Regarding Vedic Mantras as quotings in Astrology

[Dr Muralikrishna T]

समूहेस्मिन् लसद्भ्यः विद्वद्भ्यः मदीयाः प्रणामाः, 

In astrology (ज्यौतिषम् i.e. सिद्धान्तः+संहिता+होरा) we see the quotes of many astrologers like varahamihira who mention about Satyacharya, Vishnugupta, Jeevasharma, Devaswami, Siddhasena etc in Brihajjatakam. Whereas in Brihatsmhita varahamihira mention the name of Vriddhagarga, Garga, Parashara, Kashyapa, Rishiputra, Devala, Brihaspati, Nandeeshwara, Manu etc. Right now, we are not able to trace theier works easily (Editing of Vriddha Garga Samhita is  under process at Jain University, Banglore under the guidence of Sri R N Iyengar).

Varahamihira said that ''मुनिमतानि निरीक्ष्य'' i.e After verifying the principles of many sages he  writes his own view.

Many reserchers mention that Astrology, Vastu principles, Mathematics are originated from same root I. e. Veda (Bharati Krishna Teertha has written that he has taken the sutras from atharvaveda to derive Vedic Maths Sutra)

‌We already know that a veda learner  should learn veda and vedangas with its meaning (may be it is said by Yaska).Vedas are also learnt by Brahmana, Kshatriya and Vaishyas. Most of the Astrologers or astronomers of India were belong to any of these three varnas. 

But my question is that If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.

I am eager to know about this....

भवदीयोयं,

डा. मुरलीकृष्णः टि.

शृङ्गेरी

[A K Kaul]

Dear Dr. T. Muralikrishna,

Jai Shri Ram!

< In astrology (ज्यौतिषम् i.e. सिद्धान्तः+संहिता+होरा) we see the quotes of many astrologers like varahamihira who mention about Satyacharya, Vishnugupta, Jeevasharma, Devaswami, Siddhasena etc in Brihajjatakam.>

None of the "astrologers" mentioned by Varahamihira is a Vedic Rishi!

< Whereas in Brihatsmhita varahamihira mention the name of Vriddhagarga, Garga, Parashara, Kashyapa, Rishiputra, Devala, Brihaspati, Nandeeshwara, Manu etc.>

Bhatotpala has quoted certain verses from Garga and Kashyapa etc. in his comentaries in Shaka 888 but he had lamented that Parashara Hora Shastra was not available anywhere! The half a dozen Paasharis that are floating around are only by namesake Parasharas, since the real Maharshi Parashara has not claimed anywhere that he had written any book on predictive astrology!  

< Varahamihira said that ''मुनिमतानि निरीक्ष्य'' i.e After verifying the principles of many sages he  writes his own view.>

VM has declared in Brihatsamhita 2/32

म्लेच्छा हि यवनास्तेषु सम्यक् शास्त्रमिदं स्थितम् | ऋषि वत्तेSपि पूज्यन्ते किं पुनर्दैवद विद्  द्विजः || 

Though Yavanas are mlechhas but as this shastra (of astrology) is well established in them,  i.e. they have got/received  it from their ancestors, that is why they are respected/worshipped like Rishis, so no wonder if a ''twice-born" knowing this shatra is respected! (Translation in accordance with Bhbatotpala's commentary).

So VM was influenced a lot by Yavanas i.e. the Greeks since predictive astrology is not of Indian origin! Thus even the Greek astrologers were Rishis according to VM.

< Many researchers mention that Astrology, Vastu principles, Mathematics are originated from same root I. e. Veda (Bharati Krishna Teertha has written that he has taken the sutras from atharvaveda to derive Vedic Maths Sutra)>

There are neither Mesha etc. Rashis, whether so called Sayana or so called Nirayana, nor Mangal, Shani etc. planets, much less the much dreaded "Rahu" ---the lunar node---a mathematical point of zero dimensions----in any of the four Vedas, or the Vedanga Jyotisha available as on date, though there are passing references to planets in the Atharva Veda, but no Mesha etc. Rashis.

We find mention of Mesha, Vrisha etc. Rashis times without number in the Puranas ---- though neither in the Mahabharata nor in the Valmiki Ramayana---but they are all seasonal---so called tropical with zero Ayanamsha!

Similarly, we do not find any mention of---much less praise of---predictive astrology in any of the Vedas.  Thus to call predictive astrology----that too the ''almighty" Lahiri-Rashcihakra-astrology--- as "Vedic astrology" is against the letter and spirit of the Vedas!

If at all any type of astronomy---and to some extent predictve astrology---deserves to be called as "Vedic astrology"----that too as a conditional "Panchama-Veda" astrology, it is the so  called sayana astrology, as that is the Rashichakra advocated ----without any exception---by the Puranas!

< But my question is that If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.>

A few decades back, the Nirayana system of predictions being followed in India was known as ''Hindu astrology" or even as ''Indian astrology".  It started being called as "Vedic astrology" very lae in the day so as to make it gain a foothold in overseas countries.
Nobody can therefore quote any Vedic manstras about predictive astrology since the real Vamadevas never had such a "fad".

It is worthwhile to mention here that leave alone the Puranas and the Siddhantas, right from the Surya Siddhanta to Siddhanta Shiromani, even astrologers like Bhatotpala of Shaka 888 (tenth century CE) and Bhaskar Yogi of about 16th century, the two commentators of Brihat-Samhita, had no idea that there could be a nirayana Rashi-Chakra much less nirayana Makar and Karkata Samkrantis, as will be evident from their commentaries, attached herrewith!

That is why I call this nirayana fad as niraadhaar!

I must repeat here for the umpteenth time that because of the "nirayana-Vedic astrology" we are thus celebrating  all our fasts, fairs, festivals and muhurtas on such days as have neither any sanction from the Vedas, nor Purana nor any shaastra, nor even any astrological works of yore!

Can there be anything more ironic than the same in the name of "Vedic astrology"?

Withr egards and Jai Shri Ram!

A K Kaul

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[Sudarshan HS]

Namaste Shri. AK Kaul ji,

On Wednesday, 9 September 2020 15:29:04 UTC+5:30, A K Kaul wrote:

Bhatotpala has .. in his comentaries in Shaka 888 .. had lamented that Parashara Hora Shastra was not available anywhere!

This is interesting to know. Can you please point out where is this from?

I also noticed you saying that there is no mention of "Rahu" in any of the Vedas,

There are neither Mesha .. much less the much dreaded "Rahu" .. in any of the four Vedas, or the Vedanga Jyotisha available as on date

But incidentally, we do find it in Atharva Veda Samhita (19.9.10).

शं नो ग्रहाश्चान्द्रमसाः शमादित्यश्च राहुणा । शं नो मृत्युर्धूमकेतुः शं रुद्रास्तिग्मतेजसः॥

And, in a few other vedic texts.

(मैत्रायणीयारण्यके ६) शनिराहुकेतूरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्त्यन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः पूतोभान्तः क्षान्तः शान्तः॥

(काठकग्रहेष्ठिब्राह्मणे ८) ॐ राहुर्भयमभयमस्मिन् यज्ञे यजमाने दधातु॥

(अथर्ववेदपरिशिष्टे राहुचारो नामाध्यायः a full chapter. And in its ५३.१.२) यदा तु राहुः शशिनो रवेर्ग्रहीतुकामो भवति प्रसह्य । तदा करोत्यद्भुतदर्शनानि यैर्ज्ञायते राहुरुपैष्यतीति ॥

 

Or, when you said that the Rahu word is not found in the four vedas, did you perhaps mean to say that it is not in the meaning of "causer of eclipses" ?

इति सादरं,

- सुदर्शनः

-- 

Sudarshan HS

Center for Ancient History & Culture

Bangalore, INDIA

[A K Kaul]

Shri H S Sudarshanji,

Jai Shri Ram!

Thank you for your response.

<Bhatotpala has .. in his comentaries in Shaka 888 .. had lamented that Parashara Hora Shastra was not available anywhere! 

This is interesting to know. Can you please point out where is this from?>

As per the attachment Dikshit-Parashari-1,  S B Dikshit had quoted Bhatotpala that he was unable to find Parashari!  Similarly, Dikshit himself was very sore that the Parashari that was available during his time could not be by Parashara at all, since it has talked of Ayanamsha corrections as per Grahalaghava of 14th century!

Also attached is the original comment of Bhatotpala from his commentary of Brihat-Jatakam--(Bhatotpala-Parasari).  It is clear from the same that Bhatotpala has talked about several Greek astrologers, that have been quoted by Varahamihira,  like Satyacharya, Maya, Yavana, Manittha and especially Sphujidwaja.  Bhatotpala is of the view that Sphujidwaja's work "Yavana Jatakam" is of post Shaka era i.e. after 78 AD.  Besides, Sphujidwaja has also talked about earlier Yavanacharyas having said thus.

This vindicates the statement of David Pingree that the Yavana Jataka of Sphujidwaja was a creation of around second/third century CE.

<I also noticed you saying that there is no mention of "Rahu" in any of the Vedas,

There are neither Mesha .. much less the much dreaded "Rahu" .. in any of the four Vedas, or the Vedanga Jyotisha available as on date

But incidentally, we do find it in Atharva Veda Samhita (19.9.10).

शं नो ग्रहाश्चान्द्रमसाः शमादित्यश्च राहुणा । शं नो मृत्युर्धूमकेतुः शं रुद्रास्तिग्मतेजसः॥>

  This is what I have said in my mail, attached below

"There are neither Mesha etc. Rashis, whether so called Sayana or so called Nirayana, nor Mangal, Shani etc. planets, much less the much dreaded "Rahu" ---the lunar node---a mathematical point of zero dimensions----in any of the four Vedas, or the Vedanga Jyotisha available as on date, though there are passing references to planets in the Atharva Veda, but no Mesha etc. Rashis." 

And it is the same "passing reference" from the Atharfa Veda that you have quoted above!

<And, in a few other vedic texts.

(मैत्रायणीयारण्यके ६) शनिराहुकेतूरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्त्यन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः पूतोभान्तः क्षान्तः शान्तः॥

(काठकग्रहेष्ठिब्राह्मणे ८) ॐ राहुर्भयमभयमस्मिन् यज्ञे यजमाने दधातु॥>

I have not said anything about "other Vedic texts" but only about the four "Samhitas" because there are divergent views as to how old or how recent these other Vedic texts are!

Proof of pudding is in the eating!

The earliest available indigenous work of Indian astronomy, viz. the Vedanga Jyotisham---neither the Rik Jyotisham of 15h century BCE , nor the Yajusha Jyotisham  of about 14th/13th centruy BCE---- has  touched the planets like Mangal, Shani etc. , much less Rahu/Kethu, even with a barge pole!  That means Acharya Lagadha or Shuchih  had absolutely no knowledge about the same.  On the other hand, the methodology of their calculating tithi, nakshatra etc. was very "primitive", which means planetary astronomy had not developed at all in India till then. 

<(अथर्ववेदपरिशिष्टे राहुचारो नामाध्यायः a full chapter. And in its ५३.१.२) यदा तु राहुः शशिनो रवेर्ग्रहीतुकामो भवति प्रसह्य । तदा करोत्यद्भुतदर्शनानि यैर्ज्ञायते राहुरुपैष्यतीति> 

Regarding Atharva Veda Parishishta, it is a much later work and is neither an astronomical work nor an astrological work based on any scientific  basis.  It talks in 1.15.1 about कल्पो व्याकरणँ निरुक्तं छन्दो ज्योतिषम् इतिहास पुराणँ।

It has repeated something similar in 49.5.9

That means it was "revealed" much later after both the epics and all the Purana had been compiled.

Regarding the planetary knowledge of AVP, it says in 51.1.3-4 that the sun was born in  Kalinga, Moon among the Yavanas, Mars in Avantika, Budha in Magadh, Brihaspati in Saindhava, Venus in Maharashtra, Saturn in Saurashtra, Rahu on the top of a hill and Kethi in Malya!  Thus we have first to decide the "nationality" of these planets!

Even if for the sake वादी परितोष न्यायः we agree that some Vedic texts do mention Mangal, Shani etc. planets, but there is absolutely no indication that the Vedic Rishis had ever thought of harnessing them  for predictive astrology. 

It is worthwhile to ponder here on the fact that in the "Vibhuti Yoga" of the Bhagvadgita, (10th Adyaya) Bhagwan Krishna Himself is silent about planets, since He has identified Himself with Vishnu among twelve Adityas, with Moon among nakshatras, with Brihaspati among the priests, with Skanda (instead of Mars) among Commanders-in-chief, with Shukarcharya as a "poet"!  Same is the case of His Vibutis in Srimad Bhagavata.

It appears that Bhagwan Krishna also had no idea that there would be some planetary astrology----that too based on  nirayana Mesha etc. twelve imaginary equal divisions of an equally imaginary circle called ecliptic----thus really niraadhaar.  

< Or, when you said that the Rahu word is not found in the four vedas, did you perhaps mean to say that it is not in the meaning of "causes of eclipses" ?>

 We have absolutely no idea as to how eclipses were calculated in the past, prior to the Surya Siddhanta and other siddhantas of Panchasiddhantika!  Even Varahmihira was very surprised that some people advised to calculate eclipses by sprinkiling drops of oil on  water etc.  In his "Rahu-chaar" adyaya of Brihat Samhita, we find some real astronomy of eclipses for the first time in the following words

भुच्छायाम् स्वग्रहणे  भास्करमर्कग्रहे प्रविशतीन्दुः | प्रग्रहणमतः पश्चान्नेन्दोर्भानोश्च पूर्वार्द्धात् || 8

The Vedanga Jyotisha is comletely silent about eclipses because it had absolutely no idea as to how they could be calculated.

Regarding "Atharva Veda Parishishta", though it talks about "Rahu-Chara", but it makes the confusion worst confounded about calculating them, as will be clear from the attachment "AVP-Rahuchaar".

In any case,, if at all predictive astrology, and that too Niraayana, even if it is niraadhar, is a must for the majority of "Vedic astrologers", to earn some bead and butter, my humble request is that we must start celebrating our festivals and muhurtas etc. as advised by the Vedas, the Puranas and even the siddhantas, instead of by the Rashtirya Panchanga, Vakya Panchangas or "Aarsha Panchangas" like "Kashi Vishava Panchanga" and so on.

With regards and Jai Shri Ram!

A K Kaul

-- Dear Dr. T. Muralikrishna,

Jai Shri Ram!

< In astrology (ज्यौतिषम् i.e. सिद्धान्तः+संहिता+होरा) we see the quotes of many astrologers like varahamihira who mention about Satyacharya, Vishnugupta, Jeevasharma, Devaswami, Siddhasena etc in Brihajjatakam.>

None of the "astrologers" mentioned by Varahamihira is a Vedic Rishi!

< Whereas in Brihatsmhita varahamihira mention the name of Vriddhagarga, Garga, Parashara, Kashyapa, Rishiputra, Devala, Brihaspati, Nandeeshwara, Manu etc.>

Bhatotpala has quoted certain verses from Garga and Kashyapa etc. in his comentaries in Shaka 888 but he had lamented that Parashara Hora Shastra was not available anywhere! The half a dozen Paasharis that are floating around are only by namesake Parasharas, since the real Maharshi Parashara has not claimed anywhere that he had written any book on predictive astrology!  

< Varahamihira said that ''मुनिमतानि निरीक्ष्य'' i.e After verifying the principles of many sages he  writes his own view.>

VM has declared in Brihatsamhita 2/32

म्लेच्छा हि यवनास्तेषु सम्यक् शास्त्रमिदं स्थितम् | ऋषि वत्तेSपि पूज्यन्ते किं पुनर्दैवद विद्  द्विजः || 

Though Yavanas are mlechhas but as this shastra (of astrology) is well established in them,  i.e. they have got/received  it from their ancestors, that is why they are respected/worshipped like Rishis, so no wonder if a ''twice-born" knowing this shatra is respected! (Translation in accordance with Bhbatotpala's commentary).

So VM was influenced a lot by Yavanas i.e. the Greeks since predictive astrology is not of Indian origin! Thus even the Greek astrologers were Rishis according to VM.

< Many researchers mention that Astrology, Vastu principles, Mathematics are originated from same root I. e. Veda (Bharati Krishna Teertha has written that he has taken the sutras from atharvaveda to derive Vedic Maths Sutra)>

There are neither Mesha etc. Rashis, whether so called Sayana or so called Nirayana, nor Mangal, Shani etc. planets, much less the much dreaded "Rahu" ---the lunar node---a mathematical point of zero dimensions----in any of the four Vedas, or the Vedanga Jyotisha available as on date, though there are passing references to planets in the Atharva Veda, but no Mesha etc. Rashis.

We find mention of Mesha, Vrisha etc. Rashis times without number in the Puranas ---- though neither in the Mahabharata nor in the Valmiki Ramayana---but they are all seasonal---so called tropical with zero Ayanamsha!

Similarly, we do not find any mention of---much less praise of---predictive astrology in any of the Vedas.  Thus to call predictive astrology----that too the ''almighty" Lahiri-Rashcihakra-astrology--- as "Vedic astrology" is against the letter and spirit of the Vedas!

If at all any type of astronomy---and to some extent predictve astrology---deserves to be called as "Vedic astrology"----that too as a conditional "Panchama-Veda" astrology, it is the so  called sayana astrology, as that is the Rashichakra advocated ----without any exception---by the Puranas!

< But my question is that If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.>

A few decades back, the Nirayana system of predictions being followed in India was known as ''Hindu astrology" or even as ''Indian astrology".  It started being called as "Vedic astrology" very lae in the day so as to make it gain a foothold in overseas countries.
Nobody can therefore quote any Vedic manstras about predictive astrology since the real Vamadevas never had such a "fad".

It is worthwhile to mention here that leave alone the Puranas and the Siddhantas, right from the Surya Siddhanta to Siddhanta Shiromani, even astrologers like Bhatotpala of Shaka 888 (tenth century CE) and Bhaskar Yogi of about 16th century, the two commentators of Brihat-Samhita, had no idea that there could be a nirayana Rashi-Chakra much less nirayana Makar and Karkata Samkrantis, as will be evident from their commentaries, attached herrewith!

That is why I call this nirayana fad as niraadhaar!

I must repeat here for the umpteenth time that because of the "nirayana-Vedic astrology" we are thus celebrating  all our fasts, fairs, festivals and muhurtas on such days as have neither any sanction from the Vedas, nor Purana nor any shaastra, nor even any astrological works of yore!

Can there be anything more ironic than the same in the name of "Vedic astrology"?

Withr egards and Jai Shri Ram!

A K Kaul

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[Sampath Kumar]

Bhattotpala mentioned the era of (saka) of vikramaditya ,which was started in B.C,quoted in Bruhat Samhita; 8-20, so Varahamihira is not in salivahana era.

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[A K Kaul]

Shri Sapath Kumarji,

Jai Shri Ram!

<Bhattotpala mentioned the era of (saka) of vikramaditya ,which was started in B.C,quoted in Bruhat Samhita; 8-20, so Varahamihira is not in salivahana era.>

Vikrami era and Shalivahana Shaka era were one and the same thing for quite some time  starting in 78 AD.  This will be clear from the attachment Vikrami=Shaka, as clarified by none other than Bhaskaracharya-II in his Siddhanta Shiromani.  He has also minced no words in clarifying the statement of Bhatotpala that it was the same Sahka era that the latter was talking about.

As per "Prashna-adyaya" 48, Bhaskaracharya-II was born in Shaka  1036 and had completed Siddhanta Shiromani when he was 36 years old.  

If we take Shaka era as starting in 550/551 BCE, that means Bhaskaracharya would have been around in about fifth/sixth century AD!

VM has talked about the epoch of Romaka Sidhanta as सप्ताश्विवेद संख्यम (724 = 427 --अङ्कानाम् वामतो गतिः ) in his  Panhasiddhantika and by adding 78 to the same we get his date as 505 AD. (Attachment Brihat Samhita Soma-Divasah)

In confirmation of this date, we can check his other details:

1.  Varahamihira has talked about Aryabhata in his Panchasiddhantika (attachment VM date) who was around in -3101 + 3600 = 499 AD (attachment AB Date).  This could have happened only if Varahamihira was either a contemporary of Aryabhata or the latter had been earlier than the former, which means Aryabhata should have been around at least 500 years before 499 AD the if Shaka era had started in 550 BCE!

2. There have been some efforts in the past by some people to push Shaka era to 505 BCE and so on as will be clear from the attachment "Shaka".  

This is a page from the "Collected Papers on Jyotisha" by T S Kuppanna Sastry (Kendriya Samskrit Vidyapeeth--Tirupati 1989) where he has said

Quote

It is only too true that unconcsious prejudice has had some hand in writing the history of our land.

Unquote

Thus there is one and only one Shaka era for astronomical works of India, and that is the one that started in 78 AD.

With regards and Jai Shri Ram!

A K Kaul

mail.gmail.com.

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[A K Kaul]

Shri Sampath Kumarji,

Jai Shri Ram!

1. My apologies that in the below mail your name got miss-spelled. 

2. The attachment "Vikrama=Shaka" had got detached and is being enclosed.

With regards and Jai Shri Ram!

A K Kaul 

On Sat, Sep 12, 2020 at 2:47 PM A K Kaul <jyot...@gmail.com> wrote:

Shri Sampath Kumarji,

Jai Shri Ram!

<Bhattotpala mentioned the era of (saka) of vikramaditya ,which was started in B.C,quoted in Bruhat Samhita; 8-20, so Varahamihira is not in salivahana era.>

Vikrami era and Shalivahana Shaka era were one and the same thing for quite some time  starting in 78 AD.  This will be clear from the attachment Vikrami=Shaka, as clarified by none other than Bhaskaracharya-II in his Siddhanta Shiromani.  He has also minced no words in clarifying the statement of Bhatotpala that it was the same Sahka era that the latter was talking about.

........................................................................

[Sudarshan HS]

Shri. Kaul ji,

Thank you for sharing the reference to the Bhattotapala vachanam that I had asked. And for the clarification on "Rahu" in Atharvaveda.

I see that you have taken Bhattotpala's statement "पराशरीया संहिता केवलमस्माभिर्दृष्टा न जातकम् ।" as "no Parashara Hora Shastram anywhere". It does not appear so, but that is alright.

I am still curious about Shri. Muralikrishna's original question, which remains unanswered.

Regards,

Sudarshana

[A K Kaul]

Shri H S Sudarshanji,

Jai Shri Ram!

Thank you for your response.

<I see that you have taken Bhattotpala's statement "पराशरीया संहिता केवलमस्माभिर्दृष्टा न जातकम् ।" as "no Parashara Hora Shastram anywhere". It does not appear so, but that is alright.>

Not only was it not available in Bhatotpala's time i.e. in Shaka 888, but it is not available even today!  This will be clear from the three attachments:

1. BPHS Gralaghava -- the one published by Gyanasagar Press, Mumbai, and referred to by Dikshit in 1890 AD, talking about Grahalaghava Ayanamsha--by advising to take Shaka 444 as the zero year!  This is the earliest available printed edition of BPHS, as on date!  Obviously, somebody has published it in the name of Parashara, much after Grahalaghava of 16th century was published!

2. BPHS-Kshemraj--This is the edition by Kshemraj Press, Mumbai, and it talks of Makaranda Ayanamsha advising to take Shaka 421 as the zero year!

As is common knowledge Acharya Makaranda wsas around in the time of Jehangir --- thus in 16th century! But still it is known as Brihat Paashara Hora Shastra by Maharshi Parashara!

3. Sitaramjha-BPHS, published from Varanasi, in Vikrami 2003 i.e. 1946 CE by the reputed astrologer of Kashi, Pandit Sitaram Jha. He has clearly stated that he copied this work from some unknown source, made some additions and deletions of his own, and also made some additions from the manuscript of Jeevanath Jha, which was known as Parashara Hora.  But so that there was no confusion with Laghu Parashari etc., he renamed it as Brihat Parashara Hoa Shastram!  

Further proof of pudding is in the eating!

BPHS has talked about 36 systems of Dasha Bhuktis and the most prominent one being followed these days by 99 per cent "Vedic astrologers" is Vismhottari Daasha Bhukti, and to some extent, "Ashtotari Dasha Bhukti", though in Kashmir, my gandfather used "Yogini Dasha Bhukti" that too without any Bhukta-Bhogya!!

Ironically, in Varahamihira's astrological works, all these Dasha-Bhuktis, including Vimshottari and Ashtottari and Yogini, are conspicuous by their absence! Though VM claims to have been influenced by "Shakti-Purva", but his not discussing any of the earlier systems of Dasha-Bhukti in any of his works puts a question mark on these Dasha Bhuktis as to how late they evolved!!

<I am still curious about Shri. Muralikrishna's original question, which remains unanswered.>

I have tried to answer Dr. Muralikishna's questions as clearly as possible, without treading on anybody's toes.  If, however, there are any clarifications that Dr. Muralikrishna still wants, he is most welcome to raise those points.

With regards and Jai Shri Ram!

A K Kaul

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[Dr Muralikrishna T]

Respected Sir,

My question is very simple -- 

Kindly read the last para of my question. (Just I have quoted some facts to support this question.)

If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.

With regards,

Dr.Muralikrishna T

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[Dr Muralikrishna T]

समूहेस्मिन् लसद्भ्यः विद्वद्भ्यः मदीयाः प्रणामाः, 

अर्वाङ्मया आङ्ग्लभाषायां काचिज्जिज्ञासा तत्रभवतां मतिमतां विपश्चिदपश्चिमानां पुरतः प्रकाशिता । कौलमहोदयोपि एततसम्बद्धान् बहूनंशान् समुपास्थापायत् । अथापि मदीयः प्रश्नः कदाचिदन्यार्थं प्राकटयत् किमिति जिज्ञासमानः पुनः संस्कृतैर्गीर्भिरुद्यतोत्र ।

वराहमिहिराचार्येण सत्याचार्य-जीवशर्म-देवस्वामि-सिद्धसेनादीनां मतानि बृहतज्जातके उपन्यस्तानि ।  एवमेव बृहत्संहितायां वृद्धगर्ग-गर्ग-पराशर-कश्यपादीनां मतान्यपि सङ्गृहीतानि । पञ्चसिद्धान्तिकायामपि बहूनि नामानि स्मृतानि । त्रिष्वपि ग्रन्थेषु स्मृतानां बहूनां ग्रन्थाः अद्यापि नोपलभ्यन्ते याथातथ्येन । ज्योतिषशास्त्रं त्रिस्कन्धात्मकमिति सोरस्ताडमनेन विदुषा वराहेणोक्तमिति जानीम एव ।

साम्प्रतं बेंगलूरुस्थ-जैन-विश्वविद्यालये कार्यं कुर्वतः श्रीमतः आर् एन् ऎय्यङ्गारवर्यस्याध्वर्यवे वृद्धगर्गसंहिता सम्पाद्यते । तैः प्रकाशितशोधलेखैरिदमवगम्यते यदियं वृद्धगर्गसंहिता बृहत्संहितयापि प्राचीना वेदसम्बद्धा च दृश्यते इति । अस्तु ।

केवलं भारतीकृष्णतीर्थेैरेव सडिण्डिमम् अथर्ववेदादुद्धृतानि सूत्राणि इमानि (वैदिकगणितम्) इत्युद्घुष्टं दरीदृशीति, नान्यैः । (अथ च वैदिकगणितमित्येतत् नेदमथर्वेदीयम् अपि तु गगनकुसुमवदिदं कपोलकल्पितमिति कालान्तरे ज्ञातमपि ! तदस्तु !)

वयं वदाम किल वेदाङ्गं ज्यौतिषमिति । यदि षडङ्गानि वेदांश्चार्थतः वराहमिहिरः अज्ञास्यत् तर्हि वेदमन्त्राणां वाक्यानि प्रमाणत्वेन अदास्यत् किल? अथवा अयं विषयः अमुक-वेदे उत अमुक-मन्त्रे प्रस्तुत इति वा अवदिष्यत् किल ? न तथास्ति इति जिज्ञासा समुदेत्यस्मासु । न वा ? 

तस्य काले एव वेदानां वेदार्थानां वा ज्ञातृपरम्परा विनष्टा किम् ? इत्यपि संशीतिः ।

अथवा वेदाङ्गत्वेन विद्यमानं ज्यौतिषं किमप्यन्यदेव स्याद्वा ? यतो हि साम्प्रतं लगधनाम्नि वेदाङ्गत्वेनोपलभ्यमानम् आर्च-याजुषाथर्वादयः अपि न तथा स्फुटाः अथवा पराशरादिमुनिमतैस्सह विसंवादिनः । अर्थात् न वा वेदार्थज्ञापने पूर्णतस्सहकुर्वन्ति, न वा त्रिस्कन्धात्मकेन ज्यौतिषशास्त्रेण सह । (नाहं वेदज्ञः । इदं तत्वं मया विविधानि लेखानि पठित्वा, विपश्चिदग्रगण्यानां वचश्श्रुत्वा वा अधिगतम् ।)

एवं चेत् वेदाङ्गज्यौतिषस्य स्वरूपम् अनिर्वचनीयं किम्? वराहमिहिरकालिकं त्रिस्कन्धात्मकं ज्यौतिषं वेदोपयोगित्वेन नासीत् किम्?

अथवा मन्त्रद्रष्टारः मुनयः किल ? अतः मन्त्रद्रष्टुः नाम एव उक्त्वा प्रमाणान्युपन्यस्तानि । पुनः वेदमन्त्राणामुद्धरणम् अनावश्यकमिति मत्वा वराहमिहिरः ''मुनिमतानि निरीक्ष्य'' इति अवदत् किम् ?

साम्प्रतं बहुभिः शोधपत्रप्रस्तोतृभिः व्याख्यातृभिश्च ज्यौतिष-वास्त्वादि-नाना-शास्त्रेषूक्तानि तत्वानि वेदेषूपलभ्यन्ते इति सप्रमाणमुद्घुष्यते । किन्तु मया दृष्टेषु ज्यौतिषग्रन्थेषु वास्तुग्रन्थेषु न तथा दृष्टानि वेदवाक्यानि ? किमत्र स्यादौचित्यम्?

भवदीयोयम्,

डा. मुरलीकृष्णः टि.

शृङ्गेरिस्थस्य केन्द्रीयसंस्कृतविश्वविद्यालयस्य 
राजीवगान्धीपरिसरे ज्यौतिषोपन्यासकः ।

[Ramakrishna Pejathaya]

Dear Kaul ji,

Pranams.

In your first response, you have concluded as -

I must repeat here for the umpteenth time that because of the "nirayana-Vedic astrology" we are thus celebrating all our fasts, fairs, festivals and muhurtas on such days as have neither any sanction from the Vedas, nor Purana nor any shaastra, nor even any astrological works of yore!  

Here are my comments on this -

None of the texts you mentioned directly say that we must follow the saayana method in our fasts etc. It's the तर्क of the researchers based on some references available somewhere in these texts (I am not going to elaborate). So let me present a तर्क to follow nirayana in these cases based on some references from these texts only.

   

1. ''Ayanamsha sadhanam'' cannot be seen in the Spasthadhikara in any of the Siddhanta texts . It is placed in Triprashnadhikara or somewhere else in these.

Bhaskaracharya clearly says at the beginning of the spashtadhikara that यात्राविवाहोत्सवजातकादौ खेटैः स्फुटैरेव फलस्फुटत्वम्, which means if we get the planetary positions accurate then only we get the real fruit of यात्रा, विवाह, जातक and so on. But in his work also spashtadhikara doesn't contain the ayanamsha correction. 

Based on this we can understand that ayanamsha correction is not needed in the grahas for the rituals, horoscopes, and muhurtas.

2. While stating the प्रयोजन of the ayanamsha, Soorya siddhanta says, तत्संस्कृताद् ग्रहात् क्रान्तिच्छायाचरदलादिकम्. It means ayanamsha correction must be done when you take a grahasphuta to compute क्रान्ति लग्न and all. So the purpose of the ayanamsha is limited to these things only here.   

3. In Brihajjatakam also Mihira says 'मेषाश्विप्रथमा नवर्क्षचरणाश्चक्रस्थिता राशयः' where he mentioned the Ashwini nakshatra as the starting point of the Rashi chakra. (If you don't accept this, the 'अश्वि' becomes व्यर्थ here.) It cannot be correct in the saayana system.

I believe these references are good enough to understand that our tradition accepted the nirayana graha-s only to determine the Muhurtas, Rituals, and Horoscopes.

When it comes to the ayana matter (Uttarayana and Dakshinayana) I accept your argument. We can find many references from the Vedas and Vedanga Jyotisha which indicate (don't state directly though!) that they used to follow the saayana system. But this cannot be taken into all cases as I explained in the beginning. 

Regards,

Ramakrishna   

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--

सादरम्,
---
Dr. Ramakrishna Pejathaya
Associate Professor, School of EGCS
Chinmaya Vishwavidyapeeth
Chinmaya Eshwar Gurukul Campus

Adi Sankara Nilayam
Veliyanad, Ernakulam - 682313
Ph: 9844210845, 8310373396

https://www.cvv.ac.in/faculty-details/ramakrishna_pejathaya_#facpge

[Ramakrishna Pejathaya]

अयि मुरलीक्र्ष्णवर्य,

सादरं वन्दे ।

द्वित्रानंशान् अत्र संविभजामि । मन्ये अमीभिः भवदीया जिज्ञासा स्तोकम् उपशान्ता भविष्यतीति :-) 

1. कञ्चित् प्रयोजनविशेषं पुरस्कृत्य शास्त्राणि आविर्भूतानि चेदपि गच्छता कालेन अङ्गानि उपाङ्गानि च सम्प्राप्य प्रवर्धन्ते । तानि सर्वाण्यपि अङ्गोपाङ्गानि मूलप्रयोजनेन सम्बद्धान्येव भवेयुरिति नास्ति नियमः । यथा वैदिकानि छन्दांसि सप्रभेदानि निरूपयितुं समुत्पेदे च्छन्दःशास्त्रम् । किञ्च मालिनी-शिखरिणी-वसन्ततिलकादीनां वेदैः सह न कोऽपि सम्बन्धः । नैतेषु दृश्यते वेदाङ्गत्वप्रयोजकः कोऽप्यंशः । न चानेन शास्त्रं दुष्यति, औचित्यवताम् अंशानाम् अन्तर्भावनं विवरणं च शिष्टजुष्टः शास्त्रधर्म इति कृत्वा । सोऽयं स्वभावो द्रष्टुं शक्यो व्याकरणादिष्वपि । तद्वद् यदिदं त्रिस्कन्धं ज्योतिःशास्त्रं तदुक्ताः सर्वेऽपि अंशाः वेदमूलाः वेदोपकारका वा भवेयुरेवेति नास्ति नियमः । कालविधानम् एव अस्य वेदाङ्गत्वे प्रयोजकम् । विभिन्नाः कालविभागाः वेदेषूपलभ्याः ज्योतिःसास्त्रेतिहासादिषु ग्रन्थेषु सङ्गृहीताः विदिता एवेति मन्ये । (मुहूर्तः, नक्षत्राधारितं फलज्यौतिषम् - इत्येतयोरपि मूलं किञ्चिद् द्रष्टुं शक्यं वेदेषु ।)

2. तत्तद्वेदाङ्गस्य मूलग्रन्थकर्तृभिः सर्वैरपि स्वशास्त्रमूलत्वेन वैदिकवाक्यानि न उल्लिखितानि । यथा पाणिनीये (यदि पाणिनीयं व्याकरणं वेदाङ्गं मन्महे) सूत्रजाले तन्मूलभूता श्रुतिः क्वापि नोल्लिखिता । (वैदिकानां शब्दानां व्युत्पादनमार्ग उपदिष्ट इति तु विषयान्तरम् ।) वेदानाम् अर्थावगमने तद्विहितकर्मणाम् अनुष्ठाने वा उपकारकत्वमेव वेदाङ्गत्वे बीजम् । तत्र मन्त्राणामुल्लेखो भवेदिति नास्ति नियमः ।  

3. शास्त्रान्तरेष्वपि शास्त्रीयांशानां  वैदिकोल्लेखानां च सम्बन्धं व्याख्यातारो भाष्यकृतो वा प्रतिपादयन्ति । ज्यौतिषे समर्थानां भाष्यकृतां व्याख्यातॄणाम् अनाविर्भावात् तदेतन्न जातमिति तर्कयामि । (अत्र विद्वांसः प्रमाणम् ।)

भवदीयः,

रामकृष्णः 

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[Venkatakrishna Sastry]

Namaste

 

(  क्षम्यतां , केवलं सौलभ्यार्थं  आङ्लभाषायां प्र्त्युत्तरं  स्थापितमत्र , विदांकुर्वन्तु महोदयाः )

 

1.  All your  questions    gets cleared  if you contemplate on < What is Vedanga- Jyotisha?  अथवा वेदाङ्गत्वेन विद्यमानं ज्यौतिषं किमप्यन्यदेव स्याद्वा ?

     Why Jyotisha is recognized as and guided to be studied-practiced as  Vednaga? >.

   

  'Vedangataa'  means use of discipline in the frame work of 'Vedas' for a VINIYOGA. The  utitlity of 'Vedaanga'  is for 'Veda -karma-Samsiddhi'.

   'Veda' in post colonial frame work is not the same as in Gita. Also, Veda must be first, before 'Vednata. 

    Vedanga is needed to learn-use-benefit from Veda.  Vedanga -poorvaka Veda-adhyayana is trashed to prioritize ' Veanta poorvaka veda -nindana'.

    (Many vedantins think that they don’t need Veda ! or peform vedokta-karma !!   They seem to have better wisdom than Sri Krishna - gita - 18- 5 )

     Vedanta is a distraction for < Veda  studies without the basis of vedangas> .

 

3a) 'Veda'  is  used in 'Yajna'  for 'Karma-Samsiddhi'. (Gita : 3-8 to 3-21).

3b)  Yajna needs application of Veda -Mantra in the prescribed Time ( Kaala) and to be chanted in the right way. 

3c)  Six Vedangas provide the tools needed for application of Veda in yajna (= Veda- Viniyoga).  The tradition is pointed in gita (13-4), (15-1).

 

        The first four vedangas are  < shikhsaa, vyakarana, chandas, nirukta>. These give  langauge tools to be used for knowing < akshara-brahma / brahmaakshara jnaana).

             Today we mistake these tools to  be langauge grammar tools for study of a historic langauge ! and social conversational model,  for pride and display of trained schoalrship.

             We seem to have lost the focus on  ' purpose of Veda- adhyayana-adhyaapana' for   'Vagartha- pratipatti' ; So we lean to study Samskrutham without recourse to vak-yoga.   

 

         Jyotisha provides < Time: kaala-jnana/ muhurta> ( 11-32: Time as Narayana).(11-18).(10-35; 10-22). Today we mistake this sky gazing tools for peeking in to future and  guess

         remedial ( parihaara) measure.

 

        Kalpa provides the implementation methods, systems and models detailed in Gita (4-24 to 4-32). Today we mistake this for bricks arrangement and geometry.

         Gita detailing of yajna-kalpa- vidhi in several modes is taken as 'optional practice styles of yajna' ?! Thus we lose the chapter integrity and entire yoga integrity in Gita discourse.

 

2.  When the current teaching of'Vedanga Jyotisha' is presented -taught-used  in ' non-traditional mode' , how can one expect to get the  vedangataa benefit of of ' traditional texts' ?

        

 

3.   Rest all   issues raised by you may please be reviewed in the above frame work and see where all the deviation is occuring. It is a clear identification of  loss of text and tradition.

       This  needs a different kind of action  - strategic and support for implementation. The team  need to get out of ' vishaada' ( lamenting model) noted below.

 

What is  lamenting model ?  It is lamenting  on current models  of  Inappropriate and Incorrect proceudres ( अनुचित - असाधु  - पद्धतयः )and  practices  used in current period in learning-using  'Veda, Vedanga, Jyotisha'. The course correction  is a different  enterprise. This needs addressing the ' pedagogy of learning-practicing- defending 'Sanatana Dharma -Yoga/ Bhashaa - sampradaya' and 'getting benefit from it.

          This is a sensitive issue linked to the  clarity on the question : <वेद शब्देन किमभिधीयते ?    वेदान्त -इत्यत्र   वेद- शब्दस्य  कोऽर्थ: ?  वेदान्त - विज्ञान-सुनिश्चितार्थाः  सन्न्यास-योगात्- यतयः शुद्ध-सत्त्वाः  इति   किं  विधीयते  > .

 

       The fact stands that  the 17th to 20th century   answers to the question: < किमर्थं वेदाध्ययनम् >  has been  understood and practiced differently from the original intention and guidance from Dharma Shastras and directions by Acahrya  reading : < वेदो  नित्यमधीयतां, तदुदितं कर्म स्वनुष्ठीयताम् >  .

 

The post colonial understanding and practice  of < वेद - संप्रदाय / वेदाध्ययन   संप्रदाय > , < वेदान्त - वेदाङ्ग  - उपवेद   संयुक्त  वैदिक -ब्राह्मण शिक्षण-पद्धति>  are more synced to  'Historical Religion and society model'   thinking , getting off from the line of traditional stand.  The blame is made on history, historical brahmanas.

 

What seems to be the trend-dominating  line of current debate  is < वेदान्ताचार्य वर्य -मत- चर्चा-  प्रधानता पूर्वक,   षडङ्ग-अध्ययन- आचरण-दूरीकृत - उपवेद बाह्य -  वेद-भाषानुवाद -चिन्तनम् > .

This framework  makes  'Vedangataa' incapable of delivering the intended goal of < Veda>,   reflected in the expectation from the statement  <ताः सर्वाः वेदविदि ब्राह्मणे >  and Gita intention of 'Narayana - upaasanaa'  through  < वेदाध्ययन-वेद ज्ञान> , where  Narayana is   <वेदान्त-कृत् - वेदविदेव चाहम् > . For Varahamihra and the poorvacharyas dealing with triskandha vedanga jyotisha  or later writers detailing ' kaala- amrutha, muhurta nirnaya….' suggesting use of veda mantras for ' parihara', ayurveda invoking ' Veda mantra rakshaa', it was not necessary to go back to basics !  The knowledge was a part of the eco system. the term' vedangataa' was enough to say what all needs to be said.

 

Think :Do we really want to get back the benefits as postualted in the texts in our life and pass it on to next genration? If yes, how do we do? When and how do we cross our line of lamenting ?

There is no doubt in the text and traiditon. The doubts are in decision making to step in to the action mode, without waiting for public tax-money to support what one individually considers as ' swa-dharma'.

 

Regards

BVK Sastry

--
 .

[Subrahmanyam Korada]

नमो विद्वद्भुयः

then they should have quoted the veda mantras for every principle/some principles 

                                                                                     ---- Vid Muralikrishna

It seems that you are not familiar with the real situation  ---

1. There is a वेदपुरुष  ( वेद personified ) -- he has got some  अङ्ग-s / limbs , i e that are  not different from his  body . The  seeds / roots  (मूलानि) of वेदाङ्ग-s  , दर्शन-s and

उपवेद-s are there in वेद-s - they are elaborated by ऋषि-s  through building  works like अष्टाध्यायी  -- श्रुतेरिवार्थं स्मृतिरन्वगच्छत् (रघु.) .

शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । .... यजुर्वेदः ।  ----- शिक्षा

ओंकारं पृच्छामः । को  धातुः ? किं प्रातिपदिकम्?  किं नामाख्यातम्? किं लिङ्गम् ? किं वचनम् ? का विभक्तिः ? .... गोपथब्राह्मणम् ।     ---- व्याकरणम् 

त्रिरुन्नतं स्थाप्य समं शरीरम् ... श्वेताश्वतरोपनिषत्  ----- योगः

अग्निर्नः पातु कृत्तिका । नक्षत्रं देवमिन्द्रियम् । ... शमग्निरग्निभिस्करच्छन्नस्तपतु सूर्यः । शं वातो वा त्वरपा अपस्त्रिधः ॥ ... यजुर्वेदः । --- ज्योतिषम्  

2. One (especially a ब्राह्मण ) has to study  वेद(-s) - वेदाङ्ग-s - दर्शन-s - उपवेद-s (also पुराण-s , काव्य-s etc) -- the latter will be useful to understand the वेद-s . ब्राह्मणेन  निष्कारणो

धर्मः षडङ्गो वेदो’ध्येतव्यो ज्ञेयश्च -- नियमः (पस्पशा - महाभाष्यम् ) |

3. Since they are अङ्ग-s  and since the student already studied वेद , Panini etc  need not quote the  original Vedic  texts . The गुरु has to quote . Panini had earmarked  at least 50 सूत्र-s for ज्यौतिषम्  - all three स्कन्ध-s ( already discussed some time ago ) - while teaching  संप्रदानकारकम् ,  the गुरु  has to explain  जातकचक्रम् - it is not happening .

I quoted the original text from वेद for each वेदाङ्ग and दर्शन in the  ' Siksha Course ' , which is coming to an end .

4. Here there is one more important point , which I remind  time and again --- never say  ' this / that is not in वेद-s '  , unless you attain योगिप्रत्यक्षम् , like Panini et al .

There are 1130 शाखा-s of वेद - hardly  12 / 13 are available . I do not know as to how many are there today  who have seen at least  all these available Branches of वेद ।

5. When all वेदशाखा-s are not available how can one  simply remark that it is not there in वेद ?  Notice one thing - we do not find any such remark in hundreds of commentaries on different systems / works of  Indian philosophy / culture - it is  some Modern Scholars  who make such comments .

I have seen ten commentaries each in व्याकरणम् - न्यायवैशेषिके - पूर्वमीमांसा - उत्तरमीमांसा ।

Patanjali in महाभाष्यम् (पस्पशाह्निकम् ) cautions -  एतावन्तं शब्दस्य प्रयोगविषयम् अननुनिशम्य सन्ति  अप्रयुक्ता इति वचनं केवलं साहसमात्रमेव ।

6. As has been already stated by some scholars - the method we have been following for hundreds of years  is perfect and one need not waste time on this issue -- both my  मातामह and मतुल noted down their time of death  . I have  hundreds of instances to prove but all of them are  not for a वैतण्डिक । 

प्रेम or युद्धम् should be between equals - otherwise the results would be disastrous .

7. Note one point in addition -- in कल्प ( श्रौतसूत्रम् / गृह्यसूत्रम् ) , पूर्वमीमांसा  and  उत्तरमीमांसा  -  वैदिकवाक्यानि  are directly taken and discussed .

श्रौतसूत्रे प्रत्यक्षप्रमाणम्  गृह्ये तु अनुमानमिति विवेकः ।

वेदान्तवाक्यकुसुमग्रथनार्थत्वात् सूत्राणाम् । वेदान्तवाक्यानि हि सूत्रैरुदाहृत्य विचार्यन्ते --- 1-1-2 ब्रह्मसूत्रशाङ्करभाष्यम् ।

धन्यो’स्मि

Dr.Korada Subrahmanyam
Professor of Sanskrit (Retd)

299 Doyen , Serilingampally, Hyderabad 500 019
Ph:09866110741(M),91-40-23010741(R)

Skype Id: Subrahmanyam Korada

Blog: Koradeeyam.blogspot.in 

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[A K Kaul]

Respected Dr. T. Muralikirshna,

Shri-Krishnaya Namah!

Thank you for your response, since unless I get some feedback, I am unable to proceed further.

<If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.> 

 I have already clarified it in my earlier mail that we do not find any references to Mesha, Vrisha etc. Rashis----whether Sayana or nirayana---- in the Vedas and the Vedangas at all.  In fact, till the advent of the Surya Siddhanta of Pancha-Siddhanta, a work of 505 CE, no other "Siddhanta" or any other astronomical work talked of calculating planets vis-a-vis Mesha, Vrisha etc. Rashis!

We must also ponder on the fact as to which shastra, if any, has advised us to consult some soothsayer and for what purpose, if any at all!

As we have seen it already, in spite of calling predictive astrology as "Vedic", none of the Vedas nor any of the Vedangas has done so.

Manusmriti is against astrology etc.

In your earlier mail, you had said that Vrahamihira had said that "Manu" had written some astrological work.  But it certainly must be some other Manu than Manu the Law-giver, who is totally against any astrolatory in the following words 3/162

हस्ति गो अश्वोष्ट्रदमको नक्षत्रैर्   यश्च जीवति ! पक्षिणां पोषको यश्च युद्धाचार्यस्तथैव च !! (Attachment Nakshatra-jeevi)

This shloka in the Manusmriti is actually in the context about as to which people are to be debarred from performing daiva and pitrya karyas i.e. yajnyas etc for gods and oblations etc. for the Manes, and the Manu has said unequivocally "Trainers of elephants, cows, horses; ANYONE WHO EARNS HIS LIVELIHOOD BY DINT OF NAKSHATRAS and one who puts birds into cages are not allowed to perform any daiva or pitra karya".

In 6/50, the same Manu has strictly advised a sanyasi/Vanaprastha (anyone who has left his home and hearth for realizing the Ultimate) to strictly avoid earning his/her livelihood by "checking the nakshatras"(Attachment Nakshatra-soochee)

न चोत्पात निमित्ताभ्यां न नक्षत्राङ्ग विद्यया| नानुशासनवादाभ्यां भिक्ष्यां लिप्सेत कर्हिचित् ||

A recluse must not try to earn his "biksha" by dint of forecasting from earthquakes etc. nor from the "nimittas" of throbbing of eyes, nor through (Ashvini etc.) nakshatras, nor through palmistry nor by sermonizing about policy matters  nor by explaining the meaning of  shastras".

Bhishma has disparaged nakshatra soochi/jeevi

Similarly, Bhishma Pitamaha has literally equated  "nakshatra-soochis" as "Chandaalas" even  if they are Brahmins,  in Shanti-Parva 76/64 (Attachment Brahmana-Chandala)

आह्वयकाः देवल्काः नाक्षत्राः ग्राम याजकाः | एते ब्राह्मण चाण्डालाः महा पथिक पञ्चकाः||

 “Court bailiffs, pujaris of temples for the sake of money, those who study naksahtras (jyotishis!)…are chandalas even if they are Brahmins (and must be excluded from daiva and pitrya karya)”.

Gautama the Buddha was against astrology 

Gautama the Buddha is said to have cautioned his disciples against astrologers very sternly. (Attachment CRC-Report on astrology)

Similarly, Vishnugupta Kautiliya a.k.a Chanakya has minced no words in cautioning a king against astrology in the following words

Quote

The objective eludes the foolish man who enquires too much from the stars.  The objective should be the nakshatra of the objective, of what avail are the stars"

Unquote

Maharshi Dayananda Saraswati was dead against astrology:

How in the name of Graha-peeda-nivarana through Vedic-Mantras people are being taken for a ride will be clear from the attachment from "the Rigveda Bhashya Bhoomika" of Maharshi Dayananda Saraswati!

Manu has advised kings to act (and not to consult astrologers!)

It is claimed that kings must consult jyotishis for advice but the Manusmriti 7/106 has advised a king (Attachment Manusmriti Raja-dharma)

Quote

 "Like a kingfisher eager to hunt some fish in the river/sea/lake, a king must concentrate on increasing his wealth (a kingfisher does not consult soothsayers before pecking at the fish!). A king must jump on his enemy like a lion jumps on its prey (lions do not consult ‘astrologers’ before jumping on their preys). Like a wolf a king must kill his enemy even if it is hidden in a fort (No astrologer has as yet claimed that he was consulted by some wolf!). Like a hare, a king must know how to extricate himself from tricky situations (Does anybody know if any rabbit has consulted some jyotishi?)"

Regarding "bghagya versus purusharth", this is what the Manu has said,

Naatmanam avamanyeta parvabhir abhisamridhibhih। 

Aamrityoh shriyam anvishyet nainam manyeta durlabam,… (Manusmirit 4/137) i.e.

"If in spite of making efforts, one is not able to earn the desired amount of wealth, one must in no case feel himself/herself unfortunate but continue to make efforts till the end of his/her life, since it is not that difficult to earn wealth (by making proper efforts)" ---No planetary propitiation has-been advised!

The real crux of fate versus efforts has been described by the Manu in 7/205

Sarvam karmedam aayattam vidhane daiva manushye।।

 tayor daivam achintyam tu manushe vidyete kriya।।

"What good or bad deeds have been done in our past births are in the hands of 'daiva'. What (good or bad deeds) we do now in this birth is up to us. Since what is past is past. It need not be pondered upon. But the present can certainly be taken care of (and as such, we should forget the past janmas and concentrate on our deeds in this janma)

To remove any doubts further from the minds of astro-buffs, the Manu has defined purushartha as follows:

alabdham chaiva lipsyet labdham rakshyet prayatnatah।।

 Rakshitam vardhayet chaiva vridham paatreshu nikshipet।।

Etachchaturvidham vidyaat purushartha prayojanam।।

 Asya nityam anushthanam samyak kuryat atandritah” 7/99-100

“One must attempt to obtain what he/she has not obtained yet. He/she must preserve what he/she has already earned, and keep on increasing it further. After having increased it, he/she should utilize (invest) it properly. These are the four limbs/types of purushartha and one must always keep them in mind and act accordingly (and not waste his/her time and wealth and energy by running after nakshatra-soochis!)”.

Bhishma also did not believe in bhagya (and therefore nakshatra-soochis!) but in purushartha: 

utthanenna sada putra prayatetha yudishthira।।

 Na hi utthaanam rite daivam rajnyam artham prasadayet।।(Rajdharmanushasana parva 65/14)

“Dear son Yudishthira, you must always rely on your own efforts since without your own efforts there is no question of any daiva (bhagya) bestowing any riches on any king”

“vipannam vai samaarambhe santaapam ma sma vai krithah।। Ghattasvaiva sadaatmanam rajnyam eva paro nayah।।

( Rajadharmanushasana parva 65/16)

“If you are besieged by miseries, do not feel despondent. To struggle with adversities (without consulting soothsayers!) is the only way out for a king to come out of those problems".

All the dharmashastras are against nakshtra-schoochis/jeevis:

It is not only the Manusmriti and the Mbh or Yogavasishtha but every dharmashastra has castigated vociferously such “brahaman chandalas”

Atri Samhitai 383-385  says (Attachment Atri-Samhita)

 “jyotirvido hyatharvanah keerah  pauran-pathakah।। Shraadhe yajnye mahaadaane na varneeyah kadaachana।।

Shradhancha pitaram gauram daanam chaiva tu nishphalam | Yajnye cha parihanih syattasmat tan parivarjayet ।।

Aavkashchitrakarashchai vaidyo nakshatra pathakah|| Chatur vipraa na pujyante brihaspati samah yadi

“A JYOTISHI, AN ATHARVANA, ONE WHO NARRATES PURANAS FOR A LIVELIHOOD, ALL THESE ARE TO BE AVOIDED IN A SHRADHA AS WELL AS A YAJNYA AT ALL COSTS. IF THESE PEOPLE DO PARTICIPATE IN SHRADHAS ETC. ALL SUCH SHRADAS AND ANY CHARITIES TO THEM WILL BE NISHPHALA I.E. FRUITLESS. THEY WILL DO MAXIM HARM TO ANY YAJNYA IN WHICH THEY PARTICIPATE. THEY MUST THEREFORE BE AVOIDED AT ALL COSTS……A BRAHMIN WHO IS A NAKSHATRA PATHAKA I.E. ONE WHO READS NAKSHATRAS OF HIS CLIENTS HAS TO BE SHUNNED AND AVOIDED EVEN IF HE IS AS LEARNED AS BRIHASPATI, THE PRECEPTOR OF GODS ”.

It is worthwhile to note that the “Atharva Veda Parishishita” has advised to utilize the services of an Atharvana without fail whereas Atri Rishi has advised that an Atharvana, even if he is as well-read and intelligent as Brihaspati, has to be shunned like a “chandala”

The choice is ours!

To sum up this long mail, Varahamihira has advised us to treat even mlechhas as Rishis -- like "Vamadevas"!----if they know astrology (i.e. if they have read Sphujidwaja's Yavana Jatakam or Minarajas Vriddha Yavana Jatakam etc.,) whereas Manu the law-giver, Bhishma the Beacon-light of the Kuru-Vamsha, and Atri Rishi advise us that a "nakshatra-soochee or nakshatra jeevi" must be treated as Chandala even if he is a well read Brahama like Brihaspati!

Maharshi Dayananada Saraswati, a real scholar of the Vedic lore as well as yogi par-excellence concurs with the Manu and Bhishma and Atri and so on! He has callede janma-patri a शोक पत्री, a death- knell (Attachment Satyarth)

The choice is certainly ours as to whether we should go by what Varahamihira advised or what the real seers like the Manu, Bhishma, Maharshi Vasishtha, Chanakaya, Atri and last but not the least, Rishi Dayananda Saraswati have advised!

The parting shot is that Vishvamitra Rishi, instead of doing such a great pencance for becoming a Rishi, should have read some astrological books and he would certainly have been worshipped like a Rishi---like "Vamadeva"!

With regards and Jai Shri-Krishna!

A K Kaul

PS

I am not an Arya Samaji but hold Maharshi Dayanand Saraswati in great esteem for his knowledge of the Vedas and his Yoga, above all his fearlessness.

AKK

Om Tat Sat Brahmarpanam Astu

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[R. N. iyengar]

Dear Dr. Muralikrishna, 

Thanks for mentioning the work we are doing at CAHC-Jain University. Your question is not as simple as you have made it. Also, you seem to imply that, if the quotations are not there. such texts may not be considered as  Vedanga .  

My question is very simple -- 

Kindly read the last para of my question. (Just I have quoted some facts to support this question.)

If astrology or astronomical things are derived from vedas (which may be samhita,  brahmana, aranyaka or upanishat), then they should have quoted the veda mantras for every principle/some principles. But we are not getting (or a few commentators might have quoted the veda mantras) any quotes of veda mantras from varaha to kamalakara.

Prof. Pejathaya has very succinctly responded though not directly. 

Let me add a few points within my limited knowledge of the vast field of Veda & Astral Sciences. First,  quotations of Vedic concepts: Bhattotpala in his Vivrti on Br.samhita quotes  सूर्य आत्मा जगतस्तस्थुषश्च || & स्वर्भानुस्तमसाविध्यद् आसुरः ||

Later in 11-12th Cent. Ballalasena in his Adbhutasagara quotes a text called कठश्रुति, in a few places. What is this text; does it have any link with the KaTha branch of the Yajurveda? I do not know. 

VidyAmAdhavIya (14th Cent) in the 6th Chapter first verse, talks of 'time' for Vedokta samskAras garbhAdAna etc. As you know, the Grhyasutra section of Kalpa (Vedanga) suggests some nakshatra, based on their properties, ugra, tIkSNa etc. Svati as an auspicious star for kanyAdAna is mentioned in the Tai.BrAhmaNa. यां कामयेत दुहितरं प्रियास्यादिति। तां निष्ट्यायां दद्यात्। Tai. Br(1.5.. 2)

About Kamalakara, he certainly knew about the Vedic practices  and liked to match his Viveka with the spirit of the Vedas.  See the following:  Kamalakara lived in Kashi (1658AD). A serious question should have come up among te orthodox as to which star should be taken as Dhruva The Fixed. Dhruvadarshana for the bride is a Vedic prescription (EkAgnikanda, MantrabrAhmaNa etc).   Kamalakara true to his science and Vedic spirit says whether DhruvabhA moves or fixed, the bride should see what was Fixed at that time, namely alpha-U.Minor. He gives the coordinates which match with the North Pole. (I will not go into details of Dhruva and precession in the Vedas)

Does the above make all of Hindu astrology & astronomy वेदाङ्ग ? No. But this depends on the interpretation of the phrase वेदाङ्गत्वम् . Personally I do not subscribe to texts and practices in Astral sciences that arose after about MahAbhAshya, ArthaShAstra, PingaLa,.... as original वेदाङ्गज्योतिष (ex:YavanajAtaka, Brhatsamhita, LampAkashAstra, Horashastras are not वेदाङ्गज्योतिष).  But even these texts and practices still have links - some strong, some weak- with the Vedas that can be verified case by case. My understanding of  वेदाङ्ग is: 

that part of the orally transmitted Indic intellectual tradition closely linked with the Vedas in letter and spirit that got closed c 500-200 BC. 

I am happy to see JyotishAcAryas raising such questions.

Thanks

RN Iyengar

---------- Forwarded message ---------
From: b.ramakrishnap <Unknown>
Date: Thursday, September 17, 2020 at 8:40:59 AM UTC+5:30
Subject: Re: {भारतीयविद्वत्परिषत्} Regarding Vedic Mantras as quotings in Astrology

To: bvpar...@googlegroups.com <Unknown>

अयि मुरलीक्र्ष्णवर्य,

सादरं वन्दे ।

द्वित्रानंशान् अत्र संविभजामि । मन्ये अमीभिः भवदीया जिज्ञासा स्तोकम् उपशान्ता भविष्यतीति :-) 

1. कञ्चित् प्रयोजनविशेषं पुरस्कृत्य शास्त्राणि आविर्भूतानि चेदपि गच्छता कालेन अङ्गानि उपाङ्गानि च सम्प्राप्य प्रवर्धन्ते । तानि सर्वाण्यपि अङ्गोपाङ्गानि मूलप्रयोजनेन सम्बद्धान्येव भवेयुरिति नास्ति नियमः । यथा वैदिकानि छन्दांसि सप्रभेदानि निरूपयितुं समुत्पेदे च्छन्दःशास्त्रम् । किञ्च मालिनी-शिखरिणी-वसन्ततिलकादीनां वेदैः सह न कोऽपि सम्बन्धः । नैतेषु दृश्यते वेदाङ्गत्वप्रयोजकः कोऽप्यंशः । न चानेन शास्त्रं दुष्यति, औचित्यवताम् अंशानाम् अन्तर्भावनं विवरणं च शिष्टजुष्टः शास्त्रधर्म इति कृत्वा । सोऽयं स्वभावो द्रष्टुं शक्यो व्याकरणादिष्वपि । तद्वद् यदिदं त्रिस्कन्धं ज्योतिःशास्त्रं तदुक्ताः सर्वेऽपि अंशाः वेदमूलाः वेदोपकारका वा भवेयुरेवेति नास्ति नियमः । कालविधानम् एव अस्य वेदाङ्गत्वे प्रयोजकम् । विभिन्नाः कालविभागाः वेदेषूपलभ्याः ज्योतिःसास्त्रेतिहासादिषु ग्रन्थेषु सङ्गृहीताः विदिता एवेति मन्ये । (मुहूर्तः, नक्षत्राधारितं फलज्यौतिषम् - इत्येतयोरपि मूलं किञ्चिद् द्रष्टुं शक्यं वेदेषु ।)

2. तत्तद्वेदाङ्गस्य मूलग्रन्थकर्तृभिः सर्वैरपि स्वशास्त्रमूलत्वेन वैदिकवाक्यानि न उल्लिखितानि । यथा पाणिनीये (यदि पाणिनीयं व्याकरणं वेदाङ्गं मन्महे) सूत्रजाले तन्मूलभूता श्रुतिः क्वापि नोल्लिखिता । (वैदिकानां शब्दानां व्युत्पादनमार्ग उपदिष्ट इति तु विषयान्तरम् ।) वेदानाम् अर्थावगमने तद्विहितकर्मणाम् अनुष्ठाने वा उपकारकत्वमेव वेदाङ्गत्वे बीजम् । तत्र मन्त्राणामुल्लेखो भवेदिति नास्ति नियमः ।  

3. शास्त्रान्तरेष्वपि शास्त्रीयांशानां  वैदिकोल्लेखानां च सम्बन्धं व्याख्यातारो भाष्यकृतो वा प्रतिपादयन्ति । ज्यौतिषे समर्थानां भाष्यकृतां व्याख्यातॄणाम् अनाविर्भावात् तदेतन्न जातमिति तर्कयामि । (अत्र विद्वांसः प्रमाणम् ।)

भवदीयः,

रामकृष्णः 

[A K Kaul]

Respected Dr. Ramakrishna Pejathaya,

Rama-Krishnaya Namah!

Many thanks for your mail.

< None of the texts you mentioned directly say that we must follow the saayana method in our fasts etc. It's the तर्क of the researchers based on some references available somewhere in these texts (I am not going to elaborate). So let me present a तर्क to follow nirayana in these cases based on some references from these texts only.>

My "conclusion" was

Quote

I must repeat here for the umpteenth time that because of the "nirayana-Vedic astrology" we are thus celebrating all our fasts, fairs, festivals and muhurtas on such days as have neither any sanction from the Vedas, nor Purana nor any shaastra, nor even any astrological works of yore!

Unquote 

Instead of quoting any "pramanaas" from any of the Vedas, or Puranas or any Shastra, or even any astrological work that has advised to celebrate Makar Samkranti on any other day than the shortest day of the year, or Mesha Samkranti on any other day than the day of Vernal Equinox or Karkata Samkranti on  any other day than the Summer Solstice or Tula Samkranti on any other day than the Autumn Equinox and so on, you have just said "it is the तर्क of some researchers based on some references available somewhere" and switched over to "Triprashna-Adhikara" of the Surya Siddhanta advising to make Ayanamsha  corrections!

I have been quoting original works like Bhagavata Puraua, Vishnu Purana, Vishnu-dharmottara-Purana, Yogavasistha-Maharamayana, Vamana-Purana Tantraloka of Acharya Abhinavguupta and so on in support of the unpleasant fact that we are really celebrating all  our festivals, whether it is Makar Samkranti, or Adhika-masa or Khara-masa or Dhanur-masa and so  on wrong days, and not the तर्क of some researchers.

I am posting below a copy of my mail---after some minor editing---to this very august forum on December 17, 2017 as to how we are celebrating all the festivals on wrong days,  It also answers your question about nakshatras-vis-a-vis Rashis.

The following original proofs are also being attached:

1.  Vishuva=Mesha from Vishnudharmottara-Purana, that has advised to club Vishuva i.e. Vernal Equinox with Mesha Samkranti and so on and Madhu with Chaitra and so on.

2. Vishnu-Purana---As to how Makar Samkanti is to be celebrated on the shortest day of the year and so on.

3. Tantra-Aloka--As to how the one and only Acharya Abhinavgupta clubbed Mesha Samkranti with Vishuva and so on.

4. Vamana Purana--Karkata Samkranti is none other than the longest day of the year!

5. Nirayana Adharma---A detailed discussion by the Saha Calendar Reform Committee as to how the Nirayana Panchanga-makers (like Rashtriya Panchanga, the Arsha Panchangas, Vakya Panchanga and so on) are committing the entire Hindu society to Adharma!

It has given in a detailed manner the order of the solar and lunar months vis-a-vis the seasons in the Vedas!

6. Bhagavata Purana, with 11 commentaries, where all the commentators whether Shreedhara Swami, or Shri Jeeva-goswami or Shri Veera-Raghavacharya and so on confirm in one voice that Mesha Samkranti is the day of Vernal Equinox, Makar Samkanti the shortest day of the year and so on as per the Srimad Bhagavata!

Similarly, all of them have also confimred in one voice that Ashvini, Bharni etc. nakshatras were clubbed with the so called Sayana Rashis by Srimad Bhagavata!

Same is the case with Vamana Purana!

I hope you don't want us to believe that whether it was Krishna Dvaipayana Veda-Vyasa, or his father Maharshi Parashara or or all the commentators and translators of these Shastras, or even if it was none other than Acharya Abhinagupta himself, they were all "some researchers" (and we need not take their words seriously!?)

Regarding the Surya Siddhanta etc., I will discuss it in my next mail, as this one has already become very long.

With regads and Rama-Krishnaya Namah!

A K Kaul

*************************************************************************************************************************************************

A K Kaul <jyot...@gmail.com>Sun, Dec 17, 2017 at 7:43 PM

To: भारतीयविद्वत्परिषत् <bvparisha...@googlegroups.com>

Respected members of Bharatiya Vidvat Parishat, Jai Shri Ram! Pongal/Makar Samkanti is one of the most famous festivals of the entire Hindu community the world over, irrespective of caste and creed.  But unfortunately, we are celebrating  even such an important festival, besides all the other festivals---and muhurtas!---on wrong days as per the following details: 1.  There are no Mesha, Vrisha etc Rashis in the Vedas or the Vedangas. Hence Makar  Samkranti or any other Rashi based Samkranti is not a Vedic term. 2.  Uttarayana (Winter Solstice) is the shortest day of the year.  It has been extolled by all the Vedas and shastras. During the Vedic period, it was a sort of  the New Year's Day, as per all the Vedas and the Vedanga Jyotisham. (Pl. see the attachment in Hindi) 3.  During the siddhantic period later, it was that very Uttarayana (Winter Solstice)  that became known as Pongal/Makar Samkranti.  Similarly, Vishuva (Vernal Equinox) became known as Mesha Samkranti/Meshadi;  Dakshinayana (Summer Solstice) as Karkata Samkranti and Vishuvan (Autumn Equinox) as Tula Samkranti,  as per all the Hindu scriptures like the Smritis, the epics, Puranas and even the siddhantas!   Below are the proofs: Puranas: 1.  Srimad Bhagavata,  the most favourite Purana of Vaishanavas as well as advaitins, has said in 5/21/3-6   यन्मद्यगतोभगवान्स्तपतां पतिस्तपन्  आतपेन त्रिलोकीं प्रतपत्यवभासयत्यात्मभासा   स एष उदगयन दक्षिणायन वैषुवत संज्ञाभिर्मान्द्य  शैघ्र्य समानाभिर्गतिभिरारोहण अवरोहण समानस्थानेषु यथासवनं अभिपद्यमानो मकारदिषु राशिषु अहोरात्राणि दीर्घ ह्रस्व समानानि विधत्ते ||3||  "The all powerful sun, foremost of all scorchers, who from his central place, warms with his heat and lights up with his rays the three worlds, goes up and down (the zodiac) at the appointed time with the accelerated, retarded and even speeds characteristic  of the different seasons, the Uttarayana ( Winter Solstice)  the Dakshinayana (Summer Solstice) and the Vishuvas (equinoxes) making the days longer, shorter, or equal to the nights, as he transits through Makara and the other zodiacal divisions in succession".  यदा मेष तुलयोर्वर्तते तदाहोरात्राणि समानानि भवन्ति यदा वृषभादिषु पञ्चसु च राशिषु चरति तदाहान्येव वर्धन्ते ह्रसति च मासि मास्येकैका घटिका रात्रिषु ||4|| "Days and nights are equal during the sun's transit through Aries (Mesha) and Libra (Tula); when he moves through the five signs, Taurus and the following, the days grow longer, while every month the nights become shorter by one ghatika  (twenty-four minutes)". यदा वृश्चिकादिषु पञ्चसु वर्तते तदाहोरात्राणि विपर्ययाणि भवन्ति ||5||यावद् दक्षिनायणमहानि वर्धन्ते यावदुदगयनं रात्रयः ||6||  "When the sun moves through the five signs Scorpio and the rest, the lengths of the day and the night are reversed.  From Uttarayana--Winter Solstice---(Makara Rashi)  days go on increasing while the nights go on lengthening but from Dakshinayana to Uttarayana, the process is reversed". (Translation by K Ragunathan, Vigneshwar Publishing House, Madras/Bangalore)   2. T he Vishnu Purana, t he other famous Purana, favourite of Aadi Shankara,  has repeated something similar in 2/8/28-31  अयनस्योत्तरस्यादौ मकरं याति भास्करः | ततः कुम्भं च मीनं च राशेः राश्यन्तरं द्विज |28|  त्रिष्वेतेषु अथ भुक्तेषु ततो वैषुवतीं  गतिम् | प्रयाति सविता कुर्वन् अहोरात्रं ततः समम् |29|  ततो रात्रिः क्षयम् याति वर्धते अनुदिनं दिनम् |30|  ततश्च मिथुनस्यान्ते परां काष्ठामुपागतः| राशिं कर्कटम् प्राप्य कुरुते दक्षिणायनम् |  “In the beginning of Uttarayana (Winter Solstice) , the sun enters  Makara Rashi   ( Capricorn ) there from going to Kumbha and the n  Mina. After having passed through these three signs, it just gains vishuvati (equinoctial) speed resulting in the day and night being equal on Mesha. After that, nights start decreasing and the days increasing correspondingly daily. Then when the sun is in the end of Mithuna Rashi, i.e. when it is just at the verge of entering  Karkata ( Cancer ) , the day is the longest then  as     Daksh i nayana (  Summer Solstice ) starts on that date". शरद्वसन्तयोर्मध्ये विषुवं तु विभाव्यते|  तुला मेष गते भानौ समरात्रिदिवं  तु तत्  ||67||  कर्कटावस्थिते भानौ दक्षिणायनमुच्य्ते | उत्तरायणमप्युक्तं मकरस्थे दिवाकरे ||68|| The Vishuvas (Vernal and Autumn Equinoxes) take  place in the midst of Sharat and Vasanta Ritu.  Days and nights are equal when the sun enters  Mesha (Aries) and/or Tula (Libra).  When the sun enters Karkata Rashi it is the start of Dakshinayana (Summer Solstice) - the longest day.  And when the sun enters Makara, it is the start of Uttarayana (Winter Solstice) --- when the day is the shortest. तपस्तपस्यौ मधुमाधवौ च शुक्रश्शुचिश्चायनमुत्तरम् स्यात् ||  नभोनभस्यौ च इषस्तथोर्जस् सहस्सह्स्याविति  दक्षिणम्  तत् ||81|| "Tapas, Tapasya, Madhu, Madhava, Shukrah and Shuchih are the six months of Uttarayana; Nabhas, Nabhasyah, Ishah, Urjah, Sahah and Sahasya are the six months of Dakshinayana"! Nakshatras vis-a-vis Samkrantis: Some scholars correlate Mesha etc. Rashis to Ashvini etc. nakshatras, claiming thereby that the Rashis are so called nirayana, which they call sidereal euphemistically! Let us analyze the truth: Srimad Bhagavata 5/22/ 5 -7 has said अथ स एष आत्मा लोकानां द्यावा पृथिव्योरन्तरेण नभोवलयस्य कालचक्रगतो  द्वादशमासान्  भुङ्क्ते  राशि संज्ञान सम्वत्सरावयवान् मासः पक्षद्वयं दिवा नक्तं चेति सपादार्क्षद्वयमुपदिशन्ति यावता शष्ठमंशं भुञ्जीत स वै ऋतुरित्युपदिश्यते संवत्सरावयवः |5|  The sun-god, who is the soul of the worlds, mounted on the wheel of time, which is poised in the upper air, midway between earth and heaven,   passes through the twelve months that make up the year and are known by he names of different zodiacal signs like Mesha, Vrisha etc.  The month consists of two fortnights the dark and the bright, according to the lunar reckoning.  It is one day and one night (for the manes).  And in the course of one month the sun transits the space occupied by two constellations (nakshatras) and a quarter.  The period he takes to traverse one sixth of the length of the zodiac is called a season, another division of the year.  अथ च यावतार्धेन नभोवीथ्यां प्रचरति तं कालमयनमाचक्षते |6|   The time the sun takes to traverse one-half of the zodiacal belt is called an 'ayana'. अथ च यावन्नभोमण्डलं सह द्यावापृथिव्योर्मन्डलाभ्यां    कार्त्स्न्येन् स ह् भुञ्जीत तं कालं संवत्सरं परिवत्सरमिदावत्सरम् अनुवत्सरमिति भानोर्मान्द्यशैघ्र्य सम गतिभिः समामनन्ति |7| The period that he takes to make a circuit of the entire firmament, between earth and heaven, is called by different names, 'samvatsara', 'parivatsara', 'ida-vatsara', 'anuvatsara', and 'vatsara', to denote the reckoning of the period in different ways according as it takes into account the acceleration , retardation and even movement of the sun's transit.  (Translation by K Ragunathan, Vigneshwar Publishing House, Madras/Bangalore) Here it has been made clear that a solar month comprises two and a quarter nakshatras, two such months make a season and such six seasons make a year named Samvatsara etc. which are the same names of solar years as in the Vedanga Jyotisham and the Mahabharata etc. Here the lunar as well as the solar months are seasonal, i.e. tropical and it is those very solar months that have been said to contain two and a quarter nakshatra each. The same thing has been explained in detail  in the Vamana Purana 5/34 (Gita Press edition)  आदित्यंशश्च पुष्यं च आश्लेषा शशिनो गृहं| राशिः कर्कटको नाम पार्श्वे मख विनाशिनः || "The last quarter of Punarvasu, entire Pushya and Ashlesha nakshatra are part of Karkata Rashi". The same Vamana Purana has said in 16/12 ततो दिवाकरो राशिं  संप्रयाति च कर्कटम् | ततो अमराणां रजनी  भवति दक्षिनायणं|| "After that the sun enters Karkata Rashi.  That is the start of Dakshinayana (Summer Solstice) known as the night of gods" So here also the nakshatras have been clubbed with tropical months and rashis! Even in this twenty first century, the Karkata Rashi is said to be formed by the same nakshatras viz. a quarter of Punarvasu, whole Pushya and Ashlesha nakshatra, but then unfortunately, without any rhyme or reason, it is de-linked from Dakshinayana, against the injunctions of all the Puranas and shastras! Thus when the same Vamana Purana says in 5/40  उत्तरांशास्त्रयो ऋक्षं श्रवणं मकरो मुने  धनिष्ठार्धं  शनिक्षेत्रं ... i.e. "  O Seer, three quarters of Uttarashadha, complete Shravana nakshatra and two quarters of Dhanishtha comprise Makara Rashi" , i t means naturally that the Makara Rashi of Vamana Purana is also  nothing but the start of the six months of Uttarayana, i.e. Makar Samkranti has to be the shortest day of the year! It is not only the Vamana Purana  or Bhagavata Purana etc.  but almost all the other Puranas like Shiva Maha Purana, Narada Purana, Vishnudharmottara Purana etc. also declare  unequivocally that irrespective of the nakshatra that a particular Rashi may be in, it has to be in alignment with the seasons!  In other words,  the Mesha, Vrisha etc. signs as well as the nakshatras that are subsumed in them have to be  so called Sayana (tropical)! Let us now see the epics:  Mahabharata----Bhishma Nirvana tithi Mahabharata, Shanti Parva 48/3  (Gita Press edition)  निवृत्तमात्रे त्वयन उत्तरे वै दिवाकरे|  समावेशयदात्मानमात्मन्येव समाहितः || शुक्ल्पक्षस्याष्टम्यां माघमासस्य पार्थिव| प्रजापत्ये च नक्षत्रे मद्यं प्राप्ते दिवाकरे || "As soon as the Sun, passing the solstitial point, entered in his northerly course, Bhishma, with concentrated attention, caused his soul (as connected with and independent of the body) to enter his soul (in its independent and absolute state).  It was the eighth tithi of bright lunar half of the month of Magha, Moon was in Rohini nakshatra and the time was mid-day".   (K. M. Ganguly tranlslation)  Then in Anushasana Parva 167/5-7 we read उषित्वा शर्वरीः श्रीमान् पन्चाशन्नगरोत्तमे || समयं कौरवाग्र्यस्य सस्मार पुरुषोत्तमः || स निर्ययौ गजपुराद्  याजकै परिवारितः | दृष्ट्वा निवृत्तमादित्यं प्रवृत्तं चोत्तरायणम् || "After having stayed for fifty nights in Hastinapur and on seeing that Uttarayana had already started, Lord Krishna remembered the time of departure of Bhishma and went out of Hastinapur together with Brahmins etc. "   दिष्ट्या प्राप्तोअसि कौन्तेय सहामात्यो युधिष्ठिर| परिवृत्तो भगवान् सहस्रांशुर् दिवाकरः |26| अष्टपञ्चाशतं रात्र्यः शयानस्याद्य मे गताः | शरेषु निशिताग्रेषु यथा वर्षशतं तथा |27| माघोयम्  समनुप्राप्तो मासः सौम्यो युधिष्ठिर | त्रिभागशेषः पक्षोयं शुक्लो भवितुमर्हति |28| (Bhishma said) O Yudhishthira! The thousand-rayed maker of day, the holy Surya has begun his northward course. I have been lying on my bed here for eight and fifty nights. Stretched on these sharp pointed arrows I have felt this period to be as long as if it was a century. O Yudhishthira, the lunar month of Magha has come. This is, again, the lighted fortnight and a fourth part of it ought by this (according to my calculations) be over." (K. M. Ganguly translation) As is common knowledge, Bhishma had a boon that he could shed off his mortal coil only when he desired to do so.  He had waited for 58 days on his bed of arrows to do so.  Why?  Because he did not want to be born again in this world, for which he had to wait for a particular combination of time periods.  What are those? In the Gita, the crest-jewel of the Mahabharata, Lord Krishna has said in 8/24   अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायाणम् |  तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ||   "Those who have realized the Brahman, when they pass away during the period presided over by agni, day time, the bright lunar half and the six months of Uttarayana, they attain Para Brahma (and do not return to this mundane world again)" Uttarayana means when the sun turns North. And this can happen only and only on the shortest day of the year i.e. the Winter Solstice. The six months from that date include the solar as well as lunar six months.  They must start after the shortest day of the year.  It must also be the bright half of the lunar month. And Bhishma, after having had fatal injuries, was waiting for 58 days for such a n auspicious   moment. And that is what he informed Bhagwan Krishna that as it  was Uttarayana already, and also the bright lunar half of Magha, so it was time for him to depart. Lunar Magha  starts  with the first new moon  after the  Winter Solstice : The Mahabharata war is supposed to have taken place anywhere between 5th century BCE and 5561 BCE.  Let us take (quite arbitrarily!) a sort of central year of that span of about 5000 years which has been supposed to be 3139 BCE by some scholars.  Chitra/Lahiri Ayanamsha these days is about -24 degrees and it is being used by all the panchangas including the Rashtriya panchanga to decide solar, lunar months and festivals etc. Thus these days "Lahiri sidereal Uttarayana" (Lahiri Winter Solstice!) is taking place  on January 14/15  i.e. after 24 days of the actual Uttrayana i.e. the shortest day of the year.  In 3139 BCE, the same Lahiri/Chitra Ayanamsha was +47 degrees which means "Lahiri sidereal Uttarayana" at the time of Bhishma's Nirvana was 48 days before the real Uttarayana, the shortest day of the year.  The real Uttarayana in 3139 BCE was on January 14 (TDT) then and it was Pausha Shukla Shashthi on that date.  Magha Shukla Ashtami was on February 18, 3139 (TDT) BCE, when Bhishma could have shed off his mortal coil. On the other hand, "Lahiri/Chitra) Uttarayana" had started on  Nov. 29, 3140 BCE (TDT).  It was "Lahiri sidereal" Pausha Krsihna Chaturthi on that date and "Lahiri sidereal" Magha Shukla Ashtami would have been on December 18, 3140 BCE (TDT).  That also means "Lahiri Magha Shukla Ashtami" was 26 days before the real Utttarayana i.e. the shortest day of the year and two months before the real Magha Shukla Ashtami, just as these days (Lahiri sidereal) Bhishma Ashtami is being celebrated one month after the actual Bhishma Ashtami!  So the earlier we get rid of such a so called nirayana---whether Lahiri sidereal or Chitra sidereal  etc.---mess, the better! What does the Surya Siddhanta say about such Samkranits? Now coming to the siddhantas, the Surya Siddhanta Mana-adhyaya, verses 9-10 say: भचक्र नाभम् विषुवद् द्वितयम्  सम सूत्रगं | नैरन्तर्यात् तु संक्रान्ते ज्ञेयं विष्णुपदीद्वयं ||   भानोर्मकर्संक्रान्तेः षण्मासाः उत्तरायणम्, कर्क्यादेस्तथैव  स्यात् षण्मासाः दक्षिणायनम् || द्विराशिनाथाः ऋतवस्ततो अपि शिशिरादयः| मेषादौ द्वादशैते मासैस्तैरेव वत्सरः ||   “From Makar Sankranti start the six months of Uttarayana and from Karkata Sankranti the six months of Dakshinayana.  Each season starting with Shishira (and Makara Sankranti) comprises two rashis (and) six seasons make one year”. It has said further in Bhugoladhyaya, verses 57 to 62: मेषादौ तु सदा वृद्धिरुदगुत्तरतो अधिका  | देवांशेच क्षपा हानिर्विपरीतं तथासुरे ||57|| तुलादौ  द्युनिशोर्वामं क्षय वृद्धौ तयोरुभे | देशक्रान्ति वशान्नित्यं  तद्विज्ञानं  पुरोदितम् ||58|| अयनान्ते विलोमेन देवासुरविभागयोः |नाडीषष्ट्या सकृदहर्निशाप्यस्मिन्सकृत्तथा ||61|| तदन्तरेऽपि षष्ठ्यन्ते  क्षय वृद्धौ  अहर्निशोः| परतो विपरीतोयं भगोलः परिवर्त्तते ||62|| "When the sun is in the northern signs Aries (Mesha) etc., the increase of the length of the day  and the decrease of the length of the night become more and more until the Sun arrives at the tropic of Cancer (longest day) and then the days become less and less at the regions of the gods, but at those of Asuras the reverse of this takes place.(57) "But when the sun is in the southern signs of Libra (Tula) etc. the decrease and increase both of day and night are the reverse.  The knowledge of this increase of decrease at every day from the equinoctial shadow of the given place and sun's declination is described before." (58) (Bapu Dev Sastri translation) “There occurs once, at the end of the sun’s half revolution from solstice to solstice---(Uttarayana to Dakshinayana) a day of sixty nadis and a night of the same length mutually opposed to one another, in the two hemispheres of the gods and of the demons. In the intermediate region, the deficiency and excess of day and night are within the limit of sixty nadis beyond this sphere of asterisms (bha) revolves perversely”. 61-62 (Burgess’ translation). Same is the case with Arybhata (6th century AD), Munjala (9th century AD)  as well as Bhaskara-II (12th century AD) etc.! Historical proofs for the above: There are historical proofs to show that we had been observing all our festivals on so called Sayana samkrantis instead of  Lahiri/Chitra or Raivata-paksha etc.  niraayana (actually niraadhaar!)  Samkrantis,  as they are nothing but twelve imaginary equal divisions of the ecliptic/zodiac! This is what Alberuni has said---as late as 11th century AD ---on page 356 of his "Alberuni's India" (translated by Sachau) : "When the sun leaves the point of winter solstice,  he begins to move towards the north pole.  Therefore, this part of the year which is nearly one  half, is referred to the north and called Uttarayana, i.e. the period of the sun's marching through six zodiacal signs beginning  with Capricorn, i.e. having Capricorn as beginning---Makaradi. " When the sun leaves the point of the summer solstice he begins to move towards the south pole; therefore  this second half is referred to the south and called dakshinayana, i.e. the period of the sun's marching through six zodiacal signs beginning with Cancer.  In consequence, this half of the ecliptic is called  Karkadi, i.e. having Cancer as beginning" Even in 12th century AD, Aadi Shankara's followers followed a (so called) saayana (tropical) Rashichakra: Yogavasishtha Maharamayana, Nirvana Prakrana Purvardha 81/119 has said  सङ्क्रान्तिमुत्तरायणमङ्ग सम्यक्  कालं तथा  विषुवतौ यदि देहवातैः|अन्तर्बहिष्ठमिव वेत्सि यथानुभूतं तच्छोभसे अत्र न पुनः परमभ्युपेतः| "If you know the correlation between the Samkrantis, Uttarayana, and Vishuvas etc. with the life breath i.e. prana, then you are really blessed with the knowledge that  you really deserve "   A twelfth century commentator, the famous Parmahamsa-Parivrajak-Acharya Ananda Bodha Yati,  one of the followers of the Aadi Shankara of 8th century AD, has said in his Tatparya Prakasha commentary on the same  यथा वसन्तग्रीष्मवर्षाशरत्सु क्रमेण शीतस्यौष्ण्येन ग्रासात्सोमस्याग्नि संक्रान्तिः  | शरद्धेमन्त शिशिरेषु क्रमादौष्ण्यस्य शैत्येन ग्रसादग्नेः सोमसंक्रान्तिस्तयोः संधी विषुवतौ सूर्यस्य च मेषादिषु संक्रान्तिस्तथा शरीरेऽपि अपानशैत्यस्य जठराग्निना ग्रासे सोमस्याग्नि संक्रान्तिः   Here the commentator has beautifully explained as to how the Spring, Summer, rainy and Autumn seasons  have the samkrantis of the soma and/or agni.  What is noteworthy here is that the Acharya has clearly talked of Mesha Samkranti as the Vishuva, when day is equal to night!  It is for the simple reasons that during his time also there was no Lah i ri or Ramana etc. niraadhaar nirayana Rashichakra around!  In a nutshell : To um up, thus whether it is the Vedas, the Vedangas, the Smritis, Puranas or the siddhantas---or even as per modern astronomy---there is no Makar Samkranti except for the shortest day of the year (i.e. the Winter Solstice), no Mesha Samkranti except for the Vernal Equinox (when day and night are equal), no Karkata Samkranti except for the Summer Solstice (the longest day of the year) and no Tula Samkranti except for the Autumn Equinox  (when the day and night are equal). So it is clear that we must switch over to the correct calendar immediately for celebrating all the festivals like Dipavali, Dashahra, Maha-Shivaratri, Navratras, Rik Upakarma  and so on, apart from muhurtas on correct dates.

With regards and Jai Shri Ram!

Avtar Krishen Kaul jyot...@gmail.com Attachments area Criteria.pdf 78K

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PS

This message had to be re-sent after deleting one of the attachments as it had become larger than 8 mbs.

AKK

सादरम्,

---
Dr. Ramakrishna Pejathaya
Associate Professor, School of EGCS
Chinmaya Vishwavidyapeeth
Chinmaya Eshwar Gurukul Campus

Adi Sankara Nilayam
Veliyanad, Ernakulam - 682313
Ph: 9844210845, 8310373396

https://www.cvv.ac.in/faculty-details/ramakrishna_pejathaya_#facpge

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[A K Kaul]

Respected Dr. Ramakrishna Pejathaya,

Rama-Krishnaya Namah!

This is the second part of my mail in response to your views about "Ayanamsha Sadhanam" in "Triprashna-Adhikaaram" of various siddhantas.

<1. ''Ayanamsha sadhanam'' cannot be seen in the Spasthadhikara in any of the Siddhanta texts . It is placed in Triprashnadhikara or somewhere else in these.

Bhaskaracharya clearly says at the beginning of the spashtadhikara that यात्राविवाहोत्सवजातकादौ खेटैः स्फुटैरेव फलस्फुटत्वम्, which means if we get the planetary positions accurate then only we get the real fruit of यात्रा, विवाह, जातक and so on. But in his work also spashtadhikara doesn't contain the ayanamsha correction. 

Based on this we can understand that ayanamsha correction is not needed in the grahas for the rituals, horoscopes, and muhurtas.>

The Alpha of the siddhantic astronomy in India is the "Shri Surya Siddhanta" and the Omega is either "the Siddhanta Shiromani" of Bhaskaracharya-II (12th century CE) or as some people would like us to believe, the "Siddhanta Darpan" of Samanta Chandra Shekhar  also known as Pathani Samanta of late 19th century.

 As not everybody is aware about the  genesis of the SS, it is worthwhile to discuss it's "janma-kundali" first.  

How old is the "Shri Surya Siddhanta"?  

In my intermediate Physics course, we had an option of two physics text-books ---one by H R Sarna and the other by "xyz".  Though the then-booksellers in Srinagar would like  us to buy the book by xyz,  but our Physics Professor, late D N  Kaw, advised us to buy the Sarna book.  He explained that it was the latest edition,  containing all the latest additions-alterations plus its language was very simple and easy to understand.  So we got that book and were very happy with the same.

Later on "The Surya Siddhanta" was prescribed as a text book of astronomy in my Shastri-examination days in the same J & K University, and we had it with the "Sudha Varshini" commentary of Pandit Sudhakar Dwivedi.  

For phalita, we were prescribed "Brihaj-jaatakam" by Varahamihira with the commentary of Bhatotpala.  

When we asked for an optional book for the SS, our Panditji was categorical that we had no other option as it was an "aarsha work" by none other than Surya Bhagwan and that is why it had been prescribed as a text book!!  

I had seen a "Surya Siddhanta" in the collection of my grandfather's books, since he had cleared his Shastri examination from the Punjab University much before me, as there was no separate university in J & K for such exams then.  But I do not recall as to which commentary that SS had.

My grandfather and later on my father also called it "Shri Surya Siddhanta" and considered it to be the ancient most "aarsha work".

As I had been a science student and since I was born and brought up in a highly orthodox family, in order to be familiar with the cultural ethos, I had opted for Samskrit exams as all the knowledge of ancient India, especially the history of the Hindu community and all our scriptures including the Vedas were in that very language.

To start with, it was a great "revelation"  to me when the very first few shlokas of the SS claimed that the astronomical principles of that work had been "revealed" by none other than Surya Bhagwan to a king of demons named Maya Mahasura------ and that too as many as more than 21 lakhs of years back!-----after the latter had performed  penance for god only knows how long: (Attachment SS-1-BDS).

Earlier I had read Smart's "Text Book of Spherical Astronomy" and obviously, it did not have such a hyperbole introduction!

But then how old the SS is really, we shall see it  later! 

How old is the Universe as per the SS

Then in the very first chapter we are given the duration of  different yugas, Chaturyugas, Manvantaras and finally the total age of a Kalpa---a day of Brahmaji, then His span of life, and how many years of His life are already over and finally we are told the date of creation of the present Kalpa---the creation of the present Universe---ब्रह्माण्ड---consisting of literally countless expanding galaxies----- (and not just the earth!) as 1,953,720,000 solar years back till the date of the advent of Maya Mahasura i.e. the end of the last Krita-Yuga!

This includes the number of 17,064,000 solar years  that it took Brahmaji to create "planets, stars, gods, demons and the animate and inanimate creation" as per 1/24 of Maanadhyaya, the very first chapter! (Attachment SS-yugas-BDS)

ग्रहर्क्षदेवदैत्यादि  सृजतोSस्य  चराचरम् | कृताद्रिवेदा दिव्याब्दाः शतघ्णा वेधसो गताः

That means as on the first date of (Vikrami) New Year of 2020 AD, the age of the Universe as per the SS is 1,953,720,000 years till the end of last Krita Yuga, plus 1296000 years of Treta Yuga + 864000 years of Dwapara Yuga, plus 3101+2020 years of the current Kaliyuga = 1972995121 years.  This is also known as "Srishti Samvat" and is used in the daily "Samkalpa" etc. We can also say that it is about 1.97 billion years as per short scale.

What is the real "Srishti Samvat" as per moderm sciences?

During my student days, there were no computers, not even ordinary calculators, not to speak of electronic and that too  scientific calculators!  Internet was an unheard of and quite an unknown and even unimaginable "commodity".  Thus for quite a long time I could not check then as to how far our "Srishti Samvat" was correct, but I was told by my teacher that it was much better than the British Srishti Samvat which was not even 6000 years old as it was said to be about 4000 BCE as per the Holy Bible.  He even emphasized that Bhagwan Ram had Incarnated after about 16 lakhs of years of the Surya Siddhanta.

However, with the passage of time, I kept on looking for the "correct Srishti Samvat" and ultimately, found it to be much more than that of the SS.  The "Big Bang" is supposed to have taken place about 13.7 billion years back as per "A Briefer History of Time" by Hawking and Mlodinow, as against 1.97 billion years of the SS! (Attachmen Big-Bang-date).

That means the real Srishti Samvat is ''about 13.7 billion years" (which is about seven times" more ---older!--- than the SS Srishti Samvat") and not the one that we are repeating in our "Samkalpa" day in and day out!

Even our mother earth--- an insignificant and infinitesimally small speck vis-a-vis the "Universe" of the SS  is 4.5 billion years old which means more than twice the "age of the universe" of the SS!

Was the SS "revealed" really more than 21 lakhs of years back?

The same Stephen Hawking and Mlodinow  tell us on page 17 of  the much discussed work  The Grand Design

"Our  species, Homo Sapiens, originated in Africa around 200000 BC."

That means even the mankind in its present form  was not around before then, so how could Mayasura  have received the knowledge of the SS  21 lakhs of years back as it is more than ten times the ''age of the mankind"?

The same Stepehen Hawking also tells us on the same page, ''Written language dates back only to about 7000 BC"  (Attachment Age-of-Homo-Sapiens).

Even our own Vedic scholars like B. G.  Tilak puts the earliest date to the Vedic lore as 10000 BCE!

That means there never was any Mayasura around nor could any astronomical work have been revealed in such a  distant past!

 Obviously, we have been taken for a ride by some one and it is our duty to find out as to why he/she did so!                

The mean orbital elements/rvolutions of the SS are neither scientific nor based on any scripture!

And finally, the much awaited  number of planetary revolutions----in a Mahayuga i.e. Chaturyuga of 4320000 solar years---a really mind boggling figure as -----at the rate of one revolution  भगणः per year as that of the Sun and so on.

And the mean longitudes of all the planets are supposed to have been zero at the starting date and time---i.e. more than twenty-one lakhs of years back----with almost all of them having been conjunct the Star अश्विनी  Alpha Arietis at the end of the Revati division  of (27 equal divisions) of nakshatras पौष्णान्ते भग्नः स्मृतः (1/27).

But about all that in the next mail!

With regards and Rama-Krishnaya Namah!

A K Kaul

On Thu, Sep 17, 2020 at 8:01 AM Ramakrishna Pejathaya <b.ramak...@gmail.com> wrote:

egroups.com.

-- 

--

सादरम्,
---
Dr. Ramakrishna Pejathaya
Associate Professor, School of EGCS
Chinmaya Vishwavidyapeeth
Chinmaya Eshwar Gurukul Campus

Adi Sankara Nilayam
Veliyanad, Ernakulam - 682313
Ph: 9844210845, 8310373396

https://www.cvv.ac.in/faculty-details/ramakrishna_pejathaya_#facpge

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