Ramayana – 4: Vishvamitra takes Rama and Lakshmana to the forest.

After describing the birth of Rama and his boyhood, Valmiki introduces sage Vishvamitra. The sage came to the court of king Dasaratha asking him to send Rama with him for just 10 days of the Vedic ritual that he was going to do in the forest (VR: 1-19-18a). Dasaratha was greatly perturbed that he resisted by saying that Rama was less than 16 years of age, and he could not see warring aptitude in him (VR: 1-20-2).

This raises the scope to determine the age of Rama when he accompanied Vishwamitra. It is also important to know his age at this time because soon he was going to marry Sita. Dasaratha doesn’t say his exact age but only made it known that he was less than 16 years.

Cross-referentially, there is another context in which we get a clue on his age when he was with Vishvamitra. This appears in Aranya Kanda when Mareecha was trying to discourage Ravana from abducting Sita. While describing the valour of Rama, Mareecha told Ravana how Vishvamitra asked Dasaratha to send Rama with him for which Dasaratha replied that Rama was less than 12 years of age (VR: 1-38-6).

In support of this, Mareecha also said that Rama had not yet developed the signs of adulthood at that time such as moustache – which could not be so if he was close to 16 years. Therefore, Mareecha’s version of Rama’s age as less than 12 is reliable. But how old he was at that time is not clearly stated in these two contexts. Let us reconstruct the events after Rama left with Vishvamitra to know if any information of date is available.

The sequence of days after leaving Ayodhya

Let us first list down the sequence of the days since Rama left with Vishvamitra. This travel culminated at Mithila where he broke the Shiva Dhanush. In that context, the proposed star of the marriage day was mentioned. This gives us the limit from which we can trace backwards the days and dates of Rama’s travel with Vishvamitra. For that we must first list down the sequence of days.

·       After leaving Ayodhya, the sage and the two princes spent the 1^st night on the banks of river Sarayu.

·       The second night was spent between Sarayu and Ganga.

·       On the 3^rd day, they crossed the river Ganga when Vishvamitra told Rama about Tataka. On reaching the forest of Tataka on the 3^rd day, Rama killed her. That night they slept in the forest.

·       On the 4^th day they reached Siddhashrama, the hermitage of Vishvamitra.

·       From the morning of the 5^th day the Vedic ritual of Vishvamitra started.

·       It went on for 6 days and 6 nights.

·       By the time the ritual ended, the 10^th night of the stay of the Princes outside Ayodhya was over.

·       The next morning, i.e., on the 11^th day, they all started for Mithila.

·       On the 11^th night they stayed on the banks of the river Sona.

·       On the 12^th day, they continued the travel when Vishvamitra told the story of Ganga, Kartikeya and Sagara.

·       On the 13^th day they crossed the river Ganga and reached a city called Vishaala.

·       They were greeted by king Sumati of Vishaala.

·       On the 14^th day, they reached Mithila.

·       On the same day, Rama stepped into the hermitage of sage Gautama and redeemed Ahalya from the curse.

·       On the same day, they were received by king Janaka of Mithila.

·       On the next day, (15^th day), Rama broke the bow of Shiva.

·       Messengers were sent to Ayodhya to inform Dasaratha. The messengers travelled for three nights.

·       This can be construed as the night of 15^th, 16^th and 17^th.

·       On the 18^th day morning the messengers delivered the happy news.

·       Dasaratha started and travelled for 4 days. This can be counted as the 19^th, 20^th, 21^st and 22^nd days.

·       On the 23^rd day the two kings exchanged pleasantries and informed each other of their respective lineages.

·       On the same day, after this talk, king Janaka said that the day was Magha. The marriage could be conducted on the third day from that day, i.e., on Uttara Phalguni day (VR: 1-71-24).

This is the most crucial input to decipher the date. In the next sarga, king Janaka refers to the star of the wedding day that both Purva Phalguni and Uttara Phalguni were present on that day.

उत्तरे दिवसे ब्रह्मन् फल्गुनीभ्यां मनीषिणः |

वैवाहिकं प्रशंसन्ति भगो यत्र प्रजापतिः || १-७२-१३

(Meaning: Oh, Brahman, the savants acclaim that part of the day as the best for wedding ceremonies when both of the pre-Phalguni and post-Phalguni stars are available, and on such a time where post-Phalguni is ruling, for which Bhaga is the presiding deity for progeny..." So said Janaka to the marriage party. [1-72-13])

The presence of Purva Phalguni at the beginning of the day and of Uttara Phalguni following it during the day is a pre-condition to locate the day of wedding of Rama and Sita.

How to find it out?

(Cont’d)

Ramayana – 3: Birth of Rama

There is ample evidence in Valmiki Ramayana stating that Rama was born in Spring season (Vasanta ritu) which coincides with the month of Caitra. Here is a sequence of events starting from Vasanta ritu three years before Rama was born. The sage Rishyasringa was brought to the kingdom by Dasaratha. When Vasanta ritu started the preparation for the Aśvamedha yajna was also started.

ततः काले बहुतिथे कस्मिंश्चित्सुमनोहरे |

वसन्ते समनुप्राप्ते राज्ञो यष्टुं मनोऽभवत् ||१-१२-१

{Meaning: After a lapse, some time when the spring season has come the king Dasaratha desired to perform the Vedic ritual (1-12-1)}

The preparation went on for a year at the end of which the ritual of the Aśvamedha was started. This also happened in the Vasanta ritu, says Ramayana.

पुनः प्राप्ते वसन्ते तु पूर्णः संवत्सरोऽभवत् |

प्रसवार्थं गतो यष्टुं हयमेधेन वीर्यवान् || १-१३-१

{Meaning: On completion of one full year another springtime arrived, and then Dasaratha a determined one to beget progeny by performing the Horse Ritual entered the ritual hall. (1-13-1)

The ritual of letting out the horse went on for a year at the end of which the horse returned to the ritual hall.

अथ संवत्सरे पूर्णे तस्मिन् प्राप्ते तुरंगमे |

सरय्वाश्चोत्तरे तीरे राज्ञो यज्ञोऽभ्यवर्तत || १-१४-१

{Meaning: Then after the completion of one year and on regaining the ritual horse, the emperor Dasaratha commenced his Vedic Ritual on the northern banks of River Sarayu. (1-14-1)}

By now the next Vasanta season had commenced when the final Yajna was done for three days. By that yajna Dasaratha got rid of his sins (1-14-58) and commenced the Putrakameshti yajna performed by Rishyasringa. The Yajna Purusha appeared from that yajna and offered a vessel of “Pāyasam”.

The narration further continues with how the Pāyasam was distributed among the three queens of Dasaratha. All these had happened in immediate succession in the Vasanta ritu. (Aśvamedha, Putrakameshti and the drinking of Pāyasam by the three queens of Dasaratha).

Upon completion of the yajna (Putrakameshti) six ritu-s passed by and in the twelfth month which happened to be Caitra month, Rama was born. From the previous Vasanta ritu when the yajna was done and the Pāyasam was drunk, six ritu-s had gone by. Once again it was the time of Vasanta ritu. That is the deduction from Ramayana.

ततो यज्ञे समाप्ते तु ऋतूनां षट् समत्ययुः |

ततश्च द्वादशे मासे चैत्रे नावमिके तिथौ || १-१८-८

{Meaning: On completion of the ritual, six seasons have passed by; then in the twelfth month, i.e., in Caitra masa, and on the ninth tithi of that Caitra month (1-18-8)}

Valmiki continues to say,

नक्षत्रेऽदितिदैवत्ये स्वोच्चसंस्थेषु पंचसु |

ग्रहेषु कर्कटे लग्ने वाक्पताविंदुना सह || १-१८-९

{Meaning: The star was that of Aditi Devata; five planets were in their own exalted positions; the planet Jupiter known as Vākpati (Lord of Speech) was with the Moon in the rising lagna of Karkataka (Cancer lagna) (1-18-9)}

In such a combination, Bhagawan Jagannatha was born to Kausalya.

Punarvasu was the star of Aditi. Kataka lagna indicates noon time for the month of Caitra. ‘Svocchasamtheshu pancasu’ indicates that five planets were in their respective exalted positions. Of them, Jupiter is singled out as the Lord of Speech joining Moon in Kataka. The specific mention of Jupiter is perhaps to emphasise Gaja Kesari Yoga formed by the conjunction of Jupiter and the Moon. This yoga is indicative of wisdom and power. By specifically mentioning Jupiter as Vākpati, Valmiki seems to emphasize Rama’s special ability to speak cleverly and correctly.

Sun, Jupiter, Saturn, Mars, and Venus were the five planets exalted in the horoscope of Rama which is produced below. The two left out planets were Mercury and Moon (leaving alone the nodes) of which Moon occupies its own house. Mercury’s position is not mentioned, but the simulated horoscope shows it in debility and also its recovery from debility by having joined the exalted Venus which causes Neecha Bhanga Raja Yoga for Mercury. In traditional discourse, Mercury is placed in Aries along with the Sun. Ketu was in the 12^th according to elders, which means Rahu was in the 6^th house.  As written earlier, the exact position of Rahu and Ketu (the lunar nodes) cannot be simulated due to the change in their positions at the time of comet-hit in 3136 BCE.

The year was Parābhava and the weekday was Monday. The Sun was exalted in the 10^th house (Aries). Moon in Punarvasu in Kataka indicates that it was in the 4th pada of Punarvasu.

From the birth details, it is deduced that Rama was born in Mars Bhukti in Jupiter Maha dasa. Four years of Jupiter Maha dasa were remaining at his birth.

The peculiar reference to six seasons in pre-natal state looks odd but appears resolved once we look at the simulation. He was born in Nija māsa, with an additional Caitra having gone by as Adhika māsa. The Yajna rituals and the drinking of Pāyasam have occurred in the first month of Vasanta ritu. Conception might have taken in the second month of the Vasanta ritu.  This leaves out five seasons (10 months) for pregnancy- term. The Adhika māsa also got added towards the end of the term. On the 12^th month, which was Nija Caitra, Rama was born at Abhijit Muhurta (noon time in Ayodhya) in Kataka lagna.

Birth of brothers of Rama

Next day morning, when Pushya was running, Bharata was born in Meena lagna (VR: 1-18-15). This lagna appears before sunrise in Caitra māsa. So, the weekday was Monday, as it was for Rama. Meena lagna was occupied by exalted Venus and debilitated Mercury. All the planets were in the same houses as were for Rama, but interpretation will vary as the lagna varies. The birth star was Pushya, making Saturn Maha Dasa as his birth time dasa. He was born in Moon Bhukti. His birth date was 10^th January, 5114 BCE. Parābhava was the year of birth and the tithi was Shukla Navami only.

The twins of Sumitra, namely, Lakshmana and Shatrughna were born at noon time on the day after Rama’s birth in the star of the serpents (Aslesha) in the sign occupied by them (Kataka lagna) in Shukla Dasami (VR: 1-18-15). Simulation shows that it was 10th January, 5114 BCE on a Tuesday.

Simulation also shows Simha lagna (Leo) when Aslesha began, but it was Kataka lagna as per Valmiki Ramayana. This simulation is based on “Swiss ephemeris” and the observations of modern planetariums. Lagna advancing quickly from Kataka to Simha in the simulation for the year 5114 BCE means the software treats the point of Kataka – Simha as perihelion in 5114 BCE. That it was not so is the message from Ramayana of Kataka lagna when the moon had entered Aslesha.

Today this region in the zodiac marks the aphelion of the earth’s orbit; perihelion is at Sagittarius and Capricorn. The earth (lagna) moves slowly in Kataka- Simha (aphelion) but faster in Dhanush and Makara rasi (perihelion). The same pattern had existed in Rama’s time is what we understand from the birth of the twin brothers of Rama in Aslesha in Kataka lagna. The simulation showing advancement in lagna by one and a half hours is the result of continuous precession used by the simulators by which the earth’s orbit itself rotates completely. In reality it is not so, is the revelation from this input from Valmiki Ramayana.

(I wrote what I understood of the motions in lagna. Any other scientific explanation for why the simulator fails to show the birth of the twins in Kataka lagna in Aslesha is welcome.)

The date of birth of Lakshmana and Shatrughna was 10^th January, 5114 BCE, in Parābhava year. They were born in Mercury Bhukti in Mercury Maha Dasa.

The Maha Dasa period (approximate to the extent of difference of few months) is as follows for the brothers:

Rama: Jupiter Maha Dasa till 4 years of age. After that Saturn Maha Dasa until his 23^rd year.

Bharata: Saturn Maha Dasa till 12 years of age. After that Mercury Maha Dasa till 29th  year.

Lakshmana and Shatrughna: Mercury Maha Dasa till 17 years of age. After that Ketu Maha Dasa till 24 years of age.

The brothers experienced a joyful boyhood time until sage Vishvamitra entered their life.

(Cont’d)

Ramayana -2: Loss of a tithi before the Mahabharata war reflected in the mismatch of Rama’s tithi-star

The present-day alignment between tithi and star did not exist before the Mahabharata war commenced. Some strange observations were made by Vyasa on the shift in the Amavasya in the month of Karthika and the Full Moon occurring for the second consecutive month in the Krittika star. The breaking away of a comet (Dhumaketu) on the day of Pushya in Karthika month resulted in the fragments hitting the earth and the moon simultaneously. The impact on the moon was tremendous that its orbit got disturbed with the nodes shifting their locations.

The above illustration represents how the change of tithi occurred. It occurred on 2^nd September, 3136 BCE, in the Karthika month before the war. Vyasa referred to “Dhumaketur mahaghorah Pushyam Akramya tishtathi” (MB: 6-3-12b). On the day of Pushya, a comet afflicted. The anointment of Bhishma as the commander-in-chief of the Kauravas got affected due to the rain of fragments and associated changes in the atmosphere with the excess release of NOx from the cosmic impact causing everything red in the surroundings.

The affliction to the moon is mentioned as “Somasya lakshma vyavrittam” (5.141.10 and 6-2-32). It means the dark spot on the disc of the moon changed its position. This was a reference to the appearance of a fresh spot on the spotless region of the moon of Krishna Shashti. When they saw the moon rising around midnight, it appeared like Saptami moon! In other words, Shashti became Saptami. The change in Karana (Karana is half of tithi) is also mentioned in the Mahabharata indicating the abrupt change of tithi. As a result, the moon joined the Sun to cause Amavasya on Trayodaśī tithi itself. This change is also immortalized into a story that many Tamil speaking people are aware of (in the context of Krishna starting to do Tarpan well before Amavasya by which the Sun and the Moon arrived early to ask Krishna why he was doing tarpan even before they joined for Amavasya. This episode is included in the Tamil movie “Karnan”. This episode is mentioned in Jyothish texts in the context of how Bodhayana Amavasya started).

The change of tithi became possible because of the change in the orbit of the moon hit by the comet. Rahu (ascending node) shifted in the opposite direction as a result. Rahu and Ketu (known as nodes representing the ascending and descending nodes in the lunar orbit) move in an anti-clockwise direction in the zodiac whereas all the planets including the sun and the moon move in the clockwise direction. The hit on the moon caused a tremble in the lunar orbit in such a way that Rahu shifted towards the Sun in clockwise direction thereby causing the Moon to move to a forward position quicker than normal.

In the illustration, the lunar orbit is shown in red colour. After getting hit by the comet-pieces from the direction of Cancer (Kataka where Pushya is located), the orbit got disturbed in such a way that Rahu (R-1) got shifted to R-2 in the clockwise direction (dotted circle in blue). The moon, thus pushed into a newer position was closer to the sun in its orbit than normal and reached Amavasya position on Trayodaśī tithi itself.

This caused the loss of one tithi. What was Trayodaśī was Amavasya! Thereafter the new position and alignment caused the Amavasya to occur a little earlier at least three or four times in a year. This was codified by Bodhayana Maharishi such that this earlier Amavasya came to be recognized as Bodhayana Amavasya. When the Amavasya starts on the evening of Caturdaśī tithi and ends before sunset on the Amavasya tithi, that is called Bodhayana Amavasya. The missed tithi during the comet-hit has made this earlier occurrence of Amavasya every now and then even now.

Today, past dates are simulated by extrapolating the current alignment backwards. The mismatch between tithi and star as it exists today will be reflected in the date of Rama, that came before the Mahabharata date. Shukla Navami coinciding with Punarvasu in the month of Mesha can never be simulated with our software due to the loss of tithi suffered during the Mahabharata time. Certainly, it will be one tithi less for the birth date of Rama. This is palpable when I tried to simulate the Panchanga features and planetary positions as well in Jhora simulator. The combinations did exist together on 9^th January, 5114 BCE with the only exception to Navami tithi. It was one tithi less.

The simulation showed that the month was Nija Caitra (following Adhika Caitra) with the Sun well inside the Mesha rasi close to the degree of exaltation with other planetary positions exactly as told by Valmiki. The Lagna was simulated for mid-noon (Abhijit Muhurta) in Ayodhya for that day and it perfectly showed Punarvasu having entered Kataka rasi, in its last Pada. Sun, Mars, Venus, Jupiter, and Saturn were in exalted positions. Saturn in opposition to the Sun will be in retrograde motion. It was indeed so in Vrischika Rasi (Scorpio). In astrological terms we consider retrogression as having made the planet move to the previous sign. By this, Saturn is deemed to be in Libra, its sign of exaltation. Valmiki had meant that only.

If on the other hand, someone insists that Saturn should have been in Libra to fulfil the version of Valmiki, it means that Saturn is in Kanya rasi (Virgo) which is not a sign of exaltation. Therefore, Saturn in Scorpio was the original position at Rama’s birth which was treated as having regressed into Libra.

The position of the nodes also got changed due to the mishap on the moon before the Mahabharata war. The impact caused the nodes to shift to a new position in a clockwise direction. (Thereafter, they however continued with their anti-clockwise motion). How much they moved forward on that fateful day is not known. So, the original location of the nodes at Rama’s birth must have been a little backward in the zodiac. In the traditional version of the analysis of Rama’s horoscope taught to students (including me) was to place Ketu in Gemini (12^th house) and Rahu in Sagittarius.

Rama’s horoscope

The only major deviation is Shukla Ashtami – the causes for it have already been explained. Shukla Ashtami must be taken as Shukla Navami. Every tithi simulated in the period of Rama must be added with an extra tithi.

For Shukla Navami to occur on 9^th January, 5114 BCE, the Sun was in 29^th degree of Pisces (Revati) when the Amavasya took place. The 1^st tithi was on the 30^th degree of Pisces (Revati last degree), 2^nd tithi in Ashwini and so on. By the time the moon entered Punarvasu, the Sun also had entered Mesha. The tithi on Punarvasu appears as Ashtami because this was extrapolated from the current tithi-star alignment with a loss of a tithi 5000 years ago.

The tithi-star mismatch in Rama’s date offers a remarkable proof for the later day loss of a tithi. For all the dates of Ramayana to be simulated in the upcoming parts, the simulation must be done for the previous tithi so that it will be the desired tithi in the analysis. For example, Indrajit was killed on a Krishna Caturdaśī as per Valmiki. I will be simulating the Krishna Trayodaśī as that will be Caturdaśī.

A word on the ayanamsa used. Both the planetary and Panchanga combinations for Rama’s date appeared only with Drik Siddhanta blended with Lahiri ayanamsa. The Surya Siddhanta model did not produce the results though the Surya Siddhanta ayanamsa was almost close to what we have now. So, it confirms my deduction from Tamil sources on the date of Ramayana coinciding with the end of the 1^st Sangam age and the beginning of the 2^nd Sangam Age. Kavātapuram, the capital of the 2^nd Sangam Age finds mention in Valmiki Ramayana (VR: 4-41-19)

It also shows that in the oscillatory model of Surya Siddhanta, we are on the same side of the oscillation, facing the same part of the sky, particularly the same Northern Star, namely, Dhruva Nakshatra (Polaris) in the Shishumara (Ursa Minor) constellation, as it were during Rama’s time; Equinox at almost the same part of the sky and the seasons like how it is now. Rama Rajya started almost around the same time in the previous cycle; It is repeated now with the re-establishment of Rama’s abode in Ayodhya!

Back to dating work, having explained the major issue in finding the birth date of Sri Rama, let me start giving the timeline of events based on the inputs in the Ramayana.

 (Cont'd)

Ramayana -1: The issue of mismatch of tithi and birth star of Rama

A major difference between dating the Ramayana and the Mahabharata is that the year of the Mahabharata war is very much etched in our system of Time whereas Ramayana is not. The year of Krishna leaving his mortal coils forms the cut-off year as that year forms the beginning of Kali Yuga – the Time scale we continue to follow. 5124 years having gone by the month of Mesha (Aries) in the Gregorian year 2024 CE, the year of Krishna leaving the world is easily calculated to be 3101 BCE. The Mahabharata war occurred 35 years before that, as is known from Gandhari’s curse of destruction of the Vrishni-s on the 36^th year after the war. In four contexts, this duration has been mentioned in the Mahabharata thereby making it very clear that the war took place in 3136 BCE, thirty-five years before Krishna left.

The year name of the war is deduced as Krodhi – being the 36^th year before the first year of Kali Yuga (Pramathi). The Janamejaya grant found in the possession of the Bhimanakatte Mutt further reiterates the first year of Kali Yuga as Pramathi.

This advantage of cross referential inputs either by the year name or the year number is not available in the case of Ramayana. However, Valmiki gives valuable information on the location of six planets besides the name of the month, tithi and the star of the day and even the lagna of birth.

Of these, the month and tithi will join every year. The star also will join once in a few years and not every year because the time taken by the moon to cross a tithi differs from the time taken to cross a star. A tithi is slightly longer than a star. By the time the moon completes a round of the zodiac, the sun also has moved at the rate of one degree a day. It crosses a star in 13 days and 8 hours (approximately). By the time the moon completes one round around 27 stars, the sun would have crossed two stars. When the moon comes around to catch up with the sun, two stars are thus crossed additionally.

As a result, the star – tithi match of a particular combine will be different month after month. For example, Rama was born in Shukla Navami with the moon in the star Punarvasu. This combination will change in the next month with the same tithi advanced by two stars. Therefore, the month is important for a combination of tithi-star to be the same. The month is determined by the position of the Sun. The Sun was exalted at the time of Rama’s birth as per Valmiki, which means it was in Mesha (Aries).

The foremost crucial input from Ramayana is the combination of Shukla Navami tithi in Punarvasu with the Sun in Aries. In reality, it is impossible to see this combination.

The problem in tithi-star combination with the Sun in Aries

To understand the problem, let us know the terminologies used. The birth time tithi was Shukla Navami which means the Moon was in the 9^th tithi after Amavasya in that month. The moon joined Punarvasu on the day of Rama’s birth. Counting backwards to know when the Amavasya occurred in that scenario, we can know the position of the sun. Amavasya means conjunction of the sun and the moon. Once the moon leaves the sun (the disc of the sun is the limit), the 1^st tithi called Pratipat starts. Each tithi will cover each star though it need not be from the beginning of the star. A star means a span of 13 degrees and 20 minutes. A tithi crosses a little more of this span in a day.

When we count back the Navami tithi (9^th tithi) from Punarvasu star, the Amavasya must have occurred in Purva Bhadrapada. That means only if the Sun and the moon meet at Purva Bhadrapada, can the Navami tithi in Shukla paksha (waxing phase) coincide with Punarvasu star. This is shown in the following illustration.

In the above illustration, the topmost row represents the zodiacal signs. I have named only three signs which are relevant to our discussion. The second row shows the 27 stars. I started with Purva Bhadrapada because that is where the Amavasya occurred so that Shukla Navami can join Punarvasu (Pv). These two (tithi and star) are circled and highlighted. The Sun in Purva Bhadrapada or its further movement to Uttara Bhadrapada by the day of Shukla Navami –  makes it to be in Meena rasi (Pisces) only and not in Mesha rasi as told by Valmiki.

Assuming that the Sun was in the last degree of Purva Bhadrapada at the time of Amavasya, it would move 9 degrees in 9 days, i.e., at the time of Shukla Navami. That brings the Sun to the 9^th degree of Uttara Bhadrapada only. Four more degrees are there in Uttara Bhadrapada and 13.20 degrees are there in Revati, (the next star) which makes the Sun take 17 days to enter Mesha.

When we move the moon across the tithi-s, the next conjunction (Amavasya) occurs in Ashwini star, when the Sun will be very much in Mesha as stipulated by Valmiki, but the 9^th tithi doesn’t coincide with Punarvasu. Shashti will be running on Punarvasu and the star Magha (Ma) will coincide with Navami. (This combination appears in 2024 when the Sun will be in Mesha but Punarvasu will start in the afternoon of Shashti and end in Saptami.)

This is the issue.

To have the Sun Mesha at the time of Rama’s birth, we can’t have the tithi-star alignment. The alignment happens in Meena even now which has made people celebrate Sri Rama Navami in Meena month (Panguni) and not in Mesha (Chiṭṭirai). Seeing the impossibility to get the alignment, Sri Rangam temple observes the birth star of Rama in the month of Mesha. In many other places the Navami- Punarvasu combination in Meena maasa is treated as Rama’s birth date.

The issue is why this discrepancy is taking place. How did the alignment happen in Rama’s time and not now? If the alignment cannot be reproduced, how can we reproduce the exact date of Rama’s birth?

Readers would have seen many writers suggesting a date of Rama’s birth, claiming that they got it from the simulators. Ask them to show the tithi -star alignment with the Sun in Aries; they can’t show it because all of them use the western astronomy simulator which does not consider the tithi-star alignment. Almost all of them looked at the simulators to see the placement of the planets and suggested a date. But those in the know of astrology will understand that even a small change of a planetary position will give wrong time. This is the converse of the theory that if the birth time differs a little from the original, the resultant planetary position will not be correct. The Panchanga features such as tithi, star, weekday and lagna further tighten the time that one cannot suggest some date.

The question, however, remains why the tithi-star alignment does not happen.

(Cont’d)

Ramar sannidhi existed in Chidambaram Natarajar temple (My talk in Galatta channel)

 In an interview to Galatta Channel, I spoke about Rama and his temples in Tamilnadu. In that context I quoted the Prabhandam verse of Kulashekara Alwar on Rama referring to the presence of Rama with Maruti (Hanuman) in that temple. This Prabhandam of ten verses enshrine the entire Valmiki Ramayana including the Uttara Kanda. The temple and its location was known as Chitrakootam in these verses and also in the inscriptions. 

Today there is the sannidhi of Govindaraja Swamy having the Moolavar on the bed of Adisesha and the Utsavar in standing position. Readers may recall the information about my book Ramanuja Itihasa in which the 12th chapter is about the removal of Govindaraja Swamy Sannidhi by Kulottunga -II and the transfer of the Utsava Murti to Tirupati. The Moolavar was thrown into the sea and not recovered till date. But the Utsavar was brought back by Achyuta Raya who built the sannidhi for Govindaraja in the same place in the Natarajar temple and re-consecrated the deity which can be read in this blog. 

A sannidhi for Rama also had existed when the Alwar visited the temple. It must have been removed by Kulottunga-II. I am talking these details in this interview and also about how the kshetra was Chitrakootam, in memory of Rama and how the Deekshitars arrived at that kshetra with Nataraja Swamy. I am putting forth a suggestion to consecrate Rama in Pattabhisheka appearance within this shrine as a way to get relief from the problems the Deekshitars are facing.

Rama was genetically related to Cholas (My talk in Galatta Channel)

In connection with the Prana Pratistha of Shri Rama in the Janmasthan, I gave an interview to Galatta channel covering the following topics:

* Why so much fuss about Ram? * Is there really a Janmasthan of Ram in Ayodhya? * Why consecrate baby Ram? * Did Ram come to Tamilnadu? * Why should we take the chola claim of lineage from Rama as a historical fact? How were they genetically connected with Rama?

My talk in Sun News TV as a guest on live coverage of Prana Pratishtha

I was invited by Sun News TV channel to be a guest in their live coverage of Prana Pratistha of Bhagawan Shri Rama in his Janmasthan in Ayodhya on 22nd January 2024. They asked me a few questions for which some of my answers were muted - you can guess why. What was telecast is given in two videos below.

In this recorded version, I have spoken in the beginning and from 29 minutes onwards. I have spoken on Rama's connection to Tamilnadu, his temples in Tamilnadu right from his time, how Ravana was hated by Tamils and on Valmiki's knowledge of Tamil. 

In the next video you can hear me from 1.39 minutes onwards answering a question on what I think about the image of Rama. I started stating that I can see the image in three ways.

1. It fulfils the Saamudrika lakshana described for Rama by Hanuman to Sita in Ashoka Vana.

2. It signifies the home coming of Rama - that Rama is back in his birth place.

3. I quoted the version of the other guest in the programme that Rama lived lakhs of years ago in Treta Yuga which makes Rama a mythical and imagined character. So I talked about the two types of Yugas- namely Divya Yuga and Dharma Yuga in which Divya Yuga measured by planetary conjunction is not applicable to human life.

By then my voice was muted and we were not allowed to talk further and there was no proper closure of the talk either. After waiting for 45 minutes or so, we left the studio on being told that the programme involving us was over. I expected this but accepted their invitation to make my point. I did talk about how Ravana was hated by Tamils. I did talk about Rama as the ancestor of the Cholas and the like which this TV group could not have stomached. 

After I spoke about Ravana factor, my next answer about Skanda and how the Supreme court accepted the evidence from Skanda Purana in determining the location of Janmasthan which had actually pointed to the location of the Babri masjid was muted even before I could start giving the details. Facts cannot be hidden always. 

Now coming to the third point which I wanted to tell but couldn't tell was this:

In Dharma Yuga measurement, the amount of Dharma decides the Yuga.

If 3/4th of the Dharma is present, it is Treta Yuga. Rama lived in that kind of period. 

If 1/2 of Dharma is present, it is Dwapara Yuga.

If 1/4th of Dharma is present, it is Kali Yuga.

Now we are in Kali Yuga both in terms of amount of Dharma and in planetary measures. 

However, in Valmiki Ramayana, Maalyavaan, the maternal grandfather of Ravana had given a different point. He scolded Ravana that he was adharmic. In that context he said that when Dharma is high, there is Krita yuga. If Adharma is high, that is Kali Yuga. Maalyavaan said that Ravana was Adharmic and therefore there was Kali yuga then. In other words, in the so-called Treta yuga of Rama, the adharmic activities of Ravana brought Kali Yuga wherever he went. But wherever Rama went, there was Treta Yuga with 3/4th of Dharma.

Today Rama has come back to Ayodhya to his own palace. This means we now have Treta yuga in Kali Yuga. This beautiful idea of hope and positivity could not be told in this TV. 

However the listeners to All India Radio the opportunity to listen to me speak about this as I also got a call to talk in the live coverage of Prana Pratistha in AIR on that day. I answered two questions - one about this yuga issue and Rama's birth year. The audio clippings of my talk are available but I have no idea of how to make them public. Those wanting to listen to it can drop a mail to jayasreebooks@gmail.come. I will share them. 

Did Rama eat meat? (My talk in Tamil / Thanglishin Chanakya English Channel)

 Did Rama eat?

This question has blown up in the wake of the film Annapoorani and was hotly debated in Tamilnadu asserting that Rama did eat meat. Mr. Karti Chidambaram also tweeted certain verses from both Valmiki and Kamban that Rama ate meat.

In response to these views I gave an interview in Tamil that Rama didn't eat meat anytime during his vanavas. The only verse interpreted to mean that he ate before his vanvaas was also not true. The verses on cooking a black antelope before Rama entered the newly built parnashaala in Chitrakoot was to satisfy Bhuta ganas. I have cited Cheraman Perumal inscription to show why animal sacrifice is done to Bhuta gana-s. I also responded to Mr. Karti's version.

Requesting interested persons to share this video to dispel the wrong notion about Rama.

I will soon make this in English too. This topic will form a separate chapter in my upcoming book on the Date of Rama covering all contentious verses quoted by others to say that Rama ate meat.

Did Rama suspect Sita's fidelity? (My talk in Thamarai TV)

This video was recorded and uploaded a year ago but not documented by me in my blog. Hence doing it now.

In this interview I am replying questions on

* protection of Ram Setu from destruction

* age of Setu built by Rama

* the events leading to Agni pariksha of Sita probing the question whether Rama suspected Sita's fidelity.

* the circumstances leading to the exile of pregnant Sita.

* Was Rama right in abandoning her?

* How Rama became a prisoner of circumstances and Sita, a victim of circumsatnces.

History of Ayodhya, Ram Janmasthan and the struggle to reclaim it (My talk in Thamarai TV)

In connection with the Prana Pratistha of Rama in his Janmasthan, I gave an interview to Thamari TV channel on the day before Prana Pratistha in which I spoke about the following:

* The history of Ayodhya right from the time it was founded by Manu * The destruction of Ram Janmasthan and subsequent developments. * Prana Pratistha of Ram Lalla * Why Modiji is the best choice to inaugurate the temple

ராமனைப் போற்றும் தமிழ்நாடு (My talk in Twitter spaces #Dharmic Indians)

On 20th January, 2024, just a day before the Prana Pratistha, I spoke in Twitter spaces hosted by Dharmic Indians. The topic was ராமனைப் போற்றும் தமிழ் நாடு.

Before I started the talk, I recalled the sacrifices done by countless unknown people in the last 500 years for the sake of reclaiming Janmasthan. We observed silence for a few seconds for their sake. 

In continuation of that I was given the honour to release a video on the sacrifices of those people.

Then I started speaking on Rama's connection to Tamilnadu particularly through temples. 

I spoke about three groups with 5 temples each. They are the 5 temples on Rama among the Vaishnava Divya Desams and Pancha Rama kshetras around Thiruvarur and Thiruvannamalai.

Additionally, I spoke about the importance of Madhurantakam temple and how Rama and Lakshmana appeared to the British Collector, Lionel Blaze.

Another temple was Thiruchitrakootam also known as Chidambaram and how Kulashekara Alwar's verses show the existence of Rama's shrine within the temple of Natarajar in Chidambaram. Today it is not there. In the 12th century, the Chola king Kulottunga-II removed the Vishnu shrine, popularly known as Lord Govindaraja which was depicted in the film, Dasavatara. The Alwar's verses show that there did exist a sannidhi for Rama with Hanuman in Pattabhisheka set up. The temple's original history was linked with Rama and the Deekshitars brought Lord Nataraja 3500 years ago due to loss of land. Further explanations and question- answer session that went on till 11 pm can be heard in the following link. 

https://twitter.com/i/spaces/1YqxoDBDgEkKv?s=20

Evidences of Ramayana - My talk in #Teams News Hour (twitter spaces)

On the 19th January, 2024, a few days before the Prana Pratistha, I was a speaker in the spaces hosted by Mr. Amit Bhatia. The event that started at 9 pm IST went on till 1 am and had to be closed due to time constraint. 

I began with just two issues to establish that Ramayana was not myth.

* about Vanaras as human beings in disguise and 

* the interaction between Rama and Samudra Raja when Rama was waiting to cross the sea occurred in Rama's dream, as per the description in the Mahabharata.

After nearly 40 minutes of my talk on these two issues, I started answering a volley of questions on Ramayana, Ravana, Lanka, Setu and many more. The entire talk can be heard in this link on twitter. 

https://twitter.com/i/spaces/1kvJpvLeoaZKE?s=20

Rama's date and the rationale of 11,000 year-rule of Rama (My talk in Pesu Thamizha Pesu)

 In the 3rd and last part of the series on Ram Janma Bhumi given to Pesu Thamizha Pesu I answered questions on the following issues:

* Evidence for Rama as a true character

* Rama's birth year in 5114 BCE

* Rama's Tamilnadu connection

* The age of Rama and Sita when they married and also when they went on exile

* Tamil as Manushya bhasha (Human tongue) spoken by Sita and Hanuman

* Why Ravana was known as 'Dasaananan" (ten-headed)

* Tamil proverb in Valmiki Ramayana.

* The rationale of Rama's rule for 11,000 years.

* Rama's fame outside Bharata Desam.

* Sita's Agni pravesha.

Was Ram temple issue politicised? (My talk in Pesu Thamizha Pesu)

In the 2nd part of the interview on Ram Janma Bhumi issue given to Pesu Thamizha Pesu, I focused on the following features:

* BJP or congress or both - who politicised the temple issue?

* Boycott of the Prana Pratistha function by political parties

* Criticism by Shankaracharyas on prana Pratistha being done before the completion of the temple.

The history of struggle to reclaim Ram Janma Bhumi (My talk in Pesu Thamizha Pesu)

 In connection with the Prana Pratishtha of Bhagawan Shri Ram, I gave a series of interviews on various topics in Pesu Thamizha Pesu Channel days before the Prana Pratishtha.

In this 1st part, I have given the details of the 500 years of struggle to reclaim the Janmasthan.

In what way Bhagawan Shri Rama is connected with Tamilnadu (my talk-series in Mediyaan)

In connection with the Prana Pratistha of Bhagavan Shri Rama in his Janma Bhumi, I have given a series of short interviews to Mediyaan channel days before the Prana Pratistha. The links to all of them are given here along with a brief note on what I have spoken in each video. 

Part 1: The connection between Rama and Tamilnadu is highlighted by citing the inscription of Veera Rajendra Chola which claims that the Cholas were the descendants of Rama. Literary sources stating the same are also given besides explaining how this connection existed. 

Part 2: 

* The 'Kula dhanam' given by Rama to Vibhishana is identified * The epigraphic evidence of Rama having made Setu to cross the ocean. * Chola connection to Rama * 'Sangrama Raghava' and 'Kodandarama' in Chola dynasty.

Part 3:

* Rama guarded the tank in Madhurantakam * Did Rama appear in person to the British collector in Madhurantakam? * Evidence on how the ancient Tamils had known Valmiki Ramayana.

Part 4:

* Significance of Pattabhisheka Raman. * Rare temples of Pattabhisheka Rama in TN. * Dakshina Ayodhya at Vaduvur & Injimedu. * Why Madhurantakam Ram temple is special. * Pancha Rama kshetras in TN.

Part 5:

* the proof for Ayodhya as the birth place of Rama.
* Rama's presence widespread in TN with examples of Naga kudaiyaan & Semponsei koyil * central govt's involvement in the temple