Requesting insights on Misalignment

[Prof.Lysergic]

I am writing to share some recent findings from my research into the astronomical hermeneutics of Indian scriptures. Specifically, I have been analyzing Vamana Jayanti, Kartigai Deepam, and Narasimha Jayanti which could further be extrapolated to almost all Hindu festivals.

My study suggests that the contemporary understanding of these festivals overlooks the underlying astronomical phenomena encoded in the texts, and modern festival dates are out of alignment with the philosophy of light upon which the asterisms and festivals gained their meaning, necessitating a complete recalibration of our calendars.

The reason behind this being, to put it simply, the meaning of say for example Krittika originated to represent the marking of Vernal equinox(philosophy of light), but as we all know with the precession of the equninoxes, vernal equnox  has now moved to ashwini and now it's in pisces, but the festivals are still stuck to the visual nakshatras, missing out on the philosophy of light upon which thier names and meaning are grounded, say for example, Karitgai deepam/diya was a marker of Autumnal equnox, three days of lighting diyas is the correlated to the equinoctial stagnation, but we have missed the philosophy of light and now we are celebrating it in late novemeber/december, Similarly all festivals are out of date, hence my claim is that we shoudl shift to tropical approach to the vedic nakshatras to align with the philosophy of light, I have articulated it in detail via the Evolvtion of Vamana /bali myth and Narasimha Jayanti , ttaching the same here, request everyone's thoughtss and insights
1) Vamana Jayanti and Bali Pratipada,Kartigai Astronomy
2)Narasimha Jayanti: Astronomical Fossil

Given your deep expertise in the Shastras, I would value your critique of my hypothesis.

[Anbusurya P]

Adding more clarity to my earlier message:

 My thesis posits that the hermeneutics of all our festivals are fundamentally rooted in the "Philosophy of Light"—specifically the solar cycles of equinoxes and solstices—rather than the static visual background of the asterisms. Due to the axial precession of the equinoxes, a significant divergence has occurred between the Sayana (Tropical) seasonal markers and the Nirayana (Sidereal) stellar positions currently utilized in our liturgical calendars; for instance, Kartigai Deepam, originally a marker of the Autumnal Equinox, is now observed in late November, severing its connection to the equinoctial stagnation it was designed to commemorate. Therefore, I argue for a recalibration of our festival dating to a Tropical zodiacal framework, thereby restoring the alignment between our ritual observances and the astronomical phenomena of light they were originally intended to embody.

Extending this hermeneutic to Vamana Jayanti, I posit that the Trivikrama legend—wherein Vishnu measures the universe in three strides—is not merely mythological but an allegorical encoding of the Sun’s declinational traverse across the cardinal points, a solar reclamation of the 'three worlds' (Earth, Atmosphere, Sky) that has drifted from its original Tropical anchor due to precessional error and later evolved into the marker of upakarma rituals signalling the monsoon's arrival.

Similarly, the defining temporal condition of Narasimha Jayanti—the Avatar’s manifestation at Sandhya (twilight), in the liminality of 'neither day nor night'—serves as a precise chronometric marker for the Equinox, the year’s great twilight or point of balance.

However, current Nirayana calculations displace this observance to Vaisakha, significantly disjointed from the actual Vernal Equinox; thus, the current liturgical calendar preserves the ritual shell while severing the connection to the astronomical reality (the Philosophy of Light) that these myths were designed to archive, necessitating a return to a Sayana framework 

I believe the same hermeneutic could be applied to the  Rama-yana(Journey of the Sun),  which I'll be posting soon.