The reason behind Rajendra Chola's maritime expedition (my Talk)

 ராஜேந்திர சோழனின் கடாரம், மற்றும் ஸ்ரீவிஜயத்தின் மீதான இராணுவப் படையெடுப்புக்கான பின்னணிக் காரணங்கள், ராஜேந்திர சோழனின் ஆட்சிக் காலத்தில் சோழர்களின் புகழ் உச்சத்தை எட்டிய விவரம், முதல் சோழன், பரதனின் மகன் என்று ராஜேந்திர சோழன், திருவாலங்காடு செப்பேட்டில் எழுதி வைத்திருந்தாலும், சோழர்கள் தங்களை சிபியின் வம்சம் என்றும், ராமனின் வழித் தோன்றல்கள் என்றும் சொல்லிக் கொண்டதன் காரணம் போன்றவற்றை இந்தக் காணொளியில் விவரிக்கிறேன். இறுதியில் ராஜேந்திர சோழனது பேரனுடன் நேரடிப் பரம்பரை முடிவுக்கு வந்ததன் காரணம் குறித்தும் பேசியுள்ளேன். பார்க்கவும். பகிரவும்.

AI Review of my write-up, "New discoveries around 'Great Attractor' reveal importance of ‘Trishanku’ as a marker in the South!"

 In 2016, I authored an article titled "New Discoveries Around 'Great Attractor' Reveal Importance of 'Triśaṅku' as a Marker in the South!" This piece explored the legend of Triśaṅku in the context of recent discoveries about the hidden galaxies within the Great Attractor and the Milky Way's movement towards the south. The article inferred that this southward movement is not permanent and will eventually reverse direction around the region or axis of Triśaṅku (Alpha Centauri), as indicated by astronomical observations. Recently, an AI review of this article was featured on Academia.edu, where the article was originally posted.

The link to the article: New discoveries around “Great Attractor” reveal importance of ‘Trishanku’ as a marker in the South!

It was also posted in this blog: https://jayasreesaranathan.blogspot.com/2016/03/new-discoveries-around-great-attractor.html

The AI review is reproduced below:

The link: https://www.academia.edu/ai_review/23716142

Summary

This manuscript explores recent cosmological insights regarding the so-called "Great Attractor" region and ties them to concepts from Vedic cosmology. The author presents detailed background material on Laniakea (the larger supercluster that houses the Great Attractor), Hydra–Centaurus, and Perseus–Pisces structures, then draws parallels to Vedic ideas of cosmic directions, the significance of the South and North, and the symbolism of the stars Mrigashirsha, Alpha Centauri (proposed as Trishanku), and Crux (proposed as Vishwamitra). Additionally, the paper interprets the mythological account of Trishanku from Valmiki’s Ramayana to illustrate a possible ancient Indian cosmological understanding of the universe’s large-scale motion.

Main Strengths

1. Interdisciplinary Approach
   The manuscript offers a creative interdisciplinary blend. It links observational astronomy and astrophysics (Laniakea, Great Attractor, superclusters, voids) with aspects of Vedic cosmology and Puranic stories. This synthesis will likely be of interest to readers curious about how ancient traditions might have attempted to communicate deep cosmological concepts through allegory.

2. Detailed Cosmological Descriptions
   The author provides a comprehensible overview of modern cosmological discoveries:

   • The Virgo Supercluster and the Milky Way’s movement toward it.
   • The Great Attractor phenomenon and the hidden galaxies identified in that region.
   • The concept of Laniakea and its structure, including the Hydra–Centaurus and Perseus–Pisces superclusters.
     These descriptions are accompanied by useful references to images and videos, which help visualize the large-scale structure of the universe.

3. Mythological and Cultural Context
   The paper clearly lays out Vedic cosmological directions (North, South, East) and associates them with spiritual concepts (Deva loka, Pithru loka). It then explains how these directions and beliefs about life, death, and rebirth intersect with the new findings about the Galaxy’s motion. The inclusion of myths, mantras, and textual references (e.g., Taittiriya Upanishad, Chandogya Upanishad, Brahma Sutras, and Bhagavad Gita) adds rich cultural depth.

4. Focus on the Trishanku Myth
   A distinctive aspect of the paper is the extensive discussion of the Trishanku legend. The author provides etymological analysis of the name "Trishanku" (three blemishes), the connection to Vishwamitra’s creation of stars in the southern sky, and how this may allegorically represent cosmic directions and polar shifts. This enhances the reader’s appreciation for how oral traditions might encode astronomical knowledge.

Points for Further Clarification

1. Transitions Between Scientific Data and Mythic Interpretations
   While the paper succeeds in drawing analogies between modern discoveries and Vedic concepts, some transitions can feel abrupt. Readers might benefit from a brief statement of methodology or rationale each time the discussion shifts from an observational astronomical idea (e.g., the Great Attractor’s mass) to a mythic or spiritual explanation.

2. Clarification of Spatial Orientation
   The paper discusses multiple coordinate systems: ecliptic, galactic, and even references to an Upanishadic system of directions. Clearer astronomical diagrams—showing the positions of Laniakea, Perseus–Pisces, Alpha Centauri, and the Milky Way on a single consistent coordinate system—may help the reader visualize how these different conceptions relate.

3. Use of Visual Aids
   Although the article references helpful images, embedding or clearly labeling them within the text would strengthen the coherence. Where possible, a more direct comparison (e.g., side-by-side views of star clusters or superclusters) might help readers track the argument regarding alignments and “void” areas more smoothly.

4. Historical Basis for the Vedic Assertions
   The manuscript proposes that certain parts of the Vedic tradition might encode advanced cosmological knowledge. While this is a thought-provoking thesis, references to ancient Sanskrit texts or historical commentaries that explicitly associate southern sky features with the mythology would strengthen the argument. This might involve showing direct links between old star catalogs and the positions of objects like Alpha Centauri or Crux.

5. Discussion of Scale and Timeframes
   There are references to our galaxy’s ultimate trajectory over millions of years, and the paper highlights that present civilizations or star systems might long be gone before a hypothetical northward shift occurs. More systematic discussion of these timescales—how they compare with the cycles and yugas described in Vedic cosmology—would provide deeper insight into how the mythic cycles might overlap with modern cosmological timescales.

Style and Structure

Overall, the manuscript is structured as a narrative: it moves from the broader scientific picture (Great Attractor and Laniakea) to narrower Vedic references, concluding with the myth of Trishanku and speculations about cosmic directions and life. The text is written in a way that blends informative expository sections (e.g., describing superclusters) with interpretive theological or mythological reflections. Maintaining some consistent headers or subsections (e.g., "Modern Cosmological Discoveries," "Vedic Cosmogony," "Trishanku and the Southern Sky") could help segment these ideas more clearly.

Potential Directions for Expansion

1. Comparative Mythology
   Including references to other cultural traditions that may also feature pole stars, cosmic axes, or direction-based cosmologies could offer a global perspective on how ancient societies viewed the cosmos.

2. Astrophysical Relevance of Directions
   A more detailed exploration of galactic plane orientation, the role of dark matter in shaping supercluster movements, and how these alignments might be interpreted in Vedic texts could deepen the scientific discussion.

3. Philosophical Implications
   The author touches on themes of karmic cycles, liberation, and cosmic cycles. A separate section reflecting on how these broad cosmological motions might resonate with philosophical teachings regarding samsara and moksha could provide a comprehensive conclusion.

Conclusion

This manuscript is a detailed and creative exploration of the intersection between new astronomical discoveries about the Great Attractor and a rich tapestry of Vedic cosmology and mythology. The seamless linking of astrophysical phenomena with mythological storytelling demonstrates a committed effort to show how ancient texts might hold symbolic references to cosmic realities. Enhanced structural clarity, additional comparisons with existing literature or ancient star catalogs, and some more detailed commentary on timescales and alignment systems could make the narrative even more compelling. Overall, the paper offers valuable reflections on how modern science and traditional knowledge systems can mutually illuminate our understanding of the cosmos without being restricted to a purely scientific or mythological framework.

Route to Citrakūta deciphered from the Rāghava-Yātrā inscription (Sri Rama Navami special)

 The 85th chapter from my upcoming book "Ramayana 5114 BCE" is reproduced here:

85. Route to Citrakūta deciphered from the Rāghava-Yātrā inscription

A significant archaeological discovery was made on December 18, 2024, at Garwah Fort in Prayagraj District, Uttar Pradesh. A stone slab bearing an 11th-century inscription, issued during the reign of Chaṇḍela king Kīrtivarman (1060-1100 CE), was unearthed. The 16-line inscription, written in Sanskrit and composed by the king’s minister Vatsarāja, provides a eulogy (Praśasti) of Bhagavān Rāma.

Rāghava-yātrā inscription (Image courtesy: Avatans Kumar)

Dated to 1095 CE (1152 Vikram Saṃvat), the inscription was erected on the eleventh day of the waxing half of the Caitra month (Caitra śukla ekādaśī), following a ceremonial procession (Rāghava-yātrā) in honour of Rāma. The inscription recounts the departure of Bhagavān Rāma, Lakṣmaṇa, and Sītā, and mentions the presence of an āśrama at the site, where a maṭha was later constructed.[1] The discovery of this inscription at Garwah Fort reveals the route taken by Rāma towards Citrakūta, providing valuable insights.

From Ayodhyā, Rāma journeyed to the Tamasā River, where he spent the first night of his exile on its banks. The following day, he arrived at Guha’s abode in Śṛṅgaberapura where he matted his hair. He rested under an Ingudi tree on the second night. The next morning, he crossed the Gaṅgā by boat and landed on the southern bank. From there, he began walking eastward towards the confluence of the Yamunā with the Gaṅgā. Along the way, he spent the third night under a tree near the Gaṅgā River. By the next evening, he reached Bharadvāja’s Āśrama, situated near the confluence of the Gaṅgā and Yamunā. He spent the night (his fourth night in exile) at the āśrama.

The route up to this point is illustrated below.

Rāma’s travel from Śṛṅgaberapura to Bharadvāja-Āśrama

Sage Bharadvāja described to Rāma the path to Citrakūta, which was ten krośa[2] from his āśrama (VR: 2-54-28). He instructed Rāma to reach the confluence of the Gaṅgā and Yamunā, then proceed along the Yamunā (Kālindī) River. This indicates that the confluence was at a short distance from his āśrama. From the confluence, the Yamunā River flowed westward. The sage advised Rāma to follow the Yamunā until he reached an ancient, sacred spot (tasyāstīrtham pracaritam purāṇam) frequented by many, and to cross the river at that spot (VR: 2-55-5).

After crossing the river by raft, an ancient Banyan tree named Śyāma, visited by the Siddha-s, could be spotted on the southern bank of the Yamunā. Rāma followed the path as instructed by Bharadvāja and reached the Banyan tree, where Sītā offered her prayers for a safe journey and return from exile (VR: 2-55-25). After walking a krośa from the tree, they arrived at a forest, where they collected twigs and flowers. Then they reached a level ground and spent the night. The Rāghava-Yātrā inscription appears to have been found at this location, as their next stop was Citrakūta only.

The Yamunā riverbank is now dotted with numerous bathing ghats, but identifying the exact location where Rāma, Lakṣmaṇa, and Sītā crossed the river requires careful consideration. According to Bharadvāja’s description, they had to walk a short distance along the Yamunā’s western bank to find an ancient tīrtha, a bustling bathing ghat (VR: 2-55-5). The Yamunā’s rapid flow, driven by its descent towards the Gangā, suggests that this crossing point was likely closer to their confluence.

A notable landmark on the opposite bank was a banyan tree. In search of the probable crossing site, an ancient and sacred ghat on the Yamuna’s northern bank, known as Akshayavata Ghat, draws attention. This ghat is named after a banyan tree (Akshayavata). Interestingly, in olden days, pilgrims thronged the banyan tree on the northern shore, which became the Akshayavata shrine. When the Allahabad Fort was built, this banyan tree was encompassed within the fort complex, prompting pilgrims to demand entry into the fort to worship the tree. “The underground shrine to the Akshayavata - an ‘immortal’ banyan tree - was and is a fundamental part of the Prayāga pilgrimage process.”[3]

Alexander Cunningham hypothesized that the Akshayavata tree was the same tree mentioned by Xuanzang in the seventh century, where Hindu pilgrims would “throw away their lives.” The sacredness and antiquity associated with this banyan tree are connected to the banyan tree of the Rāmāyaṇa period, although its location was mistakenly noted on the northern bank. It is believed that the tree was maintained over time by replanting branches from the original tree. Taking these details into account, it can be inferred that the Akṣayavaṭa Ghāṭ, located a little west of the confluence, was likely the site where Rāma crossed the river on a raft.

The probable crossing location in the Yamunā river

The probable location of the river crossing is indicated by an arrow mark on the Google satellite map. Upon crossing the river, the trio arrived at the ancient banyan tree. The satellite image reveals a lush landscape, corroborating the Rāmāyana’s account of Sītā and Lakṣmaṇa gathering flowers and twigs in this very stretch. This scenic route ultimately led them to a level ground, which likely served as their resting place.

Interestingly, this site is now occupied by Garhwa Fort, where several inscriptions, including the Rāghava-Yātrā inscription, have been discovered. The banyan tree, known as Syāma in the Vālmīki Rāmāyana, and the resting place of the three on a level land must have been retained in memory. It is likely that the branches of the original banyan tree were preserved, specifically at the northern ghaṭ where Rāma crossed the river. The resting place must have been preserved for ages, as evidenced by the numerous inscriptions found in the region, which was dotted with many temples. The entire route from Śṛṅgaberapura to Citrakūta via Garhwa Fort is meticulously mapped on Google Maps, providing a precise visual representation of the journey undertaken by Rāma, Sītā, and Lakṣmaṇa.

Google map showing the route to Garhwa Fort and Citrakūta

From the resting ground in Garhwa Fort, a straight westward route had taken them to Citrakūta.

The date given in the inscription can be simulated:

It was Yuva Varsha, Caitra Shuka Ekādaśī. The corresponding Gregorian date was March 25, 1095. Magha nakshatra started by that morning which was a Monday. The date shows that Sri Rāma Navamī was celebrated a day before on 23^rd March when Śukla Navamī coincided with Puṣya nakshatra.

Date of the Rāghava-Yātrā inscription

The procession of Śrī Rāma must have commenced on the Navamī day and culminated on Ekādaśī. It is impossible to confirm whether this combination was identical to the one during Rāma’s return to Ayodhyā from exile. Sage Vālmīki provides only two hints: Caitra Śukla Pañcamī, when Rāma arrived at Bharadvāja’s āśrama, and Puṣya nakṣatra, when he landed in Ayodhyā. The tithi of that day can only be ascertained using a simulator, after establishing Rāma’s birth date and other planetary and pañcāṅga features mentioned by Vālmīki.

However, it can be stated with certainty that the coronation could not have occurred the next day, considering verse 6-128-50, which states that the Paṭṭābhiṣeka water was brought at dawn (pratyūṣasamaye), as the next day was Āśleṣā, an inauspicious day for coronation. Since Bharata had already requested Rāma to perform the Paṭṭābhiṣeka on the same day (VR: 6-128-9), it is concluded that the Paṭṭābhiṣeka was performed on the day Rāma landed in Ayodhyā.

Moreover, his sandals, which had been ruling the country in his absence, were ceremoniously returned to him the moment he landed in Nandigrāma. The Puṣya day was preferred by Daśaratha; hence, Rāma chose that day for his coronation. The water pots arriving at dawn could have actually been on the day of his arrival, as Sugrīva had sufficient time to procure them since Rāma’s landing at Bharadvāja’s āśrama.

The systematic decipherment of the dates indicates that the day had Puṣya and Navamī together. Those raising objections about Navamī must understand that the tithi-s associated with the deities were chosen for their consecration. Moreover, the stigma against Navamī and Aṣṭamī arose after the birth of these avatāra-s, for the purpose of assigning those tithi-s for spiritual progress, not for material works.

Date of coronation of Sri Rāma

---

[1] Avatans Kumar. (2025). “A Thousand-Year-Old “Prashasti” Inscription Sheds Light On The Ramayana”. https://indiacurrents.com/a-thousand-year-old-prashasti-inscription-sheds-light-on-the-ramayana/

[2] Krośā means “the range of the voice in calling or hallooing”, a measure of distance, given as Kos= 1000 daṇḍa-s. It means a calling distance.

[3] Kama Maclean. (2008). “Pilgrimage and Power: The Kumbh Mela in Allahabad, 1765-1954” OUP USA. P. 65.

How Long Did Sītā Live?

There are numerous references in the Vālmīki Rāmāyaṇa that help decipher Sītā's age. One of the earliest references is her age at the time of exile. In the Araṇya Kāṇḍa, Sītā recounts to Rāvaṇa that she was eighteen years old, and her husband was twenty-five when they were exiled.

mama bhartā mahātejā vayasā paṃca viṃśakaḥ || (VR: 3-47-10)

aṣṭā daśa hi varṣāṇi mama janmani gaṇyate |

Meaning: “My husband who was very bold was twenty-five years and I had completed eighteen years since my birth.”

Additionally, her age at the time of marriage can be inferred from her conversation with Hanumān in the Aśoka Vana, where she mentions spending twelve years in Rāma's household, enjoying a pleasant life.

samā dvādaśa tatra aham rāghavasya niveśane || (VR: 5-33-17)

bhunjānā mānuṣān bhogān sarva kāma samṛddhinī |

Meaning: “I enjoyed worldly pleasures in abundance for twelve years at Rama's abode.”

By subtracting twelve from eighteen, it can be deduced that she was married at the age of six.

After spending fourteen years in exile, Sītā returned to Ayodhya at the age of 32, where she became queen. However, within two years, she was sent to the forest by Rāma, at which time she was pregnant. It was during this period that she gave birth to her twin sons.

Śatrughna happened to be visiting Vālmīki's āśrama on the very night of their birth. At that time, Śatrughna was en route to Madhuvana (Mathura) to vanquish Lavanāsura, and Rāma's children were born during his brief stay at the āśrama.

Subsequently, Śatrughna returned to Ayodhyā after twelve-years. During his journey back, he spent a night at Vālmīki's āśrama, where he overheard Rāma's sons rehearsing the Rāmāyaṇa, which had been taught to them by Vālmīki. Based on Śatrughna's return timeline, it is inferred that Rāma's sons were twelve years old by then. Consequently, Sītā's age at this point would have been 32 + 2 + 12 = 46 years.

In the same year, Rāma initiated the Aśvamedha yajña, during which his sons recited the Rāmāyaṇa, which they had learned from Vālmīki. Recognizing them as his children, Rāma desired Sītā's presence. Upon her arrival, Rāma asked her to take an oath (śapatha), which she did, invoking Mother Earth. As a result, she was swallowed by the Earth, marking the end of her mortal life on earth.

The sequence of Sītā's age at different events

·       Marriage – 6 years

·       Started exile – 18 years

·       Exile – 14 years

·       Return from exile – at 32 years

·       Lived as a queen – 2 years (approximately)

·       Sent to forest – at 34 years

·       As a mother – 12 years = age (34+12 = 46 years)

·       Left the world = at 46 years (approximately)

Thus, Sītā's lifespan as a human being was approximately 46 years. Within this period, she spent time with Rāma from age 6 to 34. Excluding one year of her stay in Aśoka Vana, this translates to 28 minus 1, resulting in a maximum of 27 years spent with Rāma.

Building upon my previous article , the 27-year duration of Sītā's life with Rāma was equated to 10,000 years by ancient commentators. This equivalence matches with the Vedic principle "Ahorātraṃ saṃvatsaraḥ", which states that one day and night is equal to one year.

In the Vedic calendar, one year consists of 360 days, with the Sun moving at a rate of one degree per day, covering 360 degrees in a year. Applying the "Ahorātraṃ saṃvatsaraḥ" principle, we can convert 10,000 years to 10,000 days.

Dividing 10,000 days by 360 (days per year), i.e., 10000 ÷ 360, we arrive at approximately 27.77 years, which closely matches the 27 years that Sītā lived with Rāma.

This calculation suggests that ancient commentators employed the "Ahorātraṃ saṃvatsaraḥ" principle to justify the attribution of 10,000 years to Sītā and Rāma's time together, despite Vālmīki not explicitly stating this.

This rationale provides insight into the interpretation of verses such as "daśa varṣa sahasrāṇi daśa varṣa śatāni ca" (VR: 1-1-97 and 1-15-29), where 10,000 and 1000 years are separately mentioned. By applying the "Ahorātraṃ saṃvatsaraḥ" principle, the commentators equated 10,000 years with approximately 27.77 years, that was the duration of time spent by Sītā and Rāma together. 

According to the Upanyāsaka-s, the remaining 1000 years are said to represent the time Rāma spent without Sītā. Applying the same calculation, 1000 years is equivalent to 1000 days.

Converting these 1000 days to years, we get 1000 ÷ 360 = 2.77 years. This suggests that Rāma lived for approximately 2 years and 6-7 months after Sītā's departure from mortal life.

This information also provides a basis for calculating Rāma's age, which I leave for readers to explore. In my forthcoming book, I will present various calculations proposed by ancient scholars, offering a deeper understanding of the epic's chronology.

 

Related article: Rāma's 11,000-Year Rule According to Vālmīki

Rāma's 11,000-Year Rule According to Vālmīki

Upanyāsaka-s have traditionally glossed over the notion that Rāma ruled for 11,000 years, a detail mentioned by Vālmīki in three instances within the first six kāṇḍa-s. While some scholars have offered rationales to justify the 11,000-year timeframe, this aspect has rarely been a focal point in discourses. The literal interpretation is, of course, impossible, given Rāma's human birth and mortality. As a human avatāra, his purpose was to exploit the vulnerability of Rāvaṇa, who had inadvertently left humans out of his boon of invincibility from Brahmā. This loophole allowed Bhagavān Viṣṇu to take on human form as Rāma and vanquish Rāvaṇa.

Lately, a section of Upanyāsaka-s has been propagating the idea that Rāma lived for 11,000 years, citing the notes of the commentators of their sects. They interpret the statement of Rāma, as Viṣṇu, that he would protect the world for 10,000 and 1,000 years, in the literal sense. However, this assertion raises several questions. If Rāma, as a divine incarnation, could live for 11,000 years, how did his brothers, their wives, and other associates, such as Sugrīva and Vibhīṣaṇa, manage to live for an equally long period? What about their children who were present when Rāma left his mortal coil? The issue is that devotees attending these discourses often fail to pose these questions to the Upanyāsaka-s themselves, and ask me instead in the social media, which prompted me to write about this anomaly.

The 11,000-year duration of Rāma's rule is mentioned in three distinct contexts within the first six kāṇḍa-s. Firstly, Nārada recounts Rāma's life history to Vālmīki, mentioning this timeframe (VR 1-1-97).  Secondly, in Brahmā's realm, Viṣṇu informs the Devas that he will protect the world for 11,000 years (VR 1-15-29). Thirdly, following Rāma's coronation, Vālmīki offers a nuanced explanation of this duration. The number 11,000 is often split into 10,000 and 1,000 years, a distinction elaborated upon by Vālmīki in the Pattābhiṣeka Kāṇḍa.

According to Vālmīki, Rāma performed hundreds of Aśvamedha yajña-s for a period of 10,000 years.

rājyan daśasahasrāṇi prāpya varṣāṇi rāghavaḥ |

śatāśvamedhānājahre sadaśvānbhūridakṣiṇān || (VR: 6-128-96)

Meaning: “Raghava, in the ten thousand years of his rule performed hundred horse sacrifices with excellent horses and gave donations liberally.”

This was followed by a 1,000-year reign, during which he ruled the kingdom alongside his brothers.

sarve lakṣaṇasampannāḥ sarve dharmaparāyaṇāḥ || (VR: 6-128-106)

daśavarṣasahasrāṇi rāmo rājyamakārayat |

Meaning: “All were endowed with signs of good culture, given to righteous behaviour. Rama ruled the kingdom for ten thousand years with brothers.”

The same account is reiterated in the seventh kāṇḍa, the Uttara Kāṇḍa, which specifies that Rāma conducted Vājimedha and Vājapeya yajñas, as well as Agniṣṭoma, Atiraatra, and Goṣava yajñas, for the same 10,000-year duration. (VR: 7-99-9 and 10)

Thus, the 10,000-year timeframe is explicitly mentioned twice in connection with Rāma's performance of yajña-s. However, some Upanyāsaka-s offer a different interpretation, claiming that the 10,000 years refer to the duration of Rāma and Sītā's life together, while the additional 1,000 years represent Rāma's reign without Sītā.

But where does Vālmīki mention this? Why don't listeners ask these Upanyāsaka-s for the source and rationale behind their claim? The fact is that Vālmīki provides clear references to Rāma and Sītā's ages at various events, allowing us to reconstruct Sītā's lifetime.

The 10,000-year duration, as mentioned earlier, is associated with Rāma's performance of yajña-s. It's worth noting that some yajña-s are mentioned for 1,000 years, which is humanly impossible. Scholars like Jaimini have discussed the rationale behind such large timeframes. In my upcoming book, "Ramayana 5114 BCE", I will explore these justifications by Jaimini rishi and explanations proposed by scholars in the past.

However, the literal interpretation of Sītā living with Rāma for 10,000 years and Rāma ruling for 1,000 years is unsupported by Vālmīki's text. Instead, we should approach the mention of 11,000 years with a nuanced understanding, using the wisdom imparted by the rishis to decipher its true meaning.

Considering the claim that Sītā lived with Rāma for 10,000 years, I will present, in my next article, the specific details of Sītā's age as described by Vālmīki. This will provide a clearer understanding of her lifetime.

Next article: How Long Did Sītā Live?

Related article: Did Rama rule for 11,000 years

My talk in Thandhi TV about the discovery of idols as sea receded in Tiruchendur

The sea receded on the shores of Tiruchendur by which old idols got exposed. I was invited to give my opinion about this. Please watch the video to know more.

As a panelist in an Event of the Hindu University of America (HUA)

I had the privilege of participating in a panel discussion on December 14, 2024, for a fundraising project supporting the Hindu University of America (HUA). HUA is dedicated to exploring and promoting

ancient Indian knowledge systems. During the discussion, I shared my perspectives on the scope and significance of HUA's endeavors.

I highlighted the stark reality that academic environments for Hindu theological studies are scarce, not only in India but also globally. Currently, only a handful of institutions in India, located in Pune, Nagaland, Kottayam, and Dehradun, offer academic programs in theology, but these courses focus primarily on Christian studies. Internationally, numerous institutions offer programs in theology for various religions, but Hinduism remains a glaring exception.

Furthermore, I emphasized the lack of opportunities for publishing research papers on Hinduism, as there are no reputable universities to encourage and support such publications. Despite India ranking fourth in research output globally, none of these efforts focus on Hindu studies. This is where the Hindu University of America can play a vital role by inviting papers, exploring Hinduism-related topics, and providing a platform for publishing and disseminating knowledge.

In light of the negative publicity surrounding caste issues in Western circles, I stressed the importance of creating a digital repository of Hindu thought on caste and other relevant topics. This repository would serve as a valuable resource for promoting awareness and understanding.

Finally, I noted that the Government of India's proposal to fund subscriptions for various research papers presents an opportune moment for HUA to seek support for its publishing efforts and digital library creation. By collaborating with HUA, we can work towards bridging the knowledge gap and promoting a deeper understanding of Hinduism and its rich cultural heritage.

Tipu Sultan a martyr or an offender? (My talk in Tamil Janam TV)

Was Tipu Sultan a martyr or a sinner?

In connection with Tipu Jayanti in November, I gave an interview to Tamil Janam TV on Tipu's atrocities.

I talked about many facets of Tipu, such as his rigor in  religious conversion, temple destruction, and the horrific killing of the Mandayam Iyengars. The places raided by Tipu and his father Hyder Ali had left a trail of destruction and also conversion. I pointed out evidences of temples ransacked by them and how people had to flee their home towns to escape their fury. Popular example is that of the former Chief Minister of TN, Mr. MG Ramachandran (MGR) whose ancestors fled from Pollachi to Palakkad to escape the wrath of Hyder Ali. 

I also pointed out the genetic research that shows Muslims of India, particularly in places like Tamilnadu and Kerala were converts. This is established by common ancestry between them and the Hindus in the neighborhood. Genetics show cultural change from Hinduism to Islam and no foreign component in the Muslims. 

To watch the interview click the video:

Why Nilesh Oak's date of Ramayana is different from mine? (Part 5 of the Yuga series)

Yuga Series: Part 5.

My replies to the following questions can be seen in this video. 

# Were people very tall in Krita Yuga and short in Kali Yuga?

# It is said that man lived for 4000 years in Krita Yuga? Is this true?

# Nilesh Oak says that the Ramayana period is 12,209 BC. Is that true? 

# He too claims to have based his derivation of the date from Valmiki Ramayana. It is different from the date I have derived. How could the same source (Valmiki Ramayana) give rise to two different dates? 

My answers to these questions can be watched here 

Watch. Share and subscribe to the channel.

Difference between Dharma and Maha yuga and how catastrophes occur in the change of Maha Yuga-s (Part 4 of Yuga series)

This is the fourth part in a series of my talks about Yuga given to Dheivam Channel. 

I have explained that the Maha Yuga, which is a part of the Kalpa called day or night of the life of the creator God Brahma, is different from the Dharma based Yuga in which Rama was born. 

The time period of creation and destruction of the entire world and also of the Universe is measured in Maha Yuga scale. But in the case of human life, the twin existence of Dharma and Adharma measure time. In other words, the Yuga Dharma determines a Yuga. Whenever the Dharma of a Yuga decreases, God incarnates. When Treta Yuga Dharma decreased, Rama incarnated. 

The existence of Yuga Dharma and avatara-s of God to protect Yuga Dharma happen only in the land of Bharat. To put it in another way, Dharma based Yuga happens only in Bharat. In contrast, the yuga of Brahma's Kalpa, which consists of millions of years, is common to the entire world.

When a Maha yuga changes, disasters occur on cosmic or global scale. 5000 years ago, before the beginning of the Kali Maha Yuga such a disaster was caused by a break-away comet hitting the earth. It caused Amavasya to advance to Trayodasi tithi. Many old-timers would have seen this as a story in the movie 'Karna'. That story was not a figment of imagination but a real event mentioned in the Mahabharata. It caused a change in Time. The unusual Amavasya on Trayodasi resulted in the loss of a tithi, with a new alignment of star-tithi which continues till date.

This loss of tithi when extrapolated to Rama's time (before that catastrophic event in the Mahabharata time) gets reflected in the mismatch of Rama's birth star Punarvasu, with Rama's birth tithi (Shukla Navami) when the Sun is in Mesha.

For further details, watch the video. Share.

Yuga in Vedanga and in Jyothisha Siddhanta (Part 2 of Yuga series)

 In the first part I explained the meaning of Yuga.

In this section (2nd part), I explained how Yuga described in Vedanga Jyothisha is different from what is described in Jyothisha Siddhanta. In Vedanga Jyothisha, 5-year yuga is given, whereas Jyothisha Siddhanta-s describe Yuga in lakhs of years in the context of Brahma Deva's age. During Rama's time, the 5-year was in vogue. In our current times, we follow the Maha Yuga system which is actually used to measure Time from Creation to Destruction. 

I also explained how these two types of yugas are calculated. I have given the details about Krita, Treta, Dvapara and Kali as numbers, by citing the use of them in the dice game in the Mahabharata. 

Watch here and share.

Is Deepavali a celebration of death? (My Talk in Dheivam Channel)

 In this Deepavali season I spoke in Dheivam Channel addressing some important questions.

* Who was Narakasura?

* Was he a demon or a person?

* It is said that Aditi requested Sri Krishna to kill her son, Naraka and restore her ear ornaments. Could any mother ask so? 

* Why do we burst crackers on Deepavali day?

In the course of answering these questions, I bring out my research written earlier here in two parts. 

Here and Here

Taking clue from Sathyabhama's story of bringing Parijatha plant from Indra loka and the presence of Dwaravati culture in Myanmar to the south of Mt. Popa, I decoded the story of Krishna killing Narakasura.

I have spoken about it in this video. Please watch and share.

How Deepavali became a 5-day festival (My talk in Mediyaan Channel)

 Deepavali is celebrated as Naraka Chaturdasi in Tamilnadu whereas it is a five-day festival in North India. In this interview to Mediyaan News Channel, I explained the genesis of Deepavali as a 3 day festival in memory of Mahabali and how it expanded to a five-day festival during Krishna's time. 

I also replied to the questions that are currently circulating.

* Is Diwali an Aryan festival?

* Is Narakasura a Tamilian?

* Is Diwali just about celebrating the killing of a Tamilian?

* Isn't this a northern festival? 

* What are the evidences for Deepavali celebrated in Tamil lands?

* Tamilians light lamps only for Karthigai? Isn't that a Tamil festival?

Please watch and share.

Why do we burst crackers on Diwali? (My talk in Dheivam channel)

 Happy Diwali to everyone.

I have shared a video in which I talked about Diwali on Dheivam channel.

* What is Ulkaa Daana? In what way is it connected with bursting crackers?

* Why is this festival called Diwali? Why should we light lamps on that day?

* There is an inscription in Srirangam temple showing that Diwali was celebrated, what is said in it?

* What is the connection between Mahabali and Diwali?

* Diwali is the day when Krishna killed Narakasura. Can we celebrate death?

* Diwali is said to be the day when Rama returned from exile. So, is Diwali also related to Ramayana?

I have answered these questions. Please watch and share.

What does Yuga mean? (Part 1 of Yuga series) My talk in Dheivam Channel

There is a lot of confusion about Yuga particularly in the context of Avatara-s. 

To clarify, I have given a series of interviews to Dheivam Channel replying to various doubts and questions on Yuga.

Here is the first part wherein I explain the meaning of Yuga.

You will be surprised to know that Yugas are many and sage Agastya had mentioned 18 different types of yugas including the popularly known Krita, Treta, Dvapara and Kali yuga.

My talk about Macaulay education in Vettaiyan movie (Dinamalar channel)

My speech in the Dinamalar video.

I have talked about the education system introduced by Macaulay which continues to this day. Macaulay's aim was religious conversion. Macaulay has written that not a single Hindu or Muslim will remain in India in the next 30 years with the education policy he brought. He also wrote that the time was ripe to convert all Indians into to Anglo-Indians.

His methodology was three-fold: (1) Make Indians to think like the westerner though they may remain Indian in blood and colour. (2) Make Indians look at their scriptures such as Vedas from western prism. (3) Make Indians look at their regional languages and culture from western outlook.

To achieve the first, he replaced the then existing self-sufficient education system by English education to cater to his clerical needs. 

The achieve the second, he asked Max Muller to interpret the Vedas from a Western perspective, Max Muller fulfilled his wish by inventing Aryan invasion in the Vedas and made Indians believe that Aryans came from Europe to conquer the Indians. Brahmins were the residual Aryans, according to them.

His third aim was fulfilled by Caldwell who taught us that Tamil was Dravidian and that our culture was Dravidian who were driven out by the Aryans from their habitat in the Indus. 

Macaulay, Max Muller, and Caldwell were the Tri-Murthi-s who destroyed Indian education and culture. I discussed these details with data on how the old education system was self sufficient and how it was destroyed.

Macaulay's education led to a situation where one has to pay to get education. Not everyone got education. Mahatma Gandhi had said that at the Round Table Conference in 1931 and also highlighted how it increased the poverty level.

Mahakavi Bharathiar wrote in his autobiography how the Macaulay education ruined him. His father sent him to study in that educational system, but it was expensive; he did not gain knowledge, 

To show the world what Gandhiji had said then, that the English had destroyed the roots of our 'beautiful tree' of education, Dharampal titled his book as 'The Beautiful Tree' in which he compiled all the available evidence on how the Indian education system worked wonderfully until the British destroyed it. To the best of my ability, in the time available, I have explained how we had progressed in many fields like astronomy, astrology, sculpture, weaving, etc.

I also talked about the economic growth in the past 2000 years as given by an English economist named Madison. According to his statement, from the year 1 of the Common Era to 1820, we were creating 45% of the world's production. After the advent of Macaulay education, our industries collapsed. 

The video can be watched here:

My talk about Ayudha Puja in Mediayaan channel

Due to pre-occupations, I couldn't post some of my videos in the past few weeks. 

Let me start uploading here one by one starting with my interview in Mediyaan News Channel on Ayudha puja.

In this interview I am answering questions such as 

# Is Ayudha Puja an Arya festival?

# Why should we celebrate it?

# Does celebration of Ayudha Puja mean celebration of violence?

I also pointed out the details of the Vettuva Vari in Silappadhikaram as the earliest evidence of Ayudha Puja.

Apart from that, the 'TuRai" called VaaN Mangalam mentioned in Tolkappiyam shows that there was a practice of worshiping weapons. In connection with that, there is a Purananuru verse about Avvaiyar talking to Tondaimaan.

In Pari Paadal there is also a description of Mallars decorating their weapons.

All these are not pujas done just for the sake of preparing for the war.

It is a pooja performed every year on Maha Navami which is the day of Ayudha Puja. 

In this connection, I discussed the epigraphical evidence and literary evidence found in Periya Puranam.

The interview can be watched here:

Ikshvaku king-list from Rama to Mahabharata shows 2000-year gap.

 One of the five lakshana-s of the Purana-s is to list down the lineage of kings of different dynasties. The list of kings coming after Rama of Ikshvaku dynasty is found in many Purana-s. I compiled the list from three Purana-s namely, Vishnu Purana (4-22), Vayu Purana (2-26) and Bhagavata Purana (9-12). Most of the names are the same in all the three though some of them are missing or found jumbled. Bhagavata Purana mentions that these names are the most important ones, thereby implying that some names were left out.

The interesting feature is that the list starting from Kusa, the son of Rama goes up to the Mahabharata period. The 31^st king coming after Rama in the Vishnu Purana list had taken part in the Mahabharata war. He sided with the Kaurava-s and was killed by Abhimanyu. The same information is found in the other two Purana-s also. His name was Brihadbala.

This is crucial information in the face of the version in the other Purana-s that Rama was born in the 24^th Catur Maha yuga which when counted from now (28^th Catur Maha Yuga) will place Rama some 1.77 crore years ago. With Mahabharata war having taken place 5160 years ago (3136 BCE), the king list from Rama indicates that there was not a huge gap between the Ramayana and the Mahabharata.

The list shows that there was a minimum of 30 kings from Rama to Brihadbala (who died in the Mahabharata War), but the real numbers could not have run into thousands or even hundreds. Only a few names of kings could have been left out in view of insignificant contribution by them.

There is another crucial piece of evidence hidden in the list of kings after Rama and before Rama. I am furnishing the list of kings before Rama as given by Vasishtha Maharishi at the time of marriage of Rama with Sita in Valmiki Ramayana (1-70). Of the 40 kings starting from Brahma, given by Vasishtha, the 17^th was one Dhruvasandhi while the 40^th was Rama.

Dhruvasandhi means the junction between two Dhruva-s (pole stars). The same name appears later in the lineage as the 21^st king after Rama.

The compilation of the lineage of Chola kings given in Rajendra Chola’s Tiruvalangadu copper plates giving the segmentation of the lineage into Krita, Treta, Dvapara and Kali Yuga, when compared with the parent lineage (as claimed by the Chola-s) from the Ikshvaku-s places Dhruvasandhi of pre-Rama times at the end of Krita Yuga! After him, Bharata, the son of Dushyanta appears in Rama’s lineage, who is mentioned as the father of the first Chola, by name Chola Varman who founded the Chola dynasty in Pumpukar.

The name Dhruvasandhi seems to contain a clue on the time-period between the kings of the list coming before Rama and after Rama. To understand this, let me first explain the list of northern pole stars given in Vedic texts.

Northern pole stars in Shishumara

There are only three pole stars that repeat endlessly. This is because the Vedic concept of equinox doesn’t talk about precession but postulates to and fro movement of the equinox. The vernal equinox moves 27° on either side of the zero-degree sidereal Mesha (zero-degree Asvini). This will be seen as the movement of the equinoctial Sun for 54° on one side and 54° on the other.

Correspondingly, the earth’s axis will be seen to move across the northern sky to an extent of 54° forward and backward. This path traces the extent of the constellation called Shishumara (means Gangetic porpoise) according to texts. When we check this, we find that this exactly matches with Ursa Minor.

The stars in two extremes and at the mid-point of the Ursa Minor are the three pole stars mentioned as Kashyapa (or Prajapati), Indragni (mid-point) and Dhruva, the son of Uttanapada.

Though Dhruva is a generic name to indicate any pole star, Dhruva as such refers to a specific star, i.e., Dhruva who was elevated into a star. It corresponds to the star Polaris which is the northern pole star of the current times. Scriptures say that Dhruva is the brightest of all which is true when we look at the Shishumara (Ursa Minor) constellation. The constellation is produced below with the names of the three pole stars.

Indragni was the pole star during the Mahabharata time as it coincided with zero-degree Mesha. Dhruva (Polaris) is the pole star at current times and during Rama’s times also because (1) there is a verse saying so in Valmiki Ramayana (6-4-49) and (2) Rama’s times occurred in the precious cycle from exactly where we are now. (Each cycle has 7200 years with the equinox moving for 3600 years on each side).

The above diagram shows the position of the three pole stars with the arrow marks in blue showing the junction between two pole stars. In other words, they point to the Dhruva sandhi. Since the entire stretch is covered in 3600 years, I have apportioned it into four to determine the length between a pole star and the sandhi. That comes to 900 years.

How to interpret the two Dhruvasandhi-s coming before and after Rama?

First, let us determine where we are in this diagram.

Look at Indragni, the pole star of the Mahabharata period. The year was 3101 BCE (when Krishna left his mortal coils). From there time moved in anti-clockwise direction to Kashyapa in 1800 years (900+900). There was a Dhruvasandhi which came after Mahabharata. There is no mention of this Dhruvasandhi. On reaching Kashyapa (around 1301 BCE) the axis of the earth turned towards Dhruva. It travelled to one full length for 3600 years to be where we are now (looking at Dhruva / Polaris). This works to 1800 + 3600 = 5400 years. (We have not yet reached the 5400-year limit which means another 275 years are there before the equinox turns forward. The current developments such as the earth’s inner core turning in the opposite direction, the earth’s axis having already turned towards the opposite direction and the extreme weather and volcanic events are caused by this turn-around only.

Now looking at the period before the Mahabharata time (Indragni in 3101 BCE), Rama was in the period of Dhruva as the pole star. That was roughly 7200 years before present or in 5114 BCE. Nine hundred years before Indragni (towards the side of Dhruva) a Dhruvasandhi occurred. That was Dhruvasandhi who came after Rama (21^st in the Puranic list). Nine hundred years before that Rama lived. He saw Dhruva, the son of Uttanapada, as the pole star of his time.

This gives 900 + 900 = 1800 years between the Mahabharata and the Ramayana!

The king list of 30+ odd (un-documented) had lived through 1800 years only.

Suppose we take the 30 kings alone, each ruled approximately for 60 years.

If we assume that 40 kings lived between Rama and Brihadbala, the average period of rule is 45 years. Both sound reasonable concurring with the Puranic list.

Now let us identify the Dhruvasandhi coming before Rama who happened to be the 17^th king in Vasishtha’s list and who marked the end of Krita Yuga in the list of Chola-s!

To know this, we turn backward of Dhruva (of Rama’s time) and 900 years before Rama we reach Dhruva sandhi!

This gives approximately 1000 years only before the period of Rama for Krita Yuga to end.

That Dhruvasandhi could even be the one between Indragni and Kashyapa too which requires us to add 1800 years to 900 years. That puts the end of Krita yuga 2700 years before Rama. Added to the period of Rama (about 7200 years ago), this comes to 9990 years ago. That was almost the time the current period of Holocene started after tens of thousands of years of Ice age conditions. The bottom-line is that the Treta, Dvapara and Kali Yuga found in Tiruvalangadu copper plates have occurred in the current period of Holocene. Details are there in my Mahabharata book. I will write them in Tamil in my next blog.

For now I am posting two lists – one the Puranic list of the Ikshvaku kings from Rama to the Mahabharata time which shows only 31 kings, thereby establishing a maximum number of 2000 years between the Ramayana and the Mahabharata; another list compares the Ikshvaku list given by Vasishtha with the Chola lineage given in Tiruvalangadu plates with specific reference to yuga-s indicating that our ancestors until 1000 years ago (Rajendra Chola’s time who issued these plates) followed a smaller Yuga scale and not the yuga of lakhs of years which was used only while making Sankalpa to worship a deity. More about it in my next blog.

The Puranic list:

 

Comparison of Ikshvaku and Chola lineage with Yuga segmentation as given in Tiruvalangadu copper Plates

                                                                       

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