ISBN: 978-1-9051860-1-3
© Dr Manish Pandit 2019
!ii
Dedicated To
My Gurus and Divine Mother Kali
!i
Foreword
3067BCE: A Fresh Perspective
on the
Astronomy of the Mahabharata
This book was one of the nominations for the Lakatos Award of 2021
I made the film “Krishna: History or Myth” in 2008 after a set of severe
arguments on the subject of the historicity of Sri Krishna and Sri Rama, one of
which was with a junior doctor when working as a surgeon in 2002 in the West
Midlands. I had come across several pieces of research which claimed to
corroborate the astronomy of the Mahabharata war. Amongst these were the
research by PV Vartak, (5561BCE) a senior MBBS doctor residing in Pune who
I have had the pleasure of meeting years ago in Pune, the research by Dr
Narahari Achar from Memphis (3067BCE), Balakrishna and Sengupta
(2449BCE) among others. I never wanted to really make a film on the subject,
but nobody else was willing, partly due to the cost involved in the shooting of
such a film (those were the days when digital film cameras were only just about
becoming affordable) and of the course nobody wanted to take the risk of
making a film which most Indian, English language, Hinduphobic channels
would not show. I also had to check and see which piece of research was actually
true: 5561BCCE, 3067BCE, 3139BCE, 3043BCE or indeed 1478BCE or
2449BCE among others. It took me a lot of time to go through the various
pieces of research from 2004 to 2007 and eventually after taking great care to
exclude the wrong pieces of research, I sat down and corroborated the research
on Redshift. It was a laborious process in those days and computers used to
crash more often after even basic searches. Only after I was satisfied that
3067BCE was the year of the war did I dare make the film “Krishna History or
Myth”. It would be very difficult for me to make a film whose featured research
could be easily debunked. Hence I ended up featuring the war proposal of
3067BCE, which is perhaps the most credible dating effort of the Mahabharata
!ii
war ever proposed, in my film with interviews by Dr Narahari Achar. The film
became a major success with screenings in 30+ countries and +1.5 million views
at least.
Then in 2015, I came across a set of different pieces of research by various
researchers including Shri Nilesh Oak, which challenged the basis of 3067BCE
and claimed that other dates (and only their dates) were the date of the war. I
started examining these claims afresh and eventually last year in 2019, I started
to re-read the Mahabharata and undertook a deep study of the astronomy
references (I dug up my old 2008 notes on the Mahabharata). I eventually
arrived at a modified theory of 3067BCE which includes a Tri- Pushya theory
(for Krishna’s Mission of Peace), a new theory of Balarama’s pilgrimage, a new
war theory to fix the 18th day of the war instead of the first day (thereby
changing the first day of the war) and a fresh reasoning for Bhisma Moksha. I
also took a completely different view of the entire comet theory of the
Mahabharata, the reasoning for Saturn’s position at Rohini and indeed Jupiter’s
position during the 17th day of the war. I have verified the astronomy
surrounding Karna’s death and corroborated the 4 timelines of the war,
providing scientific reasoning why these conditions are not fulfilled in other
astronomy proposals. Dr Achar has given a fresh theory for Gautam Buddha’s
Nirvana too. We have also provided a complete rebuttal of some dates for the
war, 5561BCE gets a special chapter as does the so called “revolutionary theory
of Vakra motion” which has been rebutted. Rebuttals to other dating efforts will
feature on my blog as and when I have the time.
I hope that this will serve as learning material for those people who come to
learn the astronomy of the Mahabharata in the future. There are some short
film links included in this book in various chapters which will clearly illustrate
my point as well.
I would like to reiterate that 3067BCE is the only viable date of the
Mahabharata war.
I would like to give my deep and heartfelt gratitude to all my Gurus, the Divine
Mother Kali, and Dr Narahari Achar. I would like to thank my late parents and
especially my late father for all his support. I would also like to thank Smt.
Jayasree Saranathan and of course Nilesh Oak whose challenge was partly what
made me learn the astronomy of the Mahabharata in this manner. I would also
!iii
like to thank PVR Narasimha Rao whose free software JHora made my life
somewhat easier and DK Hari and Anuraag Saxena who provided me
encouragement in this endeavour.
I hope that this book will provide learning material for people who attend my
free workshops on the Mahabharata. These are announced on my Twitter
handle at regular intervals @mmpandit and on my astronomy Wordpress blog.
Those who wish to look at my spiritual blog can go to: Je Suis
My films are mostly available on two sites:
1: YouTube site: https://www.youtube.com/user/SaraswatiFilms
2: www.saraswatifilms.org
I will slowly update the blog and my Twitter site with many more learning links
and short films. Following me on Twitter and Facebook (my page is Saraswati
Films) ensures that one can see all my films as they arrive.
Thanks
Dr Manish Pandit
MBBS (Pune), FRCSEd (General Surgery), FRCSENT, MSc (Merit) Nuclear
Medicine, CCT (Nuclear Medicine)
Practising doctor and consultant in the Department of Physics and Nuclear
Medicine, Senior Academic Tutor, University of Birmingham and Training
Program Director (NM) West Midlands, United Kingdom
Krishnamurti Jyotisha Visharad
!iv
Released on Hanuman Jayanti 2020
Jai Hanuman
This book was one of the nominations for the Lakatos Award of 2021
!v
Table of Contents:
CHAPTER 1: SCIENTIFIC BASIS OF 3067BCE
1
CHAPTER 2: KRISHNA’S MISSION OF PEACE
11
CHAPTER 3: BALARAMA’S PILGRIMAGE AND THE GADA YUDDHA
21
CHAPTER 4: FIXING THE POSITION OF SATURN
45
CHAPTER 5: FIXING THE POSITION OF OTHER PLANETS DURING THE WAR.
56
CHAPTER 6: ASTRONOMY AROUND KARNA’S DEATH
70
CHAPTER 7: MARS RETROGRESSION
81
CHAPTER 8: THE MYSTERY OF BHISHMA PARVA CHAPTER 3
88
CHAPTER 9: WHY THE MAHABHARATA WAR CANNOT START ON AN AMAVASYA 99
CHAPTER 10: MOONRISE DATA FROM THE 14TH NIGHT OF THE WAR
118
CHAPTER 11: CRITICAL EXAMINATION OF BHISMA MOKSHA DATA
131
CHAPTER 12: COMETS OR PLANETS AND WHY?
152
CHAPTER 13: COMETS THEORY 3067BCE
171
CHAPTER 14: ECLIPSES BEFORE THE MAHABHARATA WAR AND 3031BCE
182
CHAPTER 15: ASTRONOMY AROUND BUDDHA NIRVANA
195
CHAPTER 16: SO CALLED REVOLUTIONARY VAKRA MOTION: A REBUTTAL
205
CHAPTER 17: A REFUTATION OF 5561BCE
213
CHAPTER 18: A LIST OF MAHABHARATA REFERENCES
236
!vi
Further Reading and Learning:
1: Book 3: Criteria Governing the Astronomy of the Mahabharata War:
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
2. PGURUS Episode 1: 3 ways of computing the date of the Mahabharata war:
https://youtu.be/POHHsMlutfU
3. PGURUS Episode 2: Finding the date of the Mahabharata war: https://
youtu.be/MH6MFZM3Lhg
4. PGURUS Episode 3: Textual points of Amavasya, Purnima, Tithis and
Nakshatras in the war, Mission of Peace and Balarama’s Pilgrimage timelines:
https://youtu.be/wwQaW4EhtVk
5. Short film: Position of Jupiter during the Mahabharata War
https://youtu.be/icrE36Wodq4
6. Short Film: Saturn’s Position during the Mahabharata War
https://youtu.be/g9-RmVeNCRk
7. Book 2: Dissection of Theories of the Mahabharata War
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
8. Lokagatha Workshop Part 1 on the Mahabharata War
https://www.youtube.com/watch?v=o9nX4pjlah8
9. For other workshops subscribe to my Youtube channel:
https://www.youtube.com/user/SaraswatiFilms
!vii
Scientific basis of the war
proposal of 3067BCE
Dr Manish Pandit
Dec 2019
SCIENTIFIC BASIS OF 3067BCE
!1
Scientific basis of the war
proposal of 3067BCE
The Arundhati Vasistha observation:
The verse in the Mahabharata 02:31 of Bhisma Parva is as below:
We already know that the Arundhati Vasistha observation is an omen based on
the context of its verses as follows:
SCIENTIFIC BASIS OF 3067BCE
!2
The problem with the observation of Arundhati leading Vasistha in the time
period 11091BCE to 4508BCE is that at this point the observation is already
happened for approximately 5500 years prior to 5561BCE and around a 1000
years afterward as well. Therefore this observation cannot qualify as an omen
in the time period of 11091BCE to 4508BCE.
Hence the only logical answer is that the Arundhati Vasistha observation
would only qualify as an omen later than 4508BCE and unto 1000 BCE or so.
This actually fits perfectly with the Mahabharata war proposal of 3067BCE.
(We give a longer exposition on the AV observation in chapter 8, page 114 of
Book 2: Dissection of Theories of the Mahabharata War downloadable here:
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
SCIENTIFIC BASIS OF 3067BCE
!3
Scientific Test of a Theory:
Can 3067BCE be derived from first principles. Is it reproducible?
The first criteria of any piece of research is whether it is reproducible or not. In
the case of 3067BCE as our proposed year of the Mahabharata war, we have
excluded data sets of Saturn at Vishakha and Mars retrogression at Magha. The
former is excluded because a far more likely and logical alternative explanation
is found from the text itself which points to two comets near Vishakha which are
penetrating the Saptarishi mandala which is at a great distance from Vishakha.
The latter data set of Mars retrograde at Magha is discarded (along with Jupiter
retrograde at Shravana) because it requires the Sun to be in two positions at the
same time in the same verse (the Sun is required to simultaneously be near
Satabhisha and near Pushya which is impossible).
Hence Saturn at Rohini and Mars going retrograde before Jyestha/Antares and at
Anuradha are clearly two angles of the triangle which have been used to find the
date of the Mahabharata war. Saturn also has the well known reputation of
causing calamitous war events during its transit of Rohini nakshatra as famous
wars of the last centuries have shown. We explain each of these points in great
detail in separate chapters within this book.
Thus we can clearly see that without taking any recourse to Kaliyuga or anything
else, that the basic data points of Saturn at Aldebaran/Rohini between 5600BCE
and 500CE can be intersected with Mars going retrograde before Jyestha/Antares
and at Anuradha. We can clearly reproduce 210+ data points for Saturn at
Aldebaran/Rohini and this set of 210 data points reduces to around 19 data sets
when Mars going retrograde before Jyestha/Antares and at Anuradha is
intersected with it.
Then the lunar eclipse at Plaeides/Kartika Purnima preceding the Solar eclipse at
Jyestha/Antares before the war date is used as a triangulation tool and produces
2 final possible dates 2183BCE and 3067BCE. In 2183BCE, the war must
commence on an Amavasya and this is impossible as we know from the late
waning phase Eastern sky Moonrise data on the 14th war late night described in
Drona Parva chapter 159 verse 42 and hence 3067BCE must be the year of the
war. (later the waning phase, the later is the Moonrise in the night)
Thus the 3067BCE war proposal is reproducible from scratch and therefore
scientific.
SCIENTIFIC BASIS OF 3067BCE
!4
Does the Mahabharata war proposal of 3067BCE depend on Kaliyuga?
The straight answer to this question is a resounding no. However there are
multiple points in the Mahabharata text where the text describes that Kaliyuga
has already arrived at the time of the Mahabharata war. While we do not require
this for our proposal of the Mahabharata war in 3067BCE, it is something which
we want to show because many war proposals deliberately ignore this reference
as it would exclude their date of the Mahabharata war.
In fact, any date earlier than 3102BCE (for example: 3137/3138/3139/3140 /
3143/ 3162 BCE/ 5561BCE) can therefore be rejected on the basis of these
references.
Lets look at the next verse now where Hanuman describes the qualities of the
various Yugas.
SCIENTIFIC BASIS OF 3067BCE
!5
Lets search for some more evidence for the start of Kali Yuga at the time of the
Mahabharata war. In Udyoga Parva Chapter 140, in Karna Krishna Samvada, we
find repeated references by Sri Krishna to this fact that it is not Satya Yuga, Treta
Yuga or Dwapara Yuga but instead is surely Kali Yuga.
Here are the 5 verses which are testimony to this fact:
Translation: “When you, Karna, see that Arjuna with his Divya Astras such as
the Aindra, Vayavya and Agneya astras and the twang of his mighty bow, the
Gandiva, then
SCIENTIFIC BASIS OF 3067BCE
!6
it will not be Satya, Treta or Dwapara Yuga but instead it will be Kali Yuga
definitely.”
Translation: When you, Karna, see Yudhisthira who is normally engaged in
Homa, fighting along with his army like the mighty Aditya, then it will not be
Satya, Treta or Dwapara Yuga but instead it will be Kali Yuga definitely.
Translation: When you, Karna, see that Bhismasen is drinking the blood of
Dushasana and destroying the Elephant army, then it will not be Satya, Treta or
Dwapara Yuga but instead it will be Kali Yuga definitely.
SCIENTIFIC BASIS OF 3067BCE
!7
Translation:
When you, Karna, see that Savyasachi Arjuna has stopped the advance of the
mighty Drona, Bhisma, Kripacharya along with Sindhuraja Jayadratha and
Duryodhan, then you will be astonished and it will not be Satya, Treta or
Dwapara Yuga but instead it will be Kali Yuga definitely.
A further verse in the same chapter also makes the same point.
Lets look a bit further at other points of the modified 3067BCE thesis.
The crucial moonrise detail of the 14th war night is not omitted from our
thesis:
We know that the war could never have started on any Amavasya using the
Moonrise detail in the Eastern sky of the 14th war night given in chapter 159 of
Drona Parva. This indicates a waning phase Moon on the 14th war night which
is 4 or 5 days from an Amavasya which must therefore occur at or around the
18th day of the war. In 3067BCE, the Moonphase fits perfectly right from
Krishna’s Mission of Peace to the 18th day of the war which ends on a Shravana
SCIENTIFIC BASIS OF 3067BCE
!8
Nakshatara consistent with an Amavasya on the 12th of Dec 3067BCE exactly
was the epic tells us.
The Madhavacharya Tradition and 3067BCE Mahabharata war proposal:
It is well known that the great saint Madhavacharya (said to be a reincarnation
of Bhimasen) was born around 1237AD. He had written a beautiful commentary
on the Mahabharata wherein he states that Bhimasen was born approximately
4300 years prior to his own advent in 1237AD.
This is the exact verse (courtsey @pranasutra)
चतुः सहस्रे ित्रशतोत्तरे गते संवत्सराणां तु कलौ पृिथव्यां |
जातः पुनिवर् प्रतनुः स भीमो दै त्यैिनर् गूढं हिरतत्त्वमाह || 32-120 ||
This parampara thus brings us to around 3063BCE which is within 4 years of the
Mahabharata war. This cannot be a coincidence. This is further indirect
corroboration for 3067BCE as the year of the Mahabharata war.
Conclusion:
The modified 3067BCE war proposal is reproducible and therefore scientific. In
addition, this theory is the only one to verify all four timelines of the war
(including the diplomatic mission of peace timeline, Balarama’s pilgrimage
timeline, war timeline and Bhisma’s moksha timeline). It also verifies the
astronomy prevalent at the time of Karna’s death and the Tri-Pushya theory with
Moonphases.
It makes correct use of the Arundhati Vasistha observation as an omen. It is the
only 3K date to be independent of Kali Yuga (all other 3K dates state that the
date of Kali Yuga must coincide with the departure of Sri Krishna. 3067BCE is
unique in the sense that it does not need to rely on a Mahabharata war proposal
at or around 36 years before the advent of Kali Yuga.
You will notice that many researchers mistake all “graha” positions for “planets”
or say that “all explanations must be purely astronomy based in nature”. I have
SCIENTIFIC BASIS OF 3067BCE
!9
not fallen into this trap, as Vyasa himself has astrological/ Jyotisha explanations
for the majority of his observations.
SCIENTIFIC BASIS OF 3067BCE
!10
In any case, the modified 3067BCE proposal is able to refute quite
comprehensively all dates at or around the 3139BCE mark (3137BCE, 3138BCE,
3139BCE, 3140BCE and 3143BCE war proposals are all refuted)
Some of those findings can be seen here:
https://astronomyofindia.wordpress.com/2020/01/31/why-3139bce-is-animpossible-date-for-the-mahabharata-war-1-balarama-misses-gada-yuddha/
Further Reading:
1: Book 3: Criteria Governing the Astronomy of the Mahabharata War:
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
2. PGURUS Episode 1: 3 ways of computing the date of the Mahabharata war:
https://youtu.be/POHHsMlutfU
3. PGURUS Episode 2: Finding the date of the Mahabharata war:
https://youtu.be/MH6MFZM3Lhg
4. PGURUS Episode 3: Textual points of Amavasya, Purnima, Tithis and
Nakshatras in the war, Mission of Peace and Balarama’s Pilgrimage
timelines:
https://youtu.be/wwQaW4EhtVk
5. Short film: Position of Jupiter during the Mahabharata War
https://youtu.be/icrE36Wodq4
6. Short Film: Saturn’s Position during the Mahabharata War
https://youtu.be/g9-RmVeNCRk
7. Book 2: Dissection of Theories of the Mahabharata War
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
SCIENTIFIC BASIS OF 3067BCE
!11
DR MANISH PANDIT @MMPANDIT
Krishna’s mission of Peace
Krishna Pleads with Dhritarashtra to avoid war
Astronomy
Dr Manish Pandit
Dec 2019
KRISHNA’S MISSION OF PEACE
!11
DR MANISH PANDIT @MMPANDIT
Krishna’s mission of Peace
Introduction:
Krishna’s diplomatic mission of peace forms a series of astronomy observations
which are impossible to duplicate in any other year of the war other than
3067BCE. Let us show why this is the case.
Observation 1: Start of the Mission of Peace:
Krishna starts at Upaplavya on a Revati nakshatra day. He reaches Hastinapur
three days later. The Moon’s transit of each nakshatra takes roughly a day. Thus
if he started when the Moon was transiting the start of Revati nakshatra, then he
would reach on the third nakshatra from Revati , ie. Bharani nakshatra day. If on
the other hand, he started when the Moon was transiting the end of Revati
nakshatra, then he would possibly reach on the fourth nakshtra from Revati , ie.
KRISHNA’S MISSION OF PEACE
!12
DR MANISH PANDIT @MMPANDIT
Krittka nakshatra day. Either way, Sri Krishna must reach Hastinapur on a
Bharani or at the most, on a Krittika nakshatra day.
Observation 2: Failure of Peace talks on a Pushya Nakshatra day
Peace talks fail a few days later when Duryodhan decides to declare war and that
nakshatra is a Pushya nakshatra day. Please note that this Pushya nakshatra day
is not the same as the start of Balarama’s pilgrimage, a mistake made by many
researchers. (see below why this cannot be the case).
The gap between Bharani and Pushya nashatras (not including either) is 5 days.
(as the Moon transits the 5 following stars: Krittika, Rohini, Mrigashira, Ardra
and Punarvasu nakshatras)
Stringent conditions of the Tri-Pushya Theory: (Three Pushya Theory)
I thought about and formulated the Tri-Pushya theory a long time ago, however,
I was only able to put it into concrete form in the few
months before Dec 2019. This theory was first presented in
@mmpandit
the Birmingham workshop of Dec 29th last year.
The Pushya nakshatra of the failure of the Mission of Peace
is “Pushya nakshatra number 1” to be followed around 27
days later by “Pushya nakshatra number 2” of Balarama’s pilgrimage . In between
the Moon’s transit of these two Pushya nakshatras separated by around 27 days is
the Jyestha nakshatra referred to in Udyoga Parva 140:18 (Saptamaccchapi
Divasaat Amavasya Bhavisyati”.)
Then roughly a further 27 days later is the 3rd Pushya nakshatra which is in the
war timeline which must be be present on days 4/5 of the war.
Implicit within the Tri-Pushya Theory are the Moonphases which includes a
Kartika Purnima before “Pushya number 1” with a lunar eclipse near Plaeides
immediately followed by a Solar eclipse at Jyestha Amavasya. These Moonphases
must be and are in exact synchrony right upto the 18th day of the war which
must be a Shravana Nakshatra and an Amavasya some point late on that 18th
war day.
KRISHNA’S MISSION OF PEACE
!13
DR MANISH PANDIT @MMPANDIT
Observation 3: 4 days after observation 2 above at Pushya Nakshatra, Krishna
rides with Karna and there are 4 further observations made:
Krishna says as per Udyoga 140:18 that “there is an Amavasya occurring at the
nakshatra ruled by Indra (at Jyestha) and war preparations must be started on
that day”
Thus if there is a New moon or Amavasya day which occurs on the 7th day from
the day of the Krishna-Karna Samvada, then the day of Krishna-Karna Samvada
must be a Krishna Paksha (waning phase) Asthami day. If we calculate
backwards, then the day on which Sri Krishna arrives at Hastinapur must be a
Purnima and is 15 Tithies behind the Amavasya at Jyestha Nakshtra which is
about to happen.
On the the day of the Samvada between Sri Krishna and Karna, (Krishna
Astami), Karna makes three important observations which we discuss in great
detail in relevant chapters (on Saturn and Mars primarily)
One of those observations is important from the view point of this chapter:
Karna says in Udyoga Parva, Chapter 141, verse 10, that a lunar eclipse has
already occurred and a solar eclipse is about to happen in the near future.
(the lunar eclipse referred to in past tense and the solar eclipse in future tense:
Rahur Arka Mupeshyati) Most researchers find it impossible to explain why this
verse and its two eclipses must occur before the war. (because the meeting of
Karna with Krishna AND Vyasa who meets and explains these observations later
to Dhritarashtra are both before the war, hence the eclipses cannot be during or
after the war. The Critical Edition supports this completely)
KRISHNA’S MISSION OF PEACE
!14
DR MANISH PANDIT @MMPANDIT
@mmpandit
Can we find out the positions of the two eclipses?
Since solar eclipses can only happen on Amavasya days and because he says that
a lunar eclipse has already occurred at the time of the conversation between
Krishna and Karna, it stands to reason to deduce that the lunar eclipse must
have occurred on the Purnima just gone and the solar eclipse must occur on the
Jyestha Amavasya that is about to occur in 7 days time.
Observation 4:
There is a verse (Bhisma Parva 02:23) which clearly mentions that the lunar
eclipse is to occur at Kartika Purnima (ie. Plaeides). Thus we can infer that this
Purnima (full Moon) can only be Bharani nakshatra or Krittika nakshatra.
KRISHNA’S MISSION OF PEACE
!15
DR MANISH PANDIT @MMPANDIT
This verse above (Bhisma 02:23) is spoken by Vyasa on the eve of the war as he
describes the events already gone by to the King Dhritarashtra.
Thus we can clearly establish that the Purnima which has just occurred must
have happened at Bharani nakshatra or Krittika nakshatra day and that the
lunar eclipse must have occurred on that very Purnima and the solar eclipse will
occur on the Jyestha Amavasya that is about to occur in 7 days time.
Both of these eclipses we must remember can only happen before the war (and
not during it) as these observations clearly show.
Observation 5:
Thus the rigorous sequence for Krishna’s Diplomatic Mission of Peace is:
Krishna’s departure (Revati)- >Full Moon(Kartika, Lunar eclipse)- > KrishnaKarna ride(Uttaraphalguni)>Amavasya (at Jyeshtha, solar eclipse)- > war
(does not begin on an Amavasya).
@mmpandit
KRISHNA’S MISSION OF PEACE
!16
DR MANISH PANDIT @MMPANDIT
@mmpandit
If we incorporate all three eclipses (since they are described as Aparvani) hence
the ideal requirement is that these eclipses are “Aparvani” or penumbral. The
sequence is as follows and fits the Critical edition of the Mahabharata exactly.
KRISHNA’S MISSION OF PEACE
!17
DR MANISH PANDIT @MMPANDIT
This sequence clearly incorporates all the major 5
observations given above in the text of the Mahabharata.
@mmpandit
No researcher of the Mahabharata except Dr Achar and me
for 3067BCE attempts to verify the pre war timeline of Sri
Krishna’s Mission of Peace or my Tri-Pushya theory in their war proposal. Most
researchers will agree that it is too rigorous to be verified.
In fact out of the 5 observations given above, most researchers only verify one
observation . However, in 3067BCE, we corroborate all 5 observations given
above and the Tri-Pushya theory along with the lunar eclipse of Sept 29th at
Plaeides (Kartika Purnima) followed by the solar eclipse of October 14th at
Jyestha followed by the third eclipse at Mrigasira of Oct 28th 3067BC.
The “13 day eclipse pair” conondrum:
Many researchers have been fixated on having a 13 day eclipse pair as “quoted by
the Mahabharata”. In actual fact, nowhere does it state that exact point. However,
keeping that point aside for the moment, let us continue debating this further
assuming hypothetically for a moment that this 13 day eclipse pair is indeed
mentioned as exactly that in the Mahabharata text.
The 13 day eclipses cannot occur anyway as the distance between a full Moon
and a New Moon in succession is a minimum of 13.8 days.
Therefore exact 13 day eclipses are an absurdity from an astronomy point of
view. Because we can prove this point to be an absurdity, then all sorts of
adjustments are needed and so the argument becomes subjective and my truth is
as good or in fact much better than anybody else’s.
If one looks at it objectively, then all one needs to do is ask the question whether
13.8 (as the distance between a full Moon and a New Moon in succession is a
minimum of 13.8 days.) is nearer to 14 or nearer to 13?
The objective answer to this question is that 13.8 is far closer to 14 than to 13
and therefore 13 day eclipse pairs cannot occur in real life. The closest we can
come to defining a 13 day eclipse pair is one which is less than 14 days. This we
KRISHNA’S MISSION OF PEACE
!18
DR MANISH PANDIT @MMPANDIT
can prove in 3067BCE (eclipse pair one is a few hours less than 14 days thus
fulfilling the criteria).
The Recurrence of the three eclipses 36 years later in 3031 BCE:
In fact we are also able to verify three more eclipses which occur 36 years after
the war in 3031BCE as specified by the Mahabharata text.
@mmpandit
In the 3067BCE proposal for the Mahabharata war, we can corroborate the lunar
eclipse of Oct 20th 3031BCE at Rohini/ Aldebaran followed by the solar eclipse
of November 5th 3031BCE followed by the third eclipse of Nov 19th 3031BCE.
KRISHNA’S MISSION OF PEACE
!19
DR MANISH PANDIT @MMPANDIT
The First Two Pushyas of the Tri-Pushya Theory of 3067BCE
Short Critique of 5561BCE in reference to Sri Krishna’s Mission of Peace:
In the 5561BCE war proposal, the sequence is wrong as follows:
Krishna’s departure(Revati)-> Full Moon(Ashvina)->Krishna-Karnaride(Uttaraphalguni)->Amavasya(at Vishakha) -> Kartika paurnima -> war on
Amavasya(at Moola, Solar eclipse).
This difference between the critical edition and 5561BCE
Mission of peace is represented in a short film as follows:
in terms of the
https://www.youtube.com/watch?v=uSf3yFp-v6g
KRISHNA’S MISSION OF PEACE
!20
DR MANISH PANDIT @MMPANDIT
Balarama’s Pilgrimage and
the Gada Yuddha:
Chapter 3
Fixing the 18th day of the Mahabharata war
Dr Manish Pandit
Dec 12th 2019
BALARAMA’S PILGRIMAGE
!21
DR MANISH PANDIT @MMPANDIT
Balarama’s Pilgrimage and
the Gada Yuddha
Fixing the 18th day of the Mahabharata war
Introduction: Balarama was the brother of Krishna. He refused to fight in the
Mahabharata war. He left for a pilgrimage on the banks of the Saraswati river
before the war and returned only during the Gada Yuddha (Duel of Maces)
between Bhimasena and Duryodhana. The astronomy references to the duel
between these two disciples of Balarama form the basis of an excellent timeline
for the Mahabharata war.
Aim: Fixing the 18th day of the Mahabharata war in synchrony with Balarama’s
pilgrimage is an important part of the 3067BCE theory for the war timeline.
Raghavan’s theory from the year of 1969, although otherwise reasonably good,
rather erroneously glosses over the fact that Balarama arrives 3 days too late for
the Gada Yuddha as he arrives after the war has ended in that 3067BCE theory.
This war timeline was erroneously fixed by Raghavan based on the first day of
the war being Nov 22nd 3067BCE. However, Raghavan’s methodology is
somewhat clumsy and he tries to fix the first day of the war based on rigid
adherence to tradition. In fact, there is no definite astronomy reference for fixing
the first day of the war. However, I will show by the end of the paper that
contrary to Raghavan’s methodology, there is a much easier method of arriving
at the first day of the war. Fixing the 18th day of the war is in fact far more
crucial as there are two solid references pointing to the end of the war on the
18th day coinciding with Balarama’s return from pilgrimage. Moreover, making
sure that the the 14th late night/15th early morning Moonrise fits into the
Moonphase data of the last seven days of the war timeline is another most useful
adjunct for our calculations.
Inferences from Balarama’s Pilgrimage:
The verses for Balarama’s Pilgrimage arise from two primary chapters of the
Shalya Parva.
BALARAMA’S PILGRIMAGE
!22
DR MANISH PANDIT @MMPANDIT
These verses lead to the derivation of the following statements:
1. Balarama comes to Upaplavya to meet Krishna and realises that the mission
of peace has failed. This is on Maitre Nakshatra day; ie. Anuradha Nakshatra.
He decides to go for a pilgrimage.
2. Amavasya (New Moon day) occurs at Jyestha and the preparations for war
are started.
3. Pushing fast forward 15 more nakshatras in between Jyestha and Pushya, we
arrive at the Nakshatra Pushya (Al Tarf), Krishna and the Pandavas start
towards Kurukshetra and.…
4. At that time, Balarama starts his Pilgrimage just before Krishna moves
towards Kurukshetra in the Nakshatra of Pushya.
5. Balarama returns in Shravana Nakshatra day to Kurukshetra. That day must
be the 18th day of the Mahabharata war and it was in the evening.
6. Balarama’s pilgrimage lasts 42 days.
7. Duryodhana dies on the following morning on the 19th day. It was Krishna
Chaturdashi at sunrise on the 17th day unto the 17th night at least and
Amavasya would have arrived late on the 18th day.
8. Additionally: The 14th war night Moonrise description of a waning Krishna
Paksha Moon rising late at around 2/230 am must fit in with this entire
timeline which starts from Jyestha Amavasya war preparations.
Verse references for the above:
1. Shalya 34:12 leads to point 1 above:
BALARAMA’S PILGRIMAGE
!23
DR MANISH PANDIT @MMPANDIT
2. Shalya Parva 34: 14
This verse leads to point 3 and 4 above.
3. Shalya Parva 33:05
This verse leads to points 4, 5 and 6 above.
Do we have a Tithi and a Nakshatra for the 18th day of the Mahabharata war?
There are two references which pinpoint the 18th day of the war:
1. The first reference from Shalya Parva says that Balarama’s return must
coincide with a Shravana Nakshatra (Altair) which is also the 18th day of the
war.
2. The second reference which is from Gada Buddha Parva points to the Tithi
being an Amavasya according to the verse below:
BALARAMA’S PILGRIMAGE
!24
DR MANISH PANDIT @MMPANDIT
3. In addition we have the verse on the late 14th day Moonrise in the eastern sky
which shows us that 4 days later, ie on the 18th day, the war must have ended
either on an Amavasya or very close to an Amavasya.
Thus we know that the 18th day of the war is a Shravana nakshtra which must
coincide with an Amavasya which must be prevalent on the same day in the
afternoon.
How do we check the war timeline in 3067BCE?
1. We need to take the day of Pushya nakshatra, which occurs (16 nakshatras)
after the Jyestha Amavasya mentioned in Udyoga Parva Chapter140:18 to be the
start of the Pilgrimage and then end this pilgrimage after 42 days. That day needs
to coincide in synchrony with Shravana Nakshatra day on which Balarama’s
return must be in the evening and must coincide with the 18th day of the war
which must be an Amavasya like situation.
Are all these statements true and do they all reconcile with the Jyestha Amavasya
which occurred earlier?
2. Thus we can see that counting from Jyestha Amavasya , we get Jyestha 1,
Moola 2, Purvashadha 3, Uttarashadha 4, Sharavana 5, Dhanistha 6, Shatabhisha
7, Purvabhadrapada 8, Uttarabhadrapada 9, Revati 10, Ashwini 11, Bharani 12,
Krittika 13, Rohini 14, Mrigashira 15, Ardra 16 and Punarvasu 17. Thus 17
nakshatras pass from Jyestha (count includes Jyestha) to the start of Balarama’s
pilgrimage. Please note that as counting starts from Jyestha Amavasya, Purnima
must occur just before the start of the pilgrimage.
3. Lets count nakshatras further from Pushya and see what happens to
Balarama’s pilgrimage.
Pushya 1, Ashlesha 2, Magha 3, Purvaphalguni 4, Uttaraphalguni 5, Hasta 6,
Chitra 7, Swati 8, Vishakha 9, Anuradha 10, Jyestha 11, Moola, 12, Purvashadha
13, Uttarashadha 14, Sharavana 15, Dhanistha 16, Shatabhisha 17,
Purvabhadrapada 18, Uttarabhadrapada 19, Revati 20, Ashwini 21, Bharani 22,
Krittika 23, Rohini 24, Mrigashira 25, Ardra 26, Punarvasu 27, Pushya again 28,
BALARAMA’S PILGRIMAGE
!25
DR MANISH PANDIT @MMPANDIT
Ashlesha 29, Magha 30, Purvaphalguni 31, Uttaraphalguni 32, Hasta 33, Chitra
34, Swati 35, Vishakha 36, Anuradha 37, Jyestha 38, Moola 39, Purvashadha 40,
Uttarashadha 41, Shravana 42.
Thus 42 stars are covered in this Pushya to Sharavana journey of Balarama. The
next question to be asked is whether in 3067BCE, can the start of this pilgrimage
be corroborated on Pushya star day and can we show it to end on a Shravana
nakshatra day on the last day of the war.
@mmpandit
BALARAMA’S PILGRIMAGE
!26
DR MANISH PANDIT @MMPANDIT
My Postulates for the Apogee and Perigee phase of the war:
Based on the fact that the Perigee Moon (when the Moon in its elliptical orbit is
nearest to the Earth) is bigger and brighter and the Apogee Moon (when the
Moon in its elliptical orbit is farthest away from the Earth) which is smaller to
the human eye and 30% less bright, I have postulated the following:
1. The Moon close to a Perigee Moon which is brightest and easier to see (30%
brighter and 14% larger) is the one which should be seen during the
Moonrise sighted on the 14th night of the war. This is what constitutes
“Netrandena chandrena” in verse 42 of chapter 153 of Drona Parva ie that
which brought pleasure to the eyes. This Moon would be easily be brighter
then a normal Krishna Paksha crescent Moon seen otherwise.
2. Shravana Nakshatra must have started by the evening on the day of the Gada
Yuddha in 3067 BCE.
3. Thus it should be Jyestha Amavasya day around 17 days prior to Balarama’s
pilgrimage. The war preparations were being started
on that Jyestha
Amavasya day.
4. There should be a full Moon occurring just before the start of the pilgrimage
which has started on 31st October 3067BCE.
Testing the Postulates:
Let us check the apogee and perigee table of the Moon for 3067BCE (-3066 in
the Swiss ephemeris calculator) to see if the postulates can be tested.
BALARAMA’S PILGRIMAGE
!27
DR MANISH PANDIT @MMPANDIT
The war ends on an Amavasya Tithi. This word indicates that it must have been
the Krishna Chaturdashi Tithi on the 17th war day. (14th day of the dark phase
of the Moon). Amavasya has occurred on the 12th of December at 402pm.
The Amavasya Tithi happens on the 12th of December and that would be the
18th day of the war. This and the 14th night of the war just 4 days before the end
of the war is when the Moon is in the Perigee phase as we postulated in 1 above.
This is what constitutes “Netrandena chandrena” on the 14th war night in verse
42 of chapter 153 of Drona Parva ie that which brought pleasure to the eyes. This
14th war night Moon Moon would be easily be brighter then a normal 11th
Krishna Paksha crescent Moon seen otherwise.
Lets try and check postulate 2 of my premise. Balarama’s pilgrimage constitutes
42 days. If we count back for 42 days from 12th December, we get the starting
point for the pilgrimage as the 1st of November. This is a Pushya Nakshatra day
and is also a Thursday/ Guruvaar. This is why Balarama’s pilgrimage started here
on the famed Guru Pushya Yoga.
Let us check postulate 4 of this premise. There should be an Amavasya and it
should be at Jyestha, 17 days prior to the start of Balarama’s pilgrimage. Is this
statement true?
Ans: On the 15th of October 3067BCE, there was indeed a new Moon and it was
at Jyestha at 7:47 am UTC.
Let us check postulate 5 of this premise. There should have been a full Moon
just before the start of the pilgrimage (31st October late pm/ 1st November
3067BCE). Is this true?
Ans: The 28/29th of October 3067BCE was a full Moon just before Balarama’s
pilgrimage.
Thus on that Shravana Nakshatra day, we can show that Balarama returns AND
it is an Amavasya later that day AND the Gada Yuddha also does start at that
time in the evening.
BALARAMA’S PILGRIMAGE
!28
DR MANISH PANDIT @MMPANDIT
Conclusions:
1. The Moon close to a Perigee Moon which is brightest and easier to see (30%
brighter and 14% larger) is the one which should be seen during the 14th
night of the war. This is what constitutes “Netrandena chandrena” ie that
which brought pleasure to the eyes. This Moon would be easily brighter then
a normal late Krishna Paksha crescent Moon.
2. Shravana Nakshatra has started on the day of the Gada Yuddha in 3067 BCE.
That day is raptly conjunct Sun and Moon at Amavasya at 402pm on that
same day according to Redshift and close enough to this time using other
software.
3. The skymaps show that on the 12th of December 3067BCE, Shravana
Nakshatra is prevailing and this coincides with an Amavasya at 0402pm.
Thus, this must be the last day of the war. The 14th war night/ 15th morning
synchronises exactly with the very late night Moonrise in this timeline.
4. Counting reverse from the 18th day of the war ie. 12th Dec 3067BCE (since
the first day of the war doesn’t have a concrete set in stone astronomy
reference to fix, we arrive at a date of 25th November 3067BCE as the start of
the Mahabharata war. This methodology synchronises three timelines of the
Mahabharata war perfectly. No other Mahabharata year except 3067BCE or
researcher (of the 110+ researchers) has ever been able to fix these three
complex timelines in perfect harmony (war timeline, Balarama’s pilgrimage
and Krishna’s mission of peace timelines).
5. It is important to take into consideration the fact that Pushya Nakshatra is
the most auspicious nakshatra of the zodiac and therefore it is a desirable
star for the start of the war which is why Balarama has chosen it, moreover, it
is a Guruvaar/ Thursday at sunrise on that day which is one of the most
desirable yogas of Jyotisha for start of something auspicious. This famed
Guru Pushya yoga which is used by a variety of researchers to buy gold
nowadays (remember the full page advertisements) actually refers to the gold
of pure consciousness which our ancestors tried to obtain and is the precise
reason why the pilgrimage must begin on a Pushya nakshatra as opposed to
some researchers who have tried to switch nakshatras around and start the
pilgrimage on a Shravana nakshatra day because of the problem of the
extremely rigorous criteria in fitting this timeline. Therefore, the pilgrimage
cannot begin on a Shravana nakshtra, Pushya is too important a nakshatra
BALARAMA’S PILGRIMAGE
!29
DR MANISH PANDIT @MMPANDIT
Skymap for 12th Dec
3067BCE
18th day of the war.
for the start of auspicious beginnings for the start of the pilgrimage to be any
other star, especially when the text explicitly mentions the start of the
pilgrimage as a Pushya star.
6. The last timeline of Bhisma Moksha will also be shown to match the other
three timelines in a separate chapter.
Thus in 3067 BCE, our timeline fits perfectly for the 59 days from Jyestha
Amavasya day (Udyoga Parva 141:18) when the war preparations were being
started. There is indeed a full Moon occurring just before the start of the
pilgrimage. This timeline methodology occurred to me a few years back but I
only solved it perfectly before the 2nd Mahabharata workshop in Birmingham in
response to my own question on deconstruction and reconstructing timelines of
the Mahabharata war.
BALARAMA’S PILGRIMAGE
@mmpandit
!30
DR MANISH PANDIT @MMPANDIT
Skymaps of the last 5 days of the war timeline to end on the 12th of December
3067BCE with Amavasya Tithi to coincide with Shravana nakshatra are as
follows:
@mmpandit
@mmpandit
December 6th and 7th 3067BCE which are the 12th and 13th days of the
war respectively. Note how the Moon advances through the sky through
various nakshatras. It crossed through Hasta, Chitra and is then
crossing Swati. Rashis or signs are only provided in the Skymaps for
understanding. A Rashi based system of Jyotisha did not exist at the
time of the Mahabharata as it does not have Rashi/ sign based Jyotisha
(neither was there Rashi based peeda/affliction in the Mahabharata)
BALARAMA’S PILGRIMAGE
!31
DR MANISH PANDIT @MMPANDIT
December 8th, 9th 3067BCE which are the 14th, 15th days of the war
respectively. Note how the Moon advances through the sky through various
nakshatras. It crossed through Vishakha to Anuradha and then nears
Jyestha.
@mmpandit
BALARAMA’S PILGRIMAGE
@mmpandit
!32
DR MANISH PANDIT @MMPANDIT
December 10th and 11th 3067BCE which
are the 16th and 17th days of the war
respectively. Note how the Moon advances
through the sky through Sagittarius and
and then into Capricorn.
@mmpandit
@mmpandit
@mmpandit
BALARAMA’S PILGRIMAGE
!33
DR MANISH PANDIT @MMPANDIT
Debunking other proposals for dates of the war using Balarama’s pilgrimage:
Rigorous criteria used for Balarama’s Pilgrimage in my war proposal:
1.
2.
3.
4.
Start day of the pilgrimage must be a Pushya Nakshatra.
Ending day of the pilgrimage must be a Shravana Nakshatra.
This last ie. 18th day of the war must be an Amavasya or very close to it.
For the purposes of this entire discussion, I have given the benefit of doubt
to the researcher if Shravana nakshatra arrives on either the 42nd or the
43rd day from day one of the pilgrimage.
5. The 18th day of the war must be either an Amavasya or very close to it,
because of the exact description of the Moonrise occurring late on the 14th
war night, post the killing of Ghatotkacha and the Gada Yuddha Parva
reference described earlier in this chapter and elsewhere within this book.
@mmpandit
BALARAMA’S PILGRIMAGE
!34
DR MANISH PANDIT @MMPANDIT
1. 3139BCE: In 3139BCE, the most credible Pushya nakshatra candidate for
the start of Balarama’s pilgrimage must be the Pushya nakshatra on
September 22nd, the pilgrimage must therefore end on November 2nd, 42
days later. This day is indeed a Shravana Nakshatra day, unfortunately,
though, it is noted that the 2nd of November 3139BCE is a Shukla Chaturthi.
Therefore assuming a start to the war timeline which must end at or near the
preceding Amavasya, in 3139BCE, Balarama arrives at least 4 days too late
and after the war has ended to be able to witness the duel/ Gada Yuddha.
@mmpandit
However, if one assumes that tradition were supremely important in the
proposal for 3139BCE, then a Shukla Ekadashi start to the war timeline must
be proposed. If that were to be the case, with that more traditional start to
the war timeline, then Balarama must arrive even later, because the 18 days
from Shukla Ekadashi onwards would end on a Krishna Trayodashi or so.
(Oct 31st) That means that Balarama would be a whopping 6 days too late to
witness the duel with maces as that would have ended a couple of days before
the Amavasya preceding it.
BALARAMA’S PILGRIMAGE
!35
DR MANISH PANDIT @MMPANDIT
The same problem seizes the next candidate for Balarama’s pilgrimage in
3139BCE: ie. the Pushya nakshatra which follows the one already talked about
above, at an interval of around 27 days. Lets check the data available from
JHora.
BALARAMA’S PILGRIMAGE
!36
DR MANISH PANDIT @MMPANDIT
This pilgrimage date 42 days later also ends on a Shukla Chaturthi and the
ending nakshatra is a problem this time around as it is no longer Shravana
nakshatra as required by the epic. Instead this ending nakshatra is now
Satabhisha which is two nakshatras out. Hence 3139BCE cannot be the year of
the war based on this factor alone.
The same problem seizes the most unlikely Pushya nakshatra candidate for
Balarama’s pilgrimage in 3139BCE: ie. the Pushya nakshatra which precedes the
one occurring on the 22nd of September 3139BCE, at an interval of around 27
days. Lets check the data available from JHora. This must be the Pushya
nakshatra on August 26th 3139BCE, the pilgrimage must therefore end on
BALARAMA’S PILGRIMAGE
!37
DR MANISH PANDIT @MMPANDIT
October 6th, 42 days later. This day is not a Shravana Nakshatra day, instead it is
a Dhanistha nakshatra day. Even more unfortunately, though, it is noted that the
6th of October 3139BCE is a Shukla Saptami. Because the war must end on an
Amavasya or very close to it, this means that Balarama would be a whopping 7
days too late to witness the duel with maces.
2. 3143BCE: In 3143BCE, the start of Balarama’s pilgrimage must be Pushya
nakshatra on November 28th, the pilgrimage must therefore end on January
8th the following year. Unfortunately, it is noted that this day of January 8th
3142BCE is a Krishna Dwadasi. But this day is an Uttrashadha star day.
BALARAMA’S PILGRIMAGE
!38
DR MANISH PANDIT @MMPANDIT
Hence the pilgrimage can only end the next day on January the 9th which is
a Krishna Tryodashi. Therefore assuming a start to the war timeline which
must end at or near the next Amavasya, for 3143BCE, Balarama arrives at
least 2 days too early and before the war has ended which is not what the
epic says. Unfortunately to compound the worries of 3143BCE, the Winter
solstice arrives in just 5 days on January the 14th. This means that Bhisma
Moksha ends in just 10 days, which is really too short a time for the timeline
of Bhisma Moksha, unless one conjectures that the Jyestha Amavasya
required took place at least a month earlier which would disrupt the eclipse,
Balarama’s and the war timeline too. If one overlooks all this and looks at
November 1st 3143BCE as the start of Balarama’s pilgrimage on the previous
Pushya nakshatra, then one runs into peculiar problems. Dec 12th, the last
day of the pilgrimage is still Uttarashadha nakshatra at sunset, which is an
Amavasya. Unfortunately, one cannot take this date as the end point for the
war as the Solar eclipse the previous month has occurred on November 13th.
One can see the peculiar problems researchers run into in every other year
other than 3067BCE. In any case, assuming Bhisma moksha is needed on the
Shukla Astami, on a Rohini nakshatra, that doesn’t occur either on the 18th
of January nor on the 19th of January at noon. On the 18th of January, it is
still a Shukla Saptami at midday, although Rohini nakshatra is present,
whereas on the 19th of January, it is Shukla Astami at midday but the
nakshatra has long changed to Mrigasira. Thus either the Tithi or the
Nakshatra is not correct post Winter Solstice for Bhisma Moksha. Thus
3143BCE is debunked.
3. 3138BCE: In 3138BCE, the solar eclipse of August 21 and the Amavasya do
not occur at Jyestha, instead they have occurred at Hasta/Chitra near Virgo.
Balarama’s pilgrimage must be Pushya nakshatra on September 12nd, the
pilgrimage must therefore end on October 24th. Unfortunately, the
Amavasya required as the end of the war occurs on October 19th. Thus
October 24th is 5 days too late after the end of the war for the return of
Balarama to witness the Gada Yuddha. It is noted that October 24th is
Shukla Panchami. Therefore assuming a start to the war timeline which must
end at the preceding Amavasya, in 3138BCE, Balarama arrives at least 5 days
BALARAMA’S PILGRIMAGE
!39
DR MANISH PANDIT @MMPANDIT
too late and after the war has ended to be able to witness the duel/ Gada
Yuddha.
4. 5561BCE: In 5561BCE, a unique set of problems assails the research because
of a reversal of the entire war timeline. The proposed war timeline in 5561BCE
starts on an Amavasya.
Thus none of the conditions given above in 1-5 (Rigorous criteria) above are
fulfilled
1. The start day of the pilgrimage is NOT a Pushya Nakshatra.
2. The ending day of the pilgrimage is NOT a Shravana Nakshatra.
3. This last ie. 18th day of the war is NOT an Amavasya or very close to it
because of a reversal of the entire war timeline which starts on an
Amavasya.
4. The14th war night Moonrise which is one of the three real references of
astronomy from the Mahabharata for the war timeline is completely
ignored including the Gada Yuddha Parva reference alluded to elsewhere
in this book.
But there are many more grave problems which arise in the research of
5561BCE.
The published book (Mystery of Arundhati) on 5561BCE, (pp 88, pp97, pp98,
pp101, pp102) and error elimination experiments 29, 30, 31, 32 and 33 together
and separately talk about 16th Oct 5561BCE being the first day of the
Mahabharata war. A solar eclipse is taken to mark that first day of the war as
certain Sanskrit shlokas are taken to interpret this phenomenon.
The next problem which arises in 5561BCE is that the solar eclipse which is
taken to occur at midday on the 16th of Oct 5561BCE does not actually occur
on that day, but at Kurukshetra, it occurs on the next day ie. 17th of October at
around 6:00 am according to the reliable Swiss Ephemeris online.
This miscalculation is unfortunate. It inflicts a double blow to the 5561BCE
research.
The first blow is that the war observations on all the days of the war become
doubtful as the war day count is changed. Thus day two of the war becomes day
one, day three of the war becomes day two, day four of the war becomes day
three, day five of the war becomes day four and so on.
BALARAMA’S PILGRIMAGE
!40
DR MANISH PANDIT @MMPANDIT
The second blow is that the 18th
day of the war is now the 17th
day. The choice for the 5561BCE
researchers is cruel. Either the
war timeline must end in 17 days
if the published ending date for
the war is to be preserved or an
additional day must be added to
the war timeline to make up the
18th war day. Unfortunately for
the 5561BCE research, the
published war start date of 16th
October was useful because in
that case, that 18th war day
ended on a Pushya nakshatra
which was however over by 1230 pm (near noon) on that same day.
This second blow is what kills Balarama’s pilgrimage hypothesis completely in
the published war proposal of 5561BCE as shown in the JHora screenshot above.
The issue is that even assuming that there is a fresh 18th day to the war, then that
day must be November 3rd. Unfortunately, Ashlesha nakshatra is already
running from around 1230 pm on the previous day AND it rises the next day at
sunrise to continue for a significant portion of the day as shown below. This
means that, in 5561BCE, Balarama does not arrive on the 18th day of the war
anymore. He arrives on the 17th war day before 1230 pm and not on the 18th
war day. This is yet one more problem in the ever growing list of problems
which do not allow the proposal of 5561BCE to be considered seriously as a
possible candidate for the year of the Mahabharata war.
JHora Output for Solar eclipse of -5560 (5561BCE)
Swiss Ephemeris Output for Solar Eclipse of -5560 (5561BCE)
BALARAMA’S PILGRIMAGE
!41
DR MANISH PANDIT @MMPANDIT
The Solar eclipse can be clearly shown to occur at 6 am (local time or around 1
am UTC) on Oct 17th 5561BCE. Thus the first day of the war is a definite
miscalculation. The Swiss Ephemeris test output also shows exactly this.
Some of the above rigorous criteria for Balarama’s pilgrimage and objections to
the date of 5561BCE have been presented here in a short film format:
BALARAMA’S PILGRIMAGE
!42
DR MANISH PANDIT @MMPANDIT
https://youtu.be/mLceUJnXydg
BALARAMA’S PILGRIMAGE
!43
DR MANISH PANDIT @MMPANDIT
https://youtu.be/mLceUJnXydg
Pgurus Episode 3: Textual points of Amavasya, Purnima, Tithis and Nakshatras
in the war, Mission of Peace and Balarama’s Pilgrimage timelines:
https://youtu.be/wwQaW4EhtVk
Link to Free Downloadable Criteria for the Mahabharata War (book 2)
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
BALARAMA’S PILGRIMAGE
!44
DR MANISH PANDIT @MMPANDIT
Fixing the Position of Saturn
during the Mahabharata War
Chapter 4
Om Shanaischaraye Namah
Published by
Dr Manish Pandit
November 4 2019
FIXING THE POSITION OF SATURN
!45
DR MANISH PANDIT @MMPANDIT
Fixing the Position of Saturn
during the Mahabharata War:
Om Shanaischaraye Namah
Aim: To fix the position of Saturn during the Mahabharata War beyond
reasonable doubt.
Methodology:
1. To show the various positions of Saturn alluded to in verses in the
Mahabharata war critical edition document. (BORI)
2. To find commonality and ranking of positions of Saturn.
3. To reject those verses indicating conflicting positions of Saturn if sufficient
evidence can be found to the otherwise.
4. To ascertain if Saturn in certain positions of the zodiac pertaining to fixed
stars of the zodiac was and is indicative of severe harm and to present this
evidence.
Introduction:
Can Saturn be in two separate positions in the same year of the Mahabharata
war within the space of 10-15 verses in the same third chapter of Bhisma
Parvan? (Vishakha and Uttaraphalguni) and at the same time be at Rohini
nakshatra too which is 150+ degrees away in the sky, all in the space of a Parva?
It is to be noted that no other researcher of the Mahabharata actually tries to
solve the puzzle of the three conflicting and contradictory positions of Saturn
(and also the three contradictory positions of Jupiter and two positions of Mars,
essays for which can be found elsewhere in this book).
Being the slowest of all planets in terms of its movement, fixing the position of
Saturn during the war becomes very important.
FIXING THE POSITION OF SATURN
!46
DR MANISH PANDIT @MMPANDIT
Importance of Saturn in calculations for the Mahabharata war:
Saturn is a slow moving planet and it takes approximately 29.5 years to move
around the zodiac. Because of its slow movement, it lends itself to being very
useful for acceptance and rejection of a date for the Mahabharata war especially
if a ranking system can be found for an observation. Because of its slow
movement and because it stays for long terms of time in a fixed star of the
zodiac (modern day calculations fix it at 2.25 years approximately in every
Rashi/sign of the zodiac) it is very important to fix the position of Saturn in the
Mahabharata war, as if this position is not fixed correctly then the entire effort
of calculation of the date of the Mahabharata war is a big failure.
Four Key verses:
Thus on examination of the critical edition BORI we find that four key verses
exist:
A: Three of the four verses pertaining to Saturn refer to him explicitly as
“Shanaischarah” AND giving its position in terms of a named fixed star:
1. This is “Prajapatyam hi Nakshatram” verse from Udyoga Parvan
141:07 which fixes Saturn at Rohini (Aldebaran) in the sky. The verse comes
from the dialogue between Krishna and Karna, two important characters of
the Mahabharata.
2. Rohinim Pidayannesha Sthitho Rajaan Shanaischarah from Bhisma
Parvan
Chapter 2.32 which again fixes Saturn at Rohini nakshatra
(Aldebaran). This verse is related by Ved Vyasa in chapter 2 of Bhisma
Parva to Dhritarastra.
FIXING THE POSITION OF SATURN
!47
DR MANISH PANDIT @MMPANDIT
3. Samvatsara Stahiyonou cha Grahau Prajvaliata Vubhau,
Vishakayou Sameepasthou Brahaspati Shanaischarou, which refers
to two “grahas” Jupiter and Saturn which are staying very close to Vishakha
a nakshatra for a year. This verse is related by Ved Vyasa in chapter 3 of
Bhisma Parva to Dhritarastra.
B: The fourth verse whose first part does not refer to the name Shanaischarah
explicitly but gives a possible fixed star/ nakshatra position.
The first part of the verse appears in the Bhisma Parvan chapter 3 verse 14.This
verse is related by Veda Vyasa to Dhritarastra.
Making sense of the verses, deriving commonality and
ranking:
As we see above, there are two verses pertaining to Saturn and calling Saturn by
his Sanskrit name Shanaischarah itself which also position Saturn at exactly the
same place in the zodiac during the Mahabharata war. These verses have the
further peculiarity in that they occur in two separate parts of the Mahabharata
critical edition in two separate books, the Udyoga Parvan and Bhsima Parvan
YET give absolutely the same position THAT TOO at Rohini.
Who are the characters delivering these verses?: If we look closely Karna
delivers one of these verses to Krishna and Vyasa delivers the other verse to
Dhritarastra.
FIXING THE POSITION OF SATURN
!48
DR MANISH PANDIT @MMPANDIT
Detecting absurdities:
The question now arises, what about the verse fixing Saturn at Vishakha, that
too with Jupiter and that too for a full year (as pertaining to the positions in the
same verse for both of them)? The question becomes important because at least
three other authors have tried to fix Saturn at Vishakha. (PV Vartak, RN
Iyengar and NN Oak)
In a previous paper I alluded to the etymological significance of the verses of
Bhisma Parvan chapter three which is where this verse occurs. Leaving aside
that paper of mine for a moment let us examine this verse and the other verse
mentioned above in B.
Questions which must be answered:
1. Is it possible for Saturn to stay at or very near a nakshatra for a full year?
A: It is at least somewhat plausible for Saturn to be at a Nakshatra for a full year.
2. Is it possible for Jupiter to also be at a Nakshatra for a full year?
A: This is an absurdity as Jupiter crosses 30 degrees of a sign in 13 months
(zodiac in 13 years) whereas a Nakshatra/ fixed star only numbers 13 deg 20
mins. Therefore this idea that Jupiter can be at a Nakshatra for a full year is
quite clearly wrong.
However, what if we ask the question that as follows:
However we also need to ask, what about the Sanskrit word “Vishakha
Sameepasthou” which can only mean “near or in proximity to Vishaka
nakshatra/star”?
The answer to this follow up question is pretty straight forward: Why would
Vyasa mention Vishakha nakshatra, if the actual planet, assuming that graha is
to be translated as planet here, was actually at another nakshatra/ fixed star
other than Vishakha? Hence this statement of Jupiter near Vishakha along with
Saturn for a full year is actually completely illogical and therefore represents an
absurdity.
It follows that since this description of the position of Jupiter and Saturn at
Vishakha is now proven to be an absurdity, therefore the verse (Bhisma 3.25
referring to Saturn and Jupiter at Vishakha) must have an alternative
explanation.
FIXING THE POSITION OF SATURN
!49
DR MANISH PANDIT @MMPANDIT
3. Hence the question follows that, is there an alternative explanation for the
apparent so called Saturn and Jupiter’s positions together at Vishakha?
A: As alluded to in the chapters on comets (8, 12 and 13) elsewhere within this
book, the verse prior to the verse 3:25. ie Verse 3:24 provides a very good
explanation for the apparent conflicting position of Saturn. It is also important
to mention that as pointed out in that paper, that verse Bhishma Parva 03.24 is
very similar to the first part of the verse under consideration and quite clearly
mentions the word “prajavalita” in commonality to our verse along with the
word “shikha”. No planet has a “shikha”, only comets do have “shikhas” or
tails and therefore the overwhelming likelihood is that the two verses refer to
comets with tails. The verse also clearly says that the two grahas were
obscuring / penetrating the Saptarishis and therefore must be comets because
Saturn and Jupiter can never obscure the Saptarishi mandala no matter how
bright they were. Another meaning of this verse could also be that the two
grahas are penetrating the Saptarishi mandala. This is explained further in the
chapter “Planets or Comets” elsewhere in this book in greater detail.
In light of the above thoughts, it follows that this verse could refer to two grahas
with coppery/ red tails and which are blazing in their appearance. The verse
under consideration (Bhisma Parvan 03:25) therefore definitely refers to two
comets. Now the question arises: does any simulation show two comets staying
near Vishakha for 3067 BCE?
A: Yes, various simulations show in fact that were are two comets at that position
in Vishakha in 3067 BCE. We show these in chapters 12 and 13. This gives rise
to an acceptable alternative explanation for the apparent position of Saturn and
Jupiter at Vishakha. Therefore we must reject the position of Saturn (and Jupiter
near Vishakha in the year of the war) and accept the alternative explanation of
comets near Vishakha without bias.
4: Can Jupiter and Saturn be in two separate positions in the same year of the
Mahabharata war within the space of 10-15 verses in the same third chapter of
Bhisma Parvan? (Vishakha and Uttaraphalguni) and at the same time be at a
third position at Rohini nakshatra too, which is 150+ degrees away in the sky?
A: This would be an absurdity, so some acceptable solution has to be found
using the methods above and the use of ranking using a marking system below.
FIXING THE POSITION OF SATURN
!50
DR MANISH PANDIT @MMPANDIT
It is to be noted that no other researcher actually tries to solve the mystery of
the three conflicting and contradictory positions of Saturn (and Jupiter which
can be found elsewhere in this book).
If we apply a marking system with a maximum mark of 40 and a minimum of
zero for positions of Saturn at various points of the zodiac using commonality,
same nakshatra position between the four verses and importance in terms of the
number of characters of the Mahabharata text involved, then we are able to
give a rank to each position of Saturn as follows:
A:
1. 10 marks for every verse of Saturn which occurs in a different Parvan/book
of the Mahabharata CE (BORI) but gives the same position at the exact same
fixed star (Rohini or Vishakha or Uttaraphalguni)
3. 10 marks for more than two principal characters delivering the verses at that
position.
FIXING THE POSITION OF SATURN
!51
DR MANISH PANDIT @MMPANDIT
Mark deductions employed:
And then if we were to deduct marks for a position of Saturn if it is absurd as
follows:
Reason 1: 10 marks deducted for every verse of Saturn which occurs in the
same book but gives a completely conflicting position.
Reason 2: 10 marks deducted if any other absurdity can be found in the same
verse as explained above.
Saturn position
Saturn at Rohini
Saturn at Vishaka
Saturn at U. Phalguni
Marks given for
different verses
mentioning the same
fixed star position
10 + 10
10
10
Marks given for more
than two principal
characters
mentioning it
10 + 10
10
10
Marks deducted for
absurdity due to
reason 1
0
-10
-10
Marks deducted for
absurdity due to
reason 2
0
-10
0
40
0
10
Total
Thus we see that verses pertaining to Saturn at Rohini completely outstrip any
other position of Saturn based on a fair marking system which takes into
account the above factors. If we take this ranking system as fair during the
Mahabharata war, then Saturn can now be fixed at Rohini during the year of
the Mahabharata war.
Conclusion:
1. Saturn’s position at Rohini during the Mahabharata war is the
overwhelming favourite using a non biased marking system to obtain
ranking as above by employing scientific thinking, looking at all the
alternative possibilities in a fair manner and eliminating researcher bias
which can lead to errors.
2. We can eliminate the verse pointing to the possibility of Saturn at Vishakha
during the Mahabharata war completely owing to absurdities in Jupiter’s
FIXING THE POSITION OF SATURN
!52
DR MANISH PANDIT @MMPANDIT
position in the same verse and because an alternative explanation in the
form of a simulation showing two comets at Vishakha can be found easily.
An etymological explanation also is provided by me in a previous paper on
academia and is an additional reason to reject Saturn at Vishakha.
3. The verse pointing to the possibility of Saturn at Uttaraphalguni has a low
mark as shown above in the ranking system. In addition Saturn is not
referred to by the name in the other three verses (Shanaischarah) but instead
as a “putra” of the Sun and that raises the distinct possibility of this verse
being a reference to a cometary position where comets have been explained
by Parashara and Varahmihira as “putras” of various grahas.
4. We therefore feel that when researchers of the Mahabharata take Saturn, a
slow moving planet of the zodiac at any other position other than Rohini
during the year of the Mahabharata war, it throws their entire body of work
into considerable doubt because the external and internal absurdities of any
other position of Saturn in the CE (critical edition) of the Mahabharata text
have already been pointed out as above.
5.
In light of the clarity of the above findings, we recommend that one of the
basic requirements of any unbiased dating effort for the Mahabharata war
should always try to fix the date of the Mahabharata war on one of the
210+ dates (considering a search between 6000 BCE and 500 CE) when
Saturn was at Rohini nakshatra (Aldebaran).
6.
In 3067 BCE, Saturn is at Rohini quite clearly and as per the dictum of
Varahmihira which would have been operational at that time would clearly
have been causing “pida/peeda” to Rohini whose lord is Prajapati. Thus
Saturn at Rohini quite clearly is a huge point in favour of 3067 BCE as the
date of the Mahabharata war. In addition, 5561 BCE and other dates when
Saturn is not at Rohini or alternative dates for the war when Saturn is at
Vishakha or Uttaraphalguni should be rejected outright as they fail this basic
test of non biased ranking of Saturn as demonstrated above.
7. Finally, I would like to present evidence of existence of the Sarvatobhadra
chakra during the time of the Mahabaharta war. This chakra is extensively used
in Jyotisha even today and is the only prominent existing system where “peeda”
FIXING THE POSITION OF SATURN
!53
DR MANISH PANDIT @MMPANDIT
or affliction to a nakshatra is mentioned. The evidence is to be found on the 9th
day of the war. During the war, various Vyuhas or battle formations were used
such as Krouncha (heron) or Shuchi (needle) or Padma (lotus) formation or
the by now infamous :Chakravyuha formation. Sarvatobhadra is a similar
formation and is similarly used in Jyotisha. I present the first verse from the Gita
Press edition of chapter 99 of Bhisma Parva below:
@mmpandit
@mmpandit
FIXING THE POSITION OF SATURN
!54
DR MANISH PANDIT @MMPANDIT
Notes:
FIXING THE POSITION OF SATURN
!55
DR MANISH PANDIT @MMPANDIT
Critical Examination of the
position of planets other than
Saturn during the
Mahabharata War
Chapter 5
Om Shanaischaraye cha Navagrahaye Namah
Published by
Dr Manish Pandit
November 16 2019
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!56
DR MANISH PANDIT @MMPANDIT
Critical Examination of the
position of planets other than
Saturn during the
Mahabharata War
Om Shanaischaraye cha Navagrahaye Namah (picture courtesy:
Wikipedia)
Aim: To critically examine the positions of planets other than Saturn during the
Mahabharata war.
Methodology:
A:
1. To show the various positions of Jupiter, Mars, Venus and Mercury alluded
to in verses in the Mahabharata war critical edition document. (BORI)
2. To find commonality/ contradictions and ranking of positions of these
planets.
3. To assign a speculative ranking index to planetary positions with verses
indicating conflicting positions of planets if sufficient evidence can be found
to do so.
4. To check if grahas with names not suggestive of planets (mainly in
Chapter 3 of Bhisma Parva) can be found to have a name in Varahmihira’s
list of comets.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!57
DR MANISH PANDIT @MMPANDIT
Speculative index for Planetary positions other than Saturn: 10 = credible, 100= speculative
2. Meaning of verse
3. Varahmihira
comet
name?
Bhisma.3. 11: Shweta graha
Shweta graha:
Yes name of No
comet
Comet
10
Bhisma.3. 11: Dhumaketu
Very Terrible Dhumaketu graha at
Pushya
Yes name of Yes
comet
Comet
-80
Bhisma.3. 13: Magha Mars
2 possible positions of Mars: Here
Mars retrograde at Magha
Absurdity/
Comet
No
Comet
?Comet
Retrograde
Bhisma.3. 13: Shravana Jupiter
Jupiter at Shravana
Absurdity/
Comet
No
Comet
?Comet
Retrograde
Bhisma.3. 14: Shukra
1 position of Shukra at Purva/
Uttara bhadra
Could be
NA
?Planet
10
Bhisma.3. 15: Shyama graha
Shyama graha:
No
Yes
Comet
-80
Bhisma.3. 15: Dhuma graha
Dhuma graha:
Yes name of Yes
comet
Comet
-80
Bhisma.3. 15: Pavakaha graha
Pavaka graha:
No
Yes
Comet
-80
Bhisma.3. 16: Dhruva graha
Dhruva graha:
Yes name of Yes
comet
Comet
-80
Bhisma.3. 16: Parusha graha
Parusha graha: Only speculation
No
No
No
100
Bhisma.3. 17: Pavakahaprabha
graha
Pavakaprabha graha:
No
No
No
100
Bhisma.3. 17: Lohitango graha
Lohitango graha:
No
No
No
100
Bhisma.3. 25: Jupiter
Jupiter and Saturn at Vishaka:
Penetrates/ Obscures Saptarishis
No
Yes
Solved as
Comet
-80
Bhisma.3. 26: Tivra graha
Tivra graha:
Yes using
verse
meaning
Yes
Solved as
Comet
-80
Bhisma.3. 27: Mercury
Mercury no position (all
naksatras)
NA
NA
Planet/
Comet
Karna. 68.47-49 : Jupiter
Jupiter causing peeda to Rohini
NA
NA
Planet
-80
Karna 68:47-49 Yamasya Putra
Yamasya Putra
No
Blazing
2P Encke
Comet
-80
Udyoga: 141:08 Mars
Mars retrograde before reaching
Jyestha
No
NA
Planet
1.Parva: Chapter: Verse
number : Graha/Planet
name
4. Described
as
Prajvalita/
Jvalan/
Dhumaketu
5. Position
after
applying
column 3
and 4
@mmpandit
6.
Speculative
Index after
applying
column 4
and column
5
NA
10
@mmpandit
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!58
DR MANISH PANDIT @MMPANDIT
Methodology of Speculative index
B:
1. Meaning of Values calculated for the Speculative Index:
Values assigned are based on credibility.
A value of 10 calculated for the speculative index means that the position/
description has maximum credibility: as a planetary position.
A value of 100 calculated for the speculative index means that the position/
description as a planet is Highly Speculative and we cannot take it too seriously.
A value of -80 can be arrived at for a graha which has a non Planetary name
(which is ambiguous) if it finds two things in favour allowing -90 to be deducted
twice as follows:
a: Its name is in Varahmihira’s comet list and
b: It is also described by one of the three words Prajvalita/ Jvalan or Dhumaketu
as described in one of our previous papers. [6] [10] [3]
Each position of a planet contributes 10 marks. The greater the number of
positions, the lesser the credibility of any position for that planet.
Veto position or Caveat for the above ranking index:
The above does not hold true if more than one verse, especially if they are in
separate books of the Mahabharata, points to exactly the same position for any
planet in terms of its position at a fixed star in which case that position becomes
very strong.
No planet other than Saturn finds itself in this enviable position, that too in two
separate verses, in two separate books of the Mahabharata, which is why I have
discounted it from this chapter and written a separate paper on it.
2. How to calculate Values for the Speculative Index for grahas called by
planetary names:
Each position of a planet contributes 10. The lesser the number of positions of a
planet, the better it’s position’s credibility and the lower its Speculative index.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!59
DR MANISH PANDIT @MMPANDIT
a: Venus:
Venus has only one position in the zodiac according to verse 14 of Chapter 3 of
Bhisma Parva. The speculative index is therefore calculated as only 10 and it has
very little speculativeness and high credibility to be at Purva/ Uttara
Bhadrapada. However, its actual position holds very little bearing because the
verse does not describe a retrogression in explicit terms and because Venus is a
fast moving planet and therefore would land up at this position in virtually any
year.
b: Mars: Bhisma.03.13 and Udyoga.141.08
Mars has two possible positions:
i. Retrograde at Magha: Unfortunately Mars is described in the same verse as
being retrograde at Magha at the same time as Jupiter retrograde at Shravana
which is impossible from the astronomy point of view as it requires the Sun
at two opposite positions nearly 180 degrees apart near Pushya and
Satataraka OR
ii. Retrograde before arriving before Jyestha and near Anuradha
Mars therefore could have a Speculative index value calculated at 10 + 10 = 20.
Both positions describe retrogression however, so a year in which Mars is not
retrograde must be excluded and cannot be a date for the Mahabharata war.
Retrogression/ Vakri motion is well known in astronomy (and in Vedic
astrology) and can be calculated and shown using basic textbook astronomy. We
have shown an alternative explanation/hypothesis for verse 03:13 elsewhere in
this book in the three chapters on Comets hence we can take both positions: one
on Mars and the other (Magha Vakra 03:13) as two named comets in
retrogression as having a Speculative index value calculated at 10 each.
c: Jupiter: Judging from verses Bhisma.03.13 and Bhisma.03.25 and Karna.
68.46-49, Jupiter on the other hand has three possible positions (at Shravana,
near Vishakha and causing peeda to Rohini according to verses 03:13 and 03:25
of Bhisma Parva and verse 49 of chapter 68 of Karna Parva respectively).
Two of those above positions are effectively problematic (ie. 3:25 near Vishakha
owing to the fact that Jupiter stays in a sign for 13 months and therefore cannot
stay at a fixed star for one year as the verse Bhisma 03:25 states and also because
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!60
DR MANISH PANDIT @MMPANDIT
the previous verse confirms this to be two comets at Vishakha who are hiding/
penetrating the Saptarishis and have Shikhas/tails and therefore an alternative
explanation must be searched for) AND verse 03:13 of Jupiter retrograde at
Shravana at the same time as Mars is retrograde at Magha (which is impossible
from the astronomy point of view as it requires the Sun at two opposite positions
nearly 180 degrees apart near Pushya and Satataraka) leaving just the position of
Jupiter causing peeda to Rohini to be solved. It took me a long time to solve this,
although the answer was in front of me all the while, using the Sarvatobhadra
chakra, details of which can be found in the chapter on “Astronomy around
Karna’s death.” I have also presented an alternative but satisfactory hypothesis for
the verse 03:13 (Shravana Brishaspati) from Chapter 3 Bhisma in the chapter
“Comets or Planets”. So Guru can have a speculative index of 30 if we believe all
of its 3 contradictory positions OR we can use my hypothesis and explain all
three verses (which I have shown elsewhere at Karna’s Death and chapters on
comets)
d: Mercury:
Mercury has no real position as it is described in its motion through all the
nakshatras/ fixed stars as per the verse Bhisma.03.27 and is assigned as no
position, so that its Speculative index is 10 BUT this is of little use to us in dating
the Mahabharata.
3. The Calculation of Values for the Speculative Index for grahas called by
Ambiguous and Non Planetary names in verses (the vast majority of these are
in the 3rd chapter of Bhisma Parva):
a: If a graha is called by an ambiguous ie non planetary name then assign a value
of 100 to it initially. Most of these names are in verses derived from chapter 3 of
Bhisma Parva.
b. Look for the ambiguous name as given in chapter 3 of Bhisma Parva for the
graha and cross check if that same name exists in the list of comets given by
Varahmihira in his list of comets. If it does, then the possibility of that graha
being a comet is high and hence a value of 90 is now deducted from the
speculative index.
c: Now cross check if that graha is described by the words in the verse as
Prajvalita/ Jvalan or Dhumaketu as we have said in our previous paper.
Deduct an additional 90 marks if it is described by the words as above.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!61
DR MANISH PANDIT @MMPANDIT
Four following possibilities exist in this case for non planetary names:
1. Possibility that a graha is given a name by Varahmihira AND is described by
the words in the verse as Prajvalita/ Jvalan or Dhumaketu.
A value of 90 is now deducted from the speculative index for being in
the list of comets. Deducting an additional 90 if it is described by the
words Prajvalita/ Jvalan or Dhumaketu as above. In this case, the graha must be
a comet and the Speculative index will be negative:
ie 100 -90 -90 = -80
2. Possibility that a graha name is NOT FOUND in Varahmihira’s list of comets
AND is NOT described by the words in the verse as Prajvalita/ Jvalan or
Dhumaketu. In this case, the graha may or may not definitely be a comet but the
Speculative index will be high ie 100 (no deductions)
3. Possibility that a graha name is FOUND in Varahmihira’s list of comets BUT
is NOT described by the words in the verse as Prajvalita/ Jvalan or Dhumaketu.
In this case, the graha has a good likelihood that it could be a comet but the
Speculative index will be low but not as low as -80: ie
100 - 90 = 10.
4. Possibility that a graha’s name is NOT FOUND in Varahmihira’s list of comets
BUT is described by the words in the verse as Prajvalita/ Jvalan or Dhumaketu.
In this case, the graha has a good likelihood that it could be a comet but the
Speculative index will be low but not as low as -80: ie
100 - 90 = 10.
This is described above in a tabular format.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!62
DR MANISH PANDIT @MMPANDIT
Conclusions:
A: Planetary positions:
1. The position of Shukra/ Venus at Purvabhadrapada and Uttarabhadrapada
can be fixed as its position is credible with a speculative index of just 10
owing to a single verse describing its position.
2. Mangal/ Mars can be in one of two positions, both however in
retrogression,ie Vakri at Magha and before arriving at Jyestha, its position is
somewhat credible owing to just two positions, the speculative index is 20.
On further reflection though, Mars can only be in one position during the
Mahabharata war as the position of Mars as retrograde at Magha at the same
time as Jupiter is retrograde at Shravana is impossible from the astronomy
point of view as it requires the Sun at two opposite positions nearly 180
degrees apart near Pushya and Satataraka. Thus Mars can only be retrograde
near Jyestha and Anuradha as described before the Mahabharata war.
3. The position of Mercury is credible with a speculative index of just 10 owing
to a single verse BUT its position is not described in the text.
4. There are three possible positions of Jupiter. I believe that I have a possible
solution. Verse Bhisma 03:24/25 is resolved as two comets near Vishakha
which have obscured/ penetrated the Saptarishis with their tails. Verse 03:13
is resolved as being speculative leaving just the position of Jupiter causing
peeda to Rohini to be solved. It took me a long time to solve this using the
Sarvatobhadra chakra, my search finally paid rich dividends and it is really
with verse 68:47-50 of Karna Parva that I strike gold with Comet 2P Encke
and Jupiter afflicting Rohini details of which can be found in the chapter on
“Astronomy around Karna’s death.”
B: Non: Planetary positions:
1. The lowest speculative index of just -80 and therefore the highest credibility
are to be found for the grahas given names of “Shyama graha”, “Dhruva”
“Dhuma”, “Dhumaketu”, “Pavaka” and “Tivra” grahas who are all most
certainly comets as they find their way into the list of cometary names
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!63
DR MANISH PANDIT @MMPANDIT
described by Varahmihira AND are described by the Sanskrit names
Prajvalita/ Jvalan or Dhumaketu. [6] [10] [3]
2. In addition, a low speculative index of just 10 and good credibility is to be
found for the graha given the name of “Shweta graha”, which is most likely a
comet as it finds its way into the list of cometary names described by
Varahmihira even though it is not described by the Sanskrit names
Prajvalita/ Jvalan or Dhumaketu. [6] [10] [3]
3. Unfortunately, a high speculative index of 100 is to be found for the three
grahas given the name of “Parusha”, “Pavakaprabha” and “Lohitango” graha,
while these could certainly be comets as they find their way into chapter 3 of
Bhisma Parva, they do not find their way into the the list of cometary names
described by Varahmihira and are not explicitly described by the Sanskrit
names Prajvalita/ Jvalan or Dhumaketu. Thus, even though these may indeed
be comets, I cannot be as certain about these three names in two verses as I
am about the other names occurring in other verses as above in 1 and 2. [6]
[10] [3]
4. Researchers have previously taken Parusha graha to be Rahu and Lohitango
to be Mars but as we have shown you, not only is there no evidence for this,
this introduces an additional error by giving us one more conflicting
position for Mars in the space of just 12 verses (in addition to Mars at
Magha) which actually makes all these positions weak.
Discussion:
1. Many researchers over the past many decades have taken planetary positions
willy nilly to fit their dates based on what appears to be assumptions and a
researcher bias. [5,10] A large number of researchers have commented on how
Saturn’s most credible position is a Rohini (Aldebaran) before proceeding to take
a position of Saturn 150 degrees away from Saturn at Rohini. (as in 1478 BCE
research and in other researches as pointed out in conclusion 9 below)
2. As talked about in my previous paper [7] , we can now appreciate that Saturn at
Rohini is the most credible amongst ALL the planetary positions owing to it
being the only planet finding its position at Rohini being echoed by two separate
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!64
DR MANISH PANDIT @MMPANDIT
verses, in two separate books of the Mahabharata and its conflicting verses are
riddled with inconsistencies, a situation NO other planet or non planetary entity
enjoys anywhere in the Mahabharata barring the eclipses. Hence Saturn at
Rohini must be the starting point in any dating exercise. [7] Mars should be
retrograde in that year when the Mahabharata war date is set owing to Mars
being clearly being described as retrograde in both positions. Retrogression/
Vakri motion of Mars should be scientifically decided by textbook astronomy
methods which would shows the shape of the loop much as it would appear to
an observer. (Mind you even Panchanga Jyotisha authors can do this very well)
These are the accepted methods of deciding Vakri motion. Mars should be taken
as being in Vakri motion in that year of the Mahabharata war either before
reaching Jyestha or when Mars is at Magha.
3. The position of Jupiter can be fixed only using my theory of Jyotisha
BECAUSE Vyasa says that it causes peeda to Rohini. We show this to be the case
from Ashwini nakashatra using the Sarvatobhadra chakra used during the
Mahabharata war. Triangulation is possible using Saturn at Rohini and the
eclipses.
However the position of Mercury with reference to a star/ nakshatra cannot be
fixed for certain during the 18 days of the Mahabharata war or just before it
according to the text. A Gita Press verse describes it in the Western part of the
sky and we have shown it to be in the Western part of the sky with Venus and
Mars. (see chapter on Karna’s Death)
4. “Shyama graha”, “Dhruva” “Dhuma”, “Dhumaketu”, “Pavaka” and “Tivra”
grahas are all most certainly comets as they find their way into the list of
cometary names described by Varahmihira AND are described by the Sanskrit
names Prajvalita/ Jvalan or Dhumaketu in chapter 3 Bhisma Parva. [6]
5. “Parusha”, “Pavakaprabha” and “Lohitango” graha, could certainly be comets
as they find their way into chapter 3 of Bhisma Parva, but they do not find their
way into the the list of cometary names described by Varahmihira and are not
explicitly described by the Sanskrit names Prajvalita/ Jvalan or Dhumaketu.
Speculation about their being planets is ill advised and would be an exercise in
futility where various researchers could spend hours in speculative debate with
no conclusions. [6]
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!65
DR MANISH PANDIT @MMPANDIT
6. Hence we do not recommend that Parusha graha be taken to be Rahu and
Lohitango to be Mars, as this would be mere speculation and introduce
unnecessary errors as many researchers of the past have succumbed to.
7. We do not recommend that Tivra graha be taken to be Pluto as it is effectively
invisible to the naked eye and therefore cannot hide the Plaiedes group of stars
and is described by the Sanskrit names Jvalan and like a Dhumaketu (comet) in
chapter 3 of Bhisma Parva. [6]
8. We will comment separately on Neptune, Uranus and Pluto.
9. It is shocking to note that of all the researchers looking into the date of the
Mahabharata war, (researchers in favour of theories proposing 955BCE,
1311BCE, 2449BCE, 2559BCE, 1478BCE, 3022BCE, 1793BCE, 1198BCE,
5561BCE, 5560BCE, 3162BCE, 3178BCE, 3143BCE, 3140BCE, 3139BCE,
3138BCE or 3137BCE) not a single date barring 3067 BCE (dating research done
by Raghavan in 1969, then Achar in the year 2000, DK Hari and now myself)
uses the most credible position of Saturn at Rohini as described in our previous
paper. [10]
At least two researchers comment on how Saturn is most credible at Rohini
before proceeding to use Saturn at Vishakha. In one of those dates (5561BCE),
Saturn is actually found at the beginning of Chitra/ end of Hasta and 25 degrees
away from the start of Vishakha, and not near Vishakha as claimed. [7] Of
course, we have previously shown that Saturn near Vishakha has very little
credibility due to the internal absurdity claimed in that verse of Jupiter too being
near Vishakha for a full year, which is impossible in astronomy. The verse
claiming Saturn near Vishakha also has a verse prior to it saying that the two
grahas were blazing/ ignited, had coppery colour, tails and were hiding/
penetrating the Saptarishis. Jupiter and Saturn, or any other planet, no matter
how bright they may be cannot hide/ penetrate the Saptarishis from near
Vishakha, this is an impossibility. However comets can indeed do this and
therefore the verse must refer to two comets near Vishakha. We deal with this in
the chapter “Comets or Planets” elsewhere in this book.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!66
DR MANISH PANDIT @MMPANDIT
This being the case, comets which have stayed visible for longer durations are
candidates for this verse and include the great comet of 1811 which appeared at
Madrid. However the great comet of 1811 was not likely to be present in
3067BCE. That leaves a few possibilities including Hale-Bopp comet among the
longer seen comets and scores of other comets which can be seen for a shorter
period of time. [7]
In addition, comets which are not seen with the naked eye but are present at the
site described (near Vishakha) are candidates owing to the presence of telescopes
using mirrors during the Mahabharata. A further paper will emerge on any
planetary positions/ combinations not covered by this paper including one by a
researcher from Europe who kept taking verses describing analogies to planetary
combinations as real observations of the sky when actually there is absolutely no
evidence to support such absurdity.
10. In 3067 BCE, all the above conditions are satisfied, including the key position
being Saturn at Rohini. In that year, it is the case that Mars became Vakri/
retrograde before stopping before Jyestha and turns back at Anuradha as
described by Karna in Udyoga Parva 141: 008 in the period before Jyestha
Amavasya when Krishna’s diplomatic mission of peace ended before the
Mahabharata war started. It can be shown using basic textbook astronomy that
Mars indeed was Vakri or retrograde earlier that year and that crucially, the
timing was indeed at a time in exact synchrony and would be seen months
before Krishna’s Diplomatic Mission of Peace.
In addition it can be shown that Halley’s comet with a period of 75.32 years was
exactly at Pushya in 3074BCE and also likely to be in 3067BCE before the war.
We have proposed naming Halley’s comet as Vyasa’s comet in his honour. In
addition, another comet was also present near Pushya in 3067BCE: This was
123P- West-Hartley. Its path is shown elsewhere.
11. In 5561 BCE, Saturn is at neither of the key positions described in the
Mahabharata text. Instead it is 20 degrees away from Vishakha, 110+ degrees
away from Rohini at the beginning of Chitra nakshatra. [7] Venus is too fast
moving and therefore will be at Purva and Uttarabhadrapada in virtually every
year and hence its position is not of that much use as is Mercury. Halley’ comet
did not make an appearance in 5561 BCE despite all protests to the contrary (as
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!67
DR MANISH PANDIT @MMPANDIT
it would have made an appearance at a gap of 15 years with its period of 75.32
years).
Mars is retrograde much earlier in the year before the war. That researcher’s
definition of Vakri motion/ retrogression of Mars and other planets has been
conclusively refuted elsewhere in this book in the chapter on Vakra motion.
12. All the above observations and conclusions are important to show that
amongst all the planets, it is Saturn’s position at Rohini which is the most
credible and hugely important in efforts engaged in dating the Mahabharata war
and it cannot and should not be ignored in dating the Mahabharata.
Missing Saturn’s position while dating the Mahabharata war means that the only
credible AND important planetary data in the CE (critical edition) of the
Mahabharata text has been ignored. [7]
13. Many previous authors including Srinivas Raghavan (3067BCE) and Vartak
et al (5561BCE) have speculated that Shweta graha was some or the other planet
and Tivra graha was another planet, Shyama graha yet another planet while
Lohitango and Parusha grahas are completely different planets and so on. We
have shown you that these inferences are just highly speculative and are not
based on factual knowledge. Such speculation is futile and harmful to Indian
astronomy.
Summary:
Saturn at Rohini is the most credible of ALL the planetary positions in the
Mahabharata Text owing to it being the only planet finding its position at Rohini
being echoed by two separate verses, in two separate books of the Mahabharata
and its conflicting verses are riddled with inconsistencies, a situation NO other
planet or non planetary entity enjoys anywhere in the Mahabharata barring the
eclipses. Hence Saturn at Rohini must be the starting point in any dating
exercise. [7] Mars should be retrograde in that year and near Jyestha and
Anuradha when the Mahabharata war date is set. These are are the two most
important takeaways from this critical exercise. Jupiter showing “peeda” to
Roshini on the 17th day of the war can only be through a Jyotisha explanation
(because that is what Vyasa says). We explain this comprehensively in the
chapter on Karna’s death.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!68
DR MANISH PANDIT @MMPANDIT
There are other reasons for taking Saturn at Rohini which are out of scope of this
book but which are primarily astrological in nature. We deal with these
elsewhere.
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!69
DR MANISH PANDIT @MMPANDIT
References:
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar Oriental
Research Institute (Poona, 1972) and Chapter on Mahabharata References
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical References,
Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita by Varahamihira
[5] Oak NN : When did the Mahabharata war happen? The Mystery of Arundhati 2011
[6]Pandit MM, Achar BNN: The Mystery of Bhisma Parvan Chapter 3: What does it
Mean? 2019
[7]Pandit MM Fixing the Position of Saturn during the Mahabharata War Part 1
[8]Pandit MM Why the Mahabharata war cannot start on an Amavasya: Part 1 A
critical examination of Moon Phase Data during the Mahabharata War Moon Phase
Data during the Mahabharata War
[9] Pandit MM Why The Mahabharata War Cannot Start On An Amavasya: Part 2
Actual MoonRise Data from the 14th night of the war
[10] Achar BN Sri Krishna’s Diplomatic Mission and the Date of the Mahabharata War
2018
FIXING THE POSITION OF OTHER PLANETS DURING THE MAHABHARATA WAR
!70
DR MANISH PANDIT @MMPANDIT
Karna’s death during the
Mahabharata war
Astronomy
Chapter 6
Dr Manish Pandit
Dec 2019
ASTRONOMY AROUND KARNA’S DEATH
!70
DR MANISH PANDIT @MMPANDIT
Karna’s death during the
Mahabharata war
Introduction:
The verses describing Karna’s death in the Mahabharata during the evening of
the 17th day of the war are described in the verses 47 - 50 of chapter 68 of Karna
Parva of the Mahabharata. To my mind not one researcher has truly
corroborated these observations.
Observation 1:
Verse 68:47
The verse says that:
“ When Karna was struck down, the rivers ceased to flow, the Sun became
devoid of lustre and disappeared and the graha “son of Yama” going obliquely
appeared on the horizon, blazing bright red like the Sun.” The verse above is
from the critical edition of the Mahabharata and says “Yamasya Putro” quite
clearly as seen in the second part of the verse: ie. “Son of Yama”
Some authors have used this verse but have rendered it wrongly as “Somasya
Putro” ie. Mercury. While we are able to prove that Mercury is actually just
above the horizon in the Western sky as shown below and is bright with a
magnitude of -0.2 which is bright enough that it may be seen, it does not make
sense to show “SomaPutra” Mercury who is described as Saumya and soft at
ASTRONOMY AROUND KARNA’S DEATH
!71
DR MANISH PANDIT @MMPANDIT
@mmpandit
the death of such a prominent warrior of the Mahabharata and that too in the
middle of terrible omens of disaster as described in verse 47 such as “the rivers
ceased to flow, the Sun became devoid of lustre and disappeared”. The original
verse as copied from the Critical edition of the Mahabharata available online
shows “Yamasya Putro” or the “son of Death or Yama” and that is far more apt.
Let us try and make sense of this verse. It describes a terrible graha at what may
either be sunset since the Sun disappears or that the Sun itself has become
lustreless by the presence of another graha close to it. Since this episode has
occurred in the evening, we take the place in the horizon where this mysterious
graha has appeared to be the Western horizon. The verse therefore very much
appears to describe another comet. Let us look at the simulations of the sky at
the time of the 17th war evening of the Mahabharata in 3067BCE.
ASTRONOMY AROUND KARNA’S DEATH
!72
DR MANISH PANDIT @MMPANDIT
The above figure shows quite clearly the Western horizon, before sunset on 11th
December 3067BCE and the presence of a comet 2P Encke just above the
horizon with the Sun just a small distance away. The Moon is barely visible as it
approaches Amavasya. Interestingly although Mercury and Venus are also noted
in the Western sky, it is this comet 2P Encke which would have made a
spectacular presence in that Western horizon just at or after the death of Karna
which appears to be blazing red and going obliquely as the “son of Yama” ie “The
Son of Death” . 2P Encke is a rather famous comet and the second comet to be
named after Halley’s comet.
Comets are known to generate a large coma and tail which can make them much
more visible. This is a small comet as such but its known to be quite bright
especially during its perihelion.
@mmpandit
Comet Encke also gives rise to the Northern and Southern Taurid meteor
showers seen in November and these are mentioned at several places during the
Mahabharata war.
The word “Tiryak gati”of the “Son of Death” graha blazing on the Western
horizon is due to the unusual apparent movement of the comet 2P Encke at the
horizon with its tail pointed away from an observer stood in the East.
The next observation is that of Jupiter’s affliction of Rohini nakshatra at the
death of Karna.
ASTRONOMY AROUND KARNA’S DEATH
!73
DR MANISH PANDIT @MMPANDIT
Observation 2: Karna Parva: Chapter 68: verse 49
Brihaspati which causes “peeda” to Rohini became lustrous like the Sun and the
Moon.
There are two specific findings in this verse which any Mahabharata researcher
must try and corroborate:
A. Jupiter causing “peeda” or “vedha” to a nakshatra called Rohini/Aldebaran.
B. Jupiter becomes really bright in the sky. Its magnitude needs to be in
negative numbers.
Lets tackle point A above first:
To my mind this verse (Karna :68:49) is somewhat of an oddity because the verse
does not mention the the “peeda” or affliction is being caused to any Rashi (sign)
but instead talks about the “peeda” being caused to a nakshatra (fixed star) only.
This sort of Nakshatra based “peeda” finds specific mention in only two places in
Jyotish. One of them is the Brihat Samhita of Varahamihira. However here the
verses state quite clearly that Saturn or the Sun (or Mars or a comet) must
occupy a nakshatra to afflict it (cause peeda). Thus if we take Varahamihira’s
Brihat Samhita to be the pramana, then we must take an alternative meaning for
“Brihaspati” which seems improbable in this context (The Guru of Karna had
cursed him)
Hence the only option here is the second one which is the definition of peeda
used in the Sarvatobhadra chakra. (which was well known and is described
during the Mahabharata war as a formation in some detail).
Here we find exact corroboration of this verse: Jupiter or Brishaspati is in Meena
(Pisces) gandanta and moves into Ashwini nakshatra thereby causing peeda to
Rohini nakshatra. Brishaspati is also shining with magnitude -2.6 which is very
bright. Thus we have corroborated both key observations related to Karna’s
ASTRONOMY AROUND KARNA’S DEATH
!74
DR MANISH PANDIT @MMPANDIT
@mmpandit
death. To my mind no other researcher has been able to corroborate both the
findings in such a precise manner.
The Sarvatobhadra (SBC) chart for 3067BCE for the 17th day of the war ie. 11th
Dec 3067BCE is shown above. The highlighted boxes show Jupiter at Ashwini
nakshatra. The green path clearly shows that Jupiter is causing Peeda to Rohini
nakshatra. Do also note that Jupiter causes specific Peeda to the sign Sagittarius
which is the sign of the archer seen along the left of the page above. It is well
known that Karna was a great archer. Thus we can see that this is a very specific
finding during the 17th day of the Mahabharata war. One Moore point in favour
of this explanation being the correct point is that Jupiter is only actually just out
of Pisces (Meena) Gandanta on the 17th day of the war. Hence as it approaches
the 3 degree 20 mins mark in Ashwini nakshatra in Aries (Mesha) rashi, its
power to cause Vedha of Rohini nakshatra actually starts to occur. Thus we have
ASTRONOMY AROUND KARNA’S DEATH
!75
DR MANISH PANDIT @MMPANDIT
corroborated point A above of Jupiter causing “peeda” or “vedha” to Rohini/
Aldebaran. This point is very difficult to replicate in other war year proposals.
Now we need to prove point B: “On the 17th day of the war, Jupiter needs to
become really bright in the sky. Its magnitude needs to be in negative
numbers.”
The skymap below proves beyond all doubt that the magnitude of Jupiter is -2.3
on the 17th war day in 3067BCE. This would mean that Jupiter was shining
really brightly in the sky on the 17th war day in the evening. This corroborates
point B above.
@mmpandit
ASTRONOMY AROUND KARNA’S DEATH
!76
DR MANISH PANDIT @MMPANDIT
@mmpandit
A view of the sky in the evening at
the time of Karna’s death showing
“The Son of Death” graha: Comet 2P
Encke at the horizon in “Tiryak”
mode and Jupiter shining bright.
Summary:
3067BCE corroborates one of the most difficult criteria of the Mahabharata war,
namely the astronomy observations prevalent at the death of Karna on the 17th
day of the war. By comparison, other war proposals including 5561BCE cannot
corroborate these findings as above.
A brief critique of the 5561BCE war proposal in relation to Karna’s death:
Lets reiterate my findings first:
The verse as per Karna Parva 68:47 says clearly that:
“ When Karna was struck down, the rivers ceased to flow, the Sun became
devoid of lustre and disappeared and the graha “son of Yama” going obliquely
appeared on the horizon, blazing bright red like the Sun.” The verse above is
from the critical edition of the Mahabharata and says “Yamasya Putro” quite
clearly as seen in the second part of the verse: ie. “Son of Yama”
ASTRONOMY AROUND KARNA’S DEATH
!77
DR MANISH PANDIT @MMPANDIT
Some authors have used this verse but have rendered it wrongly as “Somasya
Putro” ie. Mercury. While we are able to prove that Mercury is actually just
above the horizon in the Western sky as shown below and is bright with a
magnitude of -0.2 which is bright enough that it will be seen brightly, the critical
edition does not support this false change in words of the verse from “Yamasya
Putra to “Somasya Putra”. Furthermore, it does not make sense to describe this
graha as“SomaPutra” who is in other words, none other than the planet
Mercury who is described as Saumya and soft at the death of such a prominent
warrior of the Mahabharata and that too in the middle of terrible omens of
disaster as described in verse 47 such as “the rivers ceased to flow, the Sun
became devoid of lustre and disappeared”.
The original verse as copied from the Critical edition of the Mahabharata also
available online shows “Yamasya Putro” or the “son of Death or Yama” and that
is far more apt.
In addition, Mercury sets in the Western sky and cannot show some sort of
“unusual rising” movement or “Tiryak gati”. That graha, described as “Yamasya
Putra” or the “Son of Death” can only be a comet as we prove in 3067BCE
which is 2P/Encke.
In addition, Jupiter cannot cause “peeda” to Rohini, in 5561BCE because, in that
year, Jupiter is at Uttarashadha and can cause peeda only to Mrigashira,
Poorvabhadrapada and Uttaraphalguni. In addition, there is no peeda to
Saggitarius. (the archer)
The Sarvatobhadra (SBC) chart for 5561BCE for the 17th day of the war ie. is
shown on the next page. We reiterate that Jupiter cannot cause peeda to Rohini
in 5561BCE and neither is a graha “Yamasya Putra” seen on the Western
horizon. In other words, 5561BCE fails to fulfil both the criteria as shown above.
ASTRONOMY AROUND KARNA’S DEATH
!78
DR MANISH PANDIT @MMPANDIT
The Sarvatobhadra (SBC) chart for 5561BCE for the 17th day of the war: The
three arrows point out the direction of the Vedha from Jupiter and the ends
of the arrows point out that Jupiter does not cause peeda to Rohini
nakshatra/ Aldebaran in early November 5561BCE. Thus 5561BCE does not
satisfy the conditions of astronomy (and Jyotisha) given in the text of the
critical edition at the time of Karna’s death.
@mmpandit
Post Script: Saturn of course can be shown to cause Peeda to Rohini using the
Sarvatobhadra Chakra and Brihat Samhita both if that is what Vyasa meant.
ASTRONOMY AROUND KARNA’S DEATH
!79
DR MANISH PANDIT @MMPANDIT
Notes:
Further Reading and Learning:
1: Book 3: Criteria Governing the Astronomy of the Mahabharata War:
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
2. PGURUS Episode 1: 3 ways of computing the date of the Mahabharata war:
https://youtu.be/POHHsMlutfU
3. PGURUS Episode 2: Finding the date of the Mahabharata war: https://
youtu.be/MH6MFZM3Lhg
4. PGURUS Episode 3: Textual points of Amavasya, Purnima, Tithis and
Nakshatras in the war, Mission of Peace and Balarama’s Pilgrimage timelines:
https://youtu.be/wwQaW4EhtVk
5. Short film: Position of Jupiter during the Mahabharata War
https://youtu.be/icrE36Wodq4
6. Short Film: Saturn’s Position during the Mahabharata War
https://youtu.be/g9-RmVeNCRk
7. Book 2: Dissection of Theories of the Mahabharata War
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
ASTRONOMY AROUND KARNA’S DEATH
!80
DR MANISH PANDIT @MMPANDIT
Why the condition of Mars
retrogression invalidates
many proposals for the year
of the Mahabharata war
Chapter 7
Dr Manish Pandit
Dec 2019
MARS RETROGRESSION
!81
DR MANISH PANDIT @MMPANDIT
Why the condition of Mars
Retrogression invalidates
many years for the date of
the Mahabharata war
Purvapaksha:
I have previously described Mars as being in one of two positions in the sky
during the Mahabharata war, either in Magha or near Jyestha and retrogressing
towards Anuradha. Some authors have proposed that Mars cannot be retrograde
at Jyestha because an Amavasya occurs at Jyestha at the end of Krishna’s peace
mission. We will show you why the retrogression of Mars can be used to form a
crucial major criterion for the year in which the Mahabharata war took place.
Mars Positions during the year of the war:
These two positions of Mars are based on verses as below:
1: Udyoga Parva: Chapter 141: 08
This verse appears in Krishna Karna Samvada and is said by Karna to Krishna
after the mission of peace has failed.
Mars is described as having performed a retrograde motion near Jyestha and
retrogressing near Anuradha.
2: Bhishma Parva: Chapter 3 Verse
In the second part of the
MARS RETROGRESSION
!82
DR MANISH PANDIT @MMPANDIT
verse, Mars is described as retrograde at Magha and Jupiter at Shravana. We
discuss this a little later in this chapter as one of the impossibilities from the view
point of astronomy as it requires the Sun to simultaneously be near Satabhisha
and near Pushya. I also provide an alternative explanation for this verse in the
chapter “Comets or Planets”.
In another chapter, we have seen that, at the end of the conversation given in
verse 1 between Krishna and Karna, a new Moon ie . an Amavasya was due to
occur at the Nakshatra ruled by the Devata called Shakra or Indra. This
Nakshatra is called Jyestha or Antares. (Mahabharata: Udyoga: chapter 140:18)
This verse is responsible for the situation where a variety of authors propose that
the war must either start either on this Amavasya which was approaching at the
end of 7 days or on the Amavasya after that. Of course, the war cannot ever have
occurred on a Jyestha (Antares) Amavasya as seven days is too short a period of
time to arrange for the war according to what is described in the text of the
Mahabharata war document in Udyoga Parva itself, we have in addition proved
that the war could never have started on any Amavasya using the Moonrise
detail in the Eastern sky of the 14th war night given in chapter 159 of Drona
Parva. This indicates a waning phase Moon which is present 4 or 5 days from an
Amavasya which must therefore occur at or around the 18th day of the war.
As a corollary, it follows that Sun and the Moon are both present near Jyestha at
the end of the failure of Krishna’s mission of peace. If the Sun is present near
Jyestha, then Mars can scarcely be there as well because it is described as
retrogressing from before Jyestha to Anuradha by Karna.
There are a few types of situations which arise as a result of this first verse
(Udyoga.141.08) when combined with the information given in Udyoga. 140.18
on the position of the Sun as Mars needs to be a least 140 degrees away from the
Sun for it to be in retrogression.
MARS RETROGRESSION
!83
DR MANISH PANDIT @MMPANDIT
1. First Possibility: Either Mars is not present near Jyestha at all, in which case
maybe it was retrogressing near Magha. But the problem is that the verse
which alludes to the alternative of Mars retrogression near Magha (Regulus)
also says that Jupiter is in retrogression near Shravana (Altair) in the same
verse, which is an impossibility from the astronomy point of view as it would
require the Sun to be near Satabhisha and near Pushya respectively, both of
which are nearly 150+ degrees apart, at exactly the same time. This idea has
been adopted by a few researchers but none of them use the exact positions
given by the verse for both Mars and Jupiter. Some take Mars retrogression at
Magha and then employ an astrological possibility of “peeda” for Jupiter
which is not correct. In fact the possibility of “peeda” or affliction also would
require “peeda” to be explicitly mentioned in the verse which is not the case
and both planets to be retrograde at Magha and Shravana respectively
according to the definition prevailing in Brihat Samhita at the time. Hence
this alternative of Magha for Mars retrogression is not a credible answer and
we would prefer to reject this verse position of Mars and Jupiter categorically
as it gives rise to an absurdity. There is an alternative satisfactory explanation
which we give with skymaps in chapter 13 “Comet theory 3067BCE”
2. Second Possibility: Mars was near Jyestha and not in retrogression but close to
a conjunction with the Sun and the Moon. This idea has been adopted by a
few Mahabharata researchers but again it doesn’t seem quite true as the term
Vakra is used explicitly here by Maharishi Veda Vyasa.
3. Third Possibility: Therefore I present to you a third situation which has not
been thought of by too many researchers but explains both the retrogression
of Mars just before Jyestha and the Amavasya at Jyestha.
This situation envisages that Karna had already seen the retrogression of Mars
just before Jyestha BUT this did not occur contemporaneously with the
mission of peace, but instead a few months before the peace mission itself, ie.
Not at the time when the Amavasya at Jyestha was 7 days away but instead a
few months before this.
Should we reject the position of Mars in retrogression at Magha (and Jupiter) in
the second part of this verse?
MARS RETROGRESSION
!84
DR MANISH PANDIT @MMPANDIT
The situation is an astronomical impossibility if both Mars and Jupiter are to be
retrograde at Magha and Shravana at the same time which is the logical
inference since they are in the same verse. However, in the situation that these
are considered to occur one after the other, then it is obvious that Mars cannot
be retrograde twice a year or in fact even twice in two years. Therefore one of the
positions of Mars is going to have to be rejected. The question is which position
of Mars should be rejected? It is obvious after the discussion above that Mars
retrograde in Magha will have to be rejected as being far less likely than its other
position. Hence, Mars retrogression before reaching Jyestha or at Anuradha is
the one which needs to be accepted. Since both Jyestha and Anuradha nakshatra
are mentioned clearly in the verse given in Karna - Krishna samvada the other
corollary is that we have to accept that the verse explicitly means that Mars must
transit backward or in retrogression before Jyestha/at Anuradha nakshatra. An
alternative explanation is given for the position of Mars in the previous verse
(03:13 Bhisma) in the chapter “Comets or Planets”
Conclusion: Mars retrogression fits well with the theory of 3067 BCE as the year
of the war. This point about the retrogression of Mars before Jyestha, touching
Anuradha as explicitly given in the text, along with Saturn’s position at Rohini, is
very useful as a tool for triangulation if any third criterion is used. The fact that
both possible positions of Mars clearly describe retrogression, gives us a clear
signal that Mars retrogression should be a pre condition for any year in which
the Mahabharata war is proposed to have taken place. This in turn invalidates all
those years for the war in which Mars has not gone retrograde at or near Jyestha.
There are many years where Mars does not show any retrogression anywhere
near Jyestha/Anuradha even upto a year before the war month and year. Those
years cannot be accepted as the years of the war.
Hence 1198 BCE, 3139BCE cannot be accepted as the year of the war based on
this single major criterion not being fulfilled.
MARS RETROGRESSION
!85
DR MANISH PANDIT @MMPANDIT
Criticisms of Mahabharata year proposals other than 3067BCE:
I have not bothered with 1K and 2K date proposals for the Mahabharata war as
these are untenable for the war proposal even using the intersecting data of
Saturn and Mars which we show in chapter 1.
In 3139BCE, Mars is not retrograde. In fact, Mars only goes retrograde in
3140BCE , a full year earlier and that too near Rohini. This cannot be accepted
as the verse in question does not mention “peeda” but mentions positions of
Mars at Jyestha/Anuradha or near Magha. Hence 3139BCE fails this criterion as
well.
MARS RETROGRESSION
!86
DR MANISH PANDIT @MMPANDIT
In 3140BCE, Mars goes retrograde but only near Rohini. This cannot be
accepted.
The reason is as follows: even if the verse Udyoga Parva 141:08 in question had
mentioned a specific astrological position for Mars, it would still in fact have to
adopt the Brihat Samhita or SBC ie Sarvatobhadra chakra (mentioned in the
Mahabharata as a Vyuha) position of Mars which would still have to be at
Anuradha/Jyestha. Hence 3140BCE fails this criterion as it used Rashi based
aspects which is not mentioned in the Mahabharata.
In 3138BCE, Mars is retrograde in the latter part of the year but near Mrigasira,
Ardra and Punarvasu. This again cannot be accepted.
In 3137BCE, Mars is stationary in the early part of the year but at the above
positions and cannot be accepted.
In 3136BCE, Mars is retrograde near Magha but obviously Jupiter cannot be
retrograde in Shravana and so this cannot be accepted. This is an astronomical
impossibility and because both the situations occur in the same verse, the same
connotation of retrogression and position must apply to both of the planets,
Mars and Jupiter in exactly the same way as referred to elsewhere in this chapter.
In 3143BCE, Mars is retrograde the year before, but it is in Sagittarius and
cannot be accepted.
For a detailed rebuttal for 5561BCE, please see the chapter on rebuttal of
5561BCE and “Shri Oak’s theory of Vakra motion”
MARS RETROGRESSION
!87
DR MANISH PANDIT @MMPANDIT
The Mystery of Chapter 3
Bhisma Parva
Chapter 8
What does it mean?
By Dr Manish Pandit (2019)
BHISHMA PARVA CHAPTER 3
!88
DR MANISH PANDIT @MMPANDIT
Introduction:
A vast body of Mahabharata researchers have looked into Chapter 3 of the
Bhisma Parvan of the Mahabharata and given their thoughts , some have drawn
inferences too. (1, 2, 4) The current author wishes to look at the verses from a
somewhat more fresh point of view.
Chapter 3 of the Bhisma Parvan has 11 verses which appear to pertain to
positions of grahas in the sky. While some researchers have thought these grahas
to be planets (Oak), others have taken them to be comets (Achar) and yet others
have dismissed them completely as being totally contradictory in position and
therefore of little use.
I originally looked at these verses in 2007 when making the film “Krishna
History or Myth”. While the comparison with Atharvaveda Parishistha and its
four sections did make some impression, the explanation was not included in
the film. The explanation however did bring about the view that perhaps this
chapter could indeed refer to cometary positions during the Mahabharata war. It
was while reading these verses in October 2019 that the thought took root in my
mind to take a fresh look at these verses and classify them in two different ways.
The first way is based on certain key words which appear throughout this
chapter, the second is based on the actual meaning of the verses. Both these have
an effect of elucidating the meaning of verses in chapter 3 of Bhisma Parva.
An Etymological Classification
The initial classification of these verses is based on the following words:
These words are:
1: Dhumaketu: Comet
2: Prajvalita : Ignited/ flaming/ blazing/ burning
3. Shikha: tail
BHISHMA PARVA CHAPTER 3
!89
DR MANISH PANDIT @MMPANDIT
All three words have unambiguous meanings as no planet can be described as a
“Dhumaketu” ie Comet, can said to have been “prajvalita” or ignited/ be
inflamed or literally set alight, or having a “shikha” or tail.
Thus the verses which emerge from Chapter 3 of the Bhishma Parva once this
first classification is put into force number no less than six out of the eleven
which by the above definition become very likely to being described as cometary
in nature.
These are: (ref: 1,2,4)
(i) dhumaketur mahaghorahpusya maakramya tistati MB(VI. 3. 12)
Words: Dhumaketu (marks 10/10)
“A deadly dhumaketu has overcome pusya”
(ii)syamo grahah prajvalitah sadhumah sahapavakah
aindram tejasvi naksatram jyestamakramya tistati MB(VI. 3.15)
Words: Prajvalita (marks 8/10)
“syama graha is prajvalita/ blazing and together with dhooma and pavaka has
crossed over to Jyesta, the bright asterism ruled by Indra .”
(iii) dhruvah prajvalito ghoram apasavyam pravartate
citrasvatyantare caiva dhistitahparuso grahah MB(VI. 3.16)
Words: Prajvalita (marka 8/10)
“The prajvalita/ blazing dhruva has moved to the right of ghora. The parusa
graha has established itself between citra and svati .”
(iv) “grahau tamrarunasikhauprajvalitavubhau
Saptarishi udaranaam, samavchadya vai prabhaam”” MB (VI. 3. 24)
Words: Prajavalita and Shikha (marks 10/10)
‘The two grahas blazing with coppery and red hair.
These have concealed the Saptarishi stars. (concealed the big dipper)’
(v) samvatsara sthayinau ca grahau prajvalitdvubhau
BHISHMA PARVA CHAPTER 3
!90
DR MANISH PANDIT @MMPANDIT
visakhayoh samipasthau brhaspati sanaiscarau MB(VI. 3. 25)
Words: Prajvalita (marks 8/10)
“Jupiter and Saturn, which stay around for a year, are both
Prajvalita/blazing/ ignited and are near the two Visakha stars.”
(vi) krttikasu grahastivro naksatre prathame jvalan/
vapumsyapaharan bhasa dhumaketur iva sthitah MB(VI. 3. 26)
Words: Dhumaketu and Jvalan (marks 10/10)
“The graha tivra jvalan/blazing in the first constellation krttika, and concealing
their forms with lustre/ robbing them of their lustre resembles a comet/
dhumaketu.’"
Thus a large number of verses numbering more than half of the 11 verses are
now designated as clearly referring to comets. On a ranking possibility of 1 to 10
where 1 holds a very low possibility and 10 the highest, we assigned 10 marks
wherever the Dhumaketu appeared, or where an additional word from the
classification appeared along with a primary word. Where only one word among
(ii) or (iii) appeared, we gave only 8/10 marks or 80% probability, but still quite
high because the words chosen have that confidence.
Thus we assert that six of the verses as shown above (3: 12, 3:15, 3:16 and 3:24,
3:25 and 3:26 ) referring to astronomy in Bhishma Parva definitely indicate
cometary positions and not to planetary positions at all.
We then looked to see if any additional verses definitely refer to Tithis or to the
Moon and the Sun. We found the following two verses bringing the total
number of verses under observation to 13. These are as follows.
(vii) caturdasim pancadasim bhutapurvam ca sodasim/
imantu nabhijanami amavasyam trayodasim// MB(VI. 3. 28) (ref: 1,2,3)
“I know New Moon coinciding with fourteenth, fifteenth and also on the
sixteenth day, but I have never known it coinciding with the thirteenth
BHISHMA PARVA CHAPTER 3
!91
DR MANISH PANDIT @MMPANDIT
day.
(viii) candrasuryavubhau grastavekamase trayodasim /
aparvani grahavetau prajah samksapayisyatah// MB(VI. 3. 29) (ref: 1,2,4)
“In one and the same month, both the Sun and the Moon are eclipsed
on the thirteenth. These ill-timed eclipses indicate destruction of the
people.”
These are verses 3: 28 and 3: 29 of chapter 3 of Bhisma Parvan. Thus we have
now successfully clarified eight of the verses which most of the previous authors
have found to either refer to planetary positions or indeed being very unreliable.
Next, we take those verses which can be completely omitted from classification
as even if they were to actually refer to planetary positions, they would still be
useless for dating the Mahabharata from our perspective because they offer no
real information: Thus verse 3:27 is now dealt with.
(ix) trisu purvesu sarvesu naksatresu visampate/
budhah sampatate bhiksnam janayan sumahadbhayam// (ref: 1,2,4)
MB(VI. 3.27)
“ Mercury is falling/ transiting through all the earlier constellations and
causing a great terror.”
Mercury, a very fast moving planet, transits through all the constellations every
88 days and so this verse is no real surprise.
Thus we have now dealt with 9 of the verses from chapter 3 of the Bhisma
Parvan successfully. The question now arises, which are the verses which defy
classification in the manner already specified?
(A) senayo rasivam ghoram karisyati mahagrahah/
maghasvahgarako vakrah sravaneca brhaspatih MB(VI. 3. 13) (ref: 1,2,3)
BHISHMA PARVA CHAPTER 3
!92
DR MANISH PANDIT @MMPANDIT
“The Mahagraha appears to bring about an awful destruction in both armies.
Mars is retrograde in Magha and Jupiter in Sravana .” The latter part of this verse
is an impossibility from the view point of astronomy and is elucidated later.
(B) bhagyam naksatra makramya suryaputrena pidyate
sukrah prostapade purve samaruhya visampate
uttaretu parikramya sahitahpratyudiksate MB(VI. 3. 14) (ref: 1,2,3)
“The son of Surya has crossed the asterism Uttara-phalguni, and is vexing.
Oh King, Sukra has entered Purva-prostapada, going around Uttara-Prostapada
and is rising in both.”
(C) vakranuvakram krtvaca sravanepavaka prabhah
brahmarasim samavrtya lohitango vyavasthitah MB(VI. 3.17) (ref: 1,2, 3)
“Pavakaprabha has gone circumventing Sravana, and Lohitanga has
become steady after enclosing brahmarasi .”
Achar says in his seminal paper (3) that “Vyasa names specifically twelve comets,
sveta, dhumaketu, mahagraha, parusa, pavaka, dhuma, lohitanga, tivra,
pavakaprabha, syama, ghora, and dhruvaketu. All these names can be found in
the list given by Varahamihira” [ref 4]
However , I rechecked this list and found that only the following names were
definitely present. Perhaps the original list referred to by Achar did have the
above names, but all subsequent editions I have found include definitively only
the following three names, these are as follows :
Sweta, Dhumaketu/ Dhuma and Dhruvaketu.
Additional Inferences:
In addition, two other conclusions can be down which do not require the
etymological classification as above although that may indeed be useful. Tivra
graha mentioned in verse (vi) above must also be a comet as follows because of
what the verse says:
BHISHMA PARVA CHAPTER 3
!93
DR MANISH PANDIT @MMPANDIT
krttikasu grahastivro naksatre prathame jvalan/
vapumsyapaharan bhasa dhumaketur iva sthitah MB(VI. 3. 26)
“The graha Tivra jvalan/blazing in the first constellation Krttika, has concealed
the Krittikas lustre/ robbed the Krittika stars of their lustre and resembles a
Dhumaketu.”
No planet howsoever blazing can ever conceal the fixed stars of Plaeides
(Krittika) which are in the background sky. The only logical answer therefore is
that the Tivra graha in the verse above must in fact be a comet. Pluto is invisible
to the naked eye and hence the question of it robbing the Krittika stars of their
lustre is impossible as suggested by at least two researchers (who try and justify
5561BCE). This is illogical and an impossibility.
The next set of verses which can really become easy to interpret is the following
verses:
(iv) “grahau tamrarunasikhauprajvalitavubhau
Saptarishi udaranaam, samavchadya vai prabhaam”” MB (VI. 3. 24)
Words: Prajavalita and Shikha
‘The two grahas blazing with coppery and red hair,
these have concealed the Saptarishi stars.’(concealed the big dipper)
(v) samvatsara sthayinau ca grahau prajvalitdvubhau
visakhayoh samipasthau brhaspati sanaiscarau MB(VI. 3. 25)
Words: Prajvalita
“Jupiter and Saturn, which stay around for a year, are both
Prajvalita/blazing/ ignited and are near the two Visakha stars.”
These two planets called “Jupiter and Saturn” are described as ignited and
burning with coppery red/ orange tails or shikhas and are concealing the
Saptarishis. But it is to be noted that Jupiter and Saturn, howsoever luminous
that they may be, can never conceal the fixed stars especially the Saptarishi
mandala (the big dipper) which are in the background.
BHISHMA PARVA CHAPTER 3
!94
DR MANISH PANDIT @MMPANDIT
Varahamihira also gives a similar explanation for hiding of the Saptarishis which
appears in Brihat Samhita as above in chapter 13 verse 7.
Most researchers have got this set of verses completely wrong.
Ambigous Graha Names
Thus the names of grahas which are not definitely certain remain are as follows:
mahagraha, parusa, pavaka, dhuma, lohitanga, pavakaprabha, syama and
ghora. Of these dhuma and mahagraha may also be comets given the verse
connotations.
It is to be noted that while Dr Achar actually points out that the verses in that
section of chapter 3 from the Bhisma Parvan indicate comets because of an
existence of a classification of comets by Varahmihira or because of calling
grahas as “sons of fathers”, the entire list is not required any more for
confirmation as an alternative way to confirm that these grahas are comets are
now seen.
This then leaves only verse 3:14 open to interpretation. It is only here that I am
applying the logic of calling a comet as a son or “putra” of a star or a planet.
Brihat Samhita clearly classifies comets as sons of grahas and this includes the
Sun (Ref 4)
BHISHMA PARVA CHAPTER 3
!95
DR MANISH PANDIT @MMPANDIT
Hence chapter 3 of Bhishma Parva has been satisfactorily resolved using for the
most part, a different method to that given by Dr Achar at least 10 years ago(Ref
3 ). The conclusion however is very similar and researchers are referred to the
original paper for further education on the key astronomy of the Mahabharata
war.
BHISHMA PARVA CHAPTER 3
!96
DR MANISH PANDIT @MMPANDIT
References:
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar Oriental
Research Institute (Poona, 1972) and Mahabharata references chapter in this book.
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical References,
Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita, ibid, in ‘ketucara’ ,Ch. XI
BHISHMA PARVA CHAPTER 3
!97
DR MANISH PANDIT @MMPANDIT
Notes:
BHISHMA PARVA CHAPTER 3
!98
DR MANISH PANDIT @MMPANDIT
Why the Mahabharata war
cannot start on an Amavasya:
Chapter 9
A critical examination of Moon Phase Data
during the Mahabharata War
Dr Manish Pandit
Nov 2019
Moon Phase Data during the Mahabharata War
!99
DR MANISH PANDIT @MMPANDIT
Moon Phase Data during the Mahabharata
War
True Observations of the Moon vs Mere Analogies
Dr Manish Pandit
Purvapaksha:
Many researchers have listed references from the Critical Edition of the
Mahabharata as being observations of the night sky during the 18 days of the
war and have used these observations to put forward a hypothesis that the first
day of the Mahabharata war was an Amavasya (New Moon day). The ancients
were much more connected with the celestial events especially those involving
the various phases of the Moon as can be seen even today across many parts of
India. For example, even today, the fourth lunar tithi of the waning half of the
Moon is a day for fasting and veneration of Ganesha in most of Maharashtra and
in parts of South India, whereas the 11th lunar tithies of both the waxing and the
waning halves of the Moon are days of fasting in honour of Vishnu and
celebrated as Ekadashi across India. The exact determination of these Tithies is
therefore considered a matter of importance and are marked in Panchang type
calendars such as Kalanirnaya.
We are also well aware of the tradition all across India which celebrates the
deliverance of the Bhagawad Gita before the start of the Mahabharata war on a
Shukla Ekadashi (waxing 11th day).
Aim: Since Gita Jayanti in the Shukla Paksha of Margashirsha holds so much
importance across India that the celebrations are ear marked well in advance by
many millions, hence it becomes important to try and ascertain the accuracy of
the hypothesis and find out whether the first day of the Mahabharata war was
Moon Phase Data during the Mahabharata War
!100
DR MANISH PANDIT @MMPANDIT
indeed an Amavasya as held by certain researchers or whether in fact the Moon
phase data actually shows that the first day of the Mahabharata war was in fact in
accordance with tradition and took place on a Shukla paksha day.
Methodology:
1. Examination of the Moon phase data from the Critical Edition (CE) of the
Mahabharata war including the data which has been taken into account by other
scholars as Moon phase data in their thesis.
2. Separation of the wheat from the chaff: Critically examining each reference to
see whether it actually represents an observation of the sky during that day or
night of the war.
3. Collating the data which can be proven to be an observation of the sky at day
or at night and then checking it to see if any definite conclusion can be derived
from the same as to the start of the war.
4. Identification of Moon Rise data from the Mahabharata war will be made of to
identify phases of the Moon as below.
4. Use will be made of a well known and easy calculation of the Moon rise time
as follows from New Moon day (Amavasya) to Purnima (full Moon day).
The Moon rises progressively later by 48 minutes every day from Amavasya to
Purnima.
At Amavasya assuming a sunrise at 6am, the Moon rise will be at that time, so
that at the 6th day of war, if the war had indeed started on the Amavasya, the
Moon rise would be at:
6 x 48 = 4 hours 48 mins later ie. Moon rise on the 6th day of the war would
occur at 10:48 am in the day time and well before noon.
At Amavasya assuming a sunrise at 6am, the Moon rise will be at that time, so
that at the 14th day of war, if the war had indeed started on the Amavasya, the
Moon rise would be at:
14 x 48 = 11 hours 12 mins later ie. Moon rise on the 14th day of the war would
occur at 17:12 pm but still in the day time.
If we accept the theory that the war starts on an Amavasya then on the 14th
night of the war, the Moon would be in the waxing phase or near Purnima and
not in the waning phase.
Moon Phase Data during the Mahabharata War
!101
DR MANISH PANDIT @MMPANDIT
5. Does the data during the 18 days of the war show that the Moon is in the
waxing phase and if so when during the war is that true? Or is it instead the case
that the data shows that the Moon is in the waning phase and if so when during
the 18 days of the war is this true?
6. Identification and definition of errors in methodology by other researchers
either in inclusion of erroneous data or in reaching incorrect inferences derived
to that data.
Key references pertaining to the 18 days of the Mahabharata war:
I have divided the data into
A: Moon phase data taken by any author dating the war,
B: Moon Rise data by any author and
C: Eclipse data if any during the war to dissect out whether the war could have
indeed occurred on an Amavasya as argued by numerous researchers including
NN Oak and PV Vartak. (Ref 5). Moon rise data and eclipse data is examined in
a separate category from the Moon phase data as it holds a much higher ranking
on account of the data only occurring on certain Tithies in the case of the latter
(near Amavasya - Solar eclipse, near Purnima - Lunar Eclipse)
A: Moon phase data in the Critical Edition taken by any author to be
pertaining to observations include the following:
Reference 1: Drona Parva CE 15:52 (1)
Critically examining this reference shows that this is actually an analogy
where Arjun in his chariot surrounded by various gemstones, is compared
with the full moon at Chitra surrounded by nakshatras.
However there is no actual observation of the sky at all but only a poetic
analogy of Arjun in the chariot to a full Moon. In fact what seems to have
escaped the notice of the researchers in question (Ref 5) is that the full
Moon at Chitra would signify Chaitra masa, approximately 6 months away
Moon Phase Data during the Mahabharata War
!102
DR MANISH PANDIT @MMPANDIT
from any researchers estimated time of the year for the Mahabharata war.
This is therefore an absurdity and must be discarded as it cannot be an
observation. While the Gita press translation for this verse does not
mention Chitra nakshatra, this, in our opinion, is a mistranslation.
Reference 2: Drona Parva CE 48:16 and Drona Parva CE 48:17 (Ref 1)
The verse above actually makes the analogy of the fallen Abhimanyu to an
eclipsed Moon. One researcher (ref 5) then goes on to do a simulation
using software and finds a lunar eclipse although it is noted that contrary to
the reference in question, this eclipse in 5561 BCE actually occurs TWO
days AFTER Abhimanyu’s death and NOT on the day of his death as this
reference describes even if one were to believe this verse as an actual
observation and not an analogy. It must be noted that assuming the
hypothesis taken in the war proposal of 5561BCE, the Moon would be
approximately 25 to 27 degrees away from an eclipse at the time of
Abhimanyu’s death. In that case, it is impossible that a comparison to a
lunar eclipse could have been made a full two days earlier by the composer
of the epic, considering that eclipses last only a few hours. This is therefore
an absurdity and must be discarded as it cannot be an observation.
Moon Phase Data during the Mahabharata War
!103
DR MANISH PANDIT @MMPANDIT
Reference 3: Drona Parva CE 48:22 (Ref 1)
The battlefield is compared with the sky studded with stars and the fallen
Abhimanyu is compared to the full Moon. Again there is no actual observation
of the sky at all but only a poetic analogy of the face of the dead warrior to a full
Moon and a sky studded with stars.
This reference also therefore must be discarded as it cannot be an observation. It
is to be noted that the comparison of a fallen warrior to a Full Moon or the Sun
is a recurring theme throughout the text of the Mahabharata epic as seen above
and below.
Reference 4: Karna Parva CE 08:03 (Ref 1)
The verse Karna 08:03 again makes the analogy of the faces of the fallen veera
(heroes) to a full Moon on the 16th day of the war. One researcher (Ref 5) takes
this too to be an actual observation of the full Moon, however if this were to be
an actual observation then how could the very next verse Karna 08:04 say that
there is only half a Moon ie Asthami Chandra? This is another absurdity and this
reference also therefore must be discarded as it cannot be an observation.
Moon Phase Data during the Mahabharata War
!104
DR MANISH PANDIT @MMPANDIT
Reference 4: Karna Parva CE 14:50 (Ref 1)
The verse Karna 14:50 again makes the analogy of the faces of the fallen kings on
a battlefield to a full Moon.
This is also not qualifying as an observation of the sky but only an analogy and
also therefore must be discarded.
Reference 4: Karna Parva CE 17:86 (Ref 1)
The verse Karna 17:86 is included here to make a specific point. The second part
of the above verse makes the analogy of the instruments of war shining like one
hundred Moons in the sky. The specific point I want to make here is that these
sort of analogies do not qualify as an observation of the sky but only an analogy
and therefore must be discarded. The sky does not have a hundred Moons.
Rejected.
Reference 5: Karna Parva CE 35.11 (Ref 1)
The face of the fallen Vivitsu compared to the full Moon on the 17th day of the
war. However there is no actual observation of the sky at all but only a poetic
analogy of the face of the fallen warrior to a full Moon. Rejected.
Moon Phase Data during the Mahabharata War
!105
DR MANISH PANDIT @MMPANDIT
Reference 6: Karna Parva CE 43.39 (Ref 1)
Critically examining this reference shows that this is actually an analogy
where the face of Karna who is killed by Arjuna on the 17th day of War, is
compared with the full moon. However there is no actual observation of
the sky at all but only a poetic analogy of the face of the fallen warrior to a
full Moon. In fact what seems to have escaped the notice of the researcher
in question (Ref 5) is that the verse before the above ie Karna Parva 43.38
compares Karna to the Sun. So two verses follow each other, one
comparing the fallen warrior’s face to the Sun and the next one to the full
Moon BUT not only does the researcher (Ref 5) make the wrong
observation ignoring that there is no actual observation of the sky at all but
only a poetic analogy, he also cherry picks the data selectively. Rejected.
Reference 7: Karna Parva CE 67.24 (Ref 1)
Moon Phase Data during the Mahabharata War
!106
DR MANISH PANDIT @MMPANDIT
Critically examining this reference shows that this is actually an analogy where
Karna whose “Varchas/prowess” is compared with the shining midday Sun in the
first part of the verse and the same prowess is compared with the setting Sun
when he has fallen in the second part. However there is no actual observation of
the sky at all but only a poetic analogy of the the fallen warrior’s prowess to the
Sun. The Moon is not mentioned in the critical edition let alone the full Moon.
The Gita Press edition Karna. 94.37 makes an analogy of the face of Karna, killed
by Arjuna on the 17th day of War, with the full moon. However there is no
actual observation of the sky at all but only a poetic analogy of the face of the
fallen warrior to a full Moon. However verse Gita Press edition Karna. 94.34 two
verses above this verse, compares his face with the shining Sun where observers
cannot believe that he has died. These are only analogies and compare the Karna
to the midday Sun, setting Sun, the full Moon and the shining Sun. These must
be rejected. The real astronomy observations surrounding Karna’s death is
presented in chapter 6 on Karna’s death.
Reference 8: Karna Parva CE 12.04 (Ref 1)
Arjuna killed many Kaurava warriors and made a pile of their faces on the
ground which appeared like the Full Moon. However there is no actual
observation of the sky at all but only a poetic analogy of the faces of the fallen
heroes to a full Moon. Rejected.
Reference 9: Karna Parva CE 19.28 (Ref 1)
Moon Phase Data during the Mahabharata War
!107
DR MANISH PANDIT @MMPANDIT
Again Arjuna killed many Kaurava warriors and made a pile of their faces on the
ground which appeared like the Full Moon. However there is no actual
observation of the sky at all but only a poetic analogy of the faces of the fallen
warriors to a full Moon and their earrings to the stars in the sky. Rejected.
Reference 10: Shalya Parva CE 23.04 (Ref 1)
Studying the context, the word Kauravya, here refers to Duryodhana, with many
other powerful warriors in his chariot, the canopy of which is compared to a full
Moon. However there is no actual observation of the sky at all but only a poetic
analogy of the canopy of his chariot to a full Moon. Rejected.
Reference 11: Shalya Parva CE 64.06 (Ref 1)
Studying the context, these verses refer to Duryodhana, fallen on the ground
after the gada-yuddha, surrounded by blood, initially compared in verse 4 to an
elephant, in verse 5 to the Sun, and in verse 6 compared to a full Moon. A
researcher (Ref 5) has cherry picked the full Moon analogy in verse 6, ignoring
Moon Phase Data during the Mahabharata War
!108
DR MANISH PANDIT @MMPANDIT
the other analogies above. We note that in any case, there is no actual
observation of the sky again but only poetic analogies. Rejected.
Reference 12: Strii Parva CE 23.04 (Ref 1)
Gandhari visits the battlefield, a day after the 18th day of the war and compares
the face of a fallen hero, in verse 4, here the Shalya Raja to the Full Moon. We
note that there is no actual observation of the sky again but only poetic
analogies. This analogy is erroneously described by a researcher as a description
of the full Moon just after the war. However the same researcher omits the fact
that the following verse ie. Verse 5 compares the face of the same fallen hero to
molten gold. These are analogies only. Rejected.
Reference 13: CE Strii Parva 22.06 (Ref 1)
There is a similar comparison by Gandhari (Gandhari uvacha) of the face of a
fallen hero Balhik Raja to the Full Moon. We note that there is no actual
observation of the sky again but only poetic analogies. Rejected.
Reference 14: Bhisma Parva CE93.30-31 (Ref 1)
Moon Phase Data during the Mahabharata War
!109
DR MANISH PANDIT @MMPANDIT
On the 8th day of War , Duryodhana, surrounded by his servants with lamps in
their hands, on his way to meet Bhishma, is compared with the Moon
surrounded by planets. This analogy is erroneously described by a researcher
(Ref 5) as the first description of the Moon during the 18 days of the war. We
note that there is no actual observation of the sky or the Moon again but only
poetic analogies. Rejected.
Reference 15: Bhisma Parva CE106.35 (Ref 1)
This reference is described as the “first mention of the full Moon on the 10th day
of War” by a researcher (Ref 5) and deserves special mention.
The verse refers to an angry Arjuna troubling Dushasana and is compared with
an angry Rahu troubling the full Moon. There is of course no lunar eclipse
observed at the 10th day of the war to corroborate this observation either in
3067BCE or 5561 BCE.
Our point is that if indeed this were to be held as an actual observation as the
researcher who refers to this verse as the actual first description of the full Moon
on the 10th day of the war in 5561 BCE, then an eclipse should ALSO occur on
the 10th day of the war in 5561 BCE as the verse also talks about Rahu troubling
the Moon and we can see clearly see that there is no lunar eclipse on that 10th
day in 5561 BCE. Hence rejected.
It is also to be noted that the same researcher (Ref 5) takes a similar analogy to
triumphantly proclaim an eclipse as noted in reference 2 above in our thesis at
Abhimanyu’s death. We reiterate that there is no lunar eclipse on that 13th day in
5561 BCE and there wouldn’t be because the verse is only an analogy and does
not represent an actual description of the sky. We note that there is no actual
observation of the sky or the Moon again but only poetic analogies. Rejected.
Moon Phase Data during the Mahabharata War
!110
DR MANISH PANDIT @MMPANDIT
Reference 16: Drona Parva: CE30:26
The verse above actually makes the analogy of the face of the fallen king Neel
who was quite tall and was killed by Ashwatthama to the full Moon.
However there is no actual observation of the sky at all but only a poetic analogy
of the fallen face of King Neel to a full Moon. This therefore must be discarded
as it cannot be a true observation.
Reference 17: Drona Parva: CE19:18
Critically examining this reference shows that this is actually an analogy where
the canopy of King Bhagadatta’s chariot with Mukta (pearl) necklaces, is
compared with the full moon at Krittika on the 12th day of the war.
However there is no actual observation of the sky at all but only a poetic analogy
of King Bhagadatta in his chariot with the full moon at Krittika on the 12th day
of the war.
In fact what seems to have escaped the notice of the researchers in question (Ref
5) is that the full Moon at Krittika is a Krittika Purnima on the 12th day of the
war This is therefore an absurdity and must also be discarded as it cannot be an
observation.
Reference 18: Karna Parva (CE 15:42)
Moon Phase Data during the Mahabharata War
!111
DR MANISH PANDIT @MMPANDIT
Pandyaraj, falls on the 16th day of the war and his face is compared to the Full
Moon. It also says that the face of the fallen Pandyaraj looks like the “Moon
between Two Vishakhas”. In fact what seems to have escaped the notice of the
researchers in question (Ref 5) is that the full Moon at Vishakha is a Vaishakha
Purnima on the 16th day of the war. If we believe this to be a reference, as also
the above verses to be true astronomy observations, then this Vaishakha
Purnima follows the Kartika Purnima on the 12th day mentioned in the verse
before. All this is therefore an absurdity and must also be discarded.
Reference 19: Karna Parva (CE 33:16)
On the17th day of the war, two Panchal warriors are behind King Yudhisthira
and are compared to two Punarvasus protecting the full Moon. In fact what
seems to have escaped the notice of the researchers in question (Ref 5) is that the
full Moon at Punarvasu is a Punarvasu Purnima on the 17th day of the war.
If we believe this to be a reference, as also the above verses to be true astronomy
observations, then this Punarvasu Purnima on day 17 follows the Vaishakha
Purnima on day 16 which in turn follows the Kartika Purnima on the 12th day
(and a Chaitra masa Purnima) mentioned in the reference above the previous
mentioned verse. These Full Moons are separated in real life by months, they
cannot occur in the last seven days of the war. This is therefore an absurdity and
must also be discarded.
Moon Phase Data during the Mahabharata War
!112
DR MANISH PANDIT @MMPANDIT
Finally we present a small sample of genuine Moon Rise Data:
Reference 20: Bhisma Parva CE 108.12 (Ref 1)
This set of verses is taken to show that there is a description clearly pointing to
a) A shower of meteorites from comets in verse 9 and
b) Verse 10 showing a Parivesha referring to a halo around both the Sun and
the Moon.
Verse 11 points to a Moon rise at night and is therefore in support of 3067BCE
where the 10th day of the war would be in the waning half of the Moon with a
moonrise around 9 pm. This Moonrise data negates the claim for 5561BCE
further. We could not meaningfully interpret the counterclockwise movement of
planets around either the Sun (Gorakhpur edition GP) or the Moon (CE Critical
Edition).
The verses above this verse, especially verse 9 and 10 are very important as they
further corroborate our interpretation of Bhisma Parvan chapter 3 as a host of
cometary phenomena in 3067 BCE.
Moon Phase Data during the Mahabharata War
!113
DR MANISH PANDIT @MMPANDIT
Moon Phase Data during the Mahabharata War
!114
DR MANISH PANDIT @MMPANDIT
Conclusions:
1. If we accept the Full Moon analogies in the last seven days of the war and
even afterwards to reflect true observations pertaining to astronomy, then
the problem is that a full Moon must exist for approximately 9 days
including the last seven days of the war. (If we believe this to true ie. the
observers of the Mahabharata cannot differentiate between a full Moon and
a Moon which is a minimum of at least 5 days away, then that would be
completely absurd. In fact, we might as well take every day as a full Moon
from here on) In fact even today, many people who live in closer
communication with nature are easily able to decide the difference between
a full Moon and a Moon which is difference in phase by a day. This is a false
assumption and cannot be accepted.
2. As noted in all the references discussed above from the Mahabharata war,
only one so far can be termed as a true observation (Reference 16: Bhisma
Parva 108.12), all the rest are actually analogies AND DO NOT represent
any actual astronomical observations. In addition, as pointed out, many if
not most of these analogies can be easily seen as internally contradictory if
one takes the context of the verse and the verses above and below into
consideration. Hence so far, not a single reference pertaining to Moon phase
data can be identified in the references above mentioned by other
researchers barring the Reference 16: Bhisma Parva 108.12 which was
incorrectly identified as a full Moon data set by a researcher (Ref 5).
3. In addition, my research shows that when critically examined, not a single
reference can be shown to be pertaining to the full Moon or an eclipse in the
entire data set of the 18 days of the war but instead these are mere analogies
of warrior’s faces to full Moons.
4. In addition, many absurdities can be found in the data above if one believes
them to be real including a date for the Mahabharata war in Chaitra masa
and a Punarvasu Purnima on day 17 which must the follows the Vaishakha
Purnima on day 16 which in turn follows the Kartika Purnima on the 12th
day all of which is completely impossible. These are quite clearly not actual
Moon phase data sets referring to Full Moon observations (using sky
observations) during the Mahabharata war but instead are mere analogies.
5. All these barring Reference 16: Bhisma Parva 108.12 must be rejected. This
in turn completely destroys the hypothesis for 5561 BCE as the date of the
Moon Phase Data during the Mahabharata War
!115
DR MANISH PANDIT @MMPANDIT
war where nearly all the before mentioned verses from 1 -15 are falsely taken
as objective proof for the Full Moon observations during the war.
6. In the next chapter I show the actual observations of the Moon during the 18
days of the war and show how these make the date of 5561 BCE for the war
completely untenable and bolster the claim for 3067 BCE. The real Moon
rise data will also be presented. Why Moon phase data even as defined by a
researcher in support of a claim for 5561 BCE in the first 8 days of the war is
absent will also be shown.
7. Examination of the verses above in Reference 16: Bhisma Parva 108.12,
especially verse 9 and 10 are very important as they further corroborate our
interpretation of Bhisma Parvan chapter 3 as a host of cometary phenomena
in 3067 BCE. (ref 6)
Resources:
This set of Youtube short films shows why the war cannot start on an Amavasya:
1: We illustrate the problem of why the Mahabharata war cannot start on an
Amavasya in a short film which can be seen free here:
https://www.youtube.com/watch?v=fIG86YqfK-E
2: A short film on the rigorous conditions of Balarama’s pilgrimage (fulfilled
exactly in 3067BCE) and how they are failed in 5561BCE.
https://www.youtube.com/watch?v=mLceUJnXydg
3: Short film: Krishna’s Mission of Peace and 3067BCE vs 5561BCE
https://www.youtube.com/watch?v=uSf3yFp-v6g&t=2s
Moon Phase Data during the Mahabharata War
!116
DR MANISH PANDIT @MMPANDIT
References:
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar Oriental
Research Institute (Poona, 1972) and Chapter on Mahabharata References
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical References,
Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita, ibid, in ‘ketucara’ ,Ch. XI
[5] Oak NN : When did the Mahabharata war happen? The Mystery of Arundhati 2011
[6]Pandit MM, Achar BNN: The Mystery of Bhisma Parvan Chapter 3: What does it
Mean? 2019
Moon Phase Data during the Mahabharata War
!117
Actual MoonRise Data from
the 14th night of the war:
Chapter10
Dr Manish Pandit
Nov 14th 2019
MOONRISE DATA MAHABHARATA
!118
Moon Rise Data from the
Mahabharata war
Actual Observations (Image credit: Wikipedia)
Introduction:
We have previously shown how at least 15 verses from the 18 days of the
Mahabharata war presented elsewhere by other researchers as full Moon data in
support of their theories were not actual astronomy observations of the Moon
or the sky but mere analogies.
However, real Moonrise data is available from the night which followed the 14th
day of the war (the 14th night) in verses from the Drona Parva. If we accept the
theory that the war starts on an Amavasya then on the 14th night of the war, the
Moon would be in the waxing phase or near Purnima and not in the waning
phase.
On the other hand, if the Moon can be proven to be in the waning phase on the
night (of) which followed the 14th day of the war, then an Amavasya start to the
war is effectively disproven.
If additional data on this Moonrise is available, such that it be unambiguously
clear that the 14th night was during the waning phase of the Moon, then we can
rule out an Amavasya start to the war. This in turn means that 5561BCE would
have to be rejected as a date for the war, as the war starts on an Amavasya during
this year. On the other hand, if it can be proved that the war unambiguously
started on an Amavasya, then a host of possible dates including 3067 BCE would
have to be rejected outright. Hence the Moonrise data on the 14th night has high
significance.
MOONRISE DATA MAHABHARATA
!119
Aim:
To critically examine the references pertaining to the Moonrise data of the 14th
night and other data to decide the following points:
1. Is this effectively the main decisive Moon phase data from the war, ie. the
smoking gun which helps us in deciding when the war started?
2. Is there explicit evidence to show that there was just one Moonrise as most
researchers infer or were there two Moonrises on the 14th night where one
Moonrise was “hidden” as decided arbitrarily by some researchers?
3. Does any reference from the Mahabharata on the 14th night describe a
crescent Moon thereby proving that this was not a full Moon or anywhere
close to it?
4. Is there any reference within the Mahabharata text which can make this sort
of a possibility of an earlier Moonrise useless?
5. How important is the position of this Moonrise data from the 14th night in
deciding objectively, without bias, about an Amavasya start for the war as
alleged by certain researchers?
6. Is it possible to fix the Moonrise of the 14th night from the references and is
it possible to show that this data fits any war year conclusively?
First set of 10 observations: These are based on 10 references from Drona Parva
chapter 159 in the aftermath of the killing of Ghatotkach by Karna. The
references clearly describe a Moonrise on the 14th night of the war.
1. Reference 1: Drona Parva 159.25
This reference clearly describes a Moonrise. Now let us examine this reference
above critically to decide whether:
1: Did this Moonrise occur during the night? If so, what was its approximate
time?
MOONRISE DATA MAHABHARATA
!120
2: Was there any Moonrise described on the 14th night prior to this reference?
3: Is there any description given around these and other references below which
show why the fight was stopped in the night for a Muhurta as per the
Mahabharata text CE (Critical edition)?
4: Is the Moon described as a Crescent anywhere in the text around the 14th
night?
To answer all these questions logically and in an unbiased fashion, let us
reconstruct the war events on the 14th night.
Event 1: Ghatotkacha is killed: The events start from chapter 122 of
Drona Parva, which is aptly titled Ghatotkach Vadh Parva. The actual killing of
Ghatotkach is described in Drona Parva 158:19
Drona.159.15
The warriors could not leave the battlefield/army owing to Swa-Dharma and
hence as in the following verse, it is described that they become overcome with
sleep and start to sleep wherever they can on the battlefield, including on their
MOONRISE DATA MAHABHARATA
!121
elephants, chariots and on their horses. This situation is described in Drona.
159.16 too.
Drona.159.16:
The words “Nidrandha” occur frequently in the following verses, describing the
state of the warriors, who are described as killing others indiscriminately
without knowing perhaps who they were killing, as the following verse depicts
below:
Drona.159.18
This verse describes that the warriors were overcome with sleep, such that they
were in their dreams and unable to recognise whether they were killing friends
or enemies.
Drona.159.19:
This verse again contains the word “Nidrandha” which describes the state of the
warriors on the battlefield.
MOONRISE DATA MAHABHARATA
!122
Drona.159.20:
This verse again contains the word “Nidrandha” which describes the state of the
warriors on the battlefield, where they are unable to realise whether they are
killing friend or foe.
Drona.159.21: This verse again contains the word “Nidra Mohita” which
describes the state of the warriors on the battlefield, where they are overcome by
sleep.
Event 2: It is in this context of the soldiers of both the armies being overcome by
extreme sleep and exhaustion that the next shloka arrives with Arjun making a
suggestion to both armies in verse 22-24 of this 159th chapter of Drona Parva
that they should rest for a muhurta.
The additional context of Dharma and implied Sattwa during the
Mahabharata war:
We must also remember that Arjun is being guided by Sri Krishna within the
Mahabharata itself, but especially since the first day of the war where he was
delivered the Bhagawad Gita. Therefore Arjun is always mindful of Sattwa being
his prime ruling principle and hence he realised that the warriors were straying
from Dharma especially because of the “tamas” of extreme sleep and “rajas” of
MOONRISE DATA MAHABHARATA
!123
wanting to fight, being now guided totally by these two principles and not by any
sattwa which should guide Dharma.This is described in verse 159:23 below.
Drona.159.23
This exact context of Dharma during the course of this war is further clarified in
verse 26 which follows the above verses where Arjun is referred to as
“Dharmika” and his words are accepted by the armies of both sides who are also
described as “Sarvadharmadnya” or the ones who know Dharma. These words
are not a random act by the composers of the Mahabharata, but can be seen as a
clear course correction to be followed from the verses above where the actions of
the armies were being guided for a period of time by Tamoguna and Rajoguna
alone, with no input of Sattwa, and Dharma which, as everybody knows, was
the entire purpose of the Mahabharata war.
This Rajoguna can be seen in verse 19 of the same chapter as well as being
described by the word “Yodhavyam”. It is in this context that Arjun suggests that
the warriors would do well to rest for a Muhurta as in verse 24 of chapter 159
below.
MOONRISE DATA MAHABHARATA
!124
It is in this context of protecting Dharma by making the warriors rest for some
time in the battlefield so that they could later clearly follow their Dharma
correctly and not under the delusionary forces of Tamoguna and Rajoguna
which accompany sleep that the verse of the Mahabharata in Drona Parva:
159:29 arrives as below:
This verse of Drona Parva: 159:29 as above is again no coincidence. It describes
the Gods and the Rishis praising Arjun for his insight into Dharma and
therefore in his suggestion of resting for a Muhurta was Sattwa and Dharma
served best which follows in the next few verses till verse 42 of chapter 159 of
Drona Parva.
Now the question arises, what the word “Punah” in Drona Parva, 159, verse 25
actually refers to? Here is the verse again:
This verse is saying “Rest now (for a Muhurta) and then resume the fight
“Punah”/again when the Moon rises. The “Punah” in the text actually refers to
the word “Samsadhayisyatha” which follows in the same verse which means “to
resume the fight AGAIN”. This word “punah” is mistakenly portrayed by some
researchers as evidence in favour of an earlier Moonrise, evidence for which
cannot be found in the text.
The verses above have previously been portrayed as describing dust in the air
and darkness enveloping the battlefield., however I have shown how these verses
are not translated accurately in the context of this being a Dharma Yuddha.
Event 3: Resumption of the fight after Moonrise at a point when three of the
fifteen Muhurtas for the night had remained. Assuming sunrise at 6:30 am,
Moonrise therefore was at around 2 am. (adding some time for preparations post
Moonrise)
MOONRISE DATA MAHABHARATA
!125
Event 4: This fight then continues until sunrise when the warriors stopped to
worship the Sun.
This sequence of events now gives the exact context of the resting interval of one
Muhurta (48 minutes) which is followed directly by the Moonrise which is
described in detail in verses 159:42 to 50. This further answers many of the
questions I have posed at the beginning of the research paper.
The Exact detail of the Moonrise:
Let us look at the fascinating detail provided in Verse Drona Parva: 159:42 to
completely answer all our questions objectively.
There are two words in verse 42 above which have been completely overlooked
by all researchers. These words are amazing in their power to unveil the exact
nature of this Moonrise. These words are “Mahendri Dig-alankrta”. As we know
“Mahendri” unambiguously points to the direction of Indra which is East and
“Dig-alankrta” points to the direction in which the Moonrise occurred. This
verse therefore says that “The Moonrise adorned the direction of the East (on
the 14th night.)” As we know well, this direction of Moonrise as described on
the 14th night, ie. towards the East can only occur in the waning phase and
definitely not in the waxing phase. This gives further irrefutable evidence that
this 14th night of the war CANNOT be in the waxing phase of the Moon,
otherwise the Moon would have definitely been seen in the West (apart from the
fact as mentioned earlier in the text that the Moonrise would then have occurred
prior to sunset and not in the early hours of the morning as described in the
text).
There is one more piece of invaluable data which is got from verse 42 above. The
verse describes the rising Moon as “Kumudanathena” which in later verses is
described as a “Kamadeva’s bow” and therefore unambiguously it is a crescent
Moon which is rising in the East late on the 14th night of the war. This and the
next set of verses (esp in other rescensions) therefore says that “The Moonrise
MOONRISE DATA MAHABHARATA
!126
which is of the shape of a crescent bow like Kamadeva’s (pleasing to the eyes)
has adorned the direction of the East (on the 14th night.)”
Conclusions:
1. Determining Moon phase from the Moonrise on the 14th night:
Use will be made of a well known and easy calculation of the Moon rise time as
follows from New Moon day (Amavasya) to Purnima (full Moon day).
The Moon rises progressively later by 48 minutes every day from Amavasya to
Purnima. A waning phase Moon rises in the night and the later the Moonrise,
the later is the phase of the Moon. This Moonrise being risen so late at night
proves that it cannot be anything other than a K11 Tithi.
At Amavasya assuming a sunrise at 6am, the Moon rise will be at that time and
the Moon will rise progressively later by 48 minutes every day, so that that at the
14th day of war, if the war had indeed started on the Amavasya, the Moon rise
would be at:
14 x 48 = 11 hours 12 mins later ie. Moon rise on the 14th day of the war would
occur at 17:12 pm but still in the day time and before sunset.
However, as we can see from Drona.159.25 and Drona 159.42 the Moonrise is
unequivocally during the late night and hence, an Amavasya start to the war is
impossible. (Ref 1,2, 7 below)
2. The conjecture of certain researchers that the word “Punah” in Drona Parva,
159: verse 25 refers to a second Moonrise is completely demolished. In any case
this (mis) translation now means very little because of point 3 below. (Ref 1,2, 5,
7 below)
3. As we know well, the direction of Moonrise as described on the 14th night, ie.
towards the East from Drona Parva Chapter 159. Verse 42 (“Mahendri Digalankrta”) can only occur so late at night in the waning phase. The waxing phase
Moon rises during the day and not during the night. A full Moon rises in the
evening around sunset. This gives further irrefutable evidence that this 14th
night of the war CANNOT be in the waxing phase of the Moon, otherwise the
Moon would have definitely been seen in the sky towards the West. To my mind,
this is the first and only time that this finding has been presented. (Ref 1,2, 5, 7
below.
MOONRISE DATA MAHABHARATA
!127
4. Based on the dual fact of there being no explicit evidence for a dust storm
during the 14th night obscuring Moonrise and based on point 3 above, the
“conjecture/possibility” proposed by a researcher that there was a dust storm
obscuring an earlier Moonrise is unfounded and not based on explicit evidence
but is also now of little consequence, the Moonrise in “Mahendra Digalankrta”
having resolved the situation beyond all doubt. In addition, no previous
Moonrise was explicitly described on this day, the above observation of
Moonrise as described above was the only factual observation of Moonrise late
in the night following the 14th day.(Ref 1,2, 5, 7 below)
5. The verse describes the rising Moon as “Kumudanathena” and in later verses
as “Kamadeva’s bow” and therefore unambiguously it is a crescent Moon which
is rising in the East on the 14th night of the war. Clearly it is the late waning
phase and an Amavasya start to the war is quite clearly demolished. This would
mean that the year 5561BCE in which an Amavasya start to the war is absolutely
necessary now stands rejected as a viable option for the war. On the other hand,
this data clearly bolsters the claim for 3067 BCE. The moon is around 5 days
away from Amavasya, conditions for which are explicitly described which is
described in at least two other places within the Mahabharata text. (Ref 1,2,5,7
below)
6. We would like to formulate the Pandit and Achar’s “Tithi based theory” for
the Mahabharata war based on Drona Parva 159:42 as follows:
“Any theory which proposes a date for the Mahabharata war as starting on an
Amavasya should be summarily rejected as an absurdity on the basis that this
doesn’t fit the most basic astronomy data on (Kamadeva’s bow like Crescent)
Moonrise in the East on the 14th night of the war during the early hours of the
morning at around 2 am. (Ref 1,2, 5, 7 below) A Waning phase Moon rises at
Night, a waxing phase Moon rises in the day, later the Moonphase, later the
Moonrise.
7. A corollary to the above conclusions, especially because because we have
proven beyond all reasonable doubt that the war cannot start on an Amavasya as
described above, we can now confidently assert that no Solar eclipse can ever
occur on the first day of the war.
7. 5561 BCE is summarily rejected as a date for the war, as an Amavasya start to
the war is now proven to be a complete absurdity on the basis of chapter 159 and
especially on account of verse 42 of this chapter. (and ref 1,2,5, 7 below)
MOONRISE DATA MAHABHARATA
!128
8. By proving as above that the 14th night of the war definitely occurred during
the waning phase of the Moon, and by previously finding that absolutely no
actual full Moon/ near full Moon phase data could be found during the 18 days
of the war I confidently assert that the war cannot start on an Amavasya and that
5561 BCE and other dates depending on this finding for their Mahabharata
hypothesis should be summarily rejected as absurd. (Ref 7 below)
9. The next corollary to the above conclusion, especially because we have proven
beyond all reasonable doubt that the war cannot start on an Amavasya and and
by previously finding (Ref 7 below) that absolutely no actual full Moon/ near full
Moon phase data could be found during the last 7 days of the war, we can
confidently assert that no Lunar eclipse could have occurred on the 15th day of
the war.
© Dr Manish Pandit
@mmpandit
9. The Mahabharata war is a Dharma Yuddha and this should be kept in mind
when verses are interpreted.
MOONRISE DATA MAHABHARATA
!129
I would like to thank Dr BN Narahari Achar without whose inspiration I would
never have started researching the references of the Mahabharata war in this
detail.
References:
[1] Book 3: Criteria Governing the Astronomy of the Mahabharata War:
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
[2] Book 2: Dissection of Theories of the Mahabharata War
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita, ibid, in ‘Ketucara’ ,Ch. XI, Ch. XIII
[5] Oak NN : When did the Mahabharata war happen? The Mystery of
Arundhati 2011
[6]Pandit MM, Achar BNN: The Mystery of Bhisma Parvan Chapter 3: What
d o e s it Me an ? 2 0 1 9
http s : / / w w w. a c a d e m i a . e du / 4 0 7 3 5 8 5 8 /
The_Mystery_of_Bhisma_Parva_Chapter_3_What_does_it_mean
[7] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar
Oriental Research Institute (Poona, 1972)
[8] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical
References, Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
MOONRISE DATA MAHABHARATA
!130
DR MANISH PANDIT @MMPANDIT
Critical Examination of the
Bhisma Moksha data from
the Mahabharata
Chapter 11
Om Shanaischaraye cha Navagrahaye Namah
Published by
Dr Manish Pandit
November 24 2019
CORROBORATION OF BHISMA MOKSHA
!131
DR MANISH PANDIT @MMPANDIT
Critical Examination of the
Bhisma Moksha data from
the Mahabharata
Om Shanaischaraye cha Navagrahaye Namah (picture courtesy:
Wikipedia)
Aim: To critically examine the Bhisma Moksha data from the Mahabharata.
Methodology:
1. To show the sequence to Bhisma Moksha as deduced from the internal
evidence of the verses in the Mahabharata critical edition document. (BORI)
2. To find commonality and evaluate the contradictions if any within these
verses.
3. To establish the nakshatra and Tithi of Bhisma’s Moksha from the literature.
4. To establish the exact number of days post Winter Solstice when Bhisma
received Moksha.
5. To establish a maximum number of sleepless nights spent by Bhisma on the
battlefield till Moksha.
6. Was Uttarayan observed in the sky as ancient cultures have done for
thousands of years and which can only occur 4th day post winter Solstice?
CORROBORATION OF BHISMA MOKSHA
!132
DR MANISH PANDIT @MMPANDIT
What is the sequence of events within the Mahabharata Critical edition
which can give us a clue as to the date of Bhisma Moksha?
The first points to consider are the verses of importance in deciding the time line
to follow: There are 23 observations distributed in the following verses.
Chapter CE 153 Anushasan Parva: verses 1-6, 7-28
Yudhisthira asks for their permission for them to go home.-1
He pleases them with all kinds of daan (gifts)-2
He installs/appoints people according to their abilities-3
He talks to dwijas, strongmen, naigamebhas (nigam) he received blessings from
them all -4
Key verse- 5: “Sasm-aara”Sanskrit word in the second part of the sentence is
actually past tense for remembered and so is Usitva is past participle for having
dwelt/spent (already). The correct translation is: Having spent 50 nights already
in the best/famous city, the blessed monarch who was purusha Vrishabha or the
bull amongst men, remembered the time of the “eldest of the Kauravas”~ ie
Bhisma.
The above verse has been misinterpreted by a host of researchers who think that
this verse gives them a license to add 50 extra nights.
The Importance of Key Verse 6:
One of the most important verses is the Key verse - 6 of this chapter of
Anushasan Parvan: This verse helps us in establishing the number of days post
Winter Solstice that Bhisma must spend prior to receiving Moksha. The verse is
as follows
Nirvayou- he left, Gajapura-Hastinapura, Yajakaiha Parivarikah: with all the
purohitas,
Drshtwa: He observed, Nivrutta AAdityam; the Sun left Dakshinayana and
Pravruttam Uttarayanam: Sun joined Uttarayana
CORROBORATION OF BHISMA MOKSHA
!133
DR MANISH PANDIT @MMPANDIT
Meaning is clear:
Yudhisthira leaves Hastinapur after observing that the Sun (Aaditya) was
released (Nivrutta) and after he saw that the Sun joined Uttarayana.
Most of the Mahabharata researchers have ignored this verse completely. Not
one of the researchers has considered the import of the second part of this verse.
The second part of the verse mentions two things:
1. The Sun was released. The question arises, released from what? If the Sun
was released from Dakshinayana, then there would be no sense in saying
that Yudhisthira observed this phenomenon. I could not fathom the import
of this verse until early this year when it came to me like a flash.
2. The Sun was “seen” to move/ join the Northwards course. Till then I too had
not considered the enormous import of the two observations hidden in this
verse. The verse is as follows:
It was like a sudden flash out of nowhere which arrived as I sat thinking about
this verse, ie verse 6 of Anushasan Parva, when the relevant question to ask
struck me. I suddenly realised that Winter Solstice is just a point when the
Earth’s axis is tilted to the farthest from the Sun. I suddenly wondered “How
long does this state last? Is it immediately after Winter Solstice that the Sun turns
North again?” I investigated the etymology of the word “Solstice”, it turned out
that the word is derived from Latin “Sol Sistere” and means quite simply that
“The Sun stands still”.
The meaning electrified me. I stood still for a moment as if a bolt of electricity
had entered me too. Then I wondered, “How long does the Sun stand still like
that after Winter Solstice”?
Turns out that a good many astronomers/researchers had looked at precisely this
same question. I realised that the Sun stood still for exactly 3 days post Winter
Solstice. Now I realised what the verse was saying. The word “Nivrutta” applied
here to the release from the 3 days of standing still post Winter Solstice. This
verse can therefore only have been an observation on the 4th day post winter
CORROBORATION OF BHISMA MOKSHA
!134
DR MANISH PANDIT @MMPANDIT
Solstice. It is on the day after this that the Sun is “released” from the momentary
Stambhana and only then turns Northward and is actually seen to do so by a
degree on that 4th day. It suddenly became clear that the vast majority of
researchers who had conjectured that Bhisma must have left either on or a a day
after Winter Solstice knew nothing at all. Bhisma Moksha MUST necessarily
take place on the 4th or 5th day after Winter Solstice. Not later and not earlier.
This imposed more restrictions on the various possibilities for the Mahabharata
war and Bhisma Moksha. In addition, I wanted to know, as a researcher,
whether, I could possibly fix the phase of the Moon post Winter Solstice when
Bhisma Moksha occured.
I will jump to a most difficult verse in the same chapter:
chapter 153 of Anushasan Parva, verse 28: Magha masa has arrived, of great
punya. Tribhagashesha of the masa 3/4 of the masa is still left, Pakshoyam
Shuklo verily is happening (Bhavityh marhatih), therefore it must be Asthami
tithi when Bhisma expires.
However, some researchers have opined that this cannot be the case, making a
point that the word “Tribgashesha” can mean 3/4th of a Paksha and not
necessarily of a month (or Masa) which would introduce other possibilities
which however seem quite unlikely. Nevertheless, it seems unlikely that Bhisma
would leave the world in a Krishna Paksha having waited a considerable period
of time for the Sun to turn Northwards. Hence I wanted to see if there was any
other verse which clarified the matter. The verse seemed to opine that it must be
the Shukla Paksha and the Asthami Tithi (8th Tithi) thereof, but it would be nice
to have another verse which completely resolves the situation. Enter the famous
Gita Press verse as follows:
CORROBORATION OF BHISMA MOKSHA
!135
DR MANISH PANDIT @MMPANDIT
This verse above is from the Gita Press version: Chapter 47 verse 3 which
clarifies the situation completely and confirms my suspicion that the word
“Tribhagashesha” in verse 28 of chapter 153 from Anushasan Parva must apply
to the month(masa) and not the Paksha. This verse also says that it is Rohini
nakshatra of that Astami Tithi and the Shukla Paksha when Bhisma must leave.
This imposes rather significant rigorous restrictions on any dating effort of the
Mahabharata war. It implies clearly that a Purnima cannot precede the Winter
Solstice or Uttarayana for at least 10-12 days, as that would cause the Moon post
winter Solstice to be that of the waning phase on the 4th and 5th day post
Winter Solstice. Rohini star (Aldebaran) must be prevailing on that 4th or 5th
day post Winter Solstice. I realised with a thrill that this was the acid test for
3067BCE. Either this strict and highly scientific criteria would fit that date or it
wouldn’t. If it wouldn’t, I would have to go back to the drawing board and look
for any other date which fitted this strict criterion.
On the other hand, if this fitted the date of 3066 BCE (which comes after the
year 3067BCE as the date of the war), then I would be vindicated. My search
would be over. Unlike many other Mahabharata researchers, I wasn’t ready to
accept far fetched alternative explanations for these criteria. The skymap for 17th
January 3066BCE at noon, the 4th day post Uttarayan is presented below:
CORROBORATION OF BHISMA MOKSHA
!136
DR MANISH PANDIT @MMPANDIT
The skymap for the 18th January 3066BCE near noon, the 5th day post Winter
Solstice/ Uttarayan is presented below:
The above skymaps electrified me. I began to realise that the stringent criteria
which were present in the verses of the Mahabharata were very important. Most
researchers have ignored all these criteria as these would be very difficult for
their theories and would completely invalidate their data. If you look at these
visually, then they both fit the criteria for Bhisma Moksha. However, if we
consider that the 4th day past Winter Solstice is very important as that is the
first day that Yudhisthira could actually see the Sun move northwards (The
term Solstice comes from the Latin Sol Sistere: meaning “The sun stands still at
solstice” a phenomenon which has been observed every year for thousands of
years and by multiple cultures) and only then did he depart for Kurukshetra,
CORROBORATION OF BHISMA MOKSHA
!137
DR MANISH PANDIT @MMPANDIT
then it becomes very clear that 17th of Jan 3066BCE would most likely be the
day of Bhisma Moksha. This is Magha Masa and it was Shukla Paksha and it is
also an Asthmi, it is Rohini nakshatra at midday.
Limitations of the Study as presented above:
The Moon when extrapolated back so many thousands of years may be off by at
least three hours depending on various softwares used, so may also the Tithis
which may be slightly off. Hence, it is also possible that the date of Bhisma
Moksha is the 5th day after Winter Solstice instead of the 4th.
Let us carry on interpreting the verses which have followed to check the
timeline to Bhisma Moksha:
Verse translations for Anushasan Parva chapter 153.
Verse 7: Yudhisthira takes all the materials including ghee, flowers, gandha,
kalagaru: ceiling wax used to burn corpses.
Verse 8: Yudhisthira leaves Hastinapura to meet with (sansaadhan) Bhisma and
takes with him garlands (malyani) and Maharhaani and ratnaani (gems) of
various kinds.
Verse 9: The Vrishabha amongst men, takes Dhritarastra, Gaandhari and others
(Prtaam maataram) , brothers with him.
Verse 10: Janardan (Krishna), Yuyutsu, Yuyudhaan and Vidura are with him.
Jump to Verse 15: Shayaan: he sees Bhisma lies on the bed of arrows. He got
down from the chariot (second part: rather avaroh)
Verse 19: Yudhisthira prostates and asks “Let me know what we have to do?”
Verse 20: Praaptosmi Samaye Rajan Agninadaya tey Vibho,
The time has arrived to do Agni samskaras
CORROBORATION OF BHISMA MOKSHA
!138
DR MANISH PANDIT @MMPANDIT
Aacharyas, Bhramanas, Ritvikas, and brothers are all here.
Verse 21: Putras, etc Krishna are all here.
Verse 22: second part of verse: open your eyes and look at them. Taanpashya
Kurushardula, Sam unmeelya lochaney.
Jump to Verse 26: Bhisma confirms that Uttarayana has already taken place. Pari
vritto Bhagawan Sahastranshu Diwakarrah This verse 153:26 of Anushasan
Parva is another piece of evidence that Vyasa means Uttarayan to be an
observable phenomenon which as we say earlier, can only take place on the 4th
day post Winter Solstice.
Then he says: Verse 27:
Asta panchastam Ratryah: This verse alludes to 58 sleepless nights spent on the
battlefield. We will discuss this further after the brief explanation of verses
occurring in Chapter 154.
The verses continue into chapter 154, when Bhisma Swarga Gamanam occurs
as follows:
ie: verse 1
Vaisampayana says: “Having said all this, finally Bhisma at that moment became
silent”
verse 8 where the funeral pyre is set up and
then verse 12 of this chapter: the word “Pitra Medha” is clearly mentioned and
finally verse 14: The fire is Prajwalya Hutashanam. The Janeu is now
Apasapvya, during the Samskaraas .
Discussion on Verse 27 of chapter 153 of Anushasan Parva (CE)
CORROBORATION OF BHISMA MOKSHA
!139
DR MANISH PANDIT @MMPANDIT
Asta Panchastam Ratryah: This verse alludes to a maximum of 58 sleepless
nights spent on the battlefield.
Nearly every researcher has opined that Bhisma has spent 58 nights on a bed of
arrows. (I also initially believed this) But is there an alternative explanation to
the 58 nights? Can the first part of the verse be considered exactly as the second
part of the verse, or is there a different explanation possible?
In our opinion, the boon given by Krishna has expired at Uttarayana.
That’s the reason for the second part of the verse where Bhisma now feels the
arrows piercing his body and each moment from the expiry of the boon is like a
century. It is also our opinion going by how battlefield commanders have always
behaved right upto the last century that Bhisma would have actually spent at
least a few sleepless nights on the battlefield beyond the first day of the war as
the commander in chief of the Kauravas, it would not be unthinkable that he
actually spent a few nights on the battlefield before the start of the war.
There is another conflicting verse on 56 nights remaining for Bhisma according
to Krishna and this verse has been taken by some researchers to bolster their
timeline. In our opinion, day counting may not be the best way to resolve the
conflicting situations. Some others have given explanations about how the two
conflicting timelines may be resolved but those are at best only attempts and not
conclusive.
Thus there exist at least two conflicting timelines to count days from the start of
the war to Bhisma Moksha which cannot be really avoided. In fact the presence
of verse 28 of chapter 153 of Anushasan Parva (CE) adds even more confusion
and more timelines. I deal with these later in the chapter. Since this is the case,
we have to fix the Tithi and nakshatra for Bhisma Moksha rather than try and
fix all conflicting timelines or worse still add many more days than necessary
to this timeline to Winter Solstice and beyond.
Even though many conflicting timelines to Bhisma Moksha can be found, only a
few points can be taken as important in this narrative: What are these?
Point 1: A maximum of 58 nights can be spent by Bhisma from the start of
the war to Bhisma Astami. (Verse 27 of chapter 153 of Anushasana Parva (CE))
CORROBORATION OF BHISMA MOKSHA
!140
DR MANISH PANDIT @MMPANDIT
Point 2: The 4/5th day after Winter Solstice is the day of Bhisma’s Moksha,
not earlier and not later. (verse 6 of chapter 153 of Anushasana Parva and verse
26 of chapter 153 of Anushasana Parva (CE))
To this we can add our other absolute necessities:
Point 3: The Month of Magha (a Lunar estimation)
Point 4: The Moon at Rohini nakshatra near midday on the day of
departure which must coincide with
Point 5: Shuddha Shukla Astami (the 8th day of the bright half of the
month ie. 3/4th of the month is remaining)
Most researchers have got point 2 above completely wrong because they
have never considered verse 6 or verse 26 of chapter 153 which actually
deals with the condition of an observed Uttarayana which can only occur
on the 4th day post Winter Solstice.
Only two of the 110+ researchers get all 5 above correctly/ nearly
correctly and of those, everybody, except the researchers involved in
dating the war to 3067BCE get Saturn’s position during the
Mahabharata war completely wrong.
Now the question is that when the timeline is so clearly pointing to an
impossibility of more than 58 nights spent till just after Uttarayana, how have
researchers come up with their own timelines of 98 (92 + X) days?
To explain this is critical because otherwise people wont believe the timeline at
all which we are proposing.
The Key verses verse - 5: “Sasm-aara”Sanskrit word in the second part of the
sentence is actually past tense for remembered and so is Usitva is past participle
for having dwelt/spent (already).
The correct translation is: Having spent 50 nights already in the best/famous city
ie. Hastinapur, the blessed monarch who was Purusha Vrishabha or the bull
amongst men, remembered the time of the “eldest of the Kauravas”~ ie Bhisma.
CORROBORATION OF BHISMA MOKSHA
!141
DR MANISH PANDIT @MMPANDIT
This verse 5 from chapter 153 of the Critical edition is erroneously taken by a
researcher in favour of 5561BCE to justify his timeline of 50 extra nights spent
by Yudhisthira in the Nagara of Hastinapur. This verse actually includes the 30
(some researchers take 27) nights spent at the bank of the Ganges.
The points here are:
1. The fact that no time interval exists between verse 5 and above described
verse 6 of chapter 153, is a big minus for a hypothesis of an extra 50 nights. If
the extra 50 nights are being spent, then why is there absolutely no
description of them? Instead, there a clear indicator of the impending event
in the next ie. verse 6 of chapter 153, that Yudhisthira left Hastinapur with
the purohits, followed by verse 7 showing Yudhisthira takes all the materials
including flowers, gandha, and indeed ghee and kalagaru: black ceiling wax
used to burn corpses. In verses 8,9 and 10 which follow, it becomes clear that
Yudhisthira actually leaves to meet Bhisma with various others including
Krishna as described above. By verse 15 of that chapter, Yudhisthira has
reached Bhisma and by verse 20, we are made to known in no uncertain
terms that the “Daaha Samskara” is about take place
“Praaptosmi
Samaye Rajan Agninadaya tey Vibho,”
2. The actual verse in question describing the 50 nights in question ie. verse 5,
is clearly stating that those 50 nights have already been spent and includes
the 27 or 30 nights spent on the banks of a river, the tense is clearly past
tense and the various events just prior to verse 5 and 6 are a clear indication
that the 50 nights referred to are in the capital and have already passed.
Uttarayana has been visually observed to have happened (which can only
happen at a time interval of after 3 days post Winter Solstice) as clearly
stated in verse 6 and verse 26 as below:
Key verse - 6: Nirvayou- he left, Gajapura-Hastinapura, Yajakaiha
Parivarikah: with all the purohitas, Drshtwa: He observed, Nivratta
AAdityam; the Sun was relieved from the momentary Stambhana and
Prav ruttam Uttarayanam: Sun joined Uttarayana.
Key verse - 26: Bhisma confirms that Uttarayana has already taken place.
Pari vritto Bhagawan Sahastranshu Diwakarrah
CORROBORATION OF BHISMA MOKSHA
!142
DR MANISH PANDIT @MMPANDIT
3. Now, lets check the previous reference from the preceding chapter of the
Mahabharata: this is from Ref 129 and it refers to chapter 152 : verses 10-13
of the critical edition: this chapter 152, only consists of 13 verses, the key
verse of which which are easily translated as follows:
3.1.1.Verse 10 points to the previous meeting of Bhishma asking King
Yudhisthira to come back at Uttarayana. As I said earlier, the point to
be noted is that this chapter ends at just 13 verses and then starts at
the next chapter (this chapter is chapter number 153 already discussed
at length above) where the 50 nights are mentioned in the past tense
as having already been spent in verse 5. This 50 nights must therefore
include the maximum of 30 days already supposedly spent on the
bank of the Ganges.
So the following timeline of the war is clearly established:
1. Bhisma fell on day 10 of the war timeline after spending those nights on the
battlefield, Bhisma did not die on the 10th day of the Mahabharata war.
2. The war did not stop there. It continued for a period of 8 days from then.
3. King Neela, fell on the 12th day and Abhimanyu fell on the 13th day.
4. Jayadratha was killed before sunset on the 14th day. Ghatotkach was killed
late on the 14th night and the hostilities stopped for a period of time. The
Moonrise description at this time confirms that this time was in the waning
phase of the Moon therefore demolishing an Amavasya start to the war.
5. Shortly before Sunrise on the 15th morning, Drupada was killed. The
warriors took a customary break for Sandhyavandana at Sunrise.
6. Karna died on the 17th day.
7. Duryodhana fell on the evening of the 18 day.
8. Ashwatthama then killed Dristadyumna, Sikhandi and Draupadi putras in
the night following the 18th day of the war.
9. Bhima and Arjun completely brought Ashwatthama to his knees on the
following 19th day.
10. Sudharma and Dhaumya, Vidura, Indrasen then made massive funeral pyres
for the dead.
11. Yudhisthira and others then went to the banks of a river and could have
spent a month there within Hastinapur.
CORROBORATION OF BHISMA MOKSHA
!143
DR MANISH PANDIT @MMPANDIT
12. At Uttarayana as per evidence, Yudhisthira has already spent 50 nights in the
capital after the Mahabharata war has ended. This includes the 30 days spent
above on the banks of a river which are not in his palace within the city
explicitly giving Udaka for the dead, as per custom.
13. “Asta Panchastam Ratryah” a maximum of 58 sleepless nights are spent by
Bhisma on the battlefield according to the first line of the verse 27 of chapter
153. This first line is misunderstood by many researchers to mean that
Bhisma spent 58 nights on the bed of arrows. This is not necessarily so. It
refers to the 58 sleepless nights from just before the start (first day) of the
war. The second part of this verse is also misunderstood by most researchers.
It refers to Bhisma feeling each moment AFTER Uttarayana as being equal
to a hundred years according to the boon given to him by Krishna that he
would not feel the pain from the arrows till Uttarayana.
14. The boon given by Krishna has expired at Uttarayana. Thats the reason for
the second part of the verse quoted above in verse 27, chapter 153 of
Anushasana Parva (CE), where Bhisma now feels the arrows piercing his
body and that each moment from the expiry of the boon is like a century.
15. Because of the condition of an observed winter solstice and not just a
calculated day, Bhisma dies a minimum of 4 days after Uttarayana but not
on the day of Uttarayana according to chapter 153 of Anushasan Parva,
Verse 6 (CE)
16. Verse 153: 28 of the Anushasana Parva (CE) clarifies that Magha masa has
arrived, of great punya. Tribhagashesha of the masa 3/4 of the masa is still
left, Pakshoyam Shukla verily is happening (Bhavituh marhatih), therefore
it must be Asthami tithi when Bhisma expires.
An alternative reading for this verse is that 3/4th of the Paksha is remaining. If
that is the case and one counts this as the Shukla Paksha which is remaining
then that makes it Shukla Chaturthi Tithi which is the day of Bhisma Moksha.
Of course, another alternative reading is if the verse were to be translated as
3/4th of the Paksha had elapsed while the Shukla Paksha was running. This
would place the Tithi of Bhisma Moksha as Shukla Ekadashi.
CORROBORATION OF BHISMA MOKSHA
!144
DR MANISH PANDIT @MMPANDIT
Other Alternative meanings:
Some researchers have remarked that if the meaning of this verse is that 3/4th of
the Masa has elapsed and only 1/4th of the Masa remains in which case, the
verse could indicate a Krishna Astami, alternatively if 3/4th of the Krishna
Paksha has elapsed, then that would indicate a Krishna Ekadashi, if 3/4th of the
Krishna Paksha remains then that could indicate a Krishna Chaturthi and so on.
In my opinion, these alternative opinions are not accurate translations of the
verse. In my opinion, the only possibilities that I am willing to accept as Tithies
of Bhisma Moksha are Shukla Paksha Astami which would be the case if the
verse was translated as 3/4th of the masa is remaining and the Shukla Paksha
was running at Bhisma’s Moksha. The second most probable alternative reading
that I would be willing to consider is if the verse were to be literally translated as
3/4th of the Paksha had elapsed while the Shukla Paksha was running. This
would place the Tithi of Bhisma Moksha as Shukla Ekadashi.
17. Verse 153: 28 of Anushasana Parva which I have translated above is
somewhat ambiguous and it follows therefore that we will need to look at some
way to resolve the 4 or 5 different timelines that this verse entails. In addition,
there are at least two further varying timelines of 56 days (Krishna’s verse) and
58 nights (Bhisma’s own words) to Bhisma’s Moksha. If we take all the
possibilities that are entailed in these three verses, multiple different timelines to
Bhisma Moskha can be thought of, most of them completely contradictory to
each other.
18: The inference drawn from two certain assumptions (58 night timeline and
Magha Shukla Asthmi for Bhisma Moksha) taken into consideration together
can be an Amavasya start to the war which is in total contradiction to the
timeline derived from the 14th night late Moonrise post killing of
Ghatotkacha:
Most Mahabharata researchers conveniently take the 14th war night (and 10th
war night Moonrise) to be a conflicting observation or treat the Magha Shukla
Astami verse and the 58 night timeline for Bhisma Moksha as an impossibility
by using some excuse or conjecture. How do I resolve this conundrum
satisfactorily? Can I give a satisfactory explanation or not? Please read on :
CORROBORATION OF BHISMA MOKSHA
!145
DR MANISH PANDIT @MMPANDIT
If we are to believe two assumptions that there is a 58 day count to Bhisma
Moksha and that the day of Bhisma Moksha is a Magha Shukla Astami, then
some problems arise. As we know, Bhisma fell on the 10th day of the war and
hence an extra 10 days can be added to the count of 58 nights, giving around 68
days to Bhisma Astami from the start of the war. If both these assumptions are
taken to be absolutely true, then it follows that in that situation, the 8th day
before the Magha masa, Shukla Astami Tithi must be an Amavasya. In that case,
the 30th day before that will be another Amavasya, the 60th day prior (ie the first
day of the war) will also be an Amavasya.
This leads to the problem that the first day of the war must be an Amavasya or
the day following it.
This raises an absurdity from the astronomy point of view, in that, the late night
Moonrise is in the Eastern part of the sky according to the verse 42 of Chapter
159 of Drona Parva (CE) which states that:
The above verse is unambiguous and states that a crescent Moon pleasing to the
eyes like the vision of Manmatha’s bow, rose and adorned the Eastern sky. We
already know that this was pretty late at night after at least a muhurta (48
minutes) of rest after the killing of Ghatotkacha. Thus, this is a Moonrise in the
Eastern sky and the Sun will rise from the same direction in a few hours. This is
because the Mahabharata states that the resumption of hostilities occurred only
at some point after that Eastern sky Moonrise when around 3 and 3/4ths out of
15 Muhurtas of the night remained which would be approximately slightly more
than 3.2 hours from Sunrise as per verse 1 and 2 of Chapter 161 of Drona Parva.
(CE)
CORROBORATION OF BHISMA MOKSHA
!146
DR MANISH PANDIT @MMPANDIT
Thus, for an observer on earth, this Moon is approaching the Sun and will be
conjunct the Sun in a few days. The Moon approaching the Sun in the Eastern
sky can only happen a few days from an Amavasya or New Moon day. This
Moonrise occurs on the 14th war night and therefore it means that the 18th war
day must be an Amavasya or close to it. Thus the Eastern sky Moonrise can be
derived even from first principles as a waning phase Moonrise. This derivation is
actually unnecessary from the astronomy point of view as it is well known in
those circles that an Eastern sky Moonrise is that in the waning phase. In
addition, the observations from Drona Parva chapter 159 (CE) and the first two
verses of Drona Parva chapter 161 (CE) point out that no Amavasya start to the
war is possible. The verse 159:25 (CE) is rendered almost unimportant from an
astronomy point of view in terms of whether the word “Punah” refers to the
resumption of hostilities (its well known meaning in most books) or not.
This set of observations of Drona Parva from Ghatotkacha vadha to the sunrise
when the warriors stopped fighting to worship the Sun is therefore completely in
contradiction to the inference of an Amavasya start to the war or any start to the
war timeline near an Amavasya. (This Amavasya start to the war is sometimes
the inference drawn from the two assumptions made by many researchers who
try to prove their war timeline starting from an Amavasya (the two assumptions
being a 58 day count to Bhisma Moksha implying 68 days from the start of the
war and that the day of Bhisma Moksha is a Magha Shukla Astami). Thus these
two timelines lead to an absurdity from an astronomy point of view as pointed
out above and cannot be taken together and therefore an alternative explanation
must be found.
Explaining our 58 nights timeline: The explanation which we offer is that the
count of 58 sleepless nights is to be taken from the start of the war or just before
it. Even in the traditional wars in medieval times, war generals would spend
their nights in tents on the battlefield from before the start of hostilities.
Thus we have dealt with our interpretation of 58 nights (Anushasan Parva
153:27) verse from the critical edition. The above explanation which is contained
CORROBORATION OF BHISMA MOKSHA
!147
DR MANISH PANDIT @MMPANDIT
in paragraphs 13 to 18 give an adequate explanation as to why we feel that the
Tithi and Nakshatra for Bhisma Moksha should be fixed rather than reliance on
Bhisma Mosksha timelines of which there can be several as elucidated above.
19: Fixing the Tithi and Nakshatra of Bhisma Moksha:
Given the multiple possible timelines to Bhisma Moksha, we need to clarify the
matter. This is where it would be wise to take the help of a singular verse from
the Gita Press edition of the Mahabharata. This is from Chapter 47 and it is verse
number 3. It states that Bhisma Moksha arrived on a Rohini nakshatra on Magha
Shuddha Shukla Astami at midday after Uttarayan was observed in the sky.
This verse is usually ignored by most researchers because it introduces a very
stringent condition. But if it is taken into consideration, then it becomes clear
that the Gita press verse strengthens one of the meanings of verse 28 of Chapter
153 of Anushasan Parva shown above. Many researchers have avoided taking
this verse into consideration as it brings their timelines to Bhisma Moksha into
severe problems.
Some conclusions from the text and above observations and discussions for
the timing of Bhisma Moksha are given below:
1.
Seven days after the conversation between Krishna and Karna in Udyoga
Parvan comes an Amavasya at Jyestha. (nakshatra ruled by the Devata Indra)
2. The War does not start on that Amavasya, it cannot even start on the next
Amavasya because the detail on the Moonrise of the 14th night of the war
completely disproves an Amavasya (or near Amavasya) start to the war.
CORROBORATION OF BHISMA MOKSHA
!148
DR MANISH PANDIT @MMPANDIT
3. The detail on the Moonrise on the 14th night means that most likely there is
a Shukla Dwadashi to Chaturdashi start to the war.
4. The war ends close to an Amavasya. Thus the 18th day is close to an
Amavasya or an Amavasya.
5. Bhisma falls on the 10th day of the war and the war continues for 8 more
days.
6. Bhisma according to his own words has spent 58 sleepless nights either at
Uttarayana or just after. Thus a maximum of 58 or 59 nights is spent by
Bhisma on the battlefield. We have resolved the question about where this
counting is to be commenced from. We have shown that this 58 nights
period is to be counted from just before the 1st day of the war by showing
that the only other option of counting this period from the 10th day of the
war introduces an absurdity from an astronomy point of view and
contradicts all three observations of the war timeline. We also show that the
14th night Moonrise is unambiguously a waning phase Moonrise in the
Eastern part of the sky occurring late at night and that the 18th war day
would in actual fact be close to an Amavasya.
7. We have explained why each moment feels like a century to Bhisma in the
second part of the verse chapter 153 Verse 27 of Anushasan Parva. This is
because Krishna’s boon for Bhisma has expired at Uttarayana, meaning that
he can feel the pain from the arrows very badly all over again. This involves a
small consideration that the first and second part of the Anushasan Parva
verse 153:27 have to be understood separately to mean that “Bhisma has
spent 58 sleepless nights on the battlefield” as separate from the second part
of the verse that “each moment on the bed of arrows seems like a century.
The verse actually reminds us that Bhisma is clearly conveying that he spent
a maximum of 58 sleepless nights on the battlefield and that includes the first
nine nights he spent fighting before falling on the 10th day.
8. Yudhisthira meets Bhisma the last time prior to Uttarayana and says to
Bhisma that only a few days are left for him to ascend to heaven.
9. When the third verse from chapter 47 of Anushasana Parva is applied and
Chapter 153, Verse 28 from the critical edition is also taken into condition,
it is quite clearly visible that the lunar month of Magha is on and that Bhisma
has passed on while 3/4ths of that month are still left. The
word
Tribhagashesha is then seen to be applied to the Masa or the Lunar month.
CORROBORATION OF BHISMA MOKSHA
!149
DR MANISH PANDIT @MMPANDIT
Thus Bhisma passes on in the Shukla paksha of the Moon on Astami Tithi
while Rohini Nakshatra is on and it is near midday.
10. Points 6, 7, 8, 9 mean that there is no way that Yudhisthira spends an extra
50 nights in the capital after his second last meeting with Bhisma and before
starting out to meet Bhisma at Uttarayana. This timeline of 50 extra nights
proposed by a researcher is simply not true, its an impossibility according to
the text. This is additional proof that the 50 day count described in Chapter
153 and verse 5 of Anushasana Parva cannot be added from this last meeting
prior to Uttarayana (Winter Solstice).
Further Conclusions:
1. Bhisma Moksha arrived on a Rohini nakshatra on Magha Shuddha Shukla
Astami at midday as per verse 3 of Chapter 47 of Gita Press edition and verse 27
and chapter 153 of Anushasan Parva of the Critical edition (CE)
2. Verse 6 of Chapter 153 of Anushasan Parva means that Bhisma Moksha
MUST necessarily take place on the 4th or 5th day after Winter Solstice.
Bhisma Moksha must take place not later and not earlier than the 5th day post
Winter Sosltice. This imposes severe restrictions on the various possibilities for
the Mahabharata war and Bhisma Moksha. This means that the Rohini
nakshatra must arrive on the 4th or the 5th day after Winter Solstice and not
earlier and not later. It must in addition be an Astami Tithi on either that 4th or
5th day and both conditions (Moon transiting in Rohini nakshtra and Astami
Tithi) need to occur around midday on the day of Bhisma Moksha.
Many researchers have taken Bhisma Moksha to mean that this day must occur
at or one day after the day of Winter Solstice. This is wrong and we have shown
you exactly why this cannot be the case.
We know that the War preparations started on a Jyestha Amavasya, and that at
least a month went by in preparations after this Jyestha Amavasya. However, the
CORROBORATION OF BHISMA MOKSHA
!150
DR MANISH PANDIT @MMPANDIT
various detailed attributes of the Moonrise on the 14th day of the war means that
the war could not have begun on an Amavasya.
We have shown by a process of elimination that the conditions of a maximum of
58 nights to Bhisma Astami, along with the 14th war night waning phase
Moonrise, the non Amavasya start to the war and Bhisma Nirvana on the Magha
Shuddha Astami requires the 58 sleepless nights to be counted from the start of
the war or in fact just before it.
Further Reading and Watching:
1: Book 3: Criteria Governing the Astronomy of the Mahabharata War:
https://www.academia.edu/51214389/
Criteria_Governing_The_Astronomy_of_the_Mahabharata_War
2. PGURUS Episode 1: 3 ways of computing the date of the Mahabharata war:
https://youtu.be/POHHsMlutfU
3. PGURUS Episode 2: Finding the date of the Mahabharata war:
https://youtu.be/MH6MFZM3Lhg
4. PGURUS Episode 3: Textual points of Amavasya, Purnima, Tithis and
Nakshatras in the war, Mission of Peace and Balarama’s Pilgrimage
timelines:
https://youtu.be/wwQaW4EhtVk
5. Short film: Position of Jupiter during the Mahabharata War
https://youtu.be/icrE36Wodq4
6. Short Film: Saturn’s Position during the Mahabharata War
https://youtu.be/g9-RmVeNCRk
7. Book 2: Dissection of Theories of the Mahabharata War
https://www.academia.edu/
44792423/3067BCE_Dissection_of_Theories_on_The_Mahabharata
CORROBORATION OF BHISMA MOKSHA
!151
DR MANISH PANDIT @MMPANDIT
References:
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar Oriental
Research Institute (Poona, 1972) and Chapter on Mahabharata references
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical References,
Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita, ibid, in ‘ketucara’ ,Ch. XI
[5] Oak NN : When did the Mahabharata war happen? The Mystery of Arundhati 2011
[6]Pandit MM, Achar BNN: The Mystery of Bhisma Parvan Chapter 3: What does it
Mean? 2019
[7]Pandit MM Fixing the Position of Saturn during the Mahabharata War Part 1
[8]Pandit MM Why the Mahabharata war cannot start on an Amavasya: Part 1 A
critical examination of Moon Phase Data during the Mahabharata War Moon Phase
Data during the Mahabharata War
[9] Pandit MM Why The Mahabharata War Cannot Start On An Amavasya: Part 2
Actual MoonRise Data from the 14th night of the war.
[10] Achar BN Sri Krishna’s Diplomatic Mission and the Date of the Mahabharata War
2018
CORROBORATION OF BHISMA MOKSHA
!152
DR MANISH PANDIT @MMPANDIT
Comets or Planets and Why?
Chapter 12
Special discussion on Verses 24, 25 of Chapter 3 Bhisma
Parva
By Dr Manish Pandit (2019)
COMETS OR PLANETS
!152
DR MANISH PANDIT @MMPANDIT
Discussion:
As mentioned in the previous chapter, we have the following verse as verse 24 of
Chapter 3 of Bhisma Parva.
1.“grahau tamrarunasikhauprajvalitavubhau
Saptarishi udaranaam, samavchadya vai prabhaam” MB (VI. 3. 24)
‘The two grahas blazing with coppery and red hair,
these have concealed the Saptarishi stars.’(concealed the big dipper)
An alternative translation would be that
“The two grahas blazing with coppery and red hair,
these have penetrated the Saptarishi stars mandala.”
2. “samvatsara sthayinau ca grahau prajvalitdvubhau
visakhayoh samipasthau brhaspati sanaiscarau” MB(VI. 3. 25)
“Jupiter and Saturn, which stay around for a year, are both
Prajvalita/blazing/ ignited and are near the two Visakha stars.”
These two planets called “Jupiter and Saturn” are described as ignited and
burning with coppery red/ orange tails or shikhas and are concealing the
Saptarishis/ penetrating the region of the Saptarishi mandala. But it is to be
noted that Jupiter and Saturn, howsoever luminous that they may be, can never
conceal or penetrate the fixed stars or the Saptarishi mandala from Vishakha
nakshatra which is very far away from the Saptarishi (the big dipper) mandala.
The bigger problem if we were to Hypothetically consider “the two grahas”
mentioned in the previous verses as Jupiter/Brishaspati and Saturn/
Shanaischarah:
1. There is an important point which needs to be made in this situation. Let us
consider for one moment that the two grahas mentioned in the previous
verses as Jupiter/Brishaspati and Saturn/Shanaischarah. The ecliptic near
Vishakha would be where Jupiter and Saturn would travel. The distance
COMETS OR PLANETS
!153
DR MANISH PANDIT @MMPANDIT
between the ecliptic near Vishakha where Jupiter and Saturn would be
present in this hypothetical situation and Ursa Major or the Saptarishis is so
huge that there is no chance at all of Jupiter and Saturn obscuring or
penetrating the Saptarishis, no matter what the brightness of the two planets.
Let us look at the distance visually.
2. Because the distance between the Saptarishis and Vishakha is so huge, its
@mmpandit
important to consider an acceptable alternative solution. Let us consider if a
comet could either obscure or penetrate the Saptarishis from near Vishakha?
Lets look at this visually again.
COMETS OR PLANETS
!154
DR MANISH PANDIT @MMPANDIT
@mmpandit
Superimposing a thermo-lithograph of the great comet of 1881 on the skymap
from Redshift above, we get an interesting picture of the tail of the comet which
could be a single comet or two comets with two tails which are clearly capable of
penetrating the mandala with the Saptarishis.
Alcor, one of the Saptarishis could also easily be obscured temporarily by a
comet’s tail. This hypothesis can be appreciated visually quite easily. Further this
hypothesis agrees with the word shikha given in the previous verse 03:24 of
Bhisma Parva.
COMETS OR PLANETS
!155
DR MANISH PANDIT @MMPANDIT
Another picture from the comet of 1680 is given below which shows clearly that
the huge distance across the zodiac between Vishakha and the Saptarishis can
only be bridged by a comet. This is now quite clear. Assuming there were two
comets in the vicinity of Vishakha, two scenarios become possible.
First scenario:
The two comets are not visible to the naked eye (Magnitude beyond +6/7) and
are only visible with some sort of telescopes available to Veda Vyasa. In this case
the two comets would still be penetrating the Saptarishi mandala as per the
verse.
In this case, we need to explain the existence of possible telescopes in 3067BCE.
This is an interesting subject and a lot of material is available pointing to the
existence of crystal lenses discovered in excavations from ancient Egypt from at
least 3500 BCE. This would mean that telescopes would definitely become a
COMETS OR PLANETS
!156
DR MANISH PANDIT @MMPANDIT
@mmpandit
possibility to be considered. If one were to believe that in any case, Vyasa is
considered to be omniscient as a Rishi then the ability to see the comets is not a
particular problem. However, given the evidence in the ancient texts of
telescopic devices, this need not be an assumption which we need to consider.
Second scenario:
The two comets are visible to the naked eye (Magnitude below +6/7) in which
case their tails would be visibly penetrating or indeed obscuring the Saptarishis.
Third Scenario:
The two comets are invisible to the naked eye (Magnitude above +6/7) and
penetrate the Saptarishi mandala with their tails (satisfying the meaning of the
verse) but they also obscure the Saptarishis and that is not due to the tails of the
COMETS OR PLANETS
!157
DR MANISH PANDIT @MMPANDIT
comets but because of meteor showers, some of which have hit the earth and
caused icicle formation in the atmosphere thereby causing the certain parts of
the sky to be obscured.
Did any such situation happen at any time in the past? Does the Mahabharata
text describe any such situation where a meteor has actually hit the earth? Are
there any additional real life descriptions where meteors have hit the earth in the
past which are mentioned in the Mahabharata text?
These three questions must be answered for this last hypothesis of mine to be
entertained.
Lets try and answer them:
Q1: Did any such situation happen at any time in the past?
A: For months after the Tunguska event in 1908, where a meteorite hit the
ground, three separate phenomena were described:
i.) “Over the next few days, night skies in Asia and Europe were aglow, with
contemporaneous reports of photographs being successfully taken at midnight
in Sweden and Scotland. It has been theorised that this effect was due to light
passing through high-altitude ice particles that had formed at extremely low
temperatures, a phenomenon that many years later was reproduced by space
shuttles."
Vyasa describes exactly such a phenomenon in Chapter 2 verse 30 of Bhisma
parva below where the twilights are aglow.
This points to a meteorite hitting the earth during the Mahabharata war.
Q2: The next question is: Is there evidence of such an occurrence in the text?
Exactly such a verse can be found in the text corroborating a meteor strike to the
earth. It appeared as if there were two Suns at sunrise says the text.
COMETS OR PLANETS
!158
DR MANISH PANDIT @MMPANDIT
Q3: Are there any additional real life descriptions where meteors have hit the
earth in the past which are mentioned in the Mahabharata text?
A very similar observation was described in the Tunguska event. I quote an
eyewitness statement from Chuchan of Shanyagir tribe, as recorded by I. M.
Suslov in 1926 “how can I say this, (it appeared) as if there was a second sun,”
Thus I have now answered all three questions which are required by my
hypothesis to be corroborated. This means that the appearance of the two suns
on the first day of the war is quite clearly not due to the solar eclipse as claimed
by researchers from 5561BCE nor is it due to the normal sunrise. (In any case, as
I explain in the chapter on Krishna’s Mission of Peace” elsewhere within this
book, both eclipses need to occur much before the start of the war and hence an
eclipse on the first day of the war is an impossibility) It can therefore be
theorised that a meteor hitting the earth caused the appearance of two Suns and
the text actually states it.
There are numerous meteor showers hitting the earth in 3067 BCE from the
various comets which are present in the sky.
Which Two Comets?
We can see from the above discussion that the two grahas near Vishakha which
have shikhas and are described as “Brihaspati and Shanaischarah” and
penetrating the region of the Saptarishi mandala, a huge distance away, are
actually two comets. Now the question is which two comets are these grahas?
Although there are plenty of comets in that area in 3067BCE, two particular
comets stand out as being in the vicinity of Vishakha and whose tails would
penetrate the Saptarishi mandala which is far away. The first comet is Comet
2008 Y12/ SOHO and the second comet is 289P/Blanpain. Both are in the region
of Vishakha, 2008 Y12/ SOHO is present for nearly the entire year of 3067BCE
and 289P/ Blanpain is also present for the greater part of that year. Although
magnitudes are irrelevant as we have clearly described the two comets as being
visible by telescopes, nevertheless, it must be noted that comet 2008 Y12 SOHO
is bright enough to be seen by the naked eye for at least a significant portion of
the simulation produced by various skymap softwares. It must however be
COMETS OR PLANETS
!159
DR MANISH PANDIT @MMPANDIT
remembered that even prospective calculation of brightness of comets are not
accurate and in the case of many a comet in the recent past, comets have turned
out to be brighter at an order of 600 to 4000 times brighter than expected.
Therefore, in our context, for comets seen in the remote past (5000 years BP), it
may well be that they are very bright and easily visible to the naked eye. In any
case they are much much brighter than Pluto described as being visualised by
Path of Comet
Blanpain 3067BCE
Near Vishakha through
November 3068BCE to
November 3067BCE
Vishakha
Nakshatra
other researchers without telescopes.
COMETS OR PLANETS
!160
DR MANISH PANDIT @MMPANDIT
Path of Comet
P/2008 Y12 SOHO
In 3067BCE
Near Vishakha throu
November 3068BCE
@mmpandit
November 3067BCE
@mmpandit
289P/ Blanplain in fact is said to be one of the comets which has
produced a significant outburst in 2013. https://arxiv.org/pdf/
1906.07137.pdf
Varahamihira’s description of this very same phenomenon:
@mmpandit
COMETS OR PLANETS
!161
DR MANISH PANDIT @MMPANDIT
Varahamihira describes exactly such a phenomenon in his treatise Brihat
Samhita in chapter 13 verse 7 which is reproduced below.
This proves that Vyasa must have meant something very similar in verse 03:24
and 25 of Chapter 3 of Bhisma Parva. In the chapter Ketucharah in Bright
COMETS OR PLANETS
!162
DR MANISH PANDIT @MMPANDIT
@mmpandit
@mmpandit
Samhita, Varahamihira already describes the effect of various comets especially
fixed and moving (Chalaketu) comets.
I originally hypothesised that one of the Vishakha grahas must have been a long
period comet such as Hale-Bopp which was visible in 3067BCE and this is how
that comet would have looked (image on next page). Note that the tail obscures
and penetrates the Saptarishi mandala. Comet Hale-Bopp was very bright when
COMETS OR PLANETS
!163
DR MANISH PANDIT @MMPANDIT
seen in 1995 and possessed two tails. (Brihat Samhita does classify a type of
comet as possessing two tails). This is still a possibility as only around 6000
comets out of a trillion have so far been mapped and the path of Hale-Bopp may
indeed have been near Vishakha in 3067BCE. (it can be hypothesised but not
completely provable nor deniable using current knowledge)
In any case, my points are that the grahas referred to in verses 03:24 and 03:25
can only be comets, they cannot be planets, the distance between Vishakha and
Ursa Major is just too much for these grahas to be planets which could obscure
or penetrate the Saptarishis. Of course, there are trillions of comets and only
around 6000 of these have so far been discovered. For example, comet Atlas or
C2019/Y4 which has just traversed and bisected the Saptarishi mandala in
February and March (was it mere coincidence that it appeared at the time of the
Covid virus pandemic on earth?) will go around Rohini nakshatra in May and
June and then heads out into the solar system where it is not expected to be seen
again for around 6000 years. It is to be noted that this comet fulfils the criteria of
verse 7 in chapter 13 of Brihat Samhita given above.
The other point is that Comet Atlas traversed the same path taken by the “Great
Comet of 1844” which could suggest that each of these comets (and there may
be many more such comets) may have broken off of an ancient super-comet
perhaps just after the war in 3067BCE. This is the other problem with all comets,
that pieces of really large comets could have broken off already after the
Mahabharata war making it very difficult to identify some of the cometary
bodies mentioned in the verses given in Bhisma Parva and elsewhere within the
critical edition.
Microscopic vision in the Mahabharata:
Most doctors from India from the time of my graduation know that the
Mahabharata describes such living beings which may be only seen with a
microscope. The proof for this is contained in two chapters of the Mahabharata
in Shanti Parva (15 and 308).
Here is verse 26 from Shanti Parva:
COMETS OR PLANETS
!164
DR MANISH PANDIT @MMPANDIT
A rough Gita Press translation is provided below. The entire point is the
Mahabharata next says that living beings of an extreme minute size like
microbes not seen with the naked eyes exist and violence against them is
unavoidable by even minute actions such as blinking of the eyes. (beings
belonging to a Sookshma Yoni).
@mmpandit
The point of bringing this up here is that if beings of extreme minute size which
are invisible to the naked eye are being described at the time of the Mahabharata
5000 years ago, then there must exist some way of visualising them whatever that
might be. This would mean that either some sort of magnifier was available to
the ancients at the time of the Mahabharata. This would require the presence of
lenses. Were lenses present? The definite answer is yes.
That leads us to the next question. If some magnification apparatus was present
then could telescopes be present as well? This could consist of systems of mirrors
(which we know to definitely exist at the time of the Mahabharata) or indeed it
could be telescopes using lenses. Lets look at some of the evidence below:
Telescopes and their usage in ancient times:
1. The Chinese used a system of polished mirrors to visualise the skies as early
as 2500BCE at least. Chinese history informs us that the Chinese Emperors,
Chan was a great astronomer and reputedly used telescopes as long back as
2283BCE.
COMETS OR PLANETS
!165
DR MANISH PANDIT @MMPANDIT
2. The Egyptians had already developed crystal lenses which were used as the
eyes of their Gods around 4000BCE or even earlier. Lenses used to direct
rays of the sun for burning objects have been noted in Egyptian excavations
since 3500BCE at least. As already observed by Christopher Dunn in his
1998 book, “The Giza Power Plant: Technologies of Ancient Egypt” “the
Egyptians could not have built their pyramids without some technology
which was advanced enough to make the bases of their structures so flat that
even an error of one 1/2 that of a human hair could be detected.” As Robert
Temple states in his excellent book from 2000, there is absolutely no way that
the Egyptians could have constructed structures such as the pyramids
without advanced optical technology such as theodolites which used optical
quality lenses. A theodolite “ is an optical instrument for making precise
measurements of angles between designated visible points in the horizontal
and vertical planes.” Robert Temple goes on to theorise that since the statues
of the Egyptian Gods possessed lenses of polished rock crystal with rather
good optical properties, there is a good chance that these may actually have
been used as lenses not just for precision building work on the pyramids but
also to make observations of the sky for the purposes of astronomy. This
would then explain how the Dogon tribe in Mali, have knowledge of the
binary star system called Sirius including the exact orbital period of Sirius B
around Sirius A and Saturn’s rings, neither of which can be resolved without
recourse to good telescopes. (source: “Robert Temple: the Sirius mystery”
and original testimony of Marcel Griaule and Dieterlen)
3. What bearing do all these statements about telescopes being used in ancient
Egypt (and likely also in China) prior to 3000BCE have on Indian
astronomy? We know that ancient Indian texts detail many inventions which
seem rather improbable. However, many researchers, old and new have
hypothesised the existence of telescopes in the Mahabharata as systems of
highly polished mirrors to view the sky based on evidence from the text as
well as other supporting evidence.
Based on all of the above, it seems quite certain that Rishi Vyasa possessed the
technology to view planets and comets with telescopes which must have existed
at the time of the Mahabharata war. It may also well be the case that these could
visualise planets and comets upto reasonable magnitudes. However, the skies of
5000 years before now are clear of all sorts of light pollution and other forms of
COMETS OR PLANETS
!166
DR MANISH PANDIT @MMPANDIT
pollution and I am sure that the ancients would indeed be able to visualise
objects in the sky which would likely have involved reasonable telescopes
(especially if we accept the evidence that the Dogon tribe of Mali knew intimate
details about Sirius and its binary star system and the rings of Saturn long before
their more recent discovery) the knowledge of which has now been lost (?
burning of Nalanda)
Critiques of other research on verse 03:24 and 03:25 of Chapter 3 of Bhisma
Parva:
D Koch’s hypothesis: Koch finds the initial theory of comets at Vishakha to be
attractive initially and then tries to disprove the same hypothesis. The main crux
of the argument used by Koch is that the Saptarishis do not represent Ursa Major
and instead represent the seven planets.
My take on Koch’s hypothesis:
The assumption by Koch that the word Saptarishis represents the seven planets is
a huge assumption to make, considering that the visible planets are only 5 in
number and that the word Saptarishis is mostly used to represent Ursa Major.
Once we start going down this path, then there is no stopping and any word may
mean anything at that stage. Besides, the seven planets are not really known as
Sapatarishis in known literature. Having made the erroneous assumption that
the Sapatarishis are the seven planets instead of Ursa Major, the research falls at
the next hurdle because according to verse 03:24, then Jupiter and Saturn near
Vishakha are said to obscure or penetrate the Sapatrishis which Koch assumes to
be the seven planets (ie duplicating another Jupiter and Saturn in the sky as
planet 6 and 7 along with the 5 other grahas which already included Jupiter and
Saturn) producing a rather impossible situation from the astronomy point of
view. Koch sort of acknowledges this as “irritating” when in actual fact this
theory is a non starter and an impossibility.
Another assumption made by Koch is that the word Dhumaketu represents the
“Sun at the end of an age’. This is yet another assumption and cannot be
accepted. Dhumaketu is this context can only mean comet, comets themselves
are well known harbingers of doom.
COMETS OR PLANETS
!167
DR MANISH PANDIT @MMPANDIT
Unfortunately Koch’s research also falls into a similar situation as the research of
5561BCE when he takes analogies of Bhisma to the Sun such as MBh 11.23.15
and MBh 6.114(120).6 to refer to astronomy observations when they are in fact
not actual observations of the sky at all.
Summary:
The modified theory of 3067BCE is the only one which even bothers to explain
the verses in terms of their actual meanings and identifies the presence of
different comets in the correct places and provides their exact paths besides a
rational explanation which gives us a satisfactory explanation for the means to
see those comets which would be impossible to be otherwise noticed with the
naked eye.
Author’s Postscript:
A very old text on mundane astronomy called Brihat Samhita by Varahamihira
has a chapter on comets and another on the Saptarishis.It states that when
comets bisect the Saptarishi mandala,
COMETS OR PLANETS
!168
DR MANISH PANDIT @MMPANDIT
the association is that of affliction and doom to certain parts of the world (same
is said about the 2 Vishakha comets obscuring the Saptarishis at the time of the
Mahabharata war)
This has happened in Feb and March 2020.
This comet called Atlas will further go on to cross Aldebaran in retrograde
transit in May and June 2020. It finds mention in Brihat Samhita in the chapter
@mmpandit
on Saptarishis in verse 7 shown elsewhere in this chapter
If we believe the Brihat Samhita then the effect peaked upto the time the comet
bisected the Saptarishis (till around 31st March) and then the effects seemed to
ease somewhat. You may recall the troubles which the world is going through
from last December.
COMETS OR PLANETS
!169
DR MANISH PANDIT @MMPANDIT
However the retrogression is yet to occur and Comet Panstarrs will also perhaps
bisect the Saptarishis around May and June. However the associated events may
@mmpandit
not quite be as bad as what as already happened so far.
Comet Atlas C2019 Y4 and Panstarrs are being shown here moving in opposite
directions.
I have also presented a short film on this matter here:
https://astronomyofindia.wordpress.com/2020/03/30/comet-atlas-bisectssaptarishi-and-aldebaran-in-2020/
Another short blog on Comet 46P Wirtanen based on Chapter 11, verse 36 of
Brihat Samhita is also shown here:
https://astronomyofindia.wordpress.com/2020/03/24/comet-46p-wirtanen-andvarahamihira/
COMETS OR PLANETS
!170
DR MANISH PANDIT @MMPANDIT
References:
[1] Temple Robert, The Crystal Sun : Rediscovering a Lost Technology of the
Ancient World (2000)
[2] Temple Robert, The Sirius Mystery (1976)
[3] Illardi Vincent, Renaissance Vision from Spectacles to Telescopes
[4] Brihat Samhita: Varahamihira
[5]Dunn Christopher, The Giza Power Plant: Technologies of Ancient Egypt
[6] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar
Oriental Research Institute (Poona, 1972) and Mahabharata References
[7] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical
References, Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
COMETS OR PLANETS
!171
DR MANISH PANDIT @MMPANDIT
Comet theory 3067BCE
Chapter 13
By Dr Manish Pandit (2019)
.
COMET THEORY 3067BCE
!171
DR MANISH PANDIT @MMPANDIT
Introduction:
Chapter 3 of the Bhisma Parvan has 11 verses which appear to pertain to
positions of grahas in the sky. While some researchers have thought these grahas
to be planets (Shri Oak), others have taken them to be comets (Shri Achar) and
yet others have dismissed them completely as being totally contradictory in
position and therefore of little use (Shri Sengupta).
Could these grahas be Comets? Why?
Out of the 11 verses, some are quite clearly not planets as below: Could they be
comets and why?
These are: (ref: 1,2,4)
(i) dhumaketur mahaghorahpusya maakramya tistati MB(VI. 3. 12)
“A deadly Dhumaketu has overcome pusya”
(iv) “grahau tamrarunasikhauprajvalitavubhau
Saptarishi udaranaam, samavchadya vai prabhaam”” MB (VI. 3. 24)
‘The two grahas blazing with coppery and red hair.
These have concealed the Saptarishi stars. (concealed the big dipper)’
The Mahabharata text goes on to further clarify that the two grahas described
with “shikhas” and obscuring/ penetrating the Saptarishis are positioned near
Vishakha.
(v) samvatsara sthayinau ca grahau prajvalitdvubhau
visakhayoh samipasthau brhaspati sanaiscarau MB(VI. 3. 25)
COMET THEORY 3067BCE
!172
DR MANISH PANDIT @MMPANDIT
“Jupiter and Saturn, which stay around for a the first year called a Samvatsara
ruled by Agni, are both Prajvalita/blazing/ ignited and are near the two Visakha
stars.”
‘The two grahas blazing with coppery and red hair.
These have concealed/ penetrated the Saptarishi stars. (concealed/penetrated
Ursa Major)
This verse is really interesting because the Mahabharata text goes on to further
clarify that the two grahas described in the previous verse as possessing
“shikhas” or tails and obscuring or penetrating the Saptarishis, appear to be
positioned near Vishakha. They are then identified as “Saturn and Jupiter”
However, Saturn and Jupiter cannot obscure or penetrate the Saptarishis and so
this mean an alternative explanation must be found.
What does a comet look like?
Lets take a look at what a comet looks like. Noting that the tail or shikha of a
comet could definitely obscure or penetrate the Saptarishis (Ursa Major) and the
fact the two grahas being positioned near Vishakha are said to possess tails/
shikhas, it becomes aptly clear that these could only be comets. This sort of tail
could easily obscure or indeed penetrate the Saptarishis, whereas it must be
emphasised that Saturn and Jupiter could never do this, no matter how bright
COMET THEORY 3067BCE
!173
DR MANISH PANDIT @MMPANDIT
they were since the Sapatarishis (Ursa Major) are a good distance away from
Vishakha nakshatra.
Another verse which we can be certain is attributable to a comet is as
below.
(vi) krttikasu grahastivro naksatre prathame jvalan/
vapumsyapaharan bhasa dhumaketur iva sthitah MB(VI. 3. 26)
“The graha tivra jvalan/blazing in the first constellation Krttika, and concealing
their forms with lustre/ robbing them of their lustre resembles a comet/
dhumaketu.’"
Thus a large number of verses numbering more than half of the 11 verses are
now designated as clearly referring to comets.
The Comet retrogressing at Magha:
In addition, we see the following verse which describes grahas which are
stationary/ retrograde at both Regulus (Magha) and Shravana(Altair) as follows:
(A) senayo rasivam ghoram karisyati mahagrahah/
maghasvahgarako vakrah sravaneca brhaspatih MB(VI. 3. 13) (ref: 1,2,3)
“The Mahagraha appears to bring about an awful destruction in both armies.
Mars is retrograde in Magha and Jupiter in Sravana .” The second part of this
verse is an impossibility from the view point of astronomy and requires the Sun
to be in two separate positions nearly 150+ degrees apart in the same verse.
Therefore there are only two possibilities which must be considered.
1. These two grahas referred to in the sentence cannot be Mars and Jupiter.
2. An alternative explanation must be found: Could these be comets? In that
case, first we need to check whether comets can go retrograde?
COMET THEORY 3067BCE
!174
DR MANISH PANDIT @MMPANDIT
I had not envisaged that a comet could ever go retrograde, so I started searching.
I was astonished to find two verses in Brihat Samhita by Varahamihira,
corroborating this hypothesis for certain groups of comets.
This looked promising, so I started looking to see if any modern evidence could
be found which confirms this hypothesis.
After a few days of fruitless searching, I suddenly came across a few books. They
seemed to mention that comets could indeed go retrograde. Then I found a gold
source of information. Let me quote it:
“Another important difference in the dynamical groups is their orbital inclination
distributions. Jupiter-family comets typically have orbits that are modestly inclined to
the ecliptic (the plane of Earth’s orbit), with inclinations up to about 35°. Halley-type
comets can have much higher inclinations, including
retrograde
orbits that go
around the Sun in the opposite direction, though not totally randomized. The longperiod comets have totally random inclinations and can approach the planetary system
from all directions.”
These words are actually from the Encyclopaedia Brittanica. This allowed
me to at least accept for a start, the hypothesis in my mind that there could
be two more comets, which have shown retrograde motion and are
positioned at Magha (Regulus) and at Shravana (Altair). Next started the
search for comets of a magnitude enough to be visible by telescopes and to
be near Magha (Regulus) and at Shravana (Altair).
For beginners in astronomy Magha starts at or near the beginning of Leo
and Altair starts at around 10 degrees of Capricorn. These are fixed stars,
this is how they look. (following page)
COMET THEORY 3067BCE
!175
DR MANISH PANDIT @MMPANDIT
@mmpandit
@mmpandit
COMET THEORY 3067BCE
!176
DR MANISH PANDIT @MMPANDIT
One more description from the chapter by Varahamihira on comets is
especially brilliant and provided me with some more insight into the
meaning of this verse 3:13 of Bhisma Parva (latter part of verse 03:13 which
as we know is an absurdity from the astronomy point of view)
Comet 45P/
Honda-MrkosPajduskova on
19th Dec
3068BCE
@mmpandit
It was when I was reading verse 39 from Brihat Samhita as above that I
realised that the ancients knew about retrograde motion of the comets and
have described it. I started looking for a comet which would describe a
retrograde motion and end near the nakshatra Magha. My search was
rewarded by an extraordinary discovery. Let me show you the path of the
comet 45P/ Honda-Mrkos-Pajdusakova in 3067BCE. (red line)
Not only is this comets motion clearly retrograde which fits perfectly with
verse 03:13 of Bhisma Parva, it is extravagant and fast and the movement is
in a direction opposite to the movement of the planets, the Sun and the
Moon. (direction of the white arrow).
COMET THEORY 3067BCE
!177
DR MANISH PANDIT @MMPANDIT
@mmpandit
The superb and clear Vakra/
retrograde motion of Comet HondaMrkos-Pajdusakova near Magha
nakshatra in 3067BCE.
@mmpandit
COMET THEORY 3067BCE
!178
DR MANISH PANDIT @MMPANDIT
The next criteria is to demonstrate the graha which is in retrograde motion
at Shravana. This is comet 65P/Gunn and the retrograde loop is very clearly
seen at Shravana in 3067BCE.
@mmpandit
Vakra or Retrograde Loop of
Comet 65P Gunn at Shravana in
3067BCE
Thus I am demonstrating the proof for an alternative acceptable explanation for
verse 13 of chapter 3 of Bhisma Parva by demonstrating two comets, one each in
the precise vicinity of Magha (Regulus) and Shravana (Altair) stars in 3067BCE.
These are comets 45P/Honda-Mrkos-Pajdusakova retrograde at Magha and
comet 65P Gunn retrograde at Shravana exactly as the verse 03:13 says.
Can I demonstrate the proof for other comets say the Dhumaketu near Pushya
in verse 03:12?
We know that 1P Halley’s comet is at Pushya in 3074BCE but there is another
comet near Pushya in 3067BCE.
COMET THEORY 3067BCE
!179
DR MANISH PANDIT @MMPANDIT
@mmpandit
This is comet 123P West Hartley which I can clearly demonstrate at Pushya in
3067BCE.
Thus I can clearly demonstrate the proof for other comets like the Dhumaketu
near Pushya in verse 03:12
Strengths of this comet theory:
1. The first strength of this theory is that all the grahas in this chapter and the
chapter “Comets or Planets” are indeed comets which can clearly be charted
by credible software simulations AND are in the places described by the text
of the critical edition of the Mahabharata.
2. The next strength is that the magnitudes of at least some of the comets are in
the visible range for at least some point of their charted path AND crucially,
most of the comets are in the magnitude range that they may be seen with
some sort of telescope (more details in chapter “Comets or Planets”)
3. The third strength of my theory is that when the retrogression of a comet is
mentioned in the critical edition verse, I am able to point out the exact Vakra
COMET THEORY 3067BCE
!180
DR MANISH PANDIT @MMPANDIT
gati (retrograde motion) in their path which I have charted. The skies would
be relatively untouched by light pollution like today and in any case most
researchers regard Vyasa to be omniscient and so comet visibility is not a
particular issue. (the main point is that the comet must be present in the
general location noted in the text and it must be present for the period of
time described in the text. If we apply these stringent conditions, then it
becomes clear that these verses could only refer to comets.
4. Finally, according to Brihat Samhita of Varahamihira, comets are indeed
associated with disasters throughout history and many a time, even when
they cannot be seen with the naked eye, in the special case when they bisect
certain star formations such as the Saptarishis or Rohini nakshatra. Comet
Atlas for example was not seen with the naked eye at the time of its bisection
of the Saptarishis, even though it was associated with catastrophe on earth
(Jan to March end 2020). Thus the Mahabharata comets need not be
absolutely visible to the naked eye as long as they actually fulfil the criteria of
being in their respective places according to the critical edition of the text.
5. We also show how comets which may not have been seen with the naked eye
were seen during the Mahabharata war in 3067BCE in the previous chapter
“Comets or Planets”.
References:
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar Oriental
Research Institute (Poona, 1972)
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical References,
Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] BrihatSamhita, ibid, in ‘Ketucara’ ,Ch. XI
COMET THEORY 3067BCE
!181
DR MANISH PANDIT @MMPANDIT
Eclipses before the
Mahabharata war
Chapter 14
Dr Manish Pandit
November15 2019
Eclipses of the Mahabharata war
!182
DR MANISH PANDIT @MMPANDIT
Eclipses before the
Mahabharata War?
Purvapaksha:
1. The eclipse data from the Mahabharata war occurs in mainly two books
of the Mahabharata: The Udyoga and Bhsisma Parvas. Before we go into
the details of the references pointing to these eclipses and the points in the
sky at which they occur, it will be useful to understand that a solar eclipse
can only occur very close to an Amavasya or on it, whereas a lunar eclipse
can only occur on a full Moon day or around or on Purnima Tithi. This is
important from the viewpoint that the vast majority of researchers have
chosen either the later part of the Shukla Paksha as the start of their war or
more rarely, an Amavasya as the first day of the war.
We have previously shown in an unambiguously clear manner that there
was a waning phase Moon which rose in the Eastern direction late in the
night following the 14th day of the war (the 14th war night) thereby
conclusively proving that the war could not have started on an Amavasya.
2. We have also previously shown how around 25 verses from the last 7
days of the Mahabharata war presented elsewhere by other researchers as
full Moon data in support of their theories regarding full Moon
appearances around the 12th, 13th, 14th and 15th or 16th nights of the war
were not actual astronomy observations of the Moon or the sky but mere
analogies. Thus no Moonphase data can be found within the text of the
Critical edition of the Mahabharata to support a full Moon on the 12th,
13th, 14th and 15th and 16th nights of the war.
Eclipses of the Mahabharata war
!183
DR MANISH PANDIT @MMPANDIT
3. The two chapters in this book, on Moonphases and Moonrise data have
effectively established that an Amavasya start to the war can now be
considered as an absurdity and should be completely rejected. This would
invalidate a Solar eclipse on the first day of the war completely, so robust is
the data against it.
It is also important to check when the eclipses actually occurred,
something which hasn’t been discussed in depth within the literature yet.
4. The next question which we wish to establish is whether it can be proven
that the last day of the war is an Amavasya or close to it?
When did the eclipses described in the Mahabharata really occur and
what was their sequence?
This question gains importance because some researchers have tried to mix
up eclipses from a time interval 50 years before the war to match with
eclipses from the time of the war.
Eclipse times in macroscopic terms during the Mahabharata:
A: Eclipse described in Sabha Parva.
B: At least two eclipses described in Udyoga and Bhisma Parva which must
occur before the war.
C: Eclipses repeating 36 years after the Mahabharata war at the time of the
destruction of the Yadavas.
References to Eclipses during the Mahabharata:
The first step again is to establish which of the verses are referring to clear
astronomy data showing eclipses and which are referring to analogies. If a
textual reference to a hazy Sun is seen to have another reason given immediately
in the text preceding it then it must be rejected.
Eclipses of the Mahabharata war
!184
DR MANISH PANDIT @MMPANDIT
1. First part of the Verse Udyoga.141.10
This verse occurs in chapter 141 of Udyoga Parva and is situated at the point
where Karna has been speaking to Krishna. Karna says that a lunar eclipse has
already occurred and a solar eclipse will be happening soon in the future.
2. Two Verses Bhisma.03.29-30:
The first verse ie. chapter 03 of Bhisma Parva, verse 29 points out that there was
a short lunar fortnight of 13 days. The next verse in that chapter, ie. verse 30 says
that two eclipses, a lunar and a solar have occurred within a month on the 13th
Tithi.
3. Verse Bhisma.02.23:
This verse is of particular importance because it describes a lunar eclipse
occurring at Kartik Purnima in the context of the meeting between Vyas and
Dhritarashtra.
Eclipses of the Mahabharata war
!185
DR MANISH PANDIT @MMPANDIT
4. Second part of the Verse Bhisma.02.32:
This second part of the verse is of particular importance because it describes a
lunar eclipse again although its position is not given, this is again in the context
of the meeting between Vyas and Dhritarashtra.
The timeline of Krishna’s mission of peace is intertwined with the eclipses
mentioned in the Mahabharata as above.
Eclipses of the Mahabharata war
!186
DR MANISH PANDIT @MMPANDIT
We confirm two sets of three eclipses each as follows:
First set in 3067BCE:
We corroborate the lunar eclipse of Sept 29th at Plaeides (Kartika Purnima)
followed by the Solar eclipse of October 14th at Jyestha followed by the third
eclipse at Mrigasira of Oct 28th 3067BC.
Eclipses of the Mahabharata war
!187
DR MANISH PANDIT @MMPANDIT
Second Set of three eclipses in 3031BCE during the Yadava Civil war are
also corroborated in 3067BCE:
In the 3067BCE proposal for the Mahabharata war, we can corroborate the lunar
eclipse of Oct 20th 3031BCE at Rohini/ Aldebaran followed by the solar eclipse
of November 5th 3031BCE followed by the third eclipse of Nov 19th 3031BCE.
Are they all visible? The software informs us that all three eclipses are indeed
visible. This is shown in the colour screenshots from Redshift on the next page.
Eclipses of the Mahabharata war
!188
DR MANISH PANDIT @MMPANDIT
The 13 day eclipse pair conondrum:
Many researchers have been fixated on having a 13 day eclipse pair as “quoted by
the Mahabharata”. In actual fact, nowhere does it state that there are exactly 13
day eclipse pairs. However, keeping that point aside for the moment, let us
continue debating this further assuming hypothetically for a moment that this
13 day eclipse pair is indeed mentioned as that in the Mahabharata text.
The 13 day eclipses cannot occur anyway as the distance between a full Moon
and a New Moon in succession is a minimum of 13.8 days.
Therefore exact 13 day eclipses are an absurdity from an astronomy point of view
because 13.8 days is nearer to 14 days than to 13 days. Because we can prove this
point to be an absurdity, then all sorts of adjustments are needed and so the
argument becomes subjective and my truth is as good or in fact much better
than anybody else’s.
Eclipses of the Mahabharata war
!189
DR MANISH PANDIT @MMPANDIT
If one looks at it objectively, then all one needs to do is ask the question whether
13.8 (as the distance between a full Moon and a New Moon in succession is a
minimum of 13.8 days.) is nearer to 14 or nearer to 13?
The objective answer to this question is that 13.8 is far closer to 14 than to 13
and therefore 13 day eclipse pairs cannot occur in real life. The closest we can
come to defining a 13 day eclipse pair is one which is less than 14 days. This we
can prove in 3067BCE (eclipse pair one is a few hours less than 14 days thus
fulfilling the criteria).
Visibility of Solar eclipse in 3067BCE:
SOFTWARE
SKYMAP
PRO
CYBERSKY
KAUL
D E LTA T
78746
SECONDS
77032
SECONDS
74386
SECONDS
Eclipses of the Mahabharata war
!190
DR MANISH PANDIT @MMPANDIT
Paraphrased from Achar 2019: Krishna’s Diplomatic Mission of Peace and
the Mahabharata war:
1. Visibility calculations need accurate values of Delta T (difference between
terrestrial time and Universal time)
2. Extrapolation to BCE timeframe brings about errors in Delta T itself.
3. When extrapolated to 3000BCE, the value of Delta T in softwares ranges from
18.3 hours to 27.3 hours, uncertainty is about 9 hours in Delta T estimation.
4. That an eclipse took place is for sure, but when an solar eclipse has occurred
for only slightly over 7 minutes at any location, but the uncertainty in Delta T is
several hours, the location/ visibility of an eclipse becomes uncertain.
Delta T uncertainties can only bring about changes in celestial longitude and
NOT in celestial Latitude. (for example, if a solar eclipse can only be seen in
Antartica, then no power in the world including Delta T will make it visible in
Kurukshetra. Luckily our eclipse does not suffer from this problem.
Eclipses of the Mahabharata war
!191
DR MANISH PANDIT @MMPANDIT
5. A rotation of the earth by an angle of 75deg (5 hours) would bring the eclipse
into partial eclipse range and become visible.
Did the Two Penumbral Lunar Eclipses of 3067BCE occur and were they
actually visible?
There are no definite documented evidences for penumbral lunar eclipses in
ancient literature. Hence we use magnitudes as our baseline.
Our calculations yield a magnitude of 0.246 for the eclipse. Espenak who is the
world expert says that Penumbral lunar eclipses can be observed as low as 0.22
magnitude very subtly in the evening sky.
So we are certain that our eclipses were observed.
Ancient records point to documented evidence for lunar eclipses whose
magnitudes according to modern methods are computed as low as 0.15.
Eclipses of the Mahabharata war
!192
DR MANISH PANDIT @MMPANDIT
Thus the penumbral lunar eclipse of September 29th 3067BCE was seen.
Was the penumbral lunar eclipse of October 28th also visible? Lets find out.
The penumbral lunar eclipse of October 28th was also visible if we apply the
same yardsticks fairly.
There are no ancient records of documented evidence for Penumbral lunar
eclipses.
But the Chinese in 493CE observed a documented partial eclipse whose
magnitude according to modern methods are computed as low as 0.15 and
should have been below the limits of observation yet recorded as an observation.
Ancients have generally had better eyesight and no light pollution.
Summary:
In summary, we corroborate all six eclipses if one takes into account 3067bCE
and 303BCE both. We also state that the first eclipse pair during the war must
Eclipses of the Mahabharata war
!193
DR MANISH PANDIT @MMPANDIT
have the lunar eclipse precede the solar eclipse and not the other way round as
some researchers have done. All eclipses must occur before the war as Vyasa met
with Dhritarashtra on the eve of the war to describe the omen containing verses
and not during or after. In addition, in the chapters on comets, we have shown
that the verses used by other researchers to describe a solar eclipse on the first
day of the war have alternative and far more satisfactory explanations.
Eclipses of the Mahabharata war
!194
Nirvana of Gautam Buddha
Chapter 15
1807BCE
Dr Narahari Achar
July 2019
BUDDHA NIRVANA
!195
Nirvana Date of Bhagvan Buddha
Introduction:
It is an understatement to say that Buddha’s date is an extremely important
milestone in the chronology of India. It is also a truism that the historical dating
of Buddha, a Western effort since its inception about 200 years ago, has been
mired in controversy.
The historicity of Buddha has been accepted since a long time as has been
evidenced by epigraphic records dating from the oldest times. It is generally
agreed that Buddha was born in the village of Lumbini (Rummindei Pillar
Inscription) now situated in Nepal and that he lived for eighty years. The
problem of mapping the events in the life of Buddha on to the Western Julian
Calendar is termed the problem of determining the date of Buddha. There has
been no consensus on the date of Buddha.
In the 19th century, Western Orientalists came across a number of Buddhist
texts from various countries such as Ceylon, China, Japan, Tibet and others and
compiled for the date of birth of Buddha, a list of more than 35 dates ranging
from 2422 BCE to 483 BCE. Soon scholarly opinion gravitated towards two
particular dates, 544 BCE and 483 BCE, both based mainly on the records from
Ceylon. A majority of scholars support the date of 483 BCE and there have
been some attempts to push the date even later. The records from Indian sources
such as Puranas have not been given the consideration they deserve.
It may be pointed out that this date is based on (a) the evidence of inscriptions
of Priyadarshini Devanampriya, identified as Asoka Maurya, (b) the
synchronization of the Greek Sandrocottus with Chandragupta Maurya, and (c)
the testimony of the Ceylonese texts that coronation of Asoka took place 218
years after Buddha. These assumptions have been questioned by many scholars.
A detailed discussion of the problems associated with the determination of the
BUDDHA NIRVANA
!196
date of Buddha can be found in the book edited by Bechert1. These assumptions
and the veracity of the conclusions there of have been brought to question by a
recent archaeological discovery. The great stir was caused in 2013 CE, by the
announcement by Professor Coningham2 of an archaeological discovery that
Buddha’s date may be several centuries earlier than the accepted date of 483
BCE.
Sengupta’s Work
An investigation quite independent of the archaeological studies was carried out
by Sengupta3, based on astronomical information found in a Buddhist text,
saṃyuttanikāya, which gives information about the last days of Buddha. For
about three months before his death, Buddha was staying in śrāvasti. During this
time, there occurred a winter solstice, a lunar eclipse , followed by a solar
eclipse. Buddha attained nirvāṇa on the full moon day of viśākha. Based on
these astronomical events, Sengupta sought to settle which of the accepted dates
for Buddha, 483 BCE or 544 BCE would be in accordance with the
astronomical data. He found a pair of eclipses described in saṃyuttanikāya
would be possible in 560 BCE, but this date would be in conflict with both of
the dates 483 BCE and 544 BCE. However, he felt that 560 BCE was close
enough to 544 BCE that he recommended as 544 BCE as the date. The details
from saṃyuttanikāya will be examined in more detail below.
Details from saṃyuttanikāya
We are concerned with only a part of the text, which deals with the time period
that Buddha spent in śrāvasti. In saṃyuttanikāya, Part I sugātha vagga, Book II,
1
H. Bechert,(1995), When Did the Buddha Live? Sri Satguru Publications, Delhi.
2
R. Coningham, Antiquity, Dec 2013
3
P.C. Sengupta,(1947), Ancient Indian Chronology,University of Calcutta, Calcutta.
BUDDHA NIRVANA
!197
Chapter I, is entitled devaputta saṃyuttam and contains ten suttas (units) in all
and refers to various devas who come to meet the Buddha. The first two suttas
refer to kassapa (prajapati) and one each to māgha, māgadha, dāmani, kāmada,
pañcālacaṇḍa, tayāna, candmā and sūriyo Sengupta regards the references to
devas as corresponding to prajāpati and āditya-s The suttas 9 and 10 refer to
candima and suriyo are discussed below. The original text in pāli quoted here is
taken from Sengupta’s work referred to above. The translation is from Rhys
Davids4
Sutta 9 candimā
1. sāvatthyāṃ viharati
tena kho pana samayena candimā devaputta rāhuṇā asurindena gahito
hoti |
atha kho candimā devaputto bhagavantaṃ anussaramāno tāyaṃ
velāyāṃ imaṃ gāthāṃ abhāsi ||
“The Exalted One was once staying in sāvatthi. Now at that time candimā, son
of the devas, was seized by rāhu, lord of asuras. Then candimā, calling the
Exalted One to mind invoked him by this verse:”
2. namo te buddha viratthu vippamutto si sabbadhi |
sambādhapatippanno:'smi tassa me saraṇaṃ bhavāti ||
“O Buddha! Hero! Glory to Thee! Thou art wholly set at liberty!
Lo! I am befallen into dire distress! Be thou my refuge and my hiding place!”
3. atha kho bhagavā candimaṃ devaputtaṃ ārabha rāhuṃ asurindaṃ
gāthāya ajjabhāsi |
tathāgataṃ arhantaṃ candimā saraṇaṃ gato |
rāhu candaṃ pamuñcāssu budhā lokānukampāti ||
“Then the Exalted One addressed a verse to rāhu, lord of the asuras, on behalf
of candima, son of the devas:
To the tathāgata, the arhant hath candima for help and refuge gone.
O rāhu, set the moon at liberty! The Buddhas take compassion on the world.”
4
Rhys Davids, The Book of Kindred sayings (saṃyuttanikāya), pages 71-73
BUDDHA NIRVANA
!198
Sutta 10. Suriyo
1. tena kho pana samayena sūriyo devaputto rāhuṇā asurindena gahito
hoti |
atha kho sūriyo devaputto bhagavantaṃ anussaramāno tāyaṃ
velāyāṃ imaṃ gāthāṃ abhāsi||
“Now at this time sūriya, son of the devas, was seized by rāhu, lord of asuras.
Then sūriya, calling the Exalted One to mind invoked him by this verse:”
2. namo te buddha viratthu vippamutto si sabbadhi |
sambādhapatippanno:'smi tassa me saraṇaṃ bhavāti ||
“O Buddha! Hero! Glory to Thee! Thou art wholly set at liberty!
Lo! I am befallen into dire distress! Be thou my refuge and my hiding place!”
3. atha kho bhagavā sūriyaṃ devaputtaṃ ārabha rāhuṃ asurindaṃ
gāthāya ajjabhāsi |
tathāgataṃ arhantaṃ sūriyo saraṇaṃ gato |
rāhu pamuñca sūriyam budhā lokānukampāti ||
“Then the Exalted One addressed a verse to rāhu, lord of the asuras, on behalf
of sūriya, son of the devas:
To the tathāgata, the arhant hath sūriya for help and refuge gone.
O rāhu, set the sun at liberty! The Buddhas take compassion on the world.”
Clearly the reference is to a lunar eclipse followed by a solar eclipse.
Of the deva puttas who visit the Buddha, clearly kassapa refers to prajāpati.
Sengupta identifies prajāpati with winter solstice. The allegory underlying these
suttas, according to Sengupta, is the winter solstice day marking the advent of
kassapa or prajāpati came first. Then came the other devaputtas, the ādityas, the
sons of aditi. The first devaputta to visit after kassapa is to be taken as the lord
of the month of the lunar eclipse. But Sengupta is not sure of how to identify
these ādityas, as they may be gods of the Hindu or Buddhist tradition. However,
the astronomical traditions of both Hindu and Buddhist practices are essentially
the same.
We take a hint from a listing of the sons of aditi in the aruṇapraśna section of
taittirīya araṇyaka:
BUDDHA NIRVANA
!199
“dhātācāryamāca aṃśaśca bhagaśca indraścavivasvāgścetyete.”.
If we assume as Sengupta did, kassapa as “dhātā” or ‘prajāpati’, his visit would
indicate the arrival of winter solstice. “āryamān” would be the first ‘devaputta’
to visit as the deity of the month, i.e., the presiding deity of the nakṣatra of the
full moon, where the lunar eclipse occurs. Buddha arrives before the winter
solstice and attains nirvāṇa on the full moon day of viśākha.
Simulations with planetarium software.
Now we are ready to undertake simulations using Planetarium software.
According to Sengupta’s astronomical interpretation, there occurs the following
sequence of events: winter solstice, lunar eclipse, solar eclipse, followed by
vaiśākha paurṇimā, the full moon day of buddha nirvāṇa. A search was made
from 1900 BCE to 400 BCE for the year in which the following sequence of
events, namely, winter solstice, lunar eclipse, solar eclipse, followed by vaiśākha
paurṇimā occurs. There are only 14 dates possible:1807 BCE, 1694 BCE, 1659
BCE, 1510 BCE, 1250 BCE, 1192 BCE, 1138 BCE, 1119 BCE, 1062 BCE,
1007 BCE, 765 BCE, 690 BCE and 560 BCE.
If a time limit of about three months between winter solstice and vaiśākha
paurṇimā is imposed, i.e., the time interval be about 90 days and that vaiśākha
paurṇimā should occur before the vernal equinox, most of the dates do not
qualify, leaving only two dates 1807 BCE and 1510 BCE. It is interesting to note
that the ‘traditionally’ accepted dates, 544 BCE, or 483 BCE, or any of the
recently revised dates do not fit the picture.
BUDDHA NIRVANA
!200
In 1510 BCE, as shown in Figure 1, the lunar eclipse occurs at Uttaraphālgunī,
whose deity is Bhaga. In 1807 BCE, the lunar eclipse occurs at Pūrvaphālgunī,
with āryamān as the deity.
Simulations show that the winter solstice occurred on January 5, 1807 BCE.
There was a lunar eclipse on January 26, 1807 BCE, which was followed by a
solar eclipse on February 10, 1807 BCE, as shown in Figures 2 and 3.
It can also be seen from Figure 2 that winter solstice occurred earlier when the
Sun was near dhaniṣṭha (the position which corresponds to 270° along the
ecliptic). buddha nirvāṇa occurs on vaiśākha paurṇimā, shown in Figure 4.This
is exactly as recorded in saṃyuttanikāya, discussed above.
!
Figure 1 Lunar eclipse in 1510 BCE occurs at Uttaraphālgunī
BUDDHA NIRVANA
!201
!
Figure 2. Lunar Eclipse on January 26, 1807 BCE at pūrvaphālgunī
!
Figure 3. Solar Eclipse on February 10, 1807 BCE
BUDDHA NIRVANA
!202
!
Figure 4. Star Map for March 27, 1807 BCE: vaiśākha paurṇimā ;
buddha nirvāṇa
Discussion and Conclusions
If the arguments based on the astronomical interpretation suggested by
Sengupta for the verses in saṃyuttanikāya can be believed, then a unique date
for the nirvāṇa appears to have been preserved in the Buddhist scriptures. The
date is 1807 BCE and is in perfect agreement with the tradition as shown by
Kota Venkatachelam, V. G, Ramachandran and Knapp. It is also easy to
demonstrate that if the legend that Buddha spent about the last three months of
his life in śrāvasti, where he arrived before the winter solstice and attained
nirvāṇa on the vaiśākha paurṇimā is true, then 544 BCE, 483 BCE or any of
the later dates cannot be the date of nirvāṇa. Since the interval between winter
solstice and vernal equinox is three months, and Buddha had arrived at śrāvasti
before winter solstice, his nirvāṇa on vaiśākha paurṇimā should occur before
vernal equinox. For this to occur, Sun should be near bharaṇi (or, past bharaṇi
towards kṛttikā) at vernal equinox. For example, in 2200 BCE, the vernal
BUDDHA NIRVANA
!203
equinox occurred on April 8th near kṛttikā and the vaiśākha paurṇimā occurred
on March 21, well before the vernal equinox. In 1200 BCE, the vernal equinox
occurred on April 1, with the sun between aśvini and bharaṇi , but closer to
bharaṇi. The vaiśākha paurṇimā occurred on April 4, just after the vernal
equinox. However, for all years after 1000 BCE, the Sun will be near aśvini (and
moving towards revati because of precession) at vernal equinox, making it
impossible to satisfy the criterion that vaiśākha paurṇimā should occur before
the vernal equinox.
The occurrence of the lunar eclipse followed by a solar eclipse within the
time interval between winter solstice vaiśākha paurṇimā and fixes the date
uniquely at 1807 BCE.
Further Watching:
1. Calculation of the Date of Buddha Nirvana:
https://www.youtube.com/watch?v=xs6SmLGVkSs
2. Date of Birth of the Adi Shankaracharya:
https://www.youtube.com/watch?v=Yb0kgKw2CGA
BUDDHA NIRVANA
!204
Shri Oak’s so called
“revolutionary” theory of
Vakra motion:
Chapter 16
Vakra: Fiction or Fact
By Dr Narahari Achar
June 2019
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!205
Shri Oak’s so called
“revolutionary” theory of
Vakra motion
Introduction:
Shri Oak writes a voluminous introduction to retrograde motion.
He also claims 215 astronomical observations in the epic that his date of 5561
BCE for the Mahabharata war can account for, but lists 27 major observations
that he really emphasises. But out of these 27 ‘observations’, except for 4, all the
observations are referenced from Udyoga and Bhishma parvas only. The
remaining four references come from Drona, Karna and Shalya parvas and refer
to the 13th, 14th and 17th day of the war. We shall concentrate for the time being
on the twenty three major astronomical references taken from Udyoga and
Bhishma parvas.
At the outset it must be stated that these references are all omens (nimittas).
Only Krishna does not refer to any nimitta. He simply says:
सप्तमाच्चािप िदवसाद् अमावास्या भिवष्यित
संग्रामो युज्यतांतस्यां तमाहुः शक्रदेवताम् ॥ 18॥
Karna then says:
स्वप्नािह बहवो घोरा दृश्यन्ते मधुसूदन
िनिमत्तािनच घोरािणतथोत्पाताः सदारुणाः ॥6॥
प्राजापत्यं िह नक्षत्रं ग्रहस्तीक्ष्णो महाद्युितः
शनैश्चरः पीडयित पीडयन् प्रािणनोिधकम् ॥7॥
कृत्वाचाङ्गारको वक्रंज्येष्ठायां मधुसूदन
अनूराधां प्राथर्यते मैत्रं संगमयिन्नव ॥8॥
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!206
“ Oh Madhusudana, many horrifying dreams(nightmares) are seen. So also
frightful omens and terrifying portents.” ||8||
Among these omens, Karna mentions Saturn afflicting Rohini, Mars performing
a vakra motion near Jyeshtha and as if praying for friendship with Anuradha.
Let us deal with these terms further:
Standard meanings of affliction (peeda) to a nakshatra and Vakra:
To begin with, “afflicting”, “vakra” are terms with very specific and defined
meanings, especially where
Varahamihira defines affliction in the following way:
रिव रिवसुत भोगमागतं िक्षितसुत भेदनवक्रदू िषतम्।
ग्रहणगतम् अथोल्क्याहतं िनयतम् उषाकर पीिडतञ्च तत्॥
What is the meaning of the above verse?
A nakshatra is said to be afflicted (peedita) when
(1) It is tenanted by Sun or Saturn.
(2) It is spoilt by Mars (kshitisuta) by either cutting through or by vakra
motion
(3) When it is involved in an eclipse
(4) When it is stuck by a meteor
(5) When it is manifestly crushed by moon
(6) Or when something unnatural happens to it.
When a nakshatra is thus thus afflicted, all the people and things coming under
its jurisdiction will be harmed.
From these it will be clear that the above references (Udyoga 141:07 and 08) are
for the affliction of Rohini ( Saturn being near it “bhogamagatam”, Lunar eclipse
on Kartika Purnima), and Jyeshtha ( Mars being truly retrograde near it, Solar
eclipse)
Therefore Shri Oak’s interpretation of these terms ‘peeda’ and ‘vakra’ cannot be
accepted.
For ‘afflicting’ Rohini, Saturn must be near Rohini and not looking down from
the east as Rohini sets in the west.
On 10th Sept 5561 BCE, which is the day according to Shri Oak when Krishna
and Karna ride together, Rohini sets at 7:17 am. Mercury and Saturn are in the
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!207
eastern Sky but the Sun is also up (5:46 am) and hence neither Mercury nor
Saturn can be seen. How can Saturn be described as afflicting Rohini, when it
cannot be seen? Moreover, Mercury is also in the eastern sky, but the epic does
not say anything about Mercury afflicting/ causing peeda to Rohini.
As far as the ‘vakra’ motion of Mars is concerned, Mars is retrograde between 11
Feb to about 1 Apr. 5561 BCE and exhibits a spectacular loop seen in the star
map.
Mars’s orbit is inclined to the ecliptic at only about 1.85°.
When Mars crosses the ecliptic on June 4, 5561, it is at a oblique angle because of
the inclination and it is hardly noticeable and in fact shows no deviation from
normality (as opposed to the retrograde loop) and can hardly be considered a
nimitta or an omen. Furthermore, because the Sun is at exactly the same
location as Mars, observationally, neither Mars nor its oblique crossing can be
seen.
Those who wish to test this can test this at any point when the Sun and Mars are
so close together at many points in the future.
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!208
Shri Oak’s claims cannot be accepted.
We will consider next his claims on the vakra motion of Jupiter and Saturn.
These references are from Bhishma parva. At the outset of his meeting with
Dhritarashtra Vyasa declares
इहयुद्धे महाराज भिवष्यित महान्क्षयः
यथेहच िनिमत्तािनभयदान्युपलक्षये ॥(VI.2.16)||
The verse is quite clear and the word “nimmita” is mentioned quite clearly.
Therefore, it is clear that the planetary positions must be interpreted in terms of
omens.
ग्रहौ ताम्रारुणिशखौ प्रज्वलन्तािवव िस्थतौ |
सप्तषीर्णामुदाराणां समवच्छाद्य वै प्रभाम् ||
संवत्सरस्थाियनौ च ग्रहौ प्रज्विलतावुभौ |
िवशाखयोः समीपस्थौ बृहस्पितशनैश्चरौ || (VI.3.25-26)
In describing the planetary positions, the word ‘graha’ appears. The common
meaning is ‘planet’ When interpreted in this way there appear obvious
contradictory and confusing statements and these contradictions have been
recognized for a very long time. Achar has discussed these factors and proper
interpretations in a paper published in the Annals of BORI, LXXXIV, (13-22),
(2003) entitled “On astronomical references in Vyasa-Dhritarashtra samvada in
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!209
the Bhishma parvan of Mahabharata”. He has also shown that graha can mean
comets, and there are comets associated with planets like Jupiter (i.e., their
aphelia fall within the Orbit of Jupiter) and are referred to as grahaputras
[‘belonging to the family of Jupiter’ (in fact this is a modern classification!)].
Furthermore, grahaputra can be referred to by the name graha itself. (This is a
vedic tradition, Maruts who are rudraputras are referred to as rudras!). As
interpreted by Achar, most of the references in Bhishma parva refer to comets
and not planets proper. For details Achar’s paper can be referred to.
Oak also sees the conflict, but he tries to resolve by interpreting ‘pidayan’,
vakra etc in a fanciful manner.
Vakra and Riju refer to retrograde and prograde motions of the same object
and there is no reference to crossing obliquely or otherwise of the ecliptic. The
motion is described in terms of its own path and not in reference to the ecliptic.
On October 16, 5561 BCE, (first day of the War ala Shri Oak), Saturn is at the
end of Hasta and Jupiter near Uttarashadha (positions attested to by Shri Oak
himself). The angular separation between them is more than 90 degrees.
Now lets look at the situation regarding the position of Saturn, for the year
preceding October, 5561BCE
Saturn is retrograde from about October 26, 5562 BCE to March 14, 5561 BCE
near Uttaraphalguni, is north of the ecliptic by more than 2 degrees, and does
not cross the ecliptic any time in a two year period. It executes another proper
retro loop from Nov 19, 5561BCE to Apr. 18 ,5560 BCE near Hasta and is about
3 degrees away from the ecliptic. Clearly, Saturn’ position 2+ nakshatras away
from Vishakha in Oct 5561BCE, does not qualify for “Vishakhayou
sameepasthou” mentioned in verse 03:26 of Bhisma Parva. Since it is at the end
of Hasta, it would have been accurate if the verse had mentioned “Hasta
sameepasthou” or “Chitra sameepasthou” but rather unfortunately for the war
proposal of 5561BCE, the verse does not mention Chitra or Hasta nakshatra.
Hence we must reject this so called “revolutionary Vakra” motion as being in
gross contravention of facts.
Similarly, lets look at the situation regarding the position of Jupiter, for the year
preceding October, 5561BCE
Jupiter is retrograde from Mar 4, 5561 BCE to July 1, 5561 BCE at Purvashadha
and is 1degree north of the ecliptic. It crosses the ecliptic only on Mar 8, 5560
BCE. Since it is at Uttarashadha nakshatra, it would have been accurate if the
verse had mentioned “Uttarashadha sameepasthou” but rather unfortunately
for the war proposal of 5561BCE, the verse does not mention Uttarashadha
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!210
nakshatra at all as Jupiter’s position. Hence we must reject this so called
“revolutionary Vakra” motion as being in gross contravention of facts.
Referring to shloka (VI.3.25) above, ग्रहौ ताम्रारुणिशखौ describes two grahas with
coppery red hair.
This can only refer to comets and not planets, only comets have “hair”, the word
comet itself means hair. (we have discussed all these aspects in detail in the
chapter “Comets or Planets”)
संवत्सरस्थाियनौ च ग्रहौ, and िवशाखयोः समीपस्थौ बृहस्पितशनैश्चरौ refer to two ‘grahas’
Brihaspati and Shanaishchara, which are near Vishakha and stay there for nearly
a year. Referring to the planetary positions just listed, these cannot refer to
Jupiter and Saturn which are at Uttarashadha and Hasta respectively. By no
stretch of imagination can they be described as being near to Vishakha.To
describe the vakra motion as ‘oblique crossing of ecliptic’ simply complicates the
matter and has no basis.
Out of the 27 major planetary positions listed by Shri Oak, only a couple of them
can be accounted for in 5561 BCE. His theories of ‘pidayan’ and of ‘vakra’
motion cannot be accepted.
Simply stated, 5561 BCE cannot account for the planetary positions described in
the epic.
Note by Dr Manish Pandit:
Point 1: Can the Moon ever be Vakri?
If we move further and extrapolate this theory given by Shri Oak to Chandra ie
the Moon, then a most problematic situation develops. The Moon (and the Sun)
can never be retrograde or Vakri. Neither does any astronomy textbook describe
the Moon as Vakri, nor does the Mahabharata do so. However, it is noticed that
during every year, the Moon too crosses the ecliptic obliquely just like the
planets Jupiter, Saturn, Mars and others. This would mean that if we were to
accept that the term “Vakri” seen in the verses described within the
Mahabharata was to actually mean “ an oblique crossing of the ecliptic”, then the
absurdity introduced by this theory would be that the Moon too would cross the
ecliptic obliquely and become Vakri or retrograde.
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!211
Above and beyond all the arguments and flaws posed against Shri Oak’s
theory of a graha crossing the ecliptic obliquely is the presence of this
singular problem with this theory that it renders the Moon Vakri or
retrograde. Hence the theory cannot be accepted. It cannot be true.
Point 2: Apart from Brihat Samhita, there is one more way in which a nakshatra
(in this case Rohini) can be described as “peedita” or afflicted. This is only
described in Sarvatobhadra Chakra. (which is specifically mentioned in the
Mahabharata war). This is the method used even today to decide affliction to a
specific nakshatra. All other methods use affliction to a Rashi or a sign but
nakshatra based affliction is a very special and rigorous condition and it is only
fulfilled in 3067BCE. For more details see the chapter on Karna’s death.
REVOLUTIONARY VAKRA MOTION: A REBUTTAL
!212
A Refutation of 5561BCE
Chapter 17
Dr Manish Pandit
Dec 2019
5561BCE: REFUTATIONS
!213
A refutation of 5561BCE as
the year of the Mahabharata
war
Is the derivation of 5561BCE scientific or not?
One of the tests of the scientific nature of a research is its reproducibility. Is the
date of 5561BCE reproducible or not? For the moment let us consider the
alleged period between 11091BCE and 4508BCE taken by the various
researchers who have considered the date of 5561BCE as being the date of the
Mahabharata war.
In this period let us take a period of 100 years on either side of 5561BCE to see
whether the verse taken to corroborate the position of Saturn and Jupiter
together near Vishakha actually brings us to 5561BCE?
Below is the table for Saturn and Jupiter near Vishakha (Swati or Anuradha
accepted too in this context of “Vishakha Sameepasthou” as they are =/- one
nakshatra) in the 200 years before and including 5561BCE:
Jupiter
Conjunct
Saturn
Julian
Calendar Year
Star at which
conjunction
occurred
Other combinations given in the epic fit the criteria:
Lunar eclipse near Plaeides(Krittika) followed by Solar
eclipse near Jyestha (Antares) before the war starts
5607BCE
Satabhisha
NA
5626BCE
Punarvasu
NA
5646BCE
Vishakha
Lunar eclipse Punarvasu Nov 11, Solar eclipse Shravana
Nov 25
5667BCE
Dhanistha
NA
5686BCE
Punarvasu
NA
5706BCE
Swati
Lunar Eclipse Aug 17 Ashwini, Solar eclipse next year
Jan 26
5561BCE: REFUTATIONS
!214
Jupiter
Conjunct
Saturn
Julian
Calendar Year
Star at which
conjunction
occurred
Other combinations given in the epic fit the criteria:
Lunar eclipse near Plaeides(Krittika) followed by Solar
eclipse near Jyestha (Antares) before the war starts
6003BCE
Hasta
NA
6024BCE
Purvashadha
NA
6043BCE
Bharani
NA
6063BCE
Uttaraphalguni
NA
6083BCE
Moola
NA
Now that we can see that there is no conjunction of Jupiter and Saturn near
Vishakha which fits the criteria given in the epic in the 200 years earlier than
5561BCE, lets see the table for Saturn and Jupiter conjunct near Vishakha (Swati
or Anuradha accepted too in this context of “Vishakha Sameepasthou” as they
are =/- one nakshatra) in the period from 4800BCE to 5561BCE:
Jupiter
Conjunct
Saturn
Julian
Calendar Year
Star at which
conjunction
occurred
5547BCE
Purvabhadrapada
5527BCE
Anuradha
Lunar eclipse Purvabhadra Jul 19, Solar eclipse
Satabhisha Dec 29 (too late that year)
5507BCE
Ashlesha
NA
5488BCE
Purvabhadrapada
NA
5468BCE
Anuradha
Lunar eclipse Ardra Oct 24, Solar eclipse Purvashadha
5447BCE
Ashlesha/Magha
NA
5428BCE
Uttarabhadra
NA
5408BCE
Jyestha
NA
5388BCE
Magha
NA
5367BCE
Revati
NA
5348BCE
Jyestha/Moola
NA
5328BCE
Purvaphalguni
NA
5309BCE
Ashwini
NA
5289BCE
Moola
NA
5561BCE: REFUTATIONS
Other combinations given in the epic fit the criteria:
Lunar eclipse near Plaeides(Krittika) followed by Solar
eclipse near Jyestha (Antares) before the war starts
!215
Jupiter
Conjunct
Saturn
Julian
Calendar Year
Star at which
conjunction
occurred
Other combinations given in the epic fit the criteria:
Lunar eclipse near Plaeides(Krittika) followed by Solar
eclipse near Jyestha (Antares) before the war starts
5269BCE
Uttaraphalguni
NA
5249BCE
Ashwini
NA
5230BCE
Purvashadha
NA
5209BCE
Uttaraphalguni
NA
5189BCE
Bharani
NA
5170BCE
Purvashadha
NA
5149BCE
Uttaraphaguni
NA
5130BCE
Krittika
NA
5110BCE
Uttarashadha
NA
5090BCE
Hasta
NA
5070BCE
Krittika
NA
5051BCE
Uttarashadha
NA
5030BCE
Hasta
NA
5011BCE
Rohini
NA
4991BCE
Uttarashadha
NA
4971BCE
Chitra
NA
4951BCE
Mrigasira
NA
4932BCE
Shravana
NA
4811BCE
Chitra
NA
4892BCE
Ardra
NA
4872BCE
Dhanishtha
NA
4852BCE
Swati
Lunar eclipse Ardra Oct 28, Solar eclipse Purvashadha
Nov 11
4813BCE
Dhanistha
NA
As you can see, in no year 700 years before and 200 years after 5561BCE and
including 5561BCE can Jupiter and Saturn be conjunct near Vishakha except in
5646BCE (conjunction occurs at Vishakha), 5706BCE (conjunction occurs at
Swati), 5527BCE/5468BCE (conjunction occurs at Anuradha) and 5852BCE
conjunction occurs at Swati). Unfortunately in those five years, the Lunar and
solar eclipse also do not fit the criteria. Of course we already know that the verse
taken to denote Saturn and Jupiter at Vishakha (03:24 and 03:25) do not refer to
them at all because those two planets can never penetrate the fixed stars
5561BCE: REFUTATIONS
!216
Sapatarishis (Ursa Major) which are situated very far away. We have dealt with
this in the chapter “Comets or Planets” already.
Thus we can see that Saturn and Jupiter are not conjunct at or near Vishakha
(give or take even one nakshatra gap at Swati or Anuradha in the time period
shown)
Therefore the date of 5561BCE cannot be reproduced by this method at all.
Next, we need to see if we can we reproduce the date of 5561BCE by using the
Arundhati Vasistha phenomenon?
The Arundhati Vasistha observation:
The verse in the Mahabharata 02:31 of Bhisma Parva is as below:
This is the graph given by Shri Oak in his book “Mystery of Arundhati” which I
have modified. The idea is that Arundhati (Alcor) has left her husband Vasistha
(Mizar) behind. Shri Oak states in his 2011 book that the AV epoch is 11091BCE
5561BCE: REFUTATIONS
!217
to 4508 BCE and therefore the Mahabharata war must have occurred in this
situation. I have reproduced this graph but with my annotations in red and black
which explain why Shri Oak/Vartak’s theory was mistaken.
Next, let us look at the context of the verse to decide whether this was indeed a
permanent astronomy phenomenon running for thousands of years or instead a
more temporary phenomenon ie. an omen.
The verses are as follows:
The murtis of the deities in the temples, tremble, laugh, vomit blood from their
mouth and then sweat profusely and fall down.
A sound of drumming is heard but nobody is playing the drums,
the chariots start moving despite having no animals yoked to them.
The kokilas, woodpeckers, parrots, swans and peacocks utter cruel cries.
5561BCE: REFUTATIONS
!218
Soldiers ride on the back of their horses with their armour and weapons.
Swarms of locusts are seen at or just before sunrise.
All four cardinal directions were burning along with both twilights and it was
raining blood and bones.
It is in the midst of these verses suggesting omens of doom does the verse
02:31 arrive which deals with Arundhati who has left her husband Vasistha
behind.
Verse 02:32 below is also an omen of doom and deals with yet another
astronomy based position, this one is one of the verses saying that Saturn is
causing peeda to Rohini or Aldebaran. The important thing to note from the
viewpoint of astronomy is that the Jyotish based inference is exactly the same as
the astronomy based inference. This is because the verse does not mention the
the “peeda” or affliction is being caused to any Rashi (sign) but instead talks
about the “peeda” being caused to a nakshatra (fixed star) only. This sort of
Nakshatra based “peeda” finds specific mention in the Brihat Samhita of
Varahamihira where he states that Saturn or the Sun must occupy a nakshatra to
afflict it (cause peeda).
A similar inference follows if one checks the Sarvatobhadra chakra (which again
refers to peeda to specific nakshatras) and this chakra can be proven to be in use
during the Mahabharata war.
Now that this point has been clarified, it is also important to know the second
point about this verse and that is that Saturn does not stay in Rohini nakshtra for
more than a year at a time. Hence this is definitely a temporary phenomenon.
This becomes even more clear when the second part of this verse is looked into:
“the hare mark on the Moon has disappeared and indicates great danger or fear.”
This second observation gives us another indication that these are very
temporary phenomena but in addition there is for the first time, an indication as
5561BCE: REFUTATIONS
!219
to the reason for the what is now known to be only temporary: ie. a reversal in
the positions of Arundhati and Vasistha.
It can be definitely understood now that all these observations are not
permanent phenomena, in particular, the murtis of the deities in the temples,
trembling, laughing, vomiting blood from their mouth and sweating and falling
down, the swarms of locusts are seen at or just before sunrise, the hare mark on
the Moon disappearing and the raining of blood and bones are in particular
omens which are short term in nature. Saturn’s motion at Aldebaran/ Rohini is
also short term and would not last much more than a year. Therefore we can
now be quite certain that the context of the Arundhati Vasistha reference is that
of an omen. It cannot be anything more than that.
In addition, the disappearance of the hare mark on the Moon is something
which indicates that the atmospheric conditions have changed. There are
indications elsewhere in the Mahabharata text of meteors hitting the earth and
that may well suggest this to be a reason for the hare mark on the Moon being
hidden. It is to be noted that Alcor (Arundhati) is of lesser visibility magnitude
that Vasistha (Mizar) and so the change in the refractive index of the atmosphere
is something which has now resulted in the reduction of the visibility of
Arundhati and hence she is no longer visible. However, this latter would require
a somewhat different translation of the verse suggested by Shri Oak. MonierWilliams and Apte both confirm that one of the meanings of the term “ पष्ठृ तः कृ
” can mean to abandon something or somebody.
Thus the verse could indicate that Arundhati has abandoned Vasistha because
she is no longer visible. D Koch also confirms exactly such an idea in his thesis.
5561BCE: REFUTATIONS
!220
Hence we can be sure that the Arundhati Vasistha phenomenon is not
something which is a long term observation but instead quite temporary in
nature. It can thus be considered as an omen.
What about the epoch of Arundhati itself?
Can this period of 11091BCE to 4508BCE really be called an epoch? Let us
examine this claim further. The problem with the observation of Arundhati
leading Vasistha in the time period mentioned above is that this is happening for
approximately 5500 years prior to the said proposed date of the Mahabharata
war at 5561BCE and around a 1000 years afterward as well. This leads to the
obvious question: “How can this observation qualify as an omen in the time
period of 11091BCE to 4508BCE where this is happening for approximately
5500 years already?”
What point and which period therefore would the Arundhati Vasistha
observation count as an omen?
One possibility for the Arundhati Vasistha observation to qualify for an omen is
the point in 11091BCE when one can say that AV observation changes… and
that’s when the change triggers an omen. However, this point at 11091BCE is an
impossibility from all points of view as a even remotely plausible date for the
Mahabharata war and therefore has to be rejected. Lets move further into the
crux of the matter.
The observation, as we know, cannot therefore qualify as an omen in 5561 BCE
either, because, in 5561 BCE, she is still leading Vasishtha, but the amount by
which she leads is decreasing. For some five thousand and five hundred years,
Arundhati is leading Vasistha, not following her.
It is only when one comes to the time interval between 4508BCE and 1000BCE
where such an observation as given in verse 02:31 of Bhisma Parva is away from
the norm as it in this period that Vasistha/ Mizar leads Alcor /Arundhati and
this is the place when the reversal would appear out of the norm and count as an
omen. Hence we can now formulate the modified Arundhati Vasistha theory as
below. This supports our theory that the war occurred in 3067BCE.
5561BCE: REFUTATIONS
!221
Modified Theory of Arundhati Vasistha:
It is only when one comes to the time interval between 4508BCE and
1000BCE where Arundhati leading Vasistha is away from the norm when the
Arundhati Vasistha phenomenon counts as an omen. Hence the Mahabharata
war cannot occur outside this time period of 4508BCE and 1000BCE.
Next we need to see if there are any exceptions to the Arundhati Vasistha
Phenomenon as defined by the 5561BCE theory occurring outside the period of
11091BCE to 4508BCE.
5561BCE: REFUTATIONS
!222
Examples of the AV observation occurring outside the 11091BCE- 4508BCE
time period:
If we take one of the other alternative meanings of the word “ पष्ठृ तः कृ ”, as
confirmed by Monier-Williams and Apte, as to carry on the back, then the
Arundhati Vasistha observation can be seen to occur in 1067BCE, 2067BCE and
finally also in 3067BBCE which is our year of the war. Moreover, here Alcor
(Arundhati) carries Vasistha (Mizar) on her back through a significant portion
of the night which can be regarded as against Dharma.
Position of Pluto:
One of the planetary positions envisaged in 5561BCE is that in the verse below:
krttikasu grahastivro naksatre prathame jvalan/
vapumsyapaharan bhasa dhumaketur iva sthitah MB(VI. 3. 26)
5561BCE: REFUTATIONS
!223
“The graha Tivra which is jvalan/blazing in the first constellation Krttika, and
concealing their forms with lustre/ robbing them of their lustre resembles a
comet/Dhumaketu."
Shri Oak/ Vartak have speculated as to this Tivra graha at Krittika to refer to
Pluto. Our criticism is based not on the problem of Pluto’s visibility (which
would be a problem even with telescopes) instead we take issue with the fact that
Pluto cannot actually be visualised anywhere near Krittika nakshatra where it is
supposed to be according to this verse.
It is to be noted that Krittika nakshatra runs from 26 deg 40 of Aries to 10
degrees of Taurus in terms of the Rashi zodiac (which we are using only to
explain the position of Krittika with regards to the sky). Can we confirm that in
5561BCE, Pluto was indeed at Krittika nakshatra or was it actually somewhere
else?
5561BCE: REFUTATIONS
!224
Here is a sky map for Pluto’s actual position in 5561BCE. Pluto is actually in
Revati, a distance of 2+ nakshatras away from Krittika.
To make it somewhat clearer for beginners in astronomy, I chart the position of
Pluto using Swiss Ephemeris of JHora on Oct 16th -5560 (5561BCE): It becomes
clear that Pluto is in 21 degrees of Revati nakshatra and more than 30 degrees
away from the start of Krittika nakshatra. Moreover, it becomes exceedingly
difficult to envisage that Pluto, which can only barely be seen with telescopes
could rob the Plaeides stars of their light. Thus this planetary position of
5561BCE also fails. This chart below also illustrates the problem with Jupiter and
Saturn’s position in 5561BCE which are 55 degrees and 25 degrees away from
where they should be (ie. Jupiter 55 degrees away from end of Vishakha and
Saturn 25 degrees away from start of Vishakha).
5561BCE: REFUTATIONS
!225
5561BCE: REFUTATIONS
!226
What about Saturn and Jupiter? Even if we assume that the two grahas
referred to in verse 03:24 and 03:25 are actually Saturn and Jupiter, are they
actually near Vishakha as the verse says?
If we assume that Saturn and Jupiter are near Vishakha, as per verse 03:25, then
what does “near Vishakha” mean? In 5561BCE, Saturn is nearly 25 degrees away
from Vishakha, which begs the question, if 25 degrees away from the beginning
of Vishakha qualified as “Vishakha Sameepasthou” then wouldn’t Vyasa have
said Hasta or Chitra Sameepasthou ie. near Hasta/Chitra instead?
In fact, the story does not end there. Jupiter is nearly 55 degrees away from
Vishakha, in Uttarashadha, which begs the question, why would Vyasa have said
“Vishakha Sameepasthou” would he not have instead said: Uttarashadha
Sameepasthou ie. near Uttarashadha instead? Thus neither Saturn, nor Jupiter
are corroborated in 5561BCE.
The problem of starting the war on an Amavasya in 5561BCE:
The key problem with starting the war on an Amavasya is that verse 159:42 of
Drona Parva makes this an impossibility as the 14th war night waning phase
Moonrise in the Eastern part of the sky as illustrated in the chapter on Moonrise
data elsewhere in this book cannot be wished away.
Shri Oak/Vartak’s theory lands up in even greater difficulties when they try to
explain this Amavasya start away by the adoption of Moonphase analogies on
the last seven days of the war which persist for at least a few days even after the
war. This gives rise to the rather unique problem of the introduction of
absurdities such as a Kartika Purnima on the 12th day of the war followed by a
Vishakha Purnima on day 16 followed by a Punarvasu Purnima on the 17th war
day.
There are 12 (or 13) Purnimas or full moon days in a year. These are separated
by around a month and each of these full Moons occurs at various points around
the zodiac. Readers from India will easily envisage the impossibility of finding at
least three Purnimas (full Moon days at specific stars in the sky) which are
normally many months apart in real life, all suddenly occurring in the last seven
5561BCE: REFUTATIONS
!227
days of the war. This makes life incredibly difficult if not untenable for the
5561BCE theory which envisages the Mahabharata war starting on a New Moon
day (Amavasya).
We illustrate the problem of why the Mahabharata war cannot start on an
Amavasya in a short film which can be seen free here:
https://www.youtube.com/watch?v=fIG86YqfK-E
In a nutshell, the effort to corroborate the Amavasya start to the war in 5561BCE
leads to an unfortunate disaster for this theory where faces of warriors and
canopies of chariots are produced as Moonphase references. Even more
problematic is the claim that it is difficult to tell a full Moon apart from a
Moonphase upto and including three days before and after that the full Moon.
In India, every Tithi is linked to a specific Vrat or festival and to say that the
ancients could not realise exactly which Tithi (and by extension Moonphase)
was going on every day is simply untrue. If we accept Sri Oak/ Vartak’s theory of
5561BCE, then by extension, we are also forced to accept that a full moon
5561BCE: REFUTATIONS
!228
occurred on days 12 to 17 of the war and afterwards. Is this even remotely
possible?
Thus the real life separation of Kartika Purnima, Vaishakha Purnima and
Punarvasu Purnima which is many months in real life is now reduced to mere
days by this theory and shown in the slide above.
Even more unfortunate for this theory is the fact that if we believe this theory of
Moonphase analogies, then there are at least three lunar eclipses introduced as
below on the 10th, 13th and 16th days and even two solar eclipses on the 14th
war day for 5561BCE. This is explained completely in the chapter on
Moonphases and on the chapter on Moonrise.
It is an important point that nowhere in India will you find Trayodashi (13th
Moonphase Tithi) being mistaken for a Purnima or full Moon.
Similarly, you wont find Krishna Dwiteeya being mistaken for a full Moon
either, hence the argument that the Moon unto 5 days before and after Purnima
retains unto 93% of the brightness becomes irrelevant. While many of the
problematic Moonphase analogies are reproduced elsewhere within this book in
5561BCE: REFUTATIONS
!229
a separate chapter, I reproduce these analogies in three tables for the perusal of
5561BCE: REFUTATIONS
!230
5561BCE: REFUTATIONS
!231
readers.
Next, I present the basic differences between Krishna’s Diplomatic Mission of
Peace the way it is supposed to be in the text of the Mahabharata and the
mistakes in 5561BCE.
Next we look at the rigorous conditions of Balarama’s pilgrimage (fulfilled
exactly in 3067BCE) and how they are failed in 5561BCE.
https://www.youtube.com/watch?v=mLceUJnXydg
5561BCE: REFUTATIONS
!232
5561BCE: REFUTATIONS
!233
A table charting the various mistakes occurring in the 5561BCE war
proposal and the correct theory applied in the modified 3067BCE proposal:
Conclusion:
These are some of the basic mistakes made in 5561BCE. These prove effectively
that the claims cannot be accepted.
5561BCE: REFUTATIONS
!234
Useful resources to further material:
1: We illustrate the problem of why the Mahabharata war cannot start on an
Amavasya in a short film which can be seen free here:
https://www.youtube.com/watch?v=fIG86YqfK-E
2: A short film on the rigorous conditions of Balarama’s pilgrimage (fulfilled
exactly in 3067BCE) and how they are failed in 5561BCE.
https://www.youtube.com/watch?v=mLceUJnXydg
3: Short film: The problem with Krishna’s Mission of Peace and 5561BCE
https://www.youtube.com/watch?v=uSf3yFp-v6g&t=2s
5561BCE: REFUTATIONS
!235
Chapter 18
List of Mahabharata
References
[1] The Mahabharata, Text as constituted in its Critical Edition, Bhandarkar
Oriental Research Institute (Poona, 1972) and Mahabharata References
[2] Sathe, S., Deshmukh, V., and Joshi, P., Bharatiyayuddha: Astronomical
References, Shri Babasaheb Apte Smaraka Samiti (Pune, 1985)
[3] Achar BN : On Astronomical References in Vyasa-Dhrtarastra-Samvada in
the Bhismaparvan of Mahabharata,
[4] Brihat Samhita by Varahamihira
[5] Oak NN : When did the Mahabharata war happen? The Mystery of
Arundhati 2011
[6]Pandit MM, Achar BN: The Mystery of Bhisma Parvan Chapter 3: What
does it Mean?
[7]Pandit MM Fixing the Position of Saturn during the Mahabharata War
[8]Pandit MM Why the Mahabharata war cannot start on an Amavasya: Part 1
A critical examination of Moon Phase Data during the Mahabharata War
Moon Phase Data during the Mahabharata War
[9] Pandit MM Why The Mahabharata War Cannot Start On An Amavasya:
Part 2 Actual MoonRise Data from the 14th night of the war
[10] Achar BN Sri Krishna’s Diplomatic Mission and the Date of the
Mahabharata War 2018
MAHABHARATA REFERENCES
!236
[11] Vartak PV Swayambhu and “Scientific Dating of the Mahabharata War”
[12] Temple Robert The Crystal Sun : Rediscovering a Lost Technology of the
Ancient World
[13] Temple Robert The Sirius Mystery (1976)
[14] Illardi Vincent Renaissance Vision from Spectacles to Telescopes
[15]Dunn Christopher “The Giza Power Plant: Technologies of Ancient Egypt”
(1998)
[16] Raghavan Srinivas Determination of the Date of the Mahabharata War
[17] Gita Press Edition Mahabharata
Astronomy reference list: Critical edition (CE)
1. Adi (CE 57:72-75)
2. Adi (CE 2.9)
3. Adi (CE 2:26-28)
4. Anushasan (CE 153:26-28)
5. Anushasan (CE 152:2-3)
6. Anushasan (CE 152:10-13)
7. Anushasan (CE 153:1-6)
8. Bhishma (CE 7:44-47)
9. Bhishma (CE 3:14)
10. Bhishma (CE 3:11)
11. Bhishma (CE 3.15)
12. Bhishma (CE 3: 26)
13. Bhishma (CE 3:12)
MAHABHARATA REFERENCES
!237
14. Bhishma (CE 93:22)
15. Bhishma (CE 112:130)
16. Bhishma (CE 3:16-17)
17. Bhishma (CE 3:27)
18. Bhishma (CE 2:32)
19. Bhishma (CE 3:14)
20. Bhishma (CE 3:13)
21. Bhishma (CE 3.24-25)
22. Bhishma (CE 17:28)
23. Bhishma (CE 55:15)
24. Bhishma (CE 89:4)
25. Bhishma (CE 89:6
26. Bhishma (CE 90:16)
27. Bhishma (CE 2:31)
28. Bhishma (CE 17:2)
29. Bhishma (CE 75:55)
30. Bhishma (CE 75:55)
31. Bhishma (CE 2:23)
32. Bhishma(CE3:28-29,)
33. Bhishma(CE3:30-31)
34. Bhishma (CE 2:20)
35. Bhishma(CE1:5)
36. Bhishma (CE 20:5)
37. Bhishma (CE 17:3)
38. Bhishma (CE 19:36-39)
39. Bhishma (CE 42:28)
40. Bhishma (CE 45:62)
41. Bhishma (CE 54:23)
42. Bhishma (CE 55:15)
MAHABHARATA REFERENCES
!238
43. Bhishma (CE 92:73-75)
44. Bhishma (CE 92:77-78)
45. Bhishma (CE 93:30-31)
46. Bhishma (CE 101:33)
47. Bhishma (CE 102:78
48. Bhishma (CE 103:1)
49. Bhishma (CE 108:12)
50. Bhishma (CE 1:26-33)
51. Bhishma (CE 17:1-2)
52. Bhishma (CE 11:3-5, 7-13)
53. Bhishma (CE 11:6)
54. Bhishma (CE 11:14)
55. Bhishma (CE 16:26)
56. Bhishma (CE 16:40)
57. Bhishma (CE 16:41-42)
58. Bhishma (CE 17:18)
59. Drona (CE 112.22)
60. Drona (CE 15:52)
61. Drona (CE 19:18)
62. Drona (CE 30:26
63. Drona (CE 48:16-17)
64. Drona (CE 48:22)
65. Drona (CE 159:11-14)
66. Drona (CE 159:22-24)
67. Drona (CE 159:25)
68. Drona (CE 159:26-30)
69. Drona (CE 159:42)
70. Drona (CE 161:1-2)
71. Drona (CE 159:43,)
MAHABHARATA REFERENCES
!239
72. Drona (CE 159:46)
73. Drona (CE 159:44-45)
74. Drona (CE 159:47)
75. Drona (CE 159:48-50)
76. Drona(CE159:15-21)
77. Drona(CE161:15-17)
78. Drona(CE159:31-41)
79. Drona (CE 19:41)
80. Drona(CE37:20)
81. Drona(CE96:5)
82. Drona(CE107:35)
83. Drona(CE114:20)
84. Drona(CE117:16)
85. Drona(CE155:26)
86. Drona(CE162:37)
87. Karna (CE 8:3)
88. Karna (CE 14:50)
89. Karna (CE 15:42)
90. Karna (CE 32:6)
91. Karna (CE 33:16)
92. Karna (CE 35:11)
93. Karna (CE 40:104)
94. Karna (CE 43:39-40)
95. Karna (CE 55:33-34)
96. Karna (CE 67:24)
97. Karna (CE 68:49)
98. Karna (CE 68:47)
99. Karna (CE 12:4)
100.Karna (CE 19:28)
MAHABHARATA REFERENCES
!240
101.Karna (CE 26:34)
102.Karna(CE8:23)
103.Karna(CE68:24)
104.Shanti (CE 47:1-4)
105.Shanti (GP 47:3 – additional text)
106.Shanti (CE 1:1-2)
107.Shanti (CE 38:30)
108.Shanti (CE 38:35-36)
109.Shanti (CE 39:2)
110.Shanti (CE 39:16)
111.Shanti (CE 52:26-34)
112.Shanti (CE 53:1-27)
113.Shanti (CE 58:27-30)
114.Shanti (59:1-3)
115.Shanti (CE 161:1)
116.Shanti (CE 161:48)
117.Shanti (CE 291:4)
118.Shanti (CE 70:6-28)
119.Shanti (CE 224:12-31)
120.Sabha (CE 49:24)
121.Stri (CE 23:4)
122.Stri (CE 22:6)
123.Stri (CE 26:24-43)
124.Stri (CE 26:44)
125.Stri (CE 19:2)
126.Stri (CE 25:16)
127.Shalya (CE 64:6)
128.Shalya (CE 34:12)
129.Shalya(CE34:14)
MAHABHARATA REFERENCES
!241
130.Shalya (34.9)
131.Shalya(CE34:13)
132.Shalya (CE 53:36-37)
133.Shalya (33:5)
134.Shalya (33:16-17)
135.Shalya (53:22)
136.Shalya (CE 59:21)
137.Shalya (CE 54:30-32)
138.Shalya (CE 55:10)
139.Shalya (CE 56:34)
140.Shalya (CE54:17)
141.Shalya (CE 59:10)
142.Shalya (CE 54:42)
143.Shalya (57:46-56)
144.Shanti (CE 101:9-10)
145.Shalya (CE 54:27)
146.Shalya (CE 3:28)
147.Shalya (CE 32:49)
148.Shalya (CE 45:49)
149.Shalya (CE 3:28)
150.Shalya (CE 32:49)
151.Shalya (CE 45:49)
152.Shalya (CE 23:4)
153.Shalya (CE 34:28, 30-31 -31)
154.Shalya (CE 34:69)
155.Shalya (CE 34:78-81)
156.Shalya (CE 35:1)
157.Shalya (CE 35:46)
158.Shalya (CE 35:53)
MAHABHARATA REFERENCES
!242
159.Shalya (CE 36:1-4)
160.Shalya (CE 36:33-36)
161.Udyoga (CE 82:5-10)
162.Udyoga (CE 109:12)
163.Udyoga(CE141:7)
164.Udyoga (CE 141:8-9)
165.Udyoga(CE140:18)
166.Udyoga(CE81:6-7)
167.Udyoga (CE 155:37-38)
168.Udyoga (CE 148:3)
169.Udyoga (CE 141:10)
170.Udyoga(CE154:15)
171.Udyoga (CE 154:33-34)
172.Udyoga (CE 140:6-15)
173.Udyoga (CE 140:16-17)
174.Vana(CE80:79)
175.Vana(CE80:85-86)
176.Vana(CE80:130-131)
177.Vana(CE81:3-4)
178.Vana(CE81:42)
179.Vana(CE81:91)
180.Vana(CE81:92-93)
181.Vana(CE81:125)
182.Vana(CE81:131)
183.Vana (CE 81:175)
184.Vana (CE 82:4-6)
185.Vana(CE82:34)
186.Vana(CE82:59)
187.Vana(CE88:2-10)
MAHABHARATA REFERENCES
!243
188.Vana(CE129:20-22)
189.Vana(CE130:1-7)
190.Vana(CE82:31)
191.Vana (CE 148:10-36, 38-39)
192.Vana(CE148:6-8)
193.Vana(CE148:37)
194.Vana(CE186:2-5,8-10,18-25)
195.Vana(CE219:8-11)
196.Vana(CE188:75-82)
197.Virata(CE47:3-4)
198.Virata(CE45:23)
199.Virata(CE47:4)
200.Mausal (CE 1:1)
201.Mausal (CE 2:2)
202.Mausal (CE 3:14-18)
203.Mausal(CE1:3)
MAHABHARATA REFERENCES
!244
MAHABHARATA REFERENCES
!245