In the early 1500s, Nicolas Copernicus discovered that the Earth revolves around the sun.
Copernicus was a Catholic Church official, as well as a scientist. He felt the discovery to be holy, showing that God had created human beings to His great glory, able to use divinely-given abilities to see His patterns and purposes — the soul of the universe.
To Copernicus, and people for thousands of years before him, the world and all creation were part of a holy and mystical oneness.
It took a long time for Copernicus' heliocentric idea to become commonly accepted, even by the scientists of his day.
Once his idea was accepted, though, human minds and the world's soul began to separate.
Except for mystics, people forgot that sense of oneness. As humans began to make more and more discoveries, we began to feel more and more like the center of the universe.
By the 1700 and 1800s, when human reason was almost enshrined as a god, we had lost the sense that our discoveries were a part of a divine plan, and we felt that our minds and abilities were the apex of creation.
We were the supreme subjects, observing and acting upon objects (meaning everything else in the universe). Even God became completely Other, a transcendent force or being to which believers related, but not something that was simply present in all existence.
The first half of the 20th century, with its wars, atomic holocaust and destruction of millions of innocent people, made us feel even more alone. "Meaning" itself seemed a meaningless term. In terms of our world view — our universe view — we modern and post-modern folk have been strangers in a strange cosmos.
Now, a respected scholar is telling us our alienation is of our own creation, and that the universe actually does have meaning.
Richard Tarnas, a cultural historian best known for his book "The Passion of the Western Mind," argues persuasively that the old idea of the universe having a soul is true. We (and everything else) are a part of it, just as the ancients knew.
In his new book "Cosmos and Psyche," Tarnas makes a detailed argument for astrology as a tool for understanding the interdependence of our world and the rest of the universe.
Yes! Astrology.
Not sun signs or newspaper horoscopes, but astrology of the very old school, harking back to the Babylonians and Egyptians. This scholar of excellent repute is risking his reputation on the radical argument that a complex practice of astrology can be our key to re-finding meaning and holiness/wholeness in all that is.
Atheist humanists, devout believers and all sorts of people in between, are apt to be skeptical upon first hearing of Tarnas' approach
But there is a lot at stake here; the reclaiming of holy inter-connectedness itself. Can we do less than approach this scholar's work with an open mind?
Let us read "Cosmos and Psyche" and listen to Tarnas speak. Let us remember that the ho-hum idea that our earth circles the sun was once considered stupid, not worth even arguing about.
It is possible that we are approaching a great turning point in our understanding of ourselves, the rest of earthly creation, the universe and the Holy.
It is possible that the mystics have always been right: All is one, and we can find fulfilling, responsible spirituality in our sense of connectedness.
Saturday, March 31, 2007
Friday, March 30, 2007
How to Be a Great Astrologer:
Book Review
The Planetary Aspects Explained by James Braha
I openly admire astrologer James Braha. Having studied astrology since I was eight years old, I have read several hundred astrology books over these last decades and when you do this, certain things emerge. Some books stand out, and in some cases it's the writer that captures your attention, for good or ill.
I like a variety of astrologer authors for a variety of reasons. I like some writers because they are concise to the point of cutting. Others are funny. Others impress with the sheer breadth of their knowledge, others with their humility, but with all this, I consider James Braha to be in his own class. And the thing that kills me is I am pretty sure a lot of western astrologers are unfamiliar with his books.
They are unfamiliar because Braha identifies himself as a Hindu or Vedic astrologer and I think that might turn the average western astrologer towards another book on the shelf, which is too bad, because odds are it's going to be inferior.
The other problem with these books getting out is the way they're titled. James Braha is not a flashy person. He is not going to write How to Spot A Bastard By His Sun Sign! My impression is that he is a subtle, spiritual man in service. The kind of person who would lay his book on a bench and hope it found its audience.
This is not obvious by the book cover. Take his most excellent offering, How To Be A Great Astrologer. If you see this book on the shelf, what do you think it is? Would it occur to you that it is one of the best books on astrological aspects on the market? Probably not. Would you think that he thinks he is a great astrologer and you should be too? Maybe.
But if read Braha's stuff you'll find this is not what he is up to. He is trying to help astrologers. He writes in total service to astrologers and to astrology and humanity in general.
What he wants is for astrologers to be great! And reading him, it's quickly apparent he means to serve and assist by offering the very best information he has, and the way he does this is magical. Braha has one of those kinds of pens; reading one of his books is like getting a massage! When you put the thing down, you just want to go around again. You want to reschedule. You want to read another book!
Remember, he's a Hindu astrologer, which gives a nuance to his writing. His perspective, while completely accessible to the Western astrologer, does have an exotic but very pleasant flavor. But overwhelmingly it is the heart of the man, and the care he takes with his work, that comes through.
So if you want good, concise information on the aspects (Western astrology) delivered in a way that is simultaneously ethereal and grounded, check out How To Be A Great Astrologer: The Planetary Aspect Explained by James Braha. I don't think you'll be disappointed.
The Planetary Aspects Explained by James Braha
I openly admire astrologer James Braha. Having studied astrology since I was eight years old, I have read several hundred astrology books over these last decades and when you do this, certain things emerge. Some books stand out, and in some cases it's the writer that captures your attention, for good or ill.
I like a variety of astrologer authors for a variety of reasons. I like some writers because they are concise to the point of cutting. Others are funny. Others impress with the sheer breadth of their knowledge, others with their humility, but with all this, I consider James Braha to be in his own class. And the thing that kills me is I am pretty sure a lot of western astrologers are unfamiliar with his books.
They are unfamiliar because Braha identifies himself as a Hindu or Vedic astrologer and I think that might turn the average western astrologer towards another book on the shelf, which is too bad, because odds are it's going to be inferior.
The other problem with these books getting out is the way they're titled. James Braha is not a flashy person. He is not going to write How to Spot A Bastard By His Sun Sign! My impression is that he is a subtle, spiritual man in service. The kind of person who would lay his book on a bench and hope it found its audience.
This is not obvious by the book cover. Take his most excellent offering, How To Be A Great Astrologer. If you see this book on the shelf, what do you think it is? Would it occur to you that it is one of the best books on astrological aspects on the market? Probably not. Would you think that he thinks he is a great astrologer and you should be too? Maybe.
But if read Braha's stuff you'll find this is not what he is up to. He is trying to help astrologers. He writes in total service to astrologers and to astrology and humanity in general.
What he wants is for astrologers to be great! And reading him, it's quickly apparent he means to serve and assist by offering the very best information he has, and the way he does this is magical. Braha has one of those kinds of pens; reading one of his books is like getting a massage! When you put the thing down, you just want to go around again. You want to reschedule. You want to read another book!
Remember, he's a Hindu astrologer, which gives a nuance to his writing. His perspective, while completely accessible to the Western astrologer, does have an exotic but very pleasant flavor. But overwhelmingly it is the heart of the man, and the care he takes with his work, that comes through.
So if you want good, concise information on the aspects (Western astrology) delivered in a way that is simultaneously ethereal and grounded, check out How To Be A Great Astrologer: The Planetary Aspect Explained by James Braha. I don't think you'll be disappointed.
Wednesday, March 28, 2007
RUDRAKSHA
In sanskrit, the word Rudraksha consists with words of 'RUDRA' and 'AKSHA'
in which Rudra denotes to Lord Shiva and aksha refers to tear. It is believed that when Lord Shiva was in his deep meditation, a drop of tear fell of his eye which grew into the devine fruit, that is Rudraksha. It is also said that one who wear this devine fruit achieves eternal blessing and is deemed closest to Lord Shiva himself. Rudraksha is mainly found in Nepal and Java Sumatra Island, and found one face(Mukhi) to fourteen face and an unique kind is called GAURI SHANKAR.
in which Rudra denotes to Lord Shiva and aksha refers to tear. It is believed that when Lord Shiva was in his deep meditation, a drop of tear fell of his eye which grew into the devine fruit, that is Rudraksha. It is also said that one who wear this devine fruit achieves eternal blessing and is deemed closest to Lord Shiva himself. Rudraksha is mainly found in Nepal and Java Sumatra Island, and found one face(Mukhi) to fourteen face and an unique kind is called GAURI SHANKAR.
One MuKhi
Sun or Surya the center of the Solar system around which all the planets revolve represents one mukhi. It controls the maleficeffects of Sun and cure diseases of the right eye, head, ear, bowel and bones. Psychologically the confidence, charisma, leadership qualities and prosperity of the person increase as the Sun is pleased with the wearer.The most sought after Rudraksh. These are extremely rare and are one of the most costly Rudraksh beads. A one mukhi Rudraksh can bring you immense power, wealth, luxuries, fame, massive confidence boost and spiritual enrichment. This bead often carries an auspicious sign of signifying a connection with Lord Shiva. This is the best among all other Rudraksh seed. This is the mother of all other forms of Rudraksh. These gives all the worldly pleasures and then helps one attain perfection in after life. It is said that where one faced Rudraksh is worshipped, that place is always full of riches and goddess Lakshmi has special grace on such places. This is the symbol of lord Rudra. It bestows all prosperity on the devotees. Such a Rudraksh is obtained by the grace of Lord Rudra only.Represents Lord Shiva and its possessor is blessed with divine powers of Lord Shiva. The possessor of this rare Rudraksh is blessed with unexpected wealth, and all his desires are fulfilled. It is capable to cure the chronic asthma and TB.
THE MANTRA FOR WEARING ONE FACED RUDRAKSH
OM RUDRA EK VAKTRASYA OM HREEM NAMAH
THE MANTRA FOR WEARING ONE FACED RUDRAKSH
OM RUDRA EK VAKTRASYA OM HREEM NAMAH
Tuesday, March 27, 2007
Mahamritunjaya Mantra
OM SUCHIRMARKAIR BRIHASPATIM ADHVARESHU NAMASYATAH
(21 Times)
We pray to Brihaspati (the Lord of this Universe and teacher of Vedic Knowledge), whose wishes are sacred,
for good thoughts
VYAM VASHISHTHAYA NAMAH
(21 Times)
This is the prayer to Maharishi Vashistha (whose Holy Spirit is Total and Universal).
The initiated should practice the Pranayama ten times with the Beejakshara Mantra "OM HOUM JUM SAH". Others can skip this and go to the Maha-mantra directly.
This is to be followed by the Dhyana Mantra (Meditation) of Sri Tryambakeswara (One of the twelve Jyotirlinga) and then meditate on Sri Tryambakeshwara (Lord Shiva) and Sri Amriteshwari (Gouri or Parvati Shakti) with the relevant beejakshara and Rudra Pooja. Meditate for at least 15 Minutes before starting the Japa (Recitation of Mantra).
Then repeat the following Mahamritunjaya mantra 108 times or multiples of this number. The Mahamritunjaya Mantra reads:
OM
TRYAMBAKKAM YAJAMAHE SUGANDHIM
PUSTIVARDHANAM URVAROOKAMEVA BANDANAAN
MRITYORMOKSHEEYA MAAMRITAAT.
Mantra Meaning:-
TRYAMBAKKAM
Refers to the Three eyes of Lord Shiva. 'Trya' means 'Three' and Ambakam' means eyes. These three eyes or sources of enlightenment are the Trimurti or three primary deities, namely Brahma, Vishnu and Shiva and the three 'AMBA' (also meaning Mother or Shakti' are Saraswati, Lakshmi and Gouri. Thus in this word, we are referring to God as Omniscient (Brahma), Omnipresent (Vishnu) and Omnipotent (Shiva).
YAJAMAHE
Means, "We sing to praise".
SUGANDHIM
Refers to His fragrance (of knowledge, presence and strength i.e. three aspects).
PUSTIVARDHANAM
Pooshan refers to Him Brahma Creator.
URVAAROKAMEVA
'URVA' means "VISHAL" or big and powerful . 'AAROOKAM' means 'Disease'. Thus URVAROOKA means deadly and overpowering diseases.
BANDANAAM
Means bound down.
MRITYORMOOKSHEYA
Means to deliver us from death (both premature deaths in this Physical world and from the never-ending cycle of deaths due to re-birth) for the sake of Mokshya (Nirvana or final release from re-birth).
MAAMRITAAT
Means 'please give me some Amritam(life rejuvenating nectar).
Saturday, March 24, 2007
Nepali System Of Prediction
According to Nepali Jyotish if Any Evil Planet is in Lagna fall down from hight in childhood.Again Rahu & sun fatal to father, with mars fatal to mother, Saturn & Venus fatal to uncle. Sun & Moon suffers from spouse.If any Evil Planets is in 2nd & 6th house, he will die in foreign land. If Sun is in 2nd house snake bite & Saturn dog bite.Generally in astrology, 3rd house represent brothers & sister, but Chahake Jyotish counts 8th house for sister. If Rahu is in 8t house, his/her sister will be widow in short period of marriage.Again any Evil planet is Exalted on 8th house & aspects another malefic planets, he/she should take responsibilities of unmarried sister or due to their widowhood. Again in astrology, 5th house represent son & daughter. But in Chahake Jyotish 11th house for daughter. If there is any evil planets he/she will suffer from them. Saturn causes disabled, Rahu widowhood & mars sperate from husband.According to Chahake Jyotish to know which direction he/she will get married, add birth Tithi day, Nekchetra & divide it by 9, is reminder is 1-east, 2-south, 3-west 4-north, 5-agneya, 6-nairetya, 7-vayavya & 8-ishan and reminder is-0 own place.If Saturn Rahu or Ketu is 7th from Sun, he/she will get marred with older person.Again we can know the family member of his/her spouse, by adding Lagna & 3rd house, if Saturn, Rahu or Ketu aspects, take half of above number & if sun or mars subtrat-1.Again to know where persons lives, if 4th house is moveable sign near a main road, dual sign by crossing two roads. To know which direction is main Entrance of house, add Lagna & 9th house. Is the number is greater than 12, deduct 12 & reminder will do 1-Aries East face, 2- Taurus south face, 3-gemini west face & so on.If sun & Rahu is in 2nd imprisonment. If 6th house is dual sign, there is the witch right direction of his/her place. Again if the lord of kendra is in 6th or 12th, witch is left direction from his/her place.Is Rahu is which in 6th house danger from wild animals.If Saturn or sun in 8th danger from water. Again if the lord of 8th is with saturn die through drowning. If Rahu die on accident, Venus falling from height.If Venus or Moon is in 8th lose daughter.In transit if Rahu or Ketu passes by 4th or 10 house he/she will separate from parents. Again Saturn passes from 5th fatal to father. If any evil planets passes from 6th or 12 court case, If Ketu passes from 6th house persons meet accident & will hospitalize.Rahu passes from 6th will be fatal to mother. If Jupiter passes from 7th house, person will sell his property & face government case. Saturn passed from 7th his partner will deceive. If Rahu & Ketu is in kendra there is evil spirit in his/her house.
Friday, March 23, 2007
Vedanga Jyotisha and Vedic Calendar
Pramodavardhana Kaundinnyayana
Svaddhyayashala, 168, Shivabhaktamarga,
Lazimpat, Kathmandu, Nepal.Ph. 4433327,
E-mail: - svadhyaya@hotmail.com
Followers of the Vedas are now a days called Hindus. The Vedas are the main scriptures of the Hindus. According to Mimamsa-shastra, Vedas are the scriptures of non-human origin1. Mimamsa says that the Vedas are the only source of the knowledge of Dharma2. Vedic sages created the books of Vedangas to clarify the meaning of the Vedas3. Vedangas also help to preserve the Vedas in their own nature. Vedangas were created with the materials collected from the Vedas. We should, therefore, try to interpret them in the context of the Vedic tradition. Vedangas include Shiksha (Phonetics), Kalpa (scripture of ceremonials and rituals), Vyakarana (Grammar), Nirukta (Etymology), Chhanda (Prosody) and Jyotisha (Astronomy). As the sages meant these disciplines for the correct interpretation of the Vedas, one should understand the Vedas by the means of the six disciplines of Vedic studies. Vedanga Jyotisha clarifies the time aspects of the Vedic rituals. The treatise, Yajusha Vedanga Jyotisha consists of 44 stanzas. Eastern and western scholars suppose that the treatise was written some 3400 years ago. The treatise was in vogue in Vedic tradition until recently. But some astronomers are ill informed that Vedanga Jyotish is primitive and unscientific. But the fact is just the opposite. In Vedic tradition, Vedanga Jyotisha of Lagadha is the most ancient scripture for the determination of 'Kala' (time). A few commentaries are now available on it. One of them written by Somakara is known to be quite ancient. Shankar Balakrishna Dikshit said that Somakara's Bhasya was not mentioned in any other works in Sanskrit lierature4. But it was mentioned in Vishnubhatta's Purusharthachintamani. In the modern age different scholars have tried to analyse the Vedanga Jyotisha. A. Weber, G. Thibout, Janardan Balaji Modak, Shankar Balakrishna Dikshit, Chhotelal Barhaspatya, Sudhakar Dwivedi, Bal Gangadhar Tilak, R. Shamashastri and others presented their notes on Vedanga Jyotisha. Very recently H. M. Yajnik and T.S.K. Shastri are also known to have edited the Vedanga Jyotisha. Western scholars had also shown interest on Vedanga Jyotisha for understanding the precession of solstices. Despite all this, scholars have paid little attention in applying the scientific method of Vedanga Jyotisha for calendar calculation for practical use in Vedic rituals. Many of them have only considered Vedanga Jyotisha as a work of historical importance. But Svaddyayashala-kutumba has concluded that Vedic Yajnas (Rites) such as Agnyadhana, Darshapurnamasa, Chaturmasya, Nirudhapashubandha, Somayaga described by the Shrautasutras and Upanayana (initiation into a vow for a religious life), Vivaha (marriage) etc prescribed by the Grihyasutras should be performed at specific time of the year, which is determined by Vedanga Jyotisha of Lagadha and not by any other Jyotisha-book. In every religious rite of Vedic Dharma one should refer Vedic samvatsara (lunar year), Ayana (lunar 6-month period), ritu (soni-lunar season), lunar month, paksha (lunar fortnight) and the tithi (day) as determined by Vedanga Jyotisha. For this purpose, Svaddyayashalakutumba has conducted extensive research work on the Vedanga Jyotisha and determined the Vedic system of counting and determining the samvatsara, ayana, ritu etc. Vedanga Jyotisha is quite scientific because it is based on actual position of the Sun and Moon and not on man-made fallacious formulae. Astrologers addicted only to Faladesha, Grahadasha etc. obviously cannot even understand the system owing to the lack of study in the Vedic scriptures. As Vedanga Jyotisha is the only authentic directory for all Vedic purposes, other works on Jyotisha including Surya Siddhanta are only acceptable as far as they are consistent with Vedanga Jyotisha. Although it is announced by all Jyotisha works that Jyotisha is the ‘eye' of the Veda yet they are not following the Vedic system of 5-year yuga which is essential for Vedic rituals. Surya Siddhanta etc might be used for other calculations like horoscopes, which should be determined by the astrologers themselves. The cycle of 5 samvtsaras seems to have been in use throughout Indian subcontinent from time immemorial. Jainas5 and Buddhists6 also accepted Vedic yuga system. This implies that the 5-year cycle has been in use without any interruption for thousands of years. Brahmagupta could not grasp this system and criticized it in his Brahmasfutasiddhanta7. According to his view, Vedangakaras say, "5 years constitute one yuga of the Sun and the Moon" owing to ignorance of adhimasa, avamaratra and true tithi. This statement of Brahmagupta obviously conflicts with the Vedas. Vedas deal with the yuga periods each of five years which are serially called Samvatsara, Parivatsara, Idavatsara, Idvatsara and Vatsara. The view of Brahmagupta has therefore been refuted by Sri Shivaraja Acharya Kaundinnyayana and the essence and importance of Vedic 5-year yuga system has clearly been established8. Vedic System of time calculation should be understood in the background of Vedas (Mantra-samhitas and Brahmahas), Vedanga Jyotisha and other related Shastras. It is possible that owing to lack of the background knowledge of the Vedas and the Vedic rituals, the Calendar reform committee headed by the famous scientist Meghnath Shaha in India was not able to grasp the Vedic calendrical system and failed to work for proper reform of calendar9. Therefore, the committee accepted the day of the vernal equinox as the year beginning day of Indian National Calendar instead of Tapashshukla Pratipada. Nemichandra Shastri in his famous book Bharatiya Jyotish10 interpreted Vedanga Jyotisha to be primitive in nature, as he was not able to understand the Vedic lore in Vedanga Jyotisha. In Nepal, the renowned historian and astronomer Nayaraj Panta was also found unable to understand the Vedic system of calculating the soni-luner Vedic year11. Recently Prof. Dr. K. D. Abhyankar, fellow of the Indian National Science Academy and the former President of Astronomical Society of India tried to describe the Vedic calendrical system, but he was not even able to understand the true Vedic year12. Vedic soni-lunar year begins at the Shukla Pratipada (the first day of white fortnight) of that lunar month in which the winter solstice day (starting day of the true solar Uttarayana) occurs within the first 24 tithis (days) of the month. This Shukla Pratipada is Tapashshukla Pratipada according to the indication found in Vedanga Jyotisha. From the same day, soni-lunar Uttarayana and soni-lunar Shishir Ritu are also started13. This method is completely scientific and according to the natural phenomena. In Vedic calendrical system, a tithi consists of a time period of a day and the following night. A fortnight consists of 14 or 15 tithis. A month consists of such two fortnights. A ritu consists of such two months. An ayana consists of such three ritus. And a year consists of such two ayanas. And finally a yuga consists of five years14. According to this system adhikamasa (intercalary month) is placed only in the end of Uttarayana or Dakhsinayana after every 30 or 36 months. It appeares as the seventh month of an ayana. Not only in ancient history of Nepal but also till medieval age, there is no mention of kshayamasa. The Nepalese were following and preserving this system in the period of Lichchhavis and Mallas15. Existence of kshayamasa cannot be accepted in Vedic system since there are no Rashis such as Mesha, Vrisha etc in Vedic tradition. The definition of Adhikamasa given by Bhaskara in his Siddhanta Shiromani16 is, therefore, completely wrong and against the Vedic system. Presently used modern Panchangas (calendars) of Nepal and India are unscientific and against our ancientmost scientific Vedic tradition. Now let us see an example: Uttarayana is the process in which the sun seems to move towards the Tropic of Cancer from the Tropic of Capricorn. That is why the period is called Uttarayana. Likewise Dakshinayana is the name of the reverse process and its time period. In Uttarayana the dinamana (measure of the day) goes on increasing in the northern hemisphere while the measure of the night goes on decreasing and the vice versa in Dakshinayana. On the 21st of December of current year the sun actually touches the Tropic of Capricorn and is now moving towards north. Vedanga Jyotisha strictly follows this natural phenomenon17. But in the Vedic rituals instead of taking the purely solar Uttarayana the lunar cum solar (soni-lunar) Uttarayana is taken18. Vedic soni-luner Uttarayana starts from the Shukla Pratipada of the lunar month in which the winter solstice day (the starting day of true solar Uttarayana) occurs within the first 24 tithis (days). This method is completely scientific and according to the natural phenomena. But on the other hand, the current Panchangas (calendars) take 14 January of the current year as the starting day of solar Uttarayana instead of the actual solar Uttarayana day. This is completely unscientific and against the natural phenomena. If Panchangakaras stick to such unscientific calculations, a time will come when there will be warm season (summer) in their Shishir Ritu (winter) and cold season (winter) in their Grishma Ritu (summer). The system of Vedanga Jyotisa has no such fault. In Vedic astronomical system, there are six Ritus (seasons) namely Shishira, Vasanta, Grishma, Varsha, Sharat and Hemanta. These Ritus change with the movement of the Sun and the Moon. Shishir Ritu remains from Tapashshukla Pratipda to Tapasyakrishna Amavasya. Vasanta Ritu appears between Madhushukla Pratipada and Madhavakrishna Amavasya. In this way, each Vedic season begins at Shukla Pratipada and ends by Krishna Amavasya. In conclusion, we see that the Vedic calendar according to Vedanga Jyotisha should be followed for all Vedic rituals. Because of the present faulty system, our Puranic festivals are slowly shifting from their actual seasons. We should also fix them to their own seasons on the basis of Vedanga Jyotisha. In the context of calendar reform, some Nepali as well as other thoughtful astronomers are now paying attention to our glorious and time-honoured Vedic system19, which is a positive move towards renaissance.
Svaddhyayashala, 168, Shivabhaktamarga,
Lazimpat, Kathmandu, Nepal.Ph. 4433327,
E-mail: - svadhyaya@hotmail.com
Followers of the Vedas are now a days called Hindus. The Vedas are the main scriptures of the Hindus. According to Mimamsa-shastra, Vedas are the scriptures of non-human origin1. Mimamsa says that the Vedas are the only source of the knowledge of Dharma2. Vedic sages created the books of Vedangas to clarify the meaning of the Vedas3. Vedangas also help to preserve the Vedas in their own nature. Vedangas were created with the materials collected from the Vedas. We should, therefore, try to interpret them in the context of the Vedic tradition. Vedangas include Shiksha (Phonetics), Kalpa (scripture of ceremonials and rituals), Vyakarana (Grammar), Nirukta (Etymology), Chhanda (Prosody) and Jyotisha (Astronomy). As the sages meant these disciplines for the correct interpretation of the Vedas, one should understand the Vedas by the means of the six disciplines of Vedic studies. Vedanga Jyotisha clarifies the time aspects of the Vedic rituals. The treatise, Yajusha Vedanga Jyotisha consists of 44 stanzas. Eastern and western scholars suppose that the treatise was written some 3400 years ago. The treatise was in vogue in Vedic tradition until recently. But some astronomers are ill informed that Vedanga Jyotish is primitive and unscientific. But the fact is just the opposite. In Vedic tradition, Vedanga Jyotisha of Lagadha is the most ancient scripture for the determination of 'Kala' (time). A few commentaries are now available on it. One of them written by Somakara is known to be quite ancient. Shankar Balakrishna Dikshit said that Somakara's Bhasya was not mentioned in any other works in Sanskrit lierature4. But it was mentioned in Vishnubhatta's Purusharthachintamani. In the modern age different scholars have tried to analyse the Vedanga Jyotisha. A. Weber, G. Thibout, Janardan Balaji Modak, Shankar Balakrishna Dikshit, Chhotelal Barhaspatya, Sudhakar Dwivedi, Bal Gangadhar Tilak, R. Shamashastri and others presented their notes on Vedanga Jyotisha. Very recently H. M. Yajnik and T.S.K. Shastri are also known to have edited the Vedanga Jyotisha. Western scholars had also shown interest on Vedanga Jyotisha for understanding the precession of solstices. Despite all this, scholars have paid little attention in applying the scientific method of Vedanga Jyotisha for calendar calculation for practical use in Vedic rituals. Many of them have only considered Vedanga Jyotisha as a work of historical importance. But Svaddyayashala-kutumba has concluded that Vedic Yajnas (Rites) such as Agnyadhana, Darshapurnamasa, Chaturmasya, Nirudhapashubandha, Somayaga described by the Shrautasutras and Upanayana (initiation into a vow for a religious life), Vivaha (marriage) etc prescribed by the Grihyasutras should be performed at specific time of the year, which is determined by Vedanga Jyotisha of Lagadha and not by any other Jyotisha-book. In every religious rite of Vedic Dharma one should refer Vedic samvatsara (lunar year), Ayana (lunar 6-month period), ritu (soni-lunar season), lunar month, paksha (lunar fortnight) and the tithi (day) as determined by Vedanga Jyotisha. For this purpose, Svaddyayashalakutumba has conducted extensive research work on the Vedanga Jyotisha and determined the Vedic system of counting and determining the samvatsara, ayana, ritu etc. Vedanga Jyotisha is quite scientific because it is based on actual position of the Sun and Moon and not on man-made fallacious formulae. Astrologers addicted only to Faladesha, Grahadasha etc. obviously cannot even understand the system owing to the lack of study in the Vedic scriptures. As Vedanga Jyotisha is the only authentic directory for all Vedic purposes, other works on Jyotisha including Surya Siddhanta are only acceptable as far as they are consistent with Vedanga Jyotisha. Although it is announced by all Jyotisha works that Jyotisha is the ‘eye' of the Veda yet they are not following the Vedic system of 5-year yuga which is essential for Vedic rituals. Surya Siddhanta etc might be used for other calculations like horoscopes, which should be determined by the astrologers themselves. The cycle of 5 samvtsaras seems to have been in use throughout Indian subcontinent from time immemorial. Jainas5 and Buddhists6 also accepted Vedic yuga system. This implies that the 5-year cycle has been in use without any interruption for thousands of years. Brahmagupta could not grasp this system and criticized it in his Brahmasfutasiddhanta7. According to his view, Vedangakaras say, "5 years constitute one yuga of the Sun and the Moon" owing to ignorance of adhimasa, avamaratra and true tithi. This statement of Brahmagupta obviously conflicts with the Vedas. Vedas deal with the yuga periods each of five years which are serially called Samvatsara, Parivatsara, Idavatsara, Idvatsara and Vatsara. The view of Brahmagupta has therefore been refuted by Sri Shivaraja Acharya Kaundinnyayana and the essence and importance of Vedic 5-year yuga system has clearly been established8. Vedic System of time calculation should be understood in the background of Vedas (Mantra-samhitas and Brahmahas), Vedanga Jyotisha and other related Shastras. It is possible that owing to lack of the background knowledge of the Vedas and the Vedic rituals, the Calendar reform committee headed by the famous scientist Meghnath Shaha in India was not able to grasp the Vedic calendrical system and failed to work for proper reform of calendar9. Therefore, the committee accepted the day of the vernal equinox as the year beginning day of Indian National Calendar instead of Tapashshukla Pratipada. Nemichandra Shastri in his famous book Bharatiya Jyotish10 interpreted Vedanga Jyotisha to be primitive in nature, as he was not able to understand the Vedic lore in Vedanga Jyotisha. In Nepal, the renowned historian and astronomer Nayaraj Panta was also found unable to understand the Vedic system of calculating the soni-luner Vedic year11. Recently Prof. Dr. K. D. Abhyankar, fellow of the Indian National Science Academy and the former President of Astronomical Society of India tried to describe the Vedic calendrical system, but he was not even able to understand the true Vedic year12. Vedic soni-lunar year begins at the Shukla Pratipada (the first day of white fortnight) of that lunar month in which the winter solstice day (starting day of the true solar Uttarayana) occurs within the first 24 tithis (days) of the month. This Shukla Pratipada is Tapashshukla Pratipada according to the indication found in Vedanga Jyotisha. From the same day, soni-lunar Uttarayana and soni-lunar Shishir Ritu are also started13. This method is completely scientific and according to the natural phenomena. In Vedic calendrical system, a tithi consists of a time period of a day and the following night. A fortnight consists of 14 or 15 tithis. A month consists of such two fortnights. A ritu consists of such two months. An ayana consists of such three ritus. And a year consists of such two ayanas. And finally a yuga consists of five years14. According to this system adhikamasa (intercalary month) is placed only in the end of Uttarayana or Dakhsinayana after every 30 or 36 months. It appeares as the seventh month of an ayana. Not only in ancient history of Nepal but also till medieval age, there is no mention of kshayamasa. The Nepalese were following and preserving this system in the period of Lichchhavis and Mallas15. Existence of kshayamasa cannot be accepted in Vedic system since there are no Rashis such as Mesha, Vrisha etc in Vedic tradition. The definition of Adhikamasa given by Bhaskara in his Siddhanta Shiromani16 is, therefore, completely wrong and against the Vedic system. Presently used modern Panchangas (calendars) of Nepal and India are unscientific and against our ancientmost scientific Vedic tradition. Now let us see an example: Uttarayana is the process in which the sun seems to move towards the Tropic of Cancer from the Tropic of Capricorn. That is why the period is called Uttarayana. Likewise Dakshinayana is the name of the reverse process and its time period. In Uttarayana the dinamana (measure of the day) goes on increasing in the northern hemisphere while the measure of the night goes on decreasing and the vice versa in Dakshinayana. On the 21st of December of current year the sun actually touches the Tropic of Capricorn and is now moving towards north. Vedanga Jyotisha strictly follows this natural phenomenon17. But in the Vedic rituals instead of taking the purely solar Uttarayana the lunar cum solar (soni-lunar) Uttarayana is taken18. Vedic soni-luner Uttarayana starts from the Shukla Pratipada of the lunar month in which the winter solstice day (the starting day of true solar Uttarayana) occurs within the first 24 tithis (days). This method is completely scientific and according to the natural phenomena. But on the other hand, the current Panchangas (calendars) take 14 January of the current year as the starting day of solar Uttarayana instead of the actual solar Uttarayana day. This is completely unscientific and against the natural phenomena. If Panchangakaras stick to such unscientific calculations, a time will come when there will be warm season (summer) in their Shishir Ritu (winter) and cold season (winter) in their Grishma Ritu (summer). The system of Vedanga Jyotisa has no such fault. In Vedic astronomical system, there are six Ritus (seasons) namely Shishira, Vasanta, Grishma, Varsha, Sharat and Hemanta. These Ritus change with the movement of the Sun and the Moon. Shishir Ritu remains from Tapashshukla Pratipda to Tapasyakrishna Amavasya. Vasanta Ritu appears between Madhushukla Pratipada and Madhavakrishna Amavasya. In this way, each Vedic season begins at Shukla Pratipada and ends by Krishna Amavasya. In conclusion, we see that the Vedic calendar according to Vedanga Jyotisha should be followed for all Vedic rituals. Because of the present faulty system, our Puranic festivals are slowly shifting from their actual seasons. We should also fix them to their own seasons on the basis of Vedanga Jyotisha. In the context of calendar reform, some Nepali as well as other thoughtful astronomers are now paying attention to our glorious and time-honoured Vedic system19, which is a positive move towards renaissance.
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