic Lunar New Year started on the day of Purnima when
the Moon was in Sayana Uttara Phalguni Nakshatra. However, we find that in Taittiriya Samhita
7/4/8:
                                                                  S
laoRljL; ;RQkYxquh iw.kZeklh eq[kr ,o laoRljekjH; nh{kUrs rL;Sdo fu;kZ ;Rlkaes?;s fo”kqokar lEi|rsA fp=kk iw.kZekls nh{ksju~A eq[kaok ,rRlaoRljL; ;fPp=kk iw.kZekls eq[krso
laoRljekjH; nh{kUrs rL; u dkpu fuj;k Hkofr prqjgs iqjLrkRikS.kZekL;S nh{ksju~
“Those who get consecrated on the Phalguni Purnima get consecrated from the very beginning
because it is the first night of Samvatsara. However, there is only one drawback in the same and
that is that the end of Vishuvan falls in Samedha. Therefore, the Chaitir Purnimna is the mouth of
the Samvatsara. Therefore, those who start sacrfices then start from the very beginning of the
year. There is no drawback in it at all”.
             As per “Bharatiya Jyotihs” by S. B. Dikshit .. page 53 of Hindi edition, there are a few
Mantras in the Samavediya “Tandya Brahman” also with slight diffrences. He says that instead of
lkaes?; the word laes?; has been given and Sayanacharya has translated it as “covered by clouds”.
             As we shall see, astronomically, it is only Sayana Mesha when the days and nights are
equal, whether it was thousands of years back or whether it is thousands of years hence. With
Vishuva a Solar New Year starts. It would have been odd astronomically to start Lunar New Year
in Phalguna Purnima and the Solar New Year in Solar Chaitra. As “the sun is the sould of the
world” the Lunar New Year followed the Tropical Solar New Year. Hence, instead of Phalguna
Purnima, the Lunar New Year was made to start with Chaitra Shukla Pratipad...a gap of about
fifteen days from Phalguna Purnima.
ARE “ADHIKA” AND “KSHYAYA” MASAS SAYANA OR NIRAYANA IN THE VEDAS?
osn eklks /k`r ozrks }kn’k iztkor%A osnk ; mitk;rs (1/25/8)
“Varuna knows twelve months and the thirteenth that is created from the same”. The Hindi
translation, which has followed Sayana Acharya’s Bhashya here is very clear that when there are
two Purnimas during two SAYANA Sankrantis it is known as (Lunar) Mala-masa.
rs =k;ksn’keklknØh.ku~AA rLekr~ =k;ksn’kks eklks ukuqfo|rsAA ,s0 czk0 3@1 ¼v=k lk;.k Hkk”;e~ &&es”kkfn
laØkfUr vkfn jfgrRokr% eyekl bR;kfHkizsR; rfLeu~ ekls f’k”Vk% ‘kqHkdekZf.k otZ;fUrAA
“The purchased the thirteenth month. That is why the thirteenth month does not exist”. Here the
Sayana Bhashya says “As the Malamasa is without any Sankranti of Mesha etc. that is why the
learned do not undertake any auspicious works in it.
}kn’k oS eklk Hk{kSjso eklkuo:U)s iqu% iqujfHkfuoÙkZe‘fRptks Hk{k;fUr rLekn‘ro’p eklk’pkU;ksU;efHkfuoÙkZUrsAA
=k;ksn’ka ;tekuks Hk{k;frA ;ks g ok·,”k =k;ksn’kks ekl·,”k ,o izR;{kkRlaoRlj ,resokIRok·o#U)s l ok ,”k
laoRljso ;RlkS=kke.kh rsu loZ t;fr loZeo#U))sAA12 @14@1@29&31
         In the above Mantras from the “Shatapatha Brahmana” also the thirteenth month has
been referred to and since in the same Mantras references are to Ritus and twelve months also,
there is no possibility of these being related to any other type of year than the seasonal i.e. the
Tropical one.




                                                                                   12
ASTRONOMICAL OBSERVATIONS ARE DESCRIBED BEAUTIFULLY AND POETICALLY IN
THE VEDAS AND THESE CAN NEITHER BE “UNINTENTIONAL” NOR LINKED TO ANY
NIRAYANA RASHICHAKRA:
       There is a very important reference to the “sun being stationery” in the “Aitreya Brahma”
2/18/4
,dfoa’kesrnj#i;fUr fo”kqoUra e/;s laoRljL;AA ,rsu oS nsok ,dfoa’kukfnR;a LoxkZ; yksdk;ksn;PNu~AA l ,”k
br ,dfo’k%AA rL; n’koLrkngkfu fnokdhR;ZL; HkofUr n’k ijLrkUe/; ,”k ,dfoa’k%AA mHk;rks fojkft
izfrf”Br%AA mmHk;rks fg ok ,”k fojkft izfrf”Br%AA rLekns”kks·Urjseku~ yksdku~ ;é O;FkrsAA rL; oS nsok
vkfnR;L; LoxkYyksdknoikrknfcHk;q%AAra f=kfHk% LoxSZyksdSjoLrkr~ izR;qÙkHuqouAA
It has been translated as follows in the “Report of the Calendar Reform Committee” - page 266.
“They perform the Ekavimsha day, the Vishuvan, in the middle of the year: by this Ekavimsha day
the gods raised up the sun towards the world of heaven (the highest region of the heavesn, viz.,
the zenith). For this reason this sun (as raised up) is (called) Ekavimsha, of this Ekavimsha sun
(or the day), the ten days before are ordained for the hymns to be chanted during the day; the ten
days after are also ordained in the same way in the middle lies the Ekavimsha established on
both sides in the Viraj (a period of ten days). It is certainly established in the Viraj. Therefore he
going between (the two peiods of 10 days) over these worlds, does not waver’.
         “The gods were afraid of this Aditya (the sun) falling from this wrold of heaven (the
hightest place in the heavens); with three worlds (diurnal circles) of heaven are the three worlds
of heaven (dirunal circles in the heavens) from above they propped up; the Stomas are the three
worlds of heaven (dirunal circles in the heavens) indeed. Thus three below are the Saptadasas
(seventeen) three above; in the middle is the Ekavimsha on both sides supported by
Svarasamans. Therefore he being between these Svaasamans over these worlds does not
wave”.
         The same CRC Report says further, “This obscure passage has been interpreted as
follows by Prof. P. C. Senmtupta in his Ancient Indian Chronology ‘The year long sacrifices were
begun in the earliest times on the day following the winter solstice. Hence the Vishivan which
means the middle-day of the year was the summer solstice day. The above poassage shows that
the sun was observed by the Vedic Hindus to remain stationary i.e. without any change in the
meridian zenith distance for 21 days near the summer solstice. The argument was this that if the
sun remained stationay for 21 days, he must have had 10 days of northerly motion, 10 days of
southerly motion, and the middle (eleventh) day was certainly the day of the summer solstice :
hence the sun going over three worlds, in the interval between the two periods of 10 days on
either side, did not ‘waver’. Thus from a rough observation, the Vedic Hindus could find the real
day of the summer or winter solstice”.
         Usually, Vishuvan has been referred to as Equinox in the Vedas but the copy of “Aitreya
Brahman” I have (distibuted by Lal Bahadur Shastri Sanskrit Vidyapeeth, New Delhi) has a
Sanskrti commentary titled “Vritti Sukhaprada of Sadguru-Shishya” and it says vkfCndL; xoke;uL;
e/;s whic means that “The middle of the Sacrifice starting with Uttaryana for a year”. Similarly,
there is a Mantra in the same Khanda reading as rs”kq ok ,”k ,rn/;kfgrLrifrAA Here the
commentator says rs”kq lkehfedkf/kdj.ks lIreh] rRlehisA ,”k fo”kqoku~A ,rn~ ,rfgZA vf/k lE;d~ vkfgr%
fLFkr%A rifr nhI;rsAA It means that this Vishuvan gives (maximum) heat by
having been established in the ‘Stomas’ The same Mantra reapeats
further rs”kq fg ok ,”k ,rn/;kfgrLrifrAA And the commentator here says rs”kq izfl)
LoxkZfn”kqA ,”k lw;Z% oS”kqor%AA ”After having got established in those very famous heavens the sun which is in
Vishuvan generates (maximum) heat”. Clearly, the interpretation given by Prof. Sengupta agrees
with the commentary and also the context of the Mantras. To check this situation astronomically,
we found that in the year 10001 BC the sun was having the maximum Nolrthern declination of
24º 7' 49".3 on Sep. 6 at about 21h 8m Dynamical Time and during the previous ten days and
the succeeding ten days of that phenonmeon, it was a similar phenomenon as occurs during
these days i.e. the declination had a very nominal daily motion then.
                We also checked Lahri Summer Soilstice in 10001 BC which took place on April 20 then,
Ayanamsha being 139º 20' the declination was -18º 13' 49". The obliquity of Ecliptic being 24º 7'



                                                     13
45" it was ruled out that the sun would remain stationary at the zenith since it would have to attain
the maximum declination of -24º 7' 45" before “turning back” and that phenomenon could occur
only on Sep 6, 10001 BC!.
         It is thus clear that the real Vedic Rishis wre real astronomers also and they did not do
anything “unintentionally”
Vedanga Jyotisha vis-à-vis the real Vedic Calendar:
The Vedanga Jyotisha by Lagadha is the earliest astronomical work of Indian origin. It was
compiled around 13th/14th century BC in erstwhile Kashmir of J&K State.
         Rigvedi Brahmins recite it (also known as Rik-Jyotisham) like the Rigveda itself and hold
a similar reverence for the same. It has 36 verses in all. which is known as Yajush Jyotisham by
some followers. Both these books have thirty-one verses which are quite identical and the first
two verses in both these books read as follows:
         iaplaoRlje;a ;qxk/;{ka iztkifre~ A fnuRoZ;ueklkaxa iz.kE; f'kjlk 'kqfp%AA
         iz.kE; f'kjlk dkyefHkok| ljLorhe~! dkyKkua izo{kkfe yx/kL; egkReu%AA
“After having purified myself and after paying obeisance to Prajapati who presides over the five-
year cycle of days, months, seasons and solstices and after bowing to goddess Saraswati, I
proceed to describe the knowledge of Time as propounded by Mahatma Lagadha”
        In this verse days, months, seasons and solstices have been declared as the limbs of
Time. Now let us hear the definitions of these time frames also in the words of the same Vedic
seer:
      /keZo`f)jikaizLFk% {kikºzkl mnXxrkSAA nf{k.ksrkS foi;ZLrkS "k.eqgwR;Z;usu rqAA
“When the sun is in Uttarayana the day increase by 4/61 nadis per day and the night diminishes
in a similar proportion. The position at Dakshinayana is contrary to the same. There is thus a
total increase or decrease of six Muhurtas in one Ayana”.
He further says in 22nd verse:
        ;nqÙkjL;k;urks;uaL;kPNs"ka rq ;n~nf{k.krks;uL;AArnsd"k"V~;kf}xq.ka foHkDra l}kn'ka L;kn~fnolizek.ke~AA
“Multiply by two the number of days elapsed since Uttarayana — or the number of days left in the
completion of Ayana after Dakshinayana has started; divide the product by 61 and then add 12 to
the outcome. The result is the duration of the day in Muhurtas.”
         Even a geography student of fifth class should be able to decide as to what types of
months, seasons and solstices have been described in these verses — whether tropical or
Lahiri/Ramanal!

LojkdZesads lksekdkSZ ;nk lkda loklokSAA L;kÙknkfn;qxa ek?kLri% ‘kqDyks fnuaR;t%AA5AA
“When the sun and the moon while moving in the sky, come to Vasava (Dhanishtha, Beta
Delphini) star together, then the Yuga, the Magha (month) the Tapas (season), the light half of
the month, and the winter solstice, all commence together”.

It is important to mention here that there are neither rashis like Mesha etc. nor any planets like
Mangal, Budha etc. in the Vedang Jyotisha anywhere! As such,. To say that predictive gimmicks
are known as the “Vedanga Jyotisha” as per the Vedas, is to give proof of our own stupidity and
thus make a laughing stock of ourselves!
It is also clear from the above discussion that the VJ also advocted nothing but a seasonal
year/calendar.
Vedas and Muhurtas:
Some people, especially “Aryagan” are of the view that since God has created all the days and
months etc., there cannot be any “favourable” or “unfavourable” muhurtas as per the Vedas. This
indicates a sheer ignorance of our Vedic lore and it appears that the”aryagan” have really not
gone through the Vedas as they would not have made such irreponsible statements otherwise.
We have already seen—and will see further--- that the Vedas have preferred certain nakshatras
and tithis for starting rituals like sacrificial Agnis etc.. Now let us see if there are any references
to other activities also to be performed in auspicious nakshatras/tithis etc.
  Here ae the proofs from pages 62-63 of English translation of “Bharatiya Jyotisha Shastra” of
Sankar Balakrishna Dikshit, under the heading AUSPICIOUS TIME



                                                       14
“Even in the Vedic age people believed that an auspicious time is necessary for doing
anything.
Lrksrkja foiz% lwfouRFks vkg~uke~ ;k ;kUuq|koLrruU;knq”kkl%AA _- la- 7@88@4
“Vipra (intelligent) {Varuna} established the reciter of hymns in an auspicious day, after expending
the passing days and nights”.
The Taittiriya Sruti contains good many instructions for performing the agnyadhana and other
rites on particular nakshatras and some of them have already been given above in some context
or other. Some more are given below:
mfnrs”kq u{k=s”kq ozra Ñ.kqrsfr okpa fol`tfrAA rS- la- 6@1@4@4
“On the rise of nakshatras he breaks his silence saying ‘perform a particular rite”.
         “It is well known that the works on Dharmasastra abound in instructions regarding certain
rites to be performed till the rise of naksshatras and in beliefs that certain persons become
purified at the sight of nakshatras.”
;% dke;sr nkudkek es iztk% L;qfjfrAA l iwoZ;ks% Qyxqu;ksjfXueknnhrAA v;ZE.kks% ok ,rUu{k=aAA ;RiwoZs
QyxquhA v;Zesfr rekgq;kZs onfrAA nkudkek vLeS iztk;frAA rS- czk- 1@1@2
;kU;so nsou{k=kf.k AA rs”kq dqohZr ;RdkjhL;kr~AA iq.;kg ,o dq#rsAA rS- czk- 1@5@2
;ka dke;sr nqfgrja fiz;kL;kfnfrAA rka fu”V;k;ka n|kr~AA fiz;So HkofrAA rS- czk- 1@5@2
“He who is desirous that his progeny should be generous, should commence a sacrifice on the
Purva Phaguni day; because the Purva Phalguni nakshatra belongs to aryama (sun). He who
gives away on this nakshatra comes to be known as ‘aryama’ His progeny has a charitable
disposition”.
)ii) “Whatever good rites you have to perform, do them on divine nakshatra days, because they
are auspicious days”.
(iii) “If you wish that your daughter should be dear to her husband, marry her on the ‘Nistya’ i.e.
Svati nakshatra day”.
ikS”.ksu L;oL;frAA eS=s.k Ñ”karsAA ok#.ksu fo/k`rk vklrsAA {ks=iz;Rusu ikp;arsAA vkfnR;s vkn/krsAA rS- czk-
1@8@4

Upanishadas and Muhurtas
There are similar reference in the Brihadarnyak Upanishada 6/3/1
l ;% dke;sr egr~izkIuq;kfeR;qnx;u vkiw;Zek.k i{kL; iq.;kgs }kn‘kkg mil}zrh –iqalk u{k=s.k eUFka lauh;
tqgksfrAA
“He who desires of getting elevated should start Upsad Vrata in Uttarayana Shukla Paksha on a
good tithi and in nakshatra of a male name…”
NAKSHATRA DIVISION STARTED FROM KRITTIKA IN THE VEDAS:
         The same “lerned scholar-cum-Vice-President of Kerala Chapter of ICAS” who was sure
of the “Vedic Rishis being senile and doing things unintentionally” is also sure about another
thing, in the same article. The Nakshatra division supposed to start from Krittika is not correct
there are very few references to the same! It is really a surprising statement!
         There are innumerable referencec to Krittika being the first Nakshatra in the “Shatapatha
Brahmana”
ÑfÙkdkLox~uh ·vkn/khr,rk g oS izkP;S fn’kks u P;oUrsA lokZfu g ok vU;kfu u{k=kkf.k izkP;S
fn’k’P;oUrsA2@1@2@2 v=k lk;.k Hkk”;e~% ßfu;rfnd~ lEcU/ko’ksuSrk% iz’kalfr ^,rk g ok bfr && nf{k.kr%
mÙkjrks ok fo{ksio’kké pyfUr fdUrq ‘kq)izkP;kesoks|fUrAß ‘kwq) izkP;k fdefHkiszre~ bfr rq dkrh;’kqYolq=kL;
egh/kjHkk”;L; izkphlk/kufo”k;s fofyf[krsuSdsu okD;su LQqVa HkofrA rFkk fg r}kD;e~ & ßes”krqyklaØkUR;gs rq
izkP;ka ‘kq)k;keqnsfrAß
“One should start sacrfices in Krittika because they never deviate from the Eastern direction. All
the other Nakshatras deviate from thre.” The Sayana Bhashya on this Mantra says, “these
Nakshatras do not go to Southern or Northern direction etc. but remain fixed in the Eastern
direction. This has been explained in Katyayana Shulva Sutras also and in Mahidhara Bhashya
as well.    ON THE DAYS OF MESHA AND TULA SANKRANTIS THESE (KRITIKKA)
NAKSHATRAS RISE IN THE EAST”. (It should not be construed that since the commentators
have refered to Mesha etc. Rashis, they are Vedic. It is only because at the time they wrote the



                                                    15
commentary, Rashis had come to India from the Greeks, and it is only to show that even those
Rashis have to be tropical instead of the so called sidereal!)
        This Mantra throws a flood of light on the astronomical achievements of our Rishis since
as per Sayana Bhashya, the Krittikas were rising in the East at the time Vernal and Autumn
Equinoxes which means that they never remain fixed nor did the equinox get tied to any
Nakshatra since in the Maitrayani Upanishad and later on as per the Panchasidhantika different
Nakshatras were rrising in the East at the time of Equinoxes.
        In the “Krishna Yajurveda”, (page 138 BHU edition) the Nakshatras are shown as starting
from Krittika and ending at Bharni, their presiding deities etc. also being shown accordingly.
        In the “Atharvaveda Samhita” the same thing has been repeated:
fp=kkf.k lkdafnfo jkspukfu ljhl‘ikf.k Hkqous tokfuA rqfHkZ’ka lqefrfePNekuks vgkfu xhfHkZ% li;kZfe
ukde~AA19@7@1
lqgoeXusÑfÙkdk jksfg.kh pkLrq Hkæa e‘xf’kjk ‘kekækZdA iquoZlq lwu‘rk pk#iq”;ks Hkkuqjk’ys”kk v;ua e?kk esAA2AA
iq.;a iwokZ QkYxqU;kS pk=kgLrf’p=kk f’kok Lokfrlq[kks es vLrqA jk/ks fo’kk[ks lqgokuqjk/kkT;s”Bk
lqu{k=kefj”Vewye~AA3AA
véa iwokZ jklrka es vk”kk<k ÅtZa nsO;qÙkjk vkogUrqA vfHkftUes jklrka iq.;eso Jo.k% Jfo”Bk% dqoZrka
lqiqf”Ve~AA4AA
vk es egPNrfHk”kx~ ojh; vkes };k izks”Vink lq’keZA vk jsorh pk’o;qtkS Hkxa e vk es jf;a Hkj.; vk
ogUrqAA5AA
ßnsox‘gk oS u{k=kkf.k ——ÑfÙkdk izFkee~A—ß ¼rS0 czk0 5&2&7½ ,rL; lUnHkZL;kFkZa fo’kdy;~; yksdekU;egksn;k%
fy[kfUr ßIt at once fixes the position of Krittikas at the beginning of Devayana or the Vernal
equinox at the time when these works were compiled.” (Orion)
In the above Mantras also Nakshatras are starting from Krittika and ending at Bharni.
In Taittiriya Brahmin also the Nakshatras are shown as starting from Krittika and even the late
Lokamanya Tilak made it clear that Kritikas were rising then at the time of Vernal Equinox

From this discussion, it is crystal clear that the Vedas have talked about nether Mesha etc.
Rashis nor about Shani etc. planets --- the pet flogging horses of “Vedic Jyotishis” but only about
seasonal year, seasonal months like Madhu Madhava etc. which they have simultaneously
clubbed with Chaitra Vaishakha etc. months – both solar and lunar, which in itself is a proof that
lunar (synodic) months were pegged to seasonal (tropical) monts/years.

Now let us see other shastras especially the Manavadharma shastra etc. about Rashsis.

DOES THE FOUNTAIN HEAD OF HINDU DHARMA VIZ THE “MANUSMRITII” REFER TO ANY
LAHIRI MONTHS? Maybe these Jyotishis are under the impression that the Manusmriti has
advocated some Lahiri sidereal year. Therefore let us see what it has to say. The following
verses should clarify the situation:
;FkÙkZqfyaxkU;‘ro% Lo;esoÙkZqi;~Z;sAA LokfuLokU;fHki|Urs rFkk dekZf.k nsfgu%AA euq- 1@30
vusu fof/kuk Jk}a f=kjCnL;sg fuoZisr~AA gseUrxzh”eo”kkZlq ik p;fKdeUoge~AA3@281
dk”Bk iapn’k [;krk fues”kk f}tlÙkek%A dk”Bkfja=k’kr~ dyk ekSgwfrZdh xfr%AA4AA
rkoRla[;Sjgksjk=ka eqgwrZSekZuq”ka Le‘re~A vgksjk=kkf.k rkofUr ekl% i{k};kRed%AA5AA
rS% “kM~fHkj;ua o”kZa }s·;us nf{k.kksÙkjsA v;ua nf{k.ka jkf=knsZokukeqÙkja fnue~AA6AA
fnO; o”kZ lglzSLrq Ñr=ksrkfn lafKre~A prq;Zqxa }kn’kfHk% rf}Hkkxa fucks/krAA7AA
         The first Shloka is very revealing. “Just as the symptoms in accordnce with the different
seasons automatically accompany the respective seasons (e.g. all the botanical world is in full
blossom in Spring; hot winds in the Summer and therefore everything feeling hot etc. etc.)
similarly, every human being is followed automatically by the good or bad deeds committed by
him”. (I hope these Vedic jugglers are listening to it that they cannot escape the evil results of
misleading the entire Hindu society to Adharma by propagating Nirayana years and festivals etc.)
         Similarly, the next shloka (3/28) also is referring to the respective seasons.




                                                      16
        The rest of the sholkas are in fact definitions of various measures of time stating clearly
that a year comprises two Ayanas which consist of six months each. Uttarayana is known as the
day of gods and Dakshinaya as their night.
        Is their any possibility of these definitions being “unintentional”?
WERE THE PAURANIC RISHIS SO INSANE AS TO REFER TO THE TROPICAL ZODIAC
UNTINTNEIONALLY?            Since these predictive astrologers say that the “anomaly was rectified
later” maybe they are insinuating that that the Puranas are talking of some imaginary Lahiri or
Ramana rashichakra which they used. So let us expose this hoax also. Let us first of all take the
“Shri Vishnupurana” of Maharshi Parashara —father of the reverned Vedavyasa——on whose
shoulders these predictive astrologers are hoisting the gun of most accurate predictions from
“Nirayana Brihat Parashari”.—which is actually non-existent! This is what Maharshi Prashara has
to say:
Jhfo”.kqiqjk.k
dqykypØi;ZUrkss Hkzeés”k fnokdj%A djksR;gLrFkk jkf=ka foeq pUesfnuha f}tAA27AA
v;uL;ksÙkjL;knkS edja ;kfr HkkLdj%A rr% dqEHka p ehua p jk’ks jk’;Urja f}tAA28AA
f=”kosrs”oFk Hkqäs”kq rrks oS”kqorha xfre~A iz;kfr lfork dqoZégksjk=ka rr% lee~AA29AA
rrks jkf=k% {k;a ;kfr o)Zrs·uqfnua fnue~AA30AA
rr’; feFkquL;kUrs ijka dk”Bkeqikxr%A jkf’ka ddZVda izkI; dq#rs nf{k.kk;ue~AA31AA
lw;kZs }kn’kfHk% ‘kS?z;kUeqgwrSZnZf{k.kk;usA =k;ksn’kk)Ze`{kk.kkeg~uk rq pjfr f}tAA
eqgwrZSLrkon‘{kkf.k uäe”Vkn’kS’pju~AA34AA
dqykypØe/;LFkks ;Fkk eUna izliZfrA rFkksnx;us lw;Z% liZrs eUnfoØe%AA35AA
rLekíh?kZsu dkysu HkwfeeYika rq xPNfrA v”Vkn’keqgwrZa ;nqÙkjk;.k if’pee~AA36AA
vgHkZofr rPpkfi pjrs eUnfoØe%AA37AA
eUnkg~fu ;fLeé;us ‘kh?kzk uäa rnk xfr%A ‘kh?kzk fuf’k ;nk pkL; rnk eUnk fnok xfr%AA42AA
,dizek.kesoS”k ekxZa ;kfr fnokdj%A vgksjk=ks.k ;ks Hkq³~äs leLrk jk’k;ks f}tAA43AA
“kMso jk’khu~ ;ks Hkq³~äs jk=kkoU;k’p “kM~fnokAA44AA
jkf’kizek.k tfurk nh?kZgzLokRerk fnusAArFkk fu’kk;ka jk’kkhuka izek.kSyZ?kqnh?kZrkAA45AA
fnuknsnhZ?kgzLoRoa rn~HkksxsuSo tk;rsAA mÙkjs izØes ‘kh?kzk fuf’k eUnk xfrfnZokAA46AA
nf{k.ks Ro;us pSo foijhrk fooLor%AA47AA
n’ki peqgwrZa oS vgoZS”kqora Le‘re~AA65AA
o)Zrs gzlrs pSokI;;us nf{k.kksÙkjsAAvgLrq xzlrs jkf=ka jkf=kxzZlfr oklje~AA66AA
‘kj}lUr;kseZ/;s fo”kqoa rq foHkkO;rsAA rqykes”kxrs HkkukS lejkf=kfnua rq rr~AA67AA
ddZVkofLFkrs HkkukS nf{k.kk;ueqP;rsAA mÙkjk;.keI;qäa edjLFks fnokdjsAA68AA
f=ka’kUeqgwrZa dfFkregksjk=ka rq ;Ue;kAA rfku i pn’k czãu~ ;}k bR;fHk/kh;rsAA69AA
ekl% i{k};suksäks }kS eklkS pkdZtko‘rq%AA_rq=k;a pkI;;ua }s·;us o”kZlafKrsAA70AA
laoRljkn;% i p prqekZl fodfYirk%AA fu’p;% loZdkyL; ;qxfeR;fHk/kh;rsAA71AA
laoRljLrq izFkeks f}rh;% ifjoRlj%AA b}RljLr‘rh;Lrq prqFkZ’pkuqoRlj%AA
oRlj% i pe’pk=k dkyks·;a ;qx lafKr%AA72AA
;% ‘osrL;ksÙkj% ‘kSy% J`³~xokfufr foJqr%AA =khf.k rL; rq J`³~xkfu ;Sj;a J`³~xokULe`r%AA73AA
nf{k.ka pksÙkja pSo e/;a oS”kqora rFkkAA ‘kj}lar;kseZ/;s rn~Hkkuq% izfri|rsAA
es”kknkS p rqyknkS p eS=ks; fo”kqofRLFkr%AA74AA
rnk rqY;egksjk=ka djksfr frfejkig%AAn’ki peqgwrZa oS rnsrnqHk;a Le‘re~AA75AA
izFkes ÑfÙkdkHkkxs ;nk HkkLokaLrnk ‘k’khAAfo’kk[kkuka prqFkZas·’ks equs fr”BR;la’k;e~AA76AA
fo’kk[kkuka ;nk lw;Z’pjR;a’ka r‘rh;de~A rnk pUæa fotkuh;kRÑfÙkdkf’kjfl fLFkre~AA77AA
rnSo fo”kqok[;ks·;a dky% iq.;ksfHk/kh;rsArnk nkukfu ns;kfu nsosH;% iz;rkRefHk%AA78AA
czã.ksH;% fir‘H;’p eq[kesrÙkq nkuteAAnÙknkuLrq fo”kqos ÑrÑR;ks·fHktk;rsAA79AA
riLriL;kS e/kqek/kokS p ‘kqØ% ‘kqfp’pk;ueqÙkja L;kr~AA
                       uHkksuHkL;kS p b”kLrFkkstZLlg% lgL;kfofr nf{k.ka rr~AA81AA f}rh; va] v0 8
       The whole second Chapter of Second Amsha of “Shri Vishu Purana” is in fact like a
commentary on the Mantras of the Vedas, Upanishads and Brahmana quoted above. It is also a
complete “lesson” on the phenomenon of seasons. In the simplest of terms and plain poetic
language and meters it says, “The sun enters Makara on the day of Uttarayana which is the



                                                      17
shortest day in the year and it goes on increasing during the sun’s transit of Kumbha and Mina.
Days and nights are equal on Vishuva day i.e when the sun enters Mesha Rashi. After that the
duration of the days gets longer than that of the nights and it becomes longest on the day of
Dakshinayana when the sun enters Karkata Rashi. Vishuv —Spring Equinox—occurs in between
the Sharad and Vasant Ritu and the days and nights are then equal —of thirty ghatis each. Any
chartieis given during the Ayana and Vishuva Sankrantis i.e. on the days of transit of the sun into
Makara, Mesha, Karkata and Tula yield thousand-fold results. The Uttarayana months of
Makara to Mithuna (viz Makara, Kumbha, Mina, Mesha, Vrisha and Mithura) are also known
respectively as Tapah, Tapasya, Madhu, Madhava, Shukra and Shuchih whereas the
Dakshinayana months of Karkata to Dhanu (viz Karkata, Simha, Kanya, Tula, Vrischik and
Dhanu) are also known as Nabah, Nabhasya, Isha, Urja, Saha and Sahasya respectively”.
         In these shlokas we find mention of the sun passing through twelve Rashis in a day of
sixty ghatis. It is clearly an explanation of the signs rising on the eastern horizon as these verses
mention clearly that the sun takes unequal time to cover these Rashis of equal length i.e. 30º
each. There is absolutely no doubt that even these are Tropical and not any Lahiri or Ramana
Lagnas!
         Obviously, there could hardly be a worse rebuke to and a better rebuttal of the allegations
of these predictive astrologers that Parashara Rishi was following and advocating some Lahiri
Rashichakra (One of the translators of the so called “Brihat Parashara” has had the hardihood of
making such foolish statements as “Lahiri Ayanamsha is the first best!”).
         REAL VEDIC SEERS WERE CELEBRRATING ALL THE FESTIVAL INCLUDING
MAHASHIVARATRI AND NAVARATRAS AS PER TROPICAL SOLAR AND SOLI-LUNAR
MONTHS AND NOT AS PER SOME LAHIRI SOLAR OR LUNAR MONTHS:
The “Vishnu Purana” says further:
/kkrk ØrqLFkyk pSo iqyLR;ks oklqfdLrFkkA jFkHk‘n~xzke.khgsZfrLrqEcq#’pSo lIre%AA3AA
,rs olfUr oS pS=ks e/kqekls lnSo fgA eS=ks; L;Unus Hkkuks% lIr eklkf/kdkfj.k%AA4AA
v;Zek iqyg’pSo jFkkStk% iqf tdLFkykAA izgsfr% dPNohj’p ukjn’p jFks jos%AA5AA
ek/kos fuolUR;srs ‘kqfplaKs fucks/k esAA6AA
fe=kks·f=kLr{kdks j{k% ikS#”ks;ks·Fk esudkAA gkgk jFkLou’pSo eS=ks;Srs olfUr oAA7AA
o#.kks ofl”Bks ukx’p lgtU;k gwgw jFk%AA jFkfp=kLrFkk ‘kqØs olUR;k”kk<laKdsAA8AA
bUæks fo’okolq% lzksr ,ykiq=kLrFkkf³~xjk%AAizEykspk p uHkL;srs lfiZ’pkdssZ olfUr oSAA9AA
fooLokuqxzlsu’p Hk‘xqjkiwj.kLrFkkAA vuqEykspk ‘k³~[kikyks O;kk?kzks Hkkæins rFkkAA10AA
iw”kk olq#fpokZrks xkSreks·Fk /ku t;%AA lq”ks.kks·U;ks ?k‘rkph p olUR;k’o;qts jokSAA11AA
fo’okolqHkZj}kt% itZU;SjkorkS rFkkAAfo’okph lsuftPpki% dkfrZds p olfUr oSAA12AA
va’kdk’;irk{;kZLrq egkin~eLrFkksoZ’khAAfp=klsuLrFkk fo|qUekxZ’kh”kZs·f/kdkfj.k%AA13AA
_rqHkZxLrFkks.kkZ;q% LQwtZ% ddksZVdLrFkkAA vfj”Vusfe’pSokU;k iwoZfpfÙkoZjkIljk%AA14AA
ikS”kekls olUR;srs lIr HkkLdje.MysAA yksizdk’kukFkkZ; foizo;kZf/kdkfj.k%%AA15AA
Ro”Vk’p tenfXu’p dEcyks·Fk fryksÙkekAAczãksisrks·Fk _rftn~ /k‘rjk”Vªks·Fk lIre%AA16AA
ek?kekls olUR;srs lIr eS=ks; HkkLdjsAAJw;rka pkijs lw;sZ QkYxqus fuolfUr ;sAA17AA
fo”.kqj’orjks jEHkk lw;ZopkZ’p lR;ftr~AA fo’okfe=kLrFkk j{kks ;Kksisrks egkequsAA18AA
ekls”osrs”kq eS=ks; olUR;srs rq lIrdk%AAlforqeZ.Mys czãfUo”.kq’kDR;qic‘afgrk%AA19AAf}rh; va] v0 11
In the very first verse quoted above it has been said “Dhata, Kratu, Pulastya, Vasuki, Rathabrid,
Gramani and Tumburu—these seven ‘officer-bearers’ reside always in the chariot of he Sun
during the month of Madhu ALSO KNOWN AS CHAITRA”. Then in verse No. 8, similarly, names
of ‘office-bearers’ presiding over the month of Shukra have been given but here also its synonym
ASHADA has been listed simultaneiously. In fact in all the above verses we find that
ABSOLUTELY NO DISTINCTION HAS BEEN MADE BETWEEN THE VEDIC NAMES OF
MONTHS LIKE MADHU, MADHAVA ETC. AND THEIR LUNAR NAMES LIKE CHAITRA,
VAISHAKHA ETC.
          CLEARLY, EVEN THE LUNAR MONTHS HAVE BEEN PEGGED TO SAYANA VEDIC
MONTHS IN THE PURANAS. About the linking of lunar months to Sayana months in the Vedas,
we shall discuss later.




                                                     18
        Now let us see what other Puranas have to say. We shall first of all take the “Shrimad
Bhagavata” of Maharshi Vyasa and see as to how we are being compelled by these so called
Vedic astrologers to celebrate Janmashtami on some imaginary Lahiri Shravana Krisha Ashtami:
——;Ue/;xrksHkxokaLrirkEifrLriu vkrisu f=kyksdha izriR;oHkkl;R;kReHkklk l ,”k mnx;u
nf{k.kk;uoS”kqorlaKkfHkekZU|’kS?z;lekukfHkxZfrfHkjkjksg.kkojksg.klekuLFkkus”kq ;FkklouefHki|ekuks  edjkfn”kq
jkf’k”ogksjk=kkf.k nh?kZgzLolekukkfu fo/kÙksAA3AA
;nk es”krqy;ksoZrrs rnkgksjk=kkf.k lekukfu HkofUr ;nk o‘“kHkkfn”kq i plq p jkf’k”kq pjfr rnkgkU;so o/kZUrs
gzlfr p ekfl ekL;sdSdk ?kfVdk jkf=k”kqAA4AA
;nk o‘f’pdkfn”kq i plq orrZs rnkgksjk=kkf.k foi;Z;kf.k HkofUrAA5AA ;koíf{k.kk;uegkfu o/kZUrs ;konqnx;ua
jk=k;%AA5AA i eLdU/k & ,dfoa’kksv/;kk;%A
l ,”k Hkxokukfniq#”k ,o lk{kkékjk;.kks yksdkuka LoLr; vkRekua =k;he;a deZfo’kqf) fufeÙka _f”kfHkjfi p osnsu
foftKkL;ekuks }kn’k/kk foHkT; “kV~lq olUrkfn”o`rq”kq ;Fkksitks”ke`rqx.kku~ fon/kfrAA3AA resrfeg iq#”kL=k;~;k
fo|;k o.kkZJekpkjkuqiFkkmPpkopS% deZfHkjkEukrS;kZsxforkuS’p J);k ;tUrks· tlk Js;% lef/kxPNfUrAA4AA
vFk l ,”k vkRek yksdkuka |koki‘fFkO;ksjUrjs.k uHkksoy;L; dkypØxrks }kn’keklUHkq³~äs jkf’k laKku~
laoRljko;oku~ ekl% i{k};a fnok uäa psfr likn{kZ};eqifn’kfUr ;kork “k”Bea’ka Hkq thr l oS _rqfjR;qifn’;rs
laoRljko;o%AA5AA i peLdU/k & }kfoa’kksv/;kk;%A
“Surya Bhagvan — the Sun god—energises the whole world by its slow or quick movements vis-
a-vis Uttarayana, Dakshinayana and Vishuvas. The days are the shortest on Makara Sankranti
Uttarayana, equal with nights on Mesha Sankranti Vishuva, longest on Karkata Sankranti
Dakshinayana and again equal with nights on Tula Sankranti Vishuva. The self same Parmatma
in the form of sun divides Itself into twelve parts known as Rashis (which are) equal to six
seasons of Vasanta etc. of two months each. Each Ritu comprises two months which are one
sixth of a Samvatsara”.
         It has said further in Book 12 Chpater 11
vuk|fo|;k fo”.kksjkReu% loZnsfguke~A fufeZrks yksdrU=kks·;a yksds”kq ifjdhfrZr%AA29AA
,d ,o fg yksdkuka lw;Z vkRek··fnÑ)fj%A loZosnfØ;kewye‘f”kfHkcZgq/kksfnr%AA30AA
dkyks ns’k% fØ;k drkZ dj.ka dk;Zekxe%A æO;a Qyfefr czãu~ uo/kksäks·t;k gfj%AA
e/okkfn”kq }kn’klq Hkxoku~ dky:i/k‘d~A yksdrU=kk; pjfr i‘Fkx~ }kn’kfHkxZ.kS%AA32AA
v;Zek iqygk·FkkStk% izgsfr% iqf tdkLFkyhA ukjn% dPNuhj’p u;UR;srs Le ek/koe~AA34AA
/kkrk ÑrLFkyh gsrqokZlqdh jFkÑUequsA iqyLR;LrqEcq#fjfr e/kqekla u;UR;ehAA35AA
ofl”Bks o#.kks jEHkk lg tU;LrFkk gqgq%A ‘kqØf’p=kLou’pSo ‘kqfpekla u;UR;ehAA36AA
bUæks fo’okolq% Jksrk ,yki=kLrFkkf³~xjk%A izEykspk jk{klks o;kZs uHkksekla u;UR;ehAA37AA
fooLokuqxzlsu’p O;k?kz vklkj.kks Hk‘xq%A vuqEykspk ‘k³~[kikyks uHkL;k[;a u;UR;ehAA38AA
iw”kk /ku t;ks okr% lq”ks.k% lq#fpLrFkkA ?k‘rkph xkSre’psfr riksekla u;UR;ehAA39AA
ØrqoZpkZ Hkj}kt% itZU;% lsuftÙkrFkkA fo’o ,sjkor’pSo riLkk[;a u;UR;ehAA40AA
vFkka’kq% d’;iLrk{;Za _+rlsuLrFkksoZ’khA fo|qPN=kqeZgkl³~[k% lgksekla u;UR;ehAA41AA
Hkx% LQwtksZ·fj”Vusfe:.kZ vk;q’p i pe%A ddksZVd% iwoZfpfÙk% iq”;ekla u;UR;ehAA42AA
Ro”Vk _phd ru;% dEcy’p fryksÙkekA czãkisrks·Fk ‘krftn~ /k`rjk”Vª b”kEHkjk%AA43AA
fo”.kqj’orjks jEHkk lwoZopkZ’p lR;ftr~A fo’okfe=kks e[kkisr ÅtZekla u;UR;ehAA44AA
,rk Hkxorks fo”.kksjkfnR;L; foHkwr;%A Lejrka la/;;ksu¤.kka gjUR;agks fnus fnusAA45AA
In these verses the names of deities presiding over various Vedic months like Madhu, Madhava
etc. together with other attendant parapharnallia have been listed. What is noteworthy here is
that in the 42nd verse the month after Saha is Pushya instead of Sahasya which has been
referred to in verse No. 41. It is a clear indication that for Maharshi Vyasa also there was no
difference between Mina, Mesha and Madhu, Madhava or Phalguna and Chaitra. THUS SHRI
KRISHNA WAS BORN IN A LUNAR SHRAVANA LINKED TO THE VEDIC I.E. TROPICAL
SHUCHI i.e.. KARKA SANKRANTI AND NOT SOME IMAGINARY LAHIRI OR RAMANA
SHRVANA KRISHNA ASHTAMI . WHEN THESE “VEDIC ASTROLOGERS” EVEN PREPARE
LORD KRISHNA’S NATAL CHART ON THE BASIS OF THESE VERY LAHIR/RAMANA
SHRAVANA KRISHNA ASHTAMIS AND “DELINEATE THE RESULTS CORRECTLY”, THEY
ARE ONLY MAKING A LAUGHING STOCK OF THEMSELVES ESPECIALLY SINCE THEY ARE
CLAIMING THAT THE BIRTH PARTICULARS HAVE BEEN TAKEN FROM THESE VERY
PURANAS ETC.



                                                     19
          So here also there is nothing “unintentional” and thus these “Vedic Jyotishis” get another
rebuff.
          Now let us see what the “Shiva Mahapurana” has to say:
Jhf’koegkiqjk.k 5@51%
pS=k’kqDy r‘rh;k;ka ;ks Hkokuh ozrapjsr~A HkocU/ku fueZqä% izkIuq;kRijea ine~AA54AA
ek/koL;flrs i{ks r‘rh;k ;k{k;kfHk/kkArL;ka ;ks txnEck;k ozra dq;kZnrfUær%AA59AA
T;s”Bs ‘kqDy r`rh;k;ka ozra ÑRok egs’ojhe~A ;ks·pZ;sRijeizhR;k rL;klk/;a u fdapuAA62AA
;ksdkfÙkZdL; ekxZL; ikS”kL; rilLrFkkAA riL;L; flrs i{ks r‘rh;k ozra pjsr~AA80AA
¼blh ozr dk eRL;iqjk.k iqokZ/kZ ds 65osa v/;k; esa bl izdkj o.kZu gS
vFkkU;kefi o{;kfe r‘rh;ka loZdkenke~A ;L;ka nÙka gqra tIra loZa Hkofr pk{k;e~AA1AA
oS’kk[k’kqDyi{ks rq r‘rh;k ;S#iksf”krkA v{k;a QyekIuksfr loZL; lqÑrL; pAA2AA
flag jk’kkS ;nk L;k}S xq#LloZ lqâÙke%A rnk o;a p loZs Rokxfe”;keks u la’k;%AA 4@26@43
ek?kL; áflrs i{ks fof”k”Vk lkfrdhfrZrkAfu’khFkO;kfiuh xzkák gR;kdksfV foukf’kuhAA
                                                                             dksfV#æla- 38@24
rLekí’kxq.ka Ks;a jfolaØe.ks cq/kk%AAfo”kqos rí’kxq.ka v;us rí’k Le‘re~AA
rí’ke‘xlaØkUrkS rPpUæxzg.ks n’kAA 1@15@8&10
Here we find that Chaitra Shukla Tritiya is said to be the one falling in the month of Madhu since
in Verse No. 59 the Shukla Tritiya of of Madhava has been declared as Akshaya Tritya whereas
in verse No.62 Jyeshtha has been referred to in place of Shukra. It means the months like Lunar
Chaitra, Vaishakha, Jyeshtha etc. are synonyms of Madhu, Madhava, Shukra, Shuchi etc. As if
to remove any doubts about the types of Sankrantis, the last verse says that by giving charities
on Sankrantis the results are ten fold whereas if charities are given on Ayana or Vishuva
Sankrantis the results are multiplied tenfold further.
         Similarly, there is also mention of pure Vedic month “Urja” and the Sankranti of the same
in the verse No. 82 of Chpater 16 in the same Book:
ÅtsZ ekfl fnus iq.;stUe uSos|ekpjsr~A laØkfUr ikr tUe{kZ ikS.kZekL;kfn la;qrsAA
THE “VEDIC JUGGLERS” ARE COMPELLING US TO PERFORM MARRIAGES AND
“MUNDAN” (TONSURE) ETC. ALSO ON WRONG DAYS AND IN WRONG SEASONS.
        On perusal of sixteenth Chapter of “Vamana Purana” one gets perturbed to note that all
the fasts and fairs that we are having these days are being celebrated entirely on wrong days
with the result that even the Muhurtas are decided in accordance with such anti-scriptural Lahiri
Rashichakra. We give below a few of the verses from the same so that you can see for yourself
as to how you have been hoodwinked:
feFkqukfHkxrs lw;Zs ‘kqDyi{ks riks/ku A ,dkn’;ka txRLokeh ‘k;ua         ifjdYi;sr~AA6AA
‘ks”kkfgHkksxi;Z³~da ÑRok lEiwT; ds’koe~A ÑRoksiohrda pSo lE;DlEiwT; oS f}tku~AA7AA
vuqKka czkã.ksH;’p }kn’;ka iz;r% ‘kqfp%A yC/ok ihrkEcj/kj% LofLrfuæka leku;sr~AA8AA
=k;ksn’;ka rr% dke% Loirs ‘k;us ‘kqHksA dnEckuka lqxU/kkuka dqlqeS% ifjdfYirsAA9AA
prqnZ’;ka rrks ;{kk% LoifUr lq[k’khrysA lkSo.kZi³~dtÑrs lq[kkLrh.kkZsi/kkudsAA10AA
ikS.kZekL;keqekukFk% Loirs peZlaLrjsA oS;k?kzs p tVkHkkja leqn~xzUF;kU;peZ.kkAA11AA
“After the sun has entered Mithuna and on Shukla Paksha Ekadashi, a bedding should be
prepared which should have the hood and body of Sheshanaga. With due control over our
senses and in a pious manner, after having placed Yagyopaveeta on Shri Keshava’s idol it should
be placed to comfortable sleep on Dwadashi. On Tryodashi Kamadeva sleeps on the bedding of
fragrant Kadamba flowers whereas Yakshas sleep on Chaturdashi on a bed of golden lotus
flowers with comfortable pillows. On Purnima, Bhagwan Shankara sleeps on a bed of tiger skin
having tied his hair in a knot with skin other than that of a tiger”.
         Now this is what is known as Devashayini Ekadashi and Chaturmasya starts from the
same date. We are told by the “juggler astrolgers” of present days that it takes place on the
Shukla Ekadashi after the sun has entered Lahiri Mithuna. So let us see what the scriptures have
to say actually:
rrks fnokdjs jkf’ka laiz;kfr p ddZVe~A rrks·ejk.kka jtuh Hkofr nf{k.kk;ue~AA12AA
“Then the sun enters Karkata Rashi whence starts the night of the gods as it is Dakshinayana”.
NOT EVEN A FIENDISH ASTROLOGER CAN SAY THAT IT IS A LAHIRI OR RAMANA



                                                      20
KARKATA SANKRANTI. And since this Karkata Sankranti is Sayana, how can the rest of the
Sankrantis peceding it or succeeding it be Nirayana? That is the billion dollar question.
        As if anticipating that the Kaliyugi fiendish astrologers may interpret even this Tropical
Karkata Sankranti as “unintentional” this is what has been said further in the same Chapter:
,”k ØeLrs xfnrks uHkknkS Loius equsA LoiRlq r=k nsos”kq izko‘V~dky% lek;;kSAA17AA
“This is the order of months in which the gods go to sleep in the months of Nabah etc., and the
Varsha Ritu starts in the meantime”.
         Now Nabhah is definitely a Vedic (and therefore Tropical) month and is directly linked to
Rainy season. The same thing has been emphasized further:
uHkL;s ekfl p rFkk ;k L;kRÑ”.kk”Veh ‘kqHkkA ;qäk e`xf’kjs.kSo lk rq dkyk”Veh Le`rkAA30AA
“The Krishna Ashtami falling in the month of Nabhasya and accompanied by Mrigshira Nakshatra
is known as Kalashtami”. Here clearly Nabhasya has been used as a synonym of Simha month
and Bhadrapada as is evident from the following verse:
r}nk’o;qts ekfl mioklh ftrsfUæ;%A uoE;ka xkse;Lukua dq;kZRiwtka rq i³~dtS%A34AA
“Similarly, in the month of Ashvina, one should have a bath with cowdung and worship on a
Navmi”. Here no months have been listed between Nabhasya and Ashvina. This process of
describing different fasts and fairs in diferent months continues till the end in this chapter and thus
they are in a continuity and clearly the lunar months have also been linked to Sayana solar
months. (Is this also “unintentional”?).
         The same is the case with other Puranas also and a sample of these criteria of
Sankrantis and Ayanas and Rashis is given in the following lines:
(Kurma Purana) dweZiqjk.k iwok/kZ v0 5
olUrs xzSf”eds pSo ‘krS% l rifr f=kfHk%A ‘kj|fi p o”kkZlq prqfHkZ% lEizo”kZfrAA
gseUrs f’kf’kjs pSo fgeeqRl‘tfr f=kfHk%AA16AA
                                                            a
o#.kks ek?kekls rq lw;Z% iw”kk rq QkYxqusA pS=ks ekfl Hkosn’kks /kkrk oS’kk[k rkiu%AA17AA
T;s”Bkewys HkosnfnUæ% vk”kk<s lfork jfo%A fooLoku~ Jko.ks ekfl izkS”Bi|ka Hkx% Le‘r%AA18AA
itZU;ks·’o;qft Ro”Vk dkfrZds ekfl HkkLdj%A ekxZ’kh”kZs HkosfRi=k% ikS”ks fo”.kq% lukru%AA19AA
olUrs dfiy% lq;kZs xzh”es dk puleizHk%A ‘osrks o”kkZlq o.kZsu ik.Mqj% ‘kjfn izHkq%AA
gseUrs rkezo.kZ% L;kfPNf’kjs yksfgrks jfo%AA23AAdweZiqjk.k iw0 fo0 v/;k; 41
Here the strength of the rays of sun in different months corresponding to different
seasons and then the names of different solar attributes presiding over different lunar
months have been given in the next verse. Clearly, there cannot be any link of soli-
lunar months with any Lahiri Rashichakra as those Nirayana months have nothing to do with the seasons.
dkE;kfu pSo Jk)kfu ‘kL;Urs xzg.kkfn”kqA v;us fo”kqos pSo O;rhikrs·I;uUrde~AA7AA
laØkUR;ke{k;a Jk)a rFkk tUefnus”ofiAu{k=ks”kq p loZs”kq dk;Za dkE;a fo’ks”kr%AA8AA
_rqjfXu% Le‘rks foizS_Zraq laoRlja fonq%AtfKjs _roLrLekn‘rqH;ks ákrZok·Hkou~AA14AAdweZm0fo0 v20
v;us fo”kqos ;qXes lkekU;s pkdZlaØesA vekoL;k”VdkÑ”.ki{ks i pn’kh”kq pAA2AA
vkækZ e?kk jksfg.kh”kq æO;czkã.k laxesA xtPNk;k O;rhikrs fof”VoS/k‘frokljsAA3AA
oS’kk[kL; r‘rh;k ;k uoeh dkfÙkZdL; pA i pn’kh p ek?kL; uHkL;s p =k;ksn’khAA4AA
;qxkn;% Le‘rk ásrk nÙkL;k{k;dkfjdk%A rFkk eUoUrjknkS p ns;a Jk)a fotkurkAA5AA ^^ ^^ v0 17
In these verses performance of Shradas on Ayana and Vishuva Sankrantis has been extolled and
it has also been said that even on other Sankrantis, Shradhas should be performed. There is no
link of any Lahiri Nirayana Sankranti with the Ayanas and Vishuvas. So there is no question of
any LahirI Sankrantis having been mentioned here. Is this also “unintentional”?
Now let us see what the “Matsya Purana” has to say:
vFkkU;nfi o{;kfe laØkUR;q|kius Qye~A ;n{k;a ijs yksds loZdkeQyizne~AA1AA
v;us fo”kqos okfi laØkfUr ozrekpjsr~A iwoZs|qjsdHkqDrsu nUr/kkouiwoZde~AA
laØkfUrokljs izkrfLryS% Lukua fo/kh;rsAAeRL;iqjk.k iwokZ/kZ 98 v/;kk;
firjks··rZok·/kZeklk foKs;k _rqlwuo%AA15AA eRL;iqjk.k mÙkjk/kZ 141 v/;kk;
fnO;s jk=;guh o”kZa izfoHkkxLr;ks% iqu%AvgLrq ;nqnDpSo jkf=k;kZ nf{k.kk;ue~AA10AAeRL;0 v0141
mÙkj Øe.ks·dZL; fnok eUnxfr% Le‘rkA rL;So rq iquuZDra ‘kh?kzk lw;ZL; oS xfr%AA66AA
nf{k.kkiØes okfi fnok ‘kh?kza fo/kh;rsA xfr% lw;ZL; oS uDra eUnk pkfi fo/kh;rsAA78AA
n’ki p eqgwrkZg~uks eqgwrkZL=k; ,o pA n’k i p eqgwrZa oS vgLrq fo”kqos Le‘re~AA91AA


                                                    21
o/kZR;rks gzlR;so v;us nf{k.kksÙkjsA vgLrq xzlrs jkf=ka jkf=kLrq xzlrs vg%AA92AA
‘kj}lUr;kseZ/;a fo”kqoa rq fo/kh;rsAvkyksdkUr% Le`rks yksdks yksdkPpkyksd mP;rsAA93AAeiq0 v0 124
e/kqek/ko;ksásZ”k x.kks olfr HkkLdjsA olu~ xzh”es rq }kS eklkS fe=k’p o#.k’p oSAA6AA
;krq/kkuLrFkk gsfrO;kZ?kz’pSo rq rkoqHkkSA uHkL;uHklksjsrSoZlUr’p fnokdjsAA12AA
eklkS }kS nsork lw;Zs olfUr p ‘kjn`rkSA itZU;’pSo iw”kk p Hkj}kt% lxkSre%AA13AA
vkiks okr’; }kosrkS ;krq/kkukoqHkkS Le‘rkSA olUrs rs p oS lw;Zs ekl;ks’p fr”kkstZ;ks%AA16AA
gSefUrdkS p }kS eklkS fuolfUr fnokdjsA va’kks Hkx’p }kosrkS d’;i’p Ørq’p rkSAA17AA
fo|qRlw;Z’p rkoqxzkS ;krq/kkukS rq rkS Le‘rkSA lgs pSo lgL;s p olUr;srs fnokdjsAA20AA
rrLrq f’kf’kjs pkfi ekl;ksfuZolfUr rsA RO”Vk fo”.kqtZenfXufoZ’okfe=kLrFkSo pAA21AA
                                                       eRL;iqjk.k iwokZ/kZ v/;kk; 126
If we give a literal translation of all these verses, this article will become very long. Suffice it to say
that in all the above quotations of the Matsya Purana, the Kumra Purana, Shiva Mahapurana etc.
etc. the respective months of Madhu, Madhava etc have been linked to the transit of the Sun into
Mina, Mesha etc. Rashis respectively and even to the Lunar months of Phalguna, Chaitra etc. not
in the least delinking them from their respective seasons and Ayanas. The 126th Chapter of
Matsyapurana is actually devoted entrely to the “Presiding of various Deities over different
months during sun’s transit”. It gives the names of months as Madhu, Madhav, Shukra etc. and
here also they are related to Ritus...seasons and Vishuvas (Equinoxes) and Ayanas (Solstices)
quite intellligently and in a convincing manner——nothing “unintentional” about it!
         A very elaborate definition of the months has been given in the following verses of “Shri
Devi Purana” also
‘kjr~ dkys fo’ks”ks.k vkf’ous á”Veh”kq pA egk’kCnks uoE;k p yksds [;kfra xfe”;frAA21@13
dU;k laLFks jokS ‘kØ ‘kqDyknkjH; ufUndke~A v;kph RoFk ,dk’kh uDrk’kh vFkok ?k`re~AA22@7
le;su _rqekl i{kkgkfn Øesu rqA lw{e&LFkwy&foHkkxsu nsoh loZxrk foHkksAA1AA
}kn’kSo lek[;krk lek laØkfUrdYiukA lIr/kk lk rq cks)O;k ,dsdSo ;Fkk J‘.kqAA2AA
eUnk eUnkfduh /oka{kh ?kksjk pSo egksnjhA jk{lh fefJrk izksDrk laØkfUr% lIr/kk u‘iAA3AA
eUnk /kqos”kq foKs;k e‘nkS eUnkfduh rFkkA f{kizs /ok³~{kha fotkuh;knqxzS?kksZjk izdhfrZrkAA4AA
pjSeZgksnjh Ks;k ØwjS_Z{kSLrq jk{klhA fefJrk pSo fufnZ”Vk fefJr{kZSLrq laØesAA5AA
/kekZ foo)Zrs ák;w jkT;a iq=k lq[kkfu pA v/kEeZ O;kf/k ‘kksdkfn fo”kqok;u lfUu/kkSAA10AA
fo”kqos”kq p ;TtIra nÙka Hkofr pk{k;e~A ,oa fo”.kqins pSo “kM’khfr eq[ks”kqpAA11AA
v;us”kq fodYiks ;LrUes fuxnr% J‘.kqA ;kof}a’kdyk HkqaäsrRiq.;eqÙkjk;.ksAA12AA
fuja’ks HkkLdjs n‘“Vs fnukUrs nf{k.kk;usA v)Zjk=ks rq lEiw.kZs fnok iq.;eukxre~AA13AA
lEiw.ksZ pk)Zjk=ks rq mn;kLreus·fi pA ekuk)Z HkkLdja iq.;eiw.kZs ‘koZjhfnusAA14AA
lEiw.kZ mHk;ksKZs;efoosds ·ijsgfuA “kM’khfreq[ks·rhrs o`Ùks p fo”kqo};sAA15AA
Hkfo”;R;;us iq.;erhrs pksÙkjk;.ks A vknkS iq.;a fotkuh;kn~ ;nk fHkékfrfFkHkZosr~AA16AA
We see here the results of various Sankrantis in different types of Nakshatras. What is glaringly
clear here is that it is referring simultaneously to Vishuva, Ayana and Shadashiti Sankrantis which
can not be said to be Lahiri or Ramana Sankrantis by any stretch of imagination. The main plank
of Nirayana Bhaktas for claiming the Nirayana zodiac to be “Fixed” is that the relevant Sankrantis
always fall in the same Nakshatra division e.g. Nirayana Mesha Sankranti is supposed to coincide
with Ashvini Nakshatra always —whether ten thousand years ago or ten thousand years hence—
which means that the entire purpose of giving the results of different Sankrantis in diifferent
Nakshatras is meaningless because then the “qualities of the relvant Nakshatra division” remain
subsumed in the Sankranti always. It should have therefore been described as any “Mesha
Sankranti” will have so and so results and Vrisha so and so ...
         However, as if aware of the fact that Kaliyugi predictive Jyotishis will try to twist even the
simplest verses in a Satanical manner, the following verse of the same chapter should be enough
to put them to shame — if they are still left with any—and desist from making a fool of themselves
any further:
dkfÙkZda ‘kksHkua jk”Vªa lkSE;Urq e/;ea ere~ A iq”;ek?kkS ‘kqHkkS o”kkZS e/;ekS QYxqek/kokSAA48AA
Here also we see that after Pushya, Magha and Pahalguna the month Madhava has been
referred to. Obviously even this Purana also neither appears to be doing anything




                                                           22
“unintnetionally” nor does it give even an inkling of any Nirayana month, much less any Nirayana
Sankanrti.
NOW LET US SEE THE COMMENTS OF SHASTRAS ABOUT SHRADHAS:
dU;kLFks ; jokS oRl iwtuh;k ;Fkkfof/kA HkkStaxh frfFkekfJR; ;koPpUækdZlaxee~AA16AA
_{ks fi.M izkuUrq T;s”B iq=kha foltZ;sr~A vkgos”kq foiUukuka tykfXu Hk‘xqikfr”kqA17AA
prqnZ’;ka HkosRiwtk vekoL;kUrq dkfedhA dU;kLFks rq jokS fnos ‘kqDyk”VE;ka iziwt;sr~AA18AA
lksioklks fu’kk)Zs rq egkfoHkofoLrjS%A iwtka lekjHksn~ nsO;k czã{kZs o#.kksfi okAA19AA
rqykLFks nhinkusu iwtk dk;kZ egkReukA nhio‘{kk% izdÙkZO;k nhi pØkLrFkkijkAA22AA
uSjktua izdÙkZO;a u‘ukxrqjxkfn”kqA dkfÙkZD;ka dkj;sr~ iwtka ;kxa nsohfiz;a lnkAA25AA
                                                                      Jhnsoh iqjk.k 59 v/;k;
Here it says “When the sun has entered Kanya the Pitras should be worshipped duly in starting
with Bhujangi tithi till the sun meets the moon i.e. till Amavasya. ...Shradas of those killed in the
wars or by fire or water etc. should be perforemd on Chaturdashi. ...When the sun is in Kanya, on
the Shukla Ashtami the Devi should be worshipped duly...”. Here it means that Pitrapaksha starts
from Krishna Pratipat after the sun has entered Kanya. Then after that when Shukla Paksha
starts, Devipuja should be performed.
         We have seen already as to how solar months have been linked to Ritus and also to
lunar months in the Puranas including this i.e. the “Devi Purana”. IT IS THEREFORE CLEAR AS
DAYLIGHT THAT THE SCRIPTURES HAVE ENJOINED THAT PITRA-PAKSHA AND THE
SHARADIYA NAVARATRAS, WHICH FOLLOW PITRAPAKSHA, ARE ALSO TO BE
PERFORMED ONLY IN SAYANA LUNAR ASHIVANA AND KARTIKA RESPECTIVELY

ukjniqjk.k% ¼iwoZHkkx & f}rh; ikn v/;kl 54½
orZeku;qxs ;krk oRljk Hkx.kkfHk/kk%A eklhÑrk ;qrk eklSeZ/kq’kqDykfnfHkxZr%AA76AA
Here it says that the days have to be reckoned from the Shukla Pratipat of Madhu, which means
that lunar New Years were to be linked to Sayana Madhu!
There are also quite a few verses in this Purana which have been straightaway lifted from the
Surya Sidhanta without even changing a comma. It is also possible that the present Surya
Sidhanta available has been lifted from the Narada Purana. In either case, the months are
Sayana and so are the Rashis even in this Purana whether it preceeded the SS or the SS
preceded it!.
WERE THE RITUS AND MOTNHS OF “ITIHASAS” VIZ “THE RAMAYANA” AND “THE
MAHABHARATA” PROPOUNDED “UNINTENTIONALLY”:
         It could be that these Kaliyugi Vamadevas may say now that in the “Ramayana” and the
“Mahabharata”, only Lahiri/Ramana Sankrantis/months have been referred to. So let us have a
brief discussion of these also. First the Ramayana. The following verses from the “Valmiki
Ramayana” Balakanda, Chapters 13 and 18, make the situation very clear:
iqu% izkIrs olUrs rq iw.kZ% laoRljks·Hkor~A izlokFkZa xrks ;”Vqa g;es/ksu oh;Zoku~AAJh-ok-jk-1@13@1
“(The previous) year was over and the new one started with the advent of Vasanta. The king
then strove to perform a Yajnya for begetting progeny”. Obviously, the year is said to start with
Vasanta—which started with Madhu viz Mina Sankranti in which Lunar Phalguna Purnima falls
and Chaitra Shukla Paksha starts after a fortnight of that (We shall discuss this point further in the
light of modern astronomy). There is absolutely nothing “unintentional” here. Then again
          rrks ;Ks lekIrs _rwuka “kV~ leR;;q%AA7AA
rr’p }kn’ks ekls pS=ks ukofeds frFkkSAu{k=ks·fnfr nSoR;s LoksPplaLFks”kq i plqAA8AA
xzgs”kq ddZVs yXus okDirkfoUnquk lgA izks|ekus txékFka loZyksd ueLÑre~AA9AA
dkSlY;ktu;ækea fnO;y{k.k la;qre~ —AA10AA Jh ok- jk- ckydk.M v/;k; 18
However hard these modern Duryodhayans try, they just cannot wish away the Ritus from our
Shastras as here also we find that “After six seasons had elapsed since the Yajnya was
performed, in the twelfth month of Chaitra on Navmi Tithi, in Punarvasu Nakshatra, with five
planets exalted, the Ascendant being Karkata with the Moon and Jupiter posited in it, Sri Rama
was born.” The month here is Lunar Chaitra which is these days being taken as Lahiri Lunar
Chaitra whereas actually as just seen above Sri Rama was born in the real Vedic Chaitra viz
Madhu as should be evident from the following verses of the “Adhyatma Ramayana”, Chapter 1


                                                        23
e/kqekls flrsi{ks uoE;ka ddZVs ‘kqHksA iquoZLo`{k lfgrs mPpLFks xzgi× pdsAA14AA
es”ka iw”kf.k laizkIrs iq”io‘f”VlekdqysA—v/;kRe jkek;.k 1@3
“In the month of Madhu, Shukla Paksha Navmi, in Karkata Lagna with the sun being exalted in
Mesha”. Two things are clear here. The month has been said to be Madhu and the sun is in
Mesha. There is absolutely no doubt about it. As in mathematics if A=B and B=C then without
any argument A=C. But though Chaitra = Madhu but Madhu is not equal to Sun in Mesha it
means clearly that on Chaitra Shukla Navmi the sun could never be in Mesha——it could never
have been any other month excepting the Vedic i.e.. Madhu viz. Lunar Chaitra. But the sun in
Mesha is an interpolation since it can be neither Sayana Mesha (when sun in Mesha could be
said to be the month of Madhava) nor nirayana since then the sun would have to be at least in
Kumbha!
                    As late as the 15h Century AD Goswami Tulsidasji was repeating the same thing in his
world famous “Shri Rama Charita Manasa”, Balakanda:
ukSeh frfFk e/kqekl iquhrkA lqdyiPN vfHkftr gfj izhrkAA
e/; fnol vfr lhr u ?kkekA ikou dky yksd foJkekAA Jhjkepfjr ekul ckydk.M 191
“In the sacred month of Madhu, on Shukla Navmi, in Abhijit Muhurta.....”. Accursed be thus the
devils who are making us celebrate Rama Navmi in some imaginary Lahiri/Ramana Chaitra. ( For
the sake of Sri Rama, please, do have them sent to Tihar Jail for having done such great injustice
and dis-service to the entire Hindu society!) .
Then again we find in the “Valmiki Ramayana”
pS=k% Jheku;a ekl% iq.;% iqf”ir dkuu%A ;kSojkT;k; jkeL; loZesoksidYI;rke~AA Jh ok-jk-2@3@4
“It is the month of resplendent Chaitra and the flowers are in full blossom in the forests”. Now if
Lord Krishna is supposed to have Incarnated in 3200 BC Sri Rama must have Incarnated at least
a thousand years prior to him which means about at least 4100 BC though it certainly must have
been much before than that date. Anyway, as we shall see shortly, Lahiri Chaitra in 4100 BC was
supposed to be around February. 22 when the (Tropical) longitude of the sun was 300º 45' and
the declination -20º 34'’ which indicates the cold season as it is actually the month of Magha then
with the real Uttarayana (and not Vasanta Ritu) having commenced hardly a month before!
          Well, only modern “Duryodhanas” can expect the spring to be in full blosson in such a
cold winter because they have lost their sense of proportion. (Do have them sent to lunatic
assylums, please!)
Similarly, the next two verses also point uncannily (and not “intenionlly” to the Tropical months:
ekfl izkS”Bins czã czkã.kkuka foo{krke~AA v;e/;k; le;% lkexkukeqifLFkr%AAJh- ok-jk-4@28@54
fuo‘ÙkdekZ;ruks uwua lafprlap;%A vk”kk<heH;qixrks Hkjr% dkslykf/ki%AA ^^ 59
WHAT ABOUT THE “MAHABHARATA”?                          MAYBE       THESE      “VARAHAMIRHIRAS”        ARE
REFERRING TO THAT? Let us see
rr% ‘kr lglzka’kqjO;DrsukfHkpksfnr%A ÑRok }kn’k/kkRekuekfnR;ks ToynfXuor~AA ‘kk- i- 312@4
dyk% dk”Bk’p ;qT;Urs eqgwrkZ’p fnukfu pA v/kZeklk’p eklk’p u{k=kkf.k xzgkLrFkkAA
_ro’pkfi ;qT;Urs rFkk laoRljk vfiA ,oa dkyfoHkkxsu dkypØa izorZrsAA fojkVioZ 52@1&4
r‘.kPNukfu os’ekfu i³~dsukFk foysi;sr~A fugZjsPp r‘.ka ekfl pS=ks ofg~u Hk;kr~ rFkkAA’kka- i- 69@47
rrks O;isr refl lw;Zs foeyon~xrsA eS=ks eqgwrZs lEizkIrs e‘}fpZ”kq fnokdjsAA
dkSeqns ekfl jsoR;ka ‘kjnUrs fgekxesA LQhrs lL; lq[ks dkys dYi% lÙoorka oj%AA m|ksx i- 83@6
vfHkftéke u{k=ka t;Urh uke ‘koZjhA eqgwrksZ fot;ks uke ;=k tkrks tuknZu%AA gfj- fo”.kq- 3@7
¼D;k je.k us ftl fnu Hkxoku Ñ”.k dh tUefrfFk fu/kkZfjr dh gS] ml fnu ;g ;ksx Fkk\½
vCna f};;ueqDra p v;ua Ro‘rqfHkfL=kfHk%Anf{k.kapksÙkja pSo la[;k rÙo fo’kkjnS%AA
ekuq”ks.k rq ekusu ;ksoSlaoRlj% Le‘r%Ansokuka rngksjk=ka fnok pSoksÙkjk;.kaAA
nf{k.kk;ua Le‘rk jkf=k% izkKSLrÙokFkZdksfonS%AA ¼gfjoa’k ioZ 8@6] 8½
v;ua rL; “k.eklkuqÙkja nf{k.ka rFkkA ;su la;kfr yksds”kq ‘khrks”.ks fol`tu~ jfo%AA ‘kk- i- 225@36
jkyé;u;kseZ/;s fo”kqoa lEizp{krsA les jkf=kfnus r=k la/;k;ka fo”kqos u‘iAA
czãkga ‘kadj’pkfi fr”Bkfe lfgrk% lÑrA fØ;k dj.k dk;kZ.kkesdh HkkoRodkj.kkr~AA oS-/k-i823’y-
vLekdesdh Hkwrkuka fu”dya ijea ine~A rUeqgwrZa ija iq.;a jktfUo”kqo lafKraAA
rnsok|rja czã ija czãsfr dhfrZraA rfLeUeqgwrZs loZs rq fpUr;fUr ija ine~AA gfjoa’k



                                                      24
In the above verses it has clearly been stated that the “Almighty God divided himself into twelve
(and not 108X12 Nirayana!) parts in the form of months (Sankrantis) and these got linked to
seasons, six of which comprise a year”. Nobody has been left in any doubt in these verses at its
has been made amply clearl that on the day of Vishuva, which falls between Sharat and Vasanta,
the days and nights are equal. The Vishuvas have been highly extolled to the extent that on that
transit of the sun, Brahma, Vishnu and Mahesh are said to join at one place and anyone
performing worship during that moment of transit gets all the desired objects. Uttarayana has
been defnined clearly as the day of gods and the night of demons whereas the reverse is the
case when it is Dakshinayana.
         A few years back, some “over intelligent” Indian predictive astrologers had lapped the
theory propounded by an overseas “Vamadeva” in the March 1995 AM that Bhishma had shed off
his mortal coil in some Lahiri Uttarayana. Though we had challenged that statement and proved
conclusively that to talk in such a vein is not only against our scriptures but also unscientific, it
appears that these predictive astrologers are bent on propagating this fallacy by trying to make
this Uttaryana as “unitnetional”. We shall, therefore, have to examine it in depth. The following
verses are available in different parts of the “Mahabharata” about Bhishma’s shedding off his
mortal coil in Uttarayana:
‘kqDyi{kL;k”VE;ka ek?keklL; ikfFkZoA izktkiR;s p u{k=ks e/;a izkIrs fnokdjsA
fuo‘Ùkek=ks Ro;u mÙkjs oS fnokdjsA lekos’k;nkRekuekReU;so lekfgr%AA’kk- i- 47@3
mf”kRok ‘koZjh% Jheku~ i pk’kéxjksÙkesA le;a dkSjokxz;~L; lLekj iq#”kksÙke%AA
l fu;Z;kS xtiqjkn~ ;ktdS ifjokfjr%A n‘“V~ok fuo‘ÙkekfnR;a izo‘Ùka pksÙkjk;.ke~AAvuq-i- 167@5&6
fn”V~;k izkIrks·fl dkSUrs; lgkekR;ks ;qf/kf”BjA ifjo‘Ùkks fg Hkxoku~ lglka’kqfnZokdj%AA
ek?kks·;a leuqizkIrks ekl% lkSE;ks ;qf?kf”BjA f=kHkkx’ks”k% i{kks·;a ‘kqDyks HkforqegZfrAAvuq-i 167@27&28
“In Rohini Lunar Nakshatra, on Shukla Ashtami of (Lunar) Magha month, when the sun was at
zenith, after it had turned towards North i.e. after it had crossed maximum southern declination
and was proceeding towards zero South/North declination in descending order, Bhishma merged
his Atma in Atma itself. (Shanti Parva 47/3). “After having stayed for fifty nights in Hastinapura
and on seeing that Uttarayana had already started, Lord Krishna remembered the time of
departure of Bhishma and went out of Hastinapura together with Brahmins etc”. (Anu. 167/5-6).
“(Bhishma said) O son of Kunti, accompanied by your ministers etc., you are here by dint of my
good luck. The thousand-rayed sun has already turned (towards North). It is Lunar Magha, O
Yudishthira. It must be about Ashtami of Shukla Paksha”.
                  We have checked the astronomical vereacity of these statements. As the actual
date of Bhishma’s ascent to the heavens is not known, we made a guess work of about 3300 BC.
Utttarayana i.e. Tapah-cum-Magha started on January 16, 3300 BC. It was Shukla Ashtami then
and the next Purnima fell in Pushya Nakshatra —Sayana —thus making it the Lunar Pausha. As
Bhishma has referred to Magha Shukla Ashtami, it is clear that he shed off his mortal coil after
about one month of the exact Uttarayana. We find that Magha Shukla Ashtami fell on February
15 in 3300 BC then and it coincided with Rohini Nakshatra, of course, Sayana. Usually, on a
cursory perusal of the “Mahabharata” we jump to the conclusion that Bhishma died on the very
day the sun entered Makara Rashi but there is no certainity about that impression being correct.
In fact the Gita is very clear that it has to be vfXuT;ksZfrjg% ‘kqDy% “k.eklk mÙkjk;.ke~ “During the day time, in
Shukla Paksha, in the six months of Uttaryana”. Besides, as we do not know the actual date of
Bhishma’s death we cannot be sure that the Uttarayana in that year did not fall in a Krishna
Paksha, in which case he would have to wait for Shukla Paksha in any case. So there is no
reason to conclude that Bhishma could not have died after about one month after actual
Uttarayana.
         Now some over zealous Lahiri Bhaktas have jumped to the conclusion (as Prof.
Ramakrishnamurthi in his article “Sayana and Nirayana” in the AM of February 1981, which we
shall discuss later, and the overseas “Vamadeva” in March 1995 issue of the AM) that because
of this wait for one month after Tropical Uttarayana, Bhishma must have died in Lahiri Uttarayana.
Though it is not warranted by any scripture that this ghost of Rashichkara was being used then,
yet to verify the conclusions of these “scholars”, we checked the position as per Lahiri
Rashichakra also. Lahiri Makar Sankranti took place on Nov 27, 3301 BC (Lahiri Ayanamsha



                                                        25
being +49º 18' on that date). It was Shukla Saptami then but unfortunately for these Lahiri
Bhaktas, here also it was Pausha Shukla Saptami since the next Purnima falling on Dec. 5, 3301
BC was In Purhsya Nakshatra — Lahiri Nirayana, of course! Magha Shukla Ashtami was only on
December 28, 3301 BC and the Nakshatra on that date was Krittika. Thus even if we somehow
misinterpret the scriptures that it was a Lahiri Uttarayana that Bhishma was waiting for, even then
he would have to wait for one month for Magha Shukla Ashtami. Now-a-days also, Lahiri
Bhishma Panchami is celebrated after about a month of Lahiri Makara Sankranti, (which
Panchami is about after two months of Actual Uttarayana) which means “Bhishma’s wait for one
month” cannot be wished away by these Lahiriwalas however hard they may try.
         Unlike the predictive gimmicks which are subject to be interpreted differently by different
“veteran astrologrs” and which have no scientific background, astronomical facts, whether
sidhantic or scriptural or modern, of the distant past or not-so-near future can be verified by
anyone at any point of time. As we have seen already in these lines and as we shall se further,
the definition of Uttarayana by all the Sidhantas and scriptures including the “Mahabharata” and
the “Harivamsha” itself is that since the sun starts climbing down from its maximum southern
Declination, the day of Uttarayana must be the shortest day in the year in Northern Hemisphere
whereas on account of maximum southern Declination of the sun, it should be the longest day in
the Southern Hemisphere then.
         Let us see whether Lahiri Uttarayana or the real Vedic i.e. Tropical Uttarayana fulfils this
criterion.
         We checked the sunrise and sunset timnings for the whole of January in 3300 BC and
the whole of November in 3301 BC for Ujjain. Sunrise on Jan 14, 3300 BC was at 7h 17m 25s
and the sunset was at 17h 49m 27s making the day’s length equal to 10h 32m 2s. On Jan 15,
3300 BC it was 7h 17m 51s and 17h 49m 51s respectively the day being thus equal to 10h 32m
0s. On Jan 16, 3300 BC the SR was at 7h 18m 16s and the SS at 17h 50m 17s, yielding the
duration of the day as 10h 32m 1s thus making it longer by one second than on January 15, 3300
BC. The duration of the day goes on increasing further from that date.
         However, on Nov. 26, 3301 BC the sunrise was at 6h 44m 48s and the sunset at 17h
53m 32s the day being thus equal to 11h 8m 44s. On Nov. 27, 3301 BC — the Lahiri
Uttarayana—the sunrise was at 6h 45m 28s and the sunset at 17h 52m 58s the day length being
thus 11h 7m 30s. On Nov. 28, 3301 BC the sunrise was at 6h 46m 8s and the sunset at 17h 52m
25s the day being thus equal to 11h 6m 17s. The days went on becoming shorter till January 15,
3300 BC the real Makar Sankranti viz Uttarayana!
         We verified the position in Southern latitude for the same dates and found that the
duration of nights was exactly corresponding to the day lengths in the Northern Latitude on those
days thus making the day longest on Uttarayana in Sourthern regions as proclaimed by all the
Vedas, scriptures, Sidhantas and the modern astronomy. (It must be noted here that the sunrise
and sunset timings are without corrections for refraction and semi-diameter).
         I hope these astronomical proofs alone should suffice to cremate the ghost of
Lahiri/Ramana Rashichakras and Lahiri/Ramana Uttarayna etc.
WERE THE ANCIENT ASTRONOMICAL SIDHANTAS PROPAGATING ANY LAHIRI
MONTHS/YEARS? May be these “omnisienct predictive astrologers” have “discovered” some
Sidhanta propounding Nirayana months and years. Let us check the same.
         The most authentic work and the bible of the Panchanga makers as well as predictive
astrologers of India till a few decades back was the “Surya Sidhanta”. Even in that “bible” by
Maya the Yavana i.e. Greek we find the following verses in the Madhyamadhikara:
——————r}RlaØkUR;k lkSj mP;rsA eklS}kZn’kfHkoZ”kZa fnO;a rng mP;rsAA13AA
lqjklqjk.kkeU;ksU;egksjk=kfoi;Z;kr~A “kV~”kf”V% l³~xq.ka fnO;a o”kZeklqjeso pAA14AA
“.......a solar (saura) month is determined by the entrance of the sun into a sign of the zodiac.
Twelve such months make a year. This is called a (24 hour) day of the gods. The day and night
of the gods and of demons are mutually opposed to one another. Six times sixty of them are a
year of the gods, and llikewise of the demons”. Now this type of a definition of the year should
not leave any doubt in the mind that the Sankranits being refered to here are Sayana since the



                                                       26
year comprising such twelve Sankrantis is said to be a day+night of the gods. In fact the situation
has been completely clarified in the following verses from the same Adhyaya:
HkpØukHka fo”kqon~ f}r;a lelw=ke~A v;uf}r;a pSo prlz% izfFkrkLrq rk%AA7AA
rnUrjs”kq laØkfUr f}r;a f}r;a iqu%A uSjUr;kZr~ rq laØkUrsKZs;e~ fo”.kqinh};e~AA8AA
HkkukseZdj laØkUrs% “k.eklk mÙkjk;.ke~A dD;ZknsLrq rFkSo L;kr~ “k.eklk nf{k.kk;ue~AA9AA
f}jkf’kukFkk_roLrrksfi f’kf’kjkn;%A es”kkn;k }kn’kSrs HkkxSLrSjso oRlj%AA10AA
“In the midst of the zodiac (bhachakra) are the two equinoxes (Vishuvat) situated upon the same
diameter (Samasutraga) and likewise the two solstices (Ayanas); these four are well known.
Between these are, in each case, two entrances (Sankrantis) into Capricorn, (from the beginning
of which) six months are his northern progress (Uttarayana), so likewise from the beginning of
Cancer, six months are his Southern progress (Dakshinayana). Thence also are reckoned the
seasons (Ritus) the cool season (Shishir) and the next each prevailing through two signs. These
twelve (Rashis) commencing with Aries (Mesha) are the months; of them is made up the year”.
        Now here the months have been related to Sankrantis and then to Ayanas which
comprise a year. It has been made explicitly clear here that Uttarayana starts from Makara
Sankranti, and Shishir Ritu also starts from there. Dakshinayana starts from Karkat Sankranti and
Vishuvat occurs on the days of Mesha and Tula Sankrantis. Each season consists of two
months. Is there anything “unintentional”? We shall discuss this issue further in a few moments.
About “Panchasidhantika” as well we shall see later on.


         Now let us see the Puranas etc.
vg% iwoZe~ rrks jkf=kekZlk% ‘kqDykn;% Le`rk%A Jo.kknhfu _{kkf.k _ro% f’kf’kjkn;%A vk’o0 44@2
uHkksuHkL;s ·Fk fujh{; ekfl dkeLrnkrks;n o‘Undh.kZe~A izHkkorh pk# fo’kky us=kkeqokp iw.kZsUnqfudk”koD=kk%AA
gfjoa’k0 fo”.kqioZ 59@1
ioZlq f}xq.ka nkue‘rkS n’kxq.ka Hkosr~AA124AA
v;us fo”kqos pSo “kM’khfreq[ks”kq pA pUælw;kZsijkxs p nÙke{k;eqP;rsAA125AA
_rq”kq n’kxq.ka onfUr nÙka ‘krxq.ke`Ro;ukfn”kq /kzqoe~A Hkofr lglzxq.ka fnuL;jkgksfoZ”kqofr pk{k;e’uqrs
Qye~AA126AA egkHkkjr ouioZ 200@124&126
We have already shown in the earlier parts of this article (and will show further) as to how the
“Manusmriti”, the “Bhagavata Purana”, the “Vishnu Purana”, the “Matsya Purana”, the “Kurma
Purana”, the “Mahabharatea” and even the “Valmiki Ramayana” etc. etc. are referring to lunar
months like Chaitra etc. and then relating them to solar months like (solar) Vaishakha-Mehsa-
Madhava and then to the respective Ritus and Ayanas. When in the Valmiki Ramayana,
Dashratha refers to Chaitra as the month full of Spring blossoms, only a half-blind Jyotishi will
presume that it was a Chaitra not related to Vasanta Ritu. So there is neither anything
“unintentional” about it nor are these “isolated instances” of one or two Mantras referring to the
real Ritus. On the other hand, THERE IS NOT EVEN A SINGLE MANTRA IN ANY OF THE
VEDAS, BRAHMANAS, UPANISHADAS ETC. ETC. THAT CAN BE SAID TO REFER TO ANY
SUCH VASANTA ETC. RITU WHICH DOES NOT HAVE THE CORRESPONDING TRAITS.
DO THE SIDHANTAS TALK OF ANY UNUSUAL SEASONS AND MONTHS?
         We have discussed in detail as to how the “Surya Sidhanta” has linked Mesha etc.
Sankrantis to different Ayanas and Ritus. Now we shall see here what type of Ritus the SS is
talking about —whether the real Ritus or the imaginary ones. In Bhugoladhyaya it says:
es”kknkS rq lnk o‘f)#nxqÙkjrks vf/kdkA nsoka’ks p {kik gkfufoZijhra rFkklqjsAA57AA
rqyknkS |qfu’kksokZea {k; o‘)kS r;ks#HksA ns’k ØkfUr o’kkféR;a rf}Kkua iqjksfnre~AA58AA
v;ukUrsfoyksesu nsoklqjfoHkkx;ks%A ukMh’k”Vîk lÑngfuZ’kkI;fLeu~ lÑr~AA61AA
rnUrjs vfi “k”VîUrs {k;o`)kS vgfuZ’kks%A ijrks foijhrks v;a Hkxksy% ifjorZrsAA62AA
It has been clarified here that, “The days and nights are equal on Mesha Sankranti and then the
days start becoming longer as compared to nights till they reach Karkata Sankranti (when the day
is the longest). Then the days start getting shorter till Tula Sankranti, when the days and nights
are equal again till Uttarayana starts with the advent of the sun into Capricorn”. Now nobody
should be left in any doubt that these Sankrantis are Sayana and not Lahiri or Ramana ones and
they have been related to the real phenomenon of seasons viz. days and nights being equal etc.



                                                        27
         No doubt, there are about three and a half verses in the entire Surya Sidhanta which can
be interpreted as advising us to adjust Ayanamsha in the solar longitudes to make them Sayana.
That makes us presume that the “Surya Sidhanta” has given the longitudes as Nirayana. It would
thus be tantamount to a self-contradiction because the verses given till now do not point to any
Nirayana Sankrantis or years. As such, those verses have been taken as interpolations by every
translator worth the name and every Panchangakara who is preparing the planetary details from
the modern Mean Elements. Though we have analyzed the matter in our 1997 ephemeris, we are
constrained to clarify the confusion with an example here. The disputed verses read as follows:
f=ka’kRÑR;k ;qxs Hkkuka pØa izkd~ ifjyEcrsA råq.kkn~HkwfnuSHkZäknA |qx.kk|nokI;rsAA
ríksfL=k?uk n’kkIrka’kk foKs;k v;ukfHk/kk%A rRlaLÑrkn~ xzgkr~ ØkfUrPNk;k pjnykfnde~AA
LQqVa n‘DrqY;rka xPNsn;us fo”kqo};sA izkd~ pØe~ pfyrs ghus Nk;kdkZr~ dj.kkxrsAA
varjka’kSjFko‘R; i’pkPNs”kSLrFkkf/kdsA ,oa fo”kqorh Nk;k Lons’ks ;k fnuk/kZtkAA
nf{k.kksÙkj js[kk;k lk r=k fo”kqoRizHkkAA f=kiz’ukf/kdkj ‘yksd 9 ls 12
          Without any technical jargon, the simplest meaning of these verses is that at an annual
rate of 54" of arc per year, the Ayana shifts first to the East upto 27 degrees. That means initially
the Ayanamsha is plus and has to be added to the Surya Sidhanta longitudes of planets which
are supposed to be Nirayana longitudes. Then it comes back from there and after that goes to
West upto 27 degrees, which means that the Ayanamsha is then to be subtracted from the
Nirayana longitudes.
          Let us explain this with an example: The SS longitudes as well as SS Ayanamsha are
supposed to be zero at the beginning of Kaliyuga which is supposed to have started on Feb 18,
3102 BC. Moving @ 54" it will go upto 27 degrees East in 1800 years i.e. upto (3102-1800=)
1302 BC when it should have been +27°. It started receding from there @ 54" per year thus
being zero after 1800 years of 1302 BC. which means in 497 AD. (1302 BC means -1301 years
from AD as there is no 0 BC/AD. Accordingly in         -1301+1800= 497 AD it was zero). Since that
date it has been going towards West which means it is becoming minus (-) @54" per year. Thus
in 498+1800=2298 AD the “Surya Sidhanta” Ayanamsha will be the maximum of -27º. As on
1.1.1999 AD it should be accordingly minus -22º 29' 46". Though usually Ayanmsha these days
is supposed to be added to Nirayana longitudes if it is minus, but in this case as this Ayanamsha
is supposed to be advancing twoards West it has to be subtracted from the SS longitudes to
make them Sayana if they are supposed to be Nirayan.
          Thus as on Jan 1, 1999 the “Surya Sidhanta” Mean Sun is 256º 19' 32". If it is supposed
to be Nirayana then to obtain Sayana Mean sun from the same, we shall have to subtract 22º 29'
46" from it which will then yield 233º 49' 45" as against 280º 27' 24" which is the longitude of
Tropical Mean Sun as per Modern astronomy as on that date. This gives a difference of about 47
degrees. if we presume the SS longtudes as Sayana there will be difference of only 24º. Though
in any case the SS longitudes are wrong, yet it is better to choose the lesser of two evils. Hence
it is safe to conclude that these verses about the Ayanamsha are interpolations, as otherwise the
SS followers themselves will be responsible for making a laughing stock of themselves.
          IT IS THE MAIN REASON AS TO WHY THE SS ITSELF HAS ADVOCATED THAT
IRRESPECTIVE OF PRESUMED ACCURACY OF THE RESULTS FROM THE
CALCULATIONS, WE SHOULD CHECK THE SAME AGAINST THE ACTUAL OBSERVED
POSITIONS OF THE SUN ETC. AS ON VISHUV AND AYANAS.                                 EVEN IN THE
(INTERPOLATED) AYANMSHA VERSES THE SAME THING HAS BEEN EMPHASIZED IN THE
FOLLOWING WORDS:
LQqVa n‘DrqY;rka xPNsn;us fo”kqo};sA izkd~ pØe~ pfyrs ghus Nk;kdkZr~ dj.kkxrsAA
                                                                       f=iz’ukf/kdkj ‘yksd 10
“Tre results (thus corrected by the Ayanamsha corrections) should be tallied at the time of
equinoxes and solstices———it should coincide with the observed results”. It natrually means
that if the results do not tally, you have to discard the calculated results and go by the observed
ones izR;{ks izek.ka fde~ “There cannot be any better proof than what is evident to the naked eyes!” To
find the declinations etc. you have to determine the tropical positions of planets from the SS
longitudes for which you have to subtract further the SS Ayanamsha of about 22.5º from the
same. As indicated above, it will give absurd results and will have to be discarded as such.


                                                    28
        It does not, however, in any case mean that we have to make the adjustments of Lahiri
Ayanamsha in such a manner as to make these longitudes correspond exactly to the sidereal
longitudes of Lahiri zodiac. It will make then Lahiri superior to even the sun God who is supposed
to have written the SS. Further, N. C. Lahiri did not have any of his own discoveries in astronomy
to his credit —excpet for some concoted Ayanamshas——but he had obtained the knowledge
from the Positional Astronomy Centre, where he was working. And the PAC did not (and even
today does not) have anything of its own but it gets the data from the overseas observatories.
This is thus a roundabout way of the Surya Sidhanta paying a fullsome tribute to the Modern
astronomy whether it is via Lahiri or via Bija corrections!
        Let us see whether “Panchasidhantika” has referred to real Ritus or to imaginary Lahiri
Ritus:
edjknkS xq.k ;qäks es”kknkS frfFk;qäks josfnZol%AA ddZVkfn”kq lRlq =k;fL=kdk% ‘koZjhekue~AA 33@8
ddZVkfn”kq Hkqäaf}xq.ka e/;afnuh HkosPNk;kAA edjkfn”kq okI;soa fdapkfLeu~ eaMykPNks/;sAA34@5
¼v=k i0 lq/kkdj f}osnh Vhdk% bnkuha fnuekuekgA edjknkfofrA edjknkS fnus fnus HkwLoxZfr frfFkfer
,duoi pSdfer%1591 f=kfHkfL=kfHk% iyS;ZqrLrnk fnuekua Hkosnsoa ddZVknkS rnso ‘koZjhekua jkf=kekua HkofrAA
v=kksiifÙk%A vofUrdk;ka edjknkS ijekYifnuekua iykReda Hkqou i pSdfera izdYI;rr% izfrfnua iy=k;L;
o`f)% ifjdfYirk fnuekusA vFk edjknkS ;fíuekua rnso ddZVknkS ‘koZjhekueqfnrekpk;Zs.ksfr loZa fujo|e~A½
“On Makara Samkranti the day is the shortest—about thirteen ghatikas—1951 palas—and from
that day onwards there is an increase of three palas everyday. Whatever is the duration of a day
at Makara Sankranti is the duration of night at the time of Karka Sankranti i.e day is the longest
then.”
This is what “Aryabhatti” by famous Aryabhatta has to say:
es”kkns% dU;kUra leeqnxie.Myk/kZei;kre~A rkSY;knsehZukUra ‘ks”kk/kZa nf{k.ksuSoAA vk;ZHkV~Vh 4@1
From the beginning of Mesha to the end of Kanya is known as Uttaragola whereas from Tula
beginning to end of Mina is known as Dakshina Gola
ijekiØethokfe”VT;k/kkZgrka rrks foHktsr~A T;k yEcdsu yC/k·dkZxzk iwokZijs f{kfrtsAA4@30
(Here the Rsine of the longitude is to be multiplied by Rsine of the greatest declination of the
sun— and there is no reference that any correcdtion for Ayanmsha has to be done.)
fo{ksikiØexq.keqRØe.ka foLrkjk/kZÑfrHkDre~A mnx‘.k/kueqnx;us nf{k.kxs /kue‘.ka ;kE;sAA4@36(
Here also the Reversed sine of the Moon’s longitude as increased by three signs has to be
multiplied by the Moon’s latitude. There is no indication for any Ayanamsha correction)
         The “Panchanga Standardizers” who want to thrust a Lahiri Rashichakra down our throat
in the name of “Vedangajyotisha” should remove cottonwool from the ears and hear its
proclamation:
?keZo‘f}jika izLFk% {kikgzkl mnXxrkSA nf{k.ks rkS foi;ZLrkS “k.eqgwR;z;usu rqA7AA
“Druing the Uttarayana of the sun the day starts increasing by ‘one prashta of water’ (4/61 nadis)
and the night starts decreasing equally. In Dakshinayana, it is the reverse. In one Ayana, the
day/night increases by six Muhurtas”.
         These verses leave hardly any doubt in anybody’s mind that these Ayanas and
Sankrantis are Sayana and not Nirayana.
THE ADI SHANKARACHARYA AND HIS DISCIPLES FOLLOWED A SAYANA ZODIAC: We
have Seen already as to how the Master-Philosopher-Yori-Poest the Adi Shankaracharya has
advocated Tropical zodiac as per his commentary on the Brihadarnyak Upanshiada etc. His later
disciples of around 12th Century AD continued to do the same thinkg as is evident in the
“Tatparya Prakasha” copmmentary by Ananda Bodha Yati on the unexcelled treasure,house of
Vedantic philosophy “The Yogavasishtha Maharamayana” — Nirvana Prakrana—Purva Ardha—
Chapter 81:
]]]izk.k lw;ZL; izokgkn~ }s v;us es”kkn;ks}kn’k eklkLrnUrjkys laØkUr;%A viku lkseL; izokgkr~ pS=kkn;kseklk
fo”dqEHkkn;ks ;ksxk vU;kfu p iokZf.k fu”i|Urs——;Fkk olUr xzh”e ‘kjRlq Øes.k ‘khrkS”.;su xzklknXus%
lkselaØkfUrLr;kslU/kh fo”kqorkS lw;ZL; p es”kkfn”kq laØkfUrA—izklafxd rTKkuL; izfl) laØkfUr% Luku nkukfn
QysH; mRєVre dhfrZueeAA
“Sun in the form of Prana (life breath) creates two Ayanas that is Summer and Winter Solstices;
twelve months (Rashis) by the name of Mesha etc. and their Samkrantis—with the movement of
Moon in the form of ‘Apana’ they create Chaitra etc. months (obviously lunar months) and


                                                        29
Vishkumbha etc. Yogas—besides other ‘Parvas’ (fetivals). Just as there are Sankrantis of Mesha
etc. during the interim periods of Ayanas and Vishuvas i.e. solstices and equinoxes—resulting in
Samvatsara etc. The results of the knowledge of the ‘Samkrantis’ of ‘Prana’ and ‘Apana’ are
much more fruitful than charities etc. at the time of Sankrantis’
LUNAR MONTHS ALSO WERE LINKED TO TROPICAL SOLAR INGRESS i.e.. SAYANA
SANKRANTIS AND ACTUAL RITUS AND NOT TO ANY IMAGINARY RASHICHAKRA:

           There are innumerable other references also to similar Adhika-masa as compared to
SAYANA Sankrantis and not to any Nirayana Sankranti.
WERE THE REAL VEDIC RISHIS AS IGNORANT OF ASTRONOMY AS OUR MODERN
“VARAHAMIHIRAS” AND “VAMADEVAS” ARE?
          In the same article titled “Hindu Astrology is Sidereal” it has been said on page 54 of
January 1998 AM, “Traditions of various rituals and ceremonies timed in accordance with
combinations of Ayana and season on the one hand and lunar month and Tithi on the other were
strongly established by then. But with a shift in winter solstice day, away from the Pausha
Amavasya, some of the ceremonies associated with one Ayana fell in the other. Priests and
spritiual leaders, though familiar with Vedanga Jyotisha, not being astronomers themselves, could
not be expected to be in a position to understand and interpret the problem properly ((sic!).” IN
OTHER WORDS, THE PRESENT NIRAYANA PREDICTIVE ASTROLOGERS HAVE A BETTER
KNOWLEDGE OF ASTRONOMY AND DHARMASHATRSAS THAN THE ANCIENT VEDIC
RISHIS—that is what this statement means! {It is immaterial for then that the “greatest living
Vedic astrologer” cannot calculate even his own or his wife’s horoscope correctly—but then they
have the knowledge (foolishness?) of challenging the real Vedic Rishis!} Anyway, let us analyze
this claim also of these “Vamadevas”.
          Technically speaking, it is immaterial whether you call Vishuva (Equinox) Sayana-
Vishuva or Nirayana-Vishuva or Lahiri-Vishuva or Raman-Vishuva so long as the sun, after
having climbed down to zero degrees south declination starts gaining in its Northern Declination
i.e. it enters Uttara Gola on that particular date because this is the only criterion required as it will
make automatically day=night then and the Vasanta season will be in full swing only then.
Similarly, it is also immaterial whether the Summer (Grishma) season is known by Lahiri-Summer
or Ramana-Summer or Nirayana-Summer or Sayana-Summer, so long as the temperature in the
Northern Hemispheres remains hovering around 45º those days, for which purpose the only
criterion required is that the sun must attain the maximum Northern declination because then only
the day would be the longest in the Northern Hemisphere which would make the preceding days
as well automatically hotter and brighter. Same is the case with the other seasons (Ritus) like
Sharat, Hemanta, Shishir etc besides Ayanas.. These are not my definitions but the definitions of
the Vedas, the Puranas, the Smritis, the Itihisas and even the Sidhantas like the “Surya Sidhanta”
the “Pancha Sidhantika” the “Vateshwara Sidhanta” the “Aryabhatti” etc. etc. Elementrary
geography textbooks also say the same thing. (I hope these predictive astrologers have studied
geography at least in their primay classes!).
          After reading these articles and the editorial endoresements and comments in the AM
etc. trying to prove that the Vedas etc. were referring to Sidereal Vishuvas and Ayanas and
seasons etc. etc. I was under the impression that these “worthy” authors and editors must have
done their homework fully well because to say that the entire gamut of the Vedic astronomy,
Sidhantic astronomy and Modern astronomy is Nirayana (sidereal) instead of Tropical (Sayana) is
meaningless unless it is substantiated mathematically and astronomically. As such I had to do a
lot of spadework to make sure that I knew as to what I was talking about.
          Having proved already that the real Vedic Rishis were quite methodical, systematic and
very clear in their thinking, words and deeds, we shall now try to understand the astronomical
basis of the calendar of the real Rishis. I made a thorough study of the Vedic calendar of the last
12000 years and also the next 1000 years vis-a-vis modern astronomy. I must admit that I was
myself wonderstruck on seeing the marvellous command and the real Vedic insight into the Luni-
solar phenomena the Vedic seers had since not even the most advanced modern astronomers




                                                   30
(leave alone the Niryana jugglers who call themselves “Vedic astrologers”) have as yet devised
such a marvellous calendar.
           A table is given on the opposite page listing the dates of Vedic Vasanta together with
the respective Phalguna Purnamashis ass given in the “Shatapatha Brahnmann” and as
expounded by the commentator Hari Swamin. It is evident that the Rishis did not bother about
precession of equinoxes and therefore about any imaginary sidereal Rashichakra. There was
only one Rashichakra according to them for all purposes — whether astronomical or ritual——
and that was Tropical. Consequently, the Nakshatra Divisions which coincided with the
respective Purnamashis were also Sayana. It has to be borne in mind that these Nakshatra
divisions had nothing whasoever to do with the actual Stars of similar names, about which we
shall be talking later. In fact, instead of any Rashis the Vedic Rishis were using Nakshatra
divisions——but Sayana ones..
          This table gives the beginning dates of actual Vasanta Ritu which month has been
named Madhu in the Vedas and other scriptures. Vishuvan (Vernal Equinox) follows within one
month. With an interval of every thousand years, dating back from 10001 BC i.e. (-10000 A.D.)
we have given the details in terms of Gregorian/Julian Calendar dates and also shown as to in
which Nakshatra the subsequent Purnima would fall. We have also given the dates of Vishuv i.e.
Spring equinox which was known as “Vishuvan” in the Vedas and is supposed to be the “soul of
the year”. Because there have been many changes in the Gregorian/Julian Calendar in the past
and in Gregorian Calendar centuries are not taken as leap centuries unless they are divisible by
400, we have therefore given the respective integral Julian Day Numbers also so that anyone
desirous of corss-checking the information can do so for himself. However, all the information is
based on Epehemris (Dynamical) Time since we did not want to make any “predictions” about the
real difference in the two time measures either in the hoary past or in the ensuing future. The
actual days of sun’s transit from one Dynamical midnight to another ephemeris midnight—within
the next 24 hours—instead of the actual timings have been given.
           True Obliquity of the Ecliptic also has been given since the maximum solar declination is
directly linked to the same. These declinations also have been shown for the corresponding days
at 0-0 Dynamical Time and so are the sunrise and sunset timings, together with the duration of
the day for Ujjain, which was treated as the centre of the earth by the Vedic Rishis for
astronomical calculations for the then Bharatavarsha. These sunrise/sunset timings are without
correction for refraction and semi-diameter as enjoined in the Sidhantas.
          We find that in the earlier days of 10000 BC the corresponding days were longer by
about one hour than they are today since the Obliquity of the Ecliptic was more than 24º then as
compared to less than 23.5º these days.
          We should have expected that the (Tropical) Vishuv would have taken place evry year
around March 11 in Julian Calendar (considering the corrections of Gregorian Calendar) but in
10001 BC it is on June 10 instead and in 9001 BC it is on June 2—a difference of eight days per
thousand years. The reason is very simple. A Julian Year comprises 365.25 Julian days
whereas a tropical year comprises 365.241295 Julian days these days though this length is
subject to minute secular variation in the distant past and ensuing future. Presently, thus every
Tropical year is less than the Julian year by (365.25 minus 365.242195=) .007805 days which
becomes about 7.805 days in 1000 Julian years. That is why Troical Sankrantis are less by
about 8 days every 1000 years.
          If you puruse this table thoroughly you cannot but be amazed as to how marvellously
every Purnima after Madhu (Tropical Mina) Sankranti coincides with Uttara Phalguni Nakshatra
and the subsequent Purnima of Vishuva Sankranti — Madhava— Mesha—with Chitra
Nakshatra....which are of course Tropical. (Though there is just one exception but it is perhaps
because of the lunar parallax since I have not calculated Topocentric Lunar positions in the
distant past). On the other hand, if we try to juxtapose these Madhu, Madhava Sankrantis and the
Purnimas following them with the imaginary Lahiri Nakshatra Division, we just see how
unscientific, illogical, clumsy and useless that Nakshatra Division becomes. e,g.it would then be
Lunar Shravana when it should have been actually Lunar Phalguna in 10001 BC and so on.



                                                31
         Though we see that Lahiri Lunar Phalguna and Chaitra Purnamashis also fall
respectively in U. Phalguni and Chitra Nakshtras if we take those Nakshatra divisions as
Nirayana, but then we just cannot link those months to either Vasanta or Vishuvan, which are the
crux of the whole issue since very clear cut qualities and definitions of the respective seasons
and months have been given in the Vedas and the Sidhantas we just cannot cut any corners
here. The whole Nirayana Nakshtara Division therefore seems contrived and out of alignment to
any of the real Sankrantis. For instance, as we have just seen, if we try to assume that by
Chaitra, King Dasharatha had meant Lahiri Chaitra, there is absolutely no possibility of the
spring season being in full blosson then as expressed by him. Similarly, if we try to interpret the
“Shatapatha Brahmana” Pahlgunni Purnima as Lahiri Phalguna in about 6001 BC then we shall
have to interpret it as meaning that Vasanta had taken place with the Sun in Sagittarius. We
could have done even that in our blindness, hypnotized as we are by these charlatans by their tall
claims about their “infallible predictions” but then we just cannot make flowers blosson in the
month of December, becuase that is the period when the tropical sun is in that sign these days.
         The summum-bonum of the above comparisons and assessments therefore is that as per
these “Vedic Jyotishis” our real Vedic Rishis were not only illiterate (because they decided their
fairs and festivals “unintentiaonlly”——-unlike the modern “Varahamihiras” and “Vamadevas” who
hoodwink the gullible Hiindu society “intentionally?”) but those Rishis were so numb and dumb
that they not only considered the Lahiri Rashichakra as the real one but also did not feel heat or
cold when they should have done so. IN OTHER WORDS, THOSE RISHIS WERE MENTALLY
DERANGED BECAUSE HOW ELSE COULD THEY BE INSENSITIVE TO HEAT OR COLD ETC.
         On seeing the above points it became crystal clear to me as to why our scriptures had
made the following admonishments:
Samhitopnishad Brahman (3/10-11) has said:
fo|k oS czkã.kektxke rokgefLeA Roa eka iky;LokugZrs ekfuuseknkA xksi; ek Js;lhrs·gefLeA fo|;k lk)Za
fez;sr~A u fo|kew”kjs oisr~A
“Knowledge (personified) went to the Brahmin and implored him ‘I am yours. Take care of
me..protect me. Do not give me to someone who does not deserve me. Keep me hidden from
them. I am your wealth in every respect’. The knowledgeable Brahmin should die with the
knowledge (without expouding it) but not sow it in a barren land”.
The “Manusmriti” also has said the same thing in the Second Chapter::
fo|;So lea dkea eÙkZO;a czãokfnukAA vki|fi fg ?kksjk;ka uRosukfefj.ksoisr~AA2@113AA
fo|k czkã.kesR;kg ‘ksof/kLrs·fLe j{k eke~AA vlw;dk; eka eknkLrFkk L;ka oh;ZoÙkekAA114AA
;eso rq ‘kqfpa fo|kfé;ra czãpkfj.ke~AA rLeS eka czwfg foizk; fuf/kik;kizekfnusAA115AA
czã ;LRouuqKkre/kh;kuknokIuq;kr~AA l czãLrs;la;qäks ujda izfri|rsAA116AAeuq- v/;k; 2
“It is better to die with the knowledge without expounding it than to bestow it on someone who
does not deserve it....”
         To put it succinctly, it is what is meant by “even the Devil can quote scriptures”. So
beware! since these days efforts are on to misquote and misinterpret our scriptures by these
Jyotishis to meet their shady ends. (The best way for you way to counter such arguments would
be to learn Sanskrit a beautiful poetic language hailed as the “language of the gods”.)
         THE TWO NAVARATRAS ARE AN IRRFUTABLE PROOF OF TROPICAL ZODIAC OF
THE VEDAS: The more I ponder on the astronomical facts and corelate them to the Vedas the
more fascinated I become to see as to how wise, pragmatic, catholic and secular our real Vedic
Rishis were. In India we have got two Navaratras — one Vasanti and the other Sharadiya. As
we have seen above, the Vasanti Navaratra was celebrated initially on the day of Fulll Moon
following the real Vasanta i.e. Mina Sankratri (Tropical - of course) and later on Chaitra Shukla
Pratipat One can understand its importance that with the advent of Spring, it is time of festivities.
But what about Sharadiya Navaratra? It does not apear to be that festive a season in India as the
Vasanti Navaratras are! Any student of geography even at primary level knows that what is
“Vasanta” in the Northern Hemisphere is in fact “Hemanta” in the Sourthern Hemisphee and vice-
versa! e.g. in most of Austria, Australia, Brazil, Newzealand, South Africa and some South
American countries like Argentina etc. it is Autumn there when it is Spring in India. That is why



                                                  32
their Vasanti Navratras start actually on the New Moon after the sun has entered Tula — another
Vishuva. That is also why “Vishuvan” is said to be the Atma - the soul of the Samvatsara—there
is no distinction whether it is Mesha Vishuva or Tula Vishuva.
              That should have paid put to the misonceptions of the predictive astrologers’ efforts to
celebrate festivals in some Lahiri Rashichakra, because it is neithr here nor there. They should
feel ashamed to ask their kith and kin settled in these countries to celebrate Navaratras on
neither of the Vishuvas but on some imaginary Lahiri Chaitra New Moon.
NO TANTRIK RITUALS BY “TANTRA-SAMRATS” CAN EVER FRUCTIFY AS THESE ARE
HELD IN LAHIRI SANKRANTIS AND MUHURTAS:
Acharya Abhinavgupta is the most respected name in Tantra. The Achyarya was one of the most
prominent Shaivites of Kashmir in the tenth Century AD and his prayers like vfrHkh”k.k dVqHkk”k.k( O;kIr pjkpj Hkko
fo’ks”ke~] etc. were recited by every Kashmiri Pandit including women folk with zest and love that
these are still reverberating in my ears. His world famous “Tantraloka” of eight volumes was
originially published by Maharaja Ranbir Singh of Jammu and is nowadays distibuted by Lal
Bahadur Shastri Sanskrit Vidyapeeth, New Delhi. It has a commentary by Jayadratha who lived
in the 12th Century AD. The modern “Tantra-Samrats” should AND MOST OF ALL KASHMIRI
PANDITS WHO CELEBRATE THEIR FAIRS IN A NIRAYANA RASHICHAKRA SHOULD FEEL
ASHAMED because this is what this Tantrashastra has to say:
“kV~lq “kV~Lo
³~xqys”odksZ ân;keUdjkfn”kqAfr”BUek?kkfnda “kV~da dq;kZÙkPpksÙkjk;.ke~AA6@114
¼edjkfn”oFkkZfUeFkqukUrs”kq] —ek?ks fg edjL;ksn;ks ;konk”kk<s feFkquL;A½
(Linking Yogic Kriyas to the outside seasons, it says) After every six Unglas from the Hridaya (the
pranas goto) Makara etc. and make Magha etc. Six such months form Uttarayana starting from
Makara. The commentator says from Makara to Mithuna is Uttarayana and in Magha sun transits
Makara Rashi so till Ashada, when the sun transits Mithuna, Uttarayana lasts.
laØkfUrf=kr;s o‘Ùks Hkqäs pk”Vkn’kk³~xqys AAes”ka izkIrs jokS iq.;a fo”kqoRikjykSfdde~AA6@115AA
¼fo”kqa O;kfIra lkE;egZfr bfr fo”kqor~½
After having crossed three Sankrantis —eighteen unglas of Prana—Vishuvat SankrantI arrives.
Here the commentator clarifies that because on that day the days and nights are equal througout
the world that is why it is known as Vishuvat.
izos’ks rq rqykLFks·dZs rnso fo”kqon~Hkosr~A bg flf)izna pSrn~ nf{k.kk;uxa rr%AA116AA
When the sun enteres Tula it is Vishuva again ......
fuxZes fnu o‘f)% L;kf}ijhrs foi;Z;%A o”ksZ·fLeafrFk;% i p izR;³~xqyfefr Øe%AA121AA
nsokuka ;ngksjk=ka ekuq”kk.ka l gk;u%A ‘kr=k;s.k “k”Vîk p u`.kka focq/koRlj%AA135AA
fo”kqo}kljs izkr% lka’kka ukyha l e/;x%AA ¼^fo”kqo}kljs^ jkf=kfUnulkE;kRefu es”klaØkfUrfnus½AA200AA
On the day of Vishuvad the days start getting longer than the nights...and the
commentator makes it absolutely clear that by Vishuva is meant Mesha Sankranti when the days and
nights are equal.
okesrjksnDlO;kU;S;kZU;S;kZoRlaØkfUri pde~A ,oa {kh.kklq iknksuprqnZ’klq ukfy”kqAA201AA
e/;kg~us n{kfo”kqoéoizk.k’krha ogsr~A n{kksnxU;ksnXn{kS% iqu% laØkfUri pde~AA202AA
uoklq’kresdSda rrks fo”kqonqÙkje~A i pds i pds·rhrs laØkUrsfoZ”kqon~ cfg%AA203AA
,oa jk=kkoihR;soa fo”kqfn~fnolkRlekr~AA204AA vkjH;kgfuZ’kko‘f) gzkll³~ØkfUrxks·I;lkSAA205AA
¼bR;soa ckásukgksjk=ks.k laØkfUrprqfoZa’krs#n;kfn loZa lekr~f=ka’kn~?kfVdkf}”kqon~ fnoklnkjH;] vU;Fkk
ágfuZ’k;ksoZ‘f} gzklkS u L;krka] ;su laØkfUr”ofi p;kip;kHk~ vgfu }kn’k laØkUr;ks jk=kkS p] bR;soa foHkkxfu;eks
uksä% L;kr~½
I would certainly like to know from Kashmiri Panchanamakers as to why they have put lead into
their ears towards such proclamations of Acharya Abhinavgupta that we should have “Mesha
Sankranti when the days and nights are equal and Shishir Sankranti when they day is the
shortest and the lunar Magha should be counted when the Sun is in (Sayana) Makara and
Phalguna when it is in (Sayana) Kumbha”?. IT IS THUS ABSOLUTELY CLEAR THAT BY
CELEBRATING MAHASHIVRATRI IN LAHIRI PHALGUNA, KASHMIRI PANDITS HAVE
BECOME “BUDHHI-BRASHT” AND LOST THEIR DHARMA. These Panchanga-makers praise
Acharya Abhinavgupta to skies and recite his famous prayers without fail on every festival. So



                                                       33
how is it that they have just ignored these criteria of the same Acharya Abhinavgupta? Is it that
they read only that portion of scriptures which enables them to earn bread and butter or is it that
they are deliberately silent about it lest they lose their crumbs. In either case, it is reprehensible.
        There was a famous addage in Kashmir. Kashmiri Pandits did not flee even during
Pathan Raj, they did not leave Kashmir even during Mohammadan Raj. They did not run away
from Kashmir during British Raj. Ironically, they had to flee during Hindu Raj, that also when India
gained independence from all the alien Rajs!
        This point certainly needs introspection. And the reasons are not far to seek. We as
Kashmiri Pandits lost our Dharma by celebrating our festivals on wrong days thanks to these
Panchangamakers, because we believed in them blindly and these Panchangamakers go on
claiming even today that their Panchanga is “worshipped in every Kashmiri household”. IS
THERE ANY WORSE EXAMPLE OF BEING HYPTONIZED AND FLEECED BY THESE THUGS
WHOM WE HAD CONSIDERED AS OUR GURUS?
        IT IS NOT ONLY KASHMIRI PANDITS WHO HAVE BEEN MADE FOOLS IT IS IN FACT
EVERY HINDU WHO IS SAILING IN THE SAME BOAT TODAY, THANKS TO THESE
PREDICTIVE ASTROLOGERS WHO PRESIDE OVER “PANCHANGA STANDARDIZATION
COMMITTEES”.

THE ANCIENT INIDAN ASTRONOMERS WERE ACTUALLY LINKING VISHUVAS AND
AYANAS TO ACTUAL FIXED STARS AND NOT TO IMAGINARY ONES
         There was an article titled “Nirayana or Sayana, Indian or Western” in May 1998 issue
of a magazine of a software company written by the editor-cum-proprietor of that company as well
as that magazine. It says in its introduction, “Our sages propounded the theory of Nirayana
system......The Sayan system does not give us the actual physical position of the planets with
respect to stars. When we say that on 22nd March Sun enters into Aries according to Sayan
system, it is actually passing through beginning of Pisces only in the sky. The planets in the sky
are moving according to Nirayana system, and hence only the nirayana system should be
followed in astrology. Sayana system is merely meant for knowing the earth’s position with
respect to Sun and thus determining the seasons but is is not meant for knowing which planet is
passing through which sign...The above explanation clearly & undoubtedly prove that Nirayana
system as followed in Vedic astrology (sic!) is correct and is in accordance to the star position in
the sky....We know that Indian astrology is based on stars and any planet passing through the
particular star gives the results of that star or changes its behaviour according to the stars it
passes through...The sun takes roughly 26,000 years apprrox. to complete one circle around the
galaxy. The stars remain fixed and do not move around. Because of the motion of the sun, the
position of stars changes by 50.3 arc seconds every year...(which is supposed to be the
Ayanamsha)”.Thus a few things have been assumed in this article: 1) Our sages have
propounded the theory of Nirayana system 2) Sayana astronomy is related to season and has
therefore nothing to do with the Vedas; 3) Vedic astrology is Nirayana, 4) Stars affect the planets
which pass though them; 5) The sun moves around the galaxy in 26,000 years!
         It must be made clear at the outset that this gentleman has linked the movements of the
sun with the positions of constellations instead of Nakshatra divisions as is done in Nirayana
system in India. For instance, Aries is a sysnonym of Mesha Rashi in India, Vrishab in India
means Taurus in English and so on, whereas each Rashi is supposed to have about 2.25
Nakshatras. e.g. Aries itself contains three Nakshatra Divisions viz Ashvini, Bharni and a part of
Kritika in Indian astrology and Sidhantic astronomy. Each Nakshatra division contains some
important starts like Ashvini having Alpha and Beta Arietis; Bharni having 41 Arietis and Algol;
Krittika containing Alcoyne. These are just some of the stars whereas a constellation itself
contains trillions upon trillion of stars; some of them much brighter than the sun which is being
aligned agianst the constellations! When this gentleman says the sun is in Aries, he just tries to
bamboozle by confusing Nakshatras with Rashis! Then again, whereform does his Aries
constellation start? After all, it must have some starting point! Similarly, what is the need of
Ayanamsha if in the Nirayana system everything gets automatcically aligned with
cosstellations...why subtract Ayanamsha from the planetary longitudes then and that also as


                                                  34
many as about 66 degres in 5001 AD according to the same “astronomer” The Aries
constellation must have a starting point and there is not even a single first magnitude Star in this
entire constellation wherefrom it can be said to start. According to the god Nirayana Bhakts viz.
N.C. Lahiris, his “Indian Ephemers” also gives the longitude of Beta Arietis itself as more than 10
degrees—and that is Nirayana—and that longitude is from a starting point known as Lahiri
Rashichakra! If you take Raman Rashi chakra, it will be entirely different and if you go by the SS
longitudes, it will be still much diferent—and mind you all of them are Nirayana! In fact, you have
thus 27X4=108 Nirayana starting points for this “Nirayana Mesha starting point”!
          Assumption No.1 that “our Rishis propounded a Nirayana Rashichakra” has been
demolished already so that anyone with any common sense will never make any such non-
sensical statements. Assumption No.2 itself is self-contradictory since the Vedic Calendar is
nothing if not seasonal, which has already been proved beyond (even any) “unreasonable
doubts”. Assumption No.3 is meaningless because there is no predictve astrology in the Vedas
so to state “Vedic astrology is Nirayana” is a lie of the greatest magnitude. Assumption Number
four is astronomically impossible and improbable since the nearest stars comprising the Nirayana
Rashichakra are Svati and Punarvasu which are 36 light years away from us! How they will
affect the sun or Moon in that sign is not clear to anybody because even the slowest planet viz.
Saturn takes only 2.5 years to move through one complete sign —not to speak of one
“Nakshatra”! Assunmption Number 5 is an astronomical monstrosity showing that those who do
not know as to how many years it takes the sun to move around its galaxy claim to have a direct
access to the Vedic Rishis to know as to what Rashichakra they used—whether Lahiri or
Ramana! The “learned” editor It has not clarified in his article anywhere as to from which point is
the Ayanamsha to be determined and what is the genesis of Ayanamsha itself—whether it is
Sayana or Nirayana...i.e. whether it starts from the Vernal Equinox or from any Fixed Star. If it is
the former, then he is simply making manipulations to make Sayana longitudes tally with the
Stars of his choice and if it is the latter, then there will have to be Ayanamshas galore! In either
case, the point gets self-defeated!
         This editor-cum-proprietor-cum-”Astronomer-Royal” has also said that planets are
actually in Nirayana signs when they are said to be in the signs —and do you know how he has
arrived at this conclusions—just by subtracting his cherished Ayanamsha from the Sayana
longitudes of planets! The stars have a Mean motion of about 50.3 arc seconds per year and the
same amount is to be subtracted from the sayana longiotudes to keep them in alignment with the
Nirayana Rashis—this is like keeping the Present GOI in saddle with some external props! This
is what is know as manipulation!
         He says further Sayana Aries is a western definition and has no meaning in Indian
astronomy or astrology. I never knew that the “master Nirayana astrloger” Parasha Rishi has
become an NRI nor do I have any information abouit Surya Bhagwan (to whom the SS is being
attributed) having adopted Western Nationality! because as shown above, all these are providing
nothing but Sayana Mesha etc. definitiona as they are linking this Mesha with Vishuva! May be
this “gentleman” has a tab on our real Rihis also!
         His “claim” about the constellations remaining fixed, if you take any epehemris (even
Nirayana) and compare the Nirayana longitudes of stars of 25 years ago with their Nirayana
positons today, you will find slight changes even there—so how can they remain “fixed” for
thousands of years if they could not do so over even 25 years!

        SURPRISINGLY THIS GENTLEMAN HAS LINKED CONSTELLATIONS TO RASHIS
WHEN ACTUALLY IN INDIAN PREDICTIVE ASTROLOGY, ONLY NAKSHATRAS ARE
SUPPOSED TO BE RELATED TO THEM. e.g this genemean says “when the sun is in Aries it
means it is in Mesha”. It is not clear which Fixed Star this Mesha starts then because even the
constellation Aries contains as many as six Stars
        Now abolut the position of the sun in the various constellations, here are the references
from our Sidhanta and scriputres:
        The following lines are oft quoted from the Panchasidhantika:



                                                35
vk’ys”kk)kZnklh|nk fuo‘fÙk% fdyks”.kfdj.kL;A ;qäe;ua rnklhRlkaizre;ua iquoZlqr%AA59AA
es”krqyknkS fo”kqo”kM’khfreq[ka rqykfnHkkxs”kqAA “kM’khfreq[ks”kq jos% fir`fnolk|s fo’ks”kk% L;q%AA61AA
“kM’khfreq[ka dU;k prqnZ’ks”Vkn’ks p feFkquL;A ehuL; }kfoa’ks “kMf[a’ks dkeqZdL;ka’ksAA62AA
mnx;u edjknkS o‘Ùksdf’kf’kjkn;’p lw;Zo’kkr~A f}Hkou dky lekua nf{k.ke;ua p ddZVdkr~AA63AA
“kf”B?uk Hkqfäârk jfo fcac dyk HkofUr ukM~;Lrk%AA laØkUrhuka dky% iq.;ks rf)ua pk|arkr~AA64AA
ß;nk m”.kfdj.kL; jos#Ùkjknk’ys”kk)kZnso fuo‘fÙkjklhr~ nsok;ua ;qäa iwokZsäa ikr y{k.ka p izkphuS lehphueqäa
lkEizra orZeku dkys rq iquoZlqr mÙkje;ua fuo‘Ùka Hkofr ;|fi v=k iquoZlqfjfr insu rPpj.k Kkua u Hkofr
rFkkfi vkpk;Z izfrikfnr lafgrk opusu iquoZlq insu iquoZlks% ikn=k;eso xzkáe~A ¼Vhdk½
Lest these Jyotishis say that we have misinterpretinted these lines, we have given simultaneously
the commentary of Pt. Sudhakar Dwivedi, the famous Varanasi scholar, which states, “When the
sun reversed its direction from the middle of Ashlesha, it was declared by our Rishis that
Uttarayana took place in Ashlesha. These days, however, it takes place in Punarvasu”. Now the
above computer-magazine proprietor-cum-editor has tried to prove that the sun remains glued to
a particular constellation in that sign. It means that when these siderealists say it is in Aries the
Aries constellation itself is linked to it and will remain so even millions of years from today. SO
VISHUVA WILL TAKE PLACE ALWAYS IN ASHVINI NAKSHATRA. By the same logic,
Uttarayana viz Nirayana Makara Sankranit should always take place in Uttarashadha and
Dakshinayana viz. Karkat Sankranti in Punarvasu.
H.H. JGADGURU SHRI SHANKARACHARYA OF DWARKA HAD DECLARED MORE THAN A
100YEARS BACK THAT SAYANA RASHICHAKRA ALONE WAS TO BE USED FOR FAIRS
AND FESTIVALS:
         “Bharatiya Jyotish” by S. B. Dikshit has been reprinted by Uttar Pradesh Hindi Samsthan,
Lucknow and it contains neither a list of contents nor an index at the end though it does contain
about 15 pages of “Thoughts on Modern astrology” by some Jyotisha Kalanidhi, who has neither
read the original book nor does he know even ABC of astronomy. He appears to be the usual run
of the mill “predictive astrologer”.
         This book has pages 528 to 545 missing....that means a cmplete forme. It appears that it
has been deliberately removed by the publishers themselves since it contained some highly
enlightening material about the Sayana Rashi Chakra having been approved by His Holiness
Jagadguru Shri Shankaracharya of Dwarka

LAHIRI AYANAMSHA WAS NEVER ZERO AS ON MARCH 22, 285 A.D:
         Every year “Lahiri’s Indian Ephemeris” goes on repeating on page 3 ,”At that time (March
22, 285 A.D) both the sayana and nirayama longitudes of the star Chitra (Spica) were the same
as 180º 00' 03"..” Is it an astronomical fact? The IAE is giving “rigorous formulae for reduction of
precession” to work out the precessed RA and Declinations (and thereby the Mean longitudes) of
Stars to a given epoch. We prepared transformation matrices and column vectors from the same
and following are the findings:
         As per the IAE of 1998, from the RA and Decn. of July 2.625, 7, 1998 of 13h 25m 6.835s
and -11
º 9' 12.”65respectively in respect of the Star Chitra we worked the precessed RA and Decn. of
this Star first for Jan.0, 1950 and then for March 22, 285 AD and got these results: 1) RA=13h
22m 33.19s or 200º 38' 17.”85 (as against 200º 38' 17".85) and Dec. = -10º 54' 4.”75 (as against
10º 54' 3".4). For March 22, 285 AD, RA was 11h 56m 47.86s or 179º 11' 57".9 and Decn -1º 47'
18".12 . These equatorial co-ordinates were then transferred to mean equator and equinox of
respective dates and the following results obtained: for Jan 0, 1950 the Mean Tropical longitude
of Star Chitra was 203º 8' 35".27 and lat -2º 3' 4.72. These tallied almost to the nearest second
of arc with the data given by the late NC Lahiri in his book “Tables of the Sun” page X since he
had taken them from the Nautical Almanac of that year. The minute diffference of less than an
arcsecond in Declination is because earlier the data of the Stars was taken from the Fundamental
Catalogue FK4 whereas it is now from FK5. However, to our dismay we found that on March 2,
285 AD the Mean longitude of this Star was 179º 59' 4".71 seconds instead of 180º 0' 3" as
claimed by the late N C Lahiri and now by his progeny. It means it is less by about one
arcminute from the fundamental point from which these nirayana astrologes swear that “Lahiri


                                                    36
Ayanamsha is the first best”. As a matter of fact, it is the “first worst” because it is fundamentally
wrong!.
        By doing further back calculations we found that instead of March 22, 285 AD the Mean
longitude of this Star was exactly 180º 0' 0" as on May 1, 286 AD....a difference of more than one
year! But may be these differences are the real reasons for the “success of these predictive
astrologers” because they can make correct predictions only from incorrect data,…whether
astronomical or birth particulars!
        SO TWO CHEERS FOR LAHIRI AYANAMSHA BEING THE “FIRST BEST ((WORST?)”

SIDEREAL (NIRAYANA) RASHICHAKRA IS AN ASTRONOMICAL FRAUD SINCE IT CAN
NEVER BE LINKED TO ANY STAR:
         There are two main modern “astronomers” advocating a sidereal Rashichkara by fixing it
against some “Fixed Star”—one being the late N. C. Lahiri and the other Dr. B. V. Raman. Their
main reason behind this type of pleading is that only thus will the Rashichakra remain fixed....by
linking it to some Star.. THIS IN FACT IS SUCH AN ASTRONOMICAL ABSURDITY WHICH
ONLY THE NIRAYANA ASTRONOMERS CAN ADVOCATE—AND IT CAN BE ONLY BECAUSE
THEY DO NOT KNOW EVEN ABC OF ASTRONOMY.
         If you take any catalogue of Stars and work out the annual Mean Motion of these two
main stars — Revati and Chitra —against which the zodiacs are to be “fixed”, you will find that it
is around 50.4 arc seconds for Revati and about 50.3 arcseconds for Chitra per year. Even these
“Nirayana astronomers” cannot say that it could have been plus/minus more than .3 arcseconds
either in the distant past or will be so in the ensuing future. Lahiri’s “Indian Ephemeris” also
repeats every year that “...this initial point always moves backward in the starry heavens due to
precession of the equinoxes with an annual motion of about 50”.3".
         That means the Ayanamsha per year must increase/decrease accordingly so that the
rate of motion of Precession of Equinoxes is set off agaisnt the Fixed Stars.
         Let us see how these “astronomers” negate their own statements:
1.        In his “Tables of the Sun” (page xxxi) N. C. Lahiri has worked out Ayanamsha formula
for Feb. 18, 3102 BC as per Simon Newcomb’s formula as -46° 34' 59".4. According to the same
book, (on page X) he has “proved” that as on March 22, 285 A.D. the Ayanamsha was zero.
Therefore between these two epochs the total number of years is (There being no 0 BC/AD, 3102
BC = -3101 AD) 3101+285=3386 (appx.). The average rate of Ayanamsha per year will thus be
46° 35' ÷ 3387= 49".51 instead of 50".3.
2,       Dr. B. V. Raman also goes on repeating that (his) two Rashichakras coincided in 390
A.D. In his “Notable Horoscopes” (which he claims to be “the gist of his sixty years’ research
experience”) Ayanamsha at the time of Lord Krishna’s birth in July 3228 BC has been given as
+49º 46' (There is a “misprint” in the book as Ramana Ayanamsha has been printed as 50º 40'
instead of +49º 46') Thus in 3227+390=3617 years Ramana Ayanamnsha moves 49º 46' which
would make the rate per year equal to 49º 46' ÷ 3618=49".53 as against 50".4 of Revati Star (this
is the star from which Dr. Raman wants to begin Rashichakra) or 54" of the “Suya Sidhanta”.
         However, for 623 BC in case of Gautama Budha’s chart Dr. Raman has given the
Ayanamsha as +14º 16'. That means in 622+390=1012 years the total Ayanamsha movement
was 14º 16' which yields 14º 16' ÷ 1012 = 50".75 as against 49.”5 of 3228 BC or 50".4 of Dr.
Raman’s favourite Revati Star itself!.
         As we shall see shortly, Lahiri Ayanamsha in June 10001 BC was+139º 20'. Which
means its average annual rate was 139º 20' ÷ (10000+285)=48".8 per year.
         Lahiri Ayanamsha, suposed (erroneously) to be 0 in March 285 AD was then 0 prior to
that epoch on May 10, 27388 BC (as per the formula given in the IAE) which is 27387+285
=27672 years (ignoring the fractions of months) as against 25800 to 26000 years of the
precession of Equinoxes. Thus the average motion per year then was 360 ÷ 27672=46".834345
as against 50.”3 — a difference of 3.”5 per year!
         So not to speak of millions of years, even over the last few thousand years, the
Ayanamsha rate has had violent fluctuations ranging from 46.8 arcseconds to 50.75 arcseconds
per year as agaisnt an almost uniform mean rate of about 50.3 or 50.4 arcseconds of the Fixed


                                                 37
Stars from which the Ayanamsha is to be adjusted. I suggest that these Nirayana astronomers
therefore read a few elementary books on astronomy first and then try to link the Rashichakra to
some Star.
“AYANAMSHA” = AN IMAGINARY ARC TO BE ADJUSTED IN THE TROPICAL LONGITUDES
TO MAKE THEM AGREE WITH THE DESIRED LONGITUDES——LIKE “LAHIRI BIJA”
CORRECTIOONS TO THE “SURYA SIDHANTA”……..


.
v b m , ÑfÙkdk v o fo oq jksfg.khAA
os oks d fd e‘xf’kjk% dq ?k M+ N vkæZkA ds dks g fg iquOoZlq% gq gs gks M iq”;kAA
fM Mq Ms Mks vk’\ys”kk e e eq es e?kkA eks V fV Vq iwOokZQkYxquh Vs Vks i fi mÙkj QkYxquhAA
iq “k .k < gLrk is iks j fj fp=kkA # js jks r Lokrh frrq rs rks fo’kk[kkAA
uk fu uq us vujk/kk uks ; f; ;q T;s”BkA ;s ;ks Hk fHk ewyk Hkq /k Q <+ iwOokZ”kk<+kAA
Hks Hks t ft mÙkjk”kk<+kk tq tw tks [k vfHkftrA f[k [kq [ks [kks Jo.kk x fx xq xs /kfu”BkAA
xks ‘k f’k ‘kq ‘krfHk”kk ‘ks ‘kks n fn iwOoZ HkkæibkA nq Fk > t mÙkj Hkkæink ns nks p fp jsorhAA
pq ps pks yk vf’ouh fy yq ys yks Hkj.khA ,rSoZ.kk{kja lOoZ =kSykD;a lpjkpje~AA
                                                      Jhnsohiqjk.ke~ 46@82&89
 ¼ÑfÙkdk ls izkjEHk gS vkSj Hkj.kh ij lekIr gSA vr% jkf’kpØ ml le; blh ls izkjEHk gksrk FkkA
blh v/;k; es ckgZLiR; laoRlj dk Hkh o.kZu gS vkSj lkB laoRljksa ds uke Hkh gSaA blh esa dweZpØ dk Hkh o.kZu
yxrk gSA½

dgk tkrk gS fd Hkkjrh; T;ksfr”k ‘kkL=k u{k=kksa ij vk/kkfjr gSA Bhd gS ,slk gh gSA vc ;gka ;g iz’u mBrk
gS fd dkSu ls u{k=kksa ij\ ,d u{k=kksa dh iz.kkyh rks Fkh ofnd dky esa tc jf’kpØ dk vkfo”dkj gqvk gh
ugha FkkA vr% LokHkkfod gh gS fd ml le; lefoHkkx okys fdlh u{k=kpØ dk Hkh vkfo”dkj ugha gqvk FkkA
;fn ;g irk yxkuk Fkk fd c`gLifr dgka gS rks ftl u{k=k esa ml le; c`gLifr fn[kk mlh es mldks ekuds
pysA og rks bl le; lk;u i)fr esa Hkh izpfyr gSA tks xzg ftl jkf’k ds ftl va’k esa cSBs fdlh vU; xzg
dks ns[krk gks mldks mlh ds vuqlkj Qy nsus okyk dgk tkrk gSA blds ckn ,d vle foHkkx okyk u{k=k
pØ dj vkfo”dkj gqvkA ;g Hkh Qfyr ds fy, fujFkZd gh fl) gqvkA

THUS AS STATEDE AT THE BEGINNING, EXCEPTING FOR THESE PREDICTIVE
ASTROLOGERS, NO SCHOLAR EVER OPTED FOR ANY NIRAYANA ZODIAC:
          We have seen above that right from the dawn of civilization till today, excepting for these
predictive astrologers no scholar worth the name had advocated a Nirayana Rashichakra. Here
is the genesis:
          !. The Vedas had a Sayana system of months linked to the Ritus and Ayanas.
          2. The Puranas (including the Vishunu and Bhagvata Purana) and Smritis had a similar
system naming Madhu, Madhav as Mina, Mesha etc. and linking the Nakshatras to Sayana
Rashis.
          3. The Ramayana and the Mahabharata advocate a Sayana Rashi-chakra.
          4. The Surya Sidhanta, Pancha Sidhantika, Aryabhatta, Lala (Shishya Dhi Vrisdhi) etc.
etc. all the Sidhantic astronomy books advocate a Sayana Rashi Chakra.
          5. Jagadguur Adi Shankra adopted sayana Rashi Cahkra by referring to the actual
Uttarayana and Dakshinayana instead of Lahiri or Ramana Dakshinayana etc.
          6).The commentator Hariswamin (supposed to be a contemporary of Vikramidytya said to
have existed in Ist Century BC) of Shatapatha Brahmin has advocated Sayana Rashichakra
          7. Sayana Acharya (famous for his Sayana Bhashya) around 13th century AD has
advocated Sayana Rashichakra
          8.Acharya Abhinavgupta, the world famous Shaiva scholar of Kashmir, and his
commentator Jayadratha have advocated Sayana Rashi Chakra
          9.Swami Ananda Bodha Saraswati (about 13 century AD) in his Tatparya Prakashika
commentay on the Yogavasishta has advocated Sayana Rashi chakra
          10. Goswami Tulsidas has adopted Sayana Rashichakra.


                                                    38
                11. Even after Nirayana Rashichakra had been discovered in India, Vasishtha,
Yajnyavalkya, Parashara etc. etc had advised to follow Sayana Rashi chakra in the following
manner.
;fLeu~ fnus fuja’k& L;kr~ laLÑrks ·dkZs·;uka’kdS%A rfíua p egkiq.;a jgL;a eqfufHk% Le‘re~A
                                                              T;ksfrfuZcU/ks ofl”B
v;uka’k laLÑrks HkkuqxksZys pyfr loZnkA veq[;k jkf’k laØkfUrLrqY;% dkyfof/kLr;ks%AA
Lukunku tiJk)ozr gksekfndeZfHk%A lqÑra pylaØkUrko{k;a iq#”kks·’uqrsAA iqyLR;A
pylaLÑrfrXeka’kks% laØeks ;% l laØe%A vtkxyLru bo jkf’klaØkfUr#P;rsAA
iq.;nka jkf’klaØkfUre~ dsfpnkgqeZuhf”k.k%A uSrUee era ;Leké Li‘’ksr~ ØkfUrd{k;kAAofl”BAA
laLÑrk;uHkkxkdZ laØkfUrqLRo;ua fdyA Lukunkukfn”kq Js”Bk e/;e% LFkkulaØe%AAlksefl)kUrAA
v;uka’k laLÑrkdZL; eq[;k laØkfUr#P;rsA veq[;k jkf’k laØkfUrLrqY;% dkykof/kLr;ks%AA47AA
                                                                                           jkse’kfl)kUr && Li”Vkf/kdkj
pylaLÑrfrXeka’kks% laØeks ;% l laØe%A ukU;k·U;=k p rR{ks=ka uSfr rRØkfUrd{k;kAA62Aa
                                                                                           ‘kkdY; lafgrk] r`rh;k/;k;

       12. His Holiness Jagadguru Shankaracharya in 1850 had advised to follow Sayana
Rashichkara.
       13.The Hindi translators of Rigveda Samhita advocated Sayana Rashichakra as late as
19th Century (while translating the Rigveda Samhita as explained in last year’s ephemeris)

          14.SO MUCH SO THAT EVEN THE CALENDAR REFORM COMMITTEE HAD
RECOMMENDED SAYANA RASHICHAKRA—THOUGH THOSE RECOMMENDATIONS WERE
SABOTAGED BY THE LATE N.C. LAHIRI, DESPTIE BEING A SIGNATORY TO THOSE
RECOMMENDATIONS!
          From all these disucssuions, it is evident that whether it is culturally, scientifically or as
per religious injunctions, it is only Sayana Rashcichakra that has been advocated for India—and it
is only from India that this Rashichakra has gone to other countries, and not the other way round.
          IT IS ONLY THE PREDICTIVE ASTROLOGERS WHO HANKER FOR 108 NIRAYANA
RASHICHAKRAS, SO THAT THEY CAN MAKE FOOL OF A COMMON MAN, ANYONE WHO
CONTINUES TO BECOME A FOOL IS NOT A HINDU THEN —HE IS EITHER A FRAUD
HIMSELF WHO PREPETUATES THE FRAUD OR HE IS REALLY AN IDIOT IF HE DOES NOT
WAKE UP TO THE SITUATION EVEN TODAY.

EVEN N.C. LAHIRI HAD SIGNED THE DECLARATION OF THE CRC THAT NIRYANA
RASHICHAKRA WAS MEANT ONLY AS A TEMPORARY ALTERNATIVE:
         Pages 6 to 8 of the CRC contain the “Final Recommendations of the Committee” and it is
duly signed by all the memebers of the Committee viz: 1. M. N. Saha, 2) J. S. Karandikar, 3) A. C.
Banerji, 4) K. L. Daftari, 5) Gorakh Prasad, 6) R. V. Vaidya and last but not the least by 7) N. C.
Lahiri.
         On page 6 they have recommended that Chaitra should start from March 22 in a commn
year and on March 21 in a leap year. Vaishakha should start from April 21, Jyeshtha from May
22 and so on. They have recommended that that Phalguna & Chaitra should be the months of
Vasata ... Phalguna starting from February 21...Vaishakha (starting from April 21) and Jyeshtha
should be the months of Grishma and so on. In fact, they have thus recommended the solar
calendar in toto in correspondence with the the Vedas. However, on page 7 they had adopted a
fixed Ayanamsha of 23º 15' for the purpose of religious calendar with the rider in quite
unambiguous woords as follows:, “This recommendation is to be regarded only as a measure of
compromise, so that we avoid a violent break with the established custom. But it does not make
our present seasons in the various months as they were in the days of Varahamihira or Kalidasa.
It is hoped that at not a distant date, further reforms for locating the lunar and solar festivals in the
seasons in which they were originally observed (as per the Vedas and other Shastras) will be
adopted”.




                                                         39
         None of the other signatories to these “final recommendations” of the CRC was
publishing an ephemeris in any language whatsoever excepting N. C. Lahiri. Similarly, he was
the most “vocal astronomer” delivering speeches very often on astronomical topics.
         One wonders why he never disclosed to his readers that the Nirayana Rashichakra was
only a temporary arrangement. As a knowledgable Hindu and as a signatory to the above
recommendations, it was his bounden duty to inform his colleagues that he was committing “the
entire Hindu sopciety to Adharma” by following such an imaginary zodiac. This was all the more
necessary for him since he never believed in his own Ayanamsha as he has made it very clear in
his Introduction to “Popular Hindu Astronomy” by Kali Nath Mukherjee, “...this anomaly is solved
if we take for granted that in early days Krittika Nakshatra started with Vrisha rasi”. It means that
Krittika Nakshatra, instead of starting from 26º 40' of Mesha Rashi will have to be shifted by 3º 20'
according to N. C. Lahiri himself. Simlarly, we have already seen that his “darling Chitra” was
never 180º-0'-03" on March 22, 285 AD but on May 1, 286 A.D. as per the methods of Precession
given by the IAE.
         It means that neither he had any faith himself in his own Ayanamsha being correct nor
does it stand the astronomical scrutiny. He should, therefore, have had the courage to tell his
readers so but when it comes to money matters, who bothers about Dharma, least of all the
panchangakars. That is why his progenitors are anouncing with pride even todya in the “Preface”
to Lahiri’s Indian Ephemeris “This Ayanamsha is also known as Lahiri Ayanamsha”!
         IT IS ONLY SUCH AYANAMSHAS IN WHICH THE FOUNDER HIMSELF HAS NO
FAITH AND WHICH CANNOT STAND ANY ASTRONOMICAL SCRUTINY THAT THESE
NIRAYANA ASTROLOGERS CAN MAKE MOST CORRECT PREDICTIONS.! THAT IS THE
BEAUTY OF THE “VEDIC ASTROLOGY”.
EVEN DR. RAMAN HIMSELF SAYS THAT UTTARAYANA MEANS TRANSIT OF THE SUN
INTO TROPICAL CAPRICORN IN HIS “MUHURTAS”
……….

NO ADVOCATE OF ANY AYANAMSHA CAN BE RELIED UPON: These days the AM is
“resurrecting” articles on Ayanamsha by authors like Dr. P. S. Sastri, W. J. Tucker etc. etc. which
had originally appeared in 1962-3 or so. Let us analyze the “birth-charts” of these Ayanamsha-
masters:
         Dr. P. S. Sastri is (or was?) advocate No.1 for Ramana Ayanamsha and he had admitted
openly in his preface to “Jaimini Sutram” that Lahiri Ayanamsha is meaningless as it is not polar.
His article of August 1962 on advocating Ramana Ayanamsha was reprinted in June 1998 issue
of the AM. It means that he found Ramana Ayanamsha the most accurate one for predicting
events correctly, since as Dr. Raman himself says, “Proof of pudding is in the earting”. However,
it appears that Ramana Ayanamsha “pudding” has tuned sour for this advocate No.1 now
because in the “Express Star Teller” of February 1998 he had discussed the charts of Congress,
BJP, JD, Shri Atal Behari Vajpayee etc. etc. and predicted that Shri Vajpayee would be the
PM...but the Ayanamsha used is that of Lahiri! So these days “Lahiri” pudding is “delicious” for
this Ramana Ayanamsha “confectioner”. It is a different story that the prediction came true, like
other Nirayana predictions, only because he has taken the wrong birth date of Shri Vajpayee i.e.
December 25, 1924 insterad of December 25, 1926...a difference of mere two years!

COMPUTERS VINDICATE THE VASTNESS OF KNOWLEDGE OF OUR VEDIC RISHIS
INSTEAD OF CASTING REFLECTIONS ON THEM:                     I cannot close this topic without
expressing my gratitude to the modern sciences and scientists. As you must have seen yourself,
without the aid of conmputers and computer programming it would have been impossible to
show in this article as to how highly advanced the astronomical and mathematical knowledge of
our Vedic Rishis was as compared to the modern “Varahamaihiras” and “Vamadevas” who
cannot calculate their own horscopes properly but can have the foolishness to say that the Vedic
Rishis did things “unintentionally” or that they did not know astronomy.
        Anyway, as suggested by Mr. Gore, we must “give the devil his due”.



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           Obviously, if the Kaliyugi Varahamnihiras and Vamadevas still want us to believe——
inspite of all the Vedas, Puranas, Sidhantas and mordern astronomy proving to the contrary——
that the real Vedic Rishis were following some Lahiri Rashichakra or Nakshatra division for their
rituals, it is clear that these Varahamihiras are nothing bur charlatans.
            It has become clear by now that we have been taken for a ride by these charlatans and
though they will never agree among themselves as to out of hundreds of Ayanamshas which
Ayanamsha they should really follow—whether Lahiri or Ramana or Surya Sidhanta or Graha
Laghava or Cyril Fagan etc. etc. yet they have succeeded in making a fool of every Hindu, whom
they have made an addict of “correct forecasts” about his becoming a Minister or a millioniare! It
is never too late to wake upto the situation. ….Om Tat Sat




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