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In the following article, team mathomathis would showcase an information about Hopi Vedic Parallels by Prash Trivedi and understand the message of the author in the following article. Though a number of indigenous people and tribes exist all across the globe, it can be safely said that none of them have as deep an insight into the condition of Mother Earth and the wisdom to deal with it as our Hopi brothers. They are the chosen ones of the Creator as they were granted permission to hold in trust all land and life for the great Spirit at the time of emergence of the Fourth world, of the Hopis or the present age. This conclusion about the Hopi people has not been reached in haste. It has been borne out of the wisdom of ancient Indian philosophy which transcends even the starting of time and boundaries of our present Universe. According to the ancient Indian scriptures the creator “Param Brahma or Adi Purusha” created the Universe through his creative power “Adi Shakti” in a plan which comprised of three axes and several vibratory centers along these axes. Everything in the visible Universe from the smallest to biggest is made on the basis of this plan. These seven centers also exist inside the body of man as man is made in the image of the creator. The central axis in man lies along his backbone. The primordial power “Kundalini Shakti” lies in the acrum bone at the base of the spine. The awakening of this power and its journey through the seven centers is the first step in the process of self realization. Through this realization comes the wisdom to exist in harmony with Mother Nature and the capacity to realize the action-less, omnipresent, and eternal Creator. These vibratory centers also exist in the Mother earth. The Hopis also have a similar perception of the creation of the universe by the Ultimate Creator “Taiowa”. There is an idea of Mother Nature as a Spiderwoman who is responsible for the creation of these vibratory centers which echo the sound of the creator. The Hopi wisdom is also aware of the central axis and man’s axis being the backbone which controls the equilibrium of his movements and functions. The Hopi legend also talks about “Palatkwapi” or the Red House located somewhere in Central America having four stories and on the top storey there is learning of planets and stars. In this story man also learnt about the “Open Door” in the top of their heads, how to keep it open and converse with the Creator. This “Open Door” of Hopi mythology is the same as the seventh center on the central axis, and is called “Sahasrara” – the thousand petaled lotus in the Hindu scriptures. When the primordial power or the “Kundalini” is able to pass through the last center one can commune with the Creator. With time, detailed knowledge about these centers were lost among the Hopi people, but it can still be found in the holy land of India. India has time and again seen the incarnations of the Great Spirit, who have kept alive this knowledge throughout the ages. Knowledge of the ancient Indian scriptures strongly indicates that the area known as the “Four Corners”, where the Hopis have settled is an important vibratory center which will cause the emergence of the new age which is known as the Fifth World by the Hopi people. Let’s consider some facts: The Hopi believe the Creator of Man is a woman. The Sumerians believed the Creator of Man was a woman. Vedic tradition and most of the other ancient civilization believe in the feminine aspect of the creator. Vedic tradition calls her as Prakriti (Mother Nature) or Shakti (creative force responsible for weaving the web of life). Interestingly, the Hopi regard her as Spiderwoman, i.e. the one who has woven the web of life. This was the predominant thinking of most of the civilizations during the Age of Cancer, the mother sign, which lasted from around 8000B.C to 6000B.C. The Hopi believe the Father Creator is KA. The Sumerians believed the Father Essence was KA. The Vedic tradition also believes that the root of the father essence is ‘KA’ which is the first alphabet of Sanskrit, the primary language of the Vedic tradition. The Hopi believe Taiowa, the Sun God, is the Creator of the Earth. The Sumerians believe TA.EA was the Creator. The Vedic tradition also believes that the earth was born out of the Sun and has been nourished by it ever since. The Sun is seen and worshiped as the material representation of the one true God, the eternal creator provider and destroyer, in both the cultures. The Hopi believe two brothers had guardianship of the Earth. The Sumerians believed two brothers had dominion over the Earth. Almost all the cultures including the Egyptians, Mayans, Assyrians, Phoenicians, and the Jews have this concept of twin gods or brothers presiding over the affairs of the earth. This concept arises from the dual nature of the world we live in symbolized by Gemini, the sign of the twins, and worship of these twin gods was at its peak in the Age of Gemini ranging from around 4000 B.C to 2000 B.C. The Hopi believe Akush to be the Dawn Katsina. The Sumerians believed AK.U to be Beings of light. The Sanskrit word for sky, most preferably for the dawntime which is considered the most sacred time, is ‘Akash’. The Hopi name for the Pleaides is ChooChookam. The Sumerians believed SHU. SHU.KHEM were the supreme stars. Though Pleiades are significant to the Hopi people ethereal significance is given to the Great Bear or the Seven Sisters constellation. Hopi believe that they came to earth from one of the stars in the Great Bear in a big spaceship and the Vedic scriptures have detailed mythology regarding this constellation and the beings that reside there. The Hopi believe Pahana was the Lost Brother […]
Mathomathis would like to present an article on: Ayurvedic References in Yajurveda by Sri K . Viswanatha Sharma , Lecturer, Sanskrit University , Kanchi. VEDAS are reposters of ultimate knowledge. These repositories of ultimate knowledge comprise innumerable branches. Knowledge of Medical cures is one of such innumerable branches. Curatory medical knowledge could be found sparsely spread over in Vedas too that in indurate and inboard your instances only Atharva Veda is exception and totally devoted medicine. Those intersperced indicative bits were subsequently elaborated by our great sages and developed as a specific branches of knowledge. This elaborated and with develobed branch of knowledge is “Ayurveda” as per the origin of Historians. Presently, we shall undertake to make an illustrative study of the curative methods, indicated in the Yajurveda. For the purpose of this study, the Samhita parts of Taittiriya Sakha parts of Brahmanas, Aranyakas and Ekagni Kanda from out of Yajurveda are taken into consideration. Authentive texts which are not related to Medical sciences are relied upon this study. The referral texts are listed herewith: Vidyaranya Veda Bhashya of Sayanacharya, Veda Bhashya of Bhatta Bhaskara, Amara Simha’s namalinganusasanam commentaries there on vyakhya sudha; amara kosa sodhanika; and Sabda kalpa Drumam; Taranadha bhattacharya’s Vachaspatyam, Vyakarana Sutra’s of Panini, Dhatu Patham of Panini, Dhatu Ratna Karam etc., All these texts are not related to Medical Sciences. If the creative methods embedded in the Vedas could be detected by relying upon the literature unrelated to medicine. It would be more possible to unearth many more issues embedded in Vedas by applying medical scientific principles as such. In order to prove this, the texts not related to medical sciences are referred to relayed upon in the course of this study. Firstly we shall examine meaning of the word Vaidya (Doctor) as desirable in Vedas. Bhishak is the other work used for Vaidya. This synonym is categorized in “Amkarakosa”, “Bishak Vaidye Chikitsake” (1) The definition of the word Bhishak is available in IVth Kanda of Krishna Yajurveda. yadosha dayah sangachchante – rajanassamita viva viprassa uchyate bhishak rakshoha miva chaatanah !! The substance of this mantra is: In the battle field, King seek the cooperation of the other kings to fight with the enemy. Such of Kings indulged in Warfare exhibit mutual friendship and brotherhood. Likewise the wise-man who commands the obedience of Medicines , just as a king commands collective obedience of his warrior in the battle field is called Bhishak. Rakshoha, Ameeva chaatanah drawing special attents to the four words used in the mantra viz., Vipra Bishak Rakshoha Ameeva chaatanah [1] Vibra – “vipati iti vipra” this explanation is found in the Ksheera Swameeyam and Vyakhya Sudha , and the commentarism on Amarakosa . By this explanation, the word attains the meaning “ruler”. But, in his Vidyaranya Bhashyam, Sayana has given another meaning for the word; “Vipraathi ithi Viprah” “ Praathi “ means to fill , to replenish . If anybody communicates somethings or anything inconclusively and incoherently, a wise man can understand and replenish the rest of the subject, in full form, by himself. Hence, the word Vipra is nearer to the meaning of the word wise-man Medhavi. Nearer to this sense, the usage of the word Vipra is found in some Chatu Slokas, to it. “Vidya yaa yaathi viprathvam” Here, “Vipra” is used in the sense learned man. Thus deducting the meaning of the word Vipra as wise – man, seems correct. [2] Bhishak – The meaning of this word is “Conqurer of diseases”, by the explanation “Bhikshapathi iti Bhishak” Bhishak vie chikitsa ke” is seen in vyakhya sudha”. As per Paninicharya Dhatupatham Bheshaja Ruk Jaye; The meaning of this root word is Bheshaji is conquering diseases. [3] Rakshohaa – By virtue of its interpretation Rakhsansi Ham thi iti Rakshoha”, of the word means, “the destroyer of Rakshasas”. Nit wjp are the Ralsjasas? To obtain answer to this question, the interpretation of the word Rakshah can be looked up. The interpretation of this word is available in Ksheera swameeyam and Vyakhya Sudha “ Rakshanthi asmat iti Rakshah”. Hence, the meaning
Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. Readers are advised to complete the previous article Vaimanika Shastras – Vimana Shastras | Soundaala | 103 before proceeding further. Shaktyadhikaranam: The Power. Maharshi Bharadwaaja Sutra 1:- “Shaktayassapta” | “The power sources are seven.” Bodhaananda Vritti: In the functioning of the vimaana, there are 7 distinct operating forces. They are named udgamaa, panjaraa, sooryashaktyapa-karshinee or that which extracts solar power, parashaktyaakarshinee or that which extracts opposite forces, a set of 12 shaktis or forces, kuntinee, and moolashakti or primary force. At set spots in the vimaana, the motors which produce these 7 powers should be installed, duly wired and equipped with springs and wheels, as prescribed. It is said in “Yantra-sarvasva: “The seven kinds of powers which are required for the Vimaana are produced by 7 motors which are named tundila, panjara, amshupa, apakarshaka, saandhaanika, daarpanika, and shaktiprasavaka. Each of these produces its specific power. Thus tundilaa produces udgamaa shakti, panjaraa produces the panjaraa shakti, shaktipaa produces the power which sucks solar power, apakarshaka produces the power which plucks the power of alien planes, sandhaana yantra produces the group of 12 forces, daarpanikaa produces kuntinee shakti, and shakti-prasava yantra produces the main motive power. Saunaka Sutra also says: “There are seven sources of power of the vimaana: fire, earth, air, sun, moon, water and sky. The seven kinds of powers are named udgamaa, panjaraa, solar heat absorber, alien force absorber, solar electric dozen, kuntinee, and primary force.” “Soudaaminee-kalaa” says: Ma, la, ya, ra, sa, va, na constitute the seven vimanic forces. Ma is udgamaa, la is panjaraa, ya is solar heat absorber, ra is the solar dozen, sa is alien force absorber, va is kuntinee, and na is primary force. Their actions are thus defined in “Kriyaa-saara”: “The ascent of the vimana is by udgamaa shakti. Its descent is by panjaraa-shakti. Solar heat absorbing is by shaktyapakarshinee. Alien force restraining is by parashakty snatcher. Spectacular motion of the vimaana is by the vidyud-dwaadashaka-shakti. All these various activities are by the prime force of the vimana.” Vidyuddwaadashaka is thus explained in “Soudaaminee-kalaa”: “The spectacular motions of the vimana are of 12 kinds. Their motive forces are also 12. The motions and the forces are, proceeding, shuddering, mounting, descending, circling, speeding, circumambulating, side-wise motion, receding, anti-clockwise motion, remaining motionless, and performing miscellaneous motions.” Maharshi Bharadwaaja Sutra 2:- “Shaktayah-pancha -iti-Narayanaha.| “Narayana holds that the forces are five only, and not twelve.” Bodhaananda Vritti: Five forces are generated by the yantra or dynamo called Sadyojaata, and they produce all the spectacular motions of the vimana. Says “Shakti sarvasva”: “The motions of a vimaana are five, Chaalana, Gaalana, Panjaraprerana, Vakraapasarpana, and Spectacular manoeuvring.” Maharshi Bharadwaaja Sutra 3:- “Chitrinyeveti sphotaayanah.” | Sphotaayana holds that chitrinee is the sole shakti. Bodhaananda Vritti: Sphotaayana declares that the force called chitrinee shakti is the one which enables the vimana to perform spectacular manoeuvres. “Shakti-sarvasva” says that both from experience and scientific knowledge Sphotaayana propounds the view that 32 various kinds of motions of the vimaana are solely by the power of Chitrinee-shakti. “Kriyaa-saara ” also states that Chitrinee force of the 17th quality is solely responsible for the 32 types of aeronautical motions. Maharshi Bharadwaaja Sutra 4:- “Tadantarbhaaavaat Saptaiveti” | “The shaktis are 7 only, and include all others” Bodhaananda Vritti: Out of the five forces produced by the sadyojaata mechanism, panjaraa shakti is the most important. The other shaktis are incidental to it, just as sparks are incidental to fire. Chaalana and other motions may therefore be said to result from panjaraa shakti. Says “Shaktibeeja”: “It is by the panjaraa shakti generated by sadyojaata yantra that the chalana and other shaktis branch out.” “Shakti kousthubha” also says, “From the panjaraa shakti produced by sadyojaata, emanate the chaalama and other 4 shaktis.” Thus since the other shaktis branch out from panjaraa shakti, they may be said to be in essence identical with it. That panjaraa and chitrinee are included in the seven shaktis which have been enumerated by Maharshi Bharadwaaja. Hence there cannot be said to be any conflict of opinions. Some even hold the view that each one of the seven shaktis is capable of producing all the 32 motions of the vimaana. But since each of the several motions of the plane is definitely ascribed to a particular kind of force, it would be incorrect to hold that one force could be responsible for the whole gamut of motions. Any attempt to give practical effect to such a theory would prove disastrous. Therefore the right conclusion is that the seven forces are the true cause of the 32 kinds of aerial activities of the vimaana. Yantraadhikaranam: Yantras: Machinery Maharshi Bharadwaaja Sutra 1:- “Athha Upayantraani.” | “The Mechanical Contrivances.” Bodhaananda Vritti: Having described the forces or energies required for the various functions of the vimaana, now the mechanisms necessary for these activities are described. “Kriyaa-saara” says: “As stated by the eminent Bharadwaaja in “Yantrasarvasva”, the mechanical equipments necessary for the vimaana are 32. They are vishwakriyaadarsa or universal reflecting mirror, shaktyaakarshana yantra or force absorbing machine, pariveshakriyaayantra or halo-producing machine, angopasamhara yantra or machine for folding up or contracting its parts, vistrutakriyaa yantra, or expanding yantra, vyroopyadarpana or fantastic mirror, padmachakra-mukha, kuntinee shakti yantra and pushpinee shakti yantra, pinjula mirror, naalapanchaka and guhaa-garbhabhidha yantras, tamo-yantra or darkness spreading machine, pancha vaataskandhanaala, roudree mirror, vaataskandha naalakcelaka, vidyudyantra or electric generator, and shabdakendra mukha, vidyuddwaadashaka, praanakundalinee, shaktyudgama, vakraprasaarana, and shaktipanjara keelaka, shirah-keelaka and shabdaakarshana, pataprasaaranayantra, dishaampati yantra, pattikaabhraka yantra, suryashaktyapakarshana yantra or collector of solar energy, apasmaaradhooma prasaarana or ejector of poisonous fumes, stambhana yantra, and vyshwaanara naalayantra.” They are thus described in “yantrasarvasva,” chapter 7, by the illustrious Maharshi Bharadwaaja. Maharshi Bharadwaaja Sutra 1:- Athopayantraani.” | “Subsidiary Yantras.” Bodhaananda Vritti: Prepare a square or circular base […]
Hindu Scriptures & Sanskrit Literature | Mathomathis would like to present an article on Root By Kadambi Srinivasan | Published by | Tirumala Tirupati Devasthanams | Tirupati 2019. The following article will explain about the creation of the universe by adopting the concepts of vedas and upanishad. Do note that, every concepts including the so called “modern science” has its own way on intercepting the cosmic creations. Readers are expected to have an open thought before making any judgemental thoughts in the article explained. King Prithu: One of the descendants of Dhruva was a tyrant named Vena. He would not listen to advice from his ministers and continued with his reign of terror. The Rishis then invoked the God of death and Vena died. After the death of Vena, the land had no king to rule. Eventually with the help of penance of the Rishis a boy and a girl was born. They named the boy as Prithu. The girl was named Archis. From the lakshanas, the Rishis knew that he was born from an amsha (part of) of Lord Narayana. Archis was Sri Maha Lakshmi. When he was old enough, the boy was crowned as king. After he was crowned as king, the Rishis called him Prithu, the great protector of the world. Prithu noticed that his subjects were thin and emaciated. He concluded that Earth was not yielding enough. So he confronted Mother Earth and decided to punish her. Mother earth got frightened and explained that as time passed sinful acts were being committed everywhere. In a fit of anger she decided that the people were not fit enough to enjoy the wealth provided to them. However, she promised that she will now agree to yield enough food for all people. Everyone then got what he wanted. King Prithu was very pleased with the earth and her bounty, that he made her his beloved daughter. Since then mother Earth came to called as Prithvi. He was the first king that ever won the hearts of the people. From his time kings have been called “Rajas”. “Ranj” means charm, “Ranjayati iti Raja”. Prithu was the first Raja – “Adiraja”. King Prithu performed one hundred Ashvamedhas. King Prithu’s grandson was Havirdhana who married Havirdhani. They had six children and the eldest was Barhishat. He married Shatadruti, daughter of the lord of the seas. Ten sons were born to this couple and they were famed as Prachetas. King Barhishat believed in the performance of yagnays and he performed many. Sage Narada took interest in him and initiated the Brahma Vidya advising him that it was the way for salvation. King Barhishat followed his advice. Prachetas, the ten sons of King Barhishat, were great devotees of Lord Narayana. Lord Mahadeva was pleased with them and decided to help them. He taught them Rudra Gita and asked them to repeat it with a steady mind in order to gain the favour of Lord Narayana. They did that. The Lord Narayana was pleased with their devotion and asked them to marry Marisha, daughter of an Apsara. He also told the brothers that she will bear them a son whose fame will spread all over the world. All ten of them married Marisha. A son was born to them and he was Daksha. It was the same Daksha Prajapati who insulted Lord Mahadeva. He was born as a human being for the sin he committed. Prachetas crowned Daksha as the king and left for the forest. However, he too left for the forest to perform Tapas. In the previous article, it was mentioned that Svayambhu Manu had two sons – Priyavrata and Uttanapada. We learnt earlier that Uttanapada’s son was the famed Dhruva. Priyavrata was the eldest son of the Manu. However, he had no desire to rule the kingdom and left for the forest to perform Tapas. Uttanapada and later Dhruva ruled the land. However, when Daksha, their descendant, left for the forest, the land was without a ruler. Lord Brahma went to Priyavrata and persuaded him to take up the reins of ruling the kingdom. Priyavrata married Barhishmati, daughter of Vishvakarma. Ten sons and a daughter were born to them. Agnitra was the eldest son. Three of his brothers left to the forest to perform Tapas. Agnitra and his six other brothers ruled the seven islands. The daughter Ojasvati was married to Shukra and their daughter was Devayani. People were happy during his rule. Priyavrata was interested in tracing the path of the Sun. He equipped himself with a chariot fast enough to travel with the Sun. He travelled with the Sun around the Earth seven times. The moats formed by the quick progress of his chariot became the seven great seas. They were named:- Lavan Ikshu Sura Sarpi Dadhi Kshira and Madhu. The earth divided into seven islands. They were named:- Jambu Plaksha Shalmali Kusha Krauncha Shaka and Pushkara King Bharata:- Agnitra’s son was Nabhi and he had no children. He performed a great sacrifice where he worshipped Lord Narayana. The Lord was pleased with Nabhi and promised that he will be born as a son to Nabhi. The child was named Rishabha. Rishabha was crowned as the king after Nabhi. Rishabha married Jayanti the daughter of Indra. They had hundred sons; the eldest of them was Bharata. Bharata was a great king and the land was called Bharatavarsha after him. After a long number of years, Bharata decided to retire to the forest. He distributed his kingdom among his sons he went away to the ashrama of sage Pulaha near Haridwar. He worshipped Lord Narayana with great devotion. His heart was filled with peace born out of renunciation and detachment. One day he rescued a new-born deer when her mother died. He brought up the deer with great care and was greatly attached to it. His meditation and prayers were all things of the past. And when he died Bharata’s mind was on the deer. Since his thoughts were on […]
Mathomathis would like to present article on Indian Astronomy | Astronomical Dating of Events | 103 by the author Kosla Vepa Published by Indic Studies Foundation, 948 Happy Valley Rd., Pleasanton, Ca 94566, USA. Previous article can be found here (Indian Astronomy | Astronomical Dating of Events | 105 (Date Of Krishna)) Their website can be located Indicstudies.us. The studies is also conducted by N.S. Rajaram PhD. Author’s in the volume 1 of their research start their discussion on a topic called Why are History and the Chronology Important by Kosla Vepa PhD. One consequence of the mix up of the names of Asokaditya of the Guptas with Asoka of the Mauryas is the misdating of Buddha. According to Puranic evidence, there had expired 1500 years after Pariksit, when Mahapadmananda was coronated. Between Pariksit and the Nandas, there were three royal dynasties, Brhadratha, Pradyota and Sisunaga families. The Nandas who ruled Magadha for 100 years, were followed by Mauryas, Sunga, Kanva and Andhras. Candragupta founded the Mauryan dynasty with the help of Canakya. His son was Bimbisara and grandson was Asokavardhana. The Maurya- s ruled for a total of 316 years and were replaced by the sunga-s. The Kanva-s who succeeded the Sunga-s were themselves supplanted by the Andhra-s, who ruled for a total of 506 years. Then followed the reign of srigupta-s for a period of 245 years. This age has been termed the ‘Golden Age’ in the history of Bharata. It is Samudragupta of the srigupta dynasty who was known as “Asokaditya Priyadarsin” The “Inscriptions of Asoka” belong to this Gupta emperor and not to Asoka Maurya , who came to power after 218 years after Buddha. Buddha was the son of King Suddhodana who was the 23rd king of the Iksvaku dynasty and Puranic-records point to 1807 BCE as the date of attaining nirvana by Buddha. Just as in the case of Krsna, it appears that his date of birth is calculated after determining the date of parinirvana (final departure). Buddha’s nirvana Kota Venkatachelam has determined that Buddha’s nirvana occurred on the vaisakha Purnima, on March 27, 1807 BCE. Simulations show that astronomically this is indeed the situation as shown in Figure A. Many other scholars also agree as to the date of Buddha’s nirvana. Support for this date is derived from an independent Buddhist source, samyutta nikaya. For about three months before his death, Buddha was staying in sravasti. During this time there occurred the winter solstice, a lunar eclipse, followed by a solar eclipse. 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 B and C. It can also be seen from Figure 18 that winter solstice occurred earlier when the Sun was near dhanis{ha (the position which corresponds to 270 degrees along the ecliptic). This is exactly as recorded in samyutta nikaya, Part I, Sugatha-Vagga, Book II, Chapter I, Devaputtasam yuttam, sutta-s 9, and 10. It is interesting to compare these simulations with the calculations of Professor Sengupta, who was trying to confirm which of the usual dates, 544 BCE or 483 BCE is to be ‘accepted’ for the event of Buddha nirvana. He found that two eclipses as mentioned in the samyutta nikaya would be possible in 560 BCE, however this would be in conflict with the dates 483 BCE and 544 BCE which have been touted as possible dates of Buddha’s nirvana. Professor Sengupta considers 544 BCE to be the better date as it is closer to 560 BCE. However, the proper conclusion should be that neither of these dates Atha kho bhagava candimaM devaputtaM arabha rahuM asurindaMgathaya ajjabhasi || thatagataM arahantaM | candima saranaM gato || rahu candaM pamu~cassu | Buddha lokanukaMpakati || SN (I. ii . 1. 9.3) || Atha kho bhagava suriaM devaputtaM arabha rahuM asurindaM gathaya ajjabhasi || thatagataM arahantaM | suriyaM saranaM gato || rahu pamu~ca suriyaM | Buddha lokanukaMpakati || SN (I. ii . 1. 10.3) || are the correct ones according to saMyutta nikaya. But, 1807 BCE is consistent with the eclipse data. It should be pointed out that a search from 1900 BCE to 400 BCE for the set of astronomical data, namely, winter solstice, lunar eclipse, solar eclipse followed by vaisakha purnima, yields about a dozen dates: 1807 BCE, 1694BCE, 1659BCE, 1564BCE, 1510BCE, 1250BCE, 1192BCE, 1138BCE, 1119BCE, 1062BCE, 1007BCE, 765BCE, 690BCE and 560BCE. If the restriction of a time limit of about three months is imposed, the last three do not qualify, leaving only the dates prior to 1000 BCE. The astronomical information is not sufficient to further narrow the possible choice. It is interesting to note that the ‘traditionally’ accepted dates, 544 BCE or 483 BCE do not fit the picture, neither do the recently revised later dates. Buddha’s Birth: This has been discussed in great detail by Kota Venkatachelam and by Vedavyas, who gives the planetary positions at the time of Buddha’s birth on March 10, 1887 BCE. (vaisakha suddha purnima, visakha naksatra). The simulations for March 10, 1887 BCE (Figure D) shows that all the planetary positions agree with those given by Vedavyas, but the naksatra is clearly citra and not visakha. The next purnima occurs at visakha on April 9, 1887 BCE, but some of the planetary positions would have changed. Thus the date given by Vedavyas cannot be confirmed using the planetarium software. It appears that the positions of the planets were calculated by Vedavyas, after obtaining the time of Buddha’s birth on the basis of Puranic, Buddhist, and Tibetan, Chinese, Ceylonese and Japanese Buddhist sources. Table below. Planetary longitudes at the time of birth of Buddha according to Vedavyas Vaisakha suddha purnima, visakha naksatra, Tuesday at 12:15 p.m. 1887 BCE Sun 4, 54′ mesa Aries Moon 28,6′ tula Libra Mars 28,24′ mina Pisces Mercury 10,30′ mina Pisces Jupiter 8,12′ Kanya Virgo Venus 23,24′ mesa Aries Saturn 16,48′ […]