Free download of my book

[Raja Roy]

Respected scholars,

I am pleased to share that my EBOOK on refutation of 12209 BCE dating of Ramayana is now available till Tuesday for free download worldwide  through Amazon sites (e.g. in India: https://amazon.in/gp/product/B0BR8C3V18/ref=dbs_a_def_rwt_hsch_vapi_tkin_p1_i7; in US: https://amazon.com/Critical-Analysis-Dating-Ramayana-12209-ebook/dp/B0BR8C3V18?ref_=ast_author_dp). Please download the free Ebook if interested. 

Nityanand Misra ji has written the foreword for this book. 

Regards,

Raja

[Narayan Prasad]

Dear Sir,

      Namaste.

      BTW, is the Ebook available only as kindle for which internet should always be available? Or, can it be downloaded as a pdf file?

      Best regards

      Narayan Prasad

[Raja Roy]

Dear Narayana ji,

I have not bought any Ebook recently. I assume that it will be added to your Amazon library and will be accessible whenever you need it.

Raja

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[Madhivanan]

Books purchased as Kindle ebooks can be read in mobile or android tablets using Kindle app from the Play store. I think iOS Kindle app must also be available. After purchasing a Kindle ebook from Amazon, it can be downloaded to the (mobile or Kindle) device. Once downloaded, it will be available offline henceforth in that device. Pdf files are prone to be pirated and not available as Kindle ebooks.

I thank the author for sharing the free Kindle ebook.

Madhivanan.

[Raja Roy]

Thanks Madhivanan ji,

Just to clarify, I have been able to read the Ebooks purchased from Amazon on my laptop too. 

Raja

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[Radhakrishna Warrier]

Dear Shri Raja Roy,

I got the Kindle edition of your book and read through it.  Nice work.

I have a question.  My knowledge of astronomy or ancient India history is not deep, hence this question.

A major premise of your work is that the months of the Indian Calendar were always aligned with the seasons in spite of the precession of the equinoxes.  In other words, months of Caitra and Vaiśākha always came in the spring season, śrāvaṇa was always in the rainy season, and so on.  My understanding is that these months got their names from the asterism (nakṣatra) near which full moon occurs. In other words, the month Caitra got its name because full moon occurs near the asterism Citrā in that month, Vaiśākha because the full moon occurs near the asterism Viśākhā in that month, and so on.  Doesn’t precession of the equinoxes change this equation?  If today, full moon occurs in Caitra near the Citrā asterism, say 3000 years ago this would not have been the case if Caitra was aligned with spring even then.  Could you please explain this apparent inconsistency of months being aligned with seasons and continuing to have the full moon happening near the asterism they are named after?

In Malayalam Calendar, the months move through the seasons.  For example, the month of Makaram starts on the day of Makara Saṅkrānti, and Sankranti has been moving through the seasons.  The festival Viṣu is celebrated on the 1^st of the month of Mēḍam when sun enters the Mēḍam (Mēṣa) rāśi.  Viṣu has also been moving through the seasons.

Regards,

Radhakrishna Warrier

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From: bvpar...@googlegroups.com <bvpar...@googlegroups.com> on behalf of Raja Roy <rajarammo...@gmail.com>
Sent: Saturday, June 3, 2023 5:12 AM
To: bvpar...@googlegroups.com <bvpar...@googlegroups.com>
Subject: Re: {भारतीयविद्वत्परिषत्} Re: Free download of my book

 

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[Narayan Prasad]

>

>A major premise of your work is that the months of the Indian Calendar were always aligned with the seasons 

>in spite of the precession of the equinoxes.  In other words, months of Caitra and Vaiśākha always came 

>in the spring season, Śrāvaṇa was always in the rainy season, and so on.

This cannot happen. See, for example, Pt S.B. Dixit's "भारतीय ज्योतिष शास्त्र, भाग 2", English translation by R.V. Vaidya, 1981.

Regards

Narayan Prasad

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[Madhivanan]

Vanakkam/Namaste to all.

In response to shri Radhakrishna Warrier, the Hindu calender is a lunisolar calendar. The solar calendar comprises months corresponding to the names of the zodiac signs, for example, the aforementioned month of Makara in the Malayalam calendar. Sidereal solar months will move through the seasons over thousands of years, but the tropical ones will not (but that discussion is for another day) .

Regarding lunar months, my  understanding too is that lunar months derive their names from the asterisms as mentioned by shri Radhakrishna Warrier. If so, lunar months will move through the seasons, though, over thousands of years, and therefore imperceptable for multiple generations. Shri Bal Gangadhar Tilak in his book, "Orion or Researches into the antiquity of the vedas," says:

"The difference between the sidereal and the tropical year is 20.4 minutes, which causes the seasons to fall back nearly one lunar month in about every two thousand years, if the sidereal solar year be taken as the standard of measurement."

Madhivanan.

[Raja Roy]

Dear Radhakrishna ji,

You write:

"A major premise of your work is that the months of the Indian Calendar were always aligned with the seasons in spite of the precession of the equinoxes.  In other words, months of Caitra and Vaiśākha always came in the spring season, Śrāvaṇa was always in the rainy season, and so on. "

I did not make this statement.

I wrote at the end of Section 10.3 in my book:

"So, we see that the luni-solar months should change relative to solstices and equinoxes due to precession, yet we find no evidence of it in the literature. The question is, why?"

Then I wrote in Section 10.4:

"The reason there is no evidence of this in Indian texts is because of the later origin of the names of these months. It has been described in detail in the book “Bhartiya Jyotish Sastra” by Sankar Balakrishna Dikshit. Here is the relevant text from this book [7]:"

""In short, the terms Caitra, etc., were not in vogue in the Saṃhitā and Brāhmaṇa period. Thus it can be proved from the historical point of view that these terms came into use after a very long period of time after the terms Madhu, etc., became current.""

Then I wrote:

"Thus, there is no evidence for the Vartak-Oak hypothesis because the list of luni-solar months did not exist in remote antiquity. We can divide Indian history in three periods: 1. Early Period -- use of Tapa, Tapasya etc., for seasonal solar months; 2. Intermediary Period -- use of both Tapa, Tapasya, etc., for seasonal solar months as well as Māgha, Phālguna, etc., for seasonal lunar months; and 3. Current Period -- use of Māgha, Phālguna, etc., for seasonal lunar months. Therefore, the issue of decoupling of seasonal lunar months from the seasons has become relevant now. It was not an issue before as the concept of the seasonal lunar months did not exist in far antiquity. The question then is, what happens now?".

Then I continued in Section 10.5:

"Let us assume that the full moon is residing in a different nakshatra during the same season due to precession. It has been the convention to name the month after the nakshatra in which the full moon resides. How is the month going to change relative to the season? What is the actual mechanics of it? Do you look at the moon and the stars to know what is the month? You just look at the calendar and follow it like everyone does. It is a convention, and it is man made. We have decided to accept it and follow it. The calendar is not going to change by itself just because the positions of astronomical bodies in the sky have changed. It needs a person or an association with an authority to do it and implement it. If there is no urgency to do it or no authority to do it, things can just continue the way they are regardless of the astronomical positions.".

Hope this clarifies my position. Precession is a natural phenomenon. Naming of months after the full moon position is not a natural phenomenon. It is a human convention. Our ancestors might as well have chosen to name months after the position of moon on no moon day. Thus one cannot blindly extrapolate that in 12000 BCE, the months and seasons were shifted by six months and chaitra was in Sharad season. If it was then Ramayana should have explicit mention of it. It does not and all the evidence given for that are analogies. They don't count as evidence. What makes it research fraud is that these analogies have been selected to claim that months had shifted by six months, while there are analogies of other seasons as well in the same section of Ramayana, which has not been reported. Same holds for the claim of shifting of months from seasons by two months in Mahabharata for its dating to 5561 BCE.

Regards,

Raja

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[Radhakrishna Warrier]

Thank you Shri Raja Roy for your clarification.  And thank you Narayanji and Madhivanan ji for your explanations.

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From: bvpar...@googlegroups.com <bvpar...@googlegroups.com> on behalf of Raja Roy <rajarammo...@gmail.com>

Sent: Sunday, June 4, 2023 4:52 AM

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