Asteroid impacted Mohenjo Daro? (Part 20 of the Mahabharata Series)

 In the 20th part of the Mahabharata Series, we explore the possibility of an asteroid impact in the Mohenjo Daro region, on the banks of River Sindhu. The Mahabharata mentions the Sindhu's water reversing due to a south-westerly wind gush, likely caused by a falling meteor or asteroid.

The skeletal remains in Mohenjo Daro's Lower Town show a peculiar line of four impacted sites with radioactive substances, previously cited as proof of Aryan invasion and massacre. However, research suggests the dead were squatter workers in a workshop hit by asteroid fragments. The site was abandoned, leading to a mound forming – "Mohenjo Daro" which means "Mound of the dead"

A Varaha seal on a skeleton links to working people given the Varaha identity, a symbol of Jayadratha, Sindhu's king and Dhritharashtra's son-in-law.

The impact, seen only in the Lower Town and not on the Great Bath (which emerged in the Mature Phase, ~2500 BCE), suggests this event predates the Great Bath. The impact date: Karthika Shukla Dwadasi (25th August, 3136 BCE), when Krishna travelled to Hastinapura.

Did an asteroid impact the river Sindhu? (Part 19 of the Mahabharata Series)

 In the 19th part of the Mahabharata series, a peculiar event is recorded. As Krishna journeyed towards Hastinapura, Vyasa mentions several ominous signs (nimittas). Unusual occurrences were also observed in Hastinapura, including earthquakes causing well water to gush out and Krishna hearing a sonic boom. In Hastinapura, a south-westerly wind swept through, causing severe damage.

A researcher (5561 BCE) interpreted this as evidence of the southwest monsoon, deducing Krishna's departure was during the rainy season. However, this is disputed, as such winds are more common in pre-monsoon periods, not post-monsoon (Kaumuda/Karthika month).

The wind reportedly reversed the flow of east-flowing rivers, including the Sindhu. Scientifically, such intense air movement, capable of altering water flow, often accompanies asteroids dragging air at speeds of tens of thousands of miles per hour. If an asteroid had struck a river, it could cause this reverse impact. Vyasa suggests the Sindhu River was impacted.

Although the Sindhu (Indus) generally flows south, it meanders, appearing east-flowing in regions like near Mohenjo Daro. Could there be evidence of an asteroid impact in Mohenjo Daro? We will discuss in the next part.

Krishna's peace mission (Part 18 of the Mahabharata Series)

 In the 18th part of the Mahabharata Series, we explore the sequence of events following the end of exile (from Ashadha) until Krishna's departure to Hastinapura on a peace mission. The month-wise events include the timing of Abhimanyu's marriage. The next significant date provided by Vyasa helps us pinpoint Krishna's departure: it was the end of Sharad season in Kaumuda month.

The season calendar of the 5-year Yuga is presented, which can't be replicated in astronomy simulators. Researchers often show autumnal equinox for their respective dates based on western precession, adding to the confusion of the viewers. The Kaumuda month has also been debated, especially by 5561 BCE researcher without any historical knowledge – it’s resolved here using Arthāpatti. Post-Krishna's arrival in Hastinapura, Karttika Pourṇimi occurred. Curiously, many researchers 'found' a lunar eclipse, despite no textual hint. They latch onto this as part of 'triple eclipses', ‘proposed’ by someone in the past. Unfortunately, they ignored several nimittas on Krishna's journey and in Hastinapura mentioned by Vyasa– which we'll unravel in the next part.

Please watch and share widely

Solar eclipse on the day of exile? (Part 17 of the Mahabharata Series)

 In the 17th part of the Mahabharata Series, a crucial question is discussed: Was there a solar eclipse on the day of exile? Many researchers claim a solar eclipse occurred, citing a verse where Vyāsa describes Rahu afflicting the throne (symbolizing the Sun) in an out-of-season (aparvani) context, likely referring to Draupadi's humiliation in the Assembly.

Using the pramana, Arthapatti, it is explained that aparvani indicates absence of the necessary conditions for amavasya and thereby an eclipse. It is also pointed out since the exile ended on Dasami (supported by calendric features in the Mahabharata), the exile could not have started on an amavasya day. A sample case by quoting the simulation of a researcher is discussed to show how the idea of a solar eclipse on the first day of exile is wrong. However, researchers argue for this non-existent solar eclipse, presenting simulations to support their claim. Ironically, their subsequent analyses hinge on this potentially incorrect eclipse, impacting interpretations of Mahabharata's astronomical features. Please watch the video and share widely.

Date of end of exile (Part 16 of the Mahabharata Series)

In the 16th part of the Mahabharata Series, the exile's end date is established. The first calendric hint occurs when Trigarta forces stole Virata's cattle on a Saptami day. Via Arthāpatti, it is established this was Krishna Saptami with Vishti Karana. Next day, on Krishna Ashtami, Kauravas ransacked the Virata city, forcing disguised Arjuna (Bṛhannala) to fight. Arjuna revealed himself to the prince and started fighting by blowing his conch and raising his flag. 

The Kauravas noticed this and thought that had Arjuna revealed himself prematurely but  Bhīṣma clarified that the Pandavas had already spent more than five months in exile. However,  the Pandavas revealed themselves on the third day after Ashtami, i.e., on Krishna Dasami.

The date is established as Ashaḍha Krishna Saptami in Dakshinayana. The entire 13-year period, including five Adhika Masa-s, is constructed based on this. It must be pointed out that no astronomy simulator can establish these calendric dates as given in the Mahabharata.

Please watch the video and share widely.

Ratha Saptami - the anomalous Uttarayana (Part 15 of the Mahabharata Series)

 In the 15th part of the Mahabharata series, we examine the anomalous Uttarayana event known as 'Ratha Saptami' that occurred post-war. Given that the Uttarayana timing in the 5-year Yuga was manually calculated and didn't align with the Sun's actual celestial movement, a question arises: why did Bhishma adjust the Uttarayana day from Shukla Trayodashi to Shukla Ashtami?

Analyzing Bhishma's verse reveals that the lunar Magha month had advanced, synchronizing with the Kumbha month. It was as if Time itself had accelerated, prompting Bhishma, an expert in temporal calculations, to compensate by subtracting four tithis, thereby declaring Shukla Ashtami as the Uttarayana time.

The Sun was supposed to have changed direction on Shukla Saptami, which didn't align with the then-prevailing calendar. This unusual solar transition is commemorated as Ratha Saptami, observed as a vrata. Panchanga guidebook indicates Ratha Saptami is observed in Kumbha Masa, echoing the Mahabharata period event. Dating the Mahabharata transcends pinpointing the war year; it unravels a temporal anomaly hidden within the epic, revealed through Ratha Saptami.

Please watch the video and share widely.

Mahabharata Calendar (Part 14 of the Mahabharata Series)

 In the 14th part of the Mahabharata Series, I will demonstrate the creation of the 5-year Yuga calendar pertinent to the Mahabharata era. Drawing insights from Lagadha's Vedanga Jyothisha, the calendar reveals that 3136 BCE, the year of the war, marked the commencement of the 'Samvatsara' year within the 5-year Yuga cycle. It was in this year that Bhishma awaited the onset of Uttarayana in the subsequent year, the second year of the cycle. 

Bhishma departed on Uttarayana which coincided with Shukla Ashtami, whereas the calendrical calculations show Uttarayana in Shukla Trayodashi. This discrepancy gives rise to the Ganesha Moment, that will be explored in the forthcoming part.

How Bhishma calculated the extra days of exile (Part 13 of the Mahabharata Series)

 In part 13 of the Mahabharata Series, I've explored how Bheeshma calculated the extra days Pandavas spent in exile. This marks our entry into Mahabharata dating.

The dating features start with Trigartas and Kauravas stealing Virata's cattle at the end of Pandavas' incognito period. When Arjuna (Vṛhannala) revealed himself via conch and flag, Kauravas claimed he did it early. Bheeshma differed, explaining how Pandavas spent extra months in exile. It shows they followed the 5-year Vedāṅga Yuga where solar days/seasons differ from what Mahabharata researchers use in astronomy simulators. Check it out & share widely!

Panchanga Pramana for Kali Yuga (Part 11 of the Mahabharata Series)

 In Part 11 of the Mahabharata Series, I focused on the Panchanga Pramana for the Kali Yuga, starting at 3101 BCE, stating the years elapsed since then. Where is the Pramana from 3067 BCE researchers for the years elapsed since "Kali Yugam Prāptaṃ Viddhi"?

I cited Shabda Pramana from Siddhanta Shorimani and north Indian Panchangas. I quoted Madhva Panchangas too, as Madhvacharya's work was referenced by 3067 researchers. Even those panchangas reference to 3101 BCE only.

The rationale for 3101 BCE is explained, contrasting with the Julian construct of 3102 BCE, which yields incorrect inferences. I've also shown how native astrologers write horoscopes with Kali Yuga dates, serving as living Pramana for the Kali era date. Please watch and share this widely to remove the misconceptions planted by other Mahabharata researchers.

Did Kali Yuga arrive at Krishna's exit? (Part 10 of the Mahabharata Series)

 In the 10th  part of the Mahabharata series, I am addressing doubts around the start of Kali Yuga and its link to Krishna's exit. This is crucial to derive the Mahabharata date as discussed in Part 9.

Some researchers claim Kali Yuga began when Bhima struck Duryodhana, citing Krishna's "Kali Yugam Praptam Viddhi" statement. But why focus on this verse alone when other instances in the Mahabharata mention Kali Yuga's start? Vidura, Hanuman, and Yudhishthira also reference Kali Yuga. Why not consider these contexts? I challenge those advocating the 3067 BCE date to provide the number of Kali days elapsed since then, with evidence (pramana). I'll share the elapsed days per Shabda Pramana in the next part. Watch this video and share widely.

Mahabharata date given by Vyasa (Part 9 of the Mahabharata Series)

In the 9th part of the Mahabharata series, I'm revealing the identity of the person in the sample case from the previous part. This shows that planetary combinations alone can't determine the year - the year must be known first. Vyasa provided four hints in the text to find the war date.

These verses discuss a 35-year gap between the war and Krishna's departure. Knowing Krishna left in 3101 BCE (Kali Yuga's start), the 36th year prior was 3136 BCE.

I'm also sharing 10 dates from Mahabharata researchers for viewers to decide. Please share this video widely.

Why different MB dates for the same set of planetary references? (Part 8 of the Mahabharata Series)

 In Part 8 of the Mahābhārata series, I address a common doubt: why researchers arrive at different war years despite using the same planetary references. I start with a sample case, asking you to find an unnamed person's birth year based on three planetary combinations similar to Mahābhārata's. Then, I analyze how 3067 BCE, 5661 BCE, and 3162 BCE were arrived at. Can the researchers of these years find the sample person's year using the same "pick and fit" method they used for Mahābhārata dates? 

This part aims to spark thought; please share widely.

Aihole inscription refers to Kali Yuga and not Mahabharata war date

The Aihole inscription, found in a Jain temple in Karnataka, praises Chālukya king Pulakeśin II and provides key evidence for Kali Yuga's date. However, a single reference to Bhārata has sparked controversy, with two interpretations: it refers to either Kali Yuga's start or the Mahābhārata war's start.

Two researchers used the Aihole inscription to date the Mahābhārata: one (Chandru Ramesh) linked Kali Yuga's date to the war, placing it at 3101 BCE (Kali Yuga's actual start), and another (Vedveer Arya) interpreted it as the war's date, placing it at 3162 BCE. Both are incorrect. This article clarifies the inscription's meaning through word-by-word analysis and allied inputs.

Two verses of this inscription, numbered 33 and 34 give the date of the Jain temple built by Ravikīrti. The importance of the verse is that it gives the time in both Kali years and the Śaka years. The date related part of the inscription as given in Indian Antiquary is shown in Fig.1.^[i]

Fig.1. Date of the Aihole inscription

The underlined word in Fig.1, “Bhāratādāhāvāditah”, is disputed. What does this mean? From the time of Mahābhārata war?  Or from some other event of the Bhārata?

This verse was analysed by Kota Venkatāchelam who suggested a correction of “shateshu” in verse 33 to “gateshu”. But he assumed that the verse refers to Mahābhārata time and deducted 37 years (not mentioned in the verse) to arrive at the Mahābhārata date as 3138 BCE which has been picked out by a few researchers.^[ii] There is no basis for the 37-year gap between Kali Yuga and the war, when the Mahābhārata has stated clearly about a gap of 35 years. Kali Yuga started on the 36^th year after the war.

Let us now examine the verse to know the time period given and keep the disputed “Bhāratādāhāvāditah” at the end of the decipherment.

Verse 33:

Trimśatsu = 30

trisahasreṣu = 3000

Bhāratāt dāha avādita = (to be translated at the end)

Sapta abda śatayukteṣu = 700

Gateṣu = gone

abdeṣu pancasu = 5 years

Verse 34:

Pancāśatsu = 50

Kalaukāle = in Kali’s Time (7th case)

ṣadsu = 6

pancaśatāsu = 500

Samāsu = putting together, aggregation, conjunction, combination, connection, union, totality. (Stem:  samāsa: masculine vocative singular)

samatitāsu = samatIta = gone or passed by

Śakānām = of the Śaka (6^th case)

Api – unto, on

bhubhujām = king (accusative)

Meaning:

Trimśatsu (30) trisahasreṣu (3000) Sapta abda śatayukteṣu (700) abdeṣu pancasu (5)

Gateṣu Kalaukāle (having gone in Kali Kaala) = 3735 years gone in Kali Kāla

Pancāśatsu (50) ṣadsu (6) pancaśatāsu (500) Samāsu samatitāsu Śakānāmapi = 556 years having gone in the Śaka era.

Kali years = 3735

Śaka years = 556

Kali years – Śaka years = 3735 – 556 = 3179

3179 are the elapsed years before the beginning of Śālivāhana Śaka! So, the Śaka mentioned in the inscription is Śālivāhana Śaka.

Deducting 78 CE when this Śaka began = 3179 – 78 = 3101 BCE = Kali Yuga begin date.

Thus, this inscription makes a clear statement on the elapsed Kali years and the elapsed years in Śālivāhana Śaka. The Kali age mentioned as “Bhāratādāhāvāditah” doesn’t refer to the end of the Mahābhārata war. Then what does it mean?

Let us split the word.

Bhāratāt = singular, masculine, 5^th case = from Bhārata, a reference to Yudhiṣṭhira, the foremost among the Bhārata-s.

Dāha = √dah, burning, combustion, internal heat. (Also means ‘place of cremation’. There is something called, “Dāha-bali” mentioned in Garuda Purāna, which is pinda offered to the deceased at the time of cremation. Dāha is associated with cremation agni.)

Fig 2: Sanskrit Dictionary meaning

Bhāratāt Dāha reminds us of the final fire deposited within the body of Yudhiṣṭhira at the Prājāpatyaṃ Yajna when he gave up everything. It doesn’t mean war.

The last word is vādita.

vādita = spoken or declared

The meaning is complete.

Bhāratāt Dah (√dah) vādita = from (the time) Bhārata declared that they consumed (reposited) the fire (within by Prājāpatyaṃ yajna).

This is a clear indication of the abdication of the throne by Yudhiṣṭhira that took place at the beginning of Kali Yuga.

How the Bhārata-s consumed Agni

Srimad Bhagavatam says that Yudhiṣṭhira conducted “prājāpatyāṁ” by which he placed Agni within himself![iii]

prājāpatyāṁ nirūpyeṣṭim

agnīn apibad īśvaraḥ

prājāpatyām — Prājāpatya sacrifice;

nirūpya — having performed;

iṣṭim — goal;

agnīn — fire;

apibat — placed in himself;

īśvaraḥ — capable.

Meaning: Yudhiṣṭhira performed a Prājāpatyam yajna and placed in himself the fire for quitting household life.

His brothers, on seeing Kali’s Adharma everywhere followed his footsteps by doing the same yajna.[iv]

Thus, all the Pandava-s (Bhārata-s) had done the Prājāpatyaṃ yajna to quit the householder dharma and become Sadhus.

A unique feature of Prājāpatyaṃ yajna as given in Yajur Veda and extoled by many luminaries such as sage Yajnavalkya and Bodhayana is that after relinquishing all the belongings, the doer of this yajna gives up his Agni too, but places it within himself.

As long as one is a householder, the sacrificial fire must be kept burning throughout life. Even when the Pāṇḍavas went to the forest, they took their Agni with them for daily Agnihotra. During their year of incognito living, their Agni was sent to Drupada's kingdom for maintenance. This Agni remains with oneself until death, when one's mortal remains are consumed by it.

For one who had relinquished his householder Dharma and embraced Sanyasa Dharma by doing the Prājāpatyaṃ yajna, the Agni that is going to consume his mortal remains would be placed within oneself! It is like self- cremating and doing one’s last rites by oneself. All the Pandava brothers had done this by Prājāpatyaṃ Yajna as soon as Kali Yuga started.

This information is contained in Aihole inscription!

The Aihole inscription stands as a solid proof for linking the abdication with the beginning of Kali Yuga.

It must be noted that the Bhārata war year isn't stated in any inscription. Kali Yuga year is the anchor for Time, not the Mahābhārata war date. Researchers should correct this misinterpretation. Readers should learn the correct interpretations and facts about Kali Yuga's date.

---

[i] Indian Antiquary, Vol 5, p.70

[ii] Pandit Kota Venkatachelam, “The Age of the Mahabharata War” pp.55-56

[iii] Srimad Bhagavatam: 1-15 -39

[iv] Srimad Bhagavatam: 1-15-45

How Western Astronomy differs from Vedic Astronomy (Part 7 of the Mahabharata Series)

 In Part 7 of the Mahābhārata Series, I'll explain why Western astronomy isn't suitable for dating. It uses shifting rasi-s, altering Aries' starting point, causing 3067 BCE researchers to place Aries' start in Rohiṇī and 5561 BCE researchers in Mithuna. In contrast, Vedic astronomy's Aries position and to and fro computations are provided for comparison. Our horoscopes and festivals are based on this model. Please watch and share widely.

Moon-data not reliable in Astronomy simulators (Part 6 of the Mahabharata Series)

 In the 6th part of the Mahābhārata series, I'll present evidence on why astronomy simulators aren't suitable for dating epics. NASA's ephemeris moon data and eclipse data diverge from reality pre-1800 CE. Simulator makers themselves don't guarantee reliability due to earth's and moon's unpredictable movements. The error margin is 10% by 500 BCE. Just imagine the errors 5000 years ago!

Unfortunately, these commercial, hobbyist simulators are used for serious research in India, specifically for sensitive research like Mahābhārata dating. Please watch the video and share widely.

Epigraphic evidence to prove unsuitability of Astronomy Simulators (Part 5 of the Mahabharata Series)

 In the 5th part of the Mahabharata series, I'm presenting two inscriptions, one from 400 years ago and another from 1000 years ago, to demonstrate that they don't match with NASA data. I also prove through these inscriptions that the moon data is behind by 26 degrees even 400 years ago. By 1000 years ago, the moon rise timing itself varied from the ephemeris data. 

The reason was a simple extrapolation of the current data to past dates in the ephemeris, while the ayanamsa wasn't a standard one but changed from time to time. Ayanamsa being the crucial determinant of planetary position in Vedic astronomy, I'm highlighting the defect in the accusation against me for using Surya Siddhanta ayanamsa for Mahabharata time. Watch and share widely.

Unsuitability of Astronomy Simulators (Part 4 of the Mahabharata Series)

 In the 4th part of the Mahabharata series, I've highlighted why astronomy simulators are unsuitable for dating the Mahabharata. By comparing screenshots from simulators used by researchers who propose 3067 BCE, I've shown that the moon's position varies across simulators. The Vernal equinox also shifts significantly, contradicting Shabda Pramana.

I've also pointed out that these simulators don't use the sidereal year, which is used in our Vedic society. The sidereal year is longer than the Julian or Gregorian year used by these simulators. This means dates given by researchers using astronomy simulators fall short of the actual sidereal days used by Vyasa.

Methodology of Mahabharata Research (Part 3 of the Mahabharata Series)

 This is the 3rd part of the Mahabharata series, outlining the methodology used to determine the date of the Mahabharata war. Analysis reveals that astrology simulators, specifically Surya Siddhanta, are more reliable for dating the war than astronomy simulators. The choice of simulator is critical, and its reliability is tested through planetary conjunctions, such as the super conjunction at the start of Kali Yuga when Krishna departed. Surya Siddhanta's ayanamsa accurately simulates this event, making it the preferred choice. The next part will explain why astronomy simulators are unsuitable for dating the Mahabharata.

Method of Mahabharata research (Part 2 of the Mahabharata Series)

 In the 2nd part of the Mahabharata Series, the research methodology is discussed. It involves collecting data, applying relevant subject knowledge for analysis, and categorizing data into primary and secondary sources (as per Western methods) and into 6 Pramana-s (as per Vedic methods).

This rigorous approach differs from the 'pick-and-fit' unscientific method used by others. It enables the identification of relevant data and eliminates irrelevant factors, such as the Epoch of Arundhati, ensuring a more accurate understanding of the Mahabharata.

Ganesha Moment (Mahabharata Series -1)

I just started a video series on validating the year of the Mahabharata war as 3136 BCE. The first part is posted here which is about "Ganesha Moment". Why Lord Ganesha was made a scribe for writing the Mahabharata by Veda Vyasa and what it means to us are discussed in this part.

The question of whether there are interpolations in the Mahabharata is answered through the "Ganesha Moment". Please watch, download and share widely. Other parts will be posted one by one mostly on a daily basis.