Krishna Jayanti Talk (Tamil)

 Sri Krishna Jayanti wishes to you all! 🙏🦚

Why did Krishna choose to be born in a prison, separated from His parents, endure a life of struggles, and finally leave the world under such extraordinary circumstances? What was the deeper purpose of the Krishna avatāra? In my latest Tamil interview, I explore some intriguing questions: • Rama and Krishna: Why were their lives so radically different? • Krishna and Radha: Was their separation really as we commonly understand it? • How many times did Krishna reveal the Viśvarūpa—and who actually saw it? • What did Krishna have to do with the changing of Time and the decline of the Yugas? • Why did Bhīṣma fail to recognise the arrival of Uttarāyaṇa? • Why did Krishna accept Gāndhārī's curse—and why did it materialise in the 36th year after the Mahabharata war? • What happened in the final moments of Krishna avatāra on Earth? These are not merely stories from Krishna's life. They open up a fascinating window into Avatāra, Time and the unfolding of Dharma. Watch the interview and share it widely. 🙏 Jai Sri Krishna!

Inscriptional evidence for Rāma Setu

 Is there any inscriptional evidence for the location of Rāma Setu across India and Sri Lanka?

Yes. An important piece of epigraphic evidence comes from the Tiruvālaṅgāḍu copper plates of Rājendra Chola I (11th century CE).

While describing the conquest of Laṅkā by his father, Rājarāja Chola I (Arulmoḻivarman), the inscription compares the Chola king's naval crossing with Rāma's legendary crossing of the sea. The inscription says that Rāma, Lord of the Raghus, constructed a bridge across the ocean with the help of the valiant Vānaras and, after crossing it, slew the king of Laṅkā (Rāvaṇa). Rājarāja, by contrast, crossed the ocean in ships and conquered Laṅkā.

What is significant here? The inscription explicitly connects Rāma with Rāma Setu, the ocean crossing and Laṅkā. An objection may be raised: “But this is only an 11th-century inscription. How can it be evidence for the Rāmāyaṇa geography?” The answer is simple: an inscription need not be contemporary with the event described to constitute evidence for the geographical tradition preserved about that event. Its value here is precisely as an independent epigraphic witness to the tradition. Moreover, the Cholas were not geographically unfamiliar with Laṅkā. They had actually conducted naval campaigns there. Thus, when a Chola inscription deliberately compares Rājarāja's voyage to Laṅkā on the same stretch of water crossed by Rāma by building the Setu, it provides significant epigraphic evidence for the identification of Rāmāyaṇa Laṅkā in Sri Lanka and for the remembered location of the Setu across the intervening sea. This is inscriptional corroboration of the geographical tradition. #Ramayana_5114BCE

Where was Ravana’s Lanka?

 Where was Ravana’s Lanka?

Was it Sri Lanka? Yes—going by the Sri Lankan literary sources, Lanka was in Sri Lanka. But the real question is: where in Sri Lanka was Ravana’s Lanka? The answer becomes clearer when we examine the changing names and internal geography of the island. Tambapanni was not the whole island: The Mahavamsa, the great Pali chronicle of Sri Lanka, begins its dynastic history with Vijaya, who landed in the north on the day Gautama Buddha passed away. Seeing the copper-coloured soil, Vijaya named the place Tambapanni (Tamravarni). The name was associated with the northern part of the island, around Jaffna, rather than with the entire island. It was corrupted into Taprobane in western chronicles. Was the whole of Srilanka known as Sinhala? No. The origin of Sinhala is also traced to Vijaya’s lineage. His father was Simhabahu/Sihabahu, associated with the legend of restraining a lion. His capital was Simhapura, and Vijaya was known as Vijayasimha. His followers therefore came to be known as Sinhalas, and the territory occupied by them became associated with Sinhala. Thus, Tambapanni and Sinhala were not simply names for the entire island from the beginning. Ceylon is much later—a Portuguese rendering, Ceilão/Seylon, which eventually became Ceylon.

Two cities in Lanka: Now comes the crucial geographical clue. At the time of Vijaya’s arrival, the Mahavamsa mentions two cities in Lanka: 1. Sirisavattu in the north 2. Lankapuri in the south Significantly, Lankapuri was in the hilly southern region inhabited by the Yakshas. This is where the search for Ravana’s Lanka becomes important.

The Hill of Lanka: The Mahayana Lankavatara Sutra describes Ravana as the king of Lanka and chief of the Yakshas. It says Gautama Buddha stayed on the Hill of Lanka—the abode of Ravana. This Hill of Lanka is identified with Adam’s Peak in southern Sri Lanka. The entire opening chapter of this text centres on Buddha’s presence there and Ravana arriving in his celestial chariot to pay homage and hear his teaching. This can be easily dismissed as imagination, but what cannot be ignored as imagination is the reference to the hill as Lanka, the city of Ravana. Trikuta—the mountain of Ravana: Now compare this with the Valmiki Ramayana. Ravana’s Lanka stood on Trikuta (V.R. 5.2.1)—literally suggesting three peaks or elevations. Adam’s Peak has no three separate summits, but its distinctive three-faceted profile fits the idea of Trikuta. Valmiki further says that Trikuta resembled Mount Kailash (VR: 5.2.23). Amazingly, the peaks of Kailash and Trikuta appear similar.

The mountain of Lanka was also known as Swarga/Swargarohana, which got modified to Rohana, and Malaya. Since Ravana was a devotee of Lord Shiva, the Trikuta mountain (Lanka) in which he lived came to be known as ‘Sivanolipaada Malai’ (Mountain of the Light of Shiva’s Feet). So, where was Ravana’s Lanka? The Sri Lankan literary tradition places Lanka in Sri Lanka. The more precise question is: “Where in Sri Lanka was Ravana’s Lanka?” The geographical trail preserved by the Mahavamsa and Lankavatara Sutra points towards Lankapuri in the mountainous south—in the region of Adam’s Peak. Check my book for more info. #Ramayana_5114BCE

What Does Lanka Mean?

Tamil dictionaries and thesauri provide an important clue. The Tamil Ilangai (இலங்கை) is associated with Lanka and can describe a raised tract of land around which water flows. When a portion of land remains above water while a river or other waterbody flows around it, the landmass may be called a Lanka—naturally resembling an island. The Senthan Divakara Nighantu groups three terms together: “Lanka, Turutthi and Arangam” for landforms created by the meandering of a river around a tract of land. The Bingala Nighantu similarly includes Lanka among terms describing raised land surrounded by water. This also offers an interesting geographical explanation for Srirangam. Situated between branches of the Kaveri, Arangam is one of the terms associated with Lanka. The name Lanka is not confined to Tamil. Related usage is also found in Mundari, with meanings associated with landforms surrounded by water. Across Bharat, numerous places called Lanka occur in river systems, lakes and other water-associated landscapes—even for isolated elevated landforms. What Lankas Have Researchers Proposed for Ravana’s Lanka? Several locations have nevertheless been proposed as Ravana’s Lanka: 1. Lankeswari, Sonpur, Odisha Sonpur has been called Paschima Lanka, or “Western Lanka.” Lankeswari is associated with a hill amid the Mahanadi's riverine landscape. But Ravana’s Lanka is consistently associated with the South, and the Āḻvārs refer to it as Thennilankai—Southern Lanka.

2. Amarkantak, Madhya Pradesh The mountainous Amarkantak region is the source of the Narmada, Son and Johilla rivers. Its elevated, water-rich geography has attracted some researchers. Yet it does not satisfactorily match Valmiki’s detailed description of Lanka.

3. Indrana, Madhya Pradesh Situated in the Narmada region, Indrana has a small hill and surrounding water. But these features fall far short of the Trikūṭa mountain and magnificent Lanka described in the Rāmāyaṇa.

4. Bhagatrav, Gujarat An ancient coastal/estuarine Harappan settlement near the Kim River, Bhagatrav is now only about 100–150 metres across, with substantial erosion from the river and seawater. Can this small mound reasonably accommodate Trikūṭa Śikhara, rising amid the clouds, and the Lanka described by Valmiki?

5. The Siddhāntic Lanka at the Equator The astronomical Lanka of the Siddhāntas might have been associated with a water-surrounded landform, but it lacks the Trikūṭa mountain and the mountainous route described in the Rāmāyaṇa. Thus, the occurrence of the name Lanka or a mound near a waterway cannot identify a place as Ravana’s Lanka. It must be based on the complete geographical, topographical and directional evidence of the Rāmāyaṇa.

Read my book to get more details. #Ramayana_5114BCE

Jambudvīpa: Which place was known by this name—and why?

 Though several texts may be cited to discuss the location and extent of Jambudvīpa, its practical usage points to a striking conclusion: the Indian subcontinent was known as Jambudvīpa.

But why this name? The answer lies in the Jambū tree—the jamun (Syzygium cumini), which thrives abundantly in the Indian subcontinent. Its preferred conditions are roughly 20–35°C, annual rainfall of about 1,000–2,500 mm, a tropical or subtropical climate, good sunlight, and freedom from severe frost. It is particularly well adapted to the Indian monsoon climate and does not naturally thrive in cold regions. This has an interesting geographical implication: extending Jambudvīpa into Europe or the cold Himalayan regions would be difficult to reconcile with the ecology of the very tree from which the name is derived. The old Tamil tradition offers another fascinating clue. Tamil texts call Jambudvīpa Nāvalam Tīvu—the island/land of the Jambū (nāval) tree. Maṇimēkalai refers to Puhār (Pūmpuhār) as the abode of the guardian deity of Jambudvīpa. It narrates that a woman performed tapas beneath a Jambū tree at Puhār and attained the status of the guardian deity of Jambudvīpa. Thus, Puhār had an earlier name, Jambupati.

Why is this striking? The absence of this particular tradition from the Purāṇic accounts indicates a very ancient memory—from a period before the Holocene climatic conditions. Only the southern coastal regions were habitable then, with Pūmpuhār forming a major hub of the civilization of India. Even more intriguing is the tradition concerning the Upadvīpas of Jambudvīpa. The southern and southeastern islands were regarded as subsidiary islands of Jambudvīpa. The Sagara-putras are said to have dug through the earth, producing eight islands, including present-day Sri Lanka (refer Srimad Bhagavatam). This resonates intriguingly with geography. Morphological studies of the Bay of Bengal reveal ancient submarine channels and formations close to the eastern coast of peninsular India extending around Sri Lanka (see Chapter 60 of my Ramayana 5114 BCE).

Tamil literature preserves a remarkable memory of this landscape: Silappadhikāram calls the Bay of Bengal “Todu Kadal”—the “dug-out sea”; Sri Lanka is described as “கடல் அகழ் இலங்கை” (Kadal Agazh Ilangai)—Lanka encircled/formed by digging the sea. These references may preserve a memory of an older landscape in which several southern islands existed but were subsequently submerged—including Kāvāṭam, the second Pandyan capital mentioned in the Vālmīki Rāmāyaṇa. Today Sri Lanka survives. The other Upadvīpas lie beneath the sea. Jambudvīpa, therefore, is not merely a name on a cosmological map—it preserves a memory of India, its ecology, and a much older geographical landscape.

#Ramayana_5114BCE

Manu Smṛti: The Law of the King, Not a Charter of Caste

 Manu Smṛti is often presented today as a text primarily concerned with varṇa and caste discrimination. Yet this modern image can obscure another important dimension of the Manu tradition: rule of law and the king’s duty to uphold justice. In the classical Indian understanding, Manu-dharma was closely associated with righteous governance, impartial justice and the king’s obligation to protect his subjects.

In the Vālmīki Rāmāyaṇa, when Vāli questions Rama for attacking him from concealment, Rama explains that a king has the authority and duty to punish those who violate dharma. Rama invokes the precedent of Manu and the duty of kings to uphold the established law (VR 4.18.31–32). Manu here appears not as a symbol of social discrimination, but as an authority for royal justice and the rule of dharma.

The Cholas, as descendants of Vaivasvata Manu consciously embraced the same ideal. 1. The Tiruvalangadu copper plates of Rajendra Chola I describe Parāntaka Chola as one whom people regarded as Manu returned to earth to restore his law, which had become weakened in the Kali age. 2. The Karandai plates describe Rajaraja I as manuvaṃśa-ketu, “the banner of the race of Manu,” and Rajendra as manukulābharaṇa, “the ornament of the Manu lineage.” 3. A Tiruvallam inscription speaks of the king causing the Earth to proceed on the path of Manu, so that she might remain in righteousness. This evidence also cautions against the claim that Manu became relevant to Tamil kings only because a supposedly Gupta- or Śuṅga-period Manusmṛti was later imported into the South. The chronology of the extant Manusmṛti and the much older Manu tradition must be distinguished. More importantly, there is no demonstrated historical chain showing that the Cholas adopted Manu-nīti as a Gupta–Śuṅga-period import. The inscriptions themselves show Manu functioning as an established ideal of kingship and justice within Chola political thought. Manu Nīti Chola The famous tradition of Manu Nīti Chola, identified in Sri Lankan tradition with Elara/Ellalan, expresses the same principle. He is remembered for impartial justice—even when that justice required punishment of his own son after the prince's chariot killed a calf.

Statue of a chariot running over the prince (Tiruvārur temple)

Though Elara was an enemy of the Sinhalese king Dutthagāmaṇī and died fighting him, the Sinhalese kings respected him for his justice as per Mahavamsa. However, in modern times, the original emphasis of Manu-nīti on righteous rule and impartial justice was twisted into a predominantly caste-based interpretation. European colonial scholars treated Dharmaśāstra texts as if they constituted a single, codified “Hindu law,” thereby giving Manusmṛti a status and uniformity that did not correspond to India's plural legal traditions. In the 19th and 20th centuries, passages dealing with varṇa and social hierarchy increasingly became the focus of anti-caste criticism, and Manusmṛti became a symbol of social oppression. Viewed in its historical context, Manu Smṛti’s long association with righteous governance and impartial justice makes its reduction in modern times to a text of caste discrimination unwarranted. #ManuSmriti

Onam Festival: From Narasimha to Mahābali

 What did Onam originally signify, and how did its meaning evolve into what it represents today?

Onam is associated with Śravaṇa nakṣatra, called Tiruvōṇam (திருவோணம்) in Tamil, traditionally regarded as Vishnu’s birth star. Today, Onam is popularly associated with the annual return of Mahābali, whose story is linked to Vishnu’s Vāmana avatāra. Yet the earliest Tamil references suggest a different association. 1. Tiruvōṇam and Narasimha — Periyāḻvār Periyāḻvār, in the sixth verse of Tiruppallāṇḍu, says: திருவோணத் திருவிழவில் அந்தியம் போதில் அரியுருவாகி அரியை அழித்தவனை The verse explicitly refers to the Tiruvōṇam festival and to Vishnu assuming the form of Narasimha and destroying the enemy. It was not associated with Vāmana or Mahābali. Another Periyāḻvār verse contains the expression: அத்தத்தின் பத்தாம் நாள் தோன்றிய அச்சுதன் referring to Achyuta (Vishnu) appearing on the tenth day from Hasta (Attam), identified with Śravaṇa/Tiruvōṇam. The correspondence with the present Kerala practice is striking: Onam celebrations begin with Atham (Hasta) and culminate in Thiruvonam. While this alone cannot prove uninterrupted continuity, it is an intriguing parallel. 2. From victory over evil to Ayudha Pūjā A second Tamil reference occurs in Tirujñāna Sambandar’s Dēvāram, in connection with the Kapālīśvara temple at Mylapore, where an Aippasi Onam is mentioned. This falls around Mahā Navami, the traditional period of weapon worship (Ayudha Puja) and preparation for warfare. The Thiruvakkarai inscription of 897 CE similarly mentions “பிரட்டாதி ஓணமும்”(Purattasi Onam). These references suggest that Onam was not restricted to a Vishnu festival but had acquired a wider cultural significance involving war preparedness and weapon worship.

3. The emergence of Mahābali A third strand appears in the Sangam work Maturaikkāñci: கணம் கொள் அவுணர்க் கடந்த பொலந் தார் மாயோன் மேய ஓண நல் நாள். Onam is described as the auspicious day of Māyōn (Vishnu), the destroyer of the powerful Asuras. This may connect with the later Mahābali tradition. The Padma Purāṇa and Skanda Purāṇa describe kings of earlier times honouring Mahābali on his return by floral decorations and donations, seeking prosperity and land. The associated observance was Bali Pratipat in Aippasi. The Onam of Maturaikkāñci may preserve an early form of this tradition, although the text itself does not explicitly name Mahābali. Over time, the celebration appears to have shifted in calendar and geography, becoming associated in Kerala with Chingam (Siṃha māsa) and Tiruvōṇam. 4. The Kerala evidence By the early medieval period, Onam was firmly established in Kerala. The Thiruvalla copper plate of c. 861 CE provides early epigraphic evidence, while 11th–12th-century inscriptions at Thiruvalla and Thrikkakara show the festival becoming institutionalised through temple rituals and celebrations.

The evidence therefore points to a long and complex evolution: from Tiruvōṇam associated with Vishnu/Narasimha and victory over evil, through traditions involving weapon worship and royal observances, to the now prominent Mahābali tradition of his annual return. The modern characterization of Onam primarily as a harvest festival may be a recent addition.

#Onam

Lord Muruga: God, Ancestor or a Man who became a God? (My talk in Tamil)

Who was Murugan? Was he merely a deity of the Tamil hills? Was he the pan-Indian Skanda, Kārttikeya and Subrahmaṇya? Or, as some modern Tamil narratives claim, was he an ancient ancestor—a Muppāṭṭan?

In my recent discussion on Murugan to SwadeshiTamil Channel, I examined these questions by bringing together Tamil literary traditions, Sanskrit sources, Vedic references, geographical evidence, climatic records and even some intriguing genetic findings.

My conclusion is different from both the conventional extremes. Murugan is indeed a God—but he was born as a man and was elevated to divine status. He is not our ancestor or Muppāṭṭan. Yet he occupies a unique place in our tradition as the forerunner of those who perform Vedic Homa.

Murugan's birth in Then Madurai

An important source that is often overlooked in discussions about Murugan's origin is the Tiruvilaiyādal Purāṇam. It gives an account of Murugan's birth that is very different from the familiar Puranic narrative of his birth from Shiva's divine fire.

According to this Tamil tradition, Murugan was born as Ugra Kumāra, the son of Tadātakai Pirāṭṭi and Somasundara in Then Madurai — Southern Madurai.

The place is described as Kanni Desam. I specifically distinguish this from the modern concept of Kumari Kandam. The two should not simply be equated.

The question then naturally arises: Where was this Southern Madurai?

This is where geography becomes important. I have examined bathymetric studies of the region and identified what I consider to be the probable location of the ancient Southern Madurai. This is not merely a matter of taking the traditional name and placing it somewhere on a modern map. The geographical evidence has to be examined alongside the literary descriptions.

A land that disappeared

The Tamil literary tradition preserves memories of Southern Madurai being lost beneath the sea.

The accounts associated with Nakkīrar, Ilam Pūraṇar and Adiyārkkunallār speak of the submergence or loss of the ancient southern land. I therefore do not treat the disappearance of Southern Madurai as merely a poetic invention.

There are also indications of floods before and during the period associated with Murugan, together with references that can be interpreted in the context of volcanic activity.

When these literary traditions are examined alongside climatic and geological records, an intriguing chronology emerges.

My assessment is that Murugan belongs to a period before the Holocene, roughly around 12,000 years ago. This places the Murugan tradition in a very different chronological framework from the one usually assumed.

Murugan, Kārttikeya and the re-design of the zodiac

One of the most interesting aspects of Murugan's identity emerges when we look at his astronomical associations.

The name Kārttikeya, is connected with an important astronomical change attributed to Murugan: the re-designing of the zodiac of lunar mansions.

The Mahābhārata preserves an account in which sage Mārkaṇḍeya narrates matters concerning the nakṣatras to the Pāṇḍavas. In this narration we encounter the significance of the change from the earlier arrangement.

As per this, the star Abhijit was dropped from the nakṣatra scheme and Kṛttikā was included so that the zodiac could remain as a system of 27 nakṣatras.

This provides a possible astronomical dimension to the name Kārttikeya itself, connecting Murugan with Kṛttikā.

How did Murugan become Viśākha?

The astronomical story does not end with Kṛttikā.

I also examine the association of Murugan with Viśākha.

The significance becomes clearer when we consider the astronomical reorganisation of the nakṣatra system. In the process of re-designing the zodiac, Viśākha occupies a special position because the star-group extends across two zodiacal signs in the autumnal equinoctial position. 

Vivasvān, the present Sun, and Manu, who initiated the Ikṣvāku dynasty, came into being after this event. Viśākhā was subsequently adopted as the Kula Nakṣatra of the Ikṣvākus, as we learn from the Vālmīki Rāmāyaṇa.

Thus Murugan's different names and associations may preserve memories of astronomical events or changes that are far older than the later popular stories attached to him.

The connection among Kārttikeya, Kṛttikā, Viśākha and the nakṣatra system therefore deserves to be studied as an astronomical tradition in its own right.

This is particularly important because Indian traditions often preserve astronomical information through the names and stories of deities rather than presenting it as a modern scientific textbook.

Was Murugan only a Tamil deity?

Another question I examine is whether Murugan was originally a purely Tamil deity who was later transformed into Skanda or Kārttikeya.

I find this too simplistic.

The ancient Tamil tradition certainly preserves a very strong and distinctive Murugan tradition. At the same time, the Sanskrit tradition knows him by several names, including Kārttikeya and Skanda, and there are Vedic references connected with Subrahmaṇya.

I also compare these with the Mahābhārata's references to Murugan and his different names, as well as the Tamil Tirumurukāṟṟuppaṭai.

These sources have to be studied together rather than placing "Tamil Murugan" on one side and "Sanskrit Skanda" on the other and assuming that they necessarily represent unrelated traditions.

The red-headed Murugan

There is another unusual feature that I discuss: Murugan's red head or reddish appearance.

This becomes particularly interesting when we consider ancient populations outside India. Genetic studies of red-haired populations in Ireland and Scandinavia have been interpreted as pointing to a mutation that arose in an individual in India roughly 10,000 years ago.

This is an intriguing piece of evidence when considered alongside the ancient traditions.

The Scythians, too, are described as red-haired in historical sources, and I point out the association of objects and practices connected with Murugan among them. These parallels deserve investigation rather than being dismissed simply because they do not fit neatly into modern geographical categories.

Was Murugan a man who became God?

This brings me to the central question.

Was Murugan a God?

My answer is yes.

But I do not believe that this necessarily means that he was born as a supernatural being in the way later mythology presents him. My interpretation is that Murugan was born as a man and was subsequently elevated to the status of a God.

In other words, the categories "man" and "God" need not be mutually exclusive in the ancient Indian understanding of history and divinity.

A human being of extraordinary stature could become divinised and worshipped as a deity. Murugan, in my interpretation, represents such a case.

But was he our Muppāṭṭan?

Here I differ from another popular Tamil claim.

Some argue that Murugan was the ancient Tamil Muppāṭṭan—our forefather or ancestor.

I do not agree.

Murugan should not be reduced to the status of an ancestral figure merely because he was born as a man.

There is, however, another reason why I regard him as having an extraordinary place in our tradition.

The first Vedic Homa

Murugan is associated with the initiation of the first Vedic Homa.

Therefore, rather than calling him our Muppāṭṭan, I would describe him as a forerunner of everyone who performs Homa.

This gives an entirely different significance to his place in the religious tradition.

He is not merely a Tamil hill deity who was subsequently absorbed into a northern Sanskritic tradition. Nor is he simply a human ancestor elevated by later generations.

He stands at a much deeper point in the history of our religious tradition.

Please watch the video and share it widely. 

'Ramayana 5114 BCE' Released: A Textual Investigation into the Date and World of the Rāmāyaṇa

I am pleased to announce the release of my latest book, Ramayana 5114 BCE: Decoding the Date and Myths, on 26 April 2026. The book was released at the annual function of Vijayabharatham Weekly on the occasion of my receiving the Bharati Award for Best Writer.

Available in both paperback and a hardbound Collector's Edition, Ramayana 5114 BCE is the culmination of three years of research into one of the most enduring questions of Indian history: When did the events of the Rāmāyaṇa take place?

Hard-bound edition 

Paperback edition (set of 2 volumes)

What is the Book About?

Rooted exclusively in the Vālmīki Rāmāyaṇa and supported by parallel narratives from the Mahābhārata, this work seeks to decode longstanding myths, resolve internal contradictions, and establish a historically grounded date for the events of the Rāmāyaṇa.

Spanning 973 pages and supported by 1,962 verses from the Vālmīki Rāmāyaṇa, the book opens with three foundational chapters that lay the groundwork for the inquiry. Among the questions explored are: 

1. What was the Yuga system during the time of the Rāmāyaṇa? 

2. Why do the seasons described by Vālmīki the same as those experienced today? 

3. Why do the traditionally observed birth tithi and nakṣatra of Śrī Rāma no longer coincide in the manner described in the text? 

These chapters provide the essential tools for the investigations that follow. It is then systematically organized into three major sections:

Part I: Decoding Myths and Secrets of the Rāmāyaṇa

(200 chapters)

This section revisits many widely held assumptions about the Rāmāyaṇa and examines them against the original text. Popular narratives, modern interpretations, and inherited misconceptions are subjected to textual scrutiny.

Part II: Resolving Conflicts in the Rāmāyaṇa

(20 chapters)

Many apparent contradictions within the narrative have led to confusion regarding chronology, geography, and historical context. This section analyses these issues and attempts to reconcile them using evidence from the text itself.

Part III: The Dating of the Rāmāyaṇa

(14 chapters)

The final section brings together the cumulative evidence and develops a chronological framework for the events described in the Rāmāyaṇa, leading to the date proposed in the title of the book.

A Few Insights from the Research

The book covers hundreds of topics. The following examples provide a glimpse into the nature of the investigation.

Rāma Setu: Not a Myth. A 7,000-Year-Old Timeline.

Was Rāma Setu a natural formation, or was it built by Rāma?

New bathymetric studies of the Palk Strait reveal that the region once contained a freshwater reservoir approximately 35 metres deep, bounded on the south by Rāmeśvaram, Pāmban, and elevated landforms. Around 7,000 years ago, rising sea levels breached this southern barrier.

Click the image to enlarge

The book argues that this event corresponds to the period when Śrī Rāma built the Setu to cross into Laṅkā. The freshwater reservoir merged with the Bay of Bengal, causing the elevated landforms to submerge here and there. This part was levelled by Rāma's Vānara Senā, which converted it into a bund, preventing the waters of the Palk reservoir from merging with the Gulf of Mannār to the south of the Strait. This resulted in a pathway from Rāmeśvaram to Talai Mannār, enabling the Vānara Senā to reach Laṅkā.

The book argues that Rāma Setu was a structure built by Rāma's Vānara Senā and that its geological setting provides a crucial chronological marker for establishing the date of the Rāmāyaṇa.

How Far Did the World of the Rāmāyaṇa Extend?

Here is another sample from the book.

How extensive was the geographical knowledge reflected in the Vālmīki Rāmāyaṇa?

According to Sugrīva's descriptions, the horizon extended far beyond the regions commonly associated with the epic today. The text refers to distant peoples, horse-breeding regions, trade routes, and lands stretching across all four directions from Bhārata.

Some of these references point to regions far beyond present-day India, extending into areas that challenge conventional assumptions about the geographical awareness of the period.

Click the image to enlarge

Where did this knowledge come from? What do these descriptions reveal about the world known to the composers of the epic?

The answers lie in the text itself, and the book undertakes a detailed examination of these fascinating clues.

An Invitation to Explore the Evidence

Ramayana 5114 BCE is not a retelling of the epic. It is an investigation based on textual evidence. Readers will encounter hundreds of questions, puzzles, contradictions, geographical references, and historical clues drawn directly from the Vālmīki Rāmāyaṇa and examined in a systematic manner.

Whether one agrees with every conclusion or not, the book invites readers to revisit the original text with fresh eyes and engage with the evidence firsthand.

Available Now

Paperback Edition
Hardbound Collector's Edition

To place your order, scan the QR code 

Or write to:

jayasreebooks@gmail.com

Click here to view the complete table of contents: 

https://jayasreesaranathan.blogspot.com/2026/04/contents-of-ramayana-5114-bce-decoding.html

The comet of the Mahabharata identified (Part 34 of the Mahabharata series)

In the 34th part of the Mahābhārata series, the comet whose fragments hit the Earth and the Moon is identified. According to recent research on Comet C/2019 Y4 (ATLAS), which disintegrated into pieces 91 million miles away from the Sun, it was found to have originated from a parent comet that broke into two approximately 5000 years ago while turning around the Sun. One of these pieces returned in 1844, and the other in 2019, disintegrating at the Sun's aphelion—an event deemed impossible in nature.

Scientists analysing this phenomenon discovered that the parent comet, visible from regions like India, broke up at that time. The evidence for this event, recorded by Vyāsa, is found in the Mahābhārata: some fragments of the breakup rushed towards the Earth and Moon, crashing onto both on a Pushya day.

The 'second moon' that recently came near the Earth, found to have been part of lunar ejecta, was very likely caused by this impact on the lunar surface 5000 years ago. Unfortunately, no Mahābhārata researcher has been able to grasp this connection beyond what they could discern from astronomy simulators.

Did Dhruva shift its position? Proof from archeoastronomy (Part 32 of the Mahabharata series)

In the 32nd part of the Mahābhārata series, the anomalous observation of Dhruva nakshatra shifting to the opposite direction is analysed. This is one of three rightward anomalous shifts, the others being Arundhatī's position change and Mars going retrograde in the impossible context of conjunction with the Sun. Such shifts have occurred in the past, as found in archeoastronomy studies of Tall-el-Hammam, showing polar shifts between 3600 BCE to 2350 BCE, within the timeframe of Mahābhārata's cosmic events.

The Earth's polar alignment shifted due to various reasons like cosmic impacts, volcanic eruptions, or earthquakes. The Biblical narrative of Ahaz' sundial shadow shift falls under similar phenomena. The Mahābhārata event uniquely records fragments hitting Earth and the Moon, causing the Moon to shift, resulting in Trayodashī Amāvāsyā. Observers like Vyāsa and Karṇa witnessed the rightward shift of Mars, Arundhatī, and Dhruva from Earth.

Unfortunately, no researcher attempted to explain the change in Dhruva's position change, probably because it cannot be simulated in any astronomy software!

Did the star Arundhati shift its position as claimed by Nilesh Oak? (Part 31 of the Mahabharata series)

In the 31st part of the Mahabharata series, Nilesh Oak's version that Arundhatī preceded Vasishtha (star) for 6000 years is analysed. After explaining Arundhati’s significance as an icon of Pativratātva in Vedic society, I provide a word-by-word meaning of the verse, highlighting an inherent contradiction. This is resolved using the Mīmāṃsā axiom on Guna and Pradhāna statements, establishing that Arundhatī momentarily appearing ahead of her husband was a temporary phenomenon, a nimitta as stated by Vyasa.

This appearance is attributed to a comet impact which is explained with a diagram. The astronomical explanation for calculating a star's location is given, demonstrating Oak's error in considering only the Right Ascension of the two stars, neglecting calculations involving Right Ascension, Proper Motion, and observer latitude. Oak's oversight has tarnished Arundhati's iconic status, invoked in Vedic marriages as a Pativratā symbol. As this nimitta is neither primary nor secondary evidence for dating the epic, viewers believing his version are cautioned about these mistakes.

The 'To-and-Fro Oscillation' Theory of the Equinoxes: My paper published in the IKS

 I often discuss the theory of 'to-and-fro oscillation of the equinoxes'. Here's a brief account of this theory, presented in a paper published in the IKS book 'Exploring the Roots and Relevance of Ancient Indian Knowledge Systems' (2025).

The paper proposes a 7,200-year cycle of to-and -fro movement of the equinoxes, contrasting with the current 26,000-year model of continuous precession. It connects this theory to Ursa Minor (Shishumara) to identify northern pole stars as described in Indic scriptures. The implications of an impending equinox shift over the next few centuries are discussed, along with the scientific cause for the equinox's to-and-fro movement.

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Ancient Indic Thought of Precession and Equinoxes

Abstract

The current theory of axial precession, proposes that the Earth's rotational axis wobbles relative to distant stars, causing a continuous precession of the equinoxes and a circular pole shift around the zodiac over approximately 26,000 years. However, the Indic Thought proposes a shorter cycle of 7,200 years, comprising forward and backward motion of the equinoxes by up to 54 degrees, with a corresponding polar shift limited to 54-degree span. Interestingly, this polar span aligns with the constellation of Ursa Minor, known as Shishumāra in Puranas and Vedic texts. This paper highlights the key aspects of the Indic Theory of equinoxes, examines their scientific explanations, and notes that the equinox is poised to shift forward over the next three centuries.

Key words: zodiac, equinoxes, precession, Shishumāra, Surya Siddhānta, archeoastronomy, oscillation, Uttarāyaṇa, Dakṣiṇāyana.

Introduction

No other civilization has explored the precession of the equinoxes as extensively as the Indic society. This concept is deeply ingrained in Indian culture, influencing astrology, religious practices, and astronomy.

Unlike Western astrology, which uses current planetary positions to cast horoscopes, the Indic system applies a correction called "ayanāmśa" ('degree of movement'). This adjustment accounts for the shift between the Sun's location on the vernal equinox and the zero-degree point of the sidereal zodiac. Currently, the Sun has shifted more than 24 degrees west of the zodiac’s starting point. The Indic system deducts this amount from the celestial positions to determine their longitudes. This approach suggests a to-and-fro movement of the equinox, contrasting with the continuous precession model of Western science.

The Western concept of continuous precession emerged from Greek astronomer Hipparchus’ (129 BCE) comparison of his star catalogues with earlier Babylonian records (169 years prior). This revealed a backward shift in star positions. About 1,500 years later, Copernicus and Newton noted a further westward shift, leading to the precession theory. Over time, continuous precession became widely accepted as the norm.

However, Vedic astrology proposes that the equinoxes move both backward and forward, an oscillatory motion not yet recognized by modern science. This movement, coupled with a corresponding shift in pole stars, forms the core of the Indic perspective.

This paper examines the Western theory of precession, highlighting challenges from archaeo-astronomical evidence, and introduces the Indic theory of oscillatory motion and pole star shifts.

What is equinox?

Scientifically, the equinox is the intersection of the ecliptic (Earth’s orbit) with the celestial equator, dividing the celestial sphere into Northern and Southern Hemispheres. It occurs when the Sun shines directly over the equator, resulting in equal day and night. As Earth orbits the Sun, its tilted axis causes the Sun to appear to move up and down, crossing the equator twice yearly. These crossings are called equinoxes.

The Sun reaches its northern limit during the summer solstice (Dakṣiṇāyana), marking the start of its southward journey. Conversely, the winter solstice (Uttarāyaṇa) marks the beginning of its northward movement.

When the Sun crosses the equator from south to north, it signals spring in the Northern Hemisphere, known as the "vernal equinox," occurring on March 20/21. When it moves north to south, it marks autumn, called the "autumn equinox," on September 23/24.

Precession of the equinoxes

Each year, the Sun’s position against the starry backdrop during the equinox shifts slightly. This shift causes the equinox to occur 20 minutes earlier annually, leading to a one-day discrepancy every 72 years, corresponding to a one-degree backward movement of the Sun in the sky. This gradual shift is called the "precession of the equinox."

Western scientists attribute this shift to Earth's axial wobble. As Earth rotates counterclockwise, its axis traces a circular path, akin to a spinning top. The current theory compares Earth's motion to a gyroscope, with the spin axis analogous to Earth's axial movement (Figure 1)

Figure 1: Gyroscope

Picture credit: https://en.wikipedia.org/wiki/Axial_precession#/media/File:Gyroscope_precession.gif

As the Earth rotates like a gyroscope, its spin axis traces a backward circle. The axis's top, aligned with the North Pole, points to the pole star. However, due to the axis's rotation, the pole star changes over time (Figure 2).

Figure 2: Precession circle and pole-shift

Picture credit: University of Hongkong Dept of Physics

The Earth's polar axis traces a 360-degree circle approximately every 26,000 years, with various stars becoming pole stars at different times along this path. Currently, the North Pole star is Polaris. However, due to the Earth's axial movement, the axis is expected to shift, pointing to Vega as the new North Pole star by the year 14,000 CE. The Earth's axis moves at an estimated rate of 50 arc seconds per year, which translates to a shift of 1 degree every 72 years.

Challenges to the Western theory of precession

A major challenge to the Western concept of precession comes from a discovery by the European Space Agency (ESA).¹ An experiment conducted in space revealed that a gyroscope maintains its spin axis in zero gravity, defying conventional gyroscopic motion theories. A gyroscope remains oriented in space, unaffected by external disturbances (ESA video: 2016). Similarly, the Earth, like a giant gyroscope, retains its axial orientation, established during its formation, and remains unaffected by gravitational influences from celestial bodies.

Another significant challenge stems from archaeo-astronomical observations of ancient structures. Many of these structures are aligned with the current equinox. A striking example is the Tower (Gopura) of Anantha Padmanabhaswamy in Trivandrum built 400 years ago (Figure 3). On every equinoctial day, devotees gather to witness the Sun pass directly through the centre of the temple's Gopura. According to the current precession theory, the equinox should have been 5 degrees away when the Gopura was built 400 years ago, assuming a rate of 1 degree per 72 years. Only then would it appear perfectly aligned with today's equinox.

 

Figure 3: Trivandrum temple Gopura on the equinox day

Picture credit: https://www.malayalamtv9.com/lifestyle/sun-aligns-with-gopuram-of-the-sree-padmanabhaswamy-temple-during-autumnal-equinoxseptember-equinox-today-what-it-means-2066343.html

Similarly, other ancient structures, such as Angkor Wat (12th century), Temple of Kukulkan in Chichen Itza, Mexico (8th century, Maya civilization) and Stonehenge (circa 5000 years ago, England) (Figure 4) should also be misaligned with the current equinox at the time of construction, based on the precession theory. However, these structures remain remarkably aligned with the equinox, challenging our current theory of precession.

Figure 4: Stonehenge on the equinox day

Picture credit: https://www.usatoday.com/story/news/world/2023/12/21/winter-solstice-2023-stonehenge/72000877007/

Rivalling Stonehenge's antiquity is the Mnajdra temple complex, a megalithic structure on the Mediterranean island of Malta (Figure 5). One of its structures features a central passage precisely aligned with equinoctial sunlight, while the passage's edges correspond to the solstices. As per the Western theory of precession this alignment must have been made 12,000 years ago to the previous precession cycle. However, archaeological evidence limits its age to around 5,000 years.

Figure 5: Mnajdra temple on the equinox day

Picture credit: https://basemalta.com/the-new-autumn-season-at-the-mnajdra-temples/

If one or two structures were aligned to the equinox of today, it could have been dismissed as coincidental, but with many structures matching perfectly with today’s equinox, it raises fundamental questions about the current theory of precession. While the precession theory posits a continuous shift in the Earth's alignment with the Sun’s equinoctial position, archaeo-astronomy reveals no change in the alignment between the Earth and the Sun. This is where the ancient Indic theory of equinoxes gains significance.

Equinox dates remain unchanged

Historical records show equinoxes consistently occur on the same calendric dates. The French Republican Calendar, starting on September 22, 1792, aligned with the autumnal equinox, a date unchanged today².

Similarly, EG Richards (1999) notes the spring equinox fell on March 21 in CE 325 during the First Council of Nicaea (p.250)³. This repetition of equinox dates across different eras led calendar researchers to view these dates as notional.

The Gregorian calendar (CE 1582) refined tropical year calculations, reinforcing this pattern. Despite 442 years passing, during which the equinoctial day should have shifted by six days according to current astronomical theory, the spring equinox remains on March 21, with only minor variations due to leap-year adjustments. These findings challenge the idea of Earth's axis precessing.

Unlocking the Mystery of the Equinox’s Fixed Date

There is a reason behind the equinox falling on the same date every year. The division of the year into a near-exact number of days of rotation enables the same date to recur annually. To visualize this, imagine the Earth's orbit as a 360-degree circle with 366 equally spaced dots, representing days. Each day, the Earth moves to the next dot, completing one full revolution in approximately 365 days and 6 hours. This results in a shortfall of nearly 1/4 day each year. After four years, this shortfall accumulates to one full day, necessitating a leap year correction.

This correction ensures that the Earth's position on its orbit, relative to the Sun, remains nearly constant. The difference is merely one day, allowing for the same dates to recur annually. For instance: On January 1, the Earth returns to the same point on its orbit each year. In non-leap years, the Earth maybe 6, 12, or 18 hours ahead, but the leap year correction ensures it returns to the same position every four years⁴.

This phenomenon applies to all dates, including the equinox, which typically falls between March 20 and 21 (Figure 6). If the Earth's axis were indeed shifting due to precession, the calendric dates would not recur with such consistency, as the planet's orientation would be altering over time.

Figure 6: Fixed alignment of the Earth and the Sun on vernal equinox (illustrative)

Picture credit: Self

The Sun's movement: A key to understanding the equinox shift

The consistent alignment of the Earth and Sun during the equinox, occurring on the same Gregorian calendar day, does not account for the observed 20-minute shift in the equinox's timing. This discrepancy suggests that the 20-minute shift, accumulating to 1 degree every 72 years, cannot be attributed to the Earth's axis shift due to precession.

The shift in the equinox's position is better explained by the Sun’s movement through space, highlighting the importance of considering the Sun’s motion in understanding astronomical phenomena. Traveling at approximately 200 km/s, the Sun covers 1 degree of space in 72 years. This shift is measured relative to the background stars, a fundamental concept in Vedic astronomy and timekeeping.

To account for this shift, Vedic culture introduces the concept of ayanāmśa to re-locate the Sun notionally at the beginning of the zodiac. This relocation marks the zero-degree point of the Aśvinī star or the sign Mesha (Aries), for astronomical observations and timekeeping for the Vedic society.

Ancient alignment techniques: Unveiling the shadow stick method

Ancient builders had a deep understanding of the precise alignment between the Earth and Sun. They would wait for the day of equinox to align their structures accordingly. This methodology is highlighted in the ancient Tamil text Nedunal Vādai, composed 2,000 years ago, which describes the “shadow stick method” used by builders to construct the queen's palace in Madurai⁵.

According to the text, two sticks were erected in line, with one placed behind the other as the Sun began to set in the west. The second stick was positioned where the shadow of the first stick fell (Nedunal Vādai: Lines 73–79). The builders observed the shadows every day and waited for the day when the shadows of the two sticks aligned perfectly, running parallel with no deviation. That day marked the equinox (Figure 7).

Figure 7: Shadow stick method as per Nedunal Vādai

Picture credit: Self

The shadow stick method was likely universally adopted among ancient builders. Ancient Indic knowledge, as seen in Tamil texts, showcases profound understanding of astronomical alignments, underscoring Indic contributions to astronomy and architecture.

Indic theory of equinoxes

The Indic people used the shadow stick method for thousands of years, observing eastward and westward shifts. This phenomenon is noted in the Surya Siddhānta, which recommends using a gnomon for greater precision, a technique employed by Vedic astronomers.

The third chapter of the Surya Siddhānta, titled Tripraśna (of Direction, Place and Time) describes the shadow method for determining the equinox using a gnomon, and notably, mentions that the equinoctial shadow may shift eastward or westward (Surya Siddhanta: 3- 9 to 11)⁶. It introduces the concept of ayanāmśa, where the shift's difference is adjusted to determine the equinoctial Sun's position, at the zodiac's starting point at Mesha/Aśvinī.

This ancient observation remains crucial in Hindu astrology and calendrical calculations. Indian astrologers still apply the ayanāmśa correction to accurately fix horoscopes and religious dates. From a logical standpoint, deducting or adding the ayanāmśa value makes sense only if the equinox undergoes a limited, oscillatory motion around a pivotal point. If the equinox were to move continuously backward without bounds, the concept of ayanāmśa would lose all meaning. This rationale underscores the notion that the equinox does not move backward indefinitely.

Unlike the Western view of a 26,000-year precession cycle, Vedic sages proposed a 7,200-year cycle, supported by historical references to the ayanāmśa of their time.

For instance:

The "Mahā Siddhānta" by Āryabhata states that there are 578,159 revolutions in a Kalpa, which spans 4,320,000,000 years. This corresponds to a cycle of approximately 7,471.9 years. (4,320,000,000 divided by 578,159 = 7,471.9 years per revolution)

The Parāśara Siddhānta mentions 581,709 revolutions per Kalpa, yielding a cycle of around 7,426 years⁷.

The Surya Siddhānta gives a standard value by stating that "The circle of asterisms librate 600 times in a Great Yuga" (verse 3-9) where Great Yuga refers to Catur Mahā Yuga of 43,20,000 years. This calculates to a cycle of 7,200 years (43,20,000 / 600). The Surya Siddhānta describes the celestial mechanics of asterisms as follows: they first move 27 degrees west, return to their original position, then move 27 degrees east, and finally return to their starting point, completing one libration or revolution (Surya Siddhānta: p.29)⁶. 

This phenomenon creates the appearance that the celestial sphere is shifting in a pendulum-like motion, with its pivot point anchored at 0° Aries. From this central point, the sphere appears to swing uniformly 27° to either side, creating a harmonious and symmetrical movement (Figure 8).

Figure 8: Pendulum movement of the equinox

Picture credit: Self

Key derivations of this equinox cycle are as follows:

Ø  The equinox completes a to-and-fro motion in approximately 7,200 years.

Ø  From Earth's perspective, the Sun at the vernal equinox appears to move linearly for 54° in one direction, then reverses direction and moves 54° in the opposite direction, covering a total of 108° (54° + 54°).

Ø  Eastward (forward) movement for 3,600 years.

Ø  Westward (backward) movement for 3,600 years.

Ø  The mid-point of the equinox cycle falls at 0° sidereal Aries, serving as a reference point which is regarded as the beginning of the zodiac. Sidereal year is computed from this point.

From this the rate of movement of the equinox per year can be calculated.

1 revolution = 27 x 4 = 108˚

600 revolutions = 108 x 600 = 64,800˚

64,800˚ = 43, 20,000 years

Therefore 1˚ = 66.66 years

This is equal to 54 arc seconds per year.

The current rate of precession, approximately 50 arc seconds per year, closely aligns with the average rate derived from the Surya Siddhānta.

Aryabhata on equinox

Observations of the shadow’s yearly shift revealed variations in the rate of equinox movement, indicating that this rate is not constant. These variations suggest that the equinox’s path is not a straight line, but rather a curved or bent path. Notably, specific degrees are identified at the centre and extremities, implying that despite differences in movement rates (ayanāmśa), these points remained fixed.

Aryabhata’s work reinforces this understanding. His age, stated as sixty times sixty years since the commencement of the Kali Yuga, indicates a significant astronomical event (Aryabhaṭīya: 3-10)⁸. The mean planetary positions Aryabhata provided required no correction, implying a zero rate of precession at that time of his birth (Aryabhaṭīya: p.98)⁸. This coincidence of tropical (moving as in Western model) and sidereal (fixed as in Vedic model) vernal equinoxes at 0° Aries occurred at the beginning of every Yuga, with the previous conjunction happening 3600 years prior to Aryabhata’s time, when Kali Mahā yuga commenced (on 3101 BCE). Thus, Aryabhata’s account contradicts the Western model of continuous precession and instead supports the Vedic model, where a rare alignment of tropical and sidereal equinoxes occurs every 3600 years.

The extent of oscillating equinox

The oscillation concept proposes three pivotal positions for the vernal equinox (VE) and the corresponding Uttarāyaṇa (U) and Dakṣiṇāyana (D)

1. Mid-position: 0° Aries (Aśvinī – 1^st pada), serving as the central point of the oscillation.
2. Eastward extremity: 27° Aries (Kṛttikā – 1^st pada) marking the easternmost point of the equinox's movement.
3. Westward extremity: 3° Pisces (Purva Bhādrapada – 4^th pada), representing the westernmost point of the equinox's movement by 27° from the mid-point.

The vernal equinox (VE) at mid-position can be illustrated as follows (Figure 9):

Figure 9: Alignment of vernal equinox at 0° Aries

Picture credit: Self

This is the standard configuration used for cultural and religious purposes, despite the Vernal Equinox's shift. This is because the vernal equinox will eventually return to its central position, and we maintain continuity by not adjusting our months and seasons.

Figure 10: Alignment of vernal equinox at 27° west

Picture credit: Self

In Figure 10, the true positions of the Uttarāyaṇa and Dakṣiṇāyana shift accordingly with the equinoctial Sun positioned near the beginning of Pisces. The spring season commences earlier than usual, in Phālguna month. We are presently moving closer to this position. Interestingly, the seasons described in the Ramayana are same as this, indicating that Rama lived at a time, the vernal equinox was close to the western extremity. In the same period Suśruta-saṃhitā was composed as known from a verse from that text stating “Phālguna caitrau vasantaḥ” that Vasanta season started in Phālguna and Caitra (1-6-10)⁹.

Figure 11: Alignment of vernal equinox at 27° east

Picture credit: Self

In the configuration given in Figure 11, spring season starts late but winter extends through four months when vernal equinox reaches its eastern extreme in the 1^st pada of Kṛttikā. Sage Lagadha composed the Ṛg-Jyotiṣa during this period, when the vernal equinox was positioned at Kṛttikā. Consequently, the Uttarāyaṇa commenced at Dhaniṣṭha¹⁰.

The oscillating equinox indicates minimal seasonal variations, unlike Western precession models. This motion is likened to a balance's gentle sway, earning the Sanskrit name “Tulā” (balance) and Latin term “Libra”, highlighting the equinoctial balance’s perpetual motion within set limits (Figure 12).

Figure 12: The horoscopy design of the zodiac used in Andhra with a Balance marked on it

Picture credit: Self

Textual evidence for oscillating equinoxes

Ancient Indian texts consistently mention the median position of the vernal equinox at 0° Aries, indicating universal acceptance of this concept.

Surya Siddhānta (14-9): Describes the solstices with the Sun's entrance into Capricorn and Cancer, implying a median equinox position (p.93).

Brahmānda Purana (1-2-21-151): Divides the year into Uttarāyaṇa (Māgha to Āṣāḍha) and Dakṣiṇāyana (Śrāvaṇa to Pauṣa), recognizing the median equinox position (p.211)¹¹.

Vāyu Purana (1-50-201): Reiterates the Brahmānda Purana's version, reinforcing the concept of oscillating equinoxes (p.345)¹².

Brihat Saṃhitā (3-4): Varāhamihira's text begins the third chapter on the Sun's movement, detailing its maximum eastward position, median position at the time of writing, and westward movement in Sagittarius. “If the Sun should change his course before reaching Makara (Capricorn) he will bring evil to the west and south; and if he should do so before reaching Kataka (Cancer), he will bring evil on the north and east.” (p.12)¹³.

The inauspiciousness of Uttarāyaṇa’s solstitial Sun in Sagittarius led Indic society to ignore the westward movement beyond the median position, sticking to median vernal and Uttarāyaṇa positions, as echoed in the Vāyu Purana's Vīthi concept

The Vīthi concept of the Sun

The Vāyu Purana (1-50-130) provides further insight into Uttarāyaṇa’s duration, dividing it between Capricorn and Sagittarius.  In the oscillating model, the Uttarāyaṇa position of the Sun shifts only within these two signs of the zodiac (p.339)¹².

The two Vīthi-s:

Nāgavīthi (Northern Street): Begins when the Sun rises during the appearance of the three stars after Abhijit, specifically Śravaṇa and Dhaṉiṣṭhā. This is to the east of the median position of Uttarayana (at 0-degree Capricorn), corresponding to the eastward movement of vernal equinox from 0-degree Aries. This is auspicious as per the Brihat Saṃhitā verse quoted above.

Ajavīthi (Southern Street): Commences when the Sun rises in the constellations Mūla, Pūrvaśādha, and Uttaraśādha. This is to the west of the median position, corresponding to the westward motion of the vernal equinox towards Pisces. Currently the Uttarāyaṇa begins in Ajavīthi (Mūla nakshatra). This brings evil as per Brihat Samhita (Figure 13).

Figure 13: Uttarāyaṇa risings within two Vīthi-s

Picture credit: Self

Ancient Tamil poetry reveals the Vīthi concept

The Sangam Age Tamil poetry, Paripādal, showcases the antiquity of the Vīthi concept, dividing the 12 zodiac signs into three streets of four signs each (verse 11)¹⁴.

Figure 14: Vīthi concept of ancient Tamils

Picture Credit: Self

The three Vīthi-s:

Mesha Vīthi (Northern/Uttara Vīthi): Taurus, Gemini, Cancer, and Leo.

Rishabha Vīthi (Middle/Madhya Vīthi): Pisces, Aries, Virgo, and Libra.

Mithuna Vīthi (Southern/Dakshina Vīthi): Scorpio, Sagittarius, Capricorn, and Aquarius.

This segmentation aligns with the Sun's movement in the Northern Hemisphere (northern street), its movement in the Southern Hemisphere (southern street), and its movement within two signs in the middle which indicate the equinoctial movement (shaded in Figure 14).

Iconographic evidence: Restricted solar movement

A rare carving at Madurai's Koodal Aḻagar temple depicts the Sun god on his chariot, surrounded by the 12 zodiac signs. Two massive serpents stand on either side of the sun in the zodiac, as if controlling its movement (Figure 15). This ancient artwork parallels a Bhaviṣya Purana legend, which explains why the Sun god wears an "Avyanga" girdle around his waist during worship. The carving's date is unknown, but its preservation offers a unique glimpse into ancient understandings of solar movement.

Figure 15: Stone carving in Koodal Aḻagar temple

Photo credit: Self

The Bhaviṣya Purana narrative given by Hodivala, S. K. in his book on ‘Parisis of ancient India’¹⁵ reveals Avyanga, a celestial girdle worn by the Sun, created by Vāsuki to halt its path. Avyanga represents the Sun's circular path among stars, appearing as to-and-fro movement from Earth. The legend parallels the Koodal Aḻagar temple carving, depicting restricted solar movement.

Pole stars oscillate within Shishumāra

According to the Puranas, there are only three northern pole stars which are part of the Shishumāra constellation. Shishumāra is the name of the Gangetic Porpoise. Vāyu Purana (1-52-98) recognizes Dhruva, Agni and Kashyapa, of which it says Dhruva is most excellent (p.362). Brahmānda Purana (1-2-23-107) recognizes four names, Agni, Indra, Kashyapa and Dhruva of which Dhruva is excellent (p.231). There are other texts about these stars giving other names, but all of them insist that Dhruva is the brightest.

Collating sources reveal that (1) Kashyapa and Prajāpati are interchangeable, (2) Agni and Indra are used together and (3) Dhruva is also known as Abhaya.

Only the above three prime pole stars are recognized as the northern pole stars. Currently, Polaris serves as the northern pole star, which is the last star in the constellation Ursa Minor. Notably, Polaris is the brightest star in the Ursa Minor constellation, aligning perfectly with the ancient description of the pole star, Dhruva (Figure 16). Presently, we, the earthlings are seeing Dhruva, the exalted manifestation of the son of Uttānapāda, as our pole star in the North.

Figure 16: Ursa Minor with three prominent pole stars

Picture credit: BBC sky at Night Magazine with markings done by self

When the entire span of Ursa Minor was analysed in the Stellarium simulator, it revealed a precise 54-degree alignment - remarkably coinciding with the equinoctial movement (Figure 17). Using Stellarium software, calculations reveal that the 54° path of pole stars spans 1301 BCE to 2299 CE, with Polaris currently nearing its end as the pole star.

Figure 17: Span of the pole-shift within Ursa Minor

Picture credit: Stellarium simulator with markings done by self

When the equinox was at 27° Aries (Kṛttikā), the North Celestial Pole aligned with Kochab in Ursa Minor, last occurring in 1301 BCE (Figure 17). The middle star, Urodelus coincides with the time of the beginning of Kali yuga in 3101 BCE. Currently, the North Celestial Pole is near Polaris (Dhruva), the end star of Ursa Minor. The exact alignment occurs in the year 2299 CE. Previously, Dhruva became the pole star in the years 4901 BCE and 12,101 BCE as per the 7200-year cycle of the equinoxes.

The Indic concept of shifting pole stars match with Ursa Minor, indicating that it is the Shishumāra mentioned in the Puranas and other Vedic texts. An illustration of the polar alignment with Ursa Minor is shown in Figure 18.

Figure 18: Earth’s axis oriented to Ursa Minor (illustrative)

Picture credit: Self

The description of 14 stars in Shishumāra matches Ursa Minor, confirming it as the celestial form within which the northern polar points oscillate (Taittirīya Aranyaka: II-19-1)¹⁶. Figure 19 shows the stars of Shishumāra as noted in the texts. The illustration shows Ursa Minor on top with the different stars and the image of the Gangetic porpoise (Shishumāra) below for comparison. The middle star, Aśvins, corresponds to the North Celestial Pole when the equinox aligns with 0° Aries at Aśvinī nakshatra (beginning of Kali Yuga / 3101 BCE).

Figure 19: Ursa Minor compared with the Gangetic Porpoise (Shishumāra)

Picture credit: Markings by Self

Taittirīya Aranyaka (II-19-1) recognizes all the pole stars at the tail, with “Agni is the first stem of the tail, then Indra, then Prajāpati and Abhayam is the fourth. This is the shining celestial Shishumāra” (p.32)¹⁶. Abhaya refers to the star Dhruva, while the other stars are figuratively grouped together at the tail of Shishumāra, although only Dhruva (Polaris) is located there. This poetic representation of all the stars in the tail is illustrated in Figure 20.

Figure 20: Location of North pole stars in the tail of Shishumāra

Picture credit: Markings by self

The polar span as revealed in the Indic texts matching with movement of equinoxes is an unequivocal proof of a well-developed concept of the equinoxes through a long period of observation.

How can the equinox change direction?

Despite the Indic texts consistently describing the back-and-forth motion of the equinoxes, accompanied by a limited motion of the North Celestial Pole within only three pole stars, this phenomenon has been overlooked. The reason for this oversight is that the underlying mechanism, which reverses the direction of the equinoxes every 3600 years, has remained unclear.

However, modern science has discovered that all celestial bodies including the Sun move in a wavy path. The to-and-fro theory suggests that within this wavy movement, the Sun is wobbling across space in a short wavelength with the distance of 54˚ between a crest and a trough traversed in 3600 years! Figure 21 illustrates this movement of the sun.

Figure 21: Spiral path of the Sun within 54° limit (illustrative)

Picture credit: Self

The mechanism of the to-and-fro equinoctial shift is revealed in the Sun's wavy path (Figure 21). The equinox oscillates between 27° Aries and 3° Pisces, marking the limits of this wave. This wavy movement, centred on 0° Aries, led ancient Vedic seers to designate it as the starting point of the zodiac. The deviation caused by the Sun's movement toward and away from 0° Aries is accurately corrected using the ayanāmśa, ensuring alignment between the tropical and sidereal zodiacs.

The Sun's apparent movement against the stars appears inconsistent due to this wavy path, a phenomenon recognized by ancient Vedic society. They calculated this shift annually using gnomons or shadow sticks. Their understanding likely began around 12,101 BCE, when Dhruva, the son of Uttānapāda, was elevated as Dhruva Nakshatra—the brightest star according to the Taittirīya Aranyaka. With the next cycle approaching, the scientific community could track the equinoctial shift over 3,600 years to develop a formula for calculating the changing ayanāmśa.

Conclusion

As ayanāmśa approaches 25°, the Sun's path reverses, marking a pivotal moment with natural calamities. Around 2000, Earth's spin axis suddenly shifted eastward (7 inches/year), redirecting from Hudson Bay to the British Isles (NASA)¹⁷. The inner core also reversed direction. This shift occurs as Earth turns along the plane of the solar system, like a car on a curve, causing its axis to change direction, characteristic of a gigantic gyroscope.

This phenomenon mirrors the Samudra Manthan described in ancient scriptures, churning the inner materials of the earth. This process disrupts the mantle, oceanic currents, inner core, and magnetic poles. These disturbances are expected to trigger massive earthquakes and volcanic eruptions over the next two centuries until the equinox resumes its forward motion in 2999 CE.

Historical parallels suggest this is not the first occurrence. Similar shifts in the past saw the Saraswati River go underground and the sinking of Kavātam, the capital of the Second Sangam Age in the last churning 3600 years ago. Today, Africa is splitting apart, and further calamities are anticipated. The churning of Samudra Manthan will continue until the equinox stabilizes in a forward direction.

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