2ancient Indian Calendars

Ancient Indian Calendars
Ancient Indian Calendars:

Confirmation of the great antiquity of learning and
information recording in India.
by
Harry Sivertsen
This account is a dramatically revised, corrected and expanded version of previous

commentary upon the Naksatras, Saptarisi Calendar and the Yugas. The historical import of the
following explanations is considerable. The dating seen, confirmed via modern computer
astronomical programming reveals the earliest known records of accurate astronomical
observations. While many regions have erected stone structures with astronomical
implications with the finest example perhaps being Stonehenge, here we see records that in
some cases were kept alive by being embodied in stories. In other words, we effectively have
an allegorical timeline that eventually, after the development of writing was made a
permanent feature of the nation. Unfortunately, with the advent of writing, memory became
a lesser important skill for those in a civilised community. The result of this was a collection of
tales that effectively for most people, were unknowingly a quite accurate record of past
events.
Some of the narrative following reveals the sort of information that awaits
understanding with the material contained here evaluated to reveal a record commencing very
close to 7000BC with references scattered among the various snippets of evidence to occasions
even earlier. Indeed, some of the evidence indicates the advances of a civilisation since lost
with its learning adapted into Indian culture. This aspect of the research is examined in some
depth in the book Measurements of the Gods.
As much of the narrative deals with calendar situations it follows that astronomy is
involved. Most of the events implied were of an astronomical nature but written as if they
were happenings among the people in the texts here on earth. This style is common in ancient
writings including works such as the Bible and explains why much is today misunderstood and
argued over when the original was a simple record of observations placed in a tale that would
be easily remembered. The Deluge is probably the best example of this.
Previously a version of the yugas that fitted the available evidence referring to dating
had been revealed and here the volume of supporting evidence is expanded even further.
Additionally, here we see that the naksatra interpretation based upon the dating ideas put
forward by Professor Subhash Kak in his otherwise very informative 2003 paper Babylonian
and Indian Astronomy: Early Connections was somewhat misleading regarding the era of
commencement and in fact, when the criterion are followed closely, this particular calendar
1
must date to a time very much earlier than previously thought. Further evaluation has shown
that Prof. Subhash Kaks 3rd millennium BC or earlier1 ought to read similarly to the far earlier
6500BC approximation of David Frawley in his work Gods Sages and Kings2. Therefore the
earlier and now seen as incorrect explanation of the naksatras shall be omitted here and the
more accurately dated version that reveals a date of 6615BC is included.
The first section of the narrative will describe the general formation of the naksatras
while the second section deals with the Saptarisi Calendar. The third and by far the lengthiest
section then sets out to explain the yugas. By that is not meant a replication of the senseless
billions and trillions of years with no fixed start or completion date seen in many publications
but a realistic analysis of the available information much of which has previously been
completely ignored. There is a date given in the Mahabharata for their commencement which
is also seen in the later Vishnu Purana. This date is given as an astronomical picture that can
be found. The Saptarisi calendar and naksatras are necessarily revisited as these also play a
part in relation to the yugas as does climate change that is referenced in conjunction with the
yugas along with King lists and other unlikely entities.
The applied methodology will reveal throughout the work that much can be ascertained
via the application of astronomical criterion to the myths of India. Myths can reveal and in
many cases indeed are substantiated facts that have been misunderstood.
1] Naksatras
In ancient Indian astronomy, the circle of the Moons orbit was divided into 27 units
known as naksatras. As the synodic lunar month which inclu8des the no moon periods is
29.53 days in length and the sidereal month is 27.32 we see that each naksatra is worth
approximately 1.08 days. [27.32 x 1.08 = 29.5056] While it was apparent that the month did
not work to exact full days in the distant past, when this calendar was set up it was also
apparent that the connection between the two lunar counts was very close to 1.08. This value
is widely used as a connecting factor in early Indian counting systems.
The 360 degrees of lunar orbit divided by the 27 divisions of the month results in
13.33333 degrees per naksatra. These naksatras were themselves further divided in the same
fashion into 27 upanaksatras. Hence, there are now 27 x 27 [729] units divided into the circle
of the lunar orbit of 360 degrees. This results in 0.49382716 of a degree or 29.62962963
minutes of arc of the lunar orbit. Effectively this can be viewed as the lunar diameter which, as
with the sun, approximates half a degree or 30 minutes of arc.
Taking these evaluations a little further it can be seen that the 13.333 degrees of each
naksatra or 13 degrees 20 minutes, can be further divided into four to accommodate that
division of a naksatra known as a pada. Hence each pada is valued at 3 degrees 20 minutes.
The notable thing here however is that 27 naksatras x 4 [for the padas in each naksatra] gives a
total of 108. This value can be seen to have close affinities to the naksatras.
2
The month also had the value of 30 civil days [30 tithis] or 1/12 of the 360 day civil year.
Indeed, in ancient India we see a counterpart to this concept - a day was also divided into 30
units or muhurtas and these further divided in two to create into 60 units or nadis. Hence, if
these divisions were applied to the apparent lunar diameter, the astronomers of the day could
have been working in units of 1 minute of arc or 1/30 of the lunar diameter or even half this
unit or 30 seconds of arc. This fine division nonetheless will almost certainly be more
theoretical than practical. The Indian seers were adept at extremes of numerical value as shall
become clear later in this narrative. In fact if the 30 days are divided by the 27 naksatras we
find a value of 11/9 or 1.111111. Again this was a common factor in ancient math, connecting
units of measure for example.
The month was additionally seen as both 29 and 28 days.
28 days is a mean lunar month, [more accurately 28.425 days but anciently utilised as
28 days although 28.4 plays a part occasionally] which relates to the 27.32 day sidereal
monthly value and the synodic month of 29.53 days. The naksatras, however, do not represent
the 27 day month but are locations in the sky, lunar mansions, various stars and asterisms
[groups of stars such the Pleiades or in the relevant language, Krttikas] that divide the synodic
month into 27 units. The moon will not reappear at the same place a synodic lunar year [354
days] later than the initial observation but 384 days later due to the disparity between the
apparent solar orbit and that of the moon. Within a very small margin this period of 384 days is
also that between new moons in the same constellation. 384 days is 19 days longer than the
365 days of the solar year. After 19 years the sun and moon will return to virtually their same
positions in the zodiac.
It appears that the first naksatra was the last position of the Asvins or Aries [41 Aries]
due, some commentators state, to the fact that is a small constellation. Perhaps this makes
sense as there otherwise would be an additional position at the start of Taurus which is
virtually identical to the final position in Aries and Pleiades, the second naksatra, appears
almost half way along the length of Taurus. However, due to proximity to the sun the new
moon is invisible for a period of perhaps two days with a similar situation at the conclusion of
the month a few days earlier and for a visible new moon to appear at Krttika or Pleiades then
this Aries 41 position will be invisible as it will be far too close to the solar position. Lunar
visibility for the new moon is a variable due to changing atmospheric conditions such as
moisture and dust. There is also the variable proximity of the moon to the ecliptic to take into
account. The ecliptic being the path of the sun there will be a five degree difference each side
of this line over an 18.6 year period. Hence there is no fixed window of invisibility of the
moon but a variable period of a few days. As the Krttikas seems to be the important visual
position with the first location being at Aries 41 it would seem that this Aries 41 location is
denoted as that of the as yet invisible new moon with the Krttikas as the first visible new moon
position. We shall accept this and while the naksatras will be seen to visibly commence with
the Pleiades or Krttikas this is number two of the list of 27 positions. Effectively the positional
3
commencement is with the end of Aries / beginning of Taurus which as can be seen in the
illustration here are effectively identical regarding lunar position along the ecliptic.
30 degrees covers approximately 2.25 naksatras. Below we see the relationship of the
Naksatras to the lunar months.
41 Aries
Pleiades
Fig 1. 41 Aries and Krttikas or Pleiades with new moon [see Fig 5 and note above]
As the day commenced in the evening in India during the epoch under investigation,
the sunrise position could be said to be irrelevant. However, the relationship between sun,
moon and Pleiades here is important as this denotes visibility of the moon and Pleiades. At
new moon the moon is adjacent to the sun and until sufficient separation has been obtained
the moon will remain invisible due to the brightness of the sun. Hence the observation will be
at sunset as the sun will set a little before the moon while at sunrise the sun will be the earlier
of the two entities to rise. The new moon is first seen shortly after sunset while at sunrise it is
invisible. Probably it was this that denoted the evening as the days commencement.
In Figure 2, the Naksatras are seen in the 27 per month format with corresponding
deities names. The western zodiac names have been added for clarity here. Also shown are
the lunar segmental titles and the names applied to the divisions of the Solar Year. Some of
the naksatras are actually asterisms [groups of stars that are parts of constellations such as the
Pleiades] that lie near to the plane of the ecliptic. The naksatras have two divisions, those that
revolve from the north and those that revolve from the south. The devas are said to have their
abode at the North Pole and yamas at the South Pole. The sun moves northwards for six
months and southward for six months,[Taitiriya Samhita cited by Kak.] They [the devas] each
revolve toward and away from the equator from opposite directions, hence the deva naksatras
revolve south of the North Pole and the yama naksatras revolve north of the South Pole
indicating seasonal changes.
4
41 Arietis Aries Hamal

Pleiades Sheratan Aries
Apabh Asvini
Aldebaran Revati 99 Piscium
Krttika 1 27
2 26
Rohini U. Prosth.
63 Piscium
Alnath 3 Aries 25
Taurus
Vaisakha Caitra Prosthap.
Mrga
24 28 - 6 Piscium
4
Alhena Gemini Pisces
Ardra Jyestha Phalguna Satabhisaj
5 1 12
23
Pollux 2 11 Sadachbia - 48 Aquarius
Punarvasu Sravishtha
6 22
Cancer Aquarius
Asadha Magha
Pusya 3 10 Srona Deneb Algedi
Al Tarf
7 21
Asresa
Leo 4 9 U. Asadh Algedi
Asselus Australis 8 Capricorn 20
Sravana
Pausa
Magha 5 P. Asadh
8
Regulus 9 19 Sabik [Ophiuchus]
Virgo 6 7
P Phal Bhadrapada Saggitarius Mula
10 Margasira 18 Nunki
Chort
U. Phal Libra Scorpio
Asvayuja Jyestha
11 Kartika 17
Zavijava Hasta Anuradha Antares
12 Citra Svati Visaka 16
Porrima 13 14 15
Dschubba
Spica
Syrma Zubenelgenubi
Fig.2 The construction of the Naksatras and their positions [after Prof. Subhash Kak in his 2003
paper Babylonian and Indian Astronomy: Early Connections]3 Additional info from Dr. S.
Balakrishna [NASA].
The start point from Professor Subhash Kak in Figure 2 would appear to be associated
with the spring, as at that time of year the yamas would be rising toward the north from the
south. In the second half of the year the opposite would be the case, with the devas
descending toward the south. The Taittiriya Brahmana 1.5.2.7 gives not only this information
but also confirms the fact that the first naksatra is the asterism of Krttikas or what are more
commonly known as the Pleiades, echoing the importance of this asterism or group of stars to
ancient cultures. This, it transpires, is actually the first visible naksatra of the sequence.
The first 14 naksatras are to the north of the celestial equator while the remainder are
to the south. The devas and yamas are deities with the southerly yamas being associated with
death. Deva is derived from a proto Indo European word meaning to shine or celestial.
Much later we see the emergence from the same ancient root of the Latin Deus for god and
divine. Obviously lights in the sky were the original gods. Given the involvement of spring in
a count that is of lunar origin it is clear that this also involves the sun and the annual visual
5
movement of the sun and constellation. However, while the naksatras commencement was in
the spring, we have to query just when spring commenced
We have references to the sun and devas moving north. This distinctly implies a start at
the winter solstice as with the start anywhere else for the naksatras, the sequence will not be
correct, it must, by definition, commence with the initial northward movements. If we look to
the era circa 3000BC then at 2950BC we have the Pleiades and sun rising together associated
with the vernal equinox. Clearly as this is halfway through the northerly movement it cannot
be the start point of the naksatras. We need look much further back to discover the relevant
date. Whenever that date may be the naksatras start point will thereafter alter slightly every
250/260 years to comply with precession.
The date settled upon for a variety of reasons is that of the year 6615BC with the
naksatra commencement at the winter solsticeperfect fit for the northward movement, for
41 Aries and Krttikas or Pleiades and this is also the approximate date of other events
documented in the Indian annals. All will pull together later in the narrative.
We have a new moon according to Starry Night astronomy program emerging at circa
th
3am 6 February 6615BC. The new moon will not be seen by the naked eye until a day or two
later of course but the count of three days has long been known as the period when the moon
is invisible, the no moon part of the month.
Rig Veda for example RV 1:116:4 has a number of mentions of Bhujya being rescued by
the Asvins otherwise known as Nasatyas. Dave Frawley4 mentions the tale of Bhujya with
seven references to different verses in the Rig Veda that denote this. The texts relate that
Bhujya is in the sea and over three days and nights the Asvins rescue this character. The
Asvins, of course are the Aries, the constellation immediately before [or after] Taurus. It is the
star 41 Aries that immediately predates the Pleiades or Krttikas in the naksatras sequence. This
is therefore interesting in view of the present investigation. The Asvini are seen as two
horsemen who were the sons of Surya [sun] and Saranyu who was a daughter of Visvakarma.
Frawley maintains, as is implied by the relevant verses, that Bhujya was the sun and the
three days refers to the change in direction of the sun at the end of the year. The sun will be
seen to move laterally along the horizon at the relevant region of India at the winter solstice
period [using sunrise and sunset positions]thus:- from one and half days prior to the solstice to
the solstice some 4.6 minutes of arc and then for two days after the solstice moves back 2.6
minutes of arc. The solstice sunrise is not in the middle due to the precise date of the year start
not being at sunrise or sunset [although that would depend upon the position of the observer
on Earth]. The longer observable movement is just over a sixth of the lunar diameter and
hence could be noted by the naked eye while the smaller would be difficult to assess.
This would make sense however, as with the Asvins as the horsemen pulling the chariot
of the sun they need be in front at any crucial period. The sun will take around 19/20 days to
traverse the Asvini or Aries and hence the three days could not logically apply to this
movement as the positioning and timing would be wrong so it must refer to something else.
6
This reference could possibly be to the moon and two suggestions actually fit very well
firstly with the traditional three days loss of view culminating in the arrival of the new moon at
41 Aries or alternatively the moons traverse of the Asvins or Aries which takes three days as
the naksatras show- from Pisces to the Pleiades take three days. The lunar element for Bhujya
certainly does appear to be a stronger case but again, the three day no moon period is in fact a
variable as explained above as much visibility depends upon atmospheric conditions.
Nonetheless, three days can be accepted as the minimal period and the traditional time of
invisibility, frequently it will be longer than this and nearer to five days but the three days was
applied in a more traditional than practical manner.
There is something else to take into consideration here however, visibility. We ideally
need approaching ten degrees of vertical separation between the sun and the horsemen
whom we can understand via the naksatra denotation to be the stars Hamal and Sheraton to
enable visibility just before sunrise. To obtain this separation we need move backwards from
the year 6615 BC quite a long way, around 1000 years to 7615BC. At 6615BC the Asvini were
rising with the sun. The evening set would not be the reference as the only visible entity would
be the sun so the reference must be for the dawn and the Asvini rising in front of the sun.
Hence this notion of the Asvins visibly pulling the sun appears to be very much older and a
tradition was apparently carried forward even though at this time of 6615BC the Asvins would
not be seen doing their haulage act. Very much later, circa 3500BC at the vernal equinox, the
seven steeds of the Krttikas or seven shining daughters of the suns chariot [Rig Veda 1:50]
were performing the same sun pulling task as the Asvini were doing at 7615BC at dawn of the
winter solstice. It is possible that the concept at 6615BC was based upon calculation of where
the Asvini were in relation to the sun but this is unlikely and the strongest probability is that
the idea was based upon observation when the Asvini could be seen rising before the sun as
applied circa 3500BC to the Krttikas.
Below we see illustrations from Starry Night astronomy program that show the
situation at the emergence of the moon at 41 Aries [or Asvini] and the following day at Krttikas
at the year 6615BC, at the years beginning, the visible new moon occurring here at the winter
solstice, a perfect correlation. Note the relationship here between the Asvini and the sun and
compare to the illustration of the sunrise at winter solstice 7615BC. Note also that while the
Asvini appear to be pulling the sun at dawn they would not be seen doing this at sunset due to
the proximity of the sun and hence this must be viewed at dawn.
The day in India began at sunset. The new moon will consequently be viewed at this
time as the sun sets immediately prior to the new moon and hence rises in a similar manner
blocking the view of the moon and stars as it rises. According to modern technology the new
moon was at approximately 3:40AM on the 6th February but of course this would not be seen
on the evening of the 6th February as the moon would not be bright enough, there would not
be sufficient of the arc showing. While the following evening the moon would be at the
position of 41 Aries, it was probably not visible although its position would be well understood,
while the following evening when at Pleiades or Krttikas it would have been seen briefly before
7
it slipped beneath the horizon. Hence the first reliable sighting would have been that of the 8th
February which is a perfect correlation as this was the winter solstice day. The illustrations
reveal the sequence of events here.
Fig 3. Sunset new moon half a day old at 6th February 6615BC [two days before winter
solstice]. Note that Aries or Asvini would be invisible due to proximity of sun.
Fig4. Sunset new moon a day and a half old at 7th February 6615BC. Moon probably invisible
but opposite 41 Aries.
8
Fig.5 Sunset new moon two and a half days old at 8th February 6615BC. Moon would just about
be visible [cloud permitting] opposite Pleiades or Krttikas, shortly after sundown. This is the
winter solstice day. Note the proximity of Mars. This will emerge as important later in the
narrative.
Fig. 6. Sunrise at winter solstice 6615BC Asvini and therefore the horses invisible due to sun
proximity.
9
Fig.7. Sunrise at winter solstice 7615 BC with Hamal 10 degrees above the sun and hence just
visible until the sun rose above the horizon. Here we see the horses of the Asvins pulling the
chariot of the sun, the sun was following the Asvins. This would not work at 6615BC as is clear
from the depiction above but at the era of 7615BC works well. This would also apply in the era
of circa 2000BC albeit at the vernal equinox and with the Aries or Asvins in a different, more
horizontal position.
Note: This also calls into question the notion of chariots and their dating. It is likely that a
different pulling concept was initially applied to the description as this was before both
writing and as far as available evidence is concerned, chariots. Possibly a celestial boat with
equally ephemeral oarsmen were used to pull the sun. This is also applied in Indian texts
relating to Veruna as god of water and the celestial sea and is virtually identical to the barque
of the sun god Ra in Egyptian narratives. Again, possibly after the invention of chariots and the
development of writing the new wheeled vehicle was applied to the earlier practical myth. The
concept of a celestial sea was commonplace; after all, rain fell from the sky so it had to come
from somewhere and Genesis 1:6,7and 8 tells us of the location of these celestial waters.
This makes it clear that the Deluge needs examining in terms of a celestial flood and
not just a flood on earth as is made very clear in the Indian narratives.
The Rig Veda has a number of references to the names of naksatras as against the
names of constellations, as pointed out by Frawley and various datings are seen via the
described positions of the skies that range between 6681BC to circa 4000BC to 2950BC. Given
the above accurate information and further correlations later in the narrative, it would appear
that the dating supplied here would have an extremely strong probability of being correct. The
narratives frequently describe actual situations in the skies and were not merely imaginative
10
inventions. We can add that the yugas [6681BC]and Saptarisi calendar [6676BC] both have a
commencement associated with the vernal equinox and hence perhaps a further count from
the winter solstice was desired, preferably one that involved the secondary prime light in the
sky, the moon. It is now apparent how that was developed.
Indian annals relate two or three other events that appear to coincide with this dating
of the naksatras and toward the end of this dating narrative we shall return to this same point
in history to show just what those were and how they relate to the yugas.
2] Saptarisi Calendar
The term Saptarisi means Seven Seers which refers to the seven Rsis [or Rishis]. This is
of course the constellation of the Great Bear or Ursa Major, which was important to many
ancient cultures. The term Saptarisi is interesting in that it reminds us of the term in the
Chambers Dictionary Septentrional in Archaic Latin, which means Northern. Similarly,
Septentriones referred to the seven stars of the Great Bear or the plough oxen. Of course this
constellation revolves around the pole position in the northern celestial hemisphere.
Kak informs us in his 2003 paper Babylonian and Indian Astronomy: Early Connections
that the Saptarisi calendar in its later or current form began at 3076BC. This is 3600 years after
its inception. A change from a lunar orientated value of 2700 years to a representation of the
canonical 360 day year had taken place 900 years or 1/3 into its second cycle. It will be seen
that the 6676BC date which is 3600 years prior to 3076 BC will neatly fit to other yuga related
information.
In association [supposedly] with the Saptarisi Calendar, the Seven Sages or Ursa Major
are supposed to rise east of the current naksatra for 100 years, this is according to one popular
interpretation of their supposedly related movements. This does not work. When one
considers that the stars of Ursa Major are nearer the north celestial pole than the ecliptic
around which the moon travels, this rising in the east of the naksatras is seen to be completely
erroneous on any astronomy program. An alternative idea is for a line from the north celestial
pole to the relevant naksatra cutting through the Seven Sages to follow the sequence of the 27
naksatras. Again this does not work.
To indicate why this is the case, one only has to take a line through the stars Dubhe and
Marak in Ursa Major and extend it to the constellation Leo. This line will remain pointing to
within the constellation Leo month after month, year after year century after century and
millennium after millennium. At 2000AD a line from the pole will traverse these two stars and
meet almost exactly with the star with the Flamseed number 60 Leonis. 7000 years earlier at
5000BC the line from the pole would cut through Alkaid in Leo on its way to meet with Chertan
in Leo. When it is thought that the line is supposed to meet with each naksatra over 2700 years
this appears strange, here it has been repeated over 7000 years without loss of the
11
constellation Leo and without indication of any other constellation. The line has been seen to
remain cutting through part of Leo from 5000BC through to 2000AD and later.
This is obvious as the constellations visually rotate together due to precession.
However, it should be pointed out that as the whole cosmos revolves not around the celestial
pole star as was thought to be the case in the days we are investigating, but in fact all,
including the celestial pole star rotates around the pole of the ecliptic which resides in
Draconis, the constellations do not, in the long term, inscribe circles around the celestial pole
star. This was not understood until shortly before the Christian era and perhaps not even until
later than this. Nonetheless, the seven sages, naksatras and pole connection evidently did not
derive from observation but quite obviously from an entirely different concept.
As some alternative meaning was originally meant by the statements we search for
such a notion. It is quite easy to find and rather obvious. The Saptarishi calendar is, or rather,
was, before its alteration to a 3600 year period, a long term emulation of the monthly count of
27 naksatras. The month was a ruler of time and its values appear elsewhere in the Indian
canon of counts.
Working with lunar years to suit the naksatras we here see that the Saptarisi calendar =
2700 x 354 days = 955800 days = 35400 [100 lunar years in days] x 27.
Hence we see an association between the 27 days of the naksatras and 100 lunar years. There
are other equally nonsensical numerical methodologies that produce plausible reasons for the
unsubstantiated statements regarding the naksatra/saptarisi association.
Of course this is merely a numerical game and not even a direct replication of the
statement of the rsis being in each naksastra for the 100 years. If the value is altered to 100
days instead of years the rsis are still not seen in relation to a different naksatra so the only
feasible solution is something vaguely akin to this numerical set up. It can be seen even from
this that the notion of the Risis being in each naksatra for 100 years is merely a mathematical
construct and has no practical application.
There is a further correlation here. As is seen later the yuga value for a Day of Brahma
as seen in the Mahabharata was 12000 years. This is almost half a precessional cycle and
indeed it will be shown that this was the intention. Indian seers often utilised the factor 108 to
increase or decrease values as was noted earlier in conjunction with the monthly values
associated with the Naksatras and here we find that to reach the canonical value for the half
precession we multiply 12000 by 1.08 for the correct 12960. Hence the day and night of
Brahma [a complete month, year or processional cycle, all are implied] equates with 24000 x
1.08 = 25920 years.
Another commonly utilised value that is related is 24/25 or 0.96. This is used to
increase or decrease measurement values and here we see that the 25920/24 = 1080 AND
1080 x 25 = 27000. Hence more numerical manipulation is apparent. However, given the
common use of these values in ancient measurement systems that were in use in early India
and the fact that numerical counting in great part was derived from counts of days between
observable celestial events such as the length of a lunation, this is not in the least surprising.
12
Noughts were added or left off to suit the narrative involved, as will be seen in the flood tale
involving Manu and Matsya the fish incarnation of Vishnu, so the addition of an extra nought
here means little, it is a common occurrence.
While the naksatra / risi connection is seen in a mathematical context with no dating
application, it can be accepted that the start date of 6676 BC which is that utilised but not
generally explained for the commencement of the Saptarisi Calendar, is the correct dating.
This approximates the commencement of the Age of Cancer
While this Saptarisi calendar has long been accepted as starting in 6676 BC, no note has
been found in this research to indicate when this start time during that year occurred. There is not
even an explanation of why this year was so important that a calendar commemorating the year
was devised. So we look elsewhere for a hint.
The Greeks, so Kak informs us in Babylonian and Indian Astronomy: Early Connections
recognised the really ancient value of the Indian material with Pliny and Arrian suggesting a
6676BC date for the Saptarisi calendar. Of particular note here is the date from when what are
known as the Puranic King lists are supposed to have begun [according to Greek sources] which
purportedly would be the same event as the denoted the commencement of the Saptarisi
calendar. The extract here is from Pliny the Elders work Natural History.
From the time of Father Liber [Roman Bacchus or Greek Dionysus] to that of Alexander
the Great, [356-323 BC, ascension in 336 BC] one hundred and fifty-three kings of India are
reckoned, extending over a period of six thousand four hundred and fifty-one years and three
months.5
Here we have a date from the summer of 336 when Alexander ascended the
throne. Effectively this can be seen as 335.5 BC to which we add the 6451.25 years mentioned
by Pliny to arrive at a date of 6786.75 BC or the spring of 6787 BC, the vernal equinox. This
date is 111 years prior to that derived from India of 6676BC and yet it equally could indicate
the commencement of the Age of Cancer.
13
Fig. 8 Sky over India two hours after dawn, vernal equinox 6787BC [Greek dating] with modern
constellation divisions. [Skymap illustration] Compare to the Saptarisi start date below.
Fig. 9 Sky over India two hours after dawn, vernal equinox 6676BC [Indian dating] with modern
constellation divisions. [Skymap illustration]
We here have a difference of 111 years but both dates could visually be seen to
represent the start of the Age of Gemini. So we accept that the calendar commencement is the
vernal equinox at what was seen to be the Age of Gemini start. In India this was accepted as
6676BC. Notable is the Greek acceptance of the direct association of this year with the god
Dionysus.
14
3] The Yugas
a] Introduction
The earliest mention of the traditional lengthy yugas that we have found can be seen in the
Mahabharata. The Mahabharata gives a date and duration for the yugas. The later work known
as Vishnu Purana IV.24 also contains this information. The date, derived from a very specific
description of the sky, does apply although we have yet to see evidence of anyone else
deciphering it in modern times. A little thought is required to understand what was implied by
the duration of the yugas as there is a factor to greatly increase what is obviously intended.
However as the element involved is the life of Brahma then we can excuse some exaggeration
in the length of time periods and ultimately work with the values without any additional gross
increases. What transpires is a very much shorter version of the yugas to that conventionally
portrayed and yet it will be seen that this version is supported by numerous cross references to
events detailed in the available ancient texts from India and climatic occurrences and most
importantly to astronomical events that were faithfully and accurately recorded. While not
apparently complying with the more traditional and imaginatively lengthy versions, this
interpretation can be seen to be that utilised in the recording of events up to circa 3100BC
from a time close to 7000BC. It will also be seen that mathematically there are indeed
connections to the lengthier versions.
We shall examine some of the diverse interpretations of the yugas before revealing the
interpretation that fits the available evidence to a very high degree and is indisputably correct.
The original statement regarding these time periods is seen in the Mahabharata.
The Mahabharata states the following.
Four thousand years have been said to constitute the Krita Yuga. Its dawn also, as well
as its eve, hath been said to comprise four hundred years. The Treta-Yuga is said to comprise
three thousand years, and its dawn, as well as its eve, is said to comprise three hundred years.
The Yuga that comes next is called Dwapara, and it hath been computed to consist of two
thousand years. Its dawn, as well as its eve, is said to comprise two hundred years. The
next Yuga, called Kali, is said to comprise one thousand years and its dawn, as well as eve, is
said to comprise one hundred years. Know, O king, that the duration of the dawn is the same as
that of the eve of a Yuga. And after the Kali Yuga is over, the Krita Yuga comes again. A cycle of
the Yugas thus comprised a period of twelve thousand years. A full thousand of such cycles
would constitute a day of Brahma.
Mahabharata Vana Parva section CLXXXVII
This present epoch that has been set to run is the foremost of all epochs and should be
known by the name of Krita After this age will come the epoch called Treta. The Vedas, in that
Yuga, will lose one quarter. Only three of them will exist As regards Righteousness again, it
will lose one quarter; only three quarters thereof will flourish. On the expiration of the Treta will
come the mixed Yuga known by the name of Dwapara. In that Yuga, Righteousness will lose
15
two quarters and only two quarters thereof will flourish. Upon the expiration of Dwapara the
Yuga that will set in will be called Kali Yuga which will come under the influence of Tisya
constellation. Righteousness will lose full three quarters. Only a quarter thereof will exist in all
places.
Mahabharata Santi Parva SECTION CCCXLI
Apart from the creation of Pakistan in 1947 the date that probably stands out most in
Indian history is the somewhat mysterious 3102 BC, the commencement date of the Kali Yuga
as fixed by Arybhatta in his work The Aryabhatiya of Aryabhata. The Aryabhatiya is cited a
number of times below. Oddly The Mahabharata, as seen shortly, gives a commencement date
for the whole cycle as is implied in the extract above where the present epoch is indicated.
This prime source material however is not seen in the work of Arybhata and equally the date of
the Kali is not given in the Mahabharata, it has to be calculated from the information supplied.
In fact we have not seen any other publication that does tell of the commencement date of the
yugas even though both the Mahabharata and the Vishnu Purana clearly tell of the event.
B] Arybhata
The Kali date has been accepted since the announcement by Arybhata which itself
dates the work to 499AD. Yet it seems that few have queried the reasoning behind the
statement and therefore its validity. In fact there are some variations on a theme when
examining the Yugas in general as seen in diverse texts and not all seem to link as they would if
this was a well understood entity. Here an attempt is made to cast some light onto a rather
shady area of astronomical events and unnecessary extensive calculations.
The first mention of the Kali calendar is by the astronomer Aryabhata in his treatise on
astronomy with an internal date of 500 AD. The earliest epigraphical reference is in the 5th
century inscription of King Devasena where it is alluded to indirectly, and in the Aihole
inscription of 3735 Kali (634 AD). Because of these late references, some scholars have
suggested that the Kali calendar was started at a late period with an assumed conjunction at
the beginning of the era for convenience of calculations, and, therefore, the Aihole inscription
cannot be taken as proof of the date of the War.6
Given that there has been no Kali date announced except that of Aryabhata but an
astronomical date is given in the Mahabharata for the Yuga commencement, and by
implication for its duration, it follows that this Mahabharata date has been missed as the
whole sequence of Yugas, although variable with the amount of variability dependent upon the
author, is detailed at a number of sources. We shall explain where this date is to be found and
how it is evaluated. The description in the Mahabharata gives the start date of a Yuga
16
construction that complies with the Puranic king lists and other confirming entities such as
climatic change records [from India and ice core research] and astronomical references.
Aryabhata is said to have utilised a planetary collection to date the beginning of the Kali
yuga. It is thought that the year commencement at that era in India was according to the first
new moon after the winter solstice and on this year the winter solstice would have been 14th
January [furthest south angle for sunrise] with a new moon on the 18th being visible probably
on the 20th. Aryabhata claimed that the year, day and yuga all started on the day of first
glimpse of the second new moon of the year at the beginning of the month of Caitra. This was
at the 18th February while the new moon actually occurred on the 16th. Coincidentally
perhaps it was also the day of the planetary collection and Aryabhata inferred that the planets
would be together at the start of the yuga.
Fig.10 Sky shortly after dawn at Kali Yuga start Feb.18th [Julian] 3102BC. Jupiter is in
conjunction with and behind Venus. This Jupiter/Venus conjunction is quite common and not
of any distinction. Uranus would not have been known at this time. Note the vicinity of the
sun.
This situation requires examination, there is far more to the picture than has been
revealed in any work of which the author of this narrative has ascertained.
Firstly we shall look to the collection of planets of 3102 BC that according to most
commentators ideas heralded the Kali Yuga for Aryabhhata. This is occasionally seen as being
invalid and indeed that opinion is held by the author of this narrative for reasons that will
become apparent. The planetary collection came and went in a single day, making the event
extremely difficult if not next to impossible to predict at that era and indeed could not even
have been properly observed as it occurred during daylight. However, planetary conjunctions
were recorded by others before the era of Arybhata and with his mathematical and
astronomical knowledge and armed with such information he ought to have been able to make
17
a reasonable assessment and arrive at the conclusion that there was a planetary alignment at
that date. Indian astronomy was not good enough at the time of Arybhata to perform this task
hence he would have to obtain sufficient knowledge from elsewhere and that elsewhere was
Babylonia. Such learning had developed in Babylonia from circa 700BC or even earlier.
Aryabhatiya Chap3 verse 11:-
The Yuga, the year, the month and the day began all together at the beginning of the
bright fortnight of Caitra. Time, which has no beginning and no end, is measured by the [the
movements of] planets and the asterisms on the sphere.7
Given the above statement it appears to be clear that Aryabhata indeed used this loose
collection of planets as a start point for the Kali Yuga. Why mention that time came from the
planets together in the same verse as a comment of Yuga, year, month and day commencing
together otherwise? For this to occur, the planets which denote the relevant periods must also
be together. Regarding the year commencement, it is commonly thought that the first day of
spring [of 6 seasons] which was the first day of the New Year also began at this Kali date. As
the start of the year, this should be the date of the first new moon after the winter solstice or,
as spring is indicated with the sun now moving northwards, perhaps the winter solstice would
be a better indicator.
The above statement from Aryabhata clarifies the month for us however. This is the
lunar month of Caitra as against the solar or lunar solar month that is spelt virtually identically
and with numerous variations in the spelling the two can easily be confused. The lunar months
all begin with a new moon whereas the solar months commence with a full moon. As the
bright fortnight is that from new to full moons and according to Aryabhata The Yuga, the year,
the month and the day began all together at the beginning of the bright fortnight of Caitra It
clearly means the month commencing with the new moon. [This bright fortnight term is
misleading as the word should be brightening. The physical bright fortnight is from quarter
moon to three quarter moon with the full moon at its centre point but the brightening
fortnight is that meant by the statement.]
The closest new moon to the winter solstice, then occurring at 14th January, was during
the late morning of January 18th meaning first visibility would have occurred two days later,
20th February. The Indian day began in the evening at sunset and at the 20th of the month the
thin slither of light that was the new moon would have been visible for about an hour and
three quarters hours before setting, as viewed from Mumbai at about 20:30 in the evening,
two hours ten minutes after the sun had sank beneath the horizon.
Aryabhatas date of 18th February is 35 days after the winter solstice and therefore
there seems to be no relationship to the commencement of the sun moving northwards, the
start of the New Year, or to the first new moon after that event.
So an examination of the Kali commencement as set out by Arybhata is required.
18
The new moon involved with the Kali start as denoted by Aryabhata occurred at the
th
16 February in the evening according to Skymap Pro 11 while Starry night makes it a couple of
hours later in the early morning of the 17th February. As normal the first viewing was a day or
two later, in fact during the evening of the 18th and just after the days commencement
according to Indian methodology of the era.
Hence there is agreement of the visual start of the bright half of the month on the 18th
February.
The lunar month of Chaitra, according to the chart relating naksatras from Prof. Kak
indicates a period from 99 Piscium to 41 Aries with the moon appearing new at 99 Piscium and
again at 41 Aries. The picture here gives the new moon at Hamal or 6 Aries but we can accept
this small deviation. Though invisible the moon would have been aligned with 99 Piscium 17
hours earlier.
Fig.11 Feb 18th 3102BC at sunset. New moons first visibility. Two days old. New at evening of
16th February. The planetary collection and its positioning is clearly visible here. New moon
would have been seen after sundown for a few minutes. Difference in elevation between sun
and moon circa 20 degrees
Looking to the above we see that Arybhatas conviction that the year commenced at
the new moon at the start of the month of Chaitra along with the yuga could make some sort
19
of sensebut Aryabhata chose the second new moon of the year and not the first! Chaitra is
supposed to be the first lunar month of the year. During the period when Arybhata was
working Chaitra was found to bracket the vernal equinox and it appears that there must have
been a change in year commencement ideas to make this the first month. The earliest lunar
month at the Kali era was Phalguna or Pisces and that at the vernal equinox time was Taurus.
So why did Aryabhata chose a month between these obvious contenders? What made this
date so special that all could be seen to start at that point in time including the yearthe
solstice was still at the same time of the solar year?
We have not included the planet relationship here.
In the Aryabhatiya Aryabhata mentions a yuga of the planets8 but does not specifically
state that all the planets came together at the Kali Yuga, this is implied, not definitively stated.
There is no doubt that indeed this stellar event occurred at that day but then the question
arises of how did Aryabhata know of this? Perhaps more to the point, Did Aryabhata know of
this? We know of no Indian records of this event whatever other than Aryabhatas statements
implying but not specifically defining a coming together of planets at the start of the Kali yuga.
The planetary collection was nothing grand, well-spaced out and would have been invisible as a
collection as the occurrence was completely during the day. It built and dissipated within a day
or two. Given this information it seems extremely unlikely that this collection of planets was
observed and recorded by anyone anywhere at that era. There is no recognised cyclic pattern
that can be utilised to ascertain from later learning that a collection or conjunction occurred at
that time.
Let us here interject with a comment that in his examination of this scenario, Richard L.
Thompson, in Mysteries of the Sacred Universe9, p220 claims that the sort of planetary
collection that occurred in 3102 only occurred on a further two occasions within a 6000 year
period and dates the additional two to March 1st 1597BC and March 28 of the same year.
Indeed running these dates up on astronomy programs there is a distinct similarity that could
be accepted as equally as valid as the 3102 BC collection. In fact this then obviates Aryabhatas
claims as the planetary collection does not have to wait for his Yuga period to elapse before
coming together againand, in any case, this was a very loose collection of planets.
It seems that we need look further to ascertain just how this idea of the planets being
connected came about.
Looking a little deeper into this it is realised that Indian astronomical records were not
sufficiently detailed for Aryabhata to be able to back-track the planetary positions as
accurately as he needed to accomplish if he indeed did discover a similar later scenario and
tracked the planets back from there. Additionally there is no way that Arybhata could have
made sufficient observations to make his own calculation as, for a simple example, the orbit of
Saturn at 29.447 years would not have been observed by Aryabhata during his mere 23 years
on Earth!
20
P.C. Sengupta has shown that there was certainly an old Surya Siddhanta dated to
around 400AD which was brought up to date by Vahara himself on the basis of Aryabhatas
ardharatrika [midnight] system and that the modern Surya Siddhanta, with additions of
improved data from Brahmagupta and others, continued to develop until the twelve century or
even later.10
According to this, the inference is that Aryabhata would not have had access to pre-
existing planetary values from India that fitted his work because they did not exist. Other
works were updated according to his, [Aryabhatas] determinations. Hence if he indeed did
intend that the planetary collection was to be utilised then he simply had to have obtained
some of his astronomical information from elsewhere, somewhere outside India.
So yet again we need look elsewhere for enlightenment in this matter.
If we take note of the era of Aryabhata and look to accomplishments and ideas
elsewhere, specifically in Babylonia, we can reveal what is probably the truth of the matter.
Since around 1100 years prior to the era of Aryabhata, Babylonian astronomers were making
great strides in the accurate plotting and recording of events in the sky. One major reason was
that of astrology and prediction both being highly important to the rulers of the region at that
time.
One element involved was that of planetary conjunctions.
We can assume, nonetheless, that given that he thought that the planets collectively
suited a Kali Yuga start in 3102, Aryabhata thought that the same would occur at even
multiples of years and as there are four Yugas in the total he then divided the total by four.
Early commentators on his work noted that he deviated from the usual 4.3.2.1 sequence of the
lesser yugas although again he did not specifically state as much, he implied that a
straightforward dividing by four was the case. We can accept that this simple division into
quarters was utilised by Aryabhata.
As it happens Aryabhata only had the Kali date that worked [according to his ideas] and
all else was calculation and speculation. The Babylonian recorder Berossus wrote that these
important planetary alignments occurred in a rather precise manner when all the planets lined
up behind each other so that a straight line could be passed through their orbssomething
that simply does not occur [but see below]. According to Seneca commenting upon the work of
Berossus this happened at Cancer and Capricorn with destruction in the form of fire at one and
a deluge at the other. This sounds more akin to summer and winter seasons at the era of
Seneca. The planetary collection, however, appears to have been an accepted scenario in the
realms of astronomers of the era of Aryabhata. Again, while he did not specifically state as
such but made implications in that direction we can assume that he was thinking along these
lines, he was dropping rather large hints.
Regarding the abilities of Babylonian astronomers of many years prior to the time of
Aryabhata, the Babylonian astronomer Kiddinu [See Wikipedia Classical Dictionary] calculated
the length of the synodic month to within less than a second of the modern version. The same
21
mans calculation was within 4.5 minutes of the modern assessment of the length of the solar
year. Kiddinu was making his calculations circa 800 years before the time of Arybhata at
around 400BC. 11
Of course such repeated accuracy of planetary positions over extremely lengthy periods
as suggested by Aryabhata who would have been following suggestions from Babylonian
sources, does not occur any more than a planetary conjunction that has all the planets behind
each other ever happens but such things were accepted as correct 1500 years ago and it
appears that the idea was developed in either Babylon or Greece, almost certainly the former.
Indeed while an occurrence where all the planets are aligned exactly does not occur, one
instance of an extremely close conjunction would have been observed. It is this situation,
detailed here that almost certainly created the concept.
The research has been able to trace a singular such event thanks to Joanne Conman
citing Weitzel R.B. in her paper The Egyptian Origins of Planetary Hypsomata.12 This one in fact
would have been sufficient to prompt ideas regarding a super conjunction with all the planets
together. However the sun was rising in Pisces when it occurred so the Cancer/ Capricorn
concept must have a diverse source but would generally follow the summer/winter scenario at
the time of Berossus, circa 280BC. Howeverthe sun at the Kali yuga start as portrayed by
Aryabhata was rising Phalguna or Pisceswhile there is no cyclic link could he have not
transferred the situation back to the time that he thought the Kali commenced? At least if
another astronomer looked into these matters he would have had another example of a
planetary collection, in fact a tight conjunction with the sun rising in the same constellation. He
would not be able to prove that this did not occur at 3102 BC.
Fig. 12 General view of conjunction 1953 BC
This particular conjunction occurred at Feb 26th, some 38 days before the vernal
equinox of 1953 BC. There was a tight bunching of Saturn, Mars, Mercury and Venus with
Jupiter only a short distance away. There was a mere 47 minutes of arc between the altitude of
22
Saturn and Venus, both bright planets with Mars and Mercury between these but slightly
offset adding to the increasingly solid appearance of planetary mass.
Let us not ignore the fact that the Kali, according to the depiction by Aryabhata,
commenced at the 18th of February merely 8 days earlier than the 26th of the month, the day in
1953 BC when the planets were probably in as tight a conjunction as has been seen at any
time. The sun was in the same constellation at the same time of year and Aryabhata implied
that the planets came together at that time. They certainly did come together in such a
manner in 1953 BC.
Fig.13 General view of conjunction 1953 BC It is apparent that this was a tight conjunction
here is seen how close to each other the planets, as viewed from earth, in fact appeared to be.
Fig. 14 Showing the four planets that were closely aligned at 1953 BC. Note the latitude lines
of 1 and 2 degrees. Compare this close association with the visual diameter of 30 minutes or
half a degree diameter of the sun or moon, or indeed the similarly dimensioned Pleiades. Note
23
that the bright Venus, here as morning star, is particularly bright with Saturn also showing up
quite well.
Fig. 15 This illustration reveals the relationship to the sunrise, the difference in altitude of the
sun and the planetary collection is circa 14 degrees or in terms of time, about one and half
hours. Therefore this very bright conjunction, the illustration showing the sky over ancient
Babylon, would have been highly visible for quite a while before sunrise.
So we now know that very occasionally a reasonably tight conjunction will occur but it
is not a regular occurrence.
Aryabhata calculated the number of complete orbits of the planets in the Yuga of
4320000 years. All including the lunar nodes and apogee have whole number values and hence
it appears to have been assumed that the same planetary collection had occurred previously at
4320000 year intervals.
So we know that Aryabhata fixed the first day of the Kali yuga at 18th February 3102BC
but why invoke the planets? In reality he could have had no evidence whatever that they were
grouped tightly at that date and in any case they were not tightly grouped. Even with
knowledge of a tight conjunction as seen above which would have been recorded this still
makes no sense as he had no evidence of a similar occurrence at the applied date of the Kali
Yuga. There were 1149 years between his Kali date and the later tight conjunction which
effectively tells him nothingassuming that he knew of it. Perhaps it merely made sense to
him that all had a common start point and at regular intervals returned to that position. Yet
we reiterate that it is virtually certain that he did not have any evidence that this occurred at
February 18th 3102 BC.
So let us look at this from a different perspective.
One of the most commonly applied and influential numbers in use in the ancient world
was 36 or 360 with as many noughts added as required. It implied completeness as 360 days
24
was the length of the canonical or lunar/solar year. Aryabhata had a theory regarding the
positions and movements of planets which he applied as far as his writing implies to the date
of the Kali Yuga that he is supposed to have devised.
As noted, the Kali calendar began with the announcement of Aryabhata; it is as if he
was the first to understand the year and date of its commencement. Indeed he is usually seen
as the man who ascertained this date.
In fact he was not.
Further, the conventional lengthy yugas could not give a Kali commencement date at
that time as the start date for the beginning of complete yuga cycle is given in the
Mahabharata and this was repeated in the later Vishnu Purana and to put it simply, it does not
comply.
Aryabhata misunderstood the yugas and Aryabhata has been misunderstood; he was a
smart mathematician and astronomer with a theory that he thought would work. Yet he
arrived at a date that uncannily is within a few days of the correct date as was known in the
distant past. He could not have known about the planetary collection commonly attributed to
his learning. He could not have backtracked from a later conjunction to produce a date that
matched cyclic planetary events as even with Babylonian learning there was no evidence for
such a cycle. He only had an idea of his own to add to existing knowledge; knowledge of the
yugas as they in fact had been applied 3000 years before his own time and knowledge of a very
tight planetary conjunction of 1953 BC. So he utilised a year that was correctbut not one that
he calculatedexcept that it was purely coincidentally 3600 years earlier. He was a good
marketing man as anyone who did know about the yugas would have to agree with him! He
used the correct year start for the Kali and implied that the planets came together but did not
specifically state as much. An astronomer who was aware of the 1953BC conjunction at the era
of Aryabhata would have to admit the possibility of Aryabhata being correct but could not
prove nor disprove the implied connection.
Arybhata used the coincidence of putting his work together 3600 years after the earlier
recognised year of the Kali commencement; in modern times another coincidence was
discovered that reinforced his viewindeed, there was a planetary collection on that day! Of
course Aryabhata was unaware of this, it was only revealed via computer software in the late
20th century!
Aryabhata chose a date that fitted the description from 1953 BC. He could not have
used a different month as the sun would not be in the correct constellation. Further and most
importantly, he did not describe any other criterion that would fix a date within the applied
year. The year was already known by some and given that Aryabhata supplied no evidence for
that year as the Kali start this is either the craziest of coincidences or he was adding
speculation to what was already understood by the select few.
So we shall next reveal Arybhatas yuga construct and then how the earlier yugas were
originally devised, dated, organised and utilised. These were a means of recording important
events. The long version was little more than a mathematical exercise that emphasised the
25
longevity of the creator god and the power that is behind that deity while a shorter version
was very useful for attaching records of events. Having made that statement, the long version
does imply knowledge of precession, plus the use of the 1.08 value to disguise the fact. The
shorter version is that which is important here and that which confirms some important and
very ancient events in the history of India. It will also reveal why Aryabhata chose 3102 as the
year of the Kali yuga. Given all that has been revealed so far we can now state that it appears
that Aryabhata used 3102 because this was already established as the Kali commencement
year. He chose the month of Chaitra because the solar position was almost identical to that of
1953 BC when there certainly was a very tight planetary conjunction. He hinted that the
planets would all start together, thereby having his reader assume that this was the case.
Virtue of the fact that he utilised the correct year meant he understood the original
interpretation of the yugas. Again, as no other version except the original in the Mahabharata
and its replication with additions in the Vishnu Purana, is cited anywhere it seems that few
understood the original version at the time of Aryabhata so he was on pretty safe ground with
is implications. So now another question, why does the year commence with the lunar month
of Chaitra?
The first new moon of the year for the lunar year start at Chaitra will take us back to
circa 4000BC and obviously this has no relationship to the Kali start or to a modern year start at
Chaitra. It would appear that as the Kali calendar has only been in vogue since Aryabhatas
announcements, then so also has the commencement of the year been ascribed a similar sort
of association. The lunar year start at Chaitra celebrates the Kali start as denoted by
Aryabhata. We therefore have two ongoing calendars associated with Aryabhata, the Kali
calendar and the lunar calendar. Yet as we have seen, the month of Chaitra did not start the
year at the time of the Kali Yuga while it does today and probably has since the era of
Arybhata.
C] Aryabhatas Yugas
The Yuga constructions of others utilise the 360 day year and Aryabhata was no
exception here. He did nonetheless calculate a year length of 365.25875 days but realistically
this is not applied to counts of millions of years. Again while other methods follow the 4,3,2,1
reduction in length of the Yugas, Aryabhata used a straightforward division by four for a value
of 1080000 years. He refers to the singular Yugas of which four make up the whole Yuga, as
Yugapadas. Hence he did not follow any conventional pattern except for the 4320000 count.
When three Yugapadas and sixty times sixty years had elapsed [from the beginning of
the Yuga] then twenty three years of my life had passed.13
26
Hence from this we know that he was referring to the years 3102BC and 499AD as he
had already seen 23 years of life being born in 476BC. Here we see that he has divided the
overall yuga by four with the final Kali yuga being of equal length to the other yugas. In fact
the naksatras have a similar division that approximates a quarter of a day. After we examine
the values ascribed to the Yugas by Aryabhata we should take a look at the descriptions of the
Yugas from other sources.
Firstly Aryabhatas description of the Yugas and associated matters.
Aryabhatiya Chap1 verse 1[extract]:-

In a yuga the revolutions of the sun are 4,320,000, of the moon are 57,753,336.14
This indicates that the month is seen as 13.36882778 per year which means the sidereal
month of 27.32 days.

A year consists of 12 months. A month consists of thirty days. A day consists of sixty
nadis. A nadi consists of 60 vinanadis.15
Hence we now have two different interpretations of the length of the month, 30 days
and 27.32 days. This tends to imply that the Aryabhatiya is not a consistent work and that
diverse elements are portrayed within its content. It does not indicate a contradiction as
indeed the mention of the planets in association with the yuga does not confirm that they
came together at 3102BC. Nonetheless, the implication exists.

A solar year is a year of men. Thirty of these make a year of the Fathers. Twelve years of
the Fathers make a year of the Gods.16

Twelve thousands years of the gods make a Yuga of all the planets. A thousand and
eight Yugas of the planets make a day of Brahma.12 [Note the reference to a Yuga of the
planets]17

There are 14 Manus in a day of Brahman [a kalpa] and 72 yuga constitute the period of
a Manu. Since the beginning of this Kalpa to the Thursday of the Bharata Battle, 6 Manus, 27
yugas and 3 yugapadas have elapsed.18
Note: The Laws of Manu claims that the 72 yugas mentioned here are 71.
27
Noting Chap.3 verses 7 & 8 above we calculate that:-

One solar year x 30 = a year of the Fathers which x 12 = a Year of the Gods or 360
human years.
12000 years of the Gods at 360 human years make 4,320,000 human years. Which is
seen as yuga of the planets.
4,320,000 human years x 1008 equals a day of Brahma or 4,354,560,000 human years
or 168000 cycles of precession.
For a day and night of Brahma we see 168,000 x 2 x 25,920 years.
Multiply this by 360 for Brahmas year and then a further 100 for his lifespan and it
appears that he was around long before Earth313,528,320,000,000 human years. This
equates as 31.52832 trillion years. See comparisons below.
The 1008 Yugas to the day of Brahma seems to be an invention by Aryabhata that
follows the numerical count he attributed to the individual Yugas that made up his 4320000
period.
The 432000 year version is that which used human years as against godly years. A
year of man equates with a day of the gods hence stated periods are multiplied by 360. As 12 x
36 = 432 the values become obvious. This idea was actually extended to Biblical matters where
the year for a day was commonly applied. For clarification see Ezekiel 4:4-6, Numbers
14:33,34. Extending this idea and allowing a godly day to equate with 1000 years is the verse 2
Peter3:8. We therefore see that these ideas were widespread although their original source
was almost certainly these and associated texts from India.
The 4320000 description [12000 x 360]was used in the Surya Siddhanta which stems in
its earliest version to shortly before Aryabhata and which was updated making comparison to
and using Aryabhatas work shortly after the time of Aryabhata.
It is believed by many that we are now in the 28th Kali which means that the start of the
system was way back close to 4320000 x 28 = 120960000 plus 3888000 [for other Yugas
preceding the first Kali Yuga] which gives a total of 124,848,000 years before 3102 BC. We may
have to multiply by 360 here to obtain human years from the godly variety! Following
Aryabhata exactly we find a year of 1,986,123,128 BC. This can be calculated as we know the
Mahabharata War was conducted in 3128BC. This gives 76,625.12 precessional cycles BC
As according to Aryabhata the overall Day of Brahma = 4,354,560,000 years we now
deduct the 124,848,000 years to arrive the period left of the Day of Brahma after the Kali Yuga
start at 3102. The result is 4,229,712,000 years so there is long way to go yet, some
163,183.136 of the canonical precessional counts of 25920 years Taking this further the Day
of Brahma requires doubling to obtain the full value of a day and night, then multiplying by 360
for his year plus a further multiplication of 100 for his lifespan. At this point, the end of his life,
there is a great destruction before all commences once more
Hence a day and night of Brahma = 4,354,560,000 x 2 = 8,709,120,000
8,709,120,000 x 360 = 3,135,283,200,000 and his lifespan would be
313,528,320,000,000 which = 12,096,000,000 precessional cycles at a canonical 25,920 years.
28
The earliest human ancestors are now thought to have been living circa 4,200,000 years
agoEarth is estimated to be roughly 4.5 billion years old4,500,000,000 and this period
requires multiplying by 69,672.96 to equal Brahmas lifetime.
Other versions give different figures but ultimately long values as ridiculous and
meaningless as these emerge.
Srimad Bhagavatam version gives:- total length life of Brahma = 311.04 trillion years.
This equates as 69.12 times the estimated age of planet Earth! Srimad Bhagavatam therefore
makes the life time of Brahma to be exactly 1008 times the calculation result of Aryabhata!
Now is that coincidental? It looks more and more that these evaluators have been having fun
playing multiplication.
These Yuga counts are obviously meaningless in practical terms and the fact that they
differ proves that there is no across-the-board understanding. The authors of these
calculations were playing with numbers, extending time periods as they also divided them into
the smallest fractions that could not be practically measured at that era.[See Surya Siddhanta
extract below] In addition, there are other connective values to be seen here. While it may be
said that this is coincidental it demonstrates the correlations seen in the applied numerical
values.
69.12 miles is the measure of a single degree of the long accepted [prior to
metrication] Earth circumference, 24883.2 British miles, or 5000 Indian joyanas of 4.97664
British miles as stated in the Surya Siddhanta although without the precise joyana value. The
diagram termed the square of the Earth or more accurately, the square containing the circle
of the earth has a perimeter of four times the 7920 British mile single side [round figure
diameter that used 3.14181818 as Pi to obtain the circumference] making 31680 in total
perimeter of that square.
The concept of the square of the Earth can be seen in ancient Egypt where a count of
7920 Egyptian inches per side of the Great Pyramid gives the perimeter of 31680 or 1056 x 30.
There is additionally a reference in the Book of the Dead inclusion: Papyrus of Nu, The Chapter
Of Making The Transformation Into Ptah, Of Eating Cakes And Of Becoming A Living Being In
Annu [Heliopolis].
The subject of this papyrus chapter revolves around the deceased taking up residence
among the Gods and verses 9 and 10 read thus:
9] My head is like unto that of Ra and when my members are gathered together I am like unto
Tem; the four sides of the domain of Ra
10] and the width of the earth four times13
Given this inclusion is found in an ancient Egyptian text it seems that the concept is
confirmed. So how old is the concept of a square representing Earth and how far back do we
have to search for the origin of the applied measures of Earth?
29
In terms of what we think of as British feet instead of Egyptian inches we find that the
sarsen lintel circle at Stonehenge displays 316.8 feet at its centreline circumference. Here the
month is replicated in terms of 30 x 10.56 feet [centre measures of the sarsen supporting
pillars] for the day value. The diameter of the full size circular version is 10080 miles replicated
as 100.8 feet at Stonehenge. In this version 22/7 is required for circular measure. Hence in
both cases, the Great Pyramid of Khufu and Stonehenge we see a direct relationship to
canonical numeration utilised elsewhere in a completely different setting. Much was
accomplished via numerical manipulation among the ancient narratives and much hidden by
this method. For example the birthdate of Noah was 1056, found only after the adding of
various life spans, and Noah is the Biblical Manu, the Indian flood hero who, as we shall see, is
connected to the yugas. This important numerical factor of 1056, commonly applied to the
famous Ordnance Survey maps before metrication in the UK, will emerge again in another
diverse manner. It is a value of great importance to these ancient historical studies.
D] Other yuga ideas
Laws of Manu dates to circa 1-2nd century AD although much of the work is thought to
be derived from a Dharma Sutra of around 600 years earlier. Here we utilise the George
Bhler translation [1886]: from Sacred Texts CD.
65
. The Sun divides days and nights, both human and divine, the night (being intended)
for the repose of created beings and the day for exertion.
66
. A month is a day and a night of the manes, but the division is according to fortnights.
The dark (fortnight) is their day for active exertion, the bright (fortnight) their night for sleep.
67
. A year is a day and a night of the gods; their division is (as follows): the half year
during which the Sun progresses to the north will be the day, that during which it goes
southwards the night.20
Consequently the solar year is understood in a similar manner to the month. The whole
precessional cycle can in fact be seen in this context as it is merely an extension of the principal
with the zodiac visually moving in the opposite direction to how it is viewed during the year at
a rate of circa 1 degree in 72 years.
71
. These twelve thousand (years) which thus have been just mentioned as the total of
four (human) ages, are called one age of the gods.
72
. But know that the sum of one thousand ages of the gods (makes) one day of
Brahman, and that his night has the same length.
73
. Those (only, who) know that the holy day of Brahman, indeed, ends after (the
completion of) one thousand ages (of the gods) and that his night lasts as long, (are really) men
acquainted with (the length of) days and nights.
30
74
. At the end of that day and night he who was asleep, awakes and, after awaking,
creates mind, which is both real and unreal.21
A further reference to the yuga construction in terms of the 4,3,2,1 construction used in
the Mahabharata can be seen in the earlier work the Rig Veda Book 4 hymn 58 verse 3.
Four are his horns, three are the feet that bear him; his heads are two, his hands are seven in
number.
It has four horns, two crescents facing opposite directions at 1st and 3rd quarters of the
month, each crescent having two points or horns and therefore the Moon having four horns. It
has three feet; during the no Moon period, we do not see it for three days, its lowest ebb and
the lowest and hence foot part of its cycle, each day seen as a foot. It has two heads, which
are the first and third quarters, facing opposite ways. It has seven hands; there are 28 days
mean value in the lunar cycle and 28/7 [days or hands] results in four or the number of
quarters of the month in weeks. The whole divided by four give one quarter.
Adjacent verses revolve around the subject of Soma, the ceremonial use of which is
generally associated with the moon.
The Mahabharata invokes the 12000 x 1000 year period for the day of Brahma. Being
realistic here there is no need of the 1000 multiplication factor [although of interest is the
replication of the idea in the Bible where a godly day equates with 1000 years:- 2 Peter3:8] In
fact the 12000 simply requires an increase via the factor commonly applied in India of 1.08 to
reach the half precession value of 12960 years. It is plain from the 12000 years application and
the association of Kalki, which is obviously Sagittarius from the position that is indicated in the
text, that the precessional values were being applied. Kalki or Sagittarius start position is
visually opposite the Cancer end position. This would agree with Biblical configurations seen
later in this narrative. The Saptarisi calendar which started 5 years after the yugas, in its 2700
year cycle indicated the count of days to the month [later altered to emulate the 360 days of
the civil year in a count of 3600]. The naksatra count kept the monthly calendar accurately.
Logically this would have been in existence in some form at a very early period and indeed we
earlier demonstrated that this was the case. Hence at the early Indian epoch we find a calendar
construct that is associated with the precessional values both in counts of time and zodiacal
positioning followed shortly afterwards by a different calendar that emulated the sidereal
lunar monthly count and the naksatra calendar itself.
It is seen above that we have to multiply the 12000 by 360 to find the length of the day
of Brahma in human terms:- 12000 x 360 = 4320000 as used by Aryabhata.
79
The before-mentioned age of the gods, (or) twelve thousand (of their years), being
multiplied by seventy-one, (constitutes what) is here named the period of a Manu
(Manvantara). 22
Hence we now see that 4320000 x 71 = a Manvantara or 306720000 years.
31
Or does it?
Markandeya Purana,
... the period of time known as a kalpa is one day and night of the Immense Being. This
day is divided into fourteen parts. One Manu rules over each of these parts, which are called
manvantaras (reign of a Manu). Each manvantara lasts...4,320,000 human years... for the rule
of each Manu a different set of the seven sages, different gods, a different Indra, and different
avatars appear. 23
Here we find a contradiction. Does the Manvantara equate with 4320000 x 71 which
results in 306720000 or with 4320000 and hence can we state that the day of Immense Being
[Brahma] is the total of 14 x 4320000 = 60480000. [Or perhaps double that as the texts implies
that a day and night are involved?] If we apply this rule to both cases and multiply by 360 x 100
for the lifespan this results in:-
11,041,920,000,000 and 2,177,280,000,000 respectively
Aryabhata has Brahma at 4,354,560,000 which adds further variety to the mix of values.
Again, however, all we see is confusion when this is supposed to be a fixed entity, a regular,
albeit long term, calendar. Further, as seen earlier, the whole system is supposed to have
commenced some 28 Yugas ago and in terms of the count derived from the Laws of Manu we
then see a start point some 3,091,763,635,805,112 years ago and this value of course differs
from that associated with Aryabhata and from that of the Srimad Bhagavatam. It bears no
apparent relationship to the values seen in the Mahabharata. While these extended figures for
the Yugas appear pointless, similar occurrences can be seen in the opposite direction and we
find a tiny fraction of a second:-Burgess records the following table in the Surya Siddhanta.24
100 atoms [truti] = 1 speck [tatpara]

30 specks = 1 twinkling [nimesha]
18 twinklings = 1 bit [kashtha]
30 bits = 1 minute [kala]
30 minutes = 1 half hour [ghatika]
2 half hours = 1 hour [kshana]
30 hours = 1 day
Hence we see that at the other extreme we have a unit of 1/2,916,000,000 of a day,
this equates with 1/ 33,750 of a second, an equally impossible numerical value in practical
terms for the early era involved as were the lengthy yugas.
The early Indian scholars were adept at astronomy and math, specifically in relation to
time. In fact Burgess, in his translation of the Surya Siddhanta, commented upon some
alterations from accurate values to rounded approximations and it was apparent that the
32
earlier material had been far more accurate than the later alterations. Hence we see a further
reminder that the texts cannot be accepted at face value without adequate investigation.
But the obvious and in fact rather pointless question here is:- how many Surya
Siddhanta atoms can be counted in the lifespan of Brahma?
311.04 trillion [Srimad Bhagavatam] x 365 x 2,916,000,000say no more!
So we have established that the planets were thought by Aryabhata to have to be
collected together at the start of a Yuga and that the yuga values generally applied are so
astronomically huge and variable that we can discount them.
Aryabhata fixed the Kali date at 3102 on the day of the planetary collection and while
the values utilised by Aryabhata in his calculation vary from others, the consistent element is
the 4320000, the godly 12000 years of the Mahabharata x 360. A principal variation here is
that Aryabhata divided the overall 4320000 by four for the lesser Yuga values and hence
arrived at 1080000 years for each whereas other versions use the 4,3,2,1 evaluation seen in
the Mahabharata. His terminology here is the smaller versions being pada Yugas while the
large whole value is a Yuga. Why Aryabhata did this is unknown, it seems to be merely another
diverse interpretation.
We now need take another look to the Mahabarata and one of the extracts seen at the
beginning of the yuga dialogue.
This present epoch that has been set to run is the foremost of all epochs and should be
known by the name of Krita After this age will come the epoch called Treta. The Vedas, in that
Yuga, will lose one quarter. Only three of them will exist As regards Righteousness again, it
will lose one quarter; only three quarters thereof will flourish. On the expiration of the Treta will
come the mixed Yuga known by the name of Dwapara. In that Yuga, Righteousness will lose
two quarters and only two quarters thereof will flourish. Upon the expiration of Dwapara the
Yuga that will set in will be called Kali Yuga which will come under the influence of Tisya
constellation. Righteousness will lose full three quarters. Only a quarter thereof will exist in all
places.
Mahabharata Santi Parva SECTION CCCXLI
The Tisya [Cancer]reference here will be due to the position of Tisya which if at that
time were in opposition to the Kali position [opposite position across the zodiac] would have
the stated effect. So was Tisya in opposition? If the version of a Yuga that is seen later using
Mahabharata and Aryabhata values is applied then this would be the case. What will be
suggested is not what Aryabhata recorded regarding planets but that which does comply with
the Mahabharata configuration. The suggested interpretation also fits numerous other lines of
reference.
An explanation for the Kalki avatar of Vishnu being Sagittarius is also seen and in fact is
associated as this is given in the Mahabharata. It is also referenced in the Biblical Book of
Revelations and although while described it is not named.
33
However, there is much more to this Yuga mystery. This involves pole stars, the Bharat
War, generations of kings and climate change along with some apparently contradictory
statements in the narratives and calculationswe shall look a little further and set a
commencement date for the yugas.
Firstly we shall look to a different sort of yuga value. The Vedanga Jyotisa of Lagadha
details a five year Yuga of 62 lunations and 1830 days but does not relate information
regarding the lengthy Yugas under discussion. Internal evidence of this work places it at circa
1370BC and apparently the textual style has been seen to fit this era. Nonetheless, many
works repeat and enlarge upon those of earlier periods and Kak mentions that there are
references to these five year yugas in the Rig Veda which dates in information and composition
to well prior to 3000BC. We also have to allow for difficulties in translation and the loss of early
copies of texts, elements of investigation all too often overlooked.
This sort of dating problem is also seen below where the Mahabharata gives a date that
can be seen as May 14 6681BC Julianbut this does not date the Mahabharata, only the
material of its content. The Skanda Purana equally holds ancient records as shall be later
demonstrated and it is clear that a corpus of records existed that was handed down verbally
long, long prior to the development of writing. This material was repeated in various later
written works including the Vedas, Mahabarata and Puranas.
In the Mahabharata extract below is seen the dating that was applied to the yugas and
the reference to the Avatar Kalki, otherwise Sagittarius. This Kalki reference gives us a date for
the end of the yugas and so we can calculate the length and divisions from the information
within the Mahabharata.
If we accept for the moment that the 12000 x 1000 years value seen in another
Mahabharata extract applies, then we would have a total of [12000 x 2 for day and night x
1000] x 360 x a further 360 for the year of Brahma x 100 for his lifespan of years. This equates
as 311,040,000,000,000 human years or 12,000,000,000 precessional cycles. This is clearly
ludicrous and no more than numerical invention so we shall stick with the precessional 12960
which is the original 12000 x 1.08. This will ultimately result in the values that in reality were
applied and are demonstrated here to be correct.
E] The real yuga values and dates
Below we reveal the original singular source of the only commencement date given for
the Yugas. Firstly the original in the Mahabharata followed by the inclusion in the later Vishnu
Purana.
And when those terrible times will be over, [the end of the Kali Yuga] the creation will
begin anew. And men will again be created and distributed into the four orders beginning with
Brahmanas. And about that time, in order that men may increase, Providence, according to its
pleasure, will once more become propitious. And then when the Sun, the Moon, and Vrihaspati
34
will, with the constellation Pushya , enter the same sign, the Krita age will begin again. And the
clouds will commence to shower seasonably, and the stars and stellar conjunctions will become
auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious.
And all around, there will be prosperity and abundance and health and peace. And
commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will glorify
Vishnu and possess great energy, great intelligence, and great prowess. And he will take his
birth in a town of the name of Sambhala in an auspicious Brahmana family. And vehicles and
weapons, and warriors and arms, and coats of mail will be at his disposal as soon as he will
think of them. And he will be the king of kings, and ever victorious with the strength of virtue.
And he will restore order and peace in this world crowded with creatures and contradictory in
its course. And that blazing Brahmana of mighty intellect, having appeared, will destroy all
things. And he will be the Destroyer of all, and will inaugurate a new Yuga. And surrounded by
the Brahmanas, that Brahmana will exterminate all the mlecchas wherever those low and
despicable persons may take refuge."
Mahabharata Vana Parva SECTION CLXXXIX
When the sun, moon, Jupiter and the constellation Tishya are in the same sign then the Golden
Age will begin again.
Vishnu Purana IV.24
The statement seen in the Vishnu Purana is obviously taken from the earlier Mahabharata
content with its greater detail.
The narrative tells us of a conjunction of Jupiter, the sun and moon, in Cancer. We shall
show that such a junction that occurred at May 14 6681BC was definitely used as the start
point for a set of Yugas. While this can be utilised for an extended version of the yugas the
construction as numerically shown below is a short interpretation that can be easily verified as
correct as this fits all the evidence that is detailed following the yuga descriptions, this short
Yuga version is therefore reinforced by its unmistakable correlations. There is no other Yuga
interpretation that works to the proscribed definitions.
Firstly the celestial picture painted by the text of the Mahabharata. This has the sun,
moon and the most sacred of the planets, Vrihaspati sometimes seen as Brahaspati which is
the planet Jupiter together in Cancer at a point that is very closely after the vernal equinox of
the relevant year. It is apparent that the equinox association was essential or a different
month and year and associations would have been chosen. Here the highly revered Jupiter
would of course be seen in association with the Krita Yuga start when all regions were classed
as sacred. Viewed in a precessional manner the whole picture works as per Mahabharata even
to the inclusion of Kalki as Sagittarius. As a short Yuga system it records historical events. Kalki
is half a precessional cycle away from the start in Cancer hence viewed in a precessional
context the Mahabharata description entails both spring and autumn of the two quarter points
of the year emulating the brighter half of the year or possibly month...
35
It is eminently notable that the Mahabharata does not describe any planetary
conjunction or collection at the start of any Yuga. The five year Yuga of the Vedanga Jyotisa
which is mentioned in the earlier Rig Veda could not work with this in any case as its length is
shorter than some of the planetary orbits. As this is the case it is reasonably clear that the
planetary collection or conjunction idea for the start of a Yuga as implied by Arybhatta DID
NOT STEM FROM EARLY INDIA or such a notion would be seen here in the evaluation in the
Mahabharata or even the Rig Veda and it is not.
Fig. 16 Yuga start 6681BC as per MHB and associated with king lists etc
Here, at the yuga commencement, we have Jupiter, the sun and new moon meeting up
in Cancer two days after the vernal equinox all as denoted in Mahabharata Vana Parva
SECTION CLXXXIX at May14 6681BC as noted earlier. This denoted the Yuga commencement.
No other date has this precise conjunction.
Note that this was a meeting in the skies that was invisible except for the sun. The
moon was new in the early hours of that morning and hence was in any case not even visible
that evening. This was an event that was not observed but was calculated. As shall be seen this
date is indeed correct for the yuga start as other elements fit so very well.
The numerical connection to Aryabhatas Kali date shown in the listing here is merely
for convenience for the involved construction and to demonstrate that the year of the Kali
start was already known and was not discovered by Arybhata as is so often assumed. An
alternative version showing the correct Kali start within that year is shown that makes the Kali
start [NOT a planetary collection] 22 days later but ensures the connection to Kalki or
Sagittarius, as per Mahabharata.
36
Hence using the date supplied by Aryabhata we count from the start at May 14th 6681
to February 18th 3102. Following the 4,3,2,1 sequence of the Mahabharata we have a period
that is 9/10 of the whole. A set of values derived from the Mahabharata date and the Kali date
from Aryabhata gives the details as:-
Krita Yuga 6680.635616 [May 14th 6681BC]
Treta Yuga. 5090.071232
Dvapara Yuga. 3897.147944
Kali Yuga. 3101.865753 [Feb.18th 3102BC]. [The concluding date for this
epoch of Yugas was therefore 2704.224658 BC [10th Oct 2705 BC].
An overall period of 3976.410958 therefore emerges. [Note this period is changed
below to 3976.476711]
[4/10 of 3976.410958] = Krita Yuga = 1590.5643832

[3/10 of 3976.410958] = Treta Yuga = 1192.9232874
[2/10 of 3976.410958] = Dvapara Yuga = 795.2821916
[1/10 of 3976.410958] = Kali Yuga = 397.6410958
Fig. 17 End of Kali following Aryabhatas Kali start date at 10th Oct 2705 BC. One month later
Sagittarius or Kalki dominates the sunrise
37
Western astrology [much borrowed from Indic sources via Greece and Babylon] has
Sagittarius as the character on a horse, in fact the man / horse hybrid, with a bow, the armed
centaur. We have identified Kalki with the centaur, with Sagittarius and need explain this
centaur evaluation before moving onwards.
Following a precessional format with the Mahabharata yuga start date we find that
Sagittarius appears in position immediately at the end of the yugas. [ See Fig.22] Here the
12000 years pf the Mahabharata Day of Brahma is indicated but also the 12960 years of the
half precession, the period that was indicated and which requires the multiplication of the
12000 years by that familiar value 1.08. Hence astronomically this is correct; we have
Sagittarius where Kalki is supposed to be.
The Mahabharata text gives Sambhala as the location from whence Kalki will arise.
However, this location is thought to be north of the Taklimakan Desert and is almost 800 miles
north of Mount Kailash. This information is derived from the Indianetzone internet site.25
This explanation is important as it implies textual alteration very much later than the
original composition of the Mahabharata. The reference to Sambhala is almost certainly a
late intrusion and not an early part of this story in the original Mahabhatara at all. Of course
this sort of scenario is always a possibility when dealing with texts as old as the Mahabharata.
It seems that the Buddhist authors of the Kalacakra or Wheel of Time borrowed the
Kalki concept and devised the concept of a large region with its own armies which they named
Sambhala. However they kept an idea that stems from a part of northern India.
In the Klacakra [Buddhist] texts Sambhala is no longer a mere villageit is a mighty

kingdom at the centre of a vast empire consisting of ninety-six great lands and more than
a billion villages.
The Indian Klacakra literature gives clear indications of the location of its Sambhala.
Sambhala is north of India, and it is north of the t River, which we may identify with the
Tarim River in Eastern Turkestan.4 Also, a passage dealing with astronomy clearly locates
Sambhala relative to other identifiable countries: Sambhala is on a latitude to the north of
Tibet, Khotan, and China.5 If we combine these two pieces of information, that Sambhala is to
the north of China, and is north of the Tarim River, we see that the Indian Klacakra literature
locates Sambhala in the region north of the Tian Shan.26
Given the above and much more information on the source website, we can conclude
that the inclusion of Sambhala in the Mahabharata text is almost certainly a late intrusion and
that the Mahabharata descriptions will lead us to the correct region. Buddhism is a late
development from long after the Mahabharata and the recording of the yugas and their
related events.
38
The geography places Sambhala to the north of the Taklimanan Desert and even further
north again beyond Tian Shan. The Mahabharata text mentions a sacred stream at the source
location of Kalki. Any stream here would almost certainly be serving the Tarim River which
follows the northern edge of the Taklimanan Desert and has no bearing upon sacred rivers or
streams in India which, while they may rise in the north flow down through India and not into
modern China as does the Tarim.
We now see a little confusion in that the abode of centaurs which we surmise is related
to the source location of Kalki must be depicted as elsewhere, and in fact this is said to be
found at Kinnaur in Himachal Pradesh which is circa 160 miles west of Mount Kailash and is the
traditional home of the Kinnara, who are depicted as akin to centaurs.27 In Hindu mythology,
Kinnara is described as half-man, half-horse. Here is the strange connecting factor, The kinnara
was adopted into Buddhist lore and of course was located at Sambhala. Kinnara then became
half birdin Sambhala of course! The idea spread across South Asia so we are left with the
original at Kinnaur where we find reference to what can only be termed a centaur.
The Vishnudharmottara describes Kinnara as half-man and half-horse28
The Mahabharata Sambhava Parva tells of the founder of the Paurava line, Dushmanta,
who, while hunting a forest with a large entourage of followers including Brahmanas, crossed a
desert and came across a different forest. This one was so beautiful it was like the home of the
celestials. This was a special place where the animals were unafraid of each otherwhere fruits
were always available, where a sacred stream ranthis is a description of paradise indeed.
Here he discovered, among other entities along the banks of the sacred stream, the abode of
the Kinnara along with numerous Brahmanas who were chanting praises to the gods. A home
fit for Kalki in effect. The Kinnara, half horse and half man fit the centaur depiction perfectly.
Crossing a desert to find this place which geographically is indeed beyond the desert
seems correct according to the Mahabharata. This could apply to the Sambhala location
indicated above which would make Kalki a purely Buddhist creation, or indeed to the region of
the Kinnara, the half horse, half man creatures as long accepted in Indian lore. If Dushmantas
hunting was ongoing in the Indus Valley region near Rahim Yar Khan then a Thar Desert
crossing to the north east would bring him and his party directly to the region of Himachal
Pradesh where we find the famed Kinnara, the centaurs.
We read that Kalki will be a Brahmana but are not given a description of him. The
astronomical picture in the Mahabharata indicates that the constellation involved at the end of
the yugas is Sagittarius, known in western astrological descriptions as the centaur. The Book of
Revelation of Saint John of the Bible tells of seven kings who, when evaluated, are no more
than pole stars. After this list is seen a comment about a man on a white horse and similarly
mounted armies who, it is implied, will perform a cleansing act and rid the world of dross. This
is a direct parallel to the Kalki scenario as the precessional position in relation to the pole stars
again indicates Sagittarius. It is notable that the Mahabharata CLXXXIX uses the words King of
39
Kings in reference to Kalki and these identical words are those also utilised by the author of
the Book of Revelations of Saint John in the Bible to describe the character on a white
horseRevelations 19:11-16.
As the Indian works are famously astronomical in nature, and the Biblical parallel uses
Sagittarius in this role with the same astronomical position implied, we accept that Kalki is
indeed Sagittarius. Further indication is seen in the reference to a sacred stream.
Geographically at the location of the Kinnara we are looking at the upper reaches of the
Ganges but astronomically it is the Milky Way which has Sagittarius the centaur situated on its
bank. Sagittarius is seen as the centaur. Hence we conclude that Kalki was to arise from the
banks of the upper reaches of the Ganges in the Himachal Pradesh region.
Mahabharata Sambhava Parva
"And the monarch, [Dushmanta] the course of whose chariot no foe could obstruct, then
entered that asylum which was like unto the region of the celestials, being exceedingly
beautiful all over. And the king saw that it stood on the margin of the sacred stream which was
like the mother of all the living creatures residing in its vicinage. And on its bank sported the
Chakravaka,[identified in Wikipedia as the Ruddy Shelduck] and waves of milkwhite foam. And
there stood also the habitations of Kinnaras..
Hence we see the river with centaurs at its banks, the kinnaras, we also see the ruddy
shelduck to make things appear more wordly.
The ruddy shelduck is a common winter visitor in India. This bird is found in large
wetlands, rivers with mud flats and shingle banks. Found in large congregation on lakes and
reservoirs. It breeds in high altitude lakes and swamps in Jammu & Kashmir. Arrives in north
India by October and departs by April. The genus name Tadorna comes from Celtic roots and
means "pied waterfowl", essentially the same as the English "shelduck".29
We can now conclude that the Mahabharata descriptions of Dushmanta and his
discovery have led us to the correct region. We do not have a village name except that of
Kinnaur but reference on Google Earth to Kinnaur takes us beyond the forest and into the
mountains of the Himalayas so this is too far north. However just a little to the south is a
region that fits the description well and it has a great scattering of villages among the forested
regions and just a little further south is the Ganges, the sacred river. Any stream here would
be a tributary and hence a part of the Ganges. This is north India, the winter home of the ruddy
shelduck and the traditional home of the Kinnara. Hence we have the ducks, the Kinnara or
centaurs and the sacred stream as the Mahabharata specifies. We simply do not have
Sambhala and according to the recorded history, it probably was not in existence at the time
implied by the original Mahabharata narrative but is a much later accretion. Buddha was living
circa 500BC while here we are looking at a calendar that was put together probably circa
3000BC, some 2500 years earlier.
40
Using the Kali date from Aryabhata the finish of Kali is at the month before the onset of
Kalki or Sagittarius. An alternative albeit correct count takes us to the beginning of Kalki which
it appears was the intention. The small overall time difference makes no difference to the
connections to king lists etc and all is still valid and in this interpretation we have the correct
position for Kalki as indicated in the Mahabharata.
This Yuga version finishes a month later than that which complies to Aryabhatas Kali
date and therefore while these values do not detract from the final evaluation the differences
to the earlier analysis are noted. The variation is seen the Yuga lengths which are increased
by:-
Krita 9.6 days
Treta 7.2 days
Dvapara 4.8 days
Kali 2.4 days
This gives revised Yuga dating of:-
Krita Yuga 6680.635616 [14th May 6681BC]
Treta Yuga. 5090.044931
Dvapara Yuga. 3897.101918
Kali Yuga. 3101.806576 [12th March 3102BC]. [The concluding date for this
epoch of Yugas was therefore 2704.158905 BC [3rd November 2705 BC].
Fig. 18 End of Kali at November 3rd 2705 at start of the period of Sagittarius or Kalki correctly
placed at end of Yugas.
41
An overall period of 3976.476711 therefore emerges.

The Kali Yuga commencement date here, where the configuration complies with the
Mahabharata is therefore 12 March 3102BC, 22 days after the calculation by Arybhata.
Hence when the appearances are correct to the Mahabharata visual descriptions there
is no connection to any planetary collection which tends to confirm that this idea of
Aryabhatas is a concept imported from outside early India and probably, as with his planetary
orbits, was derived from Babylonian sources. The long term precessional Mahabharata model
has the astronomical position start of the yugas opposite the start of Kalki and hence this
astrological position of opposition is seen to apply here. What we are not given is the duration
of Kalkis cleaning operations hence there is a little vagueness here. However all the elements
fit except for the duration of Kalki and further evidence will reveal that undoubtedly this short
yuga construct was in use.
Numerically counting in whole years, we see that the overall period of 3976 years / 14
for manus = 284 representing the count of days in the mean month, 28.4. [It is notable that
decimals were developed in Indiaalmost certainly very much earlier than convention
accepts.] 284 / 71 [as per Laws of Manu = 4 indicating the quarters of the month. We shall see
that indeed this 284 value results in an accurate dating for climatic change.
F] Confirmations
This Yuga construct requires further corroboration as it does not conform to the
commonly accepted ideas. In this section we examine the king lists and other factors to
confirm the validity of this short Yuga build. Firstly however, we shall indulge in a little
numerical manipulation. Others have evidently accomplished this so we shall have a play with
numbers as well. The results are intriguing and it is obvious that some circular math is involved
given the numerical connections.
The Mahabharata has the 12000 years x 1000 as a day of Brahma hence as we have
3976 instead of 12000 as the overall period:-
[12000 x 1000 as per MHB] x 3976 = 284 x 168000000 = 14 x 1200000
Or, when simplified we see that [3976 x 12]/284 = 14 x 12 with 14 and 284 obvious
monthly associated [1/12 of the year] values.
28.4 days equates with the mean monthly value as 28 [14 x 2] is the round figure value.
Of course following tradition this needs multiplying by 360 to obtain the earthly values
from the godly. The overall Yuga length here in round figures is 3976 years and 3976
multiplied by 360 and 1000 makes up a day of Brahma. Hence we have 1431360000. If we
double this for the day and night of Brahma we see 2862720000. This value divided by the
1008 utilised by Arybhata results in 2840000 taking us back to a monthly representation and as
there are 14 Manus to the yuga length we see that 3976/14 =284 which as shall be seen will
reveal connections to recorded events including scientifically conformed climate changes.
42
We can add that within the smallest of margins the overall period of the yugas / 71=56
and 25920 x 56 gives the count of days in the same overall yuga period. There is a modicum of
similarity in the way that the values are almost interchangeable between methodologies of
yuga constructs.
Additional Detailed Puranic Version: Srimad Bhagavatam [Bhagavata Purana]
Description: Yugas total 4.32million years [Divya Yuga] Divya Yuga x 71 = Mantvantara = 306.72
million years. Each end of period there is a partial devastation of 1.728 million years which is a
sandhyd
Mantvantara x 14 + 15 sandhyds = 4.32 billion years = Kalpa [Day of Brahma with a night being
the same length] [This description differs from some others in that the kalpa is sometimes
taken to be the day and night inclusively.]
Analysis: Mantvantara x 14 = 429,408,000,000 years. 432,000,000,000 years less

429,408,000,000 years = 2,592,000,000 years = 15 x 172,800,000 years = sandhyd x 1500
Total length life of Brahma = 311.04 trillion years [36000 days + 36000 nights of Brahma]
311.04 trillion years / 6,000,000,000 = 51,840 51,840 / 13.03666632 [the number of 28 day
months in solar year of 365.026657 days] = 3976.410959 = Yugas period. Therefore, the
Puranic interpretation fits the Deluge analysis of the Yugas via the sexagesimal system and by
extension of numerical counts.
A further monthly correlation that fits with the Deluge interpretation:

71/ 60 =1.18333333
28[days in month] x 1.183333333 = 33.1333r x 12 [months in year] = 397.6
=Deluge evaluation /10
It is both impressive and intriguing that the above calculation based upon the yuga
interpretation from the Bhagavata Purana results in the figure 3976.410959 whereas the
calculation utilising Aryabhatas dating was 3976.410958a mere 0.000001 of a year different
or approximately half a minute of time!! So just how coincidental is this? It is well known that
astronomy and math in India took Aryabhatas ideas on board and that the Kali calendar stems
from his statementsso how far did his statements actually spread?
Looking back to the citation from the Laws of Manu verse 79 we see that:- The before-
mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-
one, (constitutes what) is here named the period of a Manu (Manvantara).
Mahabharata does not have multiples of 14 and 71, just the 1000 as seen above so we
shall use the 14 and 71 in different fashion. 3976 / 14 [the count of Manus in the day of
Brahma ] = 284, or put another way, 3976 / the count of Manus in the day of Brahma equates
with the numerical value of the mean month. 284 / 71 = 4 or the number of lunar phases of the
month or of course 284/4 =71. The confirmed interplay here between the unusual 71 and 284
implies that this interpretation ought to be correct.
So let us look to reinforcement of this short Yuga construct.
43
Firstly the Mahabharata War followed by some reasoning relating changes in sacred
regions and then the King Lists; in turn we then turn to the connections to the flood story and
Matsya the fish incarnation of Vishnu and records of climate change fixed by the yuga records.
A short analysis of the flood tale for clarification is seen after these explanations.
The King Lists are made up of counts of generations and so we have to define the
length of a generation. There have been many attempts at this but in fact there are two values
to take into account and their derivation is not only from India. We have to look to the
Saptarisi calendar and the date of the Bharat War as well so a little essential deviation to affirm
these fixed entities is required before an examination of the King Lists. Let us commence with
some accurate dating of the Bharat War, an essential pre-requisite to ascertaining the length of
a generation.
G] The War of the Mahabharata and associated events
The War was an eighteen day event that has been fixed by the discovery of the eclipses
described in the narrative.
The Bharat War is generally seen via astronomical considerations to have been 27 years
before the Kali Yuga or 3129 BC. The war in fact was the following year and the eclipses of
3129BC were the evil portents, the warnings of bad things to come. Hence the period between
the Kali year and the war was 26 years. These eclipses of 3129 have been dated via textual
descriptions and the observations have proved to be accurate. Here we learn that two eclipses
that occurred within 13 days. Dr. S Balakrishna of NASA has arrived at a number of plausible
dates for this war. Ultimately six eclipse pairs from 3129 BC, 2599 BC, 2056 BC, 1853 BC, 1708
BC and 1397 BC emerged as the most plausible candidates from an astronomical viewpoint for
the Mahabharata war year. One of these, that of 3129 BC, is an outstanding candidate as it
also complies with the retrograde movements of Saturn, Jupiter and Venus [a time where they
appear to go backwards in the sky]. This is an unusual situation, three retrograde planets and
two eclipses within 13 days. This was at August 11th and 25th of 3129 BC. As Balakrishna states,
Finally, it is found that two dates suggested by Indian astronomers Aryabhata, Varaha
Mihira are credible dates for Mahabharata war. It would appear that 3129 BC is a first
candidate for Mahabharata war followed by 2559 BCThe first and oldest eclipse pair from
3129 BC is unique. Aryabhata estimated that KaliYuga started in 3102 BC. So does Surya
Siddhanta. These fit the Puranic description that Sri Krishna passed away in 3102 BC, which is
27 years after the war. Our study confirms that KaliYuga could have started in 3102 BC. 30
These eclipses have been checked on Starry Night software and the findings are in
agreement with the Lodestar used by Balakrishna. Balakrisnas investigation clearly showed
that there was a 13 day, 20 hour and 20 minute overall period covering these specific eclipses.
Most importantly and apparently missed by other researchers, on the thirteenth day of the
44
war occurred the episode known as Aryunas Revenge. This involved a solar eclipse purportedly
caused by Krishna. In fact this did occur in the morning/ afternoon precisely as denoted in the
Mahabharata. This is the total solar eclipse of Feb 4th 3128or 3127.90411 BC. This is also
the day of a new moon although it was probably not viewed until evening two days later. The
eclipse is described well in the narrative with the timing being most appropriate with sun fully
reappearing in the afternoon. It is made clear that this was the 13th day of the war, in other
words the battle commenced on 22 January8 days into the new solar year which commenced
at the 14th January. However the day count was from the previous evening hence we are
looking at 8 days into the new solar year from the evening of the 13th January. The full moon
was on the 21st of January, commencing in the very early hours of the morning and disturbed
by penumbral eclipse to herald the war which started later that day. The war extended for 18
days and therefore was complete at the 9th February 3128 two days before the first quarter
moon of the month. The war commenced effectively 5 lunar months [counted from full
moons]after the 25th August [a full moon] 3129BC.
These eclipses fix the date of the war beyond any doubt whatever. They were observed
and accurately, albeit in a dramatically picturesque manner, recorded for posterity in the
Mahabharata. There were 5 lunar months between the portents conclusion and the war,
counting full moon to full moon.
A note here on the month of the eclipse warnings. The Mahabharata Text states that
this was during the month of KARTIKA, which is a lunar month, today denoted by Scorpio.
However one examines this it is seen to be incorrect. However, as with other religious works
while there may be errors in translation of words, numbers are virtually certain to be correct.
We revert back to the astronomy and discover that since the era of 3100 BC there has been a
precessional movement of 26 days. This means that the August dating of the eclipses
transferred to a modern calendar would be 26 days earlier i.e. August 11 moves to July 16 and
August 25th moves 31 July.
Today the solar month of KARTAKA is from mid-June to mid-July. Back in 3100BCthis
would mean June 21th and July 21st plus 26 days which equates with July 17th and August 16th.
Hence the first eclipse at August 11th was in plainly in the month KARTAKA while the second
was 9 days into the following month of Simha. It is plain that the month implied in the
Mahabharata was the solar month of KARTAKA and it was originally this that denoted the
statements regarding the specific month and not the lunar month of KARTIKA.
Calendar info here from Hindu calendar-Wikipedia.
So from this we see that a small error has apparently occurred that is denoted by a
single letter difference in a month name but simultaneously we have been able to confirm the
eclipses denoted initially by the dedicated research of Balakrisnaand indeed the great
accuracy of the recorders of events in ancient India.
However, more information is included here in part as confirmation and in part to
rectify what are undoubtedly errors in information that is widely distributed.
45
There are numerous sources that claim that Krisna died on the 18 Feb 3102 which is
thought by most to be the Kali Yuga start. This is erroneous. Mahabharata makes it plain that
Krisna was pierced by the hunters arrow 36 years after the war. The war occurred in 3128
hence we are looking to 3092 for the departure of Krisna and additionally the sinking of
Dwarka.
In Mahabharata 16:2 we read the following
..."Beholding these signs that indicated the perverse course of Time, and seeing that the
day of the new moon coincided with the thirteenth (and the fourteenth) lunation, Hrishikesa,
summoning the Yadavas, said unto them these words: The fourteenth lunation has been made
the fifteenth by Rahu once more. Such a day had happened at the time of the great battle of
the Bharatas. It has once more appeared, it seems, for our destruction. "The slayer of Keshi,
Janardana, thinking upon the omens that Time showed, understood that the thirty-sixth year
had come, and that what Gandhari, burning with grief on account of the death of her sons, and
deprived of all her kinsmen, had said was about to transpire. The present is exactly similar to
that time when Yudhishthira noted at such awful omens when the two armies had been
arrayed in order of battle
Hence here we see a reference to the pair of eclipses that echo those that warned of
the Kurukshetra War; we see that there are 14 days involved here instead of the 13 seen in the
warning of disaster of the war; these eclipses are confirmed by Starry Night and software; we
also see confirmation of the 36th year. A little later in Mahabharata 16:4 we read of the death
of Krisnaas prophecied during the 36th year after the war. In Mahabharata 16:7 there is an
account of the sinking of Dwarka, no tsunami, no great wave but a simple subsidence of the
land with the people actually walking away as the water covered the land and buildings.
Given that the thrust of the continental movement in this part of the world is
northwards this is no surprise and in fact may be associated with the loss of the Sarasvati
which in part was due to geological upheaval.
Hence it is confirmed by the Mahabharata and confirmatory astronomical investigation
that Krisna departed 10 years after the commencement of the Kali Yuga.
H] Changes to sacred regions
The following statements are part of the key to understanding what has almost
certainly occurred regarding this Yuga mystery. This could only apply to the Yugas as described
here, as indeed also applies to the king lists.
Mahabharata supports the concept of all places being sacred during the Krita Yuga.
During the Treta Yuga, this sacred place element moved to Puskara in the Sarasvati region and
again moved on to Kurukshetra during the Dvapara Yuga. Finally, at the beginning of the Kali
Yuga, the junction of the Yamuna and the Ganga in eastern India became the most sacred
region.31
46
And elaborating a little upon that statement:-
It hath been said that in the SatyaYuga all the tirthas were sacred; in the Treta,
Pushkara alone was such; in the Dwapara, Kurukshetra; and in the Kali-Yuga, the Ganga alone
is sacred. Mahabharata, Vana Parva , section LXXXV
All Tirthas [sacred waters] indicate the whole of the southern Sarasvati river system and
the wet climate in this region [which has now turned to the Thar Desert in Rajastan.
During the end of Treta Yuga the wetness of this region shrunk to a small area
surrounding the Pushkara [Pushkar] Lake.
Note: we are looking here at approximately the same era as the Sahara became
desertified after having plenty of vegetation and during the earlier part of this period
the Sarasvati still maintained itself as the river above all others.
During Dwapara Yuga people who lived in the Sarasvati river basin migrated to
Kurukshetra in Hariyana where Sarasvati and one of its tributaries still flowed.
During Kali Yuga even this northern remnant of Sarasvati in Kurkukshetra region
[Hariyana]n dried up. Dhrisadwati too dried up. Thus in Kali Yuga people depended
solely upon the Ganga River. Hence the migration of people from Sarasvati to Ganga
became fully complete in Kali Yuga.32
These statements assist in confirming the Yuga construction including the Kali as
described here.
The sacred element applied to the Sarasvati during the Treta Yuga can be seen via the
story of the Sarasvati being the only river capable of carrying fire. This was during a period of
severe drought. The narrative can seen at Prabhasa-khanda [33.41,43-45, 47-48] [Skanda
Purana] which relates a story of Agni [fire] [vavgni], its most destructive form, wishing to
partake of a journey from the source of the rivers to the sea. Although occasionally having to
travel undergrounda common situation among smaller streams in dry conditions known as
issues and sinks she [Sarasvati] manages to keep moving all the way to the sea. It is assumed
that most other rivers had virtually dried up at this period or why else extol the virtues of the
Sarasvati so highly?
The story completes at Prabhasa-khanda [34.15-19, 26,27with the following:
Then having offered (vavgni) to the sea, Sarasvati as a river entered the ocean
through Naradesvara. The river, dividing itself into five, flowed into the ocean. She who was
already holy became the holiest, due to her contact with Prabhsa and the ocean. 33
47
The Sarasvati lost much of its water flow between some point prior to 3500 and had
virtually disappeared by 2000BC due, it is thought by some specialists, to a change in monsoon
patterns. Others state that geological movement caused the loss. In reality it seems that a
combination of both these elements was at play. It seems that an earthquake finally killed off
the river as a surface flow and what little was left at the source was diverted via this natural
upheaval to the Ganga. The Ganga took over as the most sacred river with the junction with
the Yamuna as the most sacred of all of these riverine locations. Underground pools and
Pushkara Lake are all that remains of this once very large and revered watercourse, the
Sarasvati.
I] King Lists and generations
Now the King lists. Prof Subhash Kak has analysed these and we can confidently work
the results of his investigation.
The Mahabharata telescopes early genealogical history. [This statement is highly

debatable.] The Puranic king-lists provide useful clues to the sequence of events. Some of the
main events are: Generation 45, Bhagiratha, Ganga changes course; Generation 65, Rama
Dasarathi, Dvapara begins; Generation 94, Mahabharata War. Given that the Mahabharata
War took place several centuries before the Buddha [in fact circa 2500 years!], it is clear that
even if we allocate only 20 years to each generation, the Puranic king-lists reach back into the
early phases of the SS Tradition.34
So how long is a generation?

We have the fixed Saptarisi Calendar start point here of 6676 BC to provide an anchoring
point. This is following the Greek methodology of counting from the start of this calendar for the
king lists.
Generation 65, Rama Dasarathi, Dvapara begins
As the Saptarisi started at an accurate 6675.64383 BC and according to the Yuga

evaluation here the Dvapara Yuga commenced at 3897.147944 we have a span of 2778.49593
years in which to find the 65 generations or kings. But we should remember there is a little
tolerance as the date can mean anytime within the generation span of the final king. This
reflects in the values applied.
6675.64383 less Dvapara Yuga at 3897.147944 = 2778.495886

2778.495886/ 65 = 42.74609055
48
Generation 94, Mahabharata War.
6675.64383 less Mahabarata War fought during 3128 = 3547.64383
3546.75 / 94 = 37.74089181. More accurately the war central day was 3127.915068
giving a value of 37.74179534 but the use of 3128 here is sufficiently close for the purpose, the
result is within 25 years of the generation evaluation seen below and hence is acceptable.
We then look to the Greek version seen above [see the Sapatarisi commentary earlier
and ref. 5.]
One hundred and fifty-three kings of India are reckoned, extending over a period of six
thousand four hundred and fifty-one years and three months.
6451.25 / 153 = 42.16503268
Kak also mentioned the change in course of the Ganga but we cannot comment upon
the date of that event as we have no accurate information regarding the date involved.
There is a further correlation here and that is from Herodotus
Herodotus recorded that he was told by Egyptian sources that a total of 341
generations of kings and priests have passed since the beginning, during which the sun rose
twice where it now sets and set twice where it now rises.35
Herodotus was born around 484 BC and hence we can deduce that he was referring to
the sun setting in Virgo.
49
Fig.19 The sun during Age of Virgo, vernal equinox 13410 BC as described to Herodotus in
Egypt.
Date of info supplied to Herodotus circa 450BC.
Sunrise at vernal equinox was in Pisces and at autumn in Virgo.
Mid-summer one quarter of a precessional cycle earlier the sun was in Virgo-
mid-winter it was in Pisces
Half a precessional cycle earlier, hence 12960 plus 450=13410BC the sun at
vernal equinox was in Virgo while at the autumn equinox it was in Pisces.
This explains the sun riddle. The sun was twice in the constellations it was seen
in at 450-BC between 450 BC and half a precessional cycle earlier.
So we now need to divide the 12960 years of this stated half precessional period
by the 341 generations for a result of 38.0058 years.
The Saptarisi calendar is said to span 71 kings and its length of course is 2700
years. 2700/71 = 38.028.
J] Manu and Matsya relationship to the yugas
One highly respected Indian historical work is the 1951 ten volume epic from Majumdar
and Pusalker The history and culture of the Indian people. [see reference in notes] Here the
reader is informed that that there were 95 generations from the Bharat War to Sraddhadeva
Manu25who is directly associated with the flood or pole star loss and Matsya the Vishnu
50
incarnation. An explanation of this flood tale that complies with the relevant diverse narratives
is seen a little later. Flood date 7100BC, war year 3128, here we can run past the flood date
into the period before the flood as the description is for a connection to Manu and not exactly
the flood date. If we allow 42 x 95 we arrive at 7118 which is less than a generation at this
count into the pre-flood era. This can be seen to be acceptable.
So putting all this together we have generations of
42, 42.16503268, 42.74609055 which gives a mean of 42.30370774
38.028, 38.0058, 37.74089181 resulting in a mean of 37.92489727
The values in reality can be seen as 40 x 1.056 and 36 x 1.056 giving 42.24 and 38.016
as the generation lengths in use. At 42.24 x 95 from the Bharat War at an accurate 3127.90411
we have a date for Sraddhadeva Manu at 7140.7 BC which is quite acceptable as these flood
Manus have long lives and this one was the son of the previous flood Manu.
The fourteen Manus applied to the yugas are THE set of Manus. The applications of
Manus to history and dating of floods uses the same set of characters. This means that the
yugas and the completely separate flood tale sequence should have the same points of time
reference but in fact this is not the case. We simply have the same list that is applied to both
scenarios in entirely separate ways. Confusing? Certainly!
The value 1056 can be seen in use numerous places but perhaps most telling in this
association is that this was the year of the birth of Noah according to Book of Genesis.
42.30370774 less 42.24 = 0.06370774 years or 23.25 days.
38.016 less 37.92489727 = 0.09110273 years or 33.25249645 days
It can be seen that all these generation lists work within the allotted generation values
and counts of those values.
So this links the Yuga set up to the Puranic King lists via the Saptarisi Calendar ensuring
that all is connected. It also goes some way to confirmation of the 6676 date of the Saptarisi
calendar. But there is more to be seen here. Climate change recorded in the Skanda Purana
links perfectly to the short Yuga evaluation.
Here we introduce the names of the 14 Manus applied to the yugas.
1. Svyambhuva Manu
2. Svrocisa Manu
3. Uttama Manu
4. Tmasa Manu
5. Raivata Manu
6. Ckua Manu
7. Vaivasvata Manu [associated with Matsya the fish incarnation of Vishnu and the
flood myth but an association sequentially with the flood sequences here does
not work hence the name alone is applied to the yugas.]
8. Arka-svarnika Manu
9. Daka- svarnika Manu
10. Brahma- svarnika
51
11. Dhamra- svarnika

12. Rudra- svarnika
13. Deva- svarnika
14. Indra- svarnika
15. Bhautya
This list from Danielou p32736
This indeed is confusing as 14 Manus to seven pole stars means two Manus per pole star and
we have not seen evidence to support this idea. Fourteen Manus to the Day of Brahma
indicate 14 to half precession or some 925 years per Manu. Hence the fourteen Manus almost
certainly indicate a half month or 14 days. This was extended for the yugas which emulate the
month. If we assume that it applies to two precessional cycles or 14 pole stars then similar
non-compliance with the yugas will apply as 12000 years cannot apply to the full precession
unless it is 12 that is implied twelve of the cosmic months with a mean value of 2160 years
and as there are 24 of these to two precessional cycles there still is no correct correspondence.
Hence we utilise the Manus as the fourteen divisions of the yugas keeping the monthl;y
association in mind.
K] Climatic change recorded in the yugas
Prabhasa-khanda [13.11, 17, 32, 33] reveals the following vitally important information
regarding a loss of the Suns heat.
The Sun descended at the time of Svrocia Manu.37
This denotes a definitive period as Svrocia was the second Manu of the kalpa or day
of Brahma as seen on the graph below. Prabhasa-khanda (13.5,6) also states that:
While at aka-dvpa, Vivakarma worked on Sun, for hundred years reducing his heat.
The first part, which fell at Prabhsa, took the shape of the land.38
Fig.20 graph showing the climatic blip of circa 6200-6300BC
52
0AD
12 year drought at junction

End of Yugas
of Treta and Devapara

start to Kali Yuga
2705 BC
from Saptarisi 1000BC
38.016 years
94 Kings at
3102 BC
2000BC
yugas.
Svarocisa Manu 6396 BC from Saptarisi
DvaparaYuga
42.24 years
65 Kings at
3000BC
3897 BC
start to
carrying of fire to the sea.

Event of Sarasvati and
'burning',the event of
4000BC
3rd Manu of Day of Brahma

TretaYuga
2nd Manu in Day of
5090 BC
5000BC
Uttama Manu 6112 BC

Brahma
6000BC
well known climatic event

When the sun 'went down'
second Manu. This is the

6681 BC Start of KrtaYuga
during the time of the

7000BC
Svayambhuva Manu
for 100 years
8000BC of 6200BC.
Fig. 21 Graph showing Yugas and some connections
Here is further confirmation of the dating element of the Yuga construct seen here as
Svrocia Manu was the second Manu of the epoch who reigned for 284 years between the
years of 6396 BC and 6112 BC. This occurrence is familiar to climatologists who often refer to
it as the:- well-known 6,2 ka BC (8,2 ka calBP)-cold-event. [see Atlantic (period) Wikipedia]
meaning 6175 BC. [within + /- 30 years. ] The most accurate records of the climate alterations
are probably from Green land where it is thought that the coldest period lasted for 60 years,
interrupted by a milder interval of a few decades. While it took a while to warm again
afterwards the effects would not be as drastic in warmer climes as at Greenland but droughts
occurred for extended periods due to change in monsoon patterns and this affected Africa and
53
possibly India. Note the accuracy of this on the yuga chart Fig.21. There is a window of 284
years only and yet the record is accurate.
This also further confirms the division of the whole by 14 as without the overall 3976
years and 14 Manu division there is no possible way that Svrocia Manu and the climate
change could be brought together in this graph. This climate change was experienced the other
side of 8000 years ago and yet here we have it accurately recorded in an Indian text. Obviously
some very ancient and otherwise scientifically fixed events are recorded in the texts.
Here we have definitive record of the climatic turndown, pole star loss [the flood] and
eclipses, all confirmed via the use of generations of two different lengths as evidently also
used in Greece and Egypt. Yet while these two nations are late in development compared to
India they used the same generation lengths for historical purposes. Here we see that these
values denote a period between the most recent event of the Bharat war [3128 BC] plus by
inference the end of the yuga cycles, and the oldest, the loss of the pole star Tau Hercules at
7100BC, all recorded for posterity within the Indian annals but entirely missed by conventional
research.
Towards the end of Treta and the beginning of Dwapara, a frightful drought occurred,
extending over twelve years, in consequence of what the gods had ordained. [Mahabharata
nti-parvan, chapter 139]
Even now, people cite the ancient historical discourse of Vivmitra in the settlement of
the Cla. At the junction of Tretyuga and Dvparayuga, a twelve-year long drought
occurred. There was no rainfall and Jupiter was retrograde. Moon went south being eclipsed.
Lakes, rivers, wells and springs with no water were not seen due to natures wrath.
[Mahabharata nti-parvan, chapter 141]
New research which reinforces the idea of a 12 year drought of circa 3897BC [5897
years ago] was published in early 2014 and reveals the following.
L] Monsoon weakening
The new data, collected with funding from the Natural Environment Research Council, show a
decreased summer monsoon rainfall at the same time that archaeological records and
radiocarbon dates suggest the beginning of the Indus de-urbanisation. From 6,500 to 5,800
years ago, a deep fresh-water lake existed at Kotla Dahar. The deep lake transformed to a
shallow lake after 5,800 years ago, indicating a weakening of the Indian summer monsoon. But
an abrupt monsoon weakening occurred 4,100 years ago for 200 years and the lake became
ephemeral after this time.39
Given that we have a date from our interpretation of the yugas that complies to within
97 years to the date indicated here, it would appear that we again find quite accurate
54
confirmation of the dating derived from what is commonly assumed to be no more than Indian
myth. The reference here is to the 12 year drought at the juncture of Treta and Dvapara
yugas.
This monsoon change eventually contributed considerably to the loss of the Sarasvati.
The river had ceased to exist above ground except for small streams occasionally visible by
4000 years ago. Its closest sighting to the coast was reportedly 40 days horse ride from the sea
by around 2000BC.
The 12 year drought dating above of 3897BC is close to the desertification of the Sahara
which prior to this era was a reasonably moist region. Changes in climate sufficient for such a
large region to be dramatically altered in rainfall occur not only to climatic interruptions of
short duration as seen above with the 6200BC event but also to alterations in the earths axial
tilt. This tilt creates the seasons on Earth but it varies some 2.275 degrees over the
precessional period. Today it is 23.4 degrees while the change from a moister Sahara began
when the tilt was circa 1/3 of a degree greater. Circa 13000 years ago the Sahara was
comparable in climate terms to todays desert conditions but in between, due to variations in
the tilt of earth, the 23.4 degrees of the modern era was over a degree greater at 24.5 during
the moist era. At some point circa 4200 BC the monsoons started to drift further south than is
the case today and the Sahara began to lose its life giving rainfall. This change in angle also has
associations with the long term [41000 years] of the Milankovitch Cycles that have a large
effect upon Earth climate.
Hence we have a dramatic change in rainfall patterns and this is reflected in the
occurrence of the drought in India. The eventual loss of the Sarasvati was caused by geological
upheaval and a change of monsoon patterns. These events commenced not long after this
drought occurrence as by before 3000 BC the flow had been very greatly reduced and almost
ceased hence in this drought we observe climatic disturbance that while not resulting in
permanent dramatic change for the region in which it occurred, certainly was a precursor of
change further north when the foothills of the Himalayas received less of the monsoon rains
than was formally the case. This is reflected in the statement seen earlier:- During Dwapara
Yuga people who lived in the Sarasvati river basin migrated to Kurukshetra in Hariyana where
Sarasvati and one of its tributaries still flowed.
It is therefore apparent that the structure of the yugas as seen here is supported by the
recording of climatic events fixed within the values of that structure which is itself denoted by
astronomical descriptions in the Mahabharata. The descriptions also allow for lunar numerical
connections within the structure. The analysis is proven via the connections to historical
events and textual records from India, Greece and Egypt. This is seen in the analysis of the
length of a generation which confirms the validity of the use of the factor 1056 in these
calculations.
55
M] Further comments and confirmations.
Unfortunately a great number of the redactors of the texts of over a thousand years
ago clearly missed the original ideas and concepts of the Yugas and the whole idea was
contorted and misplaced. The monthly and hence lunar parallel was ignored with the
exception of a reference to 14 and even that was not consistent. The only Yuga set that works
is that which employs the king lists, the change of sacred regions and the pole star loss or flood
along with, of course, the undeniable climate change of 100 years that is recognised by
climatologists and which was discovered via the analysis of ice cores.
This version is that which was devised to ensure that these events were remembered
and allotted their correct dates. It links the Saptarisi calendar and hence the spring equinox of
6676BC to the Yugas and to the war. It links the pole star loss of 7100BC and hence the story of
Matsya to the Saptarisi calendar and Yugas via the war. This was created by those who were
the historians of the day and its development was close to 3000 BC or the details that link the
events, the war for example, could not have been included. The texts that relate these events
postdate the Kali commencement and it is thought that the narrative of the Mahabharata that
gives the celestial pictures that date the yuga cycle came into being, perhaps in a verbal
dialogue form around 3000BC or perhaps just a little later.
The Mahabharata has the yuga commencement at within two days of the vernal
equinox. Starting with that spring equinox and finishing at autumn the Mahabharata has 12000
[x 1.08] for half precession meaning that Cancer moves around to position of Kalki [Sagittarius]
and vice versa. This is the end of the Day of Braham and he then has a night of the same
duration bringing the cosmos back to the same start configuration. This can be scaled down to
an annual version or even a monthly version from which came the notion of the 14 Manus of
the day of Brahma. We can see the month, year and precession in this illustration and as the
basic value is half precession [12960 years] it follows on continually. The connections here can
also be utilised within the singular year and as with the 3976 year Yuga the finish can be seen
to be associated with Kalki [Sagittarius]. This also clearly shows that again, the dating for
commencement of Yugas is just this side of 7000BC which is common to the Saptarisi calendar
commencement.
56
Commencement of Yuga sequence 6680. 635616BC
Fallen King Fallen King

6500BC
6500 BC
Tau [Hercules] Thuban
Thuban 2,800 BC 2800BC
[Draconis]
Tau (Hercules)
1900BC
1900
1900BC BC
7,600BC
7900BC
7900 BC
Gemini Taurus 100

100BC
BC
Cancer Aries
King that is, the
slain lamb
Leo
Polaris
10500
10500BC
BC Pisces Polaris
[Ursa(Ursa Major)
Minor]
21002,100
AD AD
Virgo 2500AD
2500 AD
Aquarius
Capricorn
Vega (Lyra)
[Lyra]
Libra
12200
12,200 BCBC
Scorpio
Sagittarius Errai
Errai[Cepheus]
(Cephius)
Fallen King
21500BC
21,500 BC4420 AD
13800
13800BC
BC
King to come
Delta [Cygnus] arrives at
Delta Cygni
14200 BC
15100 3920 AD
14200BC 15100BC
BC 19600BC
19600 BC
Fallen King Position at the 12000
1730017300
BC BC years denoted in MHB
Alderamin (Cephus)
18,200[Cepheus]
Alderamin BC
17700 BC end of Alderamin 18200BC 7720 AD
[Cepheus] as Pole Star and Fallen King and vision of Kalki
approximate end of the era of Visual commencement of age of Sagittarius
Sagittarius [Kalki] [Kalki seen as the archer on a white horse or as
the centaur]. This date is implied by the 12000
years Yuga period of the Mahabharata. It is
12000 year[x 1.08 to obtain the correct canonical
half precession value of 12960] prior to or after
the commencement of the Yuga commencement
period, denoted in the Mahabharata via
astronomical observation as 6680. 635616 BC.
Dates here are 6279AD or 19641BC
Fig. 22 Yugas, pole stars and Kalki with reference to the Book of Revelations and fallen kings
with One that is, the slain lamb; and one King to come. [See Revs.17/19/20 in Chapter 11
Deluge: From Genesis to Atlantis for further explanations.]
A further coincidental astronomical correlation can be seen in that the overall period of
days for the yugas is 1452376.307 which divided by the count of years of precession, 25920
results in 56.03303653 or effectively the count of days in two mean monthly values of 28 days.
Revealed here is the fact that the dates of calendar commencement in India are
common to the developments at Merhgarh where people who have been identified via dental
morphology as being originally from Sundaland set up home shortly prior to 7000BC. We have
the date of 7615 seen earlier that predates the developments of Indian astronomy and yet the
vision of the skies gives that date. This must be derived from observations by the folk who
57
arrived at Mergharh replete with sets of measures and math. Measurement and other learning
spread from this region implying it was developed at Sundaland and imported at this early
date. [See Measurements of the Gods and Deluge: From Genesis to Atlantis by current author
with Steve Redman for more reinforcing detail and a history of linear and weight measures
that is surprisingly revealing.]
It is also notable that the kings of the Book of Revelations, the pole stars, commence
their sequence at Kalki or Sagittarius showing a definitive link to Indian concepts. The current
pole star, Polaris, is seen as Jesus and there is one more to come before the sequence
recommences. This all clearly indicates the age and derivation of much of this astronomical
learning, and clearly implicates India as source although it is now clear that the basics for these
developments came from an earlier birthplace-at Sundaland ultimately brought to India by
people flooded out their original homeland by the rising sea at the end of the Ice Age.
The zodiacal diagram seen here [Fig.22] shows the association between the pole stars
and floods, Kalki and the fallen kings including Jesus as seen in the Book of Revelations. Jesus
is depicted as a pole star, the slain lamb. This is appropriate as after all, as with both Dhruva
[awarded pole star position] and Manu [the constellation Hercules containing the pole star in
the Matsya episode] being offspring of Brahma, Jesus was also termed the son of God. India
seems to be the ultimate original source of the material behind the mainstream religions. But
this material has a background in South Malaysia, in a flooded Sundaland.
Date constructs using the 12960 half precessional period implied by the Mahabharata
description [12000 x 1.08] instead of the 3976 years. 6681 less 12000 [literal MHB] to Kalki =
20601 BC [5319 AD] = Mid Capricorn
6681BC less 12960 [half precession] to Kalki = 19641 BC [6279AD] = Kalki start [age of
Sagittarius]. This appears to indicate that the inference is for a long term precessional version
with half of the precessional era being the night of Brahma when the Manus do not appear to
be in evidence. From this it seems that only half the precession is seen as day. Given the
similarity to a monthly or annual version referring to the bright and dark periods that entail
half the month and consequently the same application to the year, this appears to be the case.
58
Fig. 23 Sunrise vernal equinox at start of Kalki 6279AD is virtually identical

to [19641 BC]
Fig. 24 Sunrise vernal equinox at start of Kalki 19641 BC is virtually identical to [6279AD]
Note the proximity of Jupiter in both cases.
If a 12 year orbit for Jupiter was utilised then of course 1000 of these make up the
12000 years of the Mahabharata construct and indeed Jupiter was seen as the most sacred of
planets. This may be because of this 12 connection, months or constellations to the year,
constellations to the month and of course the complete zodiac. Possibly the original idea was
for precession to be 24000 and not 25920, all values associated with 12 then sitting extremely
comfortably together. We cannot make a judgement on this without additional information.
However with precession at the canonical 25920 years [in fact it is nearer to 25800 years] a
division by the Jupiter orbit value gives a count of 2185.015698 orbits at a correct 11.862615
59
years per unit. Arybhata, almost certainly working with Babylonian material, denoted the
Jupiter orbit value at 11.860893289 years.
The next item here is an expansion upon the flood myth for explanatory purposes and
explanation of the pole star connection.
While a connection to the flood tale has been demonstrated, we should view the flood
story as another calendar concept because this is a cyclic situation.
'O king, O foremost of men, there was a powerful and great Rishi of the name of Manu.
He was the son of Vivaswan [the sun]and was equal unto Brahma in glory. And he far excelled
his father and grandfather in strength, in power, in fortune, as also in religious austerities. And
standing on one leg and with uplifted hand, that lord of men did severe penance in the jujube
forest called Visala. And there with head downwards and with steadfast eyes he practised the
rigid and severe penance for ten thousand years.
Mahabharata Varna Parva CLXXXVI
Fig. 25 In the illustration we see Manu alias the constellation Hercules standing on one leg with
head down and raised arms.
Other versions of this part of the story have the occurrence on the bank of the Chirini
River, obviously seen, as was the Nile in Egypt, as the celestial river, the Milky Way. The period
stated in the Mahabharata of 10,000 years is, as is so much else with the applied values, too
great and the correct era is 1000 years. This scenario, the picture of the constellation at the
pole, was also used by Plato in his Atlantis story where he wrote regarding the Pillars of
Hercules. The concentric circles of the canals of Atlantis closely resemble those formed by the
60
movements around the central pole star of Tau Hercules of the other stars in the constellation.
Plato was describing a time and not a place and when this is taken into account his date of
9000 years before his own time is correct because he was looking beyond the Pillars of
Hercules to a period long before but after the previous demise of the pole star Vega. [For
detail see Deluge: From Genesis to Atlantis by current author with Steve Redman].
So what evidence is there that the pole stars were in fact involved with the Yugas?
Firstly it has been shown that the time periods traditionally involved with Yugas and the day
and night of Brahma are so lengthy as to be scrapped, they are effectively meaningless as
indeed is the tiny fraction of a seconds that was calculated but had no practical application
until the modern era of atomic understanding. So we need look again to see what else is
stated. The Mahabharata interpretation, seen a little later, makes it clear that Manu as
described here was performing his penance of the banks of the River Chirini, which is easily
identified as the Milky Way.
(32) The Supreme Lord said [addressing that master of man, Satyavrata]: 'On the
seventh day from today indeed will from then on this threefold creationbe flooded by the
ocean of destruction.
(33) When the three worlds are submerged in the waters of annihilation, you can at
that time count on the appearance of a very big boat by Me sent to you.
(34-35) For that time collect all higher and lower kinds of herbs and seeds and with the
[wisdom of the] seven sages surround yourself with all kinds of beings getting on that huge
boat to travel undaunted the ocean of inundation with no illumination but the effulgence of the
rishis.
(36) Attach with the great serpent [Vsuki] to My horn close to you that boat being
tossed about by the very powerful wind.
(37) I will keep in touch travelling with you for as long as the night of Brahm, my best
one, all together with the sages on the boat in the waters. Srimad Bhagavatam Canto 8
This is also seen in the Satapatha Brahmana 1.8.1:1-1.81:6 where it also states that the
boat landed on a mountain to the north. Some interpretations make a positive identification
of the Himalayas here but that is not strictly correct. If the region was positively seen as the
Himalayas this would have been seen as mount Meru, the symbolic sacred centre of all,
otherwise known as Mount Kailash. A much more appropriate and probable location is given
near the end of this narrative.
Note the use above in the Bhagavatam of the term night of Brahma in association with
the flood of Manu. This is a positive and direct connection between the Yugas and the flood. It
is very clearly stating that they are linked. There is an error in the way the association is made
but the connection is valid and the Genesis version is interesting.
In reality the period between pole stars is a variable period as is clearly apparent in the
diagram relating the yugas and pole stars where the whole zodiac is seen. The canonical value
applied, however, was 3600 years which is the period from the loss of Vega to the gain of Tau
61
Hercules. Hence this value must have been recorded or at least a time span estimated so
lengthy that 3600 years could be applied to it as a value. We are now looking at 11700BC.
The night [or day] of Brahma can be seen to represent the half year, half month or half
precessional cycle as has been revealed. The Biblical version has the flood for a period that is
associated with the lunar year. Noah was associated with the value 1056 as this was his year of
birth and numerically 1056 x 30 results in the value of the perimeter of the square containing
the circle of earth 31680 [in Imperial miles]or in fact a month in terms of the 30 days each at
1056. Noah was in the Ark for a lunar year or a count of 354 days. However, this value was
devised to show a lunar connection, and if we utilise the 360 day year with each day at 1056
the number 380160 appears, familiar from the generation length seen to work earlier.
The flood story has a count of 40 days and nights of rain. This in fact is a reference to
the loss of view of the Pleiades for 20 days either side of the vernal equinox, a situation that
most accurately arose circa 2950BC when the sun and Pleiades rose together. The event here
is for 2300BC when in fact this association was inaccurate to the tune of 9 days; a widely
known tradition30was applied to a specific year and that year was precisely 500 years after the
culmination of Thuban as pole star, the year of its demise as pole star. However given the year
start was with the first new moon after the winter solstice, the description transpires to be an
accurate one for that year for the onset of the rainsto the very day.
Noah in fact was dated to the same era as the flood of Manu as he had to arrive with
his family in time to build up the Middle East and hence his arrival with the onset of Thuban in
3300BC works out fine for this part of the story. The 40 days of rain is a little dressing to the
tale to emphasise the continuation of the pole star observationstheir dating verifies the
connection to the days of rain picture.
At this era for the folk who made the records used in the Bible, the year commenced
with the first new moon after the winter equinox. The flood came 7 days after a warning on
the 12th March therefore the 19th day of March which was the 17th day of the 2nd month of
Noahs 600th year.
Winter solstice 7/8 January 2300BC

[in our calendar]
New moon and beginning of year Jan 31st 2300BC
Beginning of second month [new moon] March 2nd 2300BC
Plus 17 days = 20 days before vernal
equinox = March 19th 2300BC
Vernal equinox = April 8th = 20 days after March 19th
By the first day of the 601st year the flood had stopped. No flood in the 601st year. Noah
stayed on board until the ground had dried however and that meant the 27th day of the second
month. Here the 27th day is a clue as the count after the flood was in 27 day sidereal months.
To make this narrative work the originators utilised the sidereal month to correlate the
62
numerical values. The 27th day of the 2nd month is 354 days from the flood start at 19th March
the previous year. March 19th December 31st = 287 days. Plus 13 days to the New Year at the
new moon plus two counts of 27 = 354 days or a lunar year. This association of Noah or Manu
with the moon complies with the Manu/Brahma association in India with lunar counts rather
well.
The overall flood/creation epoch is 3600+1000 years = 4600 = 165600 days when the
360 day year of day of the gods is applied. The flood year at Noahs 1056 year of birth plus his
600 years at the date of the flood = 1656. At this point the whole flood/ creation element is
supposed to be complete. It was. The flood had been completed by the beginning of the 601st
year as is very clearly seen in Genesis 8:13.
Notable also is the 7 day warning given in the account in the Gilgamesh story. This is
seen in the Indian, Sumerian and Biblical versions. There is commonality across a wide region
regarding the flood tale.
While Noah did not re-create as is the case with Manu, all was supposed to spring
directly from his family hence he would have been effectively recreating the human line.
While Manu is credited with powers of creation only GOD can manage such things in the
Hebrew interpretation of the universe hence Noah was not about to remake all but had to
carry the pairs of animals in his boat and repopulate the Earth. This concept is also hinted at in
one Indian version of the tale. Manu is descended directly from the creator Brahma yet it was
not until the arrival of Jesus in the Hebrew/Christian theology that such a situation was
allowed to be seen, Noah was definitely depicted as a man. However, the tale of the flood
reveals that this was not the case.
The flood concept is spread across far more than India but it spread from an original
source in India. Regarding a watery element in the sky we have Ra in Egypt needing a boat for
transportation, we have Varuna and others in boats in the sky from India and in the Genesis
verses 1:6-8 we find an explanation for this ocean, it is above heaven and heaven is the
firmament which we view as the expanse of the sky.
Returning to the Indian story, Satyavrata [see Bhagavatam extract above] is another
name for Sraddhadeva or Vaivaswata Manu and here we have instructions to Manu from
Vishnu in the form of Matsya the fish. The loss of the pole star heralded the flood on earth
that was the sea level rise after the end of the last Ice Age. This commenced at the time of the
loss of Vega and Canopus and stopped for a short while when Tau Hercules was in place due to
a short turndown in climate with this partially reinforcing the connection between having a
non-flood situation when a pole star was in place and a flood scenario when there was no pole
star. When Tau Hercules [in fact the whole constellation] moved out in the boat towed by
Matsya the fish incarnation of Vishnu according to the myth, the flood recommenced,
confirming the association between flood and loss of pole star.
Looking again to the destruction involved at a pole start loss:-
63
there is the drying up of great oceans, the falling away of mountain peaks, the
deviation of the fixed pole star, the cutting of the wind cords [of the stars], the submergence of
the earth, the retreat of the celestials from their station.
Maitri Upanishad.
While the Sun, which was the centre of the worlds, was whirling around, the Earth with
its oceans, mountains and forests mounted up into the sky, and the whole heavens with the
Moon, planets and stars went downwards, and were tossed together and confused...
... And all creatures also were scattered about with the waters out of the ocean; lofty
hills were shattered to pieces, their summits and roots were torn asunder. The supports of the
pole, all the asterisms, oh best of munis, with their bands and foundations splitting, went
downwards in thousands. The Markandeya Purana
Even from China, here with what appears to be a Biblical connection in name [N Wa or
Noah?] and further similar description of the disaster. Note also that Manu is intimately
involved with creation and of course Manu is the Indian Noah N Wa? However, the Chinese
N Wah is female and life comes from the female of the speciesso at creation we see N Wah
leading operations.
N Wa Makes Men
It is said that there were no men when the sky and the earth were separated. It was N
Wa who made men by moulding yellow clay. The work was so taxing that her strength was not
equal to it. So she dipped a rope into the mud and then lifted it. The mud that dripped from the
rope also became men. Those made by moulding yellow clay were rich and noble, while those
made by lifting the rope were poor and low.
from Tai ping yu lan (Taiping Anthologies for the Emperor)40
The next inclusion has a more familiar idea behind its narrative.
N Wa Mends the Sky

In ancient times, the four corners of the sky collapsed [see Indian version above] and the
world with its nine regions split open. The sky could not cover all the things under it, nor could
the earth carry all the things on it. A great fire raged and would not die out; a fierce flood raced
about and could not be checked. Savage beasts devoured innocent people; vicious birds preyed
on the weak and old. [Memories of volcano and meteors along with sea level rise and perhaps
tsunami all put together with the visual loss of the pole star for the sake of drama.]
Then N Wa melted rocks of five colours and used them to mend the cracks in the sky.
She supported the four corners of the sky with the legs she had cut off from a giant turtle.[
note: this is almost identical to one of the avatars of Vishnu in the Indian Puranic writings.] She
killed the black dragon to save the people of Jizhou(1), and blocked the flood with the ashes of
reeds. Thus the sky was mended, its four corners lifted, the flood tamed, Jizhou pacified, and
harmful birds and beasts killed, and the innocent people were able to live on the square earth
64
under the dome of the sky. It was a time when birds, beasts, insects and snakes no longer used
their claws or teeth or poisonous stings, for they did not want to catch or eat weaker things.
N Wa's deeds benefited the heavens above and the earth below. Her name was
remembered by later generations and her light shone on every creation. Now she was travelling
on a thunder-chariot drawn by a two-winged dragon and two green hornless dragons, with
auspicious objects in her hands and a special mattress underneath, surrounded by golden
clouds, a white dragon leading the way and a flying snake following behind. Floating freely over
the clouds, she took ghosts and gods to the ninth heaven and had an audience with the
Heavenly Emperor at Lin Men, where she rested in peace and dignity under the emperor. She
never boasted of her achievements, nor did she try to win any renown; she wanted to conceal
her virtues, in line with the ways of the universe.
from Huai nan zi (Writings of Prince Huainan)41
While this does not completely gel with the previous versions of the flood/creation
picture, there certainly are commonalities. The pillars of the sky falling and repairs achieved by
the use of a turtle are reminiscent of one Indian narrative. The characters here will be
associated with the northern skies but exactly which constellations have yet to be finally
ascertained. Notable however is the reference to the Heavenly Emperoranother astronomical
figure? The name Lin Wen is not so easy but research reveals that the name Lin which would
be seen as the family name means forest. Be that as it may, there is no doubt that in this flood
tale we are looking at a celestial event and that it was a common story with diverse detailing of
the same occurrence, the loss of the pole star, the central pivot around which all visually
revolved which meant the believed loss/stability of the skies as all was though to revolve
around that position. Note that the reference to a name for the Heavenly Emperor that means
forest is interesting because as shall be revealed, the comet Enke was also believed to be
born in a forest plus we have seen that Kalki was said to have come from a forest village.
Now we return to the tale of Matsya the Fish and Manu.
Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, 'Do thou now
narrate the history of Vaivaswata Manu?
"Markandeya replied, 'O king, O foremost of men, there was a powerful and great Rishi
of the name of Manu. He was the son of Vivaswan and was equal unto Brahma in glory. And he
far excelled his father and grandfather in strength, in power, in fortune, as also in religious
austerities. And standing on one leg and with uplifted hand, that lord of men did severe
penance in the jujube forest called Visala. And there with head downwards and with steadfast
eyes he practised the rigid and severe penance for ten thousand years. And one day, whilst he
was practising austerities there with wet clothes on and matted hair on head, a fish
approaching the banks of the Chirini, addressed him thus 'Worshipful sir, I am a helpless little
fish, I am afraid of the large ones; therefore, do thou, O great devotee, think it worth thy while
to protect me from them; especially as this fixed custom is well established amongst us that the
strong fish always preys upon the weak ones. Therefore do thou think it fit to save me from
being drowned in this sea of terrors! I shall requite thee for thy good offices.' On hearing these
words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish
from the water with his own hands. And the fish which had a body glistening like the rays of the
65
moon when taken out of the water was put back in an earthen water-vessel. And thus reared
that fish O king, grew up in size and Manu tended it carefully like a child. And after a long while,
it became so large in size, that there was no room for it in that vessel. And then seeing Manu
(one day), it again addressed these words to him, 'Worshipful sir, do thou appoint some better
habitation for me.' And then the adorable Manu, the conqueror of hostile cities, took it out of
that vessel and carried it to a large tank and placed it there. And there again the fish grew for
many a long year. And although the tank was two yojanas in length and one yojana in width,
even there, O lotus-eyed son of Kunti and ruler of men, was no room for the fish to play about!
And beholding Manu it said again, 'O pious and adorable father, take me to the Ganga, the
favourite spouse of the Ocean so that I may live there; or do as thou listest. O sinless one, as I
have grown to this great bulk by thy favour I shall do thy bidding cheerfully.' Thus asked the
upright and continent and worshipful Manu took the fish to the river Ganga and he put it into
the river with his own hands. And there, O conqueror of thy enemies, the fish again grew for
some little time and then beholding Manu, it said again, 'O lord, I am unable to move about in
the Ganga on account of my great body; therefore, worshipful sir, do thou please take me
quickly to the sea!' O son of Pritha, Manu then taking it out of the Ganga, carried it to the sea
and consigned it there. And despite its great bulk, Manu transported it easily and its touch and
smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these
words to him with a smile, 'O adorable being, thou hast protected me with special care; do thou
now listen to me as to what thou shouldst do in the fulness of time! O fortunate and worshipful
sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the
purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile
and immobile divisions of the creation, those that have the power of locomotion, and those
that have it not, of all these the terrible doom hath now approached. Thou shall build a strong
massive ark and have it furnished with a long rope. On that must thou ascend, O great Muni,
with the seven Rishis and take with thee all the different seeds which were enumerated by
regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them
therein. And whilst there, O beloved of the Munis, thou shall wait for me, and I shall appear to
thee like a horned animal, and thus, O ascetic, shall thou recognise me! And I shall now depart,
and thou shall act according to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood.' And there was water everywhere and the waters covered the
heaven and the firmament also. And, O bull of Bharata's race, when the world was thus
flooded, none but Manu, the seven Rishis [seven sages] and the fish could be seen... ...I am
Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a
fish, I have saved you from this cataclysm. Manu will create [again] all beings--gods, Asuras
and men, all those divisions of creation which have the power of locomotion and which have it
not. By practicing severe austerities he will acquire this power, and with my blessing, illusion
will have no power over him.
Mahabharata Varna Parva SECTION CLXXXVI
Here we do not see a reference to the night of Brahma but the reality of a flood is
certainly made abundantly evident. However, this was not a flood on earththis was the loss
of the pole star and not only the pole star but the constellation that held that celestial body
because Vaivaswata Manu, alias the constellation Hercules, was to travel in the vessel along
66
with the Rsis otherwise known as the Great Bear, Ursa Major or the Seven Sages. The journey
took a canonical 3600 yearsThe pole star eventually re-emerges in a different guise, the next
one being Thuban in the constellation Draconis. The Seven Sages still circle the northern skies
but revolve around a different star formation.
This next collection of extracs has a familiar feel.
As Dhruva Mahrja, the King's son, kept himself steadily standing on one leg, the
pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat
rocks the boat left and right with his every step.
Srimad Bhagavatam 4.8.79
(18) Maitraya said:- After thus truly being worshipped by means of the fines intelligence
of his good intentions only, the Supreme Lord who is always there in favour of His devotees
spoke to him, after first having congratulated him.
(19) The Supreme Lord said, I know about the determination within your heart oh son
of the king. Since you are sworn to piety, I shall grant you all the fortune, even though it is a
wish difficult to fulfil.
(20-21) Never before my good boy, there was anyone who managed to settle for such a
brightly glowing place known as the planet of Dhruva around which all the other planets and
constellations of stars are circling like a group of tethered bulls does running around a pole[for
crushing grain]. It is the planet which, keeping it to their right, along with the stars, all eth
sages of the forest move circumambulating like Dharma,Agni,Kasyapa and Sukra whose lives
stretch beyond a millennium.
(22) As soon as your father has left for the forest you will be awarded the entire world. It
will be under the pious protection of your rule uninterrupted for 36000 years in full control of
your faculties.
Srimad Bhagavatam 4.9.18-22
The meaning here [v.22]is that when Dhruvas father becomes old then it will be time
for Dhruva to begin his reign. After this regal period [of 36000 years] he was to aim for the
abode of Vishnu where he would remain. The inference of the above is that Dhruva would
remain at the polar location of the star that became known as Dhruvaloka, the pole star, as
during the 36000 year period [in reality 3600 years] neither it nor its holding constellation was
in place. Hercules or Vaivaswata Manu was being transported in the vessel towed by Matsya
along with the Great Bear or the Seven Rsis. He [Dhruva ] would then have control of Earth for
the stated 3600 years after which a different pole star, this time Thuban in Draconis would take
over. His permanent abode would then be that pole position whether a star was in place or
not. From the above, the inference is that Dhruva took over at the commencement of the
mythical celestial flood.
67
Further to this, immediately prior to the flood at the end of the solar year at this period,
at midwinter, we have the sun in the sign of Pisces or perhaps the fish alias Matsya and this
was immediately preceded by Aquarius the water carrier which is precisely what Manu used
initially to save the fishseen in correct sequence in the picturesque skies! This also confirms
that at least part of the zodiac was recognised in the same manner in India at the time when
this narrative was created as it is today across the world.
So we now have Manu, in this case as Hercules along with the seven Risis, travelling in a
vessel across the skies for 3600 years, while the pole position and the world is maintained by
Dhruva. We are not told that this flood has as a cause except via the statement in the Srimad
Bhagavatam Canto 8 verse 37 where it was clearly but erroneously defined as the Night of
Brahma. The occasion was in fact the loss of a pole star and there is no other celestial event
except for the change of constellations along the zodiac that could feasibly warrant this sort of
description. The Night of Brahma is strictly associated with the yugas, being the same length
as the implied day with the two, night and day making the complete day or 1/360 of the year of
which there are 100 in the life of Brahma. As the pole star position with its connection to the
orbiting constellations planets is implicated, the zodiac constellation change is not specifically
involved here but it was that which was thought to be the more important central controlling
element, the axis of the universe was that under discussion.
Hence this exercise doubt has cast onto the validity of the Yuga concept as portrayed by
Aryabhata and indeed the same applies to a number of other interpretations. In fact as the
planetary collection has been seen to be replicated at uneven intervals that do not fit
Aryabhatas yugas it is now clearly seen that the Kali date calculated by Arybhata is absolutely
meaningless. Arybhata utilised a concept almost certainly derived from observation of the
1953 BC conjunction event noted in Babylonia and imposed this upon a year already
established for the Kali Yuga commencement. There is no doubt that in the era of Aryabhata
Indian astronomers were looking towards the Babylonian and Greek works for learning while in
earlier periods this was not the case and indeed it appears certain that Indian astronomy in the
early, pre dynastic Egypt era, led the way.
These ancient descriptions cannot always be taken at face value simply because of the
risk of accretions to the original works which we know has occurred and to the fact that other,
later commentators may well have worked with adulterated versions. Burgess commented
upon greatly simplified values used within the Surya Siddhanta where the original would have
been accurate. Hence it is clear that great care has to be taken when evidencing ancient
writings.
It is hoped that this investigation causes some to look further into these matters as the
historical literature in general cannot be accepted at face value due to the possibility of
adulteration. Even the new versions of the Bible have lost the meaning in many places simply
due to changes in wording and punctuation with a prime example being a flood of fifteen
cubits covering all the high mountains of Earthwhat a nonsensical idea. The correctly
punctuated King James Version merely states that water rose 15 cubits and in fact was
68
referring to the draught and flotation point of the fictional Ark. Mountains being covered by
water had no connection with the 15 cubits.
This ark in fact reflects upon the Satapatha Brahmana comment of the boat of Manu
resting on the mountain to the North. [Interpretations citing the Himavat can be discounted, it
was the northerly direction that was originally noted.] At this early period there was a great
deal of influence across Persia and beyond of Indian culture. This influence was evident in the
region we today term Iraq and to the north of Iraq in Turkey, close to Armenia is found
Uzengili, the site of the real Ark. This is a geological anomaly that very closely resembles a real
ship but what a ship528 feet in length! 300 cubits at 1.76 British feet each and a reed or six
cubits measuring 10.56 feetcomplying with the birthdate of the Biblical Noah. It is located
exactly where the version of the story added to the later versions of the Epic of Gilgamesh
states it is to be found.
The Ark site has been more recently been called Durupinar, after a member of the
Turkish Armed Forces, Captain Ilhan Durupinar, who identified the formation in a Turkish Air
Force aerial photograph, whilst on a NATO mapping mission in 1959. It is located about two
miles north of the Iranian border, 10 miles south-east of Dogubayazit, 18 miles south of
Greater Mount Ararat and has an elevation approximately 6,300 feet above sea level. There is
an old settlement near the site, which has been called Uzengili since the 1950s, but for
thousands of years previously was known as Nisir [Nizir] or Nasar [Nazar], a name that has
links to the story of the Ark, as told in an early Chaldean flood legend and seen later in Tablet
11 of the Epic of Gilgamesh:
141. The ship grounded on the mountain of Nisir.

142. The mountain of Nisir held the ship, it let it not move. 42
Dalley S.1989 Myths from Mesopotamia Oxford. p114 Gilgamesh tablet 11 verse 135.
Dalleys translation here names the mountain as Nimush and Dalley is unable to state where
this was but John Gardner and John Maier 1984. Gilgamesh. Alfred A.Knopf have translated
this as Nizir or Nisir. Nizir is also the translation seen in the version cited by Ignatious Donnelly
back in 1882 in Atlantis The Antedeluvian World.
This region was formerly known as Urartu. The name Mount Ararat is probably derived
from the name of this ancient kingdom of Urartu, as the original Hebrew account states that the Ark
came to rest on the mountains [plural] of rrt where rrt has been translated into Urartu. This name
covers the region where the Ark was located. It does appear highly likely that the inclusion in the
Satapatha Brahmana of the boat resting on the mountain to the north is a reference to this
location. In fact knowledge of this ship had spread to Egypt by the time of Khufu as he
utilised representations of its dimensions in his pyramid and his own funerary vessel. [See
Deluge from Genesis to Atlantis for details.]
So we have revealed the original and correct version of the yugas, their association with
the flood story and the evaluation of that tale that is seen almost copied in the Bible with a
69
highly probability of the correct location of the boat landing place referred to the Satapatha
Brahmana. The generation lengths that have had many guessing are now seen to be quite
accurately devised albeit as there are two values care needs taking in their application. The
evidence has shown that these were utilised across a very wide region and over thousands of
years. We have confirmed the value and start date of the Saptarisi Calendar. The naksatras
have been clarified with the date for their start being clearly seen in the ancient literature.
There is a little more evidence to reveal as yet and this refers to Agastya or the star
Canopus and to Skanda who is described as a comet although the name was and still is applied
to the planet Mars. The explanation for this will be quite clear.
Earlier we saw the validity of the year 6615 as a commencement date for the naksatras.
Here we show further reasoning to reinforce that theory. However we do reveal a little
confusion within the texts.
Here we are looking to the seven Saptarisi division of the first Manvatara or period of
Manu of the yugas. The Manvatara period is 284 years as can be seen in the yuga evaluation
above. Confusion arises in that Jaiminiya Brahmana 2.218-221: informs us that the earliest
listing of these seven rishis reads - Vashista, Bharadvaja, Jamadagni, Gautama, Atri,Visvamitra,
and Agastya
Brihadaranyaka Upanisad 2.2.6 and Gopatha Brhmana 1.2.8 have different versions
while Mahanirvana Tantra, translated by Arthur Avalon, (Sir John Woodroffe) claims that:- .
The seven great Rishi or saptarshi of the first manvantara are Marichi, Atri, Angiras, Pulaha,
Kratu, Pulastya, and Vashishtha.43
According to the Wikipedia article about Pulastya, this rishi had two
sons, Maharshi Agastya and Visravas and yet earlier we saw that Agastya was one of the rishi
of the first Manvantara.
So indeed there is no consensus here but we can be assured that Agastya was accepted
as being of very early origin and is associated with the early period of the yugas.
We have Agastya the sage who travelled to the south of India from the North and we
have the star Canopus, the south polar star, also known as Canopus. One tale has Canopus
being requested at the marriage of Shiva and Parvatti to move southward as the world was
getting imbalanced. If a southern star was visibly to the north then this statement would make
sense in the nature of the texts. Another version has Agastya as a sage being requested to stop
a mountain in the Vindhya Range from growing as it was threatening to block out the sun.
Evidently this is a fiction as Agastya in both cases merely had to ask the mountain to lower
itself and stay low until Agastya returned, which of course he had no intention of doing.
What emerges is that Agastya or Canopus was first seen in the northern region of India
from the location of the Vindhya Range of hills. Canopus would have been seen at this location
[here we use 23.5 degrees as the viewing latitude] according to the astronomy programs about
a degree above the horizon to the south but that degree would visually be reduced to about
half a degree or a sun or moon diameter by the phenomenon we term refraction. The date is
circa 6615BC.
70
So we have a further connection to the same era.

One of these tales involves the marriage of Shiva and Parvati who was his second wife,
a reincarnation of his first wife Sati. This leads us to Skanda.
Here we need cite some verse from the texts.
Note that in the Rig Veda Shiva, Agni [fire] and Rudra are used interchangeably and all
have the same reference. Siva is sometimes viewed as an alternative name for the wife of
Shiva. It is notable that Indian deities frequently have a numbers of alternative names, possibly
having been applied at different historical periods.
Here we examine Mahabarata Varna Parva CCXXIV
"Markandeya continued, 'O lord of men, the beautiful Siva endowed with great virtues and an
unspotted character was the wife of Angiras (one of the seven Rishis). That excellent lady
(Swaha) at first assuming the disguise of Siva, sought the presence of Agni unto whom she said,
'O Agni, I am tortured with love for thee. Do thou think it fit to woo me. And if thou dost not
accede to my request, know that I shall commit self-destruction. I am Siva the wife of Angiras. I
have come here according to the advice of the wives of the other Rishis, who have sent me here
after due deliberation.'
Agni replied, 'How didst thou know that I was tortured with love and how could the others, the
beloved wives of the seven Rishis, of whom thou hast spoken, know this?'
Swaha replied, 'Thou art always a favourite with us, but we are afraid of thee. Now having read
thy mind by well-known signs, they have sent to thy presence. I have come here to gratify my
desire. Be thou quick, O Agni, to encompass the object of thy desire, my sisters-in-law are
awaiting me. I must return soon.'
Markandeya continued, 'Then Agni, filled with great joy and delight, married Swaha in the
guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands. And
then she thought within herself that those who would observe her in that disguise in the forest,
would cast an unmerited slur upon the conduct of those Brahmana ladies in connection with
Agni. Therefore, to prevent this, she should assume the disguise of a bird, and in that state she
should more easily get out of the forest.
Markandeya continued, 'Then assuming the disguise of a winged creature, she went out of the
forest and reached the White Mountain begirt with clumps of heath and other plants and trees,
and guarded by strange seven-headed serpents with poison in their very looks, and abounding
with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and
animals. That excellent lady quickly ascending a peak of those mountains, threw
that semen into a golden lake. And then assuming successively the forms of the wives of the
high-souled seven Rishis, she continued to dally with Agni. But on account of the great ascetic
merit of Arundhati and her devotion to her husband (Vasishtha), she was unable to assume her
form. And, O chief of Kuru's race, the lady Swaha on the first lunar day threw six times into that
lake the semen of Agni. And thrown there, it produced a male child endowed with great power.
71
And from the fact of its being regarded by the Rishis as cast off, the child born therefrom came
to be called by the name of Skanda. And the child had six faces, twelve ears, as many eyes,
hands, and feet, one neck, and one stomach. And it first assumed a form on the second lunar
day, and it grew to the size of a little child on the third. And the limbs of Guha were developed
on the fourth day. And being surrounded by masses of red clouds flashing forth lightning, it
shone like the Sun rising in the midst of a mass of red clouds. And seizing the terrific and
immense bow which was used by the destroyer of the Asura Tripura for the destruction of the
enemies of the gods, that mighty being uttered such a terrible roar that the three worlds with
their mobile and immobile divisions became struck with awe.
And hearing that sound which seemed like the rumbling of a mass of big clouds, the
great Nagas, Chitra and Airavata, were shaken with fear. And seeing them unsteady that lad
shining with sun-like refulgence held them with both his hands. And with a dart in (another)
hand, and with a stout, red-crested, big cock fast secured in another, that long-armed son of
Agni began to sport about making a terrible noise. And holding an excellent conch-shell with
two of his hands, that mighty being began to blow it to the great terror of even the most
powerful creatures. And striking the air with two of his hands, and playing about on the hill-top,
the mighty Mahasena of unrivalled prowess, looked as if he were on the point of devouring the
three worlds, and shone like the bright Sun-god at the moment of his ascension in the heavens.
And that being of wonderful prowess and matchless strength, seated on the top of that hill,
looked on with his numerous faces directed towards the different cardinal points, and observing
various things, he repeated his loud roars. And on hearing those roars various creatures were
prostrate with fear. And frightened and troubled in mind they sought protection. And all those
persons of various orders who then sought the protection of that god are known as his powerful
Brahmana followers. And rising from his seat, that mighty god allayed the fears of all those
people, and then drawing his bow, he discharged his arrows in the direction of the White
Mountain. And with those arrows the hill Krauncha, the son of Himavat, was rent asunder. And
that is the reason why swans and vultures now migrate to the Sumeru mountains. The
Krauncha hill, sorely wounded, fell down uttering fearful groans. And seeing him fallen, the
other hills too began to scream. And that mighty being of unrivalled prowess, hearing the
groans of the afflicted, was not at all moved, but himself uplifting his mace, yelled forth his
war-whoop. And that high-souled being then hurled his mace of great lustre and quickly rent in
twain one of the peaks of the White Mountain. And the White Mountain being thus pierced by
him was greatly afraid of him and dissociating himself from the earth fled with the other
mountains. And the earth was greatly afflicted and bereft of her ornaments on all sides. And in
this distress, she went over to Skanda and once more shone with all her might. And the
mountains too bowed down to Skanda and came back and stuck into the earth. And all
creatures then celebrated the worship of Skanda on the fifth day of the lunar month.
72
Mahabharata Sambhava Parva. LXVI
And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also
called Kartikeya because he was reared by Krittika and others.
Skanda was additionally known as Mahasena
Mahabharata Markandeya-Samasya Parva CCXXV
"Markandeya continued, 'When that powerful, high-souled, and mighty being was born,
various kinds of fearful phenomena occurred. And the nature of males and females, of heat and
cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points
and the firmaments became radiant with light and the earth began to rumble very much. And
the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies
on all sides, began with anxious hearts to restore tranquillity in the universe. And those who
used to live in that Chitraratha forest said, This very miserable condition of ours hath been
brought about by Agni cohabiting with the six wives of the seven Rishis.' Others again who had
seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a
bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard
that the (new born) male child was hers, she went to Skanda and gradually revealed to him the
fact that she was his mother. And those seven Rishis, when they heard that a son of great
power had been born (to them), divorced their six wives with the exception of the adorable
Arundhati, because all the dwellers of that forest protested that those six persons had been
instrumental in bringing forth the child. Swaha too, O king, said again and again to the
seven Rishis, saying, 'Ye ascetics, this child is mine, your wives are not his mother.'
The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis,
followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew
everything as it happened and he was the first to seek the protection of Mahasena. And he
offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to
childhood, such as the natal and other ceremonies, were all performed by the great Muni in
respect of that child. And for the good of the world he promulgated the virtues of the six-faced
Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first
followers of Skanda. And for this reason he became a great favourite of the celestial youth.
That great Muni then informed the seven Rishis, of the transformations of Swaha and told them
that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned
their spouses unconditionally.
Markandeya continued, The celestials having heard of the prowess of Skanda, all said to
Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou
dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering
thee, will himself become the mighty lord of the celestials.' Perplexed in mind, Sakra replied
unto them, 'This child is endowed with great prowess. He can himself destroy the Creator of the
73
Universe, in battle putting forth his might. I venture not, therefore, to do away with him.' To
this the gods replied, 'Thou hast no manliness in thee, in that thou talkest in this manner. Let
the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree
of energy. Let then kill this child.' 'It shall be so.'--the mothers replied. And then they went
away. But on beholding that he was possessed of great might, they became dispirited, and
considering that he was invincible, they sought his protection and said unto him, 'Do thou, O
mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving
thee suck. Lo, the milk oozes from our breasts!' On hearing these words, the mighty Mahasena
became desirous of sucking their breasts and he received them with due respect and acceded to
their request. And that mightiest of mighty creatures then beheld his father Agni come towards
him. And that god, who is the doer of all that is good, was duly honoured by his son, and in
company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady
amongst the Mothers who was born of Anger 1 with a spike in hand kept watch over Skanda
even like a mother guarding her own offspring, and that irascible red-coloured daughter of the
Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother.
And Agni transforming himself into a trader with a goat's mouth and followed by numerous
children began to gratify that child of his with toys in that mountain abode of his."
There are other tales relating to Skanda, mainly demonstrating his abilities in war which
were such that he was indestructible. It is notable that as is the case with Rudra, Skanda had a
diversity of names such as Kartikeya, Kumara and Mahasena but a more extensive list is further
seen in Mahabharata Varna Parva CCXXX
'Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame), Anamaya (Always
hale), Mayuraketu (Peacock-bannered), Dharmatman (The virtuous-souled), Bhutesa (The lord
of all creatures), Mahishardana (The slayer of Mahisha), Kamajit (The subjugator of desires),
Kamada (The fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in speech),
Bhuvaneswara (The lord of the universe), Sisu (The child), Sighra (The quick), Suchi (The pure),
Chanda (The fiery), Diptavarna (The bright-complexioned), Subhanana (Of beautiful face),
Amogha (Incapable of being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The
favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder of the blazing lance),
Prasantatman (Of tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber of
even the wicked), Shashthipriya (True favourite of Shashthi), Pavitra (The holy), Matrivatsala
(The reverencer of his mother), Kanya-bhartri (The protector of virgins), Vibhakta (Diffused over
the universe), Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu (The Lord),
Neta (The leader), Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda),
Suduschara (Difficult of propitiation), Suvrata (Of excellent vows), Lalita (The beautiful),
Valakridanaka-priya (Fond of toys), Khacharin (The ranger of skies), Brahmacharin (The chaste),
Sura (The brave), Saravanodbhava (Born in a forest of heath), Viswamitra priya (The favourite
of Viswamitra), Devasena-priya (The lover of Devasena), Vasudeva-priya (The beloved of
Vasudeva), and Priya-krit (The doer of agreeable things)--these are the divine names of
Kartikeya.
74
This extends to Swaha
Thou art Swaha, thou art Swadha, and thou art the holiest of the holy, and art invoked in hymns
and celebrated as the six-flamed fire. Thou art the year, thou art the six seasons, thou art the
months, the (lunar) half months, the (solar) declinations, and the cardinal points of space. Thou
art lotus-eyed. Thou art possessed of a lily-like face. Thou hast a thousand faces and a thousand
arms. Thou art the ruler of the universe, thou art the great Oblation, and thou art the animating
spirit of all the gods and the Asuras. Thou art the great leader of armies. Thou
art Prachanda (furious), thou art the Lord, and thou art the great master and the conqueror of
thine enemies. Thou art, Sahasrabhu (multiform), Sahasratusti (a thousand times
content), Sahasrabhuk (devourer of everything), and Sahasrapad (of a thousand legs), and thou
art the earth itself. Thou art possessed of infinite forms and thousand heads and great strength.
According to thine own inclinations thou hast appeared as the son of Ganga, Swaha, Mahi, or
Krittika. O six-faced god, thou dost play with the cock and assume different forms according to
thy will. Thou art Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and
Indra, for all time. Thou art mighty, the most eternal of all eternal things, and the lord of all
lords. Thou art the progenitor of Truth, the destroyer of Diti's progeny (Asuras), and the great
conqueror of the enemies of the celestials. Thou art the personation of virtue and being thyself
vast and minute, thou art acquainted with the highest and lowest points of virtuous acts, and the
mysteries of Brahma. O foremost of all gods and high-souled lord of the Universe, this whole
creation is over-spread with thy energy!
Note the diversity of names for the fire god here. Hutasana, Agni, Pavaka, Rudra and
Maheswara, all of which will have a further diversity of titles and all of whom can also be
viewed as manifestations of Shiva.
Mahabarata Varna Parva CCXXX
Markandeya continued, "When Skanda had bestowed these powers, Swaha appeared to him
and said, 'Thou art my natural son,--I desire that thou shalt grant exquisite happiness to me."
"Skanda replied, 'What sort of happiness dost thou wish to enjoy?'"
"Swaha replied, 'O mighty being, I am the favourite daughter of Daksha, by name Swaha; and
from my youthful days I have been in love with Hutasana (the Fire-god); but that god, my son,
does not understand my feelings. I desire to live for ever with him (as his wife).'"
"Skanda replied, 'From this day, lady, all the oblations that men of virtuous character, who
swerve not from the path of virtue, will offer to their gods or ancestors with incantation of
purifying hymns by Brahmanas, shall always be offered (through Agni) coupled with the name
of Swaha, and thus, excellent lady, wilt thou always live associated with Agni, the god of fire.'"
"Markandeya continued, Thus addressed and honoured by Skanda, Swaha was greatly pleased;
and associated with her husband Pavaka (the Fire-god), she honoured him in return.'"
75
"Then Brahma, the lord of all creatures, said to Mahasena, 'Do thou go and visit thy father
Mahadeva, the conqueror of Tripura. Rudra coalescing with Agni (the Fire-god) and Uma with
Swaha have combined to make thee invincible for the well-being of all creatures. And the
semen of the high-souled Rudra cast into the reproductive organ of Uma was thrown back upon
this hill, and hence the twin Mujika and Minjika came into being. A portion of it fell into the
Blood Sea, another portion, into the rays of the sun, another upon the earth and thus was it
distributed in five portions. Learned men ought to remember that these thy various and fierce-
looking followers living on the flesh of animals were produced from the semen'. 'Be it so,' so
saying, the high-souled Mahasena with fatherly love, honoured his father Maheswara."
So we have the marriage of Shiva otherwise seen as Rudra or Agni or any of the other
names ascribed to a fire god. Intriguingly the wives of the seven sages were divorced after the
events described as they had committed adultery with Agni and with these events they took
over the name of Krttikaor so the story informs us
These events, being associated with destruction and power can be seen as definitely
being associated with a comet and from the descriptions, a meteor stream. The birth of
Skanda was seemingly quite an event and given the direct association with the Pleiades and
hence Taurus this is certainly a reference to comet Enke and the Taurid meteor stream. There
are references elsewhere in the narrative relating to his [Skandas]association with the colour
red which is the colour of the planet Mars and Mars is also known in India as Skanda.
Earlier we saw the date of 6615 emerge as the beginning of the naksatras. We have
also commented upon the story that relates a connection to the marriage of Shiva of the
character known as Agastya. Agastya equates with the star Canopus and Canopus was first
seen from the latitude of the Vindhya mountains circa 6615.
Hence we have the naksatras, the marriage of Shiva and the emergence of Skanda all
associated with the first sighting of Canopus in the region of the Vindhya Mountains and this
gives a date of 6615BC for all these diverse events, some accurate and some approximate but
all related according to the records available in the relevant texts. Mars is in the right location
at the same date as the naksatras were correctly positioned and this is not a common
situation. Canopus appeared over the Vindhya Mountains at approximately this date and
legend associates Canopus or Agastya at the Vindhya Mountains with the birth of Skanda, the
appearance of comet Enke.
Given the comet appearance and the first sighting of Canopus there were good reasons
to commence a calendar at that era. Notably the planet Mars was also in attendance at the
time as the illustrations relating to the naksatras commencement indicate. This Mars
association may well be the glue that holds all these events together. The Skanda name being
attached to Mars, the red planet is easy to understand, Mars simply had to be adjacent when
Skanda appeared or the connection would not be made. Mars is seen by many including the
Romans as a god of war but no valid explanation is given by any reference work. Here is seen
what is probably the original idea and the date from which it was ultimately derived. Mars was
associated with a deadly meteor stream and large and frightening comet by the name of
76
Skanda. More popularly the comet became known as Kartikeya meaning son of Krttika but
also Kumaran, Kumara Swami, Subramaniyan and Murugan among other titles.
4]Conclusion
It is now clearly apparent that there are many connections between events and
concepts, that ideas in one region can rarely be studied in exclusivity to others. The narrative
has also shown that India has had a very great influence on the learning of other regions and is
by far the oldest learned nation on this planet. While some remains dating to circa 10,000 BC
have been found where stone has been carefully worked, and other mounds are suspected of
being structures, we have no evidence as compelling as the learning from India which dates to
circa 7000BC or just afterwards. The astronomical observations were accurate and cannot be
misunderstood, the positions indicated are confirmed on modern astronomy computer
programs. Other regions may have made accurate observations but then failed to transfer the
knowledge to later generations except via the use of megaliths which it seems were soon
generally misunderstood. Merhgarh was just beginning very shortly before 7000BC. While it is
understood that the initial kick-start to these developments came from immigrants to
Merhgarh from Sundaland, a small group driven out of their homeland by risings sea levels, it
was in India that the initial knowledge and derived concepts were greatly expanded. It is clear
that very much later, periodically others such as Greece and Babylonia who initially had taken
the Indian knowledge on board overtook India in math and astronomy but as with the initial
source of the learning, Sundaland, they too fell by the wayside in comparison. With India, we
are looking at 9000 years of recorded continuity. That is quite a substantial achievement that
is unrivalled by any other nation or culture on this planet. Any reference to a lost civilisation
that led the world in learning must, by definition, be that which having left its homeland,
arrived at Merhgarh and kick started the developments that ultimately led to the modern
world. While various people have moved huge stones far back in history and set up sight lines
to the sun and moon only the folk at Sundaland developed math. When they arrived at
Merhgarh these folk began building in brick with those bricks having dimensions directly
related to the whole system of measures that dominated the world up to the era of
decimalisation in France a mere couple of centuries ago. The history of these measures, from
the metric conversion in Britain to the beginnings back in Sundaland, is seen in the book
Measurements of the Gods. Indeed, this is the story of the legacy of that lost civilisation, the
learning that emerged at Merhgarh and spread across the world from there.
Nevertheless, it has become obvious that any work using ancient texts needs to
progress very carefully with deeper investigation than would be the case in more modern
historical research. It has been seen that numerical elements and astronomy are of utmost
importance although in the past they have been generally ignored. Of course, adding to the
problems, in most religious works there is a great deal of allegory to be unravelled before the
77
real objective is understood. Not an easy task and one where the investigator has to
occasionally return to amend his /her own work. This is all part of the fun but the satisfaction
obtained when it is clear that the evaluation is correct makes the effort worthwhile.
78
Notes
1] Kak S. 2003 Babylonian and Indian Astronomy: Early Connections
http://arxiv.org/abs/physics/0301078 p6
2] Frawley David. 1991,2012 ed. Gods Sages and Kings. Lotus Press. 342
3]Kak S.2003. op cit http://subhashkak.voiceofdharma.com/
4] Frawley David. 1991,2012 ed. Op cit p53
5]Pliny the Elder, The Natural History (eds. John Bostock, M.D., F.R.S., H.T. Riley, Esq., B.A.)
Chap 21 V 8
6]Subhash Kak http://www.ece.lsu.edu/kak/MahabharataII.pdf
7] Walter Eugene Clark [Trans.] 1930 The Aryabhatiya of Aryabhata Kessinger Legacy Reprints
8] Ibid. Chapter3 verse 8
9] Richard L. Thompson, in Mysteries of the Sacred Universe,Govardhan Hill
10]Sharma PD, 2004,Indian Astronomy, Global Vision Publishing House Delhi India P82
11] https://en.wikipedia.org/wiki/Kidinnu
12] J. The Egyptian Origins of Planetary Hypsomata Discussions in Egyptology 64 [2006-
2009]see:-
http://www.academia.edu/418596/The_Egyptian_Origins_of_Planetary_Hypsomata
13] Walter Eugene Clark op cit. Chapter 3 verse 10
14] ibid Chapter 1 verse 1
16] ibid Chapter3 verse7
19] Budge W.E.A. (trans.) 1899, 1989 rep. The Book of the Dead. Arkana.
20] Bhler G. (trans.) 1886. The Laws of Manu. Sacred Texts CD
21] ibid
22] ibid
23] Pargiter F. Eden [Trans.], 1981. The Markandeya Purana, Varanasi: Indological Book
House.
24] Burgess E.1858. The Surya Siddhanta Textbook of Indian Astronomy. Journal of the
American Oriental Society: Sixth Volume. Messenger Edition Chapter 1 verse 12
25] http://www.indianetzone.com/35/sambhala birthplace sage kalki.htm
26] http://www.thlib.org/encyclopedias/literary/genres/genres-book.php#!book=/studies-in-
genres/b29/dn2/
27] https://en.wikipedia.org/wiki/Kinnara_Kingdom
28] https://en.wikipedia.org/wiki/Kinnara
29] Kear, Janet (2005). Ducks, Geese, and Swans. Oxford University Press. p. 420. ISBN 0-19-
861008-4
30] ] Balakrishna S. 2003 NASA. Two Eclipses in thirteen days prior to the Mahabharata War.
Indic Studies Foundation.http://www.indicethos.org/Astronomy/GreatBharatawar.html
79
31] Kak S. 2003. The Mahabharata and the Sindhu-Sarasvati Tradition

http://subhashkak.voiceofdharma.com/
32] Adapted from :-Syram Iyer
http://www.facebook.com/182221931869540/posts/361525157272549
33] Published in Ind. J. of History of Science, 39,1, (2004) pp.11-49. INSA, N.Delhi R. N. Iyengar,
Professor Indian Institute of Science Bangalore, 2004, Profile of a Natural Disaster in Ancient
Sanskrit Literature. All material from Prabhsa-khada from this source
34] Kak S. 2003. The Mahabharata and the Sindhu-Sarasvati Tradition
http://subhashkak.voiceofdharma.com/
35] G.Rawlinson [Trans.] 1996. Herodotus: Histories .Wordsworth Classics. Book 2 v 142
36] Danilou A.1985 The Myths and Gods of India. Inner Traditions International. p327
37] R. N. Iyengar op cit
38] ibid
39] University of Cambridge. Drought coincided with the decline of Indus Civilisation. Past
Horizons.February26th2014.From:-
http://www.pasthorizonspr.com/index.php/archives/02/2014/drought-coincided-with-decline-
of-indus-civilisation
40] www.chinavista.com/experience/story/story2.html
41] ibid
42] Dalley S.1989 Myths from Mesopotamia Oxford. p114 Gilgamesh tablet 11 verse 135.
Dalleys translation here names the mountain as Nimush and Dalley is unable to state where
this was but John Gardner and John Maier 1984. Gilgamesh. Alfred A.Knopf have translated
this as Nizir or Nisir. Nizir is also the translation seen in the version cited by Ignatious Donnelly
in 1882 in Atlantis The Antedeluvian World.
43] http://www.sacred-texts.com/tantra/maha/maha00.htm
Most of the Indian texts are to be found at Sacred Texts.com
The astronomy programs Starry Night, Skymap 3.1 and Skymap Pro 11 have been utilised in
the assessment of the evidence. Google Earth has also played a very useful role.
Harry Sivertsen 21/08/15
80
81

2ancient Indian Calendars

Transféré par

Informations du document

Titre original

Copyright

Formats disponibles

Partager ce document

Partager ou intégrer le document

Options de partage

Avez-vous trouvé ce document utile ?

Ce contenu est-il inapproprié ?

Droits d'auteur :

Formats disponibles

2ancient Indian Calendars

Transféré par

Droits d'auteur :

Formats disponibles

Ancient Indian Calendars

Ancient Indian Calendars:

This account is a dramatically revised, corrected and expanded version of previous

41 Arietis Aries Hamal

The Mahabharata states the following.

Mahabharata Vana Parva section CLXXXVII

Mahabharata Santi Parva SECTION CCCXLI

Aryabhatiya Chap3 verse 11:-

Fig. 12 General view of conjunction 1953 BC

Aryabhatiya Chap3 verse 10:-

Firstly Aryabhatas description of the Yugas and associated matters.

Aryabhatiya Chap1 verse 1[extract]:-

Aryabhatiya Chap3 verse 1:-

Aryabhatiya Chap3 verse 7:-

Aryabhatiya Chap3 verse 8:-

Aryabhatiya Chap1 verse 3:-

Noting Chap.3 verses 7 & 8 above we calculate that:-

D] Other yuga ideas

100 atoms [truti] = 1 speck [tatpara]

Mahabharata Santi Parva SECTION CCCXLI

E] The real yuga values and dates

Mahabharata Vana Parva SECTION CLXXXIX

Vishnu Purana IV.24

[4/10 of 3976.410958] = Krita Yuga = 1590.5643832

In the Klacakra [Buddhist] texts Sambhala is no longer a mere villageit is a mighty

The Vishnudharmottara describes Kinnara as half-man and half-horse28

An overall period of 3976.476711 therefore emerges.

Additional Detailed Puranic Version: Srimad Bhagavatam [Bhagavata Purana]

Analysis: Mantvantara x 14 = 429,408,000,000 years. 432,000,000,000 years less

A further monthly correlation that fits with the Deluge interpretation:

G] The War of the Mahabharata and associated events

H] Changes to sacred regions

And elaborating a little upon that statement:-

I] King Lists and generations

The Mahabharata telescopes early genealogical history. [This statement is highly

So how long is a generation?

Generation 65, Rama Dasarathi, Dvapara begins

As the Saptarisi started at an accurate 6675.64383 BC and according to the Yuga

6675.64383 less Dvapara Yuga at 3897.147944 = 2778.495886

Generation 94, Mahabharata War.

6675.64383 less Mahabarata War fought during 3128 = 3547.64383

6451.25 / 153 = 42.16503268

J] Manu and Matsya relationship to the yugas

11. Dhamra- svarnika

K] Climatic change recorded in the yugas

Fig.20 graph showing the climatic blip of circa 6200-6300BC

12 year drought at junction

of Treta and Devapara

carrying of fire to the sea.

3rd Manu of Day of Brahma

Uttama Manu 6112 BC

well known climatic event

second Manu. This is the

during the time of the

for 100 years

Fig. 21 Graph showing Yugas and some connections

M] Further comments and confirmations.

Commencement of Yuga sequence 6680. 635616BC

Fallen King Fallen King

Gemini Taurus 100

Fig. 23 Sunrise vernal equinox at start of Kalki 6279AD is virtually identical

Winter solstice 7/8 January 2300BC

Looking again to the destruction involved at a pole start loss:-