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On
this auspicious day of Vaikuntha Ekadasi when Vishnu, the Atman, as the Sun in his chariot in
Margashira, instructs the self, in the nature of the Moon, having taken refuge
at His feet, let Jayam springs up from
this upavāsa.
nārāyaṇaṃ
namaskṛtya naraṃ caiva narottamam
devīṃ sarasvatīṃ
caiva tato jayam udīrayet
The date of
Mahabharata War is as contentious as the war itself!
The date, already
embedded within the Itihāsa, is lost from sight due to various causes, the important
one being our lack of knowledge of the features of the calendar system in vogue
ever since Krishna left his mortal coils. The Kali Maha
Yuga calendar started since then. Thirty five years before that, the
Mahabharata war was fought. This offers the best hint to arrive at the year
of the war which can be cross-checked with the astronomy references found in
the text.
Here comes
the next issue of locating the astronomy positions precisely. We are not able
to locate the astronomy positions concurring with the date derived from the Kali
date and we fail to understand the cause for it. The only external element
being the simulator in use, we fail to probe that external element but instead start
finding fault with the verses or manipulate the verses of Mahabharata.
These two
issues are to be resolved– Kali Yuga date and the precise astronomy positions -
before I begin decoding the verses to validate the Traditional date of the war.
Kali Yuga date forms the basis for deriving the date of Mahabharata war.
Very often
we come across references to Kali Yuga in Mahabharata – mostly used in the
context of dharma (or adharma) prevailing then. When adharmic fighting technique
was used by Bhima to slay Duryodhana, Krishna himself said, “prāptaṃ kaliyugaṃ viddhi”
{Prāptā =
attained to, reached to.
Viddhi = the
act of piercing, perforating (second person singular present imperative class 2 parasmaipada √vid)}
If this is
construed as referring to the start of Kali Maha Yuga, then we must justify
another verse, pertaining to the entry of Kali in Parikshit’s time. Parikshit
needs no external citation, for, his name was mentioned by Krishna himself after
Aswattama shot his astra to destroy
the fetus growing in the womb of Uttarā, the
wife of Abhimanyu, his nephew. Krishna said that the fetus would be saved and
the son born would be known as Parikshit and would rule for sixty years.
Parikshit
came to the throne after the Pandavas relinquished the throne which happened soon
after Krishna left the world. On the day of exit of Krishna, Kali Maha Yuga
started, says the same author Vyasa in Srimad Bhagavatam at two places.
We have two
entries of Kali by now – one at the time of Bhima killing Duryodhana and another
after Krishna left this world. And for the third time we see the entry of Kali “kaliṁ praviṣṭaṁ”
after Parikshit started ruling the country.
However Parikshit succeeded in restraining Kali from entering his country but
remain in five designated places.
So who is this Kali who entered here?
We have to gauge
the circumstances and the meaning together. At the time of the war and at
Parikshit’s time the Kali’s entry was about Adharma setting in. Whenever
Adharma exceeded Dharma, it was said that Kali had entered. Malyavan, the maternal grandfather of Ravana warned Ravana that, “when adharma swallows dharma, it stimulates
Kali yuga” and this dialogue took
place in Treta Yuga!
Similarly we come across a reference to the entry of Kali in Treta Yuga when
the sage Chyavana, covered inside an anthill due
to his continuous penance, started watching the young girl Sukanya without her knowledge. This was told by the
sage Lomasa in Dwapara Yuga in Mahabharata!
So Kali
could enter Treta Yuga and Dwapara Yuga but remain muted in Kali Yuga when it
had to be active. This shows that we need to do contextual analysis of the Kali
verses in Mahabharata to understand whether it is about an increase in Adharma
or a reference to the Time scale.
In the Time scale, there are sub divisions and
units to measure time. The solar year is the basic
unit and 4,32,000 solar years make the duration of this Kali Yuga. The Kali Yuga duration in turn becomes the basic unit of the Catur Maha Yuga. Two times the Kali Yuga duration is Dwapara Yuga; three times the duration is Treta Yuga; four times the duration is Krita Yuga. Thus from Krita to Kali, the time period can be expressed as 4:3:2:1 in which 1 part is equal to 4,32,000 years which is the duration of Kali Yuga. Basically all the Yugas are measured in solar years, or in other words, by the celestial entity. This in turn suggests that only celestial
entities mark the beginning and the end date of the Yugas. We do come
across such reference, only when we search the relevant texts- the relevant
texts being the Jyothisha Siddhantas.
“Gruha sāmānyam Yugam” says Aryabhatiya, a
Tantra Siddhanta.
Here Catur Maha Yuga is identified in terms of planets sharing commonality or coming
together. Traditionally it is being held that all the planets except one of the
nodes congregated near zero degree Aries
when Kali Yuga began. Most scholars are skeptical about this feature that it is
fictitious and not supported by any textual reference. The major reason is that
they are not able to get this congregation at the traditional date of Kali
Yuga!
It is indeed true that we are not able to get a direct citation from any
text. However a combined reading of Aryabhatiya and Surya Siddhanta offers an
indirect reference to the grouping of planets at the beginning of Aries.
Aryabhatiya does refer to the
congregation of all the planets except Rahu at the beginning of Aries when
Krita Yuga started on a Wednesday. Can
this be taken to mean that this congregation repeats at the beginning Kali
Yuga, having the basic unit of time of the Catur Maha Yuga (4,32,000)? In the
absence of any explicit citation in support of this we have to analyze the
existing verses. Going by the Aryabhatiya verse quoted above, the congregation
must repeat at the beginning of every Krita Yuga that starts after 10 rounds of
the duration of Kali Yuga (4+3+2+1).
Here we get to see a verse from Surya
Siddhanta saying that at the END of Krita Yuga the mean places of the
all the planets except the nodes coincide with each other at the first point of
stellar Aries.
This means that the planets congregate at Aries at the beginning of Treta Yuga,
after crossing 4 parts of Krita Yuga each having the duration of 4,32,000
years. If it is assumed that this congregation occurs for the second time after
the previous one happening at the beginning of Krita Yuga, it upsets the very
idea of such a congregation, for the reason, the subsequent congregation can
occur at the middle of Dvapara Yuga (3 parts of Treta + 1 part of Dvapara) and
further next, at the middle of Krita Yuga (remaining 1 part of Dvapara + 1 part
of Kali Yuga + 2 parts of Krita Yuga). This cannot be true going by the
mandatory requirement of the congregation at the beginning of Krita Yuga.
This leaves us with only two probable choices for the
congregation of planets, either at the beginning of every 4,32,000 years or at
the beginning of double that time. If the second choice is taken, there won’t
be a congregation at the beginning of Kali Yuga. Kali Yuga being the basic unit
of the Yuga, there must be some form of identification to mark its beginning. Except
planetary movements no other markers are available or cited in any text.
Therefore the second choice is ruled out. This leaves us with the first choice
which is logically tenable in that being the basic unit of the Catur Yuga. In
other words, all the planets come together at the beginning of Aries once in
4,32,000 years. By implication this means that any specific planetary
configuration cannot occur more than once within the period of 4,32,000 years.
Vyasa on noticing the gathering of all planets at the
beginning of Aries sensed the arrival of the new Yuga. When he came to know
about the exit of Krishna, that was a clinching evidence of the arrival of Kali
Yuga. Any derivation of the sky map for the date of Kali Yuga must have all the
planets (with the exception of Rahu as stated in Aryabhatiya) close to zero
degree of Aries.
That date can be derived from the simulator – not in
tropical simulator but in astrology simulators using the ayanamsa as zero. (Figure 1)
Fig 1: The Date of Kali Yuga with the
conjunction of all the planets at zero degree Aries.
Eight
planets except Rahu congregated at zero degree Aries with most of them at the
last one or two degrees of Pisces. The date was 22nd January of 3101 BCE in the Gregorian calendar (including the 0 year). This
corresponds to the year Pramathi, Amawasya in Caitra when
the sun and the moon joined at the beginning of Aries on a Thursday. Traditionally these are the exact Pancanga
features at the time of the beginning of Kali Yuga. A new Epoch was born by
which the world became different after that.
One may
recall a near similar congregation on 26th
December 2019, when six planets congregated at the sign, Sagittarius. (Figure 2) It was followed by a complete change in the life
of the people around the world with the advent of the Covid-19 virus.
Fig 2: Six planets congregated at
Sagittarius before the global outbreak of Covid 19.
This is to
show that this kind of large scale changes are noticed when many planets
congregate at a strategic corner accompanied with a solar eclipse. We are
finding only this kind of description in Mahabharata, and not the language of the astronomers. All the astronomy references of Mahabharata were spelt by associating
with some calamity or fear of calamity. When a result is associated with
planetary features, it is no longer about astronomy; it enters the domain of
astrology.
When we
compare the two figures we will see a difference in the ayanamsa. Figure 1 was simulated
for zero ayanamsa as deduced from Surya Siddhanta concept of the equinoxes.
Figure 2 is simulated to the current ayanamsa (based on current location of
equinox). Suppose the ayanamsa is changed for Figure 2, the planetary features
would not be the same. This addresses the 2nd issue raised earlier
on getting the exact planetary
positions.
Only when we
simulate for zero ayanamsa we get the exact planetary positions. Figure 1
showing the Kali Yuga combination is a solid proof for this. Since a new Yuga
starts at the conjunction at zero degree Aries with the tropical equinox
coinciding with the sidereal equinox, we have to check the astronomy features
of Mahabharata only for the Surya Siddhanta ayanamsa.
Inscriptional evidence for Kali Yuga date
Further corroboration
comes from the inscription of Janamejaya, the
son of Pariskhit, quoted by Kota Venkatachela Paakayaaji in
his book[13]
from Indian Antiquary P.P. 383 334.The inscription was issued in the 29th regnal year of the king Janamejaya to
Lord Sitaram temple on the banks of Tungabhadra River,
in today’s Hampi. The Pancanga features were Plavanga
year, Amawasya, Monday and Sahasya month referring to Pushya month when a solar eclipse was on. Only
the star of the day is not given. These
four out of five features of the Panchanga were checked in astrology software.[14]
The year exactly matched with the count from the
Kali Yuga year (Pramathi). There was a solar eclipse on that day with the sun within 19 degrees from Rahu - fulfilling the requirement for a solar eclipse. Among the Pancanga features only the day turned out to different (Friday) These combinations not possible to recur in any other year of the Kali Yuga, it seems that it was a scribal error that Sukra vara was written as Saumya Vara.
(Figure 3)
Fig
3: The date of Janamejaya inscription
The date was 2nd November, 3013 BCE. This was the 89th year after the start of Kali Yuga in 3101 BCE.
Another
inscription indicating the Kali date is from Aihole issued
in the name of Pulikesin II, but there is a
controversy regarding the event mentioned there. The year matches with 3101
BCE, but the event referred to is ‘Bhāratādāhāvāditah’ –
interpreted as referring to the time of the war. This is incongruous since the
date concurs with that of the Traditional Kali Yuga date and validated by the planetary
and Pancanga features. There is either a mistake in the letters or in our
understanding of the word.
This expression is much like ‘Bhāratāt
Purvam’ used by Aryabhata to indicate the beginning of Kali Yuga, that
was interpreted by ancient commentators as referring to Bhāratā (Pandavas)
relinquishing the throne.
The Bhāratā renounced everything and cast off their sacred fires too. Bhāratā
dāha avādita could refer to the sacrifice of the Bharata clan after coming to
know of Krishna’s demise (when Kali Yuga started). The time of Pulikesin II
coming within 150 years of Aryabhata, this kind of reference to the start of
Kali Yuga seems to be widespread in use. The other way of looking at it is that
a powerful and prosperous king like Pulikesin II could have found it difficult
to ascribe to the view that Kali was running in his country, much like
Parikshit who detested the presence of Kali. Perhaps this made him pick out the
alternate marker for the Yuga beginning, the sacrifice of the Bhāratā
(Pandavas) on coming to know of Krishna’s exit.
Deriving the date of Mahabharata War from Kali Yuga.
Once having established the date of Kali Yuga at 3101 BCE,
it is not difficult to derive the date of Mahabharata War. There was a gap of 35 years between the war and the exit of
Krishna.
On seeing the death of her children and all relatives in the
war Gandhari vented out her frustration at
Krishna that he (Krishna) after causing the slaughter of his kinsmen would
perish in the wilderness on the 36th year.[17]
On the 36th year a huge carnage did take place wiping out the
Krishna-clan.
When the 36th year (after the war) arrived Yudhishthira noticed many unusual omens, says the
first chapter of Mausala Parva.[18]
In the next chapter it is said that a great calamity overtook the Vrishnis on
the 36th year. [19]
In the third chapter, Krishna on seeing the inauspicious omens understood that
the thirty sixth year had arrived when Gandhari’s curse given out of grief of
losing her children was about to happen.
What is special about the number 36?
The number 36 has a special relevance for the welfare of
one’s progeny. A 36-year sacrifice (sattra) was in vogue during Mahabharata
times. It is known from Pancavimsa Brahmana that the descendants of Sakti
had conducted 36 year sattra.
By the mention of Gauriviti as one who did the satttra ,
Sakti is identified as the father of Parasara whose son was Vyasa.. It
is further said in the Brahmana text that the one who performs this sattra gets
rulership and also ten strong sons.
Without doubt this sattra must have been popular with the Kauravas, the
Pandavas and the Vrishinis.
As biological descendants of Vyasa, the Kuru kings could
have performed the sattra. Perhaps the Kauravas could not complete the 36 year
long sattra
or else they could have won the war, retained rulership and children. It is
doubtful the Pandavas had completed the sattra in view of the exile they had to
undertake. Only the Vrishinis had survived the war and were expected to prosper
more in the years after the war. The Vrishnis headed by Krishna were very
clever in having chosen to support both the warring sides. Whichever side wins
the war, the Vrishnis would bring home the advantages of the winner.
Gandhari’s anger naturally turned towards Krishna who she
accused as not having worked enough to avert the slaughter of the Kuru-s. The
Kauravas lost their progeny, so did the Pandavas by the time the war ended, but
only the Vrishnis survived! The Vrishnis were already known for wealth creation
and didn’t mind relocating to newer terrains (Dvaraka) to safeguard their
wealth, works and resources.
Their clan continued to be intact after the war, unlike the Kuru clan which
suffered heavy losses. Gandhari’s anger was such that the new 36 year sattra
that was likely to be initiated by the Vrishnis after the war was over should
collapse at the penultimate hour, thereby wiping out their progeny and
rulership. It is not known if the sattra was done by the Vrishnis, but their
end came in the 36th year just before the Sun entered Aries with all
the planets gathered around it.
The year started in Uttarayana before that time. The 36th
year happening to be Pramathi, we have to count backwards by 35 years. That
leads us to the year Krodhi! That was the year of the Mahabharata War. The year corresponds
to 3136 BCE in the Gregorian date. Thus we have two dates
established without doubt of which the date of Kali Yuga continues to form the
basis of time in all Vedic and traditional activities.
The date of Kali Yuga: 22nd January 3101 BCE, Year
Pramathi, Caitra, Amawasya, Aswini, Thursday with all the planets except Rahu
near the beginning of Aries when the tropical vernal equinox coincided with the
beginning of sidereal Aries.
The date of the Mahabharata War:
3136 BCE corresponding to the year Krodhi. Further details will be established
in the course of this series.
In any research on the date of Mahabharata war, the deduced
planetary positions must concur with the year Krodhi and with the corresponding
Pancanga details such as tithi, star, karana and month - whichever among them was
given in the text of Mahabharata for various events around the time of war. A
systematic analysis of such inputs did validate the date of Mahabharata war that
the reader can find in the upcoming posts.
(To be continued)
