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 non-existent 13-day Twin eclipses (Part 30 of the Mahabharata series)

 In the 30th part of the Mahabharata series, I've explained why the claim of 13-day twin eclipses by researchers is irrelevant. Dr. S. Balakrishna's interpretation of Trayodashi tithi as the 13th Julian day led to this misconception. He misinterpreted Amavasya and Pournami in Trayodashi as twin eclipses separated by 13 Julian days.

Unfortunately, most researchers followed this view. I'm highlighting issues with the 13-day twin eclipse proposed by the 3162 BCE researcher and triple eclipses by the 3067 BCE researcher.

The latter's second eclipse, picked from Vana parvan, was assumed to be in Upapalavya in Udhyoga Parvan - a clear discrepancy. Other researchers, like the 5561 BCE and ‘Dwaraka- in-Dholavira’ researchers are not the only people giving you hearty laugh, here are others too, amusing you with funny interpretations. Watch the video and share widely.

Two consecutive Full-Moons in Krittika star (Part 29 of the Mahabharata series)

 In the 29th part of the Mahabharata series, the third anomalous event is discussed: two Full Moons occurring in the same star, Krittika. After the Amavasya in Trayodashi tithi, Vyasa observed the waxing moon phase and noticed the lunar disc appeared mark-less and dull, with decreasing tithis (Kshaya tithi). The phase ended in Krittika, unusual for Margashira month. This anomaly is linked to the comet event in Pushya nakshatra.

The first Full Moon in Krittika was eventless and it occurred soon after Krishna left for Hastinapura for the peace mission, but the second, following the comet, occurred in the same star. This caused a month to repeat, while the sun continued moving.

The moon's agni varna (fiery colour) is explained by comparing with the reddish moon seen in the USA in 2021 due to wildfire smoke. Bhishma missed noting the two Full Moons in Krittika, causing a time lag and Uttarayana shift.

This lag is evident in dates like Rama and Krishna's birthdates, which don't match their original - month- star-tithis. To know the details watch this video and share it widely.

Pournami in Trayodashi (Part 28 of the Mahabharata Series)

 In the 28th part of the Mahabharata series, the unusual Full Moon event of Pournami occurring on Trayodashi tithi is discussed. Vyasa refers to this happening in the same month, following the Trayodashi Amavasya. 

Unfortunately, Mahabharata researchers either treated these as twin eclipses or ignored the Full Moon in Trayodashi. 

The causes for these anomalous occurrences are deduced through Arthapatti, linking the Dhumaketu (comet) that 'stood' on Pushya day. It appears the comet broke apart and its fragments hit the Earth and Moon more vigorously, causing the Moon to jerk and move faster than normal. 

This led to Amavasya in Trayodashi. The faster pace continued, causing Pournami in Trayodashi. Thus, four tithis were lost. Bhishma deduced this and declared that Uttarayana would start on Shukla Ashtami the next year, instead of Shukla Trayodashi.

Amavasya in Trayodashi (Part 27 of the Mahabharata Series)

 The Trayodashi Amavasya phenomenon is indeed an intriguing aspect of the Mahabharata. According to Vyasa, this unusual occurrence happened when Amavasya didn't follow its normal course, instead appearing on the 13th lunar day (Trayodashi tithi). This anomaly was likely caused by a cosmic event on Pushya day in Karthika month, impacting the moon's movement, altering the sequence of tithis .

Key Points about Trayodashi Amavasya:

Unusual Occurrence: Amavasya typically doesn't occur on Trayodashi, making this event exceptional. The scientific reasons are given in the video.

Cause: Possibly a cosmic hit on the moon changed the lunar movement, affecting tithi sequences.

Bodhayana Amavasya: This type of Amavasya, occurring on a little earlier due to altered sequence, is named after Rishi Bodhayana, who framed rules for it.

Some researchers mistakenly interpreted Trayodashi tithi as the 13th solar day, leading to incorrect conclusions about solar eclipses. However, Vyasa's explicit statement and the word-by-word meaning of the verse clarify that there was no eclipse on that day. It also shows that Amavasya didn't occur on Jyeshtha nakshatra.

Did Rahu slip away from its position? (Part 26 of the Mahabharata Series)

In the 26th part of the Mahabharata series, the 5th nimitta of Karna is discussed. Karna mentioned Rahu moving towards the Sun, which some researchers interpret as evidence for an eclipse. However, this interpretation is disputed from a logical point of view.

At the beginning of Kaliyuga, when Krishna left (36th year after the war), Rahu was in Kanya rashi. Based on the Saros cycle, the Rahu-Ketu axis in Kanya-Meena rashi would have existed during the war. Rahu could've moved slightly around Kanya rashi but couldn't have reached Vrischika rashi (where Karthika Maasa occurs).

This contradicts claims by 3067 BCE researchers that twin or triple eclipses occurred in Karthika and Margashira, which seems impossible given Rahu's position.

The movement of Rahu towards the Sun is explained using a diagram, showing such movement would require Rahu to move clockwise (against nature), shifting the Moon's orbit and causing it to transgress its path, leading to Amavasya in Trayodashi.

The Mark on the Moon shifted its position (Part 25 of the Mahabharata series)

In Part 25 of the Mahabharata series, the 4th nimitta of Karṇa is discussed, focusing on the mark on the moon that had shifted its position. Most researchers interpret this as a lunar eclipse, linking it to "Triple eclipses". I highlight the absurdity of this claim by examining the versions of three researchers (3067 BCE and 3162 BCE).

Further analysis points to a probable region on the lunar surface where a mark was seen. This aligns with the recent discovery of the Second Moon (2024 PT5), a lunar ejecta matching Apollo 14 samples from the Moon's Highland region. This is likely the same location where Karṇa and Vyāsa noticed a sudden mark on Kārttika Pūṣya night.

Vyāsa's reported Dhūmaketu likely hit the Moon, visible as a mark on the plain region of the lunar disc

Karana -tithi jumped (Part 24 of the Mahabharata Series)

In the 24th part of the Mahabharata series, Karna tells Krishna the 3rd nimitta (omen). He mentions that Gara Karana, one of the five angas of Panchanga, is afflicting Chitra Nakshatra. This implies a shift in tithi (lunar day), suggesting Amavasya would occur on the 5th day from their conversation (which is in Uttara Phalguni nakshatra).

However, Krishna replies that Amavasya would occur on the 7th day from then, in Jyeshta nakshatra.

This anomaly is echoed by Vyasa, who notes the Moon "transgressed" Chitra. The word "transgressed" implies unusual lunar movement.

The explanation: Karna's prediction placed Amavasya earlier than expected, based on the Moon's phases.

Can Mars retrograde where the Sun is present? (Part 23 of the MB series)

In the 23rd part of the Mahabharata series, the 2nd planetary nimitta told by Karna to Krishna is discussed. Karna said that Mars made a vakri movement from Jyeshtha to Anuradha. This is an anomalous observation because, the month being Kartika, the Sun was also there in Scorpio, and Mars placed in Jyeshtha in Scorpio cannot make a vakri movement. 

After explaining astronomically why it cannot do so, I am pointing out the versions of four Mahabharata researchers (3067 BCE, 3162 BCE, and 5561 BCE) on the funny explanations given by them. But the fact remains Mars made a rightward swing at the time the comet 'stood' on Pushya, which will be explained later in the series.

Saturn in Rohini -the most mis-interpreted verse (Part 22 of the Mahabharata Series)

 In the 22nd part of the Mahabharata series, the first planetary nimitta told by Karna to Krishna soon after the comet 'stood' on Pushya is discussed. This nimitta is the most misinterpreted verse as the graha of Rohini, mentioned in the verse, is ignored by almost all researchers. 

A similar verse appears in another chapter and also in the Valmiki Ramayana. It's about Saturn afflicting Rohini's graha, which is Moon, representing the living beings. This planetary position becomes a nimitta because this position affects the well-being of all living things, and therefore Vyasa brought in Prajapati, the lord of the living beings, and Rohini-associated Moon, that stands for living beings.

But unfortunately, all the other researchers did the 'pick and fit' method and either looked for Saturn in Rohini or some planet in Rohini. Expectedly, this gave various dates. Request the viewers to watch this video to understand the fundamentals of astrological terms used in the Mahabharata.

A comet 'stood' on Pushya (Part 21 of the Mahabharata Series)

 In the 21st part of the Mahabharata series, an important verse of the Mahabharata which solves all the issues around the date of the war is discussed. As we proceed with the sequence of events since Krishna left for Hastinapura, it was found that the peace mission failed and Duryodhana declared on the pushya day that he was going to anoint Bhishma as the commandar in chief and start for the war.

At the time of anointing, bad nimittas were seen and heard. One of them was about a comet which just 'stood' on Pushya implying that it was last seen on Pushya day and went missing thereafter. Five days after that, on Uttara Phalguni day Krishna met Karna when Karna anxiosuly talked about the bad nimittas seen of which five were odd planetary nimittas which require Lord Ganesha's comprehension power. Those will be discussed one by one in the upcoming parts.

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.

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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.